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# The Book of Daniel - Number One-Hundred and One

Doniyor kitobi — yuz birinchi

The Messenger of the Covenant: From Purification to Purging

Ahdning Elchisi: Poklanishdan Tozalab tashlashgacha

Author

Jeff Pippenger

Published

February 29, 2024

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The week that Christ confirmed the covenant represented the period from His baptism, until Christ in the heavenly sanctuary stood up at the stoning of Stephen.

Masih ahdni tasdiqlagan hafta Uning suvga cho‘mganidan boshlab, samoviy muqaddasxonada Masih Istifon toshbo‘ron qilingan paytda oyoqqa turganigacha bo‘lgan davrni ifodalar edi.

> But he, being full of the Holy Ghost, looked up stedfastly into heaven, and saw the glory of God, and Jesus standing on the right hand of God, And said, Behold, I see the heavens opened, and the Son of man standing on the right hand of God. Then they cried out with a loud voice, and stopped their ears, and ran upon him with one accord, And cast him out of the city, and stoned him: and the witnesses laid down their clothes at a young man’s feet, whose name was Saul. And they stoned Stephen, calling upon God, and saying, Lord Jesus, receive my spirit. And he kneeled down, and cried with a loud voice, Lord, lay not this sin to their charge. And when he had said this, he fell asleep. Acts 7:55–60.

> Lekin u Muqaddas Ruhga to‘lib, ko‘zlarini osmonga tikkan holda, Xudoning ulug‘vorligini va Isoning Xudoning o‘ng tomonida turganini ko‘rdi. Va dedi: Mana, men osmonlarning ochilganini va Inson O‘g‘lining Xudoning o‘ng tomonida turganini ko‘ryapman. Shunda ular baland ovoz bilan baqirib, quloqlarini berkitdilar va bir yoqadan bosh chiqarib unga tashlandilar. Uni shahardan tashqariga sudrab chiqarib, toshbo‘ron qildilar; guvohlar esa kiyimlarini Shoul ismli bir yigitning oyoqlari oldiga qo‘ydilar. Va ular Stefanusni toshbo‘ron qilar ekanlar, u Xudoga iltijo qilib shunday der edi: Ey Rabbiy Iso, ruhimni qabul qilgin. So‘ng tiz cho‘kib, baland ovoz bilan faryod qildi: Ey Rabbiy, bu gunohni ularga yuklama. Shu so‘zni aytgach, u uyquga ketdi. Havoriylar 7:55–60.

When Stephen was stoned and Michael stood up, the gospel went to the Gentiles, for until that time the gospel was restricted to the Jews.

Istefan toshbo‘ron qilinganda va Mixoil oyoqqa turganda, Xushxabar g‘ayriyahudiylarga bordi, chunki o‘sha vaqtgacha Xushxabar yahudiylar bilan cheklangan edi.

> “Then, said the angel, ‘He shall confirm the covenant with many for one week [seven years].’ For seven years after the Saviour entered on His ministry, the gospel was to be preached especially to the Jews; for three and a half years by Christ Himself; and afterward by the apostles. ‘In the midst of the week He shall cause the sacrifice and the oblation to cease.’ Daniel 9:27. In the spring of A. D. 31, Christ the true sacrifice was offered on Calvary. Then the veil of the temple was rent in twain, showing that the sacredness and significance of the sacrificial service had departed. The time had come for the earthly sacrifice and oblation to cease.

> “Shunda farishta dedi: ‘U ko‘plar bilan ahdni bir hafta [yetti yil] davomida tasdiqlaydi.’ Najotkor O‘z xizmatini boshlaganidan keyingi yetti yil davomida xushxabar ayniqsa yahudiylarga va’z qilinishi kerak edi; uch yarim yil davomida buni Masihning O‘zi bajardi, undan keyin esa havoriylar. ‘Haftaning o‘rtasida U qurbonlik va nazrni to‘xtatadi.’ Daniel 9:27. Milodiy 31-yil bahorida Masih, haqiqiy qurbonlik sifatida, Kalvariyada taqdim etildi. Shunda ma’bad pardasi ikkiga yirtilib ketdi; bu qurbonlik xizmatining muqaddasligi va ahamiyati barham topganini ko‘rsatardi. Yer yuzidagi qurbonlik va nazrning to‘xtashi uchun vaqt kelgan edi.”

> “The one week—seven years—ended in A. D. 34. Then by the stoning of Stephen the Jews finally sealed their rejection of the gospel; the disciples who were scattered abroad by persecution ‘went everywhere preaching the word’ (Acts 8:4); and shortly after, Saul the persecutor was converted, and became Paul, the apostle to the Gentiles.” The Desire of Ages, 233.

> “Bir hafta — yetti yil — milodiy 34-yilda tugadi. Shundan so‘ng, Stefanning toshbo‘ron qilinishi orqali yahudiylar xushxabarga bo‘lgan rad etishlarini nihoyat muhrladilar; ta’qib tufayli tarqalib ketgan shogirdlar esa ‘har tomonga borib, Kalomni va’z qilar edilar’ (Havoriylar 8:4); va oradan ko‘p o‘tmay, ta’qibchi Shoul imonga keldi hamda g‘ayriyahudiylarga yuborilgan havoriy — Pavlus bo‘ldi.” The Desire of Ages, 233.

In the year 34, the sacred week (twenty-five hundred and twenty days), ended and ancient Israel was divorced from God, their probation had fully closed. At that point the retribution against ancient Israel for the rejection of the covenant, and for the crucifixion of the Son of God was subject to God’s executive judgment. God in His longsuffering mercy deferred the destruction of Jerusalem until the siege and destruction in 66 AD through to 70 AD.

34-yilda muqaddas hafta (ikki ming besh yuz yigirma kun) nihoyasiga yetdi va qadimgi Isroil Xudodan taloq qilindi; ularning sinov muddati to‘liq yopildi. O‘sha vaqtda ahdni rad etganliklari va Xudoning O‘g‘lini xochga mixlaganliklari uchun qadimgi Isroilga qarshi qasos Xudoning ijro etuvchi hukmiga bo‘ysundirildi. Xudo O‘zining uzoq sabrli rahm-shafqatida Quddusning vayron qilinishini milodiy 66-yildagi qamal va vayronagarchilikdan milodiy 70-yilgacha kechiktirdi.

The verses in Daniel chapter nine, that identified the week Christ confirmed the covenant, also identifies that pagan Rome (the prince that shall come) would destroy the city and sanctuary, but God in His longsuffering mercy, allowed the children of ancient Israel time to hear the gospel and make a decision as their fathers had done during the seven year period of Christ’s and the disciples’ ministry among them.

Doniyor kitobining to‘qqizinchi bobi ichidagi, Masih ahdni tasdiqlagan haftani ko‘rsatgan oyatlar, butparast Rim (keladigan shahzoda) shaharga va muqaddas maskanga vayronlik keltirishini ham ko‘rsatadi; ammo Xudo O‘zining uzoq sabrli rahm-shafqati ila qadimgi Isroil farzandlariga, Masih va shogirdlarning ular orasidagi yetti yillik xizmati davrida ota-bobolari qilganidek, xushxabarni eshitib qaror qilishlari uchun vaqt berdi.

> “For nearly forty years after the doom of Jerusalem had been pronounced by Christ Himself, the Lord delayed His judgments upon the city and the nation. Wonderful was the long-suffering of God toward the rejectors of His gospel and the murderers of His Son. The parable of the unfruitful tree represented God’s dealings with the Jewish nation. The command had gone forth, ‘Cut it down; why cumbereth it the ground?’ (Luke 13:7) but divine mercy had spared it yet a little longer. There were still many among the Jews who were ignorant of the character and the work of Christ. And the children had not enjoyed the opportunities or received the light which their parents had spurned. Through the preaching of the apostles and their associates, God would cause light to shine upon them; they would be permitted to see how prophecy had been fulfilled, not only in the birth and life of Christ, but in His death and resurrection. The children were not condemned for the sins of the parents; but when, with a knowledge of all the light given to their parents, the children rejected the additional light granted to themselves, they became partakers of the parents’ sins, and filled up the measure of their iniquity.

> “Quddusning halokati Masihning O‘zi tomonidan e’lon qilinganidan keyin qariyb qirq yil davomida Rabbiy shahar va xalq ustidan chiqariladigan hukmlarini kechiktirdi. Xushxabarini rad etganlar va O‘g‘lini o‘ldirganlarga nisbatan Xudoning sabr-toqati naqadar hayratlanarli edi. Hosilsiz daraxt haqidagi masal Xudoning yahudiy xalqi bilan bo‘lgan muomalasini ifoda etardi. ‘Uni kesib tashlang; nega yerni bekor band qilib turibdi?’ (Luqo 13:7) degan amr chiqqan edi, biroq ilohiy rahm-shafqat uni yana bir oz muddat ayab qoldi. Yahudiylar orasida hali ham Masihning tabiati va xizmatidan bexabar bo‘lgan ko‘plar bor edi. Farzandlar esa ota-onalari mensimagan imkoniyatlardan bahramand bo‘lmagan va ular rad etgan nurni qabul qilmagan edilar. Havoriylar va ularning hamkorlari voizlik qilishi orqali Xudo ularga nurni porlatardi; ularga bashoratning nafaqat Masihning tug‘ilishi va hayotida, balki Uning o‘limi va tirilishida ham qanday bajo bo‘lganini ko‘rish imkoni berilardi. Farzandlar ota-onalarning gunohlari uchun hukm qilinmagan edi; biroq ota-onalariga berilgan butun nur haqidagi bilimga ega bo‘la turib, farzandlar o‘zlariga berilgan qo‘shimcha nurni rad etganlarida, ular ota-onalarining gunohlariga sherik bo‘lib qoldilar va o‘zlarining qabihlik o‘lchovini to‘ldirdilar.

> “The long-suffering of God toward Jerusalem only confirmed the Jews in their stubborn impenitence. In their hatred and cruelty toward the disciples of Jesus they rejected the last offer of mercy. Then God withdrew His protection from them and removed His restraining power from Satan and his angels, and the nation was left to the control of the leader she had chosen. Her children had spurned the grace of Christ, which would have enabled them to subdue their evil impulses, and now these became the conquerors. Satan aroused the fiercest and most debased passions of the soul. Men did not reason; they were beyond reason—controlled by impulse and blind rage. They became satanic in their cruelty. In the family and in the nation, among the highest and the lowest classes alike, there was suspicion, envy, hatred, strife, rebellion, murder. There was no safety anywhere. Friends and kindred betrayed one another. Parents slew their children, and children their parents. The rulers of the people had no power to rule themselves. Uncontrolled passions made them tyrants. The Jews had accepted false testimony to condemn the innocent Son of God. Now false accusations made their own lives uncertain. By their actions they had long been saying: ‘Cause the Holy One of Israel to cease from before us.’ Isaiah 30:11. Now their desire was granted. The fear of God no longer disturbed them. Satan was at the head of the nation, and the highest civil and religious authorities were under his sway.” The Great Controversy, 27, 28.

> “Quddusga nisbatan Xudoning uzoq sabr-toqati yahudiylarni o‘zlarining qaysar tavba qilmasliklarida faqat yanada qat’iylashtirdi. Iso shogirdlariga bo‘lgan nafratlari va shafqatsizliklari orqali ular rahm-shafqatning so‘nggi taklifini rad etdilar. Shunda Xudo ulardan O‘z himoyasini tortib oldi va Shayton hamda uning farishtalari ustidan tiyib turuvchi qudratini olib tashladi, va bu xalq o‘zi tanlagan yo‘lboshchining boshqaruviga tashlab qo‘yildi. Uning farzandlari Masihning inoyatini rad etgan edilar; holbuki, aynan o‘sha inoyat ularga o‘zlarining yovuz mayllarini jilovlash imkonini bergan bo‘lur edi, endi esa o‘sha mayllar g‘olibga aylandi. Shayton qalbning eng vahshiy va eng tuban ehtiroslarini qo‘zg‘atdi. Odamlar aql bilan ish tutmas edilar; ular aql doirasidan chiqib ketgan—mayl va ko‘r g‘azab tomonidan boshqarilar edilar. Ular o‘zlarining shafqatsizliklarida shaytoniy bo‘lib qoldilar. Oilada ham, xalq ichida ham, eng yuqori va eng quyi tabaqalar orasida ham shubha, hasad, nafrat, nizolar, isyon, qotillik hukm surardi. Hech qayerda xavfsizlik yo‘q edi. Do‘stlar va qarindoshlar bir-birlariga xiyonat qilar edilar. Ota-onalar o‘z farzandlarini, farzandlar esa o‘z ota-onalarini o‘ldirar edilar. Xalq boshliqlari o‘zlarini boshqarishga ham qodir emas edilar. Jilovlanmagan ehtiroslar ularni zolimlarga aylantirdi. Yahudiylar begunoh Xudoning O‘g‘lini mahkum etish uchun yolg‘on guvohlikni qabul qilgan edilar. Endi esa yolg‘on ayblovlar ularning o‘z hayotlarini ham beqaror qilib qo‘ydi. Ular o‘z amallari bilan uzoq vaqt davomida shunday deb kelgan edilar: ‘Isroilning Muqaddasi ko‘z o‘ngimizdan yo‘qolsin.’ Ishayo 30:11. Endi ularning istagi bajo keltirildi. Xudodan qo‘rqish endi ularni bezovta qilmas edi. Shayton xalqning boshida turardi, va eng oliy fuqaroviy hamda diniy hokimiyatlar uning hukmronligi ostida edi.” Buyuk kurash, 27, 28.

As the Messenger of the Covenant, Christ first dealt exclusively with the Jews. In the year 34, at the stoning of Stephen, the gospel then went to the Gentiles, and the time of God’s executive judgment arrived, though God in His mercy deferred that point in time for about forty years.

Ahdning Elchisi sifatida Masih avval faqat yahudiylar bilan shug‘ullandi. Milodiy 34-yilda, Istefon toshbo‘ron qilinganda, xushxabar shundan so‘ng g‘ayriyahudiylarga bordi va Xudoning ijro etuvchi hukmi vaqti yetib keldi, biroq Xudo O‘z rahm-shafqati bilan bu vaqt nuqtasini qariyb qirq yilga kechiktirdi.

As the Messenger of the Covenant, in fulfillment of Malachi chapter three, Christ twice cleansed the temple. He did so in a period that was especially set apart for the covenant people who were then being passed by and divorced, and also for those who would then become the new chosen people. When that period of time concluded, the time of God’s executive judgment began. John the Baptist was the messenger who prepared the way for Christ’s work of raising up a new chosen people that He would enter into covenant with.

Ahdning Elchisi sifatida, Malakiyo kitobining uchinchi bobidagi bashoratning bajo bo‘lishi bilan, Masih ma’badni ikki marta pokladi. U buni o‘sha paytda chetlab o‘tilayotgan va taloq qilinayotgan ahd xalqiga, shuningdek keyinchalik yangi tanlangan xalq bo‘ladiganlarga alohida ajratib qo‘yilgan bir davrda amalga oshirdi. O‘sha vaqt davri yakunlangach, Xudoning ijro etuvchi hukmi vaqti boshlandi. Yahyo Cho‘mdiruvchi Masihning O‘zi ahd tuzadigan yangi tanlangan xalqni tiklash ishiga yo‘l hozirlagan elchi edi.

The two temple cleansings were object lessons identifying Christ’s work of cleansing the soul temple. When the Messenger of the Covenant suddenly arrives in Malachi chapter three, He purifies and also purges the sons of Levi, for the purpose of creating an offering, as in days of old.

Ma’badning ikki bor tozalanishi Masihning qalb ma’badini poklash ishini ko‘rsatib beruvchi amaliy saboqlar edi. Malaki kitobining uchinchi bobida Ahdning Xabarchisi to‘satdan kelganida, U qadimgi kunlardagidek nazrni vujudga keltirish maqsadida, Levi o‘g‘illarini poklaydi va yana ulardan nopoklikni chiqarib tashlaydi.

> But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. Malachi 3:2–3.

> Lekin Uning keladigan kuniga kim bardosh bera oladi? U zohir bo‘lganida kim tura oladi? Chunki U erituvchi olovga va kir yuvuvchilarning ishqoriga o‘xshaydi. U kumushni eritib poklovchi kabi o‘tiradi; U Levi o‘g‘illarini poklaydi va ularni oltin hamda kumush kabi tozalaydi, toki ular Egamizga solihlik bilan nazr keltirsinlar. Shunda Yahudo va Quddusning nazri Egamizga qadimgi kunlardagi kabi, avvalgi yillardagidek manzur bo‘ladi. Malaki 3:2–3.

Malachi chapter three, and the two temple cleansings represent a perfection of the faith of the sons of Levi that is accomplished by the Messenger of the Covenant. The perfection of the faith of the sons of Levi is represented by the purification of the gold.

Malaki uchinchi bob, va ma’badning ikki bor poklanishi Ahd Xabarchisi tomonidan amalga oshiriladigan Levi o‘g‘illarining imonining kamolotini ifodalaydi. Levi o‘g‘illarining imonining kamoloti oltinning poklanishi bilan ifodalanadi.

> “There must be, with all who have any influence in the sanitarium, a conforming to God’s will, a humiliation of self, an opening of the heart to the precious influence of the Spirit of Christ. The gold tried in the fire represents love and faith. Many are nearly destitute of love. Self-sufficiency blinds their eyes to their great need. There is a positive necessity for a daily conversion to God, a new, deep, and daily experience in the religious life.” Testimonies, volume 4, 558.

> “Sanatoriyada biror-bir ta’sirga ega bo‘lganlarning barchasida Xudoning irodasiga moslashish, o‘zini past tutish, qalbni Masih Ruhining qimmatli ta’siriga ochish bo‘lishi shart. Olovda sinalgan oltin sevgi va imonni ifodalaydi. Ko‘plar sevgidan deyarli mahrumdirlar. O‘ziga kifoyalik ularning ko‘zlarini o‘zlarining ulkan ehtiyojlariga ko‘r qiladi. Xudoga har kunlik tavba bilan yuzlanish, diniy hayotda yangi, chuqur va har kunlik tajriba mutlaq zaruratdir.” Testimonies, volume 4, 558.

Malachi chapter three, and the two temple cleansings represent a perfection of the understanding of the increase of knowledge within the wise, who are the sons of Levi, that is accomplished by the Messenger of the Covenant. The perfection of the sons of Levi’s represented by the purification of the silver.

Malakiyning uchinchi bobi va ma’badning ikki bor poklanishi, Ahd Elchisi tomonidan amalga oshiriladigan, Levi o‘g‘illari bo‘lgan donolar ichidagi bilimning ortishiga doir tushunchaning komilligini ifodalaydi. Levi o‘g‘illarining komilligi kumushning tozalanishi orqali ifodalangan.

> The words of the Lord are pure words: as silver tried in a furnace of earth, purified seven times. Psalm 12:6.

> Egamizning soʻzlari pok soʻzlardir: tuproq oʻchogʻida sinalgan, yetti marta tozalangan kumush kabidir. Zabur 12:6.

The Messenger of the Covenant was to purify the sons of Levi as silver and gold. The Word of God is what purifies, for to be purified is to be justified and sanctified.

Ahdning Elchisi Levi o‘g‘illarini kumush va oltindek poklamog‘i kerak edi. Xudoning Kalomi poklaydigan narsadir, chunki poklanish — oqlanish va muqaddas qilinish demakdir.

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

> Ularni O‘zingning haqiqating bilan muqaddas qilgin: Sening kaloming haqiqatdir. Yuhanno 17:17.

John the Baptist was the messenger that prepared the way for the Messenger of the Covenant in the first fulfillment of Malachi chapter three, and his message in that regard was fourfold in nature. His work included the identification of the work of purification that was to be accomplished by the Messenger of the Covenant, and that the work of purification accomplished was represented as an act of sweeping a threshing-floor. He identified that the former chosen people were then in the process of being passed by. He also presented the Laodicean message to God’s people, thus showing them their sins and the sins of their fathers. He placed all these realities in the context of the “wrath to come.” The work of the messenger who prepared the way, represented a work by one who had never received an education in the educational system of the people who were being passed by.

Yahyo Cho‘mdiruvchi Malaki kitobining uchinchi bobidagi birinchi bajo keltirilishda Ahdning Elchisi uchun yo‘lni tayyorlagan xabarchi edi, va bu boradagi uning xabari tabiatiga ko‘ra to‘rt qirrali edi. Uning ishi Ahdning Elchisi tomonidan ado etilishi lozim bo‘lgan poklash ishini aniqlab berishni ham o‘z ichiga olgan edi, va ado etilgan poklash ishi xirmonni supurib-tozalash amali sifatida tasvirlangan edi. U avvalgi tanlangan xalq o‘sha paytda chetlab o‘tilish jarayonida ekanini ko‘rsatdi. U, shuningdek, Xudoning xalqiga Laodikiyaga oid xabarni taqdim etdi va shu tariqa ularga o‘z gunohlarini hamda otalarining gunohlarini ko‘rsatdi. U bu haqiqatlarning barchasini “kelajak g‘azab” kontekstiga joylashtirdi. Yo‘lni tayyorlagan xabarchining ishi chetlab o‘tilayotgan xalqning ta’lim tizimida hech qachon ta’lim olmagan bir kishi tomonidan bajarilgan ishni ifodalardi.

> “In John the Baptist the Lord raised up for Himself a messenger to prepare the way of the Lord. He was to bear to the world an unflinching testimony in reproving and denouncing sin. Luke, in announcing his mission and work, says, ‘And he shall go before Him in the spirit and power of Elias, to turn the hearts of the fathers to the children, and the disobedient to the wisdom of the just; to make ready a people prepared for the Lord’ (Luke 1:17).

> “Yahyo Cho‘mdiruvchida Rabbiy O‘zi uchun Rabbiyning yo‘lini tayyorlashga bir xabarchi ko‘tardi. U gunohni fosh etib, uni qoralashda dunyoga og‘ishmas guvohlik berishi kerak edi. Luqo uning missiyasi va ishini e’lon qilar ekan, shunday deydi: ‘Va u Ilyosning ruhi va qudrati bilan Uning oldidan boradi, otalarning yuraklarini bolalarga, itoatsizlarni esa solihlarning donoligiga qaytarish uchun; Rabbiy uchun tayyorlab qo‘yilgan bir xalqni hozirlamoq uchun’ (Luqo 1:17).”

> “Many of the Pharisees and Sadducees came to the baptism of John, and addressing these, he said, ‘O generation of vipers, who hath warned you to flee from the wrath to come? Bring forth therefore fruits meet for repentance: and think not to say within yourselves, We have Abraham to our father: for I say unto you, that God is able of these stones to raise up children unto Abraham. And now also the ax is laid unto the root of the trees: therefore every tree which bringeth not forth good fruit is hewn down, and cast into the fire. I indeed baptize you with water unto repentance: but He that cometh after me is mightier than I, whose shoes I am not worthy to bear: He shall baptize you with the Holy Ghost, and with fire: whose fan is in His hand, and He will throughly purge His floor, and gather His wheat into the garner; but He will burn up the chaff with unquenchable fire’ (Matthew 3:7–12).

> “Farziylar va sadduqiylarning ko‘plari Yahyoning cho‘mishiga keldilar, va u ularga murojaat qilib dedi: ‘Ey ilonlar zoti, kelajak g‘azabdan qochishingiz uchun sizlarni kim ogohlantirdi? Bas, tavbaga munosib mevalar keltiringlar. O‘z ichingizda: “Bizning otamiz Ibrohimdir”, deb aytishni xayolingizga ham keltirmanglar; chunki sizlarga aytaman: Xudo mana bu toshlardan ham Ibrohimga farzandlar tiklashga qodirdir. Endi esa bolta daraxtlarning ildiziga qo‘yilgandir; shuning uchun yaxshi meva bermaydigan har bir daraxt kesilib, olovga tashlanadi. Men sizlarni tavba uchun suv bilan cho‘mdiraman; lekin mendan keyin Keluvchi mendan qudratlidir, men Uning oyoq kiyimini ko‘tarishga ham loyiq emasman; U sizlarni Muqaddas Ruh bilan va olov bilan cho‘mdiradi. Uning sovuradigan kuragi O‘z qo‘lidadir, va U O‘z xirmonini batamom tozalab, bug‘doyini omboriga yig‘adi; somonni esa so‘nmas olovda kuydiradi’ (Matto 3:7–12).”

> “The voice of John was lifted up like a trumpet. His commission was, ‘Shew My people their transgression, and the house of Jacob their sins’ (Isaiah 58:1). He had obtained no human scholarship. God and nature had been his teachers. But one was needed to prepare the way before Christ who was bold enough to make his voice heard like the prophets of old, summoning the degenerate nation to repentance.” Selected Messages, book 2, 147, 148.

> “Yuhannoning ovozi karnaydek baland ko‘tarildi. Uning vazifasi: ‘Xalqimga ularning gunohini, Yoqub xonadoniga esa ularning ma’siyatlarini ko‘rsatgin’ edi” (Ishayo 58:1). U insoniy ilm-tahsil olmagan edi. Uning ustozlari Xudo va tabiat bo‘lgan. Ammo Masih oldidan yo‘lni tayyorlash uchun, o‘z ovozini qadimgi payg‘ambarlar singari eshittirishga jur’at etadigan, aynigan xalqni tavbaga chorlaydigan bir zot zarur edi.” Selected Messages, 2-kitob, 147, 148.

William Miller was the second messenger that prepared the way for the Messenger of the Covenant, and Miller’s person and work had been typified by John the Baptist.

Uilyam Miller Ahdning Elchisi uchun yo‘lni tayyorlagan ikkinchi xabarchi edi, va Millerning shaxsi hamda xizmati Yahyo Cho‘mdiruvchi tomonidan timsollangan edi.

> “Thousands were led to embrace the truth preached by William Miller, and servants of God were raised up in the spirit and power of Elijah to proclaim the message. Like John, the forerunner of Jesus, those who preached this solemn message felt compelled to lay the ax at the root of the tree, and call upon men to bring forth fruits meet for repentance.” Early Writings, 233.

> “Minglab kishilar Uilyam Miller va’z qilgan haqiqatni qabul qilishga yetaklandi, va xabarni e’lon qilish uchun Ilyosning ruhi va qudratida Xudoning xizmatkorlari ko‘tarildi. Isoning xabarchisi bo‘lgan Yahyo singari, bu tantanavor xabarni va’z qilganlar boltani daraxtning ildiziga qo‘yishga va odamlarni tavbaga munosib mevalar keltirishga da’vat etishga majbur ekanliklarini his etdilar.” Early Writings, 233.

The quibbling Jews in the time of Christ had been led to trust in a false message of the Messiah. “Messiah” is the Hebrew word for the Greek word “Christ” which means “anointed”.

Masih davridagi bahslashishga moyil yahudiylar Masih haqidagi soxta xabarga ishonishga yo‘naltirilgan edilar. “Masih” — yunoncha “Christ” so‘zining ibroniycha muqobili bo‘lib, “moylangan” degan ma’noni anglatadi.

> The word which God sent unto the children of Israel, preaching peace by Jesus Christ: (he is Lord of all:) That word, I say, ye know, which was published throughout all Judaea, and began from Galilee, after the baptism which John preached; How God anointed Jesus of Nazareth with the Holy Ghost and with power: who went about doing good, and healing all that were oppressed of the devil; for God was with him. Acts 10:36–38.

> Xudo Isroil farzandlariga yuborgan kalomni — Iso Masih orqali tinchlikni va’z qilib, (U hammaning Rabbidir:) o‘sha kalomni, aytaman, sizlar bilasizlar; u butun Yahudiya bo‘ylab yoyildi va Yahyo va’z qilgan suvga cho‘mishdan keyin Jaliladan boshlandi; ya’ni Xudo Nosiralik Isoni Muqaddas Ruh va qudrat bilan moylaganini; U esa yaxshilik qilib yurdi va iblis tomonidan ezilganlarning barchasiga shifo berdi; chunki Xudo U bilan edi. Havoriylar 10:36–38.

Both “messiah” and “Christ” mean “the anointed one”. Christ was anointed at His baptism, so technically He was not the Messiah or the Christ until His baptism. His baptism prophetically aligns with the descent of the angel in Revelation chapter ten, that descended on August 11, 1840, and it also aligns with the descent of the mighty angel of Revelation chapter eighteen, who descended on September 11, 2001. The three prophetic waymarks identify the manifestation of the Holy Spirit in the latter rain.

“Masih” ham, “Xristos” ham “moylangan Zot” degan ma’noni anglatadi. Xristos O‘zining suvga cho‘mdirilishida moylangan edi; shu bois, qat’iy ma’noda, U suvga cho‘mdirilishigacha na Masih, na Xristos edi. Uning suvga cho‘mdirilishi vahiyona jihatdan Vahiy kitobining o‘ninchi bobidagi farishtaning tushishi bilan mos keladi; o‘sha farishta 1840-yil 11-avgustda tushgan edi, va bu, shuningdek, Vahiy kitobining o‘n sakkizinchi bobidagi qudratli farishtaning tushishi bilan ham mos keladi; u 2001-yil 11-sentabrda tushgan edi. Ushbu uch payg‘ambarlik belgisi keyingi yomg‘irda Muqaddas Ruhning namoyon bo‘lishini aniqlab beradi.

The quibbling Jews held to a misconception, a false prophetic message that the Messiah would bring about a literal earthly kingdom where the nation of Israel would govern the world. It was a false message that promised “peace and prosperity”.

Maydagap yahudiylar bir noto‘g‘ri tushunchaga, ya’ni Masih Isroil xalqi dunyoni boshqaradigan tom ma’nodagi yer yuzidagi shohlikni barpo etadi, degan soxta bashoratli xabarga yopishib oldilar. Bu “tinchlik va farovonlik”ni va’da qilgan soxta xabar edi.

William Miller’s message had two major elements. The first was the application of the time prophecies that identified the cleansing of the sanctuary, and the second was his rejection of the Catholic interpretation of the thousand-year millennium that the Protestants were prone to believe. That false view of the millennium identified as a thousand years of peace and prosperity, had been represented by the false view of the Messiah’s kingdom that was held by the quibbling Jews.

William Millerning xabari ikki asosiy unsurni o‘z ichiga olgan edi. Birinchisi — muqaddas ma’badning poklanishini aniqlab bergan vaqtga oid bashoratlarning tatbiqi, ikkinchisi esa protestantlar ishonishga moyil bo‘lgan ming yillik millenium haqidagi katolik talqinini rad etishi edi. Tinchlik va farovonlikning ming yilligi sifatida ta’riflangan o‘sha soxta millenium haqidagi qarash, bahs-talashga berilgan yahudiylar tutgan Masihning shohligi haqidagi soxta qarash bilan ifodalangan edi.

Those two witnesses identify a counterfeit latter rain message promising “peace and prosperity” in the third and final fulfillment of the history of the messenger who prepares for the Messenger of the Covenant to suddenly come to His temple. That false latter rain message is identified as a “peace and safety” message, in contrast to the message of John the Baptist who identified that “every tree which bringeth not forth good fruit is hewn down, and cast into the fire,” when “the wrath to come” arrives. It was also represented by Miller’s identification that there would be no thousand years of peace, as Catholicism teaches, for when the Lord returns, He will destroy the earth with the brightness of His coming.

O‘sha ikki guvoh Ahd Xabarchisining O‘z ma’badiga to‘satdan kelishi uchun yo‘l hozirlaydigan xabarchining tarixining uchinchi va yakuniy bajo bo‘lishida “tinchlik va farovonlik”ni va’da qiluvchi soxta keyingi yomg‘ir xabarini fosh etadi. Bu soxta keyingi yomg‘ir xabari, kelayotgan “g‘azab” yetib kelganida “yaxshi meva keltirmaydigan har bir daraxt kesilib, olovga tashlanadi”, deb ta’kidlagan Yahyo Cho‘mdiruvchining xabaridan farqli o‘laroq, “tinchlik va xavfsizlik” xabari sifatida aniqlanadi. Bu, shuningdek, Millerning, katolitsizm o‘rgatganidek, ming yillik tinchlik bo‘lmasligini ta’kidlaganida ham ifodalangan edi; chunki Rabbimiz qaytib kelganda, U O‘z kelishining porlashi bilan yer yuzini halok qiladi.

> And to you who are troubled rest with us, when the Lord Jesus shall be revealed from heaven with his mighty angels, In flaming fire taking vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ: Who shall be punished with everlasting destruction from the presence of the Lord, and from the glory of his power. 2 Thessalonians 1:7–9.

> Va sizlar — aziyat chekayotganlarga — biz bilan birga orom topish ato etilur, qachonki Rabbimiz Iso O‘zining qudratli farishtalari bilan osmondan zohir bo‘lsa, alangali olov ichida Xudoni tanimaydiganlardan va Rabbimiz Iso Masihning xushxabariga itoat etmaydiganlardan qasos olsa; ular Rabbiyning huzuridan va Uning qudrati ulug‘vorligidan ajralib, abadiy halokat bilan jazolanurlar. 2 Salonikaliklarga 1:7–9.

The first two messengers who prepared for the Messenger of the Covenant to enter into covenant with a new chosen people, demonstrate that a false “peace and safety” latter rain message, which was formulated in the third generation of Laodicean Adventism, has been designed by Satan to prevent Laodicean Adventism in the fourth generation from recognizing the role of Islam, as represented in the third Woe.

Ahd Xabarchisi yangi tanlangan xalq bilan ahd tuzishi uchun yo‘l tayyorlagan dastlabki ikki xabarchi shuni ko‘rsatadiki, Laodikiyalik Adventizmning uchinchi avlodida shakllantirilgan soxta “tinchlik va omonlik” oxirgi yomg‘ir xabari Shayton tomonidan shunday ishlab chiqilganki, u Laodikiyalik Adventizmning to‘rtinchi avlodini uchinchi Voy orqali ifodalangan Islomning rolini tanib olishdan to‘sib qo‘ysin.

In the purification process that is accomplished for those represented by the sons of Levi, the one who comes after John the Baptist was to thoroughly sweep and “purge” His floor, with the fan that is in His hand. That work is accomplished by His Word.

Levi o‘g‘illari orqali ifodalanganlar uchun amalga oshiriladigan poklanish jarayonida, Yahyo Cho‘mdiruvchidan keyin keladigan Zot qo‘lida bo‘lgan sovuruvchi kurak bilan O‘z xirmonini batamom supurib, “tozalashi” kerak edi. Bu ish Uning Kalomi orqali amalga oshiriladi.

> “‘Whose fan is in His hand, and He will throughly purge His floor, and gather His wheat into the garner.’ Matthew 3:12. This was one of the times of purging. By the words of truth, the chaff was being separated from the wheat. Because they were too vain and self-righteous to receive reproof, too world-loving to accept a life of humility, many turned away from Jesus. Many are still doing the same thing. Souls are tested today as were those disciples in the synagogue at Capernaum. When truth is brought home to the heart, they see that their lives are not in accordance with the will of God. They see the need of an entire change in themselves; but they are not willing to take up the self-denying work. Therefore they are angry when their sins are discovered. They go away offended, even as the disciples left Jesus, murmuring, ‘This is an hard saying; who can hear it?’” The Desire of Ages, 392.

> “‘Uning sovurgichi O‘z qo‘lidadir, va U o‘z xirmonini batamom tozalab, bug‘doyini omboriga yig‘adi.’ Matto 3:12. Bu poklanish davrlaridan biri edi. Haqiqat so‘zlari orqali somon bug‘doydan ajratilayotgan edi. Tanbehni qabul qilish uchun haddan tashqari mag‘rur va o‘zini o‘zi solih deb bilgani, kamtarlik hayotini qabul qilish uchun esa dunyoni ortiqcha sevganlari sababli, ko‘plar Isodan yuz o‘girdilar. Hozir ham ko‘plar xuddi shunday qilmoqdalar. Bugun jonlar Kafarnahumdagi ibodatxonada bo‘lgan o‘sha shogirdlar singari sinovdan o‘tkazilmoqda. Haqiqat qalbga yetkazilganda, ular o‘z hayotlari Xudoning irodasiga muvofiq emasligini ko‘radilar. Ular o‘zlarida to‘la o‘zgarish zarurligini ko‘radilar; ammo ular o‘zidan voz kechishni talab qiladigan ishni zimmasiga olishni istamaydilar. Shu sababli, gunohlari fosh etilganda, g‘azablanadilar. Ular xafa bo‘lib ketadilar, xuddi shogirdlar Isoni tark etib: ‘Bu qattiq so‘z ekan; buni kim eshita oladi?’ deb g‘o‘ldiraganlari kabi.” The Desire of Ages, 392.

The message of the latter rain is the “debate” of Habakkuk chapter two, and it is the words of truth, that separate the chaff from the wheat. That separation is the purging accomplished by the Messenger of the Covenant. In Millerite history, the message of Daniel chapter eight, verse fourteen, produced a purging when it first failed and brought about the tarrying time of Habakkuk chapter two and the parable of the ten virgins in Matthew chapter twenty-five. When the message of the Midnight Cry was ultimately fulfilled on October 22, 1844, it produced an even greater purging. Then it was that the Messenger of the Covenant suddenly arrived and began the final purging and purification. The movement that had passed through the first two of three purifications and purging’s, failed the third and was sent to the wilderness of Laodicea in 1863.

So‘nggi yomg‘ir haqidagi xabar Habakkuk kitobining ikkinchi bobidagi “munozara”dir va u bug‘doyni somondan ajratadigan haqiqat so‘zlaridir. O‘sha ajratish Ahd Elchisi tomonidan amalga oshiriladigan poklashdir. Milleriylar tarixida Doniyor kitobining sakkizinchi bobi, o‘n to‘rtinchi oyatidagi xabar dastlab muvaffaqiyatsizlikka uchraganida bir poklanishni yuzaga keltirdi va Habakkuk kitobining ikkinchi bobidagi kechikish vaqtini hamda Matto kitobining yigirma beshinchi bobidagi o‘nta bokira haqidagi masalni keltirib chiqardi. Yarim tunda yangragan nido xabari nihoyat 1844-yil 22-oktabrda amalga oshganda, u bundan ham kattaroq poklanishni yuzaga keltirdi. Aynan o‘shanda Ahd Elchisi to‘satdan yetib keldi va yakuniy poklash hamda poklanishni boshladi. Uch poklanish va poklashning dastlabki ikkitasidan o‘tgan harakat uchinchisida muvaffaqiyatsizlikka uchradi va 1863-yilda Laodikiyaning sahrosiga yuborildi.

In the Millerite history the Protestants were first purged by the words of truth, thereafter the movement of the first angel was purged at the arrival of the third testing message. But those who had been the builders of the Millerite temple during the forty-six years from 1798 unto 1844, failed the third test, which arrived on October 22, 1844, though they perfectly fulfilled the parable of the ten virgins.

Millerchilar tarixida protestantlar avvalo haqiqat so‘zlari bilan poklandilar; shundan keyin esa birinchi farishtaning harakati uchinchi sinov xabarining kelishi bilan poklandi. Ammo 1798-yildan 1844-yilgacha bo‘lgan qirq olti yil davomida Millerchilar ma’badining bunyodkorlari bo‘lganlar, o‘nta bokira haqidagi masalni mukammal ado etgan bo‘lsalar-da, 1844-yil 22-oktabrda kelgan uchinchi sinovdan o‘ta olmadilar.

> “Many who went forth to meet the Bridegroom under the messages of the first and second angels, refused the third, the last testing message to be given to the world, and a similar position will be taken when the last call is made.

> “Birinchi va ikkinchi farishtalarning xabarlari ostida Kuyovni qarshi olish uchun chiqqanlarning ko‘plari dunyoga berilishi lozim bo‘lgan uchinchi, so‘nggi sinov xabarini rad etdilar; va oxirgi da’vat yangraganida ham xuddi shunday tutum qabul qilinadi.

> “Every specification of this parable should be carefully studied. We are represented either by the wise or by the foolish virgins.” Review and Herald, October 31, 1899.

> “Ushbu masalning har bir tafsiloti diqqat bilan o‘rganilishi kerak. Biz yo dono, yo nodon bokira qizlar orqali ifodalanganmiz.” Review and Herald, 1899-yil 31-oktyabr.

The prophetic history that began at the arrival of the third angel on October 22, 1844, was a failure, and it ended with the rebellion of 1863. By 1850 Sister White penned the following message.

1844-yil 22-oktabrda uchinchi farishta kelishi bilan boshlangan bashoratli tarix muvaffaqiyatsizlikka uchradi va u 1863-yildagi isyon bilan yakunlandi. 1850-yilga kelib, Opa Uayt quyidagi xabarni qalamga oldi.

> “The Lord gave me a view, January 26, which I will relate. I saw that some of the people of God were stupid and dormant; and were but half awake, and did not realize the time we were now living in; and that the ‘man’ with the ‘dirt-brush’ had entered, and that some were in danger of being swept away. I begged of Jesus to save them, to spare them a little longer, and let them see their awful danger, that they might get ready before it should be forever too late. The angel said, ‘Destruction is coming like a mighty whirlwind.’ I begged of the angel to pity and to save those who loved this world, and were attached to their possessions, and were not willing to cut loose from them, and sacrifice them to speed the messengers on their way to feed the hungry sheep, who were perishing for want of spiritual food.

> “Rabbiy menga 26-yanvar kuni bir manzarani ko‘rsatdi; endi men uni bayon qilaman. Men ko‘rdimki, Xudoning xalqidan ba’zilari fahmsiz va mudroq holatda edilar; ular faqat yarim uyg‘oq edilar va hozir biz yashayotgan zamonni anglamas edilar; shuningdek, ‘kir cho‘tkasi’ tutgan ‘odam’ kirib kelganini ham anglamas edilar, va ba’zilari supurib ketilish xavfi ostida edilar. Men Isodan ularni qutqarishini, ularga yana bir oz fursat berishini va o‘zlarining dahshatli xavfini ko‘rishlariga yo‘l qo‘yishini yalvorib so‘radim, toki ular butunlay kech bo‘lib qolishidan oldin tayyor bo‘lib olishsin. Farishta dedi: ‘Halokat qudratli bo‘ron kabi yaqinlashmoqda.’ Men farishtadan bu dunyoni sevgan, mol-mulklariga bog‘lanib qolgan, ulardan uzilib chiqishga va yo‘lda xabarchilarni tezlatish uchun, ma’naviy oziq yetishmasligidan halok bo‘layotgan och qo‘ylarni boqish uchun ularni qurbon qilishga rozi bo‘lmagan kishilarga rahm qilib, ularni qutqarishini yolvorib so‘radim.”

> “As I viewed poor souls dying for want of the present truth, and some who professed to believe the truth were letting them die, by withholding the necessary means to carry forward the work of God, the sight was too painful, and I begged of the angel to remove it from me. I saw that when the cause of God called for some of their property, like the young man who came to Jesus, [Matthew 19:16–22.] they went away sorrowful; and that soon the overflowing scourge would pass over and sweep their possessions all away, and then it would be too late to sacrifice earthly goods, and lay up a treasure in heaven.” Review and Herald, April 1, 1850.

> “Men hozirgi haqiqatga bo‘lgan ehtiyojdan nobud bo‘layotgan bechora jonlarni ko‘rganimda va haqiqatga ishonishini da’vo qilgan ayrimlar Xudoning ishini oldinga olib borish uchun zarur vositalarni ushlab qolib, ularning halok bo‘lishiga yo‘l qo‘yayotganini ko‘rganimda, bu manzara haddan tashqari og‘riqli edi, va men farishtadan uni mendan uzoqlashtirishini yolvordim. Men shuni ko‘rdimki, Xudoning ishi ularning mol-mulkidan bir qismini talab qilganida, [Matto 19:16–22.] Isoga kelgan yigit kabi ular g‘amgin holda ketardilar; va tez orada toshib keluvchi balo o‘tib, ularning butun mulkini supurib ketadi, shunda esa yer yuzidagi boyliklarni qurbon qilish va osmonda xazina to‘plash uchun juda kech bo‘ladi.” Review and Herald, 1850-yil 1-aprel.

In 1850, the dirt-brush man had already arrived. On October 22, 1844, the Messenger of the Covenant had suddenly come to His temple, and He began the work of purging and purifying the sons of Levi.

1850 yilga kelib, changni supuruvchi kishi allaqachon kelgan edi. 1844 yil 22 oktyabrda Ahd Farishtasi to‘satdan O‘z ma’badiga kelgan edi va U Levi o‘g‘illarini poklash hamda tozalash ishini boshladi.

We will continue this study in the next article.

Biz bu tadqiqotni keyingi maqolada davom ettiramiz.

> “Today souls are being tested and tried, and many are passing over the same ground trodden by those who forsook Christ. When tested by the Word, they reject the divine Teacher. When rebuked because their lives are not in harmony with truth and righteousness, they turn from the Saviour; and their decision, like that of the offended disciples, is never reversed. They walk no more with Christ. Thus are the words fulfilled, ‘Whose fan is in His hand, and He will throughly purge His floor, and gather His wheat into the garner.’” Signs of the Times, May 15, 1901.

> “Bugun jonlar sinovdan va imtihondan o‘tkazilmoqda, va ko‘plar Masihni tark etganlarning bosib o‘tgan ayni yo‘lidan o‘tmoqdalar. Kalom orqali sinalganlarida, ular ilohiy Ustozni rad etadilar. Hayotlari haqiqat va solihlik bilan uyg‘un emasligi uchun tanbeh berilganlarida, ular Najotkordan yuz o‘giradilar; va ularning qarori, xuddi xafa bo‘lgan shogirdlarnikidek, hech qachon o‘zgarmaydi. Ular endi Masih bilan yurmaydilar. Shunday qilib, quyidagi so‘zlar bajo bo‘ladi: ‘Uning kuragi O‘z qo‘lidadir, va U O‘z xirmonini tamoman tozalab, bug‘doyini omboriga yig‘adi.’” Signs of the Times, May 15, 1901.

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