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# What is Truth? - Number One

Haqiqat nima? — Birinchi raqam

The Framework of Truth: Revelation, Prophetic Parallels, and the Alpha and Omega

Haqiqatning Tuzilmasi: Vahiy, Bashoratli Parallellar va Alfa hamda Omega

Author

Jeff Pippenger

Published

August 5, 2023

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Before we address the subject of what is truth, we note that we have begun this study with the first three verses of Revelation chapter one, and thereafter added an article about Elijah. A few purposes of these studies are to identify the role of the United States in prophecy, to open up the message of the Revelation of Jesus Christ, to recognize the role of prophets as symbols of God’s people, and to consider the implications of what it means that Jesus is the Alpha. We illustrated that the first three verses of Revelation agree and align with the last verses of Revelation, and in both cases at the beginning and the end, Jesus identifies Himself as the Alpha and Omega, the beginning and ending, the first and the last.

Haqiqat nima ekanligi mavzusiga murojaat qilishimizdan oldin, shuni qayd etamizki, biz ushbu tadqiqotni Vahiy kitobining birinchi bobidagi dastlabki uch oyat bilan boshladik, so‘ngra esa Ilyos haqidagi bir maqolani qo‘shdik. Bu tadqiqotlarning ayrim maqsadlari quyidagilardan iborat: Amerika Qo‘shma Shtatlarining bashoratdagi o‘rnini aniqlash, Iso Masihning Vahiysi xabarini ochib berish, payg‘ambarlarning Xudoning xalqi timsollari sifatidagi o‘rnini anglash va Isoning Alfa ekanligi nimani anglatishining oqibatlarini ko‘rib chiqish. Biz Vahiyning dastlabki uch oyati Vahiyning so‘nggi oyatlariga mos va uyg‘un ekanini ko‘rsatdik, hamda har ikkala holatda ham — boshida ham, oxirida ham — Iso O‘zini Alfa va Omega, boshlanish va tugash, birinchi va oxirgi deb tanitadi.

We used a brief discussion of Elijah in the second study in order to demonstrate that the opening verses of the Bible agree with the closing verses of both the Old and New Testaments, and further that the opening verses of the New Testament also agree with the beginning or ending of any way you wish to consider the Bible, either as a whole or as two Testaments.

Biz Ilyos haqidagi qisqa muhokamadan ikkinchi tadqiqotda shuni ko‘rsatish uchun foydalandikki, Muqaddas Kitobning boshlanish oyatlari Eski hamda Yangi Ahdning yakunlovchi oyatlari bilan uyg‘undir; bundan tashqari, Yangi Ahdning boshlanish oyatlari ham, Muqaddas Kitobni xoh butun bir yaxlit kitob sifatida, xoh ikki Ahd sifatida qanday ko‘rib chiqishingizdan qat’i nazar, uning boshi yoki oxiri bilan uyg‘undir.

Another point we are seeking to develop is the understanding that Divinity has worked to slowly reveal the godhead throughout history. This is why we have noted that as time proceeds in the biblical theme of covenant history, that God, step-by-step revealed more-and-more of His character through the symbolism of His various names. The Almighty God spoke to Abraham, and the same God spoke to Moses, but informed Moses that from then onward his name was to be known as Jehovah. Then when Christ came, He introduced Himself with a name that was unknown in the Old Testament, other than one expression of that name by a Babylonian in chapter three of Daniel. Not only did Jesus identify that He was the only-begotten of the Father, but He also in that particular covenant history identified Himself as the Son of Man. God also gave Millerite Adventism a name when He entered into covenant with the beginning of Adventism.

Biz rivojlantirishga intilayotgan yana bir nuqta shundan iboratki, Ilohiyat tarix davomida ilohiy Zotlikni asta-sekin ochib berganini anglashdir. Shu sababli biz shuni ta’kidladikki, ahd tarixining Muqaddas Kitobiy mavzusida vaqt ilgarilar ekan, Xudo O‘zining turli nomlarining ramziyligi orqali O‘z fe’l-atvorini bosqichma-bosqich tobora ko‘proq namoyon qilib bordi. Qodir Xudo Ibrohimga gapirgan edi, xuddi o‘sha Xudo Musoga ham gapirdi, biroq Musoga shundan keyin Uning nomi Yahova sifatida ma’lum bo‘lishi kerakligini bildirdi. So‘ng Masih kelganida, U O‘zini Eski Ahdda noma’lum bo‘lgan bir nom bilan tanishtirdi; Daniel kitobining uchinchi bobida bu nomning Bobillik bir kishi tomonidan ishlatilgan bitta ifodasidan boshqa holat yo‘q. Iso nafaqat O‘zining Otaning yagona Tug‘ilgani ekanini bildirgan, balki ayni o‘sha muayyan ahd tarixida O‘zini Inson O‘g‘li sifatida ham tanitgan. Xudo, shuningdek, Adventizmning boshlanishi bilan ahdga kirganida, Millerchi Adventizmga ham bir nom berdi.

> “At this time, when we are so near the end, shall we become so like the world in practice that men may look in vain to find God’s denominated people? Shall any man sell our peculiar characteristics as God’s chosen people for any advantage the world has to give? Shall the favor of those who transgress the law of God be looked upon as of great value? Shall those whom the Lord has named His people suppose that there is any power higher than the great I AM? Shall we endeavor to blot out the distinguishing points of faith that have made us Seventh-day Adventists?” Evangelism, 121.

> “Mana shu paytda, oxirga shu qadar yaqin turganimizda, amalda dunyoga shu darajada o‘xshab qolaylikmi-ki, odamlar Xudoning nom bilan atalgan xalqini topish uchun behuda qarab qolsinlar? Biror kishi dunyo berishi mumkin bo‘lgan biror afzallik evaziga Xudoning tanlangan xalqi sifatidagi bizning o‘ziga xos xususiyatlarimizni sotsinmi? Xudoning qonunini buzuvchilarning marhamati katta qadrga ega narsa deb qaralsinmi? Rabbiy O‘z xalqi deb nomlaganlar Buyuk MEN BORdan yuqori biror qudrat bor, deb o‘ylasinlarmi? Bizni Yettinchi kun adventistlari qilgan imonning ajratib turuvchi nuqtalarini yo‘qotishga urinaylikmi?” Evangelism, 121.

The name given to Seventh-day Adventists was given by the Lord, and Sister White often refers to Adventists as God’s denominated people. “Denominated” means to be named. The only two churches that Sister White identifies as God’s denominated people is ancient Israel and modern Israel.

Yettinchi kun adventistlari nomi ularga Rabbiy tomonidan berilgan bo‘lib, Opa Uayt ko‘pincha adventistlarni Xudoning nomlangan xalqi deb ataydi. “Nomlangan” degani — nom berilgan bo‘lish demakdir. Opa Uayt Xudoning nomlangan xalqi sifatida belgilagan yagona ikki jamoat — qadimgi Isroil va zamonaviy Isroildir.

Therefore, as we proceed in our study of the book of Revelation, I am suggesting that the “new name” that is revealed to the Philadelphians, who are also represented as the one hundred and forty-four thousand is a large part of the prophetic secret that is unsealed just before probation closes.

Shunday ekan, Vahiy kitobini o‘rganishimizni davom ettirar ekanmiz, men Filadelfiyaliklarga ochib berilgan “yangi ism” — ular shu bilan birga bir yuz qirq to‘rt ming sifatida ham tasvirlangan — sinov muddati yopilishidan sal oldin muhridan yechiladigan bashoratli sirning katta bir qismi ekanini ta’kidlamoqdaman.

> Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name. He that hath an ear, let him hear what the Spirit saith unto the churches. Revelation 3:12, 13.

> G‘olib kelganni Men O‘z Xudoyimning ma’badida ustun qilaman, va u endi undan tashqariga chiqmaydi; Men uning ustiga O‘z Xudoyimning nomini, O‘z Xudoyimning shahrining nomini — ya’ni, O‘z Xudoyim huzuridan osmondan tushib keladigan yangi Quddusning nomini — va O‘zimning yangi nomimni yozaman. Qulog‘i bor kishi Ruh jamoatlarga nima deyayotganini eshitsin. Vahiy 3:12, 13.

The last message of warning is the message of the Revelation of Jesus Christ and it is a revelation of His character.

Oxirgi ogohlantirish xabari Iso Masihning Vahiyi haqidagi xabardir va u Uning fe’l-atvorining vahiyidir.

> “Those who wait for the Bridegroom’s coming are to say to the people, ‘Behold your God.’ The last rays of merciful light, the last message of mercy to be given to the world, is a revelation of His character of love. The children of God are to manifest His glory. In their own life and character they are to reveal what the grace of God has done for them.” Christ’s Object Lessons, 415, 416.

> “Kuyovning kelishini kutayotganlar xalqqa: ‘Mana, Xudoyingiz!’ deb aytishlari kerak. Rahm-shafqat nurining so‘nggi nurlari, dunyoga beriladigan so‘nggi rahm-shafqat xabari — bu Uning sevgi xarakterining vahiy qilinishidir. Xudoning farzandlari Uning ulug‘vorligini namoyon etishlari kerak. Ular o‘z hayoti va xarakterida Xudoning inoyati ular uchun nima qilganini ochib berishlari lozim.” Christ’s Object Lessons, 415, 416.

We have much more to put into the record concerning Jesus as the Word, but we will now take up the word ‘truth.’ The understanding of the “truth” and also the word “truth” and also the letters employed to form “a word of truth” is an understanding of the character of Christ.

Iso Kalom sifatida haqida qaydga kiritadigan yana ko‘p narsamiz bor, ammo endi biz “haqiqat” so‘zini ko‘rib chiqamiz. “Haqiqat”ning anglanishi, shuningdek “haqiqat” so‘zining o‘zi va “haqiqat kalomi”ni hosil qilish uchun qo‘llanilgan harflar ham Masihning xarakterini anglashdir.

> Pilate therefore said unto him, Art thou a king then? Jesus answered, Thou sayest that I am a king. To this end was I born, and for this cause came I into the world, that I should bear witness unto the truth. Everyone that is of the truth heareth my voice. Pilate saith unto him, What is truth? And when he had said this, he went out again unto the Jews, and saith unto them, I find in him no fault at all. John 18:37, 38.

> Shunda Pilat Undan so‘radi: Demak, Sen podshoh ekansan-da? Iso javob berdi: Sen aytmoqdasan — Men podshohman. Men buning uchun tug‘ilganman va shu sababli dunyoga kelganman — haqiqatga guvohlik berish uchun. Haqiqatdan bo‘lgan har bir kishi Mening ovozimni eshitadi. Pilat Unga dedi: Haqiqat nima? Buni aytgach, u yana yahudiylarning oldiga chiqib, ularga dedi: Men Unda hech qanday ayb topmayapman. Yuhanno 18:37, 38.

The Greek word translated as “truth” in the verse is taken from a Hebrew word, that is also a letter and even a number. The first letter of the Hebrew alphabet is ‘aleph.’ In fact, the first two letters of the Hebrew alphabet are “aleph” and “beth,” and they are very similar to the first two letters in Greek which are alpha and beta. Together they form the root for the word “alphabet.” The word “alpha” (from the Hebrew letter aleph) therefore is used as a letter, a word, a number and also as one of the many names of Jesus.

Oyatdagi “haqiqat” deb tarjima qilingan yunoncha so‘z ibroniycha bir so‘zdan olingan bo‘lib, u ayni paytda harf, hatto raqam hamdir. Ibroniy alifbosining birinchi harfi “aleph”dir. Aslida, ibroniy alifbosining dastlabki ikki harfi “aleph” va “beth” bo‘lib, ular yunon tilidagi dastlabki ikki harf — alfa va beta — ga juda o‘xshashdir. Ular birgalikda “alphabet” so‘zining o‘zagini tashkil etadi. Shunday ekan, “alpha” so‘zi (ibroniycha aleph harfidan kelib chiqqan holda) harf, so‘z, raqam, shuningdek, Isoning ko‘plab ismlaridan biri sifatida ham qo‘llanadi.

When Pilate asked the question, “What is truth?” Jesus had already told him that the reason that He “came into the world,” and also that the reason He was “born” was to bear witness to the “truth.” He added that “everyone that is of the truth heareth” His voice.

Pilate: “Haqiqat nima?” degan savolni berganida, Iso unga allaqachon O‘zining “dunyoga kelgan” sababi ham, “tug‘ilgan” sababi ham “haqiqat”ga shahodat berish ekanini aytgan edi. U yana shuni qo‘shimcha qildiki, “haqiqatdan bo‘lgan har bir kishi” Uning ovozini eshitadi.

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

> Ushbu bashorat so‘zlarini o‘qiydigan ham, uni eshitib, unda yozilganlarga rioya qiladiganlar ham baxtlidir; chunki vaqt yaqindir. Vahiy 1:3.

TRUTH: G225—From G227; truth: – true, X truly, truth, verity. G227—From G1 (as a negative particle) and G2990; true (as not concealing): – true, truly, truth. G1; Α. Of Hebrew origin; the first letter of the alphabet: figuratively only (from its use as a numeral) the first. Alpha.

HAQIQAT: G225 — G227 dan; haqiqat: — haqiqiy, X chinakam, haqiqat, rostlik. G227 — G1 dan (inkor yuklamasi sifatida) va G2990 dan; haqiqiy (go‘yo yashirmaydigan): — haqiqiy, chinakam, haqiqat. G1; Α. Ibroniycha kelib chiqishga ega; alifboning birinchi harfi: majoziy ma’noda faqat (raqam sifatida qo‘llanilishidan) birinchi. Alfa.

> Jesus saith unto him, I am the way, the truth, and the life: no man cometh unto the Father, but by me. John 14:6.

> Iso unga dedi: Men yo‘lman, haqiqatman va hayotman; Mensiz hech kim Otaning oldiga kelolmaydi. Yuhanno 14:6.

When Jesus said “I am… the truth.” He was saying He was a letter, a number and a word for the letter alpha, and the word alpha, and the number alpha are all “truth.” In the book of Daniel, Christ revealed Himself as the wonderful numberer which is the definition of the Hebrew word “Palmoni,” which is translated as “the certain saint which spake,” in Daniel eight.

Iso: “Men… haqiqatman”, — deganida, U O‘zi alfa harfi uchun bo‘lgan harf, son va so‘z ekanini aytayotgan edi; va alfa so‘zi ham, alfa soni ham — barchasi “haqiqat”dir. Doniyor kitobida Masih O‘zini “Palmoni” ibroniycha so‘zining ta’rifi bo‘lmish ajib sanoqchi sifatida ochib berdi; bu ibora Doniyor sakkizinchi bobda “so‘zlagan muayyan avliyo” deb tarjima qilingan.

> Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed. Daniel 8:13, 14.

> So‘ng men bir muqaddas zotning gapirayotganini eshitdim, va boshqa bir muqaddas zot gapirayotgan o‘sha muayyan muqaddas zotga dedi: Kundalik qurbonlik va vayron qiluvchi gunoh to‘g‘risidagi vahiy, muqaddas maskan hamda lashkar oyoq osti qilinishi uchun qancha vaqt davom etadi? Va u menga dedi: Ikki ming uch yuz kun-gacha; shundan keyin muqaddas maskan poklanadi. Doniyor 8:13, 14.

That “certain saint” in verse thirteen is “Palmoni”— the wonderful numberer, or the numberer of secrets. These two verses are where the prophecy of the 2300 years and the two prophecies of 2520 years are set forth. The 2300 years address the “sanctuary” and the two 2520-year prophecies address the “host,” for both the sanctuary and the host would be trodden down by Rome. The 2520-year prophecy represent a trampling down of God’s sanctuary and people. Three profound interconnected prophecies based upon time at the very point in the Bible where Jesus introduces Himself as the wonderful numberer of secrets. Its not simply that he chose these two verses to introduced Himself as the Master of time, but the two verses where He reveals Himself identify the time when He would enter into covenant with modern spiritual Israel and those two verses are also the foundation and central pillar of Adventism.

O‘n uchinchi oyatdagi o‘sha “muayyan avliyo” — “Palmoniy”dir, ya’ni ajib sanoqchi yoki sirlarning sanoqchisi. Aynan shu ikki oyatda 2300 yillik bashorat hamda 2520 yillik ikki bashorat bayon etilgan. 2300 yil “muqaddas maskan”ga taalluqlidir, 2520 yillik ikki bashorat esa “lashkar”ga taalluqlidir, chunki muqaddas maskan ham, lashkar ham Rim tomonidan oyoq osti qilinishi kerak edi. 2520 yillik bashorat Xudoning muqaddas maskani va xalqining oyoq osti qilinishini ifodalaydi. Muqaddas Kitobning aynan Iso O‘zini sirlarning ajib sanoqchisi sifatida namoyon etadigan nuqtasida vaqtga asoslangan, o‘zaro chambarchas bog‘liq uch chuqur bashorat turibdi. Gap shunchaki shundaki emas — U O‘zini vaqtning Hukmdori sifatida tanitish uchun aynan shu ikki oyatni tanlagan, balki U O‘zini oshkor qiladigan o‘sha ikki oyat U zamonaviy ruhiy Isroil bilan qachon ahdga kirishini ham ko‘rsatadi; va o‘sha ikki oyat, shuningdek, Adventizmning poydevori hamda markaziy ustunidir.

> “The scripture which above all others had been both the foundation and central pillar of the Advent faith was the declaration, ‘Unto two thousand and three hundred days; then shall the sanctuary be cleansed.’ [Daniel 8:14.]” The Great Controversy, 409.

> “Boshqa barcha oyatlardan ustun ravishda Advent imonining ham poydevori, ham markaziy ustuni bo‘lgan Muqaddas Yozuv shunday bayonot edi: ‘Ikki ming uch yuz kecha-kunduzgacha; shundan keyin muqaddas makon poklanadi.’ [Daniel 8:14.]” Buyuk Kurash, 409.

At the time of the end in 1798, the book of Daniel was unsealed and the first angel’s message arrived in history, marking the increase of prophetic knowledge that took place in the time of the Millerite movement, which was the beginning of Seventh-day Adventism. When the book of Daniel was unsealed to the Millerites, a message from Palmoni—a message of time was understood. God’s Word never fails, and it always identifies the end with the beginning. So, in the end of Adventism there will most certainly be a revelation of His character, as there was in Millerite history. This fact is based upon the beginning and ending of Adventism, but it is also based upon the stated relationship of the book of Daniel with the book of Revelation. Daniel and Revelation represent one book, and in that representation, they are two witnesses, the first being Daniel and the last being Revelation.

Oxirzamon bo‘lgan 1798-yilda Doniyor kitobi muhrdan yechildi va birinchi farishtaning xabari tarix sahnasiga kirib keldi; bu esa Yettinchi kun adventizmining boshlanishi bo‘lgan Millerchilar harakati davrida yuz bergan bashoratli bilimning ortishini belgiladi. Doniyor kitobi Millerchilarga muhrdan yechib ochib berilganda, Palmoniydan kelgan xabar — vaqt haqidagi xabar — tushunildi. Xudoning Kalomi hech qachon muvaffaqiyatsizlikka uchramaydi va u har doim oxirni boshlanish bilan aynanlashtiradi. Shunday ekan, Adventizmning oxirida, Millerchilar tarixida bo‘lgani kabi, Uning fe’l-atvorining vahiy qilinishi albatta bo‘ladi. Bu haqiqat Adventizmning boshlanishi va yakuniga asoslanadi, ammo u, shuningdek, Doniyor kitobining Vahiy kitobi bilan bayon qilingan munosabatiga ham asoslanadi. Doniyor va Vahiy bitta kitobni ifodalaydi va bu ifodada ular ikki guvohdir: birinchisi Doniyor, oxirgisi esa Vahiydir.

> “The books of Daniel and the Revelation are one. One is a prophecy, the other a revelation; one a book sealed, the other a book opened.” Seventh-day Adventist Bible Commentary, volume 7, 972.

> “Doniyor va Vahiy kitoblari birdir. Biri bashorat, boshqasi esa vahiydir; biri muhrlangan kitob, boshqasi esa ochilgan kitobdir.” Seventh-day Adventist Bible Commentary, 7-jild, 972.

Daniel and Revelation are two books that are one book, the same way the Bible is one book divided into Old and New, or beginning and end. In Revelation eleven the two witnesses that are presented as Moses and Elijah are the Old and New Testaments.

Doniyor va Vahiy — ikki kitob bo‘lib, aslida bir kitobdir; xuddi Muqaddas Kitob Eski va Yangi, ya’ni boshi va oxiriga bo‘lingan holda bir kitob bo‘lgani kabi. Vahiy 11-bobda Muso va Ilyos sifatida ko‘rsatilgan ikki guvoh Eski va Yangi Ahddir.

> “Concerning the two witnesses the prophet declares further: ‘These are the two olive trees, and the two candlesticks standing before the God of the earth.’ ‘Thy word,’ said the psalmist, ‘is a lamp unto my feet, and a light unto my path.’ Revelation 11:4; Psalm 119:105. The two witnesses represent the Scriptures of the Old and the New Testament.” The Great Controversy, 267.

> “Payg‘ambar ikki guvoh haqida yana shunday deydi: ‘Bular yerning Xudosi huzurida turgan ikki zaytun daraxti va ikki shamdonadir.’ Zaburchi: ‘Kaloming oyog‘im uchun chiroq va yo‘lim uchun nurdir’,— degan. Vahiy 11:4; Zabur 119:105. Ikki guvoh Eski va Yangi Ahd Muqaddas Yozuvlarini ifodalaydi.” Buyuk kurash, 267.

Daniel and John are two witnesses who were both persecuted, both taken captive, both given the same line of prophetic history to record, both representing the one hundred and forty-four thousand, both living in the aftermath of the destruction of Jerusalem, both symbols of death and resurrection, (John from the boiling oil and Daniel from the lion’s den).

Daniyor va Yuhanno — ikkalasi ham quvg‘in qilingan, ikkalasi ham asirlikka olib ketilgan, ikkalasiga ham yozib qoldirish uchun bir xil bashoratli tarix chizig‘i berilgan, ikkalasi ham bir yuz qirq to‘rt mingni ifodalovchi, ikkalasi ham Quddusning vayron qilinishidan keyingi davrda yashagan, ikkalasi ham o‘lim va tirilishning timsollari bo‘lgan ikki guvohdir (Yuhanno — qaynayotgan moydan, Daniyor esa sherlar uyasidan).

Daniel identifies a special revelation of Christ’s character, and he does so in the two verses that inspiration calls the “central pillar and foundation” of the Seventh-day Adventist church. Those two verses were the “capstone” the final stone placed in the foundations that were represented by the works of William Miller. The capstone brought with it the understanding of the heavenly sanctuary, the law of God, the Sabbath, the investigative judgment and the three angels of Revelation fourteen. Daniel is the beginning of the book, John is the end.

Daniyor Masihning fe’l-atvoriga oid alohida bir vahyni ko‘rsatadi va buni ilhom Ettinchi kun Adventistlar jamoatining “markaziy ustuni va poydevori” deb atagan ikki oyatda amalga oshiradi. O‘sha ikki oyat Uilyam Millerning ishlari bilan ifodalangan poydevorlarga qo‘yilgan so‘nggi tosh — “toj toshi” edi. Toj toshi o‘zi bilan samoviy muqaddas maskan, Xudoning qonuni, Shabbat, tergov hukmi va Vahiy kitobining o‘n to‘rtinchi bobidagi uch farishta haqidagi tushunchani olib keldi. Daniyor kitobning boshi, Yuhanno esa uning oxiridir.

John’s writing will identify a revelation of Christ’s character at the end of Adventism. At the beginning of modern Israel, He revealed Himself as the Wonderful Numberer, the Creator of everything mathematical and at the end of modern Israel He is revealing Himself as the wonderful linguist. He is the Creator of everything that is involved with language whether it be the structure of language, the grammatical rules, the words and even the letters of the alphabet. He created communication that is accomplished by words, governed by grammatical rules whether written or spoken, written with an alphabet that was by His design, and beyond all that—He is the Word. By that Word He transforms blind unprepared Laodiceans into sanctified Philadelphians.

Yuhannoning yozuvi Adventizmning oxirida Masihning fe’l-atvoriga oid bir vahiyni aniqlab beradi. Zamonaviy Isroilning boshida U O‘zini Ajoyib Hisoblovchi, matematikaga oid barcha narsalarning Yaratuvchisi sifatida namoyon qilgan edi; zamonaviy Isroilning oxirida esa U O‘zini ajoyib tilshunos sifatida namoyon qilmoqda. U til bilan bog‘liq bo‘lgan barcha narsalarning Yaratuvchisidir — tilning tuzilishi, grammatik qoidalar, so‘zlar va hatto alifbo harflarigacha. U so‘zlar orqali amalga oshadigan, yozma yoki og‘zaki bo‘lishidan qat’i nazar grammatik qoidalar bilan boshqariladigan, O‘zining loyihasi bo‘yicha yaratilgan alifbo bilan ifodalanadigan muloqotni yaratdi va bularning barchasidan ham ortig‘i — U Kalomdir. Ana shu Kalom orqali U ko‘r, tayyorgarliksiz Laodikeyaliklarni muqaddas qilingan Filadelfiyaliklarga aylantiradi.

> Sanctify them through thy truth: thy word is truth. John 17:17.

> Ularni Oʻz haqiqating bilan muqaddas qilgin: Sening kaloming haqiqatdir. Yuhanno 17:17.

The word translated as “sanctify” means to make holy. The one hundred and forty-four thousand will be holy and they will have attained that condition of character by the “truth” or you could say, by his “word,” for Jesus is the Word and He is the truth.

“Muqaddas qilmoq” deb tarjima qilingan so‘z “muqaddas etmoq” degan ma’noni anglatadi. Yuz qirq to‘rt ming kishi muqaddas bo‘ladi va ular bu fe’l-atvor holatiga “haqiqat” orqali, yoki aytish mumkinki, Uning “kalomi” orqali erishgan bo‘ladilar, chunki Iso Kalomdir va U haqiqatdir.

> In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by him; and without him was not anything made that was made. John 1:1–3.

> Boshida Kalom bor edi, Kalom Xudo bilan birga edi, va Kalom Xudo edi. U boshida Xudo bilan birga edi. Hamma narsa U orqali yaratildi; va yaratilgan narsalardan birortasi ham Usiz yaratilmagan. Yuhanno 1:1–3.

Notice that this is the first thing that John writes in his gospel. It of course parallels the first thing written in Genesis. It adds to the testimony, identifying more clearly what is stated in Genesis one.

E’tibor bering, bu Yuhanno o‘z Injilida yozgan birinchi narsadir. Bu, albatta, Ibtidoda yozilgan birinchi narsaga parallel keladi. Bu guvohlikka qo‘shimcha qilib, Ibtido birinchi bobida bayon etilgan narsani yanada ravshanroq aniqlab beradi.

> In the beginning God created the heaven and the earth. Genesis 1:1.

> Boshida Xudo osmonu falakni va yerni yaratdi. Ibtido 1:1.

The word translated as “God” in verse one is plural, thus identifying from the very “beginning” that God is more than one. “In the beginning” in the gospel of John the Word was with God and was God. And the Word was the Creator.

Birinchi oyatda “God” deb tarjima qilingan so‘z ko‘plikdadir; shu tariqa eng “boshidanoq” Xudoning birdan ortiq ekanligi ayon qilinadi. Yuhanno xushxabarida “Boshida” Kalom Xudo bilan birga edi va Kalom Xudo edi. Va Kalom Yaratuvchi edi.

Jesus is the Word, and He produced the Bible through combining divinity with humanity—divinity represented by the Holy Spirit and humanity in the person of those who wrote the words in the books that were to be sent to the churches. Thus, the Bible is a combination of humanity and divinity as is Jesus. The Bible, in spite of the involvement of fallen fleshly human beings is holy, and then the men who penned it were holy too.

Iso Kalomdir, va U Muqaddas Kitobni ilohiylik bilan insoniylikni birlashtirish orqali yaratdi — ilohiylik Muqaddas Ruh tomonidan, insoniylik esa jamoatlarga yuborilishi lozim bo‘lgan kitoblardagi so‘zlarni yozgan kishilar timsolida ifodalandi. Shunday qilib, Muqaddas Kitob ham, Iso kabi, insoniylik va ilohiylikning birikmasidir. Muqaddas Kitob, yiqilgan, tanaviy insonlarning ishtirokiga qaramay, muqaddasdir; demak, uni qalamga olgan kishilar ham muqaddas edilar.

> We have also a more sure word of prophecy; whereunto ye do well that ye take heed, as unto a light that shineth in a dark place, until the day dawn, and the day star arise in your hearts: Knowing this first, that no prophecy of the scripture is of any private interpretation. For the prophecy came not in old time by the will of man: but holy men of God spake as they were moved by the Holy Ghost. 2 Peter 1:19–21.

> Bizda yana yanada ishonchliroq bo‘lgan payg‘ambarlik kalomi ham bor; sizlar qorong‘i joyda nur sochib turgan chiroqqa e’tibor bergandek, to tong otib, tong yulduzi qalblaringizda porlaguncha, unga quloq tutishingiz yaxshi bo‘lur. Avvalo shuni bilinglarki, Muqaddas Yozuvdagi hech bir payg‘ambarlik hech kimning shaxsiy talqinidan emas. Chunki payg‘ambarlik qadim zamonlarda inson irodasi bilan keltirilmagan; balki Xudoning muqaddas odamlari Muqaddas Ruh tomonidan harakatga keltirilgan holda so‘zlaganlar. 2 Butrus 1:19–21.

Though the prophets were holy men, they were still fallen human beings, for all have sinned and fallen short of the glory of God. Never-the-less the Bible is a combination of divinity and humanity, and it is holy, for the Word of God came to demonstrate in His life and in His written Word that humanity combined with divinity does not sin. What is true of the Bible is true of Christ for He is the Bible.

Payg‘ambarlar muqaddas insonlar bo‘lgan bo‘lsalar-da, ular baribir yiqilgan inson zotlari edilar, chunki hamma gunoh qilgan va Xudoning ulug‘vorligidan mahrum bo‘lgan. Shunga qaramay, Muqaddas Kitob ilohiylik va insoniylikning birikmasidir va u muqaddasdir, chunki Xudoning Kalomi O‘z hayotida ham, yozma Kalomida ham ilohiylik bilan birlashgan insoniylik gunoh qilmasligini namoyon etish uchun keldi. Muqaddas Kitob haqida nima to‘g‘ri bo‘lsa, Masih haqida ham shundaydir, chunki U Muqaddas Kitobdir.

Jesus took upon Himself sinful flesh and never sinned, thus providing the example that humanity combined with divinity does not sin.

Iso gunohkor badanni O‘z zimmasiga oldi va hech qachon gunoh qilmadi; shu tariqa, ilohiyat bilan birlashgan insoniyat gunoh qilmasligining namunasini taqdim etdi.

> “The story of Bethlehem is an exhaustless theme. In it is hidden ‘the depth of the riches both of the wisdom and knowledge of God.’ Romans 11:33. We marvel at the Saviour’s sacrifice in exchanging the throne of heaven for the manger, and the companionship of adoring angels for the beasts of the stall. Human pride and self-sufficiency stand rebuked in His presence. Yet this was but the beginning of His wonderful condescension. It would have been an almost infinite humiliation for the Son of God to take man’s nature, even when Adam stood in his innocence in Eden. But Jesus accepted humanity when the race had been weakened by four thousand years of sin. Like every child of Adam He accepted the results of the working of the great law of heredity. What these results were is shown in the history of His earthly ancestors. He came with such a heredity to share our sorrows and temptations, and to give us the example of a sinless life.” The Desire of Ages, 48.

> “Baytlahm haqidagi hikoya tuganmas bir mavzudir. Unda ‘Xudoning donoligi va bilimining boyliklari naqadar teran’ ekani yashiringandir. Rimliklarga 11:33. Biz Najotkorning osmondagi taxtni oxurga, sajda qiluvchi farishtalar hamrohligini esa molxona hayvonlariga almashtirishdagi qurbonligiga hayratlanamiz. Insoniy mag‘rurlik va o‘ziga kifoyalilik Uning huzurida fosh etiladi. Biroq bu Uning ajoyib tarzda pastga tushishining faqat boshlanishi edi. Hatto Odam Ato Edenda o‘zining begunohlik holatida turgan paytda ham, Xudoning O‘g‘li inson tabiatini O‘ziga olishi deyarli cheksiz bir tahqirlanish bo‘lur edi. Ammo Iso, inson zoti to‘rt ming yillik gunoh tufayli zaiflashgan bir paytda, insoniylikni qabul qildi. Odam Atoning har bir farzandi kabi, U ham irsiyatning buyuk qonuni amalining natijalarini qabul qildi. Bu natijalar nimalardan iborat bo‘lganini Uning yerdagi ajdodlari tarixida ko‘rish mumkin. U shunday irsiyat bilan bizning qayg‘ularimiz va vasvasalarimizni baham ko‘rish hamda bizga gunohsiz hayotning namunasini berish uchun keldi.” Asrlar Orzusi, 48.

Jesus is the Word, and both Jesus and the Bible are a combination of humanity and divinity. When Jesus produced the Bible over the centuries, he placed rules within the Bible to allow those who will hear, to hear. The rules which govern the Bible are also attributes of His character.

Iso Kalomdir, va Iso ham, Muqaddas Kitob ham insoniylik va ilohiylikning uyg‘unligidir. Iso asrlar davomida Muqaddas Kitobni vujudga keltirar ekan, eshitadiganlar eshitsinlar deb, uning ichiga qoidalarni joylashtirdi. Muqaddas Kitobni boshqarib turadigan qoidalar Uning xulq-atvorining sifatlari hamdir.

> “In the Revelation all the books of the Bible meet and end. Here is the complement of the book of Daniel.” Acts of the Apostles, 585.

> “Vahiyda Muqaddas Kitobning barcha kitoblari uchrashib, o‘z nihoyasiga yetadi. Mana shu yerda Doniyor kitobining to‘ldiruvchisi bor.” Havoriylarning faoliyati, 585.

The word “complement” means to bring to perfection. The testimony of Daniel ends in Revelation, making Daniel’s testimony the beginning and Revelation the end. The beginning of Revelation is repeated at the end of Revelation and in the first verse of Daniel chapter one there is warfare between literal Israel and literal Babylon in which Babylon wins, but at the conclusion of probationary history in Daniel 11:45, 12:1; spiritual Babylon is in a war with spiritual Israel and in the end, Babylon loses and Israel prevails. As with John in the Revelation the beginning of Daniel’s testimony agrees with the end of his testimony. So, what is truth?

“Complement” so‘zi mukammallikka yetkazish degan ma’noni anglatadi. Doniyorning guvohligi Vahiyda yakun topadi; shu tariqa Doniyorning guvohligi boshlanish, Vahiy esa oxir bo‘ladi. Vahiyning boshlanishi Vahiyning oxirida takrorlanadi, va Doniyor kitobining birinchi bobidagi birinchi oyatda so‘zma-so‘z Isroil bilan so‘zma-so‘z Bobil o‘rtasidagi urush tasvirlanadi; unda Bobil g‘olib chiqadi. Ammo sinov davri tarixining yakunida, Doniyor 11:45, 12:1 da, ruhiy Bobil ruhiy Isroil bilan urush holatidadir va oxir-oqibat Bobil mag‘lub bo‘ladi, Isroil esa g‘alaba qiladi. Vahiydagi Yuhanno bilan bo‘lgani kabi, Doniyorning guvohligining boshlanishi uning guvohligining oxiri bilan muvofiq keladi. Xo‘sh, haqiqat nima?

Doctrine is a word that identifies what a body of believers understand to be correct. Its purpose or use is not restricted to the Bible or Christianity. In so-called Christianity, there are probably more false “doctrines” than true, for spiritual Babylon, the papacy is a cage of every unclean and hateful bird, and those birds represent evil, which is sustained and covered up by churches through false doctrines, such as the law has been abolished. But there is true doctrine.

Ta’limot — mo‘minlar jamoasi nimani to‘g‘ri deb tushunishini ifodalovchi so‘zdir. Uning maqsadi yoki qo‘llanilishi faqat Muqaddas Kitob yoki nasroniylik bilangina cheklanmaydi. Nasroniylik deb ataladigan doirada, ehtimol, haqiqiylaridan ko‘ra ko‘proq soxta “ta’limotlar” bordir; chunki ma’naviy Bobil, papalik, har qanday nopok va jirkanch qushning qafasidir, va bu qushlar yovuzlikni ifodalaydi; bu yovuzlik esa jamoatlar tomonidan “qonun bekor qilingan” kabi soxta ta’limotlar orqali saqlab turiladi va yashiriladi. Ammo haqiqiy ta’limot ham bor.

> “The minds of the Bereans were not narrowed by prejudice. They were willing to investigate the truthfulness of the doctrines preached by the apostles. They studied the Bible, not from curiosity, but in order that they might learn what had been written concerning the promised Messiah. Daily they searched the inspired records, and as they compared scripture with scripture, heavenly angels were beside them, enlightening their minds and impressing their hearts.

> Beriyaliklarning tafakkuri xurofot va tarafkashlik bilan torayib qolmagan edi. Ular havoriylar voizlik qilgan ta’limotlarning haqiqatga muvofiqligini tekshirishga tayyor edilar. Ular Muqaddas Kitobni qiziqish yuzasidangina emas, balki va’da qilingan Masih haqida nima yozilganini bilib olish uchun o‘rgandilar. Ular har kuni ilhomlangan bitiklarni tadqiq qilar edilar, va Muqaddas Yozuvni Muqaddas Yozuv bilan qiyoslaganlarida, samoviy farishtalar ularning yonida bo‘lib, tafakkurlarini yoritib, qalblarida chuqur taassurot qoldirar edilar.

> “Wherever the truths of the gospel are proclaimed, those who honestly desire to do right are led to a diligent searching of the Scriptures. If, in the closing scenes of this earth’s history, those to whom testing truths are proclaimed would follow the example of the Bereans, searching the Scriptures daily, and comparing with God’s word the messages brought them, there would today be a large number loyal to the precepts of God’s law, where now there are comparatively few. But when unpopular Bible truths are presented, many refuse to make this investigation. Though unable to controvert the plain teachings of Scripture, they yet manifest the utmost reluctance to study the evidences offered. Some assume that even if these doctrines are indeed true, it matters little whether or not they accept the new light, and they cling to pleasing fables which the enemy uses to lead souls astray. Thus their minds are blinded by error, and they become separated from heaven.

> “Xushxabar haqiqatlari qayerda e’lon qilinsa, to‘g‘ri ish tutishni chin dildan istaganlar Muqaddas Yozuvlarni qunt bilan tadqiq etishga yetaklanadilar. Agar bu yer tarixining yakuniy manzaralarida, sinovchi haqiqatlar e’lon qilinayotgan kishilar Muqaddas Yozuvlarni har kuni tadqiq etib, o‘zlariga keltirilgan xabarlarni Xudoning Kalomi bilan solishtirgan beriyaliklarning o‘rnagiga ergashganlarida edi, bugun, hozir nisbatan ozchilik bo‘lgan joyda, Xudo qonunining amrlariga sodiq bo‘lganlar soni ko‘p bo‘lar edi. Ammo Muqaddas Kitobning ommabop bo‘lmagan haqiqatlari taqdim etilganda, ko‘plar bu tadqiqotni qilishdan bosh tortadilar. Garchi ular Muqaddas Yozuvning ravshan ta’limotlarini inkor eta olmasalar-da, ularga taqdim etilgan dalillarni o‘rganishga nisbatan nihoyatda istaksizlik ko‘rsatadilar. Ba’zilar, hatto bu ta’limotlar haqiqatan ham rost bo‘lsa ham, yangi nurni qabul qilish-qilmaslikning ahamiyati kam, deb hisoblaydilar va dushman jonlarni yo‘ldan ozdirish uchun foydalanadigan yoqimli afsonalarga mahkam yopishib oladilar. Shunday qilib, ularning tafakkuri xato bilan ko‘r qilinadi va ular osmondan ajralib qoladilar.”

> “All will be judged according to the light that has been given. The Lord sends forth His ambassadors with a message of salvation, and those who hear He will hold responsible for the way in which they treat the words of His servants. Those who are sincerely seeking for truth will make a careful investigation, in the light of God’s word, of the doctrines presented to them.” Acts of the Apostles, 231, 232.

> “Hamma o‘zlariga berilgan nurga ko‘ra hukm qilinadi. Rabbiy O‘z elchilarini najot xabari bilan yuboradi, va uni eshitganlardan U O‘z xizmatkorlarining so‘zlariga qanday munosabatda bo‘lganlari uchun javob so‘raydi. Haqiqatni samimiylik bilan izlayotganlar o‘zlariga taqdim etilgan ta’limotlarni Xudoning Kalomi nurida sinchkovlik bilan tekshiradilar.” Havoriylarning faoliyati, 231, 232.

There are “doctrines” which are the “truths of the gospel” and they need to be investigated. Some, (if not all) are “testing truths.” The Sabbath is an easy testing truth to understand. There are true and false doctrines. Some of the true doctrines present a test to those who hear them. There is also a type of truth that is designed for a certain period of time. These truths are called “present truth.”

“Ta’limotlar” borki, ular “xushxabarning haqiqatlari”dir va ularni tadqiq etish zarur. Ularning ba’zilari (agar hammasi bo‘lmasa ham) “sinovchi haqiqatlar”dir. Shabbat — tushunish oson bo‘lgan sinovchi haqiqatdir. Haqiqiy va soxta ta’limotlar mavjud. Haqiqiy ta’limotlarning ayrimlari ularni eshitganlar uchun sinov taqdim etadi. Shuningdek, muayyan bir davr uchun mo‘ljallangan haqiqat turi ham bor. Bu haqiqatlar “hozirgi haqiqat” deb ataladi.

> “There are many precious truths contained in the Word of God, but it is ‘present truth’ that the flock needs now. I have seen the danger of the messengers running off from the important points of present truth, to dwell upon subjects that are not calculated to unite the flock and sanctify the soul. Satan will here take every possible advantage to injure the cause.

> “Xudoning Kalomida ko‘plab qimmatli haqiqatlar mavjud, biroq poda hozir muhtoj bo‘lgan narsa — bu ‘hozirgi haqiqat’dir. Men xabarchilarning hozirgi haqiqatning muhim nuqtalaridan chetga og‘ib, podani birlashtirishga va jonni muqaddaslashga xizmat qilmaydigan mavzular ustida to‘xtalib qolish xavfini ko‘rdim. Shayton bu yerda ishga zarar yetkazish uchun mumkin bo‘lgan har bir ustunlikdan foydalanadi.”

> “But such subjects as the sanctuary, in connection with the 2300 days, the commandments of God and the faith of Jesus, are perfectly calculated to explain the past Advent movement and show what our present position is, establish the faith of the doubting, and give certainty to the glorious future. These, I have frequently seen, were the principal subjects on which the messengers should dwell.” Early Writings, 63.

> “Ammo ma’bad, 2300 kun, Xudoning amrlari va Isoning imoni bilan bog‘liq bo‘lgan bunday mavzular o‘tgan Advent harakatini tushuntirib berish, hozirgi mavqeimiz qanday ekanini ko‘rsatish, shubha qilayotganlarning imonini mustahkamlash va ulug‘vor kelajakka ishonch bag‘ishlash uchun mutlaqo mosdir. Men ko‘p bora ko‘rganmanki, xabarchilar to‘xtalishi lozim bo‘lgan asosiy mavzular aynan shular edi.” Early Writings, 63.

Adventists often employ this passage to avoid what it actually states. They argue that all which should be emphasized in our messages of “present truth” is the sanctuary, the 2300 days, the commandments and the faith of Jesus. They make this claim to avoid what is identified about these four subjects.

Adventistlar ko‘pincha bu parchadan uning aslida nima deyishini chetlab o‘tish uchun foydalanadilar. Ular “hozirgi haqiqat” haqidagi xabarlarimizda ta’kidlanishi lozim bo‘lgan barcha narsa faqat ma’bad, 2300 kun, amrlar va Isoning imonidan iborat, deb da’vo qiladilar. Ular bu da’voni ushbu to‘rt mavzu haqida aniqlab ko‘rsatilgan narsadan qochish uchun ilgari suradilar.

The purpose of these four great truths is that they have been “perfectly calculated to explain the past Advent movement and show what our present position is, establish the faith of the doubting, and give certainty to the glorious future.” These four present truth doctrines are designed to show that the beginning of Adventism (the past Advent movement) illustrates the end of Adventism (our present position). Those four primary doctrines are “calculated perfectly” to explain the principle that the end is illustrated by the beginning. According to this passage of inspiration, this is the “present truth” that the “flock needs now.”

Ushbu to‘rtta buyuk haqiqatning maqsadi shundan iboratki, ular “o‘tgan Advent harakatini tushuntirish va bizning hozirgi mavqeimiz qanday ekanini ko‘rsatish, shubhalanuvchilarning imonini mustahkamlash hamda ulug‘vor kelajakka aniqlik berish uchun mutlaqo hisoblab belgilangan.” Hozirgi haqiqatga oid ushbu to‘rtta ta’limot Adventizmning boshlanishi (o‘tgan Advent harakati) Adventizmning oxirini (bizning hozirgi mavqeimizni) tasvirlab berishini ko‘rsatish uchun mo‘ljallangandir. Ushbu to‘rtta asosiy ta’limot oxiri boshlanish orqali tasvirlanadi, degan tamoyilni tushuntirish uchun “mukammal tarzda hisoblab belgilangan.” Ilhomning ushbu parchasiga ko‘ra, aynan mana shu “suruvga hozir zarur bo‘lgan” “hozirgi haqiqat”dir.

Ancient Israel is the beginning of Israel and modern Israel is the end. Ancient literal Israel typified the Seventh-day Adventist people from the time of the end in 1798, until the Sunday law. Before the first coming of Christ “present truth” was unseen by the Jews, for they were blind (Laodicean) due to their dependence upon customs and traditions.

Qadimgi Isroil — Isroilning boshlanishi, zamonaviy Isroil esa uning yakunidir. Qadimgi so‘zma-so‘z Isroil 1798-yildagi oxirzamon davridan boshlab, yakshanba qonunigacha bo‘lgan muddatda Yettinchi kun adventist xalqining timsoli edi. Masihning birinchi kelishidan oldin “hozirgi haqiqat” yahudiylar tomonidan ko‘rilmagan edi, chunki ular urf-odatlar va an’analarga tayanishlari sababli ko‘r edilar (Laodikeyalik).

> “We want to understand the time in which we live. We do not half understand it. We do not half take it in. My heart trembles in me when I think of what a foe we have to meet, and how poorly we are prepared to meet him. The trials of the children of Israel, and their attitude just before the first coming of Christ, have been presented before me again and again to illustrate the position of the people of God in their experience before the second coming of Christ—how the enemy sought every occasion to take control of the minds of the Jews, and today he is seeking to blind the minds of God’s servants, that they may not be able to discern the precious truth.” Selected Messages, book 2, 406.

> “Biz yashayotgan zamonni tushunishni istaymiz. Uni hatto yarmiga ham tushunmayapmiz. Uni hatto yarmicha ham idrok etmayapmiz. Qanday bir dushmanga qarshi turishimiz kerakligi va unga qarshi turishga naqadar yomon tayyorlanganligimiz haqida o‘ylaganimda, yuragim ichimda titraydi. Isroil farzandlarining sinovlari va Masihning birinchi kelishidan sal oldingi ularning munosabati menga qayta-qayta ko‘rsatildi; bu, Xudo xalqining Masihning ikkinchi kelishidan oldingi tajribasidagi holatini yoritib berish uchundir — dushman yahudiylarning ongini egallash uchun har bir imkoniyatni qanday izlagan bo‘lsa, bugun ham u Xudoning xizmatkorlarining ongini ko‘r qilib qo‘yishga intilmoqda, toki ular qimmatli haqiqatni farqlay olmasinlar.” Selected Messages, 2-kitob, 406.

According to our next reference, the Jews had lost sight of the “original truth of God,” and that original truth for the Jews was the history of the deliverance from Egypt. The history of that deliverance was their original truth, it was the truth they were instructed to teach their children throughout their generations. They failed, as has Adventism. In order to present the truth to the blinded Jews, Jesus placed truth into a framework.

Keyingi manbamizga ko‘ra, yahudiylar “Xudoning asl haqiqatini” ko‘zdan qochirgan edilar, va yahudiylar uchun o‘sha asl haqiqat Misrdan qutqarilish tarixi edi. O‘sha qutqarilish tarixi ularning asl haqiqatlari edi; bu ular o‘z avlodlari davomida farzandlariga o‘rgatishlari buyurilgan haqiqat edi. Ular muvaffaqiyatsizlikka uchradilar, xuddi Adventizm ham shunday bo‘lganidek. Ko‘r bo‘lib qolgan yahudiylarga haqiqatni taqdim etish uchun, Iso haqiqatni bir qolip ichiga joylashtirdi.

> “In the time of the Saviour, 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 Saviour came to clear away the rubbish of superstition and long-cherished errors, and to set the jewels of God’s word in the frame-work of truth. What would the Saviour 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.

> “Najotkor zamonida yahudiylar haqiqatning qimmatbaho javohirlarini urf-odat va afsona chiqindilari bilan shu qadar qoplab tashlagan edilarki, rostni yolg‘ondan ajratib bo‘lmay qolgan edi. Najotkor xurofot va uzoq vaqtdan beri e’zozlab kelingan xatolar chiqindilarini olib tashlash hamda Xudoning Kalomidagi javohirlarni haqiqatning o‘z qolipiga joylashtirish uchun keldi. Agar Najotkor hozir bizning oldimizga ham yahudiylar oldiga kelganidek kelsa, nima qilgan bo‘lar edi? U urf-odat va marosim chiqindilarini olib tashlashda shunga o‘xshash bir ishni bajarishiga to‘g‘ri kelar edi. U bu ishni qilganida yahudiylar qattiq bezovta bo‘ldilar. Ular Xudoning asl haqiqatini ko‘zdan qochirgan edilar, ammo Masih uni yana ko‘z o‘ngiga keltirdi. Xudoning qimmatbaho haqiqatlarini xurofot va xatodan ozod etish bizning ishimizdir.”

> “Glorious truths have been buried out of sight, and have been made lusterless and unattractive by error and superstition. Jesus reveals the light of God, and brings forth the beautiful radiance of the truth in all its divine glory. The minds of the honest are filled with admiration. Their hearts are attracted in holy affections toward him who brought forth the jewels of truth and displayed them to their understanding.

> “Ulug‘vor haqiqatlar ko‘zdan yashirilgan holda ko‘mib tashlangan, hamda xato va xurofot tufayli yaltiroqsiz va jozibasiz qilib qo‘yilgan. Iso Xudoning nurini ochib beradi va haqiqatning go‘zal porlashini uning butun ilohiy ulug‘vorligida namoyon qiladi. Samimiy insonlarning onglari hayrat bilan to‘ladi. Ularning qalblari haqiqat gavharlarini yuzaga chiqarib, ularni ularning idrokiga namoyish etgan Zotga nisbatan muqaddas muhabbat bilan tortiladi.”

> “The Jews understood some portion of the truth, and taught some part of the word of God; but they did not comprehend the far-reaching nature of the law of God. Christ swept away the rubbish of tradition, and displayed the real kernel and heart of the purposes of God. When he did this, they became exasperated beyond control. They circulated false reports from one town to another that Christ was destroying the work of God. But while Jesus did away with the old forms, he re-instated the old truths, placing them in the frame-work of truth. He matched and joined them together, making a complete and symmetrical system of truth. This was the work our Saviour did; and now what shall we do? Shall we not work in harmony with Christ? Shall we be ruled by hearsay? Shall we let our own imaginings hide from us the light of God? We are to read attentively, to hear understandingly, and to teach others also the things we have learned. We must be constantly hungering for the bread of life, constantly seeking for the living water and the snow of Lebanon, that we may be able to lead the people to the living, cooling waters of the Fountain of truth.” Review and Herald, June 4, 1889.

> “Yahudiylar haqiqatning ma’lum bir qismini tushunar va Xudoning kalomining ayrim qismini o‘rgatar edilar; biroq ular Xudo qonunining uzoqqa boruvchi tabiatini anglab yetmagan edilar. Masih an’ana chiqindilarini supurib tashladi va Xudo maqsadlarining asl mag‘zi hamda yuragini namoyon qildi. U buni qilganida, ular o‘zlarini tiyib bo‘lmas darajada qahrga mindilar. Ular bir shahardan boshqasiga Masih Xudoning ishini buzayotgan emish, degan yolg‘on xabarlarni tarqatdilar. Lekin Iso eski shakllarni yo‘q qilgan bir paytda, eski haqiqatlarni qayta tikladi va ularni haqiqatning qolipiga joylashtirdi. U ularni bir-biriga moslab, birlashtirdi va shu tariqa to‘liq hamda mutanosib haqiqat tizimini hosil qildi. Bu Najotkorimiz qilgan ish edi; endi esa biz nima qilamiz? Biz Masih bilan uyg‘unlikda ishlamaymizmi? Mish-mishlar boshqaruviga berilamizmi? O‘z xayolotlarimiz Xudoning nurini bizdan yashirishiga yo‘l qo‘yamizmi? Biz diqqat bilan o‘qishimiz, anglab tinglashimiz va o‘rgangan narsalarimizni boshqalarga ham o‘rgatishimiz kerak. Biz hayot noniga doimo och bo‘lishimiz, tirik suvni va Lubnon qorini doimo izlashimiz kerakki, toki xalqni Haqiqat manbaining tirik, salqinlatadigan suvlariga yetaklay olaylik.” Review and Herald, June 4, 1889.

At his first coming Jesus “re-instated the old truths, placing them in the frame-work of truth. He matched and joined them together, making a complete and symmetrical system of truth.” Jesus used the history at the beginning of ancient Israel in order to reestablish the old truths, and He did so by matching those truths (by topic) and joining them together (in parallel, line upon line). He did so for the purpose of freeing the Jews of the customs and traditions that had blinded them. That history was the ending history of literal Israel.

Iso birinchi kelganida “qadimgi haqiqatlarni qayta tikladi, ularni haqiqatning qolipiga joylashtirdi. U ularni bir-biriga moslab va bog‘lab, haqiqatning mukammal hamda mutanosib bir tizimini yaratdi.” Iso qadimgi haqiqatlarni qayta tiklash uchun qadimgi Isroilning boshlanishidagi tarixdan foydalandi va buni o‘sha haqiqatlarni (mavzu bo‘yicha) bir-biriga moslab hamda ularni (parallel tarzda, satr ustiga satr) bog‘lash orqali amalga oshirdi. U buni yahudiylarni ko‘r qilib qo‘ygan urf-odatlar va an’analardan ozod qilish maqsadida qildi. O‘sha tarix so‘zma-so‘z Isroilning yakuniy tarixi edi.

Adventism is repeating the history of ancient Israel’s ending, and the framework to place the truth into in order to remove the Laodicean blindness of tradition and custom is accomplished now as when Christ interacted with the Jews. The “old truths” are to be placed into the “framework” of truth, in order to bring prophetic lines together with other prophetic lines, “line upon line” in parallel for the purpose of possibly freeing a Laodicean from their blindness. Christ is our example, in all things.

Adventizm qadimgi Isroilning yakuniy tarixini takrorlamoqda, va an’ana hamda urf-odatlarning Laodikiya ko‘rligini bartaraf etish uchun haqiqatni joylashtiradigan asos, Masih yahudiylar bilan muloqot qilgan paytdagidek, hozir ham barpo etilmoqda. “Eski haqiqatlar” haqiqatning “asos”iga joylashtirilishi kerak, toki bashoratli yo‘nalishlar boshqa bashoratli yo‘nalishlar bilan “satr ustiga satr” tarzida, o‘zaro parallel holda birlashtirilsin; buning maqsadi esa, ehtimol, biror Laodikiyalikni uning ko‘rligidan ozod qilishdir. Masih barcha narsada bizning namunasidir.

There are truths in the Bible which are identified as doctrine, and “there are many wonderful truths,” but there is also “present truth” which is a “test to the people of” the “generation” living when the truth is revealed. Prophetically this happens in the fourth generation of Adventism, and the “present truth” “which is a test for this generation” was not a test for early generations of Adventism.

Muqaddas Kitobda ta’limot deb e’tirof etilgan haqiqatlar bor, va “ajoyib ko‘plab haqiqatlar” ham mavjud, ammo shuningdek, haqiqat ochib berilgan paytda yashayotgan “avlod”dagi “xalq uchun sinov” bo‘lgan “hozirgi haqiqat” ham bor. Payg‘ambarlik ma’nosida bu Adventizmning to‘rtinchi avlodida sodir bo‘ladi, va “ushbu avlod uchun sinov bo‘lgan” “hozirgi haqiqat” Adventizmning ilk avlodlari uchun sinov emas edi.

> “There are in the Scriptures some things which are hard to be understood and which, according to the language of Peter, the unlearned and unstable wrest unto their own destruction. We may not, in this life, be able to explain the meaning of every passage of Scripture; but there are no vital points of practical truth that will be clouded in mystery. When the time shall come, in the providence of God, for the world to be tested upon the truth for that time, minds will be exercised by His Spirit to search the Scriptures, even with fasting and with prayer, until link after link is searched out and united in a perfect chain. Every fact which immediately concerns the salvation of souls will be made so clear that none need err or walk in darkness.

> “Muqaddas Yozuvlarda tushunilishi qiyin bo‘lgan ayrim narsalar bor va Petrusning iborasiga ko‘ra, ilmsizlar hamda beqarorlar ularni o‘z halokatlari sari burib talqin qiladilar. Bu hayotda biz Muqaddas Yozuvning har bir parchasining ma’nosini izohlab bera olmasligimiz mumkin; ammo amaliy haqiqatning hayotiy jihatlaridan birortasi ham sir pardasi ostida qolmaydi. Xudoning inoyatli boshqaruvi bilan dunyo o‘sha vaqt uchun berilgan haqiqat yuzasidan sinovdan o‘tadigan payt kelganda, insonlarning onglari Uning Ruhi tomonidan, hatto ro‘za va ibodat bilan ham, Muqaddas Yozuvlarni tadqiq etishga da’vat etiladi, toki bo‘g‘in ortidan bo‘g‘in topilib, mukammal bir zanjirga birlashtirilguncha. Jonlarning najotiga bevosita taalluqli bo‘lgan har bir haqiqat shu qadar ravshan qilinadiki, hech kim adashishga yoki zulmatda yurishga majbur bo‘lmaydi.”

> “As we have followed down the chain of prophecy, revealed truth for our time has been clearly seen and explained. We are accountable for the privileges that we enjoy and for the light that shines upon our pathway. Those who lived in past generations were accountable for the light which was permitted to shine upon them. Their minds were exercised in regard to different points of Scripture which tested them. But they did not understand the truths which we do. They were not responsible for the light which they did not have. They had the Bible, as we have; but the time for the unfolding of special truth in relation to the closing scenes of this earth’s history is during the last generations that shall live upon the earth.

> “Biz bashorat zanjiri bo‘ylab ergashib kelganimiz sari, zamonimiz uchun ochib berilgan haqiqat ravshan ko‘rinib, tushuntirildi. Biz bahramand bo‘layotgan imtiyozlar va yo‘limizga nur sochayotgan ziyo uchun javobgarmiz. O‘tgan avlodlarda yashaganlar o‘zlariga porlashiga yo‘l qo‘yilgan nur uchun javobgar edilar. Ularning ong-u tafakkuri Muqaddas Bitikning ularni sinovdan o‘tkazgan turli nuqtalari yuzasidan mashq qildirildi. Ammo ular biz anglayotgan haqiqatlarni anglamadilar. O‘zlarida bo‘lmagan nur uchun ular mas’ul emas edilar. Ularda, bizdagi kabi, Muqaddas Kitob bor edi; ammo bu yer tarixining yakuniy manzaralariga oid maxsus haqiqatning ochilishi yer yuzida yashaydigan so‘nggi avlodlar davriga to‘g‘ri keladi.”

> “Special truths have been adapted to the conditions of the generations as they have existed. The present truth, which is a test to the people of this generation, was not a test to the people of generations far back. If the light which now shines upon us in regard to the Sabbath of the fourth commandment had been given to the generations in the past, God would have held them accountable for that light.” Testimonies, volume two, 692, 693.

> “Maxsus haqiqatlar avlodlarning mavjud bo‘lgan sharoitlariga moslashtirilgan. Hozirgi haqiqat, ya’ni bu avlod xalqiga sinov bo‘lgan haqiqat, uzoq o‘tmishdagi avlodlar xalqiga sinov bo‘lmagan. Agar to‘rtinchi amrning Shabbati haqida hozir bizga porlayotgan nur o‘tmishdagi avlodlarga berilganida edi, Xudo ularni o‘sha nur uchun javobgar tutgan bo‘lur edi.” Testimonies, 2-jild, 692, 693.

For those who may wish to deny that there are four generations in the history of Adventism I would point you to Habakkuk’s Tables. A very simple way to understand this fact is that the name Laodicea, means a people judged. The beginning of Adventism announced the opening of the judgment and the end of Adventism announces the close of judgment. The close of judgment takes place in the third and fourth generations.

Adventizm tarixida to‘rt avlod borligini inkor etishni istashi mumkin bo‘lganlarga men Habakkukning Jadvallarini ko‘rsatgan bo‘lardim. Bu haqiqatni tushunishning juda sodda yo‘li shuki, Laodikiya nomi “hukm qilingan xalq” degan ma’noni bildiradi. Adventizmning boshlanishi hukmning ochilishini e’lon qildi, Adventizmning oxiri esa hukmning yopilishini e’lon qiladi. Hukmning yopilishi uchinchi va to‘rtinchi avlodlarda sodir bo‘ladi.

> Thou shalt not make unto thee any graven image, or any likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth: Thou shalt not bow down thyself to them, nor serve them: for I the Lord thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me; And showing mercy unto thousands of them that love me, and keep my commandments. Exodus 20:4–6.

> O‘zing uchun yuqoridagi osmonda, pastdagi yerda yoki yer ostidagi suvda bo‘lgan hech narsaning o‘yma suratini ham, biror o‘xshash tasvirini ham yasama. Ularga sajda qilma va ularga xizmat etma. Chunki Men, Egang Xudoying, rashkchi Xudoman; Mendan nafratlanadiganlarning otalari gunohini bolalarining zimmasiga uchinchi va to‘rtinchi avlodgacha yuklayman; ammo Meni sevib, amrlarimga rioya qiladigan minglab kishilarga rahm-shafqat ko‘rsataman. Chiqish 20:4–6.

At the close of judgment, the final generation of Laodicean (a people judged) Adventism will be judged and spewed out of the mouth of the Lord, as was ancient Israel at the destruction of Jerusalem. Biblical doctrines, are truths, and there are also testing truths and then there are present truths. Present truth is always a testing truth, but it identifies a testing truth specially designed for the generation that is currently living. The fact of the matter though, is more likely to be that any truth from God’s word which we choose to reject, has just become a testing truth that we just failed.

Hukmning yakunida, Laodikiya (hukm qilingan xalq) Adventizmining oxirgi avlodi hukm qilinadi va qadimgi Isroil Quddusning vayron bo‘lishi chog‘ida bo‘lgani kabi, Egamizning og‘zidan chiqarib tashlanadi. Injiliy ta’limotlar haqiqatlardir, shuningdek sinovchi haqiqatlar ham bor, yana hozirgi haqiqatlar ham bor. Hozirgi haqiqat har doim sinovchi haqiqatdir, biroq u ayniqsa ayni paytda yashayotgan avlod uchun maxsus mo‘ljallangan sinovchi haqiqatni anglatadi. Ammo masalaning asl mohiyati shuki, Xudoning Kalomidan biz rad etishni tanlagan har qanday haqiqat, ehtimol, aynan biz muvaffaqiyatsiz o‘tgan sinovchi haqiqatga aylangan bo‘ladi.

Jesus is the word of God, and He is the truth. He informed Pilate the reason He “came” “into the world,” was to “bear witness unto the truth,” and that everyone that heard His voice, “is of the truth.” The word “truth” that Pilate and Jesus spoke of comes from a Hebrew word that is translated as “truth” and is found one hundred and twenty-seven times in the Old Testament. That Hebrew word (H571) is translated into various English words, but it is translated ninety-two times as “truth” in the Old Testament. It is one of those words that is profoundly powerful, on many levels.

Iso Xudoning kalomidir va U haqiqatdir. U Pilatga O‘zi “dunyoga” nima sababdan “kelganini” ma’lum qildi: “haqiqatga shahodat bermoq” uchun kelgan edi, va Uning ovozini eshitgan har bir kishi “haqiqatdandir.” Pilat va Isoning tilga olgan “haqiqat” so‘zi ibroniycha bir so‘zdan kelib chiqqan bo‘lib, u “haqiqat” deb tarjima qilinadi va Eski Ahdda bir yuz yigirma yetti marta uchraydi. O‘sha ibroniycha so‘z (H571) ingliz tilida turli so‘zlar bilan tarjima qilingan, biroq Eski Ahdda u to‘qson ikki marta “haqiqat” deb tarjima qilingan. Bu ko‘p darajalarda nihoyatda qudratli bo‘lgan so‘zlardan biridir.

The word translated as “truth” in the Old Testament consists of three Hebrew letters, and with Hebrew letters, the letters have their own definition, so the word that is created from the letters blends the combined meanings of each letter to produce the ultimate meaning of the word. The word “truth” is made up of three Hebrew letters, the first letter of the Hebrew alphabet, a letter in the middle and the last letter of the Hebrew alphabet. “Truth” in the Old Testament is represented by the first and the last letters of the alphabet, with a letter in the middle!

Eski Ahdda “haqiqat” deb tarjima qilingan so‘z uchta ibroniy harfdan iborat bo‘lib, ibroniy harflarida har bir harfning o‘ziga xos ma’nosi bor; shu bois harflardan hosil bo‘lgan so‘z, uning tarkibidagi har bir harf ma’nolarining birikishi orqali so‘zning yakuniy ma’nosini yuzaga keltiradi. “Haqiqat” so‘zi uchta ibroniy harfdan tuzilgan: ibroniy alifbosining birinchi harfi, o‘rtadagi bir harf va ibroniy alifbosining oxirgi harfi. Eski Ahdda “haqiqat” alifboning birinchi va oxirgi harflari hamda ularning o‘rtasidagi bir harf orqali ifodalanadi!

This is the definition of the biblical “rule of first mention.” The first time a subject is presented is the most significant reference for the word, which is a seed, and it contains all the DNA necessary to produce the entire story. The second most important reference in the “rule of first mention” is the last reference, for that is where all the stories that arise between the beginning and ending are tied together. “In the Revelation all the books of the Bible meet and end,” and Revelation is the last book of the Bible.

Bu Muqaddas Kitobdagi “birinchi tilga olinishi qoidasi”ning ta’rifidir. Biror mavzu ilk bor bayon etilgan joy o‘sha so‘z uchun eng muhim havoladir; u urug‘ kabidir va butun hikoyani vujudga keltirish uchun zarur bo‘lgan barcha DNKni o‘zida mujassam etadi. “Birinchi tilga olinishi qoidasi”dagi ikkinchi eng muhim havola esa oxirgi havoladir, chunki aynan o‘sha yerda boshlanish bilan yakun orasida yuzaga keladigan barcha hikoyalar bir-biriga bog‘lanadi. “Vahiy kitobida Muqaddas Kitobning barcha kitoblari uchrashadi va nihoyasiga yetadi,” va Vahiy Muqaddas Kitobning oxirgi kitobidir.

The Hebrew word “truth” we are considering begins with the letter “Aleph” the thirteenth character is “Mem” and the twenty-second and last letter is “Tav.” Of course, there are various nuances to the definitions of these letters depending upon which linguist you turn to for the definition but the general definitions are very informative.

Biz ko‘rib chiqayotgan ibroniycha “haqiqat” so‘zi “Alef” harfi bilan boshlanadi, o‘n uchinchi harf “Mem”dir, yigirma ikkinchi va oxirgi harf esa “Tav”dir. Albatta, bu harflarning ta’riflarida qaysi tilshunosga murojaat qilishingizga qarab turli nozik ma’no farqlari mavjud, biroq umumiy ta’riflar juda ma’lumotlidir.

א (Aleph): First letter of the Hebrew alphabet, and it is often associated with the unity, and represents the Divine and the eternal, symbolizing the connection between God and creation.

א (Aleph): Ibroniy alifbosining birinchi harfi bo‘lib, u ko‘pincha birlik bilan bog‘lanadi hamda Ilohiylik va abadiylikni ifodalaydi, Xudo bilan yaratilish o‘rtasidagi bog‘liqlikni ramziy tarzda bildiradi.

מ (Mem): Thirteenth letter of the Hebrew alphabet and is often associated with water.

מ (Mem): Ibroniy alifbosining o‘n uchinchi harfi bo‘lib, ko‘pincha suv bilan bog‘lanadi.

ת (Tav): Last letter of the Hebrew alphabet, and it carries the meaning of “mark” or “sign.” It is often associated with the concept of completion or the “seal” of creation. In ancient Hebrew, the letter Tav had the shape of a cross.

ת (Tav): Ibroniy alifbosining oxirgi harfi bo‘lib, “belgi” yoki “nishon” ma’nosini anglatadi. U ko‘pincha yakunlanish tushunchasi yoki yaratilishning “muhri” bilan bog‘lanadi. Qadimgi ibroniy yozuvida Tav harfi xoch shakliga ega edi.

The Hebrew word translated as “truth” that we are considering is made up of three letters, that together represent the everlasting gospel. What? This is easily recognized if you understand that the three angels’ messages are the everlasting gospel. It is recognizable because the definitions of these three letters represent the three angels’ message.

Biz ko‘rib chiqayotgan, “haqiqat” deb tarjima qilinadigan ibroniycha so‘z uchta harfdan tarkib topgan bo‘lib, ular birgalikda abadiy Xushxabarni ifodalaydi. Nima? Agar uch farishtaning xabarlari abadiy Xushxabar ekanini tushunsangiz, buni osonlik bilan anglaysiz. Buni anglash mumkin, chunki bu uch harfning ta’riflari uch farishtaning xabarini ifodalaydi.

The first angel of Revelation fourteen identifies the everlasting gospel and then tells the entire world to “fear God” and glorify Him through worshipping the Creator. The definition of (Aleph) the first of those three letters is “the Divine, Eternal God, and as mankind’s Creator, the God that men should reverently fear and worship.”

Vahiy kitobining o‘n to‘rtinchi bobidagi birinchi farishta abadiy Injilni bayon qiladi, so‘ngra butun dunyoga Xudodan “qo‘rqishni” hamda Yaratuvchiga sajda qilish orqali Uni ulug‘lashni aytadi. O‘sha uch harfning birinchisi bo‘lgan (Alef)ning ta’rifi shudir: “Ilohiy, Abadiy Xudo va insoniyatning Yaratuvchisi sifatida, odamlar chuqur ehtirom bilan qo‘rqib, sajda qilishlari lozim bo‘lgan Xudo.”

Aleph represents the first angel’s message.

Alef birinchi farishtaning xabarini ifodalaydi.

The second angel’s message calls men out of Babylon, marks when the Holy Spirit is poured out and identifies the rebellion of Babylon. The definition of (Mem) is associated with water, (symbol of the outpouring of the Spirit) and it is the thirteenth number of the alphabet, the number thirteen being a symbol of rebellion, thus identifying Babylon. Mem represents the second angel’s message.

Ikkinchi farishtaning xabari insonlarni Bobil ichidan chiqishga chorlaydi, Muqaddas Ruh qachon to‘kilishini belgilaydi va Bobilning isyonini aniqlab beradi. (Mem) harfining ta’rifi suv bilan bog‘liq bo‘lib, u Ruhning to‘kilishining ramzidir; u alifboning o‘n uchinchi harfidir, o‘n uch soni esa isyonning ramzi bo‘lgani uchun, shu tariqa Bobilni aniqlab beradi. Mem ikkinchi farishtaning xabarini ifodalaydi.

The third angel warns men against receiving the mark of the beast, identifies two classes of worshippers and God’s wrath. The definition of (Tav) is that it represents a “mark,” (the mark of the beast) it represents the seal of creation (the seal of God). The letter itself is shaped as the cross. Tav represents the third angel’s message.

Uchinchi farishta insonlarni hayvonning tamg‘asini qabul qilishdan ogohlantiradi, sajda qiluvchilarning ikki toifasini va Xudoning g‘azabini aniqlab beradi. (Tav)ning ta’rifi shuki, u “tamg‘a”ni (hayvonning tamg‘asini) ifodalaydi; u yaratilish muhrini (Xudoning muhrini) ifodalaydi. Harfning o‘zi xoch shaklidadir. Tav uchinchi farishtaning xabarini ifodalaydi.

> “What is the seal of the living God, which is placed in the foreheads of His people? It is a mark which angels, but not human eyes, can read; for the destroying angel must see this mark of redemption. The intelligent mind has seen the sign of the cross of Calvary in the Lord’s adopted sons and daughters. The sin of the transgression of the law of God is taken away. They have on the wedding garment, and are obedient and faithful to all God’s commands.

> “Uning xalqining peshonalariga qo‘yiladigan tirik Xudoning muhri nima? Bu shunday bir belgiki, uni inson ko‘zlari emas, balki farishtalar o‘qiy oladi; chunki halok qiluvchi farishta najotning bu belgisini ko‘rishi kerak. Idrokli aql Rabbiy asrandi o‘g‘il va qizlarida Kalvariya xochining alomatini ko‘rgan. Xudoning qonunini buzish gunohi olib tashlangan. Ular nikoh kiyimiga burkangan bo‘lib, Xudoning barcha amrlariga itoatli va sodiqdirlar.”

> “The Lord will not excuse those who know the truth if they do not in word and deed obey His commands.” Maranatha, 243.

> “Rabbiy haqiqatni biladigan, ammo so‘zda ham, amalda ham Uning amrlariga itoat etmaydiganlarni oqlamaydi.” Maranatha, 243.

The Hebrew word translated as “truth” consist of three letters that each have their own definitions. Those three definitions are also the definitions of the three angels’ messages. They are also the definitions of the first angel’s message, for the first angel’s message was the message at the beginning of Adventism and the third angel’s message is the message at the end of Adventism. Because Jesus illustrates the end with the beginning, the first angel possesses all the prophetic waymarks of the third angel’s message. In doing so, the definition of the three Hebrew letters become symbols of not only the third angel’s message, but also symbols of the first angel’s message.

“haqiqat” deb tarjima qilinadigan ibroniycha so‘z uchta harfdan tashkil topgan bo‘lib, ularning har biri o‘ziga xos ta’rifga ega. Ana shu uch ta’rif uch farishtaning xabarlarining ham ta’riflaridir. Ular, shuningdek, birinchi farishtaning xabarining ham ta’riflaridir, chunki birinchi farishtaning xabari Adventizmning boshidagi xabar bo‘lgan, uchinchi farishtaning xabari esa Adventizmning oxiridagi xabardir. Iso oxirni boshlanish orqali tasvirlagani uchun, birinchi farishta uchinchi farishtaning xabarining barcha bashoratli yo‘l belgilariga egadir. Shunday qilib, ibroniy tilidagi uch harfning ta’riflari nafaqat uchinchi farishtaning xabarining ramzlariga, balki birinchi farishtaning xabarining ham ramzlariga aylanadi.

John in the Revelation was told to write the things which then were, and in so doing he would simultaneously be writing the things that would be in the future. He recorded the beginning to illustrate the end. In no uncertain terms, Seventh-day Adventists have been informed to study and proclaim the message of the Millerites, which is the message of the first angel. In studying and proclaiming those truths and that history we shall be proclaiming the third angel’s message and repeating the history of the first angel.

Vahiy kitobidagi Yuhannoga o‘sha paytda mavjud bo‘lgan narsalarni yozish buyurildi, va u shunday qilish orqali ayni paytda kelajakda bo‘ladigan narsalarni ham yozayotgan bo‘lar edi. U oxirni yoritib berish uchun boshlanishni qayd etdi. Hech qanday noaniqliksiz, Yettinchi kun adventistlariga Millerchilar xabarini, ya’ni birinchi farishta xabarini, o‘rganish va e’lon qilish buyurilgan. Biz o‘sha haqiqatlarni va o‘sha tarixni o‘rganib hamda e’lon qilib, uchinchi farishta xabarini e’lon qilayotgan va birinchi farishta tarixini takrorlayotgan bo‘lamiz.

> “God is not giving us a new message. We are to proclaim the message that in 1843 and 1844 brought us out of the other churches.” Review and Herald, January 19, 1905.

> “Xudo bizga yangi bir xabar bermayapti. Biz 1843 va 1844-yillarda bizni boshqa jamoatlardan olib chiqqan xabarni e’lon qilishimiz kerak.” Review and Herald, 1905-yil 19-yanvar.

> “All the messages given from 1840–1844 are to be made forcible now, for there are many people who have lost their bearings. The messages are to go to all the churches.” Manuscript Releases, volume 21, 437.

> “1840–1844 yillardan berilgan barcha xabarlar hozir kuch bilan ilgari surilishi kerak, chunki yo‘nalishini yo‘qotib qo‘ygan ko‘plab odamlar bor. Xabarlar barcha jamoatlarga yetib borishi kerak.” Manuscript Releases, 21-jild, 437.

> “The truths that we received in 1841, ‘42, ‘43, and ‘44 are now to be studied and proclaimed.” Manuscript Releases, volume 15, 371.

> “Biz 1841, 1842, 1843 va 1844 yillarda qabul qilgan haqiqatlar endi o‘rganilishi va e’lon qilinishi kerak.” Manuscript Releases, 15-jild, 371.

> “The warning has come: Nothing is to be allowed to come in that will disturb the foundation of the faith upon which we have been building ever since the message came in 1842, 1843, and 1844. I was in this message, and ever since I have been standing before the world, true to the light that God has given us. We do not propose to take our feet off the platform on which they were placed as day by day we sought the Lord with earnest prayer, seeking for light. Do you think that I could give up the light that God has given me? It is to be as the Rock of Ages. It has been guiding me ever since it was given.” Review and Herald, April 14, 1903.

> “Ogohlantirish keldi: 1842, 1843 va 1844-yillardagi xabar kelganidan beri biz qurib kelayotgan imon poydevorini izdan chiqaradigan hech narsa kirib kelishiga yo‘l qo‘yilmasligi kerak. Men bu xabarda edim va o‘shandan buyon Xudo bizga bergan nurga sodiq qolgan holda butun dunyo oldida turibman. Biz kun sayin Rabbiyni jiddiy ibodat bilan izlab, nur so‘raganimizda oyoqlarimiz qo‘yilgan maydondan oyoqlarimizni olishni niyat qilmaymiz. Xudo menga bergan nurni men tark eta olaman, deb o‘ylaysizmi? U Azaliy Qoya kabi bo‘lishi kerak. U menga berilganidan beri meni yo‘llab kelmoqda.” Review and Herald, 1903-yil 14-aprel.

The message of the first angel and the history where that message was presented parallels and illustrates our current history—with some prophetic caveats. Both those histories are also represented by the three letters employed by the Divine linguist to form the word “truth.” And that word “truth” represents the everlasting gospel.

Birinchi farishtaning xabari va bu xabar taqdim etilgan tarix, ayrim bashoratli shartlar bilan, bizning hozirgi tariximizga parallel bo‘lib, uni yoritib beradi. Bu ikki tarix, shuningdek, Ilohiy tilshunos “haqiqat” so‘zini hosil qilish uchun qo‘llagan uch harf orqali ham ifodalangan. Va bu “haqiqat” so‘zi abadiy xushxabarni ifodalaydi.

The history of the Millerites at the beginning of Adventism, represents the first angel and the history at the end of Adventism that is represented by the third angel are parallel histories, but they contain some differences.

Adventizmning boshidagi Millerchilar tarixi birinchi farishtani ifodalaydi, Adventizmning oxiridagi va uchinchi farishta bilan ifodalangan tarix esa unga parallel bo‘lgan tarixdir, biroq ular ayrim farqlarni o‘z ichiga oladi.

The first angel announces the opening of the judgment and the third angel announces the close of the judgment. The prophetic structure upon which the history of Adventism unfolded is identical both in its beginning history and in its ending. Either end can be shown to follow the three steps of the three angels as they arrive in history. And those three angels are also those three letters. Therefore, the prophetic sequence of events at both ends of Adventism are based upon the three steps of the three angels, which are waymarks that are also represented by those three Hebrew letters that create the word “truth.”

Birinchi farishta hukmning ochilishini e’lon qiladi, uchinchi farishta esa hukmning yopilishini e’lon qiladi. Adventizm tarixi ochilib borgan bashoratli tuzilma uning boshlanish tarixida ham, yakunida ham aynan bir xildir. Har ikki chekka ham tarixda namoyon bo‘lar ekan, uch farishtaning uch bosqichiga ergashishi ko‘rsatib berilishi mumkin. Va o‘sha uch farishta ayni o‘sha uch harfdir ham. Shuning uchun Adventizmning har ikki chekkasidagi voqealarning bashoratli ketma-ketligi uch farishtaning uch bosqichiga asoslangan bo‘lib, ular, shuningdek, “haqiqat” so‘zini hosil qiladigan o‘sha uch ibroniy harf bilan ham ifodalangan yo‘l-belgilaridir.

Alpha is the beginning of Adventism, Omega the end of Adventism and the letter in the middle, being the thirteenth letter, thus identifies the rebellion of Adventism from its beginning unto its end.

Alfa Adventizmning boshlanishidir, Omega esa Adventizmning oxiri, o‘rtadagi harf esa, o‘n uchinchi harf bo‘lgani uchun, Adventizmning boshlanishidan to oxirigacha bo‘lgan isyonini ko‘rsatadi.

We are instructed about where God’s way is:

Bizga Xudoning yo‘li qayerda ekani haqida ta’lim berilgan:

> Thy way, O God, is in the sanctuary: who is so great a God as our God? Psalms 77:13.

> Ey Xudo, Sening yo‘ling muqaddas maskandadir; bizning Xudoyimizdek buyuk Xudo kim? Zabur 77:13.

In the sanctuary we find that God’s way is the same three steps as the three angels’ messages. In the courtyard the fear of God leads one to make an offering and secure justification. In the holy place sanctification is represented by the prayer life represented by the altar of incense, the study life represented by the table of showbread and life of service represented by the candlesticks. The Most Holy Place represents judgment. When we possess the fear of God as represented in the first angel’s message, we seek justification at the foot of the cross, in the courtyard. When we are justified (made righteous) we walk in the newness of the sanctified life (growth in holiness) as represented by the holy place. The holy place represents the work of a Christian as accomplished by the Millerites during the second angel’s message accompanied by the Midnight Cry. Justified and sanctified we are prepared for the judgment represented by the Most Holy Place. Three sanctuary steps, representing among other things three theological terms—justification, sanctification and glorification and also representing the three angels’ messages, and of course also representing the first angel’s message and of course also representing the three letters that are employed to create the word “truth.”

Muqaddas maskanda biz Xudoning yo‘li uch farishtaning xabarlaridagi ayni o‘sha uch bosqich ekanini ko‘ramiz. Tashqi hovlida Xudodan qo‘rqish insonni qurbonlik keltirishga va oqlanishni qo‘lga kiritishga yetaklaydi. Muqaddas joyda muqaddaslanish tutatqi qurbongohi bilan ifodalangan ibodat hayoti, nazr nonlari stoli bilan ifodalangan tadqiqot hayoti va shamdonlar bilan ifodalangan xizmat hayoti orqali tasvirlanadi. Eng Muqaddas Joy hukmni ifodalaydi. Birinchi farishtaning xabarida ifodalanganidek, biz Xudodan qo‘rqishga ega bo‘lganimizda, tashqi hovlida xoch etagida oqlanishni izlaymiz. Oqlanganimizda (solih qilinganimizda), muqaddas joy bilan ifodalangan muqaddaslangan hayotning yangiligida (muqaddaslikda o‘sishda) yuramiz. Muqaddas joy Ikkinchi farishtaning xabari davomida, Yarim tun nidosi hamrohligida, Milleritlar tomonidan ado etilgan masihiy ishini ifodalaydi. Oqlangan va muqaddaslangan holda, biz Eng Muqaddas Joy bilan ifodalangan hukmga tayyorlanamiz. Muqaddas maskandagi uch bosqich — boshqa narsalar qatorida uch ilohiy-atamaviy tushunchani, ya’ni oqlanish, muqaddaslanish va ulug‘lanishni ifodalab, shuningdek uch farishtaning xabarlarini ham ifodalaydi, va, albatta, birinchi farishtaning xabarini ham, hamda, albatta, “truth” so‘zini hosil qilish uchun qo‘llanadigan uch harfni ham ifodalaydi.

In the courtyard of the sanctuary, we find all three steps as well. The first step into the sanctuary must illustrate the last step of the sanctuary, just as the first angel parallels the third angel. The first step in the courtyard is the slaying of the offering, representing justification. The second step is the laver where the fat (sin) is removed and the offering cleansed before the final steps. The water of the laver is a characteristic of the second step. The third step is the actual burnt offering, which typified Christ on the cross where judgment was accomplished. The same three steps are in the first step of the sanctuary, just as the same three steps are in the first angel’s message. The principle of alpha and omega is within the sanctuary, as it is in the three angels’ messages, as it is in the letters forming the word “truth.”

Muqaddas maskanning hovlisida ham biz ayni uch bosqichni topamiz. Muqaddas maskanga kirishdagi birinchi bosqich, xuddi birinchi farishta uchinchi farishtaga muvofiq kelgani kabi, muqaddas maskanning oxirgi bosqichini tasvirlashi lozim. Hovlidagi birinchi bosqich — qurbonlikning so‘yilishidir; bu oqlanishni ifodalaydi. Ikkinchi bosqich — bu hovuz bo‘lib, unda yog‘ (gunoh) olib tashlanadi va qurbonlik yakuniy bosqichlardan oldin poklanadi. Hovuz suvi ikkinchi bosqichning o‘ziga xos xususiyatidir. Uchinchi bosqich esa haqiqiy kuydiriladigan qurbonlik bo‘lib, u hukm bajo keltirilgan xochdagi Masihni timsollagan. Xuddi shu uch bosqich muqaddas maskanning birinchi bosqichida ham mavjud, xuddi shu uch bosqich birinchi farishtaning xabarida ham mavjud bo‘lgani kabi. Alfa va omega tamoyili muqaddas maskan ichidadir; xuddi u uch farishtaning xabarlarida bo‘lgani kabi, “haqiqat” so‘zini tashkil etuvchi harflarda ham shundaydir.

The 2300-year prophecy possesses the identical structure. The prophecy began with three decrees and ended at the arrival of the third angel’s message on October 22, 1844. The prophecy sets forth five prophetic lines and the history at the beginning of the 2300-year prophecy represents the ending history of each of those five prophecies. The beginning and ending of the complete 2300-year prophecy has three decrees, and it ends with three messages.

2300 yillik bashorat aynan bir xil tuzilishga ega. Bashorat uchta farmon bilan boshlandi va 1844-yil 22-oktabrda uchinchi farishtaning xabari kelishi bilan yakunlandi. Bashorat beshta bashoratli chiziqni bayon etadi va 2300 yillik bashoratning boshidagi tarix ana shu besh bashoratning har birining yakuniy tarixini ifodalaydi. To‘liq 2300 yillik bashoratning boshi ham, oxiri ham uchta farmonga ega bo‘lib, u uchta xabar bilan yakun topadi.

The beginning of the prophecy in 457 BC took place in troublous times and provided for the Jews to return and rebuild the temple and city. In agreement with the prediction, 49 years later after the work that was started in 457 BC, it was finished in troublous times. The beginning of the 49 years illustrates the end of the 49 years.

Miloddan avvalgi 457-yilda bashoratning boshlanishi mashaqqatli zamonlarda yuz berdi va yahudiylarga qaytib kelib, ma’bad hamda shaharni qayta qurish uchun imkon yaratdi. Bashoratga muvofiq ravishda, miloddan avvalgi 457-yilda boshlangan ish 49 yil o‘tgach, mashaqqatli zamonlarda yakunlandi. Qirq to‘qqiz yilning boshlanishi qirq to‘qqiz yilning oxirini tasvirlaydi.

457 BC marks the beginning of the prophecy that identifies the anointing of Christ at His baptism. His anointing marked the beginning of His work in gathering together a people to be citizens of New, not Old Jerusalem, just as ancient Israel was gathered to re-build literal Jerusalem in 457 BC.

Miloddan avvalgi 457-yil Masihning suvga cho‘mishida moylanishini ko‘rsatadigan bashoratning boshlanishini belgilaydi. Uning moylanishi, xuddi qadimgi Isroil miloddan avvalgi 457-yilda so‘zma-so‘z Quddusni qayta qurish uchun bir joyga to‘plangani kabi, Eski emas, Yangi Quddusning fuqarolari bo‘ladigan bir xalqni bir joyga to‘plash borasidagi xizmatining boshlanishini belgiladi.

457 BC also marks the beginning of the prophecy identifying when Christ would be crucified. Sister White lines the history of the cross up with the Great Disappointment of October 22, 1844, and she also aligns the history of the Red Sea crossing up with the Great Disappointment. In 457 BC there was a disappointment which typified the disappointment of the Hebrews at the Red Sea, the Great disappointment for Adventists, the disappointment of disciples at the cross and of Ezra in 457 BC.

Miloddan avvalgi 457-yil, shuningdek, Masihning qachon xochga mixlanishini belgilovchi bashoratning boshlanishini ham ko‘rsatadi. Opa Uayt xoch tarixini 1844-yil 22-oktabrdagi Buyuk Hafsalasi Pir Bo‘lish bilan bir qatorga qo‘yadi, va u Qizil dengizdan o‘tish tarixini ham Buyuk Hafsalasi Pir Bo‘lish bilan uyg‘unlashtiradi. Miloddan avvalgi 457-yilda bir hafsalasi pir bo‘lish hodisasi yuz bergan bo‘lib, u Qizil dengiz bo‘yida ibroniylarning hafsalasi pir bo‘lishini, Adventistlar uchun Buyuk Hafsalasi Pir Bo‘lishni, shogirdlarning xoch oldidagi hafsalasi pir bo‘lishini va miloddan avvalgi 457-yilda Ezraning hafsalasi pir bo‘lishini timsollagan edi.

> “Ezra had expected that a large number would return to Jerusalem, but the number who responded to the call was disappointingly small. Many who had acquired houses and lands had no desire to sacrifice these possessions. They loved ease and comfort and were well satisfied to remain. Their example proved a hindrance to others who otherwise might have chosen to cast in their lot with those who were advancing by faith.” Prophets and Kings, 612.

> “Ezra Quddusga ko‘plab kishilar qaytib kelishini kutgan edi, ammo da’vatga javob berganlarning soni umidni puchga chiqargudek darajada oz bo‘ldi. Uylar va yer-mulk orttirib olganlarning ko‘plari bu mulklardan voz kechishga sira istak bildirmadilar. Ular rohat va farovonlikni sevib, o‘sha yerda qolishdan tamoman mamnun edilar. Ularning namunasi, aks holda imon bilan oldinga borayotganlar safiga qo‘shilishni tanlagan bo‘lishi mumkin bo‘lgan boshqalarga to‘siq bo‘ldi.” Payg‘ambarlar va shohlar, 612.

457 BC also marks the beginning of the prophecy identifying when ancient Israel would be divorced of God and the gospel would be taken to the Gentiles, marking the end of a special probationary time of 490 years especially for ancient Israel. 457 BC therefore marks the beginning of their probationary time and 34 AD marks the end of their probationary time, typifying that Adventism’s probationary time began in 1844 and ends at the Sunday law.

Miloddan avvalgi 457-yil, shuningdek, qadimgi Isroil Xudo tomonidan taloq qilinadigan va xushxabar g‘ayriyahudiylarga olib boriladigan vaqtni belgilovchi bashoratning boshlanishini ham anglatadi; bu esa ayniqsa qadimgi Isroil uchun belgilangan 490 yillik maxsus sinov muddatining yakunini ko‘rsatadi. Shunday ekan, miloddan avvalgi 457-yil ularning sinov muddatining boshlanishini, milodiy 34-yil esa ularning sinov muddatining tugashini belgilaydi; bu esa Adventizmning sinov muddati 1844-yilda boshlanganini va Yakshanba qonunida nihoyasiga yetishini timsollaydi.

There are a few other internal time prophecies in the 2300-years prophecy, but they all possess the signature of Alpha and Omega. Their beginnings illustrate their endings.

2300 yillik bashorat ichida yana bir necha boshqa ichki vaqt bashoratlari ham bor, ammo ularning barchasi Alfa va Omegaga xos muhrni o‘zida mujassam etadi. Ularning boshlanishlari oxirlarini tasvirlab beradi.

It is important to note that ancient Israel was made the depositaries of the law of God and that modern Israel was made not only the depositaries of His law, but also the depositaries of His prophecies. When the Lord entered into covenant with ancient Israel, He made them the depositaries of the Ten Commandments as written on two tables of stone. When He entered into covenant with modern Israel in the Millerite history, He made them the depositaries of His prophetic word as represented upon the two tables of Habakkuk represented by the 1843 and 1850 pioneer charts. The beginning of ancient Israel illustrates the beginning of modern Israel.

Shuni ta’kidlash muhimki, qadimgi Isroil Xudoning qonunining omonatchilari etib tayinlangan edi, zamonaviy Isroil esa nafaqat Uning qonunining, balki Uning bashoratlarining ham omonatchilari etib tayinlandi. Rabbiy qadimgi Isroil bilan ahd tuzganida, U ularni toshdan yasalgan ikki lavhaga yozilgan O‘n Amrning omonatchilari qildi. U zamonaviy Isroil bilan Millerchilar tarixida ahd tuzganida esa, U ularni 1843 va 1850-yillardagi kashshoflar jadvallarida ifodalangan Habakkukning ikki lavhasida aks ettirilgan O‘zining bashoratli kalomining omonatchilari qildi. Qadimgi Isroilning boshlanishi zamonaviy Isroilning boshlanishini tasvirlaydi.

> “The Lord called out His people Israel, and separated them from the world, that He might commit to them a sacred trust. He made them the depositaries of His law; and He designed through them to preserve among men the knowledge of Himself. Through them the light of heaven was to shine out to the dark places of the earth, and a voice was to be heard appealing to all peoples to turn from their idolatry to serve the living and true God.

> “Rabbiy O‘z xalqi Isroilni chaqirib oldi va ularga muqaddas bir omonatni topshirishi uchun ularni dunyodan ajratdi. U O‘z qonunini ularga ishonib topshirdi; va O‘zi haqidagi bilimni insonlar orasida ular orqali saqlab qolishni niyat qildi. Ular orqali osmonning nuri yerning qorong‘u joylariga porlashi, va barcha xalqlarga o‘z butparastliklaridan yuz o‘girib, tirik va haqiqiy Xudoga xizmat qilishga da’vat etuvchi bir ovoz eshitilishi kerak edi.

> “Had the Hebrews been true to their trust, they would have been a power in the world. God would have been their defense, and He would have exalted them above all other nations. His might and truth would have been revealed through them, and they would have stood forth under His wise and holy rule as an example of the superiority of His government over every form of idolatry. But they did not keep their covenant with God. They followed after the idolatrous practises of other nations; and instead of making their Creator’s name a praise in the earth, they brought it into contempt.

> “Agar ibroniylar o‘zlariga ishonib topshirilgan omonatga sodiq qolganlarida, ular dunyoda bir qudrat bo‘lur edilar. Xudo ularning himoyasi bo‘lur edi va U ularni boshqa barcha xalqlardan yuqori ko‘targan bo‘lur edi. Uning qudrati va haqiqati ular orqali namoyon qilingan bo‘lur edi, va ular Uning dono va muqaddas hukmronligi ostida, Uning boshqaruvining butparastlikning har qanday shaklidan ustunligining namunasi sifatida namoyon bo‘lur edilar. Ammo ular Xudo bilan qilgan ahdlariga sodiq qolmadilar. Ular boshqa xalqlarning butparastona amallariga ergashdilar; va o‘z Yaratuvchisining nomini yer yuzida madh etiladigan qilish o‘rniga, uni nafratga duchor qildilar.”

> “Yet the purpose of God must be accomplished. The knowledge of His will must be given to the world. God brought the hand of oppression upon His people, and scattered them as captives among the nations. In affliction many of them repented of their transgressions, and sought the Lord. Thus scattered throughout the countries of the heathen, they spread abroad the knowledge of the true God.

> “Shunga qaramay, Xudoning maqsadi bajo bo‘lmog‘i kerak. Uning irodasi haqidagi bilim dunyoga yetkazilmog‘i lozim. Xudo O‘z xalqining ustiga zulm qo‘lini keltirdi va ularni xalqlar orasiga asirlar sifatida tarqatib yubordi. Musibat ichida ularning ko‘plari o‘z gunohlaridan tavba qildilar va Egamizni izladilar. Shunday qilib, butparast xalqlar mamlakatlari bo‘ylab tarqalgan holda, ular haqiqiy Xudo haqidagi bilimni yoydilar.”

> “In this day, God has called His church, as He called ancient Israel, to stand as a light in the earth. By the mighty cleaver of truth,—the messages of the first, second, and third angels,—He has separated a people from the churches and from the world, to bring them into a sacred nearness to Himself. He has made them the depositories of His law, and has committed to them the great truths of prophecy for this time. Like the holy oracles committed to ancient Israel, these are a sacred trust to be communicated to the world.

> “Bu kunda Xudo O‘z jamoatini, qadimgi Isroilni chaqirgani kabi, yer yuzida nur bo‘lib turishga chaqirdi. U haqiqatning qudratli yoruvchi tig‘i bilan,—birinchi, ikkinchi va uchinchi farishtalarning xabarlari orqali,—bir xalqni jamoatlardan va dunyodan ajratib, ularni O‘ziga muqaddas yaqinlikka olib kirdi. U ularni O‘z qonunining omonatdorlari qildi va bu zamon uchun bashoratning buyuk haqiqatlarini ularga ishonib topshirdi. Qadimgi Isroilga ishonib topshirilgan muqaddas kalomlar kabi, bular ham dunyoga yetkazilishi lozim bo‘lgan muqaddas omonatdir.

> “Prophecy declares that the first angel would make his announcement to ‘every nation, and kindred, and tongue, and people.’ The warning of the third angel, which forms a part of the same threefold message, and is the message for this time, will be no less widespread. The banner on which is inscribed, ‘The commandments of God and the faith of Jesus,’ is to be raised aloft. The power of the first and second messages is to be intensified in the third. It is represented in the prophecy as being proclaimed with a loud voice by an angel flying in the midst of heaven, and it will command the attention of the world.

> “Bashorat shuni e’lon qiladiki, birinchi farishta o‘z xabarini ‘har bir millatga, qabilaga, tilga va xalqqa’ yetkazadi. Xuddi o‘sha uch karra xabarning bir qismini tashkil etuvchi va ayni shu zamon uchun berilgan uchinchi farishtaning ogohlantirishi ham bundan kam darajada keng tarqalmaydi. Ustiga ‘Xudoning amrlari va Isoning imoni’ deb yozilgan bayroq baland ko‘tarilishi kerak. Birinchi va ikkinchi xabarlarning qudrati uchinchisida kuchaytirilishi kerak. U bashoratda osmonning o‘rtasida uchib borayotgan bir farishta tomonidan baland ovoz bilan e’lon qilinayotgan holda tasvirlangan, va u butun dunyoning e’tiborini tortadi.”

> “The most fearful threatening ever addressed to mortals is contained in the third angel’s message. That must be a terrible sin which calls down the wrath of God unmingled with mercy. But men are not left in darkness concerning this important matter; the warning against the worship of the beast and his image is to be given to the world before the visitation of God’s judgments, that all may know why the judgments are inflicted, and may have opportunity to escape.” Signs of the Times, January 25, 1910.

> “O‘limli insonlarga qaratilgan tahdidlarning eng dahshatlisi uchinchi farishtaning xabarida mujassamdir. Xudoning g‘azabini rahm-shafqatsiz holda boshga keltiradigan gunoh, albatta, dahshatli gunoh bo‘lishi kerak. Ammo odamlar bu muhim masala borasida zulmatda qoldirilmagan; mahluq va uning suratiga sajda qilishga qarshi ogohlantirish Xudoning hukmlari yog‘ilishidan oldin dunyoga yetkazilishi lozim, toki hamma hukmlarning nega yuborilayotganini bilsin va ulardan qochib qutulish imkoniyatiga ega bo‘lsin.” Signs of the Times, January 25, 1910.

The production of the two tables in fulfillment of Habakkuk chapter two was a fulfillment of several prophecies.

Habakkukning ikkinchi bobining amalga oshishi sifatida ikki lavhaning tayyorlanishi bir necha bashoratlarning bajo bo‘lishi edi.

> I will stand upon my watch, and set me upon the tower, and will watch to see what he will say unto me, and what I shall answer when I am reproved. And the Lord answered me, and said, Write the vision, and make it plain upon tables, that he may run that readeth it. For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry.

> Men o‘z qo‘riq joyimda turaman, minorada turib olaman va U menga nima deyishini, fosh etilganimda men nima deb javob berishimni ko‘rish uchun kuzataman. Shunda Egamiz menga javob berib, dedi: Vahiyni yoz, uni lavhalar ustiga ravshan qilib bit, toki uni o‘qigan odam yugurib borsin. Chunki vahiy hali belgilangan vaqt uchundir; ammo oxirida u so‘zlaydi va yolg‘on chiqmaydi: garchi u kechikkandek tuyulsa ham, uni kut; chunki u albatta keladi, kechikmaydi.

> Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. Habakkuk 2:1–4.

> Mana, mag‘rurlangan kishining joni unda to‘g‘ri emas; ammo odil o‘z imoni bilan yashar. Habakkuk 2:1–4.

The production of both the 1843 pioneer chart and the 1850 pioneer chart was a fulfillment of prophecy. The study of Habakkuk’s Tables provides ample evidence of this. But the passage in Habakkuk makes an important contribution to this point in our discussion.

1843-yilgi kashshoflar jadvali ham, 1850-yilgi kashshoflar jadvali ham bashoratning amalga oshishi edi. Xabaqquqning jadvallarini o‘rganish bunga yetarlicha dalil beradi. Ammo Xabaqquqdagi ushbu parcha muhokamamizning bu nuqtasiga muhim hissa qo‘shadi.

> “I have seen that the 1843 chart was directed by the hand of the Lord, and that it should not be altered; that the figures were as He wanted them; that His hand was over and hid a mistake in some of the figures, so that none could see it, until His hand was removed.” Early Writings, 74, 75.

> “Men 1843-yilgi jadval Rabbimizning qo‘li bilan yo‘naltirilganini va u o‘zgartirilmasligi kerakligini ko‘rdim; raqamlar U xohlaganidek ekanini; Uning qo‘li ayrim raqamlardagi bir xatoni ustida bo‘lib, uni yashirib turganini, shuning uchun Uning qo‘li olinmaguncha hech kim uni ko‘ra olmaganini ko‘rdim.” Early Writings, 74, 75.

After 1843 the Lord directed to make another chart, but that the first (1843) chart should not be altered, except by inspiration.

1843 yildan keyin Rabbiy yana bir jadval tuzishni ko‘rsatdi, ammo birinchi (1843) jadval ilhomdan boshqa hech narsa bilan o‘zgartirilmasligi kerak edi.

> “I saw that the truth should be made plain upon tables, that the earth and the fullness thereof is the Lord’s, and that necessary means should not be spared to make it plain. I saw that the old chart was directed by the Lord, and that not a figure of it should be altered except by inspiration. I saw that the figures of the chart were as God would have them, and that His hand was over and hid a mistake in some of the figures, so that none should see it till His hand was removed.” Spalding and Magan, 2.

> “Men haqiqat jadvallarda ravshan bayon qilinishi kerakligini, yer va undagi barcha to‘lalik Rabbiynikidir, va uni ravshan qilish uchun zarur vositalar ayamaslik kerakligini ko‘rdim. Men eski jadval Rabbiy tomonidan yo‘naltirilganini va undagi birorta ham raqam ilhomsiz o‘zgartirilmasligi kerakligini ko‘rdim. Men jadvaldagi raqamlar Xudo ularning qanday bo‘lishini istagan bo‘lsa, shunday ekanini, va Uning qo‘li ba’zi raqamlardagi bir xatoni uning ustida tutib, yashirib turganini ko‘rdim, toki Uning qo‘li olib tashlanmaguncha hech kim uni ko‘rmasin.” Spalding and Magan, 2.

While living with Brother Nichols (who produced the 1850 chart), during the time he made the chart, Sister White said she saw the 1850 chart in the Bible.

Nikols birodar (1850-yilgi jadvalni tayyorlagan kishi) bilan birga yashab turgan paytida, u jadvalni tayyorlayotgan davrda, Oq opa 1850-yilgi jadvalni Muqaddas Kitobda ko‘rganini aytdi.

> “I saw that God was in the publishment of the chart by Brother Nichols. I saw that there was a prophecy of this chart in the Bible, and if this chart is designed for God’s people, if it [is] sufficient for one it is for another, and if one needed a new chart painted on a larger scale, all need it just as much.” Manuscript Releases, volume 13, 359.

> “Men birodar Nichols tomonidan jadvalning nashr etilishida Xudo borligini ko‘rdim. Men bu jadval haqida Muqaddas Kitobda bir bashorat borligini ko‘rdim, va agar bu jadval Xudoning xalqi uchun mo‘ljallangan bo‘lsa, agar u bir kishi uchun yetarli bo‘lsa, boshqasi uchun ham shundaydir, va agar kimdir kattaroq o‘lchamda chizilgan yangi jadvalga muhtoj bo‘lgan bo‘lsa, barchaga ham xuddi shunchalik zarurdir.” Manuscript Releases, 13-jild, 359.

Habakkuk had commanded “Write the vision, and make it plain upon tables.” The two tables of Habakkuk were the symbol of the covenant God made with Adventism when He made them depositories of His prophecies, just as He did when he entered into covenant with ancient Israel and gave the two tables of the law and the responsibility to be the depositories of the law. But Habakkuk identifies two classes of worshippers in relation to the tables that were to make the vision plain. One class whose “soul which is lifted up” and “is not upright,” and another class that are identified as “the just” who “shall live by his faith.”

Habakkukga: “Vahiyni yoz, va uni lavhalar ustiga ravshan qilib bitgin”, deb amr qilingan edi. Habakkukning ikki lavhasi, Xudo Adventizm bilan O‘z ahdini tuzganining ramzi edi; chunki U ularni O‘z bashoratlarining omonat saqlovchilari etib tayinladi. Xuddi shuningdek, U qadimgi Isroil bilan ahdga kirishganida qonunning ikki lavhasini bergan va ularni qonunning omonat saqlovchilari bo‘lish mas’uliyati bilan yuklagan edi. Ammo Habakkuk, vahiyni ravshan qilishi kerak bo‘lgan lavhalarga nisbatan ikki toifa sajda qiluvchilarni ko‘rsatadi. Bir toifa — “ko‘ngli mag‘rurlik bilan ko‘tarilgan” va “to‘g‘ri bo‘lmagan”lar; ikkinchi toifa esa “solih” deb ta’riflanadi, ular “o‘z imoni bilan yashaydi.”

The context of Habakkuk identifies that those who are justified are living by a faith that is based upon the prophetic Word, as represented by the two tables, and therefore those who are not justified have rejected the beginnings of Adventism. The point I wish to make is based upon a passage we considered some time back. It reads:

Habakkukning mazmuni shuni ko‘rsatadiki, oqlanganlar ikki lavha bilan ifodalangan bashoratli Kalomga asoslangan imon bilan yashaydilar; demak, oqlanmaganlar Adventizmning boshlanishlarini rad etganlar. Men ta’kidlashni istayotgan nuqta bir muncha vaqt avval ko‘rib chiqqan bir parchaga asoslanadi. U shunday deyiladi:

> “But such subjects as the sanctuary, in connection with the 2300 days, the commandments of God and the faith of Jesus, are perfectly calculated to explain the past Advent movement and show what our present position is, establish the faith of the doubting, and give certainty to the glorious future. These, I have frequently seen, were the principal subjects on which the messengers should dwell.” Early Writings, 63.

> “Biroq ma’bad, 2300 kun bilan bog‘liq holda, Xudoning amrlari va Isoning imoni kabi mavzular o‘tgan Advent harakatini tushuntirib berish, hozirgi mavqeimiz qanday ekanini ko‘rsatish, shubhalanayotganlarning imonini mustahkamlash va ulug‘vor kelajakka ishonch bag‘ishlash uchun mutlaqo mosdir. Men ko‘p bora ko‘rdimki, xabarchilar aynan shu asosiy mavzular ustida to‘xtalishlari kerak edi.” Early Writings, 63.

We have just reviewed all four of these truths; the sanctuary, the 2300 days, the commandments of God and the faith of Jesus. We placed all four of these truths into the framework of truth that has been “perfectly calculated to explain the past Advent movement and show what our present position is.” That framework is “the rule of first mention,” it is the signature of Alpha and Omega, and it is the framework of truth, for the word “truth” contains the very same signature as all four of the truths that are identified as “present truth” which was designed to explain the beginning of Adventism.

Biz hozirgina ushbu to‘rtta haqiqatning barchasini ko‘rib chiqdik: muqaddas ma’bad, 2300 kun, Xudoning amrlari va Isoning imoni. Biz bu to‘rtta haqiqatning barchasini “o‘tgan Advent harakatini tushuntirish va hozirgi mavqeimiz nima ekanini ko‘rsatish uchun mukammal tarzda hisoblab chiqilgan” haqiqat doirasiga joylashtirdik. O‘sha doira “birinchi tilga olinishi qoidasi”dir; u Alfa va Omeganing muhridir va u haqiqat doirasidir, chunki “haqiqat” so‘zi Adventizmning boshlanishini tushuntirish uchun belgilangan “hozirgi haqiqat” sifatida ta’riflangan ushbu to‘rtta haqiqatning barchasi bilan ayni o‘sha muhrni o‘z ichiga oladi.

If nothing else, this means that the word translated as “truth” which we are considering is the framework of the everlasting gospel, and it is the framework for the final warning message, and it is the framework of the third angel’s message, and it is a large part of the Revelation of Jesus Christ.

Hech bo‘lmaganda, bu shuni anglatadiki, biz ko‘rib chiqayotgan “haqiqat” deb tarjima qilingan so‘z abadiy xushxabarning asosidir, va u yakuniy ogohlantirish xabarining asosidir, va u uchinchi farishtaning xabarining asosidir, va u Iso Masihning Vahiysining katta bir qismini tashkil etadi.

The final warning message represented as the Revelation of Jesus Christ in the first three verses of Revelation chapter one is testified to a second time at the end of Revelation. The end of Revelation testifies of the first verses of the Old Testament and also the last verses of the Old Testament. With those four references it can be deduced by employing the divine rule of placing prophetic line upon prophetic line that the final warning message has to do with the Creator’s relationship to His created beings. It has to do with His creative power. It has to do with how His creative power is communicated to His church. It has to do with the attribute of Divinity that identifies the end with the beginning. It is a message that arrives just before the close of probation and more. When considered together it is about God’s creative power! And the first mention of His creative power is in the beginning of Genesis one from the first verse through to the second chapter verse three.

Vahiy kitobining birinchi bobidagi dastlabki uch oyatda Iso Masihning Vahiyi sifatida ifodalangan oxirgi ogohlantirish xabari Vahiy kitobining oxirida ikkinchi bor tasdiqlanadi. Vahiy kitobining oxiri Eski Ahdning birinchi oyatlari, shuningdek Eski Ahdning oxirgi oyatlari haqida ham guvohlik beradi. Shu to‘rt ishoraga tayangan holda, ilohiy qoidaga ko‘ra bashoratli qatorni bashoratli qator ustiga qo‘yish usuli bilan, oxirgi ogohlantirish xabari Yaratuvchining O‘z yaratgan mavjudotlari bilan bo‘lgan munosabatiga taalluqli ekani xulosa qilinishi mumkin. U Uning yaratuvchilik qudratiga taalluqlidir. U Uning yaratuvchilik qudrati Uning jamoatiga qanday yetkazilishiga taalluqlidir. U nihoyani ibtido bilan aynanlashtiradigan Ilohiyatning sifatiga taalluqlidir. Bu sinov muddatining yopilishidan sal oldin keladigan xabardir va bundan ham ortiqdir. Birgalikda ko‘rib chiqilganda, bu Xudoning yaratuvchilik qudrati haqidadir! Va Uning yaratuvchilik qudrati haqida ilk bor zikr Ibtido kitobining boshida, birinchi oyatdan to ikkinchi bobning uchinchi oyatigachadir.

> In the beginning God created the heaven and the earth. And the earth was without form, and void; and darkness was upon the face of the deep. And the Spirit of God moved upon the face of the waters.

> Boshida Xudo osmonni va yerni yaratdi. Yer esa shaklsiz va bo‘m-bo‘sh edi; zulmat tubsizlik yuzini qoplab turardi. Xudoning Ruhi esa suvlar yuzi uzra harakatlanar edi.

> And God said, Let there be light: and there was light. And God saw the light, that it was good: and God divided the light from the darkness. And God called the light Day, and the darkness he called Night. And the evening and the morning were the first day.

> Va Xudo dedi: “Yorug‘lik bo‘lsin”. Va yorug‘lik bo‘ldi. Va Xudo yorug‘likni ko‘rdi, uning yaxshi ekanini ko‘rdi; va Xudo yorug‘likni zulmatdan ajratdi. Va Xudo yorug‘likni Kunduz, zulmatni esa Tun deb atadi. Va oqshom bo‘ldi, va tong bo‘ldi — bu birinchi kun edi.

> And God said, Let there be a firmament in the midst of the waters, and let it divide the waters from the waters. And God made the firmament, and divided the waters which were under the firmament from the waters which were above the firmament: and it was so. And God called the firmament Heaven. And the evening and the morning were the second day.

> Va Xudo dedi: “Suvlarning o‘rtasida falak bo‘lsin, va u suvlarni suvlardan ajratsin”. Va Xudo falakni yaratdi, hamda falak ostidagi suvlarni falak ustidagi suvlardan ajratdi; va shunday bo‘ldi. Va Xudo falakni Osmon deb atadi. Va oqshom bo‘ldi, va tong bo‘ldi — ikkinchi kun.

> And God said, Let the waters under the heaven be gathered together unto one place, and let the dry land appear: and it was so. And God called the dry land Earth; and the gathering together of the waters called he Seas: and God saw that it was good. And God said, Let the earth bring forth grass, the herb yielding seed, and the fruit tree yielding fruit after his kind, whose seed is in itself, upon the earth: and it was so. And the earth brought forth grass, and herb yielding seed after his kind, and the tree yielding fruit, whose seed was in itself, after his kind: and God saw that it was good. And the evening and the morning were the third day.

> Va Xudo dedi: Osmon ostidagi suvlar bir joyga to‘plansin, va quruqlik ko‘rinsin. Va shunday bo‘ldi. Va Xudo quruqlikni Yer deb atadi; suvlarning to‘plangan joyini esa Dengizlar deb atadi. Va Xudo uning yaxshi ekanini ko‘rdi. Va Xudo dedi: Yer o‘t-o‘lanlarni, urug‘ beradigan giyohlarni va yer yuzida o‘z turi bo‘yicha meva beradigan, urug‘i o‘zida bo‘lgan mevali daraxtlarni undirib chiqarsin. Va shunday bo‘ldi. Va yer o‘t-o‘lanlarni, o‘z turi bo‘yicha urug‘ beradigan giyohlarni va o‘z turi bo‘yicha meva beradigan, urug‘i o‘zida bo‘lgan daraxtlarni undirib chiqardi. Va Xudo uning yaxshi ekanini ko‘rdi. Va oqshom bo‘ldi, va tong bo‘ldi — uchinchi kun.

> And God said, Let there be lights in the firmament of the heaven to divide the day from the night; and let them be for signs, and for seasons, and for days, and years: And let them be for lights in the firmament of the heaven to give light upon the earth: and it was so. And God made two great lights; the greater light to rule the day, and the lesser light to rule the night: he made the stars also. And God set them in the firmament of the heaven to give light upon the earth, And to rule over the day and over the night, and to divide the light from the darkness: and God saw that it was good. And the evening and the morning were the fourth day.

> Va Xudo dedi: Osmon gumbazida kunduzni kechadan ajratib turadigan yoritqichlar bo‘lsin; ular alomatlar, fasllar, kunlar va yillar uchun bo‘lsin; va ular osmon gumbazida yer yuziga yorug‘lik beradigan yoritqichlar bo‘lsin. Va shunday bo‘ldi. Va Xudo ikkita buyuk yoritqichni yaratdi: kattaroq yoritqich kunduz ustidan hukmronlik qilish uchun, kichikrog‘i esa kecha ustidan hukmronlik qilish uchun; yulduzlarni ham yaratdi. Va Xudo ularni yer yuziga yorug‘lik berish uchun osmon gumbaziga joylashtirdi, kunduz va kecha ustidan hukmronlik qilish uchun hamda yorug‘likni zulmatdan ajratish uchun; va Xudo buning yaxshi ekanini ko‘rdi. Va oqshom bo‘ldi va tong bo‘ldi — to‘rtinchi kun.

> And God said, Let the waters bring forth abundantly the moving creature that hath life, and fowl that may fly above the earth in the open firmament of heaven. And God created great whales, and every living creature that moveth, which the waters brought forth abundantly, after their kind, and every winged fowl after his kind: and God saw that it was good. And God blessed them, saying, Be fruitful, and multiply, and fill the waters in the seas, and let fowl multiply in the earth. And the evening and the morning were the fifth day.

> Va Xudo dedi: Suvlar hayotga ega bo‘lgan sudralib yuruvchi jonivorlarni mo‘l-ko‘l yetishtirsin, va qushlar osmon gumbazining ochiq kengligida yer uzra uchsin. Va Xudo ulkan kitlarni, hamda suvlar o‘z turiga ko‘ra mo‘l-ko‘l yetishtirgan har bir harakatlanuvchi tirik jonzotni, va har bir qanotli qushni o‘z turiga ko‘ra yaratdi; va Xudo buning yaxshi ekanini ko‘rdi. Va Xudo ularga baraka berib, dedi: Hosildor bo‘linglar, ko‘payinglar, dengizlardagi suvlarni to‘ldiringlar, va qushlar yer yuzida ko‘paysin. Va oqshom bo‘ldi, va tong bo‘ldi — beshinchi kun.

> And God said, Let the earth bring forth the living creature after his kind, cattle, and creeping thing, and beast of the earth after his kind: and it was so. And God made the beast of the earth after his kind, and cattle after their kind, and everything that creepeth upon the earth after his kind: and God saw that it was good. And God said, Let us make man in our image, after our likeness: and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth. So God created man in his own image, in the image of God created he him; male and female created he them. And God blessed them, and God said unto them, Be fruitful, and multiply, and replenish the earth, and subdue it: and have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that moveth upon the earth. And God said, Behold, I have given you every herb bearing seed, which is upon the face of all the earth, and every tree, in the which is the fruit of a tree yielding seed; to you it shall be for meat. And to every beast of the earth, and to every fowl of the air, and to everything that creepeth upon the earth, wherein there is life, I have given every green herb for meat: and it was so. And God saw everything that he had made, and, behold, it was very good. And the evening and the morning were the sixth day. Thus the heavens and the earth were finished, and all the host of them. And on the seventh day God ended his work which he had made; and he rested on the seventh day from all his work which he had made. And God blessed the seventh day, and sanctified it: because that in it he had rested from all his work which God created and made. Genesis 1:1–2:3.

> Va Xudo dedi: Yer o‘z turi bo‘yicha tirik jonzotlarni: chorvani, sudralib yuruvchilarni va yer hayvonlarini o‘z turi bo‘yicha chiqarsin. Va shunday bo‘ldi. Va Xudo yer hayvonlarini o‘z turi bo‘yicha, chorvani o‘z turi bo‘yicha va yer yuzida sudralib yuruvchi barcha narsani o‘z turi bo‘yicha yaratdi; va Xudo bularning yaxshi ekanini ko‘rdi. Va Xudo dedi: Kelinglar, Insonni O‘z suratimizda, O‘z o‘xshashligimizga ko‘ra yarataylik; va ular dengizdagi baliqlar, osmondagi qushlar, chorva, butun yer yuzi va yer yuzida sudralib yuruvchi har bir jonivor ustidan hukmronlik qilsinlar. Shunday qilib, Xudo insonni O‘z suratida yaratdi, uni Xudoning suratida yaratdi; ularni erkak va ayol qilib yaratdi. Va Xudo ularni barakaladi, va Xudo ularga dedi: Samarali bo‘linglar, ko‘payinglar, yer yuzini to‘ldiringlar va uni bo‘ysundiringlar; hamda dengizdagi baliqlar, osmondagi qushlar va yer yuzida harakatlanuvchi har bir tirik mavjudot ustidan hukmronlik qilinglar. Va Xudo dedi: Mana, Men sizlarga butun yer yuzidagi urug‘ beruvchi har qanday o‘t-o‘lanni va ichida urug‘ beruvchi meva bo‘lgan har qanday daraxtni berdim; ular sizlar uchun oziq bo‘ladi. Va yerning har bir hayvoniga, osmonning har bir qushiga va yer yuzida sudralib yuruvchi, ichida hayot bo‘lgan har bir narsaga Men oziq uchun har qanday yashil o‘t-o‘lanni berdim. Va shunday bo‘ldi. Va Xudo O‘zi yaratgan hamma narsani ko‘rdi, va mana, u juda yaxshi edi. Va oqshom bo‘ldi, va tong bo‘ldi — oltinchi kun. Shunday qilib, osmonlar va yer, va ulardagi butun lashkar tamom bo‘ldi. Va yettinchi kuni Xudo qilgan ishini tugatdi; va yettinchi kuni qilgan barcha ishidan orom oldi. Va Xudo yettinchi kunni barakaladi va uni muqaddas qildi; chunki o‘sha kunda Xudo yaratib qilgan barcha ishidan orom olgan edi. Ibtido 1:1–2:3.

The previous verses represent the entire testimony of creation, emphasizing that God’s word possesses creative power.

Oldingi oyatlar butun yaratilishning shahodatini ifodalaydi va Xudoning kalomi ijodiy qudratga ega ekanini ta’kidlaydi.

> Let all the earth fear the Lord: let all the inhabitants of the world stand in awe of him. For he spake, and it was done; he commanded, and it stood fast. Psalms 33:8, 9.

> Butun yer yuzi Egadan qo‘rqsin; dunyoning barcha aholisi Uning oldida hayrat va qo‘rquvda tursin. Chunki U aytdi, va bo‘ldi; U amr qildi, va mustahkam turdi. Zabur 33:8, 9.

The same creative power that made the world is employed by Christ to transform men.

Dunyoni yaratgan o‘sha yaratuvchi qudrat insonlarni o‘zgartirish uchun Masih tomonidan ishga solinadi.

> “The creative energy that called the worlds into existence is in the word of God. This word imparts power; it begets life. Every command is a promise; accepted by the will, received into the soul, it brings with it the life of the Infinite One. It transforms the nature and re-creates the soul in the image of God.

> “Olamlarni mavjudlikka chorlagan ijodiy quvvat Xudoning kalomidadir. Bu kalom qudrat ato etadi; u hayotni paydo qiladi. Har bir amr bir va’dadir; iroda tomonidan qabul qilinib, qalbga singdirilgach, u o‘zi bilan Cheksiz Zotning hayotini olib keladi. U tabiatni o‘zgartiradi va qalbni Xudoning suratida qaytadan yaratadi.

> “The life thus imparted is in like manner sustained. ‘By every word that proceedeth out of the mouth of God’ (Matthew 4:4) shall man live.” Education, 126.

> “Shu tarzda ato etilgan hayot xuddi shunday tarzda saqlab turiladi. ‘Inson Xudoning og‘zidan chiqadigan har bir so‘z bilan yashaydi’ (Matto 4:4).” Education, 126.

The Revelation of Jesus Christ emphasizes how the Word of God is conveyed to men. It comes from the Father, to the Son, to an angel, to a prophet who writes it down and sends it to the churches. The communication process set forth at the beginning and ending of the book of Revelation is also illustrated with Jacob’s ladder with angels ascending and descending the ladder. It is illustrated with Zechariah’s two golden pipes that bring the oil into the sanctuary. The communication process between God and man is a subject of Bible prophecy and the message that is sent forth contains the creative power that made the universe. In the communication process in chapter one of Revelation, it is to be understood that the message handed down to the churches contains the power to transform a Laodicean unto a Philadelphian.

Iso Masihning Vahiyi Xudoning Kalomi insonlarga qanday yetkazilishini ta’kidlaydi. U Otadan O‘g‘ilga, O‘g‘ildan farishtaga, farishtadan esa uni yozib olib jamoatlarga yuboradigan payg‘ambarga keladi. Vahiy kitobining boshi va oxirida bayon etilgan bu aloqa jarayoni, shuningdek, Yoqubning narvoni orqali, unda farishtalar narvondan yuqoriga ko‘tarilib, pastga tushib turgani bilan ham tasvirlanadi. U Zakariyoning moyni ma’badga olib kiradigan ikki oltin quvuri bilan ham tasvirlanadi. Xudo bilan inson o‘rtasidagi aloqa jarayoni Muqaddas Kitob bashoratining bir mavzusidir va yuboriladigan xabar olamni yaratgan ijodiy qudratni o‘zida mujassam etadi. Vahiyning birinchi bobidagi aloqa jarayonida, jamoatlarga topshirilgan xabar Laodikeyalikni Filadelfiyalikka aylantirish qudratini o‘z ichiga olishi anglashilishi lozim.

Whether we consider the beginning or ending of the Old or the New Testament it is the same message. God is conveying the final warning message and it contains the creative power of God if it is heard and kept by those that hear. The message that accomplishes this is set within the divine framework of the Alpha and Omega. The beginning, middle and ending. The three Hebrew letters that go together to create the word “truth” are the everlasting gospel, and the letters and their meanings, and the word they produce when combined with one another symbolize the principle and also the One who is Alpha and Omega. It emphasizes His creative power. The last three words of the creation story, each begin with the three letters, in the order that make up the word “truth.”

Eski yoki Yangi Ahdning boshlanishini ham, yakunini ham ko‘rib chiqaylik, xabar bir xil. Xudo oxirgi ogohlantiruvchi xabarni yetkazmoqda va agar u eshitilib, eshitganlar tomonidan saqlansa, u o‘z ichida Xudoning yaratuvchi qudratini mujassam etadi. Buni amalga oshiradigan xabar Ilohiy Alfa va Omega doirasi ichida joylashtirilgan. Boshlanish, o‘rta va yakun. Birgalikda “haqiqat” so‘zini hosil qiladigan uchta ibroniy harf abadiy xushxabardir, va bu harflar hamda ularning ma’nolari, shuningdek ular bir-biri bilan qo‘shilganda hosil qiladigan so‘z tamoyilni ham, shuningdek Alfa va Omega bo‘lgan Zotni ham ramziy ifodalaydi. Bu Uning yaratuvchi qudratini ta’kidlaydi. Yaratilish qissasining oxirgi uchta so‘zining har biri “haqiqat” so‘zini tashkil etadigan tartibdagi shu uch harf bilan boshlanadi.

The three words that are the ending of the creation story begin with the three letters which together create the word “truth.” The last three words of the verse begin with the letters א (Aleph), מ (Mem), and ת (Tav) in order. Those three words are translated as “God,” “created” and “made.” These three words each start with the letters א (Aleph), מ (Mem), and ת (Tav) in that order, further emphasize the completeness and orderliness of the creation narrative. This pattern has been noted by Jewish commentators as an interesting linguistic feature of the Hebrew text.

Yaratilish hikoyasining yakuni bo‘lgan uchta so‘z birgalikda “haqiqat” so‘zini hosil qiladigan uch harf bilan boshlanadi. Oyatning oxirgi uch so‘zi ketma-ket א (Alef), מ (Mem) va ת (Tav) harflari bilan boshlanadi. Bu uch so‘z “Xudo”, “yaratdi” va “qildi” deb tarjima qilinadi. Mazkur uch so‘zning har biri aynan shu tartibda א (Alef), מ (Mem) va ת (Tav) harflari bilan boshlanishi, yaratilish rivoyatining mukammalligi va tartibliligini yanada ta’kidlaydi. Bu andoza yahudiy sharhlovchilari tomonidan ibroniy matnning diqqatga sazovor til xususiyati sifatida qayd etilgan.

The creation story begins with the words “in the beginning” and it ends with three words that represent the Alpha and Omega, the beginning and ending, the first and the last. The creative power illustrated in the Genesis testimony begins and ends with the signature of the wonderful linguist.

Yaratuv haqidagi rivoyat “boshida” degan so‘zlar bilan boshlanadi va Alfa va Omega’ni, boshlanish va tugashni, birinchi va oxirgisini ifoda etuvchi uch so‘z bilan yakunlanadi. Ibtido guvohligida namoyon etilgan yaratuvchi qudrat ajoyib tilshunosning imzosi bilan boshlanadi va tugaydi.

The first of a thing illustrating the last of a thing is what the prophet John emphasized when by writing what then was, he was then simultaneously writing what would be.

Bir narsaning oxirgisini tasvirlovchi birinchisi — payg‘ambar Yuhanno ta’kidlagan narsa shu ediki, u o‘sha paytda mavjud bo‘lgan narsani yozar ekan, ayni paytda bo‘ladigan narsani ham yozayotgan edi.

The final warning message of Elijah represented at the end of the Old Testament identifies the same prophetic principle, within the context of the Sunday law crisis and the approaching seven last plagues.

Eski Ahdning yakunida tasvirlangan Ilyosning so‘nggi ogohlantirish xabari, yakshanba qonuni inqirozi va yaqinlashib kelayotgan yetti oxirgi ofatlar kontekstida, ayni o‘sha bashoratli tamoyilni ko‘rsatadi.

The “rule of first mention” and all that it represents is the “framework” that “present truth” is to be placed within. That framework is “the rule of first mention” that is also one of the attributes of God.

“Birinchi eslatish qoidasi” va u ifoda etadigan barcha narsalar “hozirgi haqiqat” joylashtirilishi lozim bo‘lgan “asos”dir. O‘sha asos “birinchi eslatish qoidasi” bo‘lib, u ayni paytda Xudoning sifatlaridan biridir.

In the book of Daniel representing the beginning of Adventism and the book of Revelation representing the end of Adventism, we find amazing parallels when we look at it with the principle of the first illustrating the last. The book of Daniel sets forth an attribute of Jesus when it uses the name Palmoni, meaning the wonderful numberer of secrets. Daniel also introduces Jesus as Michael the archangel. John is employed to do the same as Daniel, and he identifies not the master of math, or the leader of the angels, but the master of language. When we consider Jesus as the master of the alphabet, we should consider Psalms 119, the longest chapter in the Bible.

Adventizmning boshlanishini ifodalovchi Doniyor kitobi va Adventizmning oxirini ifodalovchi Vahiy kitobida, birinchisi oxirgisini yoritib berishi tamoyili asosida qaraganimizda, hayratlanarli o‘xshashliklarni topamiz. Doniyor kitobi “Palmoniy” nomini qo‘llar ekan, Isoning bir sifatini namoyon etadi; bu nom “sirlarning ajoyib sanovchisi” degan ma’noni anglatadi. Doniyor, shuningdek, Isoni bosh farishta Mixoil sifatida tanishtiradi. Yuhanno ham Doniyor kabi xuddi shuni qilish uchun ishlatiladi va u matematiklar ustozini ham, farishtalar boshlig‘ini ham emas, balki tilning Ustozini ko‘rsatadi. Isoni alifboning Ustoz sifatida ko‘rib chiqarkanmiz, Muqaddas Kitobdagi eng uzun bob bo‘lgan Zabur 119-ni nazarda tutishimiz kerak.

Psalms 119 is an alphabetic acrostic, meaning that the first letters of each set of eight verses starts with the same letter. There are twenty-two letters in the Hebrew alphabet, so there twenty-two sections of eight verses. Each section begins with the letter of the alphabet in the order of the alphabet, and thereafter each of the eight verses assigned to that letter begin with that letter. There are eight verses for each letter, thus eight verses times the twenty-two letters of the Hebrew alphabet equal one hundred and seventy-six lines. The Psalm emphasizes obedience to a God who is a God of order (hence the acrostic structure), not of chaos.

119-Zabur alifboviy akrostixdir, ya’ni har bir sakkiz oyatdan iborat to‘plamdagi oyatlarning birinchi harflari bir xil harf bilan boshlanadi. Ibroniy alifbosida yigirma ikki harf bor, shuning uchun sakkiz oyatdan iborat yigirma ikki bo‘lim mavjud. Har bir bo‘lim alifbodagi tartib bo‘yicha navbatdagi harf bilan boshlanadi, shundan so‘ng o‘sha harfga ajratilgan sakkiz oyatning har biri ham aynan o‘sha harf bilan boshlanadi. Har bir harf uchun sakkiz oyat bor; demak, sakkiz oyatni ibroniy alifbosining yigirma ikki harfiga ko‘paytirganda jami bir yuz yetmish olti satr hosil bo‘ladi. Bu Zabur tartibning Xudosi bo‘lgan Xudoga itoatkorlikni ta’kidlaydi (shuning uchun akrostik tuzilish mavjud), tartibsizlikning emas.

Another prominent theme in Psalms 119 is the profound truth that the Word of God is all-sufficient. There are eight different terms referring to the Word of God throughout the Psalm: law, testimonies, precepts, statutes, commandments, judgments, word, and ordinances. In almost every verse, the Word of God is mentioned. Psalms 119 affirms not only the character of the Scriptures, but it affirms that God’s Word reflects the very character of God Himself. Notice these attributes of God set forth in Psalms 119:

Zabur 119 dagi yana bir muhim mavzu — Xudoning Kalomi har jihatdan yetarlidir, degan chuqur haqiqatdir. Ushbu Zabur bo‘ylab Xudoning Kalomiga ishora qiluvchi sakkiz xil atama qo‘llangan: qonun, guvohliklar, farmonlar, nizomlar, amrlar, hukmlar, kalom va qarorlar. Deyarli har bir oyatda Xudoning Kalomi tilga olinadi. Zabur 119 nafaqat Muqaddas Yozuvlarning tabiatini tasdiqlaydi, balki Xudoning Kalomi Xudoning O‘zining ayni tabiatini aks ettirishini ham tasdiqlaydi. Zabur 119 da bayon etilgan Xudoning quyidagi sifatlariga e’tibor bering:

- Righteousness (verses 7, 62, 75, 106, 123, 138, 144, 160, 164, 172)

  Solihlik (7-, 62-, 75-, 106-, 123-, 138-, 144-, 160-, 164-, 172-oyatlar)

- Trustworthiness (verse 42)

  Ishonchlilik (42-oyat)

- Truthfulness (verses 43, 142, 151, 160)

  Haqgo‘ylik (43, 142, 151, 160-oyatlar)

- Faithfulness (verse 86)

  Sadoqat (86-oyat)

- Unchangeableness (verse 89)

  O‘zgarmaslik (89-oyat)

- Eternality (verses 90, 152)

  Abadiylik (90, 152-oyatlar)

- Light (verse 105)

  Nur (105-oyat)

- Purity (verse 140)

  Poklik (140-oyat)

The Psalm opens with two beatitudes. “Blessed” are those whose ways are blameless, who live according to God’s law, who keep His statutes and seek Him with all their heart. These are the lessons for us in this great Psalm. The Word of God is sufficient to make us wise, train us in righteousness, and equip us for every good work (2 Timothy 3:15–17).

Zabur ikki barakotli bayon bilan ochiladi. Yo‘llari benuqson bo‘lganlar, Xudoning qonuniga muvofiq yashaydiganlar, Uning farmonlariga rioya etib, Uni butun qalbi bilan izlaydiganlar “baxtlidir”. Mana shu buyuk Zaburdagi biz uchun berilgan ta’limotlar shulardir. Xudoning Kalomi bizni donishmand qilish, solihlikda tarbiyalash va har bir yaxshi ish uchun to‘liq tayyorlashga kifoyadir (2 Timothy 3:15–17).

Of course, Psalms 119 is part of a subject that is pretty much unresolved in the religious world. It has to do with which verse is the middle verse of the Bible and which chapter is the middle chapter of the Bible. If you search the internet, you will find the various arguments centered around which Bible you use and so on and so forth. The problem with every position in the argument is that the definition of the middle of the Bible, whether a verse or a chapter should be defined by the author of the Bible, not the human student or critic of the Bible.

Albatta, Zabur 119 diniy olamda deyarli hal etilmagan bir mavzuning tarkibiy qismidir. Bu masala Muqaddas Kitobning qaysi oyati o‘rta oyat ekani va qaysi bobi o‘rta bob ekani bilan bog‘liq. Agar internetdan izlasangiz, qaysi Muqaddas Kitobdan foydalanishingiz va shu kabi boshqa omillarga asoslangan turli bahslarni topasiz. Bu bahsdagi har bir nuqtai nazarning muammosi shundaki, Muqaddas Kitobning o‘rtasi nima ekani — xoh oyat bo‘lsin, xoh bob — Muqaddas Kitobning muallifi tomonidan belgilanishi kerak, Muqaddas Kitobning insoniy talabasi yoki tanqidchisi tomonidan emas.

The Bible teaches that there is a beginning and end to everything. To everything there is a season.

Muqaddas Kitob hamma narsaning boshi va oxiri borligini o‘rgatadi. Har bir narsaning o‘z vaqti bor.

> To everything there is a season, and a time to every purpose under the heaven: A time to be born, and a time to die; a time to plant, and a time to pluck up that which is planted. Ecclesiastes 3:1, 2.

> Har bir narsaning o‘z vaqti bor, osmon ostidagi har bir maqsadning o‘z payti bor: tug‘ilishning vaqti bor, o‘lishning vaqti bor; ekishning vaqti bor, ekilgan narsani sug‘urib olishning vaqti bor. Voiz 3:1, 2.

There is a time to be born and a time to die, yet there is also the life that takes place in the middle of the beginning and ending of our lives. The birth is a brief moment in time, as is death. The life is the middle and has generally much more history connected with it than the time when we are born and time when we die.

Tug‘ilishning o‘z vaqti bor, o‘lishning ham o‘z vaqti bor, ammo hayotimizning boshlanishi va yakunlanishi o‘rtasida kechadigan hayot ham mavjud. Tug‘ilish vaqtning qisqa bir lahzasidir, o‘lim ham shunday. Hayot esa o‘rtalikdir va odatda, biz tug‘ilgan vaqt hamda biz vafot etadigan vaqtga qaraganda, u bilan bog‘liq tarix ancha ko‘proq bo‘ladi.

The middle in the “rule of first mention” generally has much more testimony than the first and last. To seek a single verse or chapter in the Bible and define it as the middle is to disregard the biblical evidence even if the beginning and ending are essentially points in time; the middle is generally a period of time. Of course, the beginning, ending and middle will agree with one another, though often the identical waymark at the end is the opposite of the beginning.

“Birinchi zikr qilish qoidasi”dagi o‘rta qism, odatda, birinchi va oxirgiga qaraganda ancha ko‘proq guvohlikka ega bo‘ladi. Muqaddas Kitobdagi bitta oyat yoki bobni izlab topib, uni o‘rta deb belgilash — hatto boshlanish va yakun mohiyatan vaqt nuqtalari bo‘lsa ham — bibliyaviy dalillarni e’tiborsiz qoldirishdir; o‘rta qism esa, odatda, bir vaqt davridir. Albatta, boshlanish, yakun va o‘rta bir-biriga muvofiq keladi, garchi ko‘pincha yakundagi ayni o‘sha waymark boshlanishning aksi bo‘lsa ham.

Jesus identified John the Baptist as Elijah, and they both illustrate the same prophetic sequence of events, but Elijah was persecuted by a wicked woman (Jezebel) who sought to imprison and kill Elijah, but she never did. John who was a symbol of Elijah was sought by an evil woman (Herodias) to imprison and kill him, and she did. Elijah and John are interchangeable symbols but they have some prophetic characteristics that are opposite characteristics, but still parallel each other. Elijah never died, John did. Understanding that prophetic waymarks that align with each other are often opposites allows those who wish to see that the middle of the Bible is Psalms 118.

Iso Yahyo Cho‘mdiruvchini Ilyos deb ta’rifladi, va ularning ikkalasi ham voqealarning bir xil bashoratli ketma-ketligini namoyon etadi. Biroq Ilyos yovuz bir ayol (Izabel) tomonidan quvg‘in qilindi; u Ilyosni qamoqqa tashlash va o‘ldirishni ko‘zlagan edi, ammo buni hech qachon uddalay olmadi. Ilyosning ramzi bo‘lgan Yahyoni esa yovuz bir ayol (Hirodiya) qamoqqa tashlash va o‘ldirishga intildi, va u buni qildi. Ilyos bilan Yahyo o‘zaro almashuvchan ramzlardir, ammo ularda bir-biriga zid bo‘lgan ayrim bashoratli xususiyatlar bor, shunga qaramay ular baribir bir-biriga parallel bo‘lib qoladi. Ilyos hech qachon o‘lmadi, Yahyo esa o‘ldi. Bir-biriga mos tushadigan bashoratli belgilarning ko‘pincha qarama-qarshi bo‘lishini anglash, ko‘rishni istaganlarga Muqaddas Kitobning o‘rtasi Zabur 118 ekanini ko‘rishga imkon beradi.

When we use the principle of rule of first mention as we have been defining it, we find that the beginning of the middle of the Bible is Psalms 117, the shortest chapter in the Bible, consisting of two verses. It is followed by chapter 118, which is the middle of the Bible, and chapter 118 is followed by 119 which is the longest chapter in the Bible and the ending of the middle of the Bible. The wonderful linguist marks the beginning with the shortest chapter, then marks the ending with the longest chapter. They are two opposite chapters. The beginning is the seed, and the ending is where the fully mature plant is developed where all the testimonies located within the middle are tied together. Notice Psalms 117.

Biz bu yerda ta’riflab kelganimizdek, birinchi eslatilish qoidasining tamoyilidan foydalanganimizda, Muqaddas Kitobning o‘rtasining boshlanishi ikki oyatdan iborat bo‘lgan, Muqaddas Kitobdagi eng qisqa bob — Zabur 117 ekanini ko‘ramiz. Undan keyin Muqaddas Kitobning o‘rtasi bo‘lgan 118-bob keladi, 118-bobdan keyin esa Muqaddas Kitobdagi eng uzun bob bo‘lgan 119-bob keladi va u Muqaddas Kitob o‘rtasining yakunidir. Ajoyib Tilshunos boshlanishni eng qisqa bob bilan belgilaydi, so‘ng yakunni eng uzun bob bilan belgilaydi. Bular bir-biriga qarama-qarshi bo‘lgan ikki bobdir. Boshlanish urug‘dir, yakun esa o‘rtada joylashgan barcha guvohliklar o‘zaro bog‘langan holda to‘la voyaga yetgan o‘simlik shakllanadigan joydir. Zabur 117 ga e’tibor bering.

> O Praise the Lord, all ye nations: praise him, all ye people. For his merciful kindness is great toward us: and the truth of the Lord endureth forever. Praise ye the Lord. Psalms 117:1, 2.

> Egamizni madh etinglar, ey barcha xalqlar; Uni ulug‘langlar, ey barcha elatlar. Chunki Uning bizga bo‘lgan rahm-shafqati ulug‘dir, va Egamizning haqiqati abadiy turadi. Egamizni madh etinglar. Zabur 117:1, 2.

The word we are considering that is made up of three letters is translated as “truth” in verse two, and represents the beginning of the middle of the Bible, (the middle of the Bible being Psalms 117–119). The end of the middle is Psalms 119. Psalms 118 is the middle of the middle. Psalms 118 is sandwiched between the shortest and longest chapters in the Bible, and the shortest which is the beginning sets forth the word “truth” which is created by three letters that represent the three-steps of the everlasting gospel, and are the framework of understanding the truth. The framework being the principle representing Christ’s character as the Alpha and Omega.

Biz ko‘rib chiqayotgan, uch harfdan tashkil topgan so‘z ikkinchi oyatda “haqiqat” deb tarjima qilingan bo‘lib, Muqaddas Kitobning o‘rtasining boshlanishini ifodalaydi (Muqaddas Kitobning o‘rtasi esa Zabur 117–119-dir). O‘rtaning oxiri Zabur 119-dir. Zabur 118 o‘rtaning o‘rtasidir. Zabur 118 Muqaddas Kitobdagi eng qisqa va eng uzun boblar orasida joylashgan bo‘lib, boshida turgan eng qisqa bob “haqiqat” so‘zini bayon qiladi; bu so‘z abadiy xushxabarning uch bosqichini ifodalovchi uch harfdan tashkil topgan bo‘lib, haqiqatni anglashning tuzilmasi hisoblanadi. Bu tuzilma esa Masihning Alfa va Omega sifatidagi fe’l-atvorini ifodalovchi tamoyildir.

The ending of the middle, being chapter 119 is an alphabetic acrostic placed in the middle of the Bible emphasizing the wonderful linguist. Four times in chapter 119 the same word is translated as truth.

O‘rta qismning oxiri bo‘lgan 119-bob, alifbo tartibidagi akrostix bo‘lib, Muqaddas Kitobning o‘rtasiga joylashtirilgan va ulug‘ Tilshunosni ta’kidlaydi. 119-bobda ayni bir so‘z to‘rt marta “haqiqat” deb tarjima qilingan.

> And take not the word of truth utterly out of my mouth; for I have hoped in thy judgments. Verse 43.

> Og‘zimdan haqiqat kalomini butunlay olib qo‘yma; chunki men Sening hukmlaringga umid bog‘laganman. 43-oyat.

> Thy righteousness is an everlasting righteousness, and thy law is the truth. Verse 142.

> Sening adolating abadiy adolatdir, va Qonuning haqiqatdir. 142-oyat.

> Thou art near, O Lord; and all thy commandments are truth. Verse 151.

> Sen yaqinsan, ey Egam; va barcha amrlaring haqiqatdir. 151-oyat.

> Thy word is true from the beginning: and every one of thy righteous judgments endureth forever. Verse 160.

> Kaloming boshidan boshlab haqiqatdir; va Sening har bir odil hukming abadiy turur. 160-oyat.

Truth in these verses is a rule of Bible prophecy identifying the end from the beginning, and the truth in the verses is that the Alpha and Omega has placed His signature upon the middle of the Bible, as He has done for the beginning and the end. The signature of the first and last is the “framework” for presenting the final warning message of the third angel. The last of the middle includes four verses which use the word translated as “truth,” though the fourth reference is translated simply as “true.” The last final of those four verses identifies that “from the beginning,” the word is “true.”

Bu oyatlardagi haqiqat Muqaddas Kitob bashorati uchun boshidan oxirini aniqlab beradigan qoidadir, va oyatlardagi haqiqat shundan iboratki, Alfa va Omega Muqaddas Kitobning o‘rtasiga, xuddi boshlanishi va oxiriga qo‘yganidek, O‘z imzosini qo‘ygan. Birinchi va Oxirgisining imzosi uchinchi farishtaning yakuniy ogohlantirish xabarini taqdim etish uchun “asosiy tuzilma”dir. O‘rtaning oxirgi qismi “haqiqat” deb tarjima qilingan so‘zni ishlatadigan to‘rtta oyatni o‘z ichiga oladi, garchi to‘rtinchi murojaat shunchaki “haqiqiy” deb tarjima qilingan bo‘lsa-da. O‘sha to‘rtta oyatning eng so‘nggisi “boshidan boshlab” Kalomning “haqiqiy” ekanini ko‘rsatadi.

In the beginning in the creation story of Genesis one and two, The word “truth” though not directly written is represented in the final three words of the creation story, for each word begins with the letters, in order, that create the word “truth.” In the beginning was the word, and by Him were all things created, and the testimony of the creation in Genesis begins with the words, “In the beginning” and ends with three words representing the truths associated with an attribute of Christ that in Isaiah is defined as the proof that He is the one and only God.

Ibtidoda, Ibtido kitobining birinchi va ikkinchi boblaridagi yaratilish qissasida, “haqiqat” so‘zi to‘g‘ridan-to‘g‘ri yozilmagan bo‘lsa-da, u yaratilish qissasining so‘nggi uch so‘zida ifodalanadi, chunki har bir so‘z, tartib bilan, “haqiqat” so‘zini hosil qiladigan harflar bilan boshlanadi. Ibtidoda Kalom bor edi, va hamma narsa U orqali yaratildi, va Ibtidodagi yaratilishning guvohligi “Ibtidoda” degan so‘zlar bilan boshlanib, Ishayoda Uning yagona va bir Xudo ekanining isboti sifatida ta’riflangan Masihning bir sifatiga bog‘liq haqiqatlarni ifodalovchi uch so‘z bilan yakunlanadi.

The middle of the Bible (Psalms 117–119) begins in chapter 117 by referencing the truth that the beginning represents the end through its use of the word “truth.” The word is created by three letters which represent the everlasting gospel and the three angels’ messages, and identify the ending of the creation story. The end of the middle of the Bible is a presentation of the alphabet that the wonderful linguist produced to establish the understanding that what is now being revealed concerning His character is in agreement with the definition of the word revelation, for the Revelation of Jesus Christ is a message that is designed to present an aspect of Christ character that here-to-fore has not been fully recognized, if at all. The revelation is consistent with the lines of covenant history, for covenant history includes evidence of God’s effort to reveal Himself through names as His-story unfolded.

Muqaddas Kitobning o‘rtasi (Zabur 117–119) 117-bobda “haqiqat” so‘zidan foydalanish orqali boshlanish oxirni ifodalashini ko‘rsatuvchi haqiqatga ishora qilish bilan boshlanadi. Bu so‘z abadiy xushxabarni va uch farishtaning xabarlarini ifodalovchi hamda yaratilish hikoyasining yakunini belgilovchi uch harfdan tashkil topgan. Muqaddas Kitob o‘rtasining oxiri ajoyib tilshunos yaratgan alifboning taqdimotidir; bu, hozir Uning fe’l-atvori haqida ochib berilayotgan narsa vahiy so‘zining ta’rifi bilan uyg‘un ekanini anglatadigan tushunchani qaror toptirish uchun berilgandir, chunki Iso Masihning Vahiyi Masih fe’l-atvorining shu paytgacha, agar umuman e’tirof etilgan bo‘lsa ham, to‘liq tan olinmagan bir jihatini namoyon etish uchun mo‘ljallangan xabardir. Vahiy ahd tarixining yo‘nalishlariga muvofiqdir, chunki ahd tarixi Xudoning O‘zini ismlar orqali O‘z tarixi ochilib borgan sari namoyon etishga bo‘lgan sa’y-harakatining dalillarini o‘z ichiga oladi.

> “The great principles of the law, of the very nature of God, are embodied in the words of Christ on the mount. Whoever builds upon them is building upon Christ, the Rock of Ages. In receiving the word, we receive Christ. And only those who thus receive His words are building upon Him. ‘Other foundation can no man lay than that is laid, which is Jesus Christ.’ 1 Corinthians 3:11. ‘There is none other name under heaven, given among men, whereby we must be saved.’ Acts 4:12. Christ, the Word, the revelation of God,—the manifestation of His character, His law, His love, His life,—is the only foundation upon which we can build a character that will endure.” Mount of Blessings, 148.

> “Qonunning buyuk tamoyillari, Xudoning O‘z tabiatining o‘zi, Masihning tog‘dagi so‘zlarida mujassamdir. Kim ularga asos solib qursa, Unga — Abadiy Qoya bo‘lgan Masihga asos solib qurayotgan bo‘ladi. Kalomni qabul qilganimizda, Masihni qabul qilamiz. Va faqat Uning so‘zlarini shu tarzda qabul qiladiganlargina Uning ustiga qurayotgan bo‘ladilar. ‘Hech kim qo‘yilgan poydevordan boshqa poydevor qo‘ya olmaydi; bu poydevor esa Iso Masihdir.’ 1 Korinfliklarga 3:11. ‘Osmon ostida odamlarga berilgan, biz najot topmog‘imiz lozim bo‘lgan boshqa hech bir ism yo‘qdir.’ Havoriylar 4:12. Masih — Kalom, Xudoning vahiyi, Uning fe’l-atvori, qonuni, sevgisi va hayotining namoyoni — biz bardavom bo‘ladigan fe’l-atvorni bunyod eta oladigan yagona poydevordir.” Mount of Blessings, 148.

There is of course much more to address concerning this truth, but we will leave off here.

Albatta, bu haqiqatga doir yana ko‘p narsalarni ko‘rib chiqish lozim, ammo biz shu yerda to‘xtaymiz.

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