Article

# Elijah - Number Seven

Ilyos — Yettinchi Raqam

The First and Last

Birinchi va Oxirgi

Author

Jeff Pippenger

Published

October 7, 2023

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We are identifying 1863 as the last testing point in a series of tests that were initiated at the great disappointment of 1844. Our first piece of logic is the fact that the Millerite movement ended when the Seventh-day Adventist church was legally registered with the government of the United States in that very year. The movement that began prophetically in 1798, ended in 1863.

Biz 1863 yilni 1844 yildagi Buyuk Hafsalasi Pir Bo‘lish bilan boshlangan sinovlar qatoridagi so‘nggi sinov nuqtasi sifatida aniqlamoqdamiz. Mantiqimizning birinchi dalili shuki, aynan o‘sha yili Yettinchi kun Adventistlar jamoati Amerika Qo‘shma Shtatlari hukumati tomonidan qonuniy ravishda ro‘yxatdan o‘tkazilganda, Miller harakati yakuniga yetdi. Bashoratga ko‘ra 1798 yilda boshlangan bu harakat 1863 yilda tugadi.

Inspiration informs us the when the mighty angel of Revelation eighteen descended on September 11, 2001, the event had been typified in the Millerite movement when the angel of Revelation ten descended. The Millerites’ movement began at the time of the end in 1798, when the vision of the Ulai river of Daniel chapters eight and nine was unsealed. The movement of the one hundred and forty-four thousand began at the time of the end in 1989, when the vision of the Hiddekel river of the last three chapters of Daniel was unsealed.

Vahiy bizga shuni bildiradiki, Vahiy kitobining o‘n sakkizinchi bobidagi qudratli farishta 2001-yil 11-sentabrda tushganida, bu hodisa Vahiy kitobining o‘ninchi bobidagi farishta tushgan paytda Millerchilar harakatida oldindan timsollangan edi. Millerchilar harakati oxirat vaqtida, 1798-yilda, Doniyor kitobining sakkizinchi va to‘qqizinchi boblaridagi Ulai daryosi haqidagi vahiy muhrdan yechilganda boshlangan. Bir yuz qirq to‘rt mingning harakati esa oxirat vaqtida, 1989-yilda, Doniyor kitobining so‘nggi uch bobidagi Hiddekel daryosi haqidagi vahiy muhrdan yechilganda boshlangan.

Both time of the ends began a progressive separation of the former chosen people from those in the movement of their respective histories. When the primary rule of each history was publicly confirmed the angel of each respective history descended. The message, movement and messenger were the instruments the Lord employed in each respective history to demonstrate the former chosen people’s sin, for just as Christ taught of His work, if He had not come the quibbling Jews of history would have had no sin. The messenger, message and movement were the instruments of judgment that would hold the former chosen people accountable for rejecting the progressive light of their respective histories, and when the angel descended it marked that the judgment process of the former covenant people was under way. The instrument of judgment is identified when the prophets which illustrate that history eat the message delivered unto them by the Lord. When they eat the message, they then take the message to the former chosen people who are portrayed as a stiff-necked and rebellious people, who will not hear and be converted. Once the angel descends and the message is eaten, judgment of the rebellious people begins.

Har ikkala oxirzamon davri ham o‘ziga xos tarixlari doirasidagi harakat ichida bo‘lganlardan avvalgi tanlangan xalqning bosqichma-bosqich ajralishini boshlab berdi. Har bir tarixning asosiy qoidasi oshkora tasdiqlanganda, o‘sha tegishli tarixning farishtasi tushib keldi. Xabar, harakat va xabarchi — Rabbimiz har bir tegishli tarixda avvalgi tanlangan xalqning gunohini namoyon etish uchun qo‘llagan vositalar edi; chunki Masih O‘z ishi haqida ta’lim berganidek, agar U kelmaganida, tarixdagi bahslashuvchan yahudiylarning gunohi bo‘lmagan bo‘lur edi. Xabarchi, xabar va harakat — avvalgi tanlangan xalqni o‘ziga xos tarixlaridagi bosqichma-bosqich ochib borilgan nurni rad etganlari uchun javobgar qiladigan hukm vositalari edi, va farishta tushib kelganida, bu avvalgi ahd xalqining hukm jarayoni boshlanganini bildirar edi. Hukm vositasi, o‘sha tarixni tasvirlaydigan payg‘ambarlar Rabbimiz ularga yetkazgan xabarni yeganlarida aniqlanadi. Ular xabarni yeganlaridan so‘ng, uni bo‘yni qotgan va isyonkor xalq sifatida tasvirlangan, eshitmaydigan va tavba qilib qaytmaydigan avvalgi tanlangan xalqqa olib boradilar. Farishta tushib kelib, xabar yeyilgach, isyonkor xalq ustidan hukm boshlanadi.

We are applying the judgment process of ancient Israel as illustrated in the book of Numbers to the history of the Millerite movement and ultimately, we will apply this testing process to the movement of the one hundred and forty-four thousand. The symbolism of the number ‘ten’ is to be determined by the context of the passage where it is employed.

Biz Qadimgi Isroilning hukm jarayonini, “Sonlar” kitobida tasvirlanganidek, Millerchilar harakati tarixiga tatbiq etmoqdamiz va oxir-oqibat, bu sinov jarayonini bir yuz qirq to‘rt mingliklarning harakatiga ham tatbiq etamiz. “O‘n” sonining ramziy ma’nosi u qo‘llanilgan parchaning konteksti orqali belgilanishi lozim.

The sequence of ten tests begins at the disappointment, either at the Red Sea for ancient Israel or October 22, 1844 for the Millerites. Sister White identifies the “landmark” truths that were opened up at that time beginning with what she called “the passing of time.” The disappointment for the Hebrews was the threat of Pharaoh’s army. The lack of faith in God’s power for the Hebrews was manifested in response to their fear of the army of their enemies, just as it was at the tenth and final test. Jesus illustrates the end from the beginning, so the fear of the giants in the Promised Land which the ten spies identified was the same fear that had also produced their disappointment by the Red Sea. The tenth and final test for the Millerite movement would be a time prophecy, as was October 22, 1844.

O‘nta sinovning ketma-ketligi umidsizlikdan boshlanadi — qadimgi Isroil uchun Qizil dengiz bo‘yida, Millerchilar uchun esa 1844-yil 22-oktyabrda. Opa Uayt o‘sha paytda ochilgan “chegara belgisi” haqiqatlarini, u “vaqtning o‘tib ketishi” deb atagan narsadan boshlab, belgilab beradi. Ibroniylar uchun umidsizlik Fir’avn qo‘shinining tahdidi edi. Ibroniylarning Xudoning qudratiga bo‘lgan imonsizligi dushmanlari qo‘shinidan qo‘rqishlariga bergan javobida namoyon bo‘ldi; xuddi o‘ninchi va yakuniy sinovda bo‘lgani kabi. Iso oxirni boshidan ko‘rsatadi, shuning uchun va’da qilingan yurtidagi ulkan odamlardan, o‘n josus qayd etgan qo‘rquv, Qizil dengiz bo‘yida ham ularning umidsizligini keltirib chiqargan ayni o‘sha qo‘rquv edi. Millerchilar harakati uchun o‘ninchi va yakuniy sinov, 1844-yil 22-oktyabr bo‘lganidek, vaqt haqidagi bashorat bo‘lar edi.

The great disappointment in the progressive testing of Millerite history marked the beginning of a history that had been clearly typified by ancient Israel’s deliverance from Egypt. Beginning at the Red Sea there was a series of ten tests, and the last test would reflect the first test. The “passing of time” at the great disappointment was produced by a misunderstanding of a time prophecy. The last of the testing process for spiritual Israel would be the same as the first. In 1863, the leaders of literal Israel chose to return to the biblical methodology of those they had just identified as daughters of Rome, and rejected, or you might say, misunderstood the longest time prophecy in the Bible. The end of the ten tests in both literal and spiritual Israel was represented by the beginning. And the end, in both instances the rebels manifested a desire to return to the place that they had just been delivered from.

Millerchilar tarixining izchil sinovlari ichidagi buyuk hafsalasi pir bo‘lish qadimgi Isroilning Misrdan xalos etilishi orqali aniq tarzda timsollangan bir tarixning boshlanishini belgiladi. Qizil dengizdan boshlab o‘nta sinovdan iborat bir qator mavjud edi va oxirgi sinov birinchi sinovni aks ettirishi kerak edi. Buyuk hafsalasi pir bo‘lishdagi “vaqtning o‘tishi” bir vaqt bashoratining noto‘g‘ri tushunilishi natijasida yuzaga kelgan edi. Ruhiy Isroil uchun sinov jarayonining oxirgisi birinchisi bilan bir xil bo‘lar edi. 1863-yilda so‘zma-so‘z Isroilning yo‘lboshchilari endigina Rimning qizlari deb belgilagan kishilarning Muqaddas Kitobiy metodologiyasiga qaytishni tanladilar va Muqaddas Kitobdagi eng uzun vaqt bashoratini rad etdilar yoki, aytishingiz mumkinki, uni noto‘g‘ri tushundilar. So‘zma-so‘z ham, ruhiy Isroilda ham o‘nta sinovning oxiri boshlanish orqali ifodalangan edi. Va oxirida, har ikkala holda ham, isyonkorlar endigina xalos etilgan joyga qaytish istagini namoyon qildilar.

By rejecting the seven times of Leviticus twenty-six Laodicean Adventism created a prophetic dilemma that they had not foreseen. To this day they have not been able to resolve the dilemma, though they offer up a variety of dishes of fables in an attempt to do so. The dilemma is in the verse that Sister White identifies as the foundation and central pillar of Adventism.

Levilar yigirma oltinchi bobdagi yetti zamonni rad etish orqali Laodikiyadagi Adventizm o‘zlari oldindan ko‘ra olmagan bir bashoratli dilemmani yuzaga keltirdi. Bugungi kungacha ular bu dilemmani hal qila olmadilar, garchi bunga urinib, turli xil afsonaviy taomlarni dasturxonga tortsalar ham. Bu dilemma Opa Uayt Adventizmning poydevori va markaziy ustuni deb ta’riflagan oyatda mujassamdir.

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

> “Boshqa barcha oyatlardan ustun ravishda Advent imonining ham poydevori, ham markaziy ustuni bo‘lgan Muqaddas Yozuvdagi bayonot shunday edi: «Ikki ming uch yuz kecha-kunduzgacha; shundan so‘ng muqaddas maskan poklanadi». [Daniel 8:14.]” Buyuk kurash, 409.

Adventism has much to say about verse fourteen, but they never address the very first observation that should be made about the verse. That observation is that verse fourteen is an “answer.” An answer is meaningless, if it does not include the question that elicits the answer. Verse thirteen cannot logically, grammatically or reasonably be separated from verse fourteen, for verse thirteen is the question and verse fourteen is the answer.

Adventizm o‘n to‘rtinchi oyat haqida ko‘p narsani aytadi, ammo ular bu oyat haqida qilinishi lozim bo‘lgan eng birinchi kuzatuvga hech qachon murojaat qilmaydilar. Bu kuzatuv shundan iboratki, o‘n to‘rtinchi oyat “javob”dir. Javob, agar u o‘sha javobni yuzaga keltirgan savolni o‘z ichiga olmasa, ma’nosizdir. O‘n uchinchi oyatni mantiqan ham, grammatik jihatdan ham, oqilona ravishda ham o‘n to‘rtinchi oyatdan ajratib bo‘lmaydi, chunki o‘n uchinchi oyat savol, o‘n to‘rtinchi oyat esa javobdir.

The question, when rightly and fairly represented produces a very different meaning to verse fourteen than what Adventism teaches. This does not mean that verse fourteen is not “the foundation and central pillar of the Advent faith,” for it is. It means that when Adventism misunderstood and set aside the seven times in 1863, they were unable to fully define what verse fourteen truly means. In the Scriptures, a half truth is not truth. Rightly understood the question of verse thirteen demands a recognition of the prophecy that marks the cleansing of the sanctuary that had been tread down, and also a recognition of the prophecy that marks the treading down of the host. The twenty-three hundred year prophecy addresses the ‘sanctuary’ and the twenty-five hundred and twenty year prophecy addresses the ‘host’.

Masala to‘g‘ri va xolis tarzda ifoda etilganda, o‘n to‘rtinchi oyatga Adventizm o‘rgatganidan mutlaqo boshqacha ma’no beradi. Bu, o‘n to‘rtinchi oyat “Advent e’tiqodining poydevori va markaziy ustuni” emas, degani emas, chunki u shundaydir. Bu shuni anglatadiki, Adventizm 1863-yilda yetti zamonni noto‘g‘ri tushunib, uni chetga surib qo‘yganida, o‘n to‘rtinchi oyat aslida nimani anglatishini to‘liq ta’riflab bera olmadi. Muqaddas Yozuvlarda yarim haqiqat haqiqat emas. To‘g‘ri anglanganda, o‘n uchinchi oyatdagi savol oyoq osti qilingan muqaddas maskanning poklanishini belgilovchi bashoratni tan olishni, shuningdek lashkarning oyoq osti qilinishini belgilovchi bashoratni ham tan olishni talab qiladi. Ikki ming uch yuz yillik bashorat “muqaddas maskan”ga taalluqlidir, ikki ming besh yuz yigirma yillik bashorat esa “lashkar”ga taalluqlidir.

To address the relationship of the two verses requires a lengthy study, which I do not intend to do at this point in these articles. These points have repeatedly been addressed through the years and can be found in the series Habakkuk’s Tables. I am still addressing the symbolism of Elijah and wish to finish those truths first.

Ushbu maqolalarda ayni paytda buni qilish niyatim bo‘lmaganligi sababli, bu ikki oyat o‘rtasidagi munosabatni ko‘rib chiqish uzoq tadqiqotni talab etadi. Bu masalalar yillar davomida qayta-qayta yoritib kelingan va ularni “Habakkukning Jadvallari” turkumida topish mumkin. Men hali ham Ilyosning ramziyligini bayon etmoqdaman va avvalo o‘sha haqiqatlarni yakunlashni istayman.

William Miller was the Elijah of the beginning of Adventism and his first discovery was the seven times of Leviticus twenty-six, so the rejection of that truth in 1863 was a rejection of the Elijah message. At this point I am addressing the characteristic of Alpha and Omega that identifies the end with the beginning. The final test for ancient Israel was represented in the first test. Both tests represent fear that the heathen nations were more powerful than God. The tenth test being the same in principle was much more rebellious than the first test, for the history of the victory of God in the first test should have produced a settled confidence in the rebels. They manifested their rejection of God in spite of much more evidence of His power than they had at the Red Sea. Millerite Adventism by 1863 was already explaining why the great disappointment was a powerful work of God, but they still decided to pick a captain and return to Egypt and reject the message that Daniel calls the “oath” of Moses that had been represented by Elijah.

Uilyam Miller Adventizmning boshlanishidagi Ilyos edi va uning birinchi kashfiyoti Levilar yigirma oltidagi yetti zamon bo‘lgan edi; shu bois 1863-yilda o‘sha haqiqatning rad etilishi Ilyos xabarining rad etilishi edi. Shu nuqtada men oxirni boshlanish bilan aynanlashtiradigan Alfa va Omegaga xos xususiyatga murojaat qilmoqdaman. Qadimgi Isroil uchun yakuniy sinov birinchi sinovda ifodalangan edi. Har ikkala sinov ham butparast xalqlar Xudodan ko‘ra qudratliroq, degan qo‘rquvni ifodalaydi. O‘ninchi sinov prinsip jihatidan xuddi o‘sha bo‘lgani holda, birinchi sinovdan ancha isyonkorroq edi, chunki birinchi sinovdagi Xudoning g‘alabasi tarixi isyonchilarda sobit ishonch hosil qilishi kerak edi. Ular Qizil dengiz bo‘yida ega bo‘lganlaridan ko‘ra Uning qudrati haqida ancha ko‘proq dalillarga qaramay, Xudoni rad etganliklarini namoyon etdilar. 1863-yilga kelib Millerchi Adventizm allaqachon buyuk umidsizlik nima uchun Xudoning qudratli ishi bo‘lganini tushuntirayotgan edi, biroq shunga qaramay ular baribir bir sardor tanlab, Misrga qaytishga va Doniyor Musoning Ilyos orqali ifodalangan “qasami” deb ataydigan xabarni rad etishga qaror qildilar.

Rather than taking the time to set forth the proofs of the validity of the seven times as a time prophecy, I intend to use some simple logic to prove its validity in another way. For the movement that began in 1798, the final test of 1863 would also represent the final test for the movement of the mighty angel of Revelation eighteen. Inspiration has been very clear what the last test is for both movements.

Yetti vaqtning vaqtga oid bashorat sifatidagi haqiqiyligining dalillarini bayon etishga vaqt sarflash o‘rniga, men uning haqiqiyligini boshqa yo‘l bilan isbotlash uchun ayrim sodda mantiqiy mulohazalardan foydalanmoqchiman. Chunki 1798-yilda boshlangan harakat uchun 1863-yildagi so‘nggi sinov Vahiy kitobining o‘n sakkizinchi bobidagi qudratli farishta harakati uchun ham so‘nggi sinovni ifodalaydi. Ilhom har ikkala harakat uchun ham oxirgi sinov nima ekanini juda ravshan qilib ko‘rsatgan.

> “Satan is . . . constantly pressing in the spurious—to lead away from the truth. The very last deception of Satan will be to make of none effect the testimony of the Spirit of God. ‘Where there is no vision, the people perish’ (Proverbs 29:18).” Selected Messages, book 1, 48.

> “Shayton — odamlarni haqiqatdan uzoqlashtirish uchun — soxtani tinimsiz ravishda tiqishtirib kelmoqda. Shaytonning eng oxirgi aldovi Xudo Ruhining guvohligini kuchsiz va samarasiz qilib qo‘yish bo‘ladi. “Vahiy bo‘lmagan joyda xalq halok bo‘ladi” (Hikmatlar 29:18).” Tanlangan xabarlar, 1-kitob, 48.

There is no honest way to take the writings of Ellen White and suggest that she did not fully endorse the seven times of Leviticus twenty-six. Sister White, as we have previously identified in these articles and is well documented in the series titled Habakkuk’s Tables directly informs us that God directed both the 1843 and 1850 charts. She directly teaches that those two tables were a fulfillment of Habakkuk chapter two. Both charts identify the seven times of Leviticus twenty-six as the center point of their respective graphical layout. In both charts the line of the seven times has the cross of Christ as the center of the prophetic line of the seven times.

Ellen White’ning yozuvlarini olib, uning Levilar yigirma olti bobdagi yetti vaqtni to‘liq ma’qullamaganini ilgari surishning halol yo‘li yo‘q. Opa White, avvalgi ushbu maqolalarda qayd etganimizdek va “Habakkukning jadvallari” deb nomlangan turkumda yaxshi hujjatlashtirilganidek, Xudo ham 1843 yilgi, ham 1850 yilgi jadvallarni yo‘naltirganini bizga bevosita bildiradi. U bevosita bu ikki jadval Habakkukning ikkinchi bobi ado bo‘lishi bo‘lganini ta’lim beradi. Har ikkala jadval ham Levilar yigirma olti bobdagi yetti vaqtni o‘zining tegishli grafik tuzilishining markaziy nuqtasi sifatida ko‘rsatadi. Har ikkala jadvalda ham yetti vaqt chizig‘ining markazida, yetti vaqtning bashoratli chizig‘ining markazi sifatida Masihning xochi joylashgan.

Along with her endorsements of Habakkuk’s two tables, she has recorded multiple times that we are to continue to present the message that was presented from 1840 through 1844, and every Adventist historian that addresses how the Millerites promoted the message they proclaimed, identifies that they employed the 1843 chart. Not only does she endorse the messages represented upon the charts, and counsel God’s people to continue to present the very same messages that were presented in that history, she also provides multiple passages where she warns that those messages would be attacked throughout the history of God’s remnant people. When she warns of those attacks, she repeatedly identifies that it is the work of God’s watchmen to defend those very truths.

Habakkukning ikki jadvalini ma’qullashi bilan birga, u 1840 yildan 1844 yilgacha taqdim etilgan xabarni taqdim etishda davom etishimiz kerakligini bir necha bor qayd etgan; va Millerchilar o‘zlari e’lon qilgan xabarni qanday targ‘ib qilganini yoritgan har bir adventist tarixchi, ular 1843 yilgi jadvaldan foydalanganini tasdiqlaydi. U nafaqat jadvallarda ifodalangan xabarlarni ma’qullaydi va Xudoning xalqiga o‘sha tarixda taqdim etilgan aynan o‘sha xabarlarni taqdim etishda davom etishni maslahat beradi, balki u Xudoning qoldiq xalqining butun tarixi davomida o‘sha xabarlarga hujum qilinishi haqida ogohlantiradigan bir necha parchalarni ham keltiradi. U o‘sha hujumlar haqida ogohlantirganda, aynan o‘sha haqiqatlarni himoya qilish Xudoning soqchilarining ishi ekanini qayta-qayta ta’kidlaydi.

If the charts are incorrect, then the messages they graphically represent are incorrect. If the message the Millerites proclaimed from 1840 through 1844 was incorrect, then Ellen White’s repeated identification that the Millerite message was the foundation is also incorrect. If those messages were incorrect her repeated commands to continue to present those very same truths is false counsel. If the message of the Millerites does not represent the foundations that were to be preserved and guarded from satanic attacks, then those counsels are also erroneous. To reach the conclusion that all these issues associated with the Elijah message of that history is erroneous, would clearly demonstrate that Ellen White was a false prophet.

Agar jadvallar noto‘g‘ri bo‘lsa, unda ular grafik tarzda ifodalovchi xabarlar ham noto‘g‘ridir. Agar Millerchilar 1840 yildan 1844 yilgacha e’lon qilgan xabar noto‘g‘ri bo‘lgan bo‘lsa, unda Ellen Uaytning Millerchilar xabari poydevor bo‘lganini takror-takror ta’kidlagani ham noto‘g‘ridir. Agar o‘sha xabarlar noto‘g‘ri bo‘lgan bo‘lsa, u holda aynan o‘sha haqiqatlarni taqdim etishda davom etish haqidagi uning takroriy buyruqlari ham soxta maslahatdir. Agar Millerchilarning xabari saqlab qolinishi va shaytoniy hujumlardan himoya qilinishi lozim bo‘lgan poydevorlarni ifodalamasa, unda o‘sha maslahatlar ham yanglishdir. Ushbu tarixning Ilyos xabari bilan bog‘liq bu masalalarning barchasi xato, degan xulosaga kelish, Ellen Uayt soxta payg‘ambar bo‘lganini aniq ko‘rsatgan bo‘lur edi.

Modern Adventism still teaches at their Revelation Seminars that the remnant church would possess the Spirit of Prophecy, which is the testimony of Jesus, but they certainly don’t tell those who they are seeking to draw into church membership that they fully reject Ellen White’s endorsement and warnings connected with those early foundational truths and history. What does the following passage mean to you?

Zamonaviy Adventizm hanuzgacha o‘zlarining Vahiy seminarlarida qoldiq jamoat Iso Masihning guvohligi bo‘lgan Bashorat Ruhiga ega bo‘lishini ta’lim beradi, biroq ular jamoat a’zoligiga jalb etishga urinayotgan kishilarga Ellen Uaytning o‘sha ilk asosiy haqiqatlar va tarix bilan bog‘liq tasdig‘i hamda ogohlantirishlarini to‘liq rad etishlarini, albatta, aytmaydilar. Quyidagi parcha siz uchun nimani anglatadi?

> “We have nothing to fear for the future, except as we shall forget the way the Lord has led us, and His teaching in our past history.” Life Sketches, 196.

> “Kelajakdan qo‘rqishimiz uchun hech qanday sabab yo‘q, faqat Rabbiy bizni qanday boshqarganini va o‘tgan tariximizdagi Uning ta’limotini unutib qo‘ysakkina bundan mustasno.” Life Sketches, 196.

In 1863, the Millerite movement reached a conclusion and registered as a legal entity with the government that would ultimately form an image to the papacy, which by Ellen White’s definition is the combination of the church with the state.

1863-yilda Millerchilar harakati o‘z xulosasiga yetdi va hukumat huzurida yuridik shaxs sifatida ro‘yxatdan o‘tdi; bu hukumat esa, oxir-oqibat, Ellen White ta’rifiga ko‘ra cherkov bilan davlatning birlashuvidan iborat bo‘lgan papalikka bir suratni barpo etadi.

> “In the movements now in progress in the United States to secure for the institutions and usages of the church the support of the state, Protestants are following in the steps of papists. Nay, more, they are opening the door for the Papacy to regain in Protestant America the supremacy which she has lost in the Old World.” The Great Controversy, 573.

> “Qo‘shma Shtatlarda hozir davom etayotgan, jamoatning muassasalari va udumlari uchun davlatning ko‘magini ta’minlashga qaratilgan harakatlarda protestantlar papachilar izidan bormoqdalar. Bundan ham ortig‘i, ular Papalikning Eski Dunyoda yo‘qotgan ustunligini Protestant Amerikada qayta qo‘lga kiritishi uchun eshik ochib bermoqdalar.” The Great Controversy, 573.

Under the premise that the legal association with the government was part of the necessity for organization, in a time when the youth of the nation were being drafted into the blood bath known as the Civil War, the movement of the Millerites ended. In 1863, both with a printed article and a new chart, the Seventh-day Adventist church rejected the prophecy of slavery which Daniel calls the oath of Moses. In 1850, the Lord had directed His people to make the second table of Habakkuk, and correct the error that He had held his hand over on the 1843 table. The chart ordered in 1850 fully accomplished its purpose, for Ellen White said that she saw “that God was in the publishment of the chart,” while also identifying that the 1850 chart was identified in Habakkuk chapter two.

Tashkilotlanish zaruriyatining bir qismi sifatida hukumat bilan huquqiy birlashuv mavjud bo‘lgan, degan faraz ostida, xalqning yoshlari Fuqarolar urushi deb atalgan qon to‘kilishiga safarbar etilayotgan bir paytda, Millerchilar harakati yakun topdi. 1863 yilda Yettinchi kun adventistlari jamoati ham bosma maqola, ham yangi jadval orqali Doniyor Musoning qasamyodi deb ataydigan qullik haqidagi bashoratni rad etdi. 1850 yilda Rabbiy O‘z xalqiga Habakkukning ikkinchi jadvalini tayyorlashni va 1843 yilgi jadvalda O‘zi qo‘lini to‘sib turgan xatoni tuzatishni buyurgan edi. 1850 yilda buyurilgan jadval o‘z maqsadini to‘la ado etdi, chunki Ellen White o‘zi “Xudo jadvalning nashr etilishida bo‘lganini” ko‘rganini aytgan, shu bilan birga 1850 yilgi jadval Habakkuk kitobining ikkinchi bobida ko‘rsatilganini ham ta’kidlagan.

The purpose of the 1850 chart was the same as the 1843 chart. It was to be the evangelistic tool used to present the message of the third angel to a dying world. In 1863, that message was discarded. The testing process that is typified by the testing process that began at the Red Sea, began with the time prophecy identifying the sanctuary that was to be tread down in verse thirteen of Daniel eight, and the testing process ended with the time prophecy identifying the host that was to be tread down in verse thirteen of Daniel eight.

1850-yildagi jadvalning maqsadi 1843-yildagi jadvalning maqsadi bilan bir xil edi. U halokat sari borayotgan dunyoga uchinchi farishtaning xabarini taqdim etishda foydalaniladigan xushxabarni yoyish vositasi bo‘lishi kerak edi. 1863-yilda esa o‘sha xabar rad etildi. Qizil dengizda boshlangan sinov jarayoni orqali timsollangan sinov jarayoni, Doniyor sakkizinchi bobining o‘n uchinchi oyatida oyoq osti qilinishi kerak bo‘lgan muqaddas joyni aniqlab bergan vaqt bashorati bilan boshlangan edi, va sinov jarayoni Doniyor sakkizinchi bobining o‘n uchinchi oyatida oyoq osti qilinishi kerak bo‘lgan lashkarni aniqlab bergan vaqt bashorati bilan yakunlangan edi.

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

> Shunda men bir muqaddas zotning so‘zlayotganini eshitdim; va so‘zlayotgan o‘sha muayyan muqaddas zotga boshqa bir muqaddas zot dedi: Kundalik qurbonlikka va vayron qiluvchi gunohga doir bu vahiy, muqaddas maskan bilan lashkarni oyoq osti qilinishga topshirishi haqidagi vahiy qachongacha davom etadi? U menga dedi: Ikki ming uch yuz kun-gacha; shundan keyin muqaddas maskan poklanadi. Daniel 8:13, 14.

The testing process that began on October 22, 1844, has the signature of Alpha and Omega. The beginning of that testing process was a time prophecy that represented the sanctuary that was to be trampled down. It was a prophecy that produced great light when fulfilled. The testing process that ended in 1863, has the signature of Alpha and Omega. The ending of that testing process was a time prophecy that represented the host that was to be trampled down. It was a prophecy that was designed to produced great light when fulfilled. It was a time prophecy presented by the Elijah of that history, and when it was rejected and set aside, it produced great darkness.

1844-yil 22-oktabrda boshlangan sinov jarayoni Alfa va Omeganning muhriga egadir. O‘sha sinov jarayonining boshlanishi oyoq osti qilinishi lozim bo‘lgan muqaddas ma’badni ifodalagan bir vaqt bashorati edi. U bajo kelganida ulkan nur hosil qilgan bashorat edi. 1863-yilda yakunlangan sinov jarayoni ham Alfa va Omeganning muhriga egadir. O‘sha sinov jarayonining yakuni oyoq osti qilinishi lozim bo‘lgan lashkarni ifodalagan bir vaqt bashorati edi. U bajo kelganida ulkan nur hosil qilishi uchun mo‘ljallangan bashorat edi. U o‘sha tarixning Ilyosi tomonidan taqdim etilgan vaqt bashorati edi, va u rad etilib bir chetga surilganda, ulkan zulmatni hosil qildi.

> And this is the condemnation, that light is come into the world, and men loved darkness rather than light, because their deeds were evil. John 3:19.

> Hukm shudirki, nur dunyoga keldi, ammo odamlar nurni emas, zulmatni sevdilar, chunki ularning ishlari yomon edi. Yuhanno 3:19.

The logic that I intend to finish this article with is what I have already noted. Did God through Ellen White endorse the 1843 and 1850 charts?

Ushbu maqolani men yakunlamoqchi bo‘lgan mantiq — allaqachon ta’kidlaganimning o‘zidir. Xudo Ellen White orqali 1843 va 1850 jadvallarini ma’qullaganmi?

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

> “Men 1843 yilgi jadval Rabbiyning qo‘li bilan yo‘naltirilganini va uni o‘zgartirmaslik kerakligini ko‘rdim; raqamlar U xohlaganidek ekan; Uning qo‘li ayrim raqamlardagi bir xatoni yopib, yashirib turgan ekan, shuning uchun Uning qo‘li olib tashlanmaguncha hech kim uni ko‘ra olmas edi.” Early Writings, 74.

> “I saw that God was in the publishment of the chart by Brother Nichols. I saw that there was a prophecy of this chart in the Bible, and if this chart is designed for God’s people, if it [is] sufficient for one it is for another, and if one needed a new chart painted on a larger scale, all need it just as much.” Manuscript Releases, number 13, 359; 1853.

> «Men Xudo Birodar Nichols tomonidan chartning nashr etilishida ekanini ko‘rdim. Men Muqaddas Kitobda bu chart haqida bir bashorat borligini ko‘rdim, va agar bu chart Xudoning xalqi uchun mo‘ljallangan bo‘lsa, agar u biri uchun yetarli bo‘lsa, boshqasi uchun ham shundaydir, va agar kimdir kattaroq ko‘lamda chizilgan yangi chartga muhtoj bo‘lgan bo‘lsa, barchasi ham unga xuddi shunchalik muhtojdir.» Manuscript Releases, 13-son, 359; 1853.

Did God through Ellen White endorse the message the Millerites presented during the history of 1840 through 1844?

Xudo Ellen Uayt orqali 1840 yildan 1844 yilgacha bo‘lgan tarix davomida milleritlar taqdim etgan xabarni ma’qullaganmi?

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

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

> “God bids us give our time and strength to the work of preaching to the people the messages that stirred men and women in 1843 and 1844.” Manuscript Release, Number 760.

> “Xudo bizga vaqtimiz va kuchimizni 1843 va 1844 yillarda erkaklar hamda ayollarni larzaga solgan xabarlarni xalqqa va’z qilish ishiga bag‘ishlashni buyuradi.” Manuscript Release, Number 760.

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

> “1840–1844 yillarda berilgan barcha xabarlar hozir kuchli tarzda yetkazilishi kerak, chunki yo‘nalishini yo‘qotgan ko‘plab odamlar bor. Xabarlar barcha jamoatlarga yetib borishi lozim.

> “Christ said, ‘Blessed are your eyes, for they see; and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them’ [Matthew 13:16, 17]. Blessed are the eyes which saw the things that were seen in 1843 and 1844.

> “Masih dedi: ‘Ko‘zlaringiz baxtlidir, chunki ular ko‘radi; quloqlaringiz ham, chunki ular eshitadi. Zero, sizlarga chinini aytaman: ko‘p payg‘ambarlar va solih kishilar sizlar ko‘rayotgan narsalarni ko‘rishni orzu qildilar-u, ko‘rmadilar; sizlar eshitayotgan narsalarni eshitishni istadilar-u, eshitmadilar’ [Matthew 13:16, 17]. 1843 va 1844 yillarda ko‘rilgan narsalarni ko‘rgan ko‘zlar baxtlidir.

> “The message was given. And there should be no delay in repeating the message, for the signs of the times are fulfilling; the closing work must be done. A great work will be done in a short time. A message will soon be given by God’s appointment that will swell into a loud cry. Then Daniel will stand in his lot, to give his testimony.” Manuscript Releases, volume 21, 437.

> “Xabar berildi. Va bu xabarni takrorlashda hech qanday kechikish bo‘lmasligi kerak, chunki zamon alomatlari amalga oshmoqda; yakunlovchi ish bajarilishi lozim. Qisqa vaqt ichida buyuk bir ish amalga oshiriladi. Tez orada Xudoning tayiniga ko‘ra bir xabar beriladi va u baland faryodga aylanib boradi. Shunda Doniyor o‘z ulushida turib, o‘z guvohligini beradi.” Manuscript Releases, 21-jild, 437.

> “The truths that we received in 1841, ‘42, ‘43, and ‘44 are now to be studied and proclaimed. The messages of the first, second, and third angels will in the future be proclaimed with a loud voice. They will be given with earnest determination and in the power of the Spirit.” Manuscript Releases, volume 15, 371.

> “1841, ‘42, ‘43 va ‘44-yillarda qabul qilgan haqiqatlarimiz endi o‘rganilishi va e’lon qilinishi lozim. Birinchi, ikkinchi va uchinchi farishtalarning xabarlari kelajakda baland ovoz bilan e’lon qilinadi. Ular jiddiy qat’iyat bilan va Ruhning qudrati ila beriladi.” Manuscript Releases, 15-jild, 371.

> “We understand the present feebleness and smallness of the work. We have had an experience. In doing the work God has given us, we may go trustingly forward, assured that He will be our efficiency. He will be with us in 1906, as He was with us in 1841, 1842, 1843, and 1844.” Loma Linda Messages, 156.

> “Biz ishning hozirgi ojizligi va kichikligini tushunamiz. Biz tajribaga ega bo‘lganmiz. Xudo bizga bergan ishni bajarar ekanmiz, U bizning samaradorligimiz bo‘lishiga ishonch hosil qilgan holda, ishonch bilan oldinga borishimiz mumkin. U 1841, 1842, 1843 va 1844-yillarda biz bilan bo‘lganidek, 1906-yilda ham biz bilan bo‘ladi.” Loma Linda Messages, 156.

> “Those who stand as teachers and leaders in our institutions are to be sound in the faith and in the principles of the third angel’s message. God wants His people to know that we have the message as He gave it to us in 1843 and 1844.” General Conference Bulletin, April 1, 1903.

> “Muassasalarimizda o‘qituvchi va rahbar sifatida turganlar imonda hamda uchinchi farishtaning xabari tamoyillarida sobit bo‘lishlari lozim. Xudo O‘z xalqining 1843 va 1844-yillarda Uni bizga berganidek, bizda o‘sha xabar borligini bilishini istaydi.” General Conference Bulletin, 1903-yil 1-aprel.

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

> “Ogohlantirish keldi: 1842, 1843 va 1844-yillardagi xabar kelganidan beri biz bunyod etib kelayotgan imon poydevorini bezovta qiladigan hech narsa kirib kelishiga yo‘l qo‘yilmasin. Men bu xabarda edim, va o‘shandan beri Xudo bizga bergan nurga sodiq qolgan holda, dunyo qarshisida turibman. Biz kundan-kunga Rabbimizni jiddiy ibodat bilan izlab, nur so‘raganimizda oyoqlarimiz qo‘yilgan maydondan oyoqlarimizni olib qo‘yishni niyat qilmaymiz. Siz men Xudo menga bergan nurni tark etaman deb o‘ylaysizmi? U Abadiy Qoya kabi bo‘lishi kerak. U menga berilganidan beri meni yo‘llab kelmoqda.” Review and Herald, 1903-yil 14-aprel.

Did God through Ellen White warn His people to defend against attacks that would undermine the truths of the Millerite history?

Xudo Ellen White orqali O‘z xalqini Milleritlar tarixining haqiqatlarini yemiradigan hujumlarga qarshi himoyalanishga ogohlantirdimi?

> “The great waymarks of truth, showing us our bearings in prophetic history, are to be carefully guarded, lest they be torn down, and replaced with theories that would bring confusion rather than genuine light.” Selected Messages, book 2, 101, 102.

> “Payg‘ambarlik tarixida bizga yo‘nalishimizni ko‘rsatib turadigan haqiqatning buyuk mo‘ljal-belgilari ehtiyotkorlik bilan saqlanishi kerak, toki ular buzib tashlanib, o‘rniga chin yorug‘likdan ko‘ra chalkashlik keltiradigan nazariyalar qo‘yilmasin.” Selected Messages, 2-kitob, 101, 102.

> “Today Satan is seeking opportunities to tear down the waymarks of truth,—the monuments that have been raised up along the way; and we need the experience of the aged workers who have built their house upon the solid rock, who through evil report as well as good report have been steadfast to the truth.” Gospel Workers, 104.

> “Bugun Shayton haqiqatning yo‘l ko‘rsatkichlarini — yo‘l bo‘ylab o‘rnatilgan yodgorliklarni — qulatish uchun imkon izlamoqda; va bizga uyini mustahkam qoya ustiga qurgan, yomon xabarlar ichida ham, yaxshi xabarlar ichida ham haqiqatga sobit qolgan keksa mehnatkashlarning tajribasi zarur.” Gospel Workers, 104.

> “God never leaves the world without men who can discern between good and evil, righteousness and unrighteousness. God has men whom he has appointed to stand in the forefront of the battle in times of emergency. In a crisis, he will raise up men as he did in ancient times. Young men will be bidden to link up with the aged standard-bearers, that they may be strengthened and taught by the experience of these faithful ones, who have passed through so many conflicts, and to whom, through the testimonies of his Spirit, God has so often spoken, pointing out the right way and condemning the wrong way. When perils arise, which try the faith of God’s people, these pioneer workers are to recount the experiences of the past, when just such crises came, when the truth was questioned, when strange sentiments, proceeding not from God, were brought in.

> “Xudo hech qachon dunyoni yaxshilik bilan yomonlikni, solihlik bilan nohaqlikni farqlay oladigan odamlarsiz qoldirmaydi. Xudoning shunday odamlari borki, U ularni favqulodda paytlarda jangning old saflarida turish uchun tayinlagandir. Inqiroz paytida U qadim zamonlarda qilganidek, odamlarni ko‘tarib chiqaradi. Yoshlar keksaygan bayroqdorlar bilan birlashishga da’vat etiladilar, toki ular shu qadar ko‘p to‘qnashuvlardan o‘tgan va Xudo O‘z Ruhining guvohliklari orqali ularga qayta-qayta murojaat qilib, to‘g‘ri yo‘lni ko‘rsatib, noto‘g‘ri yo‘lni qoralagan ana shu sadoqatli kishilarning tajribasi orqali quvvat topsinlar va ta’lim olsinlar. Xudo xalqining imonini sinaydigan xatarlar yuzaga kelganda, bu kashshof xizmatchilar xuddi shunday inqirozlar yuz bergan, haqiqat shubha ostiga olingan, Xudodan bo‘lmagan g‘alati qarashlar kirib kelgan o‘tmish tajribalarini hikoya qilib berishlari lozim.”

> “The experience of those aged workers is needed now; for Satan is watching every opportunity to make of no account the old waymarks,—the monuments that have been raised up along the way.” Review and Herald, November 19, 1903.

> “Keksaygan xodimlarning tajribasi hozir zarurdir; chunki shayton eski yo‘l belgilarini — yo‘l bo‘ylab tiklab qo‘yilgan yodgorliklarni — hech bir qiymatsiz qilib qo‘yish uchun har bir imkoniyatni kuzatib turibdi.” Review and Herald, November 19, 1903.

In 1863 the Millerite movement ended by rejecting the first truth the Elijah of that history had been led to understand. Its final test was based upon the two verses in Daniel eight that identify the trampling down of the sanctuary and the host. The light of the sanctuary was opened at the first of ten tests and darkness was brought upon the host at the last of ten tests.

1863-yilda Milleriylar harakati o‘sha tarixning Ilyosi anglashga yo‘naltirilgan birinchi haqiqatni rad etish bilan yakun topdi. Uning so‘nggi sinovi Doniyor sakkizinchi bobdagi muqaddas joy va lashkarning oyoq osti qilinishini ko‘rsatib beradigan ikki oyatga asoslangan edi. Muqaddas joy haqidagi nur o‘nta sinovning birinchisida ochildi, va o‘nta sinovning oxirgisida lashkar ustiga zulmat keltirildi.

> “One thing is certain: those Seventh-day Adventists who take their stand under Satan’s banner will first give up their faith in the warnings and reproofs contained in the Testimonies of God’s spirit.

> Bir narsa aniq: shayton bayrog‘i ostida o‘z o‘rnini egallagan Yettinchi kun adventistlari, avvalo, Xudoning Ruhining Guvohliklarida mavjud bo‘lgan ogohlantirishlar va tanbehlarga bo‘lgan ishonchidan voz kechadilar.

> “The call to greater consecration and holier service is being made, and will continue to be made. Some who are now voicing Satan’s suggestions will come to their senses. There are those in important positions of trust who do not understand the truth for this time. To them the message must be given. If they receive it, Christ will accept them, and will make them workers together with him. But if they refuse to hear the message, they will take their stand under the black banner of the Prince of Darkness.

> “Yanada buyukroq bag‘ishlanish va bundan ham muqaddasroq xizmatga da’vat yangramoqda va yangrashda davom etadi. Hozir Shaytonning takliflarini tilga olayotgan ba’zilar o‘zlariga keladilar. Muhim ishonchli lavozimlarda turgan, ammo ayni zamon uchun bo‘lgan haqiqatni tushunmaydiganlar bor. Ularga xabar yetkazilishi kerak. Agar uni qabul qilsalar, Masih ularni qabul qiladi va O‘zi bilan birga mehnat qiluvchilar etib tayinlaydi. Ammo agar xabarni eshitishni rad etsalar, Zulmat Shahzodasining qora bayrog‘i ostida o‘z o‘rinlarini egallaydilar.”

> “I am instructed to say that the precious truth for this time is open more and more clearly to human minds. In a special sense men and women are to eat of Christ’s flesh and drink of his blood. There will be a development of the understanding, for the truth is capable of constant expansion. The divine originator of truth will come into closer and still closer communion with those who follow on to know him. As God’s people receive his word as the bread of heaven, they will know that his goings forth are prepared as the morning. They will receive spiritual strength, as the body receives physical strength when food is eaten.

> “Menga aytish topshirilganki, bu vaqt uchun qimmatli haqiqat insonlarning ongiga tobora ravshanroq ochilmoqda. Maxsus ma’noda erkaklar va ayollar Masihning tanasidan yeb, Uning qonidan ichishlari kerak. Tushuncha rivojlanadi, chunki haqiqat doimo kengayib borishga qodirdir. Haqiqatning ilohiy Muallifi Uni tanib borishda davom etayotganlar bilan yanada yaqinroq va tobora yaqinroq muloqotga kirishadi. Xudoning xalqi Uning kalomini samoviy non sifatida qabul qilar ekan, ular Uning zohir bo‘lishlari tong kabi tayyorlanganini bilib oladilar. Oziq-ovqat yeyilganda tana jismoniy quvvat olgani kabi, ular ham ruhiy quvvatni qabul qiladilar.”

> “We do not half understand the Lord’s plan in taking the children of Israel from Egyptian bondage, and leading them through the wilderness into Canaan.

> “Biz Isroil farzandlarini Misr qulligidan olib chiqib, ularni sahro orqali Kan’onga boshlab kirishda Rabbiyning rejasini yetarlicha anglab yetmaymiz.

> “As we gather up the divine rays shining from the gospel, we shall have a clearer insight into the Jewish economy, and a deeper appreciation of its important truths. Our exploration of truth is yet incomplete. We have gathered up only a few rays of light. Those who are not daily students of the Word will not solve the problems of the Jewish economy. They will not understand the truths taught by the temple service. The work of God is hindered by a worldly understanding of his great plan. The future life will unfold the meaning of the laws that Christ, enshrouded in the pillar of cloud, gave to his people.” Spalding and Magan, 305, 306.

> “Xushxabardan porlayotgan ilohiy nurlarni yig‘ib borar ekanmiz, yahudiylik tuzumini yanada ravshanroq anglaymiz va uning muhim haqiqatlarini yanada chuqurroq qadrlaymiz. Haqiqatni tadqiq etishimiz hali tugallangan emas. Biz nur nurlaridan faqat bir nechtasiniginа yig‘dik. Kalomni har kuni o‘rganmaydiganlar yahudiylik tuzumining masalalarini hal qila olmaydilar. Ular ma’bad xizmati orqali o‘rgatilgan haqiqatlarni anglamaydilar. Xudoning buyuk rejasi haqidagi dunyoviy tushuncha Uning ishiga to‘sqinlik qiladi. Kelajakdagi hayot Masih bulut ustuni ichida yashiringan holda O‘z xalqiga bergan qonunlarning ma’nosini ochib beradi.” Spalding and Magan, 305, 306.

We will continue our consideration of the symbolism of Elijah in connection with 1863 in the next article.

Keyingi maqolada Ilyosning 1863 yil bilan bog‘liq ramziy ma’nosini ko‘rib chiqishni davom ettiramiz.

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