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# The Hidden History of Verse Forty - Number Twenty

Kyrkyýetinji Aýatyň Gizlin Taryhy — Ýigriminji San

The Second Woe - Part Seven - Ezekiel

Ikinji Hasrat — Ýedinji Bölüm — Ezekiel

Author

Jeff Pippenger

Published

July 29, 2026

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It is an acceptable biblical understanding to identify the prophet Ezekiel as thirty years old in his opening verses.

Munuň ilkinji aýatlarynda pygamber Ýezekieli otuz ýaşly diýip kesgitlemek Mukaddes Kitaba laýyk, kabul ederlikli düşünjedir.

> Now it came to pass in the thirtieth year, in the fourth month, in the fifth day of the month, as I was among the captives by the river of Chebar, that the heavens were opened, and I saw visions of God. In the fifth day of the month, which was the fifth year of king Jehoiachin’s captivity, The word of the Lord came expressly unto Ezekiel the priest, the son of Buzi, in the land of the Chaldeans by the river Chebar; and the hand of the Lord was there upon him. Ezekiel 1:1–3.

> Otuzynjy ýylda, dördünji aýda, aýyň bäşinji gününde, men Kebar derýasynyň boýunda ýesirleriň arasynda wagtym, asmanlar açyldy we men Hudaýyň görnüşlerini gördüm. Aýyň bäşinji gününde, patyşa Ýehoýahiniň ýesir edilmeginiň bäşinji ýylynda, Rebbiň sözi Buzyň ogly ruhany Ýehezkiele Keldanilileriň ýurdunda, Kebar derýasynyň boýunda anyk geldi; we ol ýerde Rebbiň eli onuň üstünde boldy. Ýehezkiel 1:1–3.

Some believe “the thirtieth year” is based upon a specific jubilee cycle, which began with king Josiah and ended with verse one of chapter forty.

Käbirleri «otuzynjy ýyl» belli bir ýubileý sikline esaslanýar diýip hasap edýärler; bu sikl patyşa Ýoşiýa bilen başlap, kyrkynjy babyň birinji aýaty bilen tamamlanýar.

> In the five and twentieth year of our captivity, in the beginning of the year, in the tenth day of the month, in the fourteenth year after that the city was smitten, in the selfsame day the hand of the Lord was upon me, and brought me thither. Ezekiel 40:1.

> Biziň ýesir düşenligimiziň ýigrimi bäşinji ýylynda, ýylyň başynda, aýyň onunjy güni, şäheriň urlup-ýykylmagyndan soň on dördünji ýylda, hut şol günüň özünde Rebbiň eli meniň üstüme indi-de, meni şol ýere apardy. Ezekiel 40:1.

Biblical chronologists date verse one of chapter forty as either April 28 or October 22, 573 BC. All the prophets identify the latter days, so the fall date of October 22, 573 BC is the omega date of a line that began fifty years prior in what is called “Josiah’s Great Passover” on May 5, 622 BC.

Mukaddes Kitabyň hronologlary kyrkynjy babyň birinji aýatynyň senesini miladydan öňki 573-nji ýylyň 28-nji apreli ýa-da 22-nji oktýabry hökmünde kesgitleýärler. Ähli pygamberler ahyrky günleri görkezýändikleri sebäpli, miladydan öňki 573-nji ýylyň 22-nji oktýabryndaky güýzki sene, miladydan öňki 622-nji ýylyň 5-nji maýynda “Ýoşýanyň Beýik Pesahy” diýlip atlandyrylýan wakadan elli ýyl öň başlanan bir çyzygyň omega senesidir.

The number thirty is a symbol of the priests who were to be thirty years old when they began to serve. Whether verse one through three of Ezekiel one, is identifying Ezekiel’s age as thirty, or simply as a symbol of a priest he would also be represented as thirty years old. If the thirty years of verse one is as others believe; representing the thirtieth year since Josiah’s Great Passover in 622 BC, the prophetic implications are still the same.

Otuz sany, gulluga başlanda otuz ýaşly bolmaly bolan ruhanylaryň nyşanydyr. Eger Hezekiýel kitabynyň birinji bap, birinji — üçünji aýatlary Hezekiýeliň ýaşyny otuz diýip görkezýän bolsa-da, ýa-da diňe onuň bir ruhanynyň nyşany hökmünde beýan edilýän bolsa-da, ol ýene-de otuz ýaşly hökmünde görkezilerdi. Eger birinji aýatdaky otuz ýyl, käbirleriniň ynanyşy ýaly, miladydan öňki 622-nji ýylda Ýoşiýanyň Beýik Pasha baýramyndan bäri geçen otuzynjy ýyly aňladýan bolsa, pygamberlik manylary şonda-da şol bir bolup galýar.

Josiah means “foundation,” and his Great Passover began a jubilee period that ended on October 22 on the Day of Atonement 573 BC. The “jubilee line” from Josiah to October 22 aligns with the history of 1840 to 1844. The foundations of 1840 were represented by king Josiah and also by Josiah Litch. October 22 was represented by the horn of the jubilee trumpet being sounded along with the horn of the Day of Atonement.

Ýosýa “esas” diýmegi aňladýar, onuň Beýik Pasha baýramy b. öň 573-nji ýylyň Päkleniş gününde, 22-nji oktýabrda tamamlanan ýubileý döwrüni başlatdy. Ýosýadan 22-nji oktýabra çenli bolan “ýubileý çyzygy” 1840-dan 1844-e çenli bolan taryh bilen sazlaşýar. 1840-njy ýylyň esaslary patyşa Ýosýa, şeýle hem Ýosýa Liç tarapyndan wekilçilik edilýärdi. 22-nji oktýabr ýubileý surnaýynyň şahynyň ýaňlandyrylmagy bilen, Päkleniş gününiň şahynyň hem ýaňlandyrylmagy arkaly wekilçilik edilýärdi.

> And thou shalt number seven sabbaths of years unto thee, seven times seven years; and the space of the seven sabbaths of years shall be unto thee forty and nine years. Then shalt thou cause the trumpet of the jubilee to sound on the tenth day of the seventh month, in the day of atonement shall ye make the trumpet sound throughout all your land. Leviticus 25:8, 9.

> Sen özüň üçin ýedi ýyl sabadyny, ýagny ýedi gezek ýedi ýyly sana; we şol ýedi ýyl sabadynyň möhleti saňa kyrk dokuz ýyl bolar. Soňra ýedinji aýyň onunjy güni, Ýaraşdyrma gününde, ýubileý surnaýyny ýaňlandyrarsyňyz; ähli ýurduňyzda surnaýyň sesini çykardarsyňyz. Leýililer 25:8, 9.

Ezekiel is set within the Jubilee line from king Josiah to October 22, a line that represents Revelation ten’s first and second angels from 1840 unto 1844. Ezekiel represents the Millerites of the first and second angels and the one hundred and forty-four thousand of the third angel. Ezekiel represents the priesthood of the one hundred and forty-four thousand, but his primary prophetic attribute is that he is a prophet.

Hezekiel Ýubileý çyzygynyň içinde, patyşa Ýoşiýadan 22-nji oktýabra çenli uzalýan çyzykda ýerleşdirilýär; bu çyzyk 1840-njy ýyldan 1844-nji ýyla çenli bolan Ylham onunjy bapdaky birinji we ikinji perişdeleri aňladýar. Hezekiel birinji we ikinji perişdeleriň Milleritlerini hem-de üçünji perişdäniň ýüz kyrk dört müňüni aňladýar. Hezekiel ýüz kyrk dört müňüň ruhanylygyny aňladýar, emma onuň esasy pygamberlik häsiýeti onuň pygamber bolmagydyr.

## Prophet, Priest and King

Pygamber, Ruhany we Patyşa

There are three biblical characters that began to serve when thirty years of age. Along with Ezekiel were David and Joseph. Because they all began to serve at the age of thirty, they are all priests. David is a symbol of the king, Joseph is the priest and Ezekiel is the prophet in the threefold kingdom of glory that consists of a prophet, a priest and a king.

Otuz ýaşynda gulluga başlan üç sany Mukaddes Kitapdaky şahs bar. Ezekiýel bilen birlikde olar Dawut we Ýusupdyr. Olaryň hemmesi otuz ýaşynda gulluga başlandyklary sebäpli, olaryň hemmesi ruhanydyr. Dawut patyşanyň nyşanydyr, Ýusup ruhanydyr, Ezekiýel bolsa pygamberden, ruhanydan we patyşadan ybarat bolan şöhratly üçgatly patyşalykda pygamberdir.

However we might apply the prophet Ezekiel as a symbol, he is a priest, and when applied in the line of the jubilee from Josiah to October 22, Ezekiel is a priest who would represent a priest in the sealing time of the one hundred and forty-four thousand as typified by the history of 1840 to 1844 and king Josiah to October 22, 573 BC.

Şeýle-de bolsa, pygamber Hezekieli nyşan hökmünde nähili ulanýan bolsak-da, ol ruhanydyr; we ol Ýoşiýadan 22-nji oktýabra çenli bolan yubileý ugrunda ulanylanda, Hezekiel 1840-njy ýyldan 1844-nji ýyla çenli bolan taryh hem-de patyşa Ýoşiýadan b.e. öň 573-nji ýylyň 22-nji oktýabryna çenli bolan döwür arkaly nusgalanan ýüz kyrk dört müňüň möhürleniş döwründäki bir ruhanyny wekilleşdirjek ruhanydyr.

## Twenty-two

Ýigrimi iki

The Bible is clear that Ezekiel ministered for twenty-two years. “Twenty-two” is a symbol of the one hundred and forty-four thousand who are the ensign of Divinity combined with humanity. In the history represented by Josiah’s Passover unto chapter forty’s October 22’s Jubilee celebration, Josiah’s Passover typified the work of Josiah Litch in 1838 and 1840. That work was setting forth the time prophecies of the first and second woes. It can now be seen that the prophecy of the first and second woes is much larger than the pioneers recognized.

Mukaddes Kitap Hezekiýeliň ýigrimi iki ýyl hyzmat edendigini anyk beýan edýär. “Ýigrimi iki” ýüz kyrk dört müňüň nyşanydyr; olar ylahylygyň adamzat bilen birleşen baýdagydyr. Ýoşýanyň Pesahyndan başlap kyrkynjy bapdaky 22-nji oktýabryň Ýubileý dabarasyna çenli görkezilen taryhda, Ýoşýanyň Pesahy 1838-nji we 1840-njy ýyllarda Joşiýa Liçiň işiniň nusgasydy. Ol iş birinji we ikinji waýlaryň wagt pygamberliklerini öňe sürmekdi. Indi birinji we ikinji waýlar baradaky pygamberligiň pionerleriň aňşyrandan has giňdigini görmek bolýar.

Ezekiel as a biblical prophet identifies more specific dates in his writings than any other biblical author.

Hezekiel mukaddes kitabyň pygamberi hökmünde öz ýazgylarynda beýleki islendik mukaddes kitap ýazyjysyndan has anyk seneleri görkezýär.

Ezekiel is the omega of the day equaling a year in Bible prophecy. In the book of Numbers, the alpha mention of the day year principle is represented at the first rebellion at Kadesh that brought about forty years of wandering in the wilderness. The last, or omega rebellion is being represented by Ezekiel in chapter four as Jerusalem is destroyed.

Hezekiýel Mukaddes Kitap pygamberliginde bir günü bir ýyla deňeşdirýän ýörelgäniň omegasydyr. Sanlar kitabynda gün-ýyl ýörelgesiniň alfa görnüşindäki ilkinji agzalşy, Kadeşdäki ilkinji gozgalaňda görkezilýär; şol gozgalaň çölde kyrk ýyl sergezdanlygyň ýüze çykmagyna sebäp boldy. Iň soňky, ýagny omega gozgalaň bolsa, Iýerusalimiň weýran edilşi bilen baglanyşyklylykda, dördünji bapda Hezekiýel tarapyndan görkezilýär.

## Alpha

Alfa

> After the number of the days in which ye searched the land, even forty days, each day for a year, shall ye bear your iniquities, even forty years, and ye shall know my breach of promise. I the Lord have said, I will surely do it unto all this evil congregation, that are gathered together against me: in this wilderness they shall be consumed, and there they shall die. Numbers 14:34, 35.

> Ýurdy gözden geçiren günleriňiziň sanyna görä, ýagny kyrk gün üçin her gün bir ýyla deň edilip, öz etmişleriňizi kyrk ýyl göterersiňiz; şeýlelikde, Meniň sizden ýüz öwrendigimi bilersiňiz. Men, Reb, şeýle diýdim; Maňa garşy birleşen bu ähli erbet jemagata muny hökman ederin: olar şu çölde heläk bolarlar, şol ýerde-de ölerler. Sanlar 14:34, 35.

## Omega

Omega

> 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. Ezekiel 4:4–7.

> Sen hem çep tarapyň üstüne ýat, Ysraýyl öýüniň günäsini onuň üstüne goý; onuň üstünde ýatjak günleriň sanyna görä, olaryň günäsini sen göterersiň. Çünki Men olaryň günäsiniň ýyllaryny günleriň sanyna görä seniň üstüne ýükledim: üç ýüz togsan gün; şeýlelik bilen sen Ysraýyl öýüniň günäsini göterersiň. Bulary tamamlandan soň, ýene sag tarapyň üstüne ýat, we sen Ýahuda öýüniň günäsini kyrk gün göterersiň; Men saňa her güni bir ýyl edip belledim. Şonuň üçin ýüzüňi Iýerusalimiň gabawyna tarap öwür, goluň açyk bolsun, we onuň garşysyna pygamberlik et. Ezekiel 4:4–7.

Kadesh and Jerusalem’s destruction represent the alpha and omega rebellion representing the day for a year principle. The “day for a year principle” was the primary rule of the Millerite's and in the history of 1840 to 1844, as typified in the Jubilee line of king Josiah unto October 22. Ezekiel sets forth more dates than any other prophet. Within the dating of Ezekiel, the line of the Jubilee is identified, tying Ezekiel’s witness directly into the history of the first and second angels, and thereafter the history of the third angel.

Kadeş bilen Iýerusalimiň weýran edilmegi, bir gün bir ýyla deň bolan ýörelgäni görkezýän alfa we omega gozgalaňyny aňladýar. “Bir gün bir ýyl ýörelgesi” Milleritleriň baş esasy kadasy bolupdy hem-de 1840-dan 1844-e çenli taryhda, Ýoşýa patyşanyň ýubileý çyzygynda 22-nji oktýabra çenli öňden şekillendirilişi ýaly, öz beýanyny tapdy. Ezekiel beýleki islendik pygamberden has köp seneleri öňe sürýär. Ezekieliň senelendirişiniň içinde Ýubileýiň çyzygy kesgitlenýär; bu bolsa Ezekieliň şaýatlygyny birinji we ikinji perişdäniň taryhy, ondan soňra bolsa üçünji perişdäniň taryhy bilen gös-göni baglanyşdyrýar.

Along with the “Jubilee line” Ezekiel lies on his side for three hundred and ninety days, then on his other side for forty days. “Four hundred and thirty” is a symbol of the old and new covenants, for Abram’s covenant promise of four hundred years of captivity in Egypt found the second witness of thirty years with the apostle Paul. Together Abram, (later Abraham) of ‘the old’ and Saul, (later Paul) of ‘the new’ combined their witnesses to establish four hundred and thirty years as a symbol of the everlasting covenant. “Three hundred and ninety days” “shalt thou bear the iniquity of the house of Israel.” “And” “thou shalt bear the iniquity of the house of Judah forty days.” Together the right side and the left side equal Abram and Paul.

“Ýubileý çyzygy” bilen bilezekde, Ezekiýel üç ýüz togsan gün gapdalynda, soň bolsa kyrk gün beýleki gapdalynda ýatýar. “Dört ýüz otuz” köne we täze ähtleriň nyşanydyr, çünki Abramyň Müsürde dört ýüz ýyllyk ýesirlik baradaky äht wadasy resul Pawlusdaky otuz ýylyň ikinji şaýady bilen tassyklanyldy. Şeýlelikde, ‘köne’ ähtiň Abramy (soňra Ybraýym) bilen ‘täze’ ähtiň Şauly (soňra Pawlus) öz şaýatlyklaryny birleşdirip, dört ýüz otuz ýyly ebedi ähtiň nyşany hökmünde berkarar etdiler. “Üç ýüz togsan gün” “sen Ysraýyl öýüniň günäsini göterersiň.” “We” “sen Ýahuda öýüniň günäsini kyrk gün göterersiň.” Şeýlelikde, sag tarap bilen çep tarap bilelikde Abram bilen Pawlusa deň gelýär.

The covenant was always based upon obedience or disobedience—life or death. The year day principle in Millerite history was a life or death issue, and the history was announced by the first angel as the everlasting gospel. The “gospel” is a life or death issue, and the life or death testing issue of Millerite history was set within the context of the principle of a day equating to a year. The prediction that empowered the message of the first angel was the three hundred ninety-one years and fifteen days prophecy of the second woe. Within the three hundred and ninety days that Ezekiel laid upon his left side is an illustration of the three hundred and ninety-one years and fifteen days time prophecy of the second woe. It requires prophetic discernment to rightly divide the prophecy, but it is nothing less than the continuing work of the Lion of the tribe of Judah unsealing the message of the midnight cry.

Äht hemişe boýun egmäge ýa-da boýun gaçyrmaga—ýaşaýşa ýa-da ölüme—esaslanýardy. Millerit taryhyndaky ýyl-gün ýörelgesi ýaşaýyş ýa-da ölüm meselesidi, we şol taryh birinji perişde tarapyndan ebedi Hoş Habar hökmünde yglan edildi. “Hoş Habar” ýaşaýyş ýa-da ölüm meselesidir, we Millerit taryhynyň ýaşaýyş ýa-da ölüm bilen bagly synag meselesi bir günüň bir ýyla deň gelýändigi ýörelgesiniň çäginde goýlandy. Birinji perişdäniň habaryny kuwwatlandyran öňünden aýtma ikinji jebriň üç ýüz togsan bir ýyl we on bäş günlük pygamberligidi. Ezekiýeliň çep gapdalynda ýatan üç ýüz togsan gününiň içinde ikinji jebriň üç ýüz togsan bir ýyl we on bäş günlük wagt pygamberliginiň bir şekillendirişi bar. Pygamberligi dogry paýlamak üçin pygamberlik düşünjesi talap edilýär, emma bu Ýahuda taýpasynyň Arslanynyň ýarygije nidasynyň habaryny möhürinden açmagyndaky dowam edýän işinden başga zat däldir.

I contend that Ezekiel must be treated as a symbol of the one hundred and forty-four thousand, but primarily as a symbol of the gift of the Spirit of Prophecy, whether represented as a manifestation of a latter-day prophet, or as a manifestation of the covenant people who understand the principle of line upon line methodology.

Men Hezekiýeliň ýüz kyrk dört müňüň nyşany hökmünde garalmalydygyny öňe sürýärin, emma ol ilkinji nobatda Pygamberlik Ruhunyň peşgeşiň nyşany hökmünde garalmalydyr, bu bolsa soňky döwürdäki bir pygamberiň ýüze çykmasy görnüşinde bolsun ýa-da setir üstüne setir usulynyň ýörelgesine düşünýän äht halkynyň ýüze çykmasy görnüşinde bolsun.

I contend that Ezekiel’s light upon the three hundred and ninety-one years and fifteen days prophecy aligns with the dirt brush man casting the jewels into the larger casket.

Men Ezekieliň üç ýüz togsan bir ýyl we on bäş gün baradaky pygamberligine düşüren nury bilen, hapa süpüriji adamyň şaý-sepleri has uly sandyga taşlamagynyň özara laýyk gelýändigini öňe sürýärin.

I contend that the light from Ezekiel is an essential element of the capstone message, when the temple is finished.

Men şeýle diýýärin: Ybadathana tamamlanylanda, Ezekielden gelýän nur baş daşy baradaky habaryň aýrylmaz bir bölegidir.

Ezekiel is at October 22 in verse one of chapter forty, and it is there that the vision of the future temple is given to Ezekiel. That temple is the temple of the one hundred and forty-four thousand, of which Ezekiel is a symbol of that number. That group will have passed two tests before they reach the third and litmus test. Ezekiel is portrayed as receiving his light in the temple, and therefore the light he produces as a symbol represents the light that comes when God’s people enter the Most Holy Place in alignment with Daniel chapter ten.

Ezekiel kyrkynjy babyň birinji aýatynda 22-nji oktýabrda ýerleşýär, we hut şol ýerde geljekki ybadathananyň görnüşi Ezekiele berilýär. Şol ybadathana ýüz kyrk dört müňüň ybadathanasydyr; Ezekiel bolsa şol sany alamatlandyrýan nyşandyr. Şol topar üçünji we aýgytlaýjy synaga ýetmezinden öň iki synagdan geçmiş bolar. Ezekiel ybadathanada öz nuruny kabul edýän hökmünde görkezilýär, şonuň üçin onuň nyşan hökmünde saçýan nury, Hudaýyň halky Daniýel kitabynyň onunjy baby bilen laýyklykda Iň Mukaddes Ýere girende gelýän nury aňladýar.

The light of the Revelation of Jesus Christ that is unsealed, is unsealed just before probation closes.

Isa Mesihiň Ylhamasynyň açylan nury synag möhleti tamamlanmazdan biraz öň açylýar.

> And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. Revelation 22:10, 11.

> Ol maňa şeýle diýýär: «Bu kitabyň pygamberlik sözlerini möhürleme, çünki wagt golaýdyr. Kim adalatsyz bolsa, goý ol henizem adalatsyz bolsun; kim haram bolsa, goý ol henizem haram bolsun; kim dogruçyl bolsa, goý ol henizem dogruçyl bolsun; kim mukaddes bolsa, goý ol henizem mukaddes bolsun». Ylham 22:10, 11.

The “time is at hand” just before probation closes in verse eleven, and the Revelation of Jesus Christ is therefore unsealed at that time, for “the time is at hand.”

On birinji aýatda synag möhleti ýapylmazynyň edil öň ýanynda “wagt golaýdyr”, şonuň üçin hem Isa Mesihiň Ylhamy şol wagtda açylýar, çünki “wagt golaýdyr”.

> The Revelation of Jesus Christ, which God gave unto him, to shew unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John: Who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw. Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand. Revelation 1:1–3.

> Isa Mesihiň Ylhamy: Hudaý muny Öz gullaryna tizden bolup geçmeli zatlary görkezmek üçin Oňa berdi; Ol hem muny Öz perişdesini iberip, Öz guly Ýahýa arkaly bildirdi. Ol Hudaýyň sözüne, Isa Mesihiň şaýatlygyna we gören zatlarynyň ählisine şaýatlyk etdi. Bu pygamberligiň sözlerini okaýan adam hem, ony eşidip, onda ýazylanlary ýerine ýetirýänler hem bagtlydyr; çünki wagt golaýdyr. Ylham 1:1–3.

Probation closes for Laodicean Seventh-day Adventism at the Sunday law and Adventism is represented as Jerusalem in chapter nine of Ezekiel. There those who sigh and cry for the abominations done in the land and in the church receive the seal. The sealing takes place when the east winds of Islam are angering the nations, just before probation closes. In Ezekiel chapter eight the four generations of Adventism conclude with the fourth generation being symbolized by the twenty-five leaders bowing to the sun.

Synag möhleti Laodikeýa Ýedinji gün adventizmi üçin Ýekşenbe kanuny wagtynda tamam bolýar, we Hezekiýeliň dokuzynjy babynda adventizm Iýerusalim hökmünde görkezilýär. Şol ýerde ýurtda we ybadathanada edilýän nejislikler üçin ah çekip, nalap ýörenler möhüri kabul edýärler. Möhürleme Yslamyň gündogar ýelleri milletleri gazaplandyrýan mahalynda, synag möhleti tamam bolmazyndan edil öň bolup geçýär. Hezekiýeliň sekizinji babynda adventizmiň dört nesli öz soňuna ýetýär, dördünji nesil bolsa güne tagzym edýän ýigrimi bäş ýolbaşçy bilen nyşanlanýar.

That vision was given symbolically one day before the Sunday law, or just before the close of probation as represented by six, six, six.

Şol görnüş nyşanly ýagdaýda Ýekşenbe kanunyndan bir gün öň, ýa-da alty, alty, alty bilen aňladylýan synag möhletiniň ýapylmagynyň edil öňüsyrasynda berildi.

> And it came to pass in the sixth year, in the sixth month, in the fifth day of the month, as I sat in mine house, and the elders of Judah sat before me, that the hand of the Lord God fell there upon me. Then I beheld, and lo a likeness as the appearance of fire: from the appearance of his loins even downward, fire; and from his loins even upward, as the appearance of brightness, as the colour of amber. And he put forth the form of an hand, and took me by a lock of mine head; and the spirit lifted me up between the earth and the heaven, and brought me in the visions of God to Jerusalem, to the door of the inner gate that looketh toward the north; where was the seat of the image of jealousy, which provoketh to jealousy. And, behold, the glory of the God of Israel was there, according to the vision that I saw in the plain. Ezekiel 8:1–4.

> Altynjy ýylda, altynjy aýda, aýyň bäşinji güni, men öz öýümde otyrkam we Ýahudanyň ýaşululary meniň öňümde otyrkalar, şol ýerde Hökmürowan Reb Hudaýyň eli üstüme indi. Şonda men seretdim, ine, otuň keşbine meňzeş bir görnüş bardy: onuň biliniň görnüşinden aşak tarapy ot, bilinden ýokary tarapy bolsa ýalkymyň görnüşi ýaly, ýagtylyk kimin, kährubanyň reňki ýalydy. Ol eliň bir görnüşini uzadyp, meni başymyň bir tutam saçyndan tutdy; Ruh meni ýer bilen asmanyň arasynda ýokary göterdi-de, Hudaýyň görnüşlerinde meni Iýerusalime, demirgazyga bakýan içki derwezäniň agzyna getirdi; ol ýerde gabanç döredýän, gabanja öjükdirýän butuň orny bardy. Ine, Ysraýyl Hudaýynyň şöhraty hem şol ýerde, düzlükde gören görnüşime laýykdy. Hezekiýel 8:1–4.

The vision of the sixth year, sixth month and fifth day came just before ‘666,’ a symbol of the Sunday law, when probation closes for Laodicean Adventism. That vision was “according to the vision” Ezekiel “saw in the plain.” The vision he saw in the plain is found earlier, in chapter three.

Altynjy ýylyň altynjy aýynyň bäşinji günündäki görnüşek, Laodikialy Adventizmiň synag möhletiniň tamamlanýan, ýekşenbe kanunynyň nyşany bolan “666”-nyň edil öň ýanynda geldi. Ol görnüşek Ezekieliň “düzlükde” gören “görnüşegine görä” boldy. Onuň düzlükde gören görnüşegi has öňräk, üçünji bapda beýan edilýär.

> Then I arose, and went forth into the plain: and, behold, the glory of the Lord stood there, as the glory which I saw by the river of Chebar: and I fell on my face. Ezekiel 3:23.

> Soň men turup, düzlüge çykdym; we ine, Rebbiň şöhraty şol ýerde durdy; Kebar derýasynyň boýunda gören şol şöhratym ýalydy; men ýüzin ýykyldym. Ezekiel 3:23.

The vision of the “plain”, which was the vision of the sixth year, sixth month and fifth day was the vision Ezekiel had seen earlier at the river of Chebar.

“Düzlügiň” görnüşi, ýagny altynjy ýylyň, altynjy aýynyň we bäşinji gününiň görnüşi, Ezekieliň mundan öň Kebar derýasynyň ýanynda gören görnüşidi.

> Now it came to pass in the thirtieth year, in the fourth month, in the fifth day of the month, as I was among the captives by the river of Chebar, that the heavens were opened, and I saw visions of God. Ezekiel 1:1.

> Indi otuzyňjy ýylda, dördünji aýda, aýyň bäşinji gününde, men Kewar derýasynyň boýunda sürgün edilenleriň arasynda bolanymda, gökler açyldy we men Hudaýyň görnüşlerini gördüm. Hezekiýel 1:1.

The “visions of God” which Ezekiel “saw,” by the river of Chebar, was the vision of the plain, which was also the vision of Ezekiel chapter eight through eleven. Those visions were presented in the context of Ezekiel looking into the sanctuary, which is where the "marah" looking glass vision of chapter ten is accomplished. Ezekiel represents those who partake of the prophetic light radiating from the Most Holy Place as the Revelation of Jesus Christ is brought forth just before the close of probation.

Ezekieliň Kebar derýasynyň boýunda “gören” “Hudaýyň görnüşleri” düzlükdäki görnüşdi; şol görnüş, şeýle hem, Ezekieliň sekizinji bapdan on birinji bapa çenli beýan edilen görnüşdi. Ol görnüşler Ezekieliň mukaddeshana seredýän ýagdaýynyň çäginde görkezildi; onunjy bapdaky “marah” aýna görnüşi hem hut şol ýerde amala aşýar. Ezekiel synag möhletiniň tamamlanmagynyň öňüsyrasynda Isa Mesihiň Ylhamy aýan edilende, Iň Mukaddes Ýerden saçylýan pygamberlik nuruna şärik bolýanlary aňladýar.

When we identify king Josiah’s Jubilee line that begins with Passover and ends on October 22, we are identifying the symbol of the Spring feasts and the Fall feasts as set forth in Leviticus twenty-three. There the spring and fall feasts are set forth with twenty-two verses each, just as Ezekiel’s ministry was for twenty-two years. Aligning Ezekiel in the thirtieth year of the Jubilee line allows Ezekiel’s birth to align with Josiah’s revival. If he was thirty years old in the thirtieth year of the Jubilee cycle, then Ezekiel would be born at Josiah’s reformation.

Pasha baýramy bilen başlanýan we 22-nji oktýabrda tamamlanýan patyşa Ýoşiýanyň Ýubileý çyzygyny kesgitlänimizde, biz Lewiler 23-de beýan edilişi ýaly, ýazky baýramlaryň we güýzki baýramlaryň nyşanyny kesgitleýäris. Ol ýerde ýazky we güýzki baýramlar hersi ýigrimi iki aýat bilen beýan edilýär; edil Ýezekiliň gullugynyň ýigrimi iki ýyl bolşy ýaly. Ýezekili Ýubileý çyzygynyň otuzynjy ýylyna laýyk getirmek, Ýezekiliň dogluşynyň Ýoşiýanyň galkynyşyna laýyk gelmegine mümkinçilik berýär. Eger ol Ýubileý aýlawynyň otuzynjy ýylynda otuz ýaşynda bolan bolsa, onda Ýezekil Ýoşiýanyň reformasynyň döwründe doglan bolardy.

Ezekiel is a symbol of those who by faith enter into the Most Holy Place. Once there they see the wheels within the wheels representing the complex play of human interactions. As with John in Revelation chapter ten, Ezekiel represents the Millerites, but more directly the one hundred and forty-four thousand. His parallel three-hundred-ninety-one-years and fifteen-days time prophecy illustrates the final judgment of Laodicean Adventism with the destruction of Jerusalem, and it includes the enigma of thirty-eight and forty.

Ezekiel, iman arkaly Iň Mukaddes Ýere girýänleriň nyşanydyr. Olar şol ýere girenlerinde, adamzadyň özara gatnaşyklarynyň çylşyrymly hereketini aňladýan tekerleriň içindäki tekerleri görýärler. Ylham kitabyndaky onunjy bapda Ýahýa bilen bolşy ýaly, Ezekiel Milleritleriň, ýöne has göni manyda ýüz kyrk dört müňüň wekili bolup durýar. Onuň üç ýüz togsan bir ýyl we on bäş günlük paralel wagt pygamberligi, Iýerusalimiň weýran edilmegi bilen baglanyşykly ýagdaýda Laodikeýa Adventizminiň soňky höküm-soragyny suratlandyrýar hem-de ol otuz sekiz bilen kyrkyň syrly meselesini öz içine alýar.

It includes the symbolism of four hundred and thirty years.

Ol dört ýüz otuz ýylyň nyşanly manysyny öz içine alýar.

It includes the four-year period represented by 1333 to 1337, 1449 to 1453 and 1840 to 1844.

Ol 1333-den 1337-ä çenli, 1449-dan 1453-e çenli we 1840-dan 1844-e çenli döwürler bilen aňladylýan dört ýyllyk döwri öz içine alýar.

We will begin our considerations of this most important subject in the next article.

Geljekki makalada biz bu örän möhüm mowzugyň garalşyna başlarys.

> “In the visions given to Isaiah, to Ezekiel, and to John we see how closely heaven is connected with the events taking place upon the earth and how great is the care of God for those who are loyal to Him.” Testimonies, volume 5, 753.

> “Işaýa, Ezekiel we Ýuhanna berlen görnüşlerde biz asmanyň ýerde bolup geçýän wakalar bilen nähili ýakyndan baglanyşyklydygyny hem-de Hudaýa wepaly bolanlar barada Onuň aladasynyň nähili beýikdigini görýäris.” Testimonies, 5-nji tom, 753.

> “Christ Himself was the Lord of the temple. When He should leave it, its glory would depart—that glory once visible in the holy of holies over the mercy seat, where the high priest entered only once a year, on the great day of atonement, with the blood of the slain victim (typical of the blood of the Son of God shed for the sins of the world), and sprinkled it upon the altar. This was the Shekinah, the visible pavilion of Jehovah.

> Mesihiň Özi ybadathananyň Rebbi bolupdy. Ol ondan gidende, onuň şöhraty hem giderdi — beýik ruhanynyň diňe ýylda bir gezek, uly günäleriň geçilýän gününde, öldürilen gurbanlygyň gany bilen girýän rehim tagtynyň üstünde, iň mukaddes ýerde bir wagtlar görünýän şol şöhrat (dünýäniň günäleri üçin dökülen Hudaý Oglunyň ganynyň nyşany bolan) we ol gany gurbanlyk ojagynyň üstüne sepýärdi. Bu Şekina, Ýehowanyň görünýän huzury idi.

> “It was this glory that was revealed to Isaiah, when he says, ‘In the year that king Uzziah died I saw also the Lord sitting upon a throne, high and lifted up, and his train filled the temple’ [Isaiah 6:1–8 quoted].” The Seventh-day Adventist Bible Commentary, volume 4, 1139.

> “Ine, Işaýa şeýle diýende aýan edilen şol şöhratdy: «Patyşa Uzziýanyň ölen ýylynda men hem Rebbi beýik we ýokary galdyrylan tagtda oturan halda gördüm, Onuň eşiginiň etegi ybadathanany doldurýardy» [Işaýa 6:1–8 sitata getirilýär].” Seventh-day Adventist Bible Commentary, 4-nji tom, 1139.

> “The vision given to Isaiah represents the condition of God’s people in the last days. They are privileged to see by faith the work that is going forward in the heavenly sanctuary. ‘And the temple of God was opened in heaven, and there was seen in his temple the ark of his testament.’ As they look by faith into the holy of holies, and see the work of Christ in the heavenly sanctuary, they perceive that they are a people of unclean lips,—a people whose lips have often spoken vanity, and whose talents have not been sanctified and employed to the glory of God. Well may they despair as they contrast their own weakness and unworthiness with the purity and loveliness of the glorious character of Christ. But if they, like Isaiah, will receive the impression the Lord designs shall be made upon the heart, if they will humble their souls before God, there is hope for them. The bow of promise is above the throne, and the work done for Isaiah will be performed in them. God will respond to the petitions coming from the contrite heart.

> Işaýa berlen görünti soňky günlerde Hudaýyň halkynyň ýagdaýyny görkezýär. Olara imanyň üsti bilen asmandaky mukaddes ybadathanada dowam edýän işi görmek artykmaçlygy berlendir. “Soňra asmanda Hudaýyň ybadathanasy açyldy, Onuň ybadathanasynda Onuň äht sandygyna göz düşdi.” Olar imanyň üsti bilen iň mukaddes ýere nazar salyp, asmandaky mukaddes ybadathanada Mesihe degişli işi görenlerinde, özleriniň näpak dodakly halkdygyna, dodaklarynyň köplenç bihuda sözleri aýdandygyna we başarnyklarynyň Hudaýyň şöhraty üçin mukaddeslenip ulanylmandygyna düşünýärler. Olar özleriniň ejizligini we mynasyp däldigini Mesihiň şöhratly häsiýetiniň päkligi we gözelligi bilen deňeşdirenlerinde, umytsyzlyga düşmekleri geň däldir. Emma olar Işaýa ýaly, Rebbiň ýürekde galdyrmagy niýet eden täsirini kabul etseler, öz janlaryny Hudaýyň öňünde peselt seler, olar üçin umyt bardyr. Wada älemgoşary tagtyň üstündedir, Işaýa üçin edilen iş olaryň özlerinde-de ýerine ýetiriler. Hudaý puşmanly ýürekden çykýan dileglere jogap berer.

> “The object of this great and solemn work of God is to gather together the sheaves for the heavenly garner; for the earth is to be filled with the glory of the Lord. Then let none be dismayed as they see the prevailing wickedness and hear the language coming from unclean lips. When the powers of darkness set themselves in array against the people of God; when Satan shall muster his forces for the last great conflict, and his power seems to be great and almost overwhelming, the clear view of the divine glory, the throne high and lifted up, arched with the bow of promise, will give comfort, assurance, and peace.” Review and Herald, December 22, 1896.

> “Hudaýyň bu beýik we salyhatly işiniň maksady bugdaý daňylaryny asman ammaryna ýygnamakdyr; çünki ýer Rebbiň şöhraty bilen dolar. Şonuň üçin, barha ýaýraýan erbetligi görüp, haram dodaklardan çykýan sözleri eşidenlerinde, hiç kim ruhdan düşmesin. Garaňkylyk güýjüniň Hudaý halkyna garşy hatara düzülýän wagtynda; Şeýtan soňky beýik çaknyşyk üçin öz güýçlerini jemläninde we onuň güýji uly hem-de tasdan basyp ýatyrjak ýaly bolup görünende, wada älemgoşary bilen gurşalan, ýokary göterilen belent tagtyň üstündäki ylahy şöhratyň aýdyň görnüşi teselli, ynam we parahatlyk berer.” Review and Herald, December 22, 1896.

> “Upon the banks of the river Chebar, Ezekiel beheld a whirlwind seeming to come from the north, ‘a great cloud, and a fire infolding itself, and a brightness was about it, and out of the midst thereof as the color of amber.’ A number of wheels, intersecting one another, were moved by four living beings. High above all these ‘was the likeness of a throne, as the appearance of a sapphire stone: and upon the likeness of the throne was the likeness as the appearance of a man above upon it.’ ‘And there appeared in the cherubims the form of a man’s hand under their wings.’ Ezekiel 1:4, 26; 10:8. The wheels were so complicated in arrangement that at first sight they appeared to be in confusion; but they moved in perfect harmony. Heavenly beings, sustained and guided by the hand beneath the wings of the cherubim, were impelling these wheels; above them, upon the sapphire throne, was the Eternal One; and round about the throne a rainbow, the emblem of divine mercy.

> Kebar derýasynyň kenarlarynda Hizkyl demirgazykdan gelýän ýaly görünýän bir tüweleýe şaýat boldy: «uly bir bulut, öz içine dolanyp duran ot, onuň töwereginde parlaklyk bardy, we onuň ortasyndan göýä hrustal reňkine meňzeş bir şöhle çykýardy». Biri-birini kesip geçýän birnäçe tigir dört janly barlyk tarapyndan herekete getirilýärdi. Bularyň ählisinden ýokaryda «tagtyň meňzeşligi bardy, sapfir daşynyň görnüşi ýalydy; tagtyň meňzeşliginiň üstünde bolsa onuň ýokarsynda adamyň görnüşine meňzeş bir keşp bardy». «Keruwplaryň arasynda olaryň ganatlarynyň aşagynda adam eliniň şekili göründi». Hizkyl 1:4, 26; 10:8. Tigirleriň gurluşy şeýle çylşyrymlydy welin, ilkinji seredişde tertipsiz ýaly görünýärdi; emma olar kämil sazlaşykda hereket edýärdiler. Keruwplaryň ganatlarynyň aşagyndaky el tarapyndan saklanýan we ugrukdyrylýan asman barlyklary bu tigirleri herekete getirýärdiler; olaryň ýokarsynda, sapfir tagtynyň üstünde, Baky Olan bardy; tagtyň daş-töwereginde bolsa Hudaý rehiminiň nyşany bolan älemgoşar bardy.

> “As the wheel like complications were under the guidance of the hand beneath the wings of the cherubim, so the complicated play of human events is under divine control. Amidst the strife and tumult of nations, He that sitteth above the cherubim still guides the affairs of the earth.

> Keruplaryň ganatlarynyň aşagyndaky eliň ýolbaşçylygy astynda teker kimin çylşyrymly gurluşlar nähili bolan bolsa, adamzat durmuşyndaky wakalaryň çylşyrymly ösüşi hem şeýlelikde ylahy gözegçilik astyndadyr. Milletleriň arasyndaky dawalaryň we başagaýlygyň ortasynda Keruplaryň ýokarsynda oturan hem heniz-de ýer ýüzüniň işlerini dolandyrýar.

> “The history of nations that one after another have occupied their allotted time and place, unconsciously witnessing to the truth of which they themselves knew not the meaning, speaks to us. To every nation and to every individual of today God has assigned a place in His great plan. Today men and nations are being measured by the plummet in the hand of Him who makes no mistake. All are by their own choice deciding their destiny, and God is overruling all for the accomplishment of His purposes.

> Özlerine degişli wagt we ýer paýyna biriniň yzyndan beýlekisi eýe bolup geçen milletleriň taryhy, özleriniň manysyny özleri bilmedik hakykata bihuşdan şaýatlyk edip, biziň bilen gürleýär. Şu günki günde her bir millete hem-de her bir adama Hudaý Öz beýik meýilnamasynda bir orun belläp goýandyr. Bu gün adamlar hem milletler hiç ýalňyşmaýan Zatyň elindäki dikeldiş ýüpi bilen ölçenilýär. Ählisi öz saýlawlary arkaly öz ykballaryny çözýärler, we Hudaý Öz maksatlarynyň amala aşmagy üçin hemmesini Öz ygtyýarynda dolandyrýar.

> “The history which the great I AM has marked out in His word, uniting link after link in the prophetic chain, from eternity in the past to eternity in the future, tells us where we are today in the procession of the ages, and what may be expected in the time to come. All that prophecy has foretold as coming to pass, until the present time, has been traced on the pages of history, and we may be assured that all which is yet to come will be fulfilled in its order.” Education, 178.

> Beýik MEN ÖZÜM bolan Öz sözüniň içinde kesgitläp beren taryhy, pygamberlik zynjyryndaky halkany halka bilen baglap, geçmişdäki bakylykdan geljekdäki bakylyga çenli, şu gün döwürleriň akymynda nirede durandygymyzy we geljek wagtda nämä garaşmalydygyny bize habar berýär. Pygamberligiň häzirki wagta çenli amala aşar diýip öňünden aýdan zatlarynyň ählisi taryhyň sahypalarynda yzarlanyp görkezildi, we biz entek bolmaly zatlaryň hemmesiniň hem öz tertibi boýunça ýerine ýetjekdigine ynamly bolup bileris.” Education, 178.

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