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# Elijah - Number Fourteen

Ilyos — O‘n to‘rtinchi raqam

The Prophetic Parallel: From the Millerites to Future for America in the Spirit of Elijah

Ilyos ruhi ila Milleritlardan Future for America gacha bo‘lgan bashoratiy parallellik

Author

Jeff Pippenger

Published

October 21, 2023

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At the time of the end in 1798, the prophetic message of the Ulai river of Daniel chapters eight and nine was unsealed, and William Miller was raised up in the spirit and power of Elijah to announce the nearness of God’s judgment.

Oxir zamonda, 1798-yilda, Doniyor kitobining sakkizinchi va to‘qqizinchi boblaridagi Ulay daryosi haqidagi bashoratli xabar muhrdan chiqarildi, va Uilyam Miller Xudoning hukmi yaqinlashganini e’lon qilish uchun Ilyosning ruhi va qudratida ko‘tarildi.

> “To William Miller and his co-laborers it was given to preach the warning in America. This country became the center of the great Advent movement. It was here that the prophecy of the first angel’s message had its most direct fulfillment. The writings of Miller and his associates were carried to distant lands. Wherever missionaries had penetrated in all the world, were sent the glad tidings of Christ’s speedy return. Far and wide spread the message of the everlasting gospel, ‘Fear God, and give glory to him; for the hour of his Judgment is come.’” The Great Controversy, 368.

> “Uilyam Miller va uning hamkorlariga Amerikada bu ogohlantirishni va’z qilish topshirildi. Bu mamlakat buyuk Advent harakatining markaziga aylandi. Birinchi farishtaning xabari haqidagi bashorat eng bevosita tarzda aynan shu yerda amalga oshdi. Miller va uning safdoshlarining yozuvlari uzoq yurtlarga olib borildi. Butun dunyoda missionerlar kirib borgan har bir joyga Masihning tez orada qaytishi haqidagi xushxabar yuborildi. Abadiy Xushxabar xabari uzoq-yaqinga yoyildi: «Xudodan qo‘rqinglar va Unga ulug‘vorlik beringlar; chunki Uning hukm soati keldi».” The Great Controversy, 368.

At the time of the end in 1989, the prophetic message of the Hiddekel river of Daniel chapters ten through twelve was unsealed, and Future for America was raised up in the spirit and power of Elijah to announce the nearness of God’s judgment.

1989-yildagi oxirzamon vaqtida Doniyor kitobining o‘ninchi bobidan o‘n ikkinchi bobigacha bo‘lgan Hiddekel daryosi haqidagi bashoratli xabar muhrdan chiqarildi va Future for America Xudoning hukmi yaqinlashganini e’lon qilish uchun Ilyosning ruhi va qudratida ko‘tarildi.

The Millerites announced the opening of the judgment, and Future for America announces the close of the judgment. The Millerites’ prophetic framework was the two desolating powers of paganism, followed by papalism. The prophetic framework of Future for America is the three desolating powers of paganism, followed by papalism and then followed by apostate Protestantism.

Millerchilar hukmning ochilishini e’lon qildilar, “Future for America” esa hukmning yopilishini e’lon qiladi. Millerchilarning bashoratli tuzilmasi butparastlikning vayron qiluvchi ikki qudratidan, so‘ng esa papachilikdan iborat edi. “Future for America”ning bashoratli tuzilmasi esa butparastlikning vayron qiluvchi uch qudratidan, so‘ng papachilikdan va undan keyin murtad protestantizmdan iboratdir.

The Millerites began as Philadelphians, and transitioned into Laodiceans. Future for America began as Laodiceans, and transitions into Philadelphians. The transition from Philadelphia unto Laodicea for the Millerites was in connection with the death of Elijah and his message of Moses’ oath. The transition of Future for America is in connection with the death and resurrection of Elijah and Moses in Revelation eleven.

Millerchilar Filadelfiyaliklar sifatida boshlandilar va Laodikiyaliklarga o‘tdilar. Future for America esa Laodikiyaliklar sifatida boshlandi va Filadelfiyaliklarga o‘tmoqda. Millerchilar uchun Filadelfiyadan Laodikiyaga o‘tish Ilyosning o‘limi va uning Musoning qasami haqidagi xabari bilan bog‘liq edi. Future for America’ning o‘tishi esa Vahiy kitobining o‘n birinchi bobidagi Ilyos va Musoning o‘limi hamda tirilishi bilan bog‘liqdir.

At the opening of the judgment in 1844, the Millerites had fulfilled the work of Elijah at Mount Carmel. At the close of judgement, at the Sunday law, the movement of Future for America will have fulfilled the work of Elijah at Mount Carmel. In Millerite history the three waymarks of the sixty-five year prophecy that are identified in Isaiah chapter seven, verse eight, were repeated as two nations were joined together as one nation to establish the Protestant horn of the earth beast of Revelation thirteen. In the history of Future for America the three waymarks of the same sixty-five years are repeated when two nations come together to form the horn of Republicanism that speaks as a dragon.

1844-yildagi hukmning boshlanishida millerchilar Karmel tog‘ida Ilyosning ishini ado etgan edilar. Hukmning yakunida, yakshanba qonuni paytida, Future for America harakati Karmel tog‘ida Ilyosning ishini ado etgan bo‘ladi. Millerchilar tarixida Ishayo kitobining yettinchi bob, sakkizinchi oyatida ko‘rsatilgan oltmish besh yillik bashoratning uchta yo‘l belgisi, ikki xalq bir xalq sifatida birlashtirilib, Vahiy kitobining o‘n uchinchi bobidagi yer hayvonining protestant shoxini barpo etganida, takrorlandi. Future for America tarixida xuddi shu oltmish besh yilning uchta yo‘l belgisi, ikki xalq ajdarho kabi so‘zlaydigan Respublikachilik shoxini shakllantirish uchun birlashganida, takrorlanadi.

The first of those three waymarks in the prophetic history of Future for America, was the time of the end in 1989. The second was September 11, 2001 and the third will be the soon coming Sunday law. In Millerite history the sequence of waymarks identified in Isaiah seven was reversed from the sequence of waymarks in the history of Isaiah. In the history of Future for America the sequence aligns with the first reference of the sixty-five years, though at the end there is no longer any element of time. Since October 22, 1844, any application of prophetic time is a satanic delusion.

Future for America’ning bashoratli tarixidagi o‘sha uchta yo‘l belgilarining birinchisi 1989-yildagi oxirzamon edi. Ikkinchisi 2001-yil 11-sentyabr bo‘ldi, uchinchisi esa tez orada keladigan yakshanba qonuni bo‘ladi. Millerchilar tarixida Ishayo yettida aniqlangan yo‘l belgilarining ketma-ketligi Ishayo tarixidagi yo‘l belgilarining ketma-ketligiga nisbatan teskari edi. Future for America tarixida esa bu ketma-ketlik oltmish besh yil haqidagi birinchi ishoraga muvofiq keladi, biroq oxirida endi vaqtning hech qanday unsuri qolmaydi. 1844-yil 22-oktyabrdan beri bashoratli vaqtning har qanday qo‘llanilishi shaytoniy aldanishdir.

The prophetic justification for holding to the sequence of the three waymarks as they are set forth in Isaiah seven, as opposed to their reversed order in Millerite history, is partially based upon the rule of first mention. The order of the sixty-five years is first mentioned in Isaiah seven, and though there is no longer an element of the time of sixty-five years, when the final fulfillment of the prophetic history represented with those years occurs in the movement at the end, the three waymarks are still identified, and they retain the order as in Isaiah’s history.

Ishayo yettida bayon etilganidek, uchta yo‘l-beligisining ketma-ketligini, Milleriylar tarixidagi teskari tartibdan farqli o‘laroq, saqlab qolish uchun payg‘ambarlik asoslari qisman ilk tilga olish qoidasiga tayanadi. Oltmish besh yilning tartibi ilk bor Ishayo yettida tilga olinadi, va garchi oltmish besh yil vaqti unsuri endi mavjud bo‘lmasa-da, o‘sha yillar bilan ifodalangan payg‘ambarlik tarixining yakuniy bajo bo‘lishi oxirgi harakatda yuz berganida, uchta yo‘l-belgisi baribir aniqlanadi va ular Ishayo tarixidagi kabi o‘sha tartibni saqlab qoladi.

A second justification for retaining the first order of the waymarks, is the relationship of the Millerite history where the sixty-five years were fulfilled, and the continuity that the Millerite movement has with the movement of Future for America. Millerite history was the beginning and Future for America is the ending.

Belgilarning birinchi tartibini saqlab qolishning ikkinchi asosi — oltmish besh yil bajo keltirilgan Millerchi tarixining o‘zaro bog‘liqligi va Millerchi harakatning Future for America harakati bilan uzviy davomiyligidir. Millerchi tarix boshlanish edi, Future for America esa yakundir.

The movement of the Millerites ended in 1863, when the legally organized Seventh-day Adventist church began. At that point the Elijah messenger that had arrived at the time of the end in 1798, when the vision of the Ulai river was unsealed, was silenced and sealed up. In 1989, at the time of the end, when the vision of the Hiddekel river was unsealed the Elijah messenger returned.

Milleritlar harakati 1863-yilda, qonuniy ravishda tashkil etilgan Yettinchi kun Adventistlar jamoati boshlangan paytda yakunlandi. O‘sha vaqtda, Ulai daryosi haqidagi vahiy muhrdan ochilgan 1798-yilda, oxirzamonda kelgan Ilyos xabarchisi jim qildirildi va muhrlab qo‘yildi. 1989-yilda, oxirzamonda, Hiddekel daryosi haqidagi vahiy muhrdan ochilganda, Ilyos xabarchisi qaytib keldi.

A third justification for retaining the original sequence of waymarks, is found in the line of prophecy that addresses the earth beast and its two horns. In Millerite history, two nations were joined to form the horn of Protestantism. In the history of Future for America the two horns of apostate Protestantism and apostate Republicanism will be joined to form the one nation that is an “image of,” and also an “image to” the beast. The two nations that come together in the ending history to form the single horn of church and state, reach that fulfillment at the Sunday law.

Belgilar ketma-ketligining asl tartibini saqlab qolish uchun uchinchi asos, yer hayvoni va uning ikki shoxiga murojaat qiladigan bashorat qatorida topiladi. Millerchilar tarixida Protestantizm shoxini hosil qilish uchun ikki millat birlashtirilgan edi. Future for America tarixida murtad Protestantizm va murtad Respublikachilikning ikki shoxi birlashib, hayvonga “tasvir” bo‘lgan, shuningdek hayvon uchun “tasvir” bo‘lgan yagona millatni hosil qiladi. Oxirgi tarixda birlashib, jamoat va davlatning yagona shoxini hosil qiladigan bu ikki millat o‘sha bajo kelishga Yakshanba qonuni chog‘ida yetib boradi.

When the image of the beast is fully developed, its conclusion is attested to by its ability to pass the Sunday law. The development of that image is a process of time, but the mark of the beast is a point in time. The time of developing the image is represented by the forty-six years that the temple was erected from 1798 to 1844. The Republican horn erects a religious-political temple during the period of time that the image of the beast is being developed.

Hayvonning surati to‘la shakllanganida, uning yakun topgani Yakshanba qonunini qabul qildira olish qobiliyati bilan tasdiqlanadi. O‘sha suratning shakllanishi vaqt davom etadigan bir jarayondir, ammo hayvonning belgisi vaqtning ma’lum bir nuqtasidir. Suratning shakllanish vaqti 1798 yildan 1844 yilgacha ma’badning qirq olti yil davomida bunyod etilgani bilan ifodalanadi. Respublikachi shox hayvonning surati shakllantirilayotgan vaqt oralig‘ida diniy-siyosiy bir ma’badni bunyod etadi.

The development of the image of the beast began prophetically on September 11, 2001. That crisis marked the arrival of the Patriot Act, which marked the change in Constitutional law from the premise of English law unto the premise of Roman law. English law is based upon the principle that a person is innocent until proven guilty, and Roman law is based upon the principle that a person is guilty until proven innocent.

Hayvonning surati rivojlana boshlashi bashoratda 2001-yil 11-sentabrda boshlandi. O‘sha inqiroz Patriot Act’ning joriy etilganini belgiladi; u esa konstitutsiyaviy huquqning ingliz huquqi asosidan rim huquqi asosiga o‘tishini belgiladi. Ingliz huquqi shaxs aybi isbotlanmaguncha aybsiz hisoblanadi, degan tamoyilga asoslanadi, rim huquqi esa shaxs aybsizligi isbotlanmaguncha aybdor hisoblanadi, degan tamoyilga asoslanadi.

The political temple that is erected from September 11, 2001 until the Sunday law is also illustrated by the formation of the image of the beast. Prophetic time is no longer applicable, so the forty-six years that the horn of Protestantism erected the spiritual temple, illustrates a period, not a point in time, when the horn of Republicanism raises up its religious-political temple.

2001-yil 11-sentyabrdan yakshanba qonunigacha barpo etiladigan siyosiy ma’bad, vahshiy hayvon suratining shakllanishi orqali ham tasvirlangan. Payg‘ambarlik vaqti endi qo‘llanilmaydi, shuning uchun Protestantizm shoxi ruhiy ma’badni qurgan qirq olti yil, Respublikachilik shoxi o‘zining diniy-siyosiy ma’badini ko‘taradigan vaqt nuqtasini emas, balki bir davrni ifodalaydi.

The three primary justifications for applying the same sequence of three waymarks of the sixty-five years represented in Isaiah seven are; first, the rule of first mention; 742 BC, 723 BC and 677 BC, thus nineteen years followed by forty-six years. It was opposite in Millerite history; 1798, 1844 and 1863, thus forty-six years followed by nineteen years.

Ishayo yettinchi bobda tasvirlangan oltmish besh yilning uchta yo‘l-belgisidan iborat ayni ketma-ketlikni qo‘llash uchun uchta asosiy asoslantirish quyidagilardir: birinchidan, ilk eslatilish qoidasi; miloddan avvalgi 742-yil, miloddan avvalgi 723-yil va miloddan avvalgi 677-yil, ya’ni o‘n to‘qqiz yildan so‘ng qirq olti yil. Millerchilar tarixida esa buning aksi bo‘lgan: 1798, 1844 va 1863, ya’ni qirq olti yildan so‘ng o‘n to‘qqiz yil.

The second justification is continuity of the message of the role and work of Elijah. Elijah arrived at the time of the end in 1798, when the book of Daniel was unsealed (Daniel 8:14) and then arrived at the contest at Mount Carmel from 1840 to 1844, and he was then sealed up with the theology of custom and tradition in 1863. Elijah arrived again at the time of the end in 1989, when the book of Daniel was unsealed. He prophetically traveled to September 11, 2001, where the contest of Mount Carmel begins, only to end at the soon coming Sunday law. The continuity of the role and work of Elijah supports the sequence of waymarks identified in Isaiah seven.

Ikkinchi asos — Ilyosning roli va faoliyati haqidagi xabarning uzluksizligidir. Ilyos oxirzamon vaqtida, 1798-yilda, Doniyor kitobi muhrdan yechilgan paytda keldi (Daniel 8:14); so‘ngra u 1840-yildan 1844-yilgacha Karmel tog‘idagi bahsga keldi, keyin esa 1863-yilda urf-odat va an’ana ilohiyoti bilan birga yana muhrlandi. Ilyos oxirzamon vaqtida 1989-yilda, Doniyor kitobi muhrdan yechilgan paytda yana keldi. U bashoratli tarzda 2001-yil 11-sentabrga qadar yo‘l oldi; aynan o‘sha yerda Karmel tog‘idagi bahs boshlanadi va yaqin orada keladigan yakshanba qonuni bilan nihoyasiga yetadi. Ilyosning roli va faoliyatining uzluksizligi Ishayo yettida aniqlangan yo‘l-belgilar ketma-ketligini qo‘llab-quvvatlaydi.

The context of the two horns of the earth beast identifies that both horns transition from two powers unto one, one in the beginning and one in the ending of the sixth kingdom of Bible prophecy. When the two sticks of either the beginning or ending are gathered and joined together as one nation, they are represented as building either a spiritual temple in the beginning or as a religious-political spiritual temple at the end. The counterfeit temple is an image of the papal temple, where the pope is seated in the temple of God proclaiming himself to be God.

Yer hayvonining ikki shoxi haqidagi kontekst shuni ko‘rsatadiki, har ikkala shox ham Muqaddas Kitob bashoratidagi oltinchi shohlikning boshida ham, oxirida ham ikki hokimiyatdan bitta hokimiyatga o‘tadi. Boshlanishdagi yoki oxirdagi ikki tayoq yig‘ilib, bitta xalq sifatida birlashtirilganda, ular boshida ruhiy ma’badni, oxirida esa diniy-siyosiy ruhiy ma’badni barpo etish bilan tasvirlanadi. Soxta ma’bad papalik ma’badining bir timsolidir; unda papa Xudoning ma’badida o‘tirib, o‘zini Xudo deb e’lon qiladi.

When the United States speaks as a dragon at the Sunday law, it will be fulfilling that very image, for it will have built a counterfeit temple where church and state are combined into one stick, and the church will be in control of the relationship.

Yakshanba qonuni paytida Amerika Qo‘shma Shtatlari ajdarho kabi so‘zlaganida, u aynan o‘sha timsolni bajo keltirayotgan bo‘ladi, chunki u jamoat va davlat bir tayoqqa birlashtirilgan, hamda bu munosabat ustidan jamoat hukmronlik qiladigan qalbaki ma’badni barpo etgan bo‘ladi.

In Isaiah seven the prophet Isaiah, took his son, to proclaim the message to king Ahaz by the conduit of the upper pool, by the fuller’s field.

Ishayo yettinchi bobda payg‘ambar Ishayo o‘g‘lini olib, qirol Oxozga xabarni Yuqori hovuzning quvuri yonida, to‘liqchining dalasi oldida e’lon qildi.

> Then said the Lord unto Isaiah, Go forth now to meet Ahaz, thou, and Shearjashub thy son, at the end of the conduit of the upper pool in the highway of the fuller’s field. Isaiah 7:3.

> Shunda Egamiz Ishayoga dedi: Endi sen va o‘g‘ling Shearjashub yuqori hovuzning suv o‘tkazgichi oxirida, kir yuvuvchining dalasiga boradigan katta yo‘l bo‘yida Ohoz bilan uchrashgani chiq. Ishayo 7:3.

The word “shearjashub” means “a remnant will return.” The remnant of the beginning movement of Millerites returned in the movement of Future for America in 1989. Isaiah and his son represent a beginning and an ending, through their relationship as father and son. They convey the spirit of Elijah that was to turn the hearts of the fathers to the children and the hearts of the children to the fathers. Isaiah was proclaiming an Elijah message to the wicked king Ahaz. Among other wicked acts, Ahaz is known for closing down the services of the sanctuary and erecting a copy of an Assyrian temple in its place.

“Shearjashub” so‘zi “bir qoldiq qaytadi” degan ma’noni anglatadi. Milleritlarning boshlang‘ich harakatidagi qoldiq 1989 yilda Future for America harakatida qaytib keldi. Ishayo va uning o‘g‘li ota va o‘g‘il sifatidagi o‘zaro munosabatlari orqali bir boshlanish va bir yakunni ifodalaydi. Ular otalarning yuraklarini bolalarga va bolalarning yuraklarini otalarga qaratishi lozim bo‘lgan Ilyos ruhini ifodalaydilar. Ishayo yovuz podshoh Oxozga Ilyos xabarini e’lon qilayotgan edi. Boshqa yovuz ishlari qatorida, Oxoz muqaddas maskandagi xizmatlarni to‘xtatib qo‘ygani va uning o‘rniga Ossuriya ma’badining bir nusxasini qurgani bilan tanilgan.

> Twenty years old was Ahaz when he began to reign, and reigned sixteen years in Jerusalem, and did not that which was right in the sight of the Lord his God, like David his father. But he walked in the way of the kings of Israel, yea, and made his son to pass through the fire, according to the abominations of the heathen, whom the Lord cast out from before the children of Israel. And he sacrificed and burnt incense in the high places, and on the hills, and under every green tree. Then Rezin king of Syria and Pekah son of Remaliah king of Israel came up to Jerusalem to war: and they besieged Ahaz, but could not overcome him. At that time Rezin king of Syria recovered Elath to Syria, and drave the Jews from Elath: and the Syrians came to Elath, and dwelt there unto this day. So Ahaz sent messengers to Tiglathpileser king of Assyria, saying, I am thy servant and thy son: come up, and save me out of the hand of the king of Syria, and out of the hand of the king of Israel, which rise up against me. And Ahaz took the silver and gold that was found in the house of the Lord, and in the treasures of the king’s house, and sent it for a present to the king of Assyria. And the king of Assyria hearkened unto him: for the king of Assyria went up against Damascus, and took it, and carried the people of it captive to Kir, and slew Rezin. And king Ahaz went to Damascus to meet Tiglathpileser king of Assyria, and saw an altar that was at Damascus: and king Ahaz sent to Urijah the priest the fashion of the altar, and the pattern of it, according to all the workmanship thereof. And Urijah the priest built an altar according to all that king Ahaz had sent from Damascus: so Urijah the priest made it against king Ahaz came from Damascus. And when the king was come from Damascus, the king saw the altar: and the king approached to the altar, and offered thereon. And he burnt his burnt offering and his meat offering, and poured his drink offering, and sprinkled the blood of his peace offerings, upon the altar. And he brought also the brazen altar, which was before the Lord, from the forefront of the house, from between the altar and the house of the Lord, and put it on the north side of the altar. And king Ahaz commanded Urijah the priest, saying, Upon the great altar burn the morning burnt offering, and the evening meat offering, and the king’s burnt sacrifice, and his meat offering, with the burnt offering of all the people of the land, and their meat offering, and their drink offerings; and sprinkle upon it all the blood of the burnt offering, and all the blood of the sacrifice: and the brazen altar shall be for me to inquire by. Thus did Urijah the priest, according to all that king Ahaz commanded. And king Ahaz cut off the borders of the bases, and removed the laver from off them; and took down the sea from off the brazen oxen that were under it, and put it upon a pavement of stones. And the covert for the sabbath that they had built in the house, and the king’s entry without, turned he from the house of the Lord for the king of Assyria. 2 Kings 16:2–18.

> Oxoz podshoh bo‘la boshlaganida yigirma yoshda edi; u Quddusda o‘n olti yil hukmronlik qildi va otasi Dovud singari emas, balki Egangisi Xudoning nazarida to‘g‘ri bo‘lgan ishni qilmadi. Balki u Isroil shohlarining yo‘lidan yurdi, hatto Egamiz Isroil o‘g‘illari oldidan quvib chiqargan xalqlarning jirkanch odatlariga ko‘ra, o‘z o‘g‘lini olovdan o‘tkazdi. U yana tepaliklarda, qirlarda va har bir yam-yashil daraxt ostida qurbonliklar keltirib, tutatqi tutatdi. Shunda Suriya shohi Rasin bilan Isroil shohi Ramaliyo o‘g‘li Peka urush qilish uchun Quddusga bostirib keldilar; ular Oxozni qamal qildilar, ammo uni yenga olmadilar. O‘sha paytda Suriya shohi Rasin Elatni Suriyaga qaytarib oldi va yahudiylarni Elatdan quvib chiqardi; suriyaliklar Elatga kelib, shu kungacha o‘sha yerda yashab kelmoqdalar. Shunda Oxoz Ossuriya shohi Tig‘lat-Pileserga elchilar yuborib, dedi: “Men sening qulingman va o‘g‘lingman; ko‘tarilib kelgin va menga qarshi bosh ko‘targan Suriya shohining qo‘lidan hamda Isroil shohining qo‘lidan meni qutqargin”. Oxoz Egamiz uyida va shoh saroyining xazinalarida topilgan kumush bilan oltinni olib, Ossuriya shohiga tuhfa qilib yubordi. Ossuriya shohi uning so‘ziga quloq soldi; chunki Ossuriya shohi Damashqqa qarshi yurish qilib, uni oldi, aholisini asir qilib Kirga ko‘chirib ketdi va Rasinni o‘ldirdi. So‘ng shoh Oxoz Ossuriya shohi Tig‘lat-Pileser bilan uchrashish uchun Damashqqa bordi va Damashqda bo‘lgan bir qurbongohni ko‘rdi; shoh Oxoz qurbongohning shaklini va uning nusxasini, butun ishlanishiga muvofiq, ruhoniy Uriyoga yubordi. Ruhoniy Uriyo qurbongohni shoh Oxoz Damashqdan yuborgan hamma narsaga muvofiq qilib qurdi; ruhoniy Uriyo uni shoh Oxoz Damashqdan kelgunicha tayyorlab qo‘ydi. Shoh Damashqdan qaytib kelgach, qurbongohni ko‘rdi; shoh qurbongohga yaqinlashib, uning ustida qurbonlik keltirdi. U o‘zining kuydiriladigan qurbonligini va don nazrini kuydirdi, sharob nazrini quydi va tinchlik qurbonliklarining qonini qurbongoh ustiga sepdi. U, shuningdek, Egamiz huzurida turgan mis qurbongohni uyning old tomonidan, qurbongoh bilan Egamiz uyi orasidan olib, qurbongohning shimol tomoniga qo‘ydi. Shoh Oxoz ruhoniy Uriyoga buyurib, dedi: “Katta qurbongoh ustida ertalabki kuydiriladigan qurbonlikni, kechki don nazrini, shohning kuydiriladigan qurbonligini va uning don nazrini, yurt xalqining hamma kuydiriladigan qurbonliklarini, ularning don nazrlarini va sharob nazrlarini kuydirgin; kuydiriladigan qurbonlikning hamma qonini va so‘yiladigan qurbonlikning hamma qonini uning ustiga sepgin; mis qurbongoh esa menga fol ochib so‘rash uchun bo‘lsin”. Ruhoniy Uriyo shoh Oxoz buyurganlarning hammasini aynan shunday qildi. Shoh Oxoz tagliklarning chet hoshiyalarini kesib tashladi, hovuzlarni ularning ustidan oldi; dengizni ham uning ostidagi mis ho‘kizlar ustidan tushirib, tosh yotqiziq ustiga qo‘ydi. Shuningdek, ular uy ichida qurgan shanba uchun yopiq ayvonni va tashqaridagi shoh kirish yo‘lini Ossuriya shohi sababli Egamiz uyidan burib qo‘ydi. 2 Shohlar 16:2–18.

The king of Assyria represents the king of the north, which is a symbol of the papacy. The wicked king Ahaz was the literal leader of Judah, the literal glorious land. When Isaiah and his son met with him at the conduit of the upper pool by the fuller’s field, with the message that a remnant would return, the wicked king was in the crisis of a civil war between the north and the south. In that crisis, he rejected the message offered by God through the prophet Isaiah, and reached out to the literal king of the north for protection.

Ossuriya shohi shimol shohini ifodalaydi, bu esa papalikning ramzidir. Fosiq shoh Ohoz so‘zma-so‘z Yahudoning, ya’ni so‘zma-so‘z ulug‘vor yurtning rahbari edi. Ishayo va uning o‘g‘li u bilan yuqori hovuzning quvur yo‘li yonida, kir yuvuvchining dalasi oldida, qoldiq qaytib kelishi haqidagi xabar bilan uchrashganlarida, bu fosiq shoh shimol bilan janub o‘rtasidagi fuqarolar urushi inqirozi ichida edi. O‘sha inqirozda u Xudo tomonidan Ishayo payg‘ambar orqali taqdim etilgan xabarni rad etdi va himoya topish uchun so‘zma-so‘z shimol shohiga murojaat qildi.

The setting of Isaiah seven portrays a leader of the spiritual glorious land who reaches out to the papacy for an alliance in a time of civil war, instead of reaching out to God. Ahaz’s rebellion against God is represented by him visiting the king of the north and making a pattern of the temple of the god of the king of the north, and sending the pattern of the temple to the high priest in Jerusalem, who then erected a duplicate of the counterfeit temple in the sacred grounds of God’s sanctuary. Wicked king Ahaz represents the state, and the high priest’s cooperation represents a combination of church and state.

Ishayo yettinchi bobning manzarasi, fuqarolar urushi davrida Xudoga murojaat qilish o‘rniga ittifoq uchun papalikka yuzlanadigan ma’naviy ulug‘vor yurtning bir rahbarini tasvirlaydi. Oxozning Xudoga qarshi isyoni shunda ifodalanadiki, u shimol podshohining huzuriga boradi, shimol podshohi xudosining ma’badidan bir nusxa-andoza yasatadi va bu andozani Quddusdagi oliy ruhoniyga yuboradi; oliy ruhoniy esa Xudoning ma’badining muqaddas hududida o‘sha qalbaki ma’badning aynan bir ko‘chirmasini barpo etadi. Yovuz podshoh Oxoz davlatni ifodalaydi, oliy ruhoniyning hamkorligi esa cherkov bilan davlatning birikishini ifodalaydi.

That literal rebellion represents the rebellion of the leader of the spiritual glorious land who duplicates the worship service of the papacy (the king of the north) and shuts down the true worship of God’s sanctuary. Ahaz’s rebellion represents the leadership of the United States, that erects a counterfeit temple in the glorious land, that is a copy of the temple of the king of the north.

O‘sha tom ma’nodagi isyon ma’naviy shon-sharafli yurtning rahbarining isyonini ifodalaydi; u papalikning (shimol shohining) sajda xizmatini takrorlaydi va Xudoning muqaddas maskanidagi haqiqiy sajdani to‘xtatadi. Oxozning isyoni esa Qo‘shma Shtatlar rahbariyatini ifodalaydi; u shon-sharafli yurtda soxta bir ma’bad qad ko‘taradi, bu ma’bad shimol shohining ma’badining nusxasidir.

The prophetic setting of Isaiah seven represents the beginning sixty-five years of the earth beast, and more directly the ending period of the earth beast. There is much light to be gleaned from the prophetic setting of Isaiah seven, but at this point we are simply employing the principle that Christ illustrates the end of a thing, with the beginning of a thing. We are here making this application, not so much to dig deeply into the ramifications of the historical setting of Isaiah seven. We are identifying that when the horn of apostate Republicanism joins with the horn of apostate Protestantism it is a representation of the erection of a counterfeit temple.

Ishayo yettining bashoratli manzarasi yer hayvonining dastlabki oltmish besh yilini va yanada bevosita tarzda yer hayvonining yakuniy davrini ifodalaydi. Ishayo yettining bashoratli manzarasidan olinadigan nur juda ko‘p, biroq ayni paytda biz shunchaki Masih bir narsaning yakunini o‘sha narsaning boshlanishi orqali tasvirlash tamoyilidan foydalanmoqdamiz. Bu yerda biz ushbu tatbiqni, asosan, Ishayo yettining tarixiy manzarasining oqibatlariga chuqur kirib borish uchun emas, balki qo‘llamoqdamiz. Biz murtad respublikachilikning shoxi murtad protestantizmning shoxi bilan birlashganda, bu qalbaki ma’badning barpo etilishini ifodalashini ko‘rsatmoqdamiz.

The erection of the counterfeit temple, that is patterned after the temple of the king of the north, represents the history when the image of the beast is formed, and it is the great test for the people of God, by which their eternal destiny will be decided.

Shimol podshohining ma’badiga o‘xshatib qurilgan qalbaki ma’badning tiklanishi hayvonning surati shakllantiriladigan tarixiy davrni ifodalaydi va u Xudoning xalqi uchun ulkan sinov bo‘lib, ular uchun aynan shu orqali ularning abadiy taqdiri hal etiladi.

> “The Lord has shown me clearly that the image of the beast will be formed before probation closes; for it is to be the great test for the people of God, by which their eternal destiny will be decided.

> “Rabbiy menga aniq ko‘rsatdiki, yirtqichning surati sinov muddati yopilishidan oldin barpo etiladi; chunki u Xudoning xalqi uchun buyuk sinov bo‘lib, ular abadiy taqdirining hal etilishi aynan shu orqali belgilanadi.

> “This is the test that the people of God must have before they are sealed. All who proved their loyalty to God by observing His law, and refusing to accept a spurious sabbath, will rank under the banner of the Lord God Jehovah, and will receive the seal of the living God. Those who yield the truth of heavenly origin and accept the Sunday sabbath, will receive the mark of the beast” The Seventh-day Adventist Bible Commentary, volume 7, 976.

> “Bu Xudoning xalqi muhrlanishidan oldin boshdan kechirishi lozim bo‘lgan sinovdir. Uning qonuniga rioya qilish va soxta shanbani qabul qilishdan bosh tortish orqali Xudoga sodiqligini isbotlaganlarning barchasi Parvardigor Xudo Yahovaning bayrog‘i ostida turadi va tirik Xudoning muhrini qabul qiladi. Samoviy kelib chiqishga ega haqiqatdan voz kechib, yakshanba shanbasini qabul qilganlar esa, mahluqning tamg‘asini qabul qiladilar” The Seventh-day Adventist Bible Commentary, volume 7, 976.

Seventh-day Adventists, who are the Laodicean “people of God,” have a “great test” that takes place before probation closes. It is “the test” they must pass “before they are sealed.” The seal of God and the close of probation take place at the Sunday law. The formation of the image of the beast takes place in a period that leads to and culminates at the Sunday law. The image of the beast and its formation is a truth that will decide our eternal destiny. The formation of that image has been illustrated as the joining of two sticks to make one nation. The joining of the two sticks happens at the beginning of the history of the United States and then again at its ending. Two sticks were joined in the beginning to establish the Protestant horn and two sticks are joined at the end to establish the Republican horn.

“Laodikiya”dagi “Xudoning xalqi” bo‘lgan Yettinchi kun adventistlari sinov muddati yopilishidan oldin yuz beradigan “buyuk sinov”ga ega. Bu ular “muhrlanishlaridan oldin” o‘tishlari lozim bo‘lgan “sinov”dir. Xudoning muhri va sinov muddatining yopilishi yakshanba qonuni paytida sodir bo‘ladi. Hayvonning suratining shakllanishi yakshanba qonuniga olib boradigan va o‘sha qonunda o‘z yakuniga yetadigan davrda sodir bo‘ladi. Hayvonning surati va uning shakllanishi bizning abadiy taqdirimizni belgilab beradigan haqiqatdir. O‘sha suratning shakllanishi bitta xalqni vujudga keltirish uchun ikki tayoqning birlashtirilishi sifatida tasvirlangan. Ikki tayoqning birlashishi Amerika Qo‘shma Shtatlari tarixining boshida, so‘ngra uning yakunida yana sodir bo‘ladi. Boshida protestant shoxni barpo etish uchun ikki tayoq birlashtirilgan, oxirida esa respublikachi shoxni barpo etish uchun ikki tayoq birlashtiriladi.

In the beginning history of 1798 to 1844, the temple of the Protestant horn was erected. Nineteen years later, the first Republican president of the Republican horn spake as a lamb, and in so doing began the process of freeing the slaves, but it cost him his life. The Lamb of God died on the cross to free mankind from the slavery of sin, but it cost him his life. The cross is the Emancipation Proclamation. In the history where the Republican horn was freeing the slaves, the Protestant horn rejected the prophecy of slavery. In the history of the Sunday law, when the Republican horn is re-establishing spiritual slavery, the Protestant horn will be proclaiming the message that sets the captives free.

1798 yildan 1844 yilgacha bo‘lgan boshlang‘ich tarixda Protestan shoxining ma’badi barpo etildi. O‘n to‘qqiz yil o‘tgach, Respublika shoxining birinchi Respublikachi prezidenti qo‘zi kabi so‘zladi va shu orqali qullarni ozod qilish jarayonini boshladi, biroq bu unga o‘z hayoti evaziga tushdi. Xudoning Qo‘zisi insoniyatni gunoh qulligidan ozod qilish uchun xochda o‘ldi, biroq bu unga o‘z hayoti evaziga tushdi. Xoch Ozodlik E’lonidir. Respublika shoxi qullarni ozod qilayotgan tarixda, Protestan shoxi qullik haqidagi bashoratni rad etdi. Yakshanba qonuni tarixida esa, Respublika shoxi ruhiy qullikni qayta tiklayotgan paytda, Protestan shoxi asirlarni ozod qiladigan xabarni e’lon qilib turadi.

The last president of the earth beast’s Republican horn will speak as a dragon, and when he does, the true Protestant horn will be lifted up as an ensign. That is typified in the two horns of the literal and spiritual Medo-Persian Empire. The literal Medo-Persian Empire was the second kingdom of Bible prophecy, and the sixth kingdom of Bible prophecy is the spiritual Medo-Persian Empire. In the book of Daniel, the ram of Medo-Persia had two horns, as does the United States, but the second horn came up last.

Yer hayvonining Respublika shoxining oxirgi prezidenti ajdaho kabi gapiradi, va u shunday qilganda, haqiqiy Protestant shoxi bir bayroq-belgi sifatida ko‘tariladi. Bu Medo-Fors imperiyasining so‘zma-so‘z va ruhiy ikki shoxida timsollangan. So‘zma-so‘z Medo-Fors imperiyasi Muqaddas Kitob bashoratining ikkinchi shohligi edi, va Muqaddas Kitob bashoratining oltinchi shohligi ruhiy Medo-Fors imperiyasidir. Doniyor kitobida Medo-Forsning qo‘chqorida, xuddi Qo‘shma Shtatlardagi kabi, ikki shox bor edi, ammo ikkinchi shox oxirida chiqdi.

> Then I lifted up mine eyes, and saw, and, behold, there stood before the river a ram which had two horns: and the two horns were high; but one was higher than the other, and the higher came up last. Daniel 8:3.

> Shunda men ko‘zlarimni ko‘tardim, qaradim va mana, daryo oldida ikki shoxi bor bir qo‘chqor turar edi; ikkala shox ham baland edi, ammo biri ikkinchisidan balandroq edi va balandroqrog‘i keyin o‘sib chiqdi. Daniel 8:3.

In the prophetic history of the earth beast and its two horns, the Protestant horn was identified first, but instead of ascending and finishing the work it retreated into the wilderness of Laodicean blindness. In the history when the Republican horn speaks as a dragon, and passes the soon-coming Sunday law, the true Protestant horn will at last be lifted up as an ensign. Only those Laodicean Seventh-day Adventists that recognize the test represented by the formation of the image of the beast will receive the seal of God when probation closes. The message that identifies this testing process is now being unsealed for any who wish to be benefited thereby.

Yer hayvoni va uning ikki shoxi haqidagi bashoratli tarixda protestant shoxi avval aniqlab ko‘rsatildi, biroq u yuksalib ishni tamomlash o‘rniga Laodikiya ko‘rligidan iborat sahroga chekindi. Respublikachi shox ajdarho kabi so‘zlaydigan va tez orada keladigan Yakshanba qonunini qabul qiladigan tarixda, haqiqiy protestant shoxi nihoyat bir bayroq sifatida ko‘tariladi. Faqat hayvon suratining shakllanishi bilan ifodalangan sinovni tan oladigan Laodikiyadagi Yettinchi kun adventistlarigina sinov muddati yopilganda Xudoning muhrini qabul qiladilar. Ushbu sinov jarayonini aniqlab beradigan xabar, undan foyda olishni istagan har qanday kishilar uchun hozir muhrdan ochilmoqda.

> And Elijah came unto all the people, and said, How long halt ye between two opinions? if the Lord be God, follow him: but if Baal, then follow him. And the people answered him not a word. 1 Kings 18:21.

> Ilyos butun xalq oldiga kelib dedi: Qachongacha ikki fikr orasida ikkilanib yurasizlar? Agar Egamiz Xudo bo‘lsa, Unga ergashinglar; ammo agar Baal bo‘lsa, unga ergashinglar. Xalq esa unga bir og‘iz ham javob bermadi. 1 Shohlar 18:21.

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