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.”
Hizqiyol “motam tutuvchi payg‘ambar” sifatida tanilgan, chunki u bir yuz qirq to‘rt mingning timsolidir; ular uning kitobining to‘qqizinchi bobida yurtda va jamoatda sodir etilayotgan jirkanchliklar uchun motam tutayotganlar (xo‘rsinib va faryod qilib) sifatida tasvirlangan. So‘nggi maqolada keltirganimiz Testimonies dagi parchada Oq opa shunday deb yozgan edi: “Payg‘ambarning o‘zi g‘arib bir yurtda musofir edi; u yerda cheksiz shuhratparastlik va vahshiyona shafqatsizlik hukm surardi. Insoniy zulm va nohaqlik haqida u ko‘rgan va eshitgan narsalar uning jonini iztirobga soldi, va u kecha-kunduz achchiq motam tutdi.”
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 yuz qirq to‘rt ming kishi — Hizqiyolning asirlikka olib ketilishi orqali ifodalanganidek, tarqalib ketgan “Isroilning quvg‘in qilinganlari”dir. Hizqiyol to‘qqizinchi bobda tasvirlangan muhrlash jarayoni Vahiy yettinchi bobdagi jarayonning aynisidir va bu ikkala bob ham oxirgi kunlarda sodir bo‘ladigan voqealar sifatida tasvirlangan.
“This sealing of the servants of God is the same that was shown to Ezekiel in vision.” Testimonies to Ministers, 445.
“Xudoning qullarini bu muhrlash Hizqiyolga vahiyda ko‘rsatilgan ayni hodisadir.” 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 who, as inspiration records, “The scenes to be enacted in our world are not yet even dreamed of.”
Taxtdan turib, Xudo karublarga yo‘l-yo‘riq beradi, ular esa o‘z navbatida g‘ildiraklarni boshqaradilar. Hizqiyol bu vahiydan shuni anglab yetishi kerak ediki, hamma narsa sarosimali ko‘rinib turgan davrda ham Xudo boshqaruvni O‘z qo‘lida tutgan edi. Opa Uayt, taxtda o‘tirgan Xudoning tuzilishini bayon qilib, yer ishlarini boshqargan karublarga yo‘l-yo‘riq berayotganini tasvirlagach, xuddi shu tarzda, Masih yetti jamoat orasida yurgan muqaddas maskandagi Yuhannoni tasvirlar ekan, “xuddi shunday” deydi. Hizqiyol va Yuhanno — ilhom yozuvlarida qayd etilganidek, “Dunyomizda sodir bo‘ladigan manzaralar hali hatto tasavvur ham qilinmagan”, deb aytilgan, bir yuz qirq to‘rt mingning muhrlanish davrida yashaydiganlarning ramzlaridir.
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? Locusts as a symbol of Islam in chapter nine of Revelation includes the migration in nature of the Locusts of northern Africa. Those swarming locusts of Africa's migration path aligns with the geography that was taken over by Islam. Islam is 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?
Albatta, Oqsoqol White o‘sha so‘zlarni yozganida, bu so‘zlar haqiqat edi, biroq muhrlanish vaqtida ular o‘zining mukammal bajo bo‘lishini topadi. Yigirma yilcha avval, hozir dunyoda sodir bo‘layotgan narsani — Islom chigirtkalarining to‘da bo‘lib yopirilishi bilan bog‘liq holda — tasavvur qilgan bo‘larmidingiz? Vahiy kitobining to‘qqizinchi bobida Islomning ramzi sifatida berilgan chigirtkalar Shimoliy Afrikadagi chigirtkalarning tabiatdagi ko‘chishini ham o‘z ichiga oladi. Afrikaning to‘da bo‘lib yopiriluvchi o‘sha chigirtkalarining ko‘chish yo‘li Islom egallab olgan jug‘rofiya bilan mos keladi. Islom Ismoil naslidan kelib chiqqan, Ismoilning onasi esa Hojar edi. “Hojar” “qochish” yoki “qochib ketmoq” degan ma’noni anglatadi. Arab tilida bu ism odatda Hajar (هاجر) shaklida beriladi va u Hijra (Muhammadning hijrati/parvozi) so‘zini beradigan ayni o‘zak bilan bog‘langan. Islomning ildizlari nafaqat chigirtkalarning to‘da bo‘lib yopirilishi bilan bog‘liq, balki bu ildizlar ko‘chish ma’nosini ham o‘z ichiga oladi. Noqonuniy immigratsiya Islom chigirtkasining bir namoyon bo‘lishi ekanini kimdir hech tasavvur qilganmidi?
Did anyone dream that the global communists would form an alliance with the Islamic hordes? 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.
Kimdir global kommunistlar Islomiy to‘dalar bilan ittifoq tuzishini tushida ko‘rganmidi? Vahiy 9 va 11-boblarga ko‘ra, Islom ham, globalistlarning ajdarho qudrati ham tubsiz qa’rdan chiqadi, tubsiz qa’r esa shaytoniy qudratning namoyon bo‘lishini anglatadi. Haqiqat Muqaddas Bitiklariga ko‘ra, hozirgi bu ikki ittifoqchi ham Shaytonning qurollaridir.
“‘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.
“‘Ular o‘z guvohliklarini tamomlaganlarida [tamomlayotgan paytlarida].’ Ikki guvoh qanorga o‘ralgan holda bashorat qilishi kerak bo‘lgan davr 1798-yilda yakunlandi. Ular pinhonlikda olib borgan ishlarining nihoyasiga yaqinlashayotganlarida, ‘tubsiz qa’rdan chiqadigan mahluq’ sifatida tasvirlangan kuch ular bilan urush olib borishi kerak edi. Yevropaning ko‘plab xalqlarida Jamoat va Davlatda hukmronlik qilgan kuchlar asrlar davomida papalik vositasida Shayton tomonidan boshqarib kelingan edi. Ammo bu yerda Shaytoniy qudratning yangi bir namoyon bo‘lishi ko‘z oldimizga keltiriladi.” Buyuk kurash, 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?
Bu yerda Opa Uayt Fransuz inqilobi davrida sotsializmning paydo bo‘lishini ko‘rsatadi, shu bilan birga Shayton papalik hokimiyatini ham boshqarishini qayd etadi. Papalik hokimiyati ham Vahiy kitobining o‘n yettinchi bobida tubsiz chuqurlikdan chiqadi, Vahiy kitobining to‘qqizinchi bobida esa Islom tubsiz chuqurlikdan chiqqan tutundir. Masala hanuz o‘shaicha qolmoqda: ilhom haqiqatan ham: “Dunyomizda amalga oshirilajak sahnalar hali hatto tush ko‘rilmagan”, deganmi? Kim Islom endi Yevropa bo‘ylab yoyilib, endi Amerikalar uzra tushib kelishini tush ko‘rgan edi? Siz chigirtkalar Birlashgan Millatlar Tashkiloti, Yevropa Ittifoqi va Amerika Qo‘shma Shtatlarining Demokratik partiyasi globalistlari tomonidan butun yer yuzi bo‘ylab yoyilishini tush ko‘rganmidingiz?
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.
Kim tasavvur qilgan ediki, ta’lim muassasalari endilikda kommunistik va islomiy ittifoq tomonidan egallab olinadi va bu ittifoq ayni paytda soliqlari o‘zlari soliq to‘layotgan mamlakatni vayron qilish uchun sarflanishini hech qachon niyat qilmagan fuqarolarning soliq mablag‘lari hisobidan moliyalashtiriladi.
Who dreamed Great Britain would promote an uphold white girls being gang raped, kidnapped and imprisoned and murdered by Islam? Many point out that fact the 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.
Kim Buyuk Britaniya Islom tomonidan oq tanli qizlarning to‘da bo‘lib zo‘rlanishi, o‘g‘irlab ketilishi, qamab qo‘yilishi va o‘ldirilishini targ‘ib etib, qo‘llab-quvvatlaydi, deb o‘ylagan edi? Ko‘pchilik insoniyat tarixida mavjud bo‘lgan har bir kommunistik tuzum mutlaq muvaffaqiyatsizlikka uchraganini ta’kidlaydi, biroq Britaniya sotsializmining mevasi ham, bu tizimning iqtisodiy va siyosiy falsafalari muvaffaqiyatsizlikka uchragani kabi, sotsializmning o‘ziga nisbatan ham shunchalik mahkum etuvchidir.
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?
Yer yuzining savdogarlariga o‘n yetti milliondan ortiq odamni ommaviy ravishda qirib tashlashni amalga oshirish uchun zaharlarni joriy etishga yo‘l qo‘yiladi, deb kim tasavvur qilgan bo‘lardi?
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 Geyts va Entoni Fauchi kabi kishilarga o‘zlarining jinoyatkorona, iblisona yovuz ishlarini mutlaqo hech qanday oqibatsiz amalga oshirishga yo‘l qo‘yiladi, deb kim o‘ylagan edi?
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 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.”
Opa Uayt sodir etiladigan manzaralar haqida tush ham ko‘rilmasligini aytganida, buni bir yuz qirq to‘rt ming kishining muhrlanish vaqti doirasida aytdi. U Matto yigirma to‘rtinchi bobda Masihning ogohlantirishi haqidagi izohlarini davom ettirar ekan, shunday deb qayd etgan edi: “Bu saboqlar bizning manfaatimiz uchundir. Biz imonimizni Xudoga tayanib mustahkam tutmog‘imiz kerak, chunki ayni oldimizda insonlarning jonini sinaydigan bir vaqt turibdi. Masih Zaytun tog‘ida O‘zining ikkinchi kelishidan oldin sodir bo‘lishi kerak bo‘lgan dahshatli hukmlarni bayon 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.
U hozirgina ishora qilgan saboqlar, ma’badda bo‘lgan Hizqiyol hamda Yuhannoning Xudo hamma narsaning hukmdori ekanini anglab yetishni o‘rganishlariga doir tasvirlar edi. Hozir avj olgan bu sarosima va isyon ichida — tarix oldinga siljigan sari faqat kuchayib boradigan sarosima va isyon ichida — nafaqat ma’baddagi Hizqiyol va Yuhanno, balki Ishayo orqali ham ifodalangan Xudoning xabarchilari, agar hatto biz hech qachon tasavvur ham qilmagan narsalar hamon Xudoning nazorati ostida ekanini anglab yetsalargina, tarix yo‘lidan Rabbiyni ulug‘laydigan tarzda o‘ta oladilar.
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. When that glory is viewed as represented by Daniel in chapter ten, the class that is benefitted from the light is separated from those who fled from the vision.
Boshqa g‘ildiraklar bilan kesishib o‘tgan o‘sha g‘ildiraklar hech qachon xayolga ham kelmagan voqealarni o‘z ichiga oladi, va ular 9/11 da boshlangan muhrlanish vaqtida sodir bo‘ladigan voqealardir. O‘rganilishi lozim bo‘lgan saboqlarni faqat imon bilan Eng Muqaddas Joyga kirib, Masihni va Uning Sandiqdan porlayotgan nurini ko‘radiganlargina o‘rganadilar. O‘sha ulug‘vorlik o‘ninchi bobda Doniyor orqali ifodalangani kabi ko‘rilganda, nurdan manfaat topadigan toifa vahiydan qochib ketganlardan ajratib qo‘yiladi.
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.
Va men — Doniyor — yolg‘iz o‘zim vahiy ko‘rdim; men bilan birga bo‘lgan kishilar esa vahiyni ko‘rmadilar; biroq ularga buyuk bir titroq tushdiki, ular o‘zlarini yashirish uchun qochib ketdilar. Doniyor 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.
Oldingi maqoladagi parchadan bundan ham ko‘proq ma’no chiqarish mumkin, ammo biz ushbu maqolani yakunlar ekanmiz, bir g‘ildirakka to‘xtalamiz. O‘tgan maqolada yigirma besh sonining ramziyligini qayd etgan edik, undan oldin esa o‘ttiz soni ustida vaqt sarflagan edik. Hizqiyo kitobidan tushadigan nur shunchaki ramziy sonlardan iborat emas, biroq chalkashlik ichidan bir oz ravshanlik chiqarib olishga kirishishdan avval, ana shu soniy ramzlarning ba’zilari bilan dastlab tanishib olish foydalidir.
Seventeen
O‘n yettinchi
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.
Ikki yuz ellik yillik uchta bashorat Smirna jamoati tarixining oxirida boshlanadigan o‘n yetti yillik davrni ko‘rsatadi. 313-yildan 330-yilgacha bo‘lgan o‘n yetti yil yirtqichning suratini o‘rnatishni timsollaydi.
The two hundred and fifty years that began in 457 BC ended in 207 BC, seven years after the battle of Raphia and ten 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.
Miloddan avvalgi 457-yilda boshlangan ikki yuz ellik yil miloddan avvalgi 207-yilda — Rafiya jangidan yetti yil keyin va Panium jangidan o‘n yil oldin — nihoyasiga yetdi. Rafiyadan Paniumgacha o‘n yetti yil bo‘lib, bu Doniyor 11-bobning qirqinchi oyatining yashirin tarixini ifodalaydi; bu tarix Doniyor 11-bobning o‘n birinchi oyatidan o‘n beshinchi oyatigacha bayon etilgan.
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.
Ptolemey IV Filopator (Ptolemey IV nomi bilan ham tanilgan) miloddan avvalgi 217-yilda Rafiya jangida g‘alaba qozongan hukmdor edi. U miloddan avvalgi 221-yildan miloddan avvalgi 204-yilgacha Ptolemeylar Misrining shohi (va fir’avni) sifatida hukmronlik qildi; shunday qilib, u o‘n yetti yil hukm surdi. U o‘z hukmronligini Rafiya jangidan oldin boshlagan, biroq Paniy jangidan oldin vafot etgan.
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 identifies the period Putin reigns, and he does so during the sealing time.
Ukraina urushini ifodalovchi Rafiya jangi 2014-yilda, Qo‘shma Shtatlar Ukrainada rangli inqilobni yuzaga keltirganida boshlandi. Janub shohi bo‘lgan Ptolemey IV Vladimir Putinning timsolidir; u o‘z hukmronligini 2000-yilda, ya’ni 2001-yilda boshlangan yuz qirq to‘rt mingning muhrlanishidan bir yil oldin boshlagan. Ptolemeyda bo‘lgani kabi, Putin ham 2014-yilda boshlangan Rafiya jangi bilan timsollangan Ukraina urushidan oldin hukmronlik qila boshladi. Paniydan oldin Ptolemey orqali timsollangan Putin chetlashtiriladi. Putin 2000-yilda hukmronlik qila boshladi, shu tariqa keyingi yil, 2001-yilda boshlangan muhrlanish davrining boshlanishi bilan mos keladi. Ptolemey orqali ifodalangan o‘n yetti ramziy yil Putinning hukmronlik qiladigan davrini belgilaydi va u buni muhrlanish davri davomida qiladi.
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.
Miloddan avvalgi 457-yilda boshlangan ikki yuz ellik yilning yakuni bilan ifodalangan Tramp, Rafiya jangidan boshlanuvchi o‘n yetti yillik yashirin tarixning ayni o‘zida joylashgan. Ajdarho (Putin) va soxta payg‘ambar (Tramp) ushbu yashirin tarix ichida joylashgan. O‘sha tarixda, papalik hokimiyatini ramziy ifodalovchi “xalqingning talonchi odamlari” sifatida tasvirlangan mahluq, Rafiyadan Paniyumgacha bo‘lgan o‘n yetti yilning oxirida joylashgan.
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-yil Amerika Qo‘shma Shtatlaridagi yakshanba qonunini ifodalaydi, va 321 raqami 313-yildagi Milan ediktidan 330-yildagi imperiyaning bo‘linishigacha bo‘lgan o‘n yetti yillik davr ichida joylashgan.
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.
“Yo‘shiyoning Buyuk Fisihi” deb ataladigan hodisadan ifodalangan tarix yahudiylarning o‘n yettinchi Yubiley siklini boshlaydi. Eski Ahddagi eng buyuk uyg‘onish bo‘lgan Yo‘shiyoning Fisihidan 22-oktabrgacha bo‘lgan davr 1840-yil 11-avgustdan 1844-yil 22-oktabrgacha bo‘lgan Millerchilar tarixini ifodalaydi, ammo bundan ham muhimrog‘i, u 11-sentabrdan Yakshanba qonunigacha bo‘lgan tarixni ifodalaydi. Yuz qirq to‘rt mingning muhrlanish vaqti Yo‘shiyodan 22-oktabrgacha bo‘lgan o‘n yettinchi Yubiley sikli orqali ifodalanadi. O‘n yetti muhrlanish vaqtining asosiy voqealari bilan bog‘liq ramzdir, va o‘n yetti soni Hizqiyolning g‘ildiraklari kesishadigan nuqtadir.
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 Raphia 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?
Doniyor kitobining qirqinchi oyatining yashirin tarixida, ayni bobning o‘ninchi oyatidan o‘n beshinchi oyatigacha tasvirlanganidek, ajdarho Ptolemey hukmronligi orqali “17” soni bilan bog‘langan. O‘n birinchi oyatdagi Rofiya jangidan o‘n beshinchi oyatdagi Rofiya jangigacha bo‘lgan tarix “17” yilni tashkil etadi. O‘sha tarix Donald Trampni ushbu ikki jang bilan ifodalangan o‘n yetti yilning o‘rtasiga joylashtiradi. Tramp tomonidan Amerika Qo‘shma Shtatlarida shakllantirilib tiklangan hayvonning surati 313-yildan 330-yilgacha bo‘lgan “17” yil bilan ifodalanadi. Birinchi bobning birinchi oyatida Hizqiyol “17-chi” Yubiley siklining o‘ttizinchi yilidadir. Siz hech qachon o‘n yetti soni Hizqiyol Eng Muqaddas Joyda ko‘rgan g‘ildiraklardan birini ifodalaganini tush ko‘rganmisiz?
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.
Hizqiyol muhrlash davrida imon orqali Eng Muqaddas Joyga kirganlarning timsolidir. Ular Butrusning ruhoniylaridir.
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.
Sizlar ham tirik toshlar kabi ruhiy bir uy, muqaddas ruhoniylik sifatida bunyod etilmoqdasizlar, toki Iso Masih orqali Xudoga maqbul bo‘lgan ruhiy qurbonliklarni keltiringlar. 1 Butrus 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.
Ularga Xudoning sobiq ahd xalqi tomon, ulardan keyin o‘tilayotgan bir vaqtda, bir xabarni yetkazish topshirilgan; garchi ularga oldindan Xudoning sobiq ahd xalqi ko‘rmasligi ham, eshitmasligi ham haqida ogohlantirilgan bo‘lsa-da.
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.
Va U menga dedi: “Ey inson o‘g‘li, qorningni yedirgin va senga berayotgan bu o‘ram bilan ichingni to‘ldirgin.” Shunda men uni yedim; u og‘zimda asalday shirin edi. Va U menga dedi: “Ey inson o‘g‘li, bor, Isroil xonadoniga yo‘l ol va ularga Mening so‘zlarim bilan so‘zla. Chunki sen tili o‘zga va nutqi og‘ir bo‘lgan bir xalqqa emas, balki Isroil xonadoniga yuborilgansan; tili o‘zga va nutqi og‘ir, so‘zlarini tushunolmaydigan ko‘p xalqlarga emas. Albatta, agar Men seni ularga yuborganimda edi, ular senga quloq solgan bo‘lur edilar. Ammo Isroil xonadoni senga quloq solmaydi; chunki ular Menga quloq solmaydilar. Zero butun Isroil xonadoni yuzsiz va toshbag‘irdir. Mana, Men yuzingni ularning yuzlariga qarshi mustahkam, peshanangni esa ularning peshonalariga qarshi mustahkam qildim. Peshanangni chaqmoqtoshdan ham qattiq olmosdek qildim; ulardan qo‘rqma, na ularning qarashlaridan dahshatga tush, garchi ular isyonkor xonadon bo‘lsalar ham.” Hizqiyol 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.
Hizqiyoga, Milleriylar tarixidagi protestantlar va oxirgi kunlardagi Laodikiya Yettinchi kun Adventist jamoati timsolida ifodalangan avvalgi ahd xalqiga xabarni e’lon qilish buyuriladi. Agar u bu xabarni e’lon qilishdan bosh tortsa, ogohlantirilmay qolganlarning qoni uning zimmasida bo‘ladi.
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.
Ey inson o‘g‘li, Men seni Isroil xonadoniga qo‘riqchi qilib tayinladim; shu bois Mening og‘zimdan chiqqan so‘zni eshitgin va ularga Mendan ogohlantirish ber. Qachon Men fosiqqa: “Sen, albatta, o‘lasan”, — deb aytsam-u, sen uni ogohlantirmasang, fosiqni jonini saqlab qolish uchun uning yovuz yo‘lidan qaytarib ogohlantirish so‘zini aytmasang, o‘sha fosiq o‘z gunohi ichida o‘ladi; lekin uning qonini sening qo‘lingdan talab qilaman. Ammo agar sen fosiqni ogohlantirsang-u, u o‘z fosiqligidan ham, o‘z yovuz yo‘lidan ham qaytmasa, u o‘z gunohi ichida o‘ladi; biroq sen o‘z joningni qutqargan bo‘lasan. Yana, qachon solih odam o‘z solihligidan qaytib, gunoh qilsa va Men uning oldiga qoqilish toshini qo‘ysam, u o‘ladi: sen uni ogohlantirmaganing uchun u o‘z gunohi ichida o‘ladi, va qilgan solih ishlari esga olinmaydi; lekin uning qonini sening qo‘lingdan talab qilaman. Shunga qaramay, agar sen solih odamni, solih gunoh qilmasin deb ogohlantirsang va u gunoh qilmasa, u, albatta, tirik qoladi, chunki u ogohlantirilgan; shuningdek, sen ham o‘z joningni qutqargan bo‘lasan. Hizqiyol 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.
Hizqiyol kitobining dastlabki “o‘n bir” bobida unga Kebar daryosi bo‘yida, tekislikda va Quddusda berilgan vahiylar orqali Quddusning vayron qilinishi ko‘rsatiladi. U Quddus ustiga kelayotgan hukm haqida ogohlantirishni e’lon qilish uchun vakil etib tayinlanadi. Quddus ustiga kelayotgan hukm haqidagi bu ogohlantiruvchi xabar avvalo Laodikiyadagi Yettinchi kun adventistlari jamoatiga berilgan ogohlantirishdir. Bu ogohlantirish Quddusdagi, Xudoning muhriga ega bo‘lmagan, Xudoning xalqining hukm qilinishi va rad etilishini ko‘rsatadi. Hizqiyol orqali timsollangan bu ogohlantirish yaqin orada chiqadigan Yakshanba qonuni haqidagi ogohlantirishdir.
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 haqiqatlar bayon etilgan o‘sha dastlabki o‘n bir bobda Hizqiyol soqov qilinadi va shundan keyin faqat Xudo uning og‘zini maxsus ochganida gapiradi; bu hol Quddus vayron bo‘lgungacha davom etadi, shunda u yana gapira oladi.
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.
So‘ng ruh ichimga kirdi, meni oyoqlarim ustiga turg‘izdi va men bilan gaplashib, menga dedi: “Bor, o‘zingni uying ichiga qamab qo‘y. Ammo sen, ey inson o‘g‘li, mana, ular senga bog‘ichlar solib, ular bilan seni bog‘laydilar, va sen ularning orasiga chiqa olmaysan. Men esa tilingni tanglayingga yopishtirib qo‘yaman, shunda sen soqov bo‘lasan va ularga tanbeh beruvchi bo‘la olmaysan; chunki ular isyonkor xonadondir. Lekin Men sen bilan gaplashganimda, og‘zingni ochaman, va sen ularga aytasan: Egamiz Rabbiy shunday demoqda: Eshitadigan eshitsin; o‘zini tiyadigan esa tiysin; chunki ular isyonkor xonadondir.” Hizqiyol 3:24–27.
When Jerusalem fell, Ezekiel could once again speak.
Quddus qulaganida, Hizqiyol yana gapira oladigan bo‘ldi.
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.
Asirligimizning o‘n ikkinchi yilida, o‘ninchi oyda, oyning beshinchi kunida shunday bo‘ldiki, Quddusdan qochib qutulgan bir kishi mening oldimga kelib: “Shahar vayron qilindi”, dedi. Qochib qutulgan o‘sha kishi kelishidan avval, kechqurun Rabbimning qo‘li mening ustimda edi; ertalab u mening oldimga kelgunicha, U og‘zimni ochgan edi; og‘zim ochildi, va men endi soqov emas edim. Hizqiyol 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 Laodicean’s 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 is about the purification of God’s church as His people change from the church militant, that is defined as being made up of wheat and tares, into the church triumphant, that is made up of the wheat offering of Pentecost.
Quddusning qulashı oxirgi kunlarda Laodikiyalik Yettinchi kun Adventist jamoatining qulashini ifodalaydi. Bu qulash to‘qqizinchi bobda Quddusda muhrlanganlar keyinroq g‘olib jamoat sifatida yuksaltirilayotgan paytda yuz beradi. Quddus ichidagi laodikiyaliklar olib chiqib tashlanadi, va ulug‘vorlik shohligi barpo etilar ekan, bir yuz qirq to‘rt ming yuksaltiriladi. O‘sha ulug‘vorlik shohligi xochdagi inoyat shohligining barpo etilishi orqali timsollashtirilgan edi. Xochdagi inoyat shohligi Yakshanba qonuni paytidagi ulug‘vorlik shohligiga mos keladi, va bu ikki shohlik Hizqiyo kitobida joylashgan bashoratli tarix ketma-ketligiga qo‘yilgan. Hizqiyoning dastlabki o‘n bir bobi, Hizqiyo muqaddas maskan kontekstida qo‘yilganda, Xudoning jamoatining poklanishi haqidadir; bu jarayonda Uning xalqi jangari jamoatdan — ya’ni bug‘doy va begona o‘tlardan tarkib topgan jamoatdan — g‘olib jamoatga aylanadi; u esa Hosil bayramining bug‘doy nazridan tarkib topgandir.
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.
Va sen, Isroilning nopok, yovuz shahzodasi, gunoh o‘z nihoyasiga yetadigan kuning kelganda, Egamiz Xudo shunday deydi: salla yechib olinsin, toj olib tashlansin; bu endi avvalgidek bo‘lmaydi: past bo‘lganni yuksaltir, yuksak bo‘lganni esa pastlat. Men uni ag‘daraman, ag‘daraman, ag‘daraman; va u, haqqi o‘shaniki kelmaguncha, endi bo‘lmaydi; va Men uni unga beraman. Hizqiyol 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.
Sidqiyo Yahudoning so‘nggi shohi edi va u ushbu oyatlardagi “Isroilning fosiq shahzodasi, uning kuni yetib kelgan” shaxsidir. Navuxadnazar Quddusni egallash arafasida edi va Sidqiyoning toji Bobur tomonidan olib tashlanishi kerak edi; Bobur esa Midiya va Forslar tomonidan ag‘darilar edi, ular esa o‘z navbatida Yunonlar tomonidan ag‘darilar edi, Yunonlar esa Rim tomonidan ag‘darilar edi. Uchinchi ag‘darilish Rimga kelib taqaladi; aynan o‘sha tarixda “haq-huquqi O‘ziniki bo‘lgan” Shoh xochda o‘sha saltanat barpo etilgan paytda inoyat saltanatining tojini qabul qiladi.
“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.
“‘Iflos yovuz shahzoda’ uchun so‘nggi hisob-kitob kuni yetib kelgan edi. ‘Sallani olib tashla,’ deb amr qildi Rabbiy, ‘va tojni yechib ol.’ Yahudoga yana shohga ega bo‘lishga faqat Masihning O‘zi O‘z shohligini o‘rnatganidan keyingina yo‘l qo‘yiladigan edi. Dovud xonadonining taxti haqida ilohiy farmon shunday edi: ‘Uni ag‘daraman, ag‘daraman, ag‘daraman’; ‘va haq egasi kelmaguncha u endi bo‘lmaydi; va uni Unga beraman.’ Hizqiyol 21:25–27.” Payg‘ambarlar va Shohlar, 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.
Tiriklar ustidan hukm 9/11 da boshlanganda boshlangan kechki yomg‘ir davrida Masih O‘zining ulug‘vorlik shohligini barpo etadi.
“When the four angels let go, Christ will set up His kingdom.” Spalding and Magan, 3.
“To‘rt farishta qo‘yib yuborganlarida, Masih O‘z shohligini o‘rnatadi.” Spalding and 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.
Tayyorgarlik davri 9/11 da boshlanadi va Yakshanba qonuni paytida ulug‘vor muqaddas tog‘ barcha tepaliklar va tog‘lardan yuqori ko‘tariladi.
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.
Amoʻz oʻgʻli Ishayo Yahudo va Quddus toʻgʻrisida koʻrgan soʻz. Oxirgi kunlarda shunday boʻladiki, Egamiz uyining togʻi togʻlarning choʻqqisida mustahkam oʻrnatiladi va tepaliklardan yuqori koʻtariladi; barcha xalqlar esa unga oqib keladilar. Koʻp xalqlar borib, shunday deydilar: Kelinglar, Egamizning togʻiga, Yoqub Xudosining uyiga chiqaylik; U bizga Oʻz yoʻllarini oʻrgatadi, biz esa Uning soʻqmoqlarida yuramiz. Chunki Qonun Siyondan chiqadi, Egamizning kalomi esa Quddusdan. Ishayo 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.
9/11 kuni shamollar qo‘yib yuborildi va so‘ngra jilovlab qo‘yildi; shu tariqa butun yer yuzini to‘ldiradigan tog‘dan kesib olingan tosh sifatida tasvirlangan Doniyor ikkinchi bobdagi shohlikning o‘rnatila boshlanishi belgilandi.
“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 vahiy 1847-yilda, Shabbatni tutayotgan Advent birodarlaridan juda ozchilik bor paytda berilgan edi; ulardan ham faqat ozchiligi uning tutilishi Xudoning xalqini imonsizlardan ajratib turadigan darajada yetarli ahamiyatga ega, deb hisoblar edi. Endi esa o‘sha vahiyning bajo bo‘lishi ko‘rina boshladi. Bu yerda zikr etilgan ‘o‘sha musibat vaqtining boshlanishi’ balolar quyila boshlaydigan vaqtni emas, balki ular quyilishidan sal avvalgi qisqa davrni anglatadi; o‘sha paytda Masih muqaddas maskanda bo‘ladi. O‘sha vaqtda, najot ishi yakunlanib borayotgan mahalda, yer yuziga musibat kelib yopiriladi, xalqlar esa g‘azabga to‘ladi, biroq uchinchi farishtaning ishiga to‘sqinlik qilmasligi uchun tiyib turiladi. O‘sha vaqtda ‘keyingi yomg‘ir’, ya’ni Rabbiyning huzuridan keladigan tetiklanish keladi; u uchinchi farishtaning baland ovoziga qudrat berish va yetti oxirgi balo quyiladigan davrda muqaddaslarni bardosh berishga tayyorlash uchun keladi.” 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).
Masih O‘zining abadiy Shohligini kechki yomg‘ir davrida barpo etadi, va Uning Shohligi xochda ta’sis etilgan inoyat shohligini ham, shuningdek yakshanba qonuni paytidagi ulug‘vorlik Shohligini ham o‘z ichiga oladi. Sidqiyo zamonidan Bobilga (1-shohlik), Midiya-Forsga (2-shohlik), Yunonistonga (3-shohlik) va butparast Rimga (4-shohlik) qadar bo‘lgan tarix inoyat shohligiga olib boruvchi tarixni ko‘rsatadi. O‘sha tarix Papalik Rimi (ma’naviy Bobil, 5-shohlik)dan boshlab Amerika Qo‘shma Shtatlari (ma’naviy Midiya-Fors, 6-shohlik)gacha, u yerdan Birlashgan Millatlar Tashkiloti (ma’naviy Yunoniston, 7-shohlik)gacha va nihoyat ajdarho, maxluq va soxta payg‘ambarning uch tomonlama ittifoqigacha yetib boradigan parallel tarixiy ketma-ketlikni ko‘rsatadi; bular birgalikda zamonaviy Rimni (yettidan bo‘lgan 8-ma’naviy Rim shohligi) tashkil etadi.
The triumph of that kingdom in Daniel two is represented by a rock, and God’s faithful are stones in the temple.
Doniyorning ikkinchi bobida o‘sha shohlikning tantanasi qoya bilan ifodalangan, Xudoning sodiqlari esa ma’baddagi toshlardir.
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.
Sizlar ham tirik toshlar kabi ruhiy bir uy, muqaddas ruhoniylik sifatida barpo etilmoqdasizlar, toki Iso Masih orqali Xudoga maqbul bo‘lgan ruhiy qurbonliklarni taqdim etasizlar. 1 Butrus 2:5.
That everlasting 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.
Bu o‘sha abadiy shohlikdirki, dunyo shohliklari ustidan g‘alaba qiladi va butun olamni to‘ldiradi. Hizqiyol kitobining qirqinchi bobidan boshlab, kitobining oxirigacha, o‘sha shohlik butun olamni hayot suvi bilan to‘ldiradigan ma’bad sifatida tasvirlanadi.
We will continue these things in the next article.
Bu mavzularni keyingi maqolada davom ettiramiz.