The testimony of Jeroboam’s rebellion is also the history of ancient Israel’s division into two nations. The northern kingdom made up of ten tribes was known as Israel, or sometimes Ephraim, and the southern kingdom was known as Judah. In the time of Ezekiel, the kingdom had already been two kingdoms for many years, and in chapter thirty-seven, Ezekiel was given a prophecy identifying that the two kingdoms would once again become one nation. That prophecy was fulfilled in the beginning history of the earth beast (the United States), and is fulfilled for the final time at the end of the United States, for Jesus always illustrates the end of a thing, with the beginning of a thing.

Ýeroboamyň pitnesiniň şaýatlygy gadymy Ysraýylyň iki millete bölünişiniň taryhy hem bolup durýar. On taýpadan düzülen demirgazyk patyşalygy Ysraýyl, käwagt bolsa Efraýym diýlip atlandyrylýardy, günorta patyşalyk bolsa Ýahuda diýlip bilinýärdi. Ezeekiliň döwründe patyşalyk eýýäm köp ýyllardan bäri iki patyşalyga bölünipdi, we otuz ýedinji bapda Ezeekile şol iki patyşalygyň ýene bir millet boljakdygyny görkezýän pygamberlik berildi. Şol pygamberlik ýer ýüzüniň haýwanasynyň (Amerikanyň Birleşen Ştatlary) irki taryhynda berjaý boldy, we soňky gezek Amerikanyň Birleşen Ştatlarynyň ahyrynda berjaý bolýar, çünki Isa hemişe bir zadyň ahyryny şol zadyň başlangyjy arkaly suratlandyrýar.

The rebellion of Jeroboam at the time that Israel was divided into two kingdoms, represents a rebellion at the beginning of the United States, and also at the end of the United States. The rebellion in the beginning and ending of the United States includes the joining of two kingdoms. Revelation chapter eighteen, as repeatedly cited from the writings of Sister White in these articles, represents two calls to the churches. The two nations that are joined during the hour of the Sunday law crisis is the one-hundred and forty-four thousand, and God’s other flock that are still in Babylon.

Ýerowbogamyň Ysraýyl iki patyşalyga bölünen wagtyndaky pitnesi, Amerikanyň Birleşen Ştatlarynyň başlangyjyndaky pitnäni, şeýle hem onuň soňundaky pitnäni aňladýar. Amerikanyň Birleşen Ştatlarynyň başlangyjyndaky we soňundaky pitne iki patyşalygyň birleşmegini öz içine alýar. Bu makalalarda Waýt uýanyň ýazgylaryndan gaýta-gaýta getirilişi ýaly, Ylham kitabynyň on sekizinji baby ybadathanalara edilen iki çagyryşy aňladýar. Ýekşenbe güni baradaky kanun krizisiniň sagadynda birleşdirilýän iki millet ýüz kyrk dört müň bilen heniz Wawilonda bolan Hudaýyň beýleki sürüsidir.

The two nations that were joined in the Millerite history were Judah and Ephraim. They were joined when the individual indignations against the two kingdoms respectively ended in 1798 and then in 1844. The word “moreover” in Ezekiel chapter thirty-seven, allows us to be certain of this application. The word “moreover” means to place the message that follows “moreover,” over the message that preceded the word “moreover.”

Millerit taryhynda birleşdirilen iki millet Ýahuda bilen Efraýymdy. Olar degişli ýagdaýda iki patyşalyga garşy aýratyn gazaplar 1798-nji ýylda, soňra bolsa 1844-nji ýylda tamamlananda birleşdirildi. Ezekiel kitabynyň otuz ýedinji babyndaky “üstesine-de” sözi bu ulanylyşyň dogrudygyna ynamly bolmaga mümkinçilik berýär. “Üstesine-de” sözi, özünden soň gelýän habary özünden öň gelen habaryň üstünde goýmagy aňladýar.

The word of the Lord came again unto me, saying, Moreover, thou son of man, take thee one stick, and write upon it, For Judah, and for the children of Israel his companions: then take another stick, and write upon it, For Joseph, the stick of Ephraim, and for all the house of Israel his companions: And join them one to another into one stick; and they shall become one in thine hand. Ezekiel 37:15–17.

Rebbiň sözi ýene maňa gelip şeýle diýdi: «Ýene-de sen, ynsan ogly, özüňe bir taýak al-da, onuň üstüne: “Ýahuda üçin we onuň ýoldaşlary bolan Ysraýyl ogullary üçin” diýip ýaz. Soňra başga bir taýak al-da, onuň üstüne: “Ýusup üçin, ýagny Efraýymyň taýagy üçin we onuň ýoldaşlary bolan tutuş Ysraýyl öýi üçin” diýip ýaz. Soňra olary biri-birine birleşdirip, bir taýak et; olar seniň eliňde bir bolar». Ezekiýel 37:15–17.

Ezekiel is applying the prophetic principle of repeat and enlarge when he states, “moreover.” Ezekiel is to take two sticks, one for Judah and one for Ephraim, and take the prophecy illustrated with the two sticks and place it over the top of the previous prophecy. The previous prophetic illustration began in verse one when Ezekiel was carried to a valley of dead dry bones.

Hezekiel “mundan başga-da” diýende, gaýtalap beýan etmek we giňeldip açmak diýen pygamberlik ýörelgesini ulanýar. Hezekiel iki taýajyk almaly, biri Ýahuda üçin, beýlekisi Efraýym üçin, hem-de şol iki taýajyk arkaly suratlandyrylan pygamberligi öňki pygamberligiň üstüne getirmeli. Öňki pygamberlik görnüşi birinji aýatda başlapdy, şol ýerde Hezekiel öli, gurak süňklerden doly bir jülgä alnyp gidilipdi.

The hand of the Lord was upon me, and carried me out in the spirit of the Lord, and set me down in the midst of the valley which was full of bones, And caused me to pass by them round about: and, behold, there were very many in the open valley; and, lo, they were very dry. And he said unto me, Son of man, can these bones live? And I answered, O Lord God, thou knowest. Again he said unto me, Prophesy upon these bones, and say unto them, O ye dry bones, hear the word of the Lord. Thus saith the Lord God unto these bones; Behold, I will cause breath to enter into you, and ye shall live: And I will lay sinews upon you, and will bring up flesh upon you, and cover you with skin, and put breath in you, and ye shall live; and ye shall know that I am the Lord. So I prophesied as I was commanded: and as I prophesied, there was a noise, and behold a shaking, and the bones came together, bone to his bone. And when I beheld, lo, the sinews and the flesh came up upon them, and the skin covered them above: but there was no breath in them. Then said he unto me, Prophesy unto the wind, prophesy, son of man, and say to the wind, Thus saith the Lord God; Come from the four winds, O breath, and breathe upon these slain, that they may live. So I prophesied as he commanded me, and the breath came into them, and they lived, and stood up upon their feet, an exceeding great army. Then he said unto me, Son of man, these bones are the whole house of Israel: behold, they say, Our bones are dried, and our hope is lost: we are cut off for our parts. Therefore prophesy and say unto them, Thus saith the Lord God; Behold, O my people, I will open your graves, and cause you to come up out of your graves, and bring you into the land of Israel. And ye shall know that I am the Lord, when I have opened your graves, O my people, and brought you up out of your graves, And shall put my spirit in you, and ye shall live, and I shall place you in your own land: then shall ye know that I the Lord have spoken it, and performed it, saith the Lord. Ezekiel 37:1–14.

Rebbiň eli meniň üstümde boldy, Rebbiň Ruhy arkaly meni çykaryp, süňklerden doly jülgäniň ortasyna goýdy. Ol meni olaryň daş-töwereginden geçirip goýberdi; ine, açyk jülgede olaryň juda köpdügini gördüm; we ynha, olar gaty gurapdylar. Ol maňa diýdi: «Eý, ynsan ogly, bu süňkler janlanyp bilermi?» Men jogap berdim: «Eý, Hökümrowan Reb, muny Sen bilýärsiň». Ol ýene maňa diýdi: «Bu süňkler hakynda pygamberlik et-de, olara aýt: “Eý, gurak süňkler, Rebbiň sözüni diňläň. Hökümrowan Reb bu süňklere şeýle diýýär: Ine, Men size dem salararyn, siz janlanarsyňyz. Men siziň üstüňize siňir goýaryn, siziň üstüňizde et ösdürerin, sizi deri bilen örtüp, üçinize dem salararyn, siz janlanarsyňyz; şonda Meniň Rebdigimi bilersiňiz”». Şeýlelikde, maňa buýruşy ýaly pygamberlik etdim; men pygamberlik edip durkam, bir ses çykdy, we ynha, bir sarsgyn boldy, süňkler biri-birine, her süňk öz süňgüne birleşdi. Men seredip durkam, ynha, olaryň üstünde siňir peýda boldy, et ösdi, ýokarsyndan deri örtdi; emma olarda heniz dem ýokdy. Soňra Ol maňa diýdi: «Ýele pygamberlik et, pygamberlik et, eý, ynsan ogly, we ýele aýt: “Hökümrowan Reb şeýle diýýär: Eý, dem, dört ýelden gel-de, bu öldürilenleriň üstüne üfle, olar janlansynlar”». Men Onuň maňa buýruşy ýaly pygamberlik etdim; dem olaryň içine girdi, olar janlandylar we aýaklarynyň üstünde durdular, örän uly bir goşun boldular. Soňra Ol maňa diýdi: «Eý, ynsan ogly, bu süňkler bütin Ysraýyl öýüdir. Ine, olar: “Süňklerimiz gurady, umydymyz ýok boldy; biz ýok bolup gitdik” diýýärler. Şonuň üçin pygamberlik et-de, olara aýt: “Hökümrowan Reb şeýle diýýär: Ine, eý, Meniň halkym, Men mazarlaryňyzy açaryn, sizi mazarlaryňyzdan çykaryp alaryn we sizi Ysraýyl ýurduna getirerin. Eý, Meniň halkym, Men mazarlaryňyzy açyp, sizi mazarlaryňyzdan çykaryp alanymda, Meniň Rebdigimi bilersiňiz. Men Öz Ruhumy üçinize salaryn, siz janlanarsyňyz, Men sizi öz ýurduňyzda ýerleşdirerin; şonda Men Rebbiň aýdandygymy we ony ýerine ýetirendigimi bilersiňiz” diýipdir Reb». Hezekiýel 37:1–14.

From the very beginning of these articles, we have shown that the valley of dead bones represents God’s people in the last days, and that the message of the four winds that causes them to stand upon their feet as a mighty army, is the Midnight Cry message identifying Islam of the third Woe. Sister White identifies the bones as God’s people.

Bu makalalaryň iň başyndan bäri biz öli süňkleriň jülgesiniň soňky günlerdäki Hudaýyň halkyny aňladýandygyny, hem-de olaryň aýak üstünde beýik bir goşun bolup durmagyna sebäp bolýan dört ýel baradaky habaryň üçünji Wanyň Yslamyny kesgitleýän Gijeki ýarymda çykan gykylyk habarydygyny görkezýäris. White uýa şol süňkleri Hudaýyň halky diýip kesgitleýär.

“I lay down my pen and lift up my soul in prayer, that the Lord would breathe upon his backslidden people, which are as dry bones, that they may live.” General Conference Bulletin, February 4, 1893.

Men galamymy goýup, janymy doga bilen ýokary göterýärin: Reb öz ýolundan azaşan halkynyň üstüne dem ursun; olar gury süňkler ýalydyr, ýaşasynlar. General Conference Bulletin, 1893-nji ýylyň 4-nji fewraly.

We have shown in previous articles that the prophetic message identifying July 18, 2020, was erroneous, and that the false proclamation marked the arrival of the first disappointment and tarrying time in the parable of the ten virgins. Though the proclamation of time was legitimate in the Millerite period, after 1844, there was never to be another message hung upon time. When Future for America made the proclamation of July 18, 2020, they slid back to a history that the proclamation of time was acceptable and in so doing they sinned, and they were slain in the street of the great city of Revelation chapter eleven. Dead in the street, they then needed to be resurrected, as were the two witnesses after three and a half days.

Öňki makalalarda 2020-nji ýylyň 18-nji iýulyny kesgitlän pygamberlik habarynyň nädogry bolandygyny we şol ýalan yglanyň on gyz baradaky tymsalda ilkinji lapykeçligiň hem-de eglenme döwrüniň gelendigini görkezendigini beýan etdik. Wagty yglan etmek Milleritler döwründe kanuny bolsa-da, 1844-nji ýyldan soň, wagta daýanýan başga hiç bir habar bolmaly däldi. “Future for America” 2020-nji ýylyň 18-nji iýuly baradaky yglany edende, wagty yglan etmegiň makul hasaplanan taryhyna yza gaýtdylar; şeýle etmek bilen günä gazandylar, we olar Ylham kitabynyň on birinji babyndaky beýik şäheriň köçesinde öldürüldiler. Köçede öli bolanlaryndan soň, olar üç ýarym günden soň iki şaýadyň direlişi ýaly, direldilmäge mätäç boldular.

“The dry bones need to be breathed upon by the Holy Spirit of God, that they may come into action, as by a resurrection from the dead.” Bible Training School, December 1, 1903.

“Gurak süňkleriň herekete gelmegi üçin, edil ölülerden direliş ýaly, olara Hudaýyň Mukaddes Ruhy tarapyndan dem üflenilmegi gerekdir.” Bible Training School, December 1, 1903.

In previous articles we have shown that the message of the four winds that resurrects the two witnesses, is the message of Islam of the third Woe, and that the message is the Midnight Cry message of the last days. Ezekiel says, “moreover,” and in so doing identified that during the history that illustrates the proclamation of the Midnight Cry, two sticks, one represented as Ephraim and one as Judah, were to be joined together and become one nation. The parable of the ten virgins is fulfilled in the last days, “to the very letter,” as it was fulfilled in Millerite history. In the period when the Midnight Cry was fulfilled in the Millerite history, and again in the fulfillment of the last days, “two sticks” were and will be joined together.

Öňki makalalarda biz iki şaýady direldýän dört ýeliň habarynyň üçünji Hasratyň Yslam habarydygyny, hem-de bu habaryň ahyrky günleriň Gijeki Ýarymda Aýdylan Çagyryş habarydygyny görkezdik. Ezekiýel: «mundan başga-da» diýýär, we şeýle etmek bilen, Gijeki Ýarymda Aýdylan Çagyryşyň yglan edilmegini suratlandyrýan taryhyň dowamynda, biri Efraýym, beýlekisi Ýahuda hökmünde görkezilen iki taýagyň birleşdirilip, bir millet bolmalydygyny kesgitledi. On gyzyň tymsaly ahyrky günlerde, Millerçi taryhda berjaý bolşy ýaly, «hat-ba-hat» berjaý bolýar. Gijeki Ýarymda Aýdylan Çagyryşyň Millerçi taryhda berjaý bolan döwründe, hem-de ahyrky günleriň berjaý bolşunda, «iki taýak» birleşdirildi we birleşdiriler.

The two sticks represented the northern (Ephraim) and southern kingdoms (Judah) of ancient Israel. We have also shown that William Miller was typified by Elijah, and that during the three-and-a-half years of drought Elijah had gone to the widow of Zarephath.

Iki taýak gadymy Ysraýylyň demirgazyk (Efraýym) we günorta patyşalyklaryny (Ýahuda) aňladýardy. Şeýle hem biz William Milleriň Ylýas tarapyndan öňden görkezilendigini, hem-de gurakçylygyň üç ýarym ýylynyň dowamynda Ylýasyň Sareptaly dul aýalyň ýanyna gidendigini görkezdik.

And the word of the Lord came unto him, saying, Arise, get thee to Zarephath, which belongeth to Zidon, and dwell there: behold, I have commanded a widow woman there to sustain thee. So he arose and went to Zarephath. And when he came to the gate of the city, behold, the widow woman was there gathering of sticks: and he called to her, and said, Fetch me, I pray thee, a little water in a vessel, that I may drink. And as she was going to fetch it, he called to her, and said, Bring me, I pray thee, a morsel of bread in thine hand. And she said, As the Lord thy God liveth, I have not a cake, but an handful of meal in a barrel, and a little oil in a cruse: and, behold, I am gathering two sticks, that I may go in and dress it for me and my son, that we may eat it, and die. And Elijah said unto her, Fear not; go and do as thou hast said: but make me thereof a little cake first, and bring it unto me, and after make for thee and for thy son. For thus saith the Lord God of Israel, The barrel of meal shall not waste, neither shall the cruse of oil fail, until the day that the Lord sendeth rain upon the earth. And she went and did according to the saying of Elijah: and she, and he, and her house, did eat many days. 1 Kings 17:8–15.

Soňra Rebbiň sözi oňa gelip şeýle diýdi: «Tur, Sidona degişli bolan Zarephatha git-de, şol ýerde ýaşap gal; ine, Men ol ýerde bir dul aýala seni eklemek üçin buýruk berdim». Şeýlelikde, ol turup Zarephatha gitdi. Şäheriň derwezesine gelende, ine, şol dul aýal odun çöplerini ýygnap ýördi; ol ony çagyryp: «Maňa, haýyş edýärin, içmegim üçin bir gapda biraz suw getir», diýdi. Ol suwy getirmäge barýarka, ol onuň yzyndan gygyryp: «Maňa, haýyş edýärin, eliňde bir döwüm çörek hem getir», diýdi. Şonda ol aýtdy: «Seniň Hudaýyň Reb diridir, meniň bişirilen çöregim ýok; diňe bir çelekde bir owuç un we küýzede biraz ýag bar. Ine, men iki sany çöpjagaz ýygnap ýörün; içeri girip, ony özüm we oglum üçin taýýarlaryn, soň ony iýip ölerin». Ylýas oňa diýdi: «Gorkma; git-de, aýdyşyň ýaly et. Emma ilki şondan maňa kiçijik bir köke taýýarla-da, ony maňa getir; ondan soňra özüň we ogluň üçin taýýarla. Çünki Ysraýylyň Reb Hudaýy şeýle diýýär: Reb ýere ýagyş ýagdyrjak güne çenli un çelegi tükenmez, ýag küýzesi hem boşalmaz». Şeýlelikde, ol gidip, Ylýasyň sözüne görä etdi; we ol hem, Ylýas hem, onuň öýi hem köp günläp iýdi. 1 Patyşalar 17:8–15.

The “many days” in the passage is the three-and-a-half years that Ahab searched for Elijah and represented the twelve-hundred-and-sixty years of papal persecution. Concerning the “many days” of papal persecution, Jesus said:

Geçelgedäki “köp günler” Ahabyň Ylýasy gözlän üç ýarym ýyly bolup, ol papalygyň yzarlamasynyň müň iki ýüz altmyş ýylyny alamatlandyrýardy. Papalygyň yzarlamasynyň şol “köp günleri” hakda Isa şeýle diýdi:

And except those days should be shortened, there should no flesh be saved: but for the elect’s sake those days shall be shortened. Matthew 24:22.

Eger şol günler gysgaldylmadyk bolsa, onda hiç bir adam halas bolmazdy; emma saýlananlaryň hatyrasyna şol günler gysgaldylar. Matta 24:22.

Sister White directly identifies Jesus’ pronouncement of “those days” as the period of papal persecution.

Waýt uýam Isa Mesihiň “şol günler” diýen sözlerini gönüden-göni papalyk yzarlamalarynyň döwri hökmünde kesgitleýär.

“The persecution of the church did not continue throughout the entire period of the 1260 years. God in mercy to His people cut short the time of their fiery trial. In foretelling the ‘great tribulation’ to befall the church, the Saviour said: ‘Except those days should be shortened, there should no flesh be saved: but for the elect’s sake those days shall be shortened.’ Matthew 24:22. Through the influence of the Reformation the persecution was brought to an end prior to 1798.” The Great Controversy, 266, 267.

«Ybadathananyň yzarlanylmagy 1260 ýylyň bütin döwri boýunça dowam etmedi. Hudaý Öz halkyna bolan rehimdarlygy bilen olaryň otly synagynyň möhletini gysgaltdy. Halasgär ybadathana başdan inýän “uly muşakgat” barada öňünden aýdyp şeýle diýdi: “Eger şol günler gysgaldylmadyk bolsady, hiç bir ten gutulmazdy; ýöne saýlananlaryň hatyrasyna şol günler gysgaldylar.” Matta 24:22. Reformasiýanyň täsiri arkaly yzarlama 1798-nji ýyldan öň bes edildi». The Great Controversy, 266, 267.

The “many days” that Elijah was sustained by the widow, were also the “many days” of papal persecution identified by Daniel.

Ilyas pygamberiň dul aýal tarapyndan üpjün edilen “köp günleri”, Daniýel tarapyndan kesgitlenen papalyk yzarlamalarynyň hem şol “köp günleri” bolupdy.

And they that understand among the people shall instruct many: yet they shall fall by the sword, and by flame, by captivity, and by spoil, many days. Now when they shall fall, they shall be holpen with a little help: but many shall cleave to them with flatteries. And some of them of understanding shall fall, to try them, and to purge, and to make them white, even to the time of the end: because it is yet for a time appointed. Daniel 11:33–35.

Halkyň arasynda akyl ýetirýänler köplere öwrederler; emma olar ençeme günläp gylyçdan, otdan, ýesirlikden we talaňçylykdan ýykylarlar. Olar ýykylanda, azajyk kömek bilen goldanarlar; ýöne köpler olara ýaranjaň sözler bilen goşularlar. Şeýle-de, olardan käbir akyl ýetirýänler synalmak, päklenmek we ak edilmek üçin, ahyrzamanyň wagtyna çenli ýykylarlar; çünki bu heniz bellenen wagt üçindir. Daniýel 11:33–35.

The “time of the end,” which is also the “time appointed” in the verses, was 1798, and it marked the end of papal persecution, as had been typified by Elijah’s time with the widow of Zarephath. In that history the widow, representing an unmarried church, was identified as the church in the wilderness in chapter twelve of the book of Revelation. She was gathering two sticks, not one stick or ten sticks, but two sticks. Ezekiel was to take two sticks, one for the northern kingdom of Israel and one for the southern kingdom of Israel and join them together to make one stick. Those two kingdoms had both been scattered for twenty-five hundred and twenty years, but God’s promise was that He would gather them. The woman was gathering the two sticks that were to be joined together, and she was doing so “until the day that the Lord sendeth rain upon the earth.”

Aýatlardaky “ahyryň wagty”, şol bir wagtda “bellänilen wagt” hem bolup, 1798-nji ýyl bolupdy we ol, Sareptaly dul aýalyň ýanyndaky Ylýasyň döwründe öňden nusgalanan papalyk yzarlamalarynyň soňuny alamatlandyrdy. Şol taryhda dul aýal, durmuşa çykmadyk ybadathanany aňladyp, Ylham kitabynyň on ikinji babynda çöldäki ybadathana hökmünde tanaldy. Ol bir taýagy ýa-da on taýagy däl, eýsem iki taýagy ýygnaýardy. Hezekiýele iki taýak almaly diýlipdi: biri Ysraýylyň demirgazyk patyşalygy üçin, beýlekisi Ysraýylyň günorta patyşalygy üçin, soňra bolsa olary bir taýak etmek üçin birleşdirmelidi. Şol iki patyşalyk ikisi hem iki müň bäş ýüz ýigrimi ýyl bäri dargadylan ýagdaýdady, emma Hudaýyň wadasy Olaryňy ýygnajakdygy bolupdy. Ol aýal birleşdirilmeli bolan şol iki taýagy ýygnaýardy we muny “Reb ýer ýüzüne ýagyş ýagdyrýan güne çenli” edýärdi.

The day when the Lord sent “rain” was identifying the Midnight Cry of Millerite history, that reached its conclusion on October 22, 1844, when the Messenger of the Covenant suddenly came to the temple He had erected from 1798 (the end of the first indignation), through until October 22, 1844 (the end of the last indignation). In that period of time, the Midnight Cry message, represented in Ezekiel’s illustration of the valley of bones was fulfilled, when the two sticks of the northern and southern kingdoms were joined to form one nation, with one king, for on October 22, 1844, Christ came before the Father and received a kingdom.

Rebbiň “ýagyş” iberen güni, Millerçi taryhynyň Gijeki Ýarym Çagyryşyny alamatlandyrýardy; şol çagyryş 1844-nji ýylyň 22-nji oktýabrynda tamamlandy, şol gün Ähtiň Habarçysy, 1798-nji ýyldan (birinji gazabyň soňy) başlap 1844-nji ýylyň 22-nji oktýabryna (soňky gazabyň soňy) çenli guran ybadathanasyna duýdansyz geldi. Şol döwürde, Ezekieliň süňkler jülgesi baradaky şekillendirmesinde beýan edilen Gijeki Ýarym Çagyryş habary ýerine ýetdi: demirgazyk we günorta patyşalyklarynyň iki taýagy birleşdirilip, bir patyşaly bir millet emele getirildi, çünki 1844-nji ýylyň 22-nji oktýabrynda Mesih Atanyň huzuryna gelip, bir patyşalyk kabul etdi.

“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.

Mesihiň mukaddes mekanyň arassalanmagy üçin biziň beýik ruhanymyz hökmünde iň mukaddes ýere gelşi, Daniel 8:14-de görkezilişi ýaly; Ynsan Oglunyň Gadymy Günlere gelşi, Daniel 7:13-de beýan edilişi ýaly; hem-de Rebbiň Öz ybadathanasyna gelşi, Malaki tarapyndan öňünden aýdylşy ýaly — bularyň hemmesi şol bir hadysanyň beýanydyr; munuň özi, şeýle hem, Mesihiň Matta 25-de on gyz baradaky tymsalynda beýan edişi ýaly, güýewiň toýa gelşi arkaly-da şekillendirilýär». The Great Controversy, 426.

Christ received a kingdom on October 22, 1844, as identified in Daniel.

Mesih, Danyýelda görkezilişi ýaly, 1844-nji ýylyň 22-nji oktýabrynda patyşalygy kabul etdi.

I saw in the night visions, and, behold, one like the Son of man came with the clouds of heaven, and came to the Ancient of days, and they brought him near before him. And there was given him dominion, and glory, and a kingdom, that all people, nations, and languages, should serve him: his dominion is an everlasting dominion, which shall not pass away, and his kingdom that which shall not be destroyed. Daniel 7:13, 14.

Gije görnüşlerde gördüm: ine, ynsan Ogluna meňzeş Biri asmanyň bulutlary bilen gelýärdi; Ol Günleriň Gadymysynyň huzuryna geldi, Ony Onuň öňüne getirdiler. Oňa häkimiýet, şöhrat we patyşalyk berildi; ähli halklar, milletler we diller Oňa gulluk etsinler diýip. Onuň häkimiýeti ebedilik häkimiýetidir, ol ýok bolmaz; Onuň patyşalygy bolsa hiç haçan weýran edilmez. Daniýel 7:13, 14.

When Ezekiel’s two sticks are joined together, they have one king over them.

Ýezekieliň iki taýagy birleşdirilende, olaryň üstünde bir patyşa bolar.

And David my servant shall be king over them; and they all shall have one shepherd: they shall also walk in my judgments, and observe my statutes, and do them. And they shall dwell in the land that I have given unto Jacob my servant, wherein your fathers have dwelt; and they shall dwell therein, even they, and their children, and their children’s children for ever: and my servant David shall be their prince forever. Ezekiel 37:24, 25.

Meniň hyzmatkärim Dawut olaryň üstünden patyşa bolar; olaryň hemmesiniň bir çopany bolar. Olar hem meniň hökümlerime görä gezerler, düzgünlerimi berjaý ederler we olary ýerine ýetirerler. Olar meniň hyzmatkärim Ýakuba beren, atalaryňyzyň ýaşan ýurdunda mesgen tutarlar; olar, özleri-de, olaryň çagalary-da, çagalarynyň çagalary-da ol ýerde ebedilik ýaşarlar. Meniň hyzmatkärim Dawut bolsa ebedilik olaryň begi bolar. Ezekiýel 37:24, 25.

All the prophets agree with one another, and king David is Christ who came before the Father on October 22, 1844, and received a kingdom that had been gathered together from the two sticks of Israel (the northern kingdom) and Judah (the southern kingdom). The scattering of the two kingdoms ended during the forty-six years from 1798 to 1844, as Christ raised a temple that had been desolated and trampled down. When He raised the temple, He then suddenly came unto His temple as the Messenger of the Covenant, in fulfillment of Malachi chapter three. Ezekiel agrees with that fact, for all the prophets agree with one another.

Ähli pygamberler biri-biri bilen ylalaşýar, we patyşa Dawut 1844-nji ýylyň 22-nji oktýabrynda Atanyň huzuryna gelen Mesihdir; ol ýerde Ysraýylyň iki taýagyndan — Ysraýyl (demirgazyk patyşalyk) we Ýahuda (günorta patyşalyk) — bir ýere ýygnalan bir patyşalygy kabul etdi. Iki patyşalygyň pytramagy, Mesihiň weýran edilen we aýak astyna salnan ybadathanany galdyran 1798-den 1844-e çenli kyrk alty ýylyň dowamynda soňlandy. Ol ybadathanany galdyranda, soňra Ähtiň Habarçysy hökmünde, Malaky pygamberiň üçünji babyndaky pygamberlige laýyklykda, duýdansyz Öz ybadathanasyna geldi. Ezekiýel hem bu hakykat bilen ylalaşýar, çünki ähli pygamberler biri-biri bilen ylalaşýar.

And David my servant shall be king over them; and they all shall have one shepherd: they shall also walk in my judgments, and observe my statutes, and do them. And they shall dwell in the land that I have given unto Jacob my servant, wherein your fathers have dwelt; and they shall dwell therein, even they, and their children, and their children’s children for ever: and my servant David shall be their prince forever. Moreover I will make a covenant of peace with them; it shall be an everlasting covenant with them: and I will place them, and multiply them, and will set my sanctuary in the midst of them for evermore. My tabernacle also shall be with them: yea, I will be their God, and they shall be my people. Ezekiel 37:24–27.

Gulum Dawut olaryň üstünden patyşa bolar; olaryň hemmesiniň bir çopany bolar. Olar hem hökümlerime görä ýörärler, düzgünnamalarymy berjaý edip, olary ýerine ýetirerler. Olar hyzmatkärim Ýakuba beren ýurdumda, atalaryňyzyň ýaşan ýerinde ýaşarlar; özleri-de, olaryň çagalary-da, çagalarynyň çagalary-da şol ýerde baky ýaşarlar. Gulum Dawut bolsa olaryň baştutany bolup baky durar. Mundan başga-da, olar bilen parahatçylyk ähtini baglaşaryn; bu olar üçin ebedi äht bolar. Men olary berkiderin, köpelderin we mukaddes ýerimi olaryň arasynda ebedilik goýaryn. Meniň çadyrymam olaryň bilen bolar; hawa, Men olaryň Hudaýy bolaryn, olar hem Meniň halkym bolar. Ezekiýel 37:24–27.

It is Christ that erects the temple.

Mesihiň Özi ybadathanany gurýar.

And speak unto him, saying, Thus speaketh the Lord of hosts, saying, Behold the man whose name is The BRANCH; and he shall grow up out of his place, and he shall build the temple of the Lord: Even he shall build the temple of the Lord; and he shall bear the glory, and shall sit and rule upon his throne; and he shall be a priest upon his throne: and the counsel of peace shall be between them both. And the crowns shall be to Helem, and to Tobijah, and to Jedaiah, and to Hen the son of Zephaniah, for a memorial in the temple of the Lord. And they that are far off shall come and build in the temple of the Lord, and ye shall know that the Lord of hosts hath sent me unto you. And this shall come to pass, if ye will diligently obey the voice of the Lord your God. Zechariah 6:12–15.

Oňa şeýle diý: Hökmürowan Reb şeýle diýýär: Ine, ady Şaha bolan Adam; ol öz ýerinden ösüş alyp çykar we Rebbiň ybadathanasyny gurar. Hawa, Rebbiň ybadathanasyny hut özi gurar; ol şöhraty göterer, tagtynda oturyp höküm sürer; ol öz tagtynda ruhany bolar. Parahatçylyk maslahaty olaryň ikisiniň arasynda bolar. Täçler bolsa Rebbiň ybadathanasynda ýadygärlik hökmünde Helem üçin, Tobiýa üçin, Ýedaýa üçin we Sefanýanyň ogly Hen üçin bolar. Uzakdakylaryň hem gelip, Rebbiň ybadathanasynda gurarlar, şonda Hökmürowan Rebbiň meni size iberendigini bilersiňiz. Eger siz Hudaýyňyz Rebbiň sesine yhlas bilen gulak assaňyz, bu amala aşar. Zekerýa 6:12–15.

Christ is the BRANCH, and He identified that if they destroyed His temple that He would raise it in three days, to which the Jews replied that it took forty-six years to build the temple.

Mesih Şahadyr, we Ol Öz ybadathanasyny ýyksalar, ony üç günde galdyrjakdygyny aýtdy; şonda ýehudiler ybadathanany gurmak üçin kyrk alty ýyl gerek bolandygyny jogap berdiler.

Then answered the Jews and said unto him, What sign showest thou unto us, seeing that thou doest these things? Jesus answered and said unto them, Destroy this temple, and in three days I will raise it up. Then said the Jews, Forty and six years was this temple in building, and wilt thou rear it up in three days? John 2:18–20.

Şonda ýehudylar Oňa şeýle jogap berdiler: «Bu işleri edýändigiňe bize nähili alamat görkezýärsiň?» Isa olara jogap berip aýtdy: «Bu ybadathanany ýykyň, Men ony üç günde dikelderin». Şonda ýehudylar aýtdylar: «Bu ybadathana kyrk alty ýyl guruldy, Sen ony üç günde dikeldersiňmi?» Ýahýa 2:18–20.

Christ was speaking of His body in the passage, but all the prophets are speaking more about the last days than the days in which they lived. The resurrection of Christ on the third day, represented the resurrection of the dead bones during the outpouring of the Holy Spirit in the Midnight Cry. The rain that is the subject of Elijah’s testimony, was manifested during the climax of his confrontation with the prophets of Baal and Ashtaroth. It was then demonstrated that the God of Elijah was the true God, and also that Elijah was the true prophet.

Mesih bu bapda Öz teni hakynda aýdýardy, emma ähli pygamberler öz ýaşan günlerinden has köp soňky günler barada aýdýarlar. Mesihiň üçünji günde direlmegi, Ýarygije Çagyryşy döwründe Mukaddes Ruhuň dökülip berilmeginde öli süňkleriň direlmegini aňladýardy. Ylýasyň şaýatlygynyň mowzugy bolan ýagyş, onuň Baalyň we Aştarotyň pygamberleri bilen garşylaşygynyň iň ýokary nokadynda ýüze çykdy. Şonda Ylýasyň Hudasynyň hakyky Hudaýdygy, şeýle hem Ylýasyň hakyky pygamberdigi görkezildi.

At the arrival of the first disappointment, it was manifested that the Protestants had become false prophets, as typified by the prophets of Baal and Ashtaroth. The tarrying time then began, and led to the message of the Midnight Cry, that led to Christ suddenly coming to His temple. The Midnight Cry is represented by Ezekiel’s message that brings the bones up as a mighty army. Moreover, during that period (forty-six years), the two sticks were to be joined together to produce one nation, with one king.

Ilkinji lapykeçlik gelende, protestantlaryň Baal bilen Aştarotyň pygamberleri arkaly nyşanlanyşy ýaly ýalan pygamberlere öwrülendigi aýan edildi. Şondan soň gijikme wagty başlandy we ol Gijeki Gykylyk habaryna alyp bardy; şol habar bolsa Mesihiň Öz ybadathanasyna duýdansyz gelmegine getirdi. Gijeki Gykylyk, süňkleri beýik bir goşun hökmünde ýerinden galdyrýan Hezekiýeliň habary bilen şekillendirilýär. Mundan başga-da, şol döwürde (kyrk alty ýyl) iki taýak bir halky emele getirmek üçin, bir patyşanyň astynda birleşdirilmelidi.

The word of the Lord came again unto me, saying, Moreover, thou son of man, take thee one stick, and write upon it, For Judah, and for the children of Israel his companions: then take another stick, and write upon it, For Joseph, the stick of Ephraim, and for all the house of Israel his companions: And join them one to another into one stick; and they shall become one in thine hand. And when the children of thy people shall speak unto thee, saying, Wilt thou not shew us what thou meanest by these? Say unto them, Thus saith the Lord God; Behold, I will take the stick of Joseph, which is in the hand of Ephraim, and the tribes of Israel his fellows, and will put them with him, even with the stick of Judah, and make them one stick, and they shall be one in mine hand. And the sticks whereon thou writest shall be in thine hand before their eyes. And say unto them, Thus saith the Lord God; Behold, I will take the children of Israel from among the heathen, whither they be gone, and will gather them on every side, and bring them into their own land: And I will make them one nation in the land upon the mountains of Israel; and one king shall be king to them all: and they shall be no more two nations, neither shall they be divided into two kingdoms any more at all: Neither shall they defile themselves any more with their idols, nor with their detestable things, nor with any of their transgressions: but I will save them out of all their dwelling places, wherein they have sinned, and will cleanse them: so shall they be my people, and I will be their God. Ezekiel 37:15–23.

Rebbiň sözi ýene maňa gelip şeýle diýdi: «Ynha, eý adam ogly, özüňe bir taýak al-da, onuň üstüne: “Ýahuda we onuň ýoldaşy bolan Ysraýyl ogullary üçin” diýip ýaz. Soňra başga bir taýak al-da, onuň üstüne: “Ýusup üçin, ýagny Efraýymyň taýagy we onuň ýoldaşy bolan bütin Ysraýyl öýi üçin” diýip ýaz. Soňra olary biri-birine birleşdirip, bir taýak et; olar seniň eliňde bir bolar. Seniň halkyňyň ogullary saňa ýüzlenip: “Bunlaryň manysynyň nämedigini bize görkezmejekmi?” diýenlerinde, olara aýt: “Perwerdigär Reb şeýle diýýär: Ine, Men Efraýymyň elindäki Ýusubyň taýagyny, ýagny onuň ýoldaşy bolan Ysraýyl taýpalaryny alaryn-da, olary onuň bilen, ýagny Ýahudanyň taýagy bilen birleşdirerin we olary bir taýak ederin; olar Meniň elimde bir bolar. Seniň üstüne ýazýan taýaklaryň olaryň gözüniň öňünde seniň eliňde bolsun. Olara aýt: ‘Perwerdigär Reb şeýle diýýär: Ine, Men Ysraýyl ogullaryny giden ýerlerindäki butparaz halklaryň arasyndan alaryn, olary her tarapdan ýygnaryn we öz ýurtlaryna getirerin. Men olary ýurduň içinde, Ysraýylyň daglarynda bir millet ederin; olaryň hemmesine bir patyşa patyşa bolar. Olar indi mundan beýläk iki millet bolmazlar, hem-de asla indi iki patyşalyga bölünmezler. Olar indi mundan beýläk ne öz bütleri bilen, ne-de nejis zatlary bilen, ne-de hiç bir günäsi bilen özlerini haramlamazlar; emma Men olary günä eden ähli ýaşaýyş ýerlerinden halas ederin we olary päklärin. Şeýlelikde olar Meniň halkym bolar, Men-de olaryň Hudaýy bolaryn.’» Ezekiel 37:15–23.

The two sticks which the widow was gathering in advance of Elijah’s rain at the Midnight Cry, were the northern and southern kingdoms of Israel that had been scattered and were to be gathered into one nation on October 22, 1844, when the antitypical Day of Atonement began, for the promise was that at that time God “will cleanse them.” The cleansing, representing the Investigative Judgment, began at that time. That gathering of the two sticks must be understood correctly, for God always illustrates the end of a thing with the beginning of a thing.

Dul aýalyň Ýarygije Perýatynda Ylýasyň ýagşynyň öňüsyrasynda ýygnap ýören iki taýagy, dargadylan we 1844-nji ýylyň 22-nji oktýabrynda, antitipiki Ylalaşyk Gününiň başlan wagtynda, bir millete ýygnalmaly bolan Ysraýylyň demirgazyk we günorta patyşalyklarydy; çünki wada edileni ýaly, şol wagtda Hudaý “olary tämizlär.” Derňew Hökümini aňladýan şol tämizleniş, hut şol wagtda başlandy. Şol iki taýagyň ýygnalyşy dogry düşünilmelidir, çünki Hudaý hemişe bir zadyň soňuny şol zadyň başlangyjy bilen şekillendirýär.

1844, was the end of the two kingdoms of Israel, for they had then become one kingdom, spiritual Israel, and they were from that point on only to be one nation. That history was illustrated by the beginning history when they had become two nations, which is the history of the rebellion of Jeroboam.

1844-nji ýyl Ysraýylyň iki patyşalygynyň soňy boldy, çünki olar şol wagta çenli bir patyşalyga, ruhy Ysraýyla öwrülipdiler we şondan beýläk diňe bir millet bolmalydylar. Şol taryh olaryň iki millete öwrülen başlangyç taryhy, ýagny Ýerobogamyň pitnesiniň taryhy arkaly şekillendirilip görkezildi.

The history of Jeroboam’s counterfeit system of worship must also be illustrated at the end of his kingdom. Aaron’s rebellion in the beginning of ancient Israel and Jeroboam’s rebellion at the beginning of the northern kingdom, represent the rebellion of 1863, and 1863 is only clearly understood when the end of Jeroboam’s kingdom, as represented by the joining of the two sticks, is also laid over the top of 1863. It is then that 1863 is clearly seen to be represented as a generation that erected an image of jealousy.

Ýeroboamyň galp ybadatçylyk ulgamynyň taryhy hem onuň patyşalygynyň ahyrynda şekillendirilmelidir. Gadymy Ysraýylyň başlangyjynda Harunyň gozgalaňy we demirgazyk patyşalygyň başlangyjynda Ýeroboamyň gozgalaňy 1863-nji ýylyň gozgalaňyny aňladýar, we 1863-nji ýyla diňe Ýeroboamyň patyşalygynyň ahyry, iki taýagyň birleşdirilmegi bilen şekillendirilişi ýaly, 1863-nji ýylyň üstüne hem goýlanda aýdyň düşünilýär. Şonda 1863-nji ýylyň gabanjaňlyk heýkelini dikelden bir nesil hökmünde şekillendirilýändigi aýdyň görünýär.

We will continue this study in the next article.

Bu barlagy indiki makalada dowam etdireris.

“But not only does this simile of the dry bones apply to the world, but also to those who have been blessed with great light; for they also are like the skeletons of the valley. They have the form of men, the framework of the body; but they have not spiritual life. But the parable does not leave the dry bones merely knit together into the forms of men; for it is not enough that there is symmetry of limb and feature. The breath of life must vivify the bodies, that they may stand upright, and spring into activity. These bones represent the house of Israel, the church of God, and the hope of the church is the vivifying influence of the Holy Spirit. The Lord must breathe upon the dry bones, that they may live.

“Ýöne gury süňkleriň bu meňzetmesi diňe dünýä degişli bolman, eýsem beýik nur bilen bereketlenenlere-de degişlidir; çünki olar hem jülgäniň skeletleri ýalydyr. Olarda adamyň şekili, bedeniň gurluşy bar; emma olarda ruhy ýaşaýyş ýokdur. Ýöne bu tymsal gury süňkleri diňe adam şekillerine birleşdirilen ýagdaýynda galdyrmaýar; çünki diňe agzalaryň we keşbiň sazlaşygy bolmagy ýeterlik däldir. Bedenleriň dik durup, herekete gelmegi üçin ýaşaýyş demi olary janlandyrmalydyr. Bu süňkler Ysraýyl öýüni, Hudaýyň ybadathanasyny aňladýar, ybadathananyň umydy bolsa Mukaddes Ruhuň janlandyryjy täsiridir. Olar ýaşar ýaly, Reb gury süňkleriň üstüne dem salmalydyr.

“The Spirit of God, with its vivifying power, must be in every human agent, that every spiritual muscle and sinew may be in exercise. Without the Holy Spirit, without the breath of God, there is torpidity of conscience, loss of spiritual life. Many who are without spiritual life have their names on the church records, but they are not written in the Lamb’s book of life. They may be joined to the church, but they are not united to the Lord. They may be diligent in the performance of a certain set of duties, and may be regarded as living men; but many are among those who have ‘a name that thou livest, and art dead.’

Hudaýyň Ruhy öz ýaşaýyş beriji güýji bilen her bir ynsan serişdesinde bolmalydyr, şeýlelikde her bir ruhy myşsa we siňir işe salnyp, hereketde bolsun. Mukaddes Ruhsyz, Hudaýyň demisiz, wyždan süýnükleşýär, ruhy ýaşaýyş ýitirilýär. Ruhy ýaşaýşy bolmadyk köpleriň atlary ybadathananyň ýazgylarynda bardyr, emma olaryň atlary Guzynyň ýaşaýyş kitabynda ýazylan däldir. Olar ybadathana goşulan bolmagy mümkin, ýöne Reb bilen birleşen däldirler. Olar belli bir borçlar toplumyny berjaý etmekde yhlasly bolup, diri adamlar hasap edilmegi mümkin; ýöne köpler: “ýaşaýarsyň diýen adyň bar, emma öli” diýlenleriň arasyndadyr.

“Unless there is genuine conversion of the soul to God; unless the vital breath of God quickens the soul to spiritual life; unless the professors of truth are actuated by heaven-born principle, they are not born of the incorruptible seed which liveth and abideth forever. Unless they trust in the righteousness of Christ as their only security; unless they copy His character, labor in His spirit, they are naked, they have not on the robe of His righteousness. The dead are often made to pass for the living; for those who are working out what they term salvation after their own ideas, have not God working in them to will and to do of His good pleasure.

“Eger janyň Hudaýa hakyky öwrülişi bolmasa; eger Hudaýyň ýaşaýyş beriji demi jany ruhy ýaşaýşa diriltmese; eger hakykaty ykrar edýänler asmandan dogan ýörelge bilen herekete getirilmeýän bolsalar, onda olar ebedilik ýaşaýan we baky galýan çüýremez tohumdan doglan däldirler. Eger olar Mesihiň dogrulygyna özleriniň ýeke-täk howpsuzlygy hökmünde bil baglamasalar; eger olar Onuň häsiýetine laýyk bolmaga çalyşmasalar, Onuň ruhunda zähmet çekmeseler, onda olar ýalaňaçdyrlar, olaryň üstünde Onuň dogrulygynyň dony ýokdur. Köplenç ölülere diriler hökmünde garalýar; çünki halas bolmagy öz garaýyşlaryna görä amala aşyrýanlar diýip atlandyrýanlaryň içinde, Hudaý Öz hoşallygyna görä islemek we etmek üçin işläp duran däldir.”

“This class is well represented by the valley of dry bones Ezekiel saw in vision.” Review and Herald, January 17, 1893.

Bu topar Ezekieliň görgüsinde gören guran süňkleriň jülgesi bilen gowy şekillendirilýär. Review and Herald, 1893-nji ýylyň 17-nji ýanwary.