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# Elijah - Number Four

Ilyos — To‘rtinchi raqam

Slavery

Qullik

Author

Jeff Pippenger

Published

October 1, 2023

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Elijah’s witness begins when he identifies that there would be no rain, except at his word for three and a half years.

Ilyosning guvohligi, uch yarim yil davomida uning so‘zisiz yomg‘ir bo‘lmasligini e’lon qilganida boshlanadi.

> And Elijah the Tishbite, who was of the inhabitants of Gilead, said unto Ahab, As the Lord God of Israel liveth, before whom I stand, there shall not be dew nor rain these years, but according to my word. 1 Kings 17:1.

> Gilead aholisidan bo‘lgan tishbiy Ilyos Axabga dedi: “Men huzurida turadigan Isroilning Egang Xudosi hayotdir, mening so‘zimga ko‘ra bo‘lmasa, bu yillarda na shabnam, na yomg‘ir bo‘ladi”. 1 Shohlar 17:1.

Those three and a half years represent the history of Thyatira from 538 until 1798. In 1798, at the end of the period of drought Elijah summons Ahab to Carmel. The first angels’ message announced the hour of God’s judgment on October 22, 1844. The first angel’s message was the command to Ahab to call all of Israel to Carmel.

O‘sha uch yarim yil 538-yildan 1798-yilgacha bo‘lgan Tiyatira tarixini ifodalaydi. 1798-yilda, qurg‘oqchilik davrining oxirida, Ilyos Axabni Karmalga chorlaydi. Birinchi farishtaning xabari 1844-yil 22-oktabrda Xudoning hukmi soati boshlanganini e’lon qildi. Birinchi farishtaning xabari Axabga butun Isroilni Karmalga to‘plashni buyurish edi.

> And it came to pass, when Ahab saw Elijah, that Ahab said unto him, Art thou he that troubleth Israel? And he answered, I have not troubled Israel; but thou, and thy father’s house, in that ye have forsaken the commandments of the Lord, and thou hast followed Baalim. Now therefore send, and gather to me all Israel unto mount Carmel, and the prophets of Baal four hundred and fifty, and the prophets of the groves four hundred, which eat at Jezebel’s table. So Ahab sent unto all the children of Israel, and gathered the prophets together unto mount Carmel. And Elijah came unto all the people, and said, How long halt ye between two opinions? if the Lord be God, follow him: but if Baal, then follow him. And the people answered him not a word. 1 Kings 18:17–21.

> Va shunday bo‘ldiki, Axab Ilyosni ko‘rganda, Axab unga dedi: “Isroilni bezovta qilayotgan senmisan?” U esa javob berdi: “Isroilni men bezovta qilganim yo‘q; balki sen va otangning xonadoni, chunki sizlar Egamizning amrlarini tark etdingiz va sen Baallarga ergashding. Endi esa odam yuborib, butun Isroilni Karmil tog‘iga mening oldimga to‘plagin, shuningdek Izabelning dasturxonidan taom yeydigan Baalning to‘rt yuz ellik payg‘ambarini va butazorlarning to‘rt yuz payg‘ambarini ham.” Shunda Axab Isroilning barcha farzandlariga odam yuborib, payg‘ambarlarni Karmil tog‘iga to‘pladi. Ilyos esa butun xalq oldiga kelib, dedi: “Qachongacha ikki fikr orasida oqsoqlanib yurasizlar? Agar Egamiz Xudo bo‘lsa, Unga ergashinglar; agar Baal bo‘lsa, unga ergashinglar.” Xalq esa unga bir og‘iz ham javob bermadi. 3 Shohlar 18:17–21.

All Israel was gathered to Carmel in the time of Elijah, which in turn represented William Miller’s history when the three churches of Revelation chapter three were gathered together. The church that had initially fled into the wilderness in 538 to escape the persecution of Jezebel, as represented by the church of Thyatira, came out of the wilderness as the generation that was to be confronted with the message of Elijah, represented by William Miller. The earth beast then opened its mouth and swallowed up the flood of persecution that had been sent against her for twelve hundred and sixty years.

Ilyos davrida butun Isroil Karmilga to‘plangan edi; bu esa, o‘z navbatida, Vahiy kitobining uchinchi bobidagi uch jamoat bir joyga to‘plangan Uilyam Miller tarixini ifodalar edi. Dastlab Izebelning ta’qibidan qochish uchun 538-yilda sahroga qochgan jamoat — Tiyatira jamoati orqali tasvirlanganidek — Uilyam Miller orqali ifodalangan Ilyos xabari bilan yuzlashtirilishi lozim bo‘lgan avlod sifatida sahrodan chiqdi. Shundan so‘ng yer hayvoni o‘z og‘zini ochib, ming ikki yuz oltmish yil davomida unga qarshi yuborilgan ta’qib toshqinini yutib yubordi.

> And the earth helped the woman, and the earth opened her mouth, and swallowed up the flood which the dragon cast out of his mouth. Revelation 12:16.

> Va yer xotinga yordam berdi, va yer o‘z og‘zini ochib, ajdar o‘z og‘zidan chiqarib yuborgan toshqinni yutib yubordi. Vahiy 12:16.

In prophecy the “speaking of a nation” is the action of its legislative and judicial authorities, and in 1789 the United States established the divine document that is the Constitution of the United States, thus protecting the rights and freedom necessary to provide protection from the persecution of both the kings of Europe and the apostate Catholic church.

Vahiyda “bir xalqning so‘zlashi” uning qonun chiqaruvchi va sud hokimiyatlarining harakatidir, va 1789-yilda Amerika Qo‘shma Shtatlari ilohiy hujjat bo‘lgan Amerika Qo‘shma Shtatlari Konstitutsiyasini ta’sis etdi; shu tariqa Yevropa shohlarining ham, murtad Katolik cherkovining ham ta’qibidan himoya qilish uchun zarur bo‘lgan huquq va erkinliklarni himoya qildi.

> “The speaking of the nation is the action of its legislative and judicial authorities.” The Great Controversy, 443.

> “Millatning so‘zlashi uning qonun chiqaruvchi va sud hokimiyati organlarining harakatidir.” Buyuk Kurash, 443.

In 1789, just before the beginning of the United States’ prophetic role as the sixth kingdom of Bible prophecy began, it spake as a Lamb, but at the Sunday law it will speak as a dragon.

1789-yilda, Muqaddas Kitob bashoratidagi oltinchi shohlik sifatida Amerika Qo‘shma Shtatlarining bashoriy roli boshlanishidan sal avval, u qo‘zidek so‘zladi, ammo yakshanba qonuni vaqtida u ajdahodek so‘zlaydi.

> And I beheld another beast coming up out of the earth; and he had two horns like a lamb, and he spake as a dragon. Revelation 13:11.

> Va men yer yuzidan chiqib kelayotgan boshqa bir maxluqni ko‘rdim; uning qo‘zichoqnikiga o‘xshash ikki shoxi bor edi, va u ajdarho singari gapirardi. Vahiy 13:11.

The beginning and ending of the earth beast are marked by its speaking. In 1798, Ahab calls all of Israel to Mount Carmel where Elijah is going to set forth a test to prove to those watching whether the God of the Hebrews or the god of Jezebel is the true God. Jezebel had four hundred and fifty prophets of Baal and four hundred prophets of the grove. The false god Baal was a male deity and the false god Ashtaroth was a female deity.

Yer hayvonining boshlanishi ham, oxiri ham uning gapirishi bilan belgilangan. 1798-yilda Axab butun Isroilni Karmil tog‘iga chorlaydi; u yerda Ilyos kuzatayotganlarga ibroniylarning Xudosi yoki Izebelning xudosi haqiqiy Xudo ekanini isbotlash uchun bir sinovni o‘rtaga qo‘yadi. Izebelning Baalning to‘rt yuz ellik payg‘ambari va muqaddas daraxtlarning to‘rt yuz payg‘ambari bor edi. Soxta xudo Baal erkak iloh, soxta xudo Ashtorot esa ayol iloh edi.

Those two classes of false prophets represent the combination of church and state, for in prophecy when a man and woman are represented together, the woman represents a church and the man the state. Elijah was outnumbered eight hundred and fifty to one as he confronted the unholy combination of church and state, as represented by the female and male false deities and also by the marriage of Ahab and Jezebel. Ahab and Jezebel’s illustration of church and state represent the corruption of the horn of Republicanism and Baal and Ashtaroth represent the corruption of the Protestant horn.

Yolg‘on payg‘ambarlarning o‘sha ikki toifasi jamoat va davlatning birikmasini ifodalaydi, chunki bashoratda erkak va ayol birga tasvirlanganda, ayol jamoatni, erkak esa davlatni anglatadi. Ilyos ayol va erkak soxta ilohlar, shuningdek Axab va Izabelning nikohi orqali ifodalangan jamoat va davlatning nopok birikmasiga qarshi turganida, unga nisbatan sakkiz yuz ellikga bir hisobida son jihatdan kam edi. Axab va Izabelning jamoat va davlat haqidagi tasviri Respublikaizm shoxining buzilishining ifodasidir, Baal va Ashtarot esa Protestant shoxining buzilishini ifodalaydi.

The issue was Elijah’s protest against the corrupt religion represented by Thyatira in Revelation chapter two. Elijah represented a Protestant, for the only definition of Protestant is someone who protests against Rome. Elijah’s protest represents a protest against the combination of church and state that is accomplished by the unholy alliance between a corrupted state with a corrupted church.

Masala Vahiy kitobining ikkinchi bobida Tiyatira orqali ifodalangan buzuq dinga qarshi Ilyosning noroziligi edi. Ilyos protestantni ifodalagan, chunki protestantning yagona ta’rifi — Rimga qarshi norozilik bildiruvchi shaxsdir. Ilyosning noroziligi buzuqlashgan davlat bilan buzuqlashgan cherkov o‘rtasidagi nopok ittifoq orqali yuzaga keladigan cherkov va davlat qo‘shilishiga qarshi norozilikni ifodalaydi.

> Notwithstanding I have a few things against thee, because thou sufferest that woman Jezebel, which calleth herself a prophetess, to teach and to seduce my servants to commit fornication, and to eat things sacrificed unto idols. And I gave her space to repent of her fornication; and she repented not. Behold, I will cast her into a bed, and them that commit adultery with her into great tribulation, except they repent of their deeds. Revelation 2:20–22.

> Shunday bo‘lsa-da, senga qarshi bir necha narsam bor: sen o‘zini payg‘ambar ayol deb ataydigan o‘sha Izabel ayolga Mening qullarimni zinokorlik qilishga va butlarga qurbon qilingan narsalarni yeyishga o‘rgatishiga hamda yo‘ldan ozdirishiga yo‘l qo‘yyapsan. Men unga o‘z zinokorligidan tavba qilishi uchun fursat berdim, ammo u tavba qilmadi. Mana, Men uni to‘shakka tashlayman, u bilan zino qiluvchilarni esa, agar ular o‘z qilmishlaridan tavba qilmasalar, ulkan qayg‘uga tashlayman. Vahiy 2:20–22.

Eating represents the message you accept, and a message that is sacrificed to idols represents the doctrines of Catholicism, the very symbol of the abominable worship of idols. God’s people in the Dark Ages had come to accept many of the pagan doctrines of Catholicism, and especially the worship of the sun.

Yeyish siz qabul qiladigan xabarni anglatadi, butlarga qurbon qilingan narsa esa katolitsizm ta’limotlarini, ya’ni butlarga jirkanch sajda qilishning ayni timsolini anglatadi. Zulmat asrlarida Xudoning xalqi katolitsizmning ko‘plab majusiy ta’limotlarini, ayniqsa quyoshga sig‘inishni qabul qilib qo‘ygan edi.

Fornication is an unlawful relationship and prophetically represents the very essence of what the Constitution prohibits; the combination of church and state. Ahab was in an unlawful relationship with Jezebel, for as a king of Israel he was not to marry a heathen princess. Jesus identified John the Baptist as Elijah, and John also confronted the same unholy relationship when he rebuked Herod for marrying Herodias, his brother’s wife.

Zinokorlik noqonuniy munosabatdir va payg‘ambarlik ma’nosida Konstitutsiya taqiqlaydigan narsaning ayni mohiyatini — jamoat bilan davlatning qo‘shilishini — ifodalaydi. Axab Izabel bilan noqonuniy munosabatda edi, chunki Isroilning shohi sifatida u butparast malika bilan turmush qurmasligi kerak edi. Iso Yahyo Cho‘mdiruvchini Ilyos deb tanitdi, va Yahyo ham xuddi o‘sha nopok munosabatga qarshi chiqqan edi, u Hirodni akasining xotini Hirodiya bilan turmush qurgani uchun tanbeh bergan edi.

> For Herod had laid hold on John, and bound him, and put him in prison for Herodias’ sake, his brother Philip’s wife. For John said unto him, It is not lawful for thee to have her. Matthew 14:3, 4.

> Chunki Hirod Yahyoni tutib oldirgan, bog‘latgan va uni ukasi Filipning xotini Hirodiya sababli zindonga tashlatgan edi. Zero Yahyo unga: “Uni xotinlikka olishing senga joiz emas”, — deb aytgan edi. Matto 14:3, 4.

Elijah’s confrontation with Ahab and Jezebel prefigured John’s confrontation with Herod and Herodias for both relationships represented an unlawful relationship of church and state. Together they represent the Elijah message of the one hundred and forty-four thousand who confronts the papacy (Jezebel & Herodias), the ten kings that represent the United Nations (Ahab & Herod) and the United States that represents the false prophet (the false prophets of Carmel and Salome, Herodias’ daughter).

Ilyosning Axab va Izabelga qarshi chiqishi Yuhannoning Hirod va Hirodiyaga qarshi chiqishini oldindan ifodalagan edi, chunki har ikkala munosabat ham jamoat va davlatning noqonuniy birlashuvini ifodalagan. Ular birgalikda papalikka (Izabel va Hirodiya), Birlashgan Millatlar Tashkilotini ifodalovchi o‘n podshohga (Axab va Hirod) hamda soxta payg‘ambarni ifodalovchi Amerika Qo‘shma Shtatlariga (Karmaldagi soxta payg‘ambarlar va Hirodiyaning qizi Salomiya) qarshi chiqadigan bir yuz qirq to‘rt mingning Ilyos xabarini ifodalaydi.

The prophetic setting at Carmel includes the defense by Elijah of the Constitution of the United States, which enshrines the principle of the separation of church and state.

Karmildagi payg‘ambarlik manzarasi tarkibiga, cherkov bilan davlatning ajratilishi tamoyilini mustahkamlab qo‘ygan Amerika Qo‘shma Shtatlari Konstitutsiyasini Ilyos tomonidan himoya qilinishi ham kiradi.

> And it came to pass, when Ahab saw Elijah, that Ahab said unto him, Art thou he that troubleth Israel? And he answered, I have not troubled Israel; but thou, and thy father’s house, in that ye have forsaken the commandments of the Lord, and thou hast followed Baalim. 1 Kings 18:17, 18.

> Shunday bo‘ldiki, Axab Ilyosni ko‘rgach, unga dedi: “Isroilni bezovta qilayotgan senmisan?” U esa javob berdi: “Isroilni men bezovta qilganim yo‘q; balki sen va otangning xonadoni, chunki sizlar Egamizning amrlarini tark etib, Baallarga ergashdingiz”. 3 Shohlar 18:17, 18.

The Constitution established that the two horns of Republicanism and Protestantism would always stay separate from each other. But Revelation identifies that when the United States ultimately speaks as a dragon, it will do so when the apostate churches of the United States take control and combine with the apostate government.

Konstitutsiya Respublikachilik va Protestantizmning ikki shoxi har doim bir-biridan ajralgan holda qolishini belgilab qo‘ygan edi. Ammo Vahiy shuni ko‘rsatadiki, Qo‘shma Shtatlar oxir-oqibat ajdarho kabi so‘zlaganida, bu Qo‘shma Shtatlardagi murtad jamoatlar nazoratni qo‘lga olib, murtad hukumat bilan birlashgan paytda sodir bo‘ladi.

> “But what is the ‘image to the beast’? and how is it to be formed? The image is made by the two-horned beast, and is an image to the beast. It is also called an image of the beast. Then to learn what the image is like and how it is to be formed we must study the characteristics of the beast itself—the papacy.

> “Lekin ‘hayvonga tasvir’ nima? Va u qanday shakllantirilishi kerak? Tasvir ikki shoxli hayvon tomonidan yaratiladi va u hayvonga tasvirdir. U, shuningdek, hayvonning tasviri deb ham ataladi. Demak, tasvir qanday ekanini va u qanday shakllantirilishi kerakligini bilish uchun biz hayvonning o‘ziga xos xususiyatlarini — papalikni — o‘rganishimiz kerak.

> “When the early church became corrupted by departing from the simplicity of the gospel and accepting heathen rites and customs, she lost the Spirit and power of God; and in order to control the consciences of the people, she sought the support of the secular power. The result was the papacy, a church that controlled the power of the state and employed it to further her own ends, especially for the punishment of ‘heresy.’ In order for the United States to form an image of the beast, the religious power must so control the civil government that the authority of the state will also be employed by the church to accomplish her own ends.” The Great Controversy, 443.

> “Ilk jamoat xushxabarning soddaligidan chekinib, majusiy marosimlar va urf-odatlarni qabul qilish orqali buzilganda, u Xudoning Ruhi va qudratini yo‘qotdi; va xalqning vijdonlarini nazorat qilish uchun u dunyoviy hokimiyatning tayanchini izlashga tutindi. Natijada papalik yuzaga keldi — davlat hokimiyatini nazorat qilgan va uni o‘z maqsadlarini ilgari surish uchun, ayniqsa, “bid’at”ni jazolash uchun ishga solgan bir jamoat. Qo‘shma Shtatlar mahluqning suratini barpo etishi uchun, diniy hokimiyat fuqaroviy hukumatni shunday darajada nazorat qilishi kerakki, davlatning hokimiyati ham jamoat tomonidan o‘z maqsadlarini amalga oshirish uchun qo‘llanilsin.” The Great Controversy, 443.

Elijah at Mount Carmel represented the work of the Millerites, and the Millerites were established as the true prophet in contrast with those that had recently come out from under the influence of Catholicism, but chose through their rejection of the light of the first angel to return to Rome. Thus, the second angel’s message in the spring of 1844 consisted of identifying the Protestant denominations as daughters of Babylon, and the Millerites as the genuine Protestant horn.

Karmel tog‘idagi Ilyos milleritchilar ishini ifoda etar edi, va milleritchilar yaqindagina katolitsizm ta’siri ostidan chiqib, ammo birinchi farishtaning nurini rad etish orqali Rimga qaytishni tanlaganlardan farqli ravishda haqiqiy payg‘ambar sifatida o‘rnatildi. Shunday qilib, 1844 yil bahorida ikkinchi farishtaning xabari protestant mazhablarini Bobilning qizlari sifatida, milleritchilarni esa haqiqiy protestant shoxi sifatida aniqlashdan iborat edi.

When God brought ancient Israel out of the slavery of Egypt and through the waters of the Red Sea, He initiated a progressive testing process that began with the test of the heavenly manna.

Xudo qadimgi Isroilni Misr qulligidan olib chiqib, Qizil dengiz suvlaridan o‘tkazganida, U samoviy mannani sinashdan boshlangan bosqichma-bosqich sinov jarayonini boshlab berdi.

> “Upon us is shining the accumulated light of past ages. The record of Israel’s forgetfulness has been preserved for our enlightenment. In this age God has set His hand to gather unto Himself a people from every nation, kindred, and tongue. In the advent movement He has wrought for His heritage, even as He wrought for the Israelites in leading them from Egypt. In the great disappointment of 1844 the faith of His people was tested as was that of the Hebrews at the Red Sea.” Testimonies, volume 8, 115, 116.

> “Ustimizga o‘tgan asrlarning jamlangan nuri porlamoqda. Isroilning unutuvchanligi haqidagi yozuv bizning ma’rifatlanishimiz uchun saqlab qolingan. Bu davrda Xudo har bir xalqdan, qabiladan va tildan O‘ziga bir xalq to‘plash uchun O‘z qo‘lini ishga soldi. Advent harakatida U O‘z merosi uchun, xuddi Isroil xalqini Misrdan olib chiqishda qilganidek, ish ko‘rdi. 1844-yildagi buyuk umidsizlikda Uning xalqining imoni, ibroniylarning Qizil dengiz bo‘yida sinalganidek, sinaldi.” Testimonies, 8-jild, 115, 116.

The disappointment of October 22, 1844, led to the understanding of the heavenly sanctuary, which then presented the test of the Sabbath just as the test of the manna became the first of a series of ten tests for ancient Israel.

1844-yil 22-oktabrdagi umidsizlik samoviy muqaddas maskan haqidagi tushunchaga olib keldi; bu esa qadimgi Isroil uchun mannaga doir sinov o‘nta sinov turkumining birinchisi bo‘lganidek, keyinchalik Shabbat sinovini ham taqdim etdi.

> “The Lord gave me the following view in 1847, while the brethren were assembled on the Sabbath, at Topsham, Maine.

> “Rabbiy menga 1847 yilda, Meyn shtatining Topsham shahrida, birodarlar Shabbat kuni yig‘ilgan paytda quyidagi manzarani berdi.

> “We felt an unusual spirit of prayer. And as we prayed the Holy Ghost fell upon us. We were very happy. Soon I was lost to earthly things and was wrapped in a vision of God’s glory. I saw an angel flying swiftly to me. He quickly carried me from the earth to the Holy City. In the city I saw a temple, which I entered. I passed through a door before I came to the first veil. This veil was raised, and I passed into the holy place. Here I saw the altar of incense, the candlestick with seven lamps, and the table on which was the shewbread. After viewing the glory of the holy, Jesus raised the second veil and I passed into the holy of holies.

> “Biz ibodatning g‘ayrioddiy bir ruhini his qildik. Va biz ibodat qilayotganimizda Muqaddas Ruh ustimizga tushdi. Biz nihoyatda baxtli edik. Ko‘p o‘tmay, men yerdagi narsalardan uzilib qoldim va Xudoning ulug‘vorligi haqidagi vahiyga chulg‘andim. Men bir farishtaning menga tomon tez uchib kelayotganini ko‘rdim. U meni zudlik bilan yerdan Muqaddas Shahar sari olib ketdi. Shaharda men bir ma’badni ko‘rdim va unga kirdim. Birinchi parda oldiga kelishimdan avval bir eshikdan o‘tdim. Bu parda ko‘tarildi va men muqaddas joyga kirdim. U yerda men tutatqi qurbongohini, yetti chiroqli shamdonni va ustida muqaddas nonlar turgan stolni ko‘rdim. Muqaddas joyning ulug‘vorligini ko‘rgach, Iso ikkinchi pardani ko‘tardi va men Eng Muqaddas joyga kirdim.

> “In the holiest I saw an ark; on the top and sides of it was purest gold. On each end of the ark was a lovely cherub, with its wings spread out over it. Their faces were turned toward each other, and they looked downward. Between the angels was a golden censer. Above the ark, where the angels stood, was an exceeding bright glory, that appeared like a throne where God dwelt. Jesus stood by the ark, and as the saints’ prayers came up to Him, the incense in the censer would smoke, and He would offer up their prayers with the smoke of the incense to His Father. In the ark was the golden pot of manna, Aaron’s rod that budded, and the tables of stone which folded together like a book. Jesus opened them, and I saw the Ten Commandments written on them with the finger of God. On one table were four, and on the other six. The four on the first table shone brighter than the other six. But the fourth, the Sabbath commandment, shone above them all; for the Sabbath was set apart to be kept in honor of God’s holy name. The holy Sabbath looked glorious—a halo of glory was all around it. I saw that the Sabbath commandment was not nailed to the cross. If it was, the other nine commandments were; and we are at liberty to break them all, as well as to break the fourth. I saw that God had not changed the Sabbath, for He never changes. But the pope had changed it from the seventh to the first day of the week; for he was to change times and laws.” Early Writings, 32.

> “Eng muqaddas joyda men bir sandiqni ko‘rdim; uning usti va yon tomonlari eng toza oltin bilan qoplangan edi. Sandig‘ning har bir uchida qanotlarini uning ustiga yoygan go‘zal bir karub bor edi. Ularning yuzlari bir-biriga qaratilgan bo‘lib, pastga qarab turardi. Farishtalar orasida oltin tutatqi idishi bor edi. Sandiq ustida, farishtalar turgan joyda, haddan ziyod yorqin bir ulug‘vorlik bor edi; u Xudo maskan tutgan taxtga o‘xshab ko‘rinardi. Iso sandiq yonida turardi, va azizlarning ibodatlari Uning huzuriga ko‘tarilganda, tutatqi idishidagi xushbo‘y tutatqi tutab, U ularning ibodatlarini tutatqining tutuni bilan birga O‘z Otasiga taqdim etardi. Sandiq ichida mannadan iborat oltin ko‘za, g‘unchalagan Horunning hassasi va kitob singari yopilib ochiladigan tosh lavhalar bor edi. Iso ularni ochdi, va men ularda Xudoning barmog‘i bilan yozilgan O‘n Amrni ko‘rdim. Bir lavhada to‘rttasi, boshqasida esa oltitasi bor edi. Birinchi lavhadagi to‘rttasi qolgan oltitasidan ko‘ra yorqinroq porlardi. Ammo to‘rtinchisi — Shabbat amri — ularning barchasidan ham ortiq porlardi; chunki Shabbat Xudoning muqaddas ismini ulug‘lash uchun saqlanishga alohida ajratilgan edi. Muqaddas Shabbat ulug‘vor ko‘rinardi — uning atrofini boshdan-oyoq ulug‘vorlik halosi o‘rab turardi. Men Shabbat amri xochga mixlanmaganini ko‘rdim. Agar u mixlangan bo‘lsa, qolgan to‘qqiz amr ham shunday bo‘lgan bo‘lardi; va biz ularning barchasini buzishga, to‘rtinchisini buzganimiz kabi, erkin bo‘lgan bo‘lardik. Men Xudo Shabbatni o‘zgartirmaganini ko‘rdim, chunki U hech qachon o‘zgarmaydi. Ammo papa uni haftaning yettinchi kunidan birinchi kuniga o‘zgartirgan edi; chunki u zamonlar va qonunlarni o‘zgartirishi kerak edi.” Early Writings, 32.

When the Protestants came out of the Dark Ages in 1798 and the book of Daniel was unsealed, the sixth kingdom of Bible prophecy, the two-horned earth beast of Revelation thirteen began its march through prophetic history. Protestantism was founded upon the sacred document called the Holy Bible and Republicanism was founded upon the sacred document called the Constitution. God had brought His church in the wilderness out of the Dark Ages, but just as with ancient Israel during the Egyptian period of slavery the Sabbath commandment had been forgotten. As Israel crossed the Red Sea on its way to the giving of the law at Sinai, modern Israel crossed the Atlantic on its way to October 22, 1844, where the law would once again be revealed. The Lord was once again raising up a people who would be the depositaries of His law, the depositaries of His prophetic revelations and who would carry the mantle of Protestantism. Ancient Israel was given the two tables of the Ten Commandments as the symbol of their work to be the depositaries of His law, and modern Israel was given the two tables of Habakkuk as the symbol of their work as depositaries of His prophetic Word.

1798-yilda protestantlar Zulmat Asrlaridan chiqqanlarida va Doniyor kitobi muhrdan ochilganida, Muqaddas Kitob bashoratining oltinchi shohligi — Vahiy o‘n uchinchi bobdagi ikki shoxli yer hayvoni — bashorat tarixidagi o‘z yurishini boshladi. Protestantizm Muqaddas Kitob deb ataluvchi muqaddas hujjat ustiga asos solingan edi, Respublikachilik esa Konstitutsiya deb ataluvchi muqaddas hujjat ustiga asos solingan edi. Xudo O‘z jamoatini sahroda Zulmat Asrlaridan olib chiqqan edi, ammo Misr qulligi davridagi qadimgi Isroil bilan bo‘lgani kabi, Shabbat amri unutilgan edi. Isroil Sinayda qonun berilishiga yo‘l olar ekan, Qizil dengizdan o‘tganidek, zamonaviy Isroil ham yana bir bor qonun ochib beriladigan 1844-yil 22-oktabr sari yo‘l olar ekan, Atlantika okeanini kesib o‘tdi. Rabbiy yana bir bor O‘z qonunining omonatdorlariga, O‘z bashoratli vahiylarining omonatdorlariga aylanuvchi va protestantizm libosini ko‘tarib yuruvchi bir xalqni ko‘tarmoqda edi. Qadimgi Isroilga O‘z qonunining omonatdorlari bo‘lish ishining ramzi sifatida O‘n Amrning ikki lavhasi berilgan edi, zamonaviy Isroilga esa O‘z bashoratli Kalomining omonatdorlari bo‘lish ishining ramzi sifatida Xabaqquqning ikki lavhasi berildi.

Modern Israel was to carry both sets of two tables as it presented the third angel’s message to the world, which is the message proclaimed by those who carry the mantle of Protestantism. The Protestantism that came out of the Dark Ages was then incomplete as was ancient Israel as they crossed through the Red Sea. Protestantism had professed the motto of the Bible and the Bible alone, but had an incomplete understanding of God’s Word through centuries of eating the pagan doctrines of Roman Catholicism (things sacrificed unto idols). God designed that a true Protestant would represent the entire Word of God as symbolized by the “law and the prophets,” the two sets of two tables that represent both the work of God’s people and God’s character. The work of the first angel was to produce a genuine Protestant people that would be both the depositaries of His law and of his prophetic Word.

Zamonaviy Isroil dunyoga uchinchi farishtaning xabarini taqdim etar ekan, ikki xil ikkita lavhaning har ikkala to‘plamini ham ko‘tarib yurishi lozim edi; bu esa Protestantizm libosini ko‘targanlar tomonidan e’lon qilinadigan xabardir. Zulmat Asrlaridan chiqqan Protestantizm, qadimgi Isroil Qizil dengizdan o‘tib borayotgan paytdagi kabi, o‘sha vaqtda to‘liq emas edi. Protestantizm Muqaddas Kitob va faqat Muqaddas Kitob shiorini e’tirof etgan edi, biroq Rim katolitsizmining butparast ta’limotlarini (butlarga qurbon qilingan narsalarni) asrlar davomida iste’mol qilib kelgani sababli, Xudoning Kalomini to‘liq bo‘lmagan tarzda anglagan edi. Xudo chin Protestant “Qonun va Payg‘ambarlar” bilan ramziy ifodalangan Xudoning butun Kalomini, ya’ni Xudoning xalqining ishini ham, Xudoning fe’l-atvorini ham ifodalovchi ikki xil ikkita lavha to‘plamini namoyon etishini belgilagan edi. Birinchi farishtaning ishining maqsadi Uning qonunining ham, Uning bashoratli Kalomining ham omonatchilari bo‘ladigan haqiqiy Protestant xalqini vujudga keltirish edi.

> “God has called His church in this day, 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 them from the churches and from the world to bring them into a sacred nearness to Himself. He has made them the depositaries 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. The three angels of Revelation 14 represent the people who accept the light of God’s messages and go forth as His agents to sound the warning throughout the length and breadth of the earth.” Testimonies, volume 5, 455.

> “Xudo bu kunda O‘z jamoatini, qadimgi Isroilni chaqirganidek, yer yuzida nur bo‘lib turishga chaqirdi. U haqiqatning qudratli teshasiga o‘xshash vositasi orqali — birinchi, ikkinchi va uchinchi farishtalarning xabarlari orqali — ularni jamoatlardan va dunyodan ajratib, O‘ziga muqaddas yaqinlikka keltirdi. U ularni O‘z qonunining omonatdorlariga aylantirdi va bu vaqt uchun bashoratning buyuk haqiqatlarini ularga ishonib topshirdi. Qadimgi Isroilga topshirilgan muqaddas kalomlar singari, bular ham dunyoga yetkazilishi lozim bo‘lgan muqaddas ishonchli omonatdir. Vahiy 14-bobdagi uch farishta Xudoning xabarlaridagi nurni qabul qiladigan va yer yuzining bo‘yi-bastida ogohlantirishni jaranglatish uchun Uning vakillari sifatida oldinga chiqadigan xalqni ifodalaydi.” Testimonies, 5-jild, 455.

The warning that is to be proclaimed by those who have been identified as the depositaries of the two sets of two tables is against receiving the mark of Catholicism. That protest is against the unlawful relationship of Ahab and Jezebel and was represented by Elijah on Mount Carmel. The giving of the two tables of stone at Mount Sinai typified the giving of Habakkuk’s two tables of cloth in the history of 1842 through 1849. Habakkuk’s two tables are the symbol of the covenant relationship between God and His Protestant people. To reject those tables would be the same as ancient Israel rejecting God’s law.

Ikki juft lavhaning omonatchilari deb tanilganlar tomonidan e’lon qilinishi lozim bo‘lgan ogohlantirish katolitsizmning tamg‘asini qabul qilishga qarshidir. O‘sha norozilik Axab bilan Izabelning noqonuniy munosabatiga qarshidir va bu Ilyos tomonidan Karmil tog‘ida ifodalangan edi. Sinay tog‘ida ikki tosh lavhaning berilishi 1842 yildan 1849 yilgacha bo‘lgan tarixda Habakkukning ikki mato lavhasining berilishini timsollagan edi. Habakkukning ikki lavhasi Xudo bilan Uning protestant xalqi o‘rtasidagi ahdiy munosabatning ramzidir. O‘sha lavhalarni rad etish qadimgi Isroilning Xudoning qonunini rad etishi bilan ayni bir narsa bo‘lar edi.

The Millerites entered into the Most Holy Place and received the light of the Sabbath, but the testing process was yet unfinished. Simultaneously the horn of Republicanism was proceeding through the very same history. And both horns would reach a milestone in their march together in 1863.

Millerchilar Eng Muqaddas Joyga kirdilar va Shabbatning nurini qabul qildilar, biroq sinov jarayoni hali tugallanmagan edi. Ayni paytda Respublikachilikning shoxi ham aynan o‘sha tarix bo‘ylab ilgarilab borayotgan edi. Va ikkala shox ham o‘zlarining birgalikdagi yurishida 1863-yilda muhim bir bosqichga yetib borar edi.

Miller’s Elijah message produced a progressive purification process with the intended purpose of establishing the Protestant horn and in the identical history the Republican horn was involved with a progressive process of political development. Both horns are on the same earth beast, so they must travel in unison through the entire history of the earth beast.

Millerning Ilyos xabari Protestant shoxni barpo etish maqsadida bosqichma-bosqich poklanish jarayonini yuzaga keltirdi, va ayni o‘sha tarixda Respublika shoxi siyosiy taraqqiyotning bosqichma-bosqich jarayonida ishtirok etdi. Har ikkala shox ham bir xil yer yirtqichiga tegishlidir, shu bois ular yer yirtqichining butun tarixi davomida bir uyg‘unlikda harakatlanishi lozim.

The first prophetic characteristic of the Republican horn of the earth beast was the action of speaking the Constitution into effect in 1789. In 1798, (the time of the end when the book of Daniel was unsealed), the earth beast would speak for the first time as the sixth kingdom of Bible prophecy. 1798 was the beginning of the United States as the sixth kingdom of Bible prophecy, and the speaking that occurred at the beginning of the earth beast’s history in 1798 would typify the last time the sixth kingdom would speak, and that time is represented as the voice of the dragon. When we consider the laws passed by the Republican horn in the United States in 1798, we should expect to see a typification of the laws that will be passed in conjunction with the Sunday law when the United States speaks as a dragon. As we consider the following four laws, ask yourself if the four laws passed in 1798 have the prophetic signature of Alpha and Omega?

Yer maxluqining Respublikachi shoxiga xos birinchi bashoratli xususiyat 1789-yilda Konstitutsiyani amaliy kuchga kiritib gapirish harakati edi. 1798-yilda (Doniyor kitobi muhrdan yechilgan oxirzamon paytida) yer maxluqi Muqaddas Kitob bashoratining oltinchi shohligi sifatida birinchi marta gapirardi. 1798-yil Amerika Qo‘shma Shtatlarining Muqaddas Kitob bashoratidagi oltinchi shohlik sifatidagi boshlanishi edi, va yer maxluqi tarixining boshida, 1798-yilda yuz bergan o‘sha gapirish oltinchi shohlikning oxirgi marta gapirishini oldindan ifodalar edi; o‘sha vaqt esa ajdahoning ovozi sifatida tasvirlangan. Amerika Qo‘shma Shtatlarida Respublikachi shox tomonidan 1798-yilda qabul qilingan qonunlarni ko‘rib chiqarkanmiz, Qo‘shma Shtatlar ajdaho kabi gapiradigan paytda yakshanba qonuni bilan bog‘liq holda qabul qilinadigan qonunlarning bir oldindan ifodasini ko‘rishni kutishimiz kerak. Quyidagi to‘rtta qonunni ko‘rib chiqarkanmiz, o‘zingizdan so‘rang: 1798-yilda qabul qilingan bu to‘rtta qonunda Alfa va Omegaga xos bashoratli imzo bormi?

In 1798, the United States passed several significant laws known as the Alien and Sedition Acts. These acts were a series of four laws passed by the Federalist-controlled Congress and signed into law by President John Adams, the second president of the United States and former vice president of George Washington.

1798-yilda Amerika Qo‘shma Shtatlari “Chet elliklar va g‘alayon to‘g‘risidagi qonunlar” nomi bilan tanilgan bir necha muhim qonunlarni qabul qildi. Bu hujjatlar federalistlar nazoratidagi Kongress tomonidan qabul qilingan va Amerika Qo‘shma Shtatlarining ikkinchi prezidenti hamda Jorj Vashingtonning sobiq vitse-prezidenti bo‘lgan Prezident Jon Adams tomonidan imzolangan to‘rtta qonundan iborat edi.

The Naturalization Act: This law extended the residency requirement for immigrants to become U.S. citizens from 5 to 14 years. It was aimed primarily at curbing the influence of recent immigrants, who were often aligned with the opposition party, the Democratic-Republicans.

Fuqarolikka qabul qilish toʻgʻrisidagi qonun: Ushbu qonun muhojirlarning AQSh fuqarosi boʻlishi uchun talab etiladigan yashash muddatini 5 yildan 14 yilga uzaytirdi. U, asosan, yaqinda kelgan muhojirlarning taʼsirini cheklashga qaratilgan edi; ular koʻpincha muxolif partiya — Demokratik-respublikachilar bilan hamfikr boʻlardilar.

The Alien Friends Act: This act authorized the president to deport non-citizens deemed to be a threat to the security of the United States during peacetime. It allowed the president to detain and deport any non-citizen he considered dangerous.

Chet ellik do‘stlar to‘g‘risidagi qonun: Ushbu qonun prezidentga tinchlik davrida Amerika Qo‘shma Shtatlarining xavfsizligiga tahdid deb topilgan fuqaroligi bo‘lmagan shaxslarni deportatsiya qilish vakolatini berdi. U prezidentga o‘zi xavfli deb hisoblagan har qanday fuqaroligi bo‘lmagan shaxsni hibsda saqlash va deportatsiya qilishga ruxsat berdi.

The Alien Enemies Act: This law provided for the apprehension, restraint, and deportation of citizens from countries at war with the United States. It was enacted as a precaution during the tense atmosphere of the late 1790s.

“Yot dushmanlar toʻgʻrisidagi qonun”: ushbu qonun Amerika Qoʻshma Shtatlari bilan urush holatida boʻlgan mamlakatlar fuqarolarini ushlash, cheklov ostida saqlash va deportatsiya qilishni nazarda tutgan. U 1790-yillarning oxiridagi tarang vaziyat sharoitida ehtiyot chorasi sifatida qabul qilingan.

The Sedition Act: This is the most controversial of the Alien and Sedition Acts. It made it a criminal offense to publish “false, scandalous, and malicious” writings against the government or its officials, with the intent to defame them or bring them into disrepute. Critics saw this as a direct attack on freedom of speech and the press.

Fitna to‘g‘risidagi qonun: Bu “Chet elliklar va fitna to‘g‘risidagi qonunlar” ichida eng bahslisidir. U hukumatga yoki uning mansabdor shaxslariga qarshi, ularni badnom qilish yoki obro‘sizlantirish niyatida yozilgan “yolg‘on, sharmandali va g‘arazli” materiallarni e’lon qilishni jinoiy huquqbuzarlik deb belgiladi. Tanqidchilar buni so‘z va matbuot erkinligiga qaratilgan to‘g‘ridan-to‘g‘ri hujum deb bildilar.

The Alien and Sedition Acts were highly controversial and led to significant opposition from Democratic-Republicans, who believed these laws violated fundamental Constitutional rights and targeted their political party. They argued that the laws were an infringement on the First Amendment, which protects freedom of speech and the press. Eventually, these laws played a role in the election of 1800, when Thomas Jefferson and the Democratic-Republicans won the presidency and Congress, leading to the repeal of the Sedition Act.

Chet elliklar va Fitna to‘g‘risidagi qonunlar nihoyatda bahs-munozarali bo‘lib, bu qonunlar asosiy Konstitutsiyaviy huquqlarni buzadi va ularning siyosiy partiyasini nishonga oladi, deb hisoblagan demokrat-respublikachilar tomonidan sezilarli qarshilikka sabab bo‘ldi. Ular bu qonunlar so‘z va matbuot erkinligini himoya qiluvchi Birinchi tuzatishga tajovuz ekanini ta’kidladilar. Oxir-oqibat, bu qonunlar 1800 yilgi saylovda muhim rol o‘ynadi; o‘sha saylovda Tomas Jefferson va demokrat-respublikachilar prezidentlik hamda Kongress ustidan g‘alaba qozonib, buning natijasida Fitna to‘g‘risidagi qonun bekor qilindi.

The Democratic-Republican party believed these laws violated the fundamental rights upheld by the Constitution, and they also believed the laws were targeting the opposing political party. It matters not that these laws were repealed or later expired, the Alpha and Omega illustrates the end with the beginning. In the history where these laws were enacted or “spoke” into law the Federalist party was opposed by a party called Democrat-Republicans. The evolution of the Democrat-Republican party ultimately produces the Republican party. A political party primarily coalesced together based upon an anti-slavery position.

Demokrat-Respublikachilar partiyasi bu qonunlar Konstitutsiya himoya qilgan asosiy huquqlarni buzadi, deb hisoblar edi, shuningdek, ular bu qonunlar qarama-qarshi siyosiy partiyani nishonga olgan, deb ham ishonar edilar. Bu qonunlarning bekor qilingani yoki keyinchalik o‘z kuchini yo‘qotgani ahamiyatli emas, chunki Alfa va Omega oxirni boshlanish bilan tasvirlaydi. Bu qonunlar qabul qilingan yoki qonun sifatida “so‘zlagan” tarixda Federalistlar partiyasiga Demokrat-Respublikachilar deb atalgan bir partiya qarshi turgan edi. Demokrat-Respublikachilar partiyasining evolyutsiyasi oxir-oqibat Respublikachilar partiyasini vujudga keltiradi. Bu, asosan, qullikka qarshi pozitsiya asosida birlashgan siyosiy partiya edi.

The historians identify 1863 as the very center point of the civil war, a war which was premised upon the issue of slavery. 1863 is also a waymark for the new standard bearers of the Protestant horn, who then rejected the first time-prophecy given to Miller by angels (the prophecy of “seven times” from Leviticus twenty-six). Could it be a simple coincidence that the prophecy of the seven times just happens to be based upon the laws of slavery set forth in the previous chapter of Leviticus? The “curse” identified by the “seven times” was the promise that if the covenant laws of chapter twenty-five were to be disobeyed, Israel would then end its history by returning into the slavery it was taken out of when it began its journey at the Red Sea.

Tarixchilar 1863-yilni qullik masalasiga asoslangan fuqarolar urushining ayni markaziy nuqtasi sifatida belgilaydilar. 1863-yil, shuningdek, Protestant shoxining yangi bayroqdorlari uchun ham bir yo‘l belgisi bo‘ldi; aynan o‘shanda ular farishtalar tomonidan Millerga berilgan birinchi vaqt-bashoratini (Levilar kitobining yigirma oltinchi bobidagi “yetti vaqt” bashoratini) rad etdilar. Levilar kitobining oldingi bobida bayon etilgan qullik haqidagi qonunlarga asoslangan “yetti vaqt” bashorati bilan bog‘liq bu holat shunchaki tasodif bo‘lishi mumkinmi? “Yetti vaqt” orqali ko‘rsatilgan “la’nat” shundan iborat va’da ediki, agar yigirma beshinchi bobdagi ahd qonunlariga itoatsizlik qilinsa, Isroil o‘z tarixini Qizil dengizda safarini boshlaganida qutqarib olib chiqilgan qullikka qaytish bilan yakunlar edi.

From 1798 to 1863 the political party that was the Democratic–Republican party went through a series of purges or shakings. From 1798 onward, and especially from August 11, 1840 onward through 1863 the Millerite movement went through a series of purges and shakings.

1798-yildan 1863-yilgacha Demokratik–Respublikachi partiya bo‘lgan siyosiy partiya bir qator tozalanishlar yoki silkinishlardan o‘tdi. 1798-yildan boshlab, ayniqsa 1840-yil 11-avgustdan boshlab 1863-yilgacha Milleriylar harakati bir qator tozalanishlar va silkinishlardan o‘tdi.

The Democratic-Republican Party, which was one of the early political parties in the United States, did not directly transform into the modern Republican Party as it exists today. Instead, it underwent a series of changes and splits over time, ultimately leading to the formation of several different political parties before the emergence of the Republican Party.

Amerika Qo‘shma Shtatlaridagi dastlabki siyosiy partiyalardan biri bo‘lgan Demokratik-Respublikachilar partiyasi bugungi kunda mavjud bo‘lgan zamonaviy Respublika partiyasiga bevosita aylanmagan. Aksincha, vaqt o‘tishi bilan u bir qator o‘zgarishlar va bo‘linishlarni boshdan kechirdi va natijada Respublika partiyasi paydo bo‘lishidan avval bir necha turli siyosiy partiyalarning shakllanishiga olib keldi.

The Democratic-Republican Party, often associated with Thomas Jefferson and James Madison, was founded in the late 18th century as a response to the Federalist Party. The Democratic-Republicans favored a strict interpretation of the Constitution, states’ rights, and agrarian interests.

Demokratik-Respublikachilar partiyasi, ko‘pincha Tomas Jefferson va Jeyms Medison bilan bog‘lanadigan bu siyosiy kuch, XVIII asr oxirida Federalistlar partiyasiga javoban tashkil etildi. Demokratik-respublikachilar Konstitutsiyani qat’iy talqin qilishni, shtatlarning huquqlarini va agrar manfaatlarni yoqladilar.

However, by the 1820s, the Democratic-Republican Party began to fracture along regional and ideological lines. The primary split occurred during the Era of Good Feelings (1817–1825), when there was a lack of strong opposition to James Monroe’s presidency. This period of political tranquility contributed to the decline of the Democratic-Republican Party. The party eventually split into several factions and evolved into the following political groups:

Biroq, 1820-yillarga kelib, Demokratik-Respublikachi partiya mintaqaviy va mafkuraviy yo‘nalishlar bo‘yicha parchalana boshladi. Asosiy bo‘linish “Yaxshi his-tuyg‘ular davri” (1817–1825) chog‘ida yuz berdi; o‘sha paytda James Monroe prezidentligiga nisbatan kuchli muxolifat yetishmas edi. Siyosiy osoyishtalikning ushbu davri Demokratik-Respublikachi partiyaning tanazzuliga hissa qo‘shdi. Oxir-oqibat, partiya bir necha fraksiyalarga bo‘linib, quyidagi siyosiy guruhlarga aylandi:

Democratic Party: The followers of Andrew Jackson, who became the seventh president in 1829, formed the Democratic Party. Jacksonian Democrats supported a strong executive branch, westward expansion, and a broader suffrage for white males.

Demokratik partiya: 1829-yilda yettinchi prezident bo‘lgan Endryu Jeksonning tarafdorlari Demokratik partiyani tuzdilar. Jeksonchi demokratlar kuchli ijro etuvchi hokimiyatni, g‘arbga tomon kengayishni va oq tanli erkaklar uchun saylov huquqining yanada kengroq bo‘lishini qo‘llab-quvvatladilar.

National Republican Party: This party emerged as a response to Andrew Jackson’s presidency and later merged with other anti-Jackson factions to become the Whig Party. The National Republicans were generally more supportive of a strong federal government and economic development.

Milliy Respublika Partiyasi: Bu partiya Endryu Jekson prezidentligiga javoban vujudga kelgan bo‘lib, keyinchalik Jeksonga qarshi boshqa guruhlar bilan birlashib, Viglar partiyasiga aylangan. Milliy respublikachilar, odatda, kuchli federal hukumat va iqtisodiy taraqqiyotni ko‘proq qo‘llab-quvvatlaganlar.

Anti-Masonic Party: This was a short-lived political party that emerged in the 1820s, primarily in response to concerns about the influence of the secretive Masonic fraternity. It absorbed some former Democratic-Republicans.

Anti-Masonlar partiyasi: Bu 1820-yillarda, asosan maxfiy Masonlar birodarligining ta’siriga doir xavotirlarga javoban vujudga kelgan, qisqa umr ko‘rgan siyosiy partiya edi. U sobiq Demokratik-Respublikachilarning ayrimlarini o‘z safiga qabul qildi.

The Whig Party: Formed in the 1830s, the Whigs included former National Republicans, Anti-Masons, and other opposition groups. They were characterized by their opposition to Jacksonian policies, support for a strong federal government, and promotion of industrial and economic development.

Viglar partiyasi: 1830-yillarda tuzilgan Viglar safida sobiq Milliy Respublikachilar, Anti-Masonlar va boshqa muxolif guruhlar bor edi. Ular Jeksoncha siyosatlarga qarshiligi, kuchli federal hukumatni qo‘llab-quvvatlashi hamda sanoat va iqtisodiy taraqqiyotni rag‘batlantirishi bilan ajralib turar edi.

The modern Republican Party was founded in the 1850s as a direct response to the growing sectional tensions over slavery. It attracted former Whigs, anti-slavery Democrats, Free Soilers, and others who opposed the expansion of slavery into new territories. The first Republican presidential candidate, John C. Fremont, ran in the 1856 election, and the party’s first successful candidate, Abraham Lincoln, was elected in 1860. So, the Republican Party emerged separately from the Democratic-Republican tradition and had a distinct trajectory in American political history.

Zamonaviy Respublikachilar partiyasi 1850-yillarda qullik masalasi yuzasidan tobora kuchayib borayotgan mintaqaviy tarangliklarga bevosita javob sifatida tashkil topgan edi. U sobiq viglar, qullikka qarshi demokratlar, Free Soilers a’zolari va qullikning yangi hududlarga yoyilishiga qarshi bo‘lgan boshqa kishilarni o‘ziga jalb etdi. Respublikachilar partiyasining prezidentlikka ko‘rsatilgan birinchi nomzodi Jon C. Fremont 1856 yilgi saylovda ishtirok etdi, partiyaning muvaffaqiyat qozongan birinchi nomzodi esa Abraham Lincoln bo‘lib, u 1860 yilda saylandi. Demak, Respublikachilar partiyasi Demokratik-Respublikachilar an’anasidan alohida ravishda vujudga kelgan va Amerika siyosiy tarixida o‘ziga xos yo‘nalishga ega bo‘lgan.

By 1860, the Republican party elected its first president. It was based upon a coalition of political parties that were opposed to slavery. In 1863 the Emancipation Proclamation “spoke” slavery out of existence. In 1863 the Republican horn, then represented by the Republican party “spoke” slavery out of existence, while the Protestant horn ceased to be a movement and became the Seventh-day Adventist church. The movement of the Millerites legally and officially ended in May of 1863, and in that year Moses’ oath, the prophecy of slavery was rejected. He that has an ear, let him hear.

1860-yilga kelib, Respublikachilar partiyasi o‘zining birinchi prezidentini sayladi. U qullikka qarshi bo‘lgan siyosiy partiyalar koalitsiyasi asosida tuzilgan edi. 1863-yilda Ozodlik E’loni qullikni mavjudlikdan “so‘zlab” chiqardi. 1863-yilda, o‘sha paytda Respublikachilar partiyasi orqali ifodalangan Respublikachi shox qullikni mavjudlikdan “so‘zlab” chiqardi, ayni vaqtda esa Protestant shox harakat bo‘lishdan to‘xtab, Yettinchi kun Adventistlari cherkoviga aylandi. Millerchilar harakati huquqiy va rasmiy jihatdan 1863-yil may oyida yakun topdi, va o‘sha yili Musoning qasami, qullik haqidagi bashorat rad etildi. Kimning qulog‘i bo‘lsa, eshitsin.

At this point it might be informative to provide a brief overview of the “oath of Moses” as labelled by the prophet Daniel.

Shu o‘rinda, Doniyor payg‘ambar tomonidan shunday atalgan “Musoning qasami” haqida qisqacha umumiy ma’lumot berish foydali bo‘lishi mumkin.

> Yea, all Israel have transgressed thy law, even by departing, that they might not obey thy voice; therefore the curse is poured upon us, and the oath that is written in the law of Moses the servant of God, because we have sinned against him. Daniel 9:11.

> Ha, butun Isroil Sening qonuningni buzdi, hattoki ovozingga itoat etmaslik uchun undan chetga chiqdi; shuning uchun la’nat va Xudoning quli Musoning qonunida yozilgan qasam ustimizga yog‘ildi, chunki biz Unga qarshi gunoh qildik. Doniyor 9:11.

William Miller who was guided by Gabriel and other angels as he studied the Word of God, was first led to the “seven times” of Leviticus twenty-six. Miller’s testimony is that in his study of the Bible, he began in the book of Genesis and therefore he obviously came to Leviticus well before he reached the twenty-three hundred years of Daniel chapter eight and verse fourteen. He exclusively used the Bible and a Cruden’s concordance.

Xudoning Kalomini o‘rganar ekan, Jabroil va boshqa farishtalar tomonidan yo‘naltirilgan William Miller, dastlab Levilar kitobining yigirma oltinchi bobidagi “yetti vaqt”ga olib borildi. Muqaddas Kitobni o‘rganish jarayonida u Ibtido kitobidan boshlagani haqida Millerning o‘zi guvohlik beradi; shu bois, u shubhasiz Doniyor kitobining sakkizinchi bobi o‘n to‘rtinchi oyatidagi ikki ming uch yuz yilga yetib kelishidan ancha oldin Levilar kitobiga kelgan edi. U faqat Muqaddas Kitob va Cruden concordance’idan foydalangan.

Cruden’s concordance has no references to the Hebrew or Greek words that were thereafter translated into the English of the King James Bible. Miller considered the “context” of the passage he was studying to guide his understanding of a word or passage of Scripture. When it came to his understanding of the “seven times” it is very simple to see the context for the “seven times” of chapter twenty-six of Leviticus is chapter twenty-five.

Krudenning konkordansiyasida keyinchalik King James Muqaddas Kitobi ingliz tiliga tarjima qilingan ibroniycha yoki yunoncha so‘zlarga hech qanday havolalar yo‘q. Miller o‘zi o‘rganayotgan parchaning “konteksti”ni Muqaddas Yozuvdagi biror so‘z yoki parchani tushunishiga yo‘lko‘rsatkich deb bildi. Uning “yetti vaqt” haqidagi tushunchasiga kelganda, Levilar kitobining yigirma oltinchi bobidagi “yetti vaqt” uchun kontekst Levilar kitobining yigirma beshinchi bobi ekanini ko‘rish juda oddiydir.

Chapter twenty-five outlines the resting of the land, the Jubilee and the rules of slavery. The rules of chapter twenty-five are part of “the law of Moses the servant of God” that produces a blessing if obeyed and a “curse” if disobeyed. In chapter twenty-six the curse of the “seven times” equates to twenty-five hundred and twenty years and is set forth in the obvious context of the rules of the land resting and the principles of slavery. In chapter twenty-six the punishment is called the “quarrel of my covenant.”

Yigirma beshinchi bob yerning orom olishi, Yubiley va qullik qoidalarini bayon etadi. Yigirma beshinchi bobdagi qoidalar itoat etilganda baraka keltiradigan va itoatsizlik qilinganda “la’nat” keltiradigan “Xudoning quli Musoning qonuni”ning bir qismidir. Yigirma oltinchi bobda “yetti karra” la’nat ikki ming besh yuz yigirma yilga tenglashtiriladi va u yerning orom olishi qoidalari hamda qullik tamoyillari aniq kontekstida bayon qilinadi. Yigirma oltinchi bobda bu jazo “Mening ahdimning janjali” deb ataladi.

> Then will I also walk contrary unto you, and will punish you yet seven times for your sins. And I will bring a sword upon you, that shall avenge the quarrel of my covenant: and when ye are gathered together within your cities, I will send the pestilence among you; and ye shall be delivered into the hand of the enemy. Leviticus 26:24, 25.

> Shunda Men ham sizlarga qarshi yuraman va gunohlaringiz uchun sizlarni yana yetti barobar jazolayman. Ahdimning qasosini oladigan qilichni ustingizga keltiraman; va sizlar shaharlaringiz ichida to‘planganingizda, orangizga o‘lat yuboraman; va sizlar dushman qo‘liga topshirilasizlar. Leviticus 26:24, 25.

In context the “covenant” that God has a “quarrel” over would be the covenant previously cited in chapter twenty-five. The punishment of the seven times is called the “quarrel of” God’s “covenant” and the “curse” attached to it is that Israel would be “delivered into the hand of their” enemies, and once in the enemies’ land, (as Daniel was) Israel would become the slaves of their enemies.

Mazmunda, Xudo “nizolashayotgan” “ahd” oldinroq yigirma beshinchi bobda keltirilgan ahd bo‘ladi. Yetti karra jazo Xudoning “ahdining nizosi” deb ataladi va unga biriktirilgan “la’nat” shundan iboratki, Isroil “o‘z dushmanlarining qo‘liga topshiriladi”, va dushmanlar yurtiga tushgach, (Doniyor bo‘lganidek) Isroil o‘z dushmanlarining qullariga aylanadi.

When Moses recorded Leviticus twenty-six ancient Israel had just been delivered from the slavery of Egypt and the principles of slavery represented in chapter twenty-five would bring either a blessing or a curse. Ancient Israel never practiced the rules of the Jubilee and ultimately both the northern and southern kingdoms were scattered for “seven times” in fulfillment of what Daniel called the “curse of Moses.”

Muso Leviticusning yigirma oltinchi bobini yozgan paytda, qadimgi Isroil endigina Misr qulligidan qutqarilgan edi va yigirma beshinchi bobda ifodalangan qullik tamoyillari yo baraka, yo la’nat keltirishi kerak edi. Qadimgi Isroil hech qachon Yubiley qoidalariga amal qilmadi va oxir-oqibat ham shimoliy, ham janubiy shohliklar Daniel “Musoning la’nati” deb atagan narsaning bajo bo‘lishida “yetti karra” muddatga tarqatib yuborildi.

The covenant relationship between God and Israel which had begun with their slavery in Egypt, ended with their slavery to Assyria and Babylon. The “seven times” against the northern kingdom ended in 1798, and “seven times” against the southern kingdom ended in 1844. The starting point for the two periods of seven times is marked in Isaiah chapter seven with a prophecy of sixty-five years that was proclaimed by Isaiah to king Ahaz of Judah in 742 BC.

Xudo bilan Isroil o‘rtasidagi ahdiy munosabat, Misrdagi ularning qulligi bilan boshlangan bo‘lsa, Ossuriya va Bobilga qullik bilan yakun topdi. Shimoliy shohlikka qarshi bo‘lgan “yetti vaqt” 1798-yilda tugadi, janubiy shohlikka qarshi bo‘lgan “yetti vaqt” esa 1844-yilda tugadi. Yetti vaqtdan iborat bu ikki davrning boshlanish nuqtasi Ishayo kitobining yettinchi bobida, miloddan avvalgi 742-yilda Ishayo tomonidan Yahudo shohi Ohozga e’lon qilingan oltmish besh yillik bashorat bilan belgilangan.

> 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 7:8, 9.

> Chunki Suriyaning boshi Damashqdir, Damashqning boshi esa Retsindir; va oltmish besh yil ichida Efrayim xalq bo‘lmaydigan darajada tor-mor qilinadi. Efrayimning boshi Samariyadir, Samariyaning boshi esa Remaliyo‘g‘lidir. Agar ishonmasangizlar, albatta mustahkam tura olmaysizlar. Ishayo 7:8, 9.

Isaiah had identified that “within” sixty-five years from the time when the prophecy was set forth in 742 BC, the northern kingdom would be broken. Nineteen years later in 723 BC the northern kingdom of Israel was taken into slavery by the king of Assyria and forty-six years later the king of Babylon took the southern kingdom of Judah into slavery in 677 BC. The prophecy of sixty-five years produces six historical waymarks. The first is 742 BC when the prediction is set forth. Nineteen years later in 723 BC, the northern kingdom was taken into slavery by the Assyrians. Forty-six years later in 677 BC the southern kingdom was taken into slavery by the Babylonians. The first twenty-five hundred and twenty years that began in 723 BC then ended in 1798. Then is 1844 the twenty-five hundred and twenty years that began in 677 BC concluded. From 1844, the prediction extended nineteen years to 1863 in order to complete the entire prophetic structure, for when the Alpha and Omega marked nineteen years to begin the prophetic structure there must be nineteen years to reach its end.

Ishayo payg‘ambar miloddan avvalgi 742-yilda bu bashorat e’lon qilingan vaqtdan boshlab oltmish besh yil “ichida” shimoliy shohlik parchalanishini ko‘rsatgan edi. O‘n to‘qqiz yil o‘tgach, miloddan avvalgi 723-yilda Isroilning shimoliy shohligi Ossuriya shohi tomonidan asirlikka olib ketildi, va qirq olti yil o‘tgach, miloddan avvalgi 677-yilda Bobil shohi Yahudoning janubiy shohligini asirlikka olib ketdi. Oltmish besh yillik bashorat oltita tarixiy yo‘lko‘rsatkichni hosil qiladi. Birinchisi — bashorat e’lon qilingan miloddan avvalgi 742-yildir. O‘n to‘qqiz yil o‘tgach, miloddan avvalgi 723-yilda shimoliy shohlik ossuriyaliklar tomonidan asirlikka olib ketildi. Qirq olti yil o‘tgach, miloddan avvalgi 677-yilda janubiy shohlik bobilliklar tomonidan asirlikka olib ketildi. So‘ng miloddan avvalgi 723-yilda boshlangan dastlabki ikki ming besh yuz yigirma yil 1798-yilda nihoyasiga yetdi. Shundan keyin 1844-yilda miloddan avvalgi 677-yilda boshlangan ikki ming besh yuz yigirma yil yakunlandi. 1844-yildan boshlab, butun bashoratli tuzilmani to‘ldirish uchun bashorat o‘n to‘qqiz yilga, ya’ni 1863-yilgacha cho‘zildi, chunki Alfa va Omega bashoratli tuzilmani boshlash uchun o‘n to‘qqiz yilni belgilagan ekan, uning nihoyasiga yetish uchun ham o‘n to‘qqiz yil bo‘lishi kerak edi.

Ancient Israel was delivered from the slavery of Egypt and through disobedience both the northern and southern kingdoms were returned to slavery. The prophecies transcend from the prophetic history of ancient literal Israel to modern spiritual Israel and in so doing the theme of all the prophetic waymarks is slavery.

Qadimgi Isroil Misr qulligidan qutqarildi va itoatsizlik tufayli ham shimoliy, ham janubiy shohliklar yana qullikka qaytarildi. Bashoratlar qadimgi tom ma’nodagi Isroilning bashoriy tarixidan zamonaviy ruhiy Isroilga o‘tadi va shu tariqa barcha bashoriy yo‘l-belgilarining mavzusi qullikdir.

The prophecy in Isaiah seven was presented to the wicked king Ahaz by Isaiah in 742BC when an impending civil war between the north and south was being identified. The southern kingdom of Ahaz was the literal glorious land of ancient Israel. In 1798, the spiritual glorious land of Bible prophecy began to rule as the sixth kingdom of Bible prophecy. When the seven times against the literal glorious land ended in 1844, there was, as in the history of king Ahaz an impending civil war. By 1844, the turmoil of political parties breaking apart and forming alliances had almost fully settled into two classes of political persuasions. In terms of slavery the Democrats were pro-slavery and the Republicans were anti-slavery. From 1798 to the beginning of the civil war in 1860 the process of developing two classes of political parties had been settled.

Ishayo kitobining yettinchi bobidagi bashorat miloddan avvalgi 742-yilda, yaqinlashib kelayotgan shimol va janub o‘rtasidagi fuqarolar urushi ayon bo‘layotgan paytda, Ishayo tomonidan yovuz shoh Oxozga taqdim etilgan edi. Oxozning janubiy shohligi qadimgi Isroilning tom ma’nodagi ulug‘vor yurti edi. 1798-yilda Muqaddas Kitob bashoratidagi ruhiy ulug‘vor yurt Muqaddas Kitob bashoratining oltinchi shohligi sifatida hukmronlik qila boshladi. Tom ma’nodagi ulug‘vor yurtga qarshi bo‘lgan yetti vaqt 1844-yilda nihoyasiga yetganida, shoh Oxoz tarixidagi kabi, yaqinlashib kelayotgan bir fuqarolar urushi bor edi. 1844-yilga kelib, siyosiy partiyalarning parchalanib, ittifoqlar tuzishdan iborat notinchligi deyarli to‘liq ravishda ikki toifa siyosiy yo‘nalishga joylashib bo‘lgan edi. Qullik masalasida demokratlar qullik tarafdori, respublikachilar esa qullikka qarshi edilar. 1798-yildan 1860-yilda fuqarolar urushining boshlanishigacha bo‘lgan davrda siyosiy partiyalarning ikki toifasini shakllantirish jarayoni qaror topgan edi.

Ahaz represented the literal glorious land and therefore typified the spiritual glorious land. The history of Ahaz typifies the prophetic history where the prophecy was proclaimed in 742 BC therefore typifies the history where the prophecy ended. In the beginning history the northern kingdom consisting of ten tribes had broken away from the other two tribes in protest against the divinely established government of the southern two tribes. The ten northern tribes had formed a confederacy with Syria, typifying the alliance between the southern confederacy and a power represented symbolically by Syria.

Ahaz zohiriy ulug‘vor yurtni ifoda etgan va shu bois ma’naviy ulug‘vor yurtning timsoli bo‘lgan. Ahazning tarixi miloddan avvalgi 742-yilda bashorat e’lon qilingan bashoratli tarixning timsoli bo‘lib, demakki, bashorat yakun topgan tarixning ham timsolidir. Boshlang‘ich tarixda o‘n qabiladan iborat shimoliy saltanat janubdagi ikki qabilaning ilohiy ravishda o‘rnatilgan boshqaruviga qarshi norozilik bildirib, qolgan ikki qabiladan ajralib chiqqan edi. Shimoldagi o‘sha o‘n qabila Suriya bilan ittifoq tuzgan bo‘lib, bu janubiy konfederatsiya bilan ramziy tarzda Suriya orqali ifodalangan bir qudrat o‘rtasidagi ittifoqning timsoli edi.

This brief summary is identifying that the seven times of Leviticus twenty-six is a covenant promise that sets forth either a blessing for obedience or the “curse” of slavery for disobedience. The northern and southern kingdoms started together as one nation that was delivered out of slavery, only to be delivered back into slavery at their respective endings.

Ushbu qisqa xulosa shuni ko‘rsatadiki, Levilar kitobining yigirma oltinchi bobidagi yetti vaqt ahdga oid bir va’da bo‘lib, itoat uchun barakani yoki itoatsizlik uchun qullikning “la’nati”ni belgilab beradi. Shimoliy va janubiy shohliklar qullikdan ozod qilingan yagona xalq sifatida birga boshlangan, ammo oxir-oqibat o‘zlariga tegishli yakunlarida yana qullikka topshirilganlar.

The sixty-five years at the ending of those prophecies of slavery concluded with spiritual Israel in the spiritual glorious land, at the very dead center of a civil war of the north against the south. The antagonists in the civil war was a kingdom that formed a confederacy and broke away from the divinely established government that was located in the opposing kingdom.

Qullik haqidagi o‘sha bashoratlarning oxiridagi oltmish besh yil, ruhiy Isroilning ruhiy ulug‘vor yurtda, shimolning janubga qarshi fuqarolar urushining ayni qoq markazida bo‘lishi bilan nihoyasiga yetdi. Fuqarolar urushidagi qarama-qarshi tomonlar, ilohiy tarzda barpo etilgan va qarshi turgan saltanatda joylashgan hukumatdan ajralib chiqib, konfederatsiya tuzgan bir saltanat edi.

From 1798 onward to the civil war, the horn of Republicanism was put through a process which produced two classes of political antagonists that represent two sides of the issues of slavery. The proslavery antagonists that sought to continue the practice of slavery lost the battle.

1798-yildan boshlab fuqarolar urushigacha bo‘lgan davrda Respublikachilik shoxi qullik masalasining ikki tomonini ifodalovchi ikki toifa siyosiy muxoliflarni yuzaga keltirgan jarayondan o‘tkazildi. Qullik amaliyotini davom ettirishga intilgan qullik tarafdori muxoliflar bu kurashda mag‘lub bo‘ldilar.

From 1798 onward to the civil war, the horn of Protestantism was put through a process which produced two classes of religious antagonists that represent two sides of the issues of slavery. The proslavery antagonists that sought to continue the original understanding of the prophecy of slavery lost the battle.

1798 yildan boshlab fuqarolar urushigacha bo‘lgan davrda protestantizm shoxi qullik masalalarining ikki tomonini ifodalovchi diniy muxoliflarning ikki toifasini yuzaga keltirgan bir jarayondan o‘tkazildi. Qullik haqidagi bashoratning asl talqinini davom ettirmoqchi bo‘lgan qullik tarafdori muxoliflar bu kurashda yutqazdilar.

In 1863 the horn of Republicanism succeeded in rejecting the practice of slavery.

1863 yilda Respublikachilik shoxi qullik amaliyotini rad etishga muvaffaq bo‘ldi.

In 1863 the horn of Protestantism succeeded in rejecting the prophecy of slavery.

1863-yilda protestantizm shoxi qullik haqidagi bashoratni rad etishga muvaffaq bo‘ldi.

In doing so they rejected the work of Miller, the Elijah for his time. In so doing they also rejected “the oath of Moses,” the foundation stone for their time. Moses and Elijah were then rejected, only to return on September 11, 2001.

Shu tariqa ular o‘z zamonasi uchun Ilyos bo‘lgan Millerning ishini rad etdilar. Shu bilan birga, ular o‘z zamonalari uchun poydevor toshi bo‘lgan “Musoning qasamyodi”ni ham rad etdilar. Shunday qilib, Muso va Ilyos rad etildilar, faqat 2001-yil 11-sentabrda qaytib kelish uchun.

Alpha and Omega, the wonderful linguist recorded His divine signature throughout the time prophecy of the “oath of Moses” that He himself proclaimed as Palmoni, the Wonderful Numberer. If ye will not believe, surely ye shall not be established.

Alfa va Omega, ajoyib tilshunos, O‘zi Palmoni — Ajoyib Hisoblovchi sifatida e’lon qilgan “Musoning qasami”ning vaqtga oid bashorati davomida O‘zining ilohiy imzosini yozib qoldirdi. Agar ishonmasangiz, albatta mustahkam bo‘la olmaysiz.

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