Article

# Elijah - Number Ten

Ilyos — O‘ninchi raqam

1856

1856

Author

Jeff Pippenger

Published

October 13, 2023

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The Millerite movement was represented in Isaiah chapter seven by a sixty-five year prophecy, that began in 742 BC. Those sixty-five years that took place in the history of Isaiah represent the sixty-five years from 1798 until 1863. Alpha and Omega will always portray the end, with the beginning. The sixty-five year prophecy identifies the curse of seven times against the northern and the southern kingdoms of Israel. The first seven times against the northern kingdom began in 723 BC, nineteen years after Isaiah presented the prediction to king Ahaz. The last seven times against the southern kingdom, began at the end of the sixty-five years in 677 BC.

Millerchilar harakati Ishayo kitobining yettinchi bobida miloddan avvalgi 742 yilda boshlangan oltmish besh yillik bashorat orqali ifodalangan edi. Ishayo tarixida sodir bo‘lgan o‘sha oltmish besh yil 1798 yildan 1863 yilgacha bo‘lgan oltmish besh yilni ifodalaydi. Alfa va Omega har doim boshlanish bilan birga oxirni ham namoyon etadi. Oltmish besh yillik bashorat Isroilning shimoliy va janubiy shohliklariga qarshi yetti karra la’natni belgilab beradi. Shimoliy shohlikka qarshi birinchi yetti karra jazo miloddan avvalgi 723 yilda, Ishayo shoh Oxozga bu bashoratni taqdim etganidan o‘n to‘qqiz yil o‘tib boshlandi. Janubiy shohlikka qarshi oxirgi yetti karra jazo esa miloddan avvalgi 677 yilda, oltmish besh yilning oxirida boshlandi.

The first curse of seven times against Ephraim ended in 1798, which was the time of the end when the vision of the Ulai River of chapters eight and nine of Daniel was unsealed. It prophetically marked both the arrival of the first angel’s message and the prophetic beginning of the Millerite movement. The last curse of seven times against Judah ended in 1844, which was the arrival of the third angel’s message. Nineteen years later in 1863, the sixty-five years represented in the beginning of the prediction marked the end of the Millerite movement, and the beginning of the Laodicean Seventh-day Adventist church. Seven years prior to 1863, in 1856, James White began to identify that the Millerite movement had ceased to be the church of Philadelphia and had become the church of Laodicea. His grandson, when writing Ellen White’s biography, writes about the history of 1856, and the Laodicean message.

Efrayimga qarshi yetti karra bo‘lgan birinchi la’nat 1798-yilda nihoyasiga yetdi; bu esa oxirzamon bo‘lib, o‘sha paytda Doniyor kitobining sakkizinchi va to‘qqizinchi boblaridagi Ulai daryosi haqidagi vahiy muhrdan yechildi. Bu, bashoratli ma’noda, ham birinchi farishtaning xabarining kelishini, ham Millerchilar harakatining bashoratli boshlanishini belgiladi. Yahudoga qarshi yetti karra bo‘lgan oxirgi la’nat 1844-yilda nihoyasiga yetdi; bu esa uchinchi farishtaning xabarining kelishi edi. O‘n to‘qqiz yil o‘tib, 1863-yilda, bashoratning boshida ifodalangan oltmish besh yil Millerchilar harakatining tugashini va Laodikiya Yettinchi kun Adventistlari jamoatining boshlanishini belgiladi. 1863-yildan yetti yil avval, ya’ni 1856-yilda, Jeyms Uayt Millerchilar harakati endi Filadelfiya jamoati bo‘lmay qolganini, balki Laodikiya jamoatiga aylanganini ta’kidlashni boshladi. Uning nabirasi Ellen Uaytning tarjimai holini yozar ekan, 1856-yil tarixi va Laodikiya xabari haqida yozadi.

## “The Laodicean Message

“Laodikiyaliklarga Xabar”

> “The Sabbathkeeping Adventists had taken the position that the messages to the seven churches in Revelation 2 and 3 pictured the experience of the Christian church down through the centuries. It was their conclusion that the message to the Laodicean church applied to those they now termed nominal Adventists, those who had not accepted the seventh-day Sabbath. In a short editorial in the Review of October 9, James White raised some thought provoking questions that he introduced by stating:

> “Shanbaga rioya qiluvchi adventistlar Vahiy 2 va 3 dagi yetti jamoatga yo‘llangan xabarlar asrlar davomida nasroniy jamoatining tajribasini tasvirlaydi, degan nuqtai nazarni qabul qilgan edilar. Ularning xulosasiga ko‘ra, Laodikiya jamoatiga yo‘llangan xabar o‘sha paytda ular nominal adventistlar deb atay boshlagan, ya’ni yettinchi kun shanbasini qabul qilmagan kishilarga taalluqli edi. 9-oktabrdagi Review nashrining qisqa bir tahririy maqolasida Jeyms Uayt ayrim o‘yga toldiruvchi savollarni ko‘tardi; ularni quyidagi so‘zlar bilan boshlab bergan edi:”

> “The inquiry is beginning to come up afresh, ‘Watchman, What of the night?’ At present there is space for only a few questions, asked to call attention to the subject to which they relate. A full answer, we trust, will soon be given.—Review and Herald, Oct. 9, 1856.

> “Savol yana yangidan ko‘tarila boshlamoqda: ‘Ey qo‘riqchi, tun haqida nima deysan?’ Hozircha faqat o‘zlari taalluqli bo‘lgan mavzuga e’tiborni qaratish uchun berilgan bir necha savolga joy bor, xolos. To‘liq javob, ishonamizki, tez orada beriladi.—Review and Herald, 1856-yil 9-oktabr.

> “Of the eleven questions he asked, it is the sixth that zeroed in on the Laodiceans.

> U so‘ragan o‘n bir savoldan oltinchisi aynan Laodikiyaliklarga qaratilgan edi.

> “6. Does not the state of the Laodiceans (lukewarm, and neither cold nor hot) fitly illustrate the condition of the body of those who profess the third angel’s message?—Ibid.

> “6. Laodikeyaliklarning holati (iliq, sovuq ham emas, issiq ham emas) uchinchi farishtaning xabarini e’tirof etuvchilar jamoasining ahvolini munosib tarzda tasvirlab bermaydimi? —O‘sha manba.

> “The last question lays the matter open:

> “Oxirgi savol masalani ochib tashlaydi:

> “11. If this be our condition as a people, have we any real grounds to hope for the favor of God unless we heed the ‘counsel’ of the True Witness? I counsel thee to buy of me gold tried in the fire, that thou mayest be rich; and white raiment, that thou mayest be clothed, and that the shame of thy nakedness do not appear; and anoint thine eyes with eyesalve, that thou mayest see. As many as I love, I rebuke and chasten: be zealous therefore, and repent. Behold, I stand at the door, and knock: if any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me. To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne. Revelation 3:18–21.—Ibid.

> “11. Agar xalq sifatida ahvolimiz shu bo‘lsa, Unda Haqiqiy Guvohning “maslahati”ga quloq solmas ekanmiz, Xudoning marhamatiga umid qilish uchun biror haqiqiy asosimiz bormi? Men senga olovda sinalgan oltinni Mendan sotib olishingni maslahat beraman, toki boy bo‘lgaysan; va oq kiyimlarni, toki kiyingaysan va yalang‘ochligingning uyati ko‘rinmasin; hamda ko‘zlaringni ko‘ra olishing uchun ko‘z malhami bilan surt. Men sevganlarning hammasini fosh etaman va tarbiyalayman; shuning uchun g‘ayratli bo‘l va tavba qil. Mana, Men eshik oldida turib, taqillataman; kimdir Mening ovozimni eshitib, eshikni ochsa, Men uning oldiga kiraman va u bilan birga ovqatlanaman, u esa Men bilan. G‘olib chiqqanga Men O‘z taxtimda Men bilan birga o‘tirishni ato etaman, xuddi Men ham g‘olib chiqib, Otam bilan Uning taxtiga o‘tirganim kabi. Vahiy 3:18–21.—O‘sha manba.

> “It is clear that the truth of the matter was just dawning on the mind of James White. The next issue of the Review carried a seven-column presentation of the seven churches, under that title. In his opening remarks he declared:

> “Masalaning haqiqati Jeyms Uaytning ongida endigina yorisha boshlagani ravshan. Review jurnalining navbatdagi sonida aynan shu sarlavha ostida yetti jamoat haqida yetti ustunli taqdimot berildi. U kirish so‘zida shunday deb bayon qildi:

> “We must agree with some modern expositors that these seven churches should be understood as representing seven conditions of the Christian church, in seven periods of time, covering the ground of the entire Christian age.—Ibid., Oct. 16, 1856.

> “Biz ayrim zamonaviy sharhlovchilar bilan shunga qo‘shilishimiz kerakki, bu yetti jamoat butun nasroniylik davri mobaynidagi zaminni qamrab oluvchi, vaqtning yetti davridagi nasroniy cherkovining yetti holatini ifodalaydi, deb tushunilishi lozim.—O‘sha manba, 1856-yil 16-oktyabr.”

> “He then took up the prophecy, dealing with each church separately. Coming to the seventh, the Laodicean, he declared:

> “So‘ng u bashoratni qo‘lga olib, har bir jamoat haqida alohida-alohida so‘z yuritdi. Yettinchisi — Laodikiya jamoatiga kelgach, u shunday deb e’lon qildi:

> “How humbling to us as a people is the sad description of this church. And is not this dreadful description a most perfect picture of our present condition? It is; and it will be of no use to try to evade the force of this searching testimony to the Laodicean church. The Lord help us to receive it, and to profit by it.—Ibid.

> Bu jamoatning ana shunday qayg‘uli tasviri biz xalq sifatida naqadar kamtar qiluvchidir. Va bu dahshatli tasvir bizning hozirgi holatimizning eng mukammal surati emasmi? Aynan shunday; va Laodikiya jamoatiga qaratilgan bu qalbni titratuvchi guvohlikning kuchidan qochishga urinishning hech qanday foydasi bo‘lmaydi. Rabbiy bizga uni qabul qilishimizga va undan foyda olishimizga yordam bersin.—Ibid.

> “After he devoted two columns to the Laodicean church, his closing remarks made a strong appeal:

> “Laodikiya jamoatiga ikki ustun ajratganidan so‘ng, uning yakunlovchi mulohazalari kuchli murojaatni ifoda etdi:

> “Dear brethren, we must overcome the world, the flesh, and the devil, or we shall have no part in the kingdom of God. . . . Lay hold of this work at once, and in faith claim the gracious promises to the repenting Laodiceans. Arise in the name of the Lord, and let your light shine to the glory of His blessed name.—Ibid.

> “Aziz birodarlar, biz dunyoni, nafsni va iblisni yengishimiz kerak, aks holda Xudoning Shohligida bizning hech qanday ulushimiz bo‘lmaydi.... Darhol bu ishni qo‘lga oling va imonda tavba qilayotgan Laodikeyalilarga berilgan marhamatli va’dalarni da’vo qiling. Egamiz nomi bilan turing va nuringiz Uning muborak ismining ulug‘vorligi uchun porlasin.—Ibid.

> “The response from the field was electrifying. Wrote G. W. Holt from Ohio on October 20:

> “Maydondan kelgan javob hayratlanarli darajada kuchli edi. G. W. Holt 20-oktabr kuni Ohiodan shunday deb yozdi:

> “Yes, I do believe that we who are in the third message with the commandments of God and the faith of Jesus are the church this language is addressed to; and we cannot be too soon in applying for tried gold and white raiment, and eyesalve, that we may see.—Ibid., Nov. 6, 1856.

> “Ha, men haqiqatan ham ishonamanki, Xudoning amrlari va Isoning imoniga ega bo‘lgan uchinchi xabardagi bizlar ushbu til qaratilgan jamoatmiz; va biz ko‘rishimiz uchun sinalgan oltin, oq kiyim va ko‘z surmasini so‘rashga qanchalik erta kirishsak, shunchalik yaxshi.—Ibid., 1856-yil 6-noyabr.

> “From the Northeast a new voice was heard on the subject, that of Stephen N. Haskell, of Princeton, Massachusetts. As a first-day Adventist he had begun to preach at the age of 20; now three years later he was in the third angel’s message. A thorough Bible student, after having seen White’s brief initial editorial introducing the question of the seven churches, he chose to write an extended piece for the Review:

> “Shimoli-sharqdan bu mavzu yuzasidan yangi bir ovoz eshitildi — bu Massachusetts shtatining Princeton shahridan bo‘lgan Stephen N. Haskell edi. U birinchi kun adventisti sifatida yigirma yoshida va’z qilishni boshlagan edi; endi esa, uch yil o‘tib, u uchinchi farishtaning xabarida edi. Muqaddas Kitobni chuqur o‘rgangan bu kishi, White’ning yetti jamoat masalasini tanishtirgan qisqa dastlabki tahririy maqolasini ko‘rgach, Review uchun batafsil bir maqola yozishni ma’qul ko‘rdi:”

> “The subject referred to has been one of deep interest to me for some months past. . . . I have for some time been led to believe that the message to the Laodiceans belongs to us; i.e., to those who believe in the third angel’s message, from many reasons which I consider to be good. I will mention two.—Ibid.

> “Tilga olingan mavzu bir necha oydan beri men uchun chuqur qiziqish uyg‘otib kelmoqda.... Men bir muncha vaqtdan beri Laodikiyaliklarga yo‘llangan xabar bizga tegishli, ya’ni uchinchi farishtaning xabariga ishonadiganlarga tegishli, deb ishonishga yetaklandim; buning uchun men asosli deb biladigan ko‘plab sabablar bor. Men ulardan ikkitasini tilga olaman.—O‘sha manba.

> “This he does, devoting two columns to his conclusions. As he closed he declared:

> “U buni shunday qiladi: o‘z xulosalariga ikki ustun ajratadi. Yakunlar ekan, u shunday deb e’lon qildi:

> “A theory of the third angel’s message never, no never, will save us, without the wedding garment, which is the righteousness of the saints. We must perfect holiness in the fear of the Lord.—Ibid.

> “Uchinchi farishtaning xabari haqidagi nazariya hech qachon, aslo hech qachon, azizlarning solihligi bo‘lgan nikoh libosisiz bizni qutqarmaydi. Biz Egamizdan qo‘rqish ichida muqaddaslikni kamolga yetkazmog‘imiz kerak.—O‘sha manba.

> “As James White continued his editorials on the message to the Laodicean church the concepts the Sabbathkeeping Adventists were now reading in the Review were startling, but on thoughtful, prayerful consideration they were seen to be applicable. The letters to the editor showed quite general agreement and indicated that a revival was under way. That the stirring message was not the outgrowth of excitement was attested to by the first article in Testimony No. 3, published in April, 1857, titled Be Zealous and Repent. It opens, “The Lord has shown me in vision some things concerning the church in its present lukewarm state, which I will relate to you.”—1T, p. 141. In this Ellen White presented what was shown to her of Satan’s attacks on the church through earthly prosperity and possessions.” Arthur White, Ellen G. White: The Early Years, volume 1, 342–344.

> “Jeyms Uayt Laodikiyadagi jamoatga yo‘llangan xabar haqidagi tahririy maqolalarini davom ettirar ekan, endi shanbani saqlovchi adventistlar Review’da o‘qiyotgan tushunchalar hayratlanarli edi, biroq mulohazali va ibodatli ko‘rib chiqishdan so‘ng, ular tegishli ekani ayon bo‘ldi. Muharrirga yuborilgan xatlar deyarli umumiy kelishuvni ko‘rsatdi va uyg‘onish boshlanganini bildirdi. Bu jo‘shqin xabar shunchaki hayajon mahsuli emasligini 1857-yil aprelida nashr etilgan 3-guvohlikdagi birinchi maqola, “G‘ayratli bo‘l va tavba qil”, tasdiqladi. U shunday boshlanadi: “Rabbiy menga vahiyda jamoatning hozirgi loqayd holati haqida ba’zi narsalarni ko‘rsatdi; men bularni sizlarga bayon qilaman.”—1T, 141-bet. Unda Ellen Uaytga Shaytonning jamoatga dunyoviy farovonlik va mol-mulk orqali qiladigan hujumlari haqida ko‘rsatilganlar bayon etilgan.” Arthur White, Ellen G. White: The Early Years, 1-jild, 342–344-betlar.

The Millerite movement began prophetically as the Philadelphian church, and in 1856 it became the Laodicean church. Seven years later the movement ended, and the Seventh-day Adventist church began as the Laodicean church and will remain so, until it is spewed out of the mouth of the Lord. The movement of the one hundred and forty-four thousand came out of the fold of the Laodicean church, just as the Millerite movement came out of the fold of the church of Sardis. The movement of the one hundred and forty-four thousand parallels the Millerite movement in that the first movement changed from Philadelphia to Laodicea and the last movement changes from Laodicea to Philadelphia. The point of transition from Philadelphia unto Laodicea in Millerite history is specifically marked as 1856, so the point of transition must also be marked in the last movement, for God never changes. The point of transition is identified in Revelation eleven with the two prophets that are slain in the streets.

Milleritlar harakati bashoratda Filadelfiya jamoati sifatida boshlandi va 1856-yilda Laodikeya jamoatiga aylandi. Yetti yil o‘tgach, bu harakat yakunlandi va Yettinchi kun adventistlari jamoati Laodikeya jamoati sifatida boshlandi hamda Rabbimizning og‘zidan chiqarib tashlanmagunicha shundayligicha qoladi. Yuz qirq to‘rt mingning harakati Laodikeya jamoatining qo‘rasidan chiqqan, xuddi Milleritlar harakati Sardis jamoatining qo‘rasidan chiqqani kabi. Yuz qirq to‘rt mingning harakati Milleritlar harakatiga shu jihatdan parallelki, birinchi harakat Filadelfiyadan Laodikeyaga o‘zgargan bo‘lsa, oxirgi harakat Laodikeyadan Filadelfiyaga o‘zgaradi. Milleritlar tarixida Filadelfiyadan Laodikeyaga o‘tish nuqtasi aniq ravishda 1856-yil deb belgilangan, shuning uchun o‘tish nuqtasi oxirgi harakatda ham belgilanishi lozim, chunki Xudo hech qachon o‘zgarmaydi. O‘tish nuqtasi Vahiy kitobining o‘n birinchi bobida ko‘chalarda o‘ldirilgan ikki payg‘ambar orqali aniqlanadi.

> And when they shall have finished their testimony, the beast that ascendeth out of the bottomless pit shall make war against them, and shall overcome them, and kill them. And their dead bodies shall lie in the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified. Revelation 11:7, 8.

> Va ular o‘z guvohliklarini tugatganlarida, tubsizlik qa’ridan chiqadigan maxluq ularga qarshi urush qiladi, ularni yengadi va o‘ldiradi. Ularning jasadlari buyuk shaharning ko‘chasida yotadi; bu shahar ruhiy ma’noda Sado‘m va Misr deb ataladi, Rabbimiz ham o‘sha yerda xochga mixlangan. Vahiy 11:7, 8.

The last movement would die, then stand and thereafter be resurrected as the ensign. In so doing it would align with the Republican horn. The Republican horn forms an image to the beast, and the beast that it forms the image of is addressed in Revelation seventeen, and that beast is identified as the fifth head that received a deadly wound, that would be resurrected as the eighth head. It would be resurrected as the eighth that was of the seven.

So‘nggi harakat o‘lib, so‘ng tik turar va undan keyin bayroq sifatida tiriltirilar edi. Shu tariqa u Respublika shoxi bilan bir safga kelar edi. Respublika shoxi yirtqich uchun bir surat hosil qiladi, va u suratini hosil qilayotgan o‘sha yirtqich Vahiy kitobining o‘n yettinchi bobida tilga olinadi; o‘sha yirtqich halokatli yara olgan beshinchi bosh ekanligi, va sakkizinchi bosh sifatida tiriltirilishi aniqlab ko‘rsatiladi. U yettitadan bo‘lgan sakkizinchi sifatida tiriltirilur edi.

> And the beast that was, and is not, even he is the eighth, and is of the seven, and goeth into perdition. Revelation 17:11.

> Va bo‘lgan, ammo hozir yo‘q bo‘lgan maxluqning o‘zi sakkizinchidir; u yettidandir va halokatga ketadi. Vahiy 17:11.

The Republican horn would form an image of that beast, and it therefore would be killed and then resurrected. When it was resurrected it would be the eighth head that was of the seven previous heads. The Protestant horn, rides upon the same earth beast as the Republican horn and would need to possess the same prophetic dynamics. The transition from Philadelphia to Laodicea in the Millerite movement prefigures the transition from the Laodicea to Philadelphia in the last movement.

Respublikachi shox o‘sha maxluqning suratini hosil qilar edi va shu bois u o‘ldiriladi, so‘ngra esa tiriltiriladi. U tiriltirilganida, avvalgi yetti boshdan bo‘lgan sakkizinchi bosh bo‘lar edi. Protestant shox ham Respublikachi shox bilan bir xil yer maxluqi ustida minadi va xuddi o‘sha bashoratli dinamikaga ega bo‘lishi kerak bo‘ladi. Millerchi harakatdagi Filadelfiyadan Laodikeyaga o‘tish, so‘nggi harakatdagi Laodikeyadan Filadelfiyaga o‘tishni oldindan ko‘rsatadi.

When the last movement received a deadly wound on July 18, 2020, it died as Laodicea. When, as represented in Revelation eleven it transitioned to Philadelphia, it would represent the eighth church, that is of the seven. The death in the year 2020, was paralleled by the Republican horn, for since the time of the end in 1989, there had been six presidents. The sixth president received a deadly wound, that will be healed in 2024. That head will then be the eighth head of the United States since the time of the end in 1989, and it will be of the seven. Both horns were the sixth that becomes the eighth. This truth is a large part of the message of the Revelation of Jesus Christ that is unsealed just before the close of probation.

Oxirgi harakat 2020-yil 18-iyulda o‘limli yara olganida, u Laodikiya sifatida o‘ldi. Vahiy o‘n birinchi bobda tasvirlangani kabi, u Filadelfiyaga o‘tganida, u yettinchi jamoatlardan bo‘lgan sakkizinchi jamoatni ifodalar edi. 2020-yildagi o‘lim Respublika shoxi bilan parallel edi, chunki 1989-yildagi oxirzamon boshlangan vaqtdan beri oltita prezident bo‘lgan edi. Oltinchi prezident o‘limli yara oldi, bu yara 2024-yilda shifo topadi. Shunda o‘sha bosh 1989-yildagi oxirzamon boshlangan vaqtdan beri Qo‘shma Shtatlarning sakkizinchi boshi bo‘ladi va u yettidan bo‘lgan bo‘ladi. Har ikkala shox ham sakkizinchiga aylanuvchi oltinchi edi. Bu haqiqat sinov muddati yopilishidan sal oldin muhrdan yechiladigan Iso Masihning Vahiyi xabarining katta bir qismidir.

For this reason, it is important to be clear about the Millerite history that typifies our current history. Sister White confirmed James White’s application of Laodicea upon the movement in 1856, so this is not an application that is derived by human logic. Seven years before the Seventh-day Adventist church was legally connected with the Republican horn, it was identified by inspiration as the Laodicean church. This means there has never been one day in the history of the Seventh-day Adventist church when it was anything other than naked, poor, blind, miserable and wretched. This prophetic reality provides the context and justification for recognizing the four escalating abominations of Ezekiel chapter eight as the four generations of Adventism.

Shu sababli, hozirgi tariximizning timsoli bo‘lgan Millerchilar tarixini aniq tushunish muhimdir. Opa Uayt 1856-yilda Jeyms Uaytning Laodikiya haqidagi ushbu harakatga tatbiqini tasdiqlagan, demak bu insoniy mantiqdan kelib chiqqan tatbiq emas. Yettinchi kun Adventistlari cherkovi qonuniy jihatdan Respublika shoxi bilan bog‘lanishidan yetti yil oldin, u ilhom orqali Laodikiya jamoati sifatida belgilangan edi. Bu shuni anglatadiki, Yettinchi kun Adventistlari cherkovi tarixida u yalang‘och, kambag‘al, ko‘r, baxtsiz va ayanchli bo‘lganidan boshqa holatda bo‘lgan biror kun ham hech qachon bo‘lmagan. Ushbu bashoriy voqelik Hizqiyo kitobining sakkizinchi bobidagi tobora kuchayib boruvchi to‘rtta jirkanchlikni Adventizmning to‘rt avlodi sifatida tanib olish uchun kontekst va asos beradi.

When the Millerite history is approached from the structure of Isaiah seven’s sixty-five years, it is to be recognized that the prophecy of the seven times is the prophetic umbrella that covers the entire history of the Millerite movement. In 1856, the message to the Laodicean church became present truth for Millerite Adventism. The one who presents the message of Laodicea was not James or Ellen White, it was the Faithful and True Witness.

Millerchilar tarixiga Ishayo yettinchi bobdagi oltmish besh yil tuzilmasi nuqtai nazaridan yondashilganda, yetti zamon haqidagi bashorat Millerchilar harakatining butun tarixini qamrab oluvchi bashoratli soyabon ekanligi tan olinishi lozim. 1856-yilda Laodikiya jamoatiga yo‘llangan xabar Millerchi Adventizm uchun hozirgi haqiqatga aylandi. Laodikiya xabarini taqdim etuvchi Jeyms yoki Ellen Uayt emas edi; u Sodiq va Haqiqiy Shohid edi.

> And unto the angel of the church of the Laodiceans write; These things saith the Amen, the faithful and true witness, the beginning of the creation of God; I know thy works, that thou art neither cold nor hot: I would thou wert cold or hot. So then because thou art lukewarm, and neither cold nor hot, I will spue thee out of my mouth. Because thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked: I counsel thee to buy of me gold tried in the fire, that thou mayest be rich; and white raiment, that thou mayest be clothed, and that the shame of thy nakedness do not appear; and anoint thine eyes with eyesalve, that thou mayest see. As many as I love, I rebuke and chasten: be zealous therefore, and repent. Behold, I stand at the door, and knock: if any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me. To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne. He that hath an ear, let him hear what the Spirit saith unto the churches. Revelation 3:14–22.

> Laodikiyadagi jamoatning farishtasiga yozgin: Omin, sodiq va haqiqiy Shohid, Xudoning yaratuvchanligining boshlanishi shunday demoqda: Men sening ishlaringni bilaman: sen na sovuqsan, na issiqsan; qani edi, sovuq yoki issiq bo‘lsang. Shunday ekan, iliqsan, sovuq ham emassan, issiq ham emassan, Men seni og‘zimdan qusib tashlayman. Chunki sen: “Men boyman, boyligim ko‘p, hech narsaga muhtoj emasman”, deysan; ammo o‘zingning baxtsiz, ayanchli, kambag‘al, ko‘r va yalang‘och ekaningni bilmaysan. Senga Maslahat beraman: boy bo‘lishing uchun Mendan olovda sinalgan oltin sotib olgin; kiyinishing uchun oq kiyimlar ham olgin, toki yalang‘ochligingning sharmandaligi ayon bo‘lmasin; va ko‘rishing uchun ko‘zlaringga surma surtgin. Men sevganlarning barchasini fosh qilaman va tarbiyalayman; shuning uchun g‘ayratli bo‘lgin va tavba qilgin. Mana, Men eshik oldida turib, taqillatib turibman: kimdir Mening ovozimni eshitib, eshikni ochsa, Men uning oldiga kiraman va u bilan birga ovqatlanaman, u ham Men bilan. G‘olib kelganga Men O‘z taxtimda Men bilan birga o‘tirishni ato etaman, xuddi Men ham g‘olib kelib, Otam bilan Uning taxtiga o‘tirganimdek. Qulog‘i bor kishi Ruhning jamoatlarga nima deyayotganini eshitsin. Vahiy 3:14–22.

The True Witness identifies that if any man would “hear” His voice, He would come in and “sup with him.” If Laodicea would open the door, Christ would come in and sup with them. If Christ is allowed to enter, he brings a message, for the symbolism of eating represents the reception of a message. The message can be generalized as simply the Laodicean message, but that is a shallow consideration of what the message He offers represents. In 1856, Hiram Edson set forth a series of eight articles that contained the prophetic information that expands the understanding of the very first “time prophecy” the angels of God led William Miller to recognize and proclaim. In those eight articles, Edson correctly identifies the sixty-five years of Isaiah seven.

Haqiqiy Shohid shuni ta’kidlaydiki, agar biror kishi Uning ovozini “eshitsa”, U ichkariga kirib, “u bilan birga ovqatlanar” edi. Agar Laodikiya eshikni ochsa, Masih ichkariga kirib, ular bilan birga ovqatlanar edi. Agar Masihga kirishga ruxsat berilsa, U bir xabar olib kiradi, chunki ovqatlanish ramzi xabarning qabul qilinishini ifodalaydi. Bu xabarni shunchaki Laodikiya xabari sifatida umumlashtirish mumkin, ammo bu U taklif etayotgan xabarning nimani anglatishini juda yuzaki ko‘rib chiqish bo‘ladi. 1856 yilda Hiram Edson sakkiz maqoladan iborat bir turkumni taqdim etdi; unda Xudoning farishtalari William Millerga tanitib, e’lon qilishga yetaklagan eng birinchi “vaqt bashorati” haqidagi tushunchani kengaytiradigan bashoratli ma’lumotlar jamlangan edi. O‘sha sakkiz maqolada Edson Ishayo yettinchi bobidagi oltmish besh yilni to‘g‘ri aniqlaydi.

The beginning of Miller’s work was the discovery of the seven times, and seven years before the movement named after his service was to end, a deeper revelation of that very prophecy was offered to Millerite Adventism. It was offered in the same year they were identified by inspiration as Laodiceans. Prophetically, twenty-five hundred and twenty days later in 1863, Miller’s first discovery of prophetic time was rejected. The Laodicean message for the Advent movement arrived in 1856, and the Lord knocked on the door eight times, with eight articles to see if He could find entrance. At the ending of the movement, the True Witness wished to sup together with His people by dining upon the very first message of time from the beginning of the movement. His people refused to eat, and seven years, or twenty-five hundred and twenty prophetic days later, His people shut the door that had been opened with the key of David that had been placed into the hand of William Miller. They returned to an old Samaritan prophet who fed them a lie, sealing their fate to die between an ass and a lion.

Millerning ishining boshlanishi yetti zamonning kashf etilishi edi, va uning xizmati nomi bilan atalgan harakat nihoyasiga yetishidan yetti yil oldin, ayni o‘sha bashoratning yanada chuqurroq vahyi Millerchi Adventizmga taqdim etildi. Ular ilhom orqali Laodikiyaliklar deb aniqlangan ayni yilda u ularga taqdim etildi. Bashoratli tarzda, ikki ming besh yuz yigirma kundan keyin, 1863 yilda, Millerning bashoratli vaqt haqidagi ilk kashfiyoti rad etildi. Advent harakati uchun Laodikiya xabari 1856 yilda keldi, va Rabbiy eshik qoqib, O‘zi uchun kirish yo‘lini topa oladimi, deb ko‘rish uchun sakkiz maqola bilan sakkiz marta taqillatdi. Harakatning nihoyasida, Sodiq Shohid O‘z xalqi bilan birga harakatning boshidan boshlab berilgan vaqt haqidagi eng birinchi xabar ustida dasturxon atrofida o‘tirib, taomlanishni istadi. Uning xalqi yeyishni rad etdi, va yetti yil, ya’ni ikki ming besh yuz yigirma bashoratli kundan keyin, Uning xalqi Uilyam Millerning qo‘liga berilgan Dovudning kaliti bilan ochilgan eshikni yopdi. Ular o‘zlariga yolg‘on bilan oziq bergan eski bir samariyalik payg‘ambarga qaytdilar va shu tariqa eshak bilan sher orasida o‘lish uchun o‘z taqdirlarini muhrladilar.

In 1856, the Protestant horn was in the crisis of the valley of vision, for where there is no vision, the people perish. In 1856, the Republican horn was also in a crisis.

1856-yilda protestant shoxi vahiy vodiysining inqirozida edi, chunki vahiy bo‘lmagan joyda xalq halok bo‘ladi. 1856-yilda respublikachi shox ham inqirozda edi.

1856, marked a continuation of the violent conflict known as Bleeding Kansas, the Kansas-Missouri Border War. The struggle was over whether Kansas would enter the Union as a free state or a slave state. The conflict included violent clashes between pro-slavery and anti-slavery settlers.

1856-yil Kanzas–Missuri chegara urushi, ya’ni «Qonga botgan Kanzas» nomi bilan tanilgan shiddatli to‘qnashuvning davom etishi bilan belgilandi. Kurash Kanzasning Ittifoqqa erkin shtat sifatida kiradimi yoki qul shtati sifatida kiradimi, degan masala ustida kechdi. Mojaro qullik tarafdori va qullikka qarshi bo‘lgan ko‘chib kelganlar o‘rtasidagi zo‘ravon to‘qnashuvlarni o‘z ichiga oldi.

On May 22, 1856, a violent incident also occurred in the United States Senate chamber, when Congressman Preston Brooks, a pro-slavery advocate from South Carolina, brutally attacked Senator Charles Sumner of Massachusetts with his cane. Sumner had delivered an anti-slavery speech titled The Crime Against Kansas, which deeply offended Brooks. The caning incident highlighted the growing tensions between North and South over the issue of slavery.

1856-yil 22-may kuni Amerika Qo‘shma Shtatlari Senati majlislar zalida ham zo‘ravon bir hodisa yuz berdi: Janubiy Karolinadan bo‘lgan, qullik tarafdori kongressmen Preston Bruks Massachusetslik senator Charlz Samnerga hassasi bilan shafqatsizlarcha hujum qildi. Samner “Kanzasga qarshi jinoyat” nomli qullikka qarshi nutq so‘zlagan edi, bu esa Bruksni qattiq ranjitgan edi. Hassa bilan savalash hodisasi qullik masalasi yuzasidan Shimol va Janub o‘rtasida tobora kuchayib borayotgan taranglikni yaqqol ko‘rsatdi.

In 1856, the Republican Party was founded as a response to the political turmoil caused by the Kansas-Nebraska Act, passed in 1854, which produced the growing opposition to the spread of slavery into new territories. The party’s first national convention was held in Philadelphia, and John C. Fremont was chosen as their first presidential candidate in the 1856 election.

1856 yilda Respublikachilar partiyasi 1854 yilda qabul qilingan, yangi hududlarga qullikning yoyilishiga qarshi tobora kuchayib borayotgan muxolifatni yuzaga keltirgan Kanzas–Nebraska qonuni sabab bo‘lgan siyosiy notinchlikka javoban tashkil etildi. Partiyaning birinchi milliy qurultoyi Filadelfiyada bo‘lib o‘tdi va 1856 yilgi saylovda Jon C. Fremont ularning prezidentlikka birinchi nomzodi etib tanlandi.

The Kansas-Nebraska Act organized the territories of Kansas and Nebraska and allowed the settlers in those territories to decide whether they would allow slavery within their borders. This concept, known as “popular sovereignty,” effectively repealed the Missouri Compromise of 1820, which had prohibited slavery north of the 36°30’ parallel in the Louisiana Territory. The act had a profound impact on the issue of slavery in the territories. It reignited sectional tensions because it opened the possibility that slavery could expand into areas that were previously considered free soil, such as Kansas. The passage of the Kansas-Nebraska Act led to a rush of pro-slavery and anti-slavery settlers into the Kansas Territory, each hoping to influence the outcome of the popular sovereignty vote. This competition for control of the territory led to violent clashes and a period of lawlessness known as Bleeding Kansas in 1856.

Kanzas–Nebraska akti Kanzas va Nebraska hududlarini tashkil etdi hamda o‘sha hududlardagi ko‘chib kelganlarga o‘z chegaralari ichida qullikka ruxsat berish-bermaslik masalasini o‘zlari hal etish imkonini berdi. “Xalq suvereniteti” deb atalgan bu tamoyil amalda 1820-yildagi Missuri murosasini bekor qildi; mazkur murosa Luiziana hududida 36°30’ paralleldan shimolda qullikni taqiqlagan edi. Bu akt hududlardagi qullik masalasiga chuqur ta’sir ko‘rsatdi. U mintaqaviy keskinliklarni yana alanga oldirdi, chunki u ilgari erkin yer deb hisoblangan hududlarga, masalan, Kanzasga qullikning yoyilishi ehtimolini ochib berdi. Kanzas–Nebraska aktining qabul qilinishi ortidan Kanzas hududiga qullik tarafdori hamda qullikka qarshi bo‘lgan ko‘chib kelganlar oqimi yopirildi; ularning har biri xalq suvereniteti bo‘yicha ovoz berish natijasiga ta’sir ko‘rsatishga umid qilardi. Hudud ustidan nazorat uchun bo‘lgan bu raqobat zo‘ravon to‘qnashuvlarga va 1856-yilda “Qonli Kanzas” nomi bilan tanilgan qonunsizlik davriga olib keldi.

The presidential election of 1856 was a significant political event. It featured a three-way race between Democrat James Buchanan, Republican John C. Fremont, and former President Millard Fillmore of the American Party. James Buchanan won the election and became the 15th President of the United States.

1856-yildagi prezidentlik saylovi muhim siyosiy voqea edi. Unda Demokratik partiyadan Jeyms Byukenen, Respublikachilar partiyasidan Jon C. Fremont va Amerika partiyasidan sobiq Prezident Millard Fillmor o‘rtasida uch tomonlama kurash bo‘lib o‘tdi. Jeyms Byukenen saylovda g‘alaba qozonib, Amerika Qo‘shma Shtatlarining 15-Prezidenti bo‘ldi.

James Buchanan’s presidency is primarily known for its failure to effectively address the growing tensions and divisions between the North and the South, ultimately culminating in the outbreak of the American Civil War shortly after he left office. His presidency is often viewed as one of the least successful presidency in American history, due to these significant failures in leadership and crisis management.

Jeyms Byukenenning prezidentligi, asosan, Shimol va Janub o‘rtasida kuchayib borayotgan taranglik hamda bo‘linishlarni samarali tarzda bartaraf eta olmaganligi bilan tanilgan; bu holat, oxir-oqibat, u lavozimni tark etganidan ko‘p o‘tmay Amerika Fuqarolar urushining boshlanishi bilan yakun topdi. Uning prezidentligi, rahbarlik va inqirozni boshqarish borasidagi ana shu jiddiy muvaffaqiyatsizliklar sababli, ko‘pincha Amerika tarixidagi eng omadsiz prezidentliklardan biri sifatida baholanadi.

The infamous Dred Scott Decision in 1857, declared that slaves whether enslaved or free were not citizens and could not sue in federal courts. It also declared that Congress could not prevent slavery in the territories of the United States. The Democrat Buchanan publicly endorsed the pro-slavery Dred Scott Decision.

1857-yildagi badnom Dred Scott qarori qullar, xoh qullikda bo‘lsin, xoh ozod bo‘lsin, fuqaro emasligi va federal sudlarda da’vo qo‘zg‘ata olmasligini e’lon qildi. Shuningdek, u Kongress Qo‘shma Shtatlar hududlarida qullikni taqiqlay olmasligini ham e’lon qildi. Demokrat Buchanen qullik tarafdori bo‘lgan Dred Scott qarorini omma oldida ma’qulladi.

Not only did the pro-slavery position of the Democrat Buchanan allow tensions to escalate into Civil War, but his inability to manage the economics of the country led to the Panic of 1857, which was one of the greatest economic downturns in American history prior to the great depression. The Panic of 1857 resulted in a severe economic depression that lasted several years. Businesses and banks closed, unemployment increased and the stock market declined.

Demokrat B’yukenenning qullab-quvvatlagan qullik tarafdori mavqei nafaqat keskinliklarning Fuqarolar urushigacha kuchayib borishiga yo‘l qo‘ydi, balki uning mamlakat iqtisodiyotini boshqara olmasligi 1857 yilgi Vahimani keltirib chiqardi; bu esa Buyuk Depressiyadan oldingi Amerika tarixidagi eng yirik iqtisodiy tanazzullardan biri edi. 1857 yilgi Vahima bir necha yil davom etgan og‘ir iqtisodiy depressiyaga sabab bo‘ldi. Korxonalar va banklar yopildi, ishsizlik ortdi va fond bozori pasaydi.

During Buchanan’s presidency the Southern states began their process of seceding from the Union, and they broke away in response to the election of the Republican Abraham Lincoln, in 1860. Buchanan took a passive approach to the secession crisis, arguing that the federal government lacked the authority to forcibly prevent secession. This lack of decisive action allowed the secession movement to gain momentum. His lack of strong leadership and his reluctance to take decisive action to address the secession crisis contributed to the South’s perception that it could leave the Union without facing military opposition.

Buchanan prezidentligi davrida Janubiy shtatlar Ittifoqdan ajralib chiqish jarayonini boshladilar va 1860-yilda respublikachi Abraham Linkolnning saylanishiga javoban Ittifoqdan chiqib ketdilar. Buchanan ajralib chiqish inqiroziga nisbatan sust yondashuvni tutdi va federal hukumat ajralib chiqishni majburan to‘xtatishga vakolati yo‘q, deb ta’kidladi. Qat’iy chora-tadbirlarning yo‘qligi ajralib chiqish harakatining kuchayishiga imkon berdi. Uning kuchli rahbarlik ko‘rsata olmagani va ajralib chiqish inqirozini hal etish uchun qat’iy choralar ko‘rishga istaksizligi Janubda Ittifoqdan harbiy qarshilikka duch kelmasdan chiqib ketish mumkin, degan tasavvurning shakllanishiga hissa qo‘shdi.

In 1860, Abraham Lincoln the first Republican president, was elected. On January 1, 1863, President Lincoln signed and issued the final Emancipation Proclamation, which declared that all enslaved people in Confederate-held territory were to be set free. This executive order had a significant impact on the Civil War as it turned the conflict into a struggle not only to preserve the Union, but also to end slavery. The Emancipation Proclamation did not immediately free all enslaved individuals. It applied specifically to Confederate-held territory, where the Union had limited authority. As Union forces advanced and gained control over Confederate territory, the proclamation was enforced, and enslaved people in those areas were set free. The Emancipation Proclamation was a crucial step toward the eventual abolition of slavery in the United States and paved the way for the passage of the Thirteenth Amendment to the U.S. Constitution, which was passed and ratified on December 6, 1865.

1860-yilda birinchi Respublikachi prezident bo‘lgan Avraam Linkoln saylandi. 1863-yil 1-yanvarda Prezident Linkoln yakuniy Emansipatsiya Proklamatsiyasini imzoladi va e’lon qildi; unda Konfederatsiya nazorati ostidagi hududlarda qullikda saqlanayotgan barcha kishilar ozod qilinishi lozimligi bildirilgan edi. Ushbu ijro farmoyishi Fuqarolar urushiga sezilarli ta’sir ko‘rsatdi, chunki u mojaroni nafaqat Ittifoqni saqlab qolish, balki qullikka barham berish uchun ham olib borilayotgan kurashga aylantirdi. Emansipatsiya Proklamatsiyasi qullikda saqlanayotgan barcha shaxslarni darhol ozod qilmadi. U ayniqsa Konfederatsiya nazorati ostidagi hududlarga tatbiq etilar edi; bu hududlarda Ittifoqning vakolati cheklangan edi. Ittifoq qo‘shinlari ilgarilab borib, Konfederatsiya hududlari ustidan nazoratni qo‘lga kiritar ekan, proklamatsiya ijro etildi va o‘sha hududlardagi qullikda saqlanayotgan kishilar ozod qilindi. Emansipatsiya Proklamatsiyasi Qo‘shma Shtatlarda qullikning oxir-oqibat bekor qilinishi yo‘lidagi hal qiluvchi qadam bo‘ldi hamda 1865-yil 6-dekabrda qabul qilinib ratifikatsiya qilingan AQSh Konstitutsiyasiga O‘n uchinchi tuzatishning qabul qilinishi uchun zamin yaratdi.

The Republican horn from the 1850’s onward was in the crisis of the issue of slavery. Two primary divisions in the country represented by two primary classes of political thought. A separation process began in 1856 as anti and pro slavery groups moved into the Kansas territory in attempt to uphold their views of slavery, at the very time Philadelphia was being separated from Laodicea. Democrats were pro-slavery and Republicans were anti-slavery.

1850-yillardan boshlab Respublika shoxi qullik masalasi inqirozi ichida edi. Mamlakatdagi ikki asosiy bo‘linish siyosiy tafakkurning ikki asosiy sinfi tomonidan ifodalangan edi. 1856 yilda qullikka qarshi va qullik tarafdori guruhlar qullik haqidagi o‘z qarashlarini saqlab qolish maqsadida Kanzas hududiga ko‘chib o‘ta boshlaganlarida, ayni o‘sha paytda Filadelfiya Laodikiyadan ajratilayotgan edi va shu bilan ajralish jarayoni boshlandi. Demokratlar qullik tarafdori, Respublikachilar esa qullikka qarshi edilar.

In 1856, Bleeding Kansas represented a microcosm of the impending war. In that year a pro-slavery Democrat was elected as head of the Republican horn, and his ineffective leadership became the symbol of an ineffective presidency, until these recent last days. He preceded the first Republican president that was forced to clean up the mess left by Buchanan’s presidency.

1856-yilda Qonli Kanzas yaqinlashib kelayotgan urushning kichik bir timsoli edi. O‘sha yili qullik tarafdori bo‘lgan bir demokrat Respublikachi shoxning boshlig‘i etib saylandi va uning samarasiz rahbarligi, mana shu so‘nggi kunlargacha, samarasiz prezidentlikning ramziga aylandi. U Byukenen prezidentligi ortda qoldirgan tartibsizlikni bartaraf etishga majbur bo‘lgan birinchi Respublikachi prezidentdan oldin keldi.

By 1863, the Republican horn made the most significant executive order in the history of the earth beast of Revelation thirteen. The executive order was addressing slavery. One paragraph of the proclamation states, “That on the first day of January, in the year of our Lord one thousand eight hundred and sixty-three, all persons held as slaves within any State or designated part of a State, the people whereof shall then be in rebellion against the United States, shall be then, thenceforward, and forever free; and the Executive Government of the United States, including the military and naval authority thereof, will recognize and maintain the freedom of such persons, and will do no act or acts to repress such persons, or any of them, in any efforts they may make for their actual freedom.” Though the resolution of the problem of slavery was historically incomplete at that point, the essence of the Constitution is recognized when Lincoln wrote, “all persons held as slaves within any state … shall be then, thenceforward, and forever free.”

1863-yilga kelib, Respublika shoxi Vahiy kitobining o‘n uchinchi bobidagi yer hayvoni tarixidagi eng muhim ijro farmonini chiqardi. Ijro farmoni qullik masalasiga qaratilgan edi. Bayonotning bir bandida shunday deyiladi: “Rabbimizning bir ming sakkiz yuz oltmish uchinchi yili yanvar oyining birinchi kunidan boshlab, Qo‘shma Shtatlarga qarshi isyonda bo‘lib turgan har qanday shtat yoki shtatning belgilangan qismi hududida qul sifatida saqlanayotgan barcha shaxslar o‘sha vaqtdan e’tiboran, bundan buyon va abadiy ozod bo‘ladilar; va Qo‘shma Shtatlarning Ijroiya Hukumati, shu jumladan uning harbiy va dengiz kuchlari hokimiyati, bunday shaxslarning erkinligini tan oladi va himoya qiladi hamda ularning haqiqiy erkinligiga erishish yo‘lida qilishi mumkin bo‘lgan har qanday sa’y-harakatlarini, yoki ulardan birortasining shunday sa’y-harakatlarini bostirish uchun hech qanday ish yoki ishlar qilmaydi.” Garchi o‘sha paytda qullik muammosining hal etilishi tarixan to‘liq bo‘lmagan bo‘lsa-da, Linkoln: “har qanday shtat ichida qul sifatida saqlanayotgan barcha shaxslar … o‘sha vaqtdan e’tiboran, bundan buyon va abadiy ozod bo‘ladilar”, deb yozganida, Konstitutsiyaning mohiyati e’tirof etilgan edi.

Lincoln was returning to the foundational principle expressed in the Constitution, which identifies that “all men are created equal.” Lincoln was returning to the foundational truths at the same time the Protestant horn was rejecting its foundational prophecy, which is the prophecy of slavery. Therefore, at the very time the Republican horn was making its most significant “executive order” in history concerning slavery, the Protestant horn made the most significant executive order in its prophetic history concerning the prophecy of slavery, represented by Moses’ oath and curse. The Republican horn chose to return to the foundations, the Protestant horn chose to reject its foundation and return to those it had been instructed to never return unto.

Linkoln Konstitutsiyada ifoda etilgan asosiy tamoyilga, ya’ni “barcha insonlar teng yaratilgan”ini bildiruvchi tamoyilga qaytayotgan edi. Linkoln o‘zining asosiy haqiqatlariga qaytayotgan ayni bir vaqtda, protestant shoxi o‘zining asosiy bashoratini, ya’ni qullik haqidagi bashoratni rad etayotgan edi. Shuning uchun, Respublikachi shox qullik masalasiga doir o‘z tarixidagi eng muhim “ijro farmoni”ni aynan o‘sha paytda chiqarayotgan bir vaqtda, protestant shoxi ham Musoning qasamyodi va la’nati bilan ifodalangan qullik bashorati haqida o‘z bashoratli tarixidagi eng muhim ijro farmonini chiqardi. Respublikachi shox asoslarga qaytishni tanladi, protestant shoxi esa o‘z poydevorini rad etishni va o‘ziga hech qachon qaytmaslik buyurilgan narsalarga qaytishni tanladi.

In 1863, the Republican horn had been divided into two camps, as was ancient Israel’s kingdom divided in the time of Jeroboam and Rehoboam. In 1863, the Protestant horn became legally attached to the Republican horn, as represented by Jeroboam’s two altars at Bethel and Dan. The two horns move through history in parallel to each other, and the history of 1863, especially represents the history of the last days.

1863-yilda Respublikachi shox qadimgi Isroil podsholigi Yorovoam va Raxavoam davrida ikkiga bo‘lingani kabi, ikki lagerga bo‘lingan edi. 1863-yilda Protestant shox qonuniy ravishda Respublikachi shoxga biriktirildi; bu Yorovoamning Baytil va Dandagi ikki qurbongohi orqali ifodalangan. Ikki shox tarix davomida bir-biriga parallel ravishda harakat qiladi, va 1863-yil tarixi, ayniqsa, oxirgi kunlar tarixini ifodalaydi.

Millerite history is repeated in the history of the one hundred and forty-four thousand with a few prophetic caveats. One of those caveats is that the target audience in Millerite history was first those outside the movement, and thereafter the movement itself. In the movement of the one hundred and forty-four thousand the two voices of Revelation eighteen, identify two target audiences, but those targets are in reverse of Millerite history. The first target is God’s people and the second voice is God’s other flock, that are still in Babylon.

Millerchilar tarixi bir yuz qirq to‘rt mingning tarixida ayrim payg‘ambarlik shartlari bilan takrorlanadi. Ana shu shartlardan biri shuki, Millerchilar tarixidagi nishon qilingan tinglovchilar dastlab harakatdan tashqaridagilar, undan keyin esa harakatning o‘zi edi. Bir yuz qirq to‘rt ming harakatida Vahiy kitobining o‘n sakkizinchi bobidagi ikki ovoz ikki nishon qilingan tinglovchini aniqlaydi, ammo bu nishonlar Millerchilar tarixidagining teskarisidir. Birinchi nishon — Xudoning xalqi, ikkinchi ovoz esa hali Bobil ichida bo‘lgan Xudoning boshqa suruvidir.

Another prophetic caveat is that though both histories transcend from one church unto another, the Millerites moved from Philadelphia to Laodicea, and the mighty movement of the third angel moves from Laodicea unto Philadelphia. This identifies that the Millerites went from the sixth unto the seventh church and the one hundred and forty-four thousand go from the seventh church unto the eighth church, which is of the seven.

Yana bir bashoratli ehtiyot shuki, har ikkala tarix ham bir jamoatdan boshqasiga o‘tsa-da, Milleritlar Filadelfiyadan Laodikegacha ko‘chdilar, uchinchi farishtaning qudratli harakati esa Laodikeyadan Filadelfiyagacha o‘tadi. Bu shuni ko‘rsatadiki, Milleritlar oltinchi jamoatdan yettinchi jamoatga o‘tdilar, yuz qirq to‘rt ming esa yettinchi jamoatdan yetti jamoatning o‘zidan bo‘lgan sakkizinchi jamoatga o‘tadilar.

The Republican horn began its movement from a pro-slavery nation unto an anti-slavery nation in the history surrounding 1863. The crisis of that history established two political parties that are the same antagonists in these “last days.” Just as the first Republican president from that history was assassinated just days after the war ended, the last Republican president was symbolically assassinated and left in the street as dead while the world rejoiced. He was assassinated, not just days after the Civil War ended, but just before the final civil war begins.

Respublikachi shox o‘z harakatini 1863 yil atrofidagi tarixda qullikni yoqlovchi millatdan qullikka qarshi millat sari boshladi. O‘sha tarixning inqirozi ushbu “oxirgi kunlar”dagi ayni qarama-qarshi tomonlar bo‘lgan ikki siyosiy partiyani shakllantirdi. O‘sha tarixdagi birinchi Respublikachi prezident urush tugaganidan atigi bir necha kun o‘tib suiqasd qurboni bo‘lganidek, so‘nggi Respublikachi prezident ham ramziy ma’noda o‘ldirildi va dunyo shodlanib turgan bir paytda ko‘chada o‘lik holida qoldirildi. U nafaqat Fuqarolar urushi tugaganidan bir necha kun o‘tib, balki yakuniy fuqarolar urushi boshlanishidan sal oldin o‘ldirildi.

The first Republican president was preceded by the most ineffective president of American history, and the last Republican president will be preceded by the same. The ineffectiveness of the Democratic president that preceded the first Republican president precipitated the crisis that evolved into the civil war, and the same ineffectiveness is now taking place. The Democratic president that precedes the last Republican president managed the economy in such a fashion that it produced the greatest economic crash in American history up until that point in time. The two horns run parallel unto the Sunday law. In 1863, the first generation of both horns began, and for both horns the fourth and final generation will be facing the east, and bowing down to the sun.

Birinchi Respublikachi prezidentdan oldin Amerika tarixidagi eng samarasiz prezident kelgan edi, va oxirgi Respublikachi prezidentdan oldin ham xuddi shunday bo‘ladi. Birinchi Respublikachi prezidentdan oldin kelgan Demokratik prezidentning samarasizligi fuqarolar urushiga aylanib ketgan inqirozni tezlashtirdi, va ayni o‘sha samarasizlik hozir ham yuz bermoqda. Oxirgi Respublikachi prezidentdan oldin keladigan Demokratik prezident iqtisodiyotni shunday boshqardiki, buning natijasida o‘sha davrgacha Amerika tarixidagi eng yirik iqtisodiy qulash yuz berdi. Ikki shox Yakshanba qonunigacha parallel ravishda davom etadi. 1863-yilda har ikkala shoxning birinchi avlodi boshlandi, va har ikkala shox uchun ham to‘rtinchi hamda so‘nggi avlod sharqqa yuzlanib, quyoshga sajda qilayotgan bo‘ladi.

The Elijah message is always accompanied with the judgments of God confirming the message of warning. The society of the world is now living as the people before the flood. They are eating, drinking and expecting the globalist techno-giants to solve any problem that might arise. God’s Word is identifying that the world is now on the verge of a tremendous crisis.

Ilyos xabari har doim ogohlantirish xabarini tasdiqlovchi Xudoning hukmlari bilan birga keladi. Dunyo jamiyati hozir To‘fondan oldingi odamlar kabi yashamoqda. Ular yeb-ichmoqda va yuzaga kelishi mumkin bo‘lgan har qanday muammoni globalist texno-gigantlar hal etishiga umid qilmoqda. Xudoning Kalomi dunyo hozir ulkan bir inqiroz yoqasida turganini ko‘rsatmoqda.

> “‘What of the night?’ Do I discern the import of these messages? Do I understand the place they occupy in the closing work of the great remedial system? Am I so familiar with the ‘sure word of prophecy’ that I can see in the events transpiring around me positive evidence that the coming King is even at the door? Do I sense the responsibility that rests upon me, in view of the light God has given? Am I using every talent entrusted to me as his steward, in well-directed effort to rescue the perishing? or am I lukewarm and indifferent, partly mixed up with a wicked world, using the means and ability God has given me, largely in self-gratification, caring more for my own ease and comfort than for the advancement of his cause? Am I by my course strengthening ‘the conviction that has been gaining ground in the world that Seventh-day Adventists are giving the trumpet an uncertain sound, and are following in the path of worldlings’?

> “‘Tunning ahvoli qanday?’ Men bu xabarlarning mohiyatini anglayapmanmi? Ular buyuk najotbaxsh tuzumning yakunlovchi ishida tutgan o‘rnini tushunamanmi? Men ‘bashoratning ishonchli kalomi’ bilan shunchalik tanishmanki, atrofimda sodir bo‘layotgan voqealarda kelayotgan Shohning hatto eshik oldida turganiga ijobiy dalillarni ko‘ra olayapmanmi? Xudo menga bergan nur nuqtai nazaridan, zimmamga yuklangan mas’uliyatni his etyapmanmi? Uning boshqaruvchisi sifatida menga ishonib topshirilgan har bir iste’dodni halok bo‘layotganlarni qutqarish yo‘lida to‘g‘ri yo‘naltirilgan sa’y-harakatda ishlatyapmanmi? Yoki men iliq-sovuq va beparvomanmi, qisman yovuz dunyo bilan aralashib ketgan holda, Xudo menga bergan vositalar va qobiliyatni asosan o‘z nafsimni qondirishga sarflab, Uning ishining ilgari surilishidan ko‘ra o‘z qulayligim va rohat-farog‘atim haqida ko‘proq qayg‘uramanmi? Men o‘z yo‘lim bilan ‘dunyoda tobora kuchayib borayotgan, Yettinchi kun adventistlari karnayni noaniq sado bilan chalmoqda va dunyoparastlar yo‘lidan bormoqda, degan ishonchni’ mustahkamlayapmanmi?”

> “We hear the footsteps of an approaching God to punish the world for their iniquity. The end of time is close upon us. The world’s inhabitants are being bound in bundles to be burned. Shall you be bound up with the tares? Do you realize that every year thousands and thousands and ten times ten thousand souls are perishing, dying in their sins? The plagues and judgments of God are already doing their work, and souls are going to ruin because the light of truth has not been flashed upon their pathway.” General Conference Daily Bulletin, April 1, 1897.

> “Biz dunyoni ularning gunohlari uchun jazolashga yaqinlashayotgan Xudoning qadam tovushlarini eshitmoqdamiz. Zamonning oxiri bizga juda yaqin. Dunyo aholisi kuydirilish uchun bog‘lam-bog‘lam qilib bog‘lanmoqda. Siz ham begona o‘tlar bilan birga bog‘lanib qolmoqchimisiz? Har yili minglab va ming-minglab hamda o‘n ming karra o‘n ming jon halok bo‘layotganini, o‘z gunohlari ichida o‘layotganini anglayapsizmi? Xudoning balolari va hukmlari allaqachon o‘z ishini qilmoqda, va haqiqat nuri ularning yo‘liga sochilmagani sababli jonlar halokat sari ketmoqda.” General Conference Daily Bulletin, 1897-yil 1-aprel.

> With my soul have I desired thee in the night; yea, with my spirit within me will I seek thee early: for when thy judgments are in the earth, the inhabitants of the world will learn righteousness. Isaiah 26:9.

> Jonim bilan tunlarda Seni orzu qildim; ha, ichimdagi ruhim bilan Seni sahardanoq izlayman; chunki hukmlaring yer yuzida bo‘lganda, dunyo ahlining odamlari solihlikni o‘rganadilar. Ishayo 26:9.

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