Ezekiel is identified as the “mourning prophet,” for he is a symbol of the one hundred and forty-four thousand, who in chapter nine of his book are mourning (sighing and crying) for the abominations done in the land and in the church. In the passage from Testimonies we cited in the last article, Sister White penned, “The prophet himself was a stranger in a strange land, where boundless ambition and savage cruelty reigned supreme. That which he saw and heard of human tyranny and wrong distressed his soul, and he mourned bitterly day and night.”
Ezekiýel “hasrat çekýän pygamber” diýlip atlandyrylýar, çünki ol öz kitabynyň dokuzynjy babynda ýurtda we imanlylar ýygnagynda edilýän ýigrenji işler sebäpli hasrat çekýän (ah çekýän we aglaýan) ýüz kyrk dört müň adamyň nyşanydyr. Geçen makalada Şaýatlyklar eserinden getiren bölegimizde Uaýt uýa şeýle ýazypdy: “Pygamberiň özi çäksiz şöhratparazlygyň we wagşy zalymlygyň doly höküm sürýän keseki ýurdunda keseki adamdy. Adamlaryň zulmy we adalatsyzlygy barada gören-eşidenleri onuň kalbyna ezýet berýärdi we ol gije-gündiz ajy hasrat çekýärdi.”
The one hundred and forty-four thousand are the “outcasts of Israel,” who were scattered, as represented by Ezekiel being taken into captivity. The sealing process represented in Ezekiel nine is the same as Revelation seven, and both those chapters are represented as taking place in the latter days.
Bir ýüz kyrk dört müň adam Hezekieliň ýesirlige alnyp gidilmegi arkaly şekillendirilişi ýaly, «Ysraýylyň kowulanlarydyr». Hezekieliň dokuzynjy babynda görkezilen möhürleme işi Ylham kitabyndaky ýedinji bap bilen birdir, we bu baplaryň ikisi-de ahyrky günlerde bolup geçýändigi görnüşinde beýan edilýär.
“This sealing of the servants of God is the same that was shown to Ezekiel in vision.” Testimonies to Ministers, 445.
“Hudaýyň hyzmatkärleriniň bu möhürlenişi, Ezekiýele görnüşde görkezilen şol bir zatdyr.” Testimonies to Ministers, 445.
From the throne, God directs the cherubim who in turn manage the wheels. Ezekiel was to understand from the vision that God was in control, even in the period when everything appeared to be in confusion. Sister White says “in like manner” after setting forth the structure of God on the throne, directing the cherubim who managed the affairs of earth, as she describes John in the sanctuary where Christ walked among the seven churches. Ezekiel and John are symbols of those who live in the sealing time of the one hundred and forty-four thousand. As inspiration records, “The scenes to be enacted in our world are not yet even dreamed of.”
Hudaý tagtdan keruplara ýolbaşçylyk edýär, olar hem öz gezeginde tigirleri dolandyrýarlar. Ezekiýel bu görnüş arkaly, hatda hemme zat bulaşyk ýaly görünýän döwürde-de, Hudaýyň ähli zady dolandyrýandygyna düşünmelidi. Waýt uýa tagtda oturan Hudaýyň ýer ýüzüniň işlerini dolandyrýan keruplara ýolbaşçylyk ediş tertibini beýan edenden soň, Mesihiň ýedi ýygnagyň arasynda gezip ýören mukaddes mekanyndaky Ýahýany suratlandyranda “edil şonuň ýaly” diýýär. Ezekiýel bilen Ýahýa ýüz kyrk dört müň adamyň möhürleniş döwründe ýaşaýanlaryň nyşanlarydyr. Ylham arkaly şeýle ýazga geçirilýär: “Dünýämizde bolup geçjek wakalar heniz hatda hyýala-da getirilen däldir.”
Certainly when Sister White penned those words, those words were true, but in the sealing time, they find their perfect fulfillment. Twenty years ago or so, would you have thought that what is now transpiring in the world in conjunction with the swarming of the locusts of Islam would actually be happening? Locusts as a symbol of Islam in chapter nine of Revelation include the migration in nature of the locusts of northern Africa. The migration path of those swarming locusts of Africa aligns with the geography that was taken over by Islam. Islam is a descendant of Ishmael, and Ishmael’s mother was Hagar. Hagar means “flight” or “to flee.” In Arabic the name is usually rendered Hajar (هاجر), and it is connected to the same root that gives us Hijra (the migration/flight of Muhammad). The roots of Islam are associated with not only the swarming of locusts, but the roots include the meaning of migration. Did anyone ever dream that illegal immigration was a manifestation of the locust of Islam?
Elbetde, Waýt uýa şol sözleri ýazanda, olar hakykatdy, emma möhürleniş döwründe olar dolulygyna berjaý bolýar. Takmynan ýigrimi ýyl mundan ozal yslamyň çekirtgeleriniň süri-süri bolup ýaýramagy bilen birlikde dünýäde häzirki wagtda bolup geçýän zatlaryň hakykatdan hem bolup geçjekdigini göz öňüne getirip bilerdiňizmi? Ylham kitabynyň dokuzynjy babynda yslamy aňladýan çekirtge nyşany Demirgazyk Afrikadaky çekirtgeleriň tebigatdaky göçüşini hem öz içine alýar. Afrikanyň şol süri-süri bolup ýaýraýan çekirtgeleriniň göçüş ýoly yslam tarapyndan eýelenen geografik çäkler bilen gabat gelýär. Yslam Ysmaýylyň neslinden gelýär, Ysmaýylyň enesi bolsa Hajardy. Hajar ady “gaçyş” ýa-da “gaçmak” diýmegi aňladýar. Arapçada bu at adatça Hajar (هاجر) görnüşinde berilýär we ol Hijret (Muhammediň göçmegi/gaçmagy) sözüni emele getiren şol bir kök bilen baglanyşyklydyr. Yslamyň kökleri diňe bir çekirtgeleriň süri-süri bolup ýaýramagy bilen baglanyşykly bolman, eýsem göçüş manysyny hem öz içine alýar. Bikanun immigrasiýanyň yslamyň çekirtgesiniň ýüze çykmasydygy heý kimiň düýşüne-de giripmidi?
Did anyone dream that the global communists would form an alliance with the Islamic hordes that is now being identified as the red and green alliance? Both Islam and the globalists’ dragon power ascend from the bottomless pit in Revelation 9/11 respectively, and the bottomless pit represents a manifestation of satanic power. Both of the current allies are instruments of Satan according to the Scriptures of truth. Hagar was an Egyptian and Ishmael is a symbol of Islam; thus, Hagar and Ishmael are symbols of the modern red and green alliance.
Dünýä kommunistleriniň yslam ordalary bilen häzirki wagtda gyzyl we ýaşyl bileleşik diýlip atlandyrylýan bileleşigi döretjekdigi kimiň düýşüne giripdi? Yslam hem, globalistleriň aždarha güýji hem degişlilikde Ylham 9/11-de düýpsüz çukurdan ýokary galýar, düýpsüz çukur bolsa şeýtany güýjüň ýüze çykmasyny aňladýar. Hakykatyň Mukaddes Ýazgylaryna görä, häzirki ýaranlaryň ikisi-de Şeýtanyň gurallarydyr. Hajar müsürlidi, Ysmaýyl bolsa yslamyň nyşanydyr; şeýlelikde, Hajar bilen Ysmaýyl häzirki zaman gyzyl we ýaşyl bileleşiginiň nyşanlarydyr.
“‘When they shall have finished [are finishing] their testimony.’ The period when the two witnesses were to prophesy clothed in sackcloth ended in 1798. As they were approaching the termination of their work in obscurity, war was to be made upon them by the power represented as ‘the beast that ascendeth out of the bottomless pit.’ In many of the nations of Europe the powers that ruled in Church and State had for centuries been controlled by Satan, through the medium of the papacy. But here is brought to view a new manifestation of Satanic power.” The Great Controversy, 268.
“‘Olar öz şaýatlygyny tamamlajak [tamamlap barýan] wagtlarynda.’ Iki şaýadyň çul geýnip pygamberlik etmelidigi döwür 1798-nji ýylda tamamlandy. Olar öz işleriniň näbelli ýagdaýda tamamlanyşyna golaýlaşýan mahaly, “çuňňur düýpsüz çukurdan çykýan haýwan” hökmünde beýan edilen güýjüň olar bilen uruş etmelidigi bellenipdi. Ýewropanyň köp milletlerinde ybadathana we döwletde höküm süren häkimiýetler asyrlaryň dowamynda papalyk arkaly Şeýtan tarapyndan dolandyrylypdy. Emma bu ýerde Şeýtanyň güýjüniň täze bir ýüze çykyşy görkezilýär.” The Great Controversy, 268.
Sister White here identifies the arrival of socialism in the French Revolution period, while also noting that Satan also controls the papal power. The papal power also comes out of the bottomless pit in Revelation seventeen, and in chapter nine of Revelation, Islam is the smoke which came from the bottomless pit. The point still remains: did inspiration truly mean, “The scenes to be enacted in our world are not yet even dreamed of?” Who dreamed that Islam would now be spread across Europe and now descending upon the Americas? Did you dream the locusts would be spread across the globe by the globalists of the United Nations, the European Union and the Democratic Party of the United States?
Waýt uýa bu ýerde sosializmiň Fransuz rewolýusiýasy döwründe ýüze çykandygyny görkezýär, şol bir wagtyň özünde Şeýtanyň papalyk häkimiýetini-de dolandyrýandygyny belleýär. Papalyk häkimiýeti hem Ylham kitabynyň on ýedinji babynda düýpsüz çukurdan çykýar, Ylham kitabynyň dokuzynjy babynda bolsa yslam düýpsüz çukurdan çykan tüssedir. Esasy mesele henizem öňküligine galýar: ylham hakykatdan-da “Dünýämizde bolup geçjek wakalar entek hiç kimiň düýşüne-de giren däldir” diýmek isledimi? Yslamyň indi tutuş Ýewropa ýaýradyljakdygy we indi Demirgazyk hem-de Günorta Amerikanyň üstüne injekdigi kimiň düýşüne giripdi? Birleşen Milletler Guramasynyň, Ýewropa Bileleşiginiň we Amerikanyň Birleşen Ştatlarynyň Demokratik partiýasynyň globalistleriniň çekirtgeleri bütin ýer ýüzüne ýaýratjakdygy siziň düýşüňize giripdimi?
Who dreamed that the educational institutions would be overcome by the communist and Islamic alliance that is now being paid for by tax dollars of citizens that never intended their tax dollars would be employed to destroy the nation supplying the tax dollars?
Bilim edaralarynyň häzirki wagtda öz salgyt dollarlarynyň şol salgyt dollarlaryny üpjün edýän ýurdy weýran etmek üçin ulanylmagyny hiç haçan niýet etmedik raýatlaryň salgyt dollarlarynyň hasabyna maliýeleşdirilýän kommunistik we yslam bileleşigi tarapyndan ele geçiriljekdigi kimiň düýşüne giripdi?
Who dreamed Great Britain would promote and uphold white girls being gang raped, kidnapped and imprisoned and murdered by Islam? Many point out the fact that every communist system ever located in human history has been a complete failure, but the fruit of the socialism of Britain is as much a condemnation of socialism as the failure of the system’s economic and political philosophies.
Beýik Britaniýanyň akýagyz gyzlaryň yslam tarapyndan toparlaýyn zorlanmagyny, alnyp gaçylmagyny, tussaglykda saklanmagyny we öldürilmegini höweslendirjekdigini we goldajakdygyny kim göz öňüne getirip bilerdi? Köpler adamzat taryhynda duş gelen her bir kommunistik ulgamyň doly şowsuzlyga uçrandygy baradaky hakykaty belleýärler, emma Britaniýadaky sosializmiň miwesi-de sosializmi bu ulgamyň ykdysady we syýasy pelsepeleriniň şowsuzlygy bilen deň derejede ýazgarýar.
Who would have dreamed that the merchants of the earth would be allowed to introduce poisons to accomplish mass murder of over seventeen million people?
Ýeriň täjirleriniň on ýedi milliondan hem köp adamy köpçülikleýin gyrmak maksady bilen zäherleri getirmäge ýol beriljekdigini kim arzuw edip bilerdi?
Who dreamed men such as George Soros, Bill Gates and Anthony Fauci would be allowed to accomplish their demonic deeds of evil with absolutely no consequences?
Jorj Soros, Bill Geýts we Entoni Fauçi ýaly adamlaryň özleriniň şeýtana mahsus ýowuz işlerini bütinleý hiç hili netije bolmazdan amala aşyrmagyna ýol berler diýip kim güman ederdi?
When Sister White stated the scenes enacted would not be dreamed about, she did so in the context of the sealing time of the one hundred and forty-four thousand. She was following her comments on Christ's warning in Matthew twenty-four where she recorded, “These lessons are for our benefit. We need to stay our faith upon God, for there is just before us a time that will try men’s souls. Christ, upon the Mount of Olives, rehearsed the fearful judgments that were to precede His second coming.”
Aýal Waýt bolup geçjek wakalaryň düýşe-de girmejekdigini aýdanda, muny ýüz kyrk dört müňüň möhürleniş wagtynyň çäginde aýtdy. Ol muny Matta ýigrimi dördünji bapda Mesihiň duýduryşy baradaky bellikleriniň yzysüre aýdyp, şeýle ýazdy: “Bu sapaklar biziň peýdamyz üçindir. Biz imanymyzy Hudaýa berk daýandyrmalydyrys, çünki edil öňümizde adamlaryň janlaryny synagdan geçirjek bir wagt bar. Mesih Zeýtun dagynda Öz ikinji gelişinden öň bolup geçmeli gorkunç hökmleri beýan etdi.”
The lessons she had just referred to were the illustrations of both Ezekiel and John in the sanctuary learning to understand that God is in control of all things. In the confusion and rebellion that is now under way, a confusion and rebellion that will only escalate as history moves forward, those who are God’s messengers, as represented by not only Ezekiel and John in the temple but also Isaiah, will only navigate the history in a fashion that glorifies the Lord if they understand that even the things we never dreamed of are still under the control of God.
Onuň ýaňy salgy beren sapaklary Ezekiýeliň-de, Ýahýanyň-da mukaddes mekanda ähli zadyň Hudaýyň ygtyýaryndadygyna düşünmegi öwrenýändiklerini görkezýän mysallardy. Häzir dowam edýän bulaşyklygyň we pitnäniň, ýagny taryh öňe gitdigiçe diňe güýçlenjek bulaşyklygyň we pitnäniň içinde, diňe bir ybadathanadaky Ezekiýeliň we Ýahýanyň däl, eýsem Işaýanyň hem mysalynda görkezilen Hudaýyň habarçylary, hatda hiç haçan hyýalymyza-da getirmedik zatlarymyzyň hem henizem Hudaýyň ygtyýaryndadygyna düşünen halatlarynda, diňe şonda taryhyň akymynda Rebbi şöhratlandyrýan ýol bilen öňe gidip bilerler.
Those wheels intersecting the other wheels include the events that were never dreamed of, and they are the events that transpire in the sealing time that began on 9/11. The lessons that are to be learned are only learned by those who by faith enter into the Most Holy Place and see Christ and His light shining from the Ark of the Covenant. When that glory is viewed as represented by Daniel in chapter ten, the class that benefits from the light is separated from those who fled from the vision.
Beýleki tigirler bilen kesişýän şol tigirler hiç kimiň hyýalyna-da gelmedik wakalary öz içine alýar we bu wakalar 9/11-de başlanan möhürlenme döwründe bolup geçýär. Öwrenilmeli sapaklary diňe iman arkaly Iň mukaddes ýere girip, Mesihi we Onuň Äht sandygyndan saçylýan nuruny görýänler öwrenýärler. Şol şöhrata Danyýeliň onunjy bapda suratlandyryşy ýaly syn edilende, nurdan peýdalanýan topar görnüşden gaçanlardan aýrylýar.
And I Daniel alone saw the vision: for the men that were with me saw not the vision; but a great quaking fell upon them, so that they fled to hide themselves. Daniel 10:7.
Men, diňe men Danyýel şol görnüşi gördüm; ýanymda bolan adamlar görnüşi görmediler; emma olaryň üstüne uly titreýiş düşdi, şonuň üçin olar gizlenmek üçin gaçyp gitdiler. Daniel 10:7.
There is much more to be derived from the passage in the previous article, but we will address a wheel as we close this article. We have noted in the last article the symbolism of the number twenty-five and before that we spent time on the number thirty. The light from the book of Ezekiel is not simply symbolic numbers, but it is worthwhile to first familiarize ourselves with some of those numerical symbols before beginning to bring some clarity out of the confusion.
Öňki makaladaky parçadan çykaryp boljak zatlar has köp, ýöne bu makalany jemlärkäk, bir tigri ara alyp maslahatlaşarys. Soňky makalada ýigrimi bäş sanynyň nyşanly manysyny belläp geçdik, ondan öň bolsa otuz sanynyň üstünde durup geçipdik. Ezekiel kitabyndan gelýän nur diňe bir nyşanly sanlar bilen çäklenmeýär, emma bulaşyklygyň içinden käbir aýdyňlygy ýüze çykarmaga başlamazdan öň şol san nyşanlarynyň käbiri bilen ilki tanyş bolmak ýerliklidir.
Seventeen
On ýedi
The three two-hundred-and-fifty-year prophecies identify a seventeen-year period that begins at the end of the history of the church of Smyrna. From 313 to 330, seventeen years typify the setting up of the image of the beast.
Iki ýüz elli ýyllyk üç pygamberlik habary Smirna ýygnagynyň taryhynyň ahyrynda başlanýan on ýedi ýyllyk döwri görkezýär. 313-nji ýyldan 330-njy ýyla çenli dowam eden on ýedi ýyl ýyrtyjynyň şekiliniň döredilmegini nyşanlandyrýar.
The two hundred and fifty years that began in 457 BC ended in 207 BC, ten years after the battle of Raphia and seven years before the battle of Panium. From Raphia to Panium was seventeen years, and it represents the hidden history of verse forty as set forth in verses eleven through fifteen of Daniel eleven.
Miladydan öňki 457-nji ýylda başlanan iki ýüz elli ýyl Miladydan öňki 207-nji ýylda, Rafiýa söweşinden on ýyl soň we Paniýum söweşinden ýedi ýyl öň tamamlandy. Rafiýadan Paniýuma çenli on ýedi ýyl boldy, we bu Daniel kitabyň on birinji babyň on birinji aýatyndan on bäşinji aýadyna çenli beýan edilişi ýaly, kyrkynjy aýadyň gizlin taryhyny aňladýar.
Ptolemy IV Philopator (also known as Ptolemy IV) was the ruler who won the battle of Raphia in 217 BC. He reigned as king (and pharaoh) of Ptolemaic Egypt from 221 BC to 204 BC; thus he reigned for seventeen years. He began his reign before the battle of Raphia, but died before the battle of Panium.
Ptolemeý IV Filopator (Ptolemeý IV ady bilen hem tanalýar) miladydan öňki 217-nji ýylda Rafiýa söweşinde ýeňiş gazanan hökümdardy. Ol miladydan öňki 221-nji ýyldan miladydan öňki 204-nji ýyla çenli Ptolemeýler Müsüriniň patyşasy (we faraony) hökmünde höküm sürdi; şeýlelikde, ol on ýedi ýyl höküm sürdi. Ol Rafiýa söweşinden öň höküm sürüp başlady, emma Panium söweşinden öň aradan çykdy.
The battle of Raphia representing the Ukrainian War began in 2014 when the United States brought about a color revolution in the Ukraine. Ptolemy IV, the king of the south, typifies Vladimir Putin, who began his reign in 2000, the year before the sealing of the one hundred and forty-four thousand in 2001 began. As with Ptolemy, Putin began to reign before the Ukrainian war, typified by the battle of Raphia beginning in 2014. Before Panium, Putin, as typified by Ptolemy, is removed. Putin began to reign in 2000, thus aligning with the beginning of the sealing time that began the next year in 2001. Seventeen symbolic years as represented by Ptolemy identify the period Putin reigns, and he does so during the sealing time.
Ukraina urşuny aňladýan Rafiýa söweşi 2014-nji ýylda, Amerikanyň Birleşen Ştatlary Ukrainada reňkli ynkylaba sebäp bolanda başlandy. Günorta patyşasy IV Ptolemeý 2000-nji ýylda, ýagny ýüz kyrk dört müňüň möhürlenmegi başlanan 2001-nji ýyldan bir ýyl öň höküm sürüp başlan Wladimir Putini öňünden nyşanlandyrýar. Ptolemeý ýaly, Putin hem 2014-nji ýylda başlanan Rafiýa söweşi arkaly öňünden nyşanlandyrylan Ukraina urşundan ozal höküm sürüp başlady. Paniumdan öň Ptolemeý arkaly öňünden nyşanlandyrylan Putin häkimiýetden aýrylýar. Putin 2000-nji ýylda höküm sürüp başlady, bu bolsa indiki ýyl, ýagny 2001-nji ýylda başlanan möhürlenme döwrüniň başlangyjy bilen gabat gelýär. Ptolemeý arkaly aňladylýan on ýedi simwoliki ýyl Putiniň höküm sürýän döwrüni kesgitleýär we ol möhürlenme döwründe höküm sürýär.
Trump, represented by the conclusion of the two hundred and fifty years that began in 457 BC, is located in the same hidden history as Putin, a history that is seventeen years long beginning at the battle of Raphia. The dragon (Putin) and false prophet (Trump) are located within the hidden history. In that history the beast, represented as “the robbers of thy people” symbolizing the papal power, is located at the end of the seventeen years from Raphia to Panium.
Miladydan öňki 457-nji ýylda başlanan iki ýüz elli ýyllyk döwrüň tamamlanmagy bilen aňladylýan Tramp Putin bilen şol bir gizlin taryhyň çäginde ýerleşýär; bu taryh Rafiýa söweşinden başlanýar we on ýedi ýyl dowam edýär. Aždarha (Putin) we ýalan pygamber (Tramp) şol gizlin taryhyň içinde ýerleşýärler. Şol taryhda papalyk häkimiýetini alamatlandyrýan “seniň halkyňyň talaňçylary” hökmünde görkezilen wagşy haýwan Rafiýadan Paniuma çenli uzalýan on ýedi ýylyň ahyrynda ýerleşýär.
The year 321 represents the Sunday law in the United States, and 321 is located within a seventeen-year period from the Edict of Milan in 313 unto the division of the empire in 330.
321-nji ýyl Amerikanyň Birleşen Ştatlarynda ýekşenbe güni baradaky kanuny aňladýar, we 321-nji ýyl 313-nji ýylda çykarylan Milan Ediktinden tä 330-njy ýylda imperiýanyň bölünmegine çenli bolan on ýedi ýyllyk döwrüň içinde ýerleşýär.
The history represented from Josiah’s Great Passover as it is called, begins the seventeenth Jubilee cycle of the Jews. From Josiah’s Passover, which is the greatest revival in the Old Testament unto October 22, represents the Millerite history from August 11, 1840 unto October 22, 1844, but more importantly it represents the history of 9/11 unto the Sunday law. The sealing time of the one hundred and forty-four thousand is represented by the seventeenth Jubilee cycle from Josiah unto October 22. Seventeen is a symbol associated with the major events of the sealing time, and the number seventeen is a point where Ezekiel’s wheels intersect.
Ýoşiýanyň “Beýik Pasha baýramy” diýlip atlandyrylýan wakasyndan görkezilýän taryh ýewreýleriň on ýedinji Ýubileý aýlawyndan başlanýar. Köne Ähtdäki iň beýik ruhy oýanyş bolan Ýoşiýanyň Pasha baýramyndan 22-nji oktýabra çenli bolan döwür 1840-njy ýylyň 11-nji awgustyndan 1844-nji ýylyň 22-nji oktýabryna çenli Millerit taryhyny aňladýar, emma has-da möhümi, ol 11-nji sentýabrdan Ýekşenbe kanunyna çenli bolan taryhy aňladýar. Bir ýüz kyrk dört müň adamyň möhürleniş wagty Ýoşiýadan 22-nji oktýabra çenli bolan on ýedinji Ýubileý aýlawy arkaly görkezilýär. On ýedi möhürleniş wagtynyň esasy wakalary bilen baglanyşykly bir nyşandyr, we on ýedi sany Ezekiýeliň tigirleriniň kesişýän nokadydyr.
In the hidden history of verse forty of Daniel, as represented in verses ten through fifteen of the same chapter the dragon is associated with the number “17” by Ptolemy’s reign. The history of verses eleven’s battle of Raphia unto verse fifteen’s battle of Panium is “17” years. That history places Donald Trump in the middle of the seventeen years represented by those two battles. The image of the beast that is formed and set up by Trump in the United States is represented by “17” years from 313 to 330. In verse one of chapter one Ezekiel is in the thirtieth year of the 17th Jubilee cycle. Did you ever dream that the number seventeen represented one of the wheels Ezekiel saw in the Most Holy Place?
Danyýel kitabynyň kyrkynjy aýatynyň gizlin taryhynda, şol babyň onunjy aýatyndan on bäşinji aýatyna çenli görkezilişi ýaly, aždarha Ptolemeýiň hökümdarlygy arkaly “17” sany bilen baglanyşdyrylýar. On birinji aýatdaky Rafiýa söweşinden on bäşinji aýatdaky Panium söweşine çenli bolan taryhy döwür “17” ýyldyr. Bu taryh Donald Trampy şol iki söweş arkaly aňladylýan on ýedi ýyllyk döwrüň ortasynda ýerleşdirýär. Birleşen Ştatlarda Tramp tarapyndan döredilýän we ornaşdyrylýan wagşy haýwanyň şekili 313-nji ýyldan 330-njy ýyla çenli bolan “17” ýyl arkaly aňladylýar. Birinji babyň birinji aýatynda Ezekiýel 17-nji Ýubileý aýlawynyň otuzynjy ýylyndadyr. On ýedi sanynyň Ezekiýeliň Iň Mukaddes Ýerde gören tigirleriniň birini aňladýandygy düýşüňize-de giripmidi?
Ezekiel is a symbol of those during the sealing time who have by faith entered into the Most Holy Place. They are Peter’s priests.
Hezekiel, möhürleme wagtynda iman arkaly Iň Mukaddes Ýere girenleriň nyşanydyr. Olar Petrusyñ ruhanylarydyr.
Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. 1 Peter 2:5.
Siz hem, diri daşlar hökmünde, ruhy bir öý, mukaddes ruhanylyk bolup bina edilýärsiňiz, Isa Mesih arkaly Hudaýa ýakymly ruhy gurbanlyklary hödürlemek üçin. 1 Petrus 2:5.
They have been commissioned to present a message to God’s former covenant people who are then being passed by; though they are forewarned, God’s former covenant people will not see or hear.
Olara şol wagt bir gyra goýulýan Hudaýyň ozalky äht halkyna bir habary ýetirmek tabşyryldy; olara öňünden duýduryş berilse-de, Hudaýyň ozalky äht halky ne görer, ne-de eşider.
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. And he said unto me, Son of man, go, get thee unto the house of Israel, and speak with my words unto them. For thou art not sent to a people of a strange speech and of an hard language, but to the house of Israel; Not to many people of a strange speech and of an hard language, whose words thou canst not understand. Surely, had I sent thee to them, they would have hearkened unto thee. But the house of Israel will not hearken unto thee; for they will not hearken unto me: for all the house of Israel are impudent and hardhearted. Behold, I have made thy face strong against their faces, and thy forehead strong against their foreheads. As an adamant harder than flint have I made thy forehead: fear them not, neither be dismayed at their looks, though they be a rebellious house. Ezekiel 3:3–9.
Ol maňa şeýle diýdi: «Eý, ynsan ogly, garnyňy iýdir we saňa berýän bu ýazgyny içiňe doldur». Şonda men ony iýdim; ol agzymda süýjülikde bal ýaly boldy. Ol maňa şeýle diýdi: «Eý, ynsan ogly, git, Ysraýyl öýüne bar-da, Meniň sözlerim bilen olara sözle. Çünki sen düşnüksiz sözleýişli we agyr dilli bir halka däl, eýsem Ysraýyl öýüne iberildiň; sözlerini düşünip bilmejek düşnüksiz sözleýişli we agyr dilli köp halklara däl. Elbetde, eger Men seni olaryň ýanyna iberen bolsam, olar saňa gulak asardylar. Emma Ysraýyl öýi saňa gulak asmaz; çünki olar Maňa gulak asmaýarlar. Sebäbi tutuş Ysraýyl öýi ýüzugra we gaty ýürekli. Ine, Men seniň ýüzüňi olaryň ýüzlerine garşy berk etdim, maňlaýyňy hem olaryň maňlaýlaryna garşy berk etdim. Çakmak daşyndan-da gaty göwher kimin Men seniň maňlaýyňy etdim; olardan gorkma, ýüzlerine seredip aljyraňňy bolma, hernäçe olar pitneçi bir öý bolsalar-da». Ezekiýel 3:3–9.
Ezekiel is directed to proclaim a message to the former covenant people as represented by the Protestants of Millerite history and the Laodicean Seventh-day Adventist church in the latter days. If he refuses to proclaim the message, the blood of those left unwarned will be upon him.
Ezekiýele millerçileriň taryhyndaky protestantlaryň we soňky günlerdäki Laodikiýa Ýedinji gün adwentistleri ýygnagynyň wekilçilik edýän öňki äht halkyna bir habary yglan etmek tabşyrylýar. Eger ol bu habary yglan etmekden ýüz öwürse, duýduryş berilmän galanlaryň gany onuň boýnuna düşer.
Son of man, I have made thee a watchman unto the house of Israel: therefore hear the word at my mouth, and give them warning from me. When I say unto the wicked, Thou shalt surely die; and thou givest him not warning, nor speakest to warn the wicked from his wicked way, to save his life; the same wicked man shall die in his iniquity; but his blood will I require at thine hand. Yet if thou warn the wicked, and he turn not from his wickedness, nor from his wicked way, he shall die in his iniquity; but thou hast delivered thy soul. Again, When a righteous man doth turn from his righteousness, and commit iniquity, and I lay a stumblingblock before him, he shall die: because thou hast not given him warning, he shall die in his sin, and his righteousness which he hath done shall not be remembered; but his blood will I require at thine hand. Nevertheless if thou warn the righteous man, that the righteous sin not, and he doth not sin, he shall surely live, because he is warned; also thou hast delivered thy soul. Ezekiel 3:17–21.
Ynsan ogly, Men seni Ysraýyl nesline gözegçi etdim; şonuň üçin agzymdan çykýan sözi diňle-de, Menden olara duýduryş ber. Haçan Men pis adama: “Sen hökman ölýärsiň” diýsem, sen oňa duýduryş bermeseň we onuň janyny halas etmek üçin pis adamy öz pis ýolundan döndermek maksady bilen söz aýtmasaň, şol pis adam öz günäsi içinde öler; emma onuň ganyny Men seniň eliňden talap ederin. Emma sen pis adama duýduryş berseň-de, ol öz pisliginden hem-de pis ýolundan dönmese, ol öz günäsi içinde öler; ýöne sen öz janyňy halas edersiň. Şeýle hem, haçan dogry adam öz dogrulygyndan ýüz öwrüp, günä etse, Men onuň öňünde büdreme daşy goýsam, ol öler; sebäbi sen oňa duýduryş bermediň, ol öz günäsinde öler, eden dogry işleri hem ýatlanmaz; emma onuň ganyny Men seniň eliňden talap ederin. Şeýle-de bolsa, eger sen dogry adama dogry adam günä etmez ýaly duýduryş berseň we ol günä etmese, oňa duýduryş berlendigi sebäpli, ol hökman ýaşar; sen hem öz janyňy halas edersiň. Ezekiýel 3:17–21.
In the first ‘eleven’ chapters of Ezekiel, he is shown the destruction of Jerusalem, illustrated by the visions by the river Chebar, the plain and Jerusalem. He is commissioned to proclaim a warning of the impending judgment upon Jerusalem. The warning message of the impending judgment upon Jerusalem is the warning given first to the Laodicean Seventh-day Adventist church. The warning identifies the judgment and rejection of God’s people in Jerusalem who do not possess the seal of God. The warning typified by Ezekiel is the warning of the soon-coming Sunday law.
Hezekieliň ilkinji «on bir» babynda oňa Iýerusalimiň weýran edilişi görkezilýär; bu ýagdaý Kebar derýasynyň boýundaky, düzlükdäki we Iýerusalimdäki görnüşler arkaly şekillendirilýär. Oňa Iýerusalimiň üstüne geljek hökümiň golaýlaşýandygy barada duýduryşy yglan etmek tabşyrylýar. Iýerusalimiň üstüne geljek hökümiň golaýlaşýandygy baradaky duýduryş habary ilki bilen Laodikýä degişli Ýedinji gün Adwentist ybadathanasyna berlen duýduryşdyr. Bu duýduryş Hudaýyň möhürine eýe bolmadyk Iýerusalimdäki Hudaý halkynyň höküm edilýändigini we ret edilýändigini kesgitleýär. Hezekiel arkaly öňden nusgalanan bu duýduryş, ýakynda güýje girjek Ýekşenbe kanuny baradaky duýduryşdyr.
In those first eleven chapters where these truths are set forth, Ezekiel is made dumb, and only speaks thereafter when God specifically opens his mouth, and this continues until the destruction of Jerusalem, when he again can speak.
Bu hakykatlaryň beýan edilýän şol ilkinji on bir baplarynda Ezekiýel dilsiz edilýär we şondan soň diňe Hudaý onuň agzyny ýörite açanda gepleýär; bu ýagdaý Iýerusalimiň weýran edilmegine çenli dowam edýär, şol wagt ol ýene-de geplemäge ukyply bolýar.
Then the spirit entered into me, and set me upon my feet, and spake with me, and said unto me, Go, shut thyself within thine house. But thou, O son of man, behold, they shall put bands upon thee, and shall bind thee with them, and thou shalt not go out among them: And I will make thy tongue cleave to the roof of thy mouth, that thou shalt be dumb, and shalt not be to them a reprover: for they are a rebellious house. But when I speak with thee, I will open thy mouth, and thou shalt say unto them, Thus saith the Lord God; He that heareth, let him hear; and he that forbeareth, let him forbear: for they are a rebellious house. Ezekiel 3:24–27.
Soňra Ruh maňa girdi-de, meni aýaga galdyrdy, meniň bilen gepleşip, maňa şeýle diýdi: «Git-de, öýüňde özüňi ýap. Emma sen, eý adam ogly, ine, saňa baglar salarlar we şol baglar bilen seni daňarlar; sen olaryň arasyna çykyp bilmersiň. Men diliňi agzyňyň ýokarsyna ýelmeşdirerin, şeýlelikde sen lal bolarsyň we olara käýinji bolmarsyň; çünki olar pitneçi öýdür. Emma Men seniň bilen gepleşenimde, agzyňy açaryn, şonda sen olara: “Hökmürowan Reb şeýle diýýär”; diýersiň. Eşitjek eşitsin; ýüz öwürjek bolsa, ýüz öwürsin; çünki olar pitneçi öýdür». Ezekiel 3:24–27.
When Jerusalem fell, Ezekiel could once again speak.
Iýerusalim ýykylanda, Hezekiýel ýene-de gürläp bildi.
And it came to pass in the twelfth year of our captivity, in the tenth month, in the fifth day of the month, that one that had escaped out of Jerusalem came unto me, saying, The city is smitten. Now the hand of the Lord was upon me in the evening, afore he that was escaped came; and had opened my mouth, until he came to me in the morning; and my mouth was opened, and I was no more dumb. Ezekiel 33:21, 22.
Biziň ýesir düşen döwrümiziň on ikinji ýylynda, onunjy aýda, aýyň bäşinji güni şeýle boldy: Iýerusalimden gaçyp gutulan biri maňa gelip: «Şäher uruldy» diýdi. Ol gaçyp gutulan kişi gelmezinden öň, agşam wagty Rebbiň eli meniň üstümde boldy; ol irden maňa gelýänçä, dilimi açdy; şeýlelikde meniň dilim açyldy, indi men dymyk däldim. Ezekiel 33:21, 22.
The fall of Jerusalem represents the fall of the Laodicean Seventh-day Adventist church in the latter days. That fall occurs while those who were sealed in Jerusalem in chapter nine are then lifted up as the church triumphant. The Laodiceans within Jerusalem are taken out, and the one hundred and forty-four thousand are lifted up as the kingdom of glory is established. That kingdom of glory was typified by the establishment of the kingdom of grace at the cross. The kingdom of grace at the cross aligns with the kingdom of glory at the Sunday law, and those two kingdoms are placed into the sequence of prophetic history located in the book of Ezekiel. The first eleven chapters, when Ezekiel is placed within the context of the sanctuary, are about the purification of God’s church as His people change from the church militant, which is defined as being made up of wheat and tares, into the church triumphant, which is made up of the wheat offering of Pentecost.
Iýerusalimiň ýykylmagy laodikiýaly Ýedinji gün adwentistleriniň ýygnagynyň soňky günlerde ýykylmagyny aňladýar. Şol ýykylma dokuzynjy bapda Iýerusalimde möhürlenenleriň soňra ýeňiş gazanan ýygnak hökmünde beýgeldilýän mahalynda bolup geçýär. Iýerusalimdäki laodikiýalylar çykarylýar, şöhrat patyşalygy berkarar edilýärkä bolsa, ýüz kyrk dört müň adam beýgeldilýär. Şol şöhrat patyşalygy haçda merhemet patyşalygynyň berkarar edilmegi arkaly öňünden nyşanlaýyn görkezilipdi. Haçdaky merhemet patyşalygy ýekşenbe kanuny döwründäki şöhrat patyşalygyna gabat gelýär we bu iki patyşalyk Ezekiýeliň kitabyndaky pygamberlik taryhynyň yzygiderliligine ýerleşdirilýär. Ezekiýeliň kitabyna mukaddes mekan bilen baglanyşykda garalanda, onuň ilkinji on bir baby Hudaýyň ýygnagynyň päklenmegi hakyndadyr; bu päkleniş mahalynda Onuň halky bugdaý bilen haşal otdan ybarat diýlip kesgitlenýän göreşýän ýygnakdan Pentikost baýramynyň bugdaý hödürliginden ybarat bolan ýeňiş gazanan ýygnaga öwrülýär.
And thou, profane wicked prince of Israel, whose day is come, when iniquity shall have an end, Thus saith the Lord God; Remove the diadem, and take off the crown: this shall not be the same: exalt him that is low, and abase him that is high. I will overturn, overturn, overturn, it: and it shall be no more, until he come whose right it is; and I will give it him. Ezekiel 21:25–27.
Sen bolsaň, eý, Ysraýylyň haramzada erbet serdary, seniň günüň geldi, haçan-da ýazyk öz soňuna ýetende, Reb Hudaý şeýle diýýär: Baş geýimini aýyr, täji başdan al; bu indi öňküsi ýaly bolmaz: pes bolany belent et, beýik bolany bolsa peselt. Men ony agdararyn, agdararyn, agdararyn; ol öz hak eýesi gelýänçä indi bolmaz; men hem ony oňa bererin. Ezekiel 21:25–27.
Zedekiah was the final king of Judah, and he is the “wicked prince of Israel, whose day is come” in the verses. Nebuchadnezzar was about to take Jerusalem and Zedekiah’s crown was to be removed by Babylon who would be overturned by the Medes and Persians, who would in turn be overturned by the Greeks, who would be overturned by Rome. The third overturning arrives at Rome, which is the history when the King “whose right it is” will receive the crown of the kingdom of grace at the setting up of that kingdom at the cross.
Sedekiýa Ýahudanyň iň soňky patyşasydy, we ol bu aýatlardaky “güni gelen, Ysraýylyň zalym şazadasydyr”. Nebukadnesar Iýerusalimi basyp almakçy bolupdy, we Sedekiýanyň täji Wawilon tarapyndan aýryljakdy; Wawilon bolsa Medler we Parslar tarapyndan agdaryljakdy, olar hem öz gezeginde greklar tarapyndan agdaryljakdy, greklar bolsa Rim tarapyndan agdaryljakdy. Üçünji agdaryş Rime gelip ýetýär; bu bolsa “hukugy Özüne degişli bolan” Patyşanyň haçda şol patyşalyk dikeldilende merhemet patyşalygynyň täjini aljak döwrüniň taryhydyr.
“To the ‘profane wicked prince’ had come the day of final reckoning. ‘Remove the diadem,’ the Lord decreed, ‘and take off the crown.’ Not until Christ Himself should set up His kingdom was Judah again to be permitted to have a king. ‘I will overturn, overturn, overturn, it,’ was the divine edict concerning the throne of the house of David; ‘and it shall be no more, until He come whose right it is; and I will give it Him.’ Ezekiel 21:25–27.” Prophets and Kings, 451.
“‘Haram edýän zalym şazada’ üçin ahyrky hasaplaşyk güni gelipdi. Reb şeýle höküm çykardy: ‘Sarlygy aýyr’ we ‘täji çykar.’ Mesih Özi Patyşalygyny gurýança, Ýehuda täzeden patyşa eýe bolmaga rugsat edilmejekdi. Dawudyň öýüniň tagty barada ylahy perman şeýle diýýärdi: ‘Men ony agdaryp taşlaryn, agdaryp taşlaryn, agdaryp taşlaryn’; ‘we degişli Hukuk eýesi gelýänçä, ol indi bolmaz; Men ony Oňa bererin.’ Ýezekil 21:25–27.” Pygamberler we Patyşalar, 451.
In the time of the latter rain, which began when the judgment of the living began on 9/11, Christ sets up His kingdom of glory.
9/11-de dirileriň höküm işiniň başlanmagy bilen başlanan soňky ýagyş döwründe Mesih Öz şöhrat patyşalygyny berkarar edýär.
“When the four angels let go, Christ will set up His kingdom.” Spalding and Magan, 3.
«Dört perişde goýberende, Mesih Öz patyşalygyny gurar». Spalding we Magan, 3.
A period of preparation begins at 9/11, and at the Sunday law the glorious holy mountain is lifted up above all the hills and mountains.
Taýýarlyk döwri 9/11-de başlanýar we ýekşenbe kanuny girizilende şöhratly mukaddes dag ähli baýyrlardan we daglardan belende göterilýär.
The word that Isaiah the son of Amoz saw concerning Judah and Jerusalem. And it shall come to pass in the last days, that the mountain of the Lord’s house shall be established in the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it. And many people shall go and say, Come ye, and let us go up to the mountain of the Lord, to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths: for out of Zion shall go forth the law, and the word of the Lord from Jerusalem. Isaiah 2:1–3.
Amozyň ogly Işaýanyň Ýahuda we Iýerusalim hakda gören sözi. Ahyrky günlerde şeýle bolar: Rebbiň öýüniň dagy daglaryň depesinde berk ornaşar, baýyrlardan hem beýgeldiler; ähli milletler oňa tarap akarlar. Köp halklar gidip şeýle diýerler: «Geliň, Rebbiň dagyna, Ýakubyň Hudaýynyň öýüne çykalyň; Ol bize Öz ýollaryny öwreder, biz hem Onuň ýodalarynda ýöreris». Çünki kanun Siýondan çykar, Rebbiň sözi bolsa Iýerusalimden. Işaýa 2:1–3.
On 9/11, the winds were released and then restrained, thus marking the beginning of the setting up of the kingdom of Daniel two, that is represented as a rock cut out of the mountain that fills the whole earth.
11-nji sentýabrda ýeller goýberildi, soňra bolsa saklanyp goýuldy; şeýlelikde, bütin ýeri doldurýan dagdan kesilip alnan daş hökmünde görkezilen Danyýel ikidäki patyşalygyň dikeldilip başlanmagynyň başlangyjy bellenildi.
“This view was given in 1847 when there were but very few of the Advent brethren observing the Sabbath, and of these but few supposed that its observance was of sufficient importance to draw a line between the people of God and unbelievers. Now the fulfillment of that view is beginning to be seen. ‘The commencement of that time of trouble,’ here mentioned does not refer to the time when the plagues shall begin to be poured out, but to a short period just before they are poured out, while Christ is in the sanctuary. At that time, while the work of salvation is closing, trouble will be coming on the earth, and the nations will be angry, yet held in check so as not to prevent the work of the third angel. At that time the ‘latter rain,’ or refreshing from the presence of the Lord, will come, to give power to the loud voice of the third angel, and prepare the saints to stand in the period when the seven last plagues shall be poured out.” Early Writings, 85.
“Bu görnüş 1847-nji ýylda berildi, şol wagt Sabat gününi berjaý edýän advent doganlaryň sany örän azdy, olaryň arasynda-da onuň berjaý edilmeginiň Hudaýyň halky bilen imansyzlaryň arasynda serhet çekmek üçin ýeterlik derejede möhümdugyny çak edenler azdy. Indi şol görnüşiň amala aşmagy görlüp başlanýar. Bu ýerde agzalýan ‘şol bela döwrüniň başlanmagy’ balalaryň dökülip başlanjak wagtyna degişli däl, eýsem olaryň dökülmeginden biraz öňki gysga bir döwre degişlidir, şol wagtda Mesih mukaddes ýerde bolýar. Şol wagtda, gutulyş işi jemlenip barýarka, ýer ýüzüne bela inip geler, milletler gazaplanar, emma üçünji perişdäniň işine päsgel bermez ýaly saklanyp durarlar. Şol wagtda Rebbiň huzuryndan gelýän ‘soňky ýagmyr’, ýagny janlandyryş geler; ol üçünji perişdäniň güýçli sesine güýç bermek we mukaddesleri soňky ýedi bela dökülip saçyljak döwürde berk durmaga taýýarlamak üçin geler.” Early Writings, 85.
Christ sets up His everlasting kingdom during the time of the latter rain, and His kingdom includes the kingdom of grace that was established at the cross and also His kingdom of glory at the Sunday law. Zedekiah to Babylon (1st kingdom), to Medo-Persia (2nd kingdom), to Greece (3rd kingdom) and on to pagan Rome (4th kingdom) identifies the history leading to the kingdom of grace. That history identifies a parallel historical sequence from Papal Rome (spiritual Babylon--5th kingdom), unto the United States (spiritual Medo-Persia--6th kingdom), unto the United Nations (spiritual Greece--7th kingdom) and on unto the threefold union of the dragon, the beast and false prophet, that together make up modern Rome (spiritual Rome--8th kingdom that is of the seven).
Mesih Öz ebedî hükümranlığını son yağmur zamanında kurar; O’nun hükümranlığı, çarmıhta tesis edilmiş olan lütuf hükümranlığını da, Pazar yasası zamanındaki izzet hükümranlığını da içine alır. Sidkiya’dan Babil’e (1. hükümranlık), Med-Pers’e (2. hükümranlık), Yunanistan’a (3. hükümranlık) ve putperest Roma’ya (4. hükümranlık) uzanan hat, lütuf hükümranlığına götüren tarihi belirler. Bu tarih, Papalık Roma’sından (ruhsal Babil — 5. hükümranlık), Amerika Birleşik Devletleri’ne (ruhsal Med-Pers — 6. hükümranlık), Birleşmiş Milletler’e (ruhsal Yunanistan — 7. hükümranlık) ve oradan da birlikte modern Roma’yı oluşturan ejderha, canavar ve yalancı peygamberin üçlü birliğine, yani yediden olup sekizinci hükümranlık olan ruhsal Roma’ya kadar uzanan paralel bir tarihî silsileyi de gösterir.
The triumph of that kingdom in Daniel two is represented by a rock, and God’s faithful are stones in the temple.
Şol patyşalygyň Daniýeliň ikinji babyndaky ýeňşi gaýa arkaly şekillendirilýär, we Hudaýa wepaly bolanlar ybadathanadaky daşlardyr.
Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. 1 Peter 2:5.
Siz hem, diri daşlar hökmünde, Isa Mesih arkaly Hudaýa makbul bolan ruhy gurbanlyklary hödürlemek üçin ruhy bir öýe, mukaddes ruhanylyga gurulýarsyňyz. 1 Petrus 2:5.
That everlasting kingdom triumphs over the kingdoms of the world and fills the entire world. In Ezekiel chapter forty to the end of his book, that same kingdom is represented as a temple which fills the world with the water of life.
Şol ebedi patyşalyk dünýäniň patyşalyklarynyň üstünden ýeňiş gazanýar we bütin dünýäni doldurýar. Hezekiýel pygamberiň kitabynyň kyrkınjy babyndan tä ahyryna çenli şol bir patyşalyk, dünýäni ýaşaýyş suwy bilen doldurýan bir ybadathana hökmünde beýan edilýär.
We will continue these things in the next article.
Munuň ýaly meseleleri indiki makalada dowam etdireris.