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

Yoel Kitobi va Laodikiya Ettinchi kun adventistlar jamoati - Yigirma uchinchi raqam

Number Twenty-Three

Yigirma uchinchi bob

Author

Jeff Pippenger

Published

January 4, 2026

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In article twenty-two I wrote, “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.”

Yigirma ikkinchi maqolada men shunday yozgan edim: “So‘ngra o‘n birinchi bobda tanlangan xalqning nasabnomasi Shemdan Abramgacha bo‘lgan o‘nta ism orqali ifodalanadi. O‘n birinchi bob Bobil minorasi haqidagi hikoyadir, ammo ayni paytda Ibrohim timsolida 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 bir” bobi alfa boshlanish, “yigirma ikki” bobi esa omega yakundir. Ismlarning ma’nosida Xudoning ovozini eshitish uchun talab etiladigan imon, Uning Kalomining raqamlanishida Uning ovozini eshitish uchun talab etiladigan imondan hech qanday farq qilmaydi.”

Chapter eleven presents the covenant of Cain, and the covenant of Abel. We have repeatedly shown through the years that the prophetic characteristics of the tower of Babel represent a counterfeit covenant. After the flood, there was a change of dispensations from worshipping at the gate of Eden before the flood, and after the flood, worship was to be at an altar. The altar had specific biblical requirements. It needed to be erected of natural stone, with no human chipping or chiseling the stone. It had to be rock upon rock, with no mortar.

O‘n birinchi bob Qobilning ahdini va Hobilning ahdini taqdim etadi. Biz yillar davomida qayta-qayta shuni ko‘rsatib kelganmizki, Bobil minorasining bashoratli xususiyatlari qalbaki bir ahdni ifodalaydi. To‘fondan keyin, to‘fondan oldin Adan darvozasi oldida sajda qilishdan, to‘fondan keyin esa sajda qurbongohda bo‘lishi kerak bo‘lgan bir davrlar almashinuvi yuz berdi. Qurbongohning Muqaddas Kitobga xos aniq talablari bor edi. U tabiiy toshdan qurilishi, toshga inson qo‘li bilan urib-parchalash yoki kesib yo‘nish tegmasligi kerak edi. U qorishmasiz, tosh ustiga tosh qo‘yib bunyod etilishi lozim edi.

The purpose of the tower was to make Nimrod’s cohorts a name, which represents character. In the tower we see man attempting to save themselves, and lifting themselves up as the gods of heaven. The tower is a symbol of a church that thinks it can save itself, and thinks that it should be lifted up, as the ten kings do in Psalm 83, when they lift up the papal head at the evil confederacy of Bible prophecy, which takes place at the Sunday law.

Minoraning safdoshlariga nom chiqarish, ya’ni fe’l-atvorni namoyon etish, minoraning maqsadi edi. Minorada biz insonning o‘zini o‘zi qutqarishga urinayotganini va o‘zini osmon xudolari kabi yuksaltirayotganini ko‘ramiz. Minora o‘zini o‘zi qutqara oladi, deb o‘ylaydigan va Zabur 83 dagi o‘nta shoh kabi yuksaltirilishi kerak, deb hisoblaydigan jamoatning timsolidir; ular Muqaddas Kitob bashoratidagi yovuz fitnada, yakshanba qonuni joriy etilganda, papalik boshini yuksaltiradilar.

> A Song or Psalm of Asaph. Keep not thou silence, O God: hold not thy peace, and be not still, O God. For, lo, thine enemies make a tumult: and they that hate thee have lifted up the head. Psalms 83:1, 2.

> Osafning qo‘shig‘i yoki Zaburi. Ey Xudo, sukut saqlama; jim turma va osoyishta bo‘lib qolma, ey Xudo. Zero, mana, dushmanlaring g‘alayon ko‘tarmoqda; Sendan nafratlanuvchilar esa bosh ko‘tardilar. Zabur 83:1, 2.

The world had just been destroyed by Noah’s flood, and the reason God identified the closing probation on the antediluvian world was that man’s thoughts had become evil continually. The Bible speaks of unity in various ways, one of which is to see “eye to eye.” Can two walk together, except they be agreed?

Dunyo endigina Nuhning to‘foni bilan vayron qilingan edi, va Xudo to‘fondan oldingi dunyo uchun sinov muddatining yakunini belgilaganining sababi shuki, insonning xayollari muttasil yovuz bo‘lib qolgan edi. Muqaddas Kitob birlik haqida turli yo‘llar bilan so‘zlaydi, ulardan biri “ko‘zma-ko‘z ko‘rish”dir. Ikkita kishi kelishmagan holda birga yura oladimi?

> Now I beseech you, brethren, by the name of our Lord Jesus Christ, that ye all speak the same thing, and that there be no divisions among you; but that ye be perfectly joined together in the same mind and in the same judgment. 1 Corinthians 1:10.

> Endi, ey birodarlar, Rabbimiz Iso Masihning nomi bilan sizlardan iltijo qilamanki, hammangiz bir xil gapiringlar va orangizda bo‘linishlar bo‘lmasin; balki bir fikrda va bir hukmda to‘la uyg‘unlashgan bo‘linglar. 1 Korinfliklarga 1:10.

When God confused the language at the judgment upon Nimrod’s kingdom, it identifies that prior to the confusion, they were all in unity, and therefore they were all the same character, and that character was a religion based upon human works—as opposed to those in the very same chapter that are represented by Abraham. Shem was a faithful soul in the time of Nimrod. Historians point to Shem as the one who killed Nimrod, the mighty rebel before the Lord. The point stands without the historian’s ideas, for Shem is a covenant man, who traces his blood to Noah, a covenant man, who traces his blood back to Seth, another covenant man, who came into covenant history to replace his brother Abel, who was another covenant man who was a direct descendant of Adam.

Xudo Nimrodning shohligi ustidan hukm chiqarganida tilni chalkashtirganining o‘zi shuni ko‘rsatadiki, chalkashlikdan avval ularning barchasi birlikda edi, va demak, ularning barchasi bir xil xususiyatga ega edi; bu xususiyat esa, ayni shu bobda Ibrohim orqali ifodalanganlardan farqli o‘laroq, insoniy amallarga asoslangan din edi. Som Nimrod davrida sodiq bir jon edi. Tarixchilar Somni Egamiz oldidagi qudratli isyonchi bo‘lgan Nimrodni o‘ldirgan shaxs sifatida ko‘rsatadilar. Tarixchining fikrlarisiz ham mazkur nuqta o‘z kuchida qoladi, chunki Som ahd odami bo‘lib, u o‘z nasabini ahd odami bo‘lgan Nuhga, Nuh esa o‘z nasabini ahd odami bo‘lgan Setga bog‘laydi; Set esa Odam Atoning bevosita avlodi bo‘lgan va yana bir ahd odami bo‘lgan ukasi Hobilning o‘rnini egallash uchun ahd tarixiga kirib kelgan edi.

Genesis eleven is the great controversy between Christ and Satan, in the context of a covenant of life and a covenant of death. Nimrod represents the great hunter before the Lord, for he represents a church that has many devotees. Abram, through Shem, represents a church that has but few devotees. Shem was the covenant man when Nimrod was building his tower, but the two covenants in chapter eleven are represented not by Shem and Nimrod, but by Nimrod and Abraham. Paul clearly identifies this prophetic rule.

Ibtido 11-bob — Masih va Shayton o‘rtasidagi buyuk kurash bo‘lib, hayot ahdi va o‘lim ahdi kontekstida namoyon bo‘ladi. Nimrod Egamiz oldida buyuk ovchi sifatida gavdalanadi, chunki u ko‘plab tarafdorlarga ega bo‘lgan jamoatni ifodalaydi. Abram esa, Shem orqali, tarafdorlari oz bo‘lgan jamoatni ifodalaydi. Nimrod o‘z minorasini qurayotgan paytda Shem ahd odami edi, biroq o‘n birinchi bobdagi ikki ahd Shem va Nimrod orqali emas, balki Nimrod va Ibrohim orqali ifodalanadi. Pavlus bu payg‘ambarlik qoidasini ravshan belgilab beradi.

> For this Melchisedec, king of Salem, priest of the most high God, who met Abraham returning from the slaughter of the kings, and blessed him; To whom also Abraham gave a tenth part of all; first being by interpretation King of righteousness, and after that also King of Salem, which is, King of peace; Without father, without mother, without descent, having neither beginning of days, nor end of life; but made like unto the Son of God; abideth a priest continually. Now consider how great this man was, unto whom even the patriarch Abraham gave the tenth of the spoils.

> Zero, yuksak Xudoning ruhoniysi, Salem shohi bo‘lgan ushbu Malkisidq, shohlarni qirib tashlagan jangdan qaytib kelayotgan Ibrohimni qarshi olib, unga baraka berdi; Ibrohim ham unga hamma narsadan o‘ndan bir ulush berdi. Avvalo, talqin qilinsa, u Solihlik Shohi, undan keyin esa Salem Shohi, ya’ni Tinchlik Shohidir. U otasiz, onasiz, nasabsiz, kunlarining boshlanishi ham, hayotining oxiri ham yo‘q; balki Xudoning O‘g‘liga o‘xshatilib, to abad ruhoniy bo‘lib qoladi. Endi qaranglar, bu zot naqadar ulug‘ edi, hatto ota-bobolar boshlig‘i bo‘lgan Ibrohim ham o‘ljadan unga o‘ndan birini bergan edi.

> And verily they that are of the sons of Levi, who receive the office of the priesthood, have a commandment to take tithes of the people according to the law, that is, of their brethren, though they come out of the loins of Abraham:

> Rostdan ham, Levining o‘g‘illaridan bo‘lib, ruhoniylik xizmatini qabul qilganlar qonunga muvofiq xalqdan, ya’ni o‘z birodarlaridan, o‘ndan bir ulushni olish haqida amrga egadirlar, garchi ular ham Ibrohimning pushtidan chiqqan bo‘lsalar-da:

> But he whose descent is not counted from them received tithes of Abraham, and blessed him that had the promises. And without all contradiction the less is blessed of the better. And here men that die receive tithes; but there he receiveth them, of whom it is witnessed that he liveth. And as I may so say, Levi also, who receiveth tithes, payed tithes in Abraham. For he was yet in the loins of his father, when Melchisedec met him. Hebrews 7:1–10.

> Lekin nasabi ulardan hisoblanmagan kishi Ibrohimdan ushr oldi va va’dalarga ega bo‘lgan zotni duo qildi. Va hech qanday e’tirozsiz, kichikroq ulug‘rog‘i tomonidan duo qilinadi. Bu yerda o‘ladigan odamlar ushr oladilar; u yerda esa tirikligi haqida guvohlik berilgan Zot ushr oladi. Va, shunday deyish joiz bo‘lsa, ushr oladigan Leviy ham Ibrohim orqali ushr to‘ladi. Chunki Malkisidq unga ro‘baro‘ bo‘lgan paytda, u hali otasining belida edi. Ibroniylarga 7:1–10.

There is a great deal of present truth in the subject of Melchizedek, but I am simply identifying that Paul teaches directly that the prophetic characteristics of covenant men, and by that, I mean, men and women in the inspired testimony whose scriptural testimony is identifying a waymark in the prophetic line of God’s covenant with mankind. Paul teaches that Melchizedek, who lived before the Levitical priesthood was established at Sinai, and therefore over four hundred years before there was a Levitical priesthood, had accepted tithe from Levi. In order to be in the Levitical priesthood, you had to be a Levite who could prove his blood descent from Levi. Melchizedek could not show his descent was from the line of Levi, for Levi was not yet born.

Melkisedek mavzusida hozirgi haqiqatga oid juda ko‘p narsalar bor, biroq men shunchaki Pavlus ahdga mansub kishilarning bashoratli xususiyatlarini bevosita o‘rgatishini ko‘rsatmoqdaman; bu bilan men ilhomlangan guvohlikdagi, Muqaddas Yozuvdagi guvohligi Xudoning insoniyat bilan tuzgan ahdining bashoratli yo‘nalishida bir yo‘l-belgisini ko‘rsatib beradigan erkaklar va ayollarni nazarda tutyapman. Pavlus, Sinayda levilik ruhoniyligi o‘rnatilishidan oldin yashagan Melkisedek, demakki, levilik ruhoniyligi mavjud bo‘lishidan to‘rt yuz yildan ham ortiq vaqt avval yashagan bo‘lsa-da, Leviydan ushr qabul qilganini bevosita o‘rgatadi. Levilik ruhoniyligida bo‘lish uchun, sen o‘zining qondan kelib chiqishini Leviydan ekanini isbotlay oladigan leviy bo‘lishing kerak edi. Melkisedek esa o‘z nasl-nasabining Leviy naslidan ekanini ko‘rsata olmas edi, chunki Leviy hali tug‘ilmagan edi.

The line of prophecy that represents God’s covenant with Adam and Eve is actually two covenants. The first was a covenant of life with a simple test. After the fall and the failed test, the next covenant included the blood of a lamb in order to provide clothing. Then there was God’s covenant with mankind, represented by the rainbow, Noah and altar worship. Then there was Genesis eleven where God’s covenant with a chosen people, who would be called Hebrews began. In each of those stories the biblical characters are covenant men or women.

Odam Ato va Momo Havoga Xudoning ahdini ifodalaydigan bashorat silsilasi aslida ikki ahddan iborat. Birinchisi oddiy bir sinov bilan bog‘liq hayot ahdi edi. Qulash va sinovning muvaffaqiyatsiz yakunidan so‘ng, keyingi ahd kiyim-bosh ta’minlash uchun qo‘zining qonini o‘z ichiga oldi. So‘ngra kamalak, Nuh va qurbongohdagi sajda orqali ifodalangan Xudoning insoniyat bilan tuzgan ahdi bo‘ldi. Keyin Ibtido kitobining o‘n birinchi bobida ibroniylar deb ataladigan tanlangan bir xalq bilan Xudoning ahdi boshlandi. Bu hikoyalarning har birida Muqaddas Kitob qahramonlari ahd odamlari yoki ahd ayollaridir.

In Genesis eleven, the beginning of the covenant of life with a chosen people is set forth, and it is set forth, right where Nimrod establishes the covenant of death, as represented by the bricks and mortar, that were the counterfeit of the unchiseled rocks and no mortar represented by the altar. Sister White informs us the altar represents Christ, thus Nimrod’s religion, which is a counterfeit religion, represents a counterfeit Christ.

Ibtido kitobining o‘n birinchi bobida tanlangan xalq bilan hayot ahdining boshlanishi bayon etiladi; va u aynan Nimrod g‘isht va qorishma bilan ifodalangan o‘lim ahdini o‘rnatgan joyda bayon etiladi; bu esa qurbongoh ifoda etgan, yo‘nilmagan toshlar va qorishmasizlikning qalbakilashtirilgan soxtasi edi. Opa Uayt bizga qurbongoh Masihni ifoda etishini bildiradi; shunday ekan, qalbaki din bo‘lgan Nimrodning dini qalbaki Masihni ifoda etadi.

> And they said one to another, Go to, let us make brick, and burn them thoroughly. And they had brick for stone, and slime had they for mortar. Genesis 11:3.

> Va ular bir-birlariga dedilar: “Qani, g‘isht tayyorlaylik va ularni yaxshilab pishiraylik”. Ularda tosh o‘rniga g‘isht, ohak o‘rniga esa smola bor edi. Ibtido 11:3.

> And if thou wilt make me an altar of stone, thou shalt not build it of hewn stone: for if thou lift up thy tool upon it, thou hast polluted it. Exodus 20:25.

> Agar Menga toshdan qurbongoh qilsang, uni yo‘nilgan toshdan qurma; chunki agar unga asbobingni tekkizsang, uni bulg‘agan bo‘lasan. Chiqish 20:25.

> “We are in danger of mingling the sacred and the common. The holy fire from God is to be used in our efforts. The true altar is Christ; the true fire is the Holy Spirit. This is our inspiration. It is only as the Holy Spirit leads and guides a man that he is a safe counselor. If we turn aside from God and from His chosen ones to inquire at strange altars we shall be answered according to our works.” Selected Messages, book 3, 300.

> “Biz muqaddas bilan oddiyni aralashtirib yuborish xavfi ostidamiz. Xudodan kelgan muqaddas olov sa’y-harakatlarimizda qo‘llanilishi kerak. Haqiqiy qurbongoh — Masihdir; haqiqiy olov esa Muqaddas Ruhdir. Bizning ilhomimiz shudir. Faqat Muqaddas Ruh insonni yetaklab, yo‘l ko‘rsatganidagina u ishonchli maslahatchi bo‘la oladi. Agar biz Xudodan va Uning tanlanganlaridan yuz o‘girib, begona qurbongohlardan so‘rashga borsak, qilgan ishlarimizga yarasha javob olamiz.” Selected Messages, book 3, 300.

Among other truths, one of the lessons that is derived prophetically from Genesis eleven is that it represents the beginning of a prophetic line. The flood of Noah marks a prophetic separation. When Noah left the ark there was to be a new method of worship, and the method of worship always produces two classes of worshippers, as set forth in the history of Cain and Abel. Genesis eleven is a new world, with a beginning history that becomes the foundational story of the ending history, as God’s last day covenant people call the eleventh-hour workers out of Babylon during the Sunday law crisis. Nimrod is the man of sin during the Sunday law crisis, and Shem, who is Abraham is the man of God in that very same crisis. Genesis eleven’s scattering and confusion of languages, began soon after Noah left the ark. The theme of chapter eleven is the two covenants, and the story reaches its conclusion when the third step of the Abrahamic covenant is set forth in chapter twenty-two.

Boshqa haqiqatlar qatorida, Ibtido kitobining o‘n birinchi bobidan bashoratli tarzda kelib chiqadigan saboqlardan biri shuki, u bashoratli bir yo‘nalishning boshlanishini ifodalaydi. Nuh to‘foni bashoratli ajralishni belgilaydi. Nuh kemadan chiqqanida sajda-ibodatning yangi bir usuli bo‘lishi kerak edi, va sajda-ibodat usuli har doim Qobil va Hobil tarixida ko‘rsatilganidek, sajda qiluvchilarning ikki toifasini vujudga keltiradi. Ibtido o‘n birinchi bob — yangi bir dunyo bo‘lib, uning boshlang‘ich tarixi yakuniy tarixning asosiy hikoyasiga aylanadi; ayni o‘sha paytda Xudoning oxirgi kun ahd xalqi Yakshanba qonuni inqirozi chog‘ida Bobildan o‘n birinchi soat ishchilarini chaqirib chiqaradi. Nimrod Yakshanba qonuni inqirozi davridagi gunoh odamidir, va Som — ya’ni Ibrohim — ayni o‘sha inqirozdagi Xudoning odamidir. Ibtido o‘n birinchi bobidagi sochib yuborilish va tillarning chalkashishi Nuh kemadan chiqqanidan ko‘p o‘tmay boshlandi. O‘n birinchi bobning mavzusi ikki ahddir, va hikoya Ibrohim ahdining uchinchi qadami yigirma ikkinchi bobda bayon etilganda o‘z yakuniga yetadi.

Chapter eleven is the alpha history of the line of Abraham that reaches omega history in chapter twenty-two. The beginning story of Nimrod’s Babel and the ending story of the offering of Isaac, both represent the final judgment upon mankind. The line begins at Nimrod’s tower, and extends to the offering of Isaac, and the line culminates in two opposite offerings. Nimrod’s offering receives God’s executive judgment, and Abraham’s judgment receives God’s blessing. Nimrod is the alpha of chapter eleven and Abraham is the omega of chapter twenty-two. The omega is always greater, by at least twenty-two times according to the Hebrew alphabet, and the power manifested in confusing the languages and scattering the nations abroad, was far exceeded by the power of the cross. Nimrod’s tower represents the Twin Towers of 9/11 and the offering of Isaac represents the Sunday law.

O‘n birinchi bob — yigirma ikkinchi bobda omega tarixiga yetib boradigan Ibrohim naslining alfa tarixidir. Nimrodning Bobili haqidagi boshlang‘ich hikoya ham, Ishoqning qurbonlikka keltirilishi haqidagi yakuniy hikoya ham, ikkalasi ham insoniyat ustidan chiqariladigan so‘nggi hukmni ifodalaydi. Bu nasl Nimrodning minorasidan boshlanib, Ishoqning qurbonlikka keltirilishigacha cho‘ziladi va bu chiziq bir-biriga zid bo‘lgan ikki qurbonlik bilan cho‘qqisiga yetadi. Nimrodning qurbonligi Xudoning ijro etuvchi hukmini qabul qiladi, Ibrohimning hukmi esa Xudoning barakasini qabul qiladi. Nimrod — o‘n birinchi bobning alfa qismi, Ibrohim esa yigirma ikkinchi bobning omega qismidir. Omega har doim, ibroniy alifbosiga ko‘ra, kamida yigirma ikki karra buyukroq bo‘ladi va tillarni chalg‘itib yuborish hamda xalqlarni yer yuzi bo‘ylab tarqatishda namoyon bo‘lgan qudratdan xochning qudrati ancha ustun keldi. Nimrodning minorasi 9/11 dagi Egizak minoralarni ifodalaydi, Ishoqning qurbonlikka keltirilishi esa yakshanba qonunini ifodalaydi.

The line of the covenant with a chosen people begins with the symbol of the number eleven and it ends with the symbol of twenty-two. The line ends at the close of probation in the alpha history of Nimrod and also the omega history of Abraham. The very history of Nimrod and Abraham is set forth in the first book of the Bible, and it is set within the context of picking up the pieces from the very recent destruction of Noah’s flood. In the first book of the Bible the illustration of the two covenants, provides two witnesses that set forth the close of probation in the line of chapter eleven through to twenty-two.

Tanlangan xalq bilan bo‘lgan ahdning chizig‘i o‘n bir sonining ramzi bilan boshlanadi va yigirma ikki sonining ramzi bilan yakunlanadi. Bu chiziq Nimrodning alfa tarixida ham, Ibrohimning omega tarixida ham sinov muddatining yopilishida tugaydi. Nimrod va Ibrohimning ayni tarixi Muqaddas Kitobning birinchi kitobida bayon etilgan bo‘lib, u Nuh to‘fonining juda yaqindagi vayronagarchiligidan keyin qolgan bo‘laklarni yig‘ib olish manzarasi doirasida joylashtirilgan. Muqaddas Kitobning birinchi kitobida ikki ahdning tasviri o‘n birinchi bobdan yigirma ikkinchi bobgacha bo‘lgan chiziqda sinov muddatining yopilishini ko‘rsatib beruvchi ikki guvohni taqdim etadi.

> He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. Revelation 22:11.

> Nohaq bo‘lgan hanuz nohaqlik qilsin; iflos bo‘lgan hanuz ifloslikda qolsin; solih bo‘lgan hanuz solihlik qilsin; muqaddas bo‘lgan esa hanuz muqaddas bo‘lsin. Vahiy 22:11.

Nimrod is unjust and filthy still, and Abraham is righteous and holy still as identified in the alpha of Genesis 11–22, and also in the omega of Revelation 22:11. Just before probation closes, a pronouncement in verse 10 is made to seal not the sayings of the prophecy of this book. Just before probation closes in the very next verse, there is to be a prophecy in Revelation that is to be unsealed. Two verses after verse eleven, Christ supplies the key to unseal that prophecy.

Nimrod hanuz nohaq va iflos bo‘lib qoladi, Ibrohim esa Ibtido 11–22 ning alfasida qanday ko‘rsatilgan bo‘lsa, shuningdek Vahiy 22:11 ning omegasida ham, hanuz solih va muqaddas bo‘lib qoladi. Sinov muddati yopilishidan naq oldin, 10-oyatda bu kitobdagi bashorat so‘zlarini muhrlamaslik haqida bir e’lon beriladi. Sinov muddati yopilishidan naq oldin, undan keyingi oyatning o‘zida, Vahiy kitobida muhrdan yechilishi lozim bo‘lgan bir bashorat bo‘lishi kerak. O‘n birinchi oyatdan ikki oyat keyin, Masih o‘sha bashoratni muhrdan yechish uchun kalitni taqdim etadi.

> And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. And, behold, I come quickly; and my reward is with me, to give every man according as his work shall be.

> Va u menga dedi: “Bu kitobdagi bashorat so‘zlarini muhrlama, chunki vaqt yaqindir. Nohaq bo‘lgan nohaqligicha qolsin; nopok bo‘lgan nopokligicha qolsin; solih bo‘lgan esa solihligicha qolsin; muqaddas bo‘lgan esa muqaddasligicha qolsin. Va mana, Men tez orada kelaman; mukofotim O‘zim bilan, har bir kishiga o‘z ishiga yarasha berish uchundir.”

> I am Alpha and Omega, the beginning and the end, the first and the last. Revelation 22:10–13.

> Men Alfa va Omegaman, ibtido va intihoman, birinchi va oxirgiman. Vahiy 22:10–13.

Chapter twenty-two is the omega chapter of the entire Bible and the key to opening the prophecy in Revelation that is sealed up, is the principle that Christ identified above all others in chapter one of Revelation. Chapter one is the first letter of the Hebrew alphabet, and chapter twenty-two is the last. In verses nine through eleven of chapter one, John introduces himself, and identifies Christ as Alpha and Omega.

Yigirma ikkinchi bob butun Muqaddas Kitobning omega bobidir, va Vahiy kitobidagi muhrlangan bashoratni ochishning kaliti Masih Vahiy kitobining birinchi bobida barcha boshqa tamoyillardan ustun qo‘yib ta’kidlagan tamoyildir. Birinchi bob ibroniy alifbosining birinchi harfidir, yigirma ikkinchi bob esa oxirgisidir. Birinchi bobning to‘qqizinchi-o‘n birinchi oyatlarida Yuhanno o‘zini tanishtiradi va Masihni Alfa va Omega deb e’lon qiladi.

> I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ. I was in the Spirit on the Lord’s day, and heard behind me a great voice, as of a trumpet, Saying, I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea. Revelation 1:9-11.

> Men, sizlarning birodaringiz va Iso Masihning qayg‘u-alamlari, shohligi hamda sabr-toqatida sizlarga hamroh bo‘lgan Yuhanno, Xudoning kalomi va Iso Masihning shahodati uchun Patmos deb ataladigan orolda edim. Rabbimiz kunida men Ruhda edim va orqamdan karnay sadosidek baland bir ovozni eshitdim. U shunday der edi: “Men Alfa va Omegaman, avvalgi va oxirgi Zotman”; va: “Ko‘rganingni kitobga yozib, Osiyodagi yetti jamoatga yubor: Efesga, Smirnaga, Pergamga, Tiyatiraga, Sardisga, Filadelfiyaga va Laodikiyaga.” Vahiy 1:9–11.

In verse eleven, John is in Patmos, but he turns around in verse twelve, and from there on, he is in the heavenly sanctuary. Thus, in verses 9/11, we find the testimony of John, which identifies Jesus as Alpha and Omega, something Jesus already identified of Himself in verse 8:

O‘n birinchi oyatda Yuhanno Patmosda, ammo o‘n ikkinchi oyatda u orqasiga o‘giriladi, va o‘sha yerdan boshlab u samoviy muqaddas maskandadir. Shunday qilib, 9/11-oyatlarda biz Yuhannoning guvohligini topamiz; u Isoni Alfa va Omega deb tanitadi, buni Iso allaqachon 8-oyatda O‘zi haqida aytgan edi:

> I am Alpha and Omega, the beginning and the ending, saith the Lord, which is, and which was, and which is to come, the Almighty. Revelation 1:8.

> Men Alfa va Omegaman, boshlanish va oxirman, deb aytadi Rabbiy, bor bo‘lgan, bo‘lgan va kelajakda keladigan Qodir Zot. Vahiy 1:8.

In verse eight, John is writing what he heard Christ speak of Himself. In verses nine through eleven, it is John speaking of himself. That represents two witnesses in the first eleven verses that identify Christ as Alpha and Omega. Verses nine through eleven represents its own unit of thought. Though connected with the entire chapter, in these verses John is speaking of himself, whereas; in verses four through eight, John is speaking for the godhead to His churches. Verse four begins a unit of thought, that ends in verse eight. This is recognized by the opening characteristics of Christ who was and is and is yet to come, being identified in verse four and then again in verse eight.

Sakkizinchi oyatda Yuhanno Masihning O‘zi haqida aytgan so‘zlarini yozmoqda. To‘qqizinchi oyatdan o‘n birinchi oyatgacha esa Yuhanno o‘zi haqida so‘zlamoqda. Bu birinchi o‘n bir oyatda Masihni Alfa va Omega deb tanitadigan ikki guvohni ifodalaydi. To‘qqizinchi oyatdan o‘n birinchi oyatgacha bo‘lgan qism o‘ziga xos alohida fikriy birlikni tashkil etadi. Butun bob bilan bog‘liq bo‘lsa-da, bu oyatlarda Yuhanno o‘zi haqida so‘zlamoqda; holbuki, to‘rtinchi oyatdan sakkizinchi oyatgacha Yuhanno ilohiyot nomidan Uning jamoatlariga murojaat qilmoqda. To‘rtinchi oyat sakkizinchi oyatda yakun topadigan bir fikriy birlikni boshlab beradi. Bu Masihning “bor bo‘lgan, hozir bor va kelajakda ham keladigan” degan boshlang‘ich xususiyatlari to‘rtinchi oyatda ta’riflanib, so‘ng sakkizinchi oyatda yana qayta tilga olinishi orqali tan olinadi.

> John to the seven churches which are in Asia: Grace be unto you, and peace, from him which is, and which was, and which is to come; and from the seven Spirits which are before his throne; And from Jesus Christ, who is the faithful witness, and the first begotten of the dead, and the prince of the kings of the earth. Unto him that loved us, and washed us from our sins in his own blood, And hath made us kings and priests unto God and his Father; to him be glory and dominion for ever and ever. Amen. Behold, he cometh with clouds; and every eye shall see him, and they also which pierced him: and all kindreds of the earth shall wail because of him. Even so, Amen.

> Osiyodagi yetti jamoatga Yuhannodan: sizlarga hozir bor bo‘lgan, avval ham bo‘lgan va kelajakda keladigan Zotdan, Uning taxti oldida turgan yetti Ruhdan, hamda Iso Masihdan inoyat va tinchlik bo‘lsin. U sodiq Shohiddir, o‘liklar orasidan birinchi bo‘lib tug‘ilgandir va yer yuzidagi podshohlarning Hokimidir. Bizni sevgan, O‘z qoni bilan gunohlarimizdan yuvgan, bizni Xudoga va O‘z Otasiga shohlar va ruhoniylar qilgan Zotga abadulabad shon-shuhrat va hukmronlik bo‘lsin. Omin. Mana, U bulutlar bilan kelmoqda; va Uni har bir ko‘z ko‘radi, hatto Uni teshib yuborganlar ham; va yer yuzidagi barcha qabilalar U sababli fig‘on chekadi. Ha, omin.

> I am Alpha and Omega, the beginning and the ending, saith the Lord, which is, and which was, and which is to come, the Almighty. Revelation 1:4–8.

> Men Alfa va Omegaman, ibtido va intihoman, deydi Rabbiy — bor bo‘lgan, bo‘lgan va kelajakda keladigan Qodir Xudo. Vahiy 1:4–8.

The first three verses of chapter one present the revelation of Jesus Christ, which is unsealed just before probation closes, for verse three says, “the time is at hand.” “The time is at hand” is the identical statement of verse ten, of chapter twenty-two, that says “seal not the sayings of the prophecy of this book for the time is at hand.” The prophecy that is unsealed is the Revelation of Jesus Christ.

Birinchi bobning dastlabki uch oyati sinov muddati yopilishidan sal oldin muhridan ochiladigan Iso Masihning vahiyini taqdim etadi, chunki uchinchi oyatda shunday deyiladi: “vaqt yaqindir.” “Vaqt yaqindir” degan ibora yigirma ikkinchi bobning o‘ninchi oyatidagi: “bu kitobning bashorati so‘zlarini muhrlama, chunki vaqt yaqindir”, degan bayonotning aynan o‘zidir. Muhridan ochilgan bashorat — Iso Masihning Vahiyidir.

Verse four begins the unsealing, and verse four begins with John’s testimony of, “I John,” and then in verse eight it is Christ who identifies Himself. A human witness in the first of the five verses and a divine witness at the end. Verse four identifies the Heavenly Father as the one who “is, and which was, and which is to come.” Verse eight identifies Christ as the one who “is, and which was, and which is to come.”

To‘rtinchi oyat muhrlarning ochilishini boshlab beradi, va to‘rtinchi oyat Yuhannoning “Men, Yuhanno,” degan guvohligi bilan boshlanadi; so‘ng sakkizinchi oyatda O‘zini Masihning O‘zi tanitadi. Besh oyatning birinchisida insoniy guvoh, oxirida esa ilohiy Guvoh turadi. To‘rtinchi oyatda Samoviy Ota “bor bo‘lgan, bo‘lgan va kelajakda keladigan” Zot sifatida ko‘rsatiladi. Sakkizinchi oyatda esa Masih “bor bo‘lgan, bo‘lgan va kelajakda keladigan” Zot sifatida ko‘rsatiladi.

The key to unsealing the Revelation of Jesus Christ is the principle of alpha and omega. As the first and last, Christ also exists in the present, though He was in the past and will be in the future. The fact that Jesus and the Father are both the God who was, and is, and is yet to come is another presentation of Christ as Alpha and Omega. He is Alpha and Omega, the First and the Last, the Beginning and Ending and He was in the beginning and will be in the ending. The “keys” of the kingdom, that are given to the church at Caesarea Philippi, is also the “key” placed upon Eliakim’s shoulder in Isaiah 22:22. The alpha of the book of Revelation is chapter one and the omega is chapter twenty-two, so we find all the Hebrew alphabet, in the chapters of Revelation. Chapter thirteen represents the rebellion of the United States and thereafter the world. Chapter one presents Christ as Alpha and Omega and chapter twenty-two identifies the same truth, but in connection with the unsealing mentioned in chapter one. Chapters one, thirteen and twenty-two represent the three Hebrew letters that together form the word “truth.”

Iso Masihning Vahiysini muhrdan ochishning kaliti alfa va omega tamoyilidir. Birinchi va Oxirgi bo‘lgani holda, Masih o‘tmishda bo‘lgan va kelajakda bo‘ladigan Zot bo‘lishi bilan birga, hozir ham mavjuddir. Iso bilan Ota ikkovlari ham bo‘lgan, bor va yana kelajakda bo‘ladigan Xudo ekani haqidagi haqiqat Masihning Alfa va Omega sifatida namoyon etilishining yana bir ko‘rinishidir. U Alfa va Omega, Birinchi va Oxirgi, Boshlanish va Tugashdir; U boshida bo‘lgan va oxirida ham bo‘ladi. Qaysariya Filippida jamoatga berilgan saltanatning “kalitlari” Ishayo 22:22 da Eliyaqimning yelkasiga qo‘yilgan “kalit”ning o‘zidir. Vahiy kitobining alfası birinchi bob, omegasi esa yigirma ikkinchi bobdir; shu tariqa, biz Vahiy boblarida butun ibroniy alifbosini topamiz. O‘n uchinchi bob Amerika Qo‘shma Shtatlarining va shundan keyin dunyoning isyonini ifodalaydi. Birinchi bob Masihni Alfa va Omega sifatida taqdim etadi, yigirma ikkinchi bob esa ayni haqiqatni tasdiqlaydi, biroq birinchi bobda tilga olingan muhrdan ochilish bilan bog‘liq holda. Birinchi, o‘n uchinchi va yigirma ikkinchi boblar birgalikda “haqiqat” so‘zini hosil qiladigan uchta ibroniy harfni ifodalaydi.

In chapter twenty-three of Matthew Jesus sets forth eight woes upon the Pharisees and Sadducees. In the final verse of chapter twenty-two the interaction of Christ with the quibbling Jews ended with the enigma of David, an enigma that can only be solve if you understand the principle of alpha and omega.

Mattoning yigirma uchinchi bobida Iso farziylar va sadduqiylar ustiga sakkizta voy e’lon qiladi. Yigirma ikkinchi bobning so‘nggi oyatida Masihning bahslashuvchan yahudiylar bilan muloqoti Dovudning jumboği bilan yakunlandi; bu jumboqni faqat alfa va omega tamoyilini tushunsangizgina hal qilish mumkin.

> 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‘radi: «Masih haqida nima deb o‘ylaysizlar? U kimning o‘g‘lidir?»

> They say unto him, The Son of David.

> Unga dedilar: Dovudning O‘g‘li.

> 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 Dovud qanday qilib 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.

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

The conclusion of chapter twenty-two identifies a waymark of covenant history. Jeremiah addresses this line of truth as well:

Yigirma ikkinchi bobning xulosasi ahd tarixidagi bir yo‘l belgini ko‘rsatadi. Yeremiyo ham haqiqatning shu yo‘nalishiga murojaat qiladi:

> The word that came to Jeremiah from the Lord, saying, Stand in the gate of the Lord’s house, and proclaim there this word, and say, Hear the word of the Lord, all ye of Judah, that enter in at these gates to worship the Lord. Thus saith the Lord of hosts, the God of Israel, Amend your ways and your doings, and I will cause you to dwell in this place. Trust ye not in lying words, saying, The temple of the Lord, The temple of the Lord, The temple of the Lord, are these.

> Egamizdan Yeremiyoga kelgan kalom shunday dedi: “Egamizning uyining darvozasida turib, o‘sha yerda bu kalomni e’lon qilgin va aytgin: Ey Yahudoning barchangiz, Egamizga sajda qilish uchun bu darvozalardan kirayotganlar, Egamizning kalomini eshiting. Isroilning Xudosi, Lashkarlar Egasi shunday demoqda: yo‘llaringizni va ishlaringizni tuzating, shunda Men sizlarni bu joyda yashataman. Aldamchi so‘zlarga ishonmanglar: ‘Egamizning ma’badi, Egamizning ma’badi, Egamizning ma’badi — mana shular’, deb aytmanglar.”

> For if ye throughly amend your ways and your doings; if ye throughly execute judgment between a man and his neighbour; If ye oppress not the stranger, the fatherless, and the widow, and shed not innocent blood in this place, neither walk after other gods to your hurt: Then will I cause you to dwell in this place, in the land that I gave to your fathers, for ever and ever. Behold, ye trust in lying words, that cannot profit. Will ye steal, murder, and commit adultery, and swear falsely, and burn incense unto Baal, and walk after other gods whom ye know not; And come and stand before me in this house, which is called by my name, and say, We are delivered to do all these abominations?

> Chunki agar sizlar yo‘llaringizni va amallaringizni chinakamiga tuzatsangizlar; agar bir odam bilan uning qo‘shnisi o‘rtasida adolatni chinakamiga amalga oshirsangizlar; agar musofirga, yetimga va beva ayolga zulm qilmasangizlar, bu joyda begunoh qon to‘kmasangizlar hamda o‘z zararingizga boshqa xudolarga ergashmasangizlar: unda Men sizlarni bu joyda, ota-bobolaringizga bergan yurtda, abadulabad yashataman. Mana, sizlar foyda keltirmaydigan yolg‘on so‘zlarga ishonmoqdasizlar. Sizlar o‘g‘irlay olasizlarmi, qotillik qila olasizlarmi, zino qila olasizlarmi, yolg‘ondan qasam icha olasizlarmi, Baalga tutatqi tutata olasizlarmi va o‘zingiz bilmagan boshqa xudolarga ergasha olasizlarmi; so‘ngra Mening nomim bilan atalgan bu uyda kelib huzurimda turib: “Biz bu barcha jirkanch ishlarni qilish uchun qutqarildik”,— deya olasizlarmi?

> Is this house, which is called by my name, become a den of robbers in your eyes? Behold, even I have seen it, saith the Lord. But go ye now unto my place which was in Shiloh, where I set my name at the first, and see what I did to it for the wickedness of my people Israel.

> Mening nomim bilan ataladigan bu uy sizning ko‘zingizda qaroqchilar iniga aylanib qoldimi? Mana, Men O‘zim ham buni ko‘rdim, — deydi Egamiz. Endi esa, Men avval nomimni qo‘ygan joyim bo‘lgan Shilohdagi makonimga boringlar va xalqim Isroilning yovuzligi tufayli Men unga nima qilganimni ko‘ringlar.

> And now, because ye have done all these works, saith the Lord, and I spake unto you, rising up early and speaking, but ye heard not; and I called you, but ye answered not; Therefore will I do unto this house, which is called by my name, wherein ye trust, and unto the place which I gave to you and to your fathers, as I have done to Shiloh. And I will cast you out of my sight, as I have cast out all your brethren, even the whole seed of Ephraim. Therefore pray not thou for this people, neither lift up cry nor prayer for them, neither make intercession to me: for I will not hear thee. Jeremiah 7:1–16.

> Endi esa, sizlar ana shu barcha ishlarni qilganingiz uchun, — deydi Egamiz, — Men sizlarga erta turib gapirdim, so‘zladim, ammo sizlar quloq solmadingizlar; Men sizlarni chaqirdim, ammo sizlar javob bermadingizlar; shu bois Men O‘z nomim bilan atalgan, sizlar ishongan bu uyga ham, sizlarga va ota-bobolaringizga bergan bu joyga ham, Shilohga qilganimdek qilaman. Va Men butun aka-ukalaringizni, ya’ni Efrayimning butun zurriyodini huzurimdan quvib chiqarganim kabi, sizlarni ham O‘z nazarimdan uloqtirib tashlayman. Shuning uchun sen bu xalq uchun ibodat qilma, ular uchun na faryod, na iltijo ko‘tar, Menga shafoat ham qilma; chunki Men senga quloq solmayman. Yeremiyo 7:1–16.

Jeremiah was told to not pray for ancient Israel, for they had reached a point of no return, as did the quibbling Jews at the end of chapter twenty-two. When Moses, (a covenant man) was confronted with God’s decision to destroy the chosen covenant people, Moses interceded with prayer. In chapter seven, Jeremiah is told not to pray for the very same covenant people. The prophetic history of Shiloh is identified as the line upon line evidence of God rejecting a chosen covenant people when their sin reaches an unredeemable point, as expressed in one verse.

Eremiyoga qadimgi Isroil uchun ibodat qilmaslik aytildi, chunki ular ortga qaytishning iloji qolmagan bir nuqtaga yetib kelgan edilar; xuddi yigirma ikkinchi bobning oxiridagi bahslashuvchan yahudiylar kabi. Muso (ahd odami) tanlangan ahd xalqini yo‘q qilish haqidagi Xudoning qarori bilan yuzma-yuz kelganida, Muso ibodat bilan shafoat qildi. Yettinchi bobda esa Eremiyoga aynan o‘sha ahd xalqi uchun ibodat qilmaslik aytiladi. Shilo‘ning bashoriy tarixi, bir oyatda ifodalanganidek, gunohi qutqarib bo‘lmas nuqtaga yetganda, Xudoning tanlangan ahd xalqini rad etishini ko‘rsatuvchi satr ustiga satr dalil sifatida ko‘rsatiladi.

> Ephraim is joined to idols: let him alone. Hosea 4:17.

> Efrayim butlarga yopishib oldi: uni o‘z holiga qo‘ying. Hoseya 4:17.

In covenant history the point where God ends His covenant relationship is a specific waymark. The rejection of the report of Joshua and Caleb marking the tenth test is another example. Jeremiah is also told to not pray for this people a few chapters later.

Ahd tarixida Xudo O‘z ahdiy munosabatini nihoyasiga yetkazadigan nuqta muayyan bir yo‘l belgisidir. O‘ninchi sinovni belgilagan Yoshua va Kalebning xabarining rad etilishi buning yana bir misolidir. Oradan bir necha bob o‘tgach, Yeremiyoga ham bu xalq uchun ibodat qilmaslik aytiladi.

> Therefore pray not thou for this people, neither lift up a cry or prayer for them: for I will not hear them in the time that they cry unto me for their trouble. Jeremiah 11:14.

> Shuning uchun sen bu xalq uchun ibodat qilma, ular uchun na nido, na iltijo ko‘tarma; chunki ular o‘z kulfatlari tufayli Menga faryod qiladigan vaqtda Men ularga quloq solmayman. Yeremiyo 11:14.

In chapter seven, the spewing out of the Laodiceans at the Sunday law as represented by the symbolism of Shiloah and is identifying what He “will do,” in the near future.

Yettinchi bobda Shiloah ramzi bilan ifodalangan yakshanba qonuni paytida laodikiyaliklarning tupurib tashlanishi bayon etiladi va U yaqin kelajakda nima “qilishini” ko‘rsatib beradi.

> Therefore will I do unto this house, which is called by my name, wherein ye trust, and unto the place which I gave to you and to your fathers, as I have done to Shiloh. And I will cast you out of my sight, as I have cast out all your brethren, even the whole seed of Ephraim. Therefore pray not thou for this people, neither lift up cry nor prayer for them, neither make intercession to me: for I will not hear thee. Jeremiah 7:14–16.

> Shuning uchun Men nomim bilan atalgan, sizlar ishonayotgan bu uyga ham, sizlarga va ota-bobolaringizga bergan o‘sha joyga ham, Shilohga qilganimdek qilaman. Va Men sizlarni O‘z huzurimdan quvib chiqaraman, xuddi barcha birodarlaringizni, ya’ni butun Efrayim naslini quvib chiqarganimdek. Shuning uchun sen bu xalq uchun ibodat qilma, ular uchun na faryod, na duo ko‘targin, Men oldimda ular uchun shafoat ham qilma; chunki Men seni eshitmayman. Yeremiyo 7:14–16.

In chapter eleven, the command to not pray is about the fear that shall overtake the Laodiceans when they find themselves in the time of trouble that follows the Sunday law. The fear they experience is set within the history of their rejection of the covenant.

O‘n birinchi bobda ibodat qilmaslik haqidagi amr, Yakshanba qonunidan keyin keladigan musibat zamonida o‘zlarini topganlarida Laodikiyaliklarni qamrab oladigan qo‘rquv haqidadir. Ular boshdan kechiradigan bu qo‘rquv, ahdni rad etishlari tarixining doirasida bayon etilgan.

> Hear ye the words of this covenant, and speak unto the men of Judah, and to the inhabitants of Jerusalem; And say thou unto them,

> Bu ahdning so‘zlarini eshitinglar va Yahudo erkaklariga hamda Quddus aholisiga aytinglar; Va ularga shunday deng,

> Thus saith the Lord God of Israel;

> Isroil Xudovandi Parvardigor shunday deydi;

> Cursed be the man that obeyeth not the words of this covenant, Which I commanded your fathers in the day that I brought them forth out of the land of Egypt, from the iron furnace, saying, Obey my voice, and do them, according to all which I command you: so shall ye be my people, and I will be your God: That I may perform the oath which I have sworn unto your fathers, to give them a land flowing with milk and honey, as it is this day.

> Bu ahdning so‘zlariga itoat etmaydigan odam la’natlangan bo‘lsin. Men ota-bobolaringizni Misr yurtidan, temir o‘choq ichidan olib chiqqan kunimda ularga shunday amr qilgan edim: mening ovozimga itoat etinglar va sizlarga buyurganlarimning hammasiga muvofiq ularni bajaringlar; shunda sizlar Mening xalqim bo‘lasizlar, Men esa sizlarning Xudoyingiz bo‘laman. Toki ota-bobolaringizga sut va asal oqib yotgan yurtni berish haqida ichgan qasamyodimni bajo keltiray; bugun ham shundaydir.

> Then answered I, and said, So be it, O Lord. Then the Lord said unto me,

> Shunda men javob berib dedim: Shunday bo‘lsin, ey Rabbim. Shunda Rabbim menga dedi,

> Proclaim all these words in the cities of Judah, and in the streets of Jerusalem, saying, Hear ye the words of this covenant, and do them. For I earnestly protested unto your fathers in the day that I brought them up out of the land of Egypt, even unto this day, rising early and protesting, saying, Obey my voice. Yet they obeyed not, nor inclined their ear, but walked everyone in the imagination of their evil heart: therefore I will bring upon them all the words of this covenant, which I commanded them to do; but they did them not.

> Bu so‘zlarning barchasini Yahudo shaharlarida va Quddus ko‘chalarida e’lon qilib, shunday degin: Bu ahdning so‘zlarini eshitinglar va ularga amal qilinglar. Chunki Men ularni Misr yurtidan olib chiqqan kunimdan tortib to shu kungacha ota-bobolaringizni qayta-qayta qattiq ogohlantirdim, tong saharda turib ogohlantirib dedim: Ovozimga itoat etinglar. Ammo ular itoat etmadilar, quloqlarini ham solmadilar, balki har biri o‘zining yovuz yuragi xayoliga ko‘ra yurdi. Shuning uchun Men ularga bu ahdning barcha so‘zlarini keltiraman; Men ularga ularni bajarishni amr etgan edim, ammo ular ularni bajarmadilar.

> And the Lord said unto me, A conspiracy is found among the men of Judah, and among the inhabitants of Jerusalem. They are turned back to the iniquities of their forefathers, which refused to hear my words; and they went after other gods to serve them: the house of Israel and the house of Judah have broken my covenant which I made with their fathers.

> Egamiz menga dedi: “Yahudo odamlari orasida ham, Quddus aholisi orasida ham fitna topildi. Ular Mening so‘zlarimni eshitishni rad etgan ota-bobolarining gunohlariga qaytib ketdilar; boshqa xudolarga ergashib, ularga xizmat qildilar: Isroil xonadoni ham, Yahudo xonadoni ham Men ularning ota-bobolari bilan tuzgan ahdimni buzdi.”

> Therefore thus saith the Lord, Behold, I will bring evil upon them, which they shall not be able to escape; and though they shall cry unto me, I will not hearken unto them. Then shall the cities of Judah and inhabitants of Jerusalem go, and cry unto the gods unto whom they offer incense: but they shall not save them at all in the time of their trouble. For according to the number of thy cities were thy gods, O Judah; and according to the number of the streets of Jerusalem have ye set up altars to that shameful thing, even altars to burn incense unto Baal.

> Shuning uchun Egamiz shunday deydi: Mana, Men ularning boshiga shunday kulfat keltiraman-ki, undan qochib qutula olmaydilar; ular Menga faryod qilsalar ham, Men ularga quloq solmayman. Shunda Yahudo shaharlari va Quddus aholisi borib, o‘zlari tutatqi tutatadigan xudolarga faryod qiladilar; ammo kulfatlari vaqtida ular aslo o‘sha xudolar tomonidan qutqarilmaydilar. Ey Yahudo, shaharlaring nechta bo‘lsa, xudolaring ham shuncha bo‘ldi; Quddus ko‘chalari nechta bo‘lsa, sizlar o‘sha sharmandali narsaga atab shuncha qurbongohlar, ya’ni Baalga tutatqi tutatish uchun qurbongohlar qurdingizlar.

> Therefore pray not thou for this people, neither lift up a cry or prayer for them: for I will not hear them in the time that they cry unto me for their trouble. Jeremiah 11:1–14.

> Shu sababli sen bu xalq uchun ibodat qilma, ular uchun na faryod qil, na duo ayt; chunki ular balo-kulfatlari bois Menga yolvorgan paytda Men ularni eshitmayman. Yeremiyo 11:1–14.

The resurrection of the candidates, to be among the one hundred and forty-four thousand, is identified in Revelation 11:11; and their final gathering is identified in Isaiah 11:11; and the external line of the dragon, the beast and the false prophet is identified in Daniel 11:11; The Sunday law judgment of the tares is identified in Ezekiel 11:11 and the punishment and fear that comes upon the foolish virgins is identified in Jeremiah 11:11.

Yuz qirq to‘rt ming orasida bo‘lish uchun nomzod bo‘lganlarning tirilishi Vahiy 11:11 da ko‘rsatilgan; ularning yakuniy yig‘ilishi esa Ishayo 11:11 da ko‘rsatilgan; ajdaho, mahluq va soxta payg‘ambarning tashqi safi esa Doniyor 11:11 da ko‘rsatilgan; yakshanba qonuniga oid begona o‘tlar ustidan hukm Hizqiyo 11:11 da ko‘rsatilgan, va nodon bokiralarning boshiga tushadigan jazo hamda qo‘rquv Eremiyo 11:11 da ko‘rsatilgan.

The command to not pray for this people is the waymark in the last verses of Matthew chapter twenty-two, and chapter twenty-three identifies eight woes upon Adventism. Chapter twenty-three is either October 22, 1844, or the Sunday law. Both of those waymarks are a fulfillment of the marriage, and the marriage is between a bride and a husband, who come together as one flesh. The consummation of the marriage represents atonement, or “at-one-ment.” Man was created in the image of God, and He created male and female. Their offspring are represented by twenty-three chromosomes from the man and twenty-three from the woman. Together their forty-six chromosomes make up the temple. Each individual is a temple, for know ye not that ye are the temple of the Lord?

Bu xalq uchun ibodat qilmaslik haqidagi amr Matto kitobining yigirma ikkinchi bobining so‘nggi oyatlaridagi yo‘l-belgidir, yigirma uchinchi bob esa Adventizm ustiga sakkizta voy holatini aniqlab beradi. Yigirma uchinchi bob yo 1844-yil 22-oktyabr, yo Yakshanba qonunidir. Bu yo‘l-belgilarning ikkalasi ham nikohning bajo keltirilishidir, nikoh esa bir kelin bilan bir kuyov o‘rtasidadir; ular bir tan bo‘lib birlashadilar. Nikohning to‘la ado etilishi kafforatni, yoki “bir-at-one-ment bo‘lish”ni ifodalaydi. Inson Xudoning suratida yaratilgan, va U erkak bilan ayolni yaratdi. Ularning zurriyoti erkakdan yigirma uchta, ayoldan esa yigirma uchta xromosoma bilan ifodalanadi. Ularning birgalikdagi qirq oltita xromosomasi ma’badni tashkil etadi. Har bir shaxs ma’baddir, chunki bilmaydilarmiki, sizlar Rabbiyning ma’badisizlar?

The consummation of the marriage, when the two become one is the combination of two temples of twenty-three, to form one temple of forty-six. Christ is the one who builds the temple, and He builds His church as the female temple that is to join with His male temple. The connection is when the human temple is joined with the Divine in the Most Holy Place of God’s temple. “Twenty-three” is a symbol of the sealing of the one hundred and forty-four thousand, and that work began at the end of the twenty-three hundred year prophecy. Matthew twenty-three is the pronouncement against Laodicean Seventh-day Adventists, who are a counterfeit of the one hundred and forty-four thousand.

Nikohning kamol topishi, ya’ni ikkisi bir bo‘lganda, yigirma uchdan iborat ikki ma’badning birlashib, qirq oltidan iborat bitta ma’badni hosil qilishidir. Masih ma’badni quradigan Zotdir, va U O‘z jamoatini O‘zining erkak ma’badi bilan qo‘shilishi lozim bo‘lgan ayol ma’bad sifatida bunyod etadi. Bu bog‘lanish insoniy ma’bad Xudoning ma’badidagi Eng Muqaddas Joyda Ilohiylik bilan birlashganda yuz beradi. “Yigirma uch” yuz qirq to‘rt mingning muhrlanishining ramzidir, va bu ish yigirma uch yuz yillik bashoratning oxirida boshlangan. Matto yigirma uch Laodikiyadagi Yettinchi kun Adventistlariga qarshi e’lon qilingan hukmdir; ular yuz qirq to‘rt mingning qalbakilashtirilgan soxtasidir.

The one hundred and forty-four thousand are the eighth that is of the seven, and they are those who are resurrected on the eighth day, and the are the eight souls on Noah’s ark, they are the eight descendants of Seth and the seal upon their foreheads was typified by circumcision, that was carried out on the eighth day. They are the priests that are anointed for service on the eighth day, and the pronouncement of eight woes upon Adventism in chapter twenty-three, is a pronouncement against the counterfeit eight.

Bir yuz qirq to‘rt ming — yettidan bo‘lgan sakkizinchisidir; ular sakkizinchi kuni tiriltiriladiganlardir; ular Nuhning kemasidagi sakkiz jondir; ular Sethning sakkiz avlodidir; va ularning peshonalaridagi muhr sakkizinchi kuni amalga oshiriladigan sunnat orqali timsollangan edi. Ular sakkizinchi kuni xizmat uchun moylanadigan ruhoniylardir; va yigirma uchinchi bobda Adventizm ustiga aytilgan sakkizta voy so‘zi, qalbaki sakkizga qarshi chiqarilgan hukmdir.

The pronouncement of woe upon the foolish virgins is proceeded by the sealing of God’s people in the final verse of chapter twenty-two. Chapter twenty-two aligns with chapter twenty-two in Genesis, for the first book of the Old Testament typifies the first book of the New Testament. In the heart of the prophetic line of Matthew eleven through chapter twenty-two representing twelve chapters, and the sixth of those twelve chapters is chapter sixteen, where Simon Barjona’s name was changed to Peter.

Aqilsiz bokira qizlar ustidan e’lon qilingan voy oldidan, yigirma ikkinchi bobning so‘nggi oyatida Xudoning xalqiga muhr bosilishi keladi. Yigirma ikkinchi bob Ibtidodagi yigirma ikkinchi bobga mos keladi, chunki Eski Ahdning birinchi kitobi Yangi Ahdning birinchi kitobining timsolidir. Matto kitobining o‘n birinchi bobidan yigirma ikkinchi bobigacha davom etuvchi, o‘n ikki bobni ifodalovchi bashoratli chiziqning markazida, ana shu o‘n ikki bobning oltinchisi bo‘lgan o‘n oltinchi bob turadi; u yerda Simon Barjona ismi Butrusga o‘zgartirilgan.

> And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. Matthew 16:18.

> Men senga ham aytaman: sen Butrussan, va Men O‘z jamoatimni mana shu qoya ustiga quraman; va do‘zax darvozalari unga qarshi ustun kelolmaydi. Matto 16:18.

There are 459 verses in Matthew eleven through twenty-two. The middle verse is verse seventeen, of chapter sixteen, but that verse cannot be separated from verses eighteen and nineteen, for they are one statement.

Matto kitobining o‘n birinchi bobidan yigirma ikkinchi bobigacha 459 oyat bor. O‘rta oyat o‘n oltinchi bobning o‘n yettinchi oyatidir, biroq bu oyatni o‘n sakkizinchi va o‘n to‘qqizinchi oyatlardan ajratib bo‘lmaydi, chunki ular bitta bayonotdir.

> And Jesus answered and said unto him, Blessed art thou, Simon Barjona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven. And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven. Matthew 16:17–19.

> Iso unga javob berib dedi: “Baxtlisan sen, Simun Barjona, chunki buni senga tana va qon ochib bermadi, balki osmondagi Otam ochib berdi. Men ham senga aytaman: sen Butrussan, va Men O‘z jamoatimni mana shu qoya ustiga quraman; do‘zax darvozalari unga bas kelolmaydi. Men senga Osmon Shohligining kalitlarini beraman; yer yuzida nimani bog‘lasang, osmonda bog‘langan bo‘ladi; va yer yuzida nimani yechsang, osmonda yechilgan bo‘ladi.” Matto 16:17–19.

The very center of chapters eleven unto twenty-two is the foundational covenant statement for Christianity. In that statement, Simon’s name is changed to Peter, which; when you apply the numerical position that each letter of the English language holds; such as “a” is one, and “z” is twenty-six—you find “p” is 16, “e” is 5, and “t” is 20, and another “e” is 5 and “r” is 18. When you multiply 16 X 5 X 20 X 5 X 18 it equals 144,000, and the reference to Peter’s name change, a symbol of covenant relationship, is found in chapter 16 verse 18, and the first letter of Peter is the number 16 and the last letter is the number 18. All of this is in the center of twelve chapters that begin with the symbol of eleven and end with the symbol of twenty-two.

O‘n birinchi bobdan yigirma ikkinchi bobgacha bo‘lgan boblarning ayni markazida masihiylik uchun asosiy ahd bayonoti turadi. O‘sha bayonotda Simunning ismi Butrusga o‘zgartiriladi; ingliz alifbosidagi har bir harf egallagan soniy o‘rinni qo‘llasangiz — masalan, “a” bir, “z” esa yigirma olti — “p” 16, “e” 5, “t” 20, yana bir “e” 5 va “r” 18 ekanini ko‘rasiz. 16 X 5 X 20 X 5 X 18 ni ko‘paytirsangiz, natija 144,000 bo‘ladi, va ahd munosabatining ramzi bo‘lgan Butrus ismining o‘zgartirilishiga ishora 16-bob 18-oyatda uchraydi; Butrus ismining birinchi harfi 16 soni, oxirgi harfi esa 18 sonidir. Bularning barchasi o‘n bir ramzi bilan boshlanib, yigirma ikki ramzi bilan tugaydigan o‘n ikki bobning markazida joylashgandir.

That line is also found in Genesis chapters eleven through twenty-two, and in that line, there are 305 verses, which identifies chapter seventeen and verse eleven as the center of that line. That line of twelve chapters of the first book of the Old Testament identifies the covenant with Abraham, and represents the alpha line that meets the omega line, in the same chapters of the first book of the New Testament. The center of the line of the omega in Matthew is the high point of the covenant relationship of the one hundred and forty-four thousand, who are the covenant sign that is lifted up at the Sunday law. The center verse of Genesis’s line identifies not only the center verse, but also the second or middle step of the threefold covenant with Abraham, and just as significantly the sign of the covenant.

O‘sha qator Ibtido kitobining o‘n birinchi bobidan yigirma ikkinchi bobigacha bo‘lgan qismida ham uchraydi, va o‘sha qatorda 305 oyat bor bo‘lib, bu o‘n yettinchi bob va o‘n birinchi oyatni o‘sha qatorning markazi sifatida belgilaydi. Eski Ahdning birinchi kitobidagi o‘n ikki bobdan iborat o‘sha qator Ibrohim bilan tuzilgan ahdni ko‘rsatadi hamda Yangi Ahdning birinchi kitobidagi ayni boblarda omega qatori bilan uchrashadigan alfa qatorini ifodalaydi. Matto kitobidagi omega qatorining markazi yakshanba qonuni paytida ko‘tariladigan ahd alomati bo‘lgan yuz qirq to‘rt mingning ahdiy munosabatidagi eng yuksak nuqtadir. Ibtidodagi qatorning markaziy oyati nafaqat markaziy oyatni, balki Ibrohim bilan tuzilgan uch qismli ahdning ikkinchi yoki o‘rta bosqichini, shuningdek, xuddi shunday darajada ahdning alomatini ham ko‘rsatadi.

> And ye shall circumcise the flesh of your foreskin; and it shall be a token of the covenant betwixt me and you. Genesis 17:11.

> Sizlar sunnat teringizning etini kestirasizlar; va bu Men bilan sizlarning orangizdagi ahdning belgisi bo‘ladi. Ibtido 17:11.

We will continue these things in the next article.

Bu masalalarni keyingi maqolada davom ettiramiz.

> “Then, while he brushed the dirt and rubbish, false jewels and counterfeit coin, all rose and went out of the window like a cloud, and the wind carried them away. In the bustle I closed my eyes for a moment; when I opened them, the rubbish was all gone. The precious jewels, the diamonds, the gold and silver coins, lay scattered in profusion all over the room.

> “Shundan so‘ng, u tuproq va axlatni, soxta javohirlar hamda qalbaki tangalarni supurar ekan, bularning barchasi bulut misol ko‘tarilib derazadan chiqib ketdi va shamol ularni olib ketdi. G‘ala-g‘ovur ichida men bir lahzaga ko‘zlarimni yumdim; ularni ochganimda, axlatning bari yo‘qolgan edi. Qimmatbaho javohirlar, olmoslar, oltin va kumush tangalar esa xonaning hamma joyiga mo‘l-ko‘l sochilib yotar edi.

> “He then placed on the table a casket, much larger and more beautiful than the former, and gathered up the jewels, the diamonds, the coins, by the handful, and cast them into the casket, till not one was left, although some of the diamonds were not bigger than the point of a pin.

> So‘ng u stol ustiga avvalgisidan ancha kattaroq va go‘zalroq bir sandiqchani qo‘ydi va gavharlarni, olmoslarni, tangalarni hovuchlab yig‘ib, sandiqchaga tashladi; hatto ba’zi olmoslar igna uchidan ham kattaroq bo‘lmagan bo‘lsa-da, oxir-oqibat bittasi ham qolmadi.

> “He then called upon me to ‘come and see.’

> So‘ng u meni: “Kel va ko‘r”, deb chaqirdi.

> “I looked into the casket, but my eyes were dazzled with the sight. They shone with ten times their former glory. I thought they had been scoured in the sand by the feet of those wicked persons who had scattered and trod them in the dust. They were arranged in beautiful order in the casket, every one in its place, without any visible pains of the man who cast them in. I shouted with very joy, and that shout awoke me.” Early Writings, 83.

> “Men sandiqqa qaradim, ammo ko‘zlarim bu manzaradan qamashib ketdi. Ular avvalgi ulug‘vorligidan o‘n barobar ko‘proq porlar edi. Men ularni qumga sochib yuborib, oyoqlari ostida tuproqqa bosib-payhon qilgan o‘sha yovuz kishilarning oyoqlari tufayli qum ichida sayqallangandek bo‘lib qoldi, deb o‘yladim. Ular sandiq ichida go‘zal tartib bilan, har biri o‘z o‘rnida joylashtirilgan edi; ularni tashlab yuborgan odamning mashaqqatidan hech qanday iz ko‘rinmas edi. Men haddan ziyod quvonchdan hayqirdim, va o‘sha hayqiriq meni uyg‘otib yubordi.” Early Writings, 83.

> “You are getting the coming of the Lord too far off. I saw the latter rain was coming as [suddenly as] the midnight cry, and with ten times the power.” Spalding and Magan, 5.

> “Rabbimizning kelishini siz haddan tashqari uzoq deb bilayapsiz. Men keyingi yomg‘ir [yarim tunda yangragan] faryod singari to‘satdan va o‘n baravar qudrat bilan kelayotganini ko‘rdim.” Spalding and Magan, 5.

> And in all matters of wisdom and understanding, that the king inquired of them, he found them ten times better than all the magicians and astrologers that were in all his realm. Daniel 1:20.

> Shoh ulardan so‘ragan donolik va fahmga oid barcha masalalarda, ularni o‘zining butun saltanatidagi barcha sehrgarlar va munajjimlardan o‘n baravar afzal deb topdi. Doniyor 1:20.

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