According to inspiration, when it comes to inspiration, “every fact has its bearing,” and “every principle has its bearing.”
Vahiyga ko‘ra, ilhom haqida gap ketganda, “har bir faktning o‘z ahamiyati bor” va “har bir tamoyilning o‘z ahamiyati bor.”
“The Bible contains all the principles that men need to understand in order to be fitted either for this life or for the life to come. And these principles may be understood by all. No one with a spirit to appreciate its teaching can read a single passage from the Bible without gaining from it some helpful thought. But the most valuable teaching of the Bible is not to be gained by occasional or disconnected study. Its great system of truth is not so presented as to be discerned by the hasty or careless reader. Many of its treasures lie far beneath the surface, and can be obtained only by diligent research and continuous effort. The truths that go to make up the great whole must be searched out and gathered up, ‘here a little, and there a little.’ Isaiah 28:10.
“Muqaddas Kitob odamlar uchun ushbu hayotga yoki kelajak hayotga munosib bo‘lishlari uchun anglashlari zarur bo‘lgan barcha tamoyillarni o‘z ichiga oladi. Va bu tamoyillarni hamma tushunishi mumkin. Uning ta’limotini qadrlash ruhiga ega bo‘lgan hech kim Muqaddas Kitobdan biror parcha o‘qib, undan qandaydir foydali fikr olmasdan qolmaydi. Ammo Muqaddas Kitobning eng qimmatli ta’limoti onda-sonda yoki uzviy bo‘lmagan tarzdagi tadqiq orqali qo‘lga kiritilmaydi. Undagi buyuk haqiqatlar tizimi shoshqaloq yoki beparvo o‘quvchi ilg‘ay oladigan tarzda taqdim etilmagan. Uning ko‘plab xazinalari yuzaning ancha tubida yotadi va ularga faqat tirishqoq izlanish hamda uzluksiz sa’y-harakat bilangina erishish mumkin. Buyuk bir butunlikni tashkil etuvchi haqiqatlar izlab topilishi va yig‘ib olinishi kerak, “bu yerdan oz, u yerdan oz.” Ishayo 28:10.
“When thus searched out and brought together, they will be found to be perfectly fitted to one another. Each Gospel is a supplement to the others, every prophecy an explanation of another, every truth a development of some other truth. The types of the Jewish economy are made plain by the gospel. Every principle in the word of God has its place, every fact its bearing. And the complete structure, in design and execution, bears testimony to its Author. Such a structure no mind but that of the Infinite could conceive or fashion.” Education, 123.
“Shu tariqa bilan izlab topilib, bir joyga jamlanganda, ular bir-biriga mutlaqo mukammal tarzda mos tushishi ayon bo‘ladi. Har bir Injil boshqalariga qo‘shimcha bo‘ladi, har bir bashorat boshqasining sharhi bo‘ladi, har bir haqiqat esa boshqa bir haqiqatning rivojidir. Yahudiy diniy tuzumining timsollari Injil orqali ravshan qilinadi. Xudoning Kalomidagi har bir tamoyilning o‘z o‘rni, har bir voqeaning o‘z ahamiyati bor. Va butun tuzilma, niyatida ham, ijrosida ham, o‘z Muallifi haqida guvohlik beradi. Bunday bir tuzilmani Cheksiz Zotning ongidan boshqa hech bir aql na tasavvur qila oladi, na vujudga keltira oladi.” Education, 123.
The fact of the matter is that the Hebrew expression “ereb boqer” is found eight times in the Bible. It is always translated as “evening and morning,” with the exception of Daniel 8:14 where it is rendered as “days.” According to inspiration verse fourteen is the “foundation and central pillar of the Advent faith.”
Asl haqiqat shundan iboratki, ibroniycha “ereb boqer” ifodasi Muqaddas Kitobda sakkiz marta uchraydi. U har doim “oqshom va tong” deb tarjima qilinadi, Doniyor 8:14 bundan mustasno bo‘lib, u yerda “kunlar” deb berilgan. Ilohiy ilhomga ko‘ra, o‘n to‘rtinchi oyat “Advent e’tiqodining poydevori va markaziy ustuni”dir.
“The scripture which above all others had been both the foundation and central pillar of the Advent faith was the declaration, ‘Unto two thousand and three hundred days; then shall the sanctuary be cleansed.’ [Daniel 8:14.]” The Great Controversy, 409.
“Boshqa barcha Muqaddas Yozuv parchalaridan ustun ravishda Advent e’tiqodining ham poydevori, ham markaziy ustuni bo‘lgan Muqaddas Yozuv quyidagi bayonot edi: ‘Ikki ming uch yuz kecha-kunduzgacha; shundan keyin maqdis poklanadi.’ [Doniyor 8:14.]” Buyuk kurash, 409.
The fact therefore is that the “days” in the verse is the eighth time of the seven times that Hebrew expression is employed. And the biblical phenomenon of God’s prophetic guidance of the translators of the King James version purposely associated the biblical enigma of the eighth being of the seven in the verse that represents one of two visions in chapter eight. One word translated as “vision” in chapter eight is the Hebrew word “chazon,” and the other is “mareh.” “Mareh” means appearance and the “mareh” vision is the vision of Christ’s appearance in God’s prophetic Word. The “mareh” vision of Daniel 8:14 identifies that Christ was to appear and suddenly come to His temple on October 22, 1844. All these truths are facts, and they have their bearing upon the verse that is the central pillar, and the central pillar is not a doctrine or a prophecy that was fulfilled on October 22, 1844, the fact is that the verse is Christ, the central pillar.
Shunday ekan, oyatdagi “kunlar” iborasi o‘sha ibroniy ifodasi qo‘llangan yetti martaning sakkizinchisidir. Va Xudoning King James tarjimasi tarjimonlariga bergan bashoratli yo‘l-yo‘rig‘ining Muqaddas Kitobdagi hodisasi ataylab sakkizinchi bobdagi ikki vahiydan birini ifodalovchi oyatda yettilik ichidagi sakkizinchining Muqaddas Kitobdagi jumboqini bog‘ladi. Sakkizinchi bobda “vahiy” deb tarjima qilingan so‘zlardan biri ibroniycha “chazon”, boshqasi esa “mareh”dir. “Mareh” ko‘rinish degan ma’noni bildiradi, va “mareh” vahiyi — Xudoning bashoratli Kalomidagi Masihning zohir bo‘lishi haqidagi vahiydir. Doniyor 8:14 dagi “mareh” vahiyi Masih 1844-yil 22-oktabrda zohir bo‘lib, to‘satdan O‘z ma’badiga kelishi kerak bo‘lganini aniqlab beradi. Bu haqiqatlarning barchasi dalildir va ular markaziy ustun bo‘lgan oyatga taalluqlidir; markaziy ustun esa 1844-yil 22-oktabrda amalga oshgan biror ta’limot yoki bashorat emas, haqiqat shuki, o‘sha oyatning o‘zi Masihdir, markaziy ustundir.
“While in this state of despondency, I had a dream that made a deep impression upon my mind. I dreamed of seeing a temple, to which many persons were flocking. Only those who took refuge in that temple would be saved when time should close; all who remained outside would be forever lost. The multitudes without who were going about their various ways, derided and ridiculed those who were entering the temple, and told them that this plan of safety was a cunning deception, that in fact there was no danger whatever to avoid. They even laid hold of some to prevent them from hastening within the walls.
“Shunday tushkunlik holatida ekanimda, ongimda chuqur taassurot qoldirgan bir tush ko‘rdim. Tushimda bir ma’badni ko‘rdim; unga ko‘plab kishilar oqib kelayotgan edi. Faqat o‘sha ma’badda panoh topganlargina vaqt nihoyasiga yetganda najot topur edilar; tashqarida qolganlarning barchasi abadiy halok bo‘lur edi. Tashqarida bo‘lgan, turli yo‘llari bilan yurib yurgan olomon ma’badga kirayotganlarni masxara qilib, ustidan kulardi va ularga bu najot rejasi ayyorona bir aldov ekanini, aslida esa qochib qutulish lozim bo‘lgan hech qanday xavf yo‘qligini aytardi. Hatto ba’zilarini devorlar ichiga shoshilib kirishlariga to‘sqinlik qilish uchun ushlab ham qolardilar.”
“Fearful of being ridiculed, I thought best to wait until the multitude dispersed, or until I could enter unobserved by them. But the numbers increased instead of diminishing, and fearful of being too late, I hastily left my home and pressed through the crowd. In my anxiety to reach the temple I did not notice or care for the throng that surrounded me.
“Masxara qilinishdan qo‘rqib, men olomon tarqalgunicha, yoxud ular meni payqamay turib ichkariga kira olgunimcha kutishni eng ma’qul deb bildim. Ammo kamayish o‘rniga sonlar tobora ortib bordi, va kechikib qolishdan qo‘rqib, men shoshilinch ravishda uyimni tark etdim-da, olomon orasidan yo‘l ochib oldinga intildim. Ma’badga yetib borishga bo‘lgan tashvishim sababli, atrofimni o‘rab turgan gavjum xalqni na payqadim, na unga e’tibor qildim.
“On entering the building, I saw that the vast temple was supported by one immense pillar, and to this was tied a lamb all mangled and bleeding. We who were present seemed to know that this lamb had been torn and bruised on our account. All who entered the temple must come before it and confess their sins. Just before the lamb were elevated seats, upon which sat a company looking very happy. The light of heaven seemed to shine upon their faces, and they praised God and sang songs of glad thanksgiving that seemed like the music of the angels. These were they who had come before the lamb, confessed their sins, received pardon, and were now waiting in glad expectation of some joyful event.
“Bino ichiga kirganimda, ulkan ma’bad bitta buyuk ustun bilan tutib turilganini ko‘rdim, va o‘sha ustunga butunlay tilka-pora qilingan, qoni oqayotgan bir qo‘zi bog‘lab qo‘yilgan edi. U yerda hozir bo‘lgan bizlar go‘yo bu qo‘zi bizning hisobimizdan yirtilgan va ezilganini bilardik. Ma’badga kirganlarning hammasi uning oldiga kelib, gunohlarini e’tirof etishlari kerak edi. Qo‘zining ro‘parasida baland o‘rindiqlar bor edi; ularda juda baxtiyor ko‘ringan bir jamoa o‘tirardi. Go‘yo osmonning nuri ularning yuzlariga yog‘ilar, ular esa Xudoni madh etib, farishtalar musiqasiga o‘xshash quvonchli minnatdorchilik qo‘shiqlarini kuylardilar. Bular qo‘zining oldiga kelgan, gunohlarini e’tirof etgan, kechirim olgan va endi qandaydir shodiyonali hodisani quvonchli umid bilan kutayotgan kishilar edi.”
“Even after I had entered the building, a fear came over me, and a sense of shame that I must humble myself before these people; but I seemed compelled to move forward, and was slowly making my way around the pillar in order to face the lamb, when a trumpet sounded, the temple shook, shouts of triumph arose from the assembled saints, an awful brightness illuminated the building, then all was intense darkness. The happy people had all disappeared with the brightness, and I was left alone in the silent horror of night.
“Men binoga kirganimdan keyin ham, meni qo‘rquv bosdi va bu odamlar oldida o‘zimni past tutishim kerakligidan bir uyat hissi tug‘ildi; ammo go‘yo oldinga yurishga majbur etilgandek edim va qo‘ziga yuzlanish uchun ustun atrofidan asta-sekin o‘tib borayotgan edimki, nogahon karnay chalindi, ma’bad larzaga keldi, yig‘ilgan azizlardan g‘alaba nidalari ko‘tarildi, dahshatli bir yorug‘lik binoni yoritdi, so‘ng hammasi quyuq zulmatga cho‘mdi. Baxtiyor odamlarning barchasi o‘sha yorug‘lik bilan birga g‘oyib bo‘ldi, men esa tunning jimjit dahshati ichida yolg‘iz qoldim.
“I awoke in agony of mind, and could hardly convince myself that I had been dreaming. It seemed to me that my doom was fixed; that the Spirit of the Lord had left me, never to return.” Experience and Teachings, 24, 25.
“Men ruhiy iztirob ichida uyg‘ondim va o‘zimni faqat tush ko‘rganimga zo‘rg‘a ishontira oldim. Menga o‘z hukmim qat’iy belgilab qo‘yilgandek, Egamizning Ruhi meni tark etgandek va endi hech qachon qaytib kelmaydigandek tuyuldi.” Experience and Teachings, 24, 25.
We are now being tested as to whether we will enter the temple and thereafter confess our sins and secure the blessing of His justification. This last call to enter the temple is surrounded by obstacles to prevent our individual entrance, but should we now hesitate, we will be “left alone in the silent horror of night.” But this is not my only point.
Endi biz ma’badga kirib, shundan so‘ng gunohlarimizni e’tirof etib, Uning oqlash marhamatini qo‘lga kiritish-kiritmasligimiz borasida sinovdan o‘tkazilmoqdamiz. Ma’badga kirishga qaratilgan bu so‘nggi da’vat har birimizning kirishimizga to‘sqinlik qilish uchun qo‘yilgan to‘siqlar bilan o‘ralgan, ammo agar biz hozir ikkilanib qolsak, “tun sukunatining dahshatli vahimasida yolg‘iz qoldirilamiz.” Ammo bu mening yagona fikrim emas.
Purposeful emphasis was placed upon this most important verse by including the distinction of the word “days,” that carries with it the prophetic enigma that eight is of the seven, which is one of the wheels in the sealing time of the one hundred and forty-four thousand. In the period of the sealing, the Protestant horn and the Republican horn of the sixth kingdom of Bible prophecy will both fulfill the enigma that the eighth is of the seven. Of the eight presidents since the time of the end in 1989, Trump became the sixth king of the sixth kingdom, and after he won his second term, he became the eighth that is of the seven. In the action of the United Sates in repeating the Edict of Milan in 313, the Laodicean movement of the one hundred and forty-four thousand will become the Philadelphian movement of the one hundred and forty-four thousand. The sealing time concludes at the Sunday law where the papacy’s deadly wound is healed, and she thus fulfills the enigma of Revelation seventeen as the eight that is of the seven. One fact, represented in one Hebrew phrase, as one English word; brings the verse that identifies the opening of the judgment into the verse that identifies the close of judgment in the sealing time of the one hundred and forty-four thousand.
“Kunlar” so‘zining farqlanishini o‘z ichiga olgan holda, bu eng muhim oyatga maqsadli urg‘u berildi; u o‘zi bilan birga sakkizinchining yettidan ekanligi haqidagi bashoratli jumboqni olib keladi, bu esa yuz qirq to‘rt mingning muhrlanish davridagi g‘ildiraklardan biridir. Muhrlanish davrida Muqaddas Kitob bashoratidagi oltinchi shohlikning Protestant shoxi ham, Respublika shoxi ham sakkizinchining yettidan ekanligi haqidagi jumboqni bajo keltiradi. Oxirzamon boshlangan 1989-yildan beri o‘tgan sakkiz prezident ichida, Tramp oltinchi shohlikning oltinchi shohi bo‘ldi, va u ikkinchi muddatda g‘alaba qilganidan keyin, yettidan bo‘lgan sakkizinchi bo‘ldi. Amerika Qo‘shma Shtatlarining 313-yildagi Milan ediktini takrorlashdagi harakatida, yuz qirq to‘rt mingning Laodikiya harakati yuz qirq to‘rt mingning Filadelfiya harakatiga aylanadi. Muhrlanish davri yakshanba qonunida, ya’ni papalikning halokatli yarasi sog‘aytiriladigan nuqtada, nihoyasiga yetadi; va shu tariqa u Vahiy kitobining o‘n yettinchi bobidagi jumboqni — yettidan bo‘lgan sakkizinchi sifatida — bajo keltiradi. Bir haqiqat, bitta ibroniycha ibora orqali, ingliz tilidagi bitta so‘z sifatida ifodalanib, hukmning ochilishini aniqlab beradigan oyatni yuz qirq to‘rt mingning muhrlanish davridagi hukmning yopilishini aniqlab beradigan oyatga olib kiradi.
Every fact has its place, and there is only one expression where a numerical construction of a ‘number’ times another ‘number’ in the New Testament, and only two in the Old Testament. The alpha of the ‘numerical construction’ is in Genesis.
Har bir dalilning o‘z o‘rni bor, va Yangi Ahdda bir “son”ning boshqa bir “son”ga ko‘paytirilishidan iborat sonli tuzilma ifodalangan faqat bitta ifoda bor, Eski Ahdda esa atigi ikkitasi bor. “Sonli tuzilma”ning alifasi Ibtidodadir.
If Cain shall be avenged sevenfold, truly Lamech seventy and sevenfold. Genesis 4:24.
Agar Qobil uchun qasos yetti hissa bilan olinsa, albatta, Lomax uchun yetmish yetti hissa bilan bo‘lur. Ibtido 4:24.
The omega ‘numerical construction’ is in Matthew.
Omega “raqamli tuzilishi” Matto kitobidadir.
Then came Peter to him, and said, Lord, how oft shall my brother sin against me, and I forgive him? till seven times? Jesus saith unto him, I say not unto thee, Until seven times: but, Until seventy times seven. Matthew 18:21, 22.
Shunda Butrus Uning oldiga kelib, dedi: Egam, agar birodarim menga qarshi gunoh qilsa, men uni necha marta kechiray? Yetti martagachami? Iso unga dedi: Senga yetti martagacha demayman; balki yetmish karra yetti martagacha. Matto 18:21, 22.
These passages represent the first and last time in the Bible where a number is identified to be multiplied with another number. There are many numbers, but the alpha of Genesis and the omega of Matthew possess the identical numerical construction, and they employ the same two numbers of ‘seven’ and ‘seventy.’
Ushbu parchalar Muqaddas Kitobda bir sonning boshqa bir songa ko‘paytirilishi sifatida ko‘rsatilgan ilk va so‘nggi holatni ifodalaydi. Sonlar ko‘p, biroq Ibtidoning alifasi va Mattoning omegasi aynan bir xil soniy tuzilishga ega bo‘lib, ikkalasi ham “yetti” va “yetmish” degan bir xil ikki sondan foydalanadi.
Between the alpha and omega; the middle, and only other place where this numerical construction exists is in Leviticus twenty-five. There the two numbers are not ‘seven’ and ‘seventy,’ but ‘seven times seven years.’
Alfa bilan omega orasida; bu sonli tuzilma uchraydigan o‘rta va yagona boshqa joy Levilar yigirma beshinchi bobdadir. U yerda bu ikki son “yetti” va “yetmish” emas, balki “yetti karra yetti yil”dir.
And thou shalt number seven sabbaths of years unto thee, seven times seven years; and the space of the seven sabbaths of years shall be unto thee forty and nine years. Leviticus 25:8.
Va sen o‘zing uchun yetti yil sabbatini — yetti karra yetti yilni sanagin; va yetti yil sabbatining muddati sen uchun qirq to‘qqiz yil bo‘lsin. Leviticus 25:8.
The middle numerical construction once again employs the number ‘seven,’ but not the number ‘seventy.’ The passage where it is located contains a blessing for obedience, and also a curse for disobedience. The blessings of freeing of slaves and restoration of land, is contrasted with the curse of seven times, that is mentioned four times in chapter twenty-six of Leviticus. The blessing included the Lord’s sustenance during the years the land rested, and a double blessing in the year of Jubilee, and the cursing of chapter twenty-six is the counterpart in the covenant warning of the two chapters.
O‘rta sonli tuzilma yana bir bor “yetti” sonidan foydalanadi, biroq “yetmish” sonidan emas. U joylashgan parchada itoat uchun baraka, itoatsizlik uchun esa la’nat mavjud. Qullarni ozod qilish va yerlarni qaytarish barakalari Levilar kitobining yigirma oltinchi bobida to‘rt marta tilga olingan “yetti karra” la’nati bilan qarama-qarshi qo‘yilgan. Baraka yer tin olgan yillarda Rabbiyning ta’minotini hamda Yubiley yilidagi ikki karra barakani o‘z ichiga olgan edi, yigirma oltinchi bobdagi la’nat esa bu ikki bobning ahdga oid ogohlantirishidagi muqobildir.
The middle numerical construction appears in Leviticus 25:8 (‘seven times seven years’). It is immediately paired with the fourfold ‘seven times’ judgment of Leviticus 26. Thus, the middle numerical construction represents both a blessing and a curse, forming a doubled testimony in the book of Leviticus. The numerical construction of either the blessing or the curse of the Jubilee are placed between the judgment of Lamech, and Jesus’ identification of the limit of probationary time. All three together are identifying a probationary limit, which when concluded will manifest one class who is blessed and one class who is cursed. The alpha and omega, representing the first and third angel’s messages identify four hundred and ninety, as the symbol of probationary time. When this is coupled with the curse or blessing of the Jubilee, the facts become important as we approach the study of Ezekiel chapter one verse one that places Ezekiel in the thirtieth year of the seventeenth Jubilee cycle.
O‘rta sonli tuzilma Levilar 25:8 da namoyon bo‘ladi (“yetti karra yetti yil”). U darhol Levilar 26 dagi to‘rt karra “yetti marta” hukmi bilan juftlangan. Shunday qilib, o‘rta sonli tuzilma ham barakani, ham la’natni ifodalaydi va Levilar kitobida ikki karra guvohlikni shakllantiradi. Yubileyning barakasi yoki la’natining sonli tuzilmasi Lamakning hukmi bilan Iso sinov muddatining chegarasini belgilagan joy orasiga qo‘yilgan. Bu uchalasi birgalikda sinov muddatining bir chegarasini ko‘rsatadi; u nihoyasiga yetganda, biri barakalangan, biri esa la’natlangan bo‘lgan ikki toifa namoyon bo‘ladi. Birinchi va uchinchi farishtalarning xabarlarini ifodalovchi alfa va omega, to‘rt yuz to‘qsonni sinov muddatining ramzi sifatida belgilaydi. Bu Yubileyning la’nati yoki barakasi bilan bog‘langanda, Hizqiyo 1:1 ni o‘rganishga yaqinlashar ekanmiz, mazkur dalillar muhim ahamiyat kasb etadi; chunki u Hizqiyoni o‘n yettinchi Yubiley siklining o‘ttizinchi yiliga joylashtiradi.
That Jubilee cycle ended on October 22, 573 BC and typified not only October 22, 1844, but also the soon-coming Sunday law. We are now in 2026 which is the forty-seventh year of the seventieth Jubilee cycle. This Jubilee cycle has been typified by the ‘seventeenth’ Jubilee cycle where Ezekiel stood in the thirtieth year. He was standing in the temple, representing the one hundred and forty-four thousand who by faith have entered into the Most Holy Place at the end of the judgment, as did the faithful after October 22, 1844. To miss the “fact” of where Ezekiel is at in prophetic history in chapter one and verse one, is to lose your “bearing.”
O‘sha Yubiley davri miloddan avvalgi 573-yil 22-oktyabrda nihoyasiga yetdi va u nafaqat 1844-yil 22-oktyabrni, balki yaqin orada keladigan yakshanba qonunini ham timsolladi. Hozir biz 2026-yildamiz, bu esa yetmishinchi Yubiley davrining qirq yettinchi yilidir. Bu Yubiley davri Hizqiyol o‘ttizinchi yilda turgan “o‘n yettinchi” Yubiley davri orqali timsollangan. U ma’badda turardi va hukmning oxirida imon orqali Eng Muqaddas Joyga kirgan bir yuz qirq to‘rt mingni ifodalardi; xuddi 1844-yil 22-oktyabrdan keyin sodiqlar kirganidek. Hizqiyolning bashorat tarixida qayerda turgani haqidagi “fakt”ni — birinchi bob, birinchi oyatda — ko‘zdan qochirish, o‘z “yo‘nalishingiz”ni yo‘qotish demakdir.
After viewing the glory of the Lord given by the river Chebar, Ezekiel is humbled into the dust as was Daniel, Isaiah and John. Then all four of the examples provide elements of the anointing of those who are to give the message to a church that will not see or hear.
Xovar daryosi bo‘yida berilgan Rabbiyning ulug‘vorligini ko‘rgach, Hizqiyol ham Doniyor, Ishayo va Yuhanno kabi tuproqqacha xo‘rlantiriladi. So‘ngra bu to‘rtala misolning barchasi ko‘rmaydigan va eshitmaydigan jamoatga xabarni yetkazishi lozim bo‘lganlarning moylanishiga oid unsurlarni taqdim etadi.
There are six dates in the book of Ezekiel that address Jerusalem. We have previously addressed the first and last dates found in chapter one, verse one and two, and then in chapter forty, verse one. I have addressed the second date found in chapter eight and verse one, but only in its symbolic representation, and not locating it in connection with the siege and destruction of Jerusalem, and the entire book revolves around that axle. Jerusalem was destroyed at the end of 586/585 BC. And in Ezekiel 33:21 a fugitive arrives with the news of Jerusalem’s fall.
Hizqiyol kitobida Quddusga taalluqli oltita sana bor. Biz avval birinchi bobning birinchi va ikkinchi oyatlarida, so‘ngra qirqinchi bobning birinchi oyatida uchraydigan birinchi va oxirgi sanalarni ko‘rib chiqqanmiz. Men sakkizinchi bobning birinchi oyatida uchraydigan ikkinchi sanaga ham murojaat qilganman, biroq faqat uning ramziy ifodasi nuqtayi nazaridan, uni Quddusning qamal qilinishi va vayron etilishi bilan bog‘lab joylashtirmagan holda; holbuki butun kitob ana shu o‘q atrofida aylanadi. Quddus miloddan avvalgi 586/585-yilning oxirida vayron qilingan. Hizqiyol 33:21 da esa Quddusning qulashi haqidagi xabarni olib kelgan bir qochqin yetib keladi.
And it came to pass in the twelfth year of our captivity, in the tenth month, in the fifth day of the month, that one that had escaped out of Jerusalem came unto me, saying, The city is smitten. Now the hand of the Lord was upon me in the evening, afore he that was escaped came; and had opened my mouth, until he came to me in the morning; and my mouth was opened, and I was no more dumb. Ezekiel 33:21, 22.
Va shunday bo‘ldiki, asirligimizning o‘n ikkinchi yilida, o‘ninchi oyda, oyning beshinchi kunida, Quddusdan qochib qutulgan bir kishi oldimga kelib: “Shahar qulatildi”, dedi. Endi qochib qutulgan o‘sha kishi kelishidan avval, kechqurun Egamizning qo‘li mening ustimda edi; va u ertalab oldimga kelgunicha og‘zimni ochgan edi; og‘zim ochildi, men endi boshqa soqov emas edim. Hizqiyol 33:21, 22.
In the twelfth year the city was smitten, and Ezekiel is then free to speak upon his own volition. The vision of Ezekiel chapter eight was in the sixth year, thus roughly six years before the city was smitten.
Shahar vayron qilingan o‘n ikkinchi yilda, Hizqiyol endi o‘z ixtiyori bilan so‘zlashda erkindir. Hizqiyol kitobining sakkizinchi bobidagi vahiy oltinchi yilda bo‘lgan edi; demak, bu shahar vayron qilinishidan taxminan olti yil oldin sodir bo‘lgan.
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. Ezekiel 8:1.
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 mening ustimga tushdi. Hizqiyol 8:1.
The next year, which was the seventh year, the Elders sought Ezekiel to inquire of the Lord.
Keyingi yil, ya’ni yettinchi yilda, oqsoqollar Egamizdan so‘rash uchun Hizqiyolning huzuriga keldilar.
And it came to pass in the seventh year, in the fifth month, the tenth day of the month, that certain of the elders of Israel came to enquire of the Lord, and sat before me. Ezekiel 20:1.
Va shunday bo‘ldiki, yettinchi yilda, beshinchi oyda, oyning o‘ninchi kunida Isroil oqsoqollaridan ba’zilari Egamizdan maslahat so‘rash uchun kelib, mening oldimda o‘tirdilar. Hizqiyol 20:1.
Then in the ninth year, the year and a half year siege began.
So‘ng to‘qqizinchi yilda, bir yarim yil davom etgan qamal boshlandi.
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 kunda Quddusga qarshi saf tortdi.” Hizqiyo 24:1, 2.
Each of these dates represent specific waymarks of the latter days, for Paul says ancient Israel is an example for those who live at the end of the world.
Bu sanalarning har biri oxirgi kunlarning muayyan belgilarini ifodalaydi, chunki Pavlus qadimgi Isroil dunyoning oxirida yashayotganlar uchun bir namuna ekanini aytadi.
Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come. Wherefore let him that thinketh he standeth take heed lest he fall. 1 Corinthians 10:11, 12.
Bu hodisalarning barchasi ularga ibrat tariqasida yuz berdi; va ular zamonlarning oxiri yetib kelgan bizlarga nasihat bo‘lishi uchun yozilgan. Shuning uchun, o‘zini tik turibman deb o‘ylagan kishi yiqilib ketmaslik uchun ehtiyot bo‘lsin. 1 Korinfliklarga 10:11, 12.
All six of the dates that concern Jerusalem occur between the first date in chapter one verse one and the last date found in chapter forty, verse one. Those two dates mark the fifth year of chapter one, which was 592 BC and the twenty-fifth year of chapter forty, which was 573 BC. At the line upon line level Ezekiel has a line for Egypt, which includes the reference of Tyre, and a line for Jerusalem. The line of Egypt has seven direct waymarks, (when Tyre is included) and Jerusalem has six. With these two lines are the line of Josiah and the seventeenth Jubilee cycle. Yet the line that is portrayed without a direct date is found in chapter four, and the line of chapter four possesses several of the wheels Ezekiel saw when he looked into the Most Holy Place. It is also laden with several symbolic truths.
Quddus haqida so‘z yurituvchi olti sananing barchasi birinchi bob birinchi oyatda keltirilgan ilk sana bilan qirqinchi bob, birinchi oyatda uchraydigan oxirgi sana oralig‘ida sodir bo‘ladi. Bu ikki sana birinchi bobdagi beshinchi yilni, ya’ni miloddan avvalgi 592-yilni, hamda qirqinchi bobdagi yigirma beshinchi yilni, ya’ni miloddan avvalgi 573-yilni belgilaydi. Satrma-satr darajasida Hizqiyolda Misr uchun bir satr bor, u Tirga oid ishorani ham o‘z ichiga oladi, va Quddus uchun ham bir satr bor. Misr satrida yettita bevosita yo‘l-belgi bor (Tir ham qo‘shib hisoblanganda), Quddusda esa oltita. Bu ikki satr bilan birga Yo‘shiyo satri va o‘n yettinchi Yubiley davri ham mavjud. Ammo bevosita sana berilmasdan tasvirlangan satr to‘rtinchi bobda uchraydi, va to‘rtinchi bobning satri Hizqiyol Eng Muqaddas Joyga nazar tashlaganida ko‘rgan g‘ildiraklarning bir nechtasini o‘zida mujassam etadi. U, shuningdek, bir qancha ramziy haqiqatlar bilan ham to‘ladir.
430
430
The number four hundred and thirty represents the everlasting covenant, and in chapter four Ezekiel is employed by the Lord as a living parable, a parable which includes the number four hundred and thirty.
To‘rt yuz o‘ttiz soni abadiy ahdni ifodalaydi, va to‘rtinchi bobda Hizqiyol Rabbi tomonidan tirik masal sifatida qo‘llanadi; bu masal o‘z ichiga to‘rt yuz o‘ttiz sonini ham oladi.
Thou also, son of man, take thee a tile, and lay it before thee, and pourtray upon it the city, even Jerusalem: And lay siege against it, and build a fort against it, and cast a mount against it; set the camp also against it, and set battering rams against it round about. Moreover take thou unto thee an iron pan, and set it for a wall of iron between thee and the city: and set thy face against it, and it shall be besieged, and thou shalt lay siege against it. This shall be a sign to the house of Israel. Lie thou also upon thy left side, and lay the iniquity of the house of Israel upon it: according to the number of the days that thou shalt lie upon it thou shalt bear their iniquity. For I have laid upon thee the years of their iniquity, according to the number of the days, three hundred and ninety days: so shalt thou bear the iniquity of the house of Israel. And when thou hast accomplished them, lie again on thy right side, and thou shalt bear the iniquity of the house of Judah forty days: I have appointed thee each day for a year. Therefore thou shalt set thy face toward the siege of Jerusalem, and thine arm shall be uncovered, and thou shalt prophesy against it. And, behold, I will lay bands upon thee, and thou shalt not turn thee from one side to another, till thou hast ended the days of thy siege. Ezekiel 4:1–8.
Sen ham, ey inson o‘g‘li, o‘zingga bir g‘isht olgin va uni oldingga qo‘yib, uning ustiga shaharni, ya’ni Quddusni tasvirlagin. So‘ng unga qarshi qamal qilgin, unga qarshi istehkom qurgin, unga qarshi qamal tepaligini ko‘targin; unga qarshi lashkargohni ham tiklagin va uning atrofiga qamal qo‘chqorlarini o‘rnatgin. Yana o‘zingga temir tova olgin va uni o‘zing bilan shahar o‘rtasiga temir devor qilib qo‘ygin; yuzingni unga qaratgin, shunda u qamalda bo‘ladi, sen esa unga qarshi qamal qilasan. Bu Isroil xonadoni uchun alomat bo‘ladi. Sen chap yonboshingga ham yotgin va Isroil xonadonining gunohini uning ustiga yuklagin: necha kun uning ustida yotsang, ularning gunohini shuncha kun ko‘tarasan. Chunki Men ularning gunohi yillarini kunlar soniga ko‘ra senga yukladim: uch yuz to‘qson kun; shunday qilib sen Isroil xonadonining gunohini ko‘tarasan. Va ularni tugatganingdan keyin, yana o‘ng yonboshingga yotgin, va Yahudo xonadonining gunohini qirq kun ko‘tarasan: Men senga har bir kunni bir yil uchun tayinladim. Shuning uchun sen yuzingni Quddusning qamaliga qaratgin, qo‘ling yalang‘och bo‘lsin, va unga qarshi bashorat qilgin. Va, mana, Men senga bog‘ichlar solaman, sen qamaling kunlarini tugatmaguningcha bir yoningdan boshqa yoningga o‘girilolmaysan. Hizqiyol 4:1–8.
The siege of Jerusalem, as illustrated by Ezekiel is a “sign,” just as the siege against Jerusalem brought by Cestius in the year 66. Commenting on Jesus identifying the destruction of Jerusalem, Sister White informs us that the “direct” fulfillment of the destruction of Jerusalem is in the latter days. The sign of the destruction upon the two witnesses represented by Nebuchadnezzar and Cestius identify that the sign of the siege, is the sign of the approaching Sunday law.
Hizqiyol tasvirlaganidek, Quddusning qamali bir “alomat”dir; xuddi milodiy 66-yilda Kestiy tomonidan Quddusga qarshi uyushtirilgan qamal kabi. Iso Quddusning vayron qilinishini ko‘rsatib berganini sharhlar ekan, Oqsoch opa bizga Quddusning vayron qilinishining “bevosita” bajo bo‘lishi oxirgi kunlarda sodir bo‘lishini bildiradi. Navuxadnazar va Kestiy timsolida ifodalangan ikki guvoh ustiga kelgan vayronagarchilik alomati shuni ko‘rsatadiki, qamal alomati — yaqinlashib kelayotgan yakshanba qonunining alomatidir.
A Day for a Year
Bir kun bir yil uchun
Within the passage we are considering we also see the omega biblical reference to the premier rule of prophetic interpretation of William Miller in the foundational movement of the first and second angel’s messages. The alpha of the day for a year principle was also an omega symbol, for the alpha of the day for a year principle was set forth in the book of Numbers as the tenth and final test, which Israel failed, and therefore brought upon themselves death in the wilderness over the forty years of wilderness wandering.
Biz ko‘rib chiqayotgan parchada, shuningdek, birinchi va ikkinchi farishta xabarlarining asos soluvchi harakatida Uilyam Millerning payg‘ambarlikni talqin qilish bo‘yicha bosh qoidasi haqidagi omega-bibliyaviy ishorani ham ko‘ramiz. Kun-bir-yil tamoyilining alifosi ham omega timsoli edi, chunki kun-bir-yil tamoyilining alifosi “Sahroda sanash” kitobida o‘ninchi va so‘nggi sinov sifatida bayon etilgan bo‘lib, Isroil bu sinovdan o‘ta olmadi va shu bois qirq yillik sahro kezish davomida sahroda o‘limni o‘z boshiga keltirdi.
And your children shall wander in the wilderness forty years, and bear your whoredoms, until your carcases be wasted in the wilderness. After the number of the days in which ye searched the land, even forty days, each day for a year, shall ye bear your iniquities, even forty years, and ye shall know my breach of promise. I the Lord have said, I will surely do it unto all this evil congregation, that are gathered together against me: in this wilderness they shall be consumed, and there they shall die. Numbers 14:33–35.
Farzandlaringiz qirq yil sahroda sarson bo‘lib yuradilar va jasadlaringiz sahroda yo‘q bo‘lib ketguncha fohishaliklaringizning jazosini ko‘taradilar. Yurtni tekshirgan kunlaringiz soniga ko‘ra, ya’ni qirq kun uchun har bir kun bir yil hisoblanib, gunohlaringizning jazosini qirq yil ko‘tarasizlar, va sizlar Mening va’damdan qaytishimni bilib olasizlar. Men, Egam, shunday dedim; albatta, Menga qarshi to‘planib chiqqan bu butun yovuz jamoatga shuni qilaman: ular mana shu sahroda halok bo‘ladilar va o‘sha yerda o‘ladilar. Sanolar 14:33–35.
The prophetic implications that the day for a year principle is identified in the final rebellion of the ten-step testing process beginning at the Red Sea crossing, and that the same principle is again proclaimed as Jerusalem is to be besieged and destroyed must be understood and applied into the passage we are considering, as is the significance of the “siege” being the “sign.”
Qizil dengizdan o‘tish bilan boshlangan o‘n bosqichli sinov jarayonining yakuniy isyonida kun-bir-yil tamoyili aniqlab ko‘rsatilgani va ayni shu tamoyil Quddus qamal qilinib vayron etilishi arafasida yana e’lon qilingani haqidagi bashoratli ma’nolar, xuddi “qamal”ning “belgi” ekani ahamiyati singari, biz ko‘rib chiqayotgan parchada tushunilishi va tatbiq etilishi lozim.
The line of history that is brought together when employing the “siege” of Jerusalem as the sign must be recognized, for it becomes an "axle" so to speak, and metaphorically the sign of the siege, has many spokes attached. The sign of the siege is perhaps the most important passage in Ezekiel, and the sign allows the Lion of the tribe of Judah to bring perfection out of what first appeared to Ezekiel to be confusion. The “sign” of the siege, the year for a day principle, and the prophetic lines brought together by the siege, must be considered in the context that four hundred and thirty represents the everlasting covenant.
Quddusning “qamali”ni alomat sifatida qo‘llaganda birlashtiriladigan tarixiy chiziq anglab yetilishi kerak, chunki u go‘yo bir “o‘q”ga aylanadi va majoziy ma’noda qamal alomatiga ko‘plab spokes birikkan bo‘ladi. Qamal alomati, ehtimol, Hizqiyoldagi eng muhim parcha bo‘lib, bu alomat Yahudo qabilasining Arsloniga avval Hizqiyolga chalkashlik bo‘lib ko‘ringan narsadan mukammallikni yuzaga chiqarishga imkon beradi. Qamalning “alomati”, bir kun bir yil tamoyili va qamal orqali birlashtirilgan bashoratli chiziqlar to‘rt yuz o‘ttizning abadiy ahdni ifodalashi nuqtai nazaridan ko‘rib chiqilishi kerak.
The Covenant
Ahd
And he said unto Abram, Know of a surety that thy seed shall be a stranger in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years. Genesis 15:13.
Va U Ibromga dedi: «Aniq bilgilki, sening nasling o‘zlariga tegishli bo‘lmagan yurtda g‘arib bo‘lib yashaydi, ularga qullik qiladi; va ular ularni to‘rt yuz yil ezadilar». Ibtido 15:13.
The Lord entered into covenant with Abraham in a three-step process, and the first of those three steps included the prophecy that Abraham’s descendents would be captives in Egypt for four hundred years. The second step Abraham was given the rite of circumcision, and the third step was the sacrifice of Isaac on Mount Moriah. Four hundred years was identified in the alpha of three steps the Lord took in raising up and entering into covenant with a chosen people. That chosen covenant people were divorced from God at the stoning of Stephen in the year 34, and thereafter Paul, the chosen apostle to the Gentiles identified that four hundred years as—four hundred and thirty years.
Egamiz Ibrohim bilan ahdni uch bosqichli jarayon orqali tuzdi va o‘sha uch bosqichning birinchisi Ibrohimning avlodlari Misrda to‘rt yuz yil asir bo‘lishi haqidagi bashoratni o‘z ichiga olgan edi. Ikkinchi bosqichda Ibrohimga sunnat marosimi berildi, uchinchi bosqich esa Moriyo tog‘ida Ishoqning qurbonlikka keltirilishi bo‘ldi. Tanlangan xalqni ko‘tarib chiqarish va ular bilan ahd tuzishda Egamiz amalga oshirgan uch bosqichning alfasida to‘rt yuz yil belgilab qo‘yilgan edi. O‘sha tanlangan ahd xalqi milodiy 34-yilda Istifonning toshbo‘ron qilinishi chog‘ida Xudodan ajratib yuborildi, shundan keyin esa g‘ayriyahudiylarga tanlangan havoriy Pavlus o‘sha to‘rt yuz yilni — to‘rt yuz o‘ttiz yil deb ko‘rsatdi.
And this I say, that the covenant, that was confirmed before of God in Christ, the law, which was four hundred and thirty years after, cannot disannul, that it should make the promise of none effect. Genesis 3:17.
Shuni aytamanki, Xudo tomonidan Masihda oldindan tasdiqlangan ahdni oradan to‘rt yuz o‘ttiz yil o‘tgach kelgan qonun bekor qila olmaydi, toki va’da kuchsiz bo‘lib qolmasin. Ibtido 3:17.
The number that represents the covenant is four hundred and thirty, but the two witnesses of Abram and Saul, who both had their names changed to Abraham and Paul respectively, identify two distinct periods that make up the whole number of four hundred and thirty. When God changes a soul’s name, it is a symbol of a covenant relationship between that soul and God. The four hundred and thirty years is therefore a sum that is produced by the addition of two distinct numbers, as with Abraham’s four hundred and Paul’s addition of thirty. Ezekiel laid upon his left side for three hundred and ninety days, and then on his right side for forty days; identifying two numbers whose sum total is four hundred and thirty.
Ahdni ifodalovchi son to‘rt yuz o‘ttizdir, biroq ikkovining ham ismlari tegishlicha Ibrohim va Pavlusga o‘zgartirilgan Abrim va Shoulning ikki guvohligi to‘rt yuz o‘ttiz sonining butunligini tashkil etuvchi ikki alohida davrni ko‘rsatadi. Xudo bir jonning ismini o‘zgartirganda, bu o‘sha jon bilan Xudo o‘rtasidagi ahdiy munosabatning ramzidir. Shunday ekan, to‘rt yuz o‘ttiz yil Ibrohimning to‘rt yuzi va Pavlusga qo‘shilgan o‘ttiz kabi ikki alohida sonning qo‘shilishidan hosil bo‘lgan yig‘indidir. Hizqiyol uch yuz to‘qson kun chap yonboshi bilan, so‘ng qirq kun o‘ng yonboshi bilan yotdi; shu tariqa yig‘indisi to‘rt yuz o‘ttiz bo‘lgan ikki sonni ko‘rsatdi.
In Genesis chapter eleven the covenant of death that was brought about immediately after the flood through the rebellion of Nimrod identifies the distinction between two covenants. The elements of the tower of Babel testify to a satanic save yourself covenant people who were to be judged and scattered. In the same chapter, the genealogy of the Hebrews is introduced by the birth of Eber, marking the beginning of a chosen people to represent the covenant of life, in contrast with Nimrod’s covenant of death.
Ibtido kitobining o‘n birinchi bobida, To‘fondan darhol keyin Nimrodning isyoni orqali yuzaga kelgan o‘lim ahdi ikki ahd o‘rtasidagi farqni ko‘rsatadi. Bobil minorasining unsurlari hukm qilinib tarqatib yuborilishi lozim bo‘lgan, “o‘zingizni o‘zingiz qutqaring” degan shaytoniy ahd xalqiga guvohlik beradi. Xuddi shu bobda, Ibroniylarning nasabnomasi Eberning tug‘ilishi bilan boshlab beriladi; bu esa Nimrodning o‘lim ahdidan farqli ravishda, hayot ahdini ifoda etish uchun tanlangan xalqning boshlanishini belgilaydi.
And Eber lived four and thirty years, and begat Peleg: And Eber lived after he begat Peleg four hundred and thirty years, and begat sons and daughters. And Peleg lived thirty years, and begat Reu. Genesis 11:16–18.
Eber o‘ttiz to‘rt yil yashab, Pelegni tug‘di. Eber Pelegni tug‘ganidan keyin to‘rt yuz o‘ttiz yil yashab, o‘g‘illar va qizlar ko‘rdi. Peleg o‘ttiz yil yashab, Reuni tug‘di. Ibtido 11:16–18.
In chapter ten of Genesis Eber and Peleg are first mentioned.
Ibtidoning o‘ninchi bobida Eber va Peleg birinchi marta tilga olinadi.
And unto Eber were born two sons: the name of one was Peleg; for in his days was the earth divided; and his brother’s name was Joktan. Genesis 10:25.
Eberga ikki o‘g‘il tug‘ildi: ulardan birining ismi Peleg edi; chunki uning kunlarida yer bo‘linib ketdi; ukasining ismi esa Jo‘qtan edi. Ibtido 10:25.
Peleg means division or splitting, and in the days of Peleg the division of two classes of covenant people is marked by the history of the tower of Babel and Nimrod’s rebellion. Eber lived to be four hundred and sixty-four years, but after Peleg (division) was born he lived four hundred and thirty years. Every fact has its bearing, and four hundred and thirty is the number Paul assigns to the covenant prophecy of Abraham. Although the number four hundred and thirty is identified with Eber’s life after the birth of Peleg, the first thirty-four years of his life is expressed as “four and thirty years,” which is of course thirty-four years, but at the simple expression of those thirty-four years it reads “four” and “thirty” (430). Then came four hundred and thirty, then the first expression of Peleg’s life is “thirty.”
Peleg bo‘linish yoki ajralish degan ma’noni anglatadi, va Peleg kunlarida ahd xalqining ikki toifaga bo‘linishi Bobil minorasi tarixi hamda Nimrodning isyoni orqali belgilab qo‘yilgan. Eber to‘rt yuz oltmish to‘rt yil umr ko‘rdi, ammo Peleg (bo‘linish) tug‘ilgandan keyin u to‘rt yuz o‘ttiz yil yashadi. Har bir dalilning o‘z ahamiyati bor, va to‘rt yuz o‘ttiz — Pavlus Ibrohimning ahd haqidagi bashoratiga nisbat bergan sondir. Garchi to‘rt yuz o‘ttiz soni Eberning Peleg tug‘ilganidan keyingi hayoti bilan bog‘langan bo‘lsa-da, uning hayotining dastlabki o‘ttiz to‘rt yili “to‘rt va o‘ttiz yil” deb ifodalangan, bu, albatta, o‘ttiz to‘rt yil demakdir, ammo o‘sha o‘ttiz to‘rt yilning sodda ifodasida u “to‘rt” va “o‘ttiz” (430) tarzida o‘qiladi. So‘ng to‘rt yuz o‘ttiz keldi, undan keyin esa Peleg hayotining ilk ifodasi “o‘ttiz”dir.
Eber is the root of the name Hebrew and it is the first mention of the Hebrews, who were to be the chosen people of the covenant. Eber means to cross over, thus typifying the covenant people who cross over from the earth to the new earth as Abraham’s children did when they crossed over the Red Sea to the Promised land. The forty-year wilderness wandering impeded that crossing over, but at the end of the forty years they crossed over the Jordan to the Promised Land, thus typifying the final crossing over of God’s people. Peleg represents the history when the division of mankind into two covenant people first occurred at Nimrod’s tower. The symbol of Nimrod’s covenant of death is confusion, and the symbol of the Hebrew covenant of life is the four hundred and thirty years of Eber’s life before the division represented by Peleg. The name Peleg also marks a symbolic numerical truth, for the four hundred and thirty years of Eber is divided into two numbers, and Peleg represents a distinction of the four hundred with the number thirty.
Eber — ibroniy nomining ildizi bo‘lib, ahdning tanlangan xalqi bo‘lishi kerak bo‘lgan ibroniylar haqidagi ilk eslatmadir. Eber “kesib o‘tmoq” degan ma’noni anglatadi; shu tariqa u, Ibrohimning farzandlari Qizil dengizdan o‘tib Va’da qilingan yurtga kirganlaridek, yerdan yangi yerga kesib o‘tadigan ahd xalqini timsollaydi. Qirq yillik sahro kezishlari bu kesib o‘tishni to‘sib qo‘ydi, ammo qirq yilning oxirida ular Iordandan o‘tib Va’da qilingan yurtga kirdilar; shu tariqa bu, Xudoning xalqining yakuniy kesib o‘tishini timsollaydi. Peleg insoniyatning ikki ahd xalqiga bo‘linishi ilk bor Nimrodning minorasida yuz bergan tarixni ifodalaydi. Nimrodning o‘lim ahdining ramzi — chalkashlik, ibroniylarning hayot ahdining ramzi esa Peleg ifodalagan bo‘linishdan avvalgi Eber umrining to‘rt yuz o‘ttiz yilidir. Peleg nomi, shuningdek, ramziy soniy haqiqatni ham belgilaydi, chunki Eberning to‘rt yuz o‘ttiz yili ikki songa bo‘linadi va Peleg o‘ttiz sonidan ajratilgan to‘rt yuzni ifodalaydi.
Four hundred and thirty possesses two parts. The four hundred years of Abraham’s covenant along with the additional thirty years marked by Paul. The increase of knowledge that produces the final revival of God’s people is represented in Daniel chapter twelve, where the two-part symbol of the everlasting covenant is specifically identified, and it is set forth in verses 9/11.
To‘rt yuz o‘ttiz ikki qismdan iboratdir. Ibrohim ahdining to‘rt yuz yili va Pavlus tomonidan belgilangan qo‘shimcha o‘ttiz yil. Xudoning xalqining yakuniy uyg‘onishini yuzaga keltiradigan bilimning ortishi Doniyor kitobining o‘n ikkinchi bobida tasvirlangan bo‘lib, u yerda abadiy ahdning ikki qismli ramzi aniq ko‘rsatib berilgan va u 9/11-oyatlarda bayon etilgan.
And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. And from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days. Daniel 12:9–11.
Va u dedi: O‘z yo‘ling bilan bor, ey Doniyor, chunki bu so‘zlar oxirzamon vaqtigacha yopiq va muhrlangan bo‘lib qoladi. Ko‘plar poklanadi, oqartiriladi va sinaladi; ammo yovuzlar yovuzlik qilishda davom etadilar; yovuzlarning hech biri anglamaydi, ammo donolar anglaydilar. Va kundalik qurbonlik bekor qilinadigan va vayron qiluvchi jirkanchlik o‘rnatiladigan vaqtdan boshlab ming ikki yuz to‘qson kun bo‘ladi. Doniyor 12:9–11.
The final unsealing that produces a three-step testing process as represented in verse ten as “purified, and made white, and tried,” is associated with the twelve hundred and ninety years. The pioneer understanding of the verse is that the removal of the resistance of paganism in 508, began a thirty-year process that led to the setting up of the papacy as the fifth kingdom of Bible prophecy in 538, who then reigned as the fifth kingdom of Bible prophecy until the twelve hundred and sixty years concluded in 1798. The thirty years from 508 until 538 is also represented by Paul as a “falling away first,” in 2 Thessalonians.
O‘n oyatdagi “poklanadilar, oq qilinadilar va sinaladilar” degan ifoda bilan tasvirlangan uch bosqichli sinov jarayonini yuzaga keltiradigan so‘nggi muhrdan ochish ming ikki yuz to‘qson yil bilan bog‘liqdir. Ushbu oyat haqidagi kashshoflar tushunchasiga ko‘ra, 508-yilda butparastlik qarshiligining olib tashlanishi o‘ttiz yillik jarayonni boshlab berdi; bu jarayon 538-yilda papalikning Muqaddas Kitob bashoratidagi beshinchi shohlik sifatida o‘rnatilishiga olib keldi. Shundan so‘ng u Muqaddas Kitob bashoratidagi beshinchi shohlik sifatida ming ikki yuz oltmish yil 1798-yilda yakunlangunga qadar hukmronlik qildi. 508-yildan 538-yilgacha bo‘lgan o‘ttiz yil, 2 Thessaloniansda Pavlus tomonidan “avval yuz beradigan imondan qaytish” sifatida ham ifodalangan.
In 2 Thessalonians the subject is the relationship between pagan Rome and papal Rome, the fourth and fifth kingdoms of prophecy respectively. It is in this chapter of Thessalonians that William Miller discovered that the “daily” in the book of Daniel represented pagan Rome, and Miller further discovered that the “daily” in Daniel was always presented in connection with the abomination or the transgression of desolation. The abomination and transgression of desolation in the book of Daniel represent what John identifies in the book of Revelation as the image of the beast and the mark of the beast, respectively.
2 Salonikaliklarga yozilgan maktubda mavzu — bashoratdagi to‘rtinchi va beshinchi shohliklar bo‘lgan butparast Rim va papalik Rimi o‘rtasidagi munosabatdir. Aynan Salonikaliklarga yozilgan ushbu bobda Uilyam Miller Doniyor kitobidagi “kundalik” butparast Rimni ifodalashini kashf etdi, va Miller yana Doniyordagi “kundalik” har doim vayronagarchilik jirkanchligi yoki vayronagarchilik gunohi bilan bog‘liq holda taqdim etilishini aniqladi. Doniyor kitobidagi vayronagarchilik jirkanchligi va vayronagarchilik gunohi Vahiy kitobida Yuhanno tomonidan mos ravishda hayvonning surati va hayvonning tamg‘asi sifatida ko‘rsatilgan narsani ifodalaydi.
William Miller based most, if not all, of his prophetic applications upon his identification of two desolating powers, represented as the “daily” (pagan Rome), and the second desolating power, which is expressed two ways, as the transgression of desolation (the combination of church and state), in the Revelation—as the image of beast (the papal prophetic structure), and the abomination of desolation (the worship of the sun) in Revelation—as the mark of the beast. The understanding derived by Miller from Paul’s presentation in 2 Thessalonians was a primary foundational understanding of Miller, who is the symbol of the foundations of Adventism. Paul claims that those who do not love the truth represented in chapter two of 2 Thessalonians are those who receive strong delusion.
William Miller o‘zining bashoratga oid tatbiqlarining aksariyatini, bo‘lmasa ham deyarli barchasini, vayron qiluvchi ikki hokimiyatni aniqlab olishi asosida qurgan edi; ular “kundalik” (butparast Rim) sifatida va ikkinchi vayron qiluvchi hokimiyat sifatida ifodalangan bo‘lib, u ikki tarzda bayon etiladi: vayronagarchilikning gunohi sifatida (cherkov va davlatning birikmasi), Vahiy kitobida — hayvonning surati (papalikning bashoratli tuzilmasi) sifatida, va vayronagarchilik jirkanchligi (quyoshga sig‘inish) sifatida, Vahiy kitobida esa — hayvonning tamg‘asi sifatida. Miller 2 Salonikaliklarga maktubda Pavlusning bayonidan chiqargan tushuncha Adventizm poydevorlarining ramzi bo‘lgan Miller uchun asosiy tayanch tushunchalardan biri edi. Pavlusning ta’kidlashicha, 2 Salonikaliklarning ikkinchi bobida ifodalangan haqiqatni sevmaydiganlar kuchli adashishga duchor bo‘ladiganlardir.
In Daniel’s three verses (Daniel 12:9–11) the symbolic understanding in the latter days cannot include the application of time, for as of October 22, 1844; the application of prophetic time is no longer valid. The 9/11 verses represent two distinct periods of thirty years and twelve hundred and sixty years. The numbers forty and the number twelve hundred and sixty are both symbols of a prophetic wilderness, and are prophetically interchangeable. Therefore, twelve hundred and sixty can be understood as forty, and forty is the tithe of four hundred. The 9/11 verses symbolize the number of the everlasting covenant, as represented by four hundred (Abraham) in connection with thirty (Paul). The ‘wilderness’ represented by ‘twelve hundred and sixty’ aligns with a ‘wilderness of ‘forty’, and four, is a tithe of four hundred. Thirty is thirty. Four hundred and thirty is produced by the number four hundred added to the number thirty, which in Ezekiel chapter four is represented as three hundred and ninety added to the number forty.
Doniyorning uch oyatida (Daniel 12:9–11) oxirgi kunlardagi ramziy tushuncha vaqtning tatbiqini o‘z ichiga olishi mumkin emas, chunki 1844-yil 22-oktabrdan boshlab bashoratli vaqtning tatbiqi endi amal qilmaydi. 9/11 oyatlari o‘ttiz yil va bir ming ikki yuz oltmish yildan iborat bo‘lgan ikki alohida davrni ifodalaydi. Qirq soni ham, bir ming ikki yuz oltmish soni ham bashoratli sahroning ramzlaridir va bashorat nuqtayi nazaridan o‘zaro almashinuvchandir. Shuning uchun bir ming ikki yuz oltmish qirq deb tushunilishi mumkin, qirq esa to‘rt yuzning ushridir. 9/11 oyatlari, Ibrohim bilan bog‘liq holda to‘rt yuz orqali va Pavlus bilan bog‘liq holda o‘ttiz orqali ifodalanganidek, abadiy ahdning sonini ramziy bildiradi. “Bir ming ikki yuz oltmish” orqali ifodalangan “sahro” “qirq”lik “sahro”ga muvofiq keladi, va to‘rt — to‘rt yuzning ushridir. O‘ttiz — o‘ttizdir. To‘rt yuz o‘ttiz soni to‘rt yuz soniga o‘ttiz sonini qo‘shish orqali hosil bo‘ladi; Hizqiyo kitobining to‘rtinchi bobida esa bu uch yuz to‘qson soniga qirq soni qo‘shilgan holda ifodalangan.
The 9/11 verses in chapter twelve represent the middle of three prophetic periods in the chapter, and they are a symbol of the everlasting covenant that is unsealed in the latter days. The unsealing of the meaning of four hundred and thirty in the latter days is brought about in chapter four of Ezekiel.
O‘n ikkinchi bobdagi 9/11 oyatlari bobdagi uchta bashoratli davrning o‘rtasini ifodalaydi va ular oxirgi kunlarda muhrdan ochiladigan abadiy ahdning ramzidir. Oxirgi kunlarda to‘rt yuz o‘ttizning ma’nosining muhrdan ochilishi Hizqiyol kitobining to‘rtinchi bobida amalga oshiriladi.
The Lion of the tribe of Judah is now unsealing the final warning message to those who have by faith entered into the Most Holy Place with Ezekiel, John, Daniel and Isaiah. That truth is opened up in conjunction with the lifting up of those represented not only as the outcasts of Israel, but as the ensign of the one hundred and forty-four thousand. That truth is set within the context of the covenant represented by Abraham’s four hundred years in conjunction with the covenant represented by Paul’s thirty years. That truth is set forth in Daniel twelve’s 9/11 verses, that represent the middle of three symbolic periods, which were correctly understood by the Millerites. The middle 9/11 truth that is being unsealed in Daniel twelve is represented in Ezekiel’s three hundred and ninety days and forty days. Those days are opened up to Ezekiel in the thirtieth year of the seventeenth Jubilee cycle, and Ezekiel, as a priest represents the priesthood of the one hundred and forty-four thousand who are in the middle test, of three tests.
Yahudo qabilasining Arsloni endi imon orqali Hizqiyol, Yuhanno, Doniyor va Ishayo bilan birga Eng Muqaddas Joyga kirganlarga yakuniy ogohlantirish xabarini muhrdan ochmoqda. Bu haqiqat nafaqat Isroilning quvg‘in qilinganlari, balki bir yuz qirq to‘rt mingning bayrog‘i sifatida ifodalanganlarning yuksaltirilishi bilan bog‘liq holda ochib berilmoqda. Bu haqiqat Ibrohimning to‘rt yuz yili bilan ifodalangan ahd doirasida, Pavlusning o‘ttiz yili bilan ifodalangan ahd bilan bog‘liq holda o‘rnatilgan. Bu haqiqat Doniyor o‘n ikkinchi bobning 9/11-oyatlarida bayon etilgan bo‘lib, ular Millerchilar tomonidan to‘g‘ri tushunilgan uch ramziy davrning o‘rtasini ifodalaydi. Doniyor o‘n ikkinchi bobda muhrdan ochilayotgan o‘rtadagi 9/11 haqiqat Hizqiyolning uch yuz to‘qson kuni va qirq kunida ifodalangan. Bu kunlar o‘n yettinchi Yubiley davrining o‘ttizinchi yilida Hizqiyolga ochib beriladi, va Hizqiyol ruhoniy sifatida uch sinovning o‘rta sinovida bo‘lgan bir yuz qirq to‘rt mingning ruhoniyligini ifodalaydi.
Ezekiel, is marked within the temple test on the “fifth day” of the “fourth month,” which in Millerite history marked the very middle (“midway”) of the seventh-months that began at the first disappointment on April 19, 1844, and ended on October 22 of the same year.
Hizqiyo, Milleriylar tarixida 1844-yil 19-apreldagi birinchi umidsizlik bilan boshlangan va o‘sha yilning 22-oktyabrida yakunlangan yettinchi oylar davrining ayni o‘rtasini (“yarmini”) belgilagan “to‘rtinchi oy”ning “beshinchi kuni”dagi ma’bad sinovi doirasida qayd etilgan.
“In the summer of 1844, midway between the time when it had been first thought that the 2300 days would end, and the autumn of the same year, to which it was afterward found that they extended, the message was proclaimed in the very words of Scripture: ‘Behold, the Bridegroom cometh!’” The Great Controversy, 398.
“1844 yilning yozida, 2300 kunlar tugaydi deb dastlab o‘ylangan vaqt bilan keyinchalik ular cho‘zilishi aniqlangan o‘sha yilning kuzi oralig‘ida, xabar Muqaddas Yozuvning aynan o‘z so‘zlari bilan e’lon qilindi: ‘Mana, Kuyov kelmoqda!’” Buyuk kurash, 398-bet.
July 21, 1844 was midway in the seven sacred months, and on that date Samuel Snow was at the Boston Tabernacle presenting his message of the Midnight Cry. There, for the first time in a public presentation he “proclaimed in the very words of Scripture: ‘Behold, the Bridegroom cometh!’” We are now symbolically standing with Ezekiel in the Boston Tabernacle, shortly before the lifting up of the messengers of the midnight cry go forth like a tidal wave. The prophetic process of lifting up the ensign is represented in the prophetic line of Islam in Revelation chapter nine. Ezekiel chapter four provides the second witness and the conclusion of that prophecy of three hundred and ninety-one years and fifteen days, and he does so in chapter four.
1844-yil 21-iyul yetti muqaddas oyning o‘rtasi edi, va o‘sha sanada Samuel Snou Boston Chodirida o‘zining Yarim Tun Faryodi haqidagi xabarini taqdim etayotgan edi. U yerda, omma oldidagi taqdimotda ilk bor u “Muqaddas Bitikning ayni so‘zlari bilan shunday e’lon qildi: ‘Mana, Kuyov kelmoqda!’” Biz endi ramziy ma’noda, yarim tun faryodining xabarchilari ko‘tarilib, to‘lqin misol oldinga chiqa boshlashidan sal oldin, Boston Chodirida Hizqiyol bilan birga turibmiz. Nishonni ko‘tarishning bashoratli jarayoni Islomning bashoratli qatorida, Vahiy kitobining to‘qqizinchi bobida tasvirlangan. Hizqiyolning to‘rtinchi bobi ikkinchi guvohni va uch yuz to‘qson bir yil hamda o‘n besh kunlik o‘sha bashoratning yakunini taqdim etadi, va u buni to‘rtinchi bobda qiladi.
We will continue these things in the next article.
Bu masalalarni keyingi maqolada davom ettiramiz.