Article

# The Book of Daniel - Number Seventy-Four

Doniyor kitobi — Yetmish to‘rtinchi qism

Unveiling the Prophetic Puzzle: Ezekiel’s Abominations, the Last Day Church, and the Mark of the Beast

Payg‘ambarlik jumboqining ochilishi: Hizqiyoning jirkanch ishlari, oxirgi kunlardagi jamoat va mahluqning tamg‘asi

Author

Jeff Pippenger

Published

February 7, 2024

Formats

PDF
Word
Song MP3

The four abominations of Ezekiel chapter eight, lead to the leadership of God’s last day Laodicean church bowing down to the sun, and thus receiving the mark of the beast. The next chapter, which is the same vision, illustrates those in God’s last day church who receive the seal of God. Sister White informs us the sealing of Ezekiel chapter nine, is the same as the sealing represented in Revelation chapter seven. God judges a nation in its third and fourth generation, and the four abominations of Ezekiel identify the four generations of rebellion that began in 1863, when Laodicean Adventism introduced a counterfeit of the two tables of Habakkuk which had been given as a symbol of the covenant relationship between God and His people, just as the two tables of the Ten Commandments had been given at the beginning of ancient Israel.

Hizqiyol kitobining sakkizinchi bobidagi to‘rt jirkanchlik Xudoning oxirgi kunlardagi Laodikiya jamoati rahbarlarining quyoshga sajda qilishiga olib boradi va shu tariqa ular mahluqning tamg‘asini qabul qiladilar. Keyingi bob, ya’ni ayni o‘sha vahiy, Xudoning oxirgi kunlardagi jamoatida Xudoning muhrini qabul qiladiganlarni tasvirlaydi. Opa Uayt bizga Hizqiyol kitobining to‘qqizinchi bobidagi muhrlash Vahiy kitobining yettinchi bobida tasvirlangan muhrlash bilan bir xil ekanini ma’lum qiladi. Xudo bir xalqni uning uchinchi va to‘rtinchi avlodida hukm qiladi, va Hizqiyoldagi to‘rt jirkanchlik 1863-yilda boshlangan itoatsizlikning to‘rt avlodini ko‘rsatadi; o‘sha vaqtda Laodikiya adventizmi Habakkukning ikki lavhasining soxtasini joriy etdi, holbuki bu lavhalar qadimgi Isroilning boshida O‘n Amrning ikki lavhasi berilgani kabi, Xudo bilan Uning xalqi o‘rtasidagi ahd munosabatining ramzi sifatida berilgan edi.

Aaron’s golden calf, was a counterfeit image, the symbol of rebellion that was manifested just as God was producing the two tables that represent a genuine image of jealousy. Aaron’s golden calf typified the counterfeit 1863 chart, which had removed the “seven times,” of Leviticus twenty-six from the message along with other time-prophecies. Thus, Laodicean Adventism set up an image of jealousy in the very beginning of its history, as Aaron had done in the beginning history of ancient Israel, and as Jeroboam had done in the beginning history of the northern kingdom of Ephraim.

Horunning oltin buzoqchasi qalbaki timsol bo‘lib, Xudo haqiqiy rashk timsolini ifodalovchi ikki lavhani tayyorlayotgan ayni paytda namoyon bo‘lgan isyonning ramzi edi. Horunning oltin buzoqchasi, Levilar yigirma oltidagi “yetti zamon”ni, shuningdek boshqa vaqtga oid bashoratlarni xabardan olib tashlagan qalbaki 1863 jadvalining timsoli edi. Shunday qilib, Laodikiya Adventizmi, xuddi Horun qadimgi Isroilning boshlang‘ich tarixida qilganidek va xuddi Yerobom Efrayim shimoliy shohligining boshlang‘ich tarixida qilganidek, o‘z tarixining eng boshidayoq rashk timsolini o‘rnatdi.

The “seven times,” of Leviticus twenty-six was the first prophecy of time which Miller was led to understand, and it was the first jewel of prophetic time set aside in the rebellion of 1863. 1863 marked the beginning of the covering up of the jewels of Miller’s dream and the introduction of counterfeit jewels and coins. The “seven times,” was the cornerstone that the builders rejected. In 1863 it was those who had been the builders of the Millerite temple that set aside the cornerstone of the “seven times,” but in the last days that stone is now the head of the corner. That stone represented the Rock of Ages, and it also was represented by the day which the Lord had made, for it was a symbol of the sabbath rest for the land. In 1844, Millerite Adventism rebuked Jeroboam’s false system of worship, and separated from “the assembly of mockers” who had “rejoiced” over the first disappointment.

Levilar yigirma oltinchi bobidagi “yetti vaqt” Millerga anglatilgan vaqt haqidagi birinchi bashorat edi va u 1863-yildagi isyonda chetga surib qo‘yilgan bashoratli vaqtning birinchi javohiri edi. 1863-yil Miller tushidagi javohirlarni berkitib qo‘yishning boshlanishini hamda qalbaki javohirlar va tangalarni kiritishni belgiladi. “Yetti vaqt” quruvchilar rad etgan tamal toshi edi. 1863-yilda “yetti vaqt”ning tamal toshini chetga surib qo‘yganlar Millerchi ma’badning quruvchilari bo‘lganlarning o‘zlari edi, ammo oxirgi kunlarda o‘sha tosh endi burchakning bosh toshiga aylandi. O‘sha tosh Azaliy Qoya’ni ifodalar edi, va u, shuningdek, Rabbiy yaratgan kun bilan ham ifodalangan edi, chunki u yer uchun shanba oromining timsoli edi. 1844-yilda Millerchi Adventizm Yeribomning soxta sajda tizimini fosh etdi va birinchi hafsalasi pir bo‘lish ustidan “quvongan” “mazax qiluvchilar jamoati”dan ajralib chiqdi.

The builders were instructed to never return to “the assembly of mockers,” as the Judean prophet had been instructed to return to Jerusalem by a different path than what had led him to 1844. The path that had led him to 1844, was the path he had come out of, which was Protestantism, and in that history Protestantism had become apostate Protestantism. The builders were commanded to never return to “the assembly of mockers,” and they were instructed to not eat their food or drink their water. The builders had eaten the little book that was in the angel’s hand in 1840, and that food was sweet in their mouths.

Quruvchilarga Yahudiya payg‘ambariga 1844-yilga olib kelgan yo‘ldan boshqa bir yo‘l bilan Quddusga qaytish buyurilgani kabi, hech qachon “masxarachilar jamoasi”ga qaytmaslik buyurilgan edi. Uni 1844-yilga olib kelgan yo‘l, u chiqib kelgan yo‘l edi, ya’ni Protestantizm; va o‘sha tarixda Protestantizm murtad Protestantizmga aylangan edi. Quruvchilarga hech qachon “masxarachilar jamoasi”ga qaytmaslik amr qilingan edi, hamda ularga ularning taomini yemaslik va suvini ichmaslik buyurilgan edi. Quruvchilar 1840-yilda farishtaning qo‘lida bo‘lgan kichik kitobni yegan edilar, va o‘sha taom ularning og‘izlarida shirin edi.

The eating and drinking of prophecy represents the methodology used to study the Bible. The Millerites were given a specific way to study God’s Word, and those rules produced a totally different biblical message than the theologians of apostate Protestantism and Catholicism produced with their corrupted methodology. The builders, who are also the Judean prophet, were not to return and eat or drink of the methodology of either apostate Protestantism or Catholicism. The Judean prophet did that very thing, thus identifying that Laodicean Adventism would do that very thing in 1863, for in 1863, they employed the theological arguments of apostate Protestantism to reject Miller’s application of the “seven times,” and thus set up Aaron’s and Jeroboam’s images of jealousy. The first generation of Laodicean Adventism had then begun.

Payg‘ambarlikdagi yeyish va ichish Muqaddas Kitobni o‘rganishda qo‘llaniladigan metodologiyani ifodalaydi. Millerchilar Xudoning Kalomini o‘rganish uchun aniq bir usulga ega edilar va o‘sha qoidalar, buzilgan metodologiyalari orqali murtad protestantizm va katolitsizm ilohiyotchilari keltirib chiqargan xabardan butunlay boshqa bir Muqaddas Kitob xabarini yuzaga keltirdi. Quruvchilar, ya’ni Yahudiyadagi payg‘ambar ham, na murtad protestantizmning, na katolitsizmning metodologiyasiga qaytib borib undan yeyishi yoki ichishi kerak edi. Yahudiyadagi payg‘ambar aynan shuni qildi va shu tariqa Laodikeyadagi adventizm 1863-yilda aynan shuni qilishini ko‘rsatdi; chunki 1863-yilda ular Millerning “yetti zamon” tatbiqini rad etish uchun murtad protestantizmning ilohiy dalillaridan foydalandilar va shu bilan Horun hamda Yeribomning rashk butlarini o‘rnatdilar. Shundan so‘ng Laodikeyadagi adventizmning birinchi avlodi boshlangan edi.

After the prophet from Judea interacted with Jeroboam he started on his journey back to Judea, but he never made it. The prophet represents Laodicean Adventism, which, according to inspiration, arrived into the Millerite movement in 1856. Sister White never backed away from identifying Adventism as Laodicea, and there is no biblical evidence that Laodicea ever changes. There are individuals that leave their own personal Laodicean experience, but as a church Laodicea is to be spewed out of the mouth of the Lord, for Laodicea means “a people judged.” Adventism uses the definition to claim it represents the church that exists during the period of the judgment in the heavenly sanctuary. In their blindness they acknowledge the Investigative Judgment element of the meaning of Laodicea, but cannot see the Executive Judgment that is clearly represented in their name.

Yahudiyadan bo‘lgan payg‘ambar Yorubom bilan muloqot qilganidan so‘ng Yahudiyaga qaytish yo‘liga tushdi, ammo u hech qachon manziliga yetib bormadi. Bu payg‘ambar Laodikiyadagi Adventizmni ifodalaydi; ilhomga ko‘ra, u 1856-yilda Miller harakatiga kirib kelgan. Opa Uayt Adventizmni Laodikiya deb aniqlashdan hech qachon ortga chekinmagan, va Laodikiya hech qachon o‘zgarishini ko‘rsatadigan hech qanday Muqaddas Kitobiy dalil yo‘q. Ayrim kishilar o‘zlarining shaxsiy Laodikiya tajribalaridan chiqib ketadilar, ammo jamoat sifatida Laodikiya Rabbimizning og‘zidan tupurib tashlanishi kerak, chunki Laodikiya “hukm qilingan xalq” degan ma’noni anglatadi. Adventizm bu ta’rifdan foydalanib, o‘zini samoviy ma’baddagi hukm davrida mavjud bo‘lgan jamoat deb da’vo qiladi. Ular o‘z ko‘rliklarida Laodikiya ma’nosining Tergov Hukmi unsurini tan oladilar, ammo o‘z nomlarida ravshan ifodalangan Ijro Hukmini ko‘ra olmaydilar.

> And unto the angel of the church of the Laodiceans write; These things saith the Amen, the faithful and true witness, the beginning of the creation of God; I know thy works, that thou art neither cold nor hot: I would thou wert cold or hot. So then because thou art lukewarm, and neither cold nor hot, I will spue thee out of my mouth. Because thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked. Revelation 3:14–17.

> Laodikiyadagi jamoatning farishtasiga yozgin: Bularni Omin, sodiq va haqiqiy Shohid, Xudoning yaratishining boshi aytadi: Men sening ishlaringni bilaman: sen na sovuqsan, na issiqsan; qaniydi, sovuq yoki issiq bo‘lsang edi. Demak, iliqsan, na sovuqsan, na issiqsan; shu sababdan seni O‘z og‘zimdan tupurib tashlayman. Chunki sen: Men boyman, boyib ketganman va hech narsaga muhtoj emasman, deysan; ammo o‘zingning badbaxt, ayanchli, kambag‘al, ko‘r va yalang‘och ekaningni bilmaysan. Vahiy 3:14–17.

The Judean prophet ends up buried with the false prophet who deceived him into eating his food and drinking his drink. They both end up in the same grave, and the lying prophet of Bethel (the counterfeit church), calls him brother when he dies.

Yahudolik payg‘ambar oxir-oqibat uni o‘z taomini yeyishga va o‘z ichimligini ichishga aldagan soxta payg‘ambar bilan birga dafn etiladi. Ikkalasi ham bir qabrda yotadi, va Baytildagi yolg‘onchi payg‘ambar (soxta jamoat) u vafot etganida uni birodar deb ataydi.

> Now there dwelt an old prophet in Bethel; and his sons came and told him all the works that the man of God had done that day in Bethel: the words which he had spoken unto the king, them they told also to their father. And their father said unto them, What way went he? For his sons had seen what way the man of God went, which came from Judah. And he said unto his sons, Saddle me the ass. So they saddled him the ass: and he rode thereon, And went after the man of God, and found him sitting under an oak: and he said unto him, Art thou the man of God that camest from Judah? And he said, I am. Then he said unto him, Come home with me, and eat bread. And he said, I may not return with thee, nor go in with thee: neither will I eat bread nor drink water with thee in this place: For it was said to me by the word of the Lord, Thou shalt eat no bread nor drink water there, nor turn again to go by the way that thou camest. He said unto him, I am a prophet also as thou art; and an angel spake unto me by the word of the Lord, saying, Bring him back with thee into thine house, that he may eat bread and drink water. But he lied unto him. So he went back with him, and did eat bread in his house, and drank water. And it came to pass, as they sat at the table, that the word of the Lord came unto the prophet that brought him back: And he cried unto the man of God that came from Judah, saying, Thus saith the Lord, Forasmuch as thou hast disobeyed the mouth of the Lord, and hast not kept the commandment which the Lord thy God commanded thee, But camest back, and hast eaten bread and drunk water in the place, of the which the Lord did say to thee, Eat no bread, and drink no water; thy carcase shall not come unto the sepulchre of thy fathers. 1 Kings 13:11–22.

> Betelda keksa bir payg‘ambar yashar edi; uning o‘g‘illari kelib, o‘sha kuni Betelda Xudoning odami qilgan barcha ishlarni unga aytib berdilar; uning podshohga aytgan so‘zlarini ham otalariga aytib berdilar. Otalari ularga dedi: “U qaysi yo‘ldan ketdi?” Chunki Yahudodan kelgan Xudoning odami qaysi yo‘ldan ketganini uning o‘g‘illari ko‘rgan edilar. Shunda u o‘g‘illariga dedi: “Menga eshakni egarlanglar”. Ular unga eshakni egarladilar, u esa unga minib, Xudoning odami ortidan ketdi va uni eman daraxti ostida o‘tirgan holda topdi; unga dedi: “Yahudodan kelgan Xudoning odami senmisan?” U dedi: “Menman”. Shunda u unga dedi: “Men bilan uyga yur, non tanovul qil”. U esa dedi: “Men sen bilan qaytib bora olmayman, sen bilan ichkariga ham kira olmayman; bu yerda sen bilan non yemayman ham, suv ichmayman ham. Chunki menga Egamizning kalomi bilan shunday aytilgan edi: ‘U yerda non yema ham, suv ichma ham, kelgan yo‘ling bilan yana qaytma’”. U unga dedi: “Men ham sen kabi payg‘ambarman; bir farishta Egamizning kalomi bilan menga so‘zlab: ‘Uni o‘zing bilan uyingga qaytarib olib kel, u non yesin va suv ichsin’, dedi”. Ammo u unga yolg‘on gapirdi. Shunday qilib, u u bilan qaytib bordi, uning uyida non yedi va suv ichdi. Ular dasturxon atrofida o‘tirganlarida, Egamizning kalomi uni qaytarib olib kelgan payg‘ambarga keldi. U Yahudodan kelgan Xudoning odamiga xitob qilib dedi: “Egamiz shunday deydi: Sen Egamizning amriga itoatsizlik qilganing, Egang Xudo senga buyurgan amrni saqlamaganing, balki qaytib kelib, Egamiz senga: ‘Non yema, suv ichma’, deb aytgan joyda non yeb, suv ichganing uchun, jasading ota-bobolaring qabriga kirmaydi”. 1 Shohlar 13:11–22.

The second angel’s message in the summer of 1844, consisted of identifying that the Protestant churches had fallen and become the daughters of Catholicism. Millerite Adventism had called men and women to leave those denominations for to stay in them meant spiritual and eternal death. The lying prophet of Bethel represents the religious system instituted in Bethel by Jeroboam. It was a system that set up an image to the beast, and the beast that was copied is the beast of Catholicism. The Protestants continued to identify themselves as Protestants, but they also continued to observe the day of the sun as the day of worship which is the mark of Catholicism’s authority.

1844-yil yozidagi ikkinchi farishtaning xabari protestant cherkovlari qulagani va katoliklikning qizlariga aylanganini aniqlab berishdan iborat edi. Millerchi adventizm erkaklar va ayollarni o‘sha denominatsiyalarni tark etishga da’vat qilgan edi, chunki ularda qolish ruhiy va abadiy o‘limni anglatardi. Baytildagi yolg‘onchi payg‘ambar Yorubom tomonidan Baytilda joriy etilgan diniy tuzumni ifodalaydi. Bu hayvonga bir surat o‘rnatgan tizim edi, va undan nusxa olingan hayvon katoliklikning hayvonidir. Protestantlar o‘zlarini protestantlar deb atashda davom etdilar, biroq ular ayni paytda quyosh kunini ham ibodat kuni sifatida saqlashda davom etdilar; bu esa katoliklik hokimiyatining belgisidir.

The Protestants claim to be Protestants, though the only definition of Protestant is to protest Rome, and in so doing their profession is an image of the Roman church, for she professes to be a Christian institution, though she has no biblical justification for the claim. Her claim is based upon the empty authority of tradition and custom, which is the same false authority Protestantism employs as they claim to be Protestants. It is the same logic that had blinded Seventh-day Adventists to believe that as Laodiceans, they are still in a secure covenant relationship. It is the same false authority that ancient Israel proclaimed when they stated, “The temple of the Lord, the temple of the Lord are we.”

Protestantlar o‘zlarini protestant deb da’vo qiladilar, holbuki protestantning yagona ta’rifi — Rimga qarshi norozilik bildirishdir; va shu tariqa ularning e’tirofi Rim cherkovining suratidir, chunki u o‘zini nasroniy muassasa deb e’tirof etadi, garchi bu da’vo uchun Muqaddas Kitobiy hech qanday asosga ega bo‘lmasa ham. Uning da’vosi urf-odat va an’ananing bo‘sh hokimiyatiga asoslanadi; bu esa protestantizm o‘zlarini protestant deb da’vo qilishda qo‘llaydigan o‘sha bir xil soxta hokimiyatdir. Aynan shu mantiq Yettinchi kun adventistlarini Laodikeyaliklar sifatida hanuz xavfsiz ahd munosabatida ekanliklariga ishonishga ko‘r qilgan edi. Qadimgi Isroil: “Egamizning ma’badi, Egamizning ma’badi — bizmiz”, deb aytganida ilgari surgan hokimiyat ham o‘sha bir xil soxta hokimiyatdir.

> “The warning was not heeded by the Jewish people. They forgot God, and lost sight of their high privilege as His representatives. The blessings they had received brought no blessing to the world. All their advantages were appropriated for their own glorification. They robbed God of the service He required of them, and they robbed their fellow men of religious guidance and a holy example. Like the inhabitants of the antediluvian world, they followed out every imagination of their evil hearts. Thus they made sacred things appear a farce, saying, ‘The temple of the Lord, the temple of the Lord, are these’ (Jeremiah 7:4), while at the same time they were misrepresenting God’s character, dishonoring His name, and polluting His sanctuary.

> “Yahudiy xalqi bu ogohlantirishga quloq solmadi. Ular Xudoni unutdilar va Uning vakillari sifatidagi yuksak imtiyozlarini ko‘zdan qochirdilar. O‘zlari qabul qilgan barakalar dunyoga hech qanday baraka keltirmadi. Ularning barcha afzalliklari o‘zlarini ulug‘lash uchun o‘zlashtirildi. Ular Xudodan O‘zi ulardan talab qilgan xizmatni tortib oldilar, o‘z yaqinlaridan esa diniy yo‘l-yo‘riq va muqaddas namuna ko‘rsatishni ayadilar. To‘fon oldingi dunyo aholisiga o‘xshab, ular yovuz qalblarining har bir xayoliga ergashdilar. Shu tariqa ular muqaddas narsalarni masxaraga aylantirib: ‘Egamizning ma’badi, Egamizning ma’badi, mana shudir’ (Yeremiyo 7:4), deb aytdilar, ayni paytda esa Xudoning fe’l-atvorini noto‘g‘ri namoyon etib, Uning nomini tahqirlar va Uning muqaddas maskanini bulg‘ar edilar.”

> “The husbandmen who had been placed in charge of the Lord’s vineyard were untrue to their trust. The priests and teachers were not faithful instructors of the people. They did not keep before them the goodness and mercy of God and His claim to their love and service. These husbandmen sought their own glory. They desired to appropriate the fruits of the vineyard. It was their study to attract attention and homage to themselves.” Christ’s Object Lessons, 292.

> “Egamizning uzumzoriga boshqaruvchi qilib qo‘yilgan bog‘bonlar o‘zlariga ishonib topshirilgan mas’uliyatga sodiq qolmadilar. Ruhoniylar va muallimlar xalqqa sodiq ta’lim beruvchilar emas edilar. Ular xalq oldida Xudoning yaxshiligi va rahm-shafqatini hamda Unga bo‘lgan sevgi va xizmatga bo‘lgan da’vosini doimo saqlab turmadilar. Bu bog‘bonlar o‘z shuhratini izladilar. Ular uzumzor mevalarini o‘zlashtirib olishni istadilar. Ularning maqsadi e’tibor va ta’zimni o‘zlariga qaratish edi.” Masihning Masallardan Bergan Ta’limotlari, 292.

In 1863 the movement of the Millerites ended, but it had ceased to be a movement of Philadelphians in 1856. The rejection of the message of Moses (the “seven times”), that was presented by Elijah (William Miller) was rejected, and the rejection was based upon the methodology of the lying prophet of Bethel. 1863 was the end of sixty-five years that had began in 1798, and was the end of the prophecy of Isaiah chapter seven.

1863-yilda Milleritlar harakati yakunlandi, biroq u 1856-yildayoq Filadelfiyaliklar harakati bo‘lishdan to‘xtagan edi. Ilyos (Uilyam Miller) tomonidan taqdim etilgan Musoning xabari (“yetti vaqt”) rad etildi, va bu rad etish Baytildagi yolg‘on payg‘ambarning metodologiyasiga asoslangan edi. 1863-yil 1798-yilda boshlangan oltmish besh yilning oxiri bo‘ldi va Ishayo kitobining yettinchi bobidagi bashoratning yakuni edi.

> And it came to pass in the days of Ahaz the son of Jotham, the son of Uzziah, king of Judah, that Rezin the king of Syria, and Pekah the son of Remaliah, king of Israel, went up toward Jerusalem to war against it, but could not prevail against it. And it was told the house of David, saying, Syria is confederate with Ephraim. And his heart was moved, and the heart of his people, as the trees of the wood are moved with the wind. Then said the Lord unto Isaiah, Go forth now to meet Ahaz, thou, and Shearjashub thy son, at the end of the conduit of the upper pool in the highway of the fuller’s field; And say unto him, Take heed, and be quiet; fear not, neither be fainthearted for the two tails of these smoking firebrands, for the fierce anger of Rezin with Syria, and of the son of Remaliah. Because Syria, Ephraim, and the son of Remaliah, have taken evil counsel against thee, saying, Let us go up against Judah, and vex it, and let us make a breach therein for us, and set a king in the midst of it, even the son of Tabeal: Thus saith the Lord God, It shall not stand, neither shall it come to pass. For the head of Syria is Damascus, and the head of Damascus is Rezin; and within threescore and five years shall Ephraim be broken, that it be not a people. And the head of Ephraim is Samaria, and the head of Samaria is Remaliah’s son. If ye will not believe, surely ye shall not be established. Isaiah 7:1–9.

> Yahudo shohi Uzziyoning o‘g‘li Yo‘tomning o‘g‘li Ohoz kunlarida shunday bo‘ldiki, Suriya shohi Rasin va Isroil shohi Ramaliyo o‘g‘li Pexax Quddusga qarshi urush ochish uchun unga tomon chiqib keldilar, ammo uni yenga olmadilar. Dovud xonadoniga esa: “Suriya Efrayim bilan ittifoq tuzdi”, deb xabar qilindi. Shunda uning yuragi ham, xalqining yuragi ham shamolda tebrangan o‘rmon daraxtlari kabi larzaga keldi. So‘ng Egamiz Ishayoga dedi: “Endi sen va o‘g‘ling Shear-Yashub Ohozni kutib olgani chiq, yuqori hovuz suv yo‘lining oxirida, bo‘zchilar dalasiga boradigan yo‘l yoqasida. Va unga shunday degin: Ehtiyot bo‘l, xotirjam tur; qo‘rqma, yuraging cho‘kmasin — Rasinning va Suriyaning, hamda Ramaliyo o‘g‘lining qattiq g‘azabi sababli, bu tutab turgan ikki o‘tindan qolgan cho‘g‘ning uchidan qo‘rqma. Chunki Suriya, Efrayim va Ramaliyo o‘g‘li senga qarshi yomon maslahat qilib: ‘Kelinglar, Yahudoga qarshi chiqaylik, uni vahimaga solaylik, uni o‘zimiz uchun yorib kiraylik va uning o‘rtasiga Tobeal o‘g‘lini shoh qilib qo‘yaylik’, dedilar. Shuning uchun Rabbiy Egamiz shunday deydi: Bu turmaydi, bu amalga oshmaydi. Chunki Suriyaning boshi Damashqdir, Damashqning boshi esa Rasindir; yana oltmish besh yil ichida Efrayim xalq bo‘lmaydigan darajada sindiriladi. Efrayimning boshi Samariyadir, Samariyaning boshi esa Ramaliyo o‘g‘lidir. Agar ishonmasangiz, albatta mustahkam turmaysiz”. Ishayo 7:1–9.

The sixty-five-year prophecy of verse eight, identifies that “within” the period of sixty-five years the northern kingdom of the ten tribes would be taken into captivity. The vision was recorded in the year 742 BC, and nineteen years later in 723 BC, Ephraim was scattered and taken into captivity by the Assyrians. In 677 BC, at the end of the sixty-five years king Manasseh was captured and carried into Babylon. The starting point in 742 BC, marks a civil war between the northern kingdom and the southern kingdoms of Israel, just as 1863, marks the very center of the Civil War in the United States between the North and South. The prophecy was proclaimed by Isaiah in the literal glorious land (Judah), and the prophecy of 1863 was fulfilled in the spiritual glorious land (the United States).

Sakkizinchi oyatdagi oltmish besh yillik bashorat shuni ko‘rsatadiki, oltmish besh yil davri “ichida” o‘n qabiladan iborat shimoliy shohlik asirlikka olib ketiladi. Vahiyning qaydi miloddan avvalgi 742-yilda yozib qo‘yilgan bo‘lib, oradan o‘n to‘qqiz yil o‘tib, miloddan avvalgi 723-yilda Efrayim tarqatib yuborildi va ossuriyaliklar tomonidan asirlikka olib ketildi. Miloddan avvalgi 677-yilda, oltmish besh yilning oxirida, shoh Manasheh tutib olinib, Bobilga olib ketildi. Miloddan avvalgi 742-yildagi boshlanish nuqtasi Isroilning shimoliy shohligi bilan janubiy shohliklari o‘rtasidagi fuqarolar urushini belgilaydi; xuddi 1863-yil Amerika Qo‘shma Shtatlarida Shimol bilan Janub o‘rtasidagi Fuqarolar urushining ayni markazini belgilagani kabi. Bashorat Ishayo tomonidan tom ma’nodagi ulug‘vor diyorda (Yahudo) e’lon qilingan edi, va 1863-yilga oid bashorat ruhiy ulug‘vor diyorda (Amerika Qo‘shma Shtatlari) amalga oshdi.

There are three waymarks within the sixty-five-year prophecy. The civil war of 742 BC, is followed in nineteen years by the scattering of the northern kingdom, in 723 BC. At the end of the sixty-five years the southern kingdom was scattered. The prophecy, including its beginning and ending, represents both “indignations” of God against the northern and southern kingdoms, and those two indignations are preceded by nineteen years at their starting points, and then followed by another nineteen years that follow their fulfillments.

Oltmish besh yillik bashorat ichida uchta muhim belgi bor. Miloddan avvalgi 742-yildagi fuqarolar urushidan keyin, o‘n to‘qqiz yil o‘tib, miloddan avvalgi 723-yilda shimoliy shohlik sochib yuborildi. Oltmish besh yilning oxirida janubiy shohlik ham sochib yuborildi. Bashorat, uning boshlanishi va yakunini ham o‘z ichiga olgan holda, Xudoning shimoliy va janubiy shohliklarga qarshi bo‘lgan har ikkala “g‘azabini” ifodalaydi, va bu ikki g‘azab ularning boshlanish nuqtalarida o‘n to‘qqiz yil bilan oldindan keladi, so‘ngra ularning amalga oshishidan keyin yana o‘n to‘qqiz yil davom etadi.

The entire chiastic structure identifies a period of civil war between north and south that marks the beginning and ending. In the midst of the beginning and ending the two antagonists of the civil war were both carried into slavery, and in the sixty-five years that they are gathered out of their mutually scattered condition of slavery into one nation, they arrive at 1863, which is the date of the Emancipation Proclamation that freed the slaves. The prophecy of a civil war in literal Judah concludes at the civil war in spiritual Judah, for Jesus always illustrates the end of a thing, with the beginning of a thing, for He is Alpha and Omega.

Butun xiyastik tuzilma shimol bilan janub o‘rtasidagi fuqarolar urushi davrini ko‘rsatadi; bu urush ham boshlanishni, ham tugashni belgilaydi. Boshlanish va tugashning o‘rtasida fuqarolar urushining ikki qarama-qarshi tomoni ham qullikka olib ketildi, va ular qullikdagi o‘zaro tarqoq holatidan bir xalq bo‘lib jamlab chiqariladigan oltmish besh yil ichida, qullarni ozod qilgan Emansipatsiya Proklamatsiyasi sanasi bo‘lgan 1863 yilga yetib keladilar. So‘zma-so‘z Yahudodagi fuqarolar urushi haqidagi bashorat ma’naviy Yahudodagi fuqarolar urushi bilan yakun topadi, chunki Iso har doim bir narsaning oxirini o‘sha narsaning boshi bilan tasvirlaydi, zotan U Alfa va Omegadir.

The history of 1863 was represented by the history of 742 BC, when the prophet Isaiah, along with his son, delivered a message to the wicked king of Judah (Ahaz). 742 BC in the passage is represented by the testimony of king Ahaz, who was king of Judah and who had shut down God’s sanctuary service and had his high priest erect a model of a Syrian temple in the very precincts of God’s earthly sanctuary.

1863-yil tarixi miloddan avvalgi 742-yil tarixi bilan ifodalangan bo‘lib, o‘sha vaqtda Ishayo payg‘ambar o‘g‘li bilan birga Yahudoning yovuz shohi (Oxoz)ga bir xabar yetkazgan edi. Ushbu parçada miloddan avvalgi 742-yil Yahudo shohi bo‘lgan, Xudoning muqaddas maskanidagi xizmatni to‘xtatib qo‘ygan hamda oliy ruhoniyiga Xudoning yerdagi muqaddas maskani hovlisining ayni ichida Suriya ma’badining nusxasini qurdirgan shoh Oxozning guvohligi bilan ifodalangan.

In the history of wicked king Ahaz (marked as 742 BC by the prophecy of Isaiah), the leader of Jerusalem introduced the worship of paganism (Catholicism) into God’s church, just as Laodicean Adventism returned to the methodology of apostate Protestantism to discard the message of Moses that had been delivered by Elijah. In 742 BC, Isaiah confronted the wicked king of Judah at the end of the conduit of the upper pool, by the fuller’s field, and he brought his son with him when he did. His son’s name was a sign, and when the prophet from Judah confronted king Jeroboam, he also gave him a sign.

Yovuz shoh Ohoz tarixida (Ishayo payg‘ambarning bashorati bilan miloddan avvalgi 742-yil deb belgilangan vaqtda) Quddusning rahbari Xudoning jamoatiga butparastlikka (katolitsizmga) sig‘inishni olib kirdi; xuddi Lodikiyalik Adventizm Ilyos yetkazib bergan Musoning xabarini rad etish uchun murtad protestantizmning uslubiyatiga qaytganidek. Miloddan avvalgi 742-yilda Ishayo Yahudo yovuz shohiga yuqori hovuz quvurining oxirida, kir yuvuvchining dalasi yonida yuzlandi va buni qilganida o‘g‘lini ham o‘zi bilan birga olib bordi. Uning o‘g‘lining ismi bir alomat edi, va Yahudodan kelgan payg‘ambar shoh Yorubomga yuzlanganida, unga ham bir alomat berdi.

> Behold, I and the children whom the Lord hath given me are for signs and for wonders in Israel from the Lord of hosts, which dwelleth in mount Zion. Isaiah 8:18.

> Mana, men va Egam menga bergan bolalar Isroilda lashkarlar Rabbi tomonidan alomatlar va moʻjizalar uchundir; U Sion togʻida maskan tutadi. Ishayo 8:18.

The name of Isaiah’s son “Shearjashub,” means “a remnant shall return.” Those that “return” who make up the remnant, are those who wait for the Lord during the tarrying time.

Ishayoning o‘g‘li “Shearjashub”ning ismi “qoldiq qaytadi” degan ma’noni anglatadi. Qoldiqni tashkil etuvchi “qaytadiganlar” — kechikish davrida Rabbiyga intizor bo‘lib kutadiganlardir.

> And I will wait upon the Lord, that hideth his face from the house of Jacob, and I will look for him. Behold, I and the children whom the Lord hath given me are for signs and for wonders in Israel from the Lord of hosts, which dwelleth in mount Zion. Isaiah 8:17, 18.

> Va men O‘z yuzini Yoqub xonadonidan yashirayotgan Egamizni kutaman va Unga umid bog‘layman. Mana, men va Egamiz menga bergan farzandlar Isroilda Sion tog‘ida maskan tutuvchi Sarvari Olam Egamiz tomonidan alomatlar va mo‘jizalar uchundir. Ishayo 8:17, 18.

When Isaiah interacts with wicked king Ahaz in 742 BC, he represents those who have “waited,” for all the prophets are speaking of the last days, and those who “wait” in the last days are those who have suffered the first disappointment. Jeremiah thought God had lied, and withheld the rain, and Isaiah thinks God has hidden “his face from the house of Jacob,” but Isaiah determines that he will wait, and look for the Lord, which represents the “wise” during the tarrying time of the vision. Those that did return and separate the precious from the vile, who were to become God’s mouthpiece were sealed, and therefore contrasted with those who receive the mark of the beast.

Ishayo miloddan avvalgi 742-yilda yovuz shoh Ohoz bilan muloqot qilganida, u “kutganlar”ni ifodalaydi; chunki barcha payg‘ambarlar oxirgi kunlar haqida so‘zlamoqdalar, va oxirgi kunlarda “kutadiganlar” birinchi hafsalasi pir bo‘lishini boshdan kechirganlardir. Yeremiyo Xudo yolg‘on gapirdi va yomg‘irni ushlab qoldi, deb o‘ylagan, Ishayo esa Xudo “O‘z yuzini Yoqub xonadonidan yashirdi”, deb o‘ylaydi; ammo Ishayo kutishga va Egamizga intizor bo‘lib qarashga qat’iy qaror qiladi, bu esa vahiyning kechikish davridagi “donolar”ni ifodalaydi. Qaytib kelgan va qimmatbaho narsani tuban narsadan ajratgan, Xudoning og‘zi bo‘lishlari kerak bo‘lganlar muhrlandilar; shu bois ular maxluqning tamg‘asini qabul qiladiganlardan qarama-qarshi qo‘yilganlar.

> And many among them shall stumble, and fall, and be broken, and be snared, and be taken. Bind up the testimony, seal the law among my disciples. And I will wait upon the Lord, that hideth his face from the house of Jacob, and I will look for him. Behold, I and the children whom the Lord hath given me are for signs and for wonders in Israel from the Lord of hosts, which dwelleth in mount Zion. And when they shall say unto you, Seek unto them that have familiar spirits, and unto wizards that peep, and that mutter: should not a people seek unto their God? for the living to the dead? To the law and to the testimony: if they speak not according to this word, it is because there is no light in them. Isaiah 8:16–20.

> Va ularning ko‘plari qoqilib ketar, yiqilar, chilparchin bo‘lar, tuzoqqa ilinib, tutib olinur. Shahodatni bog‘lab qo‘y, qonunni shogirdlarim orasida muhrlab qo‘y. Men esa Yoqub xonadonidan O‘z yuzini yashirayotgan Egamni kutaman, Unga umid bog‘layman. Mana, men va Egam menga bergan bolalar Isroilda Sion tog‘ida maskan tutgan lashkarlar Egasi tomonidan alomatlar va mo‘jizalar uchundir. Va qachon sizlarga: “Jinlar bilan aloqa qiladiganlarga, pichirlab gapiradigan va ming‘irlab fol ochadigan sehrgarlarga murojaat qilinglar”, desalar, xalq o‘z Xudosiga murojaat qilishi kerak emasmi? Tiriklar uchun o‘liklargami? Qonunga va shahodatga! Agar ular bu so‘zga muvofiq gapirmasalar, demak ularda nur yo‘qdir. Ishayo 8:16–20.

We will continue this study in the next article.

Biz bu tadqiqotni keyingi maqolada davom ettiramiz.

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

> “Bular Opa Uaytning so‘zlari emas, balki Rabbiyning so‘zlaridir, va Uning xabarchisi ularni menga sizlarga yetkazishim uchun bergan. Xudo sizlarni endi U bilan qarama-qarshi maqsadlarda ish yuritmaslikka da’vat etadi. O‘zlarini masihiy deb da’vo qilayotgan erkaklar haqida ko‘p ko‘rsatmalar berildi, holbuki ular Shaytonning sifatlarini namoyon etib, ruhda, so‘zda va amalda haqiqatning olg‘a siljishiga to‘sqinlik qilmoqdalar va, shubhasiz, Shayton ularni yetaklayotgan yo‘ldan bormoqdalar. Yuraklarining qattiqligida ular o‘zlariga hech bir jihatdan tegishli bo‘lmagan va ular amalga oshirmasliklari lozim bo‘lgan hokimiyatni qo‘lga olganlar. Buyuk Ustoz aytadi: ‘Men ag‘daraman, ag‘daraman, ag‘daraman’. Odamlar Betl-Krikda: ‘Egamizning ma’badi, Egamizning ma’badi bizmiz’, deydilar, ammo ular oddiy olovdan foydalanmoqdalar. Ularning yuraklari Xudoning inoyati bilan yumshatilmagan va bo‘ysundirilmagan.” Manuscript Releases, 13-jild, 222.

Back to Articles