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# Elijah - Number Nine

Ilyos — To‘qqizinchi raqam

The Prophet Lied

Payg‘ambar Yolg‘on Gapirdi

Author

Jeff Pippenger

Published

October 11, 2023

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We ended the last article with a passage that addresses “a lying spirit.” The following is one of the paragraphs from that passage.

Oldingi maqolani “yolg‘onchi ruh”ga taalluqli bir parcha bilan yakunlagan edik. Quyida o‘sha parchadan olingan bandlardan biri keltiriladi.

> “Unsanctified ministers are arraying themselves against God. They are praising Christ and the God of this world in the same breath. While professedly they receive Christ, they embrace Barabbas, and by their actions say, ‘Not this Man, but Barabbas.’ Let all who read these lines, take heed. Satan has made his boast of what he can do. He thinks to dissolve the unity which Christ prayed might exist in His church. He says, ‘I will go forth and be a lying spirit to deceive those that I can, to criticize, and condemn, and falsify.’ Let the son of deceit and false witness be entertained by a church that has had great light, great evidence, and that church will discard the message the Lord has sent, and receive the most unreasonable assertions and false suppositions and false theories. Satan laughs at their folly, for he knows what truth is.” Testimonies to Ministers, 409.

> “Muqaddaslanmagan xizmatchilar o‘zlarini Xudoga qarshi saf torttirmoqdalar. Ular bir nafasda ham Masihni, ham bu dunyoning xudosini ulug‘lamoqdalar. Ular go‘yoki Masihni qabul qilayotganlarini da’vo qilsalar-da, Barabbani bag‘riga bosadilar va o‘z qilmishlari bilan: «Buni emas, Barabbani», deydilar. Bu satrlarni o‘qiydiganlarning barchasi ogoh bo‘lsin. Shayton o‘zi nimalarga qodir ekanligi bilan maqtangan. U Masih O‘z jamoatida mavjud bo‘lishi uchun ibodat qilgan birlikni parchalashni o‘ylamoqda. U deydi: «Men chiqib boraman va aldashim mumkin bo‘lganlarni yo‘ldan urish, tanqid qilish, hukm qilish va haqiqatni buzib ko‘rsatish uchun yolg‘onchi ruh bo‘laman». Buyuk nurga, buyuk dalilga ega bo‘lgan jamoat yolg‘on va soxta guvohlikning o‘g‘liga quloq tutsa, Rabbiy yuborgan xabarni rad etadi va eng asossiz da’volarni, soxta taxminlarni hamda soxta nazariyalarni qabul qiladi. Shayton ularning nodonligidan kuladi, chunki u haqiqat nima ekanini biladi.” Testimonies to Ministers, 409.

Let “the son of deceit and false witness be entertained by a church that has had great light, great evidence, and that church will discard the message the Lord has sent, and receive the most unreasonable assertions and false suppositions and false theories.” In 1863, Millerite Adventism ‘returned’ to the unreasonable and false methodology employed by apostate Protestantism and rejected William Miller’s identification of the seven times of Leviticus twenty-six. The subject of ‘returning’ was represented by the rebels in Numbers fourteen, when they determined to select a captain and return to Egypt.

“Yolg‘on va soxta guvohlikning o‘g‘li katta nurga, katta dalillarga ega bo‘lgan jamoat tomonidan qabul qilinsin, va o‘sha jamoat Rabbiy yuborgan xabarni rad etib, eng nomaqbul da’volarni, soxta farazlarni va soxta nazariyalarni qabul qilsin.” 1863-yilda Millerchi adventizm murtad protestantizm qo‘llagan nomaqbul va soxta metodologiyaga “qaytdi” hamda William Millerning Levilar kitobi yigirma oltinchi bobidagi yetti zamon haqidagi aniqlashini rad etdi. “Qaytish” mavzusi Sonlar kitobi o‘n to‘rtinchi bobidagi isyonchilar orqali tasvirlangan bo‘lib, ular o‘zlariga bir boshliq tanlab, Misrga qaytishga qaror qilgan edilar.

> And they said one to another, Let us make a captain, and let us return into Egypt. Numbers 14:4.

> Va ular bir-birlariga dedilar: “Kelinglar, o‘zimizga bir boshliq tayinlaylik-da, Misrga qaytaylik.” Sanoqlar 14:4.

The subject of “returning” to apostate Protestantism was also represented by Jeremiah, when in chapter fifteen, he was told that the fallen Protestants could return to him, but he was not to “return” unto them.

Murtad Protestantizmga “qaytish” mavzusi Yeremiyo tomonidan ham tasvirlangan: unga o‘n beshinchi bobda yiqilgan protestantlar uning oldiga qaytishlari mumkinligi, ammo uning ularga “qaytmasligi” lozimligi aytilgan edi.

> I sat not in the assembly of the mockers, nor rejoiced; I sat alone because of thy hand: for thou hast filled me with indignation. Why is my pain perpetual, and my wound incurable, which refuseth to be healed? wilt thou be altogether unto me as a liar, and as waters that fail? Therefore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. And I will make thee unto this people a fenced brazen wall: and they shall fight against thee, but they shall not prevail against thee: for I am with thee to save thee and to deliver thee, saith the Lord. Jeremiah 15:17–20.

> Men masxarachilarning yig‘inida o‘tirmadim, ham shodlanmadim; men Sening qo‘ling sababli yolg‘iz o‘tirdim, chunki Sen meni g‘azab bilan to‘ldirding. Nega mening dardim uzluksiz, yaram esa tuzalmas bo‘lib, shifo topishni rad etadi? Sen men uchun butunlay yolg‘onchidek, qurib qoladigan suvlardek bo‘lasanmi? Shuning uchun Egamiz shunday deydi: Agar sen qaytsang, Men seni yana qaytaraman, va sen Mening huzurimda turasan; agar sen qimmatlisini razildan ajratib chiqarsang, sen Mening og‘zim kabi bo‘lasan; ular senga qaytsinlar, ammo sen ularga qaytma. Va Men seni bu xalq uchun mustahkam bronza devor qilaman; ular senga qarshi jang qiladilar, ammo senga bas kelolmaydilar; chunki Men seni qutqarish va seni xalos etish uchun sen bilanman, deydi Egamiz. Yeremiyo 15:17–20.

Perhaps the clearest prophetic illustration of the principle of not returning to apostate Protestantism is found in the story of the disobedient prophet, who delivered a message of rebuke to Jeroboam, the northern ten tribe’s first king.

Ehtimol, murtad Protestantizmga qaytmaslik tamoyilining eng ravshan bashoratli tasviri shimoliy o‘n qabilaning birinchi shohi Yeribomga tanbeh xabarini yetkazgan itoatsiz payg‘ambar haqidagi qissada uchraydi.

> And the king said unto the man of God, Come home with me, and refresh thyself, and I will give thee a reward. And the man of God said unto the king, If thou wilt give me half thine house, I will not go in with thee, neither will I eat bread nor drink water in this place: For so was it charged me by the word of the Lord, saying, Eat no bread, nor drink water, nor turn again by the same way that thou camest. So he went another way, and returned not by the way that he came to Bethel. 1 Kings 13:7–10.

> Shoh Xudoning odamiга dedi: “Men bilan uyingga yur, o‘zingni tetiklashtir, men senga mukofot beraman.” Xudoning odami esa shohga dedi: “Agar menga uyingning yarmini bersang ham, sen bilan ichkariga kirmayman, bu yerda na non yeyman, na suv ichaman. Chunki menga Egamizning kalomi bilan shunday amr qilingan: ‘Non yema, suv ichma, kelgan yo‘ling bilan qaytib ketma.’” Shunday qilib, u boshqa yo‘ldan ketdi va Baytilga kelgan yo‘li bilan qaytmadi. 3 Shohlar 13:7–10.

The disobedient prophet had been told of God not to return the way he came. Millerite Adventism had come out of Protestantism represented by Sardis, and they were not to return. Though the disobedient prophet knew full well not to return the way he came, a false prophet of Jeroboam’s kingdom, told him that God had said that the disobedient prophet should return to the false prophet’s home and eat with him. In spite of God’s direction, he did that very thing. Once he had begun to eat the false prophet’s food, the Bible plainly states the prophet of Samaria had lied.

Itoatsiz payg‘ambarga Xudo tomonidan o‘zi kelgan yo‘ldan qaytmasligi aytilgan edi. Sardis orqali ifodalangan Protestantizmdan chiqqan Millerit Adventizm ortga qaytmasligi kerak edi. Garchi itoatsiz payg‘ambar o‘zi kelgan yo‘ldan qaytmasligi kerakligini juda yaxshi bilgan bo‘lsa-da, Yeroboam shohligining soxta payg‘ambari unga Xudo itoatsiz payg‘ambar soxta payg‘ambarning uyiga qaytib, u bilan birga ovqatlansin, deb aytganini bildirdi. Xudoning yo‘l-yo‘rig‘iga qaramay, u aynan shunday qildi. U soxta payg‘ambarning taomini yeyishni boshlagach, Muqaddas Kitob Samariyalik payg‘ambar yolg‘on gapirganini ochiq aytadi.

> Now there dwelt an old prophet in Bethel; and his sons came and told him all the works that the man of God had done that day in Bethel: the words which he had spoken unto the king, them they told also to their father. And their father said unto them, What way went he? For his sons had seen what way the man of God went, which came from Judah. And he said unto his sons, Saddle me the ass. So they saddled him the ass: and he rode thereon, And went after the man of God, and found him sitting under an oak: and he said unto him, Art thou the man of God that camest from Judah? And he said, I am. Then he said unto him, Come home with me, and eat bread. And he said, I may not return with thee, nor go in with thee: neither will I eat bread nor drink water with thee in this place: For it was said to me by the word of the Lord, Thou shalt eat no bread nor drink water there, nor turn again to go by the way that thou camest. He said unto him, I am a prophet also as thou art; and an angel spake unto me by the word of the Lord, saying, Bring him back with thee into thine house, that he may eat bread and drink water. But he lied unto him. So he went back with him, and did eat bread in his house, and drank water. 1 Kings 13:11–19.

> Endi Baytilda bir qari payg‘ambar yashar edi; uning o‘g‘illari kelib, o‘sha kuni Xudoning odami Baytilda qilgan barcha ishlarni unga aytib berdilar; uning shohga aytgan so‘zlarini ham otalariga yetkazdilar. Otalari ularga dedi: “U qaysi yo‘l bilan ketdi?” Chunki uning o‘g‘illari Yahudodan kelgan Xudoning odami qaysi yo‘l bilan ketganini ko‘rgan edilar. Shunda u o‘g‘illariga dedi: “Menga eshakni egarlanglar”. Ular unga eshakni egarladilar, va u unga minib, Xudoning odami ortidan ketdi va uni bir eman daraxti ostida o‘tirgan holda topdi. U undan so‘radi: “Sen Yahudodan kelgan Xudoning odamimisan?” U dedi: “Menman”. Shunda u unga dedi: “Men bilan uyga yur, non yegin”. U esa dedi: “Men sen bilan qaytib bora olmayman, sen bilan ichkariga ham kira olmayman; bu yerda sen bilan non ham yemayman, suv ham ichmayman. Chunki menga Egamizning kalomi bilan shunday aytilgan edi: ‘U yerda non yema, suv ichma, va kelgan yo‘lingdan qaytib ketma’”. U unga dedi: “Men ham sen kabi payg‘ambarman; va Egamizning kalomi bilan bir farishta menga shunday dedi: ‘Uni o‘zing bilan uyingga qaytarib olib bor, toki u non yeb, suv ichsin’”. Ammo u unga yolg‘on gapirdi. Shunday qilib, u u bilan qaytib bordi, uning uyida non yedi va suv ichdi. 3 Shohlar 13:11–19.

The disobedient prophet ate and drank with the lying prophet of Samaria, meaning he accepted the message of an apostate prophet, and rejected the message of the Lord. The message he had faithfully delivered the same day. He knew full well he was not to return, but he did it anyway. Sister White informs us that if the “son of deceit and false witness be entertained by a church that has had great light, great evidence, and that church will discard the message the Lord has sent.” In Millerite history the first angel had lightened the earth with its glory. In 1840, the first angel’s message was carried to every mission station in the world.

Itoatsiz payg‘ambar Samariyaning yolg‘onchi payg‘ambari bilan yedi va ichdi; bu uning murtad bir payg‘ambarning xabarini qabul qilganini va Egamizning xabarini rad etganini anglatadi. Aynan o‘sha kunning o‘zida u bu xabarni sadoqat bilan yetkazgan edi. U ortga qaytmasligi kerakligini juda yaxshi bilar edi, biroq baribir shunday qildi. Opa Uayt bizga shuni ma’lum qiladiki, agar “firib va yolg‘on guvohlikning o‘g‘li buyuk nurga, buyuk dalilga ega bo‘lgan jamoat tomonidan qabul qilinsa, u holda o‘sha jamoat Rabbiy yuborgan xabarni rad etadi.” Millerchilar tarixida birinchi farishta o‘z ulug‘vorligi bilan yer yuzini yoritgan edi. 1840 yilda birinchi farishtaning xabari dunyodagi har bir missionerlik stansiyasiga yetkazildi.

> “The tidings of the Lord’s soon coming in power and great glory to our world is truth, and in 1840 many voices were raised in its proclamation.” Manuscript Releases, volume 9, 134.

> “Rabbimizning qudrat va ulug‘vor shon-shuhrat ila tez orada dunyomizga kelishi haqidagi xabar haqiqatdir va 1840-yilda uning e’lon qilinishida ko‘plab ovozlar ko‘tarildi.” Manuscript Releases, 9-jild, 134.

Shortly thereafter, Millerite Adventism returned to “the lie” of apostate Protestantism’s methodology, and discarded “the message of the Lord” which God had sent through William Miller. They discarded the message of Moses as presented by Elijah, and the “lie” received at the beginning in Millerite history, represents the “lie” that is believed at the end; the “lie” which brings strong delusion upon Laodicean Adventism.

Shundan ko‘p o‘tmay, Millerit Adventizmi murtad Protestantizm metodologiyasining “yolg‘on”iga qaytdi va Xudo Uilyam Miller orqali yuborgan “Rabbiyning xabari”ni rad etdi. Ular Ilyos orqali taqdim etilgan Musoning xabarini rad etdilar, va Millerit tarixining boshida qabul qilingan “yolg‘on”, oxirida ishoniladigan “yolg‘on”ni anglatadi; Laodikiya Adventizmiga kuchli adashishni keltiradigan o‘sha “yolg‘on”ni.

> And with all deceivableness of unrighteousness in them that perish; because they received not the love of the truth, that they might be saved. And for this cause God shall send them strong delusion, that they should believe a lie: That they all might be damned who believed not the truth, but had pleasure in unrighteousness. 2 Thessalonians 2:10–12.

> Va halok bo‘layotganlarda nohaqlikning har xil aldamchiliklari bilan; chunki ular najot topishlari uchun haqiqat sevgisini qabul qilmadilar. Va shu sababli Xudo ularga kuchli adashishni yuboradi, toki ular yolg‘onga ishonsinlar; toki haqiqatga ishonmagan, balki nohaqlikdan zavq olganlarning barchasi mahkum qilinsin. 2 Salonikaliklarga 2:10–12.

We are attempting to demonstrate the role of Elijah as a symbol in connection with the parallel histories of the horn of Protestantism and the horn of Republicanism during the period that the sixth kingdom of Bible prophecy reigns. The difficulty in bringing all the issues of 1863 together prophetically, at least for me, is the various interrelated lines that border on the concept of “circuitous logic”. A straight forward logic is always the best approach, but identifying divine truths and the relationships of those truths to each other is a difficult work, for they are found in the Bible “here a little and there a little.”

Biz Muqaddas Kitob bashoratidagi oltinchi shohlik hukmronlik qiladigan davr mobaynida protestantizm shoxi va respublikachilik shoxining parallel tarixlari bilan bog‘liq holda Ilyosning timsol sifatidagi rolini ko‘rsatishga urinmoqdamiz. 1863-yilga oid barcha masalalarni bashorat nuqtai nazaridan bir joyga jamlashdagi qiyinchilik, hech bo‘lmaganda men uchun, “aylanma mantiq” tushunchasiga tutashib ketadigan turli o‘zaro bog‘liq yo‘nalishlardadir. To‘g‘ridan-to‘g‘ri mantiq har doim eng yaxshi yondashuvdir, biroq ilohiy haqiqatlarni va o‘sha haqiqatlarning bir-biriga bo‘lgan munosabatlarini aniqlash mushkul ishdir, chunki ular Muqaddas Kitobda “bu yerda ozgina va u yerda ozgina” tarzida topiladi.

> Whom shall he teach knowledge? and whom shall he make to understand doctrine? them that are weaned from the milk, and drawn from the breasts. For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little. Isaiah 28:9, 10.

> U bilimni kimga o‘rgatadi? Ta’limotni kimga anglatadi? Sutdan ajratilganlarga, ko‘krakdan chiqarilganlarga. Chunki qoida ustiga qoida, qoida ustiga qoida; satr ustiga satr, satr ustiga satr; bu yerda ozgina, u yerda ozgina bo‘lishi kerak. Ishayo 28:9, 10.

It is also a difficult work when your target audience consists of those that are familiar with the primary truths you are addressing, but others are new to it all. Virtually all the truths I intend to give an overview of in this article, can be found in Habakkuk’s Tables. For fear of sounding as if I am using ‘circuitous logic’, I am going to tell you where we are going, in advance of actually going there.

Shuningdek, maqsadli tinglovchilaringiz siz murojaat qilayotgan asosiy haqiqatlar bilan tanish bo‘lganlardan iborat bo‘lsa-yu, boshqalar esa bularning barchasi uchun yangi bo‘lsa, bu ham murakkab bir vazifadir. Ushbu maqolada men umumiy ko‘rinishda bayon etmoqchi bo‘lgan deyarli barcha haqiqatlarni Habakkukning Jadvallarida topish mumkin. Go‘yo men «aylanma mantiq»dan foydalanayotgandek tuyulib qolishidan ehtiyot bo‘lib, aslida o‘sha joyga yetib bormasimizdan oldin, qayerga borayotganimizni sizga aytib qo‘ymoqchiman.

In 1863, Laodicean Millerite Adventism set up an image of jealousy. The image of jealousy represents the first of Laodicean Adventism’s four generations.

1863-yilda Laodikeyachi Millerit Adventizm rashk timsolini o‘rnatdi. Rashk timsoli Laodikeyachi Adventizmning to‘rt avlodining birinchisini ifodalaydi.

> Then said he unto me, Son of man, lift up thine eyes now the way toward the north. So I lifted up mine eyes the way toward the north, and behold northward at the gate of the altar this image of jealousy in the entry. Ezekiel 8:5.

> Shunda u menga dedi: “Ey inson o‘g‘li, endi ko‘zlaringni shimol tomonga qarat.” Men ko‘zlarimni shimol tomonga qaratdim, va mana, qurbongoh darvozasining kirish joyida, shimol tomonda, rashk timsoli bo‘lgan bu tasvir turardi. Hizqiyol 8:5.

The four generations of the Seventh-day Adventist church are represented in various passages of Scripture, but I employ Ezekiel eight as the primary point of reference. The reason for this is that chapter eight leads into chapter nine. In Ezekiel nine, the sealing of the one hundred and forty-four thousand is illustrated, and in Testimonies, volume five, Sister White clearly identifies this fact. In Sister White’s comments she clearly addresses two classes of worshippers in Jerusalem when the sealing takes place. Ezekiel does the same thing, and the class that does not receive the seal are represented in chapter eight.

Yettinchi kun adventistlari jamoatining to‘rt avlodi Muqaddas Yozuvning turli oyatlarida tasvirlangan, biroq men asosiy murojaat nuqtasi sifatida Hizqiyo sakkizinchi bobdan foydalanaman. Buning sababi shundaki, sakkizinchi bob to‘qqizinchi bobga olib kiradi. Hizqiyo to‘qqizinchi bobda bir yuz qirq to‘rt ming kishining muhrlanishi tasvirlab ko‘rsatiladi, va “Guvohliklar”ning beshinchi jildida Oqsoch opa bu haqiqatni aniq belgilab beradi. Oqsoch opaning sharhlarida u muhrlanish sodir bo‘ladigan paytda Quddusdagi ikki toifa sajda qiluvchini aniq tilga oladi. Hizqiyo ham xuddi shunday qiladi, va muhrni qabul qilmaydigan toifa sakkizinchi bobda tasvirlangan.

> “The class who do not feel grieved over their own spiritual declension, nor mourn over the sins of others, will be left without the seal of God. The Lord commissions His messengers, the men with slaughtering weapons in their hands: ‘Go ye after him through the city, and smite: let not your eye spare, neither have ye pity: slay utterly old and young, both maids, and little children, and women: but come not near any man upon whom is the mark; and begin at My sanctuary. Then they began at the ancient men which were before the house.’

> O‘zlarining ruhiy tanazzuli uchun qayg‘urmaydigan va boshqalarning gunohlari ustidan motam tutmaydigan toifa Xudoning muhri siz qoladi. Rabbiy O‘z xabarchilariga, qo‘llarida qirg‘in qurollari bo‘lgan kishilarga, shunday amr beradi: “Uning ortidan shahar bo‘ylab yuringlar va uringlar; ko‘zingiz ayammasin, rahmingiz kelmasin: qariyu yoshni, qizlarni, go‘daklarni va xotinlarni batamom o‘ldiringlar; ammo ustida belgi bo‘lgan biror kishiga yaqinlashmanglar; va Mening muqaddas joyimdan boshlanglar. Shunda ular uy oldida turgan qariyalardan boshladilar.”

> “Here we see that the church—the Lord’s sanctuary—was the first to feel the stroke of the wrath of God. The ancient men, those to whom God had given great light and who had stood as guardians of the spiritual interests of the people, had betrayed their trust. They had taken the position that we need not look for miracles and the marked manifestation of God’s power as in former days. Times have changed. These words strengthen their unbelief, and they say: The Lord will not do good, neither will He do evil. He is too merciful to visit His people in judgment. Thus ‘Peace and safety’ is the cry from men who will never again lift up their voice like a trumpet to show God’s people their transgressions and the house of Jacob their sins. These dumb dogs that would not bark are the ones who feel the just vengeance of an offended God. Men, maidens, and little children all perish together.” Testimonies, volume 5, 211.

> “Bu yerda biz cherkov — Rabbiyning muqaddas maskani — Xudoning g‘azabi zarbasini birinchi bo‘lib his qilganini ko‘ramiz. Qadimgi kishilar, ya’ni Xudo ularga buyuk nur bergan va xalqning ma’naviy manfaatlari qo‘riqchilari sifatida turganlar, o‘zlariga ishonib topshirilgan omonatga xiyonat qildilar. Ular biz avvalgi kunlardagidek mo‘jizalar va Xudo qudratining yaqqol namoyon bo‘lishini kutishimiz shart emas, degan mavqeni egalladilar. Zamonlar o‘zgargan. Bu so‘zlar ularning imonsizligini mustahkamlaydi, va ular shunday deydilar: Rabbiy na yaxshilik qiladi, na yomonlik qiladi. U O‘z xalqini hukm bilan yo‘qlash uchun haddan tashqari mehribondir. Shunday qilib, Xudoning xalqiga ularning gunohlarini va Yoqub xonadoniga ularning ma’siyatlarini ko‘rsatish uchun endi hech qachon ovozini karnaydek ko‘tarmaydigan kishilardan: ‘Tinchlik va omonlik’, degan nido chiqadi. Hurmaydigan bu soqov itlar haqoratlangan Xudoning adolatli qasosini his qiladiganlarning o‘zidir. Erkaklar, qizlar va kichik bolalar hammasi birga halok bo‘ladilar.” Testimonies, 5-jild, 211.

Chapter eight is describing those in Jerusalem–“the church” that in the fourth of the four generations–represented as bowing down to the sun.

Sakkizinchi bob Quddusdagilarni — to‘rt avlodning to‘rtinchisidagi “jamoat”ni — quyoshga sajda qilayotgan holda tasvirlaydi.

> And he brought me into the inner court of the Lord’s house, and, behold, at the door of the temple of the Lord, between the porch and the altar, were about five and twenty men, with their backs toward the temple of the Lord, and their faces toward the east; and they worshipped the sun toward the east. Then he said unto me, Hast thou seen this, O son of man? Is it a light thing to the house of Judah that they commit the abominations which they commit here? for they have filled the land with violence, and have returned to provoke me to anger: and, lo, they put the branch to their nose. Therefore will I also deal in fury: mine eye shall not spare, neither will I have pity: and though they cry in mine ears with a loud voice, yet will I not hear them. Ezekiel 8:16–18.

> Va u meni Egamiz uyining ichki hovlisiga olib kirdi; va mana, Egamiz ma’badining eshigi oldida, ayvon bilan qurbongoh orasida taxminan yigirma besh kishi bor edi; ular yuzlarini sharqqa qaratib, orqalarini Egamizning ma’badiga o‘girgan edilar; va ular sharqqa tomon quyoshga sajda qilayotgan edilar. So‘ng U menga dedi: “Buni ko‘rdingmi, ey inson o‘g‘li? Yahudo xonadoni uchun bu yerda qilayotgan jirkanch ishlarini qilish yengil ishmi? Chunki ular yurtni zo‘ravonlik bilan to‘ldirdilar va Meni yana g‘azabga qo‘zg‘atish uchun qaytdilar; va mana, ular shoxni burunlariga tutmoqdalar. Shuning uchun Men ham qahr bilan muomala qilaman: ko‘zim ayamaydi, Men rahm ham qilmayman; va ular quloqlarimga baland ovoz bilan faryod qilsalar ham, Men ularni eshitmayman.” Hizqiyol 8:16–18.

Just as with the evil report of the ten spies, the twenty-five leaders of the rebellion that are worshipping the sun have “provoked” the Lord to anger. The Sunday law is the “day of provocation” which the prophets point forward to. Chapter nine describes those that receive the seal of God at the same point in time, for it is simply repeating and enlarging upon chapter eight.

O‘n ayg‘oqchining yovuz xabari bilan bo‘lgani kabi, quyoshga sajda qilayotgan isyonning yigirma besh yetakchisi ham Egamizni g‘azabga “keltirdilar”. Yakshanba qonuni payg‘ambarlar oldindan ko‘rsatgan “g‘azabga keltirish kuni”dir. To‘qqizinchi bob ayni shu vaqt nuqtasida Xudoning muhrini qabul qiladiganlarni tasvirlaydi, chunki u shunchaki sakkizinchi bobni takrorlaydi va uni yanada kengaytiradi.

> “This sealing of the servants of God [Revelation seven] is the same that was shown to Ezekiel in vision.” Testimonies to Ministers, 445.

> “Xudoning qullarining bu muhrlanishi [Vahiy yettinchi bob] Hizqiyolga vahiyda ko‘rsatilgan ayni narsadir.” Testimonies to Ministers, 445.

In 1863, the first generation of Laodicean Adventism began its wandering through the wilderness. The prophetic history that identifies the image of jealousy in 1863, was the golden calf of Aaron. The prophetic characteristics of the golden calf are that it was an image of a beast, and it was gold. Gold is the symbol of Babylon, so Aaron’s golden calf was the image of the beast of Babylon. The image of the beast is only defined as the combination of church and state with the church in control of the relationship.

1863-yilda Laodikeya Adventizmining birinchi avlodi sahro bo‘ylab darbadarlikni boshladi. 1863-yildagi rashk timsolini aniqlab beradigan bashoratli tarix, Horunning oltin buzoqi edi. Oltin buzoqning bashoratli xususiyatlari shundan iboratki, u bir mahluqning timsoli edi va u oltindan edi. Oltin Bobilning timsolidir, shuning uchun Horunning oltin buzoqi Bobil mahluqining timsoli edi. Mahluqning timsoli faqat jamoat va davlatning birikmasi sifatida, bunda munosabat ustidan nazorat jamoat qo‘lida bo‘lishi bilan ta’riflanadi.

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

> “Ammo ‘hayvonga yasalgan tasvir’ nima? va u qanday shakllantirilishi kerak? Tasvir ikki shoxli hayvon tomonidan yaratiladi va u hayvonga yasalgan tasvirdir. U, shuningdek, hayvonning tasviri deb ham ataladi. Demak, tasvirning qanday ekanini va u qanday shakllantirilishi kerakligini bilish uchun, biz hayvonning o‘zining — papalikning — xususiyatlarini o‘rganishimiz kerak.

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

> “Ilk jamoat xushxabarning soddaligidan chekinib, majusiy urf-odatlar va marosimlarni qabul qilish orqali buzilganda, u Xudoning Ruhi va qudratini yo‘qotdi; va xalqning vijdonlari ustidan nazorat o‘rnatish uchun u dunyoviy hokimiyatning madadiga murojaat qildi. Natijada papalik vujudga keldi — davlat hokimiyatini boshqarib turgan va undan o‘z maqsadlarini, ayniqsa «bid’at»ni jazolashni, ilgari surish uchun foydalangan bir jamoat. Amerika Qo‘shma Shtatlari mahluqning suratini barpo etishi uchun, diniy hokimiyat fuqaroviy hukumatni shunday boshqarishi kerakki, davlatning vakolati ham jamoat tomonidan o‘z maqsadlarini amalga oshirish uchun ishga solinsin.” The Great Controversy, 443.

The calf built by Aaron, was built when Moses was receiving the Ten Commandments. The second commandment forbids the worship of idols, and includes a partial description of God’s character, when it identifies God as a jealous God.

Horun yasagan buzoq Muso O‘n Amrni qabul qilayotgan paytda yasalgan edi. Ikkinchi amr butlarga sig‘inishni taqiqlaydi va Xudoni rashkchi Xudo deb ta’riflash orqali Uning tabiatining qisman tavsifini ham o‘z ichiga oladi.

> Thou shalt not make unto thee any graven image, or any likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth: Thou shalt not bow down thyself to them, nor serve them: for I the Lord thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me; And showing mercy unto thousands of them that love me, and keep my commandments. Exodus 20:4–6.

> O‘zing uchun yuqoridagi osmonda bo‘lgan narsaning, quyidagi yerda bo‘lgan narsaning, yoki yer ostidagi suvlarda bo‘lgan narsaning hech qanday o‘yma tasvirini ham, hech qanday o‘xshashini ham yasama. Ularga sajda qilma va ularga xizmat etma. Chunki Men, Egang Xudoying, rashk qiluvchi Xudodirman; Mendan nafratlanadiganlarning otalarining gunohini bolalar ustiga uchinchi va to‘rtinchi naslgacha yetkazaman; Meni sevib, amrlarimga rioya qiladigan ming-minglarga esa rahm-shafqat ko‘rsataman. Chiqish 20:4–6.

Aaron’s image of the golden calf, being an idol, represents an image of jealousy, for it produced the righteous indignation that compelled Moses to throw down and break the first two tables of the Ten Commandments. We intend to show that the counterfeit chart of 1863, was represented by Aaron’s golden calf. God’s jealousy was manifested towards Aaron’s golden calf, for the golden calf represented a false god. The calf was the counterfeit representation of God. Aaron proclaimed that it represented the gods that had delivered them from Egyptian bondage. The two tables which Moses broke in that very history, were a “transcript” of the true God’s character, the God that had actually brought them out of Egypt. The counterfeit chart produced in 1863, is an image of jealousy, for it broke the two tables of Habakkuk chapter two by removing the seven times of Moses’ oath.

But bo‘lgani uchun Horunning oltin buzoq surati rashk timsolini ifodalaydi, chunki u Musoni O‘n Amrning dastlabki ikki lavhasini yerga uloqtirib, sindirishga majbur etgan solih g‘azabni qo‘zg‘atdi. Biz 1863 yildagi qalbaki jadval Horunning oltin buzoği orqali ifodalanganini ko‘rsatmoqchimiz. Xudoning rashki Horunning oltin buzoqiga qarshi namoyon bo‘ldi, chunki oltin buzoq soxta xudoni ifodalagan edi. Buzoq Xudoning qalbaki tasviri edi. Horun u o‘zlarini Misr qulligidan qutqargan xudolarni ifodalaydi, deb e’lon qildi. Muso aynan o‘sha tarixda sindirgan ikki lavha, ularni haqiqatda Misrdan olib chiqqan haqiqiy Xudoning fe’l-atvorining “nusxasi” edi. 1863 yilda yaratilgan qalbaki jadval esa rashk timsolidir, chunki u Musoning qasamidagi yetti vaqtni olib tashlash orqali Habakkukning ikkinchi bobi ikki lavhasini sindirdi.

> “I have seen that the 1843 chart was directed by the hand of the Lord, and that it should not be altered; that the figures were as He wanted them; that His hand was over and hid a mistake in some of the figures, so that none could see it, until His hand was removed.” Early Writings, 74, 75.

> “Men 1843 yilgi jadval Rabbimizning qo‘li bilan yo‘naltirilganini va uni o‘zgartirmaslik kerakligini ko‘rdim; raqamlar U xohlaganidek edi; Uning qo‘li ayrim raqamlardagi bir xatoni ustida bo‘lib, uni yashirib turdi, shuning uchun Uning qo‘li olib tashlanmagunicha, hech kim uni ko‘ra olmadi.” Early Writings, 74, 75.

Further Ellen White adds to the command not to altar the 1843 chart, with the qualifications of “except by inspiration.”

Bundan tashqari, Ellen Uayt 1843-yilgi jadvalni o‘zgartirmaslik haqidagi buyruqqa “vahiy ilhomi bo‘lmasa” degan shartni qo‘shadi.

> “I saw that the old chart was directed by the Lord, and that not a figure of it should be altered except by inspiration. I saw that the figures of the chart were as God would have them, and that His hand was over and hid a mistake in some of the figures, so that none should see it till His hand was removed.” Spalding and Magan, 2.

> “Men eski jadval Rabbiy tomonidan yo‘naltirilganini ko‘rdim va undagi birorta ham belgi ilhomsiz o‘zgartirilmasligi kerakligini angladim. Men jadvaldagi belgilar Xudo ularning qanday bo‘lishini istagan bo‘lsa, shunday ekanini ko‘rdim, va Uning qo‘li ayrim belgilar ichidagi bir xatoni ustida tutib, uni yashirib turgan edi, toki Uning qo‘li olib tashlanmaguncha hech kim uni ko‘rmasin.” Spalding and Magan, 2.

James and Ellen White were living with Otis Nichol’s family, when Nichol’s prepared and produced the 1850 chart. The only thing that was “altered” with the 1850 chart, was that the year ‘1844’ was used to replace the year ‘1843,’ that had been represented upon the 1843 chart. The only thing “altered” was a correction of the “mistake” that God had held His hand over. The inspiration of the prophetess was in the very home where the 1843 chart was “altered” into the 1850 chart, and the seven times of Leviticus twenty-six remained enshrined upon that chart, as it had been on the 1843 chart.

Jeyms va Ellen Uayt Otis Nikolning oilasi bilan birga yashayotgan paytda, Nikollar 1850-yilgi jadvalni tayyorlab, nashr etdilar. 1850-yilgi jadvalda “o‘zgartirilgan” yagona narsa shundan iborat ediki, 1843-yilgi jadvalda ko‘rsatilgan “1843” yili o‘rniga “1844” yili qo‘llanildi. “O‘zgartirilgan” yagona narsa, Xudo O‘z qo‘lini ustida tutgan “xato”ning tuzatilishi edi. Payg‘ambar ayolning ilhomi 1843-yilgi jadval 1850-yilgi jadvalga “o‘zgartirilgan” ayni xonadonda mavjud edi, va Levilar yigirma oltidagi yetti vaqt o‘sha jadvalda, xuddi 1843-yilgi jadvaldagi kabi, saqlanib qolgan edi.

The second commandment includes another piece of this prophetic puzzle, for it identifies that God counts the generations until He visits the iniquity that occurs. 1863, began the first of four generations of the Seventh-day Adventist church, for the Millerite movement ended at that point.

Ikkinchi amr ushbu bashoratli jumboqning yana bir qismini o‘z ichiga oladi, chunki u sodir bo‘lgan gunohni jazolash uchun Xudo avlodlarni sanashini ko‘rsatadi. 1863-yil Yettinchi kun adventistlari jamoatining to‘rt avlodidan birinchisini boshlab berdi, chunki Millerchilar harakati o‘sha paytda nihoyasiga yetgan edi.

The two tables of the Ten Commandments typify the two tables of Habakkuk, but they also typify the two wave loaves of Pentecost, which were the only offering in the sanctuary service that included sin. The manifestation of God’s power in the giving of the Ten Commandments, the manifestation of God’s power at the Pentecostal outpouring and the manifestation of God’s power in the history of the two charts of the Millerites, all typify the final manifestation of the outpouring of the Holy Spirit in the latter rain. The two wave loaves of Pentecost represent the one hundred and forty-four thousand who are lifted up as an ensign during the latter rain.

O‘n Amrning ikki lavhasi Habakkukning ikki lavhasining timsolidir, biroq ular, shuningdek, Pentikostning ikki tebratish nonining ham timsolidir; bular muqaddasxona xizmatidagi gunohni o‘z ichiga olgan yagona nazr edi. O‘n Amr berilishida Xudoning qudratining namoyon bo‘lishi, Pentikostdagi to‘kilishda Xudoning qudratining namoyon bo‘lishi va Milleritchilarning ikki jadvali tarixida Xudoning qudratining namoyon bo‘lishi — bularning barchasi keyingi yomg‘irdagi Muqaddas Ruh to‘kilishining yakuniy namoyon bo‘lishining timsolidir. Pentikostning ikki tebratish noni keyingi yomg‘ir davomida bayroq sifatida ko‘tariladigan bir yuz qirq to‘rt mingni ifodalaydi.

The Pentecostal wave loaves were to be prepared with “leaven”, which represents sin, but the leaven was destroyed by the process of baking.

Pentikost to‘lqin nonlari gunohni ifodalovchi “xamirturush” bilan tayyorlanishi kerak edi, biroq xamirturush pishirish jarayoni orqali yo‘q qilingan edi.

> In the mean time, when there were gathered together an innumerable multitude of people, insomuch that they trode one upon another, he began to say unto his disciples first of all, Beware ye of the leaven of the Pharisees, which is hypocrisy. Luke 12:1.

> Shu orada son-sanoqsiz xalq to‘planib, hatto bir-birini bosib ketar darajaga yetganida, U avvalo O‘z shogirdlariga gap boshlab dedi: Farziylarning xamirturushidan, ya’ni munofiqlikdan ehtiyot bo‘linglar. Luqo 12:1.

The wave loaves were a first fruit offering.

To‘lqin qilib taqdim etilgan nonlar ilk hosil nazri edi.

> Ye shall bring out of your habitations two wave loaves of two tenth deals: they shall be of fine flour; they shall be baken with leaven; they are the firstfruits unto the Lord. Leviticus 23:17.

> Uylaringizdan ikki o‘ndan bir o‘lchovdan tayyorlangan ikki silkitish nonini olib kelinglar; ular nozik undan bo‘lsin; xamirturush bilan pishirilgan bo‘lsin; ular Egamiz uchun ilk hosildir. Leviticus 23:17.

The one hundred and forty-four thousand are the first fruit offering in the last days.

Bir yuz qirq to‘rt ming kishi oxirgi kunlardagi birinchi hosil nazridir.

> And I looked, and, lo, a Lamb stood on the mount Sion, and with him an hundred forty and four thousand, having his Father’s name written in their foreheads. And I heard a voice from heaven, as the voice of many waters, and as the voice of a great thunder: and I heard the voice of harpers harping with their harps: And they sung as it were a new song before the throne, and before the four beasts, and the elders: and no man could learn that song but the hundred and forty and four thousand, which were redeemed from the earth. These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, being the firstfruits unto God and to the Lamb. And in their mouth was found no guile: for they are without fault before the throne of God. Revelation 14:1–5.

> Va men qaradim, mana, Qo‘zi Sion tog‘ida turar edi, va Uning bilan birga bir yuz qirq to‘rt ming kishi bor edi; ularning peshonalariga Uning Otasining nomi yozilgan edi. Va men osmondan kelgan bir ovozni eshitdim; u ko‘p suvlar shovqinidek va qudratli momaqaldiroq ovozidek edi; yana men changchilar o‘z changlarini chalib chiqargan ovozni eshitdim. Va ular taxt oldida, to‘rt mahluq va oqsoqollar oldida go‘yo yangi bir qo‘shiq aytar edilar; va u qo‘shiqni yerdan qutqarib olingan o‘sha bir yuz qirq to‘rt ming kishidan boshqa hech kim o‘rgana olmas edi. Bular xotin-qizlar bilan bulg‘anmaganlardir; chunki ular bokiralardir. Bular Qo‘zi qayoqqa bormasin, Unga ergashadiganlardir. Bular insonlar orasidan qutqarib olinib, Xudo va Qo‘zi uchun ilk hosil bo‘lganlardir. Va ularning og‘zida hiyla topilmadi; chunki ular Xudoning taxti oldida aybsizdirlar. Vahiy 14:1–5.

The class of worshippers in the last days who never die, represented by Elijah will have fully overcome sin, for the fire of purification that is brought upon them by the Messenger of the Covenant, thoroughly bakes out and removes the leaven, from the sons of Levi.

Oxirgi kunlarda hech qachon o‘lmaydigan, Ilyos timsolida ifodalangan sajda qiluvchilar guruhi gunoh ustidan to‘la g‘alaba qilgan bo‘ladi, chunki Ahd Xabarchisi ular ustiga keltiradigan poklovchi olov Levi o‘g‘illaridan xamirturushni batamom kuydirib chiqarib, olib tashlaydi.

> Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts. But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. Malachi 3:1–4.

> Mana, Men O‘z elchimni yuboraman, u Mening oldimda yo‘lni hozirlaydi; va sizlar izlayotgan Rabbiy O‘z ma’badiga to‘satdan keladi, ya’ni sizlar mamnun bo‘ladigan ahd elchisi; mana, U keladi, deydi Sarvari Olam. Ammo Uning keladigan kuniga kim bardosh bera oladi? U zohir bo‘lganida kim tura oladi? Chunki U tozalovchining oloviga o‘xshaydi, va kir yuvuvchilarning sovuniga o‘xshaydi. U kumushni eritib poklovchi kabi o‘tiradi; U Levi o‘g‘illarini poklaydi va ularni oltin hamda kumush kabi tozalaydi, toki ular Egamizga solihlik ila nazr keltirsinlar. Shunda Yahudo va Quddusning nazri Egamizga qadimgi kunlardagidek, avvalgi yillardagidek manzur bo‘ladi. Malakiy 3:1–4.

The offering that is “as the days of old” is the Pentecostal wave offering of two loaves. It was lifted up as an offering, identifying the two prophets that were slain in the streets, and who are then lifted up to heaven as an ensign, at the beginning of the Sunday law crisis.

“Qadimgi kunlardagidek” bo‘lgan nazr — bu ikki nonli Hosil bayrami tebratma nazridir. U nazr sifatida yuqoriga ko‘tarildi; bu ko‘chalarda o‘ldirilgan va so‘ngra Yakshanba qonuni inqirozining boshida alomat sifatida osmonga ko‘tariladigan ikki payg‘ambarni ifodalaydi.

When Aaron produced his golden calf, he pronounced that the calf was the gods that had brought them out of Egypt, and then proclaimed a feast to the Lord.

Horun o‘zining oltin buzoqchasini yasaganida, u bu buzoqchani ularni Misrdan olib chiqqan xudolar deb e’lon qildi, so‘ngra esa Egamizga atalgan bayramni e’lon qildi.

> And he received them at their hand, and fashioned it with a graving tool, after he had made it a molten calf: and they said, These be thy gods, O Israel, which brought thee up out of the land of Egypt. And when Aaron saw it, he built an altar before it; and Aaron made proclamation, and said, Tomorrow is a feast to the Lord. Exodus 32:4, 5.

> U bularni ularning qo‘lidan oldi va o‘yma asbob bilan ishlov berib, quyma buzoq yasadi; va ular: “Ey Isroil, seni Misr yurtidan olib chiqqan xudolaring mana shulardir”, — dedilar. Horun buni ko‘rgach, uning oldida qurbongoh qurdi; va Horun e’lon qilib dedi: “Ertaga Egamizga bayram bo‘ladi”. Chiqish 32:4, 5.

When the northern kingdom of Israel broke away from the southern kingdom of Judah, Jeroboam, the first king of Israel purposely introduced a counterfeit worship service in two cities, made the same pronouncement as Aaron, claiming his two golden calves were the gods that brought them out of Egypt, and ordained a counterfeit feast as had Aaron.

Isroilning shimoliy shohligi Yahudoning janubiy shohligidan ajralib chiqqanida, Isroilning birinchi shohi Yarovam ataylab ikki shaharda soxta sajda-xizmatni joriy qildi, Horun aytgan ayni bayonotni takrorlab, o‘zining ikki oltin buzoqchasini ularni Misrdan olib chiqqan xudolar deb da’vo qildi va Horun qilganidek, soxta bir bayramni ham tayinladi.

> And Jeroboam said in his heart, Now shall the kingdom return to the house of David: If this people go up to do sacrifice in the house of the Lord at Jerusalem, then shall the heart of this people turn again unto their lord, even unto Rehoboam king of Judah, and they shall kill me, and go again to Rehoboam king of Judah. Whereupon the king took counsel, and made two calves of gold, and said unto them, It is too much for you to go up to Jerusalem: behold thy gods, O Israel, which brought thee up out of the land of Egypt. And he set the one in Bethel, and the other put he in Dan. And this thing became a sin: for the people went to worship before the one, even unto Dan. And he made an house of high places, and made priests of the lowest of the people, which were not of the sons of Levi. And Jeroboam ordained a feast in the eighth month, on the fifteenth day of the month, like unto the feast that is in Judah, and he offered upon the altar. So did he in Bethel, sacrificing unto the calves that he had made: and he placed in Bethel the priests of the high places which he had made. So he offered upon the altar which he had made in Bethel the fifteenth day of the eighth month, even in the month which he had devised of his own heart; and ordained a feast unto the children of Israel: and he offered upon the altar, and burnt incense. 1 Kings 12:26–33.

> Yeribom o‘z yuragida dedi: Endi shohlik Dovud xonadoniga qaytadi: agar bu xalq Quddusdagi Egamiz uyida qurbonlik qilish uchun chiqsa, unda bu xalqning yuragi yana o‘z xo‘jayiniga, ya’ni Yahudo shohi Raxabomga qaytadi; ular meni o‘ldirib, yana Yahudo shohi Raxabomning oldiga boradilar. Shunda shoh maslahat qilib, ikkita oltin buzoq yasadi va ularga dedi: Quddusga chiqishingiz sizlar uchun ortiqcha mashaqqatdir; mana, ey Isroil, seni Misr yurtidan olib chiqqan xudolaring! U bittasini Baytilda qo‘ydi, boshqasini esa Danga o‘rnatdi. Bu ish gunohga aylandi; chunki xalq ulardan biriga sajda qilish uchun hatto Danggacha borardi. U yana sajdagohlar uyini qildi va Levi o‘g‘illaridan bo‘lmagan oddiy xalq orasidan ruhoniylar tayinladi. Yeribom sakkizinchi oyda, oyning o‘n beshinchi kunida, Yahudodagi bayramga o‘xshash bir bayramni belgiladi va qurbongoh ustida qurbonlik qildi. U Baytilda ham shunday qilib, o‘zi yasagan buzoqlarga qurbonlik qildi; o‘zi qurgan sajdagohlarning ruhoniylarini Baytilda tayinladi. Shunday qilib, u Baytilda o‘zi qurgan qurbongoh ustida sakkizinchi oyning o‘n beshinchi kunida, o‘z yuragida o‘ylab topgan oyda qurbonlik qildi; Isroil o‘g‘illari uchun bayram belgiladi; qurbongoh ustida qurbonlik qilib, tutatqi tutatdi. 3 Shohlar 12:26–33.

Dan means judgment, and represents a state; Bethel means the house of God. With Aaron’s rebellion as with king Jeroboam’s the symbols identify the combination of church and state that ultimately takes place at the Sunday law in the United States.

Dan “hukm” degan ma’noni anglatadi va bir holatni ifodalaydi; Bethel esa “Xudoning uyi” degan ma’noni anglatadi. Horunning isyonida bo‘lgani kabi, shoh Yerovo‘omning isyonida ham ramzlar oxir-oqibat Amerika Qo‘shma Shtatlarida yakshanba qonuni chog‘ida yuz beradigan jamoat va davlat birikmasini ko‘rsatadi.

The Sunday law occurs at the end of Adventism and in the beginning of Adventism, the movement, which had been identified as the Protestant horn in the summer of 1844, came together legally with the Republican horn. Thus, Aaron and Jeroboam’s rebellion represents both 1863, and the soon-coming Sunday law.

Yakshanba qonuni Adventizmning oxirida sodir bo‘ladi, va Adventizmning boshida esa 1844 yil yozida protestant shox sifatida aniqlangan harakat huquqiy jihatdan respublikachi shox bilan birlashdi. Shunday qilib, Horun va Yerovo‘omning isyoni 1863 yilni ham, yaqinlashib kelayotgan Yakshanba qonunini ham ifodalaydi.

The reason that the messenger of the covenant purifies the “sons of Levi” and not any other of the tribes, is because at the rebellion of Aaron’s golden calf, it was the Levites that stood with Moses. For their faithfulness, they were then made the tribe that represented the priesthood, an honor which had been previously designed to consist of the firstborn of each of the tribes. This is why Jeroboam made sure that his counterfeit priesthood was not of the sons of Levi, and instead made his priesthood “of the lowest of the people, which were not of the sons of Levi.”

Ahd xabarchisi nega boshqa qabilalardan emas, balki “Levi o‘g‘illari”ni poklashi sababi shundaki, Horunning oltin buzoq isyonida aynan levilar Muso tomonida turdilar. Ularning sadoqati uchun ular o‘shanda ruhoniylikni ifodalovchi qabila etib tayinlandilar; holbuki, bundan avval bu sharaf har bir qabilaning to‘ng‘ichlaridan iborat bo‘lishi mo‘ljallangan edi. Mana shuning uchun Yarovom o‘zining qalbaki ruhoniyligi Levi o‘g‘illaridan bo‘lmasligini albatta ta’minladi va buning o‘rniga o‘z ruhoniyligini “xalqning eng tuban tabaqasidan, Levi o‘g‘illaridan bo‘lmaganlardan” qildi.

The sons of Levi are those that are purified by fire as an ensign, or wave offering during the Sunday law crisis. The history of the Sunday law crisis in the last days, was typified by the crisis of 1863, when the newly identified Protestant horn became legally attached to the Republican horn. We have one more line of history to address before we begin to work through the passages we have just referenced.

Levi o‘g‘illari — yakshanba qonuni inqirozi davrida alomat yoki ko‘tarma nazr sifatida olov bilan poklanadiganlardir. Oxirgi kunlardagi yakshanba qonuni inqirozining tarixi 1863-yildagi inqiroz orqali timsollashtirilgan edi; o‘sha paytda endigina aniqlangan protestant shoxi qonuniy ravishda Respublika shoxiga biriktirilgan edi. Hozirgina ishora qilgan oyatlarni ko‘rib chiqishga kirishishdan avval, ko‘rib chiqishimiz kerak bo‘lgan yana bir tarixiy chiziq bor.

That line is the year 1856, and we will address that in our next article.

O‘sha chiziq 1856-yilni bildiradi, va biz bu masalaga keyingi maqolamizda to‘xtalamiz.

> “The coming of Christ as our high priest to the most holy place, for the cleansing of the sanctuary, brought to view in Daniel 8:14; the coming of the Son of man to the Ancient of Days, as presented in Daniel 7:13; and the coming of the Lord to His temple, foretold by Malachi, are descriptions of the same event; and this is also represented by the coming of the bridegroom to the marriage, described by Christ in the parable of the ten virgins, of Matthew 25.” The Great Controversy, 426.

> “Masihning muqaddas maskanni poklash uchun bizning oliy ruhoniyimiz sifatida eng muqaddas joyga kelishi, Doniyor 8:14 da ko‘rsatilganidek; Inson O‘g‘lining Qadimiy Zot huzuriga kelishi, Doniyor 7:13 da bayon etilganidek; va Rabbiyning O‘z ma’badiga kelishi, Malaki tomonidan bashorat qilinganidek, bularning barchasi ayni bir hodisaning tasvirlaridir; va bu, shuningdek, Masih Matto 25 dagi o‘nta bokira haqidagi masalda tasvirlagan kuyovning nikohga kelishi orqali ham ifodalangan.” Buyuk kurash, 426.

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