After Ezekiel describes the process of the two nations becoming one, he then identifies that the nation would be ruled by King David, and that he will enter into covenant with them and that His tabernacle will be with them.
Hizqiyol ikki xalqning bir bo‘lish jarayonini tasvirlab bergach, so‘ng bu xalq ustidan Shoh Dovud hukmronlik qilishini, U ular bilan ahd tuzishini va Uning maskani ular bilan birga bo‘lishini bayon qiladi.
Neither shall they defile themselves any more with their idols, nor with their detestable things, nor with any of their transgressions: but I will save them out of all their dwelling places, wherein they have sinned, and will cleanse them: so shall they be my people, and I will be their God. And David my servant shall be king over them; and they all shall have one shepherd: they shall also walk in my judgments, and observe my statutes, and do them. And they shall dwell in the land that I have given unto Jacob my servant, wherein your fathers have dwelt; and they shall dwell therein, even they, and their children, and their children’s children for ever: and my servant David shall be their prince forever. Moreover I will make a covenant of peace with them; it shall be an everlasting covenant with them: and I will place them, and multiply them, and will set my sanctuary in the midst of them for evermore. My tabernacle also shall be with them: yea, I will be their God, and they shall be my people. And the heathen shall know that I the Lord do sanctify Israel, when my sanctuary shall be in the midst of them for evermore. Ezekiel 37:23–28.
Ular endi o‘zlarini na butlari bilan, na jirkanch narsalari bilan, na biror gunohlari bilan bulg‘aydilar; aksincha, Men ularni gunoh qilgan barcha maskanlaridan qutqaraman va ularni poklayman; shunda ular Mening xalqim bo‘ladilar, Men esa ularning Xudosi bo‘laman. Va qulim Dovud ularga shoh bo‘ladi; ularning barchasida bitta Cho‘pon bo‘ladi; ular ham Mening hukmlarim bo‘yicha yuradilar, qonun-qoidalarimni saqlaydilar va ularga amal qiladilar. Va ular Men qulim Yoqubga bergan yurtda, ota-bobolaringiz yashagan yurtda yashaydilar; ular o‘sha yurtda — o‘zlari, farzandlari va farzandlarining farzandlari bilan birga — abadiy yashaydilar; va qulim Dovud ularga to abad amir bo‘ladi. Bundan tashqari, Men ular bilan tinchlik ahdini tuzaman; bu ular bilan abadiy ahd bo‘ladi; Men ularni o‘rnataman, ko‘paytiraman va Muqaddas maskanimni ularning o‘rtasiga to abad qo‘yaman. Mening maskanim ham ular bilan bo‘ladi; ha, Men ularning Xudosi bo‘laman, ular esa Mening xalqim bo‘ladilar. Va xalqlar, qachonki Muqaddas maskanim ularning o‘rtasida to abad bo‘lsa, Men — Egamiz — Isroilni muqaddas qiluvchi ekanimni bilib oladilar. Hizqiyol 37:23–28.
Ezekiel chapter thirty-seven is providing a very detailed presentation of the sealing of the one hundred and forty-four thousand. The two sticks that are to become one nation when divinity is combined with humanity, and they will have a king over them. The one nation is God’s church of the last days, who are the one hundred and forty-four thousand. The two sticks are the two periods of scattering for the northern and southern kingdoms of Israel. Those two sticks are those who Paul identifies as the “body,” when he also identifies Christ as the “head” of that body. Ezekiel identifies Paul’s “head,” as “king David,” and the “body,” as “one nation.”
Hizqiyolning o‘ttiz yettinchi bobi yuz qirq to‘rt ming kishining muhrlanishini nihoyatda batafsil tarzda bayon etadi. Ilohiylik insoniyat bilan birlashganda bir xalq bo‘lib qolishi lozim bo‘lgan ikki tayoq haqida aytiladi, va ularning ustidan bir podshoh bo‘ladi. O‘sha bir xalq — yuz qirq to‘rt ming kishidan iborat bo‘lgan Xudoning oxirgi kunlardagi jamoatidir. Ikki tayoq — Isroilning shimoliy va janubiy shohliklari uchun bo‘lgan ikki tarqalish davridir. O‘sha ikki tayoq Pavlus “tana” deb ataganlardir; u shu bilan birga Masihni o‘sha tananing “boshi” deb ham ataydi. Hizqiyol Pavlusning “boshi”ni “Shoh Dovud”, “tana”ni esa “bir xalq” deb belgilaydi.
In the message which was provided to Adventism in 1856, as represented by the unfinished series on the “seven times” by Hiram Edson in 1856, Edson refers to Isaiah, chapter seven’s prophecy of sixty-five years as the biblical point of reference for the starting points of both periods of seven times. The sixty-five year time prophecy is placed in an enigmatic context, similar to the passages in the book of Revelation that state, “he who hath ears, let him hear.” If you have eyes that can perceive, and ears that can understand, there is something very wonderful in that passage.
1856 yilda Hiram Edson tomonidan “yetti zamon” haqidagi tugallanmagan turkumda ifodalanganidek, Adventizmga berilgan xabarda Edson Ishayo kitobining yettinchi bobidagi oltmish besh yillik bashoratni har ikkala yetti zamon davrining boshlanish nuqtalari uchun Muqaddas Kitobiy tayanch nuqtasi sifatida tilga oladi. Oltmish besh yillik vaqtga oid bashorat sirli bir kontekstga joylashtirilgan bo‘lib, bu Vahiy kitobidagi: “qulog‘i bor eshitsin” degan oyatlarga o‘xshaydi. Agar idrok eta oladigan ko‘zlaringiz va anglay oladigan quloqlaringiz bo‘lsa, o‘sha parchada nihoyatda ajoyib bir narsa bor.
For the head of Syria is Damascus, and the head of Damascus is Rezin; and within threescore and five years shall Ephraim be broken, that it be not a people. And the head of Ephraim is Samaria, and the head of Samaria is Remaliah’s son. If ye will not believe, surely ye shall not be established. Isaiah 7:8, 9.
Chunki Suriyaning boshi Damashqdir, Damashqning boshi esa Retsindir; va oltmish besh yil ichida Efrayim xalq bo‘lmaydigan darajada parchalab tashlanadi. Efrayimning boshi Samariyadir, Samariyaning boshi esa Remalyoning o‘g‘lidir. Agar sizlar ishonmasangiz, albatta sobit bo‘lib tura olmaysizlar. Ishayo 7:8, 9.
The sixty-five year prophecy began in 742 BC, and within those sixty-five years, nineteen years later in 723 BC, the northern kingdom of Israel was taken into slavery by Assyria, and when those years ended in 677 BC, Manasseh was taken captive by Babylon. Those sixty five years were also represented in the fulfillments of the end of the scatterings of the two nations, that were to become one stick in Ezekiel’s narrative. They marked 1798, 1844 and 1863, respectively. In the verses which identify the message that was rejected in 1863 there is a special prophetic revelation in which the prophecy is couched.
Oltmish besh yillik bashorat miloddan avvalgi 742-yilda boshlandi va o‘sha oltmish besh yil ichida, o‘n to‘qqiz yil o‘tib, miloddan avvalgi 723-yilda Isroilning shimoliy shohligi Ossuriya tomonidan asirlikka olib ketildi; o‘sha yillar miloddan avvalgi 677-yilda nihoyasiga yetganda esa, Manashe Bobil tomonidan asirga olindi. O‘sha oltmish besh yil, Hizqiyol bayonida bir tayoq bo‘lishi kerak bo‘lgan ikki xalqning tarqalishlari nihoyasining bajo keltirilishlarida ham ifodalangan edi. Ular, mos ravishda, 1798, 1844 va 1863-yillarni belgiladi. 1863-yilda rad etilgan xabarni aniqlab beradigan oyatlarda bashorat ifodalangan maxsus bir payg‘ambarlik vahiyi mavjuddir.
It is the revelation that the “head” of a nation is its capital city, and that the “head” of the capital city is the king. It provides two witnesses to this revelation, and then brings the entire prophecy and revelation to a conclusion with the enigma that, “If ye will not believe, surely ye shall not be established.” If you do not believe that the king is the head, and that the head is the capital city, then you will not be established.
Bu vahiy shuni bildiradiki, bir xalqning “boshi” uning poytaxt shahri, poytaxt shaharning “boshi” esa shohdir. U bu vahiyga ikki guvoh taqdim etadi, so‘ng butun bashorat va vahiyni shunday bir jumboq bilan yakunlaydi: “Agar ishonmasangiz, albatta sobit bo‘lmaysizlar.” Agar shoh bosh ekaniga, bosh esa poytaxt shahar ekaniga ishonmasangiz, unda sobit bo‘lmaysizlar.
Ezekiel’s nation that is produced by joining the two sticks of the northern and southern kingdoms, was to have a king, which is a head, which is the capital city of the nation. The entire passage of Ezekiel is speaking to the prophetic characteristics of the sealing of the one hundred and forty-four thousand, which represents the joining together of Divinity with humanity during the period of the sounding of the seventh trumpet of Islam of the third woe.
Hizqiyolning shimoliy va janubiy shohliklarning ikki tayog‘ini birlashtirish orqali vujudga keltirilgan xalqi, podshohga ega bo‘lishi kerak edi; bu boshdir, ya’ni xalqning poytaxt shahridir. Hizqiyoldagi mazkur parchaning butun mazmuni bir yuz qirq to‘rt ming kishining muhrlanishining bashoratli xususiyatlari haqida so‘zlaydi; bu esa uchinchi voy ichidagi Islomning yettinchi karnayi sadosi yangraydigan davrda Ilohiyat bilan insoniyatning birlashtirilishini ifodalaydi.
The days of the sounding of the Seventh Trumpet, in Revelation chapter ten, began when there was to be “time no longer,” which was October 22, 1844, when the third angel arrived. At that point John experienced the bitterness of that date, and he was there and then told to measure the temple, but leave off the history of the twelve hundred and sixty years of the trampling down of the sanctuary and host, for that period was given to the Gentiles.
Vahiy kitobining o‘ninchi bobida tilga olingan Yettinchi Karnayning sadosi yangraydigan kunlar “vaqt endi bo‘lmas” kerak bo‘lgan paytda, ya’ni uchinchi farishta kelgan 1844-yil 22-oktabrda boshlandi. O‘sha paytda Yuhanno o‘sha sananing achchiqligini boshdan kechirdi, va unga shu zahoti ma’badni o‘lchash, biroq muqaddas joy bilan lashkarning oyoq osti qilinishi bo‘lgan ming ikki yuz oltmish yillik tarixni chetda qoldirish aytildi, chunki o‘sha davr g‘ayriyahudiylarga berilgan edi.
And the angel which I saw stand upon the sea and upon the earth lifted up his hand to heaven, 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: But in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished, as he hath declared to his servants the prophets. And the voice which I heard from heaven spake unto me again, and said, Go and take the little book which is open in the hand of the angel which standeth upon the sea and upon the earth.
Men dengiz ustida va yer ustida turganini ko‘rgan farishta qo‘lini osmonga ko‘tardi, va abadiylar osha barhayot bo‘lgan, osmonni va undagi narsalarni, yerni va undagi narsalarni, dengizni va undagi narsalarni yaratgan Zot nomi bilan qasam ichdiki, endi vaqt bo‘lmaydi; balki yettinchi farishtaning ovozi yangraydigan kunlarda, u karnay chalishni boshlaganida, Xudoning siri O‘z qullari bo‘lgan payg‘ambarlariga e’lon qilganidek, nihoyasiga yetadi. Va men osmondan eshitgan ovoz yana men bilan gaplashib, dedi: Bor, dengiz ustida va yer ustida turgan farishtaning qo‘lida ochiq turgan kichik kitobni ol.
And I went unto the angel, and said unto him, Give me the little book. And he said unto me, Take it, and eat it up; and it shall make thy belly bitter, but it shall be in thy mouth sweet as honey. And I took the little book out of the angel’s hand, and ate it up; and it was in my mouth sweet as honey: and as soon as I had eaten it, my belly was bitter. And he said unto me, Thou must prophesy again before many peoples, and nations, and tongues, and kings. And there was given me a reed like unto a rod: and the angel stood, saying, Rise, and measure the temple of God, and the altar, and them that worship therein. But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. Revelation 10:5–11:2.
Va men farishtaning oldiga borib, unga dedim: “Kichik kitobni menga ber.” U menga dedi: “Uni olgin va yeb yuborgin; u qornini achchiq qiladi, ammo og‘zingda asalday shirin bo‘ladi.” Men kichik kitobni farishtaning qo‘lidan oldim-da, uni yeb yubordim; u og‘zimda asalday shirin edi; ammo uni yeb bo‘lganim zahoti qornim achchiq bo‘ldi. Va u menga dedi: “Sen yana ko‘p xalqlar, elatlar, tillar va shohlar oldida bashorat qilishing kerak.” Va menga tayoqqa o‘xshash bir qamish berildi; va farishta turib, shunday dedi: “Tur, Xudoning ma’badini, qurbongohni va unda sajda qilayotganlarni o‘lcha. Ammo ma’baddan tashqaridagi hovlini tashlab qo‘y, uni o‘lchama; chunki u g‘ayriyahudiylarga berilgandir; ular muqaddas shaharni qirq ikki oy oyoq osti qiladilar.” Vahiy 10:5–11:2.
The temple which John was to measure on October 22, 1844, was the temple which had worshippers “therein.” The courtyard was to be left off. The temple which has an altar, that also has worshippers therein is the holy place of the heavenly sanctuary. There was an altar in the courtyard, but that was to be left off, so the only other altar in God’s sanctuary is the altar of incense that is located in the Holy Place. At the arrival of the third angel in 1844, which typified the third angel’s arrival at the beginning of the sealing time on September 11, 2001, the temple consisted of only two apartments.
Yuhanno 1844-yil 22-oktabrda o‘lchashi kerak bo‘lgan ma’bad — “unda” sajda qiluvchilari bo‘lgan ma’bad edi. Hovli esa chetda qoldirilishi kerak edi. Qurbongohga ega bo‘lgan va unda sajda qiluvchilar ham mavjud bo‘lgan ma’bad — samoviy muqaddas maskanning Muqaddas joyidir. Hovlida bir qurbongoh bor edi, ammo u chetda qoldirilishi kerak edi; shunday ekan, Xudoning maskanidagi yagona boshqa qurbongoh — Muqaddas joyda joylashgan tutatqi qurbongohidir. 1844-yilda uchinchi farishtaning kelishi chog‘ida — bu 2001-yil 11-sentabrda muhrlash vaqtining boshida uchinchi farishtaning kelishini timsollagan edi — ma’bad faqat ikki bo‘lmadan iborat edi.
The Holy Place was a symbol of the Church, which Paul identifies as the body, and the Most Holy Place was a symbol of the head of the body. The holy place is a symbol of humanity, and the Most Holy Place is the symbol of divinity. The altar, and the smoke that ascended from the altar, which rose up and entered into the Most Holy Place, represents the point where humanity connected with divinity. Mankind can only enter the Most Holy Place by faith, but the experience of faithful people is located in the Holy Place.
Muqaddas joy Jamoatning timsoli edi; Pavlus uni tana deb ta’riflaydi, Eng muqaddas joy esa tananing boshining timsoli edi. Muqaddas joy insoniyatning timsolidir, Eng muqaddas joy esa ilohiyotning timsolidir. Qurbongoh va qurbongohdan ko‘tarilib, yuqoriga chiqib, Eng muqaddas joyga kirgan tutun insoniyatning ilohiyot bilan bog‘langan nuqtasini ifodalaydi. Insonzot Eng muqaddas joyga faqat imon orqali kira oladi, ammo sodiq kishilarning tajribasi Muqaddas joyda joylashgandir.
There they are to eat the Word of God, as represented by the loaves upon the table of showbread. There they are to let their light shine before men, and glorify their heavenly father, as represented by the seven-branched candlestick, which we are informed represents the Church. There they are to connect with divinity as their prayers ascend with the merits of Christ into the very presence of the Divine.
U yerda ular nazr nonlari stoliga qo‘yilgan nonlar bilan ifodalanganidek, Xudoning Kalomini iste’mol qilishlari lozim. U yerda ular, yetti shoxli shamdon bilan ifodalanganidek — uning Jamoatni ifodalashi bizga ma’lum qilingan — o‘z nurlarini insonlar oldida porlatib, samoviy Otalarini ulug‘lashlari lozim. U yerda ular, ibodatlari Masihning xizmatlari bilan birga Ilohiy Zotning bevosita huzuriga ko‘tarilar ekan, ilohiyat bilan bog‘lanishlari lozim.
From 1798 to 1844, the Architect of the Temple raised up a temple of humanity which He intended to combine with His temple of divinity, but humanity rebelled. As of 2001, He once again is raising up the temple of humanity, represented as the one hundred and forty-four thousand. According to Ezekiel, “king David” is to reign over the nation, which is transformed from a valley of dead dry Laodicean bones, into the mighty army which is lifted up as an ensign at the soon-coming Sunday law.
1798-yildan 1844-yilgacha Ma’badning Me’mori O‘zining ilohiylik ma’badi bilan birlashtirmoqchi bo‘lgan insoniyat ma’badini barpo qildi, ammo insoniyat isyon ko‘tardi. 2001-yildan boshlab esa, U yana insoniyat ma’badini barpo etmoqda; bu ma’bad bir yuz qirq to‘rt ming sifatida ifodalangan. Hizqiyolga ko‘ra, “Shoh Dovud” o‘lik, quruq Laodikiyalik suyaklar vodiysidan o‘zgartirilib, tez orada keladigan Yakshanba qonuni paytida bayroq singari ko‘tariladigan qudratli lashkarga aylantirilgan xalq ustidan hukmronlik qilishi lozim.
The southern kingdom of Judah, is where the capital city of Jerusalem was located, and the nation, king and capital represent the “head.” Surely if you believe, you shall be established. In the relationship of the northern and southern kingdoms, Judah was the “head,” it was where the capitol was, and it is the city which the Lord chose to place His name. The northern kingdom was the “body”. Because of Solomon’s apostasy the Lord raised up adversaries against Solomon. One of those adversaries was Jeroboam, who became the first king of the divided northern kingdom of Israel.
Quddusning poytaxti bo‘lgan Quddus shahri janubiy Yahudo shohligida joylashgan edi; xalq, shoh va poytaxt “bosh”ni ifodalaydi. Albatta, agar ishonsangiz, mustahkam bo‘lasiz. Shimoliy va janubiy shohliklar o‘rtasidagi munosabatda Yahudo “bosh” edi; poytaxt o‘sha yerda edi va u Egamiz O‘z ismini qo‘yishni tanlagan shahardir. Shimoliy shohlik esa “tana” edi. Sulaymonning murtadligi tufayli Egamiz Sulaymonga qarshi raqiblarni ko‘tardi. O‘sha raqiblardan biri Yarubom bo‘lib, u bo‘linib ketgan shimoliy Isroil shohligining birinchi shohi bo‘ldi.
And Jeroboam the son of Nebat, an Ephrathite of Zereda, Solomon’s servant, whose mother’s name was Zeruah, a widow woman, even he lifted up his hand against the king. And this was the cause that he lifted up his hand against the king: Solomon built Millo, and repaired the breaches of the city of David his father. And the man Jeroboam was a mighty man of valour: and Solomon seeing the young man that he was industrious, he made him ruler over all the charge of the house of Joseph. And it came to pass at that time when Jeroboam went out of Jerusalem, that the prophet Ahijah the Shilonite found him in the way; and he had clad himself with a new garment; and they two were alone in the field: And Ahijah caught the new garment that was on him, and rent it in twelve pieces: And he said to Jeroboam, Take thee ten pieces: for thus saith the Lord, the God of Israel, Behold, I will rend the kingdom out of the hand of Solomon, and will give ten tribes to thee: (But he shall have one tribe for my servant David’s sake, and for Jerusalem’s sake, the city which I have chosen out of all the tribes of Israel:)
Nabatning o‘g‘li, Zeradadan bo‘lgan efrayimlik, Sulaymonning quli Yorubom — onasining ismi esa beva ayol Zerua edi — shohga qarshi qo‘l ko‘tardi. Uning shohga qarshi qo‘l ko‘tarishining sababi esa shu edi: Sulaymon Milloni qurgan, otasi Dovudning shahridagi buzilgan joylarni tuzatgan edi. Bu odam Yorubom jasur va bahodir kishi edi; Sulaymon yigitning tirishqoq ekanini ko‘rib, uni Yusuf xonadonining butun yuklama ishlari ustidan boshliq qilib qo‘ydi. O‘sha vaqtda, Yorubom Quddusdan chiqib ketayotganida, shilonlik payg‘ambar Axiyo uni yo‘lda uchratib qoldi; Axiyo ustiga yangi kiyim kiyib olgan edi; ikkovlari dalada yolg‘iz edilar. Shunda Axiyo uning ustidagi yangi kiyimni ushlab, uni o‘n ikki bo‘lakka yirtdi. So‘ng Yorubomga dedi: “O‘zing uchun o‘n bo‘lak ol, chunki Isroil Xudosi Egamiz shunday demoqda: Mana, Men shohlikni Sulaymonning qo‘lidan yirtib olaman va senga o‘n qabilani beraman. (Lekin Mening qulim Dovud uchun va Men Isroilning barcha qabilalari orasidan tanlagan shahar — Quddus uchun unda bir qabila qoladi.)”
Because that they have forsaken me, and have worshipped Ashtoreth the goddess of the Zidonians, Chemosh the god of the Moabites, and Milcom the god of the children of Ammon, and have not walked in my ways, to do that which is right in mine eyes, and to keep my statutes and my judgments, as did David his father. Howbeit I will not take the whole kingdom out of his hand: but I will make him prince all the days of his life for David my servant’s sake, whom I chose, because he kept my commandments and my statutes: But I will take the kingdom out of his son’s hand, and will give it unto thee, even ten tribes. And unto his son will I give one tribe, that David my servant may have a light alway before me in Jerusalem, the city which I have chosen me to put my name there. 1 Kings 11:26–36.
Chunki ular Meni tark etdilar va Sidoniylarning ma’budasi Ashtoretga, Mo‘abliklarning xudosi Kemoshga va Ammon farzandlarining xudosi Milkomga sajda qildilar, hamda Mening yo‘llarimda yurmay, ko‘z oldimda to‘g‘ri bo‘lgan ishni qilishmadi, Dovud otasi qilganidek, Mening farmonlarimni va hukmlarimni saqlashmadi. Biroq Men butun shohlikni uning qo‘lidan tortib olmayman; balki tanlagan qulim Dovudning haqi uchun, u Mening amrlarimni va farmonlarimni saqlagani bois, uni umrining barcha kunlarida hukmdor qilaman. Lekin shohlikni uning o‘g‘lining qo‘lidan olaman va uni senga beraman, ya’ni o‘n qabilani. Uning o‘g‘liga esa bir qabila beraman, toki qulim Dovud Men huzurimda, Quddusda — Men O‘z nomimni o‘sha yerga qo‘yish uchun tanlagan shaharda — doimo chiroqqa ega bo‘lsin. 3 Shohlar 11:26–36.
The nation that was created when Ezekiel joined the two sticks was to have “David” as king, and David ruled from Jerusalem, which is the capital city where God chose to place His name. The ten northern tribes were a symbol of the body, and Jerusalem was the symbol of the head. Because of the sins of Manasseh, Judah was carried to Babylon in captivity in 677 BC, thus beginning the scattering of the “seven times” against the southern kingdom. At that time the Lord rejected Jerusalem.
Hizqiyol ikki tayoqni birlashtirganida vujudga kelgan xalqning shohi “Dovud” bo‘lishi kerak edi; Dovud esa Xudo O‘z nomini qo‘yishni tanlagan poytaxt shahar bo‘lmish Quddusdan hukmronlik qilgan. Shimoldagi o‘nta qabila tananing ramzi edi, Quddus esa boshning ramzi edi. Manashshening gunohlari tufayli Yahudo miloddan avvalgi 677-yilda asirlikda Bobilga olib ketildi va shu tariqa janubiy shohlikka qarshi bo‘lgan “yetti vaqt”lik tarqoqlik boshlandi. O‘sha vaqtda Rabbiy Quddusni rad etdi.
Notwithstanding the Lord turned not from the fierceness of his great wrath, wherewith his anger was kindled against Judah, because of all the provocations that Manasseh had provoked him withal. And the Lord said, I will remove Judah also out of my sight, as I have removed Israel, and will cast off this city Jerusalem which I have chosen, and the house of which I said, My name shall be there. 2 Kings 23:26, 27.
Shunga qaramay, Egamiz O‘zining buyuk qahrining shiddatidan qaytmadi; Manashshe Uni g‘azablantirgan barcha ig‘volari tufayli Uning Yahudoga qarshi g‘azabi alangalanib ketgan edi. Va Egamiz dedi: “Isroilni olib tashlaganim kabi, Yahudoni ham O‘z huzurimdan olib tashlayman; Men tanlagan bu shahar — Quddusni va: ‘Mening nomim o‘sha yerda bo‘ladi’, deb aytgan uyimni ham rad etaman.” 2 Shohlar 23:26, 27.
It was in the “house” in Jerusalem where He chose to place His name, and the city and the house were cast off, but a promise was made by Zechariah that the Lord would once again choose Jerusalem.
U O‘z nomini joylashtirishni tanlagan Quddusdagi “uy”da shunday bo‘lgan edi; shahar ham, uy ham rad etildi, ammo Zakariyo orqali Rabbiy yana bir bor Quddusni tanlashiga va’da berildi.
Then the angel of the Lord answered and said, O Lord of hosts, how long wilt thou not have mercy on Jerusalem and on the cities of Judah, against which thou hast had indignation these threescore and ten years? And the Lord answered the angel that talked with me with good words and comfortable words. So the angel that communed with me said unto me, Cry thou, saying, Thus saith the Lord of hosts; I am jealous for Jerusalem and for Zion with a great jealousy. And I am very sore displeased with the heathen that are at ease: for I was but a little displeased, and they helped forward the affliction. Therefore thus saith the Lord; I am returned to Jerusalem with mercies: my house shall be built in it, saith the Lord of hosts, and a line shall be stretched forth upon Jerusalem.
Shunda Egamizning farishtasi javob berib dedi: “Ey lashkarlar Rabbiysi, qachongacha Sen Quddusga va Yahudo shaharlariga rahm qilmay turasan? Axir Sen bu yetmish yil davomida ularga g‘azablangan eding-ku.” Va Egamiz men bilan so‘zlashayotgan farishtaga ezgu so‘zlar, tasalli beruvchi so‘zlar bilan javob berdi. Shunda men bilan gaplashayotgan farishta menga dedi: “Nido qilgin va aytgin: Lashkarlar Rabbiysi shunday demoqda: Men Quddus va Sion uchun buyuk rashk bilan rashk qilmoqdaman. Va osoyishta yashayotgan xalqlardan qattiq g‘azabdaman; chunki Men faqat bir oz g‘azablangan edim, ular esa kulfatni yanada kuchaytirdilar. Shuning uchun Egamiz shunday demoqda: Men rahm-shafqat bilan Quddusga qaytdim; unda Mening uyim qayta quriladi, — deydi lashkarlar Rabbiysi, — va Quddus ustidan o‘lchov arqoni tortiladi.”
Cry yet, saying, Thus saith the Lord of hosts; My cities through prosperity shall yet be spread abroad; and the Lord shall yet comfort Zion, and shall yet choose Jerusalem. Then lifted I up mine eyes, and saw, and behold four horns. And I said unto the angel that talked with me, What be these? And he answered me, These are the horns which have scattered Judah, Israel, and Jerusalem. And the Lord shewed me four carpenters. Then said I, What come these to do? And he spake, saying, These are the horns which have scattered Judah, so that no man did lift up his head: but these are come to fray them, to cast out the horns of the Gentiles, which lifted up their horn over the land of Judah to scatter it.
Yana nido qilgin va aytgin: Lashkarlar Parvardigori shunday demoqda: Mening shaharlarim farovonlik tufayli yana keng yoyiladi; Egamiz esa yana Sionga taskin beradi va yana Quddusni tanlaydi. So‘ng ko‘zlarimni ko‘tardim, qaradim, va mana, to‘rtta shox. Men men bilan so‘zlashayotgan farishtadan so‘radim: Bular nima? U menga javob berdi: Bular Yahudo, Isroil va Quddusni tarqatib yuborgan shoxlardir. So‘ng Egamiz menga to‘rtta hunarmandni ko‘rsatdi. Men dedim: Bular nima qilish uchun keldi? U shunday dedi: Yahudoni shunday tarqatib yuborgan shoxlar shularki, natijada hech kim boshini ko‘tara olmadi; ammo bular ularni dahshatga solish, Yahudo yurtini tarqatib yuborish uchun unga qarshi o‘z shoxini ko‘targan xalqlarning shoxlarini uloqtirib tashlash uchun kelgandir.
I lifted up mine eyes again, and looked, and behold a man with a measuring line in his hand. Then said I, Whither goest thou? And he said unto me, To measure Jerusalem, to see what is the breadth thereof, and what is the length thereof. And, behold, the angel that talked with me went forth, and another angel went out to meet him, And said unto him, Run, speak to this young man, saying, Jerusalem shall be inhabited as towns without walls for the multitude of men and cattle therein: For I, saith the Lord, will be unto her a wall of fire round about, and will be the glory in the midst of her. Ho, ho, come forth, and flee from the land of the north, saith the Lord: for I have spread you abroad as the four winds of the heaven, saith the Lord. Deliver thyself, O Zion, that dwellest with the daughter of Babylon. For thus saith the Lord of hosts; After the glory hath he sent me unto the nations which spoiled you: for he that toucheth you toucheth the apple of his eye.
Men yana ko‘zlarimni ko‘tardim, qaradim, va mana, qo‘lida o‘lchov arqoni tutgan bir kishi bor edi. Shunda men dedim: Qayerga boryapsan? U menga dedi: Quddusni o‘lchagani, uning eni qancha ekanini va uzunligi qancha ekanini ko‘rgani. Va mana, men bilan gaplashgan farishta chiqib ketdi, va boshqa bir farishta uni kutib olish uchun chiqdi, Va unga dedi: Yugur, bu yigitga aytib qo‘y: “Quddus undagi odamlar va chorvaning ko‘pligidan devorsiz shaharlarday maskan bo‘ladi. Chunki Men, — deydi Egamiz, — uning tevaragida olov devori bo‘laman va uning o‘rtasida ulug‘vorlik bo‘laman”. Hoy, hoy, chiqinglar va shimol yurtidan qochinglar, — deydi Egamiz, — chunki Men sizlarni osmonning to‘rt shamoli kabi tarqatib yubordim, — deydi Egamiz. Ey Bobil qizi bilan yashayotgan Sion, o‘zingni qutqar. Chunki Sarvari Olam shunday deydi: Ulug‘vorlikdan keyin U meni sizlarni talagan xalqlar oldiga yubordi; chunki sizga tekkan kishi Uning ko‘z qorachig‘iga tekkan bo‘ladi.
For, behold, I will shake mine hand upon them, and they shall be a spoil to their servants: and ye shall know that the Lord of hosts hath sent me. Sing and rejoice, O daughter of Zion: for, lo, I come, and I will dwell in the midst of thee, saith the Lord. And many nations shall be joined to the Lord in that day, and shall be my people: and I will dwell in the midst of thee, and thou shalt know that the Lord of hosts hath sent me unto thee. And the Lord shall inherit Judah his portion in the holy land, and shall choose Jerusalem again. Be silent, O all flesh, before the Lord: for he is raised up out of his holy habitation. Zechariah 1:12–2:13.
Chunki, mana, Men ularga qarshi qo‘limni silkitar ekanman, ular o‘z qullariga o‘lja bo‘ladilar; va sizlar Sarvari Olam meni yuborganini bilib olursizlar. Ey Sion qizi, kuylagin va shodlan; chunki, mana, Men kelaman va sening o‘rtangda maskan tutaman, deydi Egamiz. O‘sha kunda ko‘p xalqlar Egamizga qo‘shiladilar va Mening xalqim bo‘ladilar; Men esa sening o‘rtangda maskan tutaman, va sen Sarvari Olam seni oldingga meni yuborganini bilib olursan. Egamiz muqaddas yurtda Yahudoni O‘z ulushi sifatida meros qilib oladi va Quddusni yana tanlaydi. Ey butun bashariyat, Egamiz huzurida sukut saqla; chunki U O‘zining muqaddas maskanidan qo‘zg‘aldi. Zakariyo 1:12–2:13.
The promises of the Lord once again choosing Jerusalem were fulfilled when ancient Israel rebuilt Jerusalem after their captivity in Babylon, but the prophets speak more about the last days than the days in which they lived. The Lord was “raised up out of his holy temple,” on October 22, 1844, when He arose and moved from the Holy Place to the Most Holy Place, at which time “all flesh” was to “be silent” before the Lord,” for the antitypical Day of Atonement had arrived, in agreement with Habakkuk TWO-TWENTY.
Qadimgi Isroil Bobil asirligidan keyin Quddusni qayta tiklaganida, Egamizning Quddusni yana tanlashi haqidagi va’dalar bajo bo‘ldi, ammo payg‘ambarlar o‘zlari yashagan kunlardan ko‘ra ko‘proq oxirgi kunlar haqida so‘zlaydilar. Egamiz 1844-yil 22-oktabrda “O‘zining muqaddas ma’badidan ko‘tarildi”; o‘sha paytda U Muqaddas joydan Eng Muqaddas joyga ko‘chdi, va o‘sha vaqtda “har bir tana” Egamiz oldida “jim bo‘lishi” kerak edi, chunki Habakkuk 2:20 ga muvofiq, qiyosiy Poklanish kuni yetib kelgan edi.
But the Lord is in his holy temple: let all the earth keep silence before him. Habakkuk 2:20.
Ammo Egamiz O‘zining muqaddas ma’badidadir; butun yer yuzi Uning huzurida sukut saqlasin. Habakkuk 2:20.
At that time, John in chapter eleven of Revelation was told to measure the temple, which Zechariah witnessed when he “lifted up” his “eyes again, and looked, and behold a man with a measuring line in his hand”. Then Zechariah said, “Whither goest thou?” And John said unto Zechariah, “To measure Jerusalem, to see what is the breadth thereof, and what is the length thereof.” The history of the rebuilding of Jerusalem after the seventy year captivity, and the history that began in 1798 but ended in rebellion when the third angel arrived in 1844, both identify the work that began on September 11, 2001.
O‘sha vaqtda, Vahiyning o‘n birinchi bobida Yuhannoga ma’badni o‘lchash buyurildi; bu ma’badni Zakariyo “yana” “ko‘zlarimni ko‘tarib qaradim, va mana, qo‘lida o‘lchov arqoni bo‘lgan bir odam”ni ko‘rganida guvoh bo‘lgan edi. Shunda Zakariyo: “Qayerga ketyapsan?” dedi. Va Yuhanno Zakariyoga dedi: “Quddusni o‘lchash uchun, uning eni qancha ekanini va uzunligi qancha ekanini ko‘rish uchun.” Quddusning yetmish yillik asirlikdan keyin qayta qurilishi tarixi ham, 1798-yilda boshlangan, biroq 1844-yilda uchinchi farishta kelganida isyon bilan yakunlangan tarix ham, 2001-yil 11-sentabrda boshlangan ishni aynan ko‘rsatadi.
The southern kingdom, the city of Jerusalem, and king David are all the “head” where the character of God is to be manifested. The northern kingdom represents the “body”, and when the Lord determined to once again “have mercy on Jerusalem” and to “comfort her” and to once again “choose her”, He is identifying the sealing of the one hundred and forty-four thousand, which includes the joining together of the dead dry bones of Laodicea, and thereafter the revival of those bones into a mighty army.
Janubiy shohlik, Quddus shahri va shoh Dovud — bularning barchasi Xudoning fe’l-atvori namoyon bo‘lishi lozim bo‘lgan “bosh”dir. Shimoliy shohlik “tana”ni ifodalaydi, va Rabbiy yana bir bor “Quddusga rahm-shafqat ko‘rsatishga”, uni “taskinlantirishga” va yana bir bor “uni tanlashga” qaror qilganida, U bir yuz qirq to‘rt ming kishining muhrlanishini nazarda tutmoqda; bu esa Laodikiyaning o‘lik quruq suyaklarining bir-biriga qo‘shilishini, va shundan so‘ng o‘sha suyaklarning qudratli bir qo‘shin sifatida tiriltirilishini o‘z ichiga oladi.
That work is represented in Ezekiel chapter thirty-seven, and it is represented by the northern and southern kingdoms, which provide a simile of the work of fulfilling the covenant promise to write His law upon the hearts and minds of the one hundred and forty-four thousand. Of the two sticks, one and one only is identified as the head, and if you believe, if your eyes can perceive and your ears can understand, this identifies the other stick as the body.
Bu ish Hizqiyol kitobining o‘ttiz yettinchi bobida tasvirlangan bo‘lib, u shimoliy va janubiy shohliklar orqali ifodalanadi; ular Uning qonunini bir yuz qirq to‘rt ming kishining yuraklari va aqllariga yozish haqidagi ahd va’dasini bajo keltirish ishining o‘xshatishini taqdim etadi. Ikki tayoqdan bittasi, faqat bittasigina bosh deb ko‘rsatilgan; va agar siz ishonsangiz, agar ko‘zlaringiz idrok eta olsa va quloqlaringiz anglay olsa, bu boshqa tayoqni tana ekanini aniqlab beradi.
We will continue this study in the next article.
Biz bu tadqiqotni keyingi maqolada davom ettiramiz.
“Upon the foundation that Christ Himself had laid, the apostles built the church of God. In the Scriptures the figure of the erection of a temple is frequently used to illustrate the building of the church. Zechariah refers to Christ as the Branch that should build the temple of the Lord. He speaks of the Gentiles as helping in the work: ‘They that are far off shall come and build in the temple of the Lord;’ and Isaiah declares, ‘The sons of strangers shall build up thy walls.’ Zechariah 6:12, 15; Isaiah 60:10.
“Masih O‘zi qo‘ygan poydevor ustiga havoriylar Xudoning jamoatini qurdilar. Muqaddas Yozuvlarda jamoatning bunyod etilishini tasvirlash uchun ma’bad qurilishi timsoli tez-tez qo‘llanadi. Zakariyo Masihni Egamizning ma’badini quradigan Novda deb tilga oladi. U g‘ayriyahudiylarni ham bu ishga yordam beruvchilar sifatida tilga olib shunday deydi: ‘Uzoqda bo‘lganlar kelib, Egamizning ma’badini quradilar;’ Ishayo esa shunday e’lon qiladi: ‘Begonalarning o‘g‘illari devorlaringni bunyod etadilar.’ Zakariyo 6:12, 15; Ishayo 60:10.”
“Writing of the building of this temple, Peter says, ‘To whom coming, as unto a living stone, disallowed indeed of men, but chosen of God, and precious, 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 2:4, 5.
Bu ma’badning qurilishi haqida yozar ekan, Butrus shunday deydi: “Sizlar Uning oldiga, ya’ni odamlar tomonidan rad etilgan, ammo Xudo tomonidan tanlangan va qadrli bo‘lgan tirik tosh oldiga kelib, o‘zlaringiz ham tirik toshlar singari, Iso Masih orqali Xudoga maqbul bo‘ladigan ruhiy qurbonliklarni keltirish uchun ruhiy uy, muqaddas ruhoniylik sifatida bunyod etilmoqdasizlar.” 1 Butrus 2:4, 5.
“In the quarry of the Jewish and the Gentile world the apostles labored, bringing out stones to lay upon the foundation. In his letter to the believers at Ephesus, Paul said, ‘Now therefore ye are no more strangers and foreigners, but fellow citizens with the saints, and of the household of God; and are built upon the foundation of the apostles and prophets, Jesus Christ Himself being the Chief Cornerstone; in whom all the building fitly framed together groweth unto an holy temple in the Lord: in whom ye also are builded together for an habitation of God through the Spirit.’ Ephesians 2:19–22.
“Yahudiylar va G‘ayriyahudiylar dunyosining tosh konida havoriylar mehnat qilib, poydevor ustiga qo‘yish uchun toshlar chiqarar edilar. Pavlus Efesdagi imonlilarga yozgan maktubida shunday degan edi: ‘Endi sizlar na begona, na musofirsizlar, balki azizlar bilan birga fuqarolar va Xudoning xonadonidandirsizlar; sizlar havoriylar va payg‘ambarlar poydevori ustiga bino qilingansizlar, Iso Masihning O‘zi esa bosh burchak toshidir; Unda butun imorat bir-biriga munosib ravishda tutashtirilib, Rabbimizda muqaddas ma’bad bo‘lib yuksaladi; Unda sizlar ham Ruh orqali Xudoning maskani bo‘lish uchun birga bino qilinmoqdasizlar.’ Efesliklarga 2:19–22.”
“And to the Corinthians he wrote: ‘According to the grace of God which is given unto me, as a wise master builder, I have laid the foundation, and another buildeth thereon. But let every man take heed how he buildeth thereupon. For other foundation can no man lay than that is laid, which is Jesus Christ. Now if any man build upon this foundation gold, silver, precious stones, wood, hay, stubble; every man’s work shall be made manifest: for the day shall declare it, because it shall be revealed by fire; and the fire shall try every man’s work of what sort it is.” 1 Corinthians 3:10–13.
“Va Korinfliklarga u shunday yozdi: ‘Menga berilgan Xudoning inoyatiga ko‘ra, men dono me’mordek poydevor qo‘ydim, boshqasi esa uning ustiga qurmoqda. Ammo har kim uning ustiga qanday qurayotganiga e’tibor qilsin. Chunki qo‘yilgan poydevordan, ya’ni Iso Masihdan boshqa hech kim boshqa poydevor qo‘ya olmaydi. Endi kim bu poydevor ustiga oltin, kumush, qimmatbaho toshlar, yog‘och, pichan, somon bilan qursa, har kimning ishi oshkor bo‘ladi; chunki o‘sha kun buni ayon qiladi, negaki u olov bilan zohir etiladi; va olov har kimning ishini qanday ekanini sinab ko‘radi.’ 1 Korinfliklarga 3:10–13.”
“The apostles built upon a sure foundation, even the Rock of Ages. To this foundation they brought the stones that they quarried from the world. Not without hindrance did the builders labor. Their work was made exceedingly difficult by the opposition of the enemies of Christ. They had to contend against the bigotry, prejudice, and hatred of those who were building upon a false foundation. Many who wrought as builders of the church could be likened to the builders of the wall in Nehemiah’s day, of whom it is written: ‘They which builded on the wall, and they that bare burdens, with those that laded, everyone with one of his hands wrought in the work, and with the other hand held a weapon.’ Nehemiah 4:17.” Acts of the Apostles, 595–597.
“Havoriylar mustahkam poydevor, ya’ni Abadiyat Qoyasi ustiga qurdilar. Ular bu poydevorga dunyodan qazib olgan toshlarni olib keldilar. Quruvchilar mehnatni to‘sqinliklarsiz olib bormadilar. Ularning ishi Masih dushmanlarining qarshiligi tufayli nihoyatda qiyinlashtirildi. Ular soxta poydevor ustiga qurayotganlarning mutaassibligi, xurofoti va nafratiga qarshi kurashishga majbur edilar. Jamoat quruvchilari sifatida mehnat qilganlarning ko‘pchiligi Naximiyo davridagi devor quruvchilariga qiyoslanishi mumkin edi; ular haqida shunday yozilgan: ‘Devor qurayotganlar, yuk ko‘tarayotganlar va yuk ortayotganlarning har biri bir qo‘li bilan ish qilar, ikkinchi qo‘lida esa qurol ushlardi.’ Naximiyo 4:17.” Havoriylarning ishlari, 595–597.