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

Yo‘el Kitobi va Laodikiyadagi Yettinchi kun Adventistlar Jamoati — Yigirma Ikkinchi Bo‘lim

Number Twenty-Two

Yigirma ikkinchi raqam

Author

Jeff Pippenger

Published

January 2, 2026

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We were half way through the four references of ancient Israel, as the generation of “vipers” in the previous article. In Matthew, both John and Jesus label the Pharisees and Sadducees as the generation of vipers. John represents the beginning of a testing process that is identified when he taught that Jesus, who would follow him—would thoroughly purge His floor. Jesus added to the testing process of John, by including the judgment process, as He referenced the queen of Sheba and Nineveh. Judgment takes place in the fourth generation, and one class in the judgment manifests as serpents, for their father is the devil. Jesus added the issue of the fourth generation seeking a sign, when the sign was in plain sight.

Oldingi maqolada biz qadimgi Isroilga oid to‘rtta ishoraning yarmigacha, ya’ni “ilonlar” avlodigacha yetib kelgan edik. Matto kitobida ham Yahyo, ham Iso farziylar va sadduqiylarni ilonlar avlodi deb ataydilar. Yahyo sinov jarayonining boshlanishini ifodalaydi; bu u o‘zidan keyin keladigan Iso O‘z xirmonini batamom tozalashini ta’lim berganida ayon bo‘ladi. Iso esa Shabo malikasini va Naynavoni tilga olib, hukm jarayonini ham kiritish orqali Yahyoning sinov jarayoniga qo‘shimcha qildi. Hukm to‘rtinchi avlodda yuz beradi, va hukmdagi bir toifa ilonlar sifatida namoyon bo‘ladi, chunki ularning otasi iblisdir. Iso, alomat ko‘z o‘ngida turgan bo‘lsa-da, to‘rtinchi avlod alomat izlayotgani masalasini ham qo‘shimcha qildi.

In Matthew twenty-three the “woes” upon the Pharisees and Sadducees are set forth, and the process of testing and judgment is again associated with the final generation. Chapter twenty-two prepares the setting of the woes of chapter twenty-three.

Matto yigirma uchinchi bobda farziylar va sadduqiylar ustiga aytilgan “voylar” bayon etiladi, va sinov hamda hukm jarayoni yana oxirgi avlod bilan bog‘lanadi. Yigirma ikkinchi bob yigirma uchinchi bobdagi voylar uchun zamin hozirlaydi.

> While the Pharisees were gathered together, Jesus asked them, Saying, What think ye of Christ? whose son is he?

> Farziylar bir joyga to‘planganlarida, Iso ulardan so‘rab dedi: Masih haqida nima deb o‘ylaysizlar? U kimning o‘g‘lidir?

> They say unto him, The Son of David.

> Ular Unga: Dovudning O‘g‘li, — dedilar.

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

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

> And no man was able to answer him a word, neither durst any man from that day forth ask him any more questions. Matthew 22:41–46.

> Hech kim Unga bir ogʻiz ham javob qaytara olmadi; oʻsha kundan boshlab esa hech kim Unga endi savol berishga jurʼat etmadi. Matto 22:41–46.

When the door closed to any further interaction, Jesus then sets forth eight woes in the following chapter. In verse thirteen the woe is for shutting the doors to the kingdom of heaven. It is from Heaven’s doors that the latter rain is poured out. The eight woes are about those who profess to open the door which no man can open and close the door which no man can close. In vision, Sister White was shown those who did not follow Christ into the Most Holy Place sending their prayers to the empty holy place where Satan, pretending to be Christ, led them to believe everything was OK. They had re-opened the holy place, and closed the Most Holy Place.

Har qanday keyingi o‘zaro aloqaga eshik yopilgach, Iso keyingi bobda sakkizta voy e’lon qiladi. O‘n uchinchi oyatda voy Samoviy Shohlikning eshiklarini yopganlar uchundir. Aynan Samoning eshiklaridan keyingi yomg‘ir yog‘diriladi. Bu sakkizta voy, hech bir inson ocha olmaydigan eshikni ochishni va hech bir inson yopa olmaydigan eshikni yopishni da’vo qiluvchilar haqidadir. Vahiyda Sister White’ga Masihga ergashib Eng Muqaddas Joyga kirmagan, balki ibodatlarini bo‘sh muqaddas joyga yuborgan kishilar ko‘rsatildi; u yerda Shayton Masih bo‘lib ko‘rinib, ularga hammasi joyida ekaniga ishontirdi. Ular muqaddas joyni qayta ochib, Eng Muqaddas Joyni yopib qo‘ygan edilar.

> “Many look with horror at the course of the Jews in rejecting and crucifying Christ; and as they read the history of His shameful abuse, they think they love Him, and would not have denied Him as did Peter, or crucified Him as did the Jews. But God who reads the hearts of all, has brought to the test that love for Jesus which they professed to feel. All heaven watched with the deepest interest the reception of the first angel’s message. But many who professed to love Jesus, and who shed tears as they read the story of the cross, derided the good news of His coming. Instead of receiving the message with gladness, they declared it to be a delusion. They hated those who loved His appearing and shut them out of the churches. Those who rejected the first message could not be benefited by the second; neither were they benefited by the midnight cry, which was to prepare them to enter with Jesus by faith into the most holy place of the heavenly sanctuary. And by rejecting the two former messages, they have so darkened their understanding that they can see no light in the third angel’s message, which shows the way into the most holy place. I saw that as the Jews crucified Jesus, so the nominal churches had crucified these messages, and therefore they have no knowledge of the way into the most holy, and they cannot be benefited by the intercession of Jesus there. Like the Jews, who offered their useless sacrifices, they offer up their useless prayers to the apartment which Jesus has left; and Satan, pleased with the deception, assumes a religious character, and leads the minds of these professed Christians to himself, working with his power, his signs and lying wonders, to fasten them in his snare.” Early Writings, 258–261.

> “Ko‘plar yahudiylarning Masihni rad etib, xochga mixlash yo‘lini dahshat bilan kuzatadilar; va Uning sharmandali tahqirlanishi haqidagi tarixni o‘qir ekanlar, ular Uni sevamiz, deb o‘ylaydilar va Butrus qilganidek Uni inkor etmagan bo‘lur edik, yoki yahudiylar qilganidek Uni xochga mixlamagan bo‘lur edik, deb hisoblaydilar. Ammo barcha qalblarni o‘qiydigan Xudo ularning Isoga nisbatan his qilganlarini da’vo qilgan o‘sha sevgisini sinovdan o‘tkazdi. Butun osmon birinchi farishtaning xabari qanday qabul qilinishini eng chuqur qiziqish bilan kuzatdi. Lekin Isoni sevamiz, deb da’vo qilgan va xoch haqidagi voqeani o‘qiganda ko‘z yosh to‘kkan ko‘plar Uning kelishi haqidagi xushxabarni masxara qildilar. Xabarni quvonch bilan qabul qilish o‘rniga, uni aldanish, deb e’lon qildilar. Ular Uning zohir bo‘lishini sevganlardan nafratlandilar va ularni jamoatlardan chiqarib yubordilar. Birinchi xabarni rad etganlar ikkinchisidan foyda ko‘ra olmadilar; shuningdek, ularni imon orqali Iso bilan birga samoviy ma’badning eng muqaddas joyiga kirishga tayyorlashi lozim bo‘lgan yarim tun nidodan ham foyda ko‘rmadilar. Va avvalgi ikki xabarni rad etish orqali ular o‘z tushunchalarini shu qadar qorong‘ilashtirdilarki, eng muqaddas joyga eltuvchi yo‘lni ko‘rsatadigan uchinchi farishtaning xabarida hech qanday nurni ko‘ra olmaydilar. Men yahudiylar Isoni xochga mixlaganlari kabi, nomigagina masihiy jamoatlar ham bu xabarlarni xochga mixlaganini ko‘rdim; shuning uchun ular eng muqaddas joyga boradigan yo‘l haqida hech qanday bilimga ega emaslar va u yerda Isoning shafoatidan foyda ko‘ra olmaydilar. Foydasiz qurbonliklarini keltirgan yahudiylarga o‘xshab, ular ham Iso tark etgan bo‘limga o‘zlarining foydasiz ibodatlarini ko‘tarmoqdalar; va bu aldovdan mamnun bo‘lgan Shayton diniy tusga kirib, o‘zini masihiy deb da’vo qiluvchi bu kishilarning ongini o‘ziga og‘diradi, o‘z qudrati, alomatlari va yolg‘on mo‘jizalari bilan ularni o‘z tuzog‘iga mahkam bog‘lash uchun ish ko‘radi.” Ilk Yozuvlar, 258–261.

Verse fourteen is a woe for devouring widows houses and long prayers. Verse fifteen’s woe is for making their converts twice as mush the children of hell as they were. Verses sixteen through twenty-two the wicked are swearing by the temple.

O‘n to‘rtinchi oyat bevalarning uylarini yutib yuborish va uzun duolar qilish haqida bir voy. O‘n beshinchi oyatning vayi esa o‘z dinga kiritganlarini o‘zlaridan ham ikki hissa do‘zax farzandlari qilishlari uchundir. O‘n oltinchidan yigirma ikkinchi oyatlargacha yovuzlar ma’bad bilan qasam ichmoqdalar.

> “These are not the words of Sister White, but the words of the Lord, and His messenger has given them to me to give to you. God calls upon you to no longer work at cross purposes with Him. Much instruction was given in regard to men claiming to be Christian when they are revealing the attributes of Satan, counteracting in spirit, word, and action the advancement of truth, and are surely following the path where Satan is leading them. In their hardness of heart they have grasped authority which in no way belongs to them, and which they should not exercise. Saith the great Teacher, ‘I will overturn, overturn, overturn.’ Men say in Battle Creek, ‘The temple of the Lord, the temple of the Lord are we’ but they are using common fire. Their hearts are not softened and subdued by the grace of God.” Manuscript Releases, volume 13, 222.

> “Bular Sister White’ning so‘zlari emas, balki Egamizning so‘zlaridir, va Uning xabarchisi ularni menga sizlarga yetkazishim uchun berdi. Xudo sizlarni endi U bilan qarama-qarshi maqsadda ishlamaslikka chaqirmoqda. O‘zini masihiy deb da’vo qilayotgan, holbuki Shaytonning xususiyatlarini namoyon etayotgan, ruhda, so‘zda va amalda haqiqatning olg‘a siljishiga qarshi turayotgan va shubhasiz Shayton ularni boshlab borayotgan yo‘ldan yurayotgan kishilar haqida ko‘p ko‘rsatmalar berildi. Ular yuraklarining qattiqligi tufayli o‘zlariga aslo tegishli bo‘lmagan va ular qo‘llamasliklari kerak bo‘lgan hokimiyatni egallab oldilar. Ulug‘ Ustoz shunday deydi: ‘Men ag‘daraman, ag‘daraman, ag‘daraman’. Battle Creek’da odamlar: ‘Egamizning ma’badi, Egamizning ma’badi — bizmiz’, deydilar, ammo ular oddiy olovdan foydalanmoqdalar. Ularning yuraklari Xudoning inoyati bilan yumshatilmagan hamda bo‘ysundirilmagan.” Manuscript Releases, 13-jild, 222.

In verse twenty-three and twenty-four the woe is for neglecting justice, mercy and faithfulness. Verses twenty-five and twenty-six is about the pretention of cleaning the outside of the cup, but not the inside.

Yigirma uchinchi va yigirma to‘rtinchi oyatlarda ayb adolat, rahm-shafqat va sadoqatni e’tiborsiz qoldirish uchundir. Yigirma beshinchi va yigirma oltinchi oyatlar esa kosaning tashqi tomonini tozalagandek ko‘rinish, ammo ichki tomonini tozalamaganlik haqida.

> “‘We have this treasure,’ the apostle continued, ‘in earthen vessels, that the excellency of the power may be of God, and not of us.’ God could have proclaimed His truth through sinless angels, but this is not His plan. He chooses human beings, men compassed with infirmity, as instruments in the working out of His designs. The priceless treasure is placed in earthen vessels. Through men His blessings are to be conveyed to the world. Through them His glory is to shine forth into the darkness of sin.” Acts of the Apostles, 330.

> “‘Bizda bu xazina bor’, — deb davom etdi havoriy, — ‘sopol idishlarda, toki qudratning bu beqiyos ulug‘vorligi bizdan emas, balki Xudodan ekanligi ayon bo‘lsin.’ Xudo O‘z haqiqatini gunohsiz farishtalar orqali e’lon qilishi mumkin edi, ammo bu Uning rejasi emas. U O‘z niyatlarini amalga oshirishda qurol sifatida ojizlik bilan o‘ralgan insonlarni tanlaydi. Bebaho xazina sopol idishlarga joylangan. Uning barakalari insonlar orqali dunyoga yetkazilishi kerak. Ular orqali Uning ulug‘vorligi gunoh zulmatiga porlab kirishi kerak.” Havoriylarning faoliyati, 330.

Then verses twenty-seven and twenty-eight identifies the wicked as whitewashed tombs, connecting with Shebna of Isaiah chapter twenty-two where Shebna was exalting in the wonderful tomb he was making, but would never be in, for God was to cast him out of His mouth into a far field. The far field is represented by the tomb of the lying prophet of Bethel that led the disobedient prophet to be buried in the same tomb. Then the eighth woe says:

So‘ng yigirma yettinchi va yigirma sakkizinchi oyatlar fosiqlarni oqlangan qabrlarga qiyoslaydi; bu esa Ishayo kitobining yigirma ikkinchi bobidagi Shabna bilan bog‘lanadi. U yerda Shabna o‘zi tayyorlayotgan ajoyib qabr bilan maqtanayotgan edi, ammo u hech qachon unda bo‘lmas edi, chunki Xudo uni O‘z og‘zidan uzoq bir dalaga uloqtirib tashlamoqchi edi. Uzoq dala Baytildagi yolg‘onchi payg‘ambarning qabri bilan ifodalanadi; o‘sha qabr itoatsiz payg‘ambarning ham o‘sha qabrga dafn etilishiga sabab bo‘lgan edi. So‘ng sakkizinchi voy shunday deydi:

> Woe unto you, scribes and Pharisees, hypocrites! because ye build the tombs of the prophets, and garnish the sepulchres of the righteous, And say, If we had been in the days of our fathers, we would not have been partakers with them in the blood of the prophets. Wherefore ye be witnesses unto yourselves, that ye are the children of them which killed the prophets. Fill ye up then the measure of your fathers.

> Holingizga voy, ey kotiblar va farziylar, munofiqlar! Chunki siz payg‘ambarlarning qabrlarini qurasizlar va solihlarning maqbaralarini bezaysizlar, hamda: “Agar biz otalarimizning kunlarida bo‘lganimizda edi, payg‘ambarlarning qonini to‘kishda ularga sherik bo‘lmagan bo‘lur edik”, deysizlar. Shunday qilib, siz o‘zlaringizga o‘zingiz guvohlik berasizlarki, siz payg‘ambarlarni o‘ldirganlarning farzandlarisiz. Bas, otalaringizning o‘lchovini to‘ldiringlar.

> Ye serpents, ye generation of vipers, how can ye escape the damnation of hell?

> Ey ilonlar, ey ilonlar zoti, jahannam mahkumligidan qanday qutula olasizlar?

> Wherefore, behold, I send unto you prophets, and wise men, and scribes: and some of them ye shall kill and crucify; and some of them shall ye scourge in your synagogues, and persecute them from city to city: That upon you may come all the righteous blood shed upon the earth, from the blood of righteous Abel unto the blood of Zacharias son of Barachias, whom ye slew between the temple and the altar.

> Shuning uchun, mana, Men sizlarga payg‘ambarlar, donishmandlar va kotiblarni yuboraman; sizlar ulardan ba’zilarini o‘ldirib xochga mixlaysizlar; ba’zilarini esa sinagogalaringizda qamchilab, shahardan shaharga quvg‘in qilasizlar; toki yer yuzida to‘kilgan barcha solih qon, solih Hobilning qonidan tortib, sizlar ma’bad bilan qurbongoh orasida o‘ldirgan Baraxiyo o‘g‘li Zakariyoning qonigacha, sizlarning ustingizga kelsin.

> Verily I say unto you, All these things shall come upon this generation. Matthew 23:29–36.

> Sizlarga chinini aytaman: bularning hammasi bu avlodning boshiga tushadi. Matto 23:29–36.

The serpents, who are the generation of vipers, are being judged in the passage. In the passage the judgment is not based upon the witnesses of the queen of Sheba and Ninevah, but by the blood of Abel to Zacharias. The fourth generation, who are vipers are judged by two witnesses from the external history of ancient Israel and two witnesses from the internal history of ancient Israel. Luke chapter three is the final of the four references to the vipers of the fourth and final generation and it is simply a parallel to Matthew chapter three. Four references that identify that during the final judgment of the house of God, during the fourth generation, one class will manifest their characters, as a sons and daughters of Satan, and the other class, as the sons and daughters of God. The testing process that begins the separation begins when the messenger who prepares the way for the Messenger of the Covenant lifts up his voice in the wilderness.

Ilonlar nasli bo‘lgan zaharli ilonlar ushbu parchada hukm qilinmoqda. Ushbu parchada hukm Sheba malikasi va Naynavo guvohligi asosida emas, balki Hobilning qoni bilan Zakariyogacha bo‘lgan qon asosida chiqariladi. To‘rtinchi avlod — zaharli ilonlar bo‘lgan bu avlod — qadimgi Isroilning tashqi tarixidan olingan ikki guvoh va qadimgi Isroilning ichki tarixidan olingan ikki guvoh orqali hukm qilinadi. Luqo uchinchi bob to‘rtinchi va so‘nggi avlodning zaharli ilonlariga doir to‘rtta murojaatning oxirgisidir va u shunchaki Matto uchinchi bobga parallel hisoblanadi. Xudoning uyining yakuniy hukmi davrida, to‘rtinchi avlod chog‘ida, bir toifa o‘z fe’l-atvorini Shaytonning o‘g‘illari va qizlari sifatida, boshqa bir toifa esa Xudoning o‘g‘illari va qizlari sifatida namoyon etishini ko‘rsatadigan to‘rtta murojaat mavjud. Ajratishni boshlab beradigan sinov jarayoni Ahd Xabarchisiga yo‘l tayyorlovchi xabarchi sahroda o‘z ovozini ko‘targanida boshlanadi.

In the sacred weave of Scripture, names are not mere labels but whispered prophecies—second songs sung beneath history’s surface, revealing the heart of redemption. When the meanings of the descendants from Adam to Noah are organized into a statement, it produces a message that corresponds to the history represented by the genealogy. Adam means “man,” and Seth means “appointed.” Enosh means “mortal” (subject to death), and Kenan means “sorrow.” Through “the praise/blessing of God” (Mahalalel), Heaven would “come down” (Jared). Heaven came down as the “dedicated or anointed one” (Enoch), who proclaimed the judgment message through his son Methuselah (“when he dies, it shall be sent”). His death would be the climax of a “powerful” outpouring of the Holy Spirit, represented by Lamech (breath) joining Methuselah as the Midnight Cry joined the second angel. Methuselah was the second angel and Lamech the Midnight Cry that climaxed at the flood of Noah.

Muqaddas Bitikning muqaddas to‘qimasida ismlar shunchaki yorliqlar emas, balki pichirlab aytilgan bashoratlar — tarix yuzasining ostida kuylanadigan ikkinchi qo‘shiqlar bo‘lib, najotning qalbini ochib beradi. Adamdan Nuhgacha bo‘lgan avlodlarning ma’nolari bir bayonot tarzida tartibga solinganda, u nasabnomada ifodalangan tarixga muvofiq keladigan bir xabarni hosil qiladi. Adam “inson” degan ma’noni, Set esa “tayinlangan” degan ma’noni anglatadi. Enosh “o‘limga mahkum banda”ni, Kenan esa “qayg‘u”ni anglatadi. “Xudoning maqtovi/barakasi” (Mahalalel) orqali Osmon “pastga tushar edi” (Yored). Osmon “bag‘ishlangan yoki moylangan zot” (Xanok) sifatida pastga tushdi; u hukm xabarini o‘z o‘g‘li Metushalah (“u o‘lganda, bu yuboriladi”) orqali e’lon qildi. Uning o‘limi Muqaddas Ruhning “qudratli” to‘kilishining cho‘qqisi bo‘lar edi; bu Lamak (nafas)ning Metushalahga qo‘shilishi orqali tasvirlangan bo‘lib, xuddi Yarim tun faryodi ikkinchi farishtaga qo‘shilgani kabi. Metushalah ikkinchi farishta, Lamak esa Nuhning to‘foni bilan cho‘qqisiga yetgan Yarim tun faryodi edi.

Distilled further, the names declare: “Man was appointed mortal, subject to sorrow and death, in consequence of the first Adam; but through the blessing of God, Christ dedicated Himself to come down, proclaiming judgment through His death on the cross, which followed by the powerful outpouring of the Holy Spirit.”

Yanada ixchamlashtirilganda, bu ismlar shunday deydi: “Inson birinchi Odamning oqibati tufayli o‘limli, qayg‘u va o‘limga mahkum etib tayinlandi; ammo Xudoning barakasi orqali, Masih O‘zini pastga tushib kelishga bag‘ishladi va xochdagi O‘z o‘limi orqali hukmni e’lon qildi; shundan so‘ng Muqaddas Ruhning qudratli yog‘ilishi yuz berdi.”

These ten names encapsulate the gospel message while tracing earth’s history from creation to the latter rain, culminating in the Second Coming. This symbolism, hidden in the names finds its counterpart in Revelation. Genesis presents the alpha genealogy, and Revelation 7’s 144,000 presents the omega fulfillment in the sealed remnant.

Bu o‘nta ism Injil xabarini o‘zida mujassam etar ekan, ayni paytda yer tarixini yaratilishdan boshlab so‘nggi yomg‘irgacha kuzatib boradi va Ikkinchi Kelish bilan yakunlanadi. Ismlarda yashirilgan bu ramziylik Vahiy kitobida o‘z muqobilini topadi. Ibtido alfa nasabnomasini taqdim etadi, Vahiy 7 dagi 144,000 esa muhrlangan qoldiqda omega bajo bo‘lishini namoyon etadi.

Judah means “praise,” Reuben means “behold, a son,” Gad means “good fortune/troop,” Asher means “happy/blessed,” and Naphtali means “wrestling.” Manasseh means “causing to forget,” Simeon means “hearing,” Levi means “joined/attached,” Issachar means “reward,” Zebulun means “honor/dwelling,” Joseph means “increase,” and Benjamin means “son of the right hand.”

Yahudo “hamd” degan ma’noni, Rubo‘n “mana, o‘g‘il” degan ma’noni, Gad “yaxshi baxt/qo‘shin” degan ma’noni, Osher “baxtli/muborak” degan ma’noni va Naftali “kurash” degan ma’noni anglatadi. Manashe “unutishga sabab bo‘luvchi” degan ma’noni, Shimo‘n “eshitish” degan ma’noni, Levi “qo‘shilgan/bog‘langan” degan ma’noni, Issaxor “mukofot” degan ma’noni, Zavulun “sharaf/turar joy” degan ma’noni, Yusuf “ko‘payish” degan ma’noni va Benyamin “o‘ng qo‘lning o‘g‘li” degan ma’noni anglatadi.

Those who follow the Lion of the tribe of Judah are the sons of God, blessed with good fortune as they pass through a testing process of wrestling with God as Jacob did. Through this struggle, their sins are forgotten in the sanctification process produced by hearing God’s Word, which in turns attaches them to Christ in a covenant relationship. Their reward is to dwell honorably with Christ on His throne, seated in heavenly places as God uses them to increase His kingdom—calling the great multitude out of Babylon as sons of His right hand.

Yahudo qabilasining Arsloniga ergashadiganlar — Xudoning o‘g‘illaridir; ular Yoqub singari Xudo bilan olishishning sinov jarayonidan o‘tar ekanlar, yaxshi qismat bilan barakalanadilar. Ushbu kurash orqali, Xudoning Kalomini eshitish natijasida yuzaga keladigan muqaddaslanish jarayonida ularning gunohlari unutiladi; bu esa, o‘z navbatida, ularni ahd munosabatida Masihga bog‘laydi. Ularning mukofoti — Xudo O‘z Shohligini kengaytirishda ulardan foydalanar ekan, O‘ng qo‘lining o‘g‘illari sifatida Bobildan ulug‘ olomonni chorlab chiqarib, samoviy joylarda o‘tirgan holda, Masih bilan birga Uning taxtida sharaf ila maskan tutishdir.

The six sons of Leah were Rueben, Judah, Simeon, Levi, Issachar and Zebulun. Her maid Zilpah, whose names means “a fragrant dropping,” had two sons—Gad and Asher. The two sons of Rachel were Joseph and Benjamin. Rachel’s maid Bilhah means “shy or timid” and her sons were Dan and Naphtali. Prophetically the genealogy here provides several lines to consider. Unlike the alpha and ten generations in Genesis chapter five, the omega has twelve descendants, with its own specific prophetic variables. In the one hundred and forty-four thousand, Dan is not mentioned and Manasseh replaced his brother Ephraim.

Liyaning olti o‘g‘li Ruvin, Yahudo, Shim’on, Levi, Issaxar va Zabulun edi. “Xushbo‘y tomchi” ma’nosini anglatadigan uning cho‘risi Zilpadan ikki o‘g‘il — Gad va Osher tug‘ildi. Rohilaning ikki o‘g‘li Yusuf va Benyamin edi. Rohilaning cho‘risi Bilho “uyatchan yoki tortinchoq” degan ma’noni bildiradi va uning o‘g‘illari Don va Naftali edi. Payg‘ambarlik nuqtayi nazaridan bu yerdagi nasabnoma ko‘rib chiqilishi lozim bo‘lgan bir necha yo‘nalishni taqdim etadi. Ibtido kitobining beshinchi bobidagi alfa va o‘n avloddan farqli ravishda, omega o‘ziga xos payg‘ambarlik o‘zgaruvchilari bilan o‘n ikki avlodga ega. Bir yuz qirq to‘rt ming ichida Don zikr etilmaydi, uning ukasi Efrayimning o‘rnini esa Manashe egallagan.

Genesis’ alpha genealogy aligns with Revelation’s omega genealogy, for Genesis identifies Christ’s divine work in salvation, and Revelation identifies those who in the omega fulfillment of that alpha prophecy, perfectly fulfill the very promise and prophecy set forth in the alpha prophecy.

Ibtidodagi alfa nasabnomasi Vahiydagi omega nasabnomasiga muvofiq keladi, chunki Ibtido Masihning najotdagi ilohiy ishini ko‘rsatadi, Vahiy esa o‘sha alfa bashoratining omega bajo bo‘lishida aynan o‘sha alfa bashoratida bayon etilgan va’da hamda bashoratni mukammal tarzda bajo keltiradiganlarni ko‘rsatadi.

The application of these two lines is often done by the theologians, but never with the perspective of line upon line methodology. The two genealogies in Genesis and Revelation provide two witnesses that God speaks at a secondary level. One language is the written testimony as it is recorded, and a secondary line within that testimony is set forth at a symbolic level. The theologians typically go no further than the surface observations about the message conveyed through the meanings of names in Genesis and Revelation. They treat what they see as a novelty that speaks more about their own human wisdom, as evidenced to by their sanctimonious ability to see the metaphor within the meanings of the names. They never see the message set forth in the twelve sons of Ishmael. They don’t see correctly the genealogies of Jesus in Matthew and Luke. They don’t see the genealogies of the last seven kings of Judah, and the last seven kings of Israel, the first seven kings of Judah or the first seven kings of Israel.

Bu ikki qatorning tatbiqi ko‘pincha ilohiyotchilar tomonidan amalga oshiriladi, biroq hech qachon “qator ustiga qator” metodologiyasi nuqtayi nazaridan emas. Ibtido va Vahiy kitoblaridagi ikki nasabnoma Xudo ikkilamchi darajada so‘zlashini ko‘rsatuvchi ikki guvohlikni taqdim etadi. Bir til — yozib qo‘yilganidek qayd etilgan yozma shahodatdir, va o‘sha shahodat ichidagi ikkilamchi qator ramziy darajada bayon etiladi. Ilohiyotchilar odatda Ibtido va Vahiydagi ismlarning ma’nolari orqali yetkazilgan xabar haqidagi yuzaki kuzatishlardan nariga o‘tmaydilar. Ular ko‘rgan narsalarini yangilik sifatida qabul qiladilar; bu esa, ismlarning ma’nolari ichidagi isti’orani ko‘ra olishga doir taqvodorona qobiliyatlari orqali namoyon bo‘ladigan o‘zlarining insoniy donoligi haqida ko‘proq so‘zlaydi. Ular Ismoilning o‘n ikki o‘g‘lida bayon etilgan xabarni hech qachon ko‘rmaydilar. Ular Matto va Luqodagi Isoning nasabnomalarini to‘g‘ri ko‘rmaydilar. Ular Yahudoning oxirgi yetti shohining, Isroilning oxirgi yetti shohining, Yahudoning birinchi yetti shohining yoki Isroilning birinchi yetti shohining nasabnomalarini ham ko‘rmaydilar.

When I am saying they don’t see, I mean if you ask Google if there are teachings about these genealogies, the answer is “yes,” to Genesis’s Adam to Noah, and “yes” to the one hundred and forty-four thousand. But do they apply the ten descendants of Abram in Genesis eleven in this fashion? No. Do they apply the genealogy of Cain and the genealogy of Seth? Yes, but so far from the actual meaning, that it is as if they are on another subject. They no doubt address the genealogies of Christ in Matthew and Luke, but once again, they miss the mark by a mile. Why does that matter, you ask? Because I intend to give an overview of these prophetic lines of genealogies, and I want to be clear from the outset that I am trying to identify the significance of the fourth generation as a symbol of biblical prophecy. The overview of these genealogies will help in that regard, but it would be negligence on anyone’s part, if they thought the simple summary of these things which shall follow, is all there is to understand about these lines of genealogies.

Men ular ko‘rmaydi, deb aytayotganimda, shuni nazarda tutaman: agar siz Google’dan bu nasabnomalar haqida ta’limotlar bormi, deb so‘rasangiz, Ibtidodagi Odamdan Nuhgacha bo‘lgan nasabnoma haqida javob “ha”, yuz qirq to‘rt ming haqida ham “ha” bo‘ladi. Ammo ular Ibtido o‘n birinchi bobidagi Abramning o‘n avlodini shu tarzda qo‘llaydilarmi? Yo‘q. Ular Qobilning nasabnomasi bilan Setning nasabnomasini qo‘llaydilarmi? Ha, ammo haqiqiy ma’nodan shu qadar yiroqki, go‘yo ular butunlay boshqa bir mavzu haqida gapirayotgandek. Ular, shubhasiz, Matto va Luqodagi Masihning nasabnomalariga ham murojaat qiladilar, biroq yana bir bor ular nishondan nihoyatda uzoq ketadilar. Nega bu muhim, deb so‘raysizmi? Chunki men bu bashoratli nasab chiziqlarining umumiy ko‘rinishini bermoqchiman va boshidanoq shuni aniq qilmoqchiman-ki, men to‘rtinchi avlodning ahamiyatini Muqaddas Kitob bashoratining ramzi sifatida aniqlashga harakat qilyapman. Bu nasabnomalarning umumiy sharhi bu borada yordam beradi, ammo kimdir keyin keladigan ushbu narsalarning sodda xulosasi mana shu nasab chiziqlari haqida tushunilishi kerak bo‘lgan hamma narsa, deb o‘ylasa, bu uning tomonidan beparvolik bo‘lur edi.

After the genealogy of Adam to Noah, we find two lines of genealogies in chapters four and five of Genesis. Those two lines are represented by the descendants of Cain and the descendants of Seth. Unlike the genealogy of Adam to Noah which represented ten descendants, the line of Seth and Cain both identify eight descendants. For this reason, they are to be treated as two periods of four. Seth and Cain are covenant symbols, and Cain represents those who in Isaiah twenty-eight and twenty-nine, make a covenant of death, that is to be disannulled at the overflowing scourge. They are those who build their houses upon sand. Those who build upon the Rock, make a covenant of life as represented in first Peter, chapter two as those who have tasted that the Lord is good, and are the “chosen generation.” The “many” build upon the sand, but “few” are chosen.

Odamdan Nuhgacha bo‘lgan nasabnomadan so‘ng, Ibtidoning to‘rtinchi va beshinchi boblarida nasabnomalarning ikki qatorini uchratamiz. Bu ikki qator Qobilning avlodlari va Shisning avlodlari orqali ifodalanadi. Odamdan Nuhgacha bo‘lgan, o‘nta avlodni ifodalagan nasabnomadan farqli ravishda, Shis va Qobilning har ikkala qatori sakkiztadan avlodni ko‘rsatadi. Shu sababli, ular to‘rttadan iborat ikki davr sifatida ko‘rib chiqilishi kerak. Shis va Qobil ahd ramzlaridir, va Qobil Ishayo yigirma sakkizinchi va yigirma to‘qqizinchi boblarda o‘lim ahdini tuzadiganlarni ifodalaydi; u toshqin qamchi kelganda bekor qilinadigan ahddir. Ular o‘z uylarini qum ustiga quradiganlardir. Qoya ustiga quradiganlar esa, birinchi Butrus, ikkinchi bobda ifodalanganidek, hayot ahdini tuzadilar; ular Rabbiyning ezgu ekanini tatib ko‘rgan va “tanlangan avlod” bo‘lganlardir. “Ko‘plar” qum ustiga quradilar, ammo “ozlar” tanlangandirlar.

Cain’s genealogy is a rebellious chord in the symphony of names, for the names represent human glory that is vain, leading to aimless wandering, after being smitten by heaven. Disregarding the warning Cain’s line professes a false divinity, cloaked in vengeful human power, represented by the arts of humanity, that forges an iron culture; beautiful, but violent, and barren of hope. That last statement is an overview of the message in the eight generations of Cain that is derived from the names.

Qobilning nasabnomasi ismlar simfoniyasida isyonkor bir akkorddir, chunki bu ismlar osmondan zarbaga uchragach, behuda bo‘lgan insoniy ulug‘vorlikni ifodalaydi va u maqsadsiz darbadarlikka olib boradi. Ogohlantirishga e’tibor bermay, Qobilning nasli insoniyat san’atlari orqali ifodalangan, qasoskor insoniy qudratga burkangan soxta ilohiylikni da’vo qiladi; bu esa temir bir madaniyatni yasaydi — go‘zal, ammo zo‘ravon va umiddan mahrum. Ana shu so‘nggi bayonot Qobilning sakkiz avlodida, ismlardan kelib chiqadigan xabarning umumiy sharhidir.

Seth’s line answers Cain’s line with grace. In the human frailty that has been appointed to mankind, those who call on God will have their sorrow turned to praise as heaven descends. Faithfully walking the path that rises to glory, during a probationary period, until the cry of “hope,” brings rest, through waters of deliverance. That last statement is an overview of the message in the eight generations of Seth that is derived from the names.

Setning nasli Qobilning nasliga inoyat bilan javob beradi. Insoniyatga belgilab qo‘yilgan insoniy ojizlik ichida, Xudoga iltijo qiluvchilarning qayg‘usi osmon nozil bo‘lganda hamdga aylantiriladi. “Umid”ning nidosigacha, sinov davrida, ulug‘vorlikka ko‘tariluvchi yo‘lda sadoqat bilan yurish najot suvlari orqali orom keltiradi. Bu so‘nggi bayonot Setning sakkiz avlodi haqidagi, ismlardan kelib chiqadigan xabarning umumiy sharhidir.

The reason for dividing the eight generations into two sets of four generations is established in the first step of the covenant, when the prophecy of bondage in Egypt is identified as 400 years and also that the 400 years, would end in the fourth generation. When Paul’s testimony is incorporated into the alpha covenant prophecy, it produces two periods of 215 years that were made up of four generations in each period. The eight generations, in the 430 years represents two periods of 215 years. The first period is represented by the good Pharaoh who knew Joseph. 215 years later, there was a new Pharaoh, that knew not Joseph. Then the next set of four generations began.

Sakkiz avlodni to‘rt avloddan iborat ikki to‘plamga bo‘lish sababi ahdning birinchi qadamida belgilangan bo‘lib, u yerda Misrdagi qullik haqidagi bashorat 400 yil deb ko‘rsatiladi va shu bilan birga bu 400 yil to‘rtinchi avlodda nihoyasiga yetishi ham aytiladi. Pavlusning guvohligi alfa ahdi bashoratiga kiritilganda, u har bir davrda to‘rt avloddan tashkil topgan 215 yillik ikki davrni hosil qiladi. 430 yil ichidagi sakkiz avlod 215 yillik ikki davrni ifodalaydi. Birinchi davr Yusufni tanigan ezgu Fir’avn bilan ifodalanadi. 215 yildan keyin esa Yusufni tanimagan yangi Fir’avn paydo bo‘ldi. Shundan so‘ng to‘rt avloddan iborat navbatdagi to‘plam boshlandi.

Eight generations divided equally into two periods, distinctly marked as its own period of four generations, upholds applying the eight generations of Cain and of Seth in the same fashion. When that application is made, you have Seth’s eight generations aligned with Cain’s eight generations. Cain represents the many who receive the mark of the beast, and Seth represents the few who receive the seal of God. Cain is the sign of humanity, and Seth is the sign of humanity combined with Divinity in the context of the covenant of Noah, whereas; the line of Joseph and Moses is in the context of the covenant of Abram.

Aniq ravishda o‘ziga xos to‘rt avloddan iborat davr sifatida belgilangan, teng ravishda ikki davrga bo‘lingan sakkiz avlod, Qobilning ham, Setning ham sakkiz avlodini xuddi shu tarzda qo‘llashni tasdiqlaydi. Bu qo‘llanish amalga oshirilganda, Setning sakkiz avlodi Qobilning sakkiz avlodi bilan bir chiziqqa keltiriladi. Qobil hayvonning tamg‘asini qabul qiladigan ko‘plarni ifodalaydi, Set esa Xudoning muhrini qabul qiladigan ozlarni ifodalaydi. Qobil insoniyatning belgisi, Set esa Nuh ahdi doirasida Ilohiyat bilan birlashgan insoniyatning belgisidir; holbuki, Yusuf va Musoning nasli Ibrohim ahdi doirasidadir.

Then in chapter eleven, the genealogy of the chosen people is represented by ten names from Shem to Abram. Chapter eleven is the story of the tower of Babel, but also the genealogy of the chosen people, as represented by Abraham. Chapter eleven introduces a chosen people who were to enter into a threefold covenant with God. The third and final step was the sacrifice of Isaac in chapter twenty-two. Chapter “eleven” is the alpha beginning and chapter “twenty-two” is the omega ending. The faith required to hear God’s voice in the meaning of names, is no different than the faith required to hear His voice in the numbering of His Word. An application of a genealogy that is not taken up by the theologians, is the genealogy of Ishmael, the symbol of Islam.

So‘ngra o‘n birinchi bobda tanlangan xalqning nasabnomasi Shemdan Abramgacha bo‘lgan o‘n ism orqali ifodalanadi. O‘n birinchi bob Bobil minorasi haqidagi hikoyadir, biroq u, shuningdek, Ibrohim orqali ifodalangan tanlangan xalqning nasabnomasidir. O‘n birinchi bob Xudo bilan uch karra ahdga kirishi lozim bo‘lgan tanlangan xalqni tanishtiradi. Uchinchi va yakuniy bosqich yigirma ikkinchi bobdagi Ishoqning qurbon qilinishi edi. “O‘n birinchi” bob alfa-boshlanish, “yigirma ikkinchi” bob esa omega-yakunidir. Ismlarning ma’nosida Xudoning ovozini eshitish uchun talab etiladigan imon, Uning Kalomining raqamlanishida Uning ovozini eshitish uchun talab etiladigan imondan farq qilmaydi. Ilohiyotchilar tomonidan e’tiborga olinmagan nasabnomaning bir tatbiqi — Islomning ramzi bo‘lgan Ismoilning nasabnomasidir.

> And these are the names of the sons of Ishmael, by their names, according to their generations: the firstborn of Ishmael, Nebajoth; and Kedar, and Adbeel, and Mibsam, And Mishma, and Dumah, and Massa, Hadar, and Tema, Jetur, Naphish, and Kedemah: These are the sons of Ishmael, and these are their names, by their towns, and by their castles; twelve princes according to their nations. Genesis 25:13–16.

> Va bular Ismoilning o‘g‘illarining ismlari, o‘z ismlariga ko‘ra, avlodlari bo‘yicha: Ismoilning to‘ng‘ichi Nabayot; va Qedor, va Adbeel, va Mibsom, va Mishmo, va Duma, va Massa, Hadad, va Temo, Yotur, Nafish va Qedma. Bular Ismoilning o‘g‘illaridir, va bular ularning shaharlariga hamda qal’alariga ko‘ra ularning ismlaridir; o‘z qabilalariga ko‘ra o‘n ikki amir. Ibtido 25:13–16.

When the definitions of these twelve names are set forth into a statement, it reads as, “Prophetically the descendants of Ishmael are a fruitful dark-skinned people that are renowned as warriors, but are grieved historically and prophetically on August 11, 1840 and thereafter on September 11, 2001. They are called the children of the east in biblical history. They originated from Arabia where the fragrant spices employed in the Hebrew sanctuary services are grown. The word “assassins” is derived from Islamic history and represents death that is brought about in silence. In the time of the Crusades Islam enclosed, encircled and besieged Catholic Europe, but their subsequent restraint marked the arrival of the refreshing of 1840 through 1844, and also from 9/11 through to the Sunday law crisis. The definitions of the twelve names of Ishmael’s sons are all represented in the previous statement by the bold-faced type.

Ushbu o‘n ikki ismning ta’riflari bir bayonot holiga keltirilganda, u quyidagicha o‘qiladi: “Payg‘ambarlik nuqtayi nazaridan, Ismoilning avlodlari serhosil, qora tanli, jangchilar sifatida mashhur bo‘lgan xalqdir, ammo tarixiy va payg‘ambarlik ma’nosida 1840-yil 11-avgustda, shuningdek undan keyin 2001-yil 11-sentyabrda qayg‘uga botgan. Muqaddas Kitob tarixida ular sharq farzandlari deb ataladi. Ular Arabistondan kelib chiqqan bo‘lib, u yerda ibroniy ma’bad xizmatlarida ishlatilgan xushbo‘y ziravorlar yetishtiriladi. “Assassins” so‘zi islom tarixidan kelib chiqqan bo‘lib, sukut ichida keltiriladigan o‘limni anglatadi. Salib yurishlari davrida islom katolik Yevropani o‘rab, qurshab va qamal qilib oldi, biroq ularning keyingi tiyilishi 1840 yildan 1844 yilgacha bo‘lgan tetiklanishning kelishini, shuningdek 9/11 dan Yakshanba qonuni inqirozigacha bo‘lgan davrni belgiladi. Ismoil o‘g‘illarining o‘n ikki ismining ta’riflari avvalgi bayonotda qalin harflar bilan to‘liq ifodalangan.”

The twelve names of the line of Ishmael represent thirteen, if you include Ishmael on the list. Thirteen is the symbolic number of “rebellion,” which is what Hagar did, that brought about Abraham allowing Hagar and Ishmael to be cast out. Paul uses that incident to describe the casting out of ancient Israel as God’s covenant people, at the same time that He was establishing a covenant with His Christian bride.

Ismoil naslining o‘n ikki nomi, agar Ismoilning o‘zini ham ro‘yxatga qo‘shsangiz, o‘n uchta bo‘ladi. O‘n uch “isyon”ning ramziy sonidir; Hojar aynan shuni qilgan edi, va bu Ibrohimning Hojar hamda Ismoilning quvib chiqarilishiga yo‘l qo‘yishiga sabab bo‘ldi. Pavlus o‘sha hodisadan Xudo O‘zining masihiy Kelinchagi bilan ahd o‘rnatar ekan, qadimgi Isroilning Xudoning ahd xalqi sifatida quvib chiqarilishini tasvirlash uchun foydalanadi.

> For it is written, that Abraham had two sons, the one by a bondmaid, the other by a freewoman. But he who was of the bondwoman was born after the flesh; but he of the freewoman was by promise. Which things are an allegory: for these are the two covenants; the one from the mount Sinai, which gendereth to bondage, which is Agar. For this Agar is mount Sinai in Arabia, and answereth to Jerusalem which now is, and is in bondage with her children. But Jerusalem which is above is free, which is the mother of us all. For it is written, Rejoice, thou barren that bearest not; break forth and cry, thou that travailest not: for the desolate hath many more children than she which hath an husband. Now we, brethren, as Isaac was, are the children of promise. But as then he that was born after the flesh persecuted him that was born after the Spirit, even so it is now. Nevertheless what saith the scripture? Cast out the bondwoman and her son: for the son of the bondwoman shall not be heir with the son of the freewoman. So then, brethren, we are not children of the bondwoman, but of the free. Galatians 4:22–31.

> Chunki yozilganki, Ibrohimning ikki o‘g‘li bor edi: biri cho‘ridan, boshqasi esa ozod ayoldan edi. Lekin cho‘ridan bo‘lgan tanaga ko‘ra tug‘ilgan edi; ozod ayoldan bo‘lgani esa va’da orqali edi. Bu narsalar majoziy ma’noga egadir; chunki bular ikki ahddir: ulardan biri Sinay tog‘idan bo‘lib, qullikka farzand tug‘diradi; bu Hojardir. Zero bu Hojar Arabistondagi Sinay tog‘idir va hozirgi Quddusga muvofiq keladi, chunki u o‘z farzandlari bilan birga qullikdadir. Ammo yuqoridagi Quddus ozoddir, u hammamizning onamizdir. Chunki yozilganki: “Shodlan, ey tug‘maydigan bepusht; hayqirib yubor va faryod qil, ey to‘lg‘oq tutmaydigan; chunki erli ayolnikidan ko‘ra tashlab qo‘yilganning farzandlari ko‘proqdir”. Endi biz, birodarlar, Ishoq kabi va’da farzandlarimiz. Ammo o‘shanda tanaga ko‘ra tug‘ilgan Ruhga ko‘ra tug‘ilganni quvg‘in qilgani kabi, hozir ham shundaydir. Biroq Muqaddas Yozuv nima deydi? “Cho‘rini va uning o‘g‘lini quvib chiqar; chunki cho‘rining o‘g‘li ozod ayolning o‘g‘li bilan birga merosxo‘r bo‘lmaydi”. Shunday ekan, ey birodarlar, biz cho‘rining emas, balki ozod ayolning farzandlarimiz. Galatiyaliklarga 4:22–31.

Ishmael is a symbol of Islam, and Hagar, Ishmael’s mother is the symbol of the church of the covenant of death. Isaac is a symbol of Christianity, and Sarah is the symbol of the church of the covenant of life. For this reason, Ishmael had twelve sons, for twelve is a symbol of God’s covenant people, and Islam is a counterfeit of God’s covenant people.

Ismoil Islomning ramzidir, Ismoilning onasi Hojar esa o‘lim ahdi jamoatining ramzidir. Ishoq Masihiylikning ramzidir, Sora esa hayot ahdi jamoatining ramzidir. Shu sababli Ismoilning o‘n ikki o‘g‘li bo‘lgan, chunki o‘n ikki soni Xudoning ahd xalqining ramzidir, va Islom Xudoning ahd xalqining qalbakilashtirilgan soxtasidir.

There are two genealogies for Christ in the gospels. One in Matthew and another in Luke.

Injillarda Masih uchun ikki nasabnoma mavjud. Biri Matto kitobida, boshqasi esa Luqo kitobida.

> And Jacob begat Joseph the husband of Mary, of whom was born Jesus, who is called Christ. So all the generations from Abraham to David are fourteen generations; and from David until the carrying away into Babylon are fourteen generations; and from the carrying away into Babylon unto Christ are fourteen generations. Now the birth of Jesus Christ was on this wise: When as his mother Mary was espoused to Joseph, before they came together, she was found with child of the Holy Ghost. Matthew 1:16–18.

> Va Yoqub Maryamning eri bo‘lgan Yusufni tug‘di; Maryamdan esa Masih deb ataluvchi Iso tug‘ildi. Shunday qilib, Ibrohimdan Dovudgacha bo‘lgan barcha avlodlar o‘n to‘rt avloddir; Dovuddan Bobilga surgun qilinishigacha o‘n to‘rt avloddir; Bobilga surgun qilinishidan Masihgacha esa o‘n to‘rt avloddir. Iso Masihning tug‘ilishi esa shunday bo‘ldi: Uning onasi Maryam Yusufga unashtirilgan edi, ammo ular birga bo‘lishlaridan oldin, u Muqaddas Ruhdan homilador ekanligi ma’lum bo‘ldi. Matto 1:16–18.

Matthew’s genealogy identifies three equal periods of fourteen which make up one period of forty-two. Christ is the omega of covenant history in relation to Moses as the alpha of covenant history. Moses prophesies that Christ would be “like unto himself.” Moses had three periods of forty years in his one-hundred-and-twenty-year life. Each forty-year period of Moses’ life, when placed line upon line, concludes at Kadesh, a symbol of 1863 and the Sunday law. Christ’s three periods end at David, the captivity in Babylon and Christ confirming the covenant with His blood at the cross. David represents the lifting up of the church triumphant at the Sunday law, and the second line identifies the foolish virgins being carried to Babylon, at the Sunday law. The third period ends at the cross, which once again, typifies the Sunday law where Christ confirms Abraham’s covenant with the one hundred and forty-four thousand and Noah’s covenant with the great multitude.

Matto nasabnomasi qirq ikkidan iborat bir davrni tashkil etuvchi o‘n to‘rttadan iborat uchta teng davrni ko‘rsatadi. Masih, ahd tarixining alifosi bo‘lgan Musoga nisbatan, ahd tarixining omegasi hisoblanadi. Muso Masihning “o‘ziga o‘xshash” bo‘lishini bashorat qiladi. Muso o‘zining bir yuz yigirma yillik umri davomida qirq yildan iborat uch davrni boshdan kechirdi. Muso hayotining har bir qirq yillik davri satr ustiga satr qo‘yilganda, 1863 yil va yakshanba qonunining timsoli bo‘lgan Qodishda yakunlanadi. Masihning uch davri Dovudda, Bobil asirligida va Masihning xochda O‘z qoni bilan ahdni tasdiqlashida nihoyasiga yetadi. Dovud yakshanba qonuni vaqtida zafar topgan jamoatning ko‘tarilishini ifodalaydi, ikkinchi chiziq esa yakshanba qonuni vaqtida nodon bokiralarning Bobilga olib ketilishini ko‘rsatadi. Uchinchi davr xochda tugaydi, bu esa yana bir bor yakshanba qonunining timsoli bo‘lib, o‘sha yerda Masih Ibrohimning ahdini bir yuz qirq to‘rt ming bilan va Nuhning ahdini ulkan olomon bilan tasdiqlaydi.

What can be understood when these two lines are laid over the top of one another is amazing. Moses’ one hundred and twenty years connects with Noah’s 120 years, and Christ’s forty-two generations connects with the antichrist reigning for forty-two symbolic months at the Sunday law.

Bu ikki chiziq bir-birining ustiga qo‘yilganda anglash mumkin bo‘lgan narsa hayratlanarlidir. Musoning bir yuz yigirma yili Nuhning 120 yili bilan bog‘lanadi, Masihning qirq ikki avlodi esa yakshanba qonuni vaqtida ramziy qirq ikki oy hukmronlik qiladigan masihga qarshi kuch bilan bog‘lanadi.

> And the Lord said, My spirit shall not always strive with man, for that he also is flesh: yet his days shall be an hundred and twenty years. Genesis 6:3.

> Va Egamiz dedi: Mening Ruhim inson bilan abadiy bahslashib turmaydi, chunki u ham tanadir; shunga qaramay, uning kunlari yuz yigirma yil bo‘ladi. Ibtido 6:3.

Along with the genealogy of Matthew, which emphasizes the covenant of Abraham, the genealogy of Christ, as set forth by Luke goes all the way to creation, thus emphasizing the covenant of life that Adam broke in Eden. Luke’s genealogy begins with Jesus, and goes backward through His genealogy all the way to Adam, who is identified as the son of God. The line ends with the perfect second Adam, and it begins with the perfect first Adam. From the first Adam unto the second Adam is set forth as 77 generations.

Ibrohim ahdini ta’kidlaydigan Matto nasabnomasi bilan bir qatorda, Luqo bayon etgan Masihning nasabnomasi yaratilishgacha borib yetadi; shu tariqa Odam Ato Edenda buzgan hayot ahdini ta’kidlaydi. Luqoning nasabnomasi Iso bilan boshlanib, Uning nasab zanjiri bo‘ylab ortga qarab Xudoning o‘g‘li deb atalgan Odam Atogacha yetib boradi. Bu qator mukammal ikkinchi Odam Ato bilan tugaydi va mukammal birinchi Odam Ato bilan boshlanadi. Birinchi Odam Atodan ikkinchi Odam Atogacha bo‘lgan davr 77 avlod sifatida bayon etiladi.

The genealogies of Scripture represent lines of truth. We have just identified several that far exceed the necessary witnesses needed to establish a truth. The genealogical lines contain the voice of historical fulfillments and future predictions, and they contain the voice of Palmoni, the Wonderful Numberer of secrets, as the numerical enigmas which were placed within the lines provide a second voice. Those two voices are heard with another third voice, the voice of the Wonderful Linguist, who created and controls all things, including the names of people, places and things.

Muqaddas Bitikdagi nasabnomalar haqiqatning qatorlarini ifodalaydi. Biz hozirgina bir haqiqatni tasdiqlash uchun zarur bo‘lgan guvohliklardan ancha ortiq bo‘lgan bir nechtasini aniqladik. Nasab qatorlari tarixiy bajo kelishlarning va kelajak bashoratlarining ovozini o‘z ichiga oladi, shuningdek ular Palmoniyning — sirlarning Ajoyib Sanaguvchisining — ovozini ham o‘z ichiga oladi, chunki bu qatorlar ichiga joylashtirilgan sonli jumboqlar ikkinchi bir ovozni taqdim etadi. Bu ikki ovoz bilan birga yana uchinchi bir ovoz ham eshitiladi — barcha narsani, jumladan odamlar, joylar va narsalarning nomlarini yaratgan va boshqarib turuvchi Ajoyib Tilshunosning ovozi.

When John turned to see the voice behind him, it was as the voice of many waters, and when Daniel had the same vision, His voice was the voice of a multitude. The surface message of the Scriptures, as well as the names found with the message, and also the numbering within the message are three voices in one passage. When you take a line with the three voices and lay it over the top of a parallel line, three voices become many voices.

Yuhanno orqasidagi ovozni ko‘rish uchun o‘girilganida, u ko‘p suvlarning shovqinidek bir ovoz edi; Doniyor ham ayni vahiyga ega bo‘lganida esa, Uning ovozi olomonning ovozi edi. Muqaddas Yozuvlarning yuzaki xabari, shuningdek xabar bilan bog‘liq holda uchraydigan nomlar, yana xabarning ichidagi raqamlanish — bularning barchasi bir parchada uch ovozdir. Siz uch ovozli bir satrni unga parallel bo‘lgan boshqa bir satr ustiga qo‘yganingizda, uch ovoz ko‘p ovozlarga aylanadi.

> And a voice came out of the throne, saying, Praise our God, all ye his servants, and ye that fear him, both small and great. And I heard as it were the voice of a great multitude, and as the voice of many waters, and as the voice of mighty thunderings, saying, Alleluia: for the Lord God omnipotent reigneth. Revelation 19:5, 6.

> Taxtdan bir ovoz chiqib, dedi: “Ey Uning barcha qullari va Undan qo‘rqadiganlar, kichik ham, buyuk ham, Xudoyimizga hamd aytinglar”. Shunda men xuddi ulkan bir olomonning ovoziday, ko‘p suvlarning shovqiniday va qudratli momaqaldiroqlarning sadosiday bir ovozni eshitdim; ular: “Halleluya! Chunki Qodir Egamiz Xudo hukmronlik qilmoqda”, der edi. Vahiy 19:5, 6.

Some of the most significant genealogies are found in the kings of Israel. The first seven kings of Israel, the northern kingdom, end with Ahab, Jezebel and Elijah, thus representing the Sunday law. The line of the last seven kings of the northern tribes, begins at the Sunday law and ends at the close of human probation, when Michael stands up in Daniel 12. The first seven kings of Judah illustrate the history from the Sunday law until Michael stands up, and the last seven kings identify the history that leads to the Sunday law. Two genealogical lines, both possessing an alpha history and an omega history. The alpha history is the period of 9/11 unto the Sunday law, and the omega period is the Sunday law until the close of probation. The first seven kings of Israel, align with the last seven kings of Judah; and the last seven kings of Israel, align with the first seven kings of Judah.

Eng muhim nasabnomalarning ayrimlari Isroil shohlarida uchraydi. Shimoliy shohlik bo‘lgan Isroilning dastlabki yetti shohi Axab, Izabel va Ilyos bilan yakunlanadi; shu tariqa ular Yakshanba qonunini ifodalaydi. Shimoliy qabilalarning so‘nggi yetti shohidan iborat nasab chizig‘i esa Yakshanba qonunidan boshlanib, insoniy sinov muddatining yakuniga, ya’ni Doniyor 12 da Mikoil turgan paytga qadar davom etadi. Yahudoning dastlabki yetti shohi Yakshanba qonunidan Mikoil turguniga qadar bo‘lgan tarixni tasvirlaydi, so‘nggi yetti shohi esa Yakshanba qonuniga olib boradigan tarixni ko‘rsatadi. Ikkita nasab chizig‘i mavjud bo‘lib, har ikkalasi ham alfa tarixiga va omega tarixiga ega. Alfa tarixi 9/11 dan Yakshanba qonunigacha bo‘lgan davrdir, omega davri esa Yakshanba qonunidan sinov muddatining yakunigacha davom etadi. Isroilning dastlabki yetti shohi Yahudoning so‘nggi yetti shohi bilan mos keladi; Isroilning so‘nggi yetti shohi esa Yahudoning dastlabki yetti shohi bilan mos keladi.

We will continue in the next article.

Keyingi maqolada davom etamiz.

> “Be Steadfast Unto the End

> “Oxirigacha sobit bo‘ling”

> “[Revelation 1:1, 2, quoted.] The whole Bible is a revelation; for all revelation to men comes through Christ, and all centers in him. God has spoken unto us by His Son, whose we are by creation and by redemption. Christ came to John exiled on the Isle of Patmos to give him the truth for these last days, to show him that which must shortly come to pass. Jesus Christ is the great trustee of divine revelation. It is through him that we have a knowledge of what we are to look for in the closing scenes of this earth’s history. God gave this revelation to Christ, and Christ communicated the same to John.

> “[Vahiy 1:1, 2 keltirilgan.] Butun Muqaddas Kitob vahiydir; chunki insonlarga berilgan barcha vahiy Masih orqali keladi va barchasi Unda markazlashadi. Xudo bizga O‘z O‘g‘li orqali so‘zladi; biz yaratilish va najot orqali Unikimiz. Masih Patmos oroliga badarg‘a qilingan Yuhannoning oldiga unga bu oxirgi kunlar uchun haqiqatni berish, tez orada yuz berishi lozim bo‘lgan narsalarni ko‘rsatish uchun keldi. Iso Masih ilohiy vahiyning buyuk omonatdoridir. Yer tarixining yakuniy sahnalarida nimani kutishimiz kerakligini bilishimiz U orqali bizga berilgan. Xudo bu vahiyni Masihga berdi, Masih esa aynan shuni Yuhannoga yetkazdi.”

> “John, the beloved disciple, was the one chosen to receive this revelation. He was the last survivor of the first chosen disciples. Under the New Testament dispensation he was honored as the prophet Daniel was honored under the Old Testament dispensation.

> “Sevimli shogird Yuhanno bu vahiyni qabul qilish uchun tanlangan zot edi. U dastlab tanlangan shogirdlarning omon qolgan so‘nggi vakili edi. Yangi Ahd davri tartibida unga, Eski Ahd davri tartibida Doniyor payg‘ambar qanday sharaflangan bo‘lsa, shunday sharaf ato etildi.

> “The instruction to be communicated to John was so important that Christ came from heaven to give it to His servant, telling him to send it to the churches. This instruction is to be the object of our careful and prayerful study; for we are living in a time when men who are not under the teaching of the Holy Spirit will bring in false theories. These men have been standing in high places, and they have ambitious projects to carry out. They seek to exalt themselves, and to revolutionize the whole showing of things. God has given us special instruction to guard us against such ones. He bade John write in a book that which should take place in the closing scenes of this earth’s history.

> Yuhannoga yetkazilishi lozim bo‘lgan ko‘rsatma shu qadar muhim ediki, Masih uni O‘z xizmatkoriga berish uchun osmondan keldi va unga uni jamoatlarga yuborishni buyurdi. Bu ko‘rsatma bizning sinchkov va ibodatli tadqiqimizning mavzui bo‘lishi kerak; chunki biz Muqaddas Ruhning ta’limi ostida bo‘lmagan odamlar soxta nazariyalarni olib kiradigan bir davrda yashamoqdamiz. Bu odamlar yuksak mavqelarda turib kelganlar va ular amalga oshirmoqchi bo‘lgan shuhratparast rejalariga ega. Ular o‘zlarini ulug‘lashga va narsalarning butun ko‘rinishini tubdan o‘zgartirishga intiladilar. Xudo bizni shundaylardan asrash uchun maxsus ko‘rsatmalar bergan. U Yuhannoga yer tarixining yakunlovchi sahnalarida yuz berishi kerak bo‘lgan narsalarni bir kitobga yozishni buyurdi.

> “After the passing of the time, God entrusted to His faithful followers the precious principles of present truth. These principles were not given to those who had had no part in the giving of the first and second angel’s messages. They were given to the workers who had had a part in the cause from the beginning.

> “Vaqt o‘tib bo‘lgach, Xudo hozirgi haqiqatning qimmatli tamoyillarini O‘zining sodiq izdoshlariga ishonib topshirdi. Bu tamoyillar birinchi va ikkinchi farishtaning xabarlarini yetkazishda hech qanday ulushga ega bo‘lmaganlarga berilmadi. Ular boshidan beri bu ishda ishtirok etgan xizmatchilarga berildi.

> “Those who passed through these experiences are to be as firm as a rock to the principles that have made us Seventh-day Adventists. They are to be workers together with God, binding up the testimony and sealing the law among His disciples. Those who took part in the establishment of our work upon a foundation of Bible truth, those who know the waymarks that have pointed out the right path, are to be regarded as workers of the highest value. They can speak from personal experience regarding the truths entrusted to them. These men are not to permit their faith to be changed to infidelity; they are not to permit the banner of the third angel to be taken from their hands. They are to hold the beginning of their confidence firm unto the end.

> “Bu tajribalardan o‘tganlar bizni Yettinchi kun adventistlari qilgan tamoyillarga qoya kabi mustahkam bo‘lishlari kerak. Ular Xudo bilan hamkor bo‘lgan ishchilar bo‘lib, guvohlikni mahkam tutib, Uning shogirdlari orasida qonunni muhrlashlari kerak. Ishimizni Muqaddas Kitob haqiqatining poydevori ustiga qurishda qatnashganlar, to‘g‘ri yo‘lni ko‘rsatib bergan belgi-nishonlarni biladiganlar, eng yuksak qadrli ishchilar deb e’tirof etilishlari kerak. Ular o‘zlariga ishonib topshirilgan haqiqatlar haqida shaxsiy tajribadan kelib chiqib gapira oladilar. Bu kishilar o‘z e’tiqodlarining imonsizlikka aylantirilishiga yo‘l qo‘ymasliklari kerak; ular uchinchi farishtaning bayrog‘i qo‘llaridan tortib olinishiga yo‘l qo‘ymasliklari kerak. Ular o‘z ishonchlarining boshlanishini oxirigacha mahkam tutishlari kerak.

> “The Lord has declared that the history of the past shall be rehearsed as we enter upon the closing work. Every truth that He has given for these last days is to be proclaimed to the world. Every pillar that He has established is to be strengthened. We cannot now step off the foundation that God has established. We cannot now enter into any new organization; for this would mean apostasy from the truth.

> “Egamiz e’lon qilganki, yakunlovchi ishga kirishar ekanmiz, o‘tgan tarix qayta bayon etiladi. U bu oxirgi kunlar uchun bergan har bir haqiqat dunyoga e’lon qilinishi lozim. U o‘rnatgan har bir ustun mustahkamlanishi kerak. Biz endi Xudo o‘rnatgan poydevordan chetga chiqa olmaymiz. Biz endi hech qanday yangi tashkilotga kira olmaymiz; chunki bu haqiqatdan murtadlikni anglatadi.”

> “The medical missionary work needs to be purified and cleansed from everything that would weaken the faith of believers in the past experience of the people of God. Eden, beautiful Eden, was degraded by the introduction of sin. There is need now to rehearse the experience of the men who acted a part in the establishment of our work at the beginning.

> “Tibbiy missionerlik ishi Xudoning xalqining o‘tmishdagi tajribasiga imonlilarning ishonchini susaytiradigan har qanday narsadan poklanishi va tozalanishi kerak. Go‘zal Adan, go‘zal Adan, gunohning kirib kelishi bilan tahqirlandi. Endi ishimizning boshida uni barpo etishda ishtirok etgan kishilarning tajribasini qayta bayon etishga ehtiyoj bor.

> “From time to time we read the death notices of the great men of the world. Their time came suddenly, as in a moment. Many, supposed to be in good health, die after a feast, or after laying selfish plans for their own exaltation. The word goes forth, ‘He is joined to his idols; let him alone.’ This means that the Lord no longer guards him from harm. Sudden death comes, and what is his lifework worth? His life has been a failure. The tree falls because the power that has sustained it leaves it to its idolatrous sacrifice.

> “Vaqti-vaqti bilan biz dunyoning ulug‘ kishilarining vafot xabarlarini o‘qiymiz. Ularning vaqti birdan, go‘yo bir lahzada keladi. Yaxshi sog‘likda deb hisoblangan ko‘plar bazmdan keyin yoki o‘zlarini ulug‘lash uchun xudbinona rejalar tuzganlaridan so‘ng vafot etadilar. Shunda shunday so‘z chiqadi: ‘U o‘z butlariga qo‘shildi; uni o‘z holiga qo‘ying.’ Bu, Rabbiy endi uni zarardan asramasligini anglatadi. To‘satdan o‘lim keladi, va uning umr bo‘yi qilgan mehnati nimaga arziydi? Uning hayoti muvaffaqiyatsizlik bo‘lib chiqdi. Daraxt uni tutib turgan qudrat uni o‘zining butparastona qurbonligiga tashlab qo‘ygani uchun qulaydi.”

> “Men and women are absorbed in searching for something to enjoy. They sell their souls for naught, and God withdraws His longsuffering forbearance. They are left to their choice.

> «Erkaklar va ayollar huzur topadigan biror narsani izlashga berilib ketganlar. Ular o‘z jonlarini behuda narsaga sotadilar, va Xudo O‘zining uzoq sabrli bardoshini ulardan tortib oladi. Ular o‘z tanlovlariga tashlab qo‘yiladilar.

> “There are those who, while professing to believe present truth have degraded their faith and refused to walk in the light. Who will now lay aside their selfish, worldly principles? Who will now strive to realize the worth of the soul? What shall it profit a man, if he shall gain the whole world, and lose his own soul? Or what shall a man give in exchange for his soul? Are you hungering and thirsting for the bread of life and the water of salvation? Do you realize the value of the souls for whom Christ died? Are those who are supposed to be Christians living up to their profession of faith? Are they conscious of the worth of the soul? Are they striving to purify their souls through obedience to the truth?” Manuscript Releases, volume 20, 150, 151.

> “Hozirgi haqiqatga ishonishini da’vo qilar ekan, o‘z e’tiqodini tahqirlab, nurda yurishdan bosh tortganlar bor. Endi kim o‘zining xudbin, dunyoviy tamoyillarini chetga suradi? Endi kim jonning qadr-qimmatini anglashga intiladi? Agar inson butun dunyoni qo‘lga kiritsa-yu, o‘z jonidan ayrilsa, unga bundan nima foyda? Yoki inson o‘z joni evaziga nima bera oladi? Siz hayot noni va najot suvi uchun ochlik va chanqoqlik sezyapsizmi? Masih jonini fido qilgan qalblarning qadrini anglayapsizmi? Masihiy deb hisoblanishi kerak bo‘lganlar o‘z e’tiqod iqrorlariga munosib yashayaptimi? Ular jonning qadrini anglayaptimi? Ular haqiqatga itoat etish orqali o‘z jonlarini poklashga intilyaptimi?” Manuscript Releases, 20-jild, 150, 151.

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