It is an acceptable biblical understanding to identify the prophet Ezekiel as thirty years old in his opening verses.
Hizqiyo payg‘ambarni uning kirish oyatlarida o‘ttiz yoshda deb bilish Muqaddas Kitobga muvofiq maqbul tushunchadir.
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. In the fifth day of the month, which was the fifth year of king Jehoiachin’s captivity, The word of the Lord came expressly unto Ezekiel the priest, the son of Buzi, in the land of the Chaldeans by the river Chebar; and the hand of the Lord was there upon him. Ezekiel 1:1–3.
Endi shunday bo‘ldiki, o‘ttizinchi yilda, to‘rtinchi oyda, oyning beshinchi kunida, men Kebar daryosi bo‘yida asirlar orasida ekanimda, osmonlar ochildi va men Xudoning vahiylarini ko‘rdim. Oyning beshinchi kunida — shoh Yexoiyaxinning asirlikka olib ketilganining beshinchi yili edi — Xaldeylar yurtida, Kebar daryosi bo‘yida, Buzining o‘g‘li ruhoniy Hizqiyolga Egamizning kalomi aniq tarzda keldi; va o‘sha yerda Egamizning qo‘li uning ustida edi. Hizqiyol 1:1–3.
Some believe “the thirtieth year” is based upon a specific jubilee cycle, which began with king Josiah and ended with verse one of chapter forty.
Ba’zilar “o‘ttizinchi yil” muayyan yubiley davriga asoslangan, u podshoh Yo‘shiyo bilan boshlangan va qirqinchi bobning birinchi oyati bilan yakunlangan, deb hisoblaydilar.
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.
Asirligimizning yigirma beshinchi yilida, yil boshida, oyning o‘ninchi kunida, shahar vayron qilinganidan keyingi o‘n to‘rtinchi yilda, aynan o‘sha kuni Egamizning qo‘li mening ustimda edi va meni o‘sha yerga olib bordi. Hizqiyol 40:1.
Biblical chronologists date verse one of chapter forty as either April 28 or October 22, 573 BC. All the prophets identify the latter days, so the fall date of October 22, 573 BC is the omega date of a line that began fifty years prior in what is called “Josiah’s Great Passover” on May 5, 622 BC.
Muqaddas Kitob xronologlari qirqinchi bobning birinchi oyatini miloddan avvalgi 573-yil 28-aprel yoki 22-oktabr sanasi bilan belgilaydilar. Barcha payg‘ambarlar oxirgi kunlarni ko‘rsatadilar; shu bois miloddan avvalgi 573-yil 22-oktabrdagi kuzgi sana, miloddan avvalgi 622-yil 5-mayda “Yoshiyoning Buyuk Fisih bayrami” deb ataladigan voqeadan boshlangan chiziqning ellik yil keyingi omega sanasidir.
The number thirty is a symbol of the priests who were to be thirty years old when they began to serve. Whether verse one through three of Ezekiel one, is identifying Ezekiel’s age as thirty, or simply as a symbol of a priest he would also be represented as thirty years old. If the thirty years of verse one is as others believe; representing the thirtieth year since Josiah’s Great Passover in 622 BC, the prophetic implications are still the same.
O‘ttiz soni xizmatni boshlaganlarida o‘ttiz yoshda bo‘lishlari lozim bo‘lgan ruhoniylarning ramzidir. Hizqiyo 1-bobning birinchi-uchinchi oyatlari Hizqiyoning yoshini o‘ttiz deb ko‘rsatayotgan bo‘ladimi yoki shunchaki uni ruhoniyning ramzi sifatida ifodalayotgan bo‘ladimi, har ikkala holda ham u o‘ttiz yoshli sifatida tasvirlangan bo‘lur edi. Agar birinchi oyatdagi o‘ttiz yil, boshqalarning ishonishicha, miloddan avvalgi 622 yildagi Yo‘shiyoning Buyuk Fisihidan beri o‘tgan o‘ttizinchi yilni anglatayotgan bo‘lsa ham, bashoratga oid ma’nolar baribir aynan o‘shanday qoladi.
Josiah means “foundation,” and his Great Passover began a jubilee period that ended on October 22 on the Day of Atonement 573 BC. The “jubilee line” from Josiah to October 22 aligns with the history of 1840 to 1844. The foundations of 1840 were represented by king Josiah and also by Josiah Litch. October 22 was represented by the horn of the jubilee trumpet being sounded along with the horn of the Day of Atonement.
Yoshiyo “poydevor” degan ma’noni anglatadi, va uning Buyuk Fisih bayrami miloddan avvalgi 573-yilda Poklanish kunidagi 22-oktabrda nihoyasiga yetgan yubiley davrini boshlab berdi. Yoshiyodan 22-oktabrgacha bo‘lgan “yubiley chizig‘i” 1840-yildan 1844-yilgacha bo‘lgan tarix bilan muvofiqlashadi. 1840-yilning poydevorlari shoh Yoshiyo, shuningdek Yoshiyo Litch orqali ifodalangan edi. 22-oktabr yubiley karnayining shoxi Poklanish kuni shoxi bilan birga chalingani orqali ifodalangan edi.
And thou shalt number seven sabbaths of years unto thee, seven times seven years; and the space of the seven sabbaths of years shall be unto thee forty and nine years. Then shalt thou cause the trumpet of the jubilee to sound on the tenth day of the seventh month, in the day of atonement shall ye make the trumpet sound throughout all your land. Leviticus 25:8, 9.
Va sen o‘zing uchun yillarning yetti shanbasini, ya’ni yetti karra yetti yilni sanagin; va yillarning yetti shanbasining muddati senga qirq to‘qqiz yil bo‘ladi. So‘ngra yettinchi oyning o‘ninchi kunida yubiley karnayini chaldirasan; kafforat kunida butun yurtingiz bo‘ylab karnay chaldirasizlar. Levilar 25:8, 9.
Ezekiel is set within the Jubilee line from king Josiah to October 22, a line that represents Revelation ten’s first and second angels from 1840 unto 1844. Ezekiel represents the Millerites of the first and second angels and the one hundred and forty-four thousand of the third angel. Ezekiel represents the priesthood of the one hundred and forty-four thousand, but his primary prophetic attribute is that he is a prophet.
Hizqiyol shoh Yo‘shiyodan 22-oktabrgacha cho‘zilgan Yubiley chizig‘i ichiga joylashtirilgan bo‘lib, bu chiziq Vahiy kitobining o‘ninchi bobidagi birinchi va ikkinchi farishtalarni 1840-yildan 1844-yilgacha ifodalaydi. Hizqiyol birinchi va ikkinchi farishtalarning millerchilarini hamda uchinchi farishtaning yuz qirq to‘rt mingini ifodalaydi. Hizqiyol yuz qirq to‘rt mingning ruhoniyligini ifodalaydi, biroq uning asosiy bashoratli xususiyati shundaki, u payg‘ambardir.
Prophet, Priest and King
Payg‘ambar, Ruhoniy va Shoh
There are three biblical characters that began to serve when thirty years of age. Along with Ezekiel were David and Joseph. Because they all began to serve at the age of thirty, they are all priests. David is a symbol of the king, Joseph is the priest and Ezekiel is the prophet in the threefold kingdom of glory that consists of a prophet, a priest and a king.
Muqaddas Kitobda o‘ttiz yoshida xizmatni boshlagan uch shaxs bor. Hizqiyol bilan birga, ular Dovud va Yusuf edilar. Ularning barchasi o‘ttiz yoshida xizmatni boshlaganlari uchun, ularning barchasi ruhoniydir. Dovud shohning timsolidir, Yusuf ruhoniydir, Hizqiyol esa payg‘ambar, ya’ni payg‘ambar, ruhoniy va shohdan iborat bo‘lgan ulug‘vorlikning uch karra shohligida shundaydir.
However we might apply the prophet Ezekiel as a symbol, he is a priest, and when applied in the line of the jubilee from Josiah to October 22, Ezekiel is a priest who would represent a priest in the sealing time of the one hundred and forty-four thousand as typified by the history of 1840 to 1844 and king Josiah to October 22, 573 BC.
Ammo Hizqiyol payg‘ambarni ramz sifatida qanday qo‘llamasligimizdan qat’i nazar, u ruhoniydir; va Yo‘shiyodan 22-oktabrgacha bo‘lgan yubiley chizig‘ida qo‘llanilganda, Hizqiyol 1840 yildan 1844 yilgacha bo‘lgan tarix hamda miloddan avvalgi 573 yilning 22-oktabrigacha bo‘lgan shoh Yo‘shiyo tarixi bilan timsollangan bir yuz qirq to‘rt ming kishining muhrlanish vaqtida bir ruhoniyni ifodalaydigan ruhoniydir.
Twenty-two
Yigirma ikki
The Bible is clear that Ezekiel ministered for twenty-two years. “Twenty-two” is a symbol of the one hundred and forty-four thousand who are the ensign of Divinity combined with humanity. In the history represented by Josiah’s Passover unto chapter forty’s October 22’s Jubilee celebration, Josiah’s Passover typified the work of Josiah Litch in 1838 and 1840. That work was setting forth the time prophecies of the first and second woes. It can now be seen that the prophecy of the first and second woes is much larger than the pioneers recognized.
Muqaddas Kitob Hizqiyol yigirma ikki yil xizmat qilganini aniq bayon qiladi. “Yigirma ikki” Ilohiyat bilan insoniyatning birlashuvidan iborat bayroq bo‘lgan yuz qirq to‘rt mingning ramzidir. Yo‘shiyoning Fisih bayramidan qirqinchi bobdagi 22-oktabr Yubiley tantanasigacha ifodalangan tarixda, Yo‘shiyoning Fisih bayrami 1838 va 1840 yillardagi Josiah Litchning ishini timsollagan. O‘sha ish birinchi va ikkinchi voylarning vaqtga oid bashoratlarini bayon etish edi. Endi ko‘rish mumkinki, birinchi va ikkinchi voylar haqidagi bashorat kashshoflar anglaganidan ancha kengroqdir.
Ezekiel as a biblical prophet identifies more specific dates in his writings than any other biblical author.
Muqaddas Kitob payg‘ambari bo‘lgan Hizqiyol o‘z yozuvlarida Muqaddas Kitobdagi boshqa har qanday muallifga qaraganda aniqroq sanalarni ko‘proq qayd etadi.
Ezekiel is the omega of the day equaling a year in Bible prophecy. In the book of Numbers, the alpha mention of the day year principle is represented at the first rebellion at Kadesh that brought about forty years of wandering in the wilderness. The last, or omega rebellion is being represented by Ezekiel in chapter four as Jerusalem is destroyed.
Hizqiyol Muqaddas Kitob bashoratidagi bir kun bir yilga teng tamoyilining omegasi hisoblanadi. Sonlar kitobida kun-yil tamoyilining alfa tarzidagi ilk zikri Qodishda sodir bo‘lgan birinchi isyonda namoyon bo‘ladi; u sahroda qirq yil sarson yurishga sabab bo‘lgan. So‘nggi, ya’ni omega isyoni esa Hizqiyol tomonidan to‘rtinchi bobda Quddus vayron qilinayotgani orqali ifodalanadi.
Alpha
Alfa
After the number of the days in which ye searched the land, even forty days, each day for a year, shall ye bear your iniquities, even forty years, and ye shall know my breach of promise. I the Lord have said, I will surely do it unto all this evil congregation, that are gathered together against me: in this wilderness they shall be consumed, and there they shall die. Numbers 14:34, 35.
Sizlar yurtni tekshirgan kunlar soniga ko‘ra, ya’ni qirq kun uchun — har bir kun bir yil hisoblanib — qirq yil davomida gunohlaringizning jazosini tortasizlar va Mening va’dadan qaytishimni bilib olasizlar. Men, Egamiz, shunday dedim; Menga qarshi birlashgan bu butun yovuz jamoaga albatta shunday qilaman: ular mana shu sahroda yo‘q bo‘lib ketadilar va o‘sha yerda o‘ladilar. Sanolar 14:34, 35.
Omega
Omega
Lie thou also upon thy left side, and lay the iniquity of the house of Israel upon it: according to the number of the days that thou shalt lie upon it thou shalt bear their iniquity. For I have laid upon thee the years of their iniquity, according to the number of the days, three hundred and ninety days: so shalt thou bear the iniquity of the house of Israel. And when thou hast accomplished them, lie again on thy right side, and thou shalt bear the iniquity of the house of Judah forty days: I have appointed thee each day for a year. Therefore thou shalt set thy face toward the siege of Jerusalem, and thine arm shall be uncovered, and thou shalt prophesy against it. Ezekiel 4:4–7.
Sen ham chap yonboshingga yotib olgin va Isroil xonadonining gunohini uning ustiga yuklagin; uning ustida necha kun yotsang, shuncha kun ularning gunohini ko‘tarasan. Chunki Men ularning gunohi yillarini kunlar soniga ko‘ra senga yukladim: uch yuz to‘qson kun; shunday qilib sen Isroil xonadonining gunohini ko‘tarasan. Va bu kunlarni ado etganingdan keyin, yana o‘ng yonboshingga yotgin, va Yahudo xonadonining gunohini qirq kun ko‘tarasan: Men senga har bir kunni bir yil uchun belgiladim. Shuning uchun yuzingni Quddus qamaliga qaratgin, bilaging ochiq bo‘lsin, va unga qarshi bashorat qilgin. Hizqiyol 4:4–7.
Kadesh and Jerusalem’s destruction represent the alpha and omega rebellion representing the day for a year principle. The “day for a year principle” was the primary rule of the Millerite's and in the history of 1840 to 1844, as typified in the Jubilee line of king Josiah unto October 22. Ezekiel sets forth more dates than any other prophet. Within the dating of Ezekiel, the line of the Jubilee is identified, tying Ezekiel’s witness directly into the history of the first and second angels, and thereafter the history of the third angel.
Qodish va Quddusning vayron qilinishi alpha va omega isyonini ifodalaydi; bu esa “bir kun — bir yil” tamoyilini ifodalaydi. “Bir kun — bir yil tamoyili” Milleritlarning asosiy qoidasi bo‘lgan va 1840 yildan 1844 yilgacha bo‘lgan tarixda, shoh Yosiyoning Yubiley chizig‘ida 22 oktyabrgacha bo‘lgan namunada ko‘rsatilgan. Hizqiyol har qanday boshqa payg‘ambardan ko‘ra ko‘proq sanalarni bayon etadi. Hizqiyolning sanalar tizimi ichida Yubiley chizig‘i aniqlanadi va shu tariqa Hizqiyolning guvohligi bevosita birinchi va ikkinchi farishtalarning tarixiga, undan keyin esa uchinchi farishtaning tarixiga bog‘lanadi.
Along with the “Jubilee line” Ezekiel lies on his side for three hundred and ninety days, then on his other side for forty days. “Four hundred and thirty” is a symbol of the old and new covenants, for Abram’s covenant promise of four hundred years of captivity in Egypt found the second witness of thirty years with the apostle Paul. Together Abram, (later Abraham) of ‘the old’ and Saul, (later Paul) of ‘the new’ combined their witnesses to establish four hundred and thirty years as a symbol of the everlasting covenant. “Three hundred and ninety days” “shalt thou bear the iniquity of the house of Israel.” “And” “thou shalt bear the iniquity of the house of Judah forty days.” Together the right side and the left side equal Abram and Paul.
“Yubiley chizig‘i” bilan birga Hizqiyol uch yuz to‘qson kun yonboshlab yotadi, so‘ng boshqa yonboshida qirq kun yotadi. “To‘rt yuz o‘ttiz” eski va yangi ahdlarning ramzidir, chunki Abraming Misrdagi to‘rt yuz yillik asirlik haqidagi ahd va’dasi havoriy Pavlus orqali o‘ttiz yil bilan ikkinchi guvohlikni topdi. Birgalikda “eski”ning Abrami (keyinroq Ibrohim) va “yangi”ning Sauli (keyinroq Pavlus) o‘z guvohliklarini birlashtirib, to‘rt yuz o‘ttiz yilni abadiy ahdning ramzi sifatida mustahkamladilar. “Uch yuz to‘qson kun” — “sen Isroil xonadonining gunohini ko‘tarasan.” “Va” “sen Yahudo xonadonining gunohini qirq kun ko‘tarasan.” Birgalikda o‘ng tomon va chap tomon Abram va Pavlusga tengdir.
The covenant was always based upon obedience or disobedience—life or death. The year day principle in Millerite history was a life or death issue, and the history was announced by the first angel as the everlasting gospel. The “gospel” is a life or death issue, and the life or death testing issue of Millerite history was set within the context of the principle of a day equating to a year. The prediction that empowered the message of the first angel was the three hundred ninety-one years and fifteen days prophecy of the second woe. Within the three hundred and ninety days that Ezekiel laid upon his left side is an illustration of the three hundred and ninety-one years and fifteen days time prophecy of the second woe. It requires prophetic discernment to rightly divide the prophecy, but it is nothing less than the continuing work of the Lion of the tribe of Judah unsealing the message of the midnight cry.
Ahd doimo itoatkorlik yoki itoatsizlikka — hayot yoki o‘limga — asoslangan edi. Millerchilar tarixidagi kun-yil tamoyili hayot yoki o‘lim masalasi edi va bu tarix birinchi farishta tomonidan abadiy xushxabar sifatida e’lon qilingan. “Xushxabar” — hayot yoki o‘lim masalasidir, va Millerchilar tarixining hayot yoki o‘limni sinovdan o‘tkazuvchi masalasi bir kunning bir yilga tengligi tamoyili doirasida belgilangan edi. Birinchi farishtaning xabariga kuch bergan bashorat ikkinchi voyga oid uch yuz to‘qson bir yil va o‘n besh kunlik bashorat edi. Hizqiyol chap yonboshi ustida yotgan uch yuz to‘qson kun ichida ikkinchi voyning uch yuz to‘qson bir yil va o‘n besh kunlik vaqt bashoratining bir tasviri mavjud. Bashoratni to‘g‘ri taqsimlash uchun payg‘ambarlik farosati talab etiladi, biroq bu Yahudo qabilasining Arsloni tomonidan yarim tun faryodi xabarining muhrlarini ochishdagi davom etayotgan ishidan boshqa narsa emas.
I contend that Ezekiel must be treated as a symbol of the one hundred and forty-four thousand, but primarily as a symbol of the gift of the Spirit of Prophecy, whether represented as a manifestation of a latter-day prophet, or as a manifestation of the covenant people who understand the principle of line upon line methodology.
Men ta’kidlaymanki, Hizqiyol yuz qirq to‘rt mingning timsoli sifatida qaralishi lozim, biroq avvalo, u bashorat Ruhi in’omining timsoli sifatida qaralishi kerak — xoh u oxirgi kunlardagi bir payg‘ambarning namoyoni sifatida ifodalansin, xoh satr ustiga satr metodologiyasi tamoyilini tushunadigan ahd xalqining namoyoni sifatida ifodalansin.
I contend that Ezekiel’s light upon the three hundred and ninety-one years and fifteen days prophecy aligns with the dirt brush man casting the jewels into the larger casket.
Men shuni ta’kidlaymanki, Hizqiyolning uch yuz to‘qson bir yil va o‘n besh kunlik bashoratga tushirgan nuri, tuproq cho‘tkasi tutgan odamning javohirlarni kattaroq sandiqqa tashlashi bilan muvofiq keladi.
I contend that the light from Ezekiel is an essential element of the capstone message, when the temple is finished.
Men shuni ta’kidlaymanki, Ma’bad tamom bo‘lganda, Hizqiyoldan keladigan nur eng so‘nggi tosh xabarining muhim unsuridir.
Ezekiel is at October 22 in verse one of chapter forty, and it is there that the vision of the future temple is given to Ezekiel. That temple is the temple of the one hundred and forty-four thousand, of which Ezekiel is a symbol of that number. That group will have passed two tests before they reach the third and litmus test. Ezekiel is portrayed as receiving his light in the temple, and therefore the light he produces as a symbol represents the light that comes when God’s people enter the Most Holy Place in alignment with Daniel chapter ten.
Hizqiyol qirqinchi bobning birinchi oyatida 22-oktabrda turibdi, va aynan o‘sha yerda kelajakdagi ma’bad haqidagi vahiy Hizqiyolga beriladi. O‘sha ma’bad bir yuz qirq to‘rt mingliklarning ma’badidir; Hizqiyol esa o‘sha sonning timsoli hisoblanadi. Uchinchi va lakmus sinovi bo‘lmish sinovga yetib borishlaridan oldin, o‘sha guruh ikki sinovdan o‘tgan bo‘ladi. Hizqiyol ma’badda o‘z nurini qabul qilayotgan tarzda tasvirlanadi; shu bois u timsol sifatida hosil qiladigan nur, Doniyorning o‘ninchi bobiga muvofiq ravishda, Xudoning xalqi Eng Muqaddas Joyga kirganida keladigan nurni ifodalaydi.
The light of the Revelation of Jesus Christ that is unsealed, is unsealed just before probation closes.
Muhrdan yechilgan Iso Masihning Vahiysining nuri sinov muddati yopilishidan aynan oldin muhrdan yechiladi.
And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. Revelation 22:10, 11.
Va u menga dedi: “Bu kitobdagi bashorat so‘zlarini muhrlama, chunki vaqt yaqin. Nohaq bo‘lgan yana nohaq bo‘lib qolsin; iflos bo‘lgan yana iflos bo‘lib qolsin; solih bo‘lgan yana solih bo‘lib qolsin; muqaddas bo‘lgan yana muqaddas bo‘lib qolsin.” Vahiy 22:10, 11.
The “time is at hand” just before probation closes in verse eleven, and the Revelation of Jesus Christ is therefore unsealed at that time, for “the time is at hand.”
O‘n birinchi oyatda inoyat muddati yopilishidan sal oldin “vaqt yaqin”dir, shuning uchun Iso Masihning Vahiyi o‘sha vaqtda muhrdan ochilgan bo‘ladi, chunki “vaqt yaqin”dir.
The Revelation of Jesus Christ, which God gave unto him, to shew unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John: Who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw. Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand. Revelation 1:1–3.
Iso Masihning vahiyidir; Xudo uni O‘z xizmatkorlariga tez orada yuz berishi lozim bo‘lgan narsalarni ko‘rsatish uchun Unga berdi; va U uni O‘z farishtasi orqali O‘z xizmatkori Yuhannoga yuborib, ayon qildi. U Xudoning kalomi haqida, Iso Masihning shahodati haqida va o‘zi ko‘rgan barcha narsalar haqida guvohlik berdi. Bu bashoratning so‘zlarini o‘qiydigan kishi va uni eshitib, unda yozilganlarga amal qiladiganlar saodatlidir; chunki vaqt yaqindir. Vahiy 1:1–3.
Probation closes for Laodicean Seventh-day Adventism at the Sunday law and Adventism is represented as Jerusalem in chapter nine of Ezekiel. There those who sigh and cry for the abominations done in the land and in the church receive the seal. The sealing takes place when the east winds of Islam are angering the nations, just before probation closes. In Ezekiel chapter eight the four generations of Adventism conclude with the fourth generation being symbolized by the twenty-five leaders bowing to the sun.
Yakshanba qonuni paytida Laodikiyalik Yettinchi kun Adventizmi uchun sinov muddati yopiladi, va Hizqiyolning to‘qqizinchi bobida Adventizm Quddus sifatida ifodalanadi. U yerda mamlakatda va jamoatda qilinayotgan jirkanch ishlar ustidan oh tortib, faryod qiluvchilar muhrni qabul qiladilar. Muhrlash Islomning sharq shamollari xalqlarni g‘azablantirayotgan vaqtda, sinov muddati yopilishidan sal oldin sodir bo‘ladi. Hizqiyolning sakkizinchi bobida Adventizmning to‘rt avlodi yakuniga yetadi; bunda to‘rtinchi avlod quyoshga sajda qilayotgan yigirma besh yo‘lboshchi bilan ramziy tarzda tasvirlanadi.
That vision was given symbolically one day before the Sunday law, or just before the close of probation as represented by six, six, six.
O‘sha vahiy ramziy tarzda Yakshanba qonunidan bir kun oldin, ya’ni 666 bilan ifodalangan sinov muddatining yopilishidan sal avval berilgan edi.
And it came to pass in the sixth year, in the sixth month, in the fifth day of the month, as I sat in mine house, and the elders of Judah sat before me, that the hand of the Lord God fell there upon me. Then I beheld, and lo a likeness as the appearance of fire: from the appearance of his loins even downward, fire; and from his loins even upward, as the appearance of brightness, as the colour of amber. And he put forth the form of an hand, and took me by a lock of mine head; and the spirit lifted me up between the earth and the heaven, and brought me in the visions of God to Jerusalem, to the door of the inner gate that looketh toward the north; where was the seat of the image of jealousy, which provoketh to jealousy. And, behold, the glory of the God of Israel was there, according to the vision that I saw in the plain. Ezekiel 8:1–4.
Va oltinchi yilda, oltinchi oyda, oyning beshinchi kunida, men o‘z uyimda o‘tirganimda va Yahudo oqsoqollari oldimda o‘tirganlarida, o‘sha yerda Parvardigor Egamizning qo‘li mening ustimga tushdi. Shunda men qaradim, va mana, olov ko‘rinishiga o‘xshash bir siymo bor edi: uning belidan pastga tomon olov, belidan yuqoriga tomon esa yorug‘lik ko‘rinishi, xuddi qahrabo rangidek edi. U qo‘l shaklini uzatib, boshimning bir tutam sochidan ushladi; va Ruh meni yer bilan osmon orasiga ko‘tardi hamda Xudoning vahiylarida meni Quddusga, shimolga qaragan ichki darvozaning eshigiga olib bordi; o‘sha yerda rashkni qo‘zg‘atuvchi rashk butining o‘rni bor edi. Va mana, Isroil Xudosining ulug‘vorligi u yerda edi, xuddi men vodiyda ko‘rgan vahiyga muvofiq. Hizqiyol 8:1–4.
The vision of the sixth year, sixth month and fifth day came just before ‘666,’ a symbol of the Sunday law, when probation closes for Laodicean Adventism. That vision was “according to the vision” Ezekiel “saw in the plain.” The vision he saw in the plain is found earlier, in chapter three.
Oltinchi yilning oltinchi oyi va beshinchi kunidagi vahiy «666»dan — Laodikiya Adventizmi uchun sinov muddati yakunlanadigan Yakshanba qonunining ramzidan — sal oldin keldi. Bu vahiy Hizqiyo «tekislikda ko‘rgan vahiyga muvofiq» edi. U tekislikda ko‘rgan vahiy bundan oldinroq, uchinchi bobda bayon etilgan.
Then I arose, and went forth into the plain: and, behold, the glory of the Lord stood there, as the glory which I saw by the river of Chebar: and I fell on my face. Ezekiel 3:23.
So‘ng men turdim-da, tekislik tomon chiqdim; va mana, u yerda Egamizning ulug‘vorligi, Kebar daryosi bo‘yida ko‘rganimdek ulug‘vorlik turar edi; men esa yuztuban yiqildim. Hizqiyol 3:23.
The vision of the “plain”, which was the vision of the sixth year, sixth month and fifth day was the vision Ezekiel had seen earlier at the river of Chebar.
“Ochiq tekislik” haqidagi vahiy — oltinchi yil, oltinchi oy va beshinchi kundagi vahiy — Hizqiyol avval Kebar daryosi bo‘yida ko‘rgan vahiy edi.
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.
Endi shunday bo‘ldiki, o‘ttizinchi yilda, to‘rtinchi oyda, oyning beshinchi kuni, men Kebar daryosi bo‘yida surgunlar orasida bo‘lganimda, osmonlar ochildi va men Xudoning vahiylarini ko‘rdim. Hizqiyol 1:1.
The “visions of God” which Ezekiel “saw,” by the river of Chebar, was the vision of the plain, which was also the vision of Ezekiel chapter eight through eleven. Those visions were presented in the context of Ezekiel looking into the sanctuary, which is where the "marah" looking glass vision of chapter ten is accomplished. Ezekiel represents those who partake of the prophetic light radiating from the Most Holy Place as the Revelation of Jesus Christ is brought forth just before the close of probation.
Hizqiyo‘l Xovar daryosi bo‘yida “ko‘rgan” “Xudoning vahiylari” tekislik haqidagi vahiy edi; bu ayni paytda Hizqiyo‘l kitobining sakkizinchi bobidan o‘n birinchi bobigacha bo‘lgan vahiyning ham o‘zi edi. O‘sha vahiylar Hizqiyo‘lning muqaddas maskanga nazar solishi kontekstida taqdim etilgan bo‘lib, o‘ninchi bobdagi “marah” — ko‘zgu orqali ko‘rish vahiysi aynan shu yerda amalga oshadi. Hizqiyo‘l sinov muddati yopilishidan sal oldin Iso Masihning Vahiyi namoyon qilinayotgan bir paytda, Eng Muqaddas Joydan taralayotgan bashoratli nurdan bahramand bo‘luvchilarni ifodalaydi.
When we identify king Josiah’s Jubilee line that begins with Passover and ends on October 22, we are identifying the symbol of the Spring feasts and the Fall feasts as set forth in Leviticus twenty-three. There the spring and fall feasts are set forth with twenty-two verses each, just as Ezekiel’s ministry was for twenty-two years. Aligning Ezekiel in the thirtieth year of the Jubilee line allows Ezekiel’s birth to align with Josiah’s revival. If he was thirty years old in the thirtieth year of the Jubilee cycle, then Ezekiel would be born at Josiah’s reformation.
Fisih bayramidan boshlanib 22-oktabrda yakun topadigan shoh Yo‘siyoning Yubiley chizig‘ini aniqlaganimizda, Levilar kitobining yigirma uchinchi bobida bayon etilgan Bahorgi bayramlar va Kuzgi bayramlar timsolini aniqlagan bo‘lamiz. U yerda bahorgi va kuzgi bayramlarning har biri yigirma ikki oyatdan iborat tarzda bayon etilgan, xuddi Hizqiyolning xizmati yigirma ikki yil bo‘lgani kabi. Hizqiyolni Yubiley chizig‘ining o‘ttizinchi yiliga muvofiqlashtirish Hizqiyolning tug‘ilishini Yo‘siyoning jonlanishi bilan muvofiqlashtirish imkonini beradi. Agar u Yubiley davrining o‘ttizinchi yilida o‘ttiz yoshda bo‘lgan bo‘lsa, unda Hizqiyol Yo‘siyoning islohoti paytida tug‘ilgan bo‘ladi.
Ezekiel is a symbol of those who by faith enter into the Most Holy Place. Once there they see the wheels within the wheels representing the complex play of human interactions. As with John in Revelation chapter ten, Ezekiel represents the Millerites, but more directly the one hundred and forty-four thousand. His parallel three-hundred-ninety-one-years and fifteen-days time prophecy illustrates the final judgment of Laodicean Adventism with the destruction of Jerusalem, and it includes the enigma of thirty-eight and forty.
Hizqiyol imon orqali Eng Muqaddas Joyga kiradiganlarning ramzidir. U yerga kirgach, ular insoniy o‘zaro munosabatlarning murakkab kechishini ifodalovchi g‘ildiraklar ichidagi g‘ildiraklarni ko‘radilar. Vahiy kitobining o‘ninchi bobidagi Yuhanno misolida bo‘lgani kabi, Hizqiyol millerchilarni, ammo yanada bevosita ma’noda bir yuz qirq to‘rt mingni ifodalaydi. Uning o‘zaro parallel bo‘lgan uch yuz to‘qson bir yil va o‘n besh kunlik vaqt bashorati, Quddusning vayron qilinishi bilan birga, Laodikiyadagi Adventizm ustidan chiqariladigan yakuniy hukmni ko‘rsatadi va u o‘ttiz sakkiz hamda qirq haqidagi jumboqni ham o‘z ichiga oladi.
It includes the symbolism of four hundred and thirty years.
Bu to‘rt yuz o‘ttiz yilning ramziy ma’nosini o‘z ichiga oladi.
It includes the four-year period represented by 1333 to 1337, 1449 to 1453 and 1840 to 1844.
U 1333 yildan 1337 yilgacha, 1449 yildan 1453 yilgacha va 1840 yildan 1844 yilgacha bo‘lgan, 4 yil bilan ifodalangan davrni o‘z ichiga oladi.
We will begin our considerations of this most important subject in the next article.
Biz ushbu nihoyatda muhim mavzu haqidagi mulohazalarimizni keyingi maqolada boshlaymiz.
“In the visions given to Isaiah, to Ezekiel, and to John we see how closely heaven is connected with the events taking place upon the earth and how great is the care of God for those who are loyal to Him.” Testimonies, volume 5, 753.
“Ishayo, Hizqiyol va Yuhannoga berilgan vahiylarda biz osmonning yer yuzida sodir bo‘layotgan voqealar bilan naqadar chambarchas bog‘liqligini va Xudoning O‘ziga sodiq bo‘lganlar uchun g‘amxo‘rligi naqadar buyuk ekanini ko‘ramiz.” Testimonies, 5-jild, 753.
“Christ Himself was the Lord of the temple. When He should leave it, its glory would depart—that glory once visible in the holy of holies over the mercy seat, where the high priest entered only once a year, on the great day of atonement, with the blood of the slain victim (typical of the blood of the Son of God shed for the sins of the world), and sprinkled it upon the altar. This was the Shekinah, the visible pavilion of Jehovah.
“Masihning O‘zi ma’badning Rabbisi edi. U undan chiqib ketganida, uning ulug‘vorligi ham ketar edi — o‘sha ulug‘vorlikki, bir vaqtlar eng muqaddas joyda, oliy ruhoniy yiliga faqat bir marta, buyuk kafforat kunida, so‘yilgan qurbonning qoni bilan kiradigan rahm-shafqat kursisi uzra ko‘rinib turar edi (bu qurbonning qoni dunyo gunohlari uchun to‘kilgan Xudoning O‘g‘lining qonining timsoli edi) va uni qurbongoh ustiga separti. Bu Shekina, Yahovaning ko‘rinadigan maskani edi.
“It was this glory that was revealed to Isaiah, when he says, ‘In the year that king Uzziah died I saw also the Lord sitting upon a throne, high and lifted up, and his train filled the temple’ [Isaiah 6:1–8 quoted].” The Seventh-day Adventist Bible Commentary, volume 4, 1139.
“Ishayo shunday deganida aynan shu ulug‘vorlik unga ochib berilgan edi: ‘Shoh Uzziyo vafot etgan yili men ham Rabbiyni taxt ustida, yuksak va baland ko‘tarilgan holda o‘tirganini ko‘rdim; Uning libosi etagi ma’badni to‘ldirib turar edi’ [Ishayo 6:1–8 keltirilgan].” The Seventh-day Adventist Bible Commentary, 4-jild, 1139.
“The vision given to Isaiah represents the condition of God’s people in the last days. They are privileged to see by faith the work that is going forward in the heavenly sanctuary. ‘And the temple of God was opened in heaven, and there was seen in his temple the ark of his testament.’ As they look by faith into the holy of holies, and see the work of Christ in the heavenly sanctuary, they perceive that they are a people of unclean lips,—a people whose lips have often spoken vanity, and whose talents have not been sanctified and employed to the glory of God. Well may they despair as they contrast their own weakness and unworthiness with the purity and loveliness of the glorious character of Christ. But if they, like Isaiah, will receive the impression the Lord designs shall be made upon the heart, if they will humble their souls before God, there is hope for them. The bow of promise is above the throne, and the work done for Isaiah will be performed in them. God will respond to the petitions coming from the contrite heart.
“Ishoyoga berilgan vahiy oxirgi kunlarda Xudoning xalqining holatini ifodalaydi. Ular osmondagi muqaddas ma’badda davom etayotgan ishni imon bilan ko‘rish imtiyoziga egadirlar. ‘Va osmondagi Xudoning ma’badi ochildi, va Uning ma’badida Uning ahd sandig‘i ko‘rindi.’ Ular imon bilan eng muqaddas joyga nazar solib, osmondagi muqaddas ma’badda Masihning ishini ko‘rganlarida, o‘zlarining nopok labli xalq ekanliklarini anglaydilar,—lablari ko‘pincha behuda so‘zlarni aytgan, iste’dodlari esa muqaddas qilinmay, Xudoning ulug‘vorligi uchun ishga solinmagan xalq ekanliklarini biladilar. Ular o‘zlarining zaifligi va noloyiqligini Masihning ulug‘vor fe’l-atvorining pokligi va go‘zalligi bilan taqqoslaganlarida, naqadar tushkunlikka tushishlari tabiiydir. Ammo agar ular, Ishoyo kabi, Rabbiy qalbda hosil qilinishini istagan taassurotni qabul qilsalar, agar ular jonlarini Xudo oldida kamtar tutsalar, ular uchun umid bordir. Va’da kamoni taxt ustidadir, va Ishoyo uchun qilingan ish ularda ham amalga oshiriladi. Xudo tavbali qalbdan ko‘tarilgan iltijolarga javob beradi.”
“The object of this great and solemn work of God is to gather together the sheaves for the heavenly garner; for the earth is to be filled with the glory of the Lord. Then let none be dismayed as they see the prevailing wickedness and hear the language coming from unclean lips. When the powers of darkness set themselves in array against the people of God; when Satan shall muster his forces for the last great conflict, and his power seems to be great and almost overwhelming, the clear view of the divine glory, the throne high and lifted up, arched with the bow of promise, will give comfort, assurance, and peace.” Review and Herald, December 22, 1896.
“Xudoning bu buyuk va tantanavor ishining maqsadi — osmoniy ombor uchun bog‘lamlarni bir joyga to‘plashdir; chunki yer Egamizning ulug‘vorligi bilan to‘ldirilishi kerak. Shunday ekan, hukm surayotgan yovuzlikni ko‘rib, nopok lablardan chiqayotgan so‘zlarni eshitib, hech kim vahimaga tushmasin. Zulmat kuchlari o‘zlarini Xudoning xalqiga qarshi saf tortib qo‘yganida; Shayton so‘nggi buyuk to‘qnashuv uchun o‘z kuchlarini jamlaganida va uning qudrati buyuk hamda deyarli yengib bo‘lmasdek tuyulganida, ilohiy ulug‘vorlikning ravshan ko‘rinishi, baland va yuksak ko‘tarilgan taxt, va’da kamoni bilan qamrab olingan holda, taskin, ishonch va tinchlik bag‘ishlaydi.” Review and Herald, December 22, 1896.
“Upon the banks of the river Chebar, Ezekiel beheld a whirlwind seeming to come from the north, ‘a great cloud, and a fire infolding itself, and a brightness was about it, and out of the midst thereof as the color of amber.’ A number of wheels, intersecting one another, were moved by four living beings. High above all these ‘was the likeness of a throne, as the appearance of a sapphire stone: and upon the likeness of the throne was the likeness as the appearance of a man above upon it.’ ‘And there appeared in the cherubims the form of a man’s hand under their wings.’ Ezekiel 1:4, 26; 10:8. The wheels were so complicated in arrangement that at first sight they appeared to be in confusion; but they moved in perfect harmony. Heavenly beings, sustained and guided by the hand beneath the wings of the cherubim, were impelling these wheels; above them, upon the sapphire throne, was the Eternal One; and round about the throne a rainbow, the emblem of divine mercy.
Xavor daryosining qirg‘oqlari bo‘yida Hizqiyol shimoldan kelayotgandek ko‘ringan bir bo‘ronni ko‘rdi: “katta bir bulut, va o‘z ichida aylanib turgan olov, va uning atrofi yorug‘lik edi, va uning o‘rtasidan qahrabo rangiga o‘xshash bir jilva chiqardi.” Bir-birini kesib o‘tuvchi bir qancha g‘ildiraklar to‘rtta tirik mavjudot tomonidan harakatga keltirilardi. Bularning barchasidan yuksakda “taxtga o‘xshash bir narsa bor edi, u safir toshining ko‘rinishidek edi; va taxtga o‘xshash narsaning ustida yuqorida odamga o‘xshash bir zotning ko‘rinishi bor edi.” “Va karublar ichida ularning qanotlari ostida odam qo‘lining shakli ko‘rindi.” Hizqiyol 1:4, 26; 10:8. G‘ildiraklarning tuzilishi shu qadar murakkab ediki, bir qarashda ular go‘yo tartibsizdek tuyulardi; ammo ular mukammal uyg‘unlikda harakat qilardi. Karublarning qanotlari ostidagi qo‘l tomonidan tutib turilgan va boshqarilgan samoviy mavjudotlar bu g‘ildiraklarni harakatga keltirar edi; ularning ustida esa, safir taxt uzra, Abadiy Zot bor edi; taxtning atrofi bo‘ylab esa ilohiy rahm-shafqat ramzi bo‘lgan kamalak turardi.
“As the wheel like complications were under the guidance of the hand beneath the wings of the cherubim, so the complicated play of human events is under divine control. Amidst the strife and tumult of nations, He that sitteth above the cherubim still guides the affairs of the earth.
“G‘ildirakka o‘xshash murakkab tuzilmalar karublarning qanotlari ostidagi qo‘lning boshqaruvi ostida bo‘lganidek, insoniy voqealarning murakkab kechishi ham ilohiy nazorat ostidadir. Xalqlarning nizosi va g‘alayonlari orasida karublar uzra o‘tiruvchi Zot hanuz yer yuzidagi ishlarni boshqarib turibdi.
“The history of nations that one after another have occupied their allotted time and place, unconsciously witnessing to the truth of which they themselves knew not the meaning, speaks to us. To every nation and to every individual of today God has assigned a place in His great plan. Today men and nations are being measured by the plummet in the hand of Him who makes no mistake. All are by their own choice deciding their destiny, and God is overruling all for the accomplishment of His purposes.
Birin-ketin o‘zlariga ajratilgan vaqt va makonni egallagan xalqlarning tarixi, o‘zlari ma’nosini bilmagan haqiqatga beixtiyor guvohlik berib, bizga so‘zlamoqda. Bugun har bir xalq va har bir shaxsga Xudo O‘zining buyuk rejasida bir o‘rin belgilab qo‘ygan. Bugun insonlar ham, xalqlar ham xato qilmaydigan Zotning qo‘lidagi shoqul bilan o‘lchanmoqda. Hammasi o‘z tanlovi bilan o‘z taqdirini belgilamoqda, va Xudo O‘z maqsadlarini amalga oshirish uchun hammasini O‘z hukmi ostida boshqarmoqda.
“The history which the great I AM has marked out in His word, uniting link after link in the prophetic chain, from eternity in the past to eternity in the future, tells us where we are today in the procession of the ages, and what may be expected in the time to come. All that prophecy has foretold as coming to pass, until the present time, has been traced on the pages of history, and we may be assured that all which is yet to come will be fulfilled in its order.” Education, 178.
“Buyuk MEN BOR bo‘lgan Zot O‘z Kalomida belgilab qo‘ygan tarix — bashoratli zanjirdagi bo‘g‘inlarni bir-biriga ulab, o‘tmishdagi abadiylikdan kelajakdagi abadiylikkacha yetib boradigan bu tarix — bizga bugun asrlar oqimidagi qaysi o‘rinda turganimizni va kelajak zamonda nimani kutish mumkinligini bildiradi. Bashorat hozirgi vaqtgacha amalga oshishi oldindan aytilgan barcha narsalar tarix sahifalarida o‘z izini qoldirgan, va biz hali kelajakda yuz berishi lozim bo‘lgan hamma narsa o‘z tartibi bilan bajo bo‘lishiga ishonch hosil qilishimiz mumkin.” Education, 178.