Article

# Elijah - Number Five

Ilyos — Beshinchi raqam

Prophetic Silence

Payg‘ambarlik Sukuti

Author

Jeff Pippenger

Published

October 3, 2023

Formats

PDF
Word
Song MP3

When Elijah had Ahab summon all Israel to Carmel it prefigured God bringing the church out of the Dark Ages in 1798 after three and a half years of persecution and leading them to 1844 and thereafter to 1863. Those three dates are the final three waymarks of the structure of the “seven times” as set forth by Isaiah in chapter seven.

Ilyos Axabga butun Isroilni Karmelga yig‘ishni buyurganida, bu Xudoning 1798-yilda, uch yarim yillik ta’qibdan so‘ng, jamoatni Zulmat Asrlaridan olib chiqishini hamda ularni 1844-yilga, undan keyin esa 1863-yilga boshlab borishini oldindan ko‘rsatgan edi. Bu uch sana Ishayo tomonidan yettinchi bobda bayon etilgan “yetti vaqt” tuzilmasining yakuniy uchta belgisidir.

The same history of 1798, 1844 and 1863 was also typified when Moses led the children of Israel out of the slavery of Egypt unto Mount Sinai. The history of the first and second angels represent the Millerite movement which began at the time of the end in 1798 and continued until the movement became a church in 1863. Elijah and Moses are the two primary witnesses of the Millerite history, and they are the two primary witnesses in the book of Revelation during the history of the third angel.

1798, 1844 va 1863-yillardagi ayni tarix Muso Isroil farzandlarini Misr qulligidan olib chiqib, Sinay tog‘iga olib borganida ham oldindan timsol qilingan edi. Birinchi va ikkinchi farishtalarning tarixi 1798-yildagi oxirzamon boshida boshlanib, bu harakat 1863-yilda jamoatga aylanguncha davom etgan Milleriylar harakatini ifodalaydi. Ilyos va Muso Milleriylar tarixining ikki asosiy guvohidir, va ular uchinchi farishta tarixida Vahiy kitobidagi ikki asosiy guvohdir.

The Millerite movement marks the beginning of the everlasting gospel of Revelation fourteen and Future for America marks the ending. Between the beginning movement of the Millerites and the ending movement, we find the Seventh-day Adventist church. According to Adventist church historians in 1856, the remnant of the Millerite movement entered into the Laodicean condition, thus ending the Philadelphian period that represented 1798 through 1856.

Millerchilar harakati Vahiy 14-bobdagi abadiy xushxabarning boshlanishini belgilaydi, va Future for America uning yakunini belgilaydi. Millerchilarning boshlang‘ich harakati bilan yakunlovchi harakat orasida biz Yettinchi kun Adventistlari jamoatini topamiz. Adventist jamoati tarixchilariga ko‘ra, 1856-yilda Millerchilar harakatining qoldig‘i Laodikeya holatiga kirdi; shu tariqa 1798-yildan 1856-yilgacha bo‘lgan davrni ifodalagan Filadelfiya davri nihoyasiga yetdi.

In the previous article we demonstrated that inspiration aligned the disappointment of the Red Sea crossing with the great disappointment of 1844. At that point the test of the Sabbath as represented by the manna arrived in the history of Moses. At the same prophetic point, the light that came from the Most Holy Place began a process of testing and purification starting with the Sabbath, for those who had crossed the sea and entered by faith into the Most Holy Place. The testing process that preceded 1844 began in Moses’ history at his birth and for the Millerites in 1798 with the increase of knowledge that Daniel identified would produce a three-step testing process that led to judgment.

Avvalgi maqolada biz ilhom Qizil dengizdan o‘tishdagi umidsizlikni 1844-yildagi buyuk umidsizlik bilan muvofiqlashtirganini ko‘rsatdik. O‘sha nuqtada, mannada ifodalangan Shabbat sinovi Musoning tarixida yetib keldi. Xuddi shu bashoratli nuqtada, Eng Muqaddas Joydan kelgan nur dengizdan o‘tib, imon orqali Eng Muqaddas Joyga kirganlar uchun, Shabbatdan boshlab sinov va poklanish jarayonini boshladi. 1844-yildan oldingi sinov jarayoni Musoning tarixida uning tug‘ilishidan boshlangan bo‘lsa, milleritchilar uchun esa 1798-yilda, Doniyor ta’kidlagan bilimning ortishi bilan boshlandi; bu esa hukmga olib boruvchi uch bosqichli sinov jarayonini yuzaga keltirdi.

> Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:10.

> Ko‘plar poklanadi, oqartiriladi va sinaladi; ammo fosiqlar fosiqlik qilishda davom etadilar; fosiqlardan hech biri anglamaydi, lekin donolar anglaydilar. Doniyor 12:10.

The opening of the judgment on October 22, 1844 was typified by the judgment of Pharaoh beginning with the firstborn of Egypt and ending in the waters of the Red Sea. Once the wise entered into the Most Holy Place by faith, or crossed through the Red Sea, the testing process that had begun at the time of the end in 1798 continued on beyond 1844. In the history of Moses, it was represented by ten tests, which Israel failed at every step. The last of the ten tests was when the twelve spies searched out the Promised Land. The first test in Moses’ history was the manna test that represents the Sabbath, and for the Millerites the Sabbath was identified as the first test after October 22, 1844. The first test being the Sabbath in both parallel histories, the following nine tests in the history of Moses identifies that post-1844, there would be a series of tests that would lead to the entrance of either the Promised Land or the wilderness of death. 1863 represents the final test for the Millerite movement. We will begin this consideration when the twelve spies return with their reports of the Promised Land.

1844-yil 22-oktabrda hukmning ochilishi Fir’avn ustidan chiqqan hukm bilan timsollashtirilgan edi; bu hukm Misrning to‘ng‘ichlaridan boshlanib, Qizil dengiz suvlari ichida nihoyasiga yetdi. Donolar imon orqali Eng Muqaddas Joyga kirganlarida, ya’ni Qizil dengizdan o‘tganlarida, 1798-yilda oxirzamon vaqtida boshlangan sinov jarayoni 1844-yildan keyin ham davom etdi. Musoning tarixida bu Isroil har bir bosqichda muvaffaqiyatsiz bo‘lgan o‘nta sinov bilan ifodalangan edi. O‘nta sinovning oxirgisi o‘n ikki josus Va’da qilingan yerni ko‘zdan kechirgan payt edi. Musoning tarixidagi birinchi sinov Shabbatni ifodalovchi manna sinovi edi, va Millerchilar uchun Shabbat 1844-yil 22-oktabrdan keyingi birinchi sinov sifatida aniqlangan edi. Har ikkala parallel tarixda ham birinchi sinov Shabbat bo‘lganligi sababli, Musoning tarixidagi keyingi to‘qqizta sinov 1844-yildan keyin Va’da qilingan yerga yoki o‘lim sahrosiga kirishga olib boradigan bir qator sinovlar bo‘lishini ko‘rsatadi. 1863-yil Millerchilar harakati uchun yakuniy sinovni ifodalaydi. Biz bu mulohazani o‘n ikki josus Va’da qilingan yer haqidagi xabarlari bilan qaytgan paytdan boshlaymiz.

> And they returned from searching of the land after forty days. And they went and came to Moses, and to Aaron, and to all the congregation of the children of Israel, unto the wilderness of Paran, to Kadesh; and brought back word unto them, and unto all the congregation, and showed them the fruit of the land. And they told him, and said, We came unto the land whither thou sentest us, and surely it floweth with milk and honey; and this is the fruit of it. Nevertheless the people be strong that dwell in the land, and the cities are walled, and very great: and moreover we saw the children of Anak there. The Amalekites dwell in the land of the south: and the Hittites, and the Jebusites, and the Amorites, dwell in the mountains: and the Canaanites dwell by the sea, and by the coast of Jordan. And Caleb stilled the people before Moses, and said, Let us go up at once, and possess it; for we are well able to overcome it. But the men that went up with him said, We be not able to go up against the people; for they are stronger than we. And they brought up an evil report of the land which they had searched unto the children of Israel, saying, The land, through which we have gone to search it, is a land that eateth up the inhabitants thereof; and all the people that we saw in it are men of a great stature. And there we saw the giants, the sons of Anak, which come of the giants: and we were in our own sight as grasshoppers, and so we were in their sight. Numbers 13:25–33.

> Va ular yurtni qidirib ko‘rishdan qirq kun o‘tgach qaytib keldilar. So‘ng Musoga, Horunga va Isroil o‘g‘illarining butun jamoatiga, Paran cho‘lidagi Qodishga kelib, ularga va butun jamoatga xabar yetkazdilar hamda o‘sha yurtning mevasini ko‘rsatdilar. Unga aytib dedilar: “Sen bizni yuborgan yurtga bordik; u, albatta, sut va asal oqadigan yurtdir, mana uning mevasi. Lekin o‘sha yurtda yashovchi xalq kuchli, shaharlari devor bilan o‘ralgan va nihoyatda kattadir; bundan tashqari, u yerda Anaqning o‘g‘illarini ham ko‘rdik. Amalekiylar janub yurti tomonida yashaydi; Xetlar, Yobusiylar va Amoriylar tog‘larda yashaydi; Kan’oniylar esa dengiz bo‘yida va Iordan bo‘ylarida yashaydi”. Shunda Xolib Muso oldida xalqni tinchitib, dedi: “Darhol boraylik va uni egallaylik, chunki biz uni zabt etishga, albatta, qodirmiz”. Ammo u bilan birga chiqqan odamlar: “Biz o‘sha xalq ustiga bora olmaymiz, chunki ular bizdan kuchlidir”, — dedilar. Shunday qilib, ular qidirib ko‘rgan yurt haqida Isroil o‘g‘illariga yomon xabar tarqatib, dedilar: “Biz uni qidirib ko‘rish uchun kezib chiqqan yurt o‘z aholisini yutib yuboradigan yurtdir; unda ko‘rgan odamlarimizning hammasi ulkan qomatli kishilardir. U yerda devlarni ham ko‘rdik — devlardan bo‘lgan Anaq o‘g‘illarini; biz o‘z nazarimizda chigirtkadek edik, ularning nazarida ham shunday edik”. Sahroda sanash 13:25–33.

This passage from Numbers has some very important truths to take note of, that might be easily overlooked when not considering the history represented therein as typifying the Millerite movement. One point is that the rebels with the “evil report” were failing their tenth and final test, and at that final test two classes of people were manifested. The two classes which have been developing through the history of the previous nine tests manifested their characters based upon which “report” they choose to accept. In 1863, Millerite Adventism rejected Moses’ report as represented by the prophecy of slavery in Leviticus twenty-six. The report presented by Joshua and Caleb was simply the repetition of God’s “report” throughout the history of their deliverance from slavery. From the birth of Moses onward, God had promised that He would take them out of slavery and into the land that had been promised to Abraham centuries before. Joshua and Caleb represent those who stood upon the foundational report, the other ten spies rejected that God had actually given that report.

Sahrolar kitobidan olingan ushbu parcha, unda ifodalangan tarix Millerchilar harakatining timsoli sifatida ko‘rib chiqilmaganda, osonlik bilan ko‘zdan qochib ketishi mumkin bo‘lgan nihoyatda muhim haqiqatlarni o‘zida mujassam etadi. Bir jihat shundan iboratki, “yomon xabar” bilan chiqqan isyonchilar o‘zlarining o‘ninchi va oxirgi sinovlaridan yiqilayotgan edilar, va ana shu so‘nggi sinovda ikki toifa odam namoyon bo‘ldi. Avvalgi to‘qqiz sinov tarixi davomida shakllanib kelgan bu ikki toifa, qaysi “xabar”ni qabul qilishni tanlashlariga qarab o‘z fe’l-atvorlarini namoyon qildilar. 1863 yilda Millerchi Adventizm Levilar kitobining yigirma oltinchi bobidagi qullik haqidagi bashorat orqali ifodalangan Musoning xabarini rad etdi. Yoshua va Kaleb tomonidan taqdim etilgan xabar esa shunchaki Xudoning qullikdan qutqarilishlari tarixi davomida qayta-qayta bergan “xabari”ning takrori edi. Muso tug‘ilgan paytdan boshlab, Xudo ularni qullikdan olib chiqib, asrlar ilgari Ibrohimga va’da qilingan yurtga kiritishini va’da qilgan edi. Yoshua va Kaleb asosiy xabar ustida turganlarni ifodalaydi, qolgan o‘n josus esa Xudo haqiqatan ham o‘sha xabarni berganini rad etdilar.

> And all the congregation lifted up their voice, and cried; and the people wept that night. And all the children of Israel murmured against Moses and against Aaron: and the whole congregation said unto them, Would God that we had died in the land of Egypt! or would God we had died in this wilderness! And wherefore hath the Lord brought us unto this land, to fall by the sword, that our wives and our children should be a prey? were it not better for us to return into Egypt? And they said one to another, Let us make a captain, and let us return into Egypt. Numbers 14:1–4.

> Butun jamoat ovozini ko‘tarib faryod qildi; xalq o‘sha kechasi yig‘ladi. Isroil o‘g‘illarining hammasi Musoga va Horunga qarshi ming‘irlab norozilik bildirdi; butun jamoat ularga dedi: “Qani edi, Misr yurtida o‘lgan bo‘lsak! Yoki qani edi, shu sahroda o‘lgan bo‘lsak! Egamiz nega bizni bu yurtga olib keldi? Qilichdan yiqilishimiz, xotinlarimiz va bolalarimiz o‘lja bo‘lishi uchunmi? Misrga qaytib ketganimiz biz uchun yaxshiroq emasmi?” Ular bir-birlariga: “Kelinglar, o‘zimizga bir boshliq saylaylik-da, Misrga qaytaylik”, dedilar. Sahroda sanash 14:1–4.

When in 1863 James White wrote an article in the Review and Herald rejecting Miller’s understanding of the “seven times” and in the same year Uriah Smith published the counterfeit chart that was void of any reference to the “seven times” of Leviticus, both White and Smith set aside the work of William Miller and employed the biblical methodology of apostate Protestantism. The methodology of apostates who they had recently identified as the “daughters of Babylon,” was employed as the argument to reject the message of Miller that had been directed by the angel Gabriel. At the tenth test for ancient Israel they directly said, “Let us make a captain, and let us return to Egypt.” The failure at the tenth and final test is based upon a rejection of the “report” that was consistent with the report from the beginning, and a desire to return to the slavery of Egypt. When Jeremiah symbolically represented those who had been disappointed at the failed prediction of 1843, God specifically called him to return to God and his previous fervor for the message, but also commanded him to never return to those who had been identified as the daughters of Babylon.

1863 yilda Jeyms Uayt Review and Herald jurnalida Millerning “yetti zamon” haqidagi tushunchasini rad etuvchi maqola yozganida va o‘sha yilning o‘zida Uriya Smit Levilar kitobidagi “yetti zamon”ga oid har qanday ishoradan xoli bo‘lgan soxta jadvalni nashr qilganida, Uayt ham, Smit ham Uilyam Millerning ishini bir chetga surib qo‘ydilar hamda murtad protestantizmning Muqaddas Kitobga oid metodologiyasini qo‘lladilar. Yaqinda o‘zlari “Bobilning qizlari” deb ta’riflagan murtadlarning metodologiyasi, farishta Jabroil tomonidan yo‘naltirilgan Miller xabarini rad etish uchun dalil sifatida qo‘llanildi. Qadimgi Isroil uchun o‘ninchi sinovda ular bevosita shunday dedilar: “Kelinglar, o‘zimizga bir boshliq tayinlaylik, va Misrga qaytaylik.” O‘ninchi va yakuniy sinovdagi muvaffaqiyatsizlik boshidan beri berilgan xabarga muvofiq bo‘lgan “xabar”ni rad etishga va Misr qulligiga qaytish istagiga asoslanadi. Yeremiyo 1843 yilgi amalga oshmagan bashorat tufayli hafsalasi pir bo‘lganlarni ramziy tarzda ifodalaganida, Xudo uni aniq ravishda O‘ziga va xabarga bo‘lgan avvalgi g‘ayratiga qaytishga chaqirdi, biroq shu bilan birga uni Bobilning qizlari deb belgilanganlarga hech qachon qaytmaslikka ham buyurdi.

> Therefore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. Jeremiah 15:19.

> Shuning uchun Egamiz shunday deydi: “Agar sen qaytsang, Men seni yana o‘z huzurimga qaytaraman, va sen Mening oldimda turasan; agar sen qimmatlisini razildan ajratib chiqarsang, sen Mening og‘zim kabi bo‘lasan; ular senga qaytsinlar, ammo sen ularga qaytma.” Yeremiyo 15:19.

In 1863, James White and Uriah Smith appointed a new captain to lead them back to where they had been commanded not to go. Joshua and Caleb represent those who desired to go forward, White and Smith represent those who desired to go back.

1863 yilda Jeyms Uayt va Uriya Smit o‘zlarini ularga borish man etilgan joyga qaytarib olib borish uchun yangi bir sardorni tayinladilar. Yoshua va Xolib oldinga borishni istaganlarni ifodalaydi, Uayt va Smit esa orqaga qaytishni istaganlarni ifodalaydi.

Another point that needs to be marked in the passage from the passage in Numbers is that the final rebellion which condemns all the rebels to die in the wilderness over the next forty years, is one of the two primary references that establish the day for a year principle of Bible prophecy, which was perhaps the most essential prophetic rule that Miller was used to open up the message of the everlasting gospel and the first angel. The other biblical witness to the rule is found in the book of Ezekiel.

Sahro kitobidagi ushbu parchada e’tibor qaratilishi lozim bo‘lgan yana bir jihat shundaki, keyingi qirq yil davomida isyonchilarning barchasini sahroda o‘limga mahkum etgan yakuniy isyon, Muqaddas Kitob bashoratidagi “bir kun — bir yil” tamoyilini asoslab beradigan ikki asosiy dalildan biridir; bu tamoyil, ehtimol, Miller uchun abadiy xushxabar va birinchi farishta xabarini ochishda qo‘llanilgan eng muhim bashorat qoidasi bo‘lgan. Bu qoidaga oid Muqaddas Kitobdagi boshqa guvohlik Hizqiyol kitobida uchraydi.

> And when thou hast accomplished them, lie again on thy right side, and thou shalt bear the iniquity of the house of Judah forty days: I have appointed thee each day for a year. Ezekiel 4:6.

> Ularni ado etganingdan keyin, yana o‘ng yoningga yot, va Yahudo xonadonining gunohini qirq kun ko‘tarasan; Men senga har bir kunni bir yil uchun belgiladim. Hizqiyol 4:6.

What is often unnoticed with the two verses that established the day for a year principle is the historical context of both verses.

Kun-o‘rin-yil tamoyilini belgilab bergan bu ikki oyatga nisbatan ko‘pincha e’tibordan chetda qoladigan jihat — har ikkala oyatning ham tarixiy kontekstidir.

> After the number of the days in which ye searched the land, even forty days, each day for a year, shall ye bear your iniquities, even forty years, and ye shall know my breach of promise. Numbers 14:34.

> Sizlar yurtni qidirib chiqqan kunlar soniga ko‘ra, ya’ni qirq kun — har bir kun bir yil hisoblanib — o‘z gunohlaringizni qirq yil davomida ko‘tarib yurasizlar; shunda Mening va’damdan qaytishimni bilib olasizlar. Sanolar 14:34.

The verse in Numbers occurred at the beginning of ancient Israel and represented the rebellion of God’s covenant people, and the verse in Ezekiel occurred at the end of ancient Israel and represented the rebellion of God’s covenant people. The punishment in the beginning was death in the wilderness and the punishment at the end was slavery in their enemies’ land. The day for a year principle emphasizes the rebellion of a covenant people. Two punishments, one at the beginning and one at the ending, but both different. The first was death by attrition while journeying through the wilderness, the last was captivity and slavery in literal Babylon.

Sahrolardagi sanoqlar kitobidagi oyat qadimgi Isroilning boshida sodir bo‘lgan bo‘lib, Xudoning ahd xalqi isyonini ifodalagan, Hizqiyoldagi oyat esa qadimgi Isroilning oxirida sodir bo‘lgan bo‘lib, Xudoning ahd xalqi isyonini ifodalagan. Boshlanishdagi jazo sahroda o‘lim edi, oxiridagi jazo esa dushmanlari yurtida qullik edi. Bir kun bir yil tamoyili ahd xalqining isyonini ta’kidlaydi. Ikki jazo bor: biri boshida, biri oxirida, ammo ikkalasi ham turlicha. Birinchisi sahro bo‘ylab yurish davomida asta-sekin qirilib borish orqali o‘lim edi, oxirgisi esa tom ma’nodagi Bobilda asirlik va qullik edi.

> Then Moses and Aaron fell on their faces before all the assembly of the congregation of the children of Israel. And Joshua the son of Nun, and Caleb the son of Jephunneh, which were of them that searched the land, rent their clothes: And they spake unto all the company of the children of Israel, saying, The land, which we passed through to search it, is an exceeding good land. If the Lord delight in us, then he will bring us into this land, and give it us; a land which floweth with milk and honey. Only rebel not ye against the Lord, neither fear ye the people of the land; for they are bread for us: their defence is departed from them, and the Lord is with us: fear them not. But all the congregation bade stone them with stones. And the glory of the Lord appeared in the tabernacle of the congregation before all the children of Israel. And the Lord said unto Moses, How long will this people provoke me? and how long will it be ere they believe me, for all the signs which I have showed among them? I will smite them with the pestilence, and disinherit them, and will make of thee a greater nation and mightier than they. And Moses said unto the Lord, Then the Egyptians shall hear it, (for thou broughtest up this people in thy might from among them;) And they will tell it to the inhabitants of this land: for they have heard that thou Lord art among this people, that thou Lord art seen face to face, and that thy cloud standeth over them, and that thou goest before them, by day time in a pillar of a cloud, and in a pillar of fire by night. Now if thou shalt kill all this people as one man, then the nations which have heard the fame of thee will speak, saying, Because the Lord was not able to bring this people into the land which he sware unto them, therefore he hath slain them in the wilderness. And now, I beseech thee, let the power of my Lord be great, according as thou hast spoken, saying, The Lord is longsuffering, and of great mercy, forgiving iniquity and transgression, and by no means clearing the guilty, visiting the iniquity of the fathers upon the children unto the third and fourth generation. Pardon, I beseech thee, the iniquity of this people according unto the greatness of thy mercy, and as thou hast forgiven this people, from Egypt even until now. Numbers 14:5–19.

> Shunda Muso bilan Horun Isroil o‘g‘illarining jamoati butun yig‘ini oldida yuztuban yiqildilar. Yerni ko‘zdan kechirganlar orasidan Nun o‘g‘li Yoshua bilan Yefunnaning o‘g‘li Xolib esa kiyimlarini yirtdilar. Va ular Isroil o‘g‘illarining butun jamoasiga shunday dedilar: “Biz uni ko‘zdan kechirish uchun kezib chiqqan o‘sha yurt nihoyatda yaxshi yurtdir. Agar Egamiz bizdan mamnun bo‘lsa, U bizni o‘sha yurtga olib kiradi va uni bizga beradi; u sut va asal oqib yotgan yurtdir. Faqat siz Egamizga qarshi bosh ko‘tarmang va o‘sha yurt xalqidan qo‘rqmang; chunki ular biz uchun non kabidir: ularning himoyasi ulardan ketgan, Egamiz esa biz bilan; ulardan qo‘rqmanglar”. Ammo butun jamoa ularni toshbo‘ron qilishni buyurdi. Shunda Egamizning ulug‘vorligi Uchrashuv chodirida Isroil o‘g‘illarining hammasi oldida zohir bo‘ldi. Va Egamiz Musoga dedi: “Bu xalq qachongacha Meni haqorat qiladi? Men ular orasida ko‘rsatgan barcha alomatlarga qaramay, qachongacha Menga ishonmaydi? Men ularni o‘lat bilan uraman, ularni merosdan mahrum qilaman va sendan ulardan ham buyukroq hamda qudratliroq bir xalq paydo qilaman”. Muso esa Egamizga dedi: “Unda misrliklar buni eshitadilar, chunki Sen O‘z qudrating bilan bu xalqni ular orasidan olib chiqqansan; va ular bu yurt aholisiga aytadilar. Chunki ular eshitganlarki, Sen, ey Egamiz, bu xalq orasidasan; Sen, ey Egamiz, yuzma-yuz ko‘rinursan; buluting ularning ustida turadi; Sen kunduz kuni bulut ustuni ichida, kechasi esa olov ustuni ichida ularning oldidan borursan. Endi agar Sen bu xalqning hammasini bir odamni o‘ldirgandek qirib tashlasang, unda Sening shuhratingni eshitgan xalqlar shunday deydilar: ‘Egamiz bu xalqni ularga qasam ichib va’da qilgan yurtga olib kira olmagani uchun, ularni sahroda o‘ldirdi’. Endi esa, iltijo qilaman, Rabbimning qudrati buyuk bo‘lsin, Sen aytganingdek: ‘Egamiz sabr-toqatlidir va mehr-shafqati buyukdir, U gunoh va isyonni kechiradi, lekin aybdorni aslo aybsiz deb chiqarmaydi; otalarning gunohini bolalar zimmasiga uchinchi va to‘rtinchi naslgacha yuklaydi’. Iltijo qilaman, O‘z mehr-shafqatingning buyukligiga ko‘ra, Misrdan beri to hozirgacha bu xalqni kechirganingdek, bu xalqning gunohini ham kechirgin”. Sahroda sanash 14:5–19.

The history represented in these verses became a biblical symbol that is called “the day of provocation.” The “day of provocation” is referenced in Psalm ninety-five, Jeremiah thirty-two and Hebrews three, but we will not address that symbol at this time. There is an important principle identified in the previous passage that must be recognized. The principle is also illustrated by the prophet Samuel, Lucifer, Ellen White and of course Moses in this passage.

Bu oyatlarda tasvirlangan tarix Muqaddas Kitobda “g‘azablantirish kuni” deb ataladigan bir ramzga aylandi. “G‘azablantirish kuni” Zabur to‘qson beshinchi, Yeremiyo o‘ttiz ikkinchi va Ibroniylarga uchinchi bobda tilga olinadi, biroq biz hozircha bu ramzga to‘xtalmaymiz. Oldingi parchada ko‘rsatilgan muhim bir tamoyil bor va uni tan olish zarur. Bu tamoyil, shuningdek, Samuel payg‘ambar, Lusifer, Ellen Uayt va, albatta, ushbu parchadagi Muso orqali ham namoyon etilgan.

> And said unto him, Behold, thou art old, and thy sons walk not in thy ways: now make us a king to judge us like all the nations. But the thing displeased Samuel, when they said, Give us a king to judge us. And Samuel prayed unto the Lord. And the Lord said unto Samuel, Hearken unto the voice of the people in all that they say unto thee: for they have not rejected thee, but they have rejected me, that I should not reign over them. According to all the works which they have done since the day that I brought them up out of Egypt even unto this day, wherewith they have forsaken me, and served other gods, so do they also unto thee. Now therefore hearken unto their voice: howbeit yet protest solemnly unto them, and show them the manner of the king that shall reign over them. And Samuel told all the words of the LORD unto the people that asked of him a king. And he said, This will be the manner of the king that shall reign over you: He will take your sons, and appoint them for himself, for his chariots, and to be his horsemen; and some shall run before his chariots. And he will appoint him captains over thousands, and captains over fifties; and will set them to ear his ground, and to reap his harvest, and to make his instruments of war, and instruments of his chariots. And he will take your daughters to be confectionaries, and to be cooks, and to be bakers. And he will take your fields, and your vineyards, and your oliveyards, even the best of them, and give them to his servants. And he will take the tenth of your seed, and of your vineyards, and give to his officers, and to his servants. And he will take your menservants, and your maidservants, and your goodliest young men, and your asses, and put them to his work. He will take the tenth of your sheep: and ye shall be his servants. And ye shall cry out in that day because of your king which ye shall have chosen you; and the Lord will not hear you in that day. Nevertheless the people refused to obey the voice of Samuel; and they said, Nay; but we will have a king over us; That we also may be like all the nations; and that our king may judge us, and go out before us, and fight our battles. And Samuel heard all the words of the people, and he rehearsed them in the ears of the Lord. And the Lord said to Samuel, Hearken unto their voice, and make them a king. And Samuel said unto the men of Israel, Go ye every man unto his city. 1 Samuel 8:5–22.

> Unga dedilar: “Mana, sen qarib qolding, o‘g‘illaring esa sening yo‘llaringda yurmayapti. Endi bizga barcha xalqlar kabi bizni hukm qiladigan bir podshoh tayinlab ber.” Ammo ular: “Bizga bizni hukm qiladigan podshoh ber”, deganlarida, bu gap Shomuilga yoqmadi. Shomuil esa Egamizga ibodat qildi. Egamiz Shomuilga dedi: “Senga aytayotgan hamma gaplarida xalqning ovoziga quloq sol; chunki ular seni emas, balki Men ularning ustidan hukmronlik qilmasligim uchun Meni rad etdilar. Men ularni Misrdan olib chiqqan kundan to shu kungacha qilib kelgan barcha ishlariga ko‘ra, ya’ni Meni tark etib, boshqa xudolarga xizmat qilganlari kabi, senga ham shunday qilmoqdalar. Endi esa ularning ovoziga quloq sol. Biroq ularga qat’iy ogohlantirib, ustilarida hukmronlik qiladigan podshohning tartibini ularga bildirib qo‘y.” Shomuil o‘zidan podshoh so‘ragan xalqqa Egamizning barcha so‘zlarini aytib berdi. U dedi: “Ustingizda hukmronlik qiladigan podshohning tartibi mana shunday bo‘ladi: u o‘g‘illaringizni olib, o‘zi uchun aravalari oldiga va otliqlari qatoriga tayinlaydi, ba’zilari esa uning aravalari oldidan yuguradilar. U o‘zi uchun mingboshilarni va ellikboshilarni tayinlaydi; ularni o‘z yerini haydashga, hosilini o‘rib olishga, urush qurollarini va aravalari uchun asbob-uskunalarni yasashga qo‘yadi. Qizlaringizni esa attorlik qilishga, oshpazlikka va nonvoylikka oladi. Dalalaringizni, uzumzorlaringizni, zaytunzorlaringizni, hatto ularning eng yaxshilarini ham olib, o‘z xizmatkorlariga beradi. U urug‘ingizning va uzumzorlaringizning o‘ndan birini olib, o‘z amaldorlariga va xizmatkorlariga beradi. Erkak qullaringizni, cho‘rilaringizni, eng yaxshi yigitlaringizni va eshaklaringizni olib, o‘z ishiga soladi. Qo‘ylaringizning ham o‘ndan birini oladi, sizlar esa uning qullari bo‘lasizlar. O‘sha kunda o‘zlaringiz uchun tanlagan podshohingiz dastidan faryod qilasizlar, lekin Egamiz o‘sha kunda sizlarga javob bermaydi.” Shunga qaramay, xalq Shomuilning ovoziga quloq solishni rad etdi va dedilar: “Yo‘q, balki ustimizda podshoh bo‘lsin; toki biz ham barcha xalqlar kabi bo‘laylik; podshohimiz bizni hukm qilsin, oldimizda chiqib yursin va janglarimizni qilsin.” Shomuil xalqning barcha so‘zlarini eshitib, ularni Egamizning qulog‘iga yetkazdi. Egamiz esa Shomuilga dedi: “Ularning ovoziga quloq sol va ularga podshoh tayinla.” Shomuil Isroil odamlariga dedi: “Har biringiz o‘z shahringizga boring.” 1 Shohlar 8:5–22.

In this passage ancient Israel rejected God as their king, and the history points forward to the time when they proclaimed they had no king but Caesar. They rejected God’s theocracy, and insisted that they be given a king from their own people, only to ultimately proclaim that their king was a Roman king. The Roman king in the last days is the pope of Rome.

Ushbu parçada qadimgi Isroil Xudoni o‘zlarining Podshohi sifatida rad etdi, va bu tarix ular «Qaysardan boshqa podshohimiz yo‘q», deb e’lon qilgan zamonga ishora qilib boradi. Ular Xudoning teokratiyasini rad etdilar va o‘z xalqidan bo‘lgan bir podshoh berilishini qat’iy talab qildilar, biroq oxir-oqibat ularning podshohi Rim podshohi ekanini e’lon qildilar. Oxirgi kunlardagi Rim podshohi — Rim papasidir.

> But they cried out, Away with him, away with him, crucify him. Pilate saith unto them, Shall I crucify your King? The chief priests answered, We have no king but Caesar. John 19:15.

> Lekin ular: “Uni yo‘qot, uni yo‘qot, xochga mixla”, deb baqirdilar. Pilat ularga dedi: “Shohingizni xochga mixlaymi?” Oliy ruhoniylar javob berdilar: “Qaysardan boshqa shohimiz yo‘q.” Yuhanno 19:15.

The rejection of the theocracy was so offensive and personal to Samuel that he understood it as a rejection of his prophetic office. But God made sure that Samuel understood that their rejection was of God, and not the prophet. These two passages which set forth Moses’ and Samuel’s prophetic relationship to the rebellion of ancient Israel, the punishment for the rebellion that followed was not the end for ancient Israel. There was still a group represented by Joshua and Caleb that would enter the Promised Land, and in the story of Samuel the end of ancient Israel was at the conclusion of Israel’s kings, not the beginning.

Teokratiyaning rad etilishi Shomuil uchun shu qadar haqoratli va shaxsiy tuyuldiki, u buni o‘zining payg‘ambarlik xizmatining rad etilishi deb tushundi. Ammo Xudo Shomuilga ularning rad etishi payg‘ambarga emas, balki Xudoning O‘ziga qaratilganini aniq anglatdi. Qadimgi Isroilning isyoniga nisbatan Muso va Shomuilning payg‘ambarlik munosabatini bayon etuvchi ushbu ikki parcha shuni ko‘rsatadiki, undan keyin kelgan isyon jazosi qadimgi Isroil uchun oxir emas edi. Hali ham Yashu va Xolib timsolida ifodalangan bir guruh bor ediki, ular Va’da qilingan Yurtga kirar edilar; Shomuil voqeasida esa qadimgi Isroilning oxiri Isroil shohlarining boshlanishida emas, balki ularning yakunida yuz berdi.

Moses reasoned with God to continue to work with ancient Israel, for Moses reasoned to bring them to a conclusion at that point would misrepresent the sacred history of the deliverance of His people and His promise to lead them into the land God had promised to Abraham. The point here is that God chooses to allow rebellion to both occur and continue when He intends to use the rebellion as witness of the truth.

Muso qadimgi Isroil bilan ishlashni davom ettirishi uchun Xudo bilan mulohaza yuritdi, chunki Muso, agar aynan o‘sha paytda ularga yakun yasaladigan bo‘lsa, bu Uning xalqini qutqarib chiqarishning muqaddas tarixini hamda Xudo Ibrohimga va’da qilgan yurtga ularni boshlab kirish haqidagi va’dasini noto‘g‘ri talqin etishga olib kelishini mulohaza qildi. Bu yerda maqsad shuki, Xudo isyonni haqiqatning guvohligi sifatida ishlatishni niyat qilganida, uning ham yuz berishiga, ham davom etishiga yo‘l qo‘yishni tanlaydi.

The attitude of righteous indignation manifested by Samuel was also manifested by Ellen White.

Shomuil tomonidan namoyon etilgan solih g‘azab munosabati Ellen Uayt tomonidan ham namoyon etilgan.

> “Never before have I seen among our people such firm self-complacency and unwillingness to accept and acknowledge light as was manifested at Minneapolis. I have been shown that not one of the company who cherished the spirit manifested at that meeting would again have clear light to discern the preciousness of the truth sent them from heaven until they humbled their pride and confessed that they were not actuated by the Spirit of God, but that their minds and hearts were filled with prejudice. The Lord desired to come near to them, to bless them and heal them of their backslidings, but they would not hearken. They were actuated by the same spirit that inspired Korah, Dathan, and Abiram. Those men of Israel were determined to resist all evidence that would prove them to be wrong, and they went on and on in their course of disaffection until many were drawn away to unite with them.

> “Men xalqimiz orasida Minneapolisda namoyon bo‘lganidek, o‘zidan bunchalik qattiq mamnunlik va nurni qabul qilib, tan olishga bunchalik istamaslikni ilgari hech qachon ko‘rmaganman. Menga ko‘rsatilishicha, o‘sha yig‘ilishda namoyon bo‘lgan ruhni ko‘nglida asraganlar orasidan birontasi ham, osmondan ularga yuborilgan haqiqatning qadr-qimmatini anglash uchun, to o‘z mag‘rurligini kamtar qilmaguncha va o‘zlarini Xudoning Ruhi boshqarmaganini, aksincha, ularning aqlu qalblari xurofot bilan to‘lganini e’tirof etmaguncha, yana ravshan nurga ega bo‘lmas edi. Rabbiy ularga yaqinlashishni, ularga baraka berishni va ularni orqaga qaytishlaridan shifo topdirishni istadi, ammo ular quloq solmadilar. Ularni Kora, Datan va Abiramni ilhomlantirgan o‘sha ruh boshqardi. Isroildagi o‘sha kishilar o‘zlarining nohaq ekanini isbotlaydigan har qanday dalilga qarshi turishga qat’iy bel bog‘lagan edilar va o‘zlarining norozilik yo‘lida davom etaverdilar, hatto ko‘plar ularga qo‘shilish uchun og‘dirib ketildi.”

> “Who were these? Not the weak, not the ignorant, not the unenlightened. In that rebellion there were two hundred and fifty princes famous in the congregation, men of renown. What was their testimony? ‘all the congregation are holy, every one of them, and the Lord is among them: wherefore then lift ye up yourselves above the congregation of the Lord?’ [Numbers 16:3]. When Korah and his companions perished under the judgment of God, the people whom they had deceived saw not the hand of the Lord in this miracle. The whole congregation the next morning charged Moses and Aaron, ‘Ye have killed the people of the Lord’ [verse 41], and the plague was upon the congregation, and more than fourteen thousand perished.

> “Bular kim edi? Zaiflar emas, nodonlar emas, nursizlar emas. O‘sha isyonda jamoatda mashhur bo‘lgan, obro‘li ikki yuz ellik shahzoda bor edi. Ularning guvohligi nima edi? ‘Butun jamoat muqaddasdir, ularning har biri muqaddasdir, va Egamiz ular orasidadir; unday ekan, nega sizlar o‘zingizni Egamiz jamoati ustidan ko‘tarasizlar?’ [Sahroda 16:3]. Qorah va uning hamrohlari Xudoning hukmi ostida halok bo‘lganlarida, ular aldagan xalq bu mo‘jizada Egamizning qo‘lini ko‘rmadi. Ertasi kuni butun jamoat Muso bilan Horunni ayblab: ‘Sizlar Egamizning xalqini o‘ldirdingizlar’ [41-oyat], dedi; va jamoat ustiga vabo tushdi, hamda o‘n to‘rt mingdan ortiq kishi halok bo‘ldi.”

> “When I purposed to leave Minneapolis, the angel of the Lord stood by me and said: ‘Not so; God has a work for you to do in this place. The people are acting over the rebellion of Korah, Dathan, and Abiram. I have placed you in your proper position, which those who are not in the light will not acknowledge; they will not heed your testimony; but I will be with you; My grace and power shall sustain you. It is not you they are despising, but the messengers and the message I send to My people. They have shown contempt for the word of the Lord. Satan has blinded their eyes and perverted their judgment; and unless every soul shall repent of this their sin, this unsanctified independence that is doing insult to the Spirit of God, they will walk in darkness. I will remove the candlestick out of his place except they repent and be converted, that I should heal them. They have obscured their spiritual eyesight. They would not that God would manifest His Spirit and His power; for they have a spirit of mockery and disgust at My word. Lightness, trifling, jesting, and joking are daily practiced. They have not set their hearts to seek Me. They walk in the sparks of their own kindling, and unless they repent they shall lie down in sorrow. Thus saith the Lord: Stand at your post of duty; for I am with thee, and will not leave thee nor forsake thee.’ These words from God I have not dared to disregard.” The 1888 Materials, 1067.

> “Men Minneapolisdan ketishga qaror qilganimda, Egamizning farishtasi yonimda turib dedi: ‘Unday emas; Xudoning bu joyda sen bajarishing lozim bo‘lgan ishi bor. Bu xalq Qorah, Datan va Abiramning isyonini yana takrorlamoqda. Men seni o‘zingga tegishli bo‘lgan maqomga qo‘ydim; nurda bo‘lmaganlar buni tan olmaydilar; ular sening guvohligingga quloq solmaydilar; ammo Men sen bilan bo‘laman; Mening inoyatim va qudratim seni mustahkam tutadi. Ular nafrat qilayotgan narsa sen emas, balki Men O‘z xalqimga yuborayotgan elchilar va xabardir. Ular Egamizning kalomiga nisbatan nafrat va mensimaslik ko‘rsatdilar. Shayton ularning ko‘zlarini ko‘r qilib, hukmlarini buzdi; va agar har bir jon bu gunohidan, Xudoning Ruhiga haqorat qilayotgan bu muqaddaslanmagan mustaqillikdan tavba qilmasa, ular zulmatda yuradilar. Agar tavba qilib qaytmasalar, toki Men ularga shifo beray, Men shamdonni o‘z o‘rnidan olib tashlayman. Ular ruhiy ko‘rish qobiliyatlarini xiralashtirdilar. Ular Xudo O‘z Ruhini va O‘z qudratini namoyon qilishini istamadilar; chunki Mening kalomimga nisbatan ularda masxara va jirkanish ruhi bor. Yengiltaklik, behudalik, hazil-mutoyiba va kulgi-kesak har kuni odat tusiga kirgan. Ular Meni izlashga yuraklarini qaratmaganlar. Ular o‘zlari yoqqan uchqunlar yorug‘ida yuradilar, va agar tavba qilmasalar, qayg‘u ichida yotadilar. Egamiz shunday deydi: Vazifa postingda tur; chunki Men sen bilanman, Men seni tark etmayman ham, tashlab qo‘ymayman ham.’ Xudodan bo‘lgan bu so‘zlarni men e’tiborsiz qoldirishga jur’at eta olmadim.” The 1888 Materials, 1067.

Sister White paralleled Samuel’s attitude and was told to remain with the rebels and their rebellion and “stand at” the “post” of her “duty.” She was commanded to stand her post, after she (the prophetess) had determined to leave the rebels and their rebellion unto themselves.

Oqsoqol Uayt Shomuilning munosabatiga qiyos qilindi va unga isyonchilar hamda ularning isyoni orasida qolib, o‘z “burchi”ning “posti”da “turish” aytildi. Unga, isyonchilarni va ularning isyonini o‘z holiga tashlab ketishga qaror qilganidan keyin ham, o‘z postida turish amr etildi.

The rule of first mention, which is a primary component of the principle of Alpha and Omega, identifies that the first time a subject is mentioned is of supreme importance. Connected with the very beginning of Lucifer’s rebellion was the fact that if God had wanted to, He had all the power necessary to eliminate Lucifer at Lucifer’s very first selfish thought that had originated within Lucifer’s mind. God could have removed Lucifer from the creation and He has the power that had He chosen to do so, He could have done it in such a fashion that no other angels would have even known what had happened. Of course, He did not do that, for among other things it would have been a denial of His character, but He does possess the creative power that would have allowed Him to do that very thing. But he didn’t do it. He patiently allowed the rebellion to become part of the witness of His character, part of the testimony of the controversy that had begun in heaven and was to ultimately come to the earth. This is what Moses’ dialogue accomplished for ancient Israel. God allowed the generation of rebels to die in the wilderness and used that history as a biblical example to further the truths connected with the everlasting gospel.

Alfa va Omegа tamoyilining asosiy tarkibiy qismi bo‘lgan ilk bor zikr etilish qoidasi, biror mavzu ilk marta tilga olingan payt g‘oyat muhim ekanini ko‘rsatadi. Lusifer isyonining eng boshidayoq shunday haqiqat mavjud edi: agar Xudo istaganida, Lusiferning ongida paydo bo‘lgan ilk xudbin fikrning o‘zidayoq uni yo‘q qilish uchun zarur bo‘lgan barcha qudratga ega edi. Xudo Lusiferni yaratilishdan olib tashlashi mumkin edi va agar U shunday qilishni tanlaganida, buni boshqa farishtalar hatto nima bo‘lganini ham bilmay qoladigan tarzda amalga oshirish qudratiga ega edi. Albatta, U bunday qilmadi, chunki bu, boshqa narsalar qatori, Uning fe’l-atvorini inkor etish bo‘lur edi; biroq U aynan shunday qilishiga imkon beradigan ijodiy qudratga egadir. Lekin U buni qilmadi. U sabr-toqat bilan isyonning O‘z fe’l-atvorining guvohligining bir qismiga, osmonda boshlangan va oxir-oqibat yerga kelishi kerak bo‘lgan ziddiyat haqidagi shahodatning bir qismiga aylanishiga yo‘l qo‘ydi. Qadimgi Isroil uchun Musoning muloqoti aynan shuni amalga oshirdi. Xudo isyonkor avlodning sahroda halok bo‘lishiga yo‘l qo‘ydi va o‘sha tarixdan abadiy xushxabar bilan bog‘liq haqiqatlarni ilgari surish uchun Muqaddas Kitobiy misol sifatida foydalandi.

So too, with the rejection of God as king in the days of Samuel. Samuel was instructed to go ahead and stand his post of duty, in spite of Samuel’s personal convictions and prophetic knowledge. This element of God’s prophetic and historical oversight is also recognized in the rebuilding of the temple after the Babylonian captivity. God predicted and governed every element of the seventy years of captivity; the return to Jerusalem, the rebuilding of Jerusalem, the temple and the streets and walls. He set forth the time prophecies that identified when they would be freed from captivity. He identified how many decrees there would be to mark the beginning of the twenty-three hundred years. He identified Cyrus by name, the heathen king that would begin the process with the first decree. All the elements of rebuilding Jerusalem and the temple were specifically identified and He raised up righteous men and prophets to accomplish the work.

Shuningdek, Shomuil davrida Xudoni Shoh sifatida rad etish holatida ham shunday bo‘lgan. Shomuilga, o‘zining shaxsiy ishonchlari va payg‘ambarlik bilimiga qaramay, oldinga borib, o‘z burch posti ustida turishi buyurilgan edi. Xudoning payg‘ambarlik va tarixiy nazoratining ushbu jihati Bobil asirligidan keyin ma’badning qayta qurilishida ham e’tirof etiladi. Xudo yetmish yillik asirlikning har bir unsurini oldindan aytgan va boshqargan: Quddusga qaytishni, Quddusning, ma’badning, ko‘chalar va devorlarning qayta qurilishini. U ularni asirlikdan qachon ozod qilinishlarini belgilab bergan vaqtga oid bashoratlarni bayon qilgan. U ikki ming uch yuz yilning boshlanishini belgilash uchun nechta farmon bo‘lishini ko‘rsatib bergan. U birinchi farmon bilan jarayonni boshlab beradigan butparast shoh Kurushni nomma-nom ko‘rsatgan. Quddus va ma’badni qayta qurishning barcha unsurlari aniq belgilab berilgan edi va U ishni ado ettirish uchun solih kishilar hamda payg‘ambarlarni ko‘targan edi.

In spite of all the obvious divine prophetic foreknowledge and intervention, the rebellion that had led to the captivity in Babylon had already brought to a conclusion His personal presence with the people of God. The shekinah glory never returned to the temple that was rebuilt. The entire history was employed to provide prophetic structure to the history at the end of the world, though the temple never again was blessed by the presence of the shekinah in the Most Holy Place. In that sense, the temple that was rebuilt was testimony not of God’s presence, but of Israel’s rebellion. Yet the prophets of that history, like as Samuel and Sister White at Minneapolis continued to serve in the capacity of prophets.

Ilohiy bashoriy oldindan bilish va aralashuvning barcha ravshan dalillariga qaramay, Bobil asirligiga olib borgan isyon allaqachon Uning Xudoning xalqi bilan bo‘lgan shaxsiy huzuriga yakun yasagan edi. Qayta qurilgan ma’badga shekinah ulug‘vorligi hech qachon qaytmadi. Eng Muqaddas joyda ma’bad endi boshqa hech qachon shekinahning huzuri bilan baraka topmagan bo‘lsa-da, butun bu tarix dunyo oxiridagi tarix uchun bashoriy tuzilma ta’minlash maqsadida ishlatildi. Shu ma’noda, qayta qurilgan ma’bad Xudoning huzurining emas, balki Isroilning isyonining guvohligi edi. Shunga qaramay, o‘sha tarixning payg‘ambarlari, xuddi Samuel va Minneapolisdagi White opa-singil kabi, payg‘ambarlar sifatida xizmat qilishda davom etdilar.

The rebellion of Lucifer is the first thing mentioned in the great controversy between Christ and Satan, and God allowed the rebellion to continue for His own purposes. Samuel, in spite of his righteous indignation against Israel’s desire to be like the other nations was directed to participate in anointing the first two kings. And the prophets of God participated in rebuilding God’s temple, the temple that would never again have the shekinah presence of God.

Lusiferning isyoni Masih va Shayton o‘rtasidagi buyuk kurashda tilga olingan birinchi hodisadir, va Xudo O‘z maqsadlari uchun bu isyonning davom etishiga yo‘l qo‘ydi. Shomuil esa, Isroilning boshqa xalqlarga o‘xshash istagiga qarshi bo‘lgan solih g‘azabiga qaramay, dastlabki ikki shohni moylash ishida qatnashishga yo‘naltirildi. Va Xudoning payg‘ambarlari Xudoning ma’badini, ya’ni bundan keyin endi hech qachon Xudoning Shekina huzuriga ega bo‘lmaydigan ma’badni qayta qurishda ishtirok etdilar.

Those that employ their “dishes of fables” against the prophetic Word, in an attempt to cover up the rebellion of Adventism in 1863, and who choose to base their argument upon the logic that if anything happened wrong in 1863, the prophetess would have forbidden it, are willfully ignorant of the first principle that is identified in the very first mention of rebellion against God. God allows rebellion for His own purposes and if He chooses for His prophets to remain neutral or silent in the rebellions that might arrive, that is His choice.

1863-yildagi adventizmning isyonini berkitib qo‘yish maqsadida bashoratli Kalomga qarshi o‘zlarining “masallar tovoqlari”ni ishga soladiganlar va agar 1863-yilda biror noto‘g‘ri narsa yuz bergan bo‘lsa, payg‘ambar ayol buni man qilgan bo‘lur edi, degan mantiqqa o‘z dalillarini asoslashni tanlaydiganlar, Xudoga qarshi isyon haqidagi eng ilk zikrning o‘zidayoq aniqlab berilgan birinchi tamoyilga nisbatan qasddan johildirlar. Xudo isyonni O‘z maqsadlari uchun ruxsat etadi, va agar kelishi mumkin bo‘lgan isyonlar borasida O‘z payg‘ambarlarining betaraf yoki sukut saqlab qolishini tanlasa, bu Uning tanlovidir.

As we begin to consider the testing process of 1844 through 1863, that has been typified by the ten tests ancient Israel failed after they crossed the Red Sea, it is essential to understand this biblical fact. God’s prophets function as His prophets in times of obedience and disobedience, and at times they do not protest issues that would appear on the surface as something a prophet would be expected to protest. At times they are obviously aware of the rebellion but are restrained and at other times the Lord holds His hand over their eyes in regard to the rebellion. When that perspective is recognized, 1863 becomes a significant waymark in the history of the sixth kingdom of Bible prophecy, for both the horn of Protestantism and the horn of Republicanism.

1844-yildan 1863-yilgacha bo‘lgan sinov jarayonini ko‘rib chiqishni boshlarkanmiz, bu jarayon Qizil dengizdan o‘tganlaridan keyin qadimgi Isroil muvaffaqiyatsiz bo‘lgan o‘nta sinov orqali timsollashtirilganini inobatga olsak, ushbu Muqaddas Kitob haqiqatini tushunish nihoyatda muhimdir. Xudoning payg‘ambarlari itoatkorlik davrlarida ham, itoatsizlik davrlarida ham Uning payg‘ambarlari sifatida xizmat qiladilar va ba’zan ular, tashqi ko‘rinishda, payg‘ambardan e’tiroz bildirish kutiladigan masalalarga norozilik bildirmaydilar. Ba’zan ular isyonni ravshan tarzda anglab turadilar, biroq jilovlab qo‘yiladilar; boshqa paytlarda esa isyon masalasida Rabbiy ularning ko‘zlari ustiga O‘z qo‘lini tutadi. Bu nuqtayi nazar e’tirof etilganda, 1863-yil Muqaddas Kitob bashoratidagi oltinchi shohlik tarixida, ham Protestantizmning shoxi, ham Respublikaçilikning shoxi uchun, muhim bir alomatga aylanadi.

> I have also spoken by the prophets, and I have multiplied visions, and used similitudes, by the ministry of the prophets. Hosea 12:10.

> Men ham payg‘ambarlar orqali so‘zladim, vahiylarni ko‘paytirdim va payg‘ambarlar xizmati orqali timsollar ishlatdim. Ho‘sheya 12:10.

Back to Articles