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

Yo‘el kitobi va Laodikiyadagi Yettinchi kun adventistlari jamoati - O‘ttiz to‘rtinchi raqam

Number Thirty-Four

O‘ttiz to‘rtinchi raqam

Author

Jeff Pippenger

Published

January 27, 2026

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In order for there to be a voice in the wilderness, there must be a wilderness. In July of 2023, a voice began to sound identifying that the Lion of the tribe of Judah was then unsealing the revelation of Himself as set forth in chapter one of the book of Revelation. The disappointment of Sabbath, July 18, 2020, began the three and a half days of Revelation eleven that ended on Sabbath, December 30, 2023. That Sabbath, for the first time since July 2020, Future for America spoke publicly on a zoom meeting.

Cho‘lda bir ovoz bo‘lishi uchun, albatta cho‘l bo‘lishi kerak. 2023-yil iyul oyida Yahudo qabilasining Arsloni Vahiy kitobining birinchi bobida bayon etilganidek, O‘zini ochib beruvchi vahiyni o‘sha paytda muhrdan yechayotganini bildiruvchi bir ovoz yangray boshladi. 2020-yil 18-iyul, shanba kunidagi umidsizlik Vahiy kitobining o‘n birinchi bobidagi uch yarim kunni boshlab berdi; bu davr 2023-yil 30-dekabr, shanba kunida yakunlandi. O‘sha shanba kuni, 2020-yil iyulidan beri birinchi marta, Future for America zoom yig‘ilishida omma oldida so‘zladi.

From that point on, the Revelation of Jesus Christ has been opening progressively. It started with a revelation of the word “truth,” that was then seen to represent a framework of three steps outlined by the first, thirteenth and twenty-second letters of the Hebrew alphabet, when brought together form the word “truth.” The three steps represented in the framework of the word “truth” was an old truth, placed in a new setting.

O‘sha paytdan boshlab Iso Masihning Vahiyi bosqichma-bosqich ochilib bormoqda. U “haqiqat” so‘zining bir vahiysi bilan boshlandi; keyin esa bu so‘z ibroniy alifbosining birinchi, o‘n uchinchi va yigirma ikkinchi harflari bilan belgilangan uch bosqichli bir tuzilmani ifodalashi anglandi; bu harflar birlashtirilganda “haqiqat” so‘zini hosil qiladi. “Haqiqat” so‘zining tuzilmasida ifodalangan bu uch bosqich eski bir haqiqat bo‘lib, yangi bir muhitga joylashtirilgan edi.

For years we have shown the three steps of the courtyard, holy place and Most Holy Place, were parallel to the three works of the Holy Spirit as He convicts of sin in the courtyard, manifests righteousness in the holy place and judges in the Most Holy Place. We have identified these three steps are manifested throughout God’s Word, but all those understandings were magnified with the framework of “truth,” as of 2023. Taking an old truth and placing it in a new framework of truth is what Christ does as He progressively unseals His Word. The “wilderness” that ended in 2023, represents a prophetic “time of the end,” when a prophecy is unsealed. That prophecy is the revelation of Jesus Christ, who is the “Truth.”

Yillar davomida biz hovli, Muqaddas joy va Eng Muqaddas joyning uch bosqichi Muqaddas Ruhning uch faoliyatiga muvoziy ekanini ko‘rsatib keldik: U hovlida gunoh yuzasidan ishontiradi, Muqaddas joyda solihlikni namoyon qiladi va Eng Muqaddas joyda hukm qiladi. Biz bu uch bosqich Xudoning Kalomi bo‘ylab namoyon bo‘lishini aniqlab keldik, biroq 2023 yil holatiga ko‘ra, bu tushunchalarning barchasi “haqiqat” asosidagi tuzilma bilan yanada ulug‘vorlashtirildi. Eski bir haqiqatni olib, uni haqiqatning yangi bir tuzilmasiga joylashtirish — Masih O‘z Kalomini bosqichma-bosqich muhrdan chiqarar ekan, aynan shuni qiladi. 2023 yilda yakunlangan “sahro” muhrdan yechiladigan bashorat yuz beradigan payg‘ambarlikdagi “oxirzamon”ni ifodalaydi. O‘sha bashorat esa “Haqiqat” bo‘lgan Iso Masihning vahiyidir.

> “In the time of the Savior, the Jews had so covered over the precious jewels of truth with the rubbish of tradition and fable, that it was impossible to distinguish the true from the false. The Savior came to clear away the rubbish of superstition and long-cherished errors, and to set the jewels of God’s word in the framework of truth. What would the Savior do if he should come to us now as he did to the Jews? He would have to do a similar work in clearing away the rubbish of tradition and ceremony. The Jews were greatly disturbed when he did this work. They had lost sight of the original truth of God, but Christ brought it again to view. It is our work to free the precious truths of God from superstition and error. What a work is committed to us in the gospel!” Review and Herald, June 4, 1889.

> “Najotkor davrida yahudiylar haqiqatning qimmatbaho javohirlarini an’ana va afsonalar chiqindisi bilan shu qadar qoplab yuborgan edilarki, rostni yolg‘ondan ajratib bo‘lmas edi. Najotkor xurofot va uzoq vaqt e’zozlab kelingan xatolar chiqindisini tozalab tashlash hamda Xudo Kalomining javohirlarini haqiqat qobig‘iga joylashtirish uchun keldi. Agar Najotkor hozir bizning oldimizga yahudiylar oldiga kelganidek kelsa, U nima qilar edi? U an’ana va marosim chiqindisini tozalab tashlashda shunga o‘xshash bir ishni qilishi kerak bo‘lar edi. Yahudiylar U bu ishni qilganida nihoyatda bezovta bo‘ldilar. Ular Xudoning asl haqiqatini ko‘zdan yo‘qotgan edilar, biroq Masih uni yana ko‘rinadigan qildi. Xudoning qimmatbaho haqiqatlarini xurofot va xatodan ozod qilish — bizning ishimizdir. Xushxabarda bizga qanday buyuk ish topshirilgan!” Review and Herald, June 4, 1889.

It “is our work to free the precious truths of God from superstition and error,” and “set the jewels of God’s Word in the framework of truth.” In 2023 the Lord introduced the framework of truth, in the structure represented by the word “truth.” That framework brings to view the “original” truths “of God.”

Bu “Xudoning qimmatli haqiqatlarini xurofot va xatodan ozod etish” bizning ishimizdir va “Xudo Kalomining gavharlarini haqiqat doirasiga joylashtirish” ham shundaydir. 2023-yilda Rabbiy “haqiqat” so‘zi bilan ifodalangan tuzilma ichida, haqiqat doirasini taqdim etdi. O‘sha doira Xudoning “asl” haqiqatlarini ko‘rsatib beradi.

> “The dust and rubbish of error have buried the precious jewels of truth, but the Lord’s workers can uncover these treasures, so that thousands will look upon them with delight and awe. Angels of God will be beside the humble worker, giving grace and divine enlightenment, and thousands will be led to pray with David, ‘Open thou mine eyes that I may behold wondrous things out of thy law.’ Truths that have been for ages unseen and unheeded, will blaze forth from the illuminated pages of God’s holy word. The churches generally that have heard, refused, and trampled upon the truth, will do more wickedly; but ‘the wise,’ those who are honest, will understand. The book is open, and the words of God reach the hearts of those who desire to know his will. At the loud cry of the angel from heaven who joins the third angel, thousands will awake from the stupor that has held the world for ages, and will see the beauty and value of the truth.” Review and Herald, December 15, 1885.

> “Adashish va xatolikning changi hamda chiqindilari haqiqatning qimmatbaho javohirlarini ko‘mib tashlagan, biroq Rabbimizning ishchilari bu xazinalarni ochib bera oladilar, shunda minglab kishilar ularga zavq va hayrat bilan boqadilar. Xudoning farishtalari kamtarin ishchi yonida bo‘lib, inoyat va ilohiy ma’rifat ato etadilar, va minglab kishilar Dovud bilan birga shunday ibodat qilishga yetaklanadilar: ‘Ko‘zlarimni ochgin, toki Sening qonuningdan ajoyib narsalarni ko‘ray’”. Asrlar davomida ko‘rilmagan va e’tiborsiz qoldirilgan haqiqatlar Xudoning muqaddas Kalomining yoritilgan sahifalaridan porlab namoyon bo‘ladi. Umuman olganda, haqiqatni eshitgan, uni rad etgan va oyoq osti qilgan jamoatlar yanada yovuzroq ish tutadilar; ammo “donolar”, ya’ni halol bo‘lganlar, tushunadilar. Kitob ochiqdir, va Xudoning so‘zlari Uning irodasini bilishni istaganlarning qalblariga yetib boradi. Uchinchi farishtaga qo‘shilayotgan osmondan tushgan farishtaning baland nidosi yangraganda, minglab kishilar asrlar davomida dunyoni tutib kelgan karaxtlikdan uyg‘onadilar va haqiqatning go‘zalligi hamda qadrini ko‘radilar.” Review and Herald, December 15, 1885.

The “Lord’s workers” who are “the wise” and “who are honest” “will understand,” and will “uncover” “treasures, so that thousands will look upon them with delight and awe.” Unfortunately for Laodicean Adventism it is not they who wake up from their stupor at the loud cry of the third angel, for that is the Sunday law, and that is much too late for Adventism to awaken. The eleventh-hour workers awaken from their “stupor” “at the loud cry of the angel who joins the third angel” at the soon-coming Sunday law. Since 2024, “Truths that have been for ages unseen and unheeded,” have been blazing “forth from the illuminated pages of God’s holy word.”

“Egamizning ishchilari” bo‘lgan, “dono” va “halol” bo‘lganlar “tushunadilar” hamda “xazinalarni ochib beradilar, shunda minglab kishilar ularga zavq va hayrat bilan qaraydilar.” Afsuski, Laodikiya Adventizmi uchun uchinchi farishtaning baland nidosi paytida o‘z karaxtligidan uyg‘onadiganlar aynan ular emas, chunki bu yakshanba qonunidir, va Adventizmning uyg‘onishi uchun bu nihoyatda kechdir. O‘n birinchi soat ishchilari esa yaqinda keladigan yakshanba qonuni munosabati bilan “uchinchi farishtaga qo‘shiladigan farishtaning baland nidosi” paytida o‘z “karaxtligi”dan uyg‘onadilar. 2024-yildan beri, “asrlar davomida ko‘rilmagan va e’tibor qilinmagan haqiqatlar” “Xudoning muqaddas Kalomining yoritilgan sahifalaridan” porlab chiqmoqda.

In Isaiah 22:22 Eliakim is given a key, and in Matthew 16 Peter is given the keys to the kingdom.

Ishayo 22:22 da Eliakimga kalit beriladi, Matto 16 da esa Butrusga shohlikning kalitlari beriladi.

> And the key of the house of David will I lay upon his shoulder; so he shall open, and none shall shut; and he shall shut, and none shall open. Isaiah 22:22.

> Dovud xonadonining kalitini uning yelkasiga qo‘yaman; u ochadi, va hech kim yopmaydi; u yopadi, va hech kim ochmaydi. Ishayo 22:22.

The “key” is given to Philadelphia, for that is the only other place in the Scriptures the key of opening and shutting is referenced.

“Ochilish va yopilish kaliti” Filadelfiyaga berilgan, chunki Muqaddas Yozuvlarda ochish va yopish kaliti tilga olingan yagona boshqa joy shudir.

> And to the angel of the church in Philadelphia write; These things saith he that is holy, he that is true, he that hath the key of David, he that openeth, and no man shutteth; and shutteth, and no man openeth; I know thy works: behold, I have set before thee an open door, and no man can shut it: for thou hast a little strength, and hast kept my word, and hast not denied my name. Revelation 3:7, 8.

> Filadelfiyadagi jamoatning farishtasiga yozgin: Muqaddas bo‘lgan, Haqiqiy bo‘lgan, Dovudning kalitiga ega bo‘lgan, ochsa hech kim yopa olmaydigan, yopsa esa hech kim ocha olmaydigan Zot shunday deydi: Men sening ishlaringni bilaman. Mana, Men oldingga ochiq eshik qo‘ydim, va uni hech kim yopa olmaydi; chunki sening quvvating oz bo‘lsa-da, Mening kalomimni saqlading va Mening nomimni inkor etmading. Vahiy 3:7, 8.

At the last interaction with the quibbling Jews, Christ raised a question that the Jews could not answer.

Bahs talashuvchi yahudiylar bilan bo‘lgan so‘nggi muloqotda Masih yahudiylar javob bera olmagan bir savolni o‘rtaga qo‘ydi.

> While the Pharisees were gathered together, Jesus asked them, Saying, What think ye of Christ? whose son is he? They say unto him, The Son of David. 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?

> Farziylar bir joyga to‘planganlarida, Iso ulardan so‘rab dedi: “Masih haqida nima deb o‘ylaysizlar? U kimning o‘g‘li?” Ular Unga: “Dovudning O‘g‘li”, dedilar. U ularga dedi: “Unday bo‘lsa, Dovud qanday qilib Ruh ila Uni Rabbim deb ataydi va shunday deydi: ‘Egam Rabbimga dedi: Men dushmanlaringni oyoqlaring ostiga poyandoz qilgunimcha, o‘ng tomonimda o‘tir’? Agar Dovud Uni Rabbim deb atasa, qanday qilib U 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 soʻz bilan ham javob bera olmadi; oʻsha kundan boshlab esa hech kim Unga yana savol berishga jurʼat etmadi. Matto 22:41–46.

The Jews were unable to understand the prophetic relationship of David and Christ, for they lacked the prophetic keys to understand the biblical language of line upon line. Christ ended His interaction with the Jews by identifying their blindness was based upon their inability to correctly divide the Word of truth. He had identified that if you understood Moses, you would understand Christ, but they did not understand the Scriptures they claimed to uphold and defend.

Yahudiylar Dovud bilan Masih o‘rtasidagi bashoratli munosabatni anglay olmadilar, chunki ularda Muqaddas Kitobning “qator ustiga qator” tilini tushunish uchun bashoratli kalitlar yo‘q edi. Masih yahudiylar bilan bo‘lgan muloqotini, ularning ko‘rligi haqiqat kalomini to‘g‘ri taqsim qila olmasliklariga asoslanganini ko‘rsatish bilan yakunladi. U shuni ayon qilgan edi: agar siz Musoni tushunganingizda, Masihni ham tushungan bo‘lardingiz; ammo ular o‘zlari tutib turamiz va himoya qilamiz, deb da’vo qilgan Muqaddas Yozuvlarni anglamadilar.

The “key” of the “house of David” was given to the Millerites, who were the church of Philadelphia. The “key” was a reformatory movement that was represented by open and shut doors. From 1798 unto 1863 the Millerite movement went from the experience of Philadelphia unto the experience of Laodicea, while going from a movement unto a church. A door opened and a door closed on April 19, 1844, as a door opened and a door closed on October 22, 1844, as a door opened and a door closed in 1863.

“Dovud xonadoni”ning “kaliti” Filadelfiya jamoati bo‘lgan Millerchilarga berildi. Bu “kalit” ochilgan va yopilgan eshiklar orqali ifodalangan islohot harakati edi. 1798 yildan 1863 yilgacha Millerchilar harakati Filadelfiya tajribasidan Laodikiya tajribasiga o‘tdi, ayni paytda bir harakatdan jamoatga aylandi. 1844 yil 19 aprel kuni bir eshik ochilib, bir eshik yopildi; xuddi shuningdek, 1844 yil 22 oktabrda bir eshik ochilib, bir eshik yopildi; va 1863 yilda ham bir eshik ochilib, bir eshik yopildi.

Eliakim had a key, but Peter was given “keys.” The key in the singular was the shut door of 1844.

Eliakimning kaliti bor edi, ammo Butrusga “kalitlar” berildi. Yakka holdagi kalit 1844-yildagi yopiq eshik edi.

> “The subject of the sanctuary was the key which unlocked the mystery of the disappointment of 1844. It opened to view a complete system of truth, connected and harmonious, showing that God’s hand had directed the great advent movement and revealing present duty as it brought to light the position and work of His people.” The Great Controversy, 423.

> “Ma’bad mavzusi 1844-yildagi umidsizlik sirini ochgan kalit edi. U o‘zaro bog‘langan va uyg‘un bo‘lgan to‘liq haqiqatlar tizimini ko‘z oldiga keltirdi, Xudoning qo‘li buyuk Advent harakatini boshqarganini ko‘rsatdi hamda Uning xalqining o‘rni va ishini yorug‘likka chiqarar ekan, hozirgi burchni ayon qildi.” The Great Controversy, 423.

The subject of the sanctuary was the key that unlocked the shut door of 1844, but Peter was also given the keys of the kingdom.

Muqaddas maskan mavzusi 1844-yilda yopilgan eshikni ochgan kalit edi, ammo Butrusga ham Shohlikning kalitlari berilgan edi.

> 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: Baxtiyordirsan, ey Simon Barjona, chunki buni senga et va qon ayon qilgani yo‘q, balki osmondagi Otam ayon qildi. Men ham senga aytamanki, sen Butrussan, va Men O‘z jamoatimni shu qoya ustiga quraman; do‘zax eshiklari unga qarshi tura olmaydi. 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.

Line upon line, Philadelphia, the last covenant bride as represented by Peter, is given the key of the house of David as well as the keys to the kingdom of heaven. The key of the house of David is the last subject Jesus interacted with the Pharisees over.

Qator ustiga qator tarzida, Butrus orqali ifodalangan ahdning so‘nggi kelini bo‘lgan Filadelfiyaga Dovud xonadonining kaliti, shuningdek osmon shohligining kalitlari beriladi. Dovud xonadonining kaliti Iso farziylar bilan munosabatda bo‘lgan so‘nggi mavzudir.

> While the Pharisees were gathered together, Jesus asked them, Saying, What think ye of Christ? whose son is he? They say unto him, The Son of David. 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?

> Farziylar yig‘ilganlarida, Iso ulardan so‘rab dedi: Masih to‘g‘risida nima deb o‘ylaysizlar? U kimning o‘g‘lidir? Ular Unga dedilar: Dovudning O‘g‘li. U ularga dedi: Unda qanday qilib Dovud Ruh orqali Uni Rabbiy deb atab shunday deydi: “Rabbiy mening Rabbiyimga dedi: Men dushmanlaringni oyoqlaring ostiga poyandoz qilgunimcha, 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 soʻz ham javob bera olmadi; oʻsha kundan boshlab esa hech kim Undan endi boshqa savol soʻrashga jurʼat etmadi. Matto 22:41–46.

The subject of David and his Lord is exactly where Peter begins at Pentecost in the upper room at the third hour. The subject that closed the door of interaction between the Pharisees and Christ is the key Peter used to open the door of the upper room at Pentecost.

Dovud va uning Rabbisi haqidagi mavzu aynan Butrus Hosil bayrami kuni, uchinchi soatda, yuqori xonada boshlagan joydir. Farziylar bilan Masih o‘rtasidagi o‘zaro munosabat eshigini yopgan mavzu — Butrus Hosil bayramida yuqori xonaning eshigini ochish uchun qo‘llagan kalitdir.

> For David is not ascended into the heavens: but he saith himself, The Lord said unto my Lord, Sit thou on my right hand, Until I make thy foes thy footstool. Therefore let all the house of Israel know assuredly, that God hath made that same Jesus, whom ye have crucified, both Lord and Christ.

> Zero Dovud osmonlarga ko‘tarilgan emas; ammo uning o‘zi shunday deydi: “Rabbiy mening Rabbimga dedi: Men dushmanlaringni oyoqlaring ostiga poyandoz qilgunimcha, O‘ng tomonimda o‘tir.” Shunday ekan, butun Isroil xonadoni shuni qat’iy bilsinlarki, sizlar xochga mixlagan ayni o‘sha Isoni Xudo ham Rabbiy, ham Masih qilgan.

> Now when they heard this, they were pricked in their heart, and said unto Peter and to the rest of the apostles, Men and brethren, what shall we do?

> Endi ular buni eshitganlarida, yuraklaridan qattiq ta’sirlandilar va Butrusga hamda qolgan havoriylarga: «Ey erkaklar va birodarlar, biz nima qilaylik?» dedilar.

> Then Peter said unto them, Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost. For the promise is unto you, and to your children, and to all that are afar off, even as many as the Lord our God shall call. And with many other words did he testify and exhort, saying, Save yourselves from this untoward generation. Then they that gladly received his word were baptized: and the same day there were added unto them about three thousand souls. Acts 2:34–41.

> Shunda Butrus ularga dedi: Tavba qilinglar, va har biringiz gunohlarning kechirilishi uchun Iso Masih nomi bilan suvga cho‘mdirilinglar, shunda Muqaddas Ruh in’omiga sazovor bo‘lasizlar. Zero va’da sizlarga, farzandlaringizga va uzoqda bo‘lganlarning barchasiga, ya’ni Egamiz Xudoimiz da’vat etadiganlarning hammasiga tegishlidir. U yana ko‘p boshqa so‘zlar bilan shahodat berib, nasihat qildi va dedi: O‘zlaringizni bu buzuq avloddan qutqaringlar. Shunday qilib, uning so‘zini mamnuniyat bilan qabul qilganlar suvga cho‘mdirildilar; va o‘sha kunning o‘zida ularga qariyb uch ming jon qo‘shildi. Havoriylar 2:34–41.

Peter had the keys to bind or loose, and when he did so, heaven was in agreement with Peter’s action. Peter represents Divinity and humanity working together to unseal the truths of God’s Word. When those truths are unsealed, they are represented as knowledge.

Butrus bog‘lash yoki bo‘shatish kalitlariga ega edi, va u buni qilganida, osmon Butrusning amaliga hamfikr edi. Butrus Ilohiyat va insoniyatning Xudo Kalomining haqiqatlarini muhrdan ochish uchun birgalikda faoliyat yuritishini ifodalaydi. O‘sha haqiqatlar muhrdan ochilganda, ular bilim sifatida ifodalanadi.

> “The key of knowledge in Christ’s day had been taken away by those who should have held it to unlock the treasure house of wisdom in the Old Testament Scriptures. The rabbis and teachers had virtually shut up the kingdom of heaven from the poor and the afflicted, and left them to perish. In His discourses Christ did not bring many things before them at once, lest He might confuse their minds. He made every point clear and distinct. He did not disdain the repetition of old and familiar truths in prophecies if they would serve His purpose to inculcate ideas.

> “Masihning davrida bilimning kaliti Eski Ahd Muqaddas Yozuvlaridagi hikmat xazinasini ochish uchun uni qo‘lida tutishi lozim bo‘lganlar tomonidan olib qo‘yilgan edi. Ravvinlar va muallimlar osmon shohligini kambag‘allar va jabr chekkanlar oldida deyarli yopib qo‘yib, ularni halok bo‘lishga tashlab qo‘ygan edilar. Masih O‘z ta’limotlarida ularning oldiga bir yo‘la ko‘p narsalarni keltirmadi, toki ularning ongini chalkashtirib yubormasin. U har bir nuqtani ravshan va aniq qildi. Bashoratlardagi eski va tanish haqiqatlarni takrorlashni, agar ular g‘oyalarni singdirish maqsadiga xizmat qilsa, pisand qilmas edi.”

> “Christ was the originator of all the ancient gems of truth. Through the work of the enemy these truths had been displaced. They had been disconnected from their true position, and placed in the framework of error. Christ’s work was to readjust and establish the precious gems in the framework of truth. The principles of truth which had been given by Himself to bless the world had, through Satan’s agency, been buried and had apparently become extinct. Christ rescued them from the rubbish of error, gave them a new, vital force, and commanded them to shine as precious jewels, and stand fast forever.

> “Masih barcha qadimiy haqiqat gavharlarining manbai edi. Dushmanning faoliyati tufayli bu haqiqatlar o‘z o‘rnidan siljitib yuborilgan edi. Ular o‘zlarining haqiqiy o‘rnidan ajratilib, xato qolipiga joylashtirilgan edi. Masihning ishi bu qimmatbaho gavharlarni haqiqat qolipida qayta o‘z o‘rniga keltirish va mustahkamlash edi. Dunyoni barakalash uchun Uning O‘zi tomonidan berilgan haqiqat tamoyillari Shaytonning vositachiligi orqali ko‘milib ketgan va go‘yo yo‘q bo‘lib ketgandek tuyulgan edi. Masih ularni xato vayronalari orasidan qutqarib oldi, ularga yangi, hayotbaxsh kuch berdi va ularga qimmatbaho javohirlar kabi porlashni hamda abadiy sobit turishni buyurdi.

> “Christ Himself could use any of these old truths without borrowing the smallest particle, for He had originated them all. He had cast them into the minds and thoughts of each generation, and when He came to our world He rearranged and vitalized the truths which had become dead, making them more forcible for the benefit of future generations. It was Jesus Christ who had the power of rescuing the truths from the rubbish, and again giving them to the world with more than their original freshness and power.” Manuscript Releases, volume 13, 240, 241.

> “Masihning O‘zi bu qadimiy haqiqatlarning istalgan biridan eng kichik zarrachasini ham qarz olmasdan foydalana olardi, chunki U ularning barchasining manbai edi. U har bir avlodning ong-u tafakkuriga ularni singdirgan edi, va U bizning dunyomizga kelganida, o‘lik holga kelib qolgan haqiqatlarni qayta tartibga soldi va ularga hayot baxsh etdi, kelajak avlodlarning foydasi uchun ularni yanada ta’sirchan qildi. Haqiqatlarni xarobazor orasidan qutqarib, ularni asl yangiligi va qudratidan ham ortiqroq tarzda yana dunyoga taqdim etish qudratiga ega bo‘lgan Zot Iso Masih edi.” Manuscript Releases, 13-jild, 240, 241.

Peter’s keys were to bind and to loose, and Peter represents the last Christian bride, who are the one hundred and forty-four thousand. The binding message of Peter represented in the witness of the one hundred and forty-four thousand is the sealing. The loosing message of Peter in the witness of the one hundred and forty-four thousand is Islam of the third woe.

Butrusning kalitlari bog‘lash va bo‘shatish uchun edi, va Butrus oxirgi masihiy kelinni ifodalaydi, ular esa bir yuz qirq to‘rt mingdir. Bir yuz qirq to‘rt mingning guvohligida ifodalangan Butrusning bog‘lash xabari muhrlashdir. Bir yuz qirq to‘rt mingning guvohligida ifodalangan Butrusning bo‘shatish xabari uchinchi voyaning Islomidir.

> “I then saw the third angel. Said my accompanying angel, ‘Fearful is his work. Awful is his mission. He is the angel that is to select the wheat from the tares, and seal, or bind, the wheat for the heavenly garner. These things should engross the whole mind, the whole attention.’” Early Writings, 119.

> “Shundan so‘ng men uchinchi farishtani ko‘rdim. Menga hamroh bo‘lgan farishta dedi: «Uning ishi dahshatlidir. Uning vazifasi haybatlidir. U bug‘doyni begona o‘tdan ajratib tanlaydigan va bug‘doyni samoviy ombor uchun muhrlaydigan yoki bog‘laydigan farishtadir. Bu narsalar butun ongni, butun e’tiborni to‘la ravishda band etmog‘i lozim».” Early Writings, 119.

The wheat that are bound are represented by the first fruit wheat offering of Pentecost, that as a wave offering would represent the lifting up of the ensign of the one hundred and forty-four thousand. The sealing of God’s people is Peter’s internal message, that occurs during the history of Islam of the third woe that is progressively loosed from 9/11 onward.

Bog‘langan bug‘doy Hosil bayramining birinchi meva bug‘doy nazri bilan ifodalanadi; u silkitma nazri sifatida yuz qirq to‘rt mingning bayrog‘ining ko‘tarilishini ifodalaydi. Xudoning xalqining muhrlanishi Butrusning ichki xabaridir; bu uchinchi voyga oid Islom tarixi davomida, 11-sentabrdan boshlab bosqichma-bosqich bo‘shatilayotgan davrda sodir bo‘ladi.

> And after these things I saw four angels standing on the four corners of the earth, holding the four winds of the earth, that the wind should not blow on the earth, nor on the sea, nor on any tree. And I saw another angel ascending from the east, having the seal of the living God: and he cried with a loud voice to the four angels, to whom it was given to hurt the earth and the sea, Saying, Hurt not the earth, neither the sea, nor the trees, till we have sealed the servants of our God in their foreheads. Revelation 7:1–3.

> Shundan keyin men yerning to‘rt burchagida turgan to‘rt farishtani ko‘rdim; ular yerning to‘rt shamolini ushlab turar edilar, toki shamol na yerga, na dengizga, na biror daraxtga essin. So‘ng sharqdan ko‘tarilib kelayotgan boshqa bir farishtani ko‘rdim; unda barhayot Xudoning muhri bor edi. U yerga va dengizga zarar yetkazish huquqi berilgan to‘rt farishtaga baland ovoz bilan xitob qilib dedi: “Biz Xudoyimizning qullarini peshonalariga muhrlab bo‘lmagunimizcha, yerga ham, dengizga ham, daraxtlarga ham zarar yetkazmanglar”. Vahiy 7:1–3.

Those four winds that are restrained during the binding of God’s people were released at 9/11, and then restrained by George Bush the lesser. The external message of Peter is Islam, and the loosening and the restraining if Islam is the external message that runs through the sealing time. Peter’s humanity is connected with Divinity, for the keys given to him represent agreement between heaven and earth.

Xudoning xalqining muhrlanishi chog‘ida tiyib turilgan o‘sha to‘rt shamol 9/11 da qo‘yib yuborildi, so‘ngra Kichik Jorj Bush tomonidan yana tiyib turildi. Butrusning tashqi xabari Islomdir, va agar Islom muhrlanish davri davomida kechadigan tashqi xabar bo‘lsa, bo‘shatish ham, tiyib turish ham shudir. Butrusning insoniyligi Ilohiyat bilan bog‘langandir, chunki unga berilgan kalitlar osmon bilan yer o‘rtasidagi muvofiqlikni ifodalaydi.

We will continue this study in the next article.

Biz bu tadqiqotni keyingi maqolada davom ettiramiz.

> “The darkness of the evil one encloses those who neglect to pray. The whispered temptations of the enemy entice them to sin; and it is all because they do not make use of the privileges that God has given them in the divine appointment of prayer. Why should the sons and daughters of God be reluctant to pray, when prayer is the key in the hand of faith to unlock heaven’s storehouse, where are treasured the boundless resources of Omnipotence? Without unceasing prayer and diligent watching we are in danger of growing careless and of deviating from the right path. The adversary seeks continually to obstruct the way to the mercy seat, that we may not by earnest supplication and faith obtain grace and power to resist temptation.

> “Yovuzning zulmati ibodat qilishni e’tiborsiz qoldiradiganlarni o‘rab oladi. Dushmanning pichirlab aytilgan vasvasalari ularni gunohga undaydi; va bularning barchasi, Xudo ularga ibodatning ilohiy tayinlanishida bergan imtiyozlardan foydalanmaganliklari sabablidir. Nega Xudoning o‘g‘illari va qizlari ibodat qilishga sustkashlik ko‘rsatishlari kerak, holbuki ibodat — imon qo‘lidagi kalit bo‘lib, u osmonning xazinasini ochadi; u yerda Qodiri Mutlaqning cheksiz manbalari jamlangan. To‘xtovsiz ibodatsiz va hushyorlik bilan bedor turmasdan, biz beparvo bo‘lib qolish va to‘g‘ri yo‘ldan og‘ish xavfi ostidamiz. Dushman biz samimiy iltijo va imon orqali vasvasaga qarshi turish uchun inoyat va qudratni qo‘lga kiritmasligimiz uchun rahm-shafqat taxtiga eltuvchi yo‘lni to‘sishga uzluksiz urinadi.”

> “There are certain conditions upon which we may expect that God will hear and answer our prayers. One of the first of these is that we feel our need of help from Him. He has promised, ‘I will pour water upon him that is thirsty, and floods upon the dry ground.’ Isaiah 44:3. Those who hunger and thirst after righteousness, who long after God, may be sure that they will be filled. The heart must be open to the Spirit’s influence, or God’s blessing cannot be received.

> “Xudo ibodatlarimizni eshitishi va ularga javob berishini kutishimiz mumkin bo‘lgan ayrim shartlar bor. Bularning eng avvallaridan biri — Undan yordamga muhtoj ekanimizni his qilishimizdir. U shunday va’da qilgan: ‘Men chanqaganning ustiga suv, quruq yerga esa irmoqlar yog‘diraman.’ Ishayo 44:3. Solihlikka och va chanqoq bo‘lganlar, Xudoga talpinganlar albatta to‘ydirilishlariga amin bo‘lishlari mumkin. Yurak Ruhning ta’siriga ochiq bo‘lishi kerak, aks holda Xudoning barakasini qabul qilib bo‘lmaydi.”

> “Our great need is itself an argument and pleads most eloquently in our behalf. But the Lord is to be sought unto to do these things for us. He says, ‘Ask, and it shall be given you.’ And ‘He that spared not His own Son, but delivered Him up for us all, how shall He not with Him also freely give us all things?’ Matthew 7:7; Romans 8:32.

> “Bizning ulkan ehtiyojimizning o‘ziyoq bir dalildir va bizning foydamizga nihoyatda fasohat bilan iltijo qiladi. Ammo bu ishlarni biz uchun bajo keltirishi uchun Rabbiyga murojaat qilinmog‘i lozim. U shunday deydi: ‘So‘ranglar, sizlarga beriladi’. Va: ‘O‘z O‘g‘lini ayamagan, balki Uni hammamiz uchun fido qilgan Zot, U bilan birga bizga hamma narsani ham marhamat qilib bermasmidi?’ Matto 7:7; Rimliklarga 8:32.”

> “If we regard iniquity in our hearts, if we cling to any known sin, the Lord will not hear us; but the prayer of the penitent, contrite soul is always accepted. When all known wrongs are righted, we may believe that God will answer our petitions. Our own merit will never commend us to the favor of God; it is the worthiness of Jesus that will save us, His blood that will cleanse us; yet we have a work to do in complying with the conditions of acceptance.

> “Agar qalblarimizda nohaqlikni saqlasak, agar ma’lum bo‘lgan biror gunohga mahkam yopishib olsak, Rabbiy bizni eshitmaydi; ammo tavbakor, ezilgan qalbning ibodati har doim qabul qilinadi. Ma’lum bo‘lgan barcha xatolar tuzatilganda, Xudo iltijolarimizga javob berishiga ishonishimiz mumkin. O‘z xizmatimiz bizni hech qachon Xudoning marhamatiga sazovor eta olmaydi; bizni qutqaradigan narsa Isoning munosibligidir, bizni poklaydigan narsa Uning qonidir; shunga qaramay, qabul qilinish shartlariga rioya etishda bajarishimiz lozim bo‘lgan bir vazifamiz bor.”

> “Another element of prevailing prayer is faith. ‘He that cometh to God must believe that He is, and that He is a rewarder of them that diligently seek Him.’ Hebrews 11:6. Jesus said to His disciples, ‘What things soever ye desire, when ye pray, believe that ye receive them, and ye shall have them.’ Mark 11:24. Do we take Him at His word?” Steps to Christ, 94–96.

> “G‘olib ibodatning yana bir unsuri imondir. ‘Xudoning oldiga keluvchi Uning borligiga va Uni tirishqoqlik bilan izlovchilarga mukofot beruvchi ekaniga ishonishi kerak.’ Ibroniylarga 11:6. Iso O‘z shogirdlariga dedi: ‘Ibodat qilayotganingizda, nimani tilasangiz, uni olganingizga ishoning, va sizga beriladi.’ Mark 11:24. Biz Uning so‘zini rost deb qabul qilamizmi?” Masih sari qadamlar, 94–96.

> “Here is a lesson for young men who profess to be servants of God, bearing His message, who are exalted in their own estimation. They can trace nothing remarkable in their experience, as could Elijah, yet they feel above performing duties which to them appear menial. They will not come down from their ministerial dignity to do needful service, fearing that they will be doing the work of a servant. All such should learn from the example of Elijah. His word locked the treasures of heaven, the dew and rain, from the earth three years. His word alone was the key to unlock heaven and bring showers of rain. He was honored of God as he offered his simple prayer in the presence of the king and the thousands of Israel, in answer to which fire flashed from heaven and kindled the fire upon the altar of sacrifice. His hand executed the judgment of God in slaying eight hundred and fifty priests of Baal; and yet, after the exhausting toil and most signal triumph of the day, he who could bring clouds and rain and fire from heaven was willing to perform the service of a menial and run before the chariot of Ahab in the darkness and in the wind and rain to serve the sovereign whom he had not feared to rebuke to his face because of his sins and crimes. The king passed within the gates. Elijah wrapped himself in his mantle and lay upon the bare earth.” Testimonies, volume 3, 287.

> “Mana, o‘zini Xudoning xizmatkori deb e’tirof etadigan, Uning xabarini olib yuradigan va o‘z nazarida yuksalgan yosh yigitlar uchun bir saboq bor. Ular Ilyosnikiday o‘z tajribalarida hech qanday alohida narsani ko‘rsata olmaydilar, biroq o‘zlariga pastkash bo‘lib ko‘rinadigan vazifalarni bajarishdan o‘zlarini yuqori tutadilar. Ular zarur xizmatni qilish uchun xizmatkorlik martabasidan pastga tushishni istamaydilar, chunki bunda xizmatkorning ishini qilayotgan bo‘lamiz, deb qo‘rqadilar. Bundaylarning barchasi Ilyosning misolidan saboq olishlari kerak. Uning so‘zi osmon xazinalarini — shudring va yomg‘irni — uch yil davomida yer yuzidan berkitib qo‘ydi. Osmonni ochib, yomg‘ir yog‘dirish uchun kalit ham faqat uning so‘zi edi. U shoh va Isroilning minglab xalqi huzurida o‘zining sodda ibodatini qilganida Xudo tomonidan ulug‘landi; o‘sha ibodatga javoban osmondan olov chaqnab tushdi va qurbonlik qurbongohidagi olovni yoqdi. Uning qo‘li Baalning sakkiz yuz ellik ruhoniysini o‘ldirish orqali Xudoning hukmini ijro etdi; va shunga qaramay, kunning holdan toydiruvchi mehnati va nihoyatda buyuk g‘alabasidan keyin, osmondan bulut, yomg‘ir va olov keltira olgan o‘sha zot, o‘zining gunohlari va jinoyatlari sababli yuziga aytib tanbeh berishdan qo‘rqmagan hukmdorga xizmat qilish uchun, zulmatda, shamol va yomg‘ir ostida Axabning aravasi oldida yugurib, oddiy xizmatkorning xizmatini bajarishga tayyor edi. Shoh darvozalar ichkarisiga kirdi. Ilyos o‘z po‘stinigа o‘ranib, yalang‘och yer ustiga yotdi.” Guvohliklar, 3-jild, 287.

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