Ezekiel represents those who have had a work of instruction accomplished for them by the Lion of the tribe of Judah, and His basic instruction is “line upon line.”
Ezekiel, Ýahuda taýpasynyň Arslany tarapyndan özleri üçin öwrediş işi amala aşyrylanlary aňladýar, we Onuň esasy öwredişi «setir üstüne setir» diýendir.
To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear. But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken. Isaiah 28:12, 13.
Olara şeýle diýdi: «Ine, argynlara dynç berip boljak dynçlyk şu; ine, täzeleniş şu». Emma olar gulak asmadylar. Şonuň üçin Rebbiň sözi olar üçin buýruk üstüne buýruk, buýruk üstüne buýruk; setir üstüne setir, setir üstüne setir; bu ýerde azajyk, ol ýerde azajyk boldy; şeýlelikde, olar gidip, yza gaçyp, döwlüp, duzaga düşüp, ele salynarlar. Işaýa 28:12, 13.
Currently the Lion of the tribe of Judah is opening up the book of Ezekiel. We are informed that Ezekiel is a priest in the thirtieth year, whether “thirty” represents his symbolic age as a priest, or the thirtieth year in the prophetic line that began at Josiah’s Great Passover. The final priesthood of the latter days is the one hundred and forty-four thousand, and the ancient literal histories typify a symbolic history in the latter days.
Häzirki wagtda Ýahuda taýpasynyň Arslany Ezekiýel kitabyny açýar. Bize Ezekiýeliň otuzynjy ýylda ruhanydygy habar berilýär; “otuz” onuň ruhany hökmünde nyşanly ýaşyny aňladýarmy, ýa-da Ýoşyýanyň Beýik Pesahyndan başlanan pygamberlik hatarynyň otuzynjy ýylyny aňladýarmy, şol mesele dur. Ahyrzamanyň soňky ruhanylygy bir ýüz kyrk dört müňdür, gadymy göni manydaky taryhlar bolsa ahyrzamanlarda nyşanly bir taryhyň görnüşi bolup durýar.
But ye shall be named the Priests of the Lord: men shall call you the Ministers of our God: ye shall eat the riches of the Gentiles, and in their glory shall ye boast yourselves. Isaiah 61:6.
Emma siz Rebbiň Ruhanylary diýlip atlandyrylarsyňyz; adamlar size Hudaýymyzyň hyzmatkärleri diýerler; siz başga milletleriň baýlyklaryny iýersiňiz we olaryň şöhratynda buýsanjak bolarsyňyz. Işaýa 61:6.
Ezekiel is a symbol of God’s people in the latter days–the sacred history which every prophetic testimony identifies. That sacred history is the movement of the third angel, which was especially typified by the movement of the first angel in 1840. The movement of the first angel was the alpha angel of the three angels, and the third is the omega angel. Ezekiel is therefore aligned with Peter in the sealing time of the one hundred and forty-four thousand. The symbolic history of both Peter and Ezekiel is located at and is represented in the history of Panium.
Ezekiýel soňky günlerdäki Hudaýyň halkynyň nyşanydyr – bu, her bir pygamberlik şaýatlygynyň kesgitleýän mukaddes taryhydyr. Şol mukaddes taryh, aýratyn-da 1840-njy ýyldaky birinji perişdäniň hereketi arkaly öňünden nyşanlandyrylan üçünji perişdäniň hereketidir. Birinji perişdäniň hereketi üç perişdäniň alfa perişdesidi, üçünjisi bolsa omega perişdesidir. Şonuň üçin ýüz kyrk dört müňüň möhürleniş döwründe Ezekiýel Petrus bilen bir hatarda goýulýar. Petrusyň-da, Ezekiýeliň-de nyşanlaýyn taryhy Paniumyň taryhynda orun alýar we şol taryhda şekillendirilýär.
The Little Book
Kiçi Kitap
Ezekiel takes the little book, as did John in Revelation ten.
Hezekiýel Vahý onunjy bapda edişi ýaly, kiçi kitaby alýar.
But thou, son of man, hear what I say unto thee; Be not thou rebellious like that rebellious house: open thy mouth, and eat that I give thee. And when I looked, behold, an hand was sent unto me; and, lo, a roll of a book was therein; And he spread it before me; and it was written within and without: and there was written therein lamentations, and mourning, and woe. Moreover he said unto me, Son of man, eat that thou findest; eat this roll, and go speak unto the house of Israel. So I opened my mouth, and he caused me to eat that roll. And he said unto me, Son of man, cause thy belly to eat, and fill thy bowels with this roll that I give thee. Then did I eat it; and it was in my mouth as honey for sweetness. Ezekiel 2:8–10, 3:1–3.
Emma sen, ynsan ogly, meniň saňa aýdýan zatymy eşit; şol pitneçi öý ýaly pitneçi bolma: agzyňy aç-da, meniň saňa berýänimi iý. Men seredenimde, ynha, maňa tarap bir el uzadyldy; ine, onuň içinde kitabyň bir rulony bardy. Ol ony meniň öňümde ýazdy; ol iç ýüzüne-de, daş ýüzüne-de ýazylgydy; onuň içinde ah-nalalar, ýas we betbagtçylyk ýazylgydy. Mundan başga-da, Ol maňa diýdi: «Ynsaň ogly, tapan zadyňy iý; şu rulony iý-de, git, Ysraýyl öýüne geple». Şonda men agzymy açdym, Ol bolsa maňa şol rulony iýdirdi. Soňra Ol maňa diýdi: «Ynsaň ogly, garnyňy iýdir we içegeleriňi meniň saňa berýän şu rulon bilen doldur». Şonda men ony iýdim; ol meniň agzymda bal kimin süýjüdi. Ezekiýel 2:8–10; 3:1–3.
In Revelation ten, John eats the little book, and the entire chapter represents the manifestation of the power of God from August 11, 1840, until October 22, 1844.
Ylham kitabynyň onunjy babynda Ýahýa kiçijik kitaby iýýär, tutuş bap bolsa 1840-njy ýylyň 11-nji awgustyndan 1844-nji ýylyň 22-nji oktýabryna çenli bolan döwürde Hudaýyň gudratynyň aýan bolmagyny aňladýar.
“The angel who unites in the proclamation of the third angel’s message is to lighten the whole earth with his glory. A work of world-wide extent and unwonted power is here foretold. The advent movement of 1840–44 was a glorious manifestation of the power of God; the first angel’s message was carried to every missionary station in the world, and in some countries there was the greatest religious interest which has been witnessed in any land since the Reformation of the sixteenth century; but these are to be exceeded by the mighty movement under the last warning of the third angel.” The Great Controversy, 611.
“Üçünji perişdäniň habarynyň yglan edilmegine goşulýan perişde bütin ýeri öz şöhraty bilen ýagtyltmalydyr. Bu ýerde bütindünýä möçberindäki gerim we adaty bolmadyk güýç bilen ýerine ýetiriljek bir iş öňünden aýdylýar. 1840–44-nji ýyllaryň adwent hereketi Hudaýyň güýjüniň şöhratly bir ýüze çykmasy boldy; birinji perişdäniň habary dünýäniň her bir missionerlik nokadyna ýetirildi, we käbir ýurtlarda XVI asyryň Reformasiýasyndan bäri islendik ýurtda görleninden hem beýik dini gyzyklanma boldy; emma bularyň ählisi üçünji perişdäniň soňky duýduryşy astyndaky gudratly hereket tarapyndan geçiler.” Beýik Jedel, 611.
Ezekiel is aligned with John in chapter ten of Revelation, so Peter, John and Ezekiel stand together in their allotted place during the sealing time of the one hundred and forty-four thousand.
Hezekiel Vahynyň onunjy babynda Ýahýa bilen bir hatarda goýlupdyr; şeýlelikde, ýüz kyrk dört müňüň möhürleniş döwründe Petrus, Ýahýa we Hezekiel özlerine bellenen orunlarynda bile durýarlar.
1840 to 1844 represents a four-year-period that began when the time prophecy that began with a one-hundred-and-fifty-year period on July 27, 1299. Those “five months” ended and joined with the time prophecy of three hundred ninety-one years and fifteen days that concluded on August 11, 1840, when the glorious manifestation of the power of God was manifested until October 22, 1844. Then the application of prophetic time ceased.
1840-dan 1844-e çenli döwür 1299-njy ýylyň 27-nji iýulynda başlan bir ýüz elli ýyllyk döwür bilen başlanan wagt pygamberliginiň başlanmagyndan soňky dört ýyllyk döwri aňladýar. Şol “bäş aý” tamamlandy we 1840-njy ýylyň 11-nji awgustynda tamamlanan üç ýüz togsan bir ýyl hem on bäş günlük wagt pygamberligi bilen birleşdi; şol wagtda Hudaýyň güýjüniň şöhratly ýüze çykmasy 1844-nji ýylyň 22-nji oktýabryna çenli aýan boldy. Soňra pygamberlik wagtynyň ulanylyşy bes edildi.
And sware by him that liveth for ever and ever, who created heaven, and the things that therein are, and the earth, and the things that therein are, and the sea, and the things which are therein, that there should be time no longer. Revelation 10:6.
Baky ýaşaýan, asmany we onuň içindäki zatlary, ýeri we onuň içindäki zatlary, deňzi we onuň içindäki zatlary ýaradan Hudaýdan ant içdi: mundan beýläk wagt bolmaz. Ylham 10:6.
Prophetic time ended as a valid application of prophecy on October 22, 1844. Ezekiel, Peter and John each represent God’s wise virgins of the movement of the first and second angels and also the movement of the third angel.
Pygamberlik wagtynyň pygamberligiň dogry ulanylyşy hökmünde güýji 1844-nji ýylyň 22-nji oktýabrynda tamamlandy. Ezekiel, Peter we John ilkinji we ikinji perişdeleriň hereketiniň, şeýle hem üçünji perişdäniň hereketiniň Hudaýyň paýhasly gyzlarynyň her birini aňladýar.
Visions
Görüşler
The first ‘eleven’ chapters of Ezekiel present a series of “visions” as set forth in verse one of chapter one.
Ezekieliň birinji babyndaky birinji aýatda beýan edilişi ýaly, onuň ilkinji “on bir” babynda “görüşleriň” bir tapgyry hödürlenýär.
Now it came to pass in the thirtieth year, in the fourth month, in the fifth day of the month, as I was among the captives by the river of Chebar, that the heavens were opened, and I saw visions of God. Ezekiel 1:1.
Otuzynjy ýylda, dördünji aýda, aýyň bäşinji gününde, men Kebar derýasynyň boýunda sürgün edilenleriň arasynda bolanymda, asmanlar açyldy, we men Hudaýyň görnüşlerini gördüm. Ezekiel 1:1.
The “visions” of the first eleven chapters was first given in chapter one by the river of Chebar, then it was enlarged upon in chapter three’s vision on the “plain” and then again in chapter eight’s vision at Jerusalem. The three locations of the river of Chebar, the plain and Jerusalem represent three visions that together make up one vision, which is the “visions” of verse one and of the first ‘eleven’ chapters.
Ilkinji on bir bapdaky “görümler” ilki birinji bapda Kebar derýasynyň boýunda berildi; soňra ol üçünji bapdaky “düzlükdäki” görümde giňeldildi; ondan soň bolsa sekizinji bapdaky Iýerusalimdäki görümde ýene-de giňişleýin açyldy. Kebar derýasynyň boýy, düzlük we Iýerusalim diýen üç ýer, bilelikde bir görmi emele getirýän üç görmi aňladýar; bu bolsa birinji aýatdaky we ilkinji “on bir” bapdaky “görümler”-dir.
Jubilee
Ýubileý
Considering the thirtieth year as the thirtieth year of the Jubilee cycle that began at Josiah's famous Passover, and then ended on October 22, is easily supportable, for that particular line of sacred history is portrayed distinctly, line upon line with more than one witness. As an example, Passover represents the spring feasts and the day of atonement represents the fall feasts. Leviticus twenty-three is therefore aligned with the Jubilee cycle that began with Josiah. There are other lines that align with the history represented by king Josiah unto October 22, 573 BC. The historical fulfillment on October 22, 573 BC, of a Jubilee year is supported by the historians.
Otuzynjy ýyly Ýoşyýanyň meşhur Pesah baýramynda başlanan we soňra 22-nji oktýabrda tamamlanan Ýubileý aýlawynyň otuzynjy ýyly hökmünde hasaplamagy aňsatlyk bilen esaslandyrmak bolýar, çünki mukaddes taryhyň hut şol ugry birden köp şaýadyň tassyklamagy bilen, setir üstüne setir goýlup, aýdyň beýan edilýär. Mysal üçin, Pesah baýramy ýaz baýramlaryny, Günälerden saplanma güni bolsa güýz baýramlaryny aňladýar. Şonuň üçin Lewiler kitabynyň ýigrimi üçünji baby Ýoşyýa bilen başlanan Ýubileý aýlawyna gabat gelýär. Patyşa Ýoşyýanyň üsti bilen beýan edilýän we biziň eýýamymyzdan öňki 573-nji ýylyň 22-nji oktýabryna çenli dowam edýän taryha gabat gelýän başga ugurlar hem bar. Ýubileý ýylynyň biziň eýýamymyzdan öňki 573-nji ýylyň 22-nji oktýabrynda taryhy taýdan amala aşandygyny taryhçylar tassyklaýarlar.
The chronologists are generally comfortable with placing the day of atonement as October 22, 573 BC, and 622 BC is also accepted by those biblical chronologists as the date of Josiah’s Great Passover. The Passover, a symbol of the spring feasts, began a forty-nine-year Jubilee cycle that ended at the symbol of the fall feasts on the day of atonement. The seven weeks of years that made up forty-nine years were the symbols of the Sabbath of the land.
Hronologlar, umuman, Günä geçiş gününiň senesini biziň eýýamymyzdan öňki 573-nji ýylyň 22-nji oktýabry diýip kesgitlemegi makul görýärler; Mukaddes Kitabyň hronologiýasy bilen meşgullanýan şol hünärmenler biziň eýýamymyzdan öňki 622-nji ýyly hem Ýoşyýanyň Beýik Pasha baýramynyň geçirilen senesi hökmünde kabul edýärler. Ýazky baýramlaryň nyşany bolan Pasha baýramy güýzki baýramlaryň nyşany bolan Günä geçiş gününde tamamlanan kyrk dokuz ýyllyk Ýubileý aýlawynyň başlangyjy boldy. Kyrk dokuz ýyly emele getirýän, her biri ýedi ýyldan ybarat bolan ýedi hepde ýeriň Sabatynyň nyşanlarydy.
“In every page, whether history, or precept, or prophecy, the Old Testament Scriptures are irradiated with the glory of the Son of God. So far as it was of divine institution, the entire system of Judaism was a compacted prophecy of the gospel. To Christ “give all the prophets witness.” Acts 10:43. From the promise given to Adam, down through the patriarchal line and the legal economy, heaven’s glorious light made plain the footsteps of the Redeemer. Seers beheld the Star of Bethlehem, the Shiloh to come, as future things swept before them in mysterious procession. In every sacrifice Christ’s death was shown. In every cloud of incense His righteousness ascended. By every jubilee trumpet His name was sounded. In the awful mystery of the holy of holies His glory dwelt.” The Desire of Ages, 211.
“Her bir sahypasynda — taryh bolsun, ýa-da perman, ýa-da pygamberlik — Äht-i Atig Ýazgylary Hudaýyň Oglunyň şöhraty bilen nur saçýar. Ylahy taýdan bellenen derejede, Ýahudylygyň tutuş ulgamy Hoş Habaryň jemlenen pygamberligidi. Mesih hakynda “ähli pygamberler şaýatlyk edýär.” Resullaryň Işleri 10:43. Adama berlen wadadan başlap, ata-babalaryň nesil ugrunyň içinden we kanuny tertibiň üsti bilen, asmanyň şöhratly nury Halasgäriň yzlaryny aýdyň görkezdi. Görüjiler Beýtullahymyň Ýyldyzyny, gelmeli Şilony, geljek zatlar olaryň öňünden syrly ýörişde geçip barýarka gördüler. Her bir gurbanlykda Mesihiň ölümi görkezildi. Her bir hoşboý tütetginiň buludynda Onuň dogrulygy ýokary göterildi. Her bir ýubileý surnaýy arkaly Onuň ady ýaňlandy. Iň Mukaddes Ýeriň haýbatly syrlylygynda Onuň şöhraty mesgen tutdy.” The Desire of Ages, 211.
Seventeen
On ýedi
Zedekiah had been taken to Babylon when Jerusalem fell fourteen years before 573 BC. The Jewish historians identify the Jubilee cycle from Josiah in 622 to October 22, 573, as the 17th Jubilee cycle. The period from the battle of Raphia to the battle of Panium was seventeen years. Ptolemy was the victor at the battle of Raphia, and he reigned as the king of the south for seventeen years. From the Edict of Milan until Constantine divided his empire in 330 was seventeen years. In the seventeenth Jubilee cycle Jerusalem was destroyed by Nebuchadnezzar.
Miladydan öňki 573-nji ýyldan on dört ýyl öň Iýerusalim synanda, Sidkiýa Babyla äkidilipdi. Ýewreý taryhçylary Ýoşyýanyň döwründäki 622-nji ýyldan 573-nji ýylyň 22-nji oktýabryna çenli bolan Ýubileý aýlawyny 17-nji Ýubileý aýlawy diýip kesgitleýärler. Rafiýa söweşinden Panium söweşine çenli bolan döwür on ýedi ýyldy. Ptolemeý Rafiýa söweşinde ýeňiş gazandy we on ýedi ýyllap günortanyň patyşasy hökmünde höküm sürdi. Milan permanyndan tä Konstantiniň 330-njy ýylda öz imperiýasyny bölen wagtyna çenli on ýedi ýyl geçdi. On ýedinji Ýubileý aýlawynda Iýerusalim Nebukadnesar tarapyndan weýran edildi.
For the children of Israel shall abide many days without a king, and without a prince, and without a sacrifice, and without an image, and without an ephod, and without teraphim: Afterward shall the children of Israel return, and seek the Lord their God, and David their king; and shall fear the Lord and his goodness in the latter days. Hosea 3:4, 5.
Çünki Ysraýyl ogullary köp günläp patsyz, şazadasyz, gurbanlyksyz, sütünsüz, efodsuz we terafimsiz galarlar. Soňra bolsa Ysraýyl ogullary dolanyp gelerler, Özleriniň Hudaýy Rebbi we özleriniň patyşasy Dawudy gözlärler; ahyrky günlerde Rebden we Onuň ýagşylygyndan gorkarlar. Hoşeýa 3:4, 5.
Hosea is addressing a subject that has direct bearing on the captivity of Zedekiah, though it also represents the beginning of captivity for the northern kingdom in 723 BC. The reason Hosea’s passage connects with Ezekiel’s testimony has to do with the rejection of God when Israel insisted on a human king. Israel’s desire to be ruled by a human king, rather than a Divine king, is represented as “the pride of your power” in the judgment of "seven times" in Leviticus 26.
Hoşeýa Sidkiýanyň ýesirligi bilen gönüden-göni baglanyşykly bir meseläni gozgaýar, emma bu aýdylanlar miladydan öňki 723-nji ýylda demirgazyk patyşalygy üçin ýesirligiň başlanmagyny hem aňladýar. Hoşeýanyň bu parçasynyň Ezekiýeliň şaýatlygy bilen baglanyşmagynyň sebäbi Ysraýylyň ynsan patyşany tutanýerlilik bilen talap eden mahalynda Hudaýy ret etmegindedir. Ysraýylyň Ylahy Patyşanyň däl-de, ynsan patyşanyň hökümdarlygy astynda bolmak islegi Lewiler kitabynyň 26-njy babyndaky "ýedi gezek" jeza höküminde “kuwwatyňyza bolan buýsanjyňyz” hökmünde görkezilýär.
And if ye will not yet for all this hearken unto me, then I will punish you seven times more for your sins. And I will break the pride of your power; and I will make your heaven as iron, and your earth as brass. Leviticus 26:18, 19.
Eger siz bularyň ählisine garamazdan heniz hem maňa gulak asmadyk bolsaňyz, onda men günäleriňiz üçin sizi ýedi esse artyk jezalandyraryn. Güýjüňiziň tekepbirligini syndyraryn; asmanyňyzy demir ýaly, ýeriňizi bolsa bürünç ýaly ederin. Lewiler 26:18, 19.
The “pride of your power” represents Israel's desire to be like the world and have their own king. The removal of the king from the northern kingdom in 723 BC and then the captivity of king Zedekiah of the southern kingdom in 586 BC represent the breaking of the “pride” of ancient Israel, and pride precedes a fall. In Bible prophecy a “power” is a king or kingdom, and the pride of Israel in securing a human king marks the rejection of the theocracy and the Divine king.
“Güýjüňize bolan buýsanjyňyz” Ysraýylyň dünýä meňzemek we öz patyşasyna eýe bolmak islegini aňladýar. Biziň eýýamymyzdan öňki 723-nji ýylda demirgazyk patyşalygyň patyşasynyň tagtdan aýrylmagy we soňra biziň eýýamymyzdan öňki 586-njy ýylda günorta patyşalygyň patyşasy Sidkiýanyň ýesir alynmagy gadymy Ysraýylyň “buýsanjynyň” syndyrylmagyny aňladýar, buýsanç bolsa ýykylmakdan öň gelýär. Mukaddes Kitabyň pygamberliklerinde “güýç” patyşany ýa-da patyşalygy aňladýar, Ysraýylyň özüne ynsan patyşa edinmekdäki buýsanjy bolsa teokratiýanyň we Ylahy Patyşanyň ret edilendiginiň alamatydyr.
Prophetically the pride of the power of Judah was broken when Manasseh was taken captive into Babylon and Judah was in subjection to foreign power from then on. Zedekiah represents the final end of the progressive breaking of the pride of their power.
Pygamberlik taýdan seredilende, Ýehudanyň güýjüniň tekepbirligi Menashe Babile ýesir alnyp gidilende döwüldi we şondan soň Ýehuda keseki häkimiýetiň tabynlygynda boldy. Sedekýa olaryň güýjüniň tekepbirliginiň kem-kemden döwülmeginiň ahyrky soňuny alamatlandyrýar.
And it came to pass, when Samuel was old, that he made his sons judges over Israel. Now the name of his firstborn was Joel; and the name of his second, Abiah: they were judges in Beersheba. And his sons walked not in his ways, but turned aside after lucre, and took bribes, and perverted judgment. Then all the elders of Israel gathered themselves together, and came to Samuel unto Ramah, And said unto him, Behold, thou art old, and thy sons walk not in thy ways: now make us a king to judge us like all the nations. But the thing displeased Samuel, when they said, Give us a king to judge us. And Samuel prayed unto the Lord. And the Lord said unto Samuel, Hearken unto the voice of the people in all that they say unto thee: for they have not rejected thee, but they have rejected me, that I should not reign over them. According to all the works which they have done since the day that I brought them up out of Egypt even unto this day, wherewith they have forsaken me, and served other gods, so do they also unto thee. Now therefore hearken unto their voice: howbeit yet protest solemnly unto them, and shew them the manner of the king that shall reign over them. 1 Samuel 8:1–9.
Şeýle boldy: Şamuwel garranda, ol öz ogullaryny Ysraýyl üstünden kazy etdi. Onuň ilkinji oglunyň ady Ýoel, ikinjisiniň ady bolsa Abiýa idi; olar Beer-Şebada kazylardy. Emma onuň ogullary onuň ýollaryndan ýöremediler; gaýtam, haram gazanç ugruna gyşaryp, para aldylar we hökmi ýoýdular. Şonda Ysraýylyň ähli ýaşululary ýygnanyşyp, Ramada Şamuweliň ýanyna geldiler-de, oňa şeýle diýdiler: «Ine, sen garradyň, seniň ogullaryň bolsa seniň ýollaryňda ýöremeýärler. Indi bize ähli milletlerdäki ýaly üstümizden höküm etjek bir patyşa belle». Emma olaryň: «Bize üstümizden höküm etjek bir patyşa ber» diýen sözi Şamuweliň göwnünden turmady. Şonda Şamuwel Rebbe doga etdi. Reb Şamuwele şeýle diýdi: «Saňa aýdýan ähli zatlarynda halkyň sesine gulak as; çünki olar seni ret etmediler, eýsem, meniň olaryň üstünden patyşalyk etmegimi islemezlik bilen, meni ret etdiler. Men olary Müsürden çykaryp getiren günümden şu güne çenli nähili ähli işleri edip gelen bolsalar, ýagny meni terk edip, başga hudaýlara gulluk eden bolsalar, saňa garşy hem edil şonuň ýaly edýärler. Indi olaryň sesine gulak as. Şeýle-de bolsa, olara çynlakaý duýduryş ber we olaryň üstünden patyşalyk etjek patyşanyň ýoluny olara görkez». 1 Şamuwel 8:1–9.
It is to be noted that at that point Israel rejected not only God as their king, but also the Spirit of Prophecy, as represented by Samuel, for it states, “they have forsaken me, and served other gods, so do they also unto thee.”
Şunu bellemek gerek ki, şol pursatda Ysraýyl diňe Hudaýy özleriniň patyşasy hökmünde däl, eýsem Şamuwel arkaly wekilçilik edilen Pygamberlik Ruhuny hem ret etdi; çünki şeýle diýilýär: “olar Meni terk etdiler we başga taňrylara hyzmat etdiler, saňa hem şonuň ýaly edýärler.”
“Satan is... constantly pressing in the spurious—to lead away from the truth. The very last deception of Satan will be to make of none effect the testimony of the Spirit of God. ‘Where there is no vision, the people perish’ (Proverbs 29:18). Satan will work ingeniously, in different ways and through different agencies, to unsettle the confidence of God’s remnant people in the true testimony.
“Şeýtan... hemişe galpy zady öňe sürýär — hakykatdan uzaklaşdyrmak üçin. Şeýtanyň iň soňky aldawy bolsa, Hudaýyň Ruhunyň şaýatlygyny güýjünden düşürmek bolar. ‘Ylham bolmadyk ýerde halk heläk bolýar’ (Süleýmanyň pähimleri 29:18). Şeýtan dürli ýollar bilen we dürli serişdeleriň üsti bilen ussatlyk bilen işläp, Hudaýyň galyndy halkynyň hakyky şaýatlyga bolan ynamyny sarsdyrmaga çalşar.
“There will be a hatred kindled against the Testimonies which is satanic. The workings of Satan will be to unsettle the faith of the churches in them, for this reason: Satan cannot have so clear a track to bring in his deceptions and bind up souls in his delusions if the warnings and reproofs and counsels of the Spirit of God are heeded.” Selected Messages, book 1, 48.
“Şaýatlyklara garşy şeýtany bir ýigrenç tutaşdyrylar. Şeýtanyň işi, olar barada ybadathanalaryň imanyny sarsdyrmak bolar, çünki munuň sebäbi şudur: eger Hudaýyň Ruhunyň duýduryşlaryna, käýinji berişlerine we nesihatlaryna gulak asylsa, onda Şeýtan öz aldawlaryny girizmek we janlary öz azgynlyklary bilen baglamak üçin beýle açyk bir ýol tapyp bilmez.” Selected Messages, book 1, 48.
The last deception for the theocracy of ancient Israel was a rejection of not only God, but also the Spirit of Prophecy. That rejection in 1097 BC typifies the last deception of Laodicean Seventh-day Adventism in 1863. The “seven times” of Leviticus twenty-six is the Word of God, and the Spirit of Prophecy states of the “seven times” that it “should not be altered.”
Gadymy Ysraýylyň teokratiýasy üçin soňky aldaw diňe bir Hudaýy däl, eýsem Pygamberlik Ruhuny hem ret etmek boldy. B.e. öň 1097-nji ýylda bolan şol ret ediş, 1863-nji ýylda Laodikýa ýagdaýyndaky Ýedinji Gün Adventizminiň soňky aldawyny öňden görkezýär. Lewiler kitabyň ýigrimi altynjy babyndaky “ýedi wagt” Hudaýyň Sözüdir, we Pygamberlik Ruhy “ýedi wagt” barada onuň “üýtgedilmeli däldigini” aýdýar.
“I have seen that the 1843 chart was directed by the hand of the Lord, and that it should not be altered; that the figures were as He wanted them; that His hand was over and hid a mistake in some of the figures, so that none could see it, until His hand was removed.” Early Writings, 74.
“Men 1843-nji ýylyň çyzgysynyň Rebbiň eli bilen ugrukdyrylandygyny, onuň üýtgedilmeli däldigini gördüm; sanlaryň Onuň isleýşi ýaly bolandygyny; Onuň eliniň sanlaryň käbirindäki bir ýalňyşlygy örtüp, gizläp durandygyny, şonuň üçin-de Onuň eli aýrylýança hiç kimiň ony görüp bilmändigini gördüm.” Ilkinji Ýazgylar, 74.
The Spirit of Prophecy obviously endorsed the “seven times,” and her endorsement was a warning not to change the figures on the chart, of which the "seven times" is the center column and the upper right-hand corner. With Uriah Smith’s counterfeit chart in 1863, the progressive rejection of the foundational truths, typified by ancient Israel in their rejection of God and the Spirit of Prophecy, identified the rebellion of 1863. The date of the 1863 rebellion aligns with the prophetic line set forth in the book of Ezekiel. In that line of history, the conclusion was the destruction of Jerusalem, which typified the Sunday law. 1863 to the soon-coming Sunday law was typified by the history of king Saul in 1097 BC to Zedekiah in 586 BC.
Pygamberlik Ruhy “ýedi döwri” aç-açan goldapdy we onuň bu goldawy çyzgydaky sanlary üýtgetmezlik barada duýduryşdy; "ýedi döwür" şol çyzgynyň ortaky sütüninde we ýokarky sag burçunda ýerleşýär. Uriýa Smitiň 1863-nji ýyldaky galp çyzgysy bilen birlikde, gadymy Ysraýylyň Hudaýy we Pygamberlik Ruhuny ret etmeginde öňünden timsallaşdyrylan binýatlaýyn hakykatlaryň kem-kemden ret edilmegi 1863-nji ýyldaky gozgalaňyň alamaty boldy. 1863-nji ýyldaky gozgalaňyň senesi Ezekiýel kitabynda beýan edilen pygamberlik çyzygy bilen gabat gelýär. Şol taryhy çyzygyň ahyry Iýerusalimiň weýran edilmegi boldy; bu bolsa ýekşenbe güni baradaky kanuny öňünden timsallaşdyrýardy. 1863-nji ýyldan ýakyn wagtda çykaryljak ýekşenbe güni baradaky kanuna çenli bolan döwür miladydan öňki 1097-nji ýylda patyşa Şawuldan başlap, miladydan öňki 586-njy ýylda Sidkiýa çenli dowam eden taryh arkaly öňünden timsallaşdyrylypdy.
Zedekiah was taken captive to Babylon fourteen years before the Jubilee of 573 BC. The seventeenth Jubilee cycle began in 622 BC, and in the thirtieth year Ezekiel is set forth as a priest in 592 BC, then five years later Jerusalem was destroyed in 586 BC. It was destroyed on the same day of the year as it was destroyed the second time in AD 70 by Titus. Verse one of Ezekiel one is five years before Jerusalem’s destruction and nineteen years before the temple vision of chapter forty.
Sedekýa ýubileýiň b.e. öň 573-nji ýyldaky ýylyndan on dört ýyl öň Wawilona ýesir alnyp gidildi. On ýedinji ýubileý döwri b.e. öň 622-nji ýylda başlandy, we otuzyňjy ýylda Ezekiýel b.e. öň 592-nji ýylda ruhany hökmünde öňe çykarylýar, soňra bolsa bäş ýyl geçenden soň b.e. öň 586-njy ýylda Ýerusalim weýran edildi. Ol Tit tarapyndan b.e. 70-nji ýylda ikinji gezek weýran edilen güni bilen ýylyň şol bir güni weýran edildi. Ezekiýeliň birinji babynyň birinji aýaty Ýerusalimiň weýran edilmeginden bäş ýyl öňe we kyrkynjy babyň ybadathana görnüşinden on dokuz ýyl öňe degişlidir.
In the five and twentieth year of our captivity, in the beginning of the year, in the tenth day of the month, in the fourteenth year after that the city was smitten, in the selfsame day the hand of the Lord was upon me, and brought me thither. Ezekiel 40:1.
Ýesirligimiziň ýigrimi bäşinji ýylynda, ýylyň başynda, aýyň onunjy gününde, şäheriň urulmagyndan soňky on dördünji ýylda, hut şol günüň özünde Rebbiň eli meniň üstümde boldy we meni şol ýere getirdi. Ezekiel 40:1.
For disobedience unto the covenant of the Sabbath of the land, God identified that “seven times” would be the curse for disobedience to the seventh year, which is the Sabbath of the land. “Time” is a year, and a “year” is three hundred and sixty days, and seven times three hundred and sixty is twenty-five hundred and twenty years. The Millerites may not have employed the expression of “the twenty-five twenty,” but both their sacred charts identified numerically the twenty-five hundred and twenty years.
Ýeriň Sabaty baradaky ähte boýun egilmezlik üçin Hudaý ýeriň Sabaty bolan ýedinji ýyly berjaý etmezligiň näletiniň “ýedi döwür” boljakdygyny mälim etdi. “Döwür” bir ýyldyr, bir “ýyl” bolsa üç ýüz altmyş gündür we üç ýüz altmyşy ýedä köpeldende iki müň bäş ýüz ýigrimi ýyl bolýar. Millerçiler “ýigrimi bäş ýigrimi” diýen aňlatmany ulanmadyk bolmaklary mümkin, emma olaryň mukaddes çyzgylarynyň ikisinde-de iki müň bäş ýüz ýigrimi ýyl san bilen görkezilipdi.
The pronouncement of the curse of seven times upon both the northern kingdom of Israel and the southern kingdom of Judah was the first, or you can say the ‘foundational,’ or you might even say the “alpha” understanding of William Miller. In 1863 the Laodicean Seventh-day Adventist church rejected the foundational understanding of Miller’s discoveries—“discoveries” that represented the entire foundation of the Millerite movement. Inspiration warned directly that this might happen, and it has, and it happened a long time ago.
Ysraýylyň demirgazyk patyşalygynyň hem-de Ýahudanyň günorta patyşalygynyň üstüne ýedi döwürlik näletiň yglan edilmegi Uilýam Milleriň ilkinji, ýa-da ‘binýatlaýyn’ diýip boljak, hatda “alfa” diýip hem atlandyryp boljak düşünjesidi. 1863-nji ýylda Laodikiýaly Ýedinji gün adwentistleriniň ýygnagy Milleriň açyşlarynyň — millerçiler hereketiniň tutuş binýadyny emele getiren “açyşlaryň” — binýatlaýyn düşünjesini ret etdi. Ylham munuň bolup biljekdigini gönüden-göni duýdurypdy, bu hakykatdan-da boldy, özi-de köp wagt mundan ozal bolup geçdi.
The foundation to the temple that was rebuilt after the captivity in Babylon was finished during the history of the first decree, and before the second decree. The temple was fully built in the history of the second decree. In the third decree national sovereignty was restored to literal ancient Israel. William Miller represented the first angel that arrived in 1798 and was empowered on August 11, 1840. The second angel arrived after the foundations were laid, as represented by the 1843 chart, which was published in May of 1842. At the first disappointment of 1844, the alpha disappointment of 1844, the second angel and also the tarrying time in the parable of the virgins arrived, and when the second angel’s message was empowered at the Exeter camp meeting the temple was finished. Then at the great, or omega disappointment of 1844, the Messenger of the Covenant suddenly came to His temple, in fulfillment of the twenty-three hundred years that began at the third decree and ended at the arrival of the third angel.
Wawilon ýesirliginden soň täzeden gurlan ybadathananyň düýbi birinji permanyň taryhynda tamamlanyp, ikinji permadan öň gutaryldy. Ybadathana dolulygyna ikinji permanyň taryhynda guruldy. Üçünji permada göni manydaky gadymy Ysraýyla milli özygtyýarlylyk gaýtarylyp berildi. William Miller 1798-nji ýylda gelen we 1840-njy ýylyň 11-nji awgustynda güýçlendirilen birinji perişdäni wekilçilik etdi. Ikinji perişde düýpler goýlandan soň geldi; bu 1842-nji ýylyň maýynda neşir edilen 1843-nji ýylyň çyzgysy bilen görkezildi. 1844-nji ýylyň birinji lapykeçliginde, 1844-nji ýylyň alfa lapykeçliginde, ikinji perişde, şeýle hem gyzlaryň tymsalyndaky egleniş wagty geldi, we ikinji perişdäniň habary Exeter çadyr ýygnagynda güýçlendirilende ybadathana tamamlanypdy. Soňra 1844-nji ýylyň beýik, ýa-da omega lapykeçliginde, Ähtiň Habarchysy öz ybadathanasyna duýdansyz geldi; bu üçünji permandan başlan we üçünji perişdäniň gelmegi bilen tamamlanan iki müň üç ýüz ýylyň ýerine ýetmegi boldy.
Josiah means ‘the foundation of God.’ Whether it’s king Josiah or Josiah Litch, both are symbols of the foundations, as represented in the history of the first decree and as represented by the spring feasts set forth in the first twenty-two verses of Leviticus twenty-three. The foundations, the spring feasts and the first decree are all symbols of 1840 and the empowerment of the first angel. October 22, 573 BC, as set forth in Ezekiel chapter forty and verse one, is a symbol of October 22, 1844, and the opening of the judgment of the dead, and also a symbol of September 11, 2001, at the opening of the judgment of the living. Any who have been following these articles should know the applications I am employing.
Ýoşyýa ady ‘Hudaýyň binýady’ diýmegi aňladýar. Şa Ýoşyýa bolsun ýa-da Ýoşyýa Litç, olaryň ikisi-de birinji permanyň taryhynda görkezilen hem-de Lewiler kitabynyň ýigrimi üçünji babynyň ilkinji ýigrimi iki aýadynda beýan edilen ýazky baýramlar arkaly aňladylan binýatlaryň nyşanlarydyr. Binýatlar hem, ýazky baýramlar hem, birinji perman hem 1840-njy ýylyň we birinji perişdä güýç-kuwwat berilmeginiň nyşanlarydyr. Ezekiýel kitabynyň kyrkynjy babynyň birinji aýadynda beýan edilen miladydan öňki 573-nji ýylyň 22-nji oktýabry 1844-nji ýylyň 22-nji oktýabrynyň we ölülere höküm edilmeginiň başlanmagynyň, şeýle hem dirilere höküm edilmeginiň başlanýan wagty bolan 2001-nji ýylyň 11-nji sentýabrynyň nyşanydyr. Bu makalalary yzygiderli okap gelýänleriň ählisi meniň bu nyşanlary nähili ulanýandygymy bilýän bolmalydyr.
Ezekiel is a symbol within the prophetic history represented in His writings. Ezekiel is there when the twenty-five men bow to the sun at the end of chapter eight. He was also there in the next chapters as ‘the sealing that is followed by the slaughtering’ is brought upon Jerusalem, which Ellen White identifies as the Seventh-day Adventist church. In the first eleven chapters, Ezekiel is brought into the heavenly sanctuary to receive his instructions, as were the Millerites called to do in 1844, and as this movement is now being called to do.
Hezekiel öz ýazgylarynda beýan edilýän pygamberlik taryhynyň içindäki bir nyşandyr. Sekizinji babyň ahyrynda ýigrimi bäş adamyň güneşe baş egýän pursadynda Hezekiel şol ýerde bardy. Şeýle hem, indiki baplarda Iýerusalimiň üstüne getirilen, Ellen Waýtyň Ýedinji-gün Adventist ybadathanasy diýip kesgitleýän, “galaýylma bilen yzarlanylýan gyrgyn” wakasy bolup geçýän mahaly-da ol şol ýerde bardy. Ilkinji on bir bapda Hezekiel görkezmelerini almak üçin asman mukaddesligine getirilýär; edil 1844-nji ýylda Milleritleriň şeýle etmäge çagyrylyşy ýaly, we şu hereketiň hem indi şeýle etmäge çagyrylşy ýaly.
Thus Ezekiel is unto you a sign: according to all that he hath done shall ye do: and when this cometh, ye shall know that I am the Lord God. Ezekiel 24:24.
Şeýlelik bilen, Ezekiýel size bir alamatdyr: onuň eden ähli işine görä siz hem edersiňiz; bu amala aşanda bolsa, Meniň Reb Hudaýdygymy bilersiňiz. Ezekiýel 24:24.
When This Cometh
Bu Gelende
When we reach the point in the latter days that the things Ezekiel illustrated are repeating in God’s people, then we have reached the sign of Ezekiel. When you know that Ezekiel represents the one hundred and forty-four thousand, and you know it to a level of faith and understanding that possesses the sanctified expectation that everything illustrated by Ezekiel in his writings typifies a sacred sequence of events in the latter days involving the one hundred and forty-four thousand—when you know that, then “ye shall know” “the Lord” is “God.”
Soňky günlerde Hizkiýeliň beýan eden zatlarynyň Hudaýyň halkynda gaýtalanýandygyna ýetýän pursatymyzda, biz Hizkiýeliň alamatyna ýetdik diýmekdir. Siz Hizkiýeliň ýüz kyrk dört müňi aňladýandygyny bileniňizde, hem-de bu bilşiňiz iman we düşünje taýdan şeýle bir derejä ýetip, mukaddes garaşmany özünde jemlände, ýagny Hizkiýeliň öz ýazgylarynda şekillendirýän ähli zatlarynyň ýüz kyrk dört müň bilen bagly soňky günlerdäki wakalaryň mukaddes bir yzygiderliligini alamatlandyrýandygyny bileniňizde — siz muny bileniňizde, onda “siz bilersiňiz” “Rebbiň” “Hudaýdygyny.”
We will continue these thoughts in the next article.
Biz bu pikirleri indiki makalada dowam etdireris.