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# The Book of Daniel - Number Seventy-One

Doniyor Kitobi — Yetmish Birinchi Raqam

The Prophetic Tapestry: Unveiling the Four Abominations of Ezekiel Chapter Eight and Their Significance in the Modern Era

Payg‘ambarlik Naqshi: Hizqiyol sakkizinchi bobidagi to‘rt jirkanchlikning ochib berilishi va ularning zamonaviy davrdagi ahamiyati

Author

Jeff Pippenger

Published

February 4, 2024

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The four abominations of Ezekiel chapter eight, represent the four generations of modern Israel, and the beginning of modern Israel was typified by the beginning of ancient Israel. Both of those beginning histories testify to the ending of modern Israel at the soon coming Sunday law. The two beginnings of Israel, both ancient literal, and modern spiritual, are witnessed to by the beginning history of the northern kingdom of Israel as it separated from Judah.

Hizqiyol kitobining sakkizinchi bobidagi to‘rtta jirkanchlik zamonaviy Isroilning to‘rtta avlodini ifodalaydi va zamonaviy Isroilning boshlanishi qadimgi Isroilning boshlanishi orqali timsollangan edi. Bu ikkala boshlanish tarixi ham zamonaviy Isroilning tez orada keladigan Yakshanba qonuni davridagi yakuniga guvohlik beradi. Isroilning bu ikki boshlanishi — biri qadimgi, zohiriy; ikkinchisi esa zamonaviy, ruhiy — Yahudodan ajralib chiqqan Isroilning shimoliy shohligining boshlanish tarixi orqali tasdiqlanadi.

When ancient Israel erected the golden calf, they had just come out of Egypt in fulfillment of a prophecy identifying that God would make them a kingdom. The story of Jeroboam, the first king of the northern kingdom of Israel, includes those very characteristics. Jeroboam had fled to Egypt from the wrath of Solomon. He had been given a prophetic promise that he would be made king over ten of the twelve tribes, by the prophet Ahijah. Before the prophecy was fulfilled, Jeroboam would flee into Egypt to put distance between himself and Solomon, until Solomon died.

Qadimgi Isroil oltin buzoqni yasaganida, ular Xudo ularni bir shohlik qilishi haqidagi bashoratning amalga oshishi bilan Misrdan endigina chiqqan edilar. Isroilning shimoliy shohligining birinchi shohi bo‘lgan Yeribom haqidagi hikoya aynan o‘sha xususiyatlarni o‘z ichiga oladi. Yeribom Sulaymonning g‘azabidan qochib, Misrga ketgan edi. Unga Ahiyo payg‘ambar orqali o‘n ikki qabilaning o‘ntasi ustidan shoh qilinishi haqida bashoratli va’da berilgan edi. Bashorat bajo bo‘lishidan oldin, Yeribom Sulaymon bilan orasini uzoqlashtirish uchun, Sulaymon o‘lgunicha, Misrga qochib ketar edi.

> And it came to pass at that time when Jeroboam went out of Jerusalem, that the prophet Ahijah the Shilonite found him in the way; and he had clad himself with a new garment; and they two were alone in the field: And Ahijah caught the new garment that was on him, and rent it in twelve pieces: And he said to Jeroboam, Take thee ten pieces: for thus saith the Lord, the God of Israel, Behold, I will rend the kingdom out of the hand of Solomon, and will give ten tribes to thee: (But he shall have one tribe for my servant David’s sake, and for Jerusalem’s sake, the city which I have chosen out of all the tribes of Israel:) Because that they have forsaken me, and have worshipped Ashtoreth the goddess of the Zidonians, Chemosh the god of the Moabites, and Milcom the god of the children of Ammon, and have not walked in my ways, to do that which is right in mine eyes, and to keep my statutes and my judgments, as did David his father. Howbeit I will not take the whole kingdom out of his hand: but I will make him prince all the days of his life for David my servant’s sake, whom I chose, because he kept my commandments and my statutes: But I will take the kingdom out of his son’s hand, and will give it unto thee, even ten tribes. And unto his son will I give one tribe, that David my servant may have a light alway before me in Jerusalem, the city which I have chosen me to put my name there.

> O‘sha vaqtda, Yorubom Quddusdan chiqib ketayotganida, shilonlik payg‘ambar Axiyo uni yo‘lda uchratdi; u yangi bir kiyim kiyib olgan edi; ularning ikkovi dalada yolg‘iz edilar. Shunda Axiyo uning ustidagi yangi kiyimni ushlab, uni o‘n ikki bo‘lakka yirtdi. So‘ng Yorubomga dedi: “O‘zing uchun o‘n bo‘lak ol; chunki Isroilning Xudosi Egamiz shunday demoqda: ‘Mana, Men shohlikni Sulaymonning qo‘lidan yirtib olaman va o‘n qabilani senga beraman. (Lekin qulim Dovudning haqi va Men Isroilning barcha qabilalari orasidan tanlagan shahar — Quddusning haqi uchun unda bir qabila qoladi.) Chunki ular Meni tark etdilar va sidonliklarning ma’budasi Ashtoretga, mo‘abliklarning xudosi Xamoshga hamda ammoniylarning xudosi Milkomga sajda qildilar; Mening yo‘llarimda yurmadilar, ko‘z o‘ngimda to‘g‘ri bo‘lgan ishni qilmadilar, Dovud, uning otasi, qilganidek farmonlarim va hukmlarimni saqlamadilar. Biroq Men butun shohlikni uning qo‘lidan olmayman; balki qulim Dovudning haqi uchun, Men tanlagan va amrlarim hamda farmonlarimni saqlagan o‘sha Dovudning haqi uchun, uni umrining barcha kunlarida hukmdor qilaman. Lekin shohlikni uning o‘g‘lining qo‘lidan olaman va uni senga beraman, ya’ni o‘n qabilani. Uning o‘g‘liga esa bir qabilani beraman, toki qulim Dovud Mening huzurimda, Men O‘z nomimni o‘sha yerga qo‘yish uchun tanlagan shahar — Quddusda, har doim chiroqqa ega bo‘lsin.’”

> And I will take thee, and thou shalt reign according to all that thy soul desireth, and shalt be king over Israel. And it shall be, if thou wilt hearken unto all that I command thee, and wilt walk in my ways, and do that is right in my sight, to keep my statutes and my commandments, as David my servant did; that I will be with thee, and build thee a sure house, as I built for David, and will give Israel unto thee. And I will for this afflict the seed of David, but not for ever. Solomon sought therefore to kill Jeroboam. And Jeroboam arose, and fled into Egypt, unto Shishak king of Egypt, and was in Egypt until the death of Solomon. And the rest of the acts of Solomon, and all that he did, and his wisdom, are they not written in the book of the acts of Solomon? And the time that Solomon reigned in Jerusalem over all Israel was forty years. And Solomon slept with his fathers, and was buried in the city of David his father: and Rehoboam his son reigned in his stead. 1 Kings 11:28–43.

> “Men seni olaman, va sen ko‘ngling tilagan hamma narsaga muvofiq hukmronlik qilasan hamda Isroil ustidan shoh bo‘lasan. Va shunday bo‘ladiki, agar Men senga buyurgan hamma narsaga quloq solsang, Mening yo‘llarimda yursang va qulim Dovud qilganidek, Mening nizomlarim va amrlarimga rioya qilib, nazarimda to‘g‘ri bo‘lgan ishni qilsang, Men sen bilan birga bo‘laman, Dovudga qurganim kabi senga ham mustahkam bir xonadon quraman va Isroilni senga beraman. Va buning uchun Dovudning zurriyotini azoblayman, ammo abadiy emas.” Shuning uchun Sulaymon Yorovomni o‘ldirmoqchi bo‘ldi. Yorovom esa turib, Misrga, Misr shohi Shishaqning oldiga qochib ketdi va Sulaymon vafot etgunicha Misrda bo‘ldi. Sulaymonning qolgan ishlari, qilgan hamma ishlari va uning donoligi Sulaymonning ishlari kitobida yozilgan emasmi? Sulaymonning Quddusda butun Isroil ustidan hukmronlik qilgan vaqti qirq yil edi. Sulaymon ota-bobolari bag‘riga qo‘shildi va otasi Dovudning shahrida dafn qilindi; uning o‘rniga o‘g‘li Raxabom shoh bo‘ldi. 3 Shohlar 11:28–43.

At the death of king Solomon, the kingdom was to be divided and Jeroboam was to be king over the ten northern tribes, and Solomon’s son, Rehoboam was to be king at Jerusalem. Before the division of the tribes occurred, Jeroboam needed to come out of Egypt.

Shoh Sulaymonning o‘limidan so‘ng shohlik bo‘linishi kerak edi; Yarovom shimoldagi o‘n qabila ustidan shoh bo‘lishi, Sulaymonning o‘g‘li Raxabom esa Quddusda shoh bo‘lishi kerak edi. Qabilalarning bo‘linishi yuz berishidan oldin esa, Yarovom Misrdan chiqib kelishi lozim edi.

> And Rehoboam went to Shechem: for all Israel were come to Shechem to make him king. And it came to pass, when Jeroboam the son of Nebat, who was yet in Egypt, heard of it, (for he was fled from the presence of king Solomon, and Jeroboam dwelt in Egypt;) That they sent and called him. And Jeroboam and all the congregation of Israel came, and spake unto Rehoboam, saying, Thy father made our yoke grievous: now therefore make thou the grievous service of thy father, and his heavy yoke which he put upon us, lighter, and we will serve thee. And he said unto them, Depart yet for three days, then come again to me. And the people departed. 1 Kings 12:1–5.

> Raxabom Shakamga bordi, chunki butun Isroil uni shoh qilish uchun Shakamga kelgan edi. Va shunday bo‘ldiki, hali Misrda bo‘lgan Nabat o‘g‘li Yarubom buni eshitgach (chunki u shoh Sulaymonning huzuridan qochib ketgan edi va Yarubom Misrda yashar edi), odamlar yuborib uni chaqirdilar. Shunda Yarubom va Isroilning butun jamoasi kelib, Raxabomga shunday dedilar: “Otangiz bo‘ynimizdagi bo‘yinturuqni og‘ir qildi; endi esa otangizning og‘ir xizmatini va uning bizning ustimizga yuklagan og‘ir bo‘yinturug‘ini yengillashtiring, shunda biz sizga xizmat qilamiz.” U ularga dedi: “Yana uch kundan so‘ng mening oldimga qaytib kelinglar.” Shunda xalq tarqaldi. 3 Shohlar 12:1–5.

The story of how foolish Rehoboam acted during the three days, lays the blame upon his foolish rejection of the old men’s counsel, but the separation of the tribes had been prophesied, so it would have happened one way or another. It is worth noting here for a future article that the separation process was specifically identified as three days. The two kingdoms become one kingdom again during the history of the Millerites, and when the northern and southern tribes become one kingdom during the Millerite history, which is the period of time of the arrival of the three angels of Revelation chapter fourteen. Those three angels in the Millerite history were typified by the three days of Rehoboam’s decision. Those forty-six years when the three angels arrived from 1798 unto 1844, were also the three symbolic days, that Christ had stated in John chapter two, would be required for Him to raise a destroyed temple, but that portion of the study is for a future article.

Raxabomning o‘sha uch kun davomida naqadar nodonlarcha ish tutgani haqidagi hikoya aybni uning qariyalarning maslahatini nodonlarcha rad etganiga yuklaydi, biroq qabilalarning ajralishi bashorat qilingan edi, shuning uchun bu baribir bir yo‘l bilan yoki boshqa yo‘l bilan sodir bo‘lar edi. Kelajakdagi bir maqola uchun bu yerda shuni qayd etish joizki, ajralish jarayoni aynan uch kun deb belgilangan edi. Ikki shohlik Millerchilar tarixida yana bitta shohlikka aylanadi, va shimoliy hamda janubiy qabilalar Millerchilar tarixi davomida, ya’ni Vahiy kitobining o‘n to‘rtinchi bobidagi uch farishtaning kelishi davrida bitta shohlikka aylanganda, Millerchilar tarixidagi o‘sha uch farishta Raxabomning qarori bilan bog‘liq uch kun orqali timsollangan edi. 1798 yildan 1844 yilgacha o‘sha uch farishta kelgan qirq olti yil ham ramziy ma’nodagi o‘sha uch kun edi; Masih Yuhanno kitobining ikkinchi bobida vayron qilingan ma’badni qayta tiklashi uchun O‘ziga zarur bo‘lishini aytgan uch kun ham shu edi, ammo tadqiqotning o‘sha qismi kelajakdagi bir maqola uchundir.

When Rehoboam gave his foolish pronouncement at the end of three days the kingdoms were divided.

Raxabom uch kunning oxirida o‘zining nodonona hukmini e’lon qilganida, shohliklar bo‘linib ketdi.

> So when all Israel saw that the king hearkened not unto them, the people answered the king, saying, What portion have we in David? neither have we inheritance in the son of Jesse: to your tents, O Israel: now see to thine own house, David. So Israel departed unto their tents. But as for the children of Israel which dwelt in the cities of Judah, Rehoboam reigned over them. Then king Rehoboam sent Adoram, who was over the tribute; and all Israel stoned him with stones, that he died. Therefore king Rehoboam made speed to get him up to his chariot, to flee to Jerusalem. So Israel rebelled against the house of David unto this day. And it came to pass, when all Israel heard that Jeroboam was come again, that they sent and called him unto the congregation, and made him king over all Israel: there was none that followed the house of David, but the tribe of Judah only. 1 Kings 12:16–20.

> Shunday qilib, butun Isroil shoh ularga quloq solmaganini ko‘rgach, xalq shohga javob berib dedi: “Dovudda bizning qanday ulushimiz bor? Yessay o‘g‘lida bizning merosimiz yo‘q. Chodirlaringga qayting, ey Isroil! Endi o‘z uyingni o‘zing ko‘r, ey Dovud.” Shunday qilib, Isroil o‘z chodirlariga tarqalib ketdi. Ammo Yahudo shaharlarida yashagan Isroil farzandlari ustidan Raxabom hukmronlik qildi. So‘ng shoh Raxabom xiroj ustidan qo‘yilgan Adoramni yubordi; ammo butun Isroil uni toshbo‘ron qilib o‘ldirdi. Shuning uchun shoh Raxabom Quddusga qochib ketish uchun aravasiga chiqishga shoshildi. Shunday qilib, Isroil bugungi kungacha Dovud xonadoniga qarshi isyon qildi. Va shunday bo‘ldiki, butun Isroil Yorubomning qaytib kelganini eshitgach, odam yuborib uni jamoat huzuriga chaqirdi va uni butun Isroil ustidan shoh qildi; Yahudo qabilasigina bundan mustasno, Dovud xonadoniga ergashgan boshqa hech kim yo‘q edi. 3 Shohlar 12:16–20.

The prophecy that Jeroboam would be given a kingdom had been fulfilled, and it was fulfilled at the time he had come out of Egypt. Jealous that God’s sanctuary was in the city of Jerusalem, the city which God had chosen to place his name, Jeroboam set about to counterfeit the sanctuary, the priesthood and worship service that was ordained to only be accomplished in Jerusalem. The work of Jeroboam in setting up a counterfeit system of worship in the northern ten tribes, is a direct parallel to the rebellion of Aaron and the golden calf, and thus provides another witness, not only to the soon-coming Sunday law, but also to the rebellion of 1863.

Yorubomga saltanat berilishi haqidagi bashorat amalga oshgan edi va u Misrdan chiqqan paytda amalga oshdi. Xudo O‘z nomini qo‘yish uchun tanlagan shahar — Quddus shahrida Xudoning muqaddas maskani joylashganidan rashk qilgan Yorubom, faqat Quddusda amalga oshirilishi tayin etilgan muqaddas maskan, ruhoniylik va ibodat xizmatining qalbakilashtirilgan shaklini barpo etishga kirishdi. Yorubomning shimoldagi o‘n qabila orasida qalbaki ibodat tizimini o‘rnatish ishi Horunning isyoni va oltin buzoq bilan to‘g‘ridan-to‘g‘ri paralleldir; shu bois u nafaqat tez orada keladigan yakshanba qonuniga, balki 1863-yildagi isyonga ham yana bir guvohlik beradi.

> 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.

> Yerobom o‘z yuragida dedi: Endi shohlik Dovud xonadoniga qaytib ketadi. Agar bu xalq Quddusdagi Egamizning uyida qurbonlik qilish uchun yuqoriga chiqsa, bu xalqning yuragi yana o‘z xo‘jayini — 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 ortiqchadir; ey Isroil, mana, seni Misr yurtidan olib chiqqan xudolaring shulardir. Ulardan birini 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. Yerobom sakkizinchi oyda, oyning o‘n beshinchi kunida, Yahudoda bo‘ladigan bayramga o‘xshash bir bayramni belgiladi va qurbongoh ustida qurbonlik qildi. U Baytilda ham xuddi shunday qilib, o‘zi yasagan buzoqlarga qurbonlik qildi; va o‘zi qilgan sajdagohlarning ruhoniylarini Baytilda joylashtirdi. Shunday qilib, u Baytilda qilgan qurbongoh ustida, sakkizinchi oyning o‘n beshinchi kunida, ya’ni o‘z yuragidan o‘ylab topgan oyda, qurbonlik qildi; Isroil o‘g‘illari uchun bayram belgiladi; qurbongoh ustida qurbonlik qilib, tutatqi tutatdi. 3 Shohlar 12:26–33.

Jeroboam’s rebellion provides another line of truth to lay over the rebellion of Aaron, the rebellion of the Protestant horn in 1863, and the rebellion of the Republican horn at the soon-coming Sunday law, and in so doing it broadens the prophetic testimony. In the rebellion of Aaron’s golden calf, the Lord changed the ordained method of selecting the priesthood.

Yorubomning isyoni Horunning isyoni, 1863-yildagi protestant shoxining isyoni va yaqinlashib kelayotgan Yakshanba qonuni paytidagi respublikachi shoxning isyoni ustiga qo‘yiladigan haqiqatning yana bir yo‘nalishini taqdim etadi; va shu tariqa u bashoratli guvohlikni kengaytiradi. Horunning oltin buzoq bilan bog‘liq isyonida Rabbiy ruhoniylikni tanlashning belgilangan usulini o‘zgartirdi.

Prior to the rebellion the firstborn of any tribe was to become part of the priesthood. But in Aaron’s golden calf rebellion, it was only the tribe of Levi that stood with Moses. For this reason God changed the ordained method of supplying men for the priesthood, and from that point on it was only the family of Levi that would make up the priesthood.

Isyondan oldin har bir qabilaning to‘ng‘ich o‘g‘li ruhoniylik tarkibiga kirishi kerak edi. Ammo Horunning oltin buzoq isyonida faqat Levi qabilasi Muso tomonida turdi. Shu sababli Xudo ruhoniylik uchun erkaklarni tayinlashning belgilangan usulini o‘zgartirdi va o‘sha paytdan boshlab ruhoniylikni faqat Levi xonadoni tashkil etadigan bo‘ldi.

> And when Moses saw that the people were naked; (for Aaron had made them naked unto their shame among their enemies:) Then Moses stood in the gate of the camp, and said, Who is on the Lord’s side? let him come unto me. And all the sons of Levi gathered themselves together unto him. And he said unto them, Thus saith the Lord God of Israel, Put every man his sword by his side, and go in and out from gate to gate throughout the camp, and slay every man his brother, and every man his companion, and every man his neighbour. And the children of Levi did according to the word of Moses: and there fell of the people that day about three thousand men. Exodus 32:25–28.

> Muso xalqning yalang‘och ekanini ko‘rdi; (chunki Horun ularni dushmanlari oldida sharmanda bo‘lishlari uchun yalang‘och qilib qo‘ygan edi:) Shunda Muso qarorgoh darvozasi oldida turib dedi: Kim Egamiz tarafida bo‘lsa, mening oldimga kelsin. Shunda Levining barcha o‘g‘illari uning yoniga yig‘ildilar. U ularga dedi: Isroilning Egasi Xudo shunday demoqda: Har biringiz qilichingizni yoningizga taqinglar-da, qarorgoh bo‘ylab darvozadan darvozaga kirib-chiqib, har kim o‘z birodarini, har kim o‘z hamrohini va har kim o‘z qo‘shnisini o‘ldirsin. Levining o‘g‘illari Musoning so‘ziga muvofiq qildilar; va o‘sha kuni xalqdan taxminan uch ming kishi halok bo‘ldi. Chiqish 32:25–28.

Jeroboam counterfeited the work God had accomplished in the rebellion of Aaron when God had raised up a new priesthood from the tribe of Levi, for Jeroboam “made priests of the lowest of the people, which were not of the sons of Levi.” The rebellion at the beginning of the kingdom of the northern ten tribes, parallels the rebellion of Aaron and the dancing fools. The rebellion took place after coming out of Egypt, in fulfillment of a prophecy that promised a kingdom would be established. In both cases a new priesthood was established, that was a change from the former order of selecting priests.

Yarovom Xudo Horunning isyonida amalga oshirgan ishni qalbakilashtirdi, chunki o‘sha paytda Xudo Levi qabilasidan yangi ruhoniylikni ko‘targan edi; zero Yarovom “Levi o‘g‘illaridan bo‘lmagan, xalqning eng tuban tabaqasidan ruhoniylar tayinladi.” Shimoldagi o‘n qabila shohligining boshidagi isyon Horun va raqsga tushgan telbalar isyoniga paralleldir. Bu isyon Misrdan chiqqandan keyin, shohlik barpo etilishi va’da qilingan bashoratning bajo bo‘lishi sifatida yuz berdi. Har ikkala holatda ham yangi ruhoniylik o‘rnatildi, bu esa ruhoniylarni tanlashning avvalgi tartibidan o‘zgarish edi.

Aaron’s golden calf rebellion was repeated, but it was doubled by Jeroboam, for he made two golden calves and placed them in two cities. The city of Dan, represents statecraft, for Dan means “to judge”, and the city of Bethel represents churchcraft, for Bethel means “the house of God”. The golden calves possessed the same symbolism as Aaron’s calf, but with the added witness of the union of Church and State as represented by the two cities. A calf was the highest form of pagan offering, and therefore represents a counterfeit offering of Christ. Gold is a symbol of Babylon, and the calf was an image of a beast. Just as Aaron ordained a false day of worship, Jeroboam also ordained a feast, and made sure the date for the feast did not agree with the time of the true worship in Jerusalem.

Horunning oltin buzoq haqidagi isyoni takrorlandi, ammo Yarov’om tomonidan u ikki hissa qilindi, chunki u ikkita oltin buzoq yasab, ularni ikki shaharga joylashtirdi. Dan shahri davlatchilikni ifodalaydi, chunki Dan “hukm qilmoq” degan ma’noni bildiradi, Bethel shahri esa cherkovchilikni ifodalaydi, chunki Bethel “Xudoning uyi” degan ma’noni bildiradi. Oltin buzoqlar Horunning buzoqi bilan bir xil ramziy ma’noga ega edi, biroq ikki shahar orqali ifodalangan Cherkov va Davlat ittifoqining qo‘shimcha guvohligi bilan. Buzoq butparastlik qurbonligining eng yuksak shakli edi, shu sababli u Masihning qalbaki qurbonligini ifodalaydi. Oltin Bobilning ramzidir, buzoq esa bir hayvonning tasviri edi. Horun soxta bir sajda kunini belgilagani kabi, Yarov’om ham bir bayramni tayinladi va bu bayramning sanasi Quddusdagi haqiqiy sajda vaqtiga mos kelmasligiga ishonch hosil qildi.

All the elements of the soon-coming Sunday law are represented in Jeroboam’s testimony of rebellion; the false sacrifice (calf), the false Christ (the altar), the image of the beast (combination of Church and State), false day of worship (Sunday) and a counterfeit priesthood.

Yaqinda joriy etilajak yakshanba qonunining barcha unsurlari Yorubomning isyon haqidagi guvohligida ifodalangan: soxta qurbonlik (buzoq), soxta Masih (qurbongoh), hayvonning surati (cherkov va davlatning birikmasi), soxta sajda kuni (yakshanba) va soxta ruhoniylik.

The beginning of ancient Israel, the beginning of the ten northern tribes as a kingdom, and the beginning of Adventism all possess the same prophetic elements, and together they identify the prophetic elements of the soon-coming Sunday law. Ancient Israel had come out of the bondage of Egypt, Jeroboam came out of Egypt where he had fled to escape the persecution of Solomon, and Millerite Adventism had just come out of the bondage of the papacy.

Qadimgi Isroilning boshlanishi, o‘n shimoliy qabilaning saltanat sifatidagi boshlanishi va Adventizmning boshlanishi bir xil bashoratli unsurlarga egadir; va ular birgalikda tez orada keladigan yakshanba qonunining bashoratli unsurlarini aniqlab beradi. Qadimgi Isroil Misr qulligidan chiqqan edi, Yeribom Sulaymonning ta’qibidan qutulish uchun qochib borgan Misrdan chiqdi, va Millerchi Adventizm endigina papalik qulligidan chiqqan edi.

The priesthood of Levi was established at Aaron’s rebellion, the counterfeit priesthood of the lowest of men was set up in Jeroboam’s testimony, and when the Lord entered into covenant with Millerite Adventism, according to Peter, the Millerites were “a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should show forth the praises of him who hath called you out of darkness into his marvellous light.” The light the Millerites had been called unto was the light of Miller’s jewels represented upon Habakkuk’s two tables that had been typified in the history of Aaron’s rebellion by the two tables of the Ten Commandments. The darkness they were called out of was the Dark Ages of papal rule, that had been typified by the darkness of Egyptian bondage.

Levining ruhoniyligi Horunning isyoni chog‘ida o‘rnatildi, eng tuban odamlardan iborat soxta ruhoniylik Yeribomning guvohligida barpo etildi, va Rabbiy Millerchi Adventizm bilan ahdga kirganida, Butrusga ko‘ra, millerchilar “tanlangan nasl, shohona ruhoniylik, muqaddas xalq, xos xalq” edilar, “toki sizlarni zulmatdan O‘zining ajoyib nuriga chorlaganning maqtovlarini e’lon qilinglar.” Millerchilar chorlangan nur — Horunning isyoni tarixida O‘n Amrning ikki lavhasi orqali timsollangan, Habakkukning ikki lavhasida ifodalangan Millerning javohirlari nuri edi. Ular chiqarib olingan zulmat esa Misr qulligining zulmati orqali timsollangan, papalik hukmronligining Qorong‘u Asrlari edi.

When Christ raised up the temple that had been trodden down by both paganism and papalism, He did so in forty-six years from 1798 to 1844. When he had erected the temple, then as the Messenger of the Covenant, He suddenly came to His temple on October 22, 1844, for He had erected the temple that had been trodden down and destroyed, and He also purified a priesthood that was represented by the tribe of Levi.

Masih butparastlik ham, papachilik ham oyoq osti qilgan ma’badni qayta tiklaganida, buni 1798 yildan 1844 yilgacha bo‘lgan qirq olti yil ichida amalga oshirdi. U ma’badni barpo etgach, Ahdning Elchisi sifatida 1844 yil 22 oktyabrda to‘satdan O‘z ma’badiga keldi, chunki U oyoq osti qilingan va vayron etilgan ma’badni qayta tiklagan edi hamda Levi qabilasi bilan ifodalangan ruhoniylikni ham pokladi.

> 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 3:2–4.

> Lekin Uning keladigan kuniga kim bardosh bera oladi? U zohir bo‘lganida kim tik tura oladi? Chunki U erituvchining oloviga o‘xshaydi, va kir yuvuvchilarning ishqoriga o‘xshaydi. U kumushni eritib poklovchi kabi o‘tiradi; U Levining 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 maqbul bo‘ladi. Malaki 3:2–4.

On October 22, 1844 Christ suddenly came to His temple and entered into covenant with a people who were represented by the Levitical priesthood, yet by 1863, they had repeated the rebellion of Aaron, and the Millerite priesthood transitioned to the Laodicean priesthood, as represented by Jeroboam’s priesthood of the lowest of men, and Aaron’s dancing fools. Yet the testimony of Jeroboam’s rebellion has a larger testimony of the rebellion of 1863. When Jeroboam inaugurated his false system of worship a prophet from Jerusalem was sent to rebuke Jeroboam’s rebellion, as typified by Millerite Adventism being led to accept the Sabbath of the Ten Commandments as the day of rest.

1844-yil 22-oktabrda Masih to‘satdan O‘z ma’badiga keldi va Leviy ruhoniyligi orqali ifodalangan bir xalq bilan ahdga kirdi, biroq 1863-yilga kelib ular Horunning isyonini takrorladilar, va Millerchi ruhoniylik Laodikiya ruhoniyligiga aylandi; bu esa eng past tabaqadagi odamlardan tuzilgan Yorubom ruhoniyligi hamda Horunning raqsga tushuvchi ahmoqlari orqali tasvirlangan edi. Ammo Yorubom isyonining guvohligi 1863-yildagi isyon haqida bundan-da kattaroq bir guvohlikka ega. Yorubom o‘zining soxta sajda tizimini joriy qilganida, Yorubomning isyonini fosh etish uchun Quddusdan bir payg‘ambar yuborildi; bu Millerchi adventizmning O‘n Amr Shabbatini dam olish kuni sifatida qabul qilishga yetaklanishi orqali oldindan ko‘rsatilgan edi.

When Adventism accepted the light of the third angel and the sanctuary they represented a rebuke to those Protestants that had rejected the increasing light of the unsealing that began at the time of the end in 1798. Just as ancient Israel had forgotten the Sabbath while in their Egyptian bondage, the church in the wilderness had forgotten the Sabbath by the time 1798 arrived. The increasing light of the judgment-hour message brought by the Millerites ultimately led to the sanctuary and the law of God.

Adventizm uchinchi farishtaning nuri va muqaddasxonani qabul qilganida, ular 1798-yilda, oxirzamon boshlangan paytda, muhrlarning ochilishi bilan boshlangan ortib borayotgan nurni rad etgan o‘sha protestantlarga tanbehni ifoda etar edilar. Qadimgi Isroil Misrdagi qulligi davrida Shabbatni unutganidek, sahrodagi jamoat ham 1798-yil kelguniga qadar Shabbatni unutgan edi. Millerchilar tomonidan olib kelingan hukm-soati xabarining ortib borayotgan nuri oxir-oqibat muqaddasxonaga va Xudoning qonuniga olib bordi.

That light arrived on October 22, 1844, and represented a rebuke of false worship to those who had been called to come all the way out of the false doctrines of Catholicism. The worship of the sun is the mark of Catholicism’s authority over the churches who returned to her fold. That rebuke is represented at Jeroboam’s inauguration of his false system of worship.

O‘sha nur 1844-yil 22-oktabrda keldi va katolitsizmning soxta ta’limotlaridan butunlay chiqib kelishga chaqirilganlarga nisbatan soxta sajdaga berilgan tanbehni ifodaladi. Quyoshga sajda qilish — uning bag‘riga qaytib borgan jamoatlar ustidan katolitsizm hokimiyatining belgisidir. O‘sha tanbeh Yorubomning o‘zining soxta sajda tizimini yo‘lga qo‘yishida ifodalangan.

> 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. And, behold, there came a man of God out of Judah by the word of the Lord unto Bethel: and Jeroboam stood by the altar to burn incense. And he cried against the altar in the word of the Lord, and said, O altar, altar, thus saith the Lord; Behold, a child shall be born unto the house of David, Josiah by name; and upon thee shall he offer the priests of the high places that burn incense upon thee, and men’s bones shall be burnt upon thee. And he gave a sign the same day, saying, This is the sign which the Lord hath spoken; Behold, the altar shall be rent, and the ashes that are upon it shall be poured out. And it came to pass, when king Jeroboam heard the saying of the man of God, which had cried against the altar in Bethel, that he put forth his hand from the altar, saying, Lay hold on him.

> Yeribom sakkizinchi oyda, oyning o‘n beshinchi kunida, Yahudoda bo‘ladigan bayramga o‘xshash bir bayramni tayin qildi va qurbongoh ustida qurbonlik keltirdi. U Baytilda ham shunday qildi, o‘zi yasagan buzoqlarga qurbonlik qildi; va Baytilda o‘zi barpo etgan balandliklar ruhoniylarini joylashtirdi. Shunday qilib u Baytilda o‘zi yasagan qurbongoh ustida sakkizinchi oyning o‘n beshinchi kunida, ya’ni o‘z yuragidan o‘ylab topgan oyda qurbonlik keltirdi; va Isroil o‘g‘illari uchun bayram tayin qildi; u qurbongoh ustida qurbonlik keltirib, tutatqi tutatdi. Va mana, Egamizning kalomi bilan Yahudodan Baytilga bir Xudoning odami keldi; Yeribom esa tutatqi tutatish uchun qurbongoh yonida turardi. U Egamizning kalomi bilan qurbongohga qarshi faryod qilib, dedi: Ey qurbongoh, qurbongoh, Egamiz shunday demoqda: Mana, Dovud xonadoniga bir o‘g‘il tug‘iladi, uning ismi Yo‘shiyo bo‘ladi; u sening ustingda senga tutatqi tutatadigan balandliklar ruhoniylarini qurbon qiladi, va sening ustingda inson suyaklari kuydiriladi. Va o‘sha kuni u bir alomat berib, dedi: Egamiz aytgan alomat shudir: Mana, qurbongoh yoriladi, va undagi kul to‘kilib ketadi. Shunday bo‘ldiki, shoh Yeribom Xudoning odami Baytildagi qurbongohga qarshi faryod qilib aytgan so‘zni eshitgach, qurbongoh tomondan qo‘lini uzatib: Uni ushlanglar, dedi.

> And his hand, which he put forth against him, dried up, so that he could not pull it in again to him. The altar also was rent, and the ashes poured out from the altar, according to the sign which the man of God had given by the word of the Lord. And the king answered and said unto the man of God, Intreat now the face of the Lord thy God, and pray for me, that my hand may be restored me again. And the man of God besought the Lord, and the king’s hand was restored him again, and became as it was before. 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 12:32–13:10.

> Va u unga qarshi uzatgan qo‘li qurib qoldi, shundayki, uni yana o‘ziga tortib ola olmadi. Qurbongoh ham yorilib ketdi, va Xudoning odami Egamizning kalomi bilan bergan alomatga muvofiq kul qurbongohdan to‘kildi. Shunda shoh javob berib, Xudoning odamiga dedi: Endi iltimos, Egang Xudoning yuzini so‘ra va men uchun ibodat qil, toki qo‘lim yana tiklansin. Xudoning odami Egamizga yolvordi, va shohning qo‘li yana o‘z holiga qaytdi hamda avvalgidek bo‘ldi. Shoh esa Xudoning odamiga dedi: Men bilan uyga yur, o‘zingni tetiklantir, men senga mukofot beraman. Xudoning odami shohga dedi: Agar menga uyingning yarmini bersang ham, sen bilan kirmayman, bu yerda non yemayman ham, suv ichmayman ham. Chunki Egamizning kalomi bilan menga shunday amr qilingan edi: Non yema, suv ichma, kelgan yo‘lingdan qaytib ketma. Shunday qilib, u boshqa yo‘ldan ketdi va Baytilga kelgan yo‘lidan qaytmadi. 1 Shohlar 12:32–13:10.

Along with the rebellion of the golden calves in the testimony of Aaron and Jeroboam, the actual inauguration of the false system of worship that Jeroboam ordained is included in his testimony. That inauguration represents the distinction between the worship that was to be carried out in Jerusalem, and Jeroboam’s counterfeit system. From 1798 through to 1844, the Lord brought his people out of the darkness of papal rule into the marvelous prophetic light represented by the three angels of Revelation fourteen. The Protestant churches rejected that light and in so doing became the daughters of Catholicism in 1844.

Oltin buzoqlar isyoniga oid Horun va Yarovomning guvohligi bilan bir qatorda, Yarovom joriy etgan soxta sajda tizimining amalda tantanali ravishda yo‘lga qo‘yilishi ham uning guvohligiga kiradi. O‘sha yo‘lga qo‘yilish Quddusda ado etilishi lozim bo‘lgan sajda bilan Yarovomning qalbaki tizimi o‘rtasidagi farqni ifodalaydi. 1798-yildan 1844-yilgacha Rabbiy O‘z xalqini papalik hukmronligining zulmatidan Vahiy kitobining o‘n to‘rtinchi bobidagi uch farishta bilan ifodalangan ajoyib bashoratli nurga olib chiqdi. Protestant jamoatlari o‘sha nurni rad etdilar va shu tariqa 1844-yilda katolitsizmning qizlariga aylandilar.

Jeroboam’s worship typified the Catholic system of worship, and in his story the northern kingdom of Israel represents the false system of Catholicism that the Protestants of Millerite history chose to remain in. The symbol of that system is the worship of the sun.

Yeroboamning sajda tizimi katolik sajda tizimining timsoli edi, va uning hikoyasida Isroilning shimoliy shohligi Milleritlar tarixidagi protestantlar ichida qolishni tanlagan katolitsizmning soxta tizimini ifodalaydi. O‘sha tizimning ramzi quyoshga sajda qilishdir.

The faithful and wise virgins that entered into the Most Holy Place on October 22, 1844, represented a rebuke to the Protestants who had just returned to the influence of Catholicism, and became the daughters of Rome. In the inauguration of Jeroboam’s counterfeit system of worship a prophet came from Judah and rebuked Jeroboam, thus typifying the faithful virgins who entered into the Most Holy Place and were led to recognize the law of God. The story of that prophet and his rebuke to Jeroboam is highly informative when considering the rebellion of 1863, yet the story needs to wait until an ending is placed along with a beginning.

1844-yil 22-oktabrda Eng Muqaddas Xonaga kirgan sodiq va dono bokiralar endigina katolitsizm ta’siriga qaytib, Rimning qizlariga aylangan protestantlar uchun tanbehni ifoda etdi. Yorubomning qalbaki sajda tizimi joriy etilganida Yahudodan bir payg‘ambar kelib, Yorubomga tanbeh berdi; shu tariqa u Eng Muqaddas Xonaga kirgan va Xudoning qonunini tan olishga yetaklangan sodiq bokiralarning timsoli bo‘ldi. O‘sha payg‘ambar va uning Yorubomga bergan tanbehi haqidagi hikoya 1863-yildagi isyonni ko‘rib chiqishda nihoyatda ibratlidir, biroq bir boshlanish bilan birga bir yakun ham qo‘yilmaguncha bu hikoya kutib turishi lozim.

The beginnings of ancient Israel, Jeroboam’s kingdom, and modern Israel all align and together they provide three witnesses of the end of the earth beast of Revelation thirteen, at the soon-coming Sunday law. The faithful of Millerite Adventism on October 22, 1844, became the true Protestant horn of the earth beast, and they did so in the history which began at the time of the end in 1798. 1798 was the beginning of the sixth kingdom of Bible prophecy, the United States, and the establishment of the true Protestant horn of Adventism in the United States. In that beginning history represents the ending history of the United States, for Jesus always illustrates the end of a thing with the beginning of a thing.

Qadimgi Isroilning boshlanishlari, Yarov’amning shohligi va zamonaviy Isroil — bularning barchasi o‘zaro muvofiq keladi va birgalikda yaqin orada joriy etiladigan Yakshanba qonuni paytida Vahiy o‘n uchinchi bobdagi yer hayvonining oxiriga oid uchta guvohlikni taqdim etadi. 1844-yil 22-oktabrda Millerit Adventizmining sodiqlari yer hayvonining haqiqiy protestant shoxiga aylandilar va ular buni 1798-yilda, ya’ni oxirzamon boshlangan paytda boshlangan tarix ichida amalga oshirdilar. 1798-yil Injil bashoratidagi oltinchi shohlik — Amerika Qo‘shma Shtatlarining — hamda Amerika Qo‘shma Shtatlarida Adventizmning haqiqiy protestant shoxining barpo etilishining boshlanishi edi. O‘sha boshlanish tarixida Amerika Qo‘shma Shtatlarining yakuniy tarixi ifodalanadi, chunki Iso har doim bir narsaning oxirini o‘sha narsaning boshlanishi orqali tasvirlaydi.

The three beginning witnesses of ancient, modern and Jeroboam’s Israel illustrate the end of the earth beast, but there is also another ending that needs to be put in place in advance of laying out the testimony of the prophet that came from Judah and rebuked Jeroboam. The ending history that needs to be included is the ending of the northern and southern kingdoms of Israel as represented by the prophet Ezekiel.

Qadimgi, zamonaviy va Yarovomning Isroiliga oid uchta boshlang‘ich guvoh yer maxluqining oxirini tasvirlaydi, biroq Yahudodan kelib Yarovomni koyigan payg‘ambarning guvohligini bayon etishdan oldin o‘z o‘rniga qo‘yilishi lozim bo‘lgan yana bir boshqa yakun ham mavjud. Kiritilishi zarur bo‘lgan bu yakuniy tarix — Hizqiyo payg‘ambar orqali ifodalanganidek, Isroilning shimoliy va janubiy shohliklarining yakunidir.

It should not be forgotten that what we are now illustrating is that the rebellion of 1863 is marked by the first abomination of Ezekiel chapter eight, which was the image of jealousy. Once we address the ending of the northern and southern kingdoms as represented by Ezekiel we will have more than enough evidence to uphold that the rebellion of 1863 was illustrated by Aaron and Jeroboam’s rebellion, and that it identifies the beginning of the first of four generations of Laodicean Adventism.

Shuni unutmaslik kerakki, biz hozir ko‘rsatib berayotgan narsa shundan iboratki, 1863-yildagi isyon Hizqiyolning sakkizinchi bobidagi birinchi jirkanchlik — rashk timsoli bilan belgilangan. Hizqiyol orqali tasvirlangan shimoliy va janubiy shohliklarning tugashini ko‘rib chiqqanimizdan so‘ng, 1863-yildagi isyon Horun va Yarovomning isyoni orqali tasvirlanganini hamda u Laodikiyachilik Adventizmining to‘rt avlodidan birinchisining boshlanishini ko‘rsatishini tasdiqlash uchun bizda ortig‘i bilan yetarli dalil bo‘ladi.

We will continue this study in the next article.

Biz bu tadqiqotni keyingi maqolada davom ettiramiz.

> 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:

> Egamizning kalomi yana menga kelib, dedi: “Bundan tashqari, ey inson o‘g‘li, o‘zingga bir tayoq ol va uning ustiga: ‘Yahudo uchun va uning hamrohlari bo‘lgan Isroil farzandlari uchun’, deb yoz. So‘ng yana boshqa bir tayoq ol va uning ustiga: ‘Yusuf uchun, Efrayim tayoği uchun va uning hamrohlari bo‘lgan butun Isroil xonadoni uchun’, deb yoz. Va ularni bir-biriga qo‘shib, bir tayoq qil; ular sening qo‘lingda bir bo‘lsinlar. Qachonki sening xalqing farzandlari senga gapirib: ‘Bular bilan nimani nazarda tutayotganingni bizga ko‘rsatib bermaysanmi?’ desalar, ularga ayt: ‘Egamiz Rabbiy shunday demoqda: Mana, Men Efrayim qo‘lida bo‘lgan Yusuf tayoğini va uning hamrohlari bo‘lgan Isroil qabilalarini olaman, ularni u bilan, ya’ni Yahudo tayoği bilan birlashtiraman va ularni bitta tayoq qilaman; ular Mening qo‘limda bir bo‘ladilar’. Sen yozgan tayoqlar ularning ko‘z o‘ngida sening qo‘lingda bo‘lsin. Va ularga ayt: ‘Egamiz Rabbiy shunday demoqda: Mana, Men Isroil farzandlarini ular borib qolgan xalqlar orasidan olaman, ularni har tomondan yig‘aman va o‘z yurtlariga olib kelaman:’

> 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 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. 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.

> Va Men ularni Isroil tog‘lari uzra o‘sha yurtda bitta xalq qilaman; va ularning barchasiga bitta podshoh podshoh bo‘ladi; ular endi ikki xalq bo‘lmaydilar, bundan buyon aslo ikki shohlikka bo‘linmaydilar ham. Ular endi o‘z butlari bilan ham, jirkanch narsalari bilan ham, biror gunohlari bilan ham o‘zlarini bulg‘amaydi; balki Men ularni gunoh qilgan barcha maskanlaridan qutqaraman va ularni poklayman; shunday qilib ular Mening xalqim bo‘ladilar, Men esa ularning Xudosi bo‘laman. Va qulim Dovud ularga podshoh bo‘ladi; ularning barchasi uchun bitta cho‘pon bo‘ladi; ular ham Mening hukmlarim bo‘yicha yuradilar, farmonlarimni saqlaydilar va ularni bajo keltiradilar. Ular Men qulim Yoqubga bergan yurtda, ota-bobolaringiz yashagan yurtda yashaydilar; o‘zlari ham, farzandlari ham, farzandlarining farzandlari ham unda to abad yashaydilar; va qulim Dovud ularga to abad amir bo‘ladi. Bundan tashqari, Men ular bilan tinchlik ahdini tuzaman; bu ular bilan abadiy ahd bo‘ladi; Men ularni mustahkamlayman, ko‘paytiraman va muqaddas maskanimni ularning o‘rtasida abadiy o‘rnataman. Mening maskanim ham ular bilan bo‘ladi; ha, Men ularning Xudosi bo‘laman, ular esa Mening xalqim bo‘ladilar. Va xalqlar biladilarki, Men — Egaman — Isroilni muqaddas qiluvchiman, qachonki Mening muqaddas maskanim ularning o‘rtasida abadiy bo‘lsa. Hizqiyo 37:15–28.

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