There are ‘thirteen’ references to dates in the book of Ezekiel; six address Jerusalem, six address Egypt and one Tyre. All the references are set within the context of rebellion, which the number ‘thirteen’ symbolizes. The year after Ezekiel’s wife died from a stroke, marking the beginning of the third siege, Ezekiel was commanded to speak against Egypt, identifying that it would be desolate for forty years.
Hizqiyo kitobida sanalarga oid “o‘n uchta” ishora bor; ulardan oltitasi Quddusga, oltitasi Misrga va bittasi Tirga taalluqlidir. Bu ishoralarning barchasi “o‘n uch” soni ramziy ifodalaydigan isyon kontekstida berilgan. Hizqiyoning xotini falajdan vafot etib, uchinchi qamalning boshlanishi belgilangandan keyingi yili, Hizqiyoga Misrga qarshi gapirish amr qilindi va uning qirq yil davomida vayron bo‘lib yotishi bildirilgan edi.
And I will make the land of Egypt desolate in the midst of the countries that are desolate, and her cities among the cities that are laid waste shall be desolate forty years: and I will scatter the Egyptians among the nations, and will disperse them through the countries. Yet thus saith the Lord God; At the end of forty years will I gather the Egyptians from the people whither they were scattered: And I will bring again the captivity of Egypt, and will cause them to return into the land of Pathros, into the land of their habitation; and they shall be there a base kingdom. Ezekiel 29:12–14.
Va Men Misr yurtini vayron qilingan mamlakatlar o‘rtasida xarob qilaman, uning shaharlari ham vayron qilingan shaharlar orasida qirq yil xarob bo‘lib yotadi; va Men misrliklarni xalqlar orasiga sochib yuboraman, ularni mamlakatlar bo‘ylab tarqatib yuboraman. Biroq Egamiz Rabbiy shunday deydi: qirq yil oxirida Men misrliklarni ular sochib yuborilgan xalqlar orasidan yig‘ib olaman. Va Men Misrning asirligini qaytaraman, ularni Patros yurtiga, o‘z maskanlari bo‘lgan yurtga qaytaraman; va ular u yerda past bir shohlik bo‘ladilar. Hizqiyol 29:12–14.
The siege began in 587 BC, when Ezekiel was commanded to speak. In verse ‘seventeen’, 571 BC identifies that Egypt will be given to Babylon for services rendered. Bible chronologists suggest 567 BC unto 527 BC as the forty-year period identified in the verses, and from the initial message of judgment proclaimed in 587 BC until verse seventeen’s pronouncement in 571 BC that the Lord had given Egypt into the hand of Nebuchadnezzar, we find a ‘seventeen-year’ period.
Qamal miloddan avvalgi 587-yilda, Hizqiyolga so‘zlash buyurilgan paytda boshlandi. ‘O‘n yettinchi’ oyatdagi miloddan avvalgi 571-yil sanasi Misr ko‘rsatilgan xizmatlar evaziga Bobilga berilishini bildiradi. Muqaddas Kitob xronologiyasi bo‘yicha mutaxassislar oyatlarda qayd etilgan qirq yillik davr miloddan avvalgi 567-yildan 527-yilgacha davom etganini taxmin qiladilar va miloddan avvalgi 587-yilda hukm haqidagi dastlabki xabar e’lon qilingan paytdan to miloddan avvalgi 571-yilda o‘n yettinchi oyatda Rabbiy Misrni Navuxadnazarning qo‘liga topshirgani e’lon qilingan paytgacha biz ‘o‘n yetti yillik’ davrni ko‘ramiz.
Nebuchadnezzar’s army fought a long, difficult campaign against Tyre (the siege lasted about 13 years, roughly 586–573 BC). The soldiers worked extremely hard (every head was made bald and every shoulder rubbed bare from carrying loads), yet they received no significant wages or spoil from Tyre itself. Because of this unprofitable labor, God determined to give Egypt to Nebuchadnezzar as compensation (“wages”) for the work his army did against Tyre.
Nebuxadnazar lashkari Tirga qarshi uzoq va mashaqqatli yurish olib bordi (qamal taxminan 13 yil, miloddan avvalgi 586–573 yillar atrofida davom etdi). Askarlar nihoyatda qattiq mehnat qildilar (har bir bosh kal bo‘ldi, har bir yelka esa yuk ko‘tarishdan yalang‘ochlanib ishqalandi), biroq ular Tirning o‘zidan hech qanday sezilarli haq yoki o‘lja olmadilar. Shu bois, bu foydasiz mehnat evaziga, Xudo Nebuxadnazarga Tirga qarshi uning lashkari qilgan ishi uchun tovon (“haq”) sifatida Misrni berishga qaror qildi.
And in the same house remain, eating and drinking such things as they give: for the labourer is worthy of his hire. Go not from house to house. Luke 10:7.
O‘sha uyda qolinglar, ular sizlarga nima bersalar, shuni yeb-ichinglar; chunki mehnatkash o‘z haqiga loyiqdir. Uyma-uy yurib o‘tmanglar. Luqo 10:7.
Nebuchadnezzar therefore took Tyre first, and after the thirteen-year siege he was given Egypt. Before he took Tyre, he took Jerusalem in 586 BC; then he accomplished a siege of thirteen years against Tyre, and thereafter Egypt. Jerusalem was taken in 586 BC, and the siege of Tyre began in 586 BC and went unto 573 BC. The number thirteen is associated with the United States.
Shunday qilib, Navuxadnazar avval Tirni egalladi va o‘n uch yillik qamaldan keyin unga Misr berildi. Tirni egallashidan oldin u miloddan avvalgi 586-yilda Quddusni egallagan edi; so‘ng Tirni o‘n uch yil davomida qamal qildi, undan keyin esa Misrni egalladi. Quddus miloddan avvalgi 586-yilda egallandi, Tir qamali esa miloddan avvalgi 586-yilda boshlanib, miloddan avvalgi 573-yilgacha davom etdi. O‘n uch soni Amerika Qo‘shma Shtatlari bilan bog‘liq.
Sister White informs us that Jerusalem in the book of Ezekiel represents the Laodicean Seventh-day Adventist church, and Nebuchadnezzar, the king of the north represents the papal power in the latter days. In the historical illustration of chapter twenty-nine, the latter-day robbers of thy people representing papal Rome, conquers three entities in the chapter. First he takes Jerusalem, then Tyre and finally Egypt.
Opa Uayt bizga Hizqiyo kitobidagi Quddus Laodikiyalik Yettinchi kun adventistlari jamoatini, shimol podshohi Navuxadnazar esa oxirgi kunlarda papalik hokimiyatini ifodalashini ma’lum qiladi. Yigirma to‘qqizinchi bobdagi tarixiy tasvirda, xalqingning bosqinchilari bo‘lgan va papalik Rimini ifodalovchi oxirgi kunlardagi kuch, ushbu bobda uchta tuzilmani zabt etadi. Avval u Quddusni, so‘ng Tirni va nihoyat Misrni egallaydi.
Judgment begins at the house of God and the horn of Protestantism in the United States is first conquered in advance of the Sunday law. The horn of apostate Protestantism in the United States includes the Laodicean Seventh-day Adventist church that represents the “former” covenant people who are passed by as was ancient Israel in the year 34 and as were the Protestants in 1844. The passing by of those former covenant people of God in 34 and 1844 is represented in the prophetic history of the twenty-three-hundred-year prophecy of Daniel 8:14. Judgment begins with the house of God and the horn of Protestantism is judged in advance of the horn of Republicanism.
Hukm Xudoning xonadonidan boshlanadi va Amerika Qo‘shma Shtatlaridagi protestantlik shoxi yakshanba qonunidan avval birinchi bo‘lib mag‘lub etiladi. Amerika Qo‘shma Shtatlaridagi murtad protestantlik shoxi 34-yilda qadimgi Isroil, 1844-yilda esa protestantlar chetlab o‘tilgani singari chetlab o‘tiladigan, ahdga mansub “avvalgi” xalqni ifodalovchi Laodikiya timsolidagi Yettinchi kun adventistlari cherkovini ham o‘z ichiga oladi. Xudoning ahdga mansub o‘sha avvalgi xalqining 34 va 1844-yillarda chetlab o‘tilishi Doniyor 8:14 dagi ikki ming uch yuz yillik bashoratning bashoratga oid tarixida aks ettirilgan. Hukm Xudoning xonadonidan boshlanadi va protestantlik shoxi respublikachilik shoxidan oldin hukm qilinadi.
For the time is come that judgment must begin at the house of God: and if it first begin at us, what shall the end be of them that obey not the gospel of God? 1 Peter 4:17.
Zero hukm Xudoning uyidan boshlanish vaqti keldi; agar u avval bizdan boshlansa, unda Xudoning xushxabariga itoat etmaydiganlarning oqibati nima bo‘lur? 1 Butrus 4:17.
The first mention of the judgment of Egypt is located in the first verse of chapter twenty-nine, and the last date mentioned in connection with Egypt by Ezekiel is in verse ‘seventeen’ of the same chapter. The chapter identifies modern Rome first overcoming the horn of Protestantism and then Tyre, which represents the horn of Republicanism that is overcome at the soon-coming Sunday law. When Tyre (the United States) is conquered by Nebuchadnezzar at the Sunday law, Egypt is also given into his hands. At that point the deadly wound of papacy is healed. Not only is the papacy’s deadly wound then healed, but Ezekiel informs us this happens during the period of the latter rain.
Misr ustidan hukmning birinchi eslatilishi yigirma to‘qqizinchi bobning birinchi oyatida joylashgan, va Hizqiyol tomonidan Misr bilan bog‘liq holda tilga olingan oxirgi sana ayni shu bobning o‘n yettinchi oyatidadir. Bu bob avval zamonaviy Rim protestantizm shoxini, so‘ng esa yaqinda keladigan yakshanba qonuni paytida yengib o‘tiladigan respublikachilik shoxini ifodalovchi Tirni yengishini ko‘rsatadi. Tir (Amerika Qo‘shma Shtatlari) yakshanba qonuni paytida Navuxadnazar tomonidan zabt etilganda, Misr ham uning qo‘liga topshiriladi. Ana shu nuqtada papalikning halokatli yarasi tuzaladi. Nafaqat papalikning halokatli yarasi o‘shanda tuzaladi, balki Hizqiyol bizga bu keyingi yomg‘ir davrida sodir bo‘lishini ham bildiradi.
In that day will I cause the horn of the house of Israel to bud forth, and I will give thee the opening of the mouth in the midst of them; and they shall know that I am the Lord. Ezekiel 29:21.
O‘sha kunda Men Isroil xonadonining shoxini unib chiqishga sabab qilaman, va ularning o‘rtasida senga og‘iz ochishni beraman; va ular Men Egamiz ekanligimni bilib oladilar. Hizqiyol 29:21.
Jacob and Israel
Yoqub va Isroil
Isaiah identifies that Israel buds out, blossoms and fills the whole earth with fruit. It is rain that brings about the three steps of budding, blossoming and fruit bearing, and according to Isaiah, the latter rain arrives when the “rough wind” is stayed. He further identifies that during the period of budding, blossoming and fruit-bearing the sins of Jacob are to be purged, and the Hebrew word translated as “purged” is atoned for.
Ishayo shuni aniqlaydiki, Isroil kurtak yozadi, gullaydi va butun yer yuzini meva bilan to‘ldiradi. Kurtak yozish, gullash va meva berishning ushbu uch bosqichini yuzaga keltiradigan narsa yomg‘irdir, va Ishayoga ko‘ra, “qattiq shamol” tiyilganda keyingi yomg‘ir keladi. U yana shuni aniqlaydiki, kurtak yozish, gullash va meva berish davrida Yoqubning gunohlari poklanishi kerak, va “poklangan” deb tarjima qilingan ibroniycha so‘z “kaforat qilingan” ma’nosini bildiradi.
In measure, when it shooteth forth, thou wilt debate with it: he stayeth his rough wind in the day of the east wind. By this therefore shall the iniquity of Jacob be purged; and this is all the fruit to take away his sin; when he maketh all the stones of the altar as chalkstones that are beaten in sunder, the groves and images shall not stand up. Isaiah 27:8, 9.
U o‘sib chiqqanida, Sen uni me’yor bilan jazolaysan; sharq shamoli esgan kunda U O‘zining qattiq shamolini to‘xtatadi. Shuning uchun Yoqubning gunohi poklanadi; uning gunohini olib tashlashning butun mevasi shudir: u qurbongohning barcha toshlarini maydalanib ketgan ohaktoshlardek qilganida, muqaddas daraxtzorlar va butlar tik turmaydi. Ishayo 27:8, 9.
When the four winds (his rough wind) of strife are restrained, the sealing of the one hundred and forty-four thousand begins, and the wise and wicked of Adventism are ultimately separated, and all of this is accomplished in the “day of the east wind.” The sealing time began with a sprinkling at 9/11 and it ends with a full outpouring at the Sunday law when the earth is then filled with fruit. The sealing time is a progressive purification and purging in agreement with Malachi three. But in the seventeen-year period represented by the beginning and ending dates of Ezekiel twenty-nine, the conquering of the sixth kingdom of Bible prophecy occurs as represented by Jerusalem, a symbol of the horn of Protestantism—the church—and Tyre, a symbol of the horn of Republicanism—the state. Just after the end of the thirteen-year siege of Tyre, the conquering of the seventh kingdom of ten kings represented by Egypt takes place. The three conquerings of Jerusalem, Tyre and Egypt occur when “the horn of the house of Israel” buds forth and is given an opening of the mouth.
Nizo-adovatning to‘rt shamoli (uning shiddatli shamoli) tiyib turilganida, yuz qirq to‘rt ming kishining muhrlanishi boshlanadi, adventizmdagi donolar va yovuzlar oxir-oqibat bir-biridan ajratiladi va bularning barchasi “sharq shamoli kunida” amalga oshadi. Muhrlanish davri 9/11 paytida sepilish bilan boshlandi va yakshanba qonuni joriy etilganda to‘liq quyilish bilan yakunlanadi; o‘shanda yer yuzi mevaga to‘ladi. Muhrlanish davri Malaki kitobining uchinchi bobiga muvofiq, bosqichma-bosqich poklanish va tozalanish davridir. Ammo Hizqiyo kitobining yigirma to‘qqizinchi bobida keltirilgan boshlang‘ich va yakuniy sanalar bilan ifodalangan o‘n yetti yillik davrda protestantizm shoxining — jamoatning — ramzi bo‘lgan Quddus hamda respublikachilik shoxining — davlatning — ramzi bo‘lgan Tir timsolida ifodalangan Muqaddas Kitob bashoratidagi oltinchi shohlik zabt etiladi. Tirning o‘n uch yillik qamali tugashi bilanoq, Misr timsolida ifodalangan, o‘nta shohdan iborat yettinchi shohlik zabt etiladi. Quddus, Tir va Misrni zabt etishdan iborat uchala fath ham “Isroil xonadonining shoxi” kurtak chiqarib, unga og‘iz ochish imkoniyati berilgan paytda sodir bo‘ladi.
The dumbness of both the priest Ezekiel and the priest Zacharias ends at the Sunday law, when the United States and Balaam’s ass both speak. The Lord gives the house of Israel the “opening of the mouth” at the Sunday law. Jacob’s sins have then been purged and his name is changed to the house of Israel. The message they proclaim is represented by the third witness of prophetic dumbness represented by Daniel, who is then given the message of Daniel chapter eleven, which is also the vision of Habakkuk that then ‘speaks and does not lie.’ Ezekiel, Zacharias and Daniel align with the proclamation of the loud cry of the third angel, as does Jeremiah in chapter fifteen where he is promised to be God’s mouth if he would rebound from the first disappointment.
Ruhoniy Hizqiyolning ham, ruhoniy Zakariyoning ham soqovligi yakshanba qonuni joriy etilganida, Qo‘shma Shtatlar ham, Balomning eshagi ham so‘zlagan paytda tugaydi. Rabbiy yakshanba qonuni joriy etilganida Isroil xonadoniga “og‘izning ochilishi”ni ato etadi. Yoqubning gunohlari o‘sha paytga kelib yuvilgan bo‘ladi va uning nomi Isroil xonadoni deb o‘zgartiriladi. Ular e’lon qiladigan xabar bashoratga oid soqovlikning Doniyor timsolida namoyon bo‘lgan uchinchi guvohi orqali ifodalanadi; o‘shanda Doniyorga Doniyor kitobining o‘n birinchi bobidagi xabar beriladi, bu esa Xabaqquqning vahiysi ham bo‘lib, u o‘shanda ‘so‘zlaydi va yolg‘on gapirmaydi’. Hizqiyol, Zakariyo va Doniyor uchinchi farishtaning baland ovozli hayqirig‘i e’lon qilinishiga mos keladi; Yeremiyo kitobining o‘n beshinchi bobidagi Yeremiyo ham shunday: u yerda unga, agar u birinchi umidsizlikdan so‘ng o‘zini tiklab olsa, Xudoning og‘zi bo‘lishi va’da qilinadi.
Why is my pain perpetual, and my wound incurable, which refuseth to be healed? wilt thou be altogether unto me as a liar, and as waters that fail? Therefore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. Jeremiah 15:18, 19.
Nega dardim uzluksiz, yaram esa tuzalmas, shifo topishni rad etadi? Nahotki Sen men uchun butunlay yolg‘onchiday, qurib qoladigan suvlarday bo‘lsang? Shuning uchun Egamiz shunday deydi: Agar sen qaytsang, Men seni yana qaytaraman, va sen Mening huzurimda turasan; agar sen qimmatlisini qabihdan ajratib chiqarsang, sen Mening og‘zim kabi bo‘lasan. Ular sening oldingga qaytsinlar, ammo sen ularga qaytma. Yeremiyo 15:18, 19.
Jesus illustrates the end with the beginning and at 9/11 the sprinkling brought forth buds and the plant of Jacob began to grow, and ultimately when the iniquity of Jacob is purged, the house of Israel will speak. The budding out at 9/11 that was accomplished by the rain is typifying a budding out at the end of the sealing time, when the “horn” of the house of Israel buds out, right where the horns of apostate Protestantism and Republicanism are overcome by Nebuchadnezzar.
Iso boshlanish orqali oxirni tasvirlaydi, va 9/11 da sepilish kurtaklar chiqardi hamda Yoqubning niholi o‘sishni boshladi; nihoyat, Yoqubning gunohi poklanganda, Isroil xonadoni so‘zlaydi. Yomg‘ir orqali amalga oshgan 9/11 dagi kurtak yozish muhrlash davrining oxiridagi bir kurtak yozishni timsollaydi; o‘sha paytda Isroil xonadonining “shoxi” kurtak yozadi, aynan murtad Protestantizm va Respublikachilikning shoxlari Navuxadnazar tomonidan yengib o‘tilgan joyda.
At that point the false horn of Protestantism is contrasted with the true horn of Protestantism as typified by Aaron’s rod that budded in distinction to the other rods of the tribes of Israel. The two dates in chapter twenty-nine of Ezekiel identify the history of the lifting up of the ensign of the one hundred and forty-four thousand at the soon-coming Sunday law.
Shu o‘rinda protestantizmning soxta shoxi Isroil qabilalarining boshqa tayoqlaridan farqli ravishda kurtak chiqargan Horunning tayog‘i timsolida ifodalangan protestantizmning haqiqiy shoxiga qarama-qarshi qo‘yiladi. Hizqiyol kitobining yigirma to‘qqizinchi bobidagi ikki sana tez orada joriy etiladigan yakshanba qonuni paytida yuz qirq to‘rt ming kishining bayrog‘i ko‘tarilishi tarixini belgilab beradi.
The process of the budding, blooming and filling the earth with fruit began at the sprinkling of the latter rain on 9/11, just as the Pentecostal season began with Christ breathing a few drops upon His disciples that led to Pentecost when the full outpouring took place. The budding of 9/11 at the beginning of the purging of Jacob (the supplanter), which is the sealing time, typified the budding of the house of Israel (the overcomer) at the Sunday law. The budding at the end is marking a distinction between the former covenant people and the one hundred and forty-four thousand, just as the outpouring of fire on Mount Carmel made a distinction between the prophet Elijah and the prophets of Baal. The distinction is represented by a class who are prophetically ashamed for a counterfeit peace and safety message, and the other class are prophetically joyful, and they will never be ashamed.
Kurtaklanish, gullash va yer yuzini meva bilan to‘ldirish jarayoni 9/11 kuni so‘nggi yomg‘irning sepilishi bilan boshlandi, xuddi Hosil bayrami davri Masihning O‘z shogirdlari ustiga nafasi bilan bir necha tomchi purkashidan boshlanib, to‘liq yog‘ilish yuz bergan Hosil bayramiga olib kelganidek. Muhrlanish davri bo‘lgan Yoqubning (o‘zganing o‘rnini egallovchining) poklanishi boshida 9/11 kuni yuz bergan kurtaklanish yakshanba qonuni paytidagi Isroil (g‘olib) xonadonining kurtaklanishiga timsol bo‘lgan. Oxirdagi kurtaklanish avvalgi ahd xalqi bilan yuz qirq to‘rt ming kishi o‘rtasidagi farqni belgilab bermoqda, xuddi Karmil tog‘ida olov yog‘ilishi Ilyos payg‘ambar bilan Baal payg‘ambarlari o‘rtasidagi farqni belgilab berganidek. Bu farq bir toifaning tinchlik va xavfsizlik haqidagi soxta xabar tufayli bashoratga ko‘ra sharmanda bo‘lishi, boshqa toifaning esa bashoratga ko‘ra shod-xurram bo‘lishi va hech qachon sharmanda bo‘lmasligi bilan namoyon bo‘ladi.
The Six Dates of Egypt
Misrning Oltita Sanasi
Ezekiel identifies four other dates associated with Egypt, and two of those dates mark the eleventh year, and the other two dates mark the twelfth year of the captivity.
Hizqiyol Misr bilan bog‘liq yana to‘rtta sanani qayd etadi; ulardan ikkitasi asirlikning o‘n birinchi yiliga, qolgan ikkitasi esa o‘n ikkinchi yiliga to‘g‘ri keladi.
The Siege of the Eleventh Year
O‘n Birinchi Yil Qamali
And it came to pass in the eleventh year, in the first month, in the seventh day of the month, that the word of the Lord came unto me, saying, Son of man, I have broken the arm of Pharaoh king of Egypt; and, lo, it shall not be bound up to be healed, to put a roller to bind it, to make it strong to hold the sword. Ezekiel 30:20, 21.
Va shunday bo‘ldiki, o‘n birinchi yilda, birinchi oyda, oyning yettinchi kuni, Egamizning kalomi menga kelib, dedi: “Ey inson o‘g‘li, Men Misr shohi Fir’avnning qo‘lini sindirdim; va mana, u tuzalishi uchun bog‘lanmaydi, uni bog‘lab qo‘yish uchun bog‘ich o‘ralmaydi, qilichni ushlashga qudratli bo‘lishi uchun mustahkam qilinmaydi.” Hizqiyol 30:20, 21.
And it came to pass in the eleventh year, in the third month, in the first day of the month, that the word of the Lord came unto me, saying, Son of man, speak unto Pharaoh king of Egypt, and to his multitude; Whom art thou like in thy greatness? Ezekiel 31:1, 2.
Va o‘n birinchi yilda, uchinchi oyda, oyning birinchi kunida, Egamizning so‘zi menga kelib, shunday dedi: “Ey inson o‘g‘li, Misr shohi Fir’avnga va uning olomoniga ayt: ulug‘vorligingda sen kimga o‘xshaysan?” Hizqiyol 31:1, 2.
In the eleventh year of the captivity, Egypt and Pharaoh’s arms are broken, and Babylon’s arms are strengthened in chapter thirty. In the eleventh year in chapter thirty-one, the fall of Egypt and its impact upon the world are identified.
O‘ttizinchi bobda asirlikning o‘n birinchi yilida Misr va fir’avnning qo‘llari sindiriladi, Bobilning qo‘llari esa mustahkamlanadi. O‘ttiz birinchi bobda o‘n birinchi yilda Misrning qulashi va uning dunyoga ta’siri ko‘rsatiladi.
The Twelfth Year & Jerusalem’s Fall
O‘n ikkinchi yil va Quddusning qulashi
The two dates in the twelfth year are located in Ezekiel thirty-two.
O‘n ikkinchi yildagi ikki sana Hizqiyo kitobining o‘ttiz ikkinchi bobida joylashgan.
And it came to pass in the twelfth year, in the twelfth month, in the first day of the month, that the word of the Lord came unto me, saying, Son of man, take up a lamentation for Pharaoh king of Egypt, and say unto him, Thou art like a young lion of the nations, and thou art as a whale in the seas: and thou camest forth with thy rivers, and troubledst the waters with thy feet, and fouledst their rivers. Thus saith the Lord God; I will therefore spread out my net over thee with a company of many people; and they shall bring thee up in my net. Ezekiel 32:1–3.
O‘n ikkinchi yilda, o‘n ikkinchi oyda, oyning birinchi kunida Egamizning kalomi menga kelib, dedi: “Ey inson o‘g‘li, Misr shohi Fir’avn haqida marsiya ayt va unga shunday degin: Sen xalqlarning yosh sheriga o‘xshaysan, dengizlardagi mahluq kabisan; sen o‘z daryolaring bilan otilib chiqding, oyoqlaring bilan suvlarni loyqalading va ularning daryolarini bulg‘ading. Egamiz Xudo shunday demoqda: Shuning uchun Men ko‘p xalqlardan iborat bir jamoa bilan ustingga to‘rimni yoyaman; ular seni Mening to‘rim bilan tortib chiqaradilar.” Hizqiyol 32:1–3.
It came to pass also in the twelfth year, in the fifteenth day of the month, that the word of the Lord came unto me, saying, Son of man, wail for the multitude of Egypt, and cast them down, even her, and the daughters of the famous nations, unto the nether parts of the earth, with them that go down into the pit. Ezekiel 32:17, 18.
Shuningdek, o‘n ikkinchi yilda, oyning o‘n beshinchi kunida, Egamizning kalomi menga kelib, shunday dedi: “Ey inson o‘g‘li, Misrning ko‘pchiligi uchun marsiya ayt va ularni, ya’ni uni ham, mashhur xalqlarning qizlarini ham, chuqurga tushuvchilar bilan birga yerning eng quyi qismlariga uloqtir.” Hizqiyol 32:17, 18.
Pharaoh and His Multitude
Fir’avn va uning olomoni
In chapter thirty-one’s pronouncement upon Egypt, the final verses state:
O‘ttiz birinchi bobning Misr haqidagi hukmida, oxirgi oyatlarda shunday deyiladi:
I made the nations to shake at the sound of his fall, when I cast him down to hell with them that descend into the pit: and all the trees of Eden, the choice and best of Lebanon, all that drink water, shall be comforted in the nether parts of the earth. They also went down into hell with him unto them that be slain with the sword; and they that were his arm, that dwelt under his shadow in the midst of the heathen. To whom art thou thus like in glory and in greatness among the trees of Eden? yet shalt thou be brought down with the trees of Eden unto the nether parts of the earth: thou shalt lie in the midst of the uncircumcised with them that be slain by the sword. This is Pharaoh and all his multitude, saith the Lord God. Ezekiel 31:16–18.
Men uning qulashining ovozidan xalqlarni larzaga soldim, Men uni chuqurga tushuvchilar bilan birga do‘zaxga uloqtirganimda; va Edenning barcha daraxtlari, Lubnonning sara va eng yaxshilari, suv ichuvchi hammasi, yerning tuban qismlarida taskin topadilar. Ular ham u bilan birga qilichdan o‘ldirilganlar oldiga, do‘zaxga tushdilar; uning bilagi bo‘lganlar, butparast xalqlar o‘rtasida uning soyasi ostida yashaganlar ham. Sen ulug‘vorlikda va buyuklikda Eden daraxtlari orasida kimga o‘xshaysan? Holbuki, sen Eden daraxtlari bilan birga yerning tuban qismlariga tushirilursan; sunnatsizlar o‘rtasida, qilichdan o‘ldirilganlar bilan birga yotursan. Bu Fir’avn va uning butun olomonidir, deydi Rabbiy Egamiz. Hizqiyol 31:16–18.
In chapter thirty-two’s pronouncement upon Egypt, the final verses repeat and enlarge upon chapter thirty-one and include a parallel ending statement.
Misr ustidan hukm e’lon qilingan o‘ttiz ikkinchi bobning so‘nggi oyatlari o‘ttiz birinchi bobda aytilganlarni takrorlab, yanada kengroq yoritadi hamda undagiga o‘xshash yakuniy bayonotni o‘z ichiga oladi.
For I have caused my terror in the land of the living: and he shall be laid in the midst of the uncircumcised with them that are slain with the sword, even Pharaoh and all his multitude, saith the Lord God. Ezekiel 32:32.
Chunki Men tiriklar yurti ustiga O‘z dahshatimni soldim; va u qilich bilan o‘ldirilganlar orasida, sunnatsizlar o‘rtasiga yotqiziladi, ya’ni Fir’avn va uning butun olomoni, — deydi Rabbiy Xudo. Hizqiyol 32:32.
The Seventeen years of Chapter Twenty-nine
Yigirma to‘qqizinchi bobning o‘n yetti yili
The dates located in the seventeen-year period represented in chapter twenty-nine identify Nebuchadnezzar conquering Egypt, and a forty-year period of desolation of Egypt. Forty represents a wilderness, typifying the thousand years that the earth is desolate.
Yigirma to‘qqizinchi bobda ifodalangan o‘n yetti yillik davr ichida joylashgan sanalar Navuxadnazar Misrni zabt etishini va Misrning qirq yillik vayronalik davrini ko‘rsatadi. Qirq sahroni anglatadi va bu yerning ming yil davomida xarob bo‘lib yotishini timsollaydi.
I beheld the earth, and, lo, it was without form, and void; and the heavens, and they had no light. I beheld the mountains, and, lo, they trembled, and all the hills moved lightly. I beheld, and, lo, there was no man, and all the birds of the heavens were fled. I beheld, and, lo, the fruitful place was a wilderness, and all the cities thereof were broken down at the presence of the Lord, and by his fierce anger. For thus hath the Lord said, The whole land shall be desolate; yet will I not make a full end. Jeremiah 4:23–27.
Men yerga qaradim, va mana, u shaklsiz va bo‘m-bo‘sh edi; osmonlarga ham qaradim, va ularda yorug‘lik yo‘q edi. Men tog‘larga qaradim, va mana, ular qaltirardi, barcha tepaliklar esa engilgina silkinardi. Men qaradim, va mana, hech bir inson yo‘q edi, osmon qushlarining hammasi uchib ketgan edi. Men qaradim, va mana, serhosil joy sahroga aylangan edi, undagi barcha shaharlar Egamizning huzurida va Uning qahrli g‘azabi tufayli vayron bo‘lgan edi. Chunki Egamiz shunday degan: Butun yurt xarob bo‘ladi; ammo Men uni tamoman yo‘q qilib yubormayman. Eremiyo 4:23–27.
At the end of Ezekiel twenty-nine’s forty years of the desolation of Egypt, the final resurrection of the wicked and their ultimate destruction are set forth.
Hizqiyol kitobining yigirma to‘qqizinchi bobida bayon etilgan Misrning qirq yillik vayronalik davri oxirida yovuzlarning so‘nggi tirilishi va ularning uzil-kesil yo‘q qilinishi tasvirlangan.
Fear, and the pit, and the snare, are upon thee, O inhabitant of the earth. And it shall come to pass, that he who fleeth from the noise of the fear shall fall into the pit; and he that cometh up out of the midst of the pit shall be taken in the snare: for the windows from on high are open, and the foundations of the earth do shake. The earth is utterly broken down, the earth is clean dissolved, the earth is moved exceedingly. The earth shall reel to and fro like a drunkard, and shall be removed like a cottage; and the transgression thereof shall be heavy upon it; and it shall fall, and not rise again. And it shall come to pass in that day, that the Lord shall punish the host of the high ones that are on high, and the kings of the earth upon the earth. And they shall be gathered together, as prisoners are gathered in the pit, and shall be shut up in the prison, and after many days shall they be visited. Isaiah 24:17–22.
Qo‘rquv, va chuqur, va tuzoq sening ustingdadir, ey yer yuzining aholisi. Va shunday bo‘ladiki, qo‘rquvning shovqinidan qochgan kishi chuqurga tushadi; chuqurning o‘rtasidan chiqib kelgan esa tuzoqqa ilinadi: chunki yuqoridan osmonning derazalari ochilgandir, va yerning poydevorlari qaltirayapti. Yer butunlay parchalanadi, yer tamoman yemiriladi, yer nihoyatda qattiq silkinadi. Yer mast odam kabi u yoqdan bu yoqqa tebranadi, va kulba kabi ko‘chirib tashlanadi; uning itoatsizligi o‘ziga og‘ir yuk bo‘ladi; va u yiqiladi, endi qayta turmaydi. Va o‘sha kunda shunday bo‘ladiki, Egamiz yuksakda bo‘lgan yuksaklar lashkarini ham, yer yuzidagi yer podshohlarini ham jazolaydi. Va ular mahbuslar chuqurda to‘plangandek to‘planadilar, va zindonga qamab qo‘yiladilar, va ko‘p kunlardan keyin ular yo‘qlanadilar. Ishayo 24:17–22.
The message of Ezekiel that is brought together by the six dates associated with Egypt is identifying the earthly dragon power’s ultimate destruction, which begins at the soon-coming Sunday law and continues on through to the final destruction of the wicked Egyptians at the end of the millennium.
Misr bilan bog‘liq oltita sana orqali yaxlitlangan Hizqiyoning xabari yer yuzidagi ajdaho hokimiyatining oxir-oqibat yo‘q qilinishini ko‘rsatadi; bu jarayon yaqin orada joriy etiladigan yakshanba qonuni bilan boshlanib, ming yillik davr oxirida yovuz misrliklarning batamom yo‘q qilinishigacha davom etadi.
In the prophetic testimony the beast and the false prophet reach their end at the lake of fire, which represents the Second Coming of Christ, but the dragon power’s lake of fire destruction is at the end of the millennium.
Payg‘ambarlik guvohligida mahluq va soxta payg‘ambar olov ko‘lida o‘z nihoyasiga yetadi; bu Masihning Ikkinchi Kelishini ifodalaydi, ammo ajdarho qudratining olov ko‘lida halok qilinishi ming yillikning oxiridadir.
And the beast was taken, and with him the false prophet that wrought miracles before him, with which he deceived them that had received the mark of the beast, and them that worshipped his image. These both were cast alive into a lake of fire burning with brimstone. And the remnant were slain with the sword of him that sat upon the horse, which sword proceeded out of his mouth: and all the fowls were filled with their flesh. Revelation 19:20, 21.
Va yirtqich hayvon tutib olindi, va u bilan birga uning huzurida mo‘jizalar ko‘rsatib, ular orqali yirtqich hayvonning tamg‘asini olganlarni va uning tasviriga sajda qilganlarni yo‘ldan ozdirgan soxta payg‘ambar ham tutib olindi. Ikkalasi ham tiriklayin oltingugurt bilan yonayotgan olov ko‘liga tashlandi. Qolganlari esa ot ustida o‘tirganning og‘zidan chiqadigan qilich bilan o‘ldirildi; va barcha qushlar ularning go‘shti bilan to‘ydi. Vahiy 19:20, 21.
The beast and false prophet end prophetically at the second return of Christ, but the dragon meets his fate one thousand years later at the third return of Christ.
Hayvon va soxta payg‘ambar bashoratli ma’noda Masihning ikkinchi qaytishida yakun topadi, ammo ajdaho o‘z qismatiga Masihning uchinchi qaytishida, ming yil keyin duch keladi.
And I saw an angel come down from heaven, having the key of the bottomless pit and a great chain in his hand. And he laid hold on the dragon, that old serpent, which is the Devil, and Satan, and bound him a thousand years, And cast him into the bottomless pit, and shut him up, and set a seal upon him, that he should deceive the nations no more, till the thousand years should be fulfilled: and after that he must be loosed a little season. Revelation 20:1–3.
Va men osmondan tushib kelayotgan bir farishtani ko‘rdim; uning qo‘lida tubsizlik qa’rining kaliti va ulkan bir zanjir bor edi. U ajdarhoni, ya’ni qadimiy ilonni — Iblis va Shayton deb ataluvchini — tutib olib, uni ming yilga bog‘ladi. So‘ng uni tubsizlik qa’riga tashladi, uni qamab qo‘ydi va ustiga muhr bosdi, toki ming yil tamom bo‘lguncha u xalqlarni endi aldamasin; shundan keyin esa u qisqa bir muddatga bo‘shatilishi kerakdir. Vahiy 20:1–3.
The Eleventh and Twelfth Years
O‘n Birinchi va O‘n Ikkinchi Yillar
The ‘seventeen’-year period set forth in Ezekiel twenty-nine’s two dates began in the tenth year of the captivity and ended in the twenty-seventh year. The messages of chapters thirty and thirty-one were set forth in the eleventh year, and the two dates set forth in chapter thirty-two were given in the twelfth year of the captivity. The seventeen-year period that began in the tenth year, roughly at the beginning of the siege of Jerusalem, was followed by the two Egyptian messages of the eleventh year set forth in chapters thirty and thirty-one. Together the two messages of the eleventh year represent a message just prior to the Sunday law. The other two Egyptian messages of the twelfth year occurred at or shortly after the destruction of Jerusalem in 586 BC.
Hizqiyo kitobining yigirma to‘qqizinchi bobidagi ikki sanada ko‘rsatilgan ‘o‘n yetti’ yillik davr asirlikning o‘ninchi yilida boshlanib, yigirma yettinchi yilida tugagan. O‘ttizinchi va o‘ttiz birinchi boblardagi xabarlar o‘n birinchi yilda bayon etilgan, o‘ttiz ikkinchi bobda keltirilgan ikki sana esa asirlikning o‘n ikkinchi yilida berilgan. O‘ninchi yilda, taxminan Quddus qamali boshlanishida boshlangan o‘n yetti yillik davrdan so‘ng o‘ttizinchi va o‘ttiz birinchi boblarda bayon etilgan, o‘n birinchi yilga oid Misr haqidagi ikki xabar berilgan. O‘n birinchi yilga oid bu ikki xabar birgalikda yakshanba qonunidan bevosita oldingi xabarni ifodalaydi. O‘n ikkinchi yilga oid Misr haqidagi boshqa ikki xabar Quddus miloddan avvalgi 586-yilda vayron qilingan paytda yoki undan ko‘p o‘tmay berilgan.
The message of Christ’s coming is proclaimed as part of the Midnight Cry message that changes to the loud cry message at the Sunday law. Two messages of Egypt are proclaimed before the Sunday law and two messages of Egypt are proclaimed at or just after the Sunday law. The doubling of the messages that are given in the same year, during the siege that culminates at the destruction of Jerusalem and the other two messages at the Sunday law, typifies the second angel’s message, where there is always a doubling.
Masihning kelishi haqidagi xabar yakshanba qonuni joriy etilganda baland ovozli hayqiriq xabariga aylanadigan Yarim tun hayqirig‘i xabarining bir qismi sifatida e’lon qilinadi. Misr haqidagi ikki xabar yakshanba qonuni joriy etilishidan oldin, Misr haqidagi yana ikki xabar esa yakshanba qonuni joriy etilgan paytda yoki undan so‘ng darhol e’lon qilinadi. Quddusning vayron qilinishi bilan yakunlanadigan qamal davomida bir yilning o‘zida beriladigan xabarlarning ikki karra takrorlanishi hamda yakshanba qonuni joriy etilganda beriladigan boshqa ikki xabar har doim ikki karra takrorlanish kuzatiladigan ikkinchi farishtaning xabarini timsollaydi.
A second message is always followed by the third message.
Ikkinchi xabardan keyin har doim uchinchi xabar keladi.
“By pen and voice we are to sound the proclamation, showing their order, and the application of the prophecies that bring us to the third angel’s message. There cannot be a third without the first and second. These messages we are to give to the world in publications, in discourses, showing in the line of prophetic history the things that have been and the things that will be.” Selected Messages, book 2, 104, 105.
“Biz qalam va ovoz orqali e’lonni jaranglatishimiz, ularning tartibini hamda bizni uchinchi farishtaning xabarigacha olib keladigan bashoratlarning tatbiqini ko‘rsatishimiz lozim. Birinchi va ikkinchisiz uchinchisi bo‘lishi mumkin emas. Bu xabarlarni biz dunyoga nashrlar va ma’ruzalar orqali yetkazmog‘imiz, bashoratli tarix silsilasida bo‘lgan narsalarni ham, bo‘ladigan narsalarni ham ko‘rsatmog‘imiz kerak.” Selected Messages, book 2, 104, 105.
At the third message the door of probation is closed. Probation closes for the United States at the Sunday law and probation closes for the world when Michael stands up. Both closed doors represent a third message that is always preceded by the second message that is always a twofold message.
Uchinchi xabar paytida sinov muddatining eshigi yopiladi. Yakshanba qonuni joriy etilganda Amerika Qo‘shma Shtatlari uchun sinov muddati tugaydi, Mikoil o‘rnidan turganda esa butun dunyo uchun sinov muddati tugaydi. Har ikkala yopilgan eshik ham uchinchi xabarni ifodalaydi; undan oldin doimo ikkinchi xabar keladi, ikkinchi xabar esa har doim ikki qismdan iborat bo‘ladi.
The empowerment of the second angel is accomplished when it is joined by the message of the Midnight Cry. The two messages pronounced upon mankind, as represented by Ezekiel’s pronouncements upon Egypt in chapters thirty and thirty-one, identify when the message of the Midnight Cry joins the second angel, and the two messages of chapter thirty-two are identifying the empowerment of the third angel in the loud cry.
Ikkinchi farishtaning kuch-qudratga to‘lishi unga Yarim tun hayqirig‘i xabari qo‘shilganda amalga oshadi. Insoniyatga qarata e’lon qilingan va Hizqiyolning o‘ttizinchi hamda o‘ttiz birinchi boblarda Misrga qarata aytgan so‘zlari orqali ifodalangan ikki xabar Yarim tun hayqirig‘i xabari ikkinchi farishtaga qachon qo‘shilishini ko‘rsatadi, o‘ttiz ikkinchi bobdagi ikki xabar esa baland ovozli hayqiriqda uchinchi farishtaning kuch-qudratga to‘lishini ko‘rsatadi.
Ezekiel’s wheels of the complex interplay of human events identify the last warning for mankind, which is the third angel’s warning, and the third angel is made up of the first and second angels’ warnings. The Midnight Cry before the Sunday law and the loud cry after the Sunday law are represented by Ezekiel’s four dates that fall within the ‘seventeen’ years of chapter twenty-nine’s alpha and omega dates that align with the hidden history of Daniel eleven verse forty, as represented in verses eleven through sixteen of the same chapter.
Insoniyat hayotidagi voqealarning murakkab o‘zaro ta’sirini ifodalovchi Hizqiyol g‘ildiraklari insoniyat uchun so‘nggi ogohlantirishni, ya’ni uchinchi farishtaning ogohlantirishini ko‘rsatadi, uchinchi farishta esa birinchi va ikkinchi farishtalarning ogohlantirishlaridan tashkil topgan. Yakshanba qonunidan oldingi Yarim tun hayqirig‘i va yakshanba qonunidan keyingi baland ovozli hayqiriq Hizqiyolning yigirma to‘qqizinchi bobdagi alfa va omega sanalari orasidagi «o‘n yetti» yil ichiga to‘g‘ri keladigan to‘rtta sanasi bilan ifodalanadi; bu alfa va omega sanalari esa Doniyor kitobi o‘n birinchi bobining qirqinchi oyatidagi yashirin tarixga — o‘sha bobning o‘n birinchi oyatidan o‘n oltinchi oyatigacha ifodalangan tarixga — mos keladi.
In Daniel chapter ten, Daniel, as with Ezekiel, is made dumb. Daniel’s dumbness is brought about in the middle of three touches; the first and third touches came from the angel Gabriel and the middle touch was the touch of Christ. Daniel, as with Peter between Caesarea-Philippi and the cross, is in the middle. In the middle Peter saw the glorified Christ, as did Daniel in chapter ten. The middle of the three angels is the second message, which is a combination of two messages.
Doniyor kitobining o‘ninchi bobida Doniyor, Hizqiyol singari, soqov qilinadi. Doniyorning soqov bo‘lishi uchta teginishning o‘rtasida sodir bo‘ladi; birinchi va uchinchi teginish farishta Jabroil tomonidan bo‘lgan, o‘rtadagi teginish esa Masihning teginishi edi. Doniyor, xuddi Butrus Qaysariya-Filippi bilan xoch oralig‘ida bo‘lgani kabi, o‘rtada turadi. O‘rtada Butrus ulug‘langan Masihni ko‘rdi, Doniyor ham o‘ninchi bobda xuddi shunday ko‘rgan edi. Uch farishtaning o‘rtasidagi farishta ikkinchi xabardir, u ikki xabarning birikmasidir.
5th Day of the 4th Month & 1844
4-oyning 5-kuni va 1844 yil
In Ezekiel chapter one, verses one and two, Ezekiel is at the fifth day of the fourth month, which aligns with the middle of the seventh month movement in 1844. Ezekiel is midway between April 19 and October 22, 1844, just as was Samuel Snow, the messenger of the Midnight Cry in 1844, when he presented his first clear view of the message in Boston, 93 days after April 19 and 93 days before the door closed on October 22, 1844. Samuel Snow was in Boston on July 21, 1844, midway in the seventh month movement, unaware that he was prophetically standing with Peter at the Mount of Transfiguration, Ezekiel in the thirtieth year of the seventeenth Jubilee cycle and Daniel’s second touch during the looking glass vision of chapter ten.
Hizqiyo kitobining birinchi bobi, birinchi va ikkinchi oyatlarida Hizqiyo to‘rtinchi oyning beshinchi kunida turibdi; bu sana 1844-yildagi yettinchi oy harakatining o‘rtasiga to‘g‘ri keladi. Hizqiyo 1844-yilning 19-apreli bilan 22-oktabri oralig‘ining qoq o‘rtasida turibdi — xuddi 1844-yildagi Yarim tun nidosining xabarchisi Semyuel Snou Bostonda ushbu xabar haqidagi ilk aniq qarashini 19-apreldan 93 kun o‘tib, 1844-yil 22-oktabrda eshik yopilishidan 93 kun oldin bayon etgan paytdagidek. Semyuel Snou 1844-yil 21-iyulda, yettinchi oy harakatining qoq o‘rtasida, Bostonda edi; u bashoratiy ma’noda Qiyofa o‘zgarishi tog‘idagi Butrus, o‘n yettinchi Yubiley davrining o‘ttizinchi yilidagi Hizqiyo hamda o‘ninchi bobdagi ko‘zgu vahiysi davomida Doniyorga ikkinchi bor qo‘l tekkizilishi bilan yonma-yon turganini bilmas edi.
Tyre
Sur
Before we return to the dating of Ezekiel’s six references of Jerusalem, we should first identify the one date that was proclaimed against Tyre.
Hizqiyoning Quddusga oid oltita ishorasining sanasini ko‘rib chiqishga qaytishimizdan oldin, avvalo Surga qarshi e’lon qilingan yagona sanani aniqlab olishimiz kerak.
And it came to pass in the eleventh year, in the first day of the month, that the word of the Lord came unto me, saying, Son of man, because that Tyrus hath said against Jerusalem, Aha, she is broken that was the gates of the people: she is turned unto me: I shall be replenished, now she is laid waste: Therefore thus saith the Lord God; Behold, I am against thee, O Tyrus, and will cause many nations to come up against thee, as the sea causeth his waves to come up. And they shall destroy the walls of Tyrus, and break down her towers: I will also scrape her dust from her, and make her like the top of a rock. It shall be a place for the spreading of nets in the midst of the sea: for I have spoken it, saith the Lord God: and it shall become a spoil to the nations. And her daughters which are in the field shall be slain by the sword; and they shall know that I am the Lord. For thus saith the Lord God; Behold, I will bring upon Tyrus Nebuchadrezzar king of Babylon, a king of kings, from the north, with horses, and with chariots, and with horsemen, and companies, and much people.
Va o‘n birinchi yilda, oyning birinchi kunida shunday bo‘ldiki, Egamizning kalomi menga kelib dedi: “Ey inson o‘g‘li, Tir Quddusga qarshi: ‘Aha, xalqlarning darvozalari bo‘lgan shahar sindirildi; u menga yuzlandi; endi u vayron bo‘lgach, men to‘lib-toshaman’, — degani uchun, shu bois Egamiz Rabbiy shunday deydi: Mana, ey Tir, Men senga qarshiman va dengiz o‘z to‘lqinlarini ko‘targandek, senga qarshi ko‘p xalqlarni keltiraman. Ular Tirning devorlarini vayron qiladilar va uning minoralarini qulatadilar; Men undan hatto tuprog‘ini ham qirib tashlayman va uni qoya cho‘qqisidek qilaman. U dengiz o‘rtasida to‘rlar yoyiladigan joy bo‘ladi, chunki buni Men aytdim, — deydi Egamiz Rabbiy, — va u xalqlarga o‘lja bo‘ladi. Daladagi qizlari qilichdan halok bo‘ladilar; shunda ular Men Egamiz ekanimni biladilar. Chunki Egamiz Rabbiy shunday deydi: Mana, Men shimoldan Bobil shohi Navuxadretsarni, shohlar shohini, otlar, jang aravalari, otliqlar, lashkarlar va ko‘p xalq bilan Tir ustiga olib kelaman.”
He shall slay with the sword thy daughters in the field: and he shall make a fort against thee, and cast a mount against thee, and lift up the buckler against thee. And he shall set engines of war against thy walls, and with his axes he shall break down thy towers. By reason of the abundance of his horses their dust shall cover thee: thy walls shall shake at the noise of the horsemen, and of the wheels, and of the chariots, when he shall enter into thy gates, as men enter into a city wherein is made a breach. With the hoofs of his horses shall he tread down all thy streets: he shall slay thy people by the sword, and thy strong garrisons shall go down to the ground. And they shall make a spoil of thy riches, and make a prey of thy merchandise: and they shall break down thy walls, and destroy thy pleasant houses: and they shall lay thy stones and thy timber and thy dust in the midst of the water. And I will cause the noise of thy songs to cease; and the sound of thy harps shall be no more heard. And I will make thee like the top of a rock: thou shalt be a place to spread nets upon; thou shalt be built no more: for I the Lord have spoken it, saith the Lord God.
U sening daladagi qizlaringni qilich bilan o‘ldiradi; senga qarshi istehkom quradi, senga qarshi qamal tepaligini uyadi va senga qarshi qalqon ko‘taradi. U devorlaringga qarshi qamal qurollarini qo‘yadi, va boltalari bilan minoralaringni qulatadi. Otlarining ko‘pligidan ularning changi seni qoplaydi; otlilar, g‘ildiraklar va jang aravalari shovqinidan, u darvozangga yorib kirilgan shaharga kirganday kirganida, devorlaring larzaga keladi. Otlarining tuyoqlari bilan u sening barcha ko‘chalarni payhon qiladi; xalqingni qilich bilan o‘ldiradi, va sening qudratli ustunlaring yerga qulaydi. Ular boyliklaringni talon-toroj qiladilar, tijoratingni o‘lja qiladilar; devorlaringni buzib tashlaydilar, va ko‘rkam uylaringni vayron qiladilar; toshlaringni, yog‘ochlaringni va tuprog‘ingni suv o‘rtasiga tashlaydilar. Men qo‘shiqlaringning shovqinini to‘xtataman; arfalarining ovozi endi eshitilmaydi. Men seni qoya cho‘qqisiday qilaman; sen to‘r yoziladigan joy bo‘lasan; endi qayta qurilmaysan; chunki Men, Egamiz, buni aytdim, deydi Rabbiy Xudo.
Thus saith the Lord God to Tyrus; Shall not the isles shake at the sound of thy fall, when the wounded cry, when the slaughter is made in the midst of thee? Then all the princes of the sea shall come down from their thrones, and lay away their robes, and put off their broidered garments: they shall clothe themselves with trembling; they shall sit upon the ground, and shall tremble at every moment, and be astonished at thee. And they shall take up a lamentation for thee, and say to thee, How art thou destroyed, that wast inhabited of seafaring men, the renowned city, which wast strong in the sea, she and her inhabitants, which cause their terror to be on all that haunt it! Now shall the isles tremble in the day of thy fall; yea, the isles that are in the sea shall be troubled at thy departure. For thus saith the Lord God; When I shall make thee a desolate city, like the cities that are not inhabited; when I shall bring up the deep upon thee, and great waters shall cover thee; When I shall bring thee down with them that descend into the pit, with the people of old time, and shall set thee in the low parts of the earth, in places desolate of old, with them that go down to the pit, that thou be not inhabited; and I shall set glory in the land of the living; I will make thee a terror, and thou shalt be no more: though thou be sought for, yet shalt thou never be found again, saith the Lord God. Ezekiel 26:1–21.
Egamiz Rabbi Tirusga shunday demoqda: qulashinging ovozidan, yaradorlar faryod chekkanida, o‘rtangda qirg‘in sodir bo‘lganida, orollar larzaga kelmaydimi? Shunda dengizning barcha shahzodalari o‘z taxtlaridan tushadilar, rido-yu liboslarini yechadilar va kashtali kiyimlarini ustlaridan oladilar; ular titroq bilan kiyinadilar; yerga o‘tiradilar va har lahzada titrab, sendan dahshatga tushadilar. Ular sen haqingda marsiya ko‘tarib, senga shunday deydilar: “Ey dengizda suzuvchilar yashagan, shuhrat qozongan shahar, sen qanday halok bo‘lding! Sen va aholing dengizda qudratli edinglar, u yerda yashovchilarning barchasiga vahm solardinglar!” Endi qulagan kuningda orollar titraydi; ha, dengizdagi orollar sening ketishingdan sarosimaga tushadi. Zero Egamiz Rabbi shunday demoqda: Men seni kimsasiz shaharga, aholisi yo‘q shaharlarga o‘xshatib qo‘yganimda; ustingga tubsiz suvlarni keltirganimda va ulkan suvlar seni qoplaganida; seni chuqurga tushuvchilar bilan birga, qadimgi zamon xalqiga qo‘shib pastga tushirganimda va seni yerning tub joylariga, qadimdan huvillab yotgan makonlarga, chuqurga tushuvchilar bilan birga joylashtirganimda, toki sen endi yashalmaydigan bo‘lsang; va Men tiriklar yurtida ulug‘vorlik o‘rnatganimda; Men seni dahshatga aylantiraman, va sen endi bo‘lmay qolasan; seni izlasalar ham, endi hech qachon topilmayasan, — deydi Egamiz Rabbiy. Hizqiyol 26:1–21.
The message of Tyre was proclaimed the year that Jerusalem was destroyed, and it represents the overthrow of the sixth kingdom of Bible prophecy at the soon-coming Sunday law. At the Sunday law, the United States (Tyre) prophetically rejoices because it has overthrown Jerusalem, which Sister White identifies as the Laodicean Seventh-day Adventist church, which Ezekiel calls the “gates of the people.” Tyre identifies that Jerusalem “was” the gates of the people in the past tense. A “gate” is a church prophetically.
Tir haqidagi xabar Quddus vayron qilingan yilda e’lon qilingan bo‘lib, u yaqinda keladigan yakshanba qonuni paytida Muqaddas Kitob bashoratidagi oltinchi shohlikning ag‘darilishini ifodalaydi. Yakshanba qonuni vaqtida Amerika Qo‘shma Shtatlari (Tir) bashoratli ma’noda shodlanadi, chunki u Quddusni ag‘darib tashlagan bo‘ladi; Sister White Quddusni Luqiyo holatidagi Yettinchi kun adventistlari jamoati deb belgilaydi, Hizqiyol esa uni “xalqlarning darvozalari” deb ataydi. Tir Quddus “edi” deb, ya’ni xalqlarning darvozalari bo‘lganini o‘tgan zamonda ta’kidlaydi. “Darvoza” bashoratli ma’noda jamoatdir.
And he was afraid, and said, How dreadful is this place! this is none other but the house of God, and this is the gate of heaven. And Jacob rose up early in the morning, and took the stone that he had put for his pillows, and set it up for a pillar, and poured oil upon the top of it. And he called the name of that place Bethel: but the name of that city was called Luz at the first. Genesis 28:17–19.
U qo‘rqib ketdi va dedi: “Bu joy naqadar dahshatli! Bu Xudoning uyidan boshqa narsa emas, bu esa osmon darvozasidir”. Va Yoqub erta tongda turib, boshiga qo‘ygan toshni oldi, uni ustun qilib o‘rnatdi va uning tepasiga moy quydi. Va u o‘sha joyning nomini Baytil deb atadi; ammo avval o‘sha shaharning nomi Luz edi. Ibtido 28:17–19.
The word “Bethel” means house of God, and Tyre rejoices that it has forced the Laodicean Seventh-day Adventist church to accept the enforcement of the worship of the sun. But in spite of the misguided celebration of those enforcing the worship of the sun, God through Ezekiel states, “I am against thee, O Tyrus, and will cause many nations to come up against thee, as the sea causeth his waves to come up. And they shall destroy the walls of Tyrus, and break down her towers.”
“Baytil” so‘zi Xudoning uyi degan ma’noni anglatadi va Tir laodikiyalik Yettinchi kun adventistlari jamoatini quyoshga sig‘inishning majburan joriy etilishini qabul qilishga majbur etganidan quvonadi. Ammo quyoshga sig‘inishni majburan joriy etayotganlarning yanglish tantanalariga qaramay, Xudo Hizqiyol orqali shunday deydi: “Ey Tir, Men senga qarshiman va dengiz o‘z to‘lqinlarini ko‘targanidek, Men ham ko‘plab xalqlarni senga qarshi ko‘taraman. Ular Tirning devorlarini vayron qiladilar va uning minoralarini qulatadilar.”
The “walls of Tyrus” represent the protection of Tyrus. A “wall” is the symbol of the Ten Commandments.
“Sur devorlari” Surning himoyasini ifodalaydi. “Devor” O‘n Amrning timsolidir.
“The prophet here describes a people who, in a time of general departure from truth and righteousness, are seeking to restore the principles that are the foundation of the kingdom of God. They are repairers of a breach that has been made in God’s law—the wall that He has placed around His chosen ones for their protection, and obedience to whose precepts of justice, truth, and purity is to be their perpetual safeguard.” Prophets and Kings, 677.
“Bu yerda payg‘ambar haqiqat va solihlikdan umumiy yuz o‘girish davrida Xudoning Shohligining poydevori bo‘lgan tamoyillarni qayta tiklashga intilayotgan bir xalqni tasvirlaydi. Ular Xudoning qonunida yuzaga keltirilgan buzilishning tuzatuvchilari—U O‘z tanlanganlari himoyasi uchun ularning atrofiga qo‘ygan devorning, va adolat, haqiqat hamda poklikka doir Uning amrlariga itoat etish ularning doimiy omonligi bo‘lishi kerak bo‘lgan o‘sha devorning tuzatuvchilaridir.” Payg‘ambarlar va Shohlar, 677.
God’s law is a wall of protection, but walls in the plural represent the two principles that ‘protected’ and produced the prosperity and success of Tyrus, a symbol of the Republican horn of the United States.
Xudoning qonuni himoya devoridir, biroq ko‘plik shaklidagi devorlar Amerika Qo‘shma Shtatlarining respublikachilik shoxi ramzi bo‘lgan Tirni ‘himoya qilgan’ va uning farovonligi hamda muvaffaqiyatini ta’minlagan ikki tamoyilni ifodalaydi.
“‘And he had two horns like a lamb.’ The lamblike horns indicate youth, innocence, and gentleness, fitly representing the character of the United States when presented to the prophet as ‘coming up’ in 1798. Among the Christian exiles who first fled to America and sought an asylum from royal oppression and priestly intolerance were many who determined to establish a government upon the broad foundation of civil and religious liberty. Their views found place in the Declaration of Independence, which sets forth the great truth that ‘all men are created equal’ and endowed with the inalienable right to ‘life, liberty, and the pursuit of happiness.’ And the Constitution guarantees to the people the right of self-government, providing that representatives elected by the popular vote shall enact and administer the laws. Freedom of religious faith was also granted, every man being permitted to worship God according to the dictates of his conscience. Republicanism and Protestantism became the fundamental principles of the nation. These principles are the secret of its power and prosperity. The oppressed and downtrodden throughout Christendom have turned to this land with interest and hope. Millions have sought its shores, and the United States has risen to a place among the most powerful nations of the earth. …
“‘Va uning qoʻzichoqnikiga oʻxshash ikki shoxi bor edi.’ Qoʻzichoqsimon shoxlar yoshlikni, begunohlikni va muloyimlikni bildiradi; ular 1798-yilda paygʻambarga «koʻtarilib chiqayotgan» tarzda koʻrsatilgan Qoʻshma Shtatlarning xarakterini aynan ifodalaydi. Amerikaga ilk bor qochib kelgan hamda qirollik zulmi va ruhoniylar mutaassibligidan boshpana izlagan nasroniy surgunlar orasida fuqarolik va diniy erkinlikning keng poydevori ustiga hukumat barpo etishga qatʼiy bel bogʻlaganlar koʻp edi. Ularning qarashlari Mustaqillik Deklaratsiyasida oʻz ifodasini topdi; unda «barcha insonlar teng yaratilganlari» va ularga «hayot, erkinlik va baxtga intilish»ning ajralmas huquqi ato etilgani haqidagi ulugʻ haqiqat bayon etilgan. Konstitutsiya esa xalqqa oʻzini oʻzi boshqarish huquqini kafolatlaydi hamda xalq ovozi bilan saylangan vakillar qonunlarni chiqarishi va amalga oshirishini nazarda tutadi. Diniy eʼtiqod erkinligi ham berildi, har bir insonga vijdoni amriga koʻra Xudoga sajda qilishga ruxsat etildi. Respublika boshqaruvi va protestantlik bu xalqning asosiy tamoyillariga aylandi. Ana shu tamoyillar uning qudrati va ravnaqining siridir. Butun xristian olami boʻylab ezilgan va xoʻrlanganlar bu mamlakatga qiziqish va umid bilan yuzlandilar. Millionlar uning sohillarini izlab keldi, va Qoʻshma Shtatlar yer yuzidagi eng qudratli xalqlar orasida yuksak oʻrin egalladi. …
“The lamblike horns and dragon voice of the symbol point to a striking contradiction between the professions and the practice of the nation thus represented. The ‘speaking’ of the nation is the action of its legislative and judicial authorities. By such action it will give the lie to those liberal and peaceful principles which it has put forth as the foundation of its policy. The prediction that it will speak ‘as a dragon’ and exercise ‘all the power of the first beast’ plainly foretells a development of the spirit of intolerance and persecution that was manifested by the nations represented by the dragon and the leopardlike beast. And the statement that the beast with two horns ‘causeth the earth and them which dwell therein to worship the first beast’ indicates that the authority of this nation is to be exercised in enforcing some observance which shall be an act of homage to the papacy.
Ramzdagi qo‘zichoqqa o‘xshash shoxlar va ajdaho ovozi shu tariqa tasvirlangan xalqning e’tiqodiy da’volari bilan amaliyoti o‘rtasidagi keskin ziddiyatga ishora qiladi. Xalqning “so‘zlashi” uning qonun chiqaruvchi va sud hokimiyatlarining harakatidir. Ana shunday harakatlar orqali u o‘z siyosatining asosi sifatida ilgari surgan o‘sha erkinlikparvar va tinchliksevar tamoyillarni yolg‘onga chiqaradi. Uning “ajdahoday so‘zlashi” va “birinchi mahluqning butun hokimiyatini” amalga oshirishi haqidagi bashorat, ajdaho va qoplonga o‘xshash mahluq orqali ifodalangan xalqlarda namoyon bo‘lgan murosasizlik va quvg‘in ruhining rivoj topishini ochiq-oydin oldindan bildiradi. Ikki shoxli mahluq “yer yuzini va unda yashovchilarni birinchi mahluqqa sajda qildirishini” bildiruvchi bayonot esa, bu xalqning hokimiyati papalikka ehtirom ifodasi bo‘ladigan qandaydir bir marosim yoki rioyani majburan joriy etishda ishga solinishini ko‘rsatadi.
“Such action would be directly contrary to the principles of this government, to the genius of its free institutions, to the direct and solemn avowals of the Declaration of Independence, and to the Constitution. The founders of the nation wisely sought to guard against the employment of secular power on the part of the church, with its inevitable result—intolerance and persecution. The Constitution provides that ‘Congress shall make no law respecting an establishment of religion, or prohibiting the free exercise thereof,’ and that ‘no religious test shall ever be required as a qualification to any office or public trust under the United States.’ Only in flagrant violation of these safeguards to the nation’s liberty, can any religious observance be enforced by civil authority. But the inconsistency of such action is no greater than is represented in the symbol. It is the beast with lamblike horns—in profession pure, gentle, and harmless—that speaks as a dragon.” The Great Controversy, 441, 442.
“Bunday harakat ushbu hukumatning tamoyillariga, uning erkin institutlari ruhiga, Mustaqillik Deklaratsiyasining bevosita va tantanali bayonotlariga hamda Konstitutsiyaga to‘g‘ridan-to‘g‘ri zid bo‘lar edi. Millat asoschilari cherkov tomonidan dunyoviy hokimiyatdan foydalanilishining oldini olishga donolik bilan intildilar, chunki buning muqarrar natijasi — toqatsizlik va ta’qibdir. Konstitutsiya shuni nazarda tutadiki, ‘Kongress dinni o‘rnatishga oid yoki uning erkin ado etilishini taqiqlovchi hech qanday qonun chiqarmaydi,’ va ‘Qo‘shma Shtatlar tarkibidagi har qanday lavozim yoki jamoat ishonchi ostidagi xizmat uchun hech qachon diniy sinov malaka talabi sifatida qo‘yilmaydi.’ Faqat millat erkinligining ushbu kafolatlarini ochiqdan-ochiq buzish orqaligina, har qanday diniy marosim fuqaroviy hokimiyat tomonidan majburan joriy etilishi mumkin. Ammo bunday harakatning nomuvofiqligi ramzda ifodalanganidan ortiq emas. U qo‘zichoqsimon shoxlarga ega bo‘lgan hayvondir — e’tirofida pok, muloyim va zararsiz, ammo ajdaho kabi so‘zlaydi.” Buyuk Kurash, 441, 442.
The foundation of the United States is represented by the Declaration of Independence and the Constitution which represent Protestantism and Republicanism respectively. The “walls” of protection and prosperity are Republicanism and Protestantism, and at the Sunday law the principles of both the Declaration of Independence and the Constitution are overturned, for Nebuchadnezzar “shall set engines of war against thy walls, and with his axes he shall break down thy towers.”
Amerika Qo‘shma Shtatlarining poydevori Mustaqillik Deklaratsiyasi va Konstitutsiya orqali ifodalangan bo‘lib, ular tegishlicha protestantizm va respublikachilikni ifodalaydi. Himoya va farovonlikning “devorlari” respublikachilik va protestantizmdir; yakshanba qonuni joriy etilganda esa, Mustaqillik Deklaratsiyasi hamda Konstitutsiyaning tamoyillari ag‘darib tashlanadi, chunki Navuxodonosor “devorlaringga qarshi qamal qurollarini o‘rnatadi, va boltalari bilan minoralaringni qulatadi.”
At the Sunday law all the “towers” are broken down, and a tower is a symbol of a church whose foundational philosophy is represented by an effort of man to save himself. Speaking of Nimrod, the great rebel, and his tower, we are informed in Prophets and Kings, “When the tower had been partially completed, a portion of it was occupied as a dwelling place for the builders; other apartments, splendidly furnished and adorned, were devoted to their idols. The people rejoiced in their success, and praised the gods of silver and gold, and set themselves against the Ruler of heaven and earth.” At the Sunday law Tyrus rejoices that Jerusalem has been overthrown, but national apostasy is followed by national ruin, and the king of the north will then overthrow the walls and towers of the United States.
Yakshanba qonuni joriy etilganda barcha “minoralar” vayron qilinadi, minora esa asosiy falsafasi insonning o‘zini o‘zi qutqarishga urinishida namoyon bo‘ladigan cherkovning ramzidir. Buyuk isyonchi Namrud va uning minorasi haqida Payg‘ambarlar va shohlar kitobida shunday deyiladi: “Minora qisman qurib bitkazilgach, uning bir qismiga quruvchilar yashash uchun joylashdilar; hashamat bilan jihozlangan va bezatilgan boshqa xonalar esa ularning butlariga bag‘ishlandi. Xalq o‘z muvaffaqiyatidan quvonib, kumush va oltindan yasalgan xudolarni madh etdi hamda osmon va yer Hukmdoriga qarshi chiqdi”. Yakshanba qonuni joriy etilganda Tir Quddusning qulaganidan quvonadi, ammo millatning imondan qaytishi ortidan uning halokati keladi va shunda shimol shohi Amerika Qo‘shma Shtatlarining devorlari va minoralarini qulatadi.
We will begin to take up the six dates of Jerusalem in Ezekiel in the next article.
Keyingi maqolada Hizqiyoldagi Quddusga oid oltita sanani ko‘rib chiqishni boshlaymiz.