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# The Hidden History of Verse Forty - Number Twenty-Seven

Kyrk ýedinji aýatyň gizlin taryhy — ýigrimi ýedi san

Ezekiel Number Eight

Hezekiel Sany Sekiz

Author

Jeff Pippenger

Published

August 17, 2026

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There are ‘thirteen’ references to dates in the book of Ezekiel; six address Jerusalem, six address Egypt and one Tyre. All the references are set within the context of rebellion, which the number ‘thirteen’ symbolizes. The year after Ezekiel’s wife died from a stroke, marking the beginning of the third siege, Ezekiel was commanded to speak against Egypt, identifying that it would be desolate for forty years.

Hezekiel kitabynda senelere degişli “on üç” salgylanma bar; olaryň altysy Iýerusalime, altysy Müsüre, biri bolsa Sora degişlidir. Bu salgylanmalaryň hemmesi “on üç” sanynyň nyşanlandyrýan pitne-basyşlyk mazmunynyň çäginde ýerleşdirilendir. Hezekieliň aýaly insulty sebäpli aradan çykyp, üçünji gabawyň başlangyjyny alamatlandyrandan soňky ýylda, Hezekiele Müsüre garşy söz aýtmak buýruldy; onda onuň kyrk ýyl çöl-beýewan boljakdygy görkezildi.

> And I will make the land of Egypt desolate in the midst of the countries that are desolate, and her cities among the cities that are laid waste shall be desolate forty years: and I will scatter the Egyptians among the nations, and will disperse them through the countries. Yet thus saith the Lord God; At the end of forty years will I gather the Egyptians from the people whither they were scattered: And I will bring again the captivity of Egypt, and will cause them to return into the land of Pathros, into the land of their habitation; and they shall be there a base kingdom. Ezekiel 29:12–14.

> Men Müsür ýurduny haraba ýurtlaryň arasynda haraba ederin; onuň şäherleri hem weýran edilen şäherleriň arasynda kyrk ýyl haraba bolar. Müsürlileri halklaryň arasyna dargadaryn, ýurtlaryň içine pytradaryn. Emma Hökmürowan Reb şeýle diýýär: kyrk ýylyň ahyrynda Müsürlileri dargadylan halklarynyň arasyndan ýygnaryn. Müsüriň ýesirligini yzyna gaýtaryp, olary ýaşaýan ýurdy bolan Pathros ýurduna gaýtaryp getirerin; olar şol ýerde pes bir patyşalyk bolarlar. Ezekiel 29:12–14.

The siege began in 588 BC, and a year later in 587 BC Ezekiel was commanded to speak. In verse ‘seventeen’, 571 BC identifies that Egypt will be given to Babylon for services rendered. Bible chronologists suggest 567 BC unto 527 BC as the forty-year period identified in the verses, and from the initial message of judgment proclaimed in 587 BC until verse seventeen’s pronouncement in 571 BC that the Lord had given Egypt into the hand of Nebuchadnezzar, we find a ‘seventeen-year’ period.

Gabaw 588-njy ýylda gabaw başlandy, bir ýyl soň, 587-nji ýylda bolsa, Hezekiele söz sözlemek buýruldy. “On ýedinji” aýatda 571-nji ýyl, edilen hyzmatlaryň öwezine Müsüriň Babilona beriljekdigini görkezýär. Mukaddes Kitap hronologlary bu aýatlarda görkezilen kyrk ýyllyk döwür hökmünde 567-nji ýyldan 527-nji ýyla çenli döwri öňe sürýärler, hem-de 587-nji ýylda yglan edilen ilkinji höküm habaryndan başlap, 571-nji ýylda on ýedinji aýatyň Rebbimiziň Müsüri Nebukadnesaryň eline berlendigini jar eden beýannamasyna çenli, biz “on ýedi ýyllyk” bir döwri görýäris.

Nebuchadnezzar’s army fought a long, difficult campaign against Tyre (the siege lasted about 13 years, roughly 586–573 BC). The soldiers worked extremely hard (every head was made bald and every shoulder rubbed bare from carrying loads), yet they received no significant wages or spoil from Tyre itself. Because of this unprofitable labor, God determined to give Egypt to Nebuchadnezzar as compensation (“wages”) for the work his army did against Tyre.

Nebukadnesaryň goşuny Tira garşy uzaga çeken, agyr bir ýöriş alyp bardy (gabaw takmynan 13 ýyl dowam etdi, ýagny b.e. öň 586–573-nji ýyllar aralygynda). Esgerler örän agyr zähmet çekdiler (her kelle keçelipdi we ýük götermekden her egin sürtülip ýalaňaçlanypdy), emma olaryň ne Tirdan özünden görnetin haklary, ne-de olja düşdi. Şonuň üçin, bu bähbitsiz zähmet sebäpli, Hudaý Müsüri Nebukadnesara Tira garşy onuň goşunynyň eden işi üçin öwez (“hak”) hökmünde bermäge karar etdi.

> And in the same house remain, eating and drinking such things as they give: for the labourer is worthy of his hire. Go not from house to house. Luke 10:7.

> Şol bir öýde galyň, size berýän zatlaryny iýip-içiň; çünki zähmetkeş öz hakyna mynasypdyr. Öýden öýe gezmäň. Luka 10:7.

Nebuchadnezzar therefore took Tyre first and after the thirteen-year siege he was given Egypt. Before he took Tyre, he took Jerusalem in 586 BC, then he accomplished a siege of thirteen years against Tyre, and thereafter Egypt. Jerusalem was taken in 586 BC, and the siege of Tyre began 586 BC and went unto 573 BC. The number thirteen is associated with the United States.

Şeýlelik bilen, Nebukadnesar ilki Tir şäherini aldy, on üç ýyllyk gabawdan soň bolsa oňa Müsür berildi. Ol Tir şäherini almazdan öň, miladydan öňki 586-njy ýylda Iýerusalimi aldy; soňra Tiriň garşysyna on üç ýyl dowam eden gabawy amala aşyrdy, ondan soň bolsa Müsüre eýe boldy. Iýerusalim miladydan öňki 586-njy ýylda alyndy, Tiriň gabawy hem miladydan öňki 586-njy ýylda başlanyp, miladydan öňki 573-nji ýyla çenli dowam etdi. On üç sany Amerikanyň Birleşen Ştatlary bilen baglanyşdyrylýar.

Sister White informs us that Jerusalem in the book of Ezekiel represents the Laodicean Seventh-day Adventist church, and Nebuchadnezzar, the king of the north represents the papal power in the latter days. In the historical illustration of chapter twenty-nine, the latter-day robbers of thy people representing papal Rome, conquers three entities in the chapter. First he takes Jerusalem, then Tyre and finally Egypt.

Waýt uýa bize Hezekiýel kitabyndaky Iýerusalimiň Laodikeýa ýagdaýyndaky Ýedinji Gün Adventist ybadathanasyny aňladýandygyny, demirgazygyň patyşasy Nebukadnesaryň bolsa ahyrky günlerde papalyk güýjüni aňladýandygyny habar berýär. Ýigrimi dokuzynjy babyň taryhy mysalynda seniň halkyňyň talaňçylary hökmünde görkezilen, papalyk Rimi aňladýan bu ahyrky günlerdäki güýç şol bapda üç gurluşy basyp alýar. Ilki Iýerusalimi, soň Tir şäherini, iň soňunda bolsa Müsüri eýeleýär.

Judgment begins at the house of God and the horn of Protestantism in the United States is first conquered in advance of the Sunday law. The horn of apostate Protestantism in the United States includes the Laodicean Seventh-day Adventist church that represents the “former” covenant people who are passed by as was ancient Israel in the year 34 and the Protestants in 1844. The passing by of those former covenant people of God in 34 and 1844 are both represented in the prophetic history of the twenty-three-hundred-year prophecy of Daniel 8:14. Judgment begins with the house of God and the horn of Protestantism is judged in advance of the horn of Republicanism.

Hudaýyň öýünde höküm başlanýar we Amerikanyň Birleşen Ştatlarynda protestantçylygyň şahy ýekşenbe güni baradaky kanunyň öňüsyrasynda ilkinji bolup boýun egdirilýär. Amerikanyň Birleşen Ştatlarynda dinden çykan protestantçylygyň şahy, miladynyň 34-nji ýylynda gadymy Ysraýyl hem-de 1844-nji ýylda protestantlar ýaly geçilip gidilen “öňki” äht halkyny aňladýan Laodikýaçy Ýedinji Gün Adventistler ýygnagyny hem öz içine alýar. Hudaýyň şol öňki äht halkynyň 34-nji ýylda we 1844-nji ýylda geçilip gidilmegi, Daniel 8:14-däki iki müň üç ýüz ýyllyk pygamberlik taryhynda ikisi hem şekillendirilýär. Höküm Hudaýyň öýünden başlanýar we protestantçylygyň şahy respublikançylygyň şahyndan öň höküm edilýär.

> For the time is come that judgment must begin at the house of God: and if it first begin at us, what shall the end be of them that obey not the gospel of God? 1 Peter 4:17.

> Çünki höküm Hudaýyň öýünden başlamaly wagt gelip ýetdi; eger ol ilki bizden başlasa, onda Hudaýyň Hoş Habaryna boýun egmeýänleriň soňy nähili bolar? 1 Petrus 4:17.

The first mention of the judgment of Egypt is located in the first verse of chapter twenty-nine, and the last date mentioned in connection with Egypt by Ezekiel is in verse ‘seventeen’ of the same chapter. The chapter identifies modern Rome first overcoming the horn of Protestantism and then Tyre, which represents the horn of Republicanism that is overcome at the soon-coming Sunday law. When Tyre (the United States) is conquered by Nebuchadnezzar at the Sunday law, Egypt is also given into his hands. At that point the deadly wound of papacy is healed. Not only is the papacy’s deadly wound then healed, but Ezekiel informs us this happens during the period of the latter rain.

Müsüriň höküm edilşi baradaky ilkinji ýatlama ýigrimi dokuzynjy babyň birinji aýatynda ýerleşýär, we Ezekieliň Müsür bilen baglanyşykly agzaýan iň soňky senesi şol babyň on ýedinji aýatyndadyr. Bu bap häzirki zaman Riminiň ilki Protestantizmiň şahyny, soňra bolsa ýakyn wagtda geljek Ýekşenbe kanunynda ýeňlip geçilýän Respublikanizmiň şahyny aňladýan Tire şäherini boýun egdirýändigini görkezýär. Tire (Amerikanyň Birleşen Ştatlary) Ýekşenbe kanunynda Nebukadnesar tarapyndan basylyp alnanda, Müsür hem onuň eline berilýär. Şol pursatda papalygyň öldüriji ýarasy sagaldylýar. Diňe papalygyň öldüriji ýarasynyň şol wagtda sagaldylmagy bilen çäklenmän, eýsem Ezekiel munuň soňky ýagşyň döwründe bolup geçýändigini hem bize habar berýär.

> In that day will I cause the horn of the house of Israel to bud forth, and I will give thee the opening of the mouth in the midst of them; and they shall know that I am the Lord. Ezekiel 29:21.

> Şol günde Ysraýyl öýüniň şahyny gögerderin, seniň agzyňy olaryň arasynda açaryn; olar hem Meniň Rebdigimi bilerler. Hezekiel 29:21.

## Jacob and Israel

Ýakup we Ysraýyl

Isaiah identifies that Israel buds out, blossoms and fills the whole earth with fruit. It is rain that brings about the three steps of budding, blossoming and fruit bearing, and according to Isaiah, the latter rain arrives when the “rough wind” is stayed. He further identifies that during the period of budding, blossoming and fruit-bearing the sins of Jacob are to be purged, and the Hebrew word translated as “purged” is atoned for.

Işaýa Ysraýylyň pyntyklap çykýandygyny, gülleýändigini we bütin ýeri miwe bilen doldurýandygyny görkezýär. Pyntyklap çykmagyň, güllemegiň we miwe bermegiň bu üç basgançagyny amala aşyrýan ýagdyr; Işaýanyň aýdyşyna görä, “gaty ýel” saklananda soňky ýagyş gelýär. Şeýle hem ol, pyntyklap çykmagyň, güllemegiň we miwe bermegiň döwründe Ýakubyň günäleriniň arassalanmalydygyny görkezýär; “arassalanmak” diýip terjime edilen ýewreý sözi bolsa günäleriň ötülmegini aňladýar.

> In measure, when it shooteth forth, thou wilt debate with it: he stayeth his rough wind in the day of the east wind. By this therefore shall the iniquity of Jacob be purged; and this is all the fruit to take away his sin; when he maketh all the stones of the altar as chalkstones that are beaten in sunder, the groves and images shall not stand up. Isaiah 27:8, 9.

> Ol çykyp ösende, Sen onuň bilen ölçeg boýunça jedel edersiň; ol gündogar şemalynyň gününde Öz gazaply şemalyny saklar. Şonuň üçin hem Ýakubyň etmişi arassalnar; onuň günäsini aýyrmagyň ähli miwesi şudur: ol gurbanlyk sypasynyň ähli daşlaryny külke daşlary ýaly döwüp-parçalanda, bag sütünleri we şekiller indi dik durmaz. Işaýa 27:8, 9.

When the four winds (his rough wind) of strife are restrained, the sealing of the one hundred and forty-four thousand begins, and the wise and wicked of Adventism are ultimately separated, and all of this is accomplished in the “day of the east wind.” The sealing time began with a sprinkling at 9/11 and it ends with a full outpouring at the Sunday law when the earth is then filled with fruit. The sealing time is a progressive purification and purging in agreement with Malachi three. But in the seventeen-year period represented by the beginning and ending dates of Ezekiel twenty-nine, the conquering of the sixth kingdom of Bible prophecy as represented by Jerusalem, a symbol of the horn of Protestantism—the church and Tyre, a symbol of the horn or Republicanism—the state. Just after the end of the thirteen year siege of Tyre the conquering of the seventh kingdom of ten kings represented by Egypt takes place. The three conquering’s of Jerusalem, Tyre and Egypt occurs when “the horn of the house of Israel” buds forth, and is given an opening of the mouth.

Dawa-jenjeldegi dört ýel (Onuň gazaply ýeli) saklanyp galanda, ýüz kyrk dört müňüň möhürlenmegi başlanýar, we Adwentizmdäki paýhaslylar bilen pisler ahyrynda biri-birinden aýrylýar; bularyň hemmesi-de “gündogar ýeliniň gününde” amala aşyrylýar. Möhürleniş döwri 9/11-de bir sepiliş bilen başlady we Ýekşenbe kanuny wagtynda doly döküliş bilen tamamlanýar; şonda ýer miwe bilen doldurylýar. Möhürleniş döwri Malaky üçünji bap bilen ylalaşykda yzygiderli tämizleniş we arassalanýyşdyr. Emma Ezekiel ýigrimi dokuzynjy babyň başlangyç we soňky seneleri bilen görkezilen on ýedi ýyllyk döwürde, Injil pygamberliginiň altynjy patyşalygynyň basylyp alynmagy bolup geçýär; bu patyşalyk Iýerusalim arkaly görkezilýär, ol Protestantizmiň şahasynyň — ybadathananyň nyşanydyr; şeýle hem Tir arkaly görkezilýär, ol şaha ýa-da Respublikançylygyň — döwletiň nyşanydyr. Tiriň on üç ýyllyk gabawynyň soňy geçenden dessine, Müsür arkaly görkezilen on patyşaly ýedinji patyşalygyň basylyp alynmagy bolup geçýär. Iýerusalimiň, Tiriň we Müsüriň üç basylyp alynşy “Ysraýyl öýüniň şahy” pyntyklap çykanda we oňa agzyň açylyşy berlende bolup geçýär.

Both the priest Ezekiel and the priest Zacharias dumbness end at the Sunday law, when the United States and Balaam’s ass both speak. The Lord gives the house of Israel the “opening of the mouth” at the Sunday law. Jacob sins have then been purged and his name is changed to the house of Israel. The message they proclaim is represented by the third witness of prophetic dumbness represented by Daniel, who is then given the message of Daniel chapter eleven, which is also the vision of Habakkuk that then ‘speaks and does not lie.’ Ezekiel, Zacharias and Daniel align with the proclamation of the loud cry of the third angel, as does Jeremiah in chapter fifteen where he is promised to be God’s mouth if he would rebound from the first disappointment.

Ruhany Ezekieliň hem-de ruhany Zekerýanyň lallygy ABŞ bilen Bilgamyň eşegi ikisiniň hem gepleýän Ýekşenbe kanunynda tamam bolýar. Reb Ýekşenbe kanunynda Ysraýyl öýüne “agzyň açylmagyny” berýär. Şonda Ýakubyň günäleri päklenendir we onuň ady Ysraýyl öýi diýlip üýtgedilendir. Olaryň wagyz edýän habary pygamberlik lallygynyň üçünji şaýady bilen şekillendirilýär; bu şaýat Daniýel bilen görkezilýär, ol bolsa şonda Daniýel kitabynyň on birinji babyndaky habary kabul edýär; şol habar Habakugyň hem şol wagt “gepleýän we ýalan sözlemeýän” görnüşidir. Ezekiel, Zekerýa we Daniýel üçünji perişdäniň gaty sesli nidasynyň yglany bilen sazlaşýar; edil şonuň ýaly-da, Ýeremýa hem on bäşinji bapda, eger ol ilkinji lapykeçlikden dolanyp gelse, Hudaýyň agzy boljakdygy wada berlen ýerinde şol yglan bilen sazlaşýar.

> 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.

> Näme üçin meniň derdim ebedi, ýaram bolsa bejerilmez bolup, sagalmagy ret edýär? Sen maňa bütinleý ýalançy ýaly, tükenýän sular ýaly boljakmy? Şonuň üçin Reb şeýle diýýär: Eger sen dolansaň, Men seni ýene-de yzyna getirerim, sen hem Meniň öňümde durarsyň; eger gymmatly zady bihaýa zatdan aýryp çykarsaň, sen Meniň agzym ýaly bolarsyň; goý, olar saňa dolansynlar, emma sen olara dolanma. Ýermeýa 15:18, 19.

Jesus illustrates the end with the beginning and at 9/11 the sprinkling brought forth buds and the plant of Jacob began to grow, and ultimately when the iniquity of Jacob is purged, the house of Israel will speak. The budding out at 9/11 that was accomplished by the rain is typifying a budding out at the end of the sealing time, when the “horn” of the house of Israel buds out, right where the horns of apostate Protestantism and Republicanism are overcome by Nebuchadnezzar.

Isa başlangyjy ahyry bilen şekillendirýär, we 9/11-de sepilme pyntyklary çykardy hem-de Ýakubyň nahaly ösüp başlady; ahyrsoňunda, Ýakubyň bikanunlygy arassalananda, Ysraýyl öýi gepleýär. 9/11-de ýagşyň arkaly amala aşan pyntyk açyş, möhürleme döwrüniň ahyryndaky bir pyntyk açyşy nyşanlaýar; şol wagt Ysraýyl öýüniň “şahy” pyntyk açýar, hut dönük protestantçylygyň we respublikançylygyň şahalarynyň Nebukadnezzar tarapyndan ýeňlip geçilýän ýerinde.

At that point the distinction between the false horn of Protestantism is contrasted with the true horn of Protestantism as typified by Aaron’s rod that budded in distinction to the other rods of the tribes of Israel. The two dates in chapter twenty-nine of Ezekiel identify the history of the lifting up of the ensign of the one hundred and forty-four thousand at the soon-coming Sunday law.

Şol pursatda Protestantizmiň galp şahynyň aýratynlygy, Ysraýyl taýpalarynyň beýleki hasalaryndan tapawutlylykda gül açan Harunyň hasasy bilen nyşanlanan Protestantizmiň hakyky şahy bilen garşy goýulýar. Ezekieliň ýigrimi dokuzynjy babyndaky iki sene, tizden geljek Ýekşenbe kanuny wagtynda ýüz kyrk dört müňüň baýdagynyň galdyrylmagynyň taryhyny kesgitleýär.

The process of the budding, blooming and filling the earth with fruit began at the sprinkling of the latter rain on 9/11, just as the Pentecostal season began with Christ breathing a few drops upon His disciples that led to Pentecost when the full outpouring took place. The budding of 9/11 at the beginning of the purging of Jacob (the supplanter), which is the sealing time typified the budding of the house of Israel (the overcomer) at the Sunday law. The budding at the end is marking a distinction between the former covenant people and the one hundred and forty-four thousand, just as the outpouring of fire on Mount Carmel made a distinction between the prophet Elijah and the prophets of Baal. The distinction is represented by a class who are prophetically ashamed for a counterfeit peace and safety message, and the other class are prophetically joyful, and they will never be ashamed.

Ýeri miwe bilen doldurmak üçin pyntyklamak, güllemek we hasyl bermek işi 9/11-de soňky ýagmyryň sepinlenmegi bilen başlandy; edil Pentikost möwsüminiň Mesihiň doly dökülme amala aşan Pentikosta eltjek bolup, Öz şägirtleriniň üstüne birnäçe damja üflemek bilen başlanşy ýaly. Möhürleme wagtyny aňladýan, Ýakuby arassalamagyň (aldawçynyň) başlangyjyndaky 9/11-däki pyntyklama, Ýekşenbe kanuny wagtynda Ysraýyl öýüniň (ýeňijiniň) pyntyklamasynyň görnüşi boldy. Ahyryndaky pyntyklama öňki äht halky bilen ýüz kyrk dört müňüň arasynda tapawut goýýar; edil Karmel dagynda otuň dökülmegi pygamber Ylýas bilen Baal pygamberleriniň arasynda tapawut goýşy ýaly. Bu tapawut bir topar arkaly görkezilýär: olar pygamberlik taýdan galp parahatçylyk we howpsuzlyk habary üçin utandyrylandyr; beýleki topar bolsa pygamberlik taýdan şatlyklydyr we olar hiç haçan utanmazlar.

## The Six Dates of Egypt

Müsüriň Alty Sene-si

Ezekiel identifies four other dates associated with Egypt, and two of those dates mark the eleventh year, and the other two dates mark the twelve year of the captivity.

Hezekiýel Müsür bilen baglanyşykly başga-da dört senäni görkezýär; şol seneleriň ikisi ýesirligiň on birinji ýylyny, beýleki ikisi bolsa ýesirligiň on ikinji ýylyny görkezýär.

## The Siege of the Eleventh Year

On birinji ýylyň gabawy

> And it came to pass in the eleventh year, in the first month, in the seventh day of the month, that the word of the Lord came unto me, saying, Son of man, I have broken the arm of Pharaoh king of Egypt; and, lo, it shall not be bound up to be healed, to put a roller to bind it, to make it strong to hold the sword. Ezekiel 30:20, 21.

> On birinji ýylda, birinji aýda, aýyň ýedinji gününde şeýle boldy: Rebbiň sözi maňa gelip diýdi: «Ynsan ogly, Men Müsür patyşasy Fyrownyň goluny döwdüm; ine, ol bejerilmegi üçin daňylmaz, ony sargy bilen daňyp, gylyjy tutmaga kuwwatly etmek bolmaz». Ezekiel 30:20, 21.

> And it came to pass in the eleventh year, in the third month, in the first day of the month, that the word of the Lord came unto me, saying, Son of man, speak unto Pharaoh king of Egypt, and to his multitude; Whom art thou like in thy greatness? Ezekiel 31:1, 2.

> On birinji ýylda, üçünji aýda, aýyň birinji güni şeýle boldy: Rebbiň sözi maňa gelip şeýle diýdi: «Eý adam ogly, Müsüriň patyşasy Fyrowna we onuň mähellelerine sözle: beýikligiňde sen kime meňzeýärsiň?» Hezekiýel 31:1, 2.

In the eleventh year of the captivity, Egypt and Pharaoh’s arms are broken, and Babylon’s arms are strengthened in chapter thirty. In the eleventh year in chapter thirty-one the fall of Egypt and its impact upon the world is identified.

Ýesirligiň on birinji ýylynda, otuzynjy bapda Müsüriň we Fyragunyň gollary döwülýär, Babylonyň gollary bolsa güýçlendirilýär. Otuz birinji bapdaky on birinji ýylda Müsüriň ýykylşy we onuň dünýä edýän täsiri görkezilýär.

## The Twelfth Year & Jerusalem’s Fall

On ikinji ýyl we Iýerusalimiň ýykylşy

The two dates in the twelfth year are located in Ezekiel thirty-two.

On ikinji ýyldaky iki sene Hezekiýel otuz ikinji bapda ýerleşýär.

> And it came to pass in the twelfth year, in the twelfth month, in the first day of the month, that the word of the Lord came unto me, saying, Son of man, take up a lamentation for Pharaoh king of Egypt, and say unto him, Thou art like a young lion of the nations, and thou art as a whale in the seas: and thou camest forth with thy rivers, and troubledst the waters with thy feet, and fouledst their rivers. Thus saith the Lord God; I will therefore spread out my net over thee with a company of many people; and they shall bring thee up in my net. Ezekiel 32:1–3.

> On ikinji ýylda, on ikinji aýda, aýyň birinji gününde Rebbiň sözi maňa gelip şeýle diýdi: Ynsan ogly, Müsür patyşasy Fyrown barada matam aýdyp, oňa şeýle diý: Sen milletleriň arasynda ýaş ýolbars ýalysyň, deňizlerde bolsa kit mysalysyň; sen öz derýalaryň bilen öňe çykyp, aýaklaryň bilen suwlary bulandyrdyň we olaryň derýalaryny hapaladyň. Hökmürowan Reb şeýle diýýär: Şonuň üçin Men köp halkdan ybarat jemagatyň üsti bilen saňa garşy torumy ýazaryn; olar seni Meniň torum bilen ýokary çykararlar. Ezekiel 32:1–3.

> It came to pass also in the twelfth year, in the fifteenth day of the month, that the word of the Lord came unto me, saying, Son of man, wail for the multitude of Egypt, and cast them down, even her, and the daughters of the famous nations, unto the nether parts of the earth, with them that go down into the pit. Ezekiel 32:17, 18.

> On ikinji ýylyň on bäşinji gününde Rebbiň sözi maňa gelip, şeýle diýdi: «Eý, ynsan ogly, Müsüriň köp halky üçin agla, ony-da, şöhratly milletleriň gyzlaryny-da çukura inýänler bilen birlikde ýeriň iň aşaky ýerlerine indir». Ezekiýel 32:17, 18.

## Pharaoh and His Multitude

Pergawn we onuň Külli Jemagaty

In chapter thirty-one’s pronouncement upon Egypt, the final verses state:

Otuz birinji babyň Müsür hakyndaky höküminde soňky aýatlar şeýle diýýär:

> I made the nations to shake at the sound of his fall, when I cast him down to hell with them that descend into the pit: and all the trees of Eden, the choice and best of Lebanon, all that drink water, shall be comforted in the nether parts of the earth. They also went down into hell with him unto them that be slain with the sword; and they that were his arm, that dwelt under his shadow in the midst of the heathen. To whom art thou thus like in glory and in greatness among the trees of Eden? yet shalt thou be brought down with the trees of Eden unto the nether parts of the earth: thou shalt lie in the midst of the uncircumcised with them that be slain by the sword. This is Pharaoh and all his multitude, saith the Lord God. Ezekiel 31:16–18.

> Onuň ýykylşynyň sesine görä milletleri titretdim, ony çukura inýänler bilen bile dowzaha taşlanymda; Edendäki ähli agaçlar, Liwandaky saýlanan we iň gowy agaçlar, suw içýänleriň ählisi, ýeriň aşaky böleklerinde teselli taparlar. Olar hem gylyçdan öldürilenleriň ýanyna, onuň bilen bile dowzaha indiler; we butparaz halklaryň arasynda onuň kölegesiniň astynda ýaşan, onuň güýji bolanlar hem. Sen şöhratda we beýiklikde Edendäki agaçlaryň arasynda şeýle kime meňzeýärsiň? Emma sen hem Edendäki agaçlar bilen bile ýeriň aşaky böleklerine düşürilersiň; sünnetsizleriň arasynda, gylyçdan öldürilenler bilen bile ýatarsyň. Reb Hudaý diýýär: bu, Fyrown we onuň ähli jemagaty-dyr. Ezekiýel 31:16–18.

In chapter thirty-two’s pronouncement upon Egypt, the final verses repeats and enlarges upon chapter thirty-one and it includes a parallel ending statement.

Otuz ikinji bapdaky Müsür baradaky yglanlarda soňky aýatlar otuz birinji baby gaýtalap, ony giňeldýär we onda meňzeş jemleýji beýannama hem bar.

> For I have caused my terror in the land of the living: and he shall be laid in the midst of the uncircumcised with them that are slain with the sword, even Pharaoh and all his multitude, saith the Lord God. Ezekiel 32:32.

> Çünki Men diri bolanlaryň ýurdunda Öz gorkymy saldym; şonuň üçin ol gylyç bilen öldürilenler bilen bile sünnetsizleriň arasynda ýatyrylar — faraon hem-de onuň bütin jemagaty, diýip Hökmürowan Reb aýdýar. Hezekiel 32:32.

## The Seventeen years of Chapter Twenty-nine

Ýigrimi dokuzynjy bapdaky on ýedi ýyl

The dates located in the seventeen-year period represented in chapter twenty-nine identify Nebuchadnezzar conquering Egypt, and a forty-year period of desolation of Egypt. Forty represents a wilderness, typifying the thousand years that the earth is desolate.

Ýigrimi dokuzynjy bapda görkezilen on ýedi ýyllyk döwürde ýerleşýän seneler Nebukadnesaryň Müsüri boýun egdirmegini, hem-de Müsüriň kyrk ýyllyk weýrançylyk döwrüni kesgitleýär. Kyrk san çölü aňladýar; bu bolsa ýeriň müň ýyl bäri boş-galydygyny öňünden alamatlandyrýar.

> I beheld the earth, and, lo, it was without form, and void; and the heavens, and they had no light. I beheld the mountains, and, lo, they trembled, and all the hills moved lightly. I beheld, and, lo, there was no man, and all the birds of the heavens were fled. I beheld, and, lo, the fruitful place was a wilderness, and all the cities thereof were broken down at the presence of the Lord, and by his fierce anger. For thus hath the Lord said, The whole land shall be desolate; yet will I not make a full end. Jeremiah 4:23–27.

> Men ýeri gördüm, ine, ol şekilsizdi we boşdy; asmanyň hem nury ýokdy. Men daglary gördüm, ine, olar titreýärdi, ähli depeler hem ýeňiljek sarsýardy. Men gördüm, ine, adam ýokdy, asmanyň ähli guşlary hem uçup gidipdi. Men gördüm, ine, hasylly ýer çöllüge öwrülipdi, onuň ähli şäherleri Rebbiň huzurynda we Onuň gazaply gahary sebäpli ýykylypdy. Çünki Reb şeýle diýdi: Bütin ýurt weýran bolar; ýöne Men ony bütinleý ýok etmerin. Ýeremýa 4:23–27.

At the end of Ezekiel twenty-nine’s forty years of the desolation of Egypt, the final resurrection of the wicked and their ultimate destruction is set forth.

Müsürüň harabaçylygynyň kyrk ýyly bolan Hezekiýel ýigrimi dokuzynyň ahyrynda, erbetleriň iň soňky direlişi we olaryň ahyrky ýok edilşi beýan edilýär.

> Fear, and the pit, and the snare, are upon thee, O inhabitant of the earth. And it shall come to pass, that he who fleeth from the noise of the fear shall fall into the pit; and he that cometh up out of the midst of the pit shall be taken in the snare: for the windows from on high are open, and the foundations of the earth do shake. The earth is utterly broken down, the earth is clean dissolved, the earth is moved exceedingly. The earth shall reel to and fro like a drunkard, and shall be removed like a cottage; and the transgression thereof shall be heavy upon it; and it shall fall, and not rise again. And it shall come to pass in that day, that the Lord shall punish the host of the high ones that are on high, and the kings of the earth upon the earth. And they shall be gathered together, as prisoners are gathered in the pit, and shall be shut up in the prison, and after many days shall they be visited. Isaiah 24:17–22.

> Gorky, çukur we duzak seniň üstüňdedir, eý ýer ýüzünde ýaşaýan. Şeýle bolar: gorkynyň sesinden gaçýan çukura gaçar; çukuryň ortasyndan çykýan bolsa duzaga düşer. Çünki ýokardan penjireler açylandyr, we ýeriň binýatlary sarsýandyr. Ýer bütinleý döwler, ýer doly dargadar, ýer aşa sarsar. Ýer serhoş ýaly ol ýana, bu ýana yrgaňlar we kepbe ýaly ýerinden göçer; onuň günäsi öz üstünde agyr bolar; ol ýykylar we indi gaýtadan galmaz. Şol günde şeýle bolar: Reb beýiklikde bolan beýikleriň goşunyny we ýer ýüzündäki patyşalary jezalandyrar. Olar çukura ýygnalan tussaglar ýaly bir ýere ýygnalarlar, zyndanda gulplanarlar, we köp günlerden soň olara serediler. Işaýa 24:17–22.

The message of Ezekiel that is brought together by the six dates associated with Egypt is identifying the earthly dragon powers ultimate destruction, which begins at the soon-coming Sunday law and continues on through to the final destruction of the wicked Egyptians at the end of the millennium.

Müsür bilen baglanyşykly alty sene arkaly bir ýere jemlenýän Ezekiýeliň habary, ýerdäki aždarha güýjüniň ahyrky ýok edilşini görkezýär; bu ýok ediliş ýakyn wagtda çykaryljak ýekşenbe güni baradaky kanundan başlanýar we müňýyllygyň ahyrynda zalym müsürlileriň soňky ýok edilmegine çenli dowam edýär.

In the prophetic testimony the beast and the false prophet reach their end at the lake of fire, which represents the Second Coming of Christ, but the dragon power’s lake of fire destruction is at the end of the millennium.

Pygamberlik şaýatlygynda haýwan bilen ýalan pygamber otly kölde öz soňuna ýetýärler; bu bolsa Mesihiň Ikinji Gelişini aňladýar. Emma aagondarha güýjüniň otly kölde ýok edilmegi müňýyllygyň ahyryndadyr.

> And the beast was taken, and with him the false prophet that wrought miracles before him, with which he deceived them that had received the mark of the beast, and them that worshipped his image. These both were cast alive into a lake of fire burning with brimstone. And the remnant were slain with the sword of him that sat upon the horse, which sword proceeded out of his mouth: and all the fowls were filled with their flesh. Revelation 19:20, 21.

> Soň janawar tutuldy, onuň bilen birlikde hem onuň öňünde gudratlar görkezip, şol gudratlar arkaly janawaryň belgisini kabul edenleri we onuň keşbine sežde edenleri aldap ýören ýalan pygamber hem tutuldy. Bularyň ikisi-de diri halda kükürt bilen ýanýan ot kölüne taşlandy. Galanlary bolsa ata müneniň agzyndan çykýan gylyç bilen öldürüldi; ähli guşlar olaryň etinden doýdy. Ylham 19:20, 21.

The beast and false prophet end prophetically at the second return of Christ, but the dragon meets his fate one thousand years later at the third return of Christ.

Ýyrtyjy haýwan we ýalan pygamber pygamberlik taýdan Mesihiň ikinji gaýdyp gelşinde soňlanýar, emma aždarha öz ýazgydyna Mesihiň üçünji gaýdyp gelşinden müň ýyl soň duşýar.

> And I saw an angel come down from heaven, having the key of the bottomless pit and a great chain in his hand. And he laid hold on the dragon, that old serpent, which is the Devil, and Satan, and bound him a thousand years, And cast him into the bottomless pit, and shut him up, and set a seal upon him, that he should deceive the nations no more, till the thousand years should be fulfilled: and after that he must be loosed a little season. Revelation 20:1–3.

> Men asmanyň özünden inip gelýän bir perişdäni gördüm; onuň elinde düýpsüz çuňlugyň açary we uly bir zynjyr bardy. Ol aždarha, ýagny iblis we Şeýtan bolan o gadymy ýylany tutup, ony müň ýyl baglady. Soňra ony düýpsüz çuňluga taşlady, ony ýapyp, üstüne möhür goýdy; şeýlelikde, müň ýyl dolýança, ol milletleri indi aldap bilmesin; şondan soňra bolsa, ol az wagtlyk boşadylmalydyr. Ylham 20:1–3.

## The Eleventh and Twelfth Years

On birinji we on ikinji ýyllar

The ‘seventeen’ year period set forth in Ezekiel twenty-nine’s two dates began in the tenth year of the captivity and ended in the twenty-seventh year. The messages of chapter thirty and thirty-one were set forth in the eleventh year, and the two dates set forth in chapter thirty-two were given in the twelfth year of the captivity. The seventeen-year period that began the tenth year, roughly at the beginning of the siege of Jerusalem, was followed by the two Egyptian messages of the eleventh year set forth in chapters thirty and thirty-one. Together the two messages of the eleventh year represent a message just prior to the Sunday law. The other two Egyptian messages of the twelfth year occurred at or shortly after the destruction of Jerusalem in 586/585 BC.

Hezekiel ýigrimi dokuzynjy babyndaky iki senede görkezilen “on ýedi” ýyllyk döwür ýesirligiň onunjy ýylynda başlap, ýigrimi ýedinji ýylynda tamamlandy. Otuzynjy we otuz birinji baplardaky habarlara ýesirligiň on birinji ýylynda orun berildi, otuz ikinji babyndaky iki senä bolsa ýesirligiň on ikinji ýylynda berildi. Onunjy ýylda, takmynan Iýerusalimiň gabawynyň başlarynda başlan şol on ýedi ýyllyk döwürden soň, Müsüre degişli iki habar otuzynjy we otuz birinji baplarda beýan edilen on birinji ýylyň dowamynda geldi. Bilelikde alnanda, on birinji ýylyň bu iki habary Ýekşenbe kanunyndan edil öňki bir habary aňladýar. On ikinji ýylyň Müsüre degişli beýleki iki habary miladydan öňki 586/585-nji ýylda Iýerusalimiň weýran edilýän wagtynda ýa-da şondan gysga wagt soň ýüze çykdy.

The message of Christ’s coming is proclaimed as part of the Midnight Cry message that changes to the loud cry message at the Sunday law. Two messages of Egypt are proclaimed before the Sunday law and two messages of Egypt are proclaimed at or just after the Sunday law The doubling of the messages that are given in the same year, during the siege that culminates at the destruction of Jerusalem and the other two messages at the Sunday law, typify the second angel’s message, where there is always a doubling.

Mesihiň gelşiniň habary, Ýekşenbe kanunynda güýçli gykylygyň habaryna öwrülýän Ýarygije Gykylygy habarynyň bir bölegi hökmünde yglan edilýär. Ýekşenbe kanunyndan öň Müsüriň iki habary yglan edilýär, we Ýekşenbe kanunynda ýa-da ondan dessine soň hem Müsüriň iki habary yglan edilýär. Iýerusalimiň weýran edilmegi bilen tamamlanan gabaw döwründe, şol bir ýylyň dowamynda berlen habarlaryň goşa görnüşde berilmegi, şeýle hem beýleki iki habaryň Ýekşenbe kanunynda berilmegi, hemişe goşa görnüşiň bolan ikinji perişdäniň habaryny şekillendirýär.

A second message is always followed by the third message.

Ikinji habardan soň hemişe üçünji habar gelýär.

> “By pen and voice we are to sound the proclamation, showing their order, and the application of the prophecies that bring us to the third angel’s message. There cannot be a third without the first and second. These messages we are to give to the world in publications, in discourses, showing in the line of prophetic history the things that have been and the things that will be.” Selected Messages, book 2, 104, 105.

> “Galam hem ses arkaly biz jar etmelidiris; olaryň tertibini hem-de bizi üçünji perişdäniň habaryna getirýän pygamberlikleriň ulanylyşyny görkezmelidiris. Birinjisiz we ikinjisiz üçünji bolup bilmez. Bu habarlary biz dünýä neşirleriň üsti bilen, wagyzlarda bermelidiris; pygamberlik taryhynyň dowamynda bolup geçen zatlary hem-de boljak zatlary görkezmelidiris.” Selected Messages, book 2, 104, 105.

At the third message the door of probation is closed. Probation closes for the United States at the Sunday law and probation closes for the world when Michael stands up. Both closed doors represent a third message that is always proceeded by the second message that is always a twofold message.

Üçünji habarda synag möhleti ýapylýar. Synag möhleti Birleşen Ştatlar üçin Ýekşenbe kanunynda ýapylýar, dünýä üçin bolsa Mihail ýerinden galanda synag möhleti ýapylýar. Bu iki ýapyk gapy hem hemişe ikinji habar tarapyndan öňünden gelinýän, hemişe iki gatly habar bolan üçünji habary aňladýar.

The empowerment of the second angel is accomplished when it is joined by the message of the Midnight Cry. The two messages pronounced upon mankind, as represented by Ezekiel’s pronouncements upon Egypt in chapter thirty and thirty-one identify when the message of the Midnight Cry joins the second angel, and the two messages of chapter thirty-two are identifying the empowerment of the third angel in the loud cry.

Ikinji perişdäniň ygtyýarlyk bilen güýçlendirilmegi Gijäniň Ýarysyndaky Nida habaryna goşulanda amala aşýar. Adamzadyň üstünden yglan edilen iki habar, Ezekiýeliň otuzynjy we otuz birinji baplarda Müsüriň garşysyna aýdan yglanlarynda görkezilişi ýaly, Gijäniň Ýarysyndaky Nida habarynyň ikinji perişdä haçan goşulýandygyny kesgitleýär, hem-de otuz ikinji bapdaky iki habar üçünji perişdäniň gaty sesli nidadaky güýçlendirilmegini görkezýär.

Ezekiel’s wheels of the complex interplay of human events identifies the last warning for mankind, which is the third angel’s warning, and the third angel is made up of the first and second angel’s warnings. The Midnight Cry before the Sunday law and the loud cry after the Sunday law is represented by Ezekiel’s four dates that fall within the ‘seventeen’ years of chapter twenty-nine’s alpha and omega dates that align with the hidden history of Daniel eleven verse forty, as represented in verses eleven through sixteen of the same chapter.

Ynsan wakalarynyň çylşyrymly özara täsiriniň Ezekiýeliň tigirleri adamzat üçin iň soňky duýduryşy, ýagny üçünji perişdäniň duýduryşyny kesgitleýär; üçünji perişde bolsa birinji we ikinji perişdäniň duýduryşlaryndan ybaratdyr. Ýekşenbe kanunyndan öňki Ýarygije Nidası we Ýekşenbe kanunyndan soňky beýik nida, Ezekiýeliň dört senesi arkaly şekillendirilýär; bu seneler ýigrimi dokuzynjy babyň alfasy we omegasy bolan seneleriň “on ýedi” ýyllyk çägine düşýär we şol seneler şol babyň on birden on altynja aýatlarynda görkezilişi ýaly, Daniýel on bir bap kyrkynjy aýatyň gizlin taryhy bilen gabat gelýär.

In Daniel chapter ten, Daniel, as with Ezekiel, is made dumb. Daniel’s dumbness is brought about in the middle of three touches; the first and third touches came from the angel Gabriel and the middle touch was the touch of Christ. Daniel, as with Peter between Caesarea-Philippi and the cross, is in the middle. In the middle Peter saw the glorified Christ, as did Daniel in chapter ten. The middle of the three angels is the second message, which is a combination of two messages.

Danyýel pygamberiň onunjy babynda Danyýel, Hezekiýel ýaly, dilsiz edilýär. Danyýeliň dilsizligi üç gezek degmegiň ortasynda ýüze çykýar; birinji we üçünji degmeler Jebraýyl perişdeden geldi, ortaky degme bolsa Mesihiň degmegidi. Danyýel, Petrusyň Kaýsariýa-Filippi bilen haçyň arasynda bolşy ýaly, ortadadyr. Ortada Petrus şöhratlandyrylan Mesihi gördi, Danyýel hem onunjy bapda şonuň ýaly gördi. Üç perişdäniň ortasyndaky perişde ikinji habardyr, ol iki habaryň birleşmesidir.

## 5th Day of the 4th Month & 1844

4-nji Aýyň 5-nji Güni we 1844

In Ezekiel chapter one, verses one and two Ezekiel is at the fifth day of the fourth month, which aligns with the middle of the seventh month movement in 1844. Ezekiel is midway between April 19th and October 22, 1844, just as was Samuel Snow, the messenger of the Midnight Cry in 1844, when he presented his first clear view of the message in Boston, 93 days after April 19th and 93 days before the door closed on October 22, 1844. Samuel Snow was in Boston on July 21, 1844 midway in the seventh month movement, unaware that he was prophetically standing with Peter at the Mount of Transfiguration, Ezekiel in the thirtieth year of the seventeenth Jubilee cycle and Daniel’s second touch during the looking glass vision of chapter ten. 2026 represents the forty-seventh year of the seventieth Jubilee cycle that concludes in 2028.

Hezekiýel kitabynyň birinji babynda, birinji we ikinji aýatlarda Hezekiýel dördünji aýyň bäşinji günündedir; bu bolsa 1844-nji ýyldaky ýedinji aý hereketiniň ortasyna gabat gelýär. Hezekiýel 1844-nji ýylyň 19-njy apreli bilen 22-nji oktýabrynyň edil ortasynda durýar; edil şonuň ýaly-da, 1844-nji ýylda Gijeki ýarym çagyryşynyň habarçysy bolan Samuel Snow hem Bostonda bu habaryň ilkinji anyk düşünjesini hödürlän wagtynda şol aralykda durýardy: bu 19-njy aprelden 93 gün soňra we 1844-nji ýylyň 22-nji oktýabrynda gapy ýapylmazyndan 93 gün öň bolupdy. Samuel Snow 1844-nji ýylyň 21-nji iýulynda, ýedinji aý hereketiniň ortasynda, Bostondady; ol pygamberlik taýdan Özgeriş dagynda Petrus bilen, on ýedinji ýubileý aýlawynyň otuzynjy ýylyndaky Hezekiýel bilen we onunjy bapdaky aýna görnüşindäki görüş wagtynda Danieliň ikinji degşi bilen bile durandygyny bilmeýärdi. 2026 ýyl 2028-nji ýylda tamamlanýan ýetmişinji ýubileý aýlawynyň kyrk ýedinji ýylyny aňladýar.

## Tyre

Sur

Before we return to the dating of Ezekiel’s six references of Jerusalem, we should first identify the one date that was proclaimed against Tyre.

Ezekiýeliň Iýerusalim barada eden alty salgylanmasynyň senelenişine gaýdyp barmazdan öň, ilki bilen Tiriň garşysyna yglan edilen şol bir senäni kesgitlemelidiris.

> And it came to pass in the eleventh year, in the first day of the month, that the word of the Lord came unto me, saying, Son of man, because that Tyrus hath said against Jerusalem, Aha, she is broken that was the gates of the people: she is turned unto me: I shall be replenished, now she is laid waste: Therefore thus saith the Lord God; Behold, I am against thee, O Tyrus, and will cause many nations to come up against thee, as the sea causeth his waves to come up. And they shall destroy the walls of Tyrus, and break down her towers: I will also scrape her dust from her, and make her like the top of a rock. It shall be a place for the spreading of nets in the midst of the sea: for I have spoken it, saith the Lord God: and it shall become a spoil to the nations. And her daughters which are in the field shall be slain by the sword; and they shall know that I am the Lord. For thus saith the Lord God; Behold, I will bring upon Tyrus Nebuchadrezzar king of Babylon, a king of kings, from the north, with horses, and with chariots, and with horsemen, and companies, and much people.

> On birinji ýylda, aýyň birinji gününde, Rebbiň sözi maňa gelip şeýle diýdi: «Eý, ynsan ogly, Tire Iýerusalim hakda: “Aha, halklaryň derwezesi bolan ol syndy; ol maňa öwrüldi; indi ol haraba bolany üçin, men doldurylarin” diýendigi sebäpli, şonuň üçin Hökmürowan Reb şeýle diýýär: Ine, eý Tire, Men saňa garşy çykýaryn we deňziň tolkunlaryny galdyryşy ýaly, saňa garşy köp milletleri galdyraryn. Olar Tiriň diwarlaryny ýykarlar, onuň minaralaryny ýumurarlAR; Men onuň topragyny hem üstünden syryp aýraryn we ony gaýanyň ýalaňaç depesi ýaly ederin. Ol deňziň ortasynda torlar ýazylýan ýer bolar; çünki Men muny aýtdym, diýip Hökmürowan Reb aýdýar; ol milletlere olja bolar. Meýdandaky gyzlary gylyç bilen öldüriler; şonda olar Meniň Rebdigimi bilerler. Çünki Hökmürowan Reb şeýle diýýär: Ine, Men demirgazykdan, atlar, arabaçylar, atlylar, goşunlar we köp halk bilen, patyşalaryň patyşasy bolan Wawilon patyşasy Nebukadnetsary Tiriň üstüne getirerin.»

> He shall slay with the sword thy daughters in the field: and he shall make a fort against thee, and cast a mount against thee, and lift up the buckler against thee. And he shall set engines of war against thy walls, and with his axes he shall break down thy towers. By reason of the abundance of his horses their dust shall cover thee: thy walls shall shake at the noise of the horsemen, and of the wheels, and of the chariots, when he shall enter into thy gates, as men enter into a city wherein is made a breach. With the hoofs of his horses shall he tread down all thy streets: he shall slay thy people by the sword, and thy strong garrisons shall go down to the ground. And they shall make a spoil of thy riches, and make a prey of thy merchandise: and they shall break down thy walls, and destroy thy pleasant houses: and they shall lay thy stones and thy timber and thy dust in the midst of the water. And I will cause the noise of thy songs to cease; and the sound of thy harps shall be no more heard. And I will make thee like the top of a rock: thou shalt be a place to spread nets upon; thou shalt be built no more: for I the Lord have spoken it, saith the Lord God.

> Ol seniň meýdandaky gyzlaryňy gylyç bilen öldürer; saňa garşy gala gurar, saňa garşy toprak üýşmegi salar, saňa garşy galkany galdyrar. Ol söweş gurallaryny diwarlaryňa garşy diker, palta bilen minaralaryňy ýykar. Atlarynyň köplüginden galan tozan seni örter; atlylaryň, tigirleriň we söweş arabalarynyň sesinden, ol derwezeleriňden, ýarylma edilen bir şähere girilişi ýaly girende, diwarlaryň sarsar. Atlarynyň toýnaklary bilen seniň ähli köçeleriňi depelär; halkyňy gylyç bilen öldürer, güýçli galalaryň ýere ýykylýar. Olar seniň baýlyklaryňy talarlar, söwdanyňy olja edinerler; diwarlaryňy ýykarlar, gözel öýleriňi weýran ederler; daşlaryňy, agaçlaryňy we tozanyňy suwuň ortasyna taşlarlar. Men aýdymlaryňyň sesini bes etdirerin; seniň arfalaryňyň owazy indi eşidilmez. Men seni gaýanyň çüýş depesi kimin ederin; sen tor ýazylýan bir ýer bolarsyň; indi gaýtadan gurulmarsyň; çünki muny Men, Reb, sözledim, diýip Hökmürowan Reb aýdýar.

> Thus saith the Lord God to Tyrus; Shall not the isles shake at the sound of thy fall, when the wounded cry, when the slaughter is made in the midst of thee? Then all the princes of the sea shall come down from their thrones, and lay away their robes, and put off their broidered garments: they shall clothe themselves with trembling; they shall sit upon the ground, and shall tremble at every moment, and be astonished at thee. And they shall take up a lamentation for thee, and say to thee, How art thou destroyed, that wast inhabited of seafaring men, the renowned city, which wast strong in the sea, she and her inhabitants, which cause their terror to be on all that haunt it! Now shall the isles tremble in the day of thy fall; yea, the isles that are in the sea shall be troubled at thy departure. For thus saith the Lord God; When I shall make thee a desolate city, like the cities that are not inhabited; when I shall bring up the deep upon thee, and great waters shall cover thee; When I shall bring thee down with them that descend into the pit, with the people of old time, and shall set thee in the low parts of the earth, in places desolate of old, with them that go down to the pit, that thou be not inhabited; and I shall set glory in the land of the living; I will make thee a terror, and thou shalt be no more: though thou be sought for, yet shalt thou never be found again, saith the Lord God. Ezekiel 26:1–21.

> Reb Tyre şeýle diýýär: seniň ýykylşyňyň sesi eşidilende, ýaralylaryň perýat eden wagtynda, seniň ortaňda gyrgyn edilende, adalar sarsmazmy? Şonda deňziň ähli begleri tagtlaryndan inerler, donlaryny çykaryp taşlarlar, keşdeli egin-eşiklerini çykararlar; gorky-titreme geýnerler; ýerde oturyp, her pursat titrärler we saňa haýran galarlar. Olar seniň üçin ýas aýdyp, saňa şeýle diýerler: eý, deňizde ýüzýänleriň ýaşaýan, şöhratly şäher, deňizde güýçli bolan, özi-de, içinde ýaşaýanlary-da, onda ýaşaýanlaryň hemmesine özleriniň gorkusyny salan şäher, sen nähili weýran edildiň! Indi seniň ýykylan günüňde adalar titrär; hawa, deňizdäki adalar seniň ýok bolup gitmegiň sebäpli howsala düşer. Çünki Reb Tyre şeýle diýýär: Men seni ýaşaýjysyz şäher edemde, ilatsyz şäherler ýaly edemde; üstüňe ummany çykaryp getiremde we beýik suwlar seni büräp alanda; seni çukura inenler bilen birlikde, gadymy zamanalaryň halky bilen aşak düşüremde we seni ýeriň çuň ýerlerinde, öňden bäri haraba bolan ýerlerde, çukura inenler bilen bile ýerleşdiremde, şonuň üçin sen indi ýaşalýan ýer bolmaz ýaly; emma Men dirileriň ýurduna şöhrat bererin; Men seni gorkunçlyk ederin, sen indi bolmazsyň; seni gözleseler-de, indi hiç wagt tapylmazsyň diýip, Reb Tyre diýýär. Ezikiel 26:1–21.

The message of Tyre was proclaimed the year that Jerusalem was destroyed, and it represents the overthrow of the sixth kingdom of Bible prophecy at the soon-coming Sunday law. At the Sunday law, the United States (Tyre) prophetically rejoices because it has overthrown Jerusalem, which Sister White identifies as the Laodicean Seventh-day Adventist church, which Ezekiel calls the “gates of the people.” Tyre identifies that Jerusalem “was” the gates of the people in the past tense. A “gate” is a church prophetically.

Sur barada habary Iýerusalim ýok edilen ýylda yglan edildi, we ol tizden geljek Ýekşenbe kanunynda Mukaddes Kitabyň pygamberligindäki altynjy patyşalygyň agdarylyşyny aňladýar. Ýekşenbe kanunynda Amerikanyň Birleşen Ştatlary (Sur) pygamberlik taýdan şatlanýar, çünki ol Iýerusalimi agdardy; Sister White bolsa ony Laodikiýadaky Ýedinji Gün Adventist ybadathanasy diýip tanadýar, Hezekiel bolsa oňa “halkyň derwezeleri” diýýär. Sur Iýerusalimiň geçmiş zamanda halkyň derwezeleri “bolandygyny” görkezýär. “Derweze” pygamberlik taýdan bir ybadathanadyr.

> And he was afraid, and said, How dreadful is this place! this is none other but the house of God, and this is the gate of heaven. And Jacob rose up early in the morning, and took the stone that he had put for his pillows, and set it up for a pillar, and poured oil upon the top of it. And he called the name of that place Bethel: but the name of that city was called Luz at the first. Genesis 28:17–19.

> Ol gorkup şeýle diýdi: «Bu ýer nähili elhenç! Bu ýer diňe Hudaýyň öýüdir, bu bolsa asmanyň gapysydyr». Ýakup ir bilen daňdan turup, başynyň aşagyna goýan daşyny alyp, ony sütün edip dikdi-de, onuň depesine ýag guýdy. Ol şol ýeriň adyny Beýtel diýip atlandyrdy; emma şol şäheriň öňki ady Luzdy. Gelip çykyş 28:17–19.

The word “Bethel” means house of God, and Tyre rejoices that is has forced the Laodicean Seventh-day Adventist church to accept the enforcement of the worship of the sun. But in spite of the misguided celebration of those enforcing the worship of the sun, God through Ezekiel states that, “I am against thee, O Tyrus, and will cause many nations to come up against thee, as the sea causeth his waves to come up. And they shall destroy the walls of Tyrus, and break down her towers.”

“Betel” sözi “Hudaýyň öýi” diýmekdir, we Tir özüni Gün ybadatynyň mejbury girizilmegini kabul etmäge mejbur eden Laodikiýadaky Ýedinji gün adventistler ybadathanasyna garşy ýeňiş gazanandygyna şatlanýar. Emma Gün ybadatyny mejbury girizýänleriň ýalňyş şatlygyna garamazdan, Hudaý Ýezekil arkaly şeýle diýýär: “Eý, Tir, ine, Men saňa garşy çykýaryn we deňziň tolkunlaryny galdyryşy ýaly, saňa garşy köp halklary galdyraryn. Olar Tiriň diwarlaryny ýykarlar we onuň minaralaryny ýere sererler.”

The “walls of Tyrus” represent the protection of Tyrus. A “wall” is the symbol of the Ten Commandments.

“Sur şäheriniň diwarlary” Suruň goragyny aňladýar. “Diwar” On tabşyrygyň nyşanydyr.

> “The prophet here describes a people who, in a time of general departure from truth and righteousness, are seeking to restore the principles that are the foundation of the kingdom of God. They are repairers of a breach that has been made in God’s law—the wall that He has placed around His chosen ones for their protection, and obedience to whose precepts of justice, truth, and purity is to be their perpetual safeguard.” Prophets and Kings, 677.

> “Bu ýerde pygamber umumy hakykatdan we dogrulykdan ýüz öwrülýän bir döwürde, Hudaýyň Patyşalygynyň binýady bolan ýörelgeleri dikeltmäge ymtylýan bir halky beýan edýär. Olar Hudaýyň kanunynda emele gelen ýarygy bejerijilerdir — Onuň Öz saýlanlary goragda saklamak üçin olaryň daşyna goýlan diwaryny; adalat, hakykat we päklik baradaky buýruklaryna boýun bolmak bolsa olar üçin hemişelik gorag bolmalydyr.” Prophets and Kings, 677.

God’s law is a wall of protection, but walls in the plural represents the two principles that ‘protected’ and produced the prosperity and success of Tyrus, a symbol of the Republican horn of the United States.

Taňrynyň kanuny gorag diwarydyr, emma köplük görnüşindäki diwarlar Amerikanyň Birleşen Ştatlarynyň Respublika şahasynyň nyşany bolan Tirusyň “goralan” we gülläp ösüşini hem-de üstünlik gazanmagyny üpjün eden iki ýörelgäni aňladýar.

> “‘And he had two horns like a lamb.’ The lamblike horns indicate youth, innocence, and gentleness, fitly representing the character of the United States when presented to the prophet as ‘coming up’ in 1798. Among the Christian exiles who first fled to America and sought an asylum from royal oppression and priestly intolerance were many who determined to establish a government upon the broad foundation of civil and religious liberty. Their views found place in the Declaration of Independence, which sets forth the great truth that ‘all men are created equal’ and endowed with the inalienable right to ‘life, liberty, and the pursuit of happiness.’ And the Constitution guarantees to the people the right of self-government, providing that representatives elected by the popular vote shall enact and administer the laws. Freedom of religious faith was also granted, every man being permitted to worship God according to the dictates of his conscience. Republicanism and Protestantism became the fundamental principles of the nation. These principles are the secret of its power and prosperity. The oppressed and downtrodden throughout Christendom have turned to this land with interest and hope. Millions have sought its shores, and the United States has risen to a place among the most powerful nations of the earth. …

> “‘Onuň guzynyňky ýaly iki şahasy bardy.’ Guzynyňky ýaly şahalar ýaşlygy, päkligi we ýumşaklygy aňladýar; bular 1798-nji ýylda pygambere ‘ýokary galýan’ hökmünde görkezilen Birleşen Ştatlaryň häsiýetini örän laýyk beýan edýär. Ilkinji gezek Amerika gaçyp baran we patyşalyk zulumyndan hem-de ruhanylaryň çydamsyzlygyndan gaçybatalga gözlän mesihi sürgünleriň arasynda raýat we dini azatlygyň giň binýady üstünde hökümet gurmagy ýüregine düwenleriň köpüsi bardy. Olaryň garaýyşlary Garaşsyzlyk Jarnamasynda öz ornuny tapdy; ol ýerde ‘ähli adamlaryň deň ýaradylýandygy’ hem-de olaryň ‘ýaşaýyş, azatlyk we bagta ymtylmak’ babatda elden alynmaz hukuga eýedigi baradaky beýik hakykat beýan edilýär. Konstitusiýa hem halkyň öz-özüni dolandyrmak hukugyny kepillendirýär, şonuň üçin halkyň ses bermegi bilen saýlanan wekiller kanunlary çykarmaly we olary ýerine ýetirmeli edilýär. Şeýle hem dini ynanç azatlygy berildi; her bir adama öz wyždanynyň görkezmesine görä Hudaýa ybadat etmäge rugsat edildi. Respublikançylyk we Protestantlyk bu milletiň düýpli ýörelgelerine öwrüldi. Şu ýörelgeler onuň güýjüniň we rowaçlygynyň syrydyr. Ähli hristian dünýäsinde ezilenler we depelenenler bu ýurda gyzyklanma we umyt bilen ýüz tutdular. Millionlarça adam onuň kenarlaryna geldiler, we Birleşen Ştatlar ýer ýüzüniň iň güýçli milletleriniň arasynda orun aldy. …

> “The lamblike horns and dragon voice of the symbol point to a striking contradiction between the professions and the practice of the nation thus represented. The ‘speaking’ of the nation is the action of its legislative and judicial authorities. By such action it will give the lie to those liberal and peaceful principles which it has put forth as the foundation of its policy. The prediction that it will speak ‘as a dragon’ and exercise ‘all the power of the first beast’ plainly foretells a development of the spirit of intolerance and persecution that was manifested by the nations represented by the dragon and the leopardlike beast. And the statement that the beast with two horns ‘causeth the earth and them which dwell therein to worship the first beast’ indicates that the authority of this nation is to be exercised in enforcing some observance which shall be an act of homage to the papacy.

> Nyşanyň guzy ýaly şahalary we aždaha sesi şeýle görkezilen milletiň ykrar edýän zatlary bilen amalyýetiniň arasynda göze ilýän çuňňur gapma-garşylygy görkezýär. Milletiň “gepirmek” diýilýäni onuň kanun çykaryjy we kazyýet häkimiýetleriniň hereketidir. Şeýle hereket arkaly ol öz syýasatynyň binýady hökmünde öňe süren şol azatlykçy we parahatçylykly ýörelgeleri ýalana çykarar. Onuň “aždaha ýaly” geplejekdigi we “birinji haýwanyň ähli güýjüni” ulanjakdygy baradaky pygamberlik, aždaha we gaplaňa meňzeş haýwan bilen görkezilen milletlerde ýüze çykan çydamsyzlyk we yzarlama ruhunyň ösüşini aç-açan öňünden aýdýar. Iki şahaly haýwan “ýeri we onda ýaşaýanlary birinji haýwana sežde etmäge mejbur edýär” diýen beýannama bolsa, bu milletiň häkimiýetiniň papalyga hormat görkezmek hereketi boljak belli bir dessury berjaý etdirmegi güýç bilen üpjün etmekde ulanyljakdygyny görkezýär.

> “Such action would be directly contrary to the principles of this government, to the genius of its free institutions, to the direct and solemn avowals of the Declaration of Independence, and to the Constitution. The founders of the nation wisely sought to guard against the employment of secular power on the part of the church, with its inevitable result—intolerance and persecution. The Constitution provides that ‘Congress shall make no law respecting an establishment of religion, or prohibiting the free exercise thereof,’ and that ‘no religious test shall ever be required as a qualification to any office or public trust under the United States.’ Only in flagrant violation of these safeguards to the nation’s liberty, can any religious observance be enforced by civil authority. But the inconsistency of such action is no greater than is represented in the symbol. It is the beast with lamblike horns—in profession pure, gentle, and harmless—that speaks as a dragon.” The Great Controversy, 441, 442.

> “Şeýle hereket bu hökümetiň ýörelgelerine, onuň erkin edaralarynyň ruhuna, Garaşsyzlyk Jarnamasynyň açyk hem dabaraly beýannamalaryna we Konstitusiýa gönüden-göni garşy bolardy. Milletiň esaslandyryjylary, onuň gutulgysyz netijesi bolan—çydamsyzlyk we yzarlama bilen—dünýewi häkimiýetiň ybadathananyň tarapyndan ulanylmagyndan goragly bolmagy paýhaslylykda maksat edinipdiler. Konstitusiýa: ‘Kongres dini guramany döwlet tarapyndan döretmek hakynda hiç hili kanun çykarmaly däldir, ýa-da onuň erkin berjaý edilmegini gadagan etmeli däldir,’ diýip, hem-de ‘Amerikanyň Birleşen Ştatlarynyň astynda islendik wezipä ýa-da jemgyýetçilik ynamyna laýyklyk şerti hökmünde hiç haçan hiç hili dini synag talap edilmez,’ diýip göz öňünde tutýar. Diňe milletiň azatlygyny goraýan şu kepillendirmeleriň gödek bozulmagy arkaly islendik dini dessur raýat häkimiýeti tarapyndan mejbury edilip bilner. Emma şeýle hereketiň içki gapma-garşylygy nyşanda görkezilişinden artyk däldir. Guza meňzeş şahly—daşyndan tämiz, mylaýym we zyýansyz görünýän—ýöne aždaha ýaly gepleýän şol haýwandyr.” Beýik Göreş, 441, 442.

The foundation of the United States is represented by the Declaration of Independence and the Constitution which represent Protestantism and Republicanism respectively. The “walls” of protection and prosperity are Republicanism and Protestantism, and at the Sunday law the principles of both the Declaration of Independence and the Constitution are overturned, for Nebuchadnezzar “shall set engines of war against thy walls, and with his axes he shall break down thy towers.”

Amerikanyň Birleşen Ştatlarynyň binýady, degişlilikde Protestantizmi we Respublikany aňladýan Garaşsyzlyk Jarnamasy hem-de Konstitusiýa arkaly görkezilýär. Goragyň we abadançylygyň “diwarlary” Respublikalyçylyk we Protestantizmdir; ýekşenbe kanuny wagtynda bolsa Garaşsyzlyk Jarnamasynyň hem-de Konstitusiýanyň iki esasly ýörelgesi hem agdarylýar, çünki Nebukadnesar “seniň diwarlaryňa garşy uruş enjamlaryny gurlar, we öz paltalary bilen seniň minaralaryňy ýykar.”

At the Sunday law all the “towers” are broken down, and a tower is a symbol of a church whose foundational philosophy is represented by an effort of man to save himself. Speaking of Nimrod, the great rebel and his tower we are informed in Prophets and Kings, “When the tower had been partially completed, a portion of it was occupied as a dwelling place for the builders; other apartments, splendidly furnished and adorned, were devoted to their idols. The people rejoiced in their success, and praised the gods of silver and gold, and set themselves against the Ruler of heaven and earth.” At the Sunday law Tyrus rejoices that Jerusalem has been overthrown, but national apostasy is followed by national ruin, and the king of the north will then overthrow the walls and towers of the United States.

Ýekşenbe kanuny wagtynda ähli “minaralar” ýykylýar, we minara — düýp filosofiýasy adamyň özüni halas etmek ugrundaky tagallasyny aňladýan ybadathananyň nyşanydyr. Uly pitneçi Nimrod we onuň minarasy barada Patyşalar we pygamberler kitabynda şeýle habar berilýär: “Minara bölekleýin tamamlanandan soň, onuň bir bölegi gurluşygy alyp baranlar üçin ýaşaýyş mekany hökmünde ulanyldy; beýleki otaglar bolsa, ajaýyp bezelen we enjamlaşdyrylan bolup, olaryň butlaryna bagyşlandy. Halk öz üstünliklerine begendi, kümüş we altyn taňrylaryny wasp etdi, hem-de özlerini asmanyň we ýeriň Hökmüdaryna garşy goýdular.” Ýekşenbe kanuny wagtynda Sur Iýerusalimiň agdarylandygyna şatlanýar, emma milli dinden dönmek milli heläkçilik bilen yzarlaýar, we şonda demirgazygyň patyşasy Amerikanyň Birleşen Ştatlarynyň diwarlaryny we minaralaryny ýykyp geçer.

We will begin to take up the six dates of Jerusalem in Ezekiel in the next article.

Biz indiki makalada Hezekiýeldäki Iýerusalimiň alty senesini ele alyp başlarys.

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