There are many amazing and important prophetic lines and truths in the book of Ezekiel. Of the biblical illustrations of prophets within the temple, Ezekiel is the one above all others that identifies the wheels within the wheels. Those wheels, according to Sister White represent the complex interplay of human activity illustrating the sequence of events in the time of the latter rain. Those events are represented by the prophet when he became part of the prophecy in an acted-out parable, such as when Ezekiel lies on his left and then right side in chapter four’s illustration of the siege of Jerusalem. There are also thirteen specific dates that outline Ezekiel’s history, and in so doing provide the waymarks of the latter rain period, when the one hundred and forty-four thousand are sealed. There are truths conveyed not only through dates, but also by numbers such as seventeen, nineteen, twenty-five, seventy, forty, three hundred and ninety and of course, thirty. Another number that is perhaps the most important number in the book of Ezekiel is the number one hundred and fifty. Yet the number one hundred and fifty is not found in the book of Ezekiel. Still, line upon line—it is there.
Hizqiyo kitobida hayratlanarli va muhim bo‘lgan ko‘plab bashoratli yo‘nalishlar hamda haqiqatlar mavjud. Ma’bad ichidagi payg‘ambarlar haqidagi Muqaddas Kitob tasvirlari orasida, g‘ildiraklar ichidagi g‘ildiraklarni hammadan ko‘ra aynan Hizqiyo aniqlab ko‘rsatadi. O‘sha g‘ildiraklar, Oqsoch opa-singilning so‘zlariga ko‘ra, keyingi yomg‘ir davridagi voqealar ketma-ketligini tasvirlovchi inson faoliyatining murakkab o‘zaro ta’sirini ifodalaydi. Bu voqealar payg‘ambar bashoratning bir qismiga aylanganida, ya’ni amalda ko‘rsatilgan masal orqali ifodalanadi; masalan, Hizqiyo to‘rtinchi bobda Quddus qamali tasvirida avval chap, so‘ng o‘ng yonboshi bilan yotganida. Shuningdek, Hizqiyoning tarixini belgilab beradigan o‘n uchta aniq sana ham bor bo‘lib, shu orqali ular keyingi yomg‘ir davrining, ya’ni bir yuz qirq to‘rt ming muhrlanadigan davrning yo‘l belgilarini taqdim etadi. Haqiqatlar nafaqat sanalar orqali, balki o‘n yetti, o‘n to‘qqiz, yigirma besh, yetmish, qirq, uch yuz to‘qson va, albatta, o‘ttiz kabi sonlar orqali ham yetkaziladi. Hizqiyo kitobidagi ehtimol eng muhim son bo‘lgan yana bir son — bir yuz ellikdir. Shunga qaramay, bir yuz ellik soni Hizqiyo kitobida uchramaydi. Biroq, satr ustiga satr — u o‘sha yerda.
The number one hundred and fifty is prophetically embedded within the line of the siege, and the siege is a distinct prophetic line; or if you will, the siege is a wheel. A prophetic line of history will always possess an alpha and omega, and in so doing the characteristics of alpha and omega must be represented at the beginning and end of the line, or it isn’t a line. The alpha event of the siege was the death of Ezekiel’s wife and the end of the siege was the death of the bride of Christ, as represented by the destruction of Jerusalem.
Bir yuz ellik soni qamal chizig‘i ichiga bashoratli tarzda singdirilgan bo‘lib, qamal o‘zi alohida bir bashoratli chiziqdir; yoki istasangiz, qamal bir g‘ildirakdir. Tarixning bashoratli chizig‘i har doim alfa va omegaga ega bo‘ladi, va shunday ekan, alfa hamda omeganing xususiyatlari chiziqning boshi va oxirida ifodalanishi shart, aks holda u chiziq bo‘lmaydi. Qamalning alfa hodisasi Hizqiyolning xotinining o‘limi edi, qamalning oxiri esa Quddusning vayron qilinishi orqali ifodalanganidek, Masih kelinining o‘limi edi.
And I John saw the holy city, new Jerusalem, coming down from God out of heaven, prepared as a bride adorned for her husband. And I heard a great voice out of heaven saying, Behold, the tabernacle of God is with men, and he will dwell with them, and they shall be his people, and God himself shall be with them, and be their God. And God shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain: for the former things are passed away. And he that sat upon the throne said, Behold, I make all things new. And he said unto me, Write: for these words are true and faithful. And he said unto me, It is done. I am Alpha and Omega, the beginning and the end. I will give unto him that is athirst of the fountain of the water of life freely. He that overcometh shall inherit all things; and I will be his God, and he shall be my son. But the fearful, and unbelieving, and the abominable, and murderers, and whoremongers, and sorcerers, and idolaters, and all liars, shall have their part in the lake which burneth with fire and brimstone: which is the second death. And there came unto me one of the seven angels which had the seven vials full of the seven last plagues, and talked with me, saying, Come hither, I will show thee the bride, the Lamb’s wife. Revelation 21:2–9.
Va men, Yuhanno, muqaddas shaharni, ya’ni yangi Quddusni, osmondan, Xudo huzuridan tushib kelayotganini ko‘rdim; u o‘z eri uchun bezatilgan kelin kabi tayyorlangan edi. Va osmondan chiqqan baland bir ovozni eshitdim; u shunday der edi: “Mana, Xudoning maskani insonlar bilandir, va U ular bilan istiqomat qiladi, ular esa Uning xalqi bo‘ladilar, Xudoning O‘zi esa ular bilan birga bo‘lib, ularning Xudosi bo‘ladi. Va Xudo ularning ko‘zlaridan har bir yoshni artib tashlaydi; endi o‘lim bo‘lmaydi, na g‘am, na faryod, na og‘riq bo‘ladi; chunki avvalgi narsalar o‘tib ketdi”. Taxtda O‘tiruvchi esa dedi: “Mana, Men hamma narsani yangi qilaman”. So‘ng U menga dedi: “Yoz, chunki bu so‘zlar haq va sodiqdir”. Yana U menga dedi: “Bajarildi. Men Alfa va Omegaman, boshi va oxiriman. Chanqaganga hayot suvi bulog‘idan tekinga beraman. G‘olib kelgan hamma narsaga merosxo‘r bo‘ladi; va Men unga Xudo bo‘laman, u esa Mening o‘g‘lim bo‘ladi. Ammo qo‘rqoqlar, imonsizlar, jirkanch ish qiluvchilar, qotillar, zinokorlar, sehrgarlar, butparastlar va barcha yolg‘onchilar olov va oltingugurt bilan yonayotgan ko‘lda o‘z ulushiga ega bo‘ladilar; bu ikkinchi o‘limdir”. So‘ng yetti oxirgi baloga to‘la yetti kosaga ega bo‘lgan yetti farishtadan biri kelib, men bilan gaplashib dedi: “Bu yoqqa kel, men senga kelinni, Qo‘zining xotinini ko‘rsataman”. Vahiy 21:2–9.
Ezekiel’s wife dies at the outset of the siege, and she is there identified as the “desire of” Ezekiel’s “eyes,” and in the destruction of Jerusalem set forth in the same chapter, Jerusalem is identified as “the desire” of Israel’s “eyes.”
Qamal boshlanishida Hizqiyolning xotini vafot etadi va u yerda u Hizqiyolning “ko‘zlarining orzusi” deb ta’riflanadi; ayni bobda bayon etilgan Quddusning vayron qilinishida esa Quddus Isroilning “ko‘zlarining orzusi” deb ko‘rsatiladi.
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, … Also the word of the Lord came unto me, saying, Son of man, behold, I take away from thee the desire of thine eyes with a stroke: yet neither shalt thou mourn nor weep, neither shall thy tears run down. Forbear to cry, make no mourning for the dead, bind the tire of thine head upon thee, and put on thy shoes upon thy feet, and cover not thy lips, and eat not the bread of men. So I spake unto the people in the morning: and at even my wife died; and I did in the morning as I was commanded. And the people said unto me, Wilt thou not tell us what these things are to us, that thou doest so?
Yana to‘qqizinchi yilda, o‘ninchi oyda, oyning o‘ninchi kunida Egamizning kalomi menga kelib, dedi: … Egamizning kalomi yana menga kelib, dedi: Ey inson o‘g‘li, mana, Men ko‘zlaringning orzusini bir zarba bilan sendan tortib olaman; ammo sen na aza tutasan, na yig‘laysan, na ko‘z yoshlaring oqadi. Oh tortishdan tiyil, o‘lik uchun motam tutma, boshingga sallaingni bog‘la, oyoqlaringga oyoq kiyimingni kiy, lablaringni berkitma, odamlarning nonini yema. Shunday qilib, men ertalab xalqqa gapirdim; kechga borib xotinim vafot etdi; va men ertalab menga amr qilinganidek qildim. Shunda xalq menga dedi: Sen bunday qilayotganing biz uchun nimani anglatishini bizga aytib bermaysanmi?
Then I answered them, The word of the Lord came unto me, saying, Speak unto the house of Israel, Thus saith the Lord God; Behold, I will profane my sanctuary, the excellency of your strength, the desire of your eyes, and that which your soul pitieth; and your sons and your daughters whom ye have left shall fall by the sword. And ye shall do as I have done: ye shall not cover your lips, nor eat the bread of men. And your tires shall be upon your heads, and your shoes upon your feet: ye shall not mourn nor weep; but ye shall pine away for your iniquities, and mourn one toward another.
Shunda men ularga javob berdim: Egamizning kalomi menga kelib, dedi: Isroil xonadoniga aytgin: Rabbiy Egamiz shunday demoqda: Mana, Men O‘z muqaddas maskanimni, kuch-qudratingizning iftixorini, ko‘zlaringizning orzusini va joningiz ayaydigan narsani harom qilaman; sizlar qoldirib ketgan o‘g‘illaringiz va qizlaringiz esa qilichdan halok bo‘ladilar. Sizlar esa men qilganimdek qilasizlar: lablaringizni yopmaysizlar, odamlarning nonini yemaysizlar. Salla-boshlaringiz boshingizda, oyoq kiyimlaringiz oyog‘ingizda bo‘ladi; aza tutmaysizlar ham, yig‘lamaysizlar ham; balki o‘z gunohlaringiz ichida erib borasizlar va bir-biringizga qarab nolalarsizlar.
Thus Ezekiel is unto you a sign: according to all that he hath done shall ye do: and when this cometh, ye shall know that I am the Lord God. Also, thou son of man, shall it not be in the day when I take from them their strength, the joy of their glory, the desire of their eyes, and that whereupon they set their minds, their sons and their daughters, That he that escapeth in that day shall come unto thee, to cause thee to hear it with thine ears? In that day shall thy mouth be opened to him which is escaped, and thou shalt speak, and be no more dumb: and thou shalt be a sign unto them; and they shall know that I am the Lord. Ezekiel 24:1, 15–27.
Shunday qilib, Hizqiyol sizlarga alomat bo‘ladi: u qilgan hamma narsaga muvofiq sizlar ham qilasizlar; va bu sodir bo‘lganda, Men Rabbiy Xudo ekanligimni bilib olasizlar. Yana, ey inson o‘g‘li, Men ulardan ularning qudratini, ulug‘vorligining shodligini, ko‘zlarining orzusini va ko‘ngil qo‘ygan narsalarini, ya’ni o‘g‘illari bilan qizlarini tortib oladigan kunda, o‘sha kuni qochib qutulgan kishi senga kelib, buni o‘z quloqlaring bilan eshittirmaydimi? O‘sha kuni qochib qutulgan kishiga qarata og‘zing ochiladi, sen gapirasan va endi boshqa soqov bo‘lib qolmaysan; sen ularga alomat bo‘lasan; va ular Men Rabbiy ekanligimni bilib oladilar. Hizqiyol 24:1, 15–27.
The siege’s alpha is the death of Ezekiel’s desire, and the omega is the death of Israel’s desire.
Qamalning alifsi — Hizqiyolning ko‘ngil qo‘ygani o‘limi, va omigasi — Isroilning ko‘ngil qo‘ygani o‘limidir.
Hearing, but Not Hearing
Eshitib turib, ammo eshitmaslik
There are five times the elders or the people are portrayed in some fashion as listening to Ezekiel. In Ezekiel 8:1, the elders of Judah sit before him. In Ezekiel 14:1 the elders come and sit before him. In Ezekiel 20:1 the elders of Israel come to inquire of the Lord. In Ezekiel 37:18, God tells Ezekiel: “When the children of thy people shall speak unto thee, saying, Wilt thou not shew us what thou meanest by these?” In chapter twenty-four the people directly ask: “Wilt thou not tell us what these things are to us, that thou doest so?” In each of the five instances the elders or people are in a Laodicean condition.
Oqsoqollar yoki xalq qaysidir tarzda Hizqiyolga quloq tutayotgan qilib tasvirlangan besh holat bor. Hizqiyol 8:1 da Yahudo oqsoqollari uning oldida o‘tiradilar. Hizqiyol 14:1 da oqsoqollar kelib, uning oldida o‘tiradilar. Hizqiyol 20:1 da Isroil oqsoqollari Egamizdan so‘rash uchun keladilar. Hizqiyol 37:18 da Xudo Hizqiyolga shunday deydi: “Xalqing farzandlari senga gapirib: ‘Bular bilan nimani nazarda tutayotganingni bizga ko‘rsatib bermaysanmi?’ — deganlarida”. Yigirma to‘rtinchi bobda esa xalq to‘g‘ridan-to‘g‘ri shunday so‘raydi: “Sen qilayotgan bu ishlarning biz uchun nimani anglatishini bizga aytib bermaysanmi?” Ushbu besh holatning har birida oqsoqollar yoki xalq Laodikiyalik holatda bo‘ladilar.
And he said, Go, and tell this people, Hear ye indeed, but understand not; and see ye indeed, but perceive not. Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed. Isaiah 6:9, 10.
Va u dedi: Bor, bu xalqqa ayt: Eshitib tursangiz ham, anglamaysizlar; ko‘rib tursangiz ham, idrok etmaysizlar. Bu xalqning yuragini semirtir, quloqlarini og‘irlashtir, ko‘zlarini yumib qo‘y; toki ular ko‘zlari bilan ko‘rmasinlar, quloqlari bilan eshitmasinlar, yuraklari bilan anglamasinlar, qaytib kelmasinlar va shifo topmasinlar. Ishayo 6:9, 10.
The five representations of the people hearing but not hearing, and the five representations of the people seeing, but not seeing align with the five steps of those who refuse to see and hear in Isaiah’s testimony.
Eshitib turib eshitmayotgan xalqning besh tasviri va ko‘rib turib ko‘rmayotgan xalqning besh tasviri Ishayoning shahodatida ko‘rish va eshitishni rad etuvchilarning besh bosqichiga mos keladi.
But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken. Isaiah 28:13.
Lekin Egamizning kalomi ular uchun amr ustiga amr, amr ustiga amr; satr ustiga satr, satr ustiga satr; bu yerda ozgina, u yerda ozgina bo‘ldi; toki ular borib, orqalariga yiqilsinlar, chilparchin bo‘lsinlar, tuzoqqa tushsinlar va qo‘lga olinsinlar. Ishayo 28:13.
And many among them shall stumble, and fall, and be broken, and be snared, and be taken. Isaiah 8:15.
Va ular orasidan ko‘plari qoqilib ketar, yiqilar, chilparchin bo‘lar, tuzoqqa ilinib, qo‘lga tushar. Ishayo 8:15.
Signs
Alomatlar
In chapter twenty-four of Ezekiel, the period beginning at the siege and the death of Ezekiel’s wife—the desire of his eyes ends at the death of Jerusalem—the desire of Israel’s eyes. The one-and-a-half-year siege contains the signature of Alpha and Omega, and the period begins and ends with a sign. As in Ezekiel twenty-four, Jesus identifies the sign of the siege in Matthew twenty-four.
Hizqiyolning yigirma to‘rtinchi bobida qamalning boshlanishi hamda Hizqiyolning xotini — uning ko‘zlarining orzusi — ning o‘limi bilan boshlanadigan davr Quddusning, ya’ni Isroil ko‘zlarining orzusi bo‘lgan shaharning o‘limida nihoyasiga yetadi. Bir yarim yillik qamal Alfa va Omeganing muhrini o‘zida mujassam etadi, va bu davr bir alomat bilan boshlanib, bir alomat bilan tugaydi. Hizqiyol yigirma to‘rtdagidek, Iso ham Matto yigirma to‘rtda qamalning alomatini ko‘rsatadi.
“Christ’s words had been spoken in the hearing of a large number of people; but when He was alone, Peter, John, James, and Andrew came to Him as He sat upon the Mount of Olives. ‘Tell us,’ they said, ‘when shall these things be? and what shall be the sign of Thy coming, and of the end of the world?’ Jesus did not answer His disciples by taking up separately the destruction of Jerusalem and the great day of His coming. He mingled the description of these two events. Had He opened to His disciples future events as He beheld them, they would have been unable to endure the sight. In mercy to them He blended the description of the two great crises, leaving the disciples to study out the meaning for themselves. When He referred to the destruction of Jerusalem, His prophetic words reached beyond that event to the final conflagration in that day when the Lord shall rise out of His place to punish the world for their iniquity, when the earth shall disclose her blood, and shall no more cover her slain. This entire discourse was given, not for the disciples only, but for those who should live in the last scenes of this earth’s history.
“Masihning so‘zlari ko‘p sonli xalq eshitib turganida aytilgan edi; ammo U yolg‘iz qolganida, Peter, John, James va Andrew U Zaytun tog‘ida o‘tirgan paytda Uning oldiga keldilar. «Bizga aytginlar, — dedilar ular, — bu voqealar qachon sodir bo‘ladi? Sening kelishingning va dunyoning oxirining alomati nima bo‘ladi?» Iso shogirdlariga Quddusning vayron bo‘lishi bilan O‘z kelishining ulug‘ kuni haqidagi masalani alohida-alohida bayon qilib javob bermadi. U bu ikki hodisaning tasvirini bir-biriga qo‘shib berdi. Agar U shogirdlariga kelajak voqealarini O‘zi ko‘rib turganidek ochib berganida, ular bu manzaraga chiday olmagan bo‘lar edilar. Ularga rahm-shafqat qilib, U ikki buyuk inqirozning tasvirini birlashtirdi va ma’nosini shogirdlarning o‘zlari tadqiq etib anglab olishlariga qoldirdi. U Quddusning vayron bo‘lishi haqida so‘z yuritganida, Uning bashoratli so‘zlari o‘sha voqeadan nariga, Rabbiyning dunyoni ularning gunohlari uchun jazolash maqsadida O‘z makonidan qo‘zg‘aladigan, yer o‘zida to‘kilgan qonni oshkor etadigan va o‘ldirilganlarini endi boshqa yopib qo‘ymaydigan kundagi so‘nggi yong‘in sari yetib borar edi. Bu butun nutq faqat shogirdlar uchun emas, balki yer tarixining so‘nggi manzaralarida yashaydiganlar uchun ham berilgan edi.”
“Turning to the disciples, Christ said, ‘Take heed that no man deceive you. For many shall come in My name, saying, I am Christ; and shall deceive many.’ Many false messiahs will appear, claiming to work miracles, and declaring that the time of the deliverance of the Jewish nation has come. These will mislead many. Christ’s words were fulfilled. Between His death and the siege of Jerusalem many false messiahs appeared. But this warning was given also to those who live in this age of the world. The same deceptions practiced prior to the destruction of Jerusalem have been practiced through the ages, and will be practiced again.
Shogirdlariga yuzlanib, Masih shunday dedi: “Hech kim sizni aldab qo‘ymasligidan ehtiyot bo‘ling. Chunki ko‘plar Mening nomim bilan kelib, ‘Men Masihman’, deb aytadilar va ko‘plarni yo‘ldan ozdiradilar.” Ko‘plab soxta masihlar paydo bo‘lib, mo‘jizalar ko‘rsatishini da’vo qiladilar hamda yahudiy xalqining qutqarilish vaqti yetib kelganini e’lon qiladilar. Bular ko‘plarni chalg‘itadi. Masihning so‘zlari bajo bo‘ldi. Uning o‘limi bilan Quddus qamali orasida ko‘plab soxta masihlar paydo bo‘ldi. Ammo bu ogohlantirish dunyoning hozirgi davrida yashayotganlarga ham berilgan edi. Quddusning vayron qilinishidan oldin qo‘llanilgan o‘sha aldovlar asrlar davomida ham qo‘llanib kelgan va yana qo‘llanadi.
“‘And ye shall hear of wars and rumors of wars: see that ye be not troubled: for all these things must come to pass, but the end is not yet.’ Prior to the destruction of Jerusalem, men wrestled for the supremacy. Emperors were murdered. Those supposed to be standing next the throne were slain. There were wars and rumors of wars. ‘All these things must come to pass,’ said Christ, ‘but the end [of the Jewish nation as a nation] is not yet. For nation shall rise against nation, and kingdom against kingdom: and there shall be famines, and pestilences, and earthquakes, in divers places. All these are the beginning of sorrows.’ Christ said, As the rabbis see these signs, they will declare them to be God’s judgments upon the nations for holding in bondage His chosen people. They will declare that these signs are the token of the advent of the Messiah. Be not deceived; they are the beginning of His judgments. The people have looked to themselves. They have not repented and been converted that I should heal them. The signs that they represent as tokens of their release from bondage are signs of their destruction.” The Desire of Ages, 628.
“‘Va sizlar urushlar va urushlar haqidagi xabarlarni eshitasizlar; ehtiyot bo‘linglar, bezovta bo‘lmanglar; chunki bularning hammasi sodir bo‘lishi kerak, ammo oxiri hali emas.’ Quddus vayron qilinishidan oldin, odamlar ustunlik uchun olishdilar. Imperatorlar o‘ldirildi. Taxtdan keyingi o‘rinda turibdi deb hisoblanganlar qatl etildi. Urushlar va urushlar haqidagi xabarlar bor edi. ‘Bularning hammasi sodir bo‘lishi kerak,’ dedi Masih, ‘ammo oxiri [yahudiy xalqining xalq sifatidagi oxiri] hali emas. Chunki xalq xalqqa qarshi, saltanat saltanatga qarshi ko‘tariladi; turli joylarda ocharchiliklar, vabolar va zilzilalar bo‘ladi. Bularning hammasi dard-alamlarning boshlanishidir.’ Masih dedi: Ravvinlar bu alomatlarni ko‘rganlarida, ularni Xudoning O‘z tanlangan xalqini qullikda ushlab turgan xalqlar ustidan chiqargan hukmlari deb e’lon qiladilar. Ular bu alomatlar Masihning kelishining belgisi ekanini aytadilar. Aldanmanglar; bular Uning hukmlarining boshlanishidir. Xalq o‘ziga qaradi. Ular tavba qilmadilar va Men ularni sog‘aytirishim uchun imonga kelib, o‘zgarmadilar. Ular qullikdan ozod bo‘lishlarining belgisi deb taqdim etayotgan alomatlar ularning halokati alomatlaridir.” The Desire of Ages, 628.
The siege of Jerusalem in the year 66, contained the sign of Rome placing its standards in the precinct of the sanctuary. Jesus’ commentary of the events of the period of 66 to 70, aligned the destruction of the year 70 with His Second Coming; and there is a sign associated with His Second Coming.
66-yildagi Quddus qamali Rimning o‘z bayroqlarini muqaddas maskan hududiga o‘rnatishi alomatini o‘z ichiga olgan edi. Iso Masihning milodiy 66-yildan 70-yilgacha bo‘lgan davr voqealari haqidagi sharhi, 70-yildagi vayronagarchilikni Uning Ikkinchi Kelishi bilan bog‘ladi; va Uning Ikkinchi Kelishi bilan bog‘liq bir alomat bor.
“Soon our eyes were drawn to the East, for a small black cloud had appeared about half as large as a man’s hand, which we all knew was the Sign of the Son of Man.” The Day Star, 1846.
“Tez orada ko‘zlarimiz Sharqqa qadaldi, chunki odamning kaftiday keladigan kichik qora bulut paydo bo‘lgan edi; biz hammamiz bu Inson O‘g‘lining Alomati ekanini bilardik.” The Day Star, 1846.
The beginning and ending of the history of 66 to 70 AD contain a sign associated with the beginning of the siege and the destruction of the city, that aligns with the alpha and omega sign of the death of the desire of the eyes in 587 BC and 586 BC.
Milodiy 66-yildan 70-yilgacha bo‘lgan tarixning boshi va oxiri qamalning boshlanishi hamda shaharning vayron qilinishi bilan bog‘liq bo‘lgan bir alomatni o‘z ichiga oladiki, u miloddan avvalgi 587-yil va 586-yilda ko‘zlar orzusining o‘limiga oid alfa va omega alomatiga muvofiq keladi.
The history of the one-and-a-half-year siege is a “sign,” for the latter days. The foolish virgins represented in the history of Ezekiel find the counterpart in the history of the wise virgins who saw the sign of the siege in the year 66 and fled to safety. The one-and-a-half-year siege is the sign that manifests two classes of worshippers. One class will understand the sign, the other class, represented as “many” by Isaiah—will not see or hear.
Bir yarim yillik qamal tarixi oxirgi kunlar uchun bir “belgi”dir. Hizqiyo tarixida tasvirlangan nodon bokiralar, milodiy 66-yilda qamal belgisini ko‘rib, xavfsiz joyga qochgan dono bokiralar tarixida o‘z muqobilini topadi. Bir yarim yillik qamal — ikki toifa sajda qiluvchilarni namoyon etadigan belgidir. Bir toifa bu belgini anglaydi, Ishayo tomonidan “ko‘plar” deb ifodalangan boshqa toifa esa na ko‘radi, na eshitadi.
Many and Few
Ko‘plar va Ozlar
Then said the king to the servants, Bind him hand and foot, and take him away, and cast him into outer darkness; there shall be weeping and gnashing of teeth. For many are called, but few are chosen. Matthew 22:13, 14.
Shunda podshoh xizmatkorlarga dedi: Uni qo‘l-oyog‘ini bog‘lab, olib ketinglar-da, tashqi zulmatga uloqtiringlar; u yerda yig‘lash va tish g‘ijirlatish bo‘ladi. Chunki da’vat etilganlar ko‘p, ammo tanlanganlar ozdir. Matto 22:13, 14.
So the last shall be first, and the first last: for many be called, but few chosen. Matthew 20:16.
Shunday qilib, oxirgilar birinchi bo‘ladi, birinchilar esa oxirgi; chunki ko‘plar chaqirilgan, ammo ozlar tanlangandir. Matto 20:16.
To See and Hear
Ko‘rish va Eshitish
There are five acted out parables in the book of Ezekiel and also five times that Ezekiel spoke to the leaders and people. Those two witnesses identify the five foolish virgins who refuse to ‘see’ and refuse to ‘hear.’ They refuse to see or hear the knowledge that is increased when Jesus, who as the Lion of the tribe of Judah unseals His prophetic Word.
Hizqiyo kitobida amalda ko‘rsatib berilgan beshta masal bor, shuningdek Hizqiyo rahbarlar va xalqqa besh marta murojaat qilgan. O‘sha ikki guvoh “ko‘rish”dan bosh tortadigan va “eshitish”dan bosh tortadigan besh nodon bokirani aniqlab beradi. Ular Yahudo qabilasining Arsloni sifatida O‘zining bashoratli Kalomini muhrdan ochadigan Iso tomonidan ko‘paytiriladigan bilimni ko‘rishdan ham, eshitishdan ham bosh tortadilar.
The World will See and Hear
Dunyo Ko‘radi va Eshitadi
All ye inhabitants of the world, and dwellers on the earth, see ye, when he lifteth up an ensign on the mountains; and when he bloweth a trumpet, hear ye. Isaiah 18:3.
Ey butun dunyo aholisi va yer yuzida yashovchilar, tog‘lar ustida bayroq ko‘tarilganida, qaranglar; karnay chalinganida esa, tinglanglar. Ishayo 18:3.
And in that day shall the deaf hear the words of the book, and the eyes of the blind shall see out of obscurity, and out of darkness. Isaiah 29:18.
Va o‘sha kunda karlarning quloqlari kitobning so‘zlarini eshitur, ko‘rlarning ko‘zlari esa xiralikdan va zulmatdan ko‘rur. Ishayo 29:18.
My Foolish & Sottish People have no Knowledge
Mening ahmoq va nodon xalqim bilimga ega emas
How long shall I see the standard, and hear the sound of the trumpet? For my people is foolish, they have not known me; they are sottish children, and they have none understanding: they are wise to do evil, but to do good they have no knowledge. Jeremiah 4:21, 22.
Qachongacha men bayroqni ko‘rib, karnay sadosini eshitib turaman? Chunki Mening xalqim nodondir, ular Meni tanimaganlar; ular ahmoq bolalardir, va ularda aql-idrok yo‘q; ular yomonlik qilishga dono, ammo yaxshilik qilishni bilmaydilar. Yeremiyo 4:21, 22.
Declare this in the house of Jacob, and publish it in Judah, saying, Hear now this, O foolish people, and without understanding; which have eyes, and see not; which have ears, and hear not. Jeremiah 5:20, 21.
Buni Yoqub xonadonida e’lon qiling va Yahudoda jar solib, shunday denglar: Endi buni eshiting, ey nodon va aql-idroksiz xalq; ko‘zlari bor, ammo ko‘rmaydilar; quloqlari bor, ammo eshitmaydilar. Yeremiyo 5:20, 21.
A Rebellious House
Isyonkor xonadon
The word of the Lord also came unto me, saying, Son of man, thou dwellest in the midst of a rebellious house, which have eyes to see, and see not; they have ears to hear, and hear not: for they are a rebellious house. Ezekiel 12:1, 2.
Egamizning kalomi yana menga kelib, dedi: “Ey inson o‘g‘li, sen isyonkor bir xonadon o‘rtasida yashamoqdasan; ularning ko‘rishga ko‘zlari bor, ammo ko‘rmaydilar; eshitishga quloqlari bor, ammo eshitmaydilar; chunki ular isyonkor xonadondir.” Hizqiyol 12:1, 2.
Therefore speak I to them in parables: because they seeing see not; and hearing they hear not, neither do they understand. And in them is fulfilled the prophecy of Esaias, which saith, By hearing ye shall hear, and shall not understand; and seeing ye shall see, and shall not perceive: For this people’s heart is waxed gross, and their ears are dull of hearing, and their eyes they have closed; lest at any time they should see with their eyes and hear with their ears, and should understand with their heart, and should be converted, and I should heal them.
Shu bois Men ularga masallar bilan gapiraman: chunki ular ko‘rib turib ko‘rmaydilar; eshitib turib eshitmaydilar, na anglaydilar. Va ularda Ishayo payg‘ambarning quyidagi bashorati bajo bo‘ladi: Eshitib eshitasizlar-u, ammo anglamaysizlar; ko‘rib ko‘rasizlar-u, ammo idrok etmaysizlar. Chunki bu xalqning yuragi qotib qolgan, quloqlari og‘ir eshitadigan bo‘lib qolgan, ko‘zlarini esa o‘zlari yumganlar; toki biror vaqt ko‘zlari bilan ko‘rmasinlar, quloqlari bilan eshitmasinlar, yuraklari bilan anglamasinlar va tavba qilib qaytmasinlar, Men esa ularga shifo bermay.
But blessed are your eyes, for they see: and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them. Matthew 13:13–17.
Ammo ko‘zlaringiz baxtlidir, chunki ular ko‘radi; va quloqlaringiz baxtlidir, chunki ular eshitadi. Zero, sizlarga chinini aytaman: ko‘plab payg‘ambarlar va solih kishilar sizlar ko‘rayotgan narsalarni ko‘rishni orzu qilganlar, ammo ko‘rmaganlar; sizlar eshitayotgan narsalarni eshitishni ham orzu qilganlar, ammo eshitmaganlar. Matto 13:13–17.
The Old Paths
Qadimgi yo‘llar
Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. But they said, We will not walk therein. Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken. Jeremiah 6:16, 17.
Rabbiy shunday deydi: Yo‘llar ustida turinglar, qaranglar va qadimgi yo‘llarni so‘ranglar: yaxshi yo‘l qayerda ekanini bilib, o‘sha yo‘lda yuringlar, shunda jonlaringiz uchun orom topasizlar. Ammo ular: “Biz o‘sha yo‘lda yurmaymiz”, dedilar. Men sizlarning ustingizga soqchilarni ham qo‘ydim, dedim: “Karnay sadosiga quloq solinglar”. Ammo ular: “Biz quloq solmaymiz”, dedilar. Yeremiyo 6:16, 17.
The Message of 1840–1844
1840–1844-yillardagi xabar
“All the messages given from 1840–1844 are to be made forcible now, for there are many people who have lost their bearings. The messages are to go to all the churches.
1840–1844 yillarda berilgan barcha xabarlar hozir kuch bilan yetkazilishi lozim, chunki o‘z yo‘nalishini yo‘qotgan ko‘plab odamlar bor. Bu xabarlar barcha jamoatlarga yetib borishi kerak.
“Christ said, ‘Blessed are your eyes, for they see; and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them’ [Matthew 13:16, 17]. Blessed are the eyes which saw the things that were seen in 1843 and 1844.
“Masih dedi: ‘Ko‘zlaringiz baxtlidir, chunki ular ko‘radi; quloqlaringiz baxtlidir, chunki ular eshitadi. Zero, sizlarga chinini aytaman: ko‘p payg‘ambarlar va solih kishilar sizlar ko‘rayotgan narsalarni ko‘rishni orzu qildilar, ammo ko‘rmadilar; sizlar eshitayotgan narsalarni eshitishni orzu qildilar, ammo eshitmadilar’ [Matthew 13:16, 17]. 1843 va 1844 yillarda ko‘rilgan narsalarni ko‘rgan ko‘zlar baxtlidir.”
“The message was given. And there should be no delay in repeating the message, for the signs of the times are fulfilling; the closing work must be done. A great work will be done in a short time. A message will soon be given by God’s appointment that will swell into a loud cry. Then Daniel will stand in his lot, to give his testimony.” Manuscript Releases, volume 21, 437.
“Xabar berildi. Va bu xabarni takrorlashda hech qanday kechikish bo‘lmasligi kerak, chunki zamonning alomatlari amalga oshib bormoqda; yakunlovchi ish ado etilishi lozim. Qisqa vaqt ichida buyuk bir ish amalga oshiriladi. Yaqinda Xudoning tayiniga ko‘ra shunday bir xabar beriladiki, u baland bir nido darajasiga yetadi. Shunda Doniyor o‘z ulushida turib, o‘z guvohligini beradi.” Manuscript Releases, 21-jild, 437.
The Sign of the Siege
Qamal Alomati
There is five times in the book of Ezekiel where he ‘acted out’ a parable that the people refused to see, and also five times he ‘spoke’ with those people, who refused to hear. The two witnesses of the acted parable and the speaking were presented to the five foolish virgins. One of the acted parables, located in chapter four represents the “sign” of the siege, that warns of the coming destruction. The message of Ezekiel is the message to Laodicea.
Hizqiyol kitobida u odamlar ko‘rishni rad etgan bir masalni “amalda namoyon etgan” besh holat bor, shuningdek, eshitishni rad etgan o‘sha odamlar bilan u “so‘zlashgan” besh holat ham bor. Amalga oshirilgan masal va so‘zlashning bu ikki guvohi besh nodon qizga taqdim etildi. To‘rtinchi bobda joylashgan amalda namoyon etilgan masallardan biri qamalning “alomati”ni ifodalaydi; u kelayotgan vayronagarchilikdan ogohlantiradi. Hizqiyolning xabari Laodikiyaга qaratilgan xabardir.
The “sign” given for Laodicea is the ‘sign of the siege’, and the siege of the latter days is represented by several witnesses. The only sign given to the Jews of Christ’s day was the sign of Jonah, who represents an acted-out parable of three days in the belly of a whale.
Laodikiyaga berilgan “belgi” — “qamalning belgisi”dir, va oxirgi kunlardagi qamal bir necha guvohlar orqali ifodalanadi. Masih zamonidagi yahudiylarga berilgan yagona belgi esa Yunusning belgisi edi; u kit qornida bo‘lgan uch kunning amalda namoyon etilgan masalini ifodalaydi.
Then certain of the scribes and of the Pharisees answered, saying, Master, we would see a sign from thee. But he answered and said unto them, An evil and adulterous generation seeketh after a sign; and there shall no sign be given to it, but the sign of the prophet Jonas: For as Jonas was three days and three nights in the whale’s belly; so shall the Son of man be three days and three nights in the heart of the earth. Matthew 12:38–40.
Shunda ulamolardan va farziylardan ba’zilari javob berib dedilar: «Ustoz, Sendan bir alomat ko‘rmoqchimiz». Ammo U ularga javob berib dedi: «Yovuz va zino qiluvchi nasl alomat izlaydi; ammo unga Yunus payg‘ambarning alomatidan boshqa alomat berilmaydi. Chunki Yunus uch kecha-kunduz katta baliqning qornida bo‘lganidek, Inson O‘g‘li ham uch kecha-kunduz yerning bag‘rida bo‘ladi». Matto 12:38–40.
The Sign of Jonah
Yunusning alomati
The sign of Jonah was an acted-out parable of a resurrection from death. John represents the same truth, for he was cast into a boiling pot of oil, and came out alive. Daniel in the lion’s den and the three worthies in the furnace of Nebuchadnezzar represent a resurrection from death. All represent the one hundred and forty-four thousand who are resurrected in Revelation chapter eleven.
Yunusning alomati o‘limdan tirilishni amalda ifodalagan bir masal edi. Yuhanno ham ayni haqiqatni ifodalaydi, chunki u qaynab turgan moy solingan qozonga tashlangan va undan tirik holda chiqqan. Doniyor sherlar inida hamda Navuxadnazarning tandiridagi uch sodiq kishi o‘limdan tirilishni ifodalaydi. Bularning barchasi Vahiy kitobining o‘n birinchi bobida tiriltiriladigan bir yuz qirq to‘rt ming kishini ifodalaydi.
“The thoughts of the Saviour now returned from contemplating the past and future. While the people were endeavoring to explain what they had seen and heard according to the impressions made upon their minds, and according to the light they possessed, ‘Jesus answered and said, This voice came not because of me, but for your sakes.’ It was the crowning evidence of his Messiahship, the signal of the Father that Jesus had uttered the truth, and was the Son of God. Would the Jews turn from this testimony of high Heaven? They had once asked the Saviour, What sign showest thou that we may see and believe? Innumerable signs had been given all through the ministry of Christ; yet they had closed their eyes and hardened their hearts lest they should be convinced. The crowning miracle of the resurrection of Lazarus did not remove their unbelief, but filled them with increased malice; and now that the Father had spoken, and they could ask for no further sign, their hearts were not softened and they still refused to believe.” Spirit of Prophecy, volume 3, 79.
“Najotkorning fikrlari endi o‘tmish va kelajakni mushohada qilishdan qaytdi. Odamlar esa ko‘rganlari va eshitganlarini onglarida hosil bo‘lgan taassurotlar hamda o‘zlarida mavjud bo‘lgan nurga ko‘ra izohlashga urinayotgan bir paytda, ‘Iso javob berib dedi: Bu ovoz Men uchun emas, balki sizlar uchun keldi’. Bu Uning Masihligining toj bo‘lgan dalili, Otaning Iso haqiqatni aytganini va U Xudoning O‘g‘li ekanini bildirgan alomati edi. Yahudiylar bu oliy Osmon guvohligidan yuz o‘girarmidilar? Ular bir vaqtlar Najotkordan: Biz ko‘rib, ishonishimiz uchun qanday alomat ko‘rsatasan? deb so‘ragan edilar. Masihning butun xizmati davomida behisob alomatlar berilgan edi; ammo ular ishontirilishdan saqlanish uchun ko‘zlarini yumgan va yuraklarini qotirgan edilar. Lazarning tirilishi haqidagi eng oliy mo‘jiza ham ularning imonsizligini yo‘qotmadi, balki ularni yanada ortiq yovuzlik bilan to‘ldirdi; endi esa Ota so‘zlagan, ular esa bundan ortiq hech qanday alomat so‘ray olmas edilar, shunga qaramay yuraklari yumshamadi va ular hanuz ishonishdan bosh tortdilar.” Spirit of Prophecy, 3-jild, 79.
Lazarus was the sign of the resurrection as acted out by Jonah in the belly of the whale. The voice of the Father in connection with the resurrected Lazarus represents the combination of Divinity and humanity, which is of course the nature of Christ, who took human flesh upon Himself. The combination of Divinity with humanity is the ensign of the one hundred and forty-four thousand, and Lazarus is the sign of resurrection power which accomplishes the joining of Creator with creature.
Lazar Xuddi Yunus kit qornida gavdalantirganidek, tirilishning belgisi edi. Tiriltilgan Lazar bilan bog‘liq Otaning ovozi Ilohiylik bilan insoniylikning birikishini ifodalaydi; bu esa, albatta, O‘z zimmasiga insoniy tanani olgan Masihning tabiatidir. Ilohiylikning insoniylik bilan birikishi yuz qirq to‘rt mingning bayrog‘idir, Lazar esa Yaratguvchi bilan maxluqning birlashishini amalga oshiradigan tirilish qudratining belgisidir.
“By the raising of Lazarus, many were led to believe in Jesus. It was God’s plan that Lazarus should die and be laid in the tomb before the Saviour should arrive. The raising of Lazarus was Christ’s crowning miracle, and because of it many glorified God.” Manuscript Releases, volume 21, 111.
“Lazarning tiriltirilishi orqali ko‘plar Isoga ishonishga olib kelindi. Najotkor kelishidan oldin Lazar o‘lib, qabrga qo‘yilishi Xudoning rejasi edi. Lazarning tiriltirilishi Masihning eng ulug‘ mo‘jizasi bo‘ldi va shu sababli ko‘plar Xudoni ulug‘ladilar.” Manuscript Releases, 21-jild, 111.
Lazarus led the triumphal entry into Jerusalem, and he was the living “sign” of the resurrection that is illustrated by Jonah.
Lazar Quddusga tantanali kirib borishga boshchilik qildi va u Yunus orqali tasvirlangan tirilishning tirik “belgisi” edi.
“Lazarus, whose body had seen corruption in the grave, but who now rejoiced in the strength of glorious manhood, led the beast on which the Saviour rode.” The Desire of Ages, 572.
“Qabrdagi jasadi chirishni ko‘rgan, ammo endi ulug‘vor yetuklik qudratida shodlangan Lazar Najotkor minadigan hayvonni yetaklab bordi.” Asrlar orzusi, 572.
The triumphal entry aligns with the Exeter camp meeting, which was the alpha fulfillment of the parable of the ten virgins, and thus aligns the “sign” of Jonah and Lazarus with the omega and perfect fulfillment of the proclamation of the message, “Behold the Bridegroom cometh!”
Zafarlı kirish Exeter lager yig‘ini bilan mos keladi; u o‘n bokira haqidagi masalning alfa bajo bo‘lishi edi, va shu tariqa Yunus hamda Lazarusning “alomati”ni “Mana, Kuyov kelmoqda!” degan xabarning e’loni omega va mukammal bajo bo‘lishi bilan bog‘laydi.
“I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.
“Men ko‘pincha o‘nta bokira haqidagi masalga murojaat qilaman; ulardan beshtasi dono, beshtasi esa nodon edi. Bu masal har bir jihatigacha bajo keltirilgan va bajo keltiriladi, chunki u aynan shu davrga alohida tatbiq etiladi va uchinchi farishtaning xabari singari, bajo keltirilgan hamda zamon oxirigacha hozirgi haqiqat bo‘lib qoladi.” Review and Herald, August 19, 1890.
Jonah, Lazarus and Samuel Snow arriving late to the Exeter camp meeting align with Ezekiel’s “sign of the siege.” Lazarus led Christ into Jerusalem on an ass.
Yunus, Lazar va Samuel Snouning Exeter lager yig‘iniga kechikib yetib kelishi Hizqiyolning “qamol alomati”ga muvofiq keladi. Lazar Masihni eshak ustida Quddusga boshlab kirdi.
“Bates was one of the important leaders in the Exeter (New Hampshire) camp meeting in August, 1844, when the ‘true midnight cry’ was first presented. Bates, it happened, was the preacher chosen for that morning’s service at the camp. He was exhorting his hearers to be faithful and calmly assuring them that God was simply testing them, that they were in the tarrying time, and similar sentiments, when Samuel S. Snow rode into the camp on horseback. Taking a seat beside his sister, Mrs. John Couch, Snow reiterated his conviction that Christ would appear at the time appointed. Greatly stirred, Mrs. Couch startled the audience by rising and declaring, ‘Here is a man with a message from God!’” Leroy Froom, The Prophetic Faith of our Fathers, volume 4, 549.
“Beyts 1844-yil avgust oyida Ekseter (Nyu-Hempshir)dagi lager yig‘inining muhim yetakchilaridan biri edi; aynan o‘sha yerda ilk bor «haqiqiy yarim tun nidosi» taqdim etilgan edi. Shunday bo‘ldiki, o‘sha tonggi xizmat uchun lagerda va’z qilishga tanlangan voiz Beyts edi. U tinglovchilarini sadoqatli bo‘lishga da’vat etar, Xudo ularni shunchaki sinayotganini, ular kutish davrida ekanliklarini va shunga o‘xshash fikrlarni xotirjamlik bilan ta’kidlar edi; ayni shu paytda Samuel S. Snou ot minib lagerga kirib keldi. O‘z singlisi, xonim Jon Kouchning yoniga o‘tirib, Snou Masih belgilangan vaqtda zohir bo‘lishi haqidagi ishonchini yana bir bor bayon qildi. Qattiq hayajonga tushgan xonim Kouch o‘rnidan turib: «Mana, Xudodan bir xabar bilan kelgan odam!» — deb e’lon qilib, tinglovchilarni hayratga soldi.” Leroy Froom, The Prophetic Faith of our Fathers, 4-jild, 549.
In April, 1521 Martin Luther travelled in a horse drawn wagon to the Diet of Worms, where he rejected papal traditions and customs and stated, “Unless I am convinced by the testimony of the Scriptures or by clear reason… I cannot and will not recant anything, since it is neither safe nor right to go against conscience. Here I stand. I can do no other. God help me. Amen.”
1521-yil aprelda Martin Lyuter ot qo‘shilgan aravada Vorms Reyxstagiga yo‘l oldi; u yerda u papalik an’analari va urf-odatlarini rad etdi hamda shunday dedi: “Muqaddas Yozuvlarning guvohligi yoki aniq aql bilan meni ishontirmasalar… men hech narsadan tonolmayman va tonmayman ham, chunki vijdonga qarshi borish na xavfsiz, na to‘g‘ridir. Men mana shu yerda turibman. Boshqacha qila olmayman. Xudo menga yordam bersin. Omin.”
As the Pharisees opposed Christ’s triumphal entry, the papal authorities opposed Luther’s entry. Luther then changed his name (a symbol of the sealing) and was hidden away while he translated the New Testament into the German language. His presentation at the Diet of Worms typified the Midnight Cry which led to the death decree from the church state authorities of the time, thus typifying the Sunday law. After ten months in hiding under the name of ‘Junker Jörg’ the threat from authorities had changed, largely to two military problems faced by the corrupt Charles V. Those two military threats were France and Islam, representing the same unholy alliance of socialism and Islam that today is confronting mankind.
Farziylar Masihning zafarli kirishini qanday qarshilik bilan kutib olgan bo‘lsalar, papalik hokimiyatlari ham Lyuterning kirishiga shunday qarshi chiqdilar. So‘ng Lyuter o‘z ismini o‘zgartirdi (bu muhrlanishning bir ramzidir) va Yangi Ahdni nemis tiliga tarjima qilayotgan paytida yashirin joyga olib qo‘yildi. Uning Vorms Reyxstagidagi chiqishi O‘rtadagi Faryodni oldindan ifodaladi; bu esa o‘sha davr cherkov-davlat hokimiyatlaridan o‘lim farmonining chiqarilishiga olib keldi va shu tariqa Yakshanba qonunining timsoli bo‘ldi. “Yunker Yörg” nomi ostida o‘n oy yashiringanidan so‘ng, hokimiyatlar tomonidan tug‘ilgan tahdid o‘zgardi va bu, asosan, buzuq Karl V duch kelgan ikki harbiy muammo bilan bog‘liq edi. O‘sha ikki harbiy tahdid Fransiya va Islom edi; ular bugun insoniyatga qarshi turgan sotsializm va Islomning o‘sha nopok ittifoqini ifodalaydi.
“The work of God in the earth presents, from age to age, a striking similarity in every great reformation or religious movement. The principles of God’s dealing with men are ever the same. The important movements of the present have their parallel in those of the past, and the experience of the church in former ages has lessons of great value for our own time.” The Great Controversy, 343.
“Xudoning yer yuzidagi ishi, asrdan asrga, har bir buyuk islohot yoki diniy harakatda hayratlanarli darajadagi o‘xshashlikni namoyon etadi. Xudoning insonlar bilan muomalasining tamoyillari har doim bir xildir. Hozirgi davrning muhim harakatlari o‘tmishdagilarda o‘ziga mos muqobilini topadi, va avvalgi asrlardagi jamoat tajribasi bizning zamonimiz uchun g‘oyat qimmatli saboqlarga ega.” The Great Controversy, 343.
An ass led by Lazarus brought Christ into Jerusalem, a horse drawn carriage brought Luther to the Diet of Worms, and a horse brought Snow to the Exeter camp meeting, thus identifying the ass, and horse, both members of the “Equidae” family in the genus “Equus,” as the sign of the message of the Midnight Cry.
Lazar boshqargan bir eshak Masihni Quddusga olib kirdi, ot qo‘shilgan arava Lyuterni Vorms Dietiga olib bordi, va bir ot Snouni Exeter lager yig‘iniga olib keldi; shu tariqa “Equus” jinsiga mansub “Equidae” oilasining ikkala a’zosi — eshak va ot — Yarim tun faryodi xabarining alomati sifatida ko‘rsatildi.
Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem: behold, thy King cometh unto thee: he is just, and having salvation; lowly, and riding upon an ass, and upon a colt the foal of an ass. Zechariah 9:9.
Ey Sion qizi, nihoyatda shodlan; ey Quddus qizi, hayqir: mana, Shohing senga kelmoqda; U odildir va najot keltiruvchidir; kamtarin bo‘lib, eshak minmoqda, ya’ni eshakning quluni bo‘lgan toychoqqa mingandir. Zakariyo 9:9.
The sign of the Midnight Cry message is the arrival of the ass or horse, both symbols of Islam. The chosen messenger of the true message of the midnight cry arrived upon a horse in alignment with Christ arriving on an ass. The “siege” in the latter days is marked by the fulfillment of Ellen White’s identification that the city of Nashville is to be struck by “fireballs.”
Yarim tun faryodi xabarining belgisi — eshak yoki otning kelishidir; ikkalasi ham Islomning ramzlaridir. Yarim tun faryodining haqiqiy xabarining tanlangan elchisi, Masihning eshakka minib kelganiga muvofiq ravishda, ot ustida keldi. Oxirgi kunlardagi “qamali” Ellen Uaytning Nashvill shahriga “olov sharlari” urilishi kerakligi haqidagi ta’kidining ro‘yobga chiqishi bilan belgilanadi.
Why does the siege begin at the fireballs of Nashville? Is it because Islam is represented by the ass and the horse in God’s prophetic Word?
Nega qamal Nashvilning olov sharlari oldida boshlanadi? Buning sababi Islom Xudoning bashoratli Kalomida eshak va ot orqali ifodalanganidadirmi?
Smyrna
Smirna
The Emperor Nero marks the beginning of the church of Smyrna when the city of Rome was burned in the year 64. The date marks the beginning of the persecution of the Christian church accomplished over a two hundred and fifty year period that concluded at the Edict of Milan in the year 313. The formation of the image of the beast represents the alpha waymark that introduces a period that ends with an omega waymark represented by the mark of the beast at the soon-coming Sunday law. The period is identified as beginning with “edicts.”
Imperator Neron milodiy 64-yilda Rim shahri yoqib yuborilgan paytda Smirna jamoatining boshlanishini belgilaydi. Bu sana milodiy 313-yildagi Milan farmonida yakunlangan, ikki yuz ellik yil davomida amalga oshirilgan xristian jamoatiga qarshi ta’qibning boshlanishini belgilaydi. Hayvon suratining shakllanishi yaqinlashib kelayotgan yakshanba qonunidagi hayvonning tamg‘asi bilan ifodalangan omega yo‘lbelgisi bilan yakun topadigan davrni boshlab beruvchi alfa yo‘lbelgisini anglatadi. Bu davr “farmonlar” bilan boshlangan deb aniqlanadi.
“If the reader would understand the agencies to be employed in the soon-coming contest, he has but to trace the record of the means which Rome employed for the same object in ages past. If he would know how papists and Protestants united will deal with those who reject their dogmas, let him see the spirit which Rome manifested toward the Sabbath and its defenders.
“Agar o‘quvchi yaqinlashib kelayotgan kurashda ishga solinadigan vositalarni tushunmoqchi bo‘lsa, o‘tgan asrlarda Rim ayni maqsad uchun qo‘llagan usullar haqidagi qaydni kuzatishi kifoya. Agar u papachilar va protestantlar birlashib, ularning aqidalarini rad etuvchilar bilan qanday muomala qilishini bilmoqchi bo‘lsa, Rim Shabbatga va uning himoyachilariga nisbatan namoyon etgan ruhni ko‘rsin.
“Royal edicts, general councils, and church ordinances sustained by secular power were the steps by which the pagan festival attained its position of honor in the Christian world. The first public measure enforcing Sunday observance was the law enacted by Constantine. (A.D. 321; see Appendix note for page 53.) This edict required townspeople to rest on ‘the venerable day of the sun,’ but permitted countrymen to continue their agricultural pursuits. Though virtually a heathen statute, it was enforced by the emperor after his nominal acceptance of Christianity.” The Great Controversy, 574.
“Qirollik farmonlari, umumiy kengashlar va dunyoviy hokimiyat tomonidan qo‘llab-quvvatlangan cherkov nizomlari butparast bayramning xristian dunyosida sharafli mavqeiga erishishi yo‘lidagi bosqichlar bo‘ldi. Yakshanbaga rioya etishni majburiy qilgan birinchi ommaviy chora Konstantin tomonidan chiqarilgan qonun edi. (Mil. 321-yil; 53-bet uchun Ilova izohiga qarang.) Bu farmon shaharliklardan ‘quyoshning ulug‘ kunida’ dam olishni talab qilar, ammo qishloq aholisi uchun qishloq xo‘jaligi ishlari bilan shug‘ullanishni davom ettirishga ruxsat berar edi. Garchi mohiyatan bu butparast qonun bo‘lsa-da, xristianlikni nomigagina qabul qilganidan so‘ng imperator tomonidan ijro ettirildi.” Buyuk Kurash, 574.
The first royal edict that marked a transition from the church of Smyrna to the church of Pergamos was the Edict of Milan in 313. It represented the first step which led to the first Sunday law of 321. The destruction of Jerusalem typifies the Sunday law, and two prophetic witnesses identify a siege that preceded the destruction. Those two sieges represented by Babylon’s third siege in 587 BC and Rome’s second siege in the year 70 identify that the waymark that precedes the waymark of the Sunday law—is a prophetic siege.
Smirna jamoatidan Pergamos jamoatiga o‘tishni belgilagan birinchi shohona farmon milodiy 313-yildagi Milan farmoni edi. U milodiy 321-yildagi birinchi yakshanba qonuniga olib borgan ilk qadamni ifoda etdi. Quddusning vayron qilinishi yakshanba qonunining timsolidir, va ikkita payg‘ambarlik guvohi vayronagarchilikdan oldin bo‘lgan bir qamalni ko‘rsatadi. Miloddan avvalgi 587-yilda Bobilning uchinchi qamali va milodiy 70-yilda Rimning ikkinchi qamali bilan ifodalangan bu ikki qamal, yakshanba qonuni yo‘lbelgisidan oldin keladigan yo‘lbelgi — payg‘ambarlik qamali ekanini ko‘rsatadi.
Nebuchadnezzar laid siege against Jehoiakim, then Jehoiachin and finally Zedekiah. Cestius laid siege in the year 66, and fulfilled the sign Jesus had given the church, just as the third siege of 587 BC possessed the sign of Ezekiel’s wife’s death. The waymark that precedes the destruction of Jerusalem is a siege, and it is also a “sign.” The waymark that preceded the Sunday law of 321 was the Edict of Milan, where the transition from a church (Smyrna) that has no condemnation into Pergamos, the symbol of a compromised church.
Navuxadnazar avval Yohayiqimni, so‘ng Yohayixinni va nihoyat Sidqiyoni qamal qildi. Cestiy 66-yilda qamal qildi va Iso jamoatga bergan alomatni bajo keltirdi; xuddi miloddan avvalgi 587-yildagi uchinchi qamal Hizqiyolning xotinining o‘limi alomatiga ega bo‘lganidek. Quddusning vayron qilinishidan oldin keladigan yo‘l-belgisi qamaldir, va u ayni paytda “alomat” hamdir. 321-yildagi yakshanba qonunidan oldin kelgan yo‘l-belgisi Milan farmoni edi; unda mahkum etilishi yo‘q bo‘lgan jamoat (Smirna)dan murosaga kelgan jamoatning ramzi bo‘lgan Pergamga o‘tish sodir bo‘ldi.
The Edict of Milan is therefore the beginning of a prophetic siege, and it is also a sign. It also marks where the Laodicean movement of the one hundred and forty-four thousand transitions unto the Philadelphian movement of the one hundred and forty-four thousand.
Shunday ekan, Milan farmoni bashoratli qamalning boshlanishidir, va u ayni paytda bir alomat hamdir. U, shuningdek, bir yuz qirq to‘rt mingning Laodikiyalik harakati bir yuz qirq to‘rt mingning Filadelfiyalik harakatiga o‘tadigan nuqtani ham belgilaydi.
Philadelphia and Smyrna, represent the only two churches in Revelation’s seven churches which have no condemnation. This fact in turn identifies that transition, as the transition of the church militant unto the church triumphant. That transition aligns with the Edict of Milan, where the latter-day movement of the one hundred and forty-four thousand becomes that eighth church, that is of the seven. Philadelphia and Smyrna are also the only two churches that struggle with those who claim they are Jews, but are actually of the synagogue of Satan.
Filadelfiya va Smirna Vahiy kitobidagi yetti jamoat ichida qoralanmagan yagona ikki jamoatni ifodalaydi. Bu holat esa, o‘z navbatida, o‘sha o‘tishni jangovar jamoatdan zafar qozongan jamoatga o‘tish ekanini ko‘rsatadi. O‘sha o‘tish Milan farmoni bilan muvofiq keladi; unda keyingi kunlardagi bir yuz qirq to‘rt ming kishilik harakat yettidan bo‘lgan o‘sha sakkizinchi jamoatga aylanadi. Filadelfiya va Smirna, shuningdek, o‘zlarini yahudiy deb da’vo qiladigan, ammo aslida Shaytonning sinagogasidan bo‘lganlar bilan kurashadigan yagona ikki jamoatdir.
That waymark of 313 also aligns with the Exeter camp meeting from August 12 to 17 in 1844. When the camp meeting ended, the message swept across the eastern seaboard of the United States like a tidal wave until the door closed on October 22, 1844.
313 dagi o‘sha belgi, shuningdek, 1844-yil 12-avgustdan 17-avgustgacha bo‘lib o‘tgan Exeter chodir yig‘ini bilan hamohangdir. Chodir yig‘ini yakunlangach, xabar 1844-yil 22-oktabrda eshik yopilguniga qadar Amerika Qo‘shma Shtatlarining sharqiy qirg‘oqbo‘yi bo‘ylab to‘lqin misolida yoyilib ketdi.
“Like a tidal wave the movement swept over the land. From city to city, from village to village, and into remote country places it went, until the waiting people of God were fully aroused. Fanaticism disappeared before this proclamation like early frost before the rising sun. Believers saw their doubt and perplexity removed, and hope and courage animated their hearts. The work was free from those extremes which are ever manifested when there is human excitement without the controlling influence of the word and Spirit of God. It was similar in character to those seasons of humiliation and returning unto the Lord which among ancient Israel followed messages of reproof from His servants. It bore the characteristics that mark the work of God in every age. There was little ecstatic joy, but rather deep searching of heart, confession of sin, and forsaking of the world. A preparation to meet the Lord was the burden of agonizing spirits. There was persevering prayer and unreserved consecration to God.” The Great Controversy, 400, 401.
“Harakat toshqin to‘lqini kabi butun yurt bo‘ylab yoyilib ketdi. U shahardan shaharga, qishloqdan qishloqqa, hatto olis chekka hududlargacha yetib bordi, toki Xudoning kutayotgan xalqi to‘liq uyg‘onmaguncha. Mutaassiblik bu xabarnoma oldida, xuddi ko‘tarilayotgan quyosh qarshisida erta tushgan qirov erigandek, yo‘qoldi. Imonlilar o‘zlarining shubha va sarosimalaridan xalos bo‘lganlarini ko‘rdilar, umid va jasorat esa ularning qalblarini jonlantirdi. Bu ish, Xudoning Kalomi va Ruhi boshqaruvchi ta’sirisiz insoniy hayajon mavjud bo‘lganda doimo namoyon bo‘ladigan o‘sha haddan oshishlardan holi edi. U o‘z xususiyatiga ko‘ra qadimgi Isroil orasida Uning xizmatkorlari tomonidan aytilgan tanbeh xabarlaridan keyin yuz beradigan, xorlanish va Rabbimizga qaytish fasllariga o‘xshash edi. U har bir asrda Xudoning ishini belgilab turadigan xususiyatlarni o‘zida mujassam etgan edi. Unda jo‘shqin ekstaz quvonchi kam edi, aksincha, yurakni chuqur tekshirish, gunohlarni e’tirof etish va dunyodan yuz o‘girish bor edi. Rabbiy bilan uchrashishga tayyorgarlik iztirobli ruhlarning asosiy tashvishi edi. Unda sabotli ibodat va Xudoga hech narsani ayamaydigan to‘la bag‘ishlanish bor edi.” Buyuk Kurash, 400, 401.
The door closing on October 22, 1844 typifies the soon-coming Sunday law, and the waymark that preceded the closed door of October 22, was the Exeter camp meeting. The Exeter camp meeting therefore aligns with the Edict of Milan. It also aligns with Christ’s triumphal entry.
1844-yil 22-oktabrda eshikning yopilishi yaqin orada keladigan Yakshanba qonunining timsolidir, va 22-oktabrdagi yopiq eshikdan oldin kelgan yo‘l belgisi Exeter lager yig‘ini edi. Shuning uchun Exeter lager yig‘ini Milan farmoni bilan mos keladi. U, shuningdek, Masihning zafarli kirishi bilan ham mos keladi.
“The midnight cry was not so much carried by argument, though the Scripture proof was clear and conclusive. There went with it an impelling power that moved the soul. There was no doubt, no questioning. Upon the occasion of Christ’s triumphal entry into Jerusalem, the people who were assembled from all parts of the land to keep the feast, flocked to the Mount of Olives, and as they joined the throng that were escorting Jesus, they caught the inspiration of the hour, and helped to swell the shout, ‘Blessed is he that cometh in the name of the Lord!’ [Matthew 21:9.] In like manner did unbelievers who flocked to the Adventist meetings—some from curiosity, some merely to ridicule—feel the convincing power attending the message, ‘Behold, the Bridegroom cometh!’” Spirit of Prophecy, volume 4, 250.
“Yarim tun nidosi Muqaddas Yozuvdagi dalillar ravshan va qat’iy bo‘lgan bo‘lsa-da, asosan dalil-munozara orqali tarqalmadi. U bilan birga jonni harakatga keltiradigan majbur etuvchi bir qudrat ham bor edi. Hech qanday shubha ham, hech qanday savol ham yo‘q edi. Masihning Quddusga tantanali kirishi munosabati bilan bayramni ado etish uchun yurtning turli tomonlaridan yig‘ilgan xalq Zaytun tog‘iga oqib kelgan edi; ular Isoga hamrohlik qilayotgan olomonga qo‘shilganlarida, o‘sha onning ilhomidan to‘lib, hayqiriqni yanada kuchaytirishga yordam berdilar: ‘Egamiz nomi bilan kelayotgan muborakdir!’ [Matthew 21:9.] Xuddi shunday tarzda Adventist yig‘ilishlariga oqib kelgan imonsizlar ham — ba’zilari qiziqishdan, ba’zilari esa faqat masxara qilish uchun — ‘Mana, Kuyov kelmoqda!’ degan xabarga hamroh bo‘lgan ishontiruvchi qudratni his qildilar.” Spirit of Prophecy, volume 4, 250.
The Edict of Milan marks the prophetic siege that was typified by Nebuchadnezzar in 587 BC and Cestius in the year 66. Those two sieges led to the destruction of Jerusalem in 586 BC and 70, respectively. The siege of Cestius ended and three and a half years later, the siege resumed under Titus, thus providing a prophetic period that begins with an alpha Roman ruler and ends with an omega ruler. Those three and a half years represent the trampling down of Jerusalem by the papacy, and the soon-coming Sunday law when the papacy’s deadly wound is healed and she reigns again for three and a half symbolic years.
Milan Farmoni miloddan avvalgi 587-yilda Navuxadnazar va milodiy 66-yilda Cestiy orqali timsollangan bashoratli qamalni belgilaydi. Bu ikki qamal, mos ravishda, miloddan avvalgi 586-yilda va milodiy 70-yilda Quddusning vayron bo‘lishiga olib keldi. Cestiyning qamali yakunlandi va uch yarim yil o‘tgach, qamal Titus boshchiligida qayta boshlandi; shu tariqa alfa Rim hukmdori bilan boshlanib, omega hukmdori bilan yakunlanadigan bashoratli davr ta’minlandi. O‘sha uch yarim yil Quddusning papalik tomonidan oyoq osti qilinishini, shuningdek papalikning o‘limli jarohati tuzalib, u yana uch yarim ramziy yil hukmronlik qiladigan yaqinlashib kelayotgan Yakshanba qonunini ifodalaydi.
But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. Revelation 11:2.
Ammo ma’baddan tashqarida bo‘lgan hovlini qoldirgin, uni o‘lchama; chunki u g‘ayriyahudiylarga berilgandir; ular esa muqaddas shaharni qirq ikki oy davomida oyoq osti qilurlar. Vahiy 11:2.
In 538, and then again at the coming Sunday law the trampling down of Jerusalem begins. Those two Sunday laws were represented by the year 321 when Constantine the Great passed the first Sunday law. In 538, the papacy was empowered to persecute (trample down) God’s church for three and a half years, as represented by the history from Cestius to Titus. In 538, the papacy passed a Sunday law at the third Counsel of Orleans. The soon-coming Sunday law identifies when the papacy is again empowered to trample down the temple (persecute).
538-yilda va so‘ngra yaqinlashib kelayotgan Yakshanba qonuni vaqtida Quddusning oyoqosti qilinishi boshlanadi. Bu ikki Yakshanba qonuni 321-yil bilan ifodalangan bo‘lib, o‘sha yili Buyuk Konstantin birinchi Yakshanba qonunini chiqargan edi. 538-yilda papalikka, Cestiusdan Titusgacha bo‘lgan tarix orqali ifodalanganidek, uch yarim yil davomida Xudoning jamoatini quvg‘in qilishga (oyoqosti qilishga) vakolat berildi. 538-yilda papalik Orleaning uchinchi Kengashida Yakshanba qonunini chiqardi. Yaqinda keladigan Yakshanba qonuni papalikka ma’badni yana oyoqosti qilish (quvg‘in qilish) vakolati qachon berilishini ko‘rsatadi.
313 identifies the first edict that led to the first Sunday law in 321. Then in 330, the empire was prophetically divided into east and west, thus marking the omega conclusion of the second period of papal persecution of “forty-two” symbolic months—a period of persecution and trampling down that began at the alpha Sunday law in the United States.
313 birinchi Yakshanba qonuniga 321-yilda olib kelgan birinchi farmonni anglatadi. So‘ngra 330-yilda imperiya bashoratga ko‘ra sharq va g‘arbga bo‘lindi va shu tariqa Qo‘shma Shtatlardagi alfa Yakshanba qonunida boshlangan quvg‘in va oyoq osti qilinishi davri bo‘lgan ramziy “qirq ikki” oylik papalik ta’qibining ikkinchi davrining omega xulosasi belgilandi.
And the third angel followed them, saying with a loud voice, If any man worship the beast and his image, and receive his mark in his forehead, or in his hand, The same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb: And the smoke of their torment ascendeth up for ever and ever: and they have no rest day nor night, who worship the beast and his image, and whosoever receiveth the mark of his name. Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus. Revelation 14:9–12.
Va uchinchi farishta ularga ergashib, baland ovoz bilan dedi: Agar kim maxluqqa va uning tasviriga sajda qilsa hamda uning tamg‘asini peshonasiga yoki qo‘liga olsa, o‘sha kishi Xudoning g‘azabi sharobidan ichadi; bu sharob Uning qahr kosasiga aralashmasdan quyilgandir. Va u muqaddas farishtalar huzurida hamda Qo‘zining huzurida olov va oltingugurt bilan azoblanadi. Ularning azobi tutuni abadulabad ko‘tarilib turadi; maxluqqa va uning tasviriga sajda qiluvchilar hamda uning nomining tamg‘asini qabul qiluvchilar uchun kechayu kunduz orom yo‘qdir. Muqaddaslarning sabr-toqati mana shundadir: Xudoning amrlarini va Isoning imonini saqlaydiganlar shulardir. Vahiy 14:9–12.
The Plain
Tekislik
The Latin meaning of ‘Milan’ means the middle of the plain. In the middle of east and west, in the year 313 Constantine of the west sought an alliance with Licinius of the east. The edict represented the attempt to bring east and west together, and the edict was ratified, by a treaty marriage, when Constantine’s half-sister Constantia married Licinius. Yet just as the first treaty marriage of Daniel eleven between the Seleucids of the north and Ptolemy of the south, the marriage was destined to fail as the old adage was fulfilled that says ‘east is east, and west is west, and never the twain shall meet.’
“Милан” сўзининг лотинча маъноси текисликнинг ўртасидир. Шарқ ва ғарб ўртасида, 313-йили ғарбнинг Константини шарқнинг Лицинийси билан иттифоқ излади. Эдикт шарқ ва ғарбни бирлаштиришга бўлган уринишни ифода этар эди, ва Константиннинг ўгай синглиси Констанция Лицинийга турмушга чиққан пайтда, бу эдикт никоҳ орқали тузилган шартнома билан тасдиқланди. Аммо Дониёр ўн биринчи бобидаги шимолнинг Салавкийлари билан жанубнинг Птолемейи ўртасидаги биринчи шартномавий никоҳ каби, бу никоҳ ҳам “шарқ — шарқдир, ғарб эса ғарбдир, ва бу иккиси ҳеч қачон бир-бирига қовушмас” деган қадимий нақл амалга ошиши учун муқаррар равишда муваффақиятсизликка учраши лозим эди.
The year ‘330’ is directly presented in Daniel eleven verses twenty-four, twenty-seven and twenty-nine. This brings the seventeen years of 313 unto 330 into the prophetic line of Daniel eleven, and of prophetic necessity it identifies that treaty marriage of east and west in 313 as a parallel to the first treaty marriage in the same chapter.
“330” yili to‘g‘ridan-to‘g‘ri Doniyor kitobining o‘n birinchi bobi yigirma to‘rtinchi, yigirma yettinchi va yigirma to‘qqizinchi oyatlarida taqdim etilgan. Bu 313 yildan 330 yilgacha bo‘lgan o‘n yetti yilni Doniyor o‘n birning bashoratli chizig‘iga olib kiradi va bashoratli zaruratga ko‘ra, 313 yildagi sharq bilan g‘arbning o‘sha ahd nikohini ayni bobdagi birinchi ahd nikohiga parallel ekanini belgilaydi.
“The prophecy in the eleventh of Daniel has nearly reached its complete fulfillment. Much of the history that has taken place in fulfillment of this prophecy will be repeated.” Manuscript Releases, number 13, 394.
“Doniyor kitobining o‘n birinchi bobidagi bashorat deyarli to‘liq amalga oshdi. Ushbu bashoratning amalga oshishi jarayonida sodir bo‘lgan tarixning katta qismi yana takrorlanadi.” Manuscript Releases, 13-son, 394.
Antiochus II Theos who reigned from 261–246 BC, set aside his first wife Laodice I for Berenice, daughter of Ptolemy II Philadelphus of Egypt. The marriage was part of the peace settlement that ended the Second Syrian War in 252 BC. When Constantine thereafter defeated Licinius in 324 the marriage ended, as did the marriage of Antiochus and Bernice, when Laodice, the first wife poisoned Antiochus in 246 BC. The marriage which had marked the end of the second Syrian war, and the murder of Antiochus, and thereafter Bernice, her child and Egyptian entourage marked the beginning of the third Syrian war. The treaty marriage of 313 ended the period of persecution represented by the church of Smyrna and began the period of compromise represented by the church of Pergamos.
Miloddan avvalgi 261–246-yillarda hukmronlik qilgan Antiox II Teos Misrning Ptolemey II Filadelfining qizi Berenika uchun birinchi xotini Laodika I ni chetga surdi. Bu nikoh miloddan avvalgi 252-yilda Ikkinchi Suriya urushiga yakun yasagan tinchlik kelishuvining bir qismi edi. Shundan keyin Konstantin 324-yilda Litsiniyni mag‘lub etganida, bu nikoh ham nihoyasiga yetdi; xuddi Antiox va Berenikaning nikohi ham, birinchi xotin Laodika miloddan avvalgi 246-yilda Antioxni zaharlaganida, tugaganidek. Ikkinchi Suriya urushining tugashini belgilagan bu sulh nikohi, Antioxning o‘ldirilishi va shundan keyin Berenika, uning farzandi hamda misrlik hamrohlari o‘ldirilishi Uchinchi Suriya urushining boshlanishini belgiladi. 313-yildagi shartnoma nikohi Smirna jamoati bilan ifodalangan quvg‘in davrini yakunlab, Pergamos jamoati bilan ifodalangan murosa davrini boshlab berdi.
The marriage at the beginning of the Seleucid history typified the treaty marriage at the end of the Seleucid empire when Antiochus the Great gave his daughter Cleopatra I to Ptolemy V Epiphanes. The marriage took place at Raphia in 193 BC, but the alliance was soon finished, as had been the first treaty marriage between the king of the north and king of the south. The alpha and omega treaty marriages of the Seleucid empire, typify the treaty marriage noted later in the prophetic history of Daniel eleven when Octavian gave his sister Octavia Minor to Mark Antony in 40 BC. Mark Antony and Octavian were in a power struggle over the eastern and western areas of Rome that had broken out in 44 BC with the assassination of Julius Caesar. The treaty of Brundisium was put in place at the marriage in 40 BC, and eight years later in 32 BC Mark Antony formerly divorced Octavia and precipitated the battle of Actium in 31 BC where both Mark Antony and Cleopatra, (the very last Cleopatra) came to the end.
Salavkiylar tarixining boshidagi nikoh Salavkiylar imperiyasining oxiridagi sulh nikohining timsoli edi; o‘shanda Buyuk Antiox o‘z qizi Kleopatra I ni Ptolemey V Epifanga bergan edi. Bu nikoh miloddan avvalgi 193-yilda Rafiyada bo‘lib o‘tdi, biroq shimol podshohi bilan janub podshohi o‘rtasidagi birinchi sulh nikohi qanday tez yakun topgan bo‘lsa, bu ittifoq ham ko‘p o‘tmay barham topdi. Salavkiylar imperiyasining alfa va omega sulh nikohlari Doniyor o‘n birinchi bobning bashoratli tarixida keyinroq qayd etilgan sulh nikohining timsolidir; o‘shanda miloddan avvalgi 40-yilda Oktavian o‘z singlisi Kichik Oktaviyani Mark Antoniyga bergan edi. Mark Antoniy bilan Oktavian miloddan avvalgi 44-yilda Yuliy Sezarning suiqasd natijasida o‘ldirilishi bilan boshlangan Rimning sharqiy va g‘arbiy hududlari ustidan hokimiyat kurashiga kirishgan edilar. Brundiziy sulhi miloddan avvalgi 40-yildagi nikoh paytida tuzildi, va sakkiz yil o‘tib, miloddan avvalgi 32-yilda Mark Antoniy Oktaviya bilan rasman ajrashib, miloddan avvalgi 31-yilda Aktiy jangiga turtki berdi; u yerda Mark Antoniy ham, Kleopatra ham (eng so‘nggi Kleopatra) halokat topdilar.
The omega marriage treaty of the Seleucid empire introduced the first Cleopatra who typified the last Cleopatra, whose line of descent formed the link to the prophetic alpha marriage treaty of the Roman empire in 40 BC. Those three treaty marriages typify the treaty marriage of the Edict of Milan. The Edict of Milan marks the beginning of a prophetic siege, it represents a prophetic sign, it marks a transition of a righteous church to an unrighteous church, thus aligning with the enigma of the eighth being of the seven. It marks a treaty marriage that ends a war, until the divorce of the treaty marriage thus marking the beginning of a war. In the two Roman marriages, the divorce precipitates the uniting of the empire. 313 also marks the Exeter camp meeting where the proclamation of the message of the Midnight Cry begins and leads to the closed door of October 22.
Salavkiylar imperiyasining omega nikoh ahdi birinchi Kleopatrani joriy etdi; u so‘nggi Kleopatraning timsoli bo‘lib, uning nasab chizig‘i miloddan avvalgi 40-yilda Rim imperiyasining bashoratli alfa nikoh ahdiga bog‘lovchi halqani hosil qildi. O‘sha uch ahd nikohi Milan Farmonining ahd nikohini timsollaydi. Milan Farmoni bashoratli qamalning boshlanishini belgilaydi, u bashoratli bir alomatni ifodalaydi, u solih jamoatning nosolih jamoatga o‘tishini belgilaydi va shu tariqa yettitadan bo‘lgan sakkizinchisining jumboqiga muvofiqlashadi. U urushni tugatadigan ahd nikohini belgilaydi, to ahd nikohining taloqigacha; shu bilan urushning boshlanishini belgilaydi. Ikki Rim nikohida taloq imperiyaning birlashuvini tezlashtiradi. 313-yil, shuningdek, Yarim Tun Nidosi xabarining e’lon qilinishi boshlangan va 22-oktabrdagi yopiq eshikka olib borgan Exeter lager yig‘ilishini ham belgilaydi.
We will continue to consider these truths in the next article.
Bu haqiqatlarni keyingi maqolada ko‘rib chiqishda davom etamiz.