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# The Book of Daniel - Number Seventy-Two

Doniyor kitobi — Yetmish Ikkinchi Raqam

The Prophetic Joining: From Ancient Israel’s Division to the United States’ End

Payg‘ambarlikdagi birlashuv: qadimgi Isroilning bo‘linishidan Qo‘shma Shtatlarning intihosigacha

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Jeff Pippenger

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February 5, 2024

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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.

Yeribomning isyoni haqidagi guvohlik, shuningdek, qadimgi Isroilning ikki xalqka bo‘linishi tarixidir. O‘n qabiladan tashkil topgan shimoliy shohlik Isroil, ba’zan esa Efrayim deb atalgan, janubiy shohlik esa Yahudo deb atalgan. Hizqiyol zamoniga kelib, bu shohlik allaqachon ko‘p yillar davomida ikki shohlik bo‘lib kelayotgan edi va o‘ttiz yettinchi bobda Hizqiyolga bu ikki shohlik yana bir bor bitta xalq bo‘lishini ko‘rsatuvchi bashorat berildi. O‘sha bashorat yer hayvonining (Qo‘shma Shtatlar) dastlabki tarixida amalga oshdi va Qo‘shma Shtatlarning oxirida yakuniy marta amalga oshadi, chunki Iso har doim bir narsaning oxirini uning boshlanishi orqali tasvirlaydi.

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.

Isroil ikki shohlikka bo‘lingan paytda Yeribomning isyoni Amerika Qo‘shma Shtatlarining boshidagi isyonni, shuningdek Amerika Qo‘shma Shtatlarining oxiridagi isyonni ifodalaydi. Amerika Qo‘shma Shtatlarining boshi va oxiridagi isyon ikki shohlikning birlashishini o‘z ichiga oladi. Ushbu maqolalarda Opa Uaytning yozuvlaridan qayta-qayta iqtibos keltirilganidek, Vahiy kitobining o‘n sakkizinchi bobi jamoatlarga qilingan ikki chaqiriqni ifodalaydi. Yakshanba qonuni inqirozi soatida birlashadigan ikki xalq — yuz qirq to‘rt ming va hali ham Bobilda bo‘lgan Xudoning boshqa podasidir.

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.”

Milleriylar tarixida birlashgan ikki xalq Yahudo va Efrayim edi. Ular ikki podshohlikka qarshi bo‘lgan alohida g‘azablar mos ravishda 1798 yilda, so‘ngra 1844 yilda nihoyasiga yetganida birlashdilar. Hizqiyo kitobining o‘ttiz yettinchi bobidagi “bundan tashqari” so‘zi bu tatbiqning to‘g‘riligiga ishonch hosil qilishimizga imkon beradi. “Bundan tashqari” so‘zi “bundan tashqari”dan keyin keladigan xabarni “bundan tashqari” so‘zidan oldin kelgan xabar ustiga qo‘yishni anglatadi.

> 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.

> Egamning kalomi yana menga kelib, dedi: Bundan tashqari, ey inson o‘g‘li, o‘zing uchun bir tayoq ol va uning ustiga: Yahudo uchun va uning sheriklari bo‘lgan Isroil farzandlari uchun, deb yoz; so‘ng yana bir tayoq ol va uning ustiga: Yusuf uchun, ya’ni Efrayimning tayog‘i uchun va uning sheriklari bo‘lgan butun Isroil xonadoni uchun, deb yoz. Va ularni bir-biriga qo‘shib, bir tayoq qil; ular sening qo‘lingda bir bo‘lib qolsin. Hizqiyol 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.

Hizqiyol “bundan tashqari” deganida, takrorlash va kengaytirish haqidagi bashoratli tamoyilni qo‘llamoqda. Hizqiyol ikkita tayoqni, biri Yahudo uchun, biri esa Efrayim uchun olishi va shu ikki tayoq orqali tasvirlangan bashoratni avvalgi bashoratning ustiga qo‘yishi kerak. Avvalgi bashoratli tasvir birinchi oyatda, Hizqiyol o‘lik quruq suyaklar vodiysiga olib borilganida boshlangan edi.

> 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.

> Egamning qo‘li mening ustimda edi; U meni Egamning Ruhi ila olib chiqib, suyaklarga to‘la bo‘lgan vodiyning o‘rtasiga qo‘ydi. Va U meni ular atrofida aylanib o‘tishga majbur qildi; va mana, ochiq vodiyda juda ko‘p suyaklar bor edi; va mana, ular nihoyatda quruq edi. Shunda U menga dedi: “Ey inson o‘g‘li, bu suyaklar tirila oladimi?” Men javob berdim: “Ey Rabbiy Egam, buni Sen bilasan.” U yana menga dedi: “Bu suyaklar haqida bashorat qil va ularga ayt: ‘Ey quruq suyaklar, Egamning kalomini eshitinglar. Bu suyaklarga Rabbiy Egam shunday demoqda: Mana, Men sizlarga nafas kiritaman, va sizlar tirilasizlar. Men sizlarning ustingizga paylar tortaman, ustingizga go‘sht bitiraman, sizlarni teri bilan qoplayman, va sizlarga nafas beraman, va sizlar tirilasizlar; shunda Men Egam ekanimni bilasizlar.’” Shunday qilib, menga buyurilganidek bashorat qildim; men bashorat qilayotganimda bir ovoz eshitildi, va mana, bir silkinish bo‘ldi, va suyaklar bir-biriga, har biri o‘z suyagiga qo‘shildi. Men qaradim, va mana, ularning ustiga paylar va go‘sht bitdi, va ularni ustidan teri qopladi; ammo ularda nafas yo‘q edi. Shunda U menga dedi: “Shamolga bashorat qil, bashorat qil, ey inson o‘g‘li, va shamolga ayt: ‘Rabbiy Egam shunday demoqda: Ey nafas, to‘rt shamoldan kel va bu o‘ldirilganlarning ustiga es, toki ular tirilsinlar.’” Menga buyurganidek bashorat qildim, va nafas ularga kirdi, va ular tirildilar, va oyoqqa turdilar — nihoyatda buyuk bir lashkar edi. So‘ng U menga dedi: “Ey inson o‘g‘li, bu suyaklar butun Isroil xonadonidir. Mana, ular: ‘Suyaklarimiz qurib qoldi, umidimiz yo‘qoldi; biz butunlay uzib tashlandik’, deydilar. Shuning uchun bashorat qil va ularga ayt: ‘Rabbiy Egam shunday demoqda: Mana, ey Mening xalqim, Men sizlarning qabrlaringizni ochaman, sizlarni qabrlaringizdan chiqaraman va sizlarni Isroil yurtiga olib kiraman. Ey Mening xalqim, Men qabrlaringizni ochib, sizlarni qabrlaringizdan chiqarganimda, Men Egam ekanimni bilasizlar. Men O‘z Ruhimni sizlarga solaman, va sizlar tirilasizlar; Men sizlarni o‘z yurtingizga joylashtiraman; shunda Men, Egam, buni aytganimni va bajo keltirganimni bilasizlar,’ — deydi Egam.” Hizqiyol 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.

Ushbu maqolalarning eng boshidan boshlab, biz o‘lik suyaklar vodiysi oxirgi kunlarda Xudoning xalqini ifodalashini, ularni oyoqlari ustiga turib qudratli bir lashkar bo‘lishiga sabab bo‘ladigan to‘rt shamol haqidagi xabar esa uchinchi Voyning Islomini aniqlab beruvchi Yarim Tun Faryodi xabari ekanini ko‘rsatdik. Opa Uayt suyaklarni Xudoning xalqi deb belgilaydi.

> “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 qalamimni qo‘yib, ibodatda jonimni yuksaltiraman: toki Egamiz quruq suyaklar kabi bo‘lib qolgan, ortga qaytgan O‘z xalqiga nafas bersin va ular yashasin.” General Conference Bulletin, February 4, 1893.

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.

Oldingi maqolalarda biz 2020-yil 18-iyulni aniqlagan bashoratli xabar xato bo‘lganini va o‘sha yolg‘on e’lon o‘n bokira haqidagi masaldagi birinchi hafsalasizlik hamda kechikish vaqtining kirib kelganini belgilaganini ko‘rsatgan edik. Garchi vaqt haqidagi e’lon Millerchilar davrida qonuniy bo‘lgan bo‘lsa-da, 1844-yildan keyin endi vaqtga osib qo‘yilgan boshqa hech bir xabar bo‘lmasligi kerak edi. Future for America 2020-yil 18-iyul haqidagi e’lonni qilganida, ular vaqt e’loni maqbul bo‘lgan tarixga qaytib sirg‘anib ketdilar va shu tariqa gunoh qildilar, hamda Vahiy kitobining o‘n birinchi bobidagi buyuk shaharning ko‘chasida o‘ldirildilar. Ko‘chada o‘lik holda ular uch yarim kundan keyin ikki guvoh tiriltirilganidek, tiriltirilishga muhtoj bo‘ldilar.

> “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.

> “Quruq suyaklar harakatga kelishi uchun, go‘yo o‘liklardan tirilgandek, ularga Xudoning Muqaddas Ruhi nafasi urilishi kerak.” 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.

Oldingi maqolalarda biz ikki guvohni tiriltiradigan to‘rt shamol haqidagi xabar uchinchi Vayning Islom haqidagi xabari ekanini va bu xabar oxirgi kunlarning Yarim tun nidosi xabari ekanini ko‘rsatdik. Hizqiyol: “bundan tashqari”, deydi va shu orqali Yarim tun nidosining e’lon qilinishini tasvirlaydigan tarix davomida biri Efrayim, biri esa Yahudo sifatida ifodalangan ikki tayoq birlashtirilishi va bitta xalq bo‘lishi kerakligini aniqlab berdi. O‘n bokira qizi haqidagi masal oxirgi kunlarda, Miller harakati tarixida qanday bajo keltirilgan bo‘lsa, “har bir harfigacha” shunday bajo keltiriladi. Yarim tun nidosi Miller harakati tarixida bajo keltirilgan davrda ham, oxirgi kunlardagi bajo keltirilishida ham, “ikki tayoq” birlashtirilgan va birlashtiriladi.

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.

Ikki tayoq qadimgi Isroilning shimoliy (Efrayim) va janubiy saltanatlarini (Yahudo) ifoda etar edi. Shuningdek, biz Uilyam Miller Ilyos orqali oldindan timsollanganini va qurg‘oqchilikning uch yarim yili davomida Ilyos Sarefatlik bevaga borganini ham ko‘rsatdik.

> 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.

> Egamizning kalomi unga kelib, shunday dedi: Tur, Sidonga qarashli Sarefatga borib, o‘sha yerda yashagin; mana, Men u yerda bir beva ayolga seni boqishni buyurdim. Shunda u turib, Sarefatga bordi. U shaharning darvozasiga kelganida, mana, u yerda o‘tin terib yurgan beva ayol bor edi; u uni chaqirib, dedi: Iltimos, ichishim uchun idishda ozgina suv olib kel. U olib kelishga ketayotganida, u yana uni chaqirib, dedi: Iltimos, qo‘lingda menga bir burda non ham olib kel. Shunda u dedi: Egang Xudoying hayot haqi, menda yopilgan non yo‘q, faqat xumdonda bir hovuch un va ko‘zachada ozgina moy bor; mana, men ikki cho‘p terib oldim, endi kirib, uni o‘zim va o‘g‘lim uchun pishiray, uni yeb, so‘ng o‘laylik. Ilyos unga dedi: Qo‘rqma; borib, aytganingdek qil; lekin avval o‘shandan men uchun kichkina bir kulcha tayyorlab, uni menga olib kel, keyin o‘zing va o‘g‘ling uchun tayyorlarsan. Chunki Isroilning Egasi Xudosi shunday demoqda: Egamiz yer yuziga yomg‘ir yog‘diradigan kungacha xumdondagi un tugamaydi, ko‘zachadagi moy ham kamaymaydi. Shunda u borib, Ilyosning so‘ziga ko‘ra qildi; va u ham, Ilyos ham, uning xonadoni ham ko‘p kunlar davomida yedilar. 3 Shohlar 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:

Ushbu parchadagi “ko‘p kunlar” Axab Ilyosni izlagan uch yarim yil bo‘lib, papalik ta’qibining bir ming ikki yuz oltmish yilini ifodalagan. Papalik ta’qibining “ko‘p kunlari” haqida Iso shunday degan:

> 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.

> Agar o‘sha kunlar qisqartirilmaganida edi, hech bir jonzod najot topmagan bo‘lur edi; ammo tanlanganlar haqi uchun o‘sha kunlar qisqartirilur. Matto 24:22.

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

Opa Uayt Isoning “o‘sha kunlar” haqidagi bayonotini to‘g‘ridan-to‘g‘ri papalik ta’qibi davri deb belgilaydi.

> “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‘ini 1260 yilning butun davri davomida davom etmadi. Xudo O‘z xalqiga bo‘lgan marhamati tufayli ularning olovli sinov vaqtini qisqartirdi. Najotkor jamoat boshiga tushadigan ‘buyuk musibat’ni oldindan aytar ekan, shunday dedi: ‘Agar o‘sha kunlar qisqartirilmaganida, hech bir jonzot omon qolmas edi; ammo tanlanganlar sababli o‘sha kunlar qisqartiriladi.’ Matto 24:22. Islohotning ta’siri orqali quvg‘in 1798 yildan oldin tugatildi.” Buyuk kurash, 266, 267.

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

Ilyosni beva ayol boqib turgan “ko‘p kunlar” Doniyor tomonidan papalik ta’qibi sifatida ko‘rsatilgan o‘sha “ko‘p kunlar” ham edi.

> 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.

> Xalq orasida fahm-farosatli bo‘lganlar ko‘plarga ta’lim berurlar; ammo ular ko‘p kunlar davomida qilich bilan, olov bilan, asirlik bilan va talon-toroj bilan yiqilurlar. Endi ular yiqilganlarida, ozgina yordam bilan qo‘llab-quvvatlanurlar; lekin ko‘plar ularga xushomad bilan qo‘shilurlar. Va fahm-farosatlilardan ba’zilari sinovdan o‘tkazilishlari, poklanishlari va oqartirilishlari uchun, hatto oxir zamongacha yiqilurlar; chunki bu hali belgilangan vaqt uchundir. Doniyor 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.”

Oyatlarda tilga olingan “oxirat zamoni”, ya’ni “belgilangan vaqt” ham 1798-yil edi va u Zorafotlik beva bilan bo‘lgan Ilyos davri orqali timsollanganidek, papalik quvg‘inining tugashini belgiladi. O‘sha tarixda beva ayol, turmush qurmagan jamoatni ifodalab, Vahiy kitobining o‘n ikkinchi bobida sahrodagi jamoat sifatida ko‘rsatilgan edi. U bitta tayoqni ham, o‘nta tayoqni ham emas, balki ikkita tayoqni terayotgan edi. Hizqiyolga ikkita tayoq olish — biri Isroilning shimoliy shohligi uchun, biri esa Isroilning janubiy shohligi uchun — va ularni birlashtirib bitta tayoq qilish buyurilgan edi. Bu ikki shohlikning har ikkisi ham ikki ming besh yuz yigirma yil davomida tarqatib yuborilgan edi, ammo Xudoning va’dasi U ularni yig‘ishini bildirgan edi. Ayol birlashtirilishi lozim bo‘lgan o‘sha ikki tayoqni terayotgan edi va u buni “to Rabbi yer yuziga yomg‘ir yog‘dirguniga qadar” qilayotgan edi.

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.

Rabbiy “yomg‘ir” yuborgan kun Millerchilar tarixidagi Yarim kechadagi Faryodni belgilab berdi; bu faryod 1844-yil 22-oktyabrda o‘z yakuniga yetdi, o‘sha kuni Ahd Xabarchisi to‘satdan O‘zi 1798-yildan (birinchi g‘azabning oxiri) 1844-yil 22-oktyabrgacha (oxirgi g‘azabning oxiri) barpo etgan ma’badga keldi. O‘sha davr ichida, suyaklar vodiysi haqidagi Hizqiyolning tasvirida ifodalangan Yarim kechadagi Faryod xabari bajo bo‘ldi, ya’ni shimoliy va janubiy shohliklarning ikki tayoqchasi bir xalqni, bir podshoh ostidagi bir xalqni hosil qilish uchun birlashtirildi, chunki 1844-yil 22-oktyabrda Masih Ota huzuriga kelib, shohlikni qabul qildi.

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

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

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

Masih Doniyor kitobida ko‘rsatilganidek, 1844-yil 22-oktabrda shohlikni qabul qildi.

> 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.

> Men tungi vahiylarda ko‘rdim, va mana, inson o‘g‘liga o‘xshash Zot osmon bulutlari bilan kelib, Qadimiy Zot huzuriga yaqinlashdi, va Uni Uning oldiga keltirdilar. Va Unga hukmronlik, shon-shuhrat va saltanat berildi, toki barcha xalqlar, elatlar va tillar Unga xizmat qilsinlar: Uning hukmronligi o‘tib ketmaydigan abadiy hukmronlikdir, va Uning saltanati vayron bo‘lmaydigandir. Doniyor 7:13, 14.

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

Hizqiyolning ikki tayoqchasi birlashtirilganda, ular ustidan bitta shoh hukmron bo‘ladi.

> 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.

> Mening qulim Dovud esa ular ustidan shoh bo‘ladi; va ularning barchasi bir cho‘ponga ega bo‘ladi; ular Mening hukmlarim bo‘yicha yuradilar, farmonlarimni saqlaydilar va ularni bajo keltiradilar. Ular Men qulim Yoqubga bergan yurtda, ota-bobolaringiz yashagan o‘sha yurtda istiqomat qiladilar; ular o‘sha yerda o‘zlari, ularning farzandlari va farzandlarining farzandlari bilan abadulabad yashaydilar; va qulim Dovud ularga to abad amir bo‘ladi. Hizqiyol 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.

Barcha payg‘ambarlar bir-biriga muvofiqdir, va shoh Dovud — 1844-yil 22-oktabrda Ota huzuriga kelib, Isroilning ikki tayoqchasidan — Isroil (shimoliy shohlik) va Yahudo (janubiy shohlik)dan — bir joyga jamlangan shohlikni qabul qilgan Masihdir. Ikki shohlikning tarqalishi 1798 yildan 1844 yilgacha bo‘lgan qirq olti yil davomida nihoyasiga yetdi, chunki Masih vayron qilingan va oyoq osti etilgan ma’badni tikladi. U ma’badni tiklagach, so‘ng Ahdning Elchisi sifatida to‘satdan O‘z ma’badiga keldi; bu Malakiyo kitobining uchinchi bobining bajo bo‘lishi edi. Hizqiyol ham bu haqiqatga qo‘shiladi, chunki barcha payg‘ambarlar bir-biriga muvofiqdir.

> 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.

> Qulim Dovud ularga shoh bo‘ladi; va ularning barchasining bitta cho‘poni bo‘ladi. Ular ham Mening hukmlarim bo‘yicha yuradilar, farmonlarimga rioya qiladilar va ularni bajaradilar. Ular Men qulim Yoqubga bergan yurtda, ota-bobolaringiz yashagan yurtda istiqomat qiladilar; u yerda ular o‘zlari, ularning farzandlari va farzandlarining farzandlari to abad yashaydilar; va qulim Dovud ularga abadiy amir bo‘ladi. Bundan tashqari, Men ular bilan tinchlik ahdini tuzaman; bu ular bilan abadiy ahd bo‘ladi. Men ularni o‘rnataman, ko‘paytiraman va muqaddas maskanimni ularning o‘rtasiga to abad qo‘yaman. Mening chodirim ham ular bilan bo‘ladi; ha, Men ularning Xudosi bo‘laman, ular esa Mening xalqim bo‘ladilar. Hizqiyol 37:24–27.

It is Christ that erects the temple.

Ma’badni barpo etuvchi Masihdir.

> 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.

> Unga shunday degin: “Sarvari Olam shunday deydi: Mana, ismi NOVDA bo‘lgan Zot; U o‘z joyidan unib chiqadi va Egamizning ma’badini bunyod etadi. Ha, Egamizning ma’badini aynan U bunyod etadi; U shon-sharafni ko‘taradi, o‘z taxtida o‘tirib hukmronlik qiladi; U o‘z taxtida ruhoniy bo‘ladi; va tinchlik maslahati ularning ikkalasi o‘rtasida bo‘ladi. Tojlar esa Egamizning ma’badida yodgorlik bo‘lib Helemga, Tobiyahga, Yedayahga va Sefaniyo o‘g‘li Henga bo‘ladi. Uzoqdagilar kelib, Egamizning ma’badini qurishda ishtirok etadilar, va sizlar Sarvari Olam meni sizlarning oldingizga yuborganini bilib olasizlar. Agar sizlar Egangiz Xudoning ovoziga sidqidildan itoat etsangiz, mana shu sodir bo‘ladi.” Zakariyo 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.

Masih NOVDA bo‘lib, U O‘zining ma’badini buzsalar, uni uch kun ichida qayta tiklashini aytib bildirdi; bunga yahudiylar javoban ma’badni qurish uchun qirq olti yil ketganini aytdilar.

> 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.

> Shunda yahudiylar Unga javoban dedilar: “Bu ishlarni qilayotganingga ko‘ra, bizga qanday alomat ko‘rsatasan?” Iso ularga javoban dedi: “Bu ma’badni buzib tashlanglar, Men uni uch kunda qayta tiklayman.” Shunda yahudiylar dedilar: “Bu ma’bad qirq olti yil davomida qurildi, Sen esa uni uch kunda qayta tiklamoqchimisan?” Yuhanno 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.

Masih bu parchada O‘z tanasi haqida so‘zlayotgan edi, biroq barcha payg‘ambarlar o‘zlari yashagan kunlardan ko‘ra ko‘proq oxirgi kunlar haqida so‘zlaydilar. Masihning uchinchi kuni tirilishi, Tungi Nido paytida Muqaddas Ruhning to‘kilishi chog‘ida quruq suyaklarning tirilishi ramzi edi. Ilyosning guvohligining mavzusi bo‘lgan yomg‘ir, uning Baal va Ashtarot payg‘ambarlari bilan qarama-qarshiligining avj nuqtasida namoyon bo‘ldi. O‘shanda Ilyosning Xudosi haqiqiy Xudo ekani, shuningdek Ilyosning o‘zi ham haqiqiy payg‘ambar ekani ayon bo‘ldi.

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.

Birinchi umidsizlikning kelishi bilan protestantlar Baal va Ashtarot payg‘ambarlari timsolida ko‘rsatilganidek, yolg‘on payg‘ambarlar bo‘lib qolgani oshkor bo‘ldi. Shundan so‘ng kechikish vaqti boshlandi va u Yarim tun faryodi xabariga olib keldi; bu xabar esa Masihning to‘satdan O‘z ma’badiga kelishiga olib keldi. Yarim tun faryodi Hizqiyoning suyaklarni qudratli bir lashkar sifatida oyoqqa turg‘izadigan xabari bilan ifodalanadi. Bundan tashqari, o‘sha davr mobaynida (qirq olti yil) bir podshoh ostida bitta xalqni vujudga keltirish uchun ikki tayoq 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. Ezekiel 37:15–23.

> Egamning kalomi yana menga kelib, dedi: “Ey inson o‘g‘li, o‘zingga bir tayoq ol va uning ustiga: ‘Yahudo uchun va uning hamrohlari bo‘lgan Isroil o‘g‘illari uchun’, deb yoz. So‘ng boshqa bir tayoq ol va uning ustiga: ‘Yusuf uchun, ya’ni Efrayimning tayog‘i uchun va uning hamrohlari bo‘lgan butun Isroil xonadoni uchun’, deb yoz. Keyin ularni bir-biriga qo‘shib, bitta tayoq qil; ular qo‘lingda bir bo‘lib qolsin. Xalqingning o‘g‘illari senga: ‘Bular bilan nimani nazarda tutayotganingni bizga ko‘rsatib bermaysanmi?’ deb aytganlarida, ularga ayt: ‘Parvardigor Egam shunday demoqda: Mana, Men Efrayim qo‘lida bo‘lgan Yusufning tayog‘ini va uning hamrohlari bo‘lgan Isroil qabilalarini olaman, ularni Yahudoning tayog‘i bilan birlashtiraman va ularni bitta tayoq qilaman; ular Mening qo‘limda bir bo‘ladi. Sen ustiga yozgan tayoqlar ko‘zlari oldida qo‘lingda bo‘lsin. Va ularga ayt: Parvardigor Egam shunday demoqda: Mana, Men Isroil o‘g‘illarini ular borgan xalqlar orasidan olib chiqaman, ularni har tomondan yig‘aman va o‘z yurtiga olib kelaman. Men ularni Isroil tog‘lari ustidagi yurtda bitta xalq qilaman; ularning barchasiga bitta shoh shoh bo‘ladi. Endi ular boshqa hech qachon ikki xalq bo‘lmaydi va boshqa hech qachon ikki podshohlikka bo‘linmaydi. 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‘ladi, Men esa ularning Xudosi bo‘laman.’ Hizqiyol 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.

Tul yig‘ayotgan ikki tayoq — Elijahning yomg‘iridan oldin, Yarim Tun Nidosi chog‘ida — sochilib ketgan Isroilning shimoliy va janubiy shohliklari edi; ular 1844-yil 22-oktabrda, timsoliy bo‘lmagan Poklanish kuni boshlangan paytda, bir xalq qilib jamlanishi kerak edi, chunki va’da shuki, o‘sha vaqtda Xudo “ularni poklaydi.” Tergov hukmini ifodalovchi bu poklanish o‘sha vaqtda boshlandi. Ikki tayoqning o‘sha jamlanishi to‘g‘ri tushunilishi kerak, chunki Xudo har doim bir narsaning oxirini bir narsaning boshi bilan tasvirlaydi.

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 yil Isroilning ikki shohligining yakuni edi, chunki o‘sha paytda ular bir shohlikka — ma’naviy Isroilga — aylangan edilar va o‘sha vaqtdan boshlab ular faqat bir xalq bo‘lishlari kerak edi. Bu tarix ularning ikki xalqqa aylangan dastlabki tarixi bilan, ya’ni Yarovomning isyoni tarixi bilan tasvirlangan edi.

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.

Yerovo‘omning soxta sajda tizimi tarixi uning shohligining oxirida ham tasvirlanishi lozim. Qadimgi Isroilning boshida Horunning isyoni va shimoliy shohlikning boshida Yerovo‘omning isyoni 1863-yildagi isyonni ifodalaydi; 1863-yil esa faqat Yerovo‘om shohligining oxiri ham, ikki tayoqning birlashtirilishi orqali ifodalanganidek, 1863-yil ustiga qoplanganda aniq tushuniladi. Ana shunda 1863-yil hasad timsolini tiklagan bir avlod sifatida ifodalangani ravshan ko‘rinadi.

We will continue this study in the next article.

Biz bu tadqiqotni keyingi maqolada davom ettiramiz.

> “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.

> “Ammo quruq suyaklar haqidagi bu tashbeh nafaqat dunyoga taalluqlidir, balki buyuk nur bilan barakali qilinganlarga ham taalluqlidir; chunki ular ham vodiydagi skeletlarga o‘xshaydilar. Ularda inson qiyofasi, tana tuzilmasi bor; ammo ularda ruhiy hayot yo‘q. Lekin bu masal quruq suyaklarni shunchaki inson qiyofalariga biriktirilgan holda qoldirmaydi; zero a’zolar va chehra mutanosibligining o‘zi kifoya emas. Hayot nafasi badanlarni jonlantirishi kerakki, ular tik turib, faoliyatga otilib kirsinlar. Bu suyaklar Isroil xonadonini, Xudoning jamoatini ifodalaydi, va jamoatning umidi Muqaddas Ruhning hayot baxsh etuvchi ta’siridir. Ular tirilishi uchun Rabbiy quruq suyaklar ustiga nafas qilishi kerak.”

> “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.’

> “Har bir ma’naviy mushak va pay ishda bo‘lishi uchun, Xudoning Ruhi o‘zining hayot baxsh etuvchi qudrati bilan har bir insoniy vositada bo‘lishi lozim. Muqaddas Ruhsiz, Xudoning nafasirisiz, vijdonda karaxtlik, ma’naviy hayotning yo‘qolishi yuz beradi. Ma’naviy hayotdan mahrum bo‘lgan ko‘plarning ismlari jamoat ro‘yxatlarida bor, ammo ular Qo‘zining hayot kitobiga yozilmagan. Ular jamoatga qo‘shilgan bo‘lishlari mumkin, ammo Rabbiy bilan birlashmaganlar. Ular muayyan bir majburiyatlar majmuini ado etishda g‘ayratli bo‘lishlari va tirik insonlar deb qaralishlari mumkin; ammo ko‘plar: “tiriksan, degan noming bor, holbuki o‘liksan”, deganlar jumlasidandir.”

> “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.

> “Jonning Xudoga chinakam qalbiy tavbasi bo‘lmasa; Xudoning hayotbaxsh nafasi jonni ruhiy hayot uchun jonlantirmasa; haqiqatni e’tirof qiluvchilar osmondan tug‘ilgan tamoyil bilan harakatlanmasalar, ular abadiy yashovchi va boqiy qoluvchi chirimas urug‘dan tug‘ilmaganlar. Agar ular yagona najot kafolati sifatida Masihning solihligiga tayanmasalar; agar Uning fe’l-atvorini o‘zlariga namuna qilib olmasalar, Uning ruhi bilan mehnat qilmasalar, ular yalang‘ochdirlar, ular Uning solihligi libosini kiymaganlar. O‘liklar ko‘pincha tiriklar qatorida ko‘rsatiladi; chunki o‘z tasavvurlariga ko‘ra najotni amalga oshirayotgan deb hisoblaganlar, Xudoning O‘zining ezgu iroda-maqsadiga muvofiq ularda xohishni ham, amalga oshirishni ham hosil qiluvchi amali mavjud bo‘lmagan kishilardir.”

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

> “Bu toifa Hizqiyol vahiyda ko‘rgan quruq suyaklar vodiysi bilan yaxshi ifodalangan.” Review and Herald, 1893-yil 17-yanvar.

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