In the passage from Testimonies¸ volume five, which we have been considering for a few articles now; we are informed of the vision of the temple given to Ezekiel, Isaiah and John:
Bir necha maqoladan beri ko‘rib chiqayotganimiz “Guvohliklar”, beshinchi jilddagi ushbu parchada bizga Hizqiyol, Ishayo va Yuhannoga berilgan ma’bad haqidagi vahiy xabardor qilinadi:
“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: ‘Ye shall hear of wars and rumors of wars.’ ‘Nation shall rise against nation, and kingdom against kingdom: and there shall be famines, and pestilences, and earthquakes, in divers places. All these are the beginning of sorrows.’ While these prophecies received a partial fulfillment at the destruction of Jerusalem, they have a more direct application to the last days.”
“Bu saboqlar bizning foydamiz uchundir. Imonimizni Xudo ustiga tayantirishimiz kerak, chunki ro‘paramizda insonlarning jonlarini sinovdan o‘tkazadigan bir vaqt turibdi. Masih Zaytun tog‘ida O‘zining ikkinchi kelishidan oldin yuz berishi lozim bo‘lgan dahshatli hukmlarni bayon qildi: ‘Urushlar va urush mish-mishlarini eshitasizlar.’ ‘Xalq xalqqa qarshi, shohlik shohlikka qarshi ko‘tariladi; turli joylarda ocharchiliklar, o‘latlar va zilzilalar bo‘ladi. Bularning hammasi dard-alamlarning boshlanishidir.’ Bu bashoratlar Quddusning vayron bo‘lishida qisman amalga oshgan bo‘lsa-da, ular oxirgi kunlarga yanada bevosita tatbiq etiladi.”
The Ninth of Av
Avning To‘qqizinchi Kuni
Tisha B’Av, which means “the Ninth of Av” in Hebrew is the Jewish day that commemorates the destruction of both the First Temple by the Babylonians in 586 BC and the Second Temple by Titus in the year 70. Both destruction's occurred on the same calendar date—the 9th day of the Hebrew month of Av (usually falling in July or August on the Gregorian calendar). When Sister White aligns the destruction of Jerusalem to the “time that will try men’s souls” in the last days, she is identifying two destructions which both illustrate the soon-coming Sunday law.
Ibroniy tilida “Av oyining to‘qqizinchi kuni” degan ma’noni anglatuvchi Tisha B’Av miloddan avvalgi 586-yilda Bobilliklar tomonidan Birinchi Ma’badning va milodiy 70-yilda Titus tomonidan Ikkinchi Ma’badning vayron qilinishini yodga oluvchi yahudiy kunidir. Har ikkala vayron bo‘lish ham bir xil taqvim sanasida — ibroniy taqvimidagi Av oyining 9-kunida (odatda Grigoriy taqvimida iyul yoki avgust oylariga to‘g‘ri keladi) sodir bo‘lgan. Uayt opa Quddusning vayron qilinishini oxirgi kunlardagi “insonlarning jonini sinovdan o‘tkazadigan vaqt” bilan bog‘laganida, u yaqinlashib kelayotgan yakshanba qonunini ikkovi ham tasvirlab beradigan ikki vayronagarchilikni ko‘rsatmoqda.
Verse sixteen of Daniel eleven represents that Sunday law, and aligns with verse forty-one. In Ezekiel the destruction of Jerusalem is used to illustrate the separation of the wise and foolish virgins at the Sunday law. Ezekiel was a captive in Babylon when he was miraculously transported to Jerusalem to view that very separation in chapter eight through eleven.
Doniyorning o‘n birinchi bobi o‘n oltinchi oyatdagi voqea o‘sha Yakshanba qonunini ifodalaydi va qirq birinchi oyat bilan mos keladi. Hizqiyolda Quddusning vayron qilinishi Yakshanba qonuni paytida dono va nodon bokiralarning ajratilishini tasvirlash uchun qo‘llanadi. Hizqiyol Bobil asirligida bo‘lgan paytda, sakkizinchi bobdan o‘n birinchi bobgacha aynan o‘sha ajratilishni ko‘rish uchun mo‘jizaviy tarzda Quddusga ko‘chirildi.
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. Ezekiel 8:1–3.
Va oltinchi yilda, oltinchi oyda, oyning beshinchi kunida, men o‘z uyimda o‘tirganimda va Yahudo oqsoqollari oldimda o‘tirganlarida, o‘sha yerda Egamiz Xudoning qo‘li ustimga tushdi. Shunda men qaradim, va mana, olov ko‘rinishiga o‘xshash bir siymo: uning belidan pastga tomon olov, belidan yuqoriga tomon esa yorug‘lik ko‘rinishi, ya’ni qahrabo rangiday bir jilva bor edi. U qo‘lga o‘xshash bir shaklni uzatib, boshimdagi bir tutam sochimdan ushladi; va Ruh meni yer bilan osmon orasida ko‘tardi hamda Xudoning vahiylarida meni Quddusga, shimolga qaragan ichki darvozaning kirishiga olib bordi; o‘sha yerda rashkni qo‘zg‘atuvchi rashk butining o‘rni bor edi. Hizqiyol 8:1–3.
The four chapters of eight through eleven are a description of the separation, and Sister White, when commenting on Ezekiel nine identifies not only that it was the same sealing as Revelation chapter seven, but that Jerusalem represents the Laodicean Seventh-day Adventist church in the latter days.
Sakkizdan o‘n birgacha bo‘lgan to‘rt bob ajralishning ta’rifidir, va Opa Uayt, Hizqiyo to‘qqizga izoh berar ekan, bu nafaqat Vahiy kitobining yettinchi bobidagi o‘sha muhrlash ekanini, balki Quddus oxirgi kunlardagi Laodikiyadagi Yettinchi kun adventistlari jamoatini ifodalashini ham ko‘rsatadi.
“The class who do not feel grieved over their own spiritual declension, nor mourn over the sins of others, will be left without the seal of God. The Lord commissions His messengers, the men with slaughtering weapons in their hands: ‘Go ye after him through the city, and smite: let not your eye spare, neither have ye pity: slay utterly old and young, both maids, and little children, and women: but come not near any man upon whom is the mark; and begin at My sanctuary. Then they began at the ancient men which were before the house.’
“Ўзларининг руҳий таназзулидан қайғурмайдиган, бошқаларнинг гуноҳлари учун ҳам мотам тутмайдиган тоифа Худонинг муҳрисиз қолдирилади. Раббий Ўз элчиларини, қўлларида қирғин қуроллари бўлган кишиларни, шундай деб топширади: «Унинг ортидан шаҳар бўйлаб ўтинглар ва уринглар; кўзингиз аямасин, раҳм ҳам қилманглар; кексани ҳам, ёшни ҳам, қизларни ҳам, гўдакларни ҳам, аёлларни ҳам батамом ўлдиринглар; лекин пешонасида белги бўлган бирон кишига яқинлашманглар; ва Менинг муқаддас маконимдан бошланглар». Шунда улар уй олдида турган қариялардан бошладилар.”
“Here we see that the church—the Lord’s sanctuary—was the first to feel the stroke of the wrath of God. The ancient men, those to whom God had given great light and who had stood as guardians of the spiritual interests of the people, had betrayed their trust. They had taken the position that we need not look for miracles and the marked manifestation of God’s power as in former days. Times have changed. These words strengthen their unbelief, and they say: The Lord will not do good, neither will He do evil. He is too merciful to visit His people in judgment. Thus ‘Peace and safety’ is the cry from men who will never again lift up their voice like a trumpet to show God’s people their transgressions and the house of Jacob their sins. These dumb dogs that would not bark are the ones who feel the just vengeance of an offended God. Men, maidens, and little children all perish together.
“Bu yerda biz jamoat — Rabbiyning ma’badini — Xudoning g‘azabi zarbasini birinchi bo‘lib his etganini ko‘ramiz. Qadimgi kishilar, ya’ni Xudo ularga ulug‘ nur bergan va xalqning ruhiy manfaatlari posbonlari sifatida turganlar, o‘zlariga ishonib topshirilgan omonatga xiyonat qildilar. Ular endi avvalgi kunlardagidek mo‘jizalar va Xudo qudratining yaqqol namoyon bo‘lishini kutishimizga hojat yo‘q, degan mavqeni egalladilar. Zamonlar o‘zgargan. Bu so‘zlar ularning imonsizligini mustahkamlaydi, va ular shunday deydilar: Rabbiy na yaxshilik qiladi, na yomonlik qiladi. U O‘z xalqini hukm bilan yo‘qlash uchun haddan tashqari rahmdildir. Shunday qilib, “Tinchlik va osoyishtalik” — endi hech qachon Xudo xalqiga ularning gunohlarini va Yoqub xonadoniga ularning ma’siyatlarini ko‘rsatish uchun ovozini karnaydek ko‘tarmaydigan kishilarning nidosidir. Hurmaydigan bu soqov itlar haqoratlangan Xudoning adolatli qasosini his etadiganlardir. Erkaklar, qizlar va yosh bolalar — barchasi birga halok bo‘ladi.”
“The abominations for which the faithful ones were sighing and crying were all that could be discerned by finite eyes, but by far the worst sins, those which provoked the jealousy of the pure and holy God, were unrevealed. The great Searcher of hearts knoweth every sin committed in secret by the workers of iniquity. These persons come to feel secure in their deceptions and, because of His long-suffering, say that the Lord seeth not, and then act as though He had forsaken the earth. But He will detect their hypocrisy and will open before others those sins which they were so careful to hide.
“Sodiq kishilar oh-voh qilib, fig‘on chekayotgan jirkanchliklar cheklangan insoniy ko‘zlar ilg‘ay olgan narsalarning hammasi edi, ammo eng og‘ir gunohlar — pok va muqaddas Xudoning rashkini qo‘zg‘atgan gunohlar — oshkor etilmagan edi. Qalblarning buyuk Tekshiruvchisi nohaqlik qiluvchilar tomonidan maxfiy ravishda sodir etilgan har bir gunohni biladi. Bu kishilar o‘z aldovlarida o‘zlarini bexavotir his qila boshlaydilar va Uning sabr-toqati tufayli: “Egamiz ko‘rmaydi”, deydilar, so‘ng esa go‘yo U yer yuzini tark etgandek ish tutadilar. Ammo U ularning ikkiyuzlamachiligini fosh etadi va ular yashirishga shu qadar ehtiyot bo‘lgan gunohlarini boshqalar oldida ochib tashlaydi.”
“No superiority of rank, dignity, or worldly wisdom, no position in sacred office, will preserve men from sacrificing principle when left to their own deceitful hearts. Those who have been regarded as worthy and righteous prove to be ring-leaders in apostasy and examples in indifference and in the abuse of God’s mercies. Their wicked course He will tolerate no longer, and in His wrath He deals with them without mercy.
“Unvon, martaba yoki dunyoviy donolikning hech qanday ustunligi, muqaddas vazifadagi hech qanday maqom, odamlar o‘zlarining aldamchi yuraklariga tashlab qo‘yilganlarida, ularni prinsipni qurbon qilishdan saqlab qolmaydi. Munosib va solih deb qaralganlar murtadlikda bosh yetakchilarga, beparvolikda va Xudoning marhamatlarini suiiste’mol qilishda esa namuna bo‘lib chiqadilar. U ularning yovuz yo‘lini endi ortiq toqat qilmaydi va O‘z g‘azabida ular bilan rahm-shafqatsiz muomala qiladi.”
“It is with reluctance that the Lord withdraws His presence from those who have been blessed with great light and who have felt the power of the word in ministering to others. They were once His faithful servants, favored with His presence and guidance; but they departed from Him and led others into error, and therefore are brought under the divine displeasure.” Testimonies, volume 5, 211, 212.
“Rabbiy ulkan nur bilan barakali qilingan va boshqalarga xizmat qilishda Kalomning qudratini his etganlardan O‘z huzurini istamaygina tortib oladi. Ular bir vaqtlar Uning sodiq xizmatkorlari bo‘lib, Uning huzuri va yo‘l-yo‘rig‘idan bahramand etilgan edilar; ammo ular Undan yuz o‘girdilar va boshqalarni ham xatoga boshladilar, shuning uchun ilohiy norozilik ostiga tushirildilar.” Testimonies, 5-jild, 211, 212.
The entire book of Ezekiel is set within the context of the destruction of Jerusalem. In Ezekiel’s testimony the siege of Nebuchadnezzar that lasted a year and a half is specifically marked, but the “more direct application” of Jesus' warning in Matthew twenty-four is in the latter days. In Ezekiel that line of truth is found in chapter twenty-four.
Hizqiyo kitobining butun mazmuni Quddusning vayron qilinishi kontekstida bayon etilgan. Hizqiyoning guvohligida Navuxadnazar tomonidan bir yarim yil davom etgan qamal alohida ko‘rsatib o‘tiladi, biroq Iso Matto yigirma to‘rtinchi bobda bergan ogohlantirishining “yanada bevosita tatbiqi” oxirgi kunlardadir. Hizqiyo kitobida o‘sha haqiqat yo‘nalishi yigirma to‘rtinchi bobda topiladi.
January 15, 588 BC
Miloddan avvalgi 588-yil 15-yanvar
Again in the ninth year, in the tenth month, in the tenth day of the month, the word of the Lord came unto me, saying, Son of man, write thee the name of the day, even of this same day: the king of Babylon set himself against Jerusalem this same day. Ezekiel 24:1, 2.
Yana to‘qqizinchi yilda, o‘ninchi oyda, oyning o‘ninchi kunida, Egamizning kalomi menga kelib, dedi: “Ey inson o‘g‘li, shu kunning nomini, aynan shu kunning o‘zini yozib qo‘y: Bobil shohi aynan shu kunning o‘zida Quddusga qarshi saf tortdi.” Hizqiyol 24:1, 2.
On this date, which is also established on other biblical witnesses, a siege of eighteen months began. The word of the Lord that came to Ezekiel on that date consisted of the parable of the bloody city that is illustrated with a boiling pot followed by a great fire. The parable clearly is representing the judgment upon Jerusalem, and it is followed in the same chapter with Ezekiel’s wife being laid to rest by a stroke as a symbol that the siege that would ultimately destroy the sanctuary had begun.
Boshqa Muqaddas Kitob guvohliklari bilan ham tasdiqlangan ushbu sanada o‘n sakkiz oy davom etgan qamal boshlandi. O‘sha sanada Hizqiyoga kelgan Egamizning kalomi qonga botgan shahar haqidagi masaldan iborat bo‘lib, u qaynayotgan qozon va undan keyin keladigan buyuk olov orqali tasvirlangan. Bu masal, shubhasiz, Quddus ustidan chiqarilgan hukmni ifodalaydi; va ayni bobda buning ortidan Hizqiyoning xotini falaj zarbasi bilan vafot etib dafn qilinishi, oxir-oqibat muqaddas maskanni vayron qiladigan qamal boshlanganining bir ramzi sifatida keltiriladi.
Also the word of the Lord came unto me, saying, Son of man, behold, I take away from thee the desire of thine eyes with a stroke: yet neither shalt thou mourn nor weep, neither shall thy tears run down. Forbear to cry, make no mourning for the dead, bind the tire of thine head upon thee, and put on thy shoes upon thy feet, and cover not thy lips, and eat not the bread of men. So I spake unto the people in the morning: and at even my wife died; and I did in the morning as I was commanded. Ezekiel 24:15–18.
So‘ngra Egamizning kalomi menga keldi va dedi: Ey inson o‘g‘li, mana, Men ko‘zlaringning orzusini bir zarba bilan sendan olaman; ammo sen na aza tutasan, na yig‘laysan, na ko‘z yoshlaring oqadi. Oh-voh qilishdan tiyil, o‘lik uchun motam tutma, boshingdagi sallaingni o‘rab ol, oyoqlaringga oyoq kiyimingni kiy, lablaringni yopma, odamlarning nonini yema. Shunday qilib, men ertalab xalqqa gapirdim; kechqurun esa xotinim vafot etdi; va men ertalab menga amr qilinganidek qildim. Hizqiyol 24:15–18.
Then the people around Ezekiel asked the meaning of the parable and his wife’s death.
So‘ngra Hizqiyol atrofidagi xalq undan bu masalning hamda xotinining o‘limining ma’nosini so‘radi.
And the people said unto me, Wilt thou not tell us what these things are to us, that thou doest so? Then I answered them, The word of the Lord came unto me, saying, Speak unto the house of Israel, Thus saith the Lord God; Behold, I will profane my sanctuary, the excellency of your strength, the desire of your eyes, and that which your soul pitieth; and your sons and your daughters whom ye have left shall fall by the sword. Ezekiel 24:19–21.
Shunda xalq menga dedi: “Nega bunday qilayotganing biz uchun nimani anglatishini bizga aytib bermaysanmi?” Men ularga javob berdim: “Egamning kalomi menga kelib dedi: Isroil xonadoniga ayt: Egamiz Rabbiy shunday demoqda: Mana, Men O‘z muqaddas maskanimni, qudratingizning iftixorini, ko‘zlaringizning orzusini va joningiz ayaydigan narsani bulg‘ayman; siz qoldirib ketgan o‘g‘illaringiz bilan qizlaringiz esa qilichdan halok bo‘ladilar.” Hizqiyol 24:19–21.
Ezekiel’s wife and the sanctuary are both identified as the “desire of your eyes” in the passage. Biblical historians identify the siege lasted eighteen months, whereas the sieges of Cestius and Titus lasted four years from the year 66 unto the year 70. A close count of the time from the first siege of Cestius unto the destruction is three and a half years, but when applying “inclusive reckoning,” which is the most often employed application in the Bible, it is four-years. Knowing that both reckonings are valid allows us to see both three and a half years from Cestius to Titus and also four years.
Parchada Hizqiyolning xotini ham, muqaddas ma’bad ham “ko‘zlaringning orzusi” deb ataladi. Muqaddas Kitob tarixchilari qamal o‘n sakkiz oy davom etganini qayd etadilar, holbuki Cestiy va Titus qamallari milodiy 66-yildan 70-yilgacha to‘rt yil davom etgan. Cestiyning birinchi qamalidan vayronagarchilikka qadar bo‘lgan vaqtni aniq hisoblaganda uch yarim yil chiqadi, ammo Muqaddas Kitobda eng ko‘p qo‘llanadigan usul bo‘lgan “inklyuziv hisob”ni tatbiq etganda, bu to‘rt yil bo‘ladi. Har ikkala hisobning ham to‘g‘ri ekanini bilish bizga Cestiydan Titusgacha bo‘lgan uch yarim yilni ham, shuningdek to‘rt yilni ham ko‘rishga imkon beradi.
We have two witnesses of the Sunday law in the two destruction's of Jerusalem, and the details of both histories are to be applied to the soon-coming Sunday law—where Laodicea is spewed out of the mouth of the Lord. The beginning of the siege of Nebuchadnezzar is marked by the death of Ezekiel’s wife. At her death, Ezekiel was commanded not to openly mourn, for he was the sign of the Jews being carried away into captivity.
Quddusning yakshanba qonuni haqidagi ikki guvohiga Quddusning ikki halokatida egamiz, va har ikkala tarixning tafsilotlari tez orada keladigan yakshanba qonuniga tatbiq etilishi lozim — o‘sha yerda Laodikiya Rabbimizning og‘zidan tupurib tashlanadi. Navuxadnazar qamalining boshlanishi Hizqiyolning xotinining o‘limi bilan belgilangan. Uning o‘limida Hizqiyolga oshkora aza tutmaslik buyurildi, chunki u asirlikka olib ketilayotgan yahudiylar uchun alomat edi.
The beginning of the four-year period of 66 to 70 is marked by the sign of the abomination of desolation, which was the sign for the Christians in Jerusalem to flee.
66-yildan 70-yilgacha bo‘lgan to‘rt yillik davrning boshlanishi xarob qiluvchi jirkanchlik alomati bilan belgilanadi; bu Quddusdagi masihiylar uchun qochish alomati edi.
When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place, (whoso readeth, let him understand:) Then let them which be in Judaea flee into the mountains. Matthew 24:15,16.
Shunday ekan, payg‘ambar Doniyor orqali aytilgan vayronagarchilik jirkanchligi muqaddas joyda turganini ko‘rganingizda, (o‘quvchi anglab olsin:) u holda Yahudiyada bo‘lganlar tog‘larga qochsinlar. Matto 24:15, 16.
Two sieges that clearly align with each other, and both sieges contain a “sign” at the beginning of the siege. When Ezekiel explains what was meant by the death of his wife and the lack of mourning on his part, he explained and then recorded:
Bir-biriga ravshan mos keladigan ikki qamal bor, va har ikkala qamal ham qamalning boshida bir “belgi”ni o‘z ichiga oladi. Hizqiyol xotinining o‘limi va uning tomonidan aza tutulmaganining ma’nosi nimani anglatganini tushuntirganida, u izoh berdi va so‘ng shunday qayd etdi:
Thus Ezekiel is unto you a sign: according to all that he hath done shall ye do: and when this cometh, ye shall know that I am the Lord God. Ezekiel 24:24.
Shunday qilib, Hizqiyol sizlar uchun bir alomatdir: u qilgan hamma narsaga ko‘ra sizlar ham qilursizlar; va bu voqea yuz berganda, Men Rabbiy Xudo ekanimni bilursizlar. Hizqiyol 24:24.
The sign of the death of Ezekiel’s wife was an identification of the soon-coming destruction of Jerusalem and the temple and the following captivity in Babylon. The sign of the abomination of desolation, spoken of by Daniel was a warning to escape the destruction, but both sieges have a sign at the beginning.
Hizqiyolning xotinining o‘limi alomati yaqinda yuz berajak bo‘lgan Quddus va ma’badning vayron qilinishi hamda undan keyingi Bobil asirligining ifodasi edi. Doniyor tomonidan aytilgan vayron qiluvchi jirkanchlik alomati halokatdan qochib qutulish uchun ogohlantirish edi, ammo har ikkala qamalning ham boshida bir alomat bor.
There will be a prophetic siege before the soon-coming Sunday law and Ezekiel’s wife’s death is the symbol that the Laodicean Seventh-day Adventist church has been fully passed by, whereas; Ezekiel is a symbol of the one hundred and forty-four thousand, and is the symbol of the ensign that is lifted up at the beginning of the siege. Ezekiel is the ensign of the one hundred and forty-four thousand at the beginning of the siege of Babylon and the sign of the abomination of desolation at the beginning is the “sign” of Rome. One sign speaks to an internal warning and the other to an external warning. There was certainly a warning to the Christians in the year 66, but the warning sign was Rome. The sign in the destruction of Babylon was Ezekiel's wife. Rome is the class who receive the mark of the beast and Ezekiel the sign of those who receive the seal of God.
Tez orada keladigan Yakshanba qonunidan oldin bashoratli qamal bo‘ladi, va Hizqiyolning xotinining o‘limi Laodikiya Yettinchi kun Adventist cherkovi butunlay chetlab o‘tilganining ramzidir; holbuki, Hizqiyol bir yuz qirq to‘rt mingning ramzi bo‘lib, qamalning boshida ko‘tariladigan bayroqning ramzidir. Hizqiyol Bobil qamalining boshida bir yuz qirq to‘rt mingning bayrog‘idir, vayron qiluvchi jirkanchlikning boshidagi belgisi esa Rimning “belgisi”dir. Bir belgi ichki ogohlantirishga, ikkinchisi esa tashqi ogohlantirishga ishora qiladi. Milodiy 66-yilda nasroniylarga albatta bir ogohlantirish berilgan edi, ammo ogohlantiruvchi belgi Rim edi. Bobilning vayron qilinishidagi belgi Hizqiyolning xotini edi. Rim — yirtqichning tamg‘asini qabul qiladiganlar sinfi, Hizqiyol esa Xudoning muhrini qabul qiladiganlarning belgisidir.
Two Ending Periods
Ikki Yakunlovchi Davr
The first siege lasted eighteen months and the second siege lasted four years. Both sieges find their “more direct” fulfillment in the latter days, and both sieges are directly connected with the prophecy of three hundred and ninety-one years and fifteen days located in Revelation nine verse fifteen.
Birinchi qamal o‘n sakkiz oy davom etdi, ikkinchi qamal esa to‘rt yil davom etdi. Har ikkala qamal ham o‘zining “yanada bevosita” bajo bo‘lishini oxirgi kunlarda topadi va har ikkala qamal ham Vahiy 9:15 da keltirilgan uch yuz to‘qson bir yil va o‘n besh kunlik bashorat bilan bevosita bog‘liqdir.
The beginning of the five months of Revelation nine, verse ten included a history that marks a thirty-eight-year period that culminates in a four-year siege, that is associated with the number thirty-eight, and identified the rising up of Islam. That four-year siege finds its counterpart in the history that began when the (five months) one hundred and fifty years concluded and the three hundred and ninety-one years and fifteen days began. It began on July 27, 1449 and four years later, Islam brought a siege of fifty-five days against Constantinople that concluded on 29 May 1453.
Vahiy kitobining to‘qqizinchi bobi, o‘ninchi oyatidagi besh oyning boshlanishi o‘z ichiga o‘ttiz sakkiz yillik davrni belgilovchi tarixni olgan bo‘lib, u o‘ttiz sakkiz soni bilan bog‘liq bo‘lgan to‘rt yillik qamal bilan yakun topadi va Islomning ko‘tarilishini aniqlab beradi. O‘sha to‘rt yillik qamal o‘z muqobilini besh oy, ya’ni bir yuz ellik yil yakunlanib, uch yuz to‘qson bir yil va o‘n besh kun boshlangan tarixda topadi. U 1449-yil 27-iyulda boshlandi va to‘rt yil o‘tgach, Islom Konstantinopolga qarshi ellik besh kunlik qamal olib keldi; bu qamal 1453-yil 29-mayda yakunlandi.
When the time prophecy that began on July 27, 1449 concluded on August 11, 1844, the four years of the movement of the first and second angels from 1840 unto 1844 aligned with the four-year siege of 1333 unto 1337, and also the four-year period from 1449 unto 1453. Those three witnesses, which are all directly part of the same prophetic line, represent a symbolic four-year period when the first and second angel’s movement of 1840 unto 1844 is repeated in the history of the movement of the third angel. Those three witnesses typify a four-year siege in the history of the one hundred and forty-four thousand. That four-year period is also illustrated by the sieges of Jerusalem in 66 and 70.
1449-yil 27-iyulda boshlangan vaqt bashorati 1844-yil 11-avgustda yakunlanganda, 1840-yildan 1844-yilgacha bo‘lgan birinchi va ikkinchi farishtalar harakatining to‘rt yili 1333-yildan 1337-yilgacha bo‘lgan to‘rt yillik qamal bilan, shuningdek 1449-yildan 1453-yilgacha bo‘lgan to‘rt yillik davr bilan mos tushdi. Aynan bir bashoratli yo‘nalishning bevosita tarkibiy qismi bo‘lgan bu uch guvoh, 1840-yildan 1844-yilgacha bo‘lgan birinchi va ikkinchi farishta harakatining uchinchi farishta harakati tarixida takrorlanadigan ramziy to‘rt yillik davrini ifodalaydi. Bu uch guvoh bir yuz qirq to‘rt mingning tarixidagi to‘rt yillik qamalni tipik tarzda ko‘rsatadi. Bu to‘rt yillik davr, shuningdek, Quddusning 66 va 70-yillardagi qamallari orqali ham tasvirlangan.
The beginning of the four-year siege by Cestius in 66, and then the ending by Titus in 70 produces an alpha symbol and an omega symbol to a period of four years. That same period is also a represented as three and a half years, which in turn aligns with the three and a half prophetic years that papal Rome trampled down the sanctuary.
Milodiy 66-yilda Cestius tomonidan boshlangan to‘rt yillik qamalning boshlanishi va so‘ng milodiy 70-yilda Titus tomonidan uning yakunlanishi to‘rt yillik davr uchun alfa ramzi va omega ramzini hosil qiladi. O‘sha davr ayni paytda uch yarim yil sifatida ham ifodalanadi, bu esa o‘z navbatida papalik Rim muqaddas ma’badni oyoq osti qilgan uch yarim payg‘ambarlik yiliga mos keladi.
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. And I will give power unto my two witnesses, and they shall prophesy a thousand two hundred and threescore days, clothed in sackcloth. Revelation 11: 2, 3.
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. Va Men O‘z ikki guvohimga qudrat beraman, ular esa ming ikki yuz oltmish kun davomida jul kiyim kiygan holda bashorat qiladilar. Vahiy 11: 2, 3.
And they shall fall by the edge of the sword, and shall be led away captive into all nations: and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled. Luke 21:24.
Va ular qilich tig‘i ostida halok bo‘ladilar va barcha xalqlar orasiga asir qilib olib ketiladilar; Quddus esa g‘ayriyahudiylar tomonidan oyoq osti qilinadi, to g‘ayriyahudiylarning vaqtlari tamom bo‘lguncha. Luqo 21:24.
It is essential to note that I am employing both “inclusive” and “exclusive” reckoning to the period represented by the alpha symbol of Cestius unto the omega symbol of Titus. This identifies that two applications of time are represented with one history. We have already dealt with this biblical principle when we considered (many articles ago), the time between Jesus’ visit to Caesarea-Philippi (Panium) and His trip to the Mount of Transfiguration. Two biblical authors record six days and one eight days.
Shuni qayd etish zarurki, men Cestiusning alfa ramzi bilan ifodalangan davrdan Titusning omega ramzigacha bo‘lgan muddatga nisbatan ham “inklyuziv”, ham “eksklyuziv” hisoblash usullaridan foydalanmoqdaman. Bu esa bir tarix doirasida vaqtning ikki qo‘llanilishi ifodalanganini ko‘rsatadi. Biz bu Muqaddas Kitobiy tamoyilni allaqachon ko‘rib chiqqanmiz, qachonki (bundan ko‘p maqolalar avval) Isoning Qaysariya-Filippiga (Paniumga) tashrifi bilan Uning Tajalli tog‘iga safari orasidagi vaqtni ko‘rib chiqqan edik. Muqaddas Kitobning ikki muallifi olti kunni, biri esa sakkiz kunni qayd etadi.
And after six days Jesus taketh Peter, James, and John his brother, and bringeth them up into an high mountain apart. Matthew 17:1.
Olti kundan so‘ng Iso Butrusni, Yoqubni va uning ukasi Yuhannoni O‘zi bilan olib, ularni alohida holda baland bir tog‘ga olib chiqdi. Matto 17:1.
And after six days Jesus taketh with him Peter, and James, and John, and leadeth them up into an high mountain apart by themselves: and he was transfigured before them. Mark 9:2.
Olti kundan keyin Iso o‘zi bilan Butrusni, Yoqubni va Yuhannoni oldi-da, ularni alohida holda o‘zlarigina baland bir toqqa olib chiqdi; va U ularning oldida qiyofasini o‘zgartirdi. Mark 9:2.
And it came to pass about an eight days after these sayings, he took Peter and John and James, and went up into a mountain to pray. Luke 9:28.
Va bu so‘zlardan taxminan sakkiz kun o‘tgach, U Butrus, Yuhanno va Yoqubni O‘zi bilan olib, ibodat qilish uchun toqqa chiqdi. Luqo 9:28.
The destruction of Jerusalem has a “more direct” application to the latter days, and that destruction is two witnesses represented by Babylon and Rome. The two witnesses align with one another but provide different and essential prophetic characteristics in order to amplify the truth. The siege by Rome (66 to 70) was four years that also represents three and a half years. The three and a half years connects with the trampling down of the sanctuary and host accomplished by both paganism and papalism. The trampling down by papalism was for three and a half symbolic years as typified by a literal three and a half years in the siege by Rome.
Quddusning vayron qilinishi oxirgi kunlarga nisbatan “yanada bevosita” tadbiqqa ega bo‘lib, o‘sha vayronagarchilik Bobil va Rim orqali ifodalangan ikki guvohdir. Bu ikki guvoh bir-biriga muvofiq keladi, biroq haqiqatni yanada kuchaytirish uchun turlicha va zarur payg‘ambarlik xususiyatlarini taqdim etadi. Rim tomonidan amalga oshirilgan qamal (66 dan 70 gacha) to‘rt yil bo‘lgan bo‘lib, u ayni paytda uch yarim yilni ham ifodalaydi. Bu uch yarim yil ham majusiylik, ham papachilik tomonidan amalga oshirilgan muqaddas maskan va lashkarning oyoq osti qilinishi bilan bog‘lanadi. Papachilik tomonidan oyoq osti qilinish uch yarim ramziy yil davom etgan bo‘lib, bu Rim qamali davridagi haqiqiy uch yarim yil orqali oldindan ko‘rsatilgan edi.
That four-year siege also connects with the four-year periods associated with the prophetic line that identifies the lifting up of Islam and thereafter the lifting up of the movement of both the first and second and then the third angels. Cestius to Titus intersects with the wheel of papal Rome and also the wheel of Islam. The wheel of Rome and the three and a half years of Cestius and Titus intersects with papal Rome’s three and a half symbolic years, thus identifying the two entities of pagan and papal Rome. The wheel of Islam is connected by the same history as understood as four years, but just as with the wheel of Rome in that history, Islam is associated with a second power subject to the wheel of Islam—that being Adventism. The period of three and a half years represents Rome in both its phases, and the four-year period represents Islam and Adventism. Pagan and papal Rome cannot be separated prophetically and neither can Islam and Adventism.
O‘sha to‘rt yillik qamal, shuningdek, Islomning yuksaltirilishini, undan keyin esa birinchi va ikkinchi, so‘ng uchinchi farishtalarning harakatining yuksaltirilishini aniqlab beruvchi payg‘ambarlik chizig‘i bilan bog‘liq bo‘lgan to‘rt yillik davrlar bilan ham bog‘lanadi. Cestiusdan Titusgacha bo‘lgan davr papalik Rimining g‘ildiragi bilan, shuningdek Islomning g‘ildiragi bilan ham kesishadi. Rimning g‘ildiragi va Cestius hamda Titusning uch yarim yili papalik Rimining uch yarim ramziy yili bilan kesishadi, shu tariqa butparast va papalik Rimining ikki tuzilmasini aniqlab beradi. Islomning g‘ildiragi ham ayni shu tarix orqali, to‘rt yil sifatida tushunilgan holda, bog‘langan, biroq o‘sha tarixda Rimning g‘ildiragi bilan bo‘lgani kabi, Islom ham Islom g‘ildiragiga bo‘ysunuvchi ikkinchi bir kuch bilan bog‘liqdir — bu esa Adventizmdir. Uch yarim yillik davr Rimni uning har ikkala bosqichida ifodalaydi, to‘rt yillik davr esa Islom va Adventizmni ifodalaydi. Butparast va papalik Rimini payg‘ambarlik nuqtayi nazaridan ajratib bo‘lmaganidek, Islom va Adventizmni ham ajratib bo‘lmaydi.
This demands prophetically that when we consider the siege of Babylon that two understandings of time should be seen in the illustration of the eighteen-month siege. Two representations of time in the siege brought by Rome, prophetically demand two representations of time in the siege brought by Nebuchadnezzar. Nebuchadnezzar’s siege of eighteen months also can be understood as a symbol of one and a half years. Eighteen months is one and a half years, and one and a half can be expressed as 1.5 years. The siege of Nebuchadnezzar was both eighteen months and one point five (1.5) years.
Bu, bashorat nuqtayi nazaridan shuni talab qiladiki, Boburning qamalini ko‘rib chiqqanimizda, o‘n sakkiz oylik qamal tasvirida vaqtning ikki xil tushunchasi ko‘rilishi kerak. Rim tomonidan keltirilgan qamaldagi vaqtning ikki xil ifodasi, bashorat nuqtayi nazaridan, Navuxadnazar tomonidan keltirilgan qamaldagi vaqtning ham ikki xil ifodasini talab qiladi. Navuxadnazarning o‘n sakkiz oylik qamali bir yarim yilning ramzi sifatida ham tushunilishi mumkin. O‘n sakkiz oy bir yarim yil demakdir, va bir yarim 1,5 yil shaklida ifodalanishi mumkin. Navuxadnazarning qamali ham o‘n sakkiz oy, ham bir butun besh o‘ndan biri (1,5) yil edi.
The eighteen months addresses the power that was to trample down Jerusalem and the 1.5 years addresses Islam. The prophetic wheel of reckoning that identifies eighteen months identifies Babylon and the other prophetic wheel of reckoning identifies Islam. We have not yet set forth an explanation of how we arrive at the application of the 1.5 years in connection with Islam, but it should be noted that the two reckonings of time in the destruction brought by Rome connected with the prophetic wheel of Rome, (both pagan and papal), and the other reckoning connected with the prophetic wheel of Islam. These characteristics are found in both the alpha and omega destruction's of Jerusalem.
O‘n sakkiz oy Quddusni oyoqosti qilishi kerak bo‘lgan hokimiyatga ishora qiladi, 1,5 yil esa Islomga ishora qiladi. O‘n sakkiz oyni aniqlaydigan hisob-kitobning bashoratli g‘ildiragi Bobilni aniqlaydi, boshqa bashoratli hisob-kitob g‘ildiragi esa Islomni aniqlaydi. Biz hali 1,5 yilning Islom bilan bog‘liq qo‘llanishiga qanday yetib kelishimizning izohini bayon etganimiz yo‘q, biroq shuni qayd etish kerakki, Rim keltirgan vayronagarchilikdagi bu ikki vaqt hisobi Rimning bashoratli g‘ildiragi bilan bog‘liqdir (ham butparast, ham papalik Rim), boshqa hisob esa Islomning bashoratli g‘ildiragi bilan bog‘liqdir. Bu xususiyatlar Quddusning ham alfa, ham omega vayron qilinishlarida uchraydi.
The four-year siege of Jerusalem with Cestius and Titus represent the ending of a prophetic line that began with a thirty-eight-year period that concluded with a four-years siege symbolizing the lifting up of Islam, and the final four-year period in that very same line represents the lifting up of the ensign of the one hundred and forty-four thousand.
Quddusning Cestius va Titus bilan bog‘liq to‘rt yillik qamali, o‘ttiz sakkiz yillik bir davr bilan boshlangan bashoratli chiziqning nihoyasini ifodalaydi; o‘sha davr to‘rt yillik qamal bilan yakunlangan bo‘lib, Islomning yuksaltirilishini ramziy tarzda bildirgan edi, va ayni o‘sha chiziqdagi yakuniy to‘rt yillik davr yuz qirq to‘rt mingning bayrog‘ining yuksaltirilishini ifodalaydi.
We will continue these things in the next article.
Bu mavzularni keyingi maqolada davom ettiramiz.