The warning message in the book of Ezekiel is the ‘sign of the siege.’ When the siege began, Ezekiel’s wife died and Ezekiel was commanded not to mourn her death. Her death, accompanied with his lack of mourning her death, symbolized the siege and the approaching destruction of Jerusalem. His actions and her death represent a warning sign, typifying a future warning sign set forth by Jesus, as the “abomination of desolation.”
Hizqiyo kitobidagi ogohlantiruvchi xabar — “qamal alomati”dir. Qamal boshlanganda, Hizqiyoning xotini vafot etdi va Hizqiyoga uning o‘limi uchun aza tutmaslik amr qilindi. Uning o‘limi, shuningdek, Hizqiyoning bu o‘lim uchun aza tutmaganligi bilan birga, qamalni va Quddusning yaqinlashib kelayotgan vayron qilinishini ramziy tarzda ifodaladi. Uning xatti-harakatlari va xotinining o‘limi bir ogohlantiruvchi alomatni ifodalaydi; bu esa Iso tomonidan “vayronagarchilikning jirkanch narsasi” sifatida bayon etilgan kelajakdagi bir ogohlantiruvchi alomatning timsolidir.
When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place, (whoso readeth, let him understand). Matthew 24:15.
Shunday ekan, qachonki sizlar Doniyor payg‘ambar aytgan vayronagarchilik jirkanchini muqaddas joyda turganini ko‘rsangiz, (kim o‘qisa, anglab olsin). Matto 24:15.
When the Roman standards were placed inside the precincts of the temple, Christians in Jerusalem were to flee the city. The two witnesses of the sign of Jerusalem’s destruction emphasize the seriousness of recognizing the ‘sign’ in advance of the siege, and inspiration further identifies that those two witnesses find their “more direct application” in the latter days. Speaking of Christ’s warning of Jerusalem’s destruction in connection with Ezekiel and John being in a temple vision, Sister White penned:
Rim lashkar bayroqlari ma’bad hududi ichiga o‘rnatilganda, Quddusdagi masihiylar shahardan qochishlari kerak edi. Quddusning vayron qilinish alomatining ikki guvohi qamal boshlanishidan oldin “alomat”ni anglab yetishning naqadar jiddiy ekanini ta’kidlaydi, va ilhom yana shu ikki guvoh o‘zlarining “yanada bevosita tatbiqi”ni oxirgi kunlarda topishini aniq ko‘rsatadi. Masihning Quddusning vayron qilinishi haqidagi ogohlantirishini Hizqiyol va Yuhannoning ma’badga oid vahiyda bo‘lishi bilan bog‘lab gapirar ekan, Opa Uayt shunday yozgan:
“While these prophecies received a partial fulfillment at the destruction of Jerusalem, they have a more direct application to the last days.
“Bu bashoratlar Quddusning vayron qilinishi vaqtida qisman amalga oshgan bo‘lsa-da, ular oxirgi kunlarga yanada bevosita tatbiq etiladi.
“We are standing on the threshold of great and solemn events. Prophecy is fast fulfilling. The Lord is at the door. There is soon to open before us a period of overwhelming interest to all living. The controversies of the past are to be revived; new controversies will arise. The scenes to be enacted in our world are not yet even dreamed of.” Testimonies, volume 5, 753.
“Biz ulug‘ va tantanavor voqealarning ostonasida turibmiz. Bashorat tez suratda amalga oshmoqda. Rabbiy eshik oldidadir. Tez orada oldimizda barcha tiriklar uchun nihoyatda muhim bir davr ochiladi. O‘tmishdagi bahs-munozaralar yana jonlantiriladi; yangi bahslar yuzaga keladi. Dunyoimizda ro‘y beradigan manzaralar hali hatto tasavvur ham qilinmagan.” Testimonies, 5-jild, 753.
In chapter four, Ezekiel was directed to act out a parable that was emphasizing the ‘sign of the siege.’ Ezekiel acted out a parable five times in his book which his brethren refused to see. Ezekiel spoke five times to his brethren and they refused to hear. His acted parables and messages illustrate a fivefold class of foolish virgins who refuse to receive the increase of ‘knowledge’ associated with his parables and words. Those words and parables were directly connected with the destruction of Jerusalem which has a “more direct application to the last days.”
To‘rtinchi bobda Hizqiyolga “qamal alomati”ni ta’kidlaydigan bir masalni amalda ijro etish buyurildi. Hizqiyol o‘z kitobida akalari ko‘rishni istamagan bir masalni besh marta amalda ijro etdi. Hizqiyol akalariga besh marta so‘zladi, ammo ular eshitishni rad etdilar. Uning amalda ijro etilgan masallari va xabarlari, uning masallari va so‘zlari bilan bog‘liq bo‘lgan “bilim”ning ortishini qabul qilishdan bosh tortadigan nodon qizlarning besh karra sinfini tasvirlaydi. O‘sha so‘zlar va masallar Quddusning vayron qilinishi bilan bevosita bog‘liq edi, bu esa “oxirgi kunlarga yanada bevosita tatbiq etiladi.”
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.
Sen ham, ey inson o‘g‘li, o‘zingga bir g‘isht ol va uni oldingga qo‘y, uning ustiga shaharni, ya’ni Quddusni tasvirla. Unga qarshi qamal qur, unga qarshi istehkom bunyod et, unga qarshi qamal tepaligini ko‘tar; unga qarshi lashkargoh ham tik, va uning atrofiga qamal qo‘chqorlarini o‘rnat. Yana o‘zingga temir tova ol, uni o‘zing bilan shahar o‘rtasiga temir devor qilib qo‘y; yuzingni unga qarat, shunda u qamalda bo‘ladi, sen esa uni qamal qilursan. Bu Isroil xonadoni uchun bir alomat bo‘ladi.
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 chap tomoning bilan yotgin va Isroil xonadonining gunohini uning ustiga yuklagin; nechta kun uning ustida yotsang, shuncha kun ularning gunohini 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 ado etganingdan keyin, yana o‘ng tomoning bilan yotgin, va Yahudo xonadonining gunohini qirq kun ko‘tarasan: Men senga har bir kunni bir yil qilib belgiladim. Shuning uchun yuzingni Quddus qamaliga qaratgin, qo‘ling yalang‘och bo‘lsin, va sen unga qarshi bashorat qilgin. Va mana, Men sening ustingga bog‘lar solaman, va qamaling kunlarini tugatmaguningcha bir yoningdan boshqa yoningga o‘girilolmaysan. Hizqiyol 4:1–8.
Sign
Belgi
The word “sign” is located nine times in the book of Ezekiel. In chapter four, the siege of Jerusalem is the “sign” to the house of Israel. In chapter twelve, Ezekiel is again a “sign” identifying the siege and destruction of Jerusalem.
“Alomat” so‘zi Hizqiyol kitobida to‘qqiz marta uchraydi. To‘rtinchi bobda Quddusning qamal qilinishi Isroil xonadoni uchun “alomat”dir. O‘n ikkinchi bobda esa Hizqiyol yana Quddusning qamal qilinishi va vayron etilishini ko‘rsatuvchi “alomat”dir.
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. Therefore, thou son of man, prepare thee stuff for removing, and remove by day in their sight; and thou shalt remove from thy place to another place in their sight: it may be they will consider, though they be a rebellious house. Then shalt thou bring forth thy stuff by day in their sight, as stuff for removing: and thou shalt go forth at even in their sight, as they that go forth into captivity. Dig thou through the wall in their sight, and carry out thereby. In their sight shalt thou bear it upon thy shoulders, and carry it forth in the twilight: thou shalt cover thy face, that thou see not the ground: for I have set thee for a sign unto the house of Israel. Ezekiel 12:2–6.
Ey inson o‘g‘li, sen isyonkor xonadon o‘rtasida yashamoqdasan; ularda ko‘radigan ko‘zlar bor, ammo ko‘rmaydilar; eshitadigan quloqlar bor, ammo eshitmaydilar; chunki ular isyonkor xonadondir. Shuning uchun, ey inson o‘g‘li, ko‘chish uchun anjomlaringni tayyorla va kunduzi, ularning ko‘z o‘ngida ko‘ch; o‘z joyingdan boshqa joyga, ularning ko‘z o‘ngida ko‘chib o‘t; ehtimol, ular mulohaza qilarlar, garchi isyonkor xonadon bo‘lsalar ham. So‘ng anjomlaringni kunduzi, ularning ko‘z o‘ngida, ko‘chish uchun anjomlardek olib chiqasan; o‘zing esa kechqurun, ularning ko‘z o‘ngida, asirlikka ketayotganlar kabi chiqib ketasan. Ularning ko‘z o‘ngida devorni teshib o‘t va narsalaringni o‘sha yerdan olib chiq. Ularning ko‘z o‘ngida uni yelkangga ortib, g‘ira-shirada olib chiq; yer yuzini ko‘rmasliging uchun yuzingni yop; chunki Men seni Isroil xonadoniga alomat qilib qo‘ydim. Hizqiyol 12:2–6.
When the rebellious house saw the acted-out parable, they knew not what it meant, so they asked Ezekiel to explain.
Isyonkor xonadon sahnalashtirib ko‘rsatilgan masalni ko‘rgach, uning nimani anglatishini bilmadilar; shuning uchun Hizqiyoldan buni tushuntirib berishni so‘radilar.
Son of man, hath not the house of Israel, the rebellious house, said unto thee, What doest thou? Say thou unto them, Thus saith the Lord God; This burden concerneth the prince in Jerusalem, and all the house of Israel that are among them. Say, I am your sign: like as I have done, so shall it be done unto them: they shall remove and go into captivity. Ezekiel 12:9–11.
Ey inson farzandi, Isroil xonadoni, o‘sha itoatsiz xonadon, senga: “Nima qilayapsan?” demadimi? Ularga ayt: Egamiz Rabbiy shunday demoqda: Bu yuk Quddusdagi shahzodaga va ularning orasida bo‘lgan butun Isroil xonadoniga taalluqlidir. Ayting: Men sizlar uchun bir alomatman; men qanday qilgan bo‘lsam, ularga ham shunday qilinadi: ular ko‘chiriladi va asirlikka ketadi. Hizqiyol 12:9–11.
The siege of Jerusalem is a sign for God’s people in the latter days.
Quddusning qamal qilinishi oxirgi kunlarda Xudoning xalqi uchun bir alomatdir.
“Each of the ancient prophets spoke less for their own time than for ours, so that their prophesying is in force for us. ‘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.’ 1 Corinthians 10:11. ‘Not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into.’ 1 Peter 1:12....
“Qadimgi payg‘ambarlarning har biri ko‘proq o‘z zamoni uchun emas, balki bizning zamonimiz uchun so‘zlagan; shuning uchun ularning bashoratlari biz uchun ham kuchdadir. ‘Endi bu narsalarning hammasi ularga ibrat bo‘lishi uchun yuz berdi; va ular bizga nasihat bo‘lsin deb yozib qoldirilgan, chunki zamonlarning oxiri bizning ustimizga kelgandir.’ 1 Korinfliklarga 10:11. ‘Ular bu xizmatni o‘zlariga emas, balki bizga qilganlari ularga ayon qilingan edi; endi esa bu narsalar sizlarga osmondan yuborilgan Muqaddas Ruh orqali sizlarga xushxabarni va’z qilganlar tomonidan xabar qilindi; farishtalar ham aynan shu narsalarga nazar solishni orzu qiladilar.’ 1 Butrus 1:12....”
“The Bible has accumulated and bound up together its treasures for this last generation. All the great events and solemn transactions of Old Testament history have been, and are, repeating themselves in the church in these last days.” Selected Messages, book 3, 338, 339.
«Muqaddas Kitob o‘z xazinalarini aynan shu so‘nggi avlod uchun to‘plab, bir joyga jamlagan. Qadimgi Ahd tarixidagi barcha buyuk voqealar va tantanavor hodisalar bu so‘nggi kunlarda jamoatda takrorlangan va takrorlanmoqda.» Selected Messages, 3-kitob, 338, 339.
This Same Day
Aynan Shu Kun
Ezekiel in the acted parable of the ‘siege and destruction of Jerusalem’ is a sign for God’s people in the latter days.
Hizqiyol “Quddusning qamali va vayron qilinishi” haqidagi amaliy masalda oxirgi kunlarda Xudoning xalqi uchun bir alomatdir.
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.
Yana to‘qqizinchi yilda, o‘ninchi oyda, oyning o‘ninchi kunida, Egamizning kalomi menga kelib, shunday dedi: Inson o‘g‘li, shu kunning nomini, aynan shu kunning o‘zini yozib qo‘y: Bobil shohi aynan shu kun Quddusga qarshi saf tortdi.
And utter a parable unto the rebellious house, and say unto them, Thus saith the Lord God; Set on a pot, set it on, and also pour water into it: Gather the pieces thereof into it, even every good piece, the thigh, and the shoulder; fill it with the choice bones. Take the choice of the flock, and burn also the bones under it, and make it boil well, and let them seethe the bones of it therein. Wherefore thus saith the Lord God; Woe to the bloody city, to the pot whose scum is therein, and whose scum is not gone out of it! bring it out piece by piece; let no lot fall upon it. For her blood is in the midst of her; she set it upon the top of a rock; she poured it not upon the ground, to cover it with dust; That it might cause fury to come up to take vengeance; I have set her blood upon the top of a rock, that it should not be covered.
Va isyonkor xonadonga bir masal aytib, ularga shunday degin: Egamiz Rabbiy shunday deydi: qozonni qo‘y, qo‘y uni, va ichiga suv ham quygin. Uning bo‘laklarini, ya’ni har bir yaxshi bo‘lagini — sonni va yelkani — uning ichiga yig‘gin; uni sara suyaklar bilan to‘ldirgin. Suruvning eng sarasini ol, uning ostida suyaklarni ham yoq, uni yaxshilab qaynat, va uning suyaklari unda qaynab pishsin. Shuning uchun Egamiz Rabbiy shunday deydi: qonxo‘r shaharga voy, ichida kiri bo‘lgan qozonga, va kiri undan chiqib ketmagan qozonga! Uni bo‘lakma-bo‘lak chiqarib tashla; unga qur’a tushmasin. Chunki uning qoni o‘z o‘rtasidadir; uni qoya cho‘qqisiga qo‘ydi; uni tuproq bilan yopish uchun yerga to‘kmadi; Shunday qilib g‘azab qo‘zg‘alib, qasos olinishi uchun; Men uning qonini qoya cho‘qqisiga qo‘ydimki, u yopilmasin.
Therefore thus saith the Lord God; Woe to the bloody city! I will even make the pile for fire great. Heap on wood, kindle the fire, consume the flesh, and spice it well, and let the bones be burned. Then set it empty upon the coals thereof, that the brass of it may be hot, and may burn, and that the filthiness of it may be molten in it, that the scum of it may be consumed. She hath wearied herself with lies, and her great scum went not forth out of her: her scum shall be in the fire. In thy filthiness is lewdness: because I have purged thee, and thou wast not purged, thou shalt not be purged from thy filthiness any more, till I have caused my fury to rest upon thee. I the Lord have spoken it: it shall come to pass, and I will do it; I will not go back, neither will I spare, neither will I repent; according to thy ways, and according to thy doings, shall they judge thee, saith the Lord God.
Shuning uchun, Rabbiy Xudo shunday deydi: Qonxo‘r shaharga voy! Men hatto o‘tin uyumini ham katta qilaman. O‘tinlarni uyib tashlang, olovni yoqing, go‘shtni pishirib tugating, uni yaxshilab ziravorlang, suyaklar ham kuysin. So‘ng uni bo‘sh holda cho‘g‘lari ustiga qo‘yingki, uning misi qizisin va kuysin, undagi nopoklik erisin, undagi quyqa yo‘q bo‘lib ketsin. U yolg‘onlari bilan o‘zini holdan toydirdi, ammo uning katta quyqasi undan chiqib ketmadi: uning quyqasi olovda bo‘ladi. Sening nopokligingda buzuqlik bor: Men seni poklaganim holda, sen poklanmading; shu bois g‘azabimni ustingga to‘liq tushirmagunimcha, endi sen o‘z nopokligingdan poklanmaysan. Men, Egamiz, shuni aytdim: bu amalga oshadi, va Men buni qilaman; Men ortga qaytmayman, ayamayman ham, pushaymon ham bo‘lmayman; yo‘llaringga va qilmishlaringga ko‘ra seni hukm qiladilar, — deydi Rabbiy Xudo.
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 Egamizning kalomi menga kelib, dedi: “Ey inson o‘g‘li, mana, Men bir zarba bilan ko‘zlaringning orzusini sendan olaman; ammo sen na aza tutasan, na yig‘laysan, na ko‘z yoshlaring oqadi. Nola qilishdan tiyil, o‘lik uchun motam tutma, boshingdagi sallaingni bog‘la, oyoqlaringga kavushingni kiy, lablaringni berkitma va odamlarning nonini yema”. Shunday qilib, men ertalab xalqqa so‘zladim; kechqurun esa xotinim vafot etdi; ertasi tongda esa menga amr qilinganidek qildim. Shunda xalq menga dedi: “Sen shunday 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. Thus Ezekiel is unto you a sign: according to all that he hath done shall ye do: and when this cometh, ye shall know that I am the Lord God. Ezekiel 24:1–24.
Shunda men ularga javob berdim: “Egamizning kalomi menga kelib, dedi: Isroil xonadoniga aytgin: Egamiz Rabbiy shunday demoqda: Mana, Men O‘z muqaddas maskanimni, qudratingizning iftixorini, ko‘zlaringizning orzusini va joningiz ayaydigan narsani harom qilaman; sizlar tashlab ketgan o‘g‘illaringiz va qizlaringiz esa qilichdan yiqiladilar. Sizlar men qilganimdek qilasizlar: lablaringizni bekitmaysizlar, odamlarning nonini yemaysizlar. Sallaingiz boshingizda, oyoq kiyimingiz oyog‘ingizda bo‘ladi; motam tutmaysizlar ham, yig‘lamaysizlar ham; balki gunohlaringiz ichida erib ketasizlar va bir-biringizga qarab nolalarsizlar. Shunday qilib Hizqiyol sizlar uchun bir alomatdir: u qilgan hamma narsaga muvofiq sizlar ham qilasizlar; bu voqea yuz berganda esa Men Egamiz Rabbiy ekanimni bilib olasizlar”. Hizqiyol 24:1–24.
Ezekiel is a sign who identifies the beginning siege and the ending destruction of Jerusalem, and thereafter; the captivity of the members of the Laodicean Seventh-day Adventist church.
Hizqiyol Quddusning qamal qilinishining boshlanishini va vayron etilishining yakunini, shundan so‘ng esa Laodikeyadagi Yettinchi kun Adventistlar jamoati a’zolarining asirlikka olib ketilishini ko‘rsatib beradigan alomatdir.
“When Christ looked down from the crest of Olivet, He saw this state of things existing in every church. The warnings come down to all that are following in the tread of the people of Jerusalem, who had such great light. This people is before us as a warning. By rejecting God’s warnings in this our day, men are repeating the sin of Jerusalem. The Lord sees what the human agent does not see and will not see—the outcome of all the human devising in Battle Creek. He has done all that a God could do. He has flashed light before the eyes of the people, that their sins might not reach the boundary where repentance cannot be felt. But by a long process of departure from just and righteous principles, men have placed themselves where light and truth, justice and mercy, are not discerned. This course has become part of their very nature.” Testimonies, volume 8, 68.
“Masih Zaytun tog‘ining cho‘qqisidan pastga qaraganida, U bu holatning har bir jamoatda mavjud ekanini ko‘rdi. Ogohlantirishlar Quddus xalqining izidan borayotgan barcha kishilarga tegishlidir; o‘sha xalq shunchalik ulug‘ nurga ega edi. Bu xalq bizning oldimizda ogohlantirish sifatida turibdi. Bugungi kunimizda Xudoning ogohlantirishlarini rad etish orqali insonlar Quddusning gunohini takrorlamoqdalar. Rabbiy insoniy vosita ko‘rmaydigan va ko‘rishni ham istamaydigan narsani — Battle Creekdagi barcha insoniy makr-u tadbirlarning oqibatini — ko‘radi. U Xudo qila oladigan barcha ishni qildi. U xalqning ko‘zlari oldida nurni yaltiratib ko‘rsatdi, toki ularning gunohlari tavba endi sezilmaydigan chegaraga yetib bormasin. Ammo adolatli va to‘g‘ri tamoyillardan uzoqlashishning uzoq davom etgan jarayoni orqali insonlar o‘zlarini shunday holatga qo‘ydilarki, u yerda nur va haqiqat, adolat va rahm-shafqat farqlanmaydi. Bu yo‘l ularning asl tabiatining bir qismiga aylangan.” Testimonies, 8-jild, 68.
Two Witnesses of Alpha and Omega
Alfa va Omeganning Ikki Shohidi
Ezekiel had been supernaturally made dumb, and he was informed when Jerusalem fell, he would again be able to speak, and that he would then be a ‘sign.’ Ezekiel’s lack of mourning his wife’s death marked the alpha sign at the beginning of the siege, and Ezekiel’s mouth being opened when Jerusalem fell was the omega sign. The siege unto the destruction is marked by a sign in the beginning and ending. Within the same illustration, a second witness to an alpha and omega sign is represented as the death of the “desire of Ezekiel’s eyes” as the alpha and the death of the people’s “desire of eyes” is the omega sign of the period. The period of one and a half years bears two witnesses of an alpha and an omega. The death of Ezekiel’s wife represented the captivity and trampling down of the host, and the omega death of Jerusalem represented the trampling down of the sanctuary.
Hizqiyol g‘ayritabiiy tarzda soqov qilingan edi va unga Quddus qulaganida yana gapira olishi, hamda o‘shanda u “alomat” bo‘lishi bildirildi. Hizqiyolning xotini vafot etganida motam tutmagani qamalning boshidagi alfa alomatini belgiladi, Quddus qulaganida esa Hizqiyolning og‘zi ochilishi omega alomati bo‘ldi. Vayronagarchilikkacha davom etgan qamal boshida ham, oxirida ham bir alomat bilan belgilangan. Xuddi shu tasvir doirasida, alfa va omega alomatiga oid ikkinchi guvohlik “Hizqiyol ko‘zlarining orzusi”ning o‘limi alfa, xalqning “ko‘zlarining orzusi”ning o‘limi esa davrning omega alomati sifatida ifodalanadi. Bir yarim yillik davr alfa va omega haqidagi ikki guvohlikni o‘zida mujassam etadi. Hizqiyolning xotinining o‘limi lashkarning asir olinishi va oyoq osti qilinishini ifodalagan bo‘lsa, Quddusning omega o‘limi muqaddas maskanning oyoq osti qilinishini ifodalagan.
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 24:24–27.
Shunday qilib, Hizqiyol sizlar uchun bir alomatdir: u nima qilgan bo‘lsa, sizlar ham shunga muvofiq qilasizlar; va bu voqea yuz berganda, Men Parvardigor Egamiz ekanimni bilib olasizlar. Shuningdek, ey inson o‘g‘li, Men ulardan ularning qudratini, shon-shuhratlarining quvonchini, ko‘zlarining orzusini va ko‘ngil bog‘lagan narsalarini — o‘g‘illarini ham, qizlarini ham — olib qo‘yadigan kunda, o‘sha kunda qochib qutulgan bir kishi senga kelib, buni o‘z quloqlaring bilan eshittirmaydimi? O‘sha kunda qochib qutulganga nisbatan og‘zing ochiladi, sen gapirasan va endi boshqa soqov bo‘lib qolmaysan; sen ularga bir alomat bo‘lasan, va ular Men Parvardigor ekanimni bilib oladilar. Hizqiyol 24:24–27.
Six Deaths
Olti O‘lim
The death of Ezekiel’s wife marks the beginning of the siege and the death of Jerusalem, who is prophetically Christ’s bride, and illustrates the soon-coming Sunday law, which is preceded by a period represented by the siege. The period of the siege and the destruction are two distinct, though directly connected waymarks. The siege is a period of time, and the destruction is a point in time. The destruction is the Sunday law that is preceded by the period of the formation of the image of the beast. The period of the image of the beast concludes with the mark of the beast. When Jesus identified the sign of the destruction of Jerusalem in Matthew twenty-four, He also referenced the days of Noah.
Hizqiyolning xotinining o‘limi qamalning boshlanishi hamda payg‘ambarlik ma’nosida Masihning kelini bo‘lgan Quddusning o‘limini belgilaydi va qamal bilan ifodalangan bir davrdan oldin keladigan, tez orada joriy etilajak yakshanba qonunini tasvirlaydi. Qamal davri bilan vayron qilinish — bir-biridan farqli, biroq bevosita bog‘liq bo‘lgan ikki alohida yo‘l-belgidir. Qamal — bu vaqt davri, vayron qilinish esa — vaqt ichidagi bir nuqtadir. Vayron qilinish — bu yirtqichning suratining shakllanish davridan oldin keladigan yakshanba qonunidir. Yirtqichning surati davri yirtqichning tamg‘asi bilan yakunlanadi. Iso Matto yigirma to‘rtinchi bobda Quddusning vayron qilinishining alomatini ko‘rsatganida, U Nuhning kunlarini ham tilga oldi.
But as the days of Noe were, so shall also the coming of the Son of man be. For as in the days that were before the flood they were eating and drinking, marrying and giving in marriage, until the day that Noe entered into the ark, And knew not until the flood came, and took them all away; so shall also the coming of the Son of man be. Matthew 24:37–39.
Lekin Nuhning kunlari qanday bo‘lgan bo‘lsa, Inson O‘g‘lining kelishi ham shunday bo‘ladi. Chunki to‘fondan oldingi kunlarda, Nuh kemaga kirgan kungacha, ular yeb-ichar, uylanar va erga berilar edilar. To‘fon kelib, ularning barchasini olib ketgunicha, buni anglamadilar; Inson O‘g‘lining kelishi ham shunday bo‘ladi. Matto 24:37–39.
In the days of Noah, the door of probation was closed, thus typifying the soon-coming Sunday law, that is also typified by the door closing on October 22, 1844. The period from the Exeter camp meeting of August 12–17 in 1844, represents a prophetic period that leads to a closed door.
Nuh davrida sinov muddati eshigi yopildi; bu esa tez orada keladigan Yakshanba qonunining timsoli bo‘ldi; u ham 1844-yil 22-oktabrda eshikning yopilishi orqali timsollangan. 1844-yil 12–17-avgust kunlaridagi Exeter lager yig‘inidan boshlab bo‘lgan davr yopiq eshikka olib boradigan bashoratli bir davrni ifodalaydi.
In the days of Noah, Noah represented the third angel and the third angel arrived at the closed door of October 22, 1844. In the days of Noah, which according to Jesus would be as “the coming of the Son of man,” the three angels of Revelation fourteen led to the closed door. William Miller represented the first angel’s message, and was typified by Enoch in the days of Noah. Jude identifies Enoch’s message as a parallel to Miller’s message.
Nuh davrida Nuh uchinchi farishtani ifoda etgan, va uchinchi farishta 1844-yil 22-oktabrdagi yopiq eshik oldiga yetib kelgan. Iso aytganidek, “Inson O‘g‘lining kelishi” kabi bo‘ladigan Nuh davrida, Vahiy kitobining o‘n to‘rtinchi bobidagi uch farishta yopiq eshikkacha olib borgan. Uilyam Miller birinchi farishta xabarini ifoda etgan va Nuh davrida Xano‘x orqali timsollangan. Yahudo Xano‘xning xabarini Millerning xabariga parallel ekanini ko‘rsatadi.
And Enoch also, the seventh from Adam, prophesied of these, saying, Behold, the Lord cometh with ten thousands of his saints, To execute judgment upon all, and to convince all that are ungodly among them of all their ungodly deeds which they have ungodly committed, and of all their hard speeches which ungodly sinners have spoken against him. Jude 1:14, 15.
Odam Atodan yettinchi bo‘lgan Xano‘x ham ular haqida bashorat qilib, shunday degan edi: “Mana, Rabbiy O‘zining o‘n minglab muqaddaslari bilan kelmoqda, barcha ustidan hukm ijro etish uchun va ularning orasidagi barcha xudosizlarni o‘zlari xudosizlik bilan qilgan barcha xudosiz ishlari hamda xudosiz gunohkorlar Unga qarshi aytgan barcha qattiq so‘zlari haqida ishontirish uchun”. Yahudo 1:14, 15.
Miller’s first angel’s message announced the “judgment” as typified by Enoch’s message. Enoch’s beginning is marked as being the “seventh from Adam.” Miller’s message began and ended with the arrival of the “seven times” against the northern kingdom and forty-six years later the third angel arrived on October 22, 1844 when the “seven times” against the southern kingdom was fulfilled. Both Enoch and Miller, who were messengers of the judgment hour, began with the number seven being identified. The period that began with Enoch, the seventh ended with seven days that the animals entered the ark until the door was supernaturally closed. Jesus always illustrates the end with the beginning.
Millerning birinchi farishta xabari Xano‘xning xabari bilan timsollangan “hukm”ni e’lon qildi. Xano‘xning boshlanishi uning “Odam Atodan yettinchi” ekanligi bilan belgilangan. Millerning xabari shimoliy saltanatga qarshi bo‘lgan “yetti vaqt”ning kelishi bilan boshlandi va yakun topdi; qirq olti yil o‘tib, janubiy saltanatga qarshi bo‘lgan “yetti vaqt” bajo bo‘lganida, 1844-yil 22-oktabrda uchinchi farishta keldi. Hukm soatining xabarchilari bo‘lgan Xano‘x ham, Miller ham, yetti soni aniqlab ko‘rsatilishi bilan boshlandi. Xano‘x bilan boshlangan davr, hayvonlar kemaga kirgan va eshik g‘ayritabiiy tarzda yopilguniga qadar bo‘lgan yetti kun bilan yakunlandi. Iso har doim oxirni boshlanish orqali tasvirlaydi.
Enoch begat Methuselah, who in turn begat Lamech. Lamech and Methuselah represent the second angel's message and also the message of the midnight cry. The midnight cry progressed unto the closed door, and is thus represented by Methuselah who died the year of the flood. Lamech represented the second angel’s message, and Lamech died five years before the flood. The five years from the death of Lamech unto the death of Methuselah when the door closed, typified the death of Ezekiel’s bride marking the beginning of the period that led to the death of Christ’s bride represented by Methuselah.
Xano‘x Matushalohni tug‘di, Matushaloh esa o‘z navbatida Lomakni tug‘di. Lomak va Matushaloh ikkinchi farishtaning xabarini, shuningdek yarim tun nidosi xabarini ifodalaydi. Yarim tun nidosi yopiq eshikgacha davom etdi va shu bois to‘fon yili vafot etgan Matushaloh orqali ifodalanadi. Lomak ikkinchi farishtaning xabarini ifodalagan edi, va Lomak to‘fondan besh yil oldin vafot etdi. Eshik yopilgan paytda Matushalohning vafotigacha bo‘lgan, Lomakning vafotidan boshlangan besh yil, Hizqiyolning kelinining o‘limini oldindan ifodalab, bu Masihning Matushaloh orqali ifodalangan kelinining o‘limiga olib borgan davrning boshlanishini belgiladi.
Enoch typified the first angel that arrived in 1798, Lamech typified the second angel that arrived on April 19, 1844 and Methuselah typified the midnight cry from Exeter unto the closed door of October 22, 1844, that was typified by Noah. The five years from the death of Lamech unto the death of Methuselah typified the year and a half from 587 BC unto 586 BC. Those five years from Lamech to Methuselah typify five years from 1448 unto 1453.
Enox 1798 yilda kelgan birinchi farishtani timsolladi, Lamak 1844 yil 19 aprel kuni kelgan ikkinchi farishtani timsolladi va Metushelah Exeterdagi yarim tun faryodidan boshlab 1844 yil 22 oktabrdagi yopiq eshikkacha bo‘lgan hodisani timsolladi; bu esa Nuh tomonidan timsollangan edi. Lamakning o‘limidan Metushelahning o‘limigacha bo‘lgan besh yil miloddan avvalgi 587 yildan miloddan avvalgi 586 yilgacha bo‘lgan bir yarim yilni timsolladi. Lamakdan Metushelahgacha bo‘lgan o‘sha besh yil 1448 yildan 1453 yilgacha bo‘lgan besh yilni timsollaydi.
On October 31, 1448, John Palaiologos died and his brother, Constantine the eleventh, (the last Constantine) sought permission to ascend the throne of eastern Rome from the Islamic Turkish power. His submission on July 27, 1299, fulfilled the second one hundred and fifty years of Revelation nine set forth in verse ten. Five years after John Palaiologos death, his brother Constantine the eleventh died upon the walls of Constantinople as Mehmed II conquered the Byzantine empire of eastern Rome. Mehmed is the Turkish derivation of Mohammed, so the death of the first Mohammed in 632, which began the first one hundred and fifty year prophecy of Revelation nine, (located in verse five), and which ended with the death of the last Constantine at the hands of ‘Mohammed the second’ eight hundred and twenty-one years later. Five years before his death Mohammed had predicted the demise of Rome and it was accomplished by the Turk named Mohammed the second.
1448-yil 31-oktabrda John Palaiologos vafot etdi va uning ukasi, o‘n birinchi Konstantin (oxirgi Konstantin), sharqiy Rim taxtiga ko‘tarilish uchun islomiy turk hokimiyatidan ruxsat so‘radi. Uning 1299-yil 27-iyuldagi bo‘ysunishi Vahiyning to‘qqizinchi bobida, o‘ninchi oyatda bayon etilgan ikkinchi bir yuz ellik yilni bajo keltirdi. John Palaiologosning vafotidan besh yil o‘tib, uning ukasi o‘n birinchi Konstantin Konstantinopol devorlari ustida halok bo‘ldi, o‘sha paytda Mehmed II sharqiy Rimning Vizantiya imperiyasini zabt etdi. Mehmed — Muhammad ismining turkcha shaklidir; shunday ekan, 632-yilda birinchi Muhammadning o‘limi, Vahiyning to‘qqizinchi bobidagi birinchi bir yuz ellik yillik bashoratni (beshinchi oyatda joylashgan) boshlab bergan bo‘lsa, sakkiz yuz yigirma bir yil o‘tib, “ikkinchi Muhammad” qo‘lida oxirgi Konstantinning o‘limi bilan u yakunlandi. O‘limidan besh yil oldin Muhammad Rimning halokatini oldindan aytgan edi va bu turk, ya’ni ikkinchi Muhammad tomonidan amalga oshirildi.
Constantine the last, the eleventh, died in the battle of Constantinople, thus identifying five years from the death of his brother John to his death. Those five years were typified by the five years from the death of Lamech, the son, unto the death of Methuselah, the father, five years later when the door closed upon the ark. Thus, the death of Ezekiel’s bride was typified by the death of Lamech, and together they provide witness to the death of John Palaiologos in 1448. The subsequent death of Methuselah aligns with the death of Christ’s bride and the destruction of Jerusalem in 586 BC, and together they align with the death of Constantine the eleventh.
So‘nggisi, o‘n birinchi Konstantin Konstantinopol jangida halok bo‘ldi; shu tariqa u akasi Ioannning o‘limidan o‘zining o‘limigacha bo‘lgan besh yilni belgilab berdi. Bu besh yil o‘g‘il Lamakning o‘limidan to besh yil o‘tib, kema ustidan eshik yopilgan paytda otasi Metushalaxning o‘limigacha bo‘lgan besh yil orqali timsollangan edi. Shunday qilib, Hizqiyolning kelinining o‘limi Lamakning o‘limi orqali timsollangan bo‘lib, ular birgalikda 1448-yilda Ioann Palaiologosning o‘limiga guvohlik beradi. Metushalaxning undan keyingi o‘limi esa Masihning kelinining o‘limi va miloddan avvalgi 586-yilda Quddusning vayron qilinishi bilan muvofiq keladi, va ular birgalikda o‘n birinchi Konstantinning o‘limi bilan muvofiqlashadi.
The three witnesses of a prophetic period that begins and ends with a death, illustrate the period of the formation of the image of the beast that concludes with the mark of the beast, and it aligns with the proclamation of the midnight cry in Millerite history and the formation of the image of the beast that concludes with the mark of the beast in our current history. When the mark of the beast is fulfilled at the soon-coming Sunday law, the prophetic “speaking” arrives in agreement with Ezekiel being able to “speak” upon his own volition when Jerusalem was destroyed.
O‘lim bilan boshlanib, o‘lim bilan yakun topadigan bashoratli davrning uchta guvohi, vahshiy hayvon suratining shakllanish davrini ko‘rsatadi; bu davr vahshiy hayvonning tamg‘asi bilan nihoyasiga yetadi, va u Millerchilar tarixidagi yarim tunda yangragan faryodning e’loni hamda hozirgi tariximizda vahshiy hayvon suratining shakllanishi, ya’ni vahshiy hayvonning tamg‘asi bilan yakun topadigan jarayon bilan mos keladi. Vahshiy hayvonning tamg‘asi yaqin orada chiqadigan Yakshanba qonunida bajo bo‘lganda, bashoratli “gapirish” Quddus vayron qilinganda Hizqiyolning o‘z irodasiga ko‘ra “gapira” olgani bilan muvofiq holda yuzaga keladi.
Speaking
Gapirish
At the Sunday law, which is typified by the destruction of Jerusalem, the prophetic speaking of the United States is marked as the false prophet speaks as a dragon.
Quddusning vayron qilinishi orqali timsollangan yakshanba qonuni vaqtida, Qo‘shma Shtatlarning bashoratli so‘zlashi soxta payg‘ambarning ajdaho kabi gapirishi sifatida belgilab qo‘yilgan.
And I beheld another beast coming up out of the earth; and he had two horns like a lamb, and he spake as a dragon. Revelation 13:11.
Va men yerdan chiqib kelayotgan boshqa bir vahshiyni ko‘rdim; uning qo‘zichoqnikiga o‘xshash ikki shoxi bor edi, va u ajdaho kabi so‘zlar edi. Vahiy 13:11.
At the Sunday law, Balaam strikes his ass a third time, and the ass then speaks.
Yakshanba qonuni vaqtida Balom o‘z eshagini uchinchi marta uradi, shunda eshak so‘zlaydi.
And the Lord opened the mouth of the ass, and she said unto Balaam, What have I done unto thee, that thou hast smitten me these three times? And Balaam said unto the ass, Because thou hast mocked me: I would there were a sword in mine hand, for now would I kill thee. And the ass said unto Balaam, Am not I thine ass, upon which thou hast ridden ever since I was thine unto this day? was I ever wont to do so unto thee? And he said, Nay. Numbers 22:28–30.
Va Egamiz eshakning og‘zini ochdi, va u Balomga dedi: “Senga nima qildimki, meni mana bu uch marta urding?” Balom esa eshakka dedi: “Chunki sen meni masxara qilding; qo‘limda qilich bo‘lganida edi, hozir seni o‘ldirgan bo‘lardim”. Eshak esa Balomga dedi: “Men sening bugungacha minib yurgan, o‘zingniki bo‘lgan eshaging emasmanmi? Senga nisbatan shunday qilish odatim bormidi?” U dedi: “Yo‘q”. Soni 22:28–30.
The false prophet speaks at the Sunday law and Islam also speaks at the Sunday law. Both are prophetically false prophets. At the Sunday law the ‘vision” of Habakkuk that tarried, speaks.
Yolgʻon paygʻambar yakshanba qonuni chogʻida gapiradi, Islom ham yakshanba qonuni chogʻida gapiradi. Ikkalasi ham bashorat nuqtayi nazaridan yolgʻon paygʻambarlardir. Yakshanba qonuni chogʻida Habakkukning kechikkan “vahiy”si gapiradi.
For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. Habakkuk 2:3.
Chunki vahiy hali belgilangan vaqt uchundir, ammo oxir-oqibat u so‘zlaydi va yolg‘on chiqmaydi; garchi u kechikkanday tuyulsa ham, uni kut; chunki u albatta keladi, kechikmaydi. Habakkuk 2:3.
Habakkuk is the true prophet who speaks in contrast with the false prophets. The ‘vision’ of Habakkuk speaks through the mouth of formerly dumb Ezekiel, whose mouth is then opened. The promise of being God’s mouth was given to Jeremiah.
Xabaqquq soxta payg‘ambarlarga qarama-qarshi holda so‘zlaydigan haqiqiy payg‘ambardir. Xabaqquqning “vahiy”si ilgari soqov bo‘lgan Hizqiyoning og‘zi orqali so‘zlaydi, so‘ng uning og‘zi ochiladi. Xudoning og‘zi bo‘lish va’dasi Yeremiyoga berilgan edi.
Why is my pain perpetual, and my wound incurable, which refuseth to be healed? wilt thou be altogether unto me as a liar, and as waters that fail? Therefore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. Jeremiah 15:18, 19.
Nega mening dardim uzluksiz, yaram esa tuzalmas bo‘lib, shifo topishni rad etadi? Sen men uchun butunlay yolg‘onchi, qurib qoladigan suvlar kabi bo‘lasanmi? Shuning uchun Egamiz shunday deydi: Agar sen qaytsang, Men seni yana tiklayman, va sen Mening huzurimda turasan; agar sen qimmatlisini jirkanchdan ajratib chiqarsang, sen Mening og‘zim kabi bo‘lasan; ular senga qaytsinlar, ammo sen ularga qaytma. Yeremiyo 15:18, 19.
At the Sunday law, Zacharias's nine months of dumbness ended when he spoke and confirmed that his son’s name is to be John. Zacharias represented leadership who disbelieve the word of the third angel, and John represented the Elijah movement, the church that would usher in the Second Coming of Christ.
Yakshanba qonuni vaqtida Zakariyoning to‘qqiz oylik soqovligi, u gapirib, o‘g‘lining ismi Yahyo bo‘lishini tasdiqlaganida nihoyasiga yetdi. Zakariyo uchinchi farishtaning kalomiga ishonmaydigan rahbariyatni ifodalar edi, Yahyo esa Ilyos harakatini, ya’ni Masihning Ikkinchi Kelishini boshlab beradigan jamoatni ifodalar edi.
And Zacharias said unto the angel, Whereby shall I know this? for I am an old man, and my wife well stricken in years. And the angel answering said unto him, I am Gabriel, that stand in the presence of God; and am sent to speak unto thee, and to shew thee these glad tidings. And, behold, thou shalt be dumb, and not able to speak, until the day that these things shall be performed, because thou believest not my words, which shall be fulfilled in their season.
Zakariyo farishtaga dedi: «Buni qaydan bilaman? Chunki men qari odamman, xotinim ham ancha yoshga kirib qolgan». Farishta esa unga javoban dedi: «Men Jabroilman, Xudoning huzurida turuvchiman; senga so‘zlash va bu xushxabarni bildirish uchun yuborilganman. Va mana, bu voqealar bajo bo‘ladigan kungacha sen soqov bo‘lib, gapira olmaysan, chunki o‘z vaqtida bajo bo‘ladigan mening so‘zlarimga ishonmading».
And the people waited for Zacharias, and marvelled that he tarried so long in the temple. And when he came out, he could not speak unto them: and they perceived that he had seen a vision in the temple: for he beckoned unto them, and remained speechless. Luke 1:18–22.
Xalq Zakariyoni kutib turar va uning ma’badda bunchalik uzoq qolganidan hayratga tushar edi. U tashqariga chiqqanida esa ularga gapira olmadi; shunda ular uning ma’badda bir vahiy ko‘rganini angladilar, chunki u ularga ishora qilar, o‘zi esa soqovligicha qolgan edi. Luqo 1:18–22.
Zacharias was of the eighth course of priests.
Zakariyo ruhoniylarning sakkizinchi navbatiga mansub edi.
There was in the days of Herod, the king of Judaea, a certain priest named Zacharias, of the course of Abia: and his wife was of the daughters of Aaron, and her name was Elisabeth. And they were both righteous before God, walking in all the commandments and ordinances of the Lord blameless. And they had no child, because that Elisabeth was barren, and they both were now well stricken in years. And it came to pass, that while he executed the priest’s office before God in the order of his course, According to the custom of the priest’s office, his lot was to burn incense when he went into the temple of the Lord. And the whole multitude of the people were praying without at the time of incense. Luke 1:5–10.
Yahudiya shohi Hirod kunlarida, Abiyo navbatidan bo‘lgan Zakariyo ismli bir ruhoniy bor edi; uning xotini esa Horun qizlaridan bo‘lib, ismi Elizabet edi. Ularning ikkalasi ham Xudo oldida solih bo‘lib, Rabbiyning barcha amrlari va farmonlari bo‘yicha aybsiz yurardilar. Ammo ularning farzandi yo‘q edi, chunki Elizabet tug‘mas edi, va ikkalasi ham endi ancha keksayib qolgan edilar. Shunday bo‘ldiki, u o‘z navbatining tartibi bo‘yicha Xudo huzurida ruhoniylik xizmatini ado etayotganida, ruhoniylik odatiga ko‘ra, Rabbiy ma’badiga kirib tutatqi tutatish unga chek orqali nasib etdi. Tutatqi tutatilayotgan vaqtda esa xalqning butun jamoasi tashqarida ibodat qilayotgan edi. Luqo 1:5–10.
All the prophets represent the latter days, and Zacharias went into the temple, as did Ezekiel. He was of the eighth course of priests, marking a symbol of the eight souls on Noah’s ark that went from the old to the new world. Both he and his wife were blameless, but Zacharias would doubt the words of Gabriel. The Millerite movement began as Philadelphian's (blameless) but transitioned to Laodicean's in 1856. In the latter days, the message of the angel is the message of the third angel, and Gabriel’s message to Zacharias represents the third angel’s message and also the Elijah message, as represented by John the Baptist.
Barcha payg‘ambarlar oxirgi kunlarni ifodalaydi, va Zakariyo Hizqiyo kabi ma’badga kirdi. U ruhoniylarning sakkizinchi navbatidan edi; bu esa eski dunyodan yangi dunyoga o‘tgan Nuh kemasidagi sakkiz jonning timsolini bildiradi. U ham, xotini ham aybsiz edilar, ammo Zakariyo Jabroilning so‘zlariga shubha qildi. Millerchilar harakati Filadelfiyaliklar (aybsizlar) sifatida boshlandi, biroq 1856-yilda Laodikiyaliklarga aylandi. Oxirgi kunlarda farishtaning xabari uchinchi farishtaning xabaridir, va Jabroilning Zakariyoga bergan xabari uchinchi farishtaning xabarini, shuningdek, Yahyo payg‘ambar orqali ifodalangan Ilyos xabarini ham ifodalaydi.
And there appeared unto him an angel of the Lord standing on the right side of the altar of incense. And when Zacharias saw him, he was troubled, and fear fell upon him. But the angel said unto him, Fear not, Zacharias: for thy prayer is heard; and thy wife Elisabeth shall bear thee a son, and thou shalt call his name John. And thou shalt have joy and gladness; and many shall rejoice at his birth. For he shall be great in the sight of the Lord, and shall drink neither wine nor strong drink; and he shall be filled with the Holy Ghost, even from his mother’s womb. And many of the children of Israel shall he turn to the Lord their God. And he shall go before him in the spirit and power of Elias, to turn the hearts of the fathers to the children, and the disobedient to the wisdom of the just; to make ready a people prepared for the Lord. And Zacharias said unto the angel, Whereby shall I know this? for I am an old man, and my wife well stricken in years. And the angel answering said unto him, I am Gabriel, that stand in the presence of God; and am sent to speak unto thee, and to shew thee these glad tidings. Luke 1:11–19.
Va unga Rabbiyning farishtasi unga zohir bo‘lib, tutatqi qurbongohining o‘ng tomonida turardi. Zakariyo uni ko‘rganida, vahimaga tushdi va uni qo‘rquv bosdi. Lekin farishta unga dedi: “Qo‘rqma, Zakariyo, chunki duoying eshitildi; xotining Elisheva senga bir o‘g‘il tug‘adi, va sen uning ismini Yahyo qo‘yasan. Senda quvonch va shodlik bo‘ladi, va uning tug‘ilganidan ko‘plar xursand bo‘ladilar. Chunki u Egamiz nazarida buyuk bo‘ladi; u na sharob, na mast qiluvchi ichimlik ichadi; va u onasining qornidayoq Muqaddas Ruhga to‘ladi. U Isroil o‘g‘illaridan ko‘plarini ularning Xudosi bo‘lgan Egamizga qaytaradi. Va u Ilyosning ruhi va qudrati bilan Uning oldidan boradi: otalarning yuraklarini bolalarga qaratish uchun, itoatsizlarni esa solihlarning donoligiga burish uchun; Egamizga tayyorlangan bir xalqni hozirlash uchun.” Zakariyo farishtaga dedi: “Men buni qanday bilayin? Chunki men keksayib qolganman, xotinim ham yoshi ulug‘dir.” Farishta javoban unga dedi: “Men Xudoning huzurida turuvchi Jabroilman; senga gapirish va bu xushxabarni senga bildirish uchun yuborilganman.” Luqo 1:11–19.
Zacharias doubted that the message of the Elijah to come would be fulfilled.
Zakariyo kelishi lozim bo‘lgan Ilyos haqidagi xabarning amalga oshishiga shubha qildi.
Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord: And he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with a curse. Malachi 4:5, 6.
Mana, Egamizning ulug‘ va dahshatli kuni kelishidan oldin Men sizlarga Ilyos payg‘ambarni yuboraman: u otalarning qalbini bolalarga, bolalarning qalbini esa otalariga qaratadi; bo‘lmasa, Men kelib yerni la’nat bilan urarman. Malaki 4:5, 6.
Sister White, in the context of Ezekiel’s sealing of chapter nine, identifies why the leadership of the Laodicean Seventh-day Adventist church were typified by Zacharias’ unbelief.
Vahiy 9-bobdagi Hizqiyolning muhrlash voqeasi kontekstida Oq opa nima uchun Laodikiyadagi Yettinchi kun adventistlari jamoatining rahbarlari Zakariyoning imonsizligi bilan timsollanganini aniqlab beradi.
“The class who do not feel grieved over their own spiritual declension, nor mourn over the sins of others, will be left without the seal of God. The Lord commissions His messengers, the men with slaughtering weapons in their hands: ‘Go ye after him through the city, and smite: let not your eye spare, neither have ye pity: slay utterly old and young, both maids, and little children, and women: but come not near any man upon whom is the mark; and begin at My sanctuary. Then they began at the ancient men which were before the house.’
O‘zlarining ruhiy tanazzuli ustidan qayg‘urmaydigan va boshqalarning gunohlari uchun aza tutmaydigan toifa Xudoning muhri bo‘lmasdan qoladi. Egamiz O‘z xabarchilariga — qo‘llarida qirg‘in qurollari bo‘lgan kishilarga — shunday amr beradi: “Uning ortidan shahar bo‘ylab o‘tinglar va uringlar: ko‘zingiz ayamasin, rahm ham qilmanglar; qariyu yoshni, qizlarni, yosh bolalarni va ayollarni butkul qirib tashlanglar; ammo peshonasida belgi bo‘lgan biror kishiga yaqinlashmanglar; va Mening muqaddas joyimdan boshlanglar. Shunda ular uy oldida turgan oqsoqollardan boshladilar.”
“Here we see that the church—the Lord’s sanctuary—was the first to feel the stroke of the wrath of God. The ancient men, those to whom God had given great light and who had stood as guardians of the spiritual interests of the people, had betrayed their trust. They had taken the position that we need not look for miracles and the marked manifestation of God’s power as in former days. Times have changed. These words strengthen their unbelief, and they say: The Lord will not do good, neither will He do evil. He is too merciful to visit His people in judgment. Thus ‘Peace and safety’ is the cry from men who will never again lift up their voice like a trumpet to show God’s people their transgressions and the house of Jacob their sins. These dumb dogs that would not bark are the ones who feel the just vengeance of an offended God. Men, maidens, and little children all perish together.” Testimonies, volume 5, 211.
“Bu yerda biz jamoat — Rabbiyning muqaddas maskani — Xudoning g‘azabi zarbasini birinchi bo‘lib his etganini ko‘ramiz. Qadimgi oqsoqollar, ya’ni Xudo ularga buyuk nur bergan va xalqning ma’naviy manfaatlariga qo‘riqchi bo‘lib turgan kishilar, o‘zlariga ishonib topshirilgan omonatga xiyonat qildilar. Ular shunday mavqeni egalladilarki, go‘yo biz avvalgi kunlardagidek mo‘jizalarni va Xudo qudratining ayon namoyon bo‘lishini kutishimiz shart emas. Zamonlar o‘zgargan. Bu so‘zlar ularning imonsizligini mustahkamlaydi, va ular shunday deydilar: Rabbiy na yaxshilik qiladi, na yomonlik qiladi. U O‘z xalqini hukm bilan yo‘qlash uchun haddan tashqari rahmdildir. Shunday qilib, “Tinchlik va xavfsizlik” — Xudo xalqiga ularning gunohlarini va Yoqub xonadoniga ularning ma’siyatlarini ko‘rsatish uchun endi hech qachon ovozini karnaydek ko‘tarmaydigan kishilarning hayqirig‘idir. Hurmaydigan bu soqov itlar haqoratlangan Xudoning adolatli qasosini his etadiganlardir. Erkaklar, qizlar va yosh bolalar — barchasi birga halok bo‘ladilar.” Guvohliklar, 5-jild, 211.
Zacharias doubted the message of the third angel, which is the Elijah message that repeats the history of John the Baptist as well as the history of William Miller.
Zaxariyo uchinchi farishtaning xabariga — Yahyo Cho‘mdiruvchining tarixini, shuningdek Uilyam Millerning tarixini takrorlaydigan Ilyos xabariga — shubha qildi.
Five Months
Besh oy
Elisabeth hid her pregnancy for five months.
Elisabet homiladorligini besh oy davomida yashirdi.
And after those days his wife Elisabeth conceived, and hid herself five months, saying, Thus hath the Lord dealt with me in the days wherein he looked on me, to take away my reproach among men. And in the sixth month the angel Gabriel was sent from God unto a city of Galilee, named Nazareth. Luke 1:24–26.
O‘sha kunlardan keyin uning xotini Yelizabet homilador bo‘ldi va: “Rabbim odamlar orasidagi sharmandaligimni olib tashlash uchun menga nazar solgan shu kunlarda men bilan shunday muomala qildi”, — deb, besh oy o‘zini yashirdi. Oltinchi oyda esa Jabroil farishta Xudo tomonidan Jalilaning Nosira deb atalgan bir shahriga yuborildi. Luqo 1:24–26.
Zacharias was of the eighth course of priests, aligning with the circumcision of his son John on the eighth day, when Zacharias would again speak. He and his son John represent the eight souls who were on Noah’s ark, who were hid from the death brought by the flood waters for five months, or one hundred and fifty days. The one hundred and fifty days of the pregnancy and the flood waters align with the two periods of five months in Revelation nine.
Zaxariyo ruhoniylarning sakkizinchi navbatidan edi; bu uning o‘g‘li Yahyoning sakkizinchi kuni xatna qilinishi bilan mos keladi, o‘sha paytda Zaxariyo yana gapira boshlaydi. U va uning o‘g‘li Yahyo Nuhning kemasida bo‘lgan sakkiz jonni ifodalaydi; ular to‘fon suvlari keltirgan o‘limdan besh oy, ya’ni bir yuz ellik kun davomida yashirilgan edilar. Homiladorlikning bir yuz ellik kuni va to‘fon suvlari Vahiy kitobining to‘qqizinchi bobidagi besh oylik ikki davrga mos keladi.
Zacharias and his son John also represent when the seventh church of Laodicea transitions unto the eighth church of Philadelphia. From Zacharias’ service during the eighth course unto his son John’s circumcision of the eighth day represents a prophetic period with the number eighth identifying the beginning and the ending. Within that prophetic period there is a five-month period representing a period of hiding.
Zakariyo va uning o‘g‘li Yuhanno ham yettinchi jamoat — Laodikiya — sakkizinchi jamoat — Filadelfiya — ga o‘tadigan paytni ifodalaydi. Zakariyoning sakkizinchi navbatdagi xizmati davridan to uning o‘g‘li Yuhannoning sakkizinchi kuni sunnat qilinishigacha bo‘lgan oraliq, sakkiz soni boshlanish va yakunni belgilab turadigan bashoratli davrni ifodalaydi. O‘sha bashoratli davr ichida yashirinish davrini ifodalovchi besh oylik bir muddat mavjud.
The “speaking” of prophecy identifies the soon-coming Sunday law, so Zacharias speaks at the Sunday law, when his son is sealed, as represented by the act of circumcision. In that history, prior to the Sunday law when Zacharias speaks, at the end of five months, in the sixth month Mary visits Elisabeth and the Holy Spirit anoints Elisabeth, who as a woman represents the anointing of God’s church four months in advance of the soon-coming Sunday law.
bashoratning “gapirishi” yaqin orada keladigan yakshanba qonunini aniqlab beradi; shu bois Zakariyo, o‘g‘li sunnat qilinishi bilan ifodalanganidek, muhrlangan paytda, yakshanba qonuni chog‘ida gapiradi. O‘sha tarixda, Zakariyo gapiradigan yakshanba qonunidan oldin, besh oy oxirida, oltinchi oyda Maryam Elizabetni ziyorat qiladi va Muqaddas Ruh Elizabetni moylaydi; Elizabet esa ayol sifatida, yaqin orada keladigan yakshanba qonunidan to‘rt oy oldin Xudoning jamoati moylanishini ifodalaydi.
And Mary arose in those days, and went into the hill country with haste, into a city of Juda; And entered into the house of Zacharias, and saluted Elisabeth. And it came to pass, that, when Elisabeth heard the salutation of Mary, the babe leaped in her womb; and Elisabeth was filled with the Holy Ghost: And she spake out with a loud voice, and said, Blessed art thou among women, and blessed is the fruit of thy womb. And whence is this to me, that the mother of my Lord should come to me? For, lo, as soon as the voice of thy salutation sounded in mine ears, the babe leaped in my womb for joy. And blessed is she that believed: for there shall be a performance of those things which were told her from the Lord. Luke 1:39–45.
O‘sha kunlarda Maryam o‘rnidan turib, shoshilganicha tog‘li yurtga, Yahudo shahriga bordi. U Zakariyoning uyiga kirib, Elizabetga salom berdi. Shunda shunday bo‘ldiki, Elizabet Maryamning salomini eshitgach, uning qornidagi go‘dak sapchib ketdi; va Elizabet Muqaddas Ruhga to‘ldi. So‘ng u baland ovoz bilan xitob qilib dedi: “Sen ayollar orasida muboraksan, va qorningning mevasi muborakdir. Menga bu qaydan bo‘ldiki, Rabbimning onasi oldimga keldi? Chunki mana, salomingning ovozi quloqlarimga yetishi bilanoq, qornimdagi go‘dak quvonchdan sapchib ketdi. Ishongan ayol baxtlidir, chunki unga Rabbiy tomonidan aytilgan so‘zlar bajo bo‘lur”. Luqo 1:39–45.
At the end of five months, Elisabeth spoke to Mary “with a loud voice,” praising Mary’s belief in Gabriel’s message, which in the latter days is the third angel’s message. Elisabeth’s husband Zacharias had disbelieved, but not Mary. Mary heard the message of Gabriel five months after Zacharias, so her belief in the third angel is marked as arriving after the hidden message of five month’s was revealed. The hidden message of five months in the latter days is the first five months of Revelation nine verse five. Mary represents the church of the latter days that accepts the third angel’s message, which includes a special unsealing of five months just before the speaking of the soon-coming Sunday law arrives roughly four months later.
Besh oy oxirida Elizabet Maryamga “baland ovoz bilan” gapirib, Maryamning Jabroilning xabariga bo‘lgan imonini madh etdi; bu xabar oxirgi kunlarda uchinchi farishtaning xabaridir. Elizabetning eri Zakariyo esa ishonmagan edi, ammo Maryam ishonmadi emas. Maryam Jabroilning xabarini Zakariyodan besh oy keyin eshitdi, shuning uchun uning uchinchi farishtaga bo‘lgan imoni besh oyning yashirin xabari ochib berilgandan keyin yetib kelgan deb belgilanadi. Oxirgi kunlardagi besh oyning yashirin xabari Vahiy kitobi to‘qqizinchi bob, beshinchi oyatdagi dastlabki besh oydir. Maryam oxirgi kunlardagi uchinchi farishtaning xabarini qabul qiladigan jamoatni ifodalaydi; bu xabar, taxminan to‘rt oy o‘tib tez orada keladigan Yakshanba qonuni haqida so‘zlanishidan sal avval, besh oyning alohida tarzda muhrdan yechilishini ham o‘z ichiga oladi.
At the waymarks of Mary’s visit the movement of the first and second angels, represented by Zacharias and Elisabeth connects with the movement of the third angel represented by Mary and Joseph. Zacharias represents an official from a church that disbelieved the third angel’s message and Joseph the carpenter, represents a movement represented by self-supporting work. Adventism ends as it began, and it began as a movement, not an organized church structure. The movement of the one hundred and forty-four thousand represented by Joseph, Mary and Christ are direct relatives of the Millerite movement represented by Zacharias, Elisabeth and John, and the disbelief of 1863 is represented by Zacharias. 1863 represents disbelief of the first and second angel’s messages and the movement of the third angel represents the faith of Mary.
Maryamning tashrifidagi belgilar nuqtalarida Zakariyo va Elizabet timsolida ifodalangan birinchi va ikkinchi farishtalarning harakati Maryam va Yusuf timsolida ifodalangan uchinchi farishtaning harakati bilan bog‘lanadi. Zakariyo uchinchi farishtaning xabariga ishonmagan bir jamoatdagi mansabdor shaxsni ifodalaydi, duradgor Yusuf esa o‘zini o‘zi ta’minlaydigan ish bilan ifodalangan harakatni ifodalaydi. Adventizm qanday boshlangan bo‘lsa, shunday yakun topadi, va u tashkillashtirilgan jamoat tuzilmasi sifatida emas, balki bir harakat sifatida boshlangan edi. Yusuf, Maryam va Masih timsolida ifodalangan bir yuz qirq to‘rt mingliklarning harakati Zakariyo, Elizabet va Yuhanno timsolida ifodalangan Milleritlar harakatining bevosita qarindoshlaridir, va 1863 yildagi ishonchsizlik Zakariyo orqali ifodalanadi. 1863 yil birinchi va ikkinchi farishtalarning xabarlariga nisbatan ishonchsizlikni ifodalaydi, uchinchi farishtaning harakati esa Maryamning imonini ifodalaydi.
“Angels were sent to aid the mighty angel from heaven, and I heard voices which seemed to sound everywhere, ‘Come out of her, My people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities.’ This message seemed to be an addition to the third message, joining it as the midnight cry joined the second angel’s message in 1844. The glory of God rested upon the patient, waiting saints, and they fearlessly gave the last solemn warning, proclaiming the fall of Babylon and calling upon God’s people to come out of her that they might escape her fearful doom.” Early Writings, 277.
“Osmondagi qudratli farishtaga yordam berish uchun farishtalar yuborildi, va men go‘yo har yerda yangrayotgandek bo‘lgan ovozlarni eshitdim: ‘Undan chiqinglar, ey Mening xalqim, toki uning gunohlariga sherik bo‘lmanglar va uning balolaridan ulush olmanglar. Chunki uning gunohlari osmonga yetib bordi, va Xudo uning qabihliklarini esladi.’ Bu xabar uchinchi xabarga qo‘shimcha bo‘lib tuyuldi; u 1844-yilda yarim tun faryodi ikkinchi farishtaning xabariga qo‘shilgani kabi, unga qo‘shilardi. Xudoning ulug‘vorligi sabrli, kutayotgan azizlar ustida qaror topdi, va ular qo‘rqmasdan so‘nggi tantanavor ogohlantirishni berib, Bobilning qulaganini e’lon qildilar hamda Xudoning xalqini uning dahshatli qismatidan qochib qutulishlari uchun undan chiqishga da’vat etdilar.” Early Writings, 277.
The joining together of two messages is represented by Mary visiting Elisabeth, and that point arrived when the hidden five months is revealed. That point is where two prophecies join and are proclaimed together. One was proclaimed by Elisabeth and the other by Mary. The joining of two messages identifies when the midnight cry joins the message of the second angel, and that occurred in Millerite history at the Exeter camp meeting.
Ikki xabarning birlashuvi Maryamning Elisabetni ziyorat qilishi orqali ifodalanadi, va bu nuqta yashirin bo‘lgan besh oy oshkor bo‘lganda yetib keldi. Ana shu nuqtada ikki bashorat birlashib, birgalikda e’lon qilinadi. Ulardan biri Elisabet tomonidan, boshqasi esa Maryam tomonidan e’lon qilingan edi. Ikki xabarning birlashuvi yarim tun nidosi ikkinchi farishtaning xabariga qachon qo‘shilishini ko‘rsatadi, va bu Millerchilar tarixida Exeter chodir yig‘inida sodir bo‘lgan.
After Elisabeth and then Mary gave their proclamations, “Mary abode with her about three months, and returned to her own house.” Luke 1:56. The sixty-six day period from Exeter unto October 22, 1844 is represented by those four months, which concluded at the soon-coming Sunday law, when Zacharias spoke. The four months represent the period of the proclamation of the message of the midnight cry, which arrives after the message of the five hidden months.
Elisabetdan, so‘ngra Maryamdan bayonotlar yangragach, “Maryam uning huzurida qariyb uch oy turib, so‘ng o‘z uyiga qaytdi.” Luqo 1:56. Exeterdan 1844-yil 22-oktabrgacha bo‘lgan oltmish olti kunlik davr o‘sha to‘rt oy bilan ifodalangan bo‘lib, Zakariyo so‘zlagan paytda — yaqinda keladigan Yakshanba qonuni bilan — nihoyasiga yetdi. O‘sha to‘rt oy yashirin besh oy xabaridan keyin keladigan yarim tun faryodi xabarining e’lon qilinishi davrini ifodalaydi.
The two messages in Millerite history were the first and second angels, and the first angel’s message was empowered by the fulfillment of a time prophecy that began with a period of five months, which was partially hidden until ten days before its fulfillment on August 11, 1840, as set forth by Josiah Litch. The empowerment of the second angel’s message was the correction of the incorrect prediction of 1843, that took place at the Exeter camp meeting, as set forth by Samuel Snow.
Millerchilar tarixidagi ikki xabar birinchi va ikkinchi farishtalarning xabarlari edi; birinchi farishta xabari esa besh oylik davr bilan boshlangan vaqt haqidagi bashoratning bajo bo‘lishi orqali quvvatlantirildi; bu bashorat, Josiah Litch bayon etganidek, 1840-yil 11-avgustdagi bajo bo‘lishidan o‘n kun avvalgacha qisman yashirin edi. Ikkinchi farishta xabarining quvvatlantirilishi esa 1843-yilga oid noto‘g‘ri bashoratning tuzatilishi bo‘lib, bu Exeter lager yig‘inida sodir bo‘lgan va Samuel Snow bayon etganidek.
The proclamation of the twofold message of the midnight cry is represented as a short period before the door closed, which in the story of Noah opened up a five month period that concluded with the ark sitting atop mount Ararat. The period of the proclamation of the midnight cry comes after the unsealing of the hidden five months, which came ten days before August 11, 1840 and it also came after the Lord removed His hand from the figures He had covered upon the 1843 chart. The ten days of August 1 to 11, align with the sixty-six days of Exeter to October 22, 1844, and the twofold witness identifies that the unsealing of a hidden five months, accompanied with the correction of the incorrect proclamation that produced the first disappointment, and it occurs when Mary meets and greets Elisabeth in the sixth month.
Tungi faryodning ikki qismli xabarining e’lon qilinishi eshik yopilishidan oldingi qisqa muddat sifatida ifodalanadi; Nuh haqidagi hikoyada esa bu Ararat tog‘i cho‘qqisida kema to‘xtashi bilan yakunlangan besh oylik davrni ochib bergan edi. Tungi faryodning e’lon qilinishi yashirin bo‘lgan besh oyning muhrdan chiqarilishidan keyin keladi; bu esa 1840-yil 11-avgustdan o‘n kun oldin sodir bo‘lgan, shuningdek, Rabbiy 1843-yilgi jadvalda O‘zi yopib qo‘ygan ramzlardan O‘z qo‘lini olganidan keyin ham kelgan. 1-avgustdan 11-avgustgacha bo‘lgan o‘n kun Exeterdan 1844-yil 22-oktabrgacha bo‘lgan oltmish olti kunga muvofiq keladi, va ikki qismli guvohlik shuni ko‘rsatadiki, yashirin besh oyning muhrdan chiqarilishi, birinchi umidsizlikni keltirib chiqargan noto‘g‘ri e’lonning tuzatilishi bilan birga, Maryam oltinchi oyda Elizabet bilan uchrashib, uni qutlagan paytda sodir bo‘ladi.
At the Sunday law, the United States speaks as a dragon, the ass of Islam speaks, and the vision of Habakkuk speaks through the mouth of Jeremiah, Zacharias and Ezekiel. At the Sunday law Ezekiel is a sign, thus representing the ensign that is lifted up at the Sunday law. Two of the nine references of the word ‘sign’ in Ezekiel identify the “sabbaths” as the sign of the sanctification representing the combination of Divinity with humanity.
Yakshanba qonuni paytida Qo‘shma Shtatlar ajdaho kabi so‘zlaydi, Islomning eshagi so‘zlaydi, va Xabaqquqning vahiysi Yeremiyo, Zakariyo va Hizqiyolning og‘zi orqali so‘zlaydi. Yakshanba qonuni paytida Hizqiyol bir alomatdir; shu tariqa u Yakshanba qonuni paytida ko‘tariladigan bayroqni ifodalaydi. Hizqiyoldagi “alomat” so‘zining to‘qqizta murojaatidan ikkitasi muqaddaslanishning alomati sifatidagi “shabbatlar”ni ko‘rsatadi; bu esa ilohiylik bilan insoniyatning birikishini ifodalaydi.
But I wrought for my name’s sake, that it should not be polluted before the heathen, among whom they were, in whose sight I made myself known unto them, in bringing them forth out of the land of Egypt. Wherefore I caused them to go forth out of the land of Egypt, and brought them into the wilderness. And I gave them my statutes, and shewed them my judgments, which if a man do, he shall even live in them.
Lekin Men O‘z nomim haqqi uchun ish ko‘rdim, toki ular orasida bo‘lgan butparast xalqlar oldida, ularning ko‘z o‘ngida O‘zimni ularga Misr yurtidan olib chiqishim bilan ayon qilganim holda, nomim bulg‘anmasin. Shuning uchun Men ularni Misr yurtidan chiqarib, sahroga olib bordim. Va ularga O‘z qoidalarimni berdim hamda hukmlarimni bildirdim; agar biror kishi ularga amal qilsa, ular orqali albatta yashaydi.
Moreover also I gave them my sabbaths, to be a sign between me and them, that they might know that I am the Lord that sanctify them. But the house of Israel rebelled against me in the wilderness: they walked not in my statutes, and they despised my judgments, which if a man do, he shall even live in them; and my sabbaths they greatly polluted: then I said, I would pour out my fury upon them in the wilderness, to consume them. But I wrought for my name’s sake, that it should not be polluted before the heathen, in whose sight I brought them out. Yet also I lifted up my hand unto them in the wilderness, that I would not bring them into the land which I had given them, flowing with milk and honey, which is the glory of all lands; Because they despised my judgments, and walked not in my statutes, but polluted my sabbaths: for their heart went after their idols. Nevertheless mine eye spared them from destroying them, neither did I make an end of them in the wilderness. But I said unto their children in the wilderness, Walk ye not in the statutes of your fathers, neither observe their judgments, nor defile yourselves with their idols: I am the Lord your God; walk in my statutes, and keep my judgments, and do them; And hallow my sabbaths; and they shall be a sign between me and you, that ye may know that I am the Lord your God. Ezekiel 20:9–20.
Bundan tashqari, Men ularga O‘z shanbalarimni ham berdimki, Men bilan ular o‘rtasida alomat bo‘lsin, toki Men ularni muqaddas qiluvchi Egam ekanimni bilsinlar. Ammo Isroil xonadoni sahroda Menga qarshi bosh ko‘tardi: ular Mening nizomlarim bo‘yicha yurmadilar va Mening hukmlarimni mensimadilar; holbuki, odam ularni bajarsa, ular orqali yashaydi; ular Mening shanbalarimni ham qattiq bulg‘adilar. Shunda Men sahroda ularga g‘azabimni yog‘dirib, ularni qirib tashlashni aytdim. Lekin Men O‘z nomim haqqi uchun ish tutdimki, u ularni olib chiqqanimni ko‘rgan xalqlar oldida bulg‘anmasin. Yana Men sahroda ularga qarata qo‘limni ko‘tardimki, ularni Men ularga bergan, sut va asal oqib yotgan, barcha yurtlarning ziynati bo‘lgan yurtda olib kirmayman; chunki ular Mening hukmlarimni mensimadilar, Mening nizomlarim bo‘yicha yurmadilar, balki Mening shanbalarimni bulg‘adilar; zero ularning yuragi o‘z butlariga ergashdi. Shunga qaramay, ko‘zim ularga rahm qilib, ularni halok etmadi, Men sahroda ularni tamoman yo‘q qilib yubormadim. Ammo Men ularning farzandlariga sahroda shunday dedim: otalaringizning nizomlari bo‘yicha yurmanglar, ularning hukmlariga rioya qilmanglar va o‘zlaringizni ularning butlari bilan bulg‘amanglar. Men Egangiz Xudoman; Mening nizomlarim bo‘yicha yuringlar, Mening hukmlarimni saqlanglar va ularni bajaringlar; Mening shanbalarimni muqaddas tutinglar; ular Men bilan sizlarning orangizda alomat bo‘ladi, toki Men Egangiz Xudo ekanimni bilasizlar. Hizqiyol 20:9–20.
Ezekiel represents the ensign of the one hundred and forty-four thousand, and the sign of Divinity combined with humanity is the Lord’s “sabbaths.” Ezekiel is the sign at the beginning of the siege and he is the sign at the destruction of Jerusalem, when he is lifted up as an ensign. At the beginning of the siege, those who refuse to see and hear, who desecrate His “sabbaths”, are also a sign.
Hizqiyo bir yuz qirq to‘rt ming kishining bayrog‘ini ifodalaydi, ilohiylikning insoniyat bilan qo‘shilgan alomati esa Rabbiyning “shabbatlari”dir. Hizqiyo qamalning boshida bir alomatdir, va u bayroq sifatida ko‘tarilganida, Quddusning vayron qilinishi chog‘ida ham alomatdir. Qamalning boshida esa, ko‘rish va eshitishni rad etadiganlar, Uning “shabbatlari”ni tahqirlovchilar ham alomatdir.
Then came certain of the elders of Israel unto me, and sat before me. And the word of the Lord came unto me, saying, Son of man, these men have set up their idols in their heart, and put the stumblingblock of their iniquity before their face: should I be enquired of at all by them? Therefore speak unto them, and say unto them, Thus saith the Lord God; Every man of the house of Israel that setteth up his idols in his heart, and putteth the stumblingblock of his iniquity before his face, and cometh to the prophet; I the Lord will answer him that cometh according to the multitude of his idols; That I may take the house of Israel in their own heart, because they are all estranged from me through their idols.
Shunda Isroil oqsoqollaridan ba’zilari mening oldimga kelib, huzurimda o‘tirdilar. Va Egamizning kalomi menga kelib, dedi: Ey inson o‘g‘li, bu odamlar o‘z butlarini yuraklarida o‘rnatib, o‘z gunohlarining qoqinish toshini yuzlari oldiga qo‘yganlar; Men ularga mutlaqo javob berishim kerakmi? Shuning uchun ularga gapirib aytgin: Egamiz Rabbiy shunday demoqda: Isroil xonadonidan har bir kishi o‘z butlarini yuragida o‘rnatib, o‘z gunohining qoqinish toshini yuzining oldiga qo‘yib, so‘ng payg‘ambar oldiga kelsa, Men — Egam — unga butlarining ko‘pligiga yarasha javob beraman; toki Men Isroil xonadonini o‘z yuraklari bilan tutib olay, chunki ularning hammasi o‘z butlari tufayli Mendan begonalashganlar.
Therefore say unto the house of Israel, Thus saith the Lord God; Repent, and turn yourselves from your idols; and turn away your faces from all your abominations. For every one of the house of Israel, or of the stranger that sojourneth in Israel, which separateth himself from me, and setteth up his idols in his heart, and putteth the stumblingblock of his iniquity before his face, and cometh to a prophet to enquire of him concerning me; I the Lord will answer him by myself: And I will set my face against that man, and will make him a sign and a proverb, and I will cut him off from the midst of my people; and ye shall know that I am the Lord. And if the prophet be deceived when he hath spoken a thing, I the Lord have deceived that prophet, and I will stretch out my hand upon him, and will destroy him from the midst of my people Israel. And they shall bear the punishment of their iniquity: the punishment of the prophet shall be even as the punishment of him that seeketh unto him; That the house of Israel may go no more astray from me, neither be polluted any more with all their transgressions; but that they may be my people, and I may be their God, saith the Lord God. Ezekiel 14:1–11.
Shuning uchun Isroil xonadoniga aytgin: Egamiz Xudo shunday deydi: Tavba qilinglar, butlaringizdan yuz o‘giringlar, barcha jirkanchliklaringizdan yuzlaringizni burib olinglar. Chunki Isroil xonadonidan bo‘lgan har bir kishi yoki Isroilda musofir bo‘lib yashayotgan har bir begona kishi, agar Mendan o‘zini ajratib, o‘z butlarini yuragiga o‘rnatsa, gunohining qoqinish toshini o‘z yuzining oldiga qo‘ysa va Men haqimda undan so‘rash uchun payg‘ambar huzuriga kelsa, Men — Egamiz — unga O‘zim javob beraman. Va Men O‘z yuzimni o‘sha kishiga qarshi qo‘yaman, uni alomat va masal qilaman, uni O‘z xalqim orasidan yo‘q qilaman; shunda sizlar Men Egamiz ekanimni bilib olasizlar. Agar payg‘ambar aldansa va biror so‘z aytsa, o‘sha payg‘ambarni Men, Egamiz, aldagan bo‘laman; Men unga qarshi O‘z qo‘limni cho‘zaman va uni O‘z xalqim Isroil orasidan yo‘q qilaman. Va ular o‘z gunohlarining jazosini tortadilar: payg‘ambarning jazosi unga murojaat qilganning jazosiday bo‘ladi; toki Isroil xonadoni endi Mendan boshqa adashmasin va barcha gunohlari bilan endi o‘zini bulg‘amasin; balki ular Mening xalqim bo‘lsin, Men esa ularning Xudosi bo‘lay, deydi Egamiz Xudo. Hizqiyol 14:1–11.
At Nashville, those within the Laodicean Seventh-day Adventist church who disbelieved as did Zacharias; who had “taken the position that we need not look for miracles and the marked manifestation of God’s power as in former days,” as represented by 1840 unto 1844 will be confronted by those outside of Adventism as to why they failed to give warning. They become the “sign” of the false peace and safety message, which marks the separation of the wise and foolish as represented by the two opposing tents at the Exeter camp meeting. They bear a “sign” of idolatry and rebellion, while Ezekiel bears the true prophetic warning message. At the end of the siege, when Jerusalem is destroyed, representing the Sunday law, the sign of rebellion is the mark of the beast and the sign of obedience is the seal of God.
Nashvilleda Laodikiya yettinchi kun adventistlari jamoati ichida, Zakariyo singari ishonmaganlar, ya’ni 1840 yildan 1844 yilgacha bo‘lgan davr bilan ifodalangandek, “avvalgi kunlardagidek mo‘‘jizalar va Xudoning qudratining yaqqol namoyon bo‘lishini kutishimiz shart emas” degan nuqtayi nazarni tutganlar, nega ular ogohlantirish bermaganliklari haqida adventizmdan tashqaridagilar tomonidan yuzlashtiriladilar. Ular Exeter lager yig‘inidagi bir-biriga qarama-qarshi ikki chodir bilan ifodalangan dono va nodonlarning ajralishini belgilaydigan yolg‘on tinchlik va omonlik xabarining “alomati”ga aylanadilar. Ular butparastlik va isyonning “alomati”ni olib yuradilar, holbuki Hizqiyol haqiqiy bashoratli ogohlantirish xabarini olib yuradi. Qamal oxirida, Quddus vayron qilinganda, bu Yakshanba qonunini ifodalar ekan, isyon alomati hayvonning tamg‘asi bo‘ladi, itoatkorlik alomati esa Xudoning muhridir.
Probation is fully closed for Adventism at the Sunday law, and there is a sign of the righteous and the wicked that are there marked. The close of probation at the soon-coming Sunday law typifies the close of probation when Michael stands up, and there the sign of the death of the multitudes is represented by Gog and Magog.
Yakshanba qonuni paytida Adventizm uchun sinov muddati to‘liq yopiladi, va u yerda belgilangan solihlar hamda yovuzlar uchun bir alomat bor. Tez orada keladigan Yakshanba qonuni vaqtida sinov muddatining yopilishi, Mikoil oyoqqa turgan paytdagi sinov muddatining yopilishini timsollaydi, va u yerda ko‘pchilikning o‘limi alomati Go‘g va Ma‘go‘g orqali ifodalanadi.
And the passengers that pass through the land, when any seeth a man’s bone, then shall he set up a sign by it, till the buriers have buried it in the valley of Hamongog. And also the name of the city shall be Hamonah. Thus shall they cleanse the land. Ezekiel 39:15, 16.
Yurtdan o‘tib ketayotgan yo‘lovchilar kimdirning suyaklarini ko‘rsalar, ko‘muvchilar uni Hamon-Gog vodiysida ko‘mib bo‘lgunlaricha, uning yoniga bir belgi qo‘yadilar. Shahar nomi ham Hamona bo‘ladi. Shu tariqa ular yurtni poklaydilar. Hizqiyol 39:15, 16.
The sign of the covenant is identified in chapter thirty-seven of Ezekiel where the valley of dead bones is brought to life and the two sticks are joined. The bones are brought to life by a message of Islam, represented as the four winds, thus typifying August 11, 1840. The two sticks are combined into one, thus representing the joining of the message of the second angel with the message of the midnight cry. The bones are the empowerment of the first angel and the two sticks are the empowerment of the second angel. Thereafter God’s people are His latter day chosen covenant people, represented by John, as one hundred and forty-four thousand.
Ahdning alomati Hizqiyol kitobining o‘ttiz yettinchi bobida aniqlanadi; u yerda o‘lik suyaklar vodiysi hayotga keltiriladi va ikki tayoq birlashtiriladi. Suyaklar Islom haqidagi xabar orqali hayotga keltiriladi; bu to‘rt shamol orqali ifodalanib, shu tariqa 1840-yil 11-avgustni timsollaydi. Ikki tayoq bir qilib qo‘shiladi; bu esa ikkinchi farishtaning xabarining yarim tun nidosi xabari bilan qo‘shilishini ifodalaydi. Suyaklar birinchi farishtaning quvvatlantirilishidir, ikki tayoq esa ikkinchi farishtaning quvvatlantirilishidir. Shundan keyin Xudoning xalqi, Yuhanno tomonidan bir yuz qirq to‘rt ming sifatida ifodalanganidek, Uning oxirgi kunlardagi tanlangan ahd xalqidir.
Moreover I will make a covenant of peace with them; it shall be an everlasting covenant with them: and I will place them, and multiply them, and will set my sanctuary in the midst of them for evermore. My tabernacle also shall be with them: yea, I will be their God, and they shall be my people. And the heathen shall know that I the Lord do sanctify Israel, when my sanctuary shall be in the midst of them for evermore. Ezekiel 37:26–28.
Bundan tashqari, Men ular bilan tinchlik ahdini tuzaman; bu ular bilan abadiy ahd bo‘ladi. Men ularni joylashtiraman, ko‘paytiraman va muqaddas maskanimni ular orasida abadiy o‘rnataman. Mening chodirim ham ular bilan birga bo‘ladi; ha, Men ularning Xudosi bo‘laman, ular esa Mening xalqim bo‘ladilar. Va butparast xalqlar biladilarki, Men — Egam — Isroilni muqaddas qiluvchiman, qachonki Mening muqaddas maskanim ular orasida abadiy bo‘lsa. Hizqiyol 37:26–28.
The combination of Divinity and humanity is represented in a variety of ways within God’s Word, and one illustration is when the “citadel of the soul” that is located within a human being's higher nature is attached to the citadel of God’s sanctuary. When the heavenly throne room that represents God’s citadel is joined with the citadel of a human being’s higher nature, God’s people are “sanctified” and He dwells “in the midst of them for evermore.”
Ilohiyot va insoniyatning birlashuvi Xudoning Kalomida turli yo‘llar bilan ifodalanadi; shunday tasvirlardan biri — insonning oliy tabiatida joylashgan “jon qo‘rg‘oni” Xudoning muqaddas maskanining qo‘rg‘oniga ulanadigan holatdir. Xudoning qo‘rg‘onini ifodalovchi samoviy taxtxona insonning oliy tabiatining qo‘rg‘oni bilan birlashganda, Xudoning xalqi “muqaddas qilinadi” va U “ularning o‘rtasida abadulabad maskan tutadi.”
After chapter thirty-seven Ezekiel sets forth the chapters thirty-eight and thirty-nine, where he addresses Gog and Magog as symbols of the confederacy of mankind who are outside of God’s chosen covenant people. In chapter forty, the covenant people of chapter thirty-seven are represented as a temple that fills the whole earth. Chapters thirty-eight to forty represent the rising up of God’s covenant people in the latter days, as represented by the numbers 38 and 40.
O‘ttiz yettinchi bobdan keyin Hizqiyol o‘ttiz sakkizinchi va o‘ttiz to‘qqizinchi boblarni bayon etadi; bu boblarda u Gog va Magogni Xudoning tanlangan ahd xalqidan tashqarida bo‘lgan insoniyat ittifoqining ramzlari sifatida tilga oladi. Qirqinchi bobda esa o‘ttiz yettinchi bobdagi ahd xalqi butun yer yuzini to‘ldiradigan ma’bad sifatida tasvirlanadi. O‘ttiz sakkizinchi bobdan qirqinchi bobgacha bo‘lgan boblar Xudoning ahd xalqining oxirgi kunlarda yuksalishini, 38 va 40 sonlari bilan ifodalanganidek, namoyon etadi.
We will continue these things in the next article.
Keyingi maqolada bu masalalarni davom ettiramiz.