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# Elijah - Number Twelve

Ilyos — O‘n ikkiinchi son

Every valley shall be exalted

Har bir vodiy ko‘tariladi

Author

Jeff Pippenger

Published

October 17, 2023

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We are still addressing Elijah as a prophetic symbol. Elijah proclaimed to Ahab that there would not be rain, except at his word for three years.

Biz hali ham Ilyosga bashoratli timsol sifatida murojaat qilyapmiz. Ilyos Axabga uch yil davomida uning so‘zisiz yomg‘ir yog‘masligini e’lon qildi.

> And Elijah the Tishbite, who was of the inhabitants of Gilead, said unto Ahab, As the Lord God of Israel liveth, before whom I stand, there shall not be dew nor rain these years, but according to my word. 1 Kings 17:1.

> Gilead aholisi orasidan bo‘lgan tishbiyalik Ilyos Axabga dedi: Men huzurida turgan Isroilning Egasi Xudo hayotdir, mening so‘zimga ko‘ra bo‘lmasa, bu yillarda na shudring, na yomg‘ir bo‘ladi. 1 Shohlar 17:1.

Christ informs us in the book of Luke, that the three years was actually three and a half years.

Masih Luqo kitobida bizga ma’lum qiladiki, uch yil aslida uch yarim yil bo‘lgan.

> An he said, Verily, I say unto you, No prophet is accepted in his own country. But I tell you of a truth, many widows were in Israel in the days of Elias, when the heaven was shut up three years and six months, when great famine was throughout all the land; But unto none of them was Elias sent, save unto Sarepta, a city of Sidon, unto a woman that was a widow. Luke 4:24–26.

> Va U dedi: «Sizlarga chinini aytaman, hech bir payg‘ambar o‘z yurtida maqbul topilmaydi. Ammo sizlarga haqiqatan aytamanki, Ilyos kunlarida, osmon uch yil-u olti oy berk bo‘lib, butun yurt bo‘ylab qattiq ocharchilik yuz bergan paytda, Isroilda ko‘p bevalar bor edi. Lekin Ilyos ulardan birortasining huzuriga yuborilmadi, faqat Sidonning bir shahri bo‘lgan Sareptadagi bir beva ayolnikiga yuborildi». Luqo 4:24–26.

The three and a half years took place in the time of Ahab and Jezebel, thus identifying the three and a half prophetic years from 538 until 1798, when the papacy, represented as Jezebel in the church of Thyatira, ruled during the Dark Ages.

Uch yarim yil Ahab va Izabel davrida sodir bo‘ldi; shu tariqa bu, 538-yildan 1798-yilgacha bo‘lgan uch yarim bashoratli yilni aniqlab beradi. O‘sha davrda zulmat asrlari mobaynida Tiatira jamoatida Izabel sifatida ifodalangan papalik hukmronlik qilgan edi.

> Notwithstanding I have a few things against thee, because thou sufferest that woman Jezebel, which calleth herself a prophetess, to teach and to seduce my servants to commit fornication, and to eat things sacrificed unto idols. And I gave her space to repent of her fornication; and she repented not. Behold, I will cast her into a bed, and them that commit adultery with her into great tribulation, except they repent of their deeds. And I will kill her children with death; and all the churches shall know that I am he which searcheth the reins and hearts: and I will give unto every one of you according to your works. Revelation 2:20–23.

> Shunga qaramay, senga qarshi bir necha e’tirozim bor: chunki sen o‘zini payg‘ambar ayol deb ataydigan o‘sha Izabelga Mening qullarimni fahsh qilishga va butlarga qurbon qilingan narsalarni yeyishga o‘rgatishiga hamda yo‘ldan ozdirishiga yo‘l qo‘ymoqdasan. Men unga o‘z fahshidan tavba qilishi uchun fursat berdim, ammo u tavba qilmadi. Mana, Men uni to‘shakka tashlayman, u bilan zino qilayotganlarni esa, agar ular o‘z qilmishlaridan tavba qilmasalar, ulkan musibatga duchor qilaman. Uning farzandlarini o‘lim bilan halok qilaman; shunda barcha jamoatlar Men buyraklar va yuraklarni tekshiruvchi Zot ekanimni biladilar; va Men sizlarning har biringizga amallaringizga yarasha beraman. Vahiy 2:20–23.

Jezebel’s “space to repent” was three and a half years in the days of Elijah, and three and a half prophetic years from 538 until 1798 in the Dark Ages of papal persecution. The punishment of Jezebel and the kings of Europe who committed fornication with her, was to be cast into a bed of tribulation and the death of her children. There were faithful souls during the Dark Ages, that had also been cast into a bed of tribulation, but they would live. When cast into the bed of tribulation, the outcome of life for the faithful or death for the unfaithful was based upon their “works.” The faithful’s bed of tribulation, produced patience and life. Their bed of tribulation would cease towards the end of the three and a half years, just before Elijah left Sarepta to command Ahab to call all Israel to Mount Carmel.

Izabelga berilgan “tavba qilish uchun muhlat” Ilyos kunlarida uch yarim yil edi, hamda papalik ta’qibining Zulmat asrlarida 538 yildan 1798 yilgacha bo‘lgan uch yarim bashoratli yil edi. Izabelning va u bilan zino qilgan Yevropa shohlarining jazosi musibat to‘shagiga tashlanish va uning farzandlarining o‘limi edi. Zulmat asrlarida musibat to‘shagiga tashlangan sodiq jonlar ham bor edi, biroq ular yashar edilar. Musibat to‘shagiga tashlanganlarida, sodiqlar uchun hayot yoki vafosizlar uchun o‘lim natijasi ularning “amallari”ga asoslangan edi. Sodiqlarning musibat to‘shagi sabr-toqat va hayotni yetishtirdi. Ularning musibat to‘shagi uch yarim yilning oxirlariga borib, Ilyos Axabga butun Isroilni Karmil tog‘iga chaqirishni buyurish uchun Sareptadan ketishidan sal avval barham topardi.

> “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.

> “Jamoatning quvg‘in qilinishi 1260 yilning butun davri davomida davom etmadi. Xudo O‘z xalqiga bo‘lgan marhamati bilan ularning olovli sinovi muddatini qisqartirdi. Najotkor jamoat boshiga tushadigan ‘buyuk musibat’ni oldindan aytar ekan, shunday dedi: ‘Agar o‘sha kunlar qisqartirilmaganida edi, hech bir jonzot najot topmagan bo‘lur edi; ammo tanlanganlar sababli o‘sha kunlar qisqartiriladi.’ Matto 24:22. Islohotning ta’siri orqali quvg‘in 1798 yildan oldin nihoyasiga yetkazildi.” Buyuk kurash, 266, 267.

The judgment of the “bed of tribulation” for the papacy would “kill her children with death,” but the judgment of the “bed of tribulation” contained a promise of life for those whose works demonstrated their faithfulness, as illustrated in the death of the widow of Sarepta’s son.

Papalik uchun “musibat to‘shagi”ning hukmi “uning bolalarini o‘lim bilan o‘ldirar” edi, biroq “musibat to‘shagi”ning hukmi, Sarepta bevasi o‘g‘lining o‘limida tasvirlanganidek, ishlari o‘z sadoqatini namoyon etganlar uchun hayot va’dasini ham o‘z ichiga olgan edi.

> And it came to pass after these things, that the son of the woman, the mistress of the house, fell sick; and his sickness was so sore, that there was no breath left in him. And she said unto Elijah, What have I to do with thee, O thou man of God? art thou come unto me to call my sin to remembrance, and to slay my son? And he said unto her, Give me thy son. And he took him out of her bosom, and carried him up into a loft, where he abode, and laid him upon his own bed. And he cried unto the Lord, and said, O Lord my God, hast thou also brought evil upon the widow with whom I sojourn, by slaying her son? And he stretched himself upon the child three times, and cried unto the Lord, and said, O Lord my God, I pray thee, let this child’s soul come into him again. And the Lord heard the voice of Elijah; and the soul of the child came into him again, and he revived. And Elijah took the child, and brought him down out of the chamber into the house, and delivered him unto his mother: and Elijah said, See, thy son liveth. And the woman said to Elijah, Now by this I know that thou art a man of God, and that the word of the Lord in thy mouth is truth. 1 Kings 17:17–24.

> Va shunday bo‘ldiki, bu voqealardan keyin uy bekasi bo‘lgan ayolning o‘g‘li kasal bo‘lib qoldi; uning kasalligi shu qadar og‘ir ediki, unda nafas qolmadi. Shunda u Ilyosga dedi: “Ey Xudoning odami, men bilan sening orangda nima bor? Sen mening gunohimni yodga solish va o‘g‘limni o‘ldirish uchun oldimga keldingmi?” U esa unga dedi: “O‘g‘lingni menga ber.” So‘ng uni onasining bag‘ridan olib, o‘zi turgan yuqori xonaga ko‘tardi va o‘z to‘shagiga yotqizdi. Va u Egamizga iltijo qilib dedi: “Ey Egam Xudoyim, men musofir bo‘lib turgan bu beva ayolning boshiga ham uning o‘g‘lini o‘ldirib kulfat keltirdingmi?” So‘ng u bolaning ustiga uch marta cho‘zilib yotdi va Egamizga iltijo qilib dedi: “Ey Egam Xudoyim, Sendan yolvoraman, bu bolaning joni yana o‘ziga qaytsin.” Egamiz Ilyosning ovozini eshitdi; bolaning joni yana o‘ziga qaytdi va u tirildi. Ilyos bolani olib, yuqori xonadan uyga tushirdi va uni onasiga topshirdi. Ilyos dedi: “Qara, o‘g‘ling tirik.” Ayol Ilyosga dedi: “Endi shundan bilamanki, sen Xudoning odami ekansan va og‘zingdagi Egamizning kalomi haqiqatdir.” 1 Shohlar 17:17–24.

The widow recognized that Elijah was “a man of God,” for “the word of the Lord” that brought her child back to life, was the word “truth.” The three-step process of Elijah stretching himself upon the widow’s son was understood by the widow as the “word” in Elijah’s mouth as “truth.” The Hebrew word ‘emeth,’ is translated in the passage as “truth,” and represents the creative power of Alpha and Omega. It is the Hebrew word created by the first, thirteenth and last letter of the Hebrew alphabet, and represents the Power who can bring the dead back to life.

Beva ayol Ilyosning “Xudoning odami” ekanini anglab yetdi, chunki uning farzandini hayotga qaytargan “Egamizning kalomi” haqiqat kalomi edi. Ilyosning beva ayolning o‘g‘li ustiga o‘zini uch marta cho‘zishi bilan bog‘liq uch bosqichli jarayon beva ayol tomonidan Ilyosning og‘zidagi “kalom”ning “haqiqat” ekanligi sifatida tushunildi. Ibroniycha ‘emeth’ so‘zi ushbu parchada “haqiqat” deb tarjima qilingan bo‘lib, Alfa va Omeganning yaratuvchi qudratini ifodalaydi. Bu ibroniy alifbosining birinchi, o‘n uchinchi va oxirgi harflaridan tashkil topgan ibroniycha so‘z bo‘lib, o‘liklarni yana hayotga qaytara oladigan Qudratni ifodalaydi.

The faithful, just as the unfaithful in the “space” of probationary time represented by the three and a half years, received the judgment of a “bed of tribulation.” Death was the outcome for the children of the class that followed the whore who committed fornication and taught the doctrines of paganism. Life was given to the other class who followed the directions of Elijah, and believed the Word of “truth.”

Sodiqlar ham, xuddi uch yarim yil bilan ifodalangan sinov muddati “oraliği”dagi sodiqsizlar kabi, “musibat to‘shagi” hukmini oldilar. Fohishaga ergashib, zino qilgan va butparastlik ta’limotlarini o‘rgatgan toifaning farzandlari uchun oqibat o‘lim bo‘ldi. Ilyosning ko‘rsatmalariga ergashgan va “haqiqat” Kalomiga ishongan boshqa toifaga esa hayot berildi.

The widow had followed Elijah’s command to fetch him some water and give him some bread, and her obedience to the prophet’s word represents the faithful in the Dark Ages of Thyatira. (It is worth noting that when Elijah commands the widow to first feed him, and thereafter feed her son and herself that what is represented is that Elijah is the first to receive the food to eat. He is first to receive the message, and thereafter the church.) We are informed that the works of the faithful, were greater at the end than the beginning.

Beva Ilyosning unga bir oz suv olib kelish va unga bir parcha non berish haqidagi amriga itoat etgan edi, va uning payg‘ambarning so‘ziga bo‘lgan itoati Tiyatiraning Qorong‘u Asrlaridagi sodiqlarni ifodalaydi. (Shuni ta’kidlash joizki, Ilyos bevaga avvalo uni boqishni, undan keyin esa o‘g‘li bilan o‘zini boqishni buyurganida, ifodalanayotgan narsa shuki, yeyish uchun ovqatni birinchi bo‘lib Ilyos qabul qiladi. U xabarni birinchi bo‘lib qabul qiladi, shundan keyin esa jamoat.) Bizga sodiqlarning ishlari boshiga qaraganda oxirida ko‘proq bo‘lgani ma’lum qilinadi.

> And unto the angel of the church in Thyatira write; These things saith the Son of God, who hath his eyes like unto a flame of fire, and his feet are like fine brass; I know thy works, and charity, and service, and faith, and thy patience, and thy works; and the last to be more than the first. Revelation 2:18, 19.

> Tiyatiradagi jamoatning farishtasiga yoz: Ko‘zlari alangali olovga o‘xshash, oyoqlari esa toza jezga o‘xshash bo‘lgan Xudoning O‘g‘li shunday deydi: Men sening ishlaringni, muhabbatingni, xizmatingni, imoningni, sabr-toqatingni va ishlaringni bilaman; keyingi ishlaring avvalgilardan ko‘proqdir. Vahiy 2:18, 19.

The faithful manifested good “works” during the “space” the papacy was given to repent, but their works at the last were “more than the first.” As the “space” was ending, Christ sent the morning star of the reformation, who began the work of no longer suffering the papacy, who taught the church to “commit fornication, and eat things sacrificed unto idols.”

Sadoqatlilar papalikka tavba qilish uchun berilgan “fursat” davomida yaxshi “amallar”ni namoyon etdilar, ammo oxirida ularning amallari “birinchilaridan ko‘proq” edi. “Fursat” nihoyasiga yetayotganida, Masih islohotning tong yulduzini yubordi; u endi jamoatga “zinokorlik qilishga va butlarga qurbon qilingan narsalarni yeyishga” ta’lim bergan papalikka toqat qilmaslik ishini boshlab berdi.

> And he that overcometh, and keepeth my works unto the end, to him will I give power over the nations: And he shall rule them with a rod of iron; as the vessels of a potter shall they be broken to shivers: even as I received of my Father. And I will give him the morning star. He that hath an ear, let him hear what the Spirit saith unto the churches. Revelation 2:26–29.

> Va g‘olib chiqib, Mening ishlarimni oxirigacha saqlagan kishiga xalqlar ustidan hokimiyat beraman: ularni temir tayoq bilan boshqaradi; ular kulolning idishlari kabi chil-chil bo‘lib sinadi; xuddi Men Otamdan qabul qilganimdek. Va unga tong yulduzini beraman. Qulog‘i bor eshitsin, Ruh jamoatlarga nima deyayotganini. Vahiy 2:26–29.

Christ had “a few things against” the faithful at the beginning of the “space” given the papacy to repent, for they had allowed Jezebel “which calleth herself a prophetess, to teach and to seduce my servants to commit fornication, and to eat things sacrificed unto idols.” But at the end of the “space” the faithful would cease to suffer the papacy to continue her seductions.

Masihning tavba qilishi uchun papalikka berilgan “muddat”ning boshida sodiqlarga qarshi “bir necha narsasi bor edi”, chunki ular o‘zini payg‘ambar ayol deb atovchi Izevelga “Mening qullarimni zino qilishga va butlarga qurbon qilingan narsalarni yeyishga o‘rgatish va yo‘ldan ozdirish”ga yo‘l qo‘ygan edilar. Ammo “muddat”ning oxirida sodiqlar papalikning o‘z maftunkor yo‘ldan ozdirishlarini davom ettirishiga endi yo‘l qo‘ymas edilar.

> “In the fourteenth century arose in England the ‘morning star of the Reformation.’ John Wycliffe was the herald of reform, not for England alone, but for all Christendom. The great protest against Rome which it was permitted him to utter was never to be silenced. That protest opened the struggle which was to result in the emancipation of individuals, of churches, and of nations.” The Great Controversy, 80.

> “XIV asrda Angliyada ‘Islohotning tong yulduzi’ porladi.” Jon Uiklif faqat Angliya uchun emas, balki butun xristian olami uchun islohotning jarchisi edi. Unga aytishga izn berilgan Rimga qarshi buyuk norozilik hech qachon sukutga cho‘mdirilmas edi. O‘sha norozilik shunday kurashni boshlab berdiki, uning natijasi shaxslarning, jamoatlarning va xalqlarning ozod qilinishi bo‘lishi kerak edi.” The Great Controversy, 80.

The food God’s servants eat, is the doctrines or message they receive. Fornication is the church employing state power to accomplish the enforcement of her idolatrous doctrines. In the “space” Jezebel was given to repent, the church fled into the wilderness for protection.

Xudoning xizmatkorlari yeydigan taom — ular qabul qiladigan ta’limotlar yoki xabardir. Zino esa jamoatning o‘zining butparast ta’limotlarini majburan joriy etish uchun davlat hokimiyatidan foydalanishidir. Yezabelga tavba qilishi uchun berilgan “fursat” davomida, jamoat himoya topish uchun sahroga qochdi.

> And the woman fled into the wilderness, where she hath a place prepared of God, that they should feed her there a thousand two hundred and threescore days…. And to the woman were given two wings of a great eagle, that she might fly into the wilderness, into her place, where she is nourished for a time, and times, and half a time, from the face of the serpent. And the serpent cast out of his mouth water as a flood after the woman, that he might cause her to be carried away of the flood. And the earth helped the woman, and the earth opened her mouth, and swallowed up the flood which the dragon cast out of his mouth. Revelation 12:6, 14–16.

> Va ayol sahroga qochib ketdi; u yerda Xudo tomonidan unga tayyorlangan bir joy bor edi, toki uni o‘sha yerda ming ikki yuz oltmish kun boqsinlar…. Va ayolga buyuk burgutning ikki qanoti berildi, toki u ilonning yuzidan sahroga, o‘z joyiga uchib ketsin; u yerda bir vaqt, vaqtl ar va yarim vaqt davomida oziqlantiriladi. Va ilon ayolning ortidan o‘z og‘zidan daryo kabi suv otdi, toki uni oqim olib ketsin. Va yer ayolga yordam berdi; yer o‘z og‘zini ochib, ajdaho o‘z og‘zidan otgan daryoni yutib yubordi. Vahiy 12:6, 14–16.

During the time of persecution of Jezebel and Ahab, Obadiah represented the protection that was provided by the wilderness in the time of the papal rule.

Izabel va Axabning ta’qibi davrida, Obadiyo papalik hukmronligi vaqtida sahro tomonidan ta’minlangan himoyani ifodalagan.

> And Ahab called Obadiah, which was the governor of his house. (Now Obadiah feared the Lord greatly: For it was so, when Jezebel cut off the prophets of the Lord, that Obadiah took an hundred prophets, and hid them by fifty in a cave, and fed them with bread and water.) 1 Kings 18:3, 4.

> Axab o‘z saroyining boshqaruvchisi bo‘lgan Obodiyoni chaqirdi. (Obodiyo Egadan nihoyatda qo‘rqar edi. Chunki Izabel Egamizning payg‘ambarlarini qirib tashlagan paytda, Obodiyo yuz nafar payg‘ambarni olib, ularni g‘orda elliktadan yashirib, non va suv bilan boqdi.) 3 Shohlar 18:3, 4.

Obadiah’s work of hiding the prophets by fifty in caves is the symbol of the place in the wilderness that was prepared by God to feed the faithful, who refused to eat the doctrines of the papacy and who also refused to accept the unholy relationship represented by her fornication with the kings of Europe. The space of time that Elijah had been directed to the widow of Sarepta for food and protection from Jezebel and Ahab, was the space of time the church fled into the wilderness, and the place prepared for them by God was represented by the work of Obadiah.

Obodiyoning payg‘ambarlarni g‘orlarda elliktadan yashirgan ishi, Xudo tomonidan sadoqatlilarni oziqlantirish uchun tayyorlangan sahrodagi joyning timsolidir; ular papalik ta’limotlarini yeyishdan bosh tortgan, shuningdek, uning Yevropa shohlari bilan zinosi orqali ifodalangan nopok munosabatni ham qabul qilishni rad etgan edilar. Ilyosga Sareptalik beva ayol huzuriga oziq va Izebel hamda Axabdan himoya topishi uchun yo‘naltirilgan vaqt davri, jamoatning sahroga qochgan vaqt davri edi, va ular uchun Xudo tomonidan tayyorlangan joy Obodiyoning ishi orqali ifodalangan edi.

Elijah’s place of hiding in Sarepta, called “Zarephath” in the Hebrew, means purification. When the space given Jezebel to repent ended, Elijah went to Obadiah and summoned Ahab to call all Israel to Carmel.

Ilyosning Sareptadagi yashirinadigan joyi, ibroniychada “Zarefat” deb ataladi, poklanishni anglatadi. Izabelga tavba qilishi uchun berilgan fursat tugagach, Ilyos Obodiyoning oldiga bordi va Axabga butun Isroilni Karmelga chaqirishni buyurdi.

> And as Obadiah was in the way, behold, Elijah met him: and he knew him, and fell on his face, and said, Art thou that my lord Elijah? And he answered him, I am: go, tell thy lord, Behold, Elijah is here. 1 Kings 18:17, 18.

> Obodiyo yo‘lda ketayotganida, mana, Ilyos unga ro‘para keldi; u uni tanidi, yuztuban yiqildi va dedi: “Ey janobim Ilyos, o‘sha sizmisiz?” U unga javob berdi: “Menman; bor, xo‘jayiningga ayt: ‘Mana, Ilyos shu yerda’.” 1 Shohlar 18:17, 18.

Elijah’s time with the widow of Sarepta symbolizes the Dark Ages. In the narrative of Elijah and the widow, she was gathering two sticks, for she was about to die. A widow in prophecy is a church, and she represented the church in the wilderness that was about to die.

Ilyosning Sarepta bevasi bilan o‘tkazgan davri Zulmat asrlarini ramziy ifodalaydi. Ilyos va beva haqidagi rivoyatda u ikki tayoq terayotgan edi, chunki u o‘lim arafasida edi. Bashoratda beva ayol jamoatni anglatadi, va u o‘lim arafasida bo‘lgan sahrodagi jamoatni ifodalagan edi.

> And unto the angel of the church in Sardis write; These things saith he that hath the seven Spirits of God, and the seven stars; I know thy works, that thou hast a name that thou livest, and art dead. Be watchful, and strengthen the things which remain, that are ready to die: for I have not found thy works perfect before God. Revelation 3:1, 2.

> Sardisdagi jamoatning farishtasiga yoz: Xudoning yetti Ruhi va yetti yulduzga ega bo‘lgan Zot shunday demoqda: Men sening ishlaringni bilaman; sen tiriksan degan noming bor, ammo o‘liksan. Hushyor bo‘l va qolgan, o‘lish arafasida turgan narsalarni quvvatlantir; chunki Men sening ishlaringni Xudoning huzurida mukammal deb topmadim. Vahiy 3:1, 2.

She was “gathering two sticks”, and preparing for her death when Elijah interrupts her.

U “ikki tayoq terayotgan” edi va Ilyos uni to‘xtatgan paytda, u o‘limiga hozirlik ko‘rayotgan edi.

> 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. 1 Kings 17:8–12.

> Egamizning kalomi unga kelib, shunday dedi: Tur, Zidon yeriga qarashli Sarefatga borib, o‘sha yerda yasha; mana, Men u yerda bir beva ayolga senga rizq berishni amr qildim. Shunda u turib, Sarefatga bordi. U shahar darvozasiga kelganida, mana, o‘sha yerda bir beva ayol cho‘p terib yurgan edi; u ayolni chaqirib, dedi: Iltimos, ichishim uchun idishda ozgina suv olib kel. U olib kelgani ketayotganida, u yana ayolni chaqirib, dedi: Iltimos, qo‘lingda menga bir burda non ham olib kel. Ayol esa dedi: Egang Tangring barhayotdir, menda pishirilgan non yo‘q; faqat xumda bir hovuch un va ko‘zachada ozgina moy bor, xolos. Mana, men ikki dona cho‘p terib oldim, endi kirib, uni o‘zim va o‘g‘lim uchun tayyorlayman; uni yeymiz-da, so‘ng o‘lamiz. 3 Shohlar 17:8–12.

The widow of Sarepta was gathering “two sticks.” The widow represents the faithful in the time of Jezebel. Her son represents those during the history of Thyatira that died with the promise of being resurrected in the first resurrection.

Sareptalik beva ayol “ikkita cho‘p” terayotgan edi. Beva ayol Izebel davridagi sodiqlarni ifodalaydi. Uning o‘g‘li Fiyatira tarixiy davri davomida birinchi tirilishda tiriltirilish va’dasi bilan vafot etganlarni ifodalaydi.

> And I saw thrones, and they sat upon them, and judgment was given unto them: and I saw the souls of them that were beheaded for the witness of Jesus, and for the word of God, and which had not worshipped the beast, neither his image, neither had received his mark upon their foreheads, or in their hands; and they lived and reigned with Christ a thousand years. But the rest of the dead lived not again until the thousand years were finished. This is the first resurrection. Blessed and holy is he that hath part in the first resurrection: on such the second death hath no power, but they shall be priests of God and of Christ, and shall reign with him a thousand years. Revelation 20:4–6.

> Va men taxtlarni ko‘rdim, va ular ularga o‘tirdilar, hamda hukm qilish ularga berildi; yana men Isoning shahodati va Xudoning kalomi uchun boshi kesilganlarning jonlarini, shuningdek, hayvonga ham, uning suratiga ham sajda qilmagan, peshonalariga yoki qo‘llariga uning tamg‘asini qabul qilmaganlarning jonlarini ko‘rdim; va ular tirilib, Masih bilan birga ming yil hukmronlik qildilar. Ammo o‘liklarning qolganlari ming yil tamom bo‘lmaguncha tirilmadilar. Bu birinchi tirilishdir. Birinchi tirilishda ishtiroki bor kishi baxtli va muqaddasdir; ikkinchi o‘lim bundaylar ustidan hokimiyatga ega emas, balki ular Xudoning va Masihning ruhoniylari bo‘ladilar hamda U bilan birga ming yil hukmronlik qiladilar. Vahiy 20:4–6.

The widow also represents the few in Sardis, that were worthy and given white garments.

Beva, shuningdek, Sardisdagi munosib deb topilib, ularga oq kiyimlar berilgan ozchilikni ham ifodalaydi.

> Thou hast a few names even in Sardis which have not defiled their garments; and they shall walk with me in white: for they are worthy. He that overcometh, the same shall be clothed in white raiment; and I will not blot out his name out of the book of life, but I will confess his name before my Father, and before his angels. Revelation 3:4, 5.

> Ammo Sardisda ham kiyimlarini bulg‘amagan ozgina kishilar bor; ular Men bilan oq kiyimlarda yururlar, chunki ular shunga loyiqdirlar. G‘olib kelgan kishi ham oq kiyimlarga burkanadi; va Men uning nomini hayot kitobidan aslo o‘chirib tashlamayman, balki uning nomini Otamning huzurida va Uning farishtalari huzurida e’tirof etaman. Vahiy 3:4, 5.

Those in the fourth church of Thyatira, who faithfully died, represented by the widow’s son, were given white garments in the fifth seal.

Sodiqlik bilan vafot etgan, bevaning o‘g‘li orqali ifodalangan Tiyatiradagi to‘rtinchi jamoatdagilarga beshinchi muhrda oq kiyimlar berildi.

> And when he had opened the fifth seal, I saw under the altar the souls of them that were slain for the word of God, and for the testimony which they held: And they cried with a loud voice, saying, How long, O Lord, holy and true, dost thou not judge and avenge our blood on them that dwell on the earth? And white robes were given unto every one of them; and it was said unto them, that they should rest yet for a little season, until their fellowservants also and their brethren, that should be killed as they were, should be fulfilled. Revelation 6:9–11.

> U beshinchi muhrni ochganida, men qurbongoh ostida Xudoning Kalomi va ular mahkam tutgan shahodat uchun o‘ldirilganlarning jonlarini ko‘rdim. Ular baland ovoz bilan faryod qilib dedilar: “Ey muqaddas va haq Rabbiy, qachongacha Sen hukm qilmay va yer yuzida yashovchilardan qonimizning qasosini olmay turasan?” Va ularning har biriga oq liboslar berildi; hamda ularga aytildiki, ular yana bir oz vaqt orom olsinlar, toki o‘zlari kabi o‘ldirilishi kerak bo‘lgan hamxizmatlari va birodarlarining soni ham to‘lsin. Vahiy 6:9–11.

The martyrs of the Dark Ages were given white robes, and were told to rest in their graves, until another group of papal martyrs were to be killed, as they had been killed. They had been murdered by the papacy during the space of three and a half years, and they were promised that the papacy would ultimately be judged, but not until a second group of papal martyrs were to be murdered, during the soon-coming Sunday law crisis. Sister White connects the martyrs’ request for judgment upon the papacy, with two passages in the book of Revelation.

Zulmat asrlarining shahidlariga oq liboslar berildi va ularga, o‘zlari qanday o‘ldirilgan bo‘lsalar, xuddi shunday o‘ldirilishi kerak bo‘lgan papalik shahidlarining yana bir guruhi paydo bo‘lgunicha, qabrlarida orom olishlari aytildi. Ular uch yarim yil davomida papalik tomonidan qatl etilgan edilar va ularga papalik oxir-oqibat hukm qilinishi va’da qilingan edi, ammo bu faqat yaqin orada keladigan yakshanba qonuni inqirozi davrida papalik shahidlarining ikkinchi guruhi ham qatl etilgandan keyingina sodir bo‘lishi kerak edi. Opa Uayt shahidlarning papalik ustidan hukm so‘rashini Vahiy kitobidagi ikki parcha bilan bog‘laydi.

> “When the fifth seal was opened, John the Revelator in vision saw beneath the altar the company that were slain for the Word of God and the testimony of Jesus Christ. After this came the scenes described in the eighteenth of Revelation, when those who are faithful and true are called out from Babylon. [Revelation 18:1–5, quoted.]” Manuscript Releases, volume 20, 14.

> “Beshinchi muhr ochilganda, vahiyda Yuhanno Vahiyni qabul qiluvchi qurbongoh ostida Xudoning Kalomi va Iso Masihning guvohligi uchun o‘ldirilganlar jamoasini ko‘rdi. Shundan keyin Vahiyning o‘n sakkizinchi bobida tasvirlangan manzaralar keldi; u yerda sodiq va haqiqiy bo‘lganlar Bobildan chiqib ketishga da’vat etiladi. [Vahiy 18:1–5, iqtibos keltirilgan.]” Qo‘lyozmalar nashrlari, 20-jild, 14.

Revelation eighteen verses one through five represents the two voices of verse one and verse four. The second voice is the call out of Babylon, and it marks the beginning of the Sunday law persecution, when the mighty movement of the third angel, calls God’s other flock out of Babylon. She also places the passage from the fifth seal at the opening of the seventh seal.

Vahiy kitobining o‘n sakkizinchi bob, birinchi oyatdan beshinchi oyatgacha bo‘lgan qismi birinchi va to‘rtinchi oyatlardagi ikki ovozni ifodalaydi. Ikkinchi ovoz Bobildan chiqishga da’vatdir va u uchinchi farishtaning qudratli harakati Xudoning boshqa suruvini Bobildan chiqarib chaqiradigan paytda, yakshanba qonuni ta’qibining boshlanishini belgilaydi. U, shuningdek, beshinchi muhrga oid parchani yettinchi muhrning ochilishiga joylashtiradi.

> “[Revelation 6:9–11 quoted]. Here were scenes presented to John that were not in reality but that which would be in a period of time in the future.

> “[Vahiy 6:9–11 dan iqtibos keltirilgan]. Bu yerda Yuhannoga asl voqelikda mavjud bo‘lmagan, balki kelajakdagi bir davrda yuz beradigan manzaralar ko‘rsatildi.

> “Revelation 8:1–4 quoted.” Manuscript Releases, volume 20, 197.

> “Vahiy 8:1–4 iqtibos keltirilgan.” Qo‘lyozma nashrlari, 20-jild, 197.

In Revelation chapter eight, verses one through four, the seventh seal is opened.

Vahiy kitobining sakkizinchi bobida, birinchi oyatdan to‘rtinchi oyatgacha, yettinchi muhr ochiladi.

> And when he had opened the seventh seal, there was silence in heaven about the space of half an hour. And I saw the seven angels which stood before God; and to them were given seven trumpets. And another angel came and stood at the altar, having a golden censer; and there was given unto him much incense, that he should offer it with the prayers of all saints upon the golden altar which was before the throne. And the smoke of the incense, which came with the prayers of the saints, ascended up before God out of the angel’s hand. Revelation 8:1–4.

> Va U yettinchi muhrni ochganida, osmonda qariyb yarim soat sukut bo‘ldi. Va men Xudo huzurida turgan yetti farishtani ko‘rdim; va ularga yetti karnay berildi. Va boshqa bir farishta kelib, oltin tutatqi idishini ko‘tarib qurbongoh oldida turdi; va unga ko‘p tutatqi berildi, toki uni barcha azizlarning ibodatlari bilan birga taxt oldidagi oltin qurbongoh ustida taqdim etsin. Va tutatqining tutuni, azizlarning ibodatlari bilan birga, farishtaning qo‘lidan Xudo huzuriga ko‘tarildi. Vahiy 8:1–4.

The prayers of the martyrs of the Dark Ages, who in the fifth seal are requesting that God bring judgment upon the whore that commits fornication with the kings of the earth, ascend “up before God,” when the seventh seal is opened. Inspiration aligns the opening of the seventh seal, with Revelation eighteen’s second voice, for it is at the second voice, that God remembers her iniquities, and he then doubles her judgment. Once for the martyrs of the Dark Ages, and once for the blood bath of the Sunday law crisis.

Beshinchi muhrda yer yuzining shohlari bilan zino qiluvchi fohisha ustiga Xudo hukm chiqarsin, deb iltijo qilayotgan Zulmat asrlari shahidlarining ibodatlari yettinchi muhr ochilganda “Xudoning huzuriga” ko‘tariladi. Vahiy ilhomi yettinchi muhrning ochilishini Vahiy o‘n sakkizinchi bobdagi ikkinchi ovoz bilan muvofiqlashtiradi, chunki aynan ikkinchi ovozda Xudo uning gunohlarini eslaydi va so‘ng uning hukmini ikki baravar qiladi: bir marta Zulmat asrlari shahidlari uchun, va bir marta yakshanba qonuni inqirozining qon to‘kilishi uchun.

> And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities. Reward her even as she rewarded you, and double unto her double according to her works: in the cup which she hath filled fill to her double. Revelation 18:4–6.

> Va men osmondan yana bir ovozni eshitdim; u shunday der edi: «Ey Mening xalqim, uning ichidan chiqinglar, toki sizlar uning gunohlariga sherik bo‘lmanglar va uning balolaridan ulush olmanglar. Chunki uning gunohlari osmongacha yetdi, va Xudo uning qabihliklarini yodga oldi. U sizlarga qanday qaytargan bo‘lsa, unga ham shunday qaytaringlar; uning ishlariga yarasha unga ikki hissa qilib beringlar: u to‘ldirgan kosada unga ikki hissa qilib to‘ldiringlar». Vahiy 18:4–6.

The few in Sardis that had not defiled their garments, represent those that came out of the history of Thyatira that ended in 1798. They are represented by the widow of Sarepta, a widow who was going to the marriage in 1844.

Sardisdagi kiyimlarini bulg‘amagan ozchilik, 1798-yilda yakunlangan Tiyatira tarixidan chiqqanlarni ifodalaydi. Ular Sareptalik beva ayol orqali tasvirlanadi, ya’ni 1844-yilda nikohga ketayotgan bir beva ayol orqali.

> “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.

> “Doniyor 8:14 da bayon etilganidek, muqaddasxonani poklash uchun Masihning bizning bosh ruhoniyimiz sifatida eng muqaddas joyga kelishi; Doniyor 7:13 da taqdim etilganidek, Inson O‘g‘lining Qadimiy Zot huzuriga kelishi; va Malaki bashorat qilganidek, Rabbiyning O‘z ma’badiga kelishi — bularning barchasi ayni bir voqeaning tasvirlaridir; va bu, shuningdek, Masih Matto 25 dagi o‘nta bokira haqidagi masalda tasvirlagan kuyovning nikohga kelishi orqali ham ifodalanadi.” The Great Controversy, 426.

The widow, was preparing her last supper before her death, when Elijah commanded her to serve him. She illustrates the faithful few in Thyatira, transitioning into the faithful few in Sardis that were gathering “two sticks” for a “fire”.

Beva ayol o‘limi oldidan o‘zining so‘nggi taomini tayyorlayotgan edi, o‘sha paytda Ilyos unga o‘ziga xizmat qilishni buyurdi. U, “olov” uchun “ikki tayoq” yig‘ayotgan Sardisdagi sodiq ozchilikka o‘tib borayotgan, Tiyatiradagi sodiq ozchilikni ifodalaydi.

The “two sticks” represent both houses of ancient Israel, that were trampled down by paganism and then papalism, but were to be gathered together and joined as “one stick,” in the history of 1798 to 1844.

“ikki tayoq” qadimgi Isroilning har ikki xonadonini ifodalaydi; ular butparastlik, so‘ng esa papachilik tomonidan oyoqosti qilingan edi, ammo 1798 yildan 1844 yilgacha bo‘lgan tarix davomida bir joyga to‘planib, “bir tayoq” sifatida birlashtirilishi kerak edi.

> 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. 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 forever: 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. And the heathen shall know that I the Lord do sanctify Israel, when my sanctuary shall be in the midst of them for evermore. Ezekiel 37:15–28.

> Egamning kalomi yana menga kelib, shunday dedi: “Bundan tashqari, ey inson o‘g‘li, o‘zingga bir tayoq ol va uning ustiga: ‘Yahudo uchun va uning sheriklari bo‘lgan Isroil farzandlari uchun’, deb yoz. So‘ng boshqa bir tayoq ol va uning ustiga: ‘Yusuf uchun, ya’ni Efrayim tayoqchasi uchun va uning sheriklari bo‘lgan butun Isroil xonadoni uchun’, deb yoz. Ularni bir-biriga qo‘shib, bitta tayoq qil; ular sening qo‘lingda bir bo‘lib qolsin. Xalqingning farzandlari senga: ‘Bular bilan nimani anglatayotganingni bizga ko‘rsatib bermaysanmi?’ deb aytganlarida, ularga ayt: ‘Rabbiy Egam shunday demoqda: Mana, Men Efrayim qo‘lida bo‘lgan Yusuf tayoqchasini va uning sheriklari bo‘lgan Isroil qabilalarini olaman va ularni Yahudo tayoqchasi bilan, ya’ni uning bilan birga qo‘yaman; Men ularni bitta tayoq qilaman, va ular Mening qo‘limda bir bo‘ladi. Sen ustiga yozgan tayoqchalar ko‘zlari oldida sening qo‘lingda bo‘lsin. Ularga ayt: Rabbiy Egam shunday demoqda: Mana, Men Isroil farzandlarini ular borib qolgan xalqlar orasidan olaman, ularni har tomondan yig‘aman va o‘z yurtlariga olib kelaman. Men ularni Isroil tog‘lari ustida, o‘sha yurtda bitta xalq qilaman; ularning hammasiga bitta shoh shoh bo‘ladi; ular endi ikki xalq bo‘lmaydi, bundan buyon mutlaqo ikki shohlikka bo‘linmaydi ham. Ular endi o‘zlarini butlari bilan ham, jirkanch narsalari bilan ham, biron gunohlari bilan ham bulg‘amaydi; balki Men ularni gunoh qilgan barcha maskanlaridan qutqaraman va ularni poklayman; shunday qilib ular Mening xalqim bo‘ladi, Men esa ularning Xudosi bo‘laman. Mening qulim Dovud ularga shoh bo‘ladi; ularning barchasiga bitta cho‘pon bo‘ladi; ular Mening hukmlarim bo‘yicha yuradilar, Mening farmonlarimni saqlaydilar va ularni bajo keltiradilar. Ular Men qulim Yoqubga bergan yurtda, ota-bobolaringiz yashagan yurtda yashaydilar; ular unda o‘zlari, farzandlari va farzandlarining farzandlari bilan abadulabad yashaydilar; Mening qulim Dovud esa ularga abadulabad amir bo‘ladi. Bundan tashqari, Men ular bilan tinchlik ahdini tuzaman; bu ular bilan abadiy ahd bo‘ladi; Men ularni joylashtiraman, ko‘paytiraman va O‘z muqaddas maskanimni ularning o‘rtasida abadulabad o‘rnataman. Mening maskanim ham ular bilan bo‘ladi; ha, Men ularning Xudosi bo‘laman, ular esa Mening xalqim bo‘ladi. Xalqlar shuni biladilarki, Isroilni muqaddas qiluvchi Men — Egaman, qachonki Mening muqaddas maskanim ularning o‘rtasida abadulabad bo‘lsa.” Hizqiyol 37:15–28.

When Elijah leaves Sarepta to call Ahab and all Israel to Mount Carmel, the widowed church that has fled into the wilderness was gathering two sticks for the fire that purifies the widow in advance of the wedding on October 22, 1844. The gathering of the two sticks is the gathering of the Millerite movement that is accomplished in the last sixty-five year period identified in Isaiah seven. The northern kingdom suffered the curse of Moses from 723 BC through 1798, and the southern kingdom suffered the same curse from 677 BC until 1844. In 1844, the spiritual descendants of those two literal nations, were gathered together as one stick, or one nation.

Ilyos Sareptadan chiqib, Axabni va butun Isroilni Karmel tog‘iga chorlaganida, sahroga qochib ketgan beva cherkov 1844-yil 22-oktabrdagi to‘ydan oldin bevani poklaydigan olov uchun ikki cho‘p yig‘ayotgan edi. Ikki cho‘pning yig‘ilishi — Ishayo yettinchi bobda ko‘rsatilgan so‘nggi oltmish besh yillik davrda amalga oshgan Millerit harakatining yig‘ilishidir. Shimoliy shohlik Musoning la’natini miloddan avvalgi 723-yildan 1798-yilgacha tortdi, janubiy shohlik esa ayni o‘sha la’natni miloddan avvalgi 677-yildan 1844-yilgacha tortdi. 1844-yilda o‘sha ikki so‘zma-so‘z xalqning ruhiy avlodlari bir cho‘p, ya’ni bir xalq sifatida bir joyga jamlandi.

If nothing else Ezekiel defines the two sticks as two nations, that become one nation.

Hech bo‘lmaganda, Hizqiyol bu ikki tayoqni ikkita xalq deb ta’riflaydi; ular bitta xalq bo‘lib qoladi.

> For the head of Syria is Damascus, and the head of Damascus is Rezin; and within threescore and five years shall Ephraim be broken, that it be not a people. And the head of Ephraim is Samaria, and the head of Samaria is Remaliah’s son. If ye will not believe, surely ye shall not be established. Isaiah 7:8, 9.

> Chunki Suriyaning boshi Damashqdir, Damashqning boshi esa Retsindir; oltmish besh yil ichida Efrayim xalq bo‘lmaydigan darajada tor-mor qilinadi. Efrayimning boshi Samariyadir, Samariyaning boshi esa Remalyoning o‘g‘lidir. Agar sizlar ishonmasangiz, albatta mustahkam turmaysizlar. Ishayo 7:8, 9.

If we will not believe the prophecy of sixty-five years, we will not be established.

Agar biz oltmish besh yil haqidagi bashoratga ishonmasak, sobit bo‘lmaymiz.

We will continue to present Elijah’s symbolism in the next article.

Keyingi maqolada Ilyosning ramziyligini bayon etishda davom etamiz.

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