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

Qirqinchi Oyatning Yashirin Tarixi — Yigirma Ikkinchi Raqam

Ezekiel Number Three

Hizqiyol, uchinchi raqam

Author

Jeff Pippenger

Published

August 8, 2026

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Ezekiel is a priest during the period of the sealing of the one hundred and forty-four thousand. In chapter one Ezekiel is taken into the sanctuary.

Hizqiyol bir yuz qirq to‘rt ming kishining muhrlanishi davrida ruhoniydir. Birinchi bobda Hizqiyol muqaddas makonga olib kiriladi.

> 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.

> Shunday bo‘ldiki, o‘ttizinchi yilda, to‘rtinchi oyda, oyning beshinchi kunida, men Kebar daryosi bo‘yida asirlar orasida ekanimda, osmonlar ochildi va men Xudoning vahiylarini ko‘rdim. Oyning beshinchi kunida, ya’ni shoh Yohayaxinning asirlikka olib ketilganining beshinchi yilida, Rabbimizning kalomi Buzining o‘g‘li, ruhoniy Hizqiyoga, Xaldeylar yurtida, Kebar daryosi bo‘yida, aniq ravshan tarzda ayon bo‘ldi; va o‘sha yerda Rabbimizning qo‘li uning ustida edi.

> And I looked, and, behold, a whirlwind came out of the north, a great cloud, and a fire infolding itself, and a brightness was about it, and out of the midst thereof as the colour of amber, out of the midst of the fire. Also out of the midst thereof came the likeness of four living creatures. And this was their appearance; they had the likeness of a man. And every one had four faces, and every one had four wings. And their feet were straight feet; and the sole of their feet was like the sole of a calf's foot: and they sparkled like the colour of burnished brass. And they had the hands of a man under their wings on their four sides; and they four had their faces and their wings. Their wings were joined one to another; they turned not when they went; they went every one straight forward. As for the likeness of their faces, they four had the face of a man, and the face of a lion, on the right side: and they four had the face of an ox on the left side; they four also had the face of an eagle. Thus were their faces: and their wings were stretched upward; two wings of every one were joined one to another, and two covered their bodies.

> Men qaradim, va mana, shimoldan bir bo‘ronli shamol, ulkan bir bulut va o‘z ichida aylanib yonayotgan olov keldi; uning atrofida yorug‘lik bor edi, va uning o‘rtasidan, olovning o‘rtasidan, qahrabo rangiday bir narsa ko‘rindi. Uning o‘rtasidan yana to‘rtta tirik mavjudotning o‘xshashi chiqdi. Ularning ko‘rinishi shunday edi: ular inson qiyofasiga o‘xshar edi. Har birining to‘rttadan yuzi va har birining to‘rttadan qanoti bor edi. Oyoqlari tik oyoqlar edi; oyoqlarining tagi buzoq oyog‘ining tagiga o‘xshar edi; ular sayqallangan mis rangiday yarqirar edi. Qanotlari ostida, to‘rtala tomonida inson qo‘llari bor edi; ularning to‘rtalasining ham yuzlari va qanotlari bor edi. Ularning qanotlari bir-biriga tutashgan edi; yurganlarida burilmas edilar; har biri to‘ppa-to‘g‘ri oldinga qarab borar edi. Ularning yuzlarining o‘xshashiga kelsak, to‘rtalasining ham inson yuzi bor edi, o‘ng tomonida sher yuzi bor edi; to‘rtalasining ham chap tomonida ho‘kiz yuzi bor edi; to‘rtalasining ham burgut yuzi bor edi. Ularning yuzlari shunday edi; qanotlari esa yuqoriga cho‘zilgan edi; har birining ikkita qanoti bir-biriga tutashgan, yana ikkita qanoti esa badanlarini qoplab turar edi.

> And they went every one straight forward: whither the spirit was to go, they went; and they turned not when they went. As for the likeness of the living creatures, their appearance was like burning coals of fire, and like the appearance of lamps: it went up and down among the living creatures; and the fire was bright, and out of the fire went forth lightning. And the living creatures ran and returned as the appearance of a flash of lightning. Now as I beheld the living creatures, behold one wheel upon the earth by the living creatures, with his four faces. The appearance of the wheels and their work was like unto the colour of a beryl: and they four had one likeness: and their appearance and their work was as it were a wheel in the middle of a wheel. When they went, they went upon their four sides: and they turned not when they went. As for their rings, they were so high that they were dreadful; and their rings were full of eyes round about them four. And when the living creatures went, the wheels went by them: and when the living creatures were lifted up from the earth, the wheels were lifted up. Whithersoever the spirit was to go, they went, thither was their spirit to go; and the wheels were lifted up over against them: for the spirit of the living creature was in the wheels.

> Va ular har biri to‘g‘ri oldinga qarab borar edi: ruh qayerga borishi kerak bo‘lsa, ular o‘sha yerga borar edilar; va borayotganlarida burilmas edilar. Tirik mavjudotlarning qiyofasiga kelsak, ularning ko‘rinishi yonib turgan olov cho‘g‘lariga o‘xshar edi, va mash’alalarning ko‘rinishiga o‘xshar edi: u tirik mavjudotlar orasida u yoqdan bu yoqqa yurardi; va olov yorqin edi, va olov ichidan chaqmoq otilib chiqardi. Va tirik mavjudotlar chaqmoq yaltirashining ko‘rinishidek yugurib borib, qaytib kelar edilar. Endi men tirik mavjudotlarga boqib turganimda, mana, tirik mavjudotlar yonida, yer ustida, ularning to‘rt yuziga muvofiq bir g‘ildirak bor edi. G‘ildiraklarning ko‘rinishi va ularning yasalishi zumrad toshining rangiga o‘xshar edi; va ularning to‘rttalasi bir xil qiyofaga ega edi; va ularning ko‘rinishi hamda tuzilishi go‘yo g‘ildirak ichidagi g‘ildirak kabi edi. Ular yurganlarida, to‘rt tomoni bo‘ylab yurar edilar; va yurganlarida burilmas edilar. Ularning halqalariga kelsak, ular shu qadar baland edilarki, qo‘rqinchli edi; va ularning to‘rttalasining halqalari atrofi bo‘ylab ko‘zlar bilan to‘la edi. Tirik mavjudotlar yurganlarida, g‘ildiraklar ham ularning yonida yurar edi; va tirik mavjudotlar yerdan ko‘tarilganida, g‘ildiraklar ham ko‘tarilar edi. Ruh qayerga borishi kerak bo‘lsa, ular o‘sha yerga borar edi; ularning ruhi ham o‘sha yerga borishga intilar edi; va g‘ildiraklar ularga hamohang ravishda ko‘tarilar edi, chunki tirik mavjudotning ruhi g‘ildiraklarda edi.

> When those went, these went; and when those stood, these stood; and when those were lifted up from the earth, the wheels were lifted up over against them: for the spirit of the living creature was in the wheels. And the likeness of the firmament upon the heads of the living creature was as the colour of the terrible crystal, stretched forth over their heads above. And under the firmament were their wings straight, the one toward the other: every one had two, which covered on this side, and every one had two, which covered on that side, their bodies. And when they went, I heard the noise of their wings, like the noise of great waters, as the voice of the Almighty, the voice of speech, as the noise of an host: when they stood, they let down their wings. And there was a voice from the firmament that was over their heads, when they stood, and had let down their wings. And above the firmament that was over their heads 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 I saw as the colour of amber, as the appearance of fire round about within it, from the appearance of his loins even upward, and from the appearance of his loins even downward, I saw as it were the appearance of fire, and it had brightness round about. As the appearance of the bow that is in the cloud in the day of rain, so was the appearance of the brightness round about. This was the appearance of the likeness of the glory of the Lord. And when I saw it, I fell upon my face, and I heard a voice of one that spake. Ezekiel 1:1–28.

> Ular yurganlarida, bular ham yurardi; ular to‘xtaganlarida, bular ham to‘xtardi; ular yerdan ko‘tarilganlarida, g‘ildiraklar ham ularga ro‘baro‘ ko‘tarilar edi, chunki tirik mavjudotning ruhi g‘ildiraklarda edi. Tirik mavjudotlarning boshlari uzra osmon gumbazining o‘xshashi bor edi; u dahshatli billurning rangiday bo‘lib, ularning boshlari ustida yoyilgan edi. Gumbaz ostida esa ularning qanotlari tik turar, biri ikkinchisiga qaragan edi; har birining bu tomonda badanini yopadigan ikkitadan, va har birining u tomonda badanini yopadigan ikkitadan qanoti bor edi. Ular yurganlarida, men ularning qanotlari shovqinini ulug‘ suvlar shovqiniday, Qodir Zotning ovoziday, nutq ovoziday, lashkar shovqiniday eshitdim; ular to‘xtaganlarida qanotlarini tushirar edilar. Ular to‘xtab, qanotlarini tushirganlarida, boshlari ustidagi gumbazdan bir ovoz keldi. Ularning boshlari ustidagi gumbazning yuqorisida taxtning o‘xshashi bor edi, ko‘rinishi safir toshiga o‘xshar edi; taxtning o‘xshashi ustida esa uning yuqorisida odam qiyofasiga o‘xshash bir ko‘rinish bor edi. Men uning ichida, belining ko‘rinishidan yuqoriga tomon, atrofi bo‘ylab olov ko‘rinishiday va qahrabo rangiday bir ko‘rinishni ko‘rdim; belining ko‘rinishidan pastga tomon ham olovga o‘xshash bir ko‘rinishni ko‘rdim, va uning atrofi yorqinlik bilan o‘ralgan edi. Yomg‘irli kunda bulut ichida ko‘rinadigan kamalakning ko‘rinishi qanday bo‘lsa, atrofdagi yorqinlikning ko‘rinishi ham shunday edi. Bu Egamiz ulug‘vorligining o‘xshash ko‘rinishi edi. Men buni ko‘rganimda, yuzim bilan yiqildim va gapirayotgan Zotning ovozini eshitdim. Hizqiyol 1:1–28.

> “Ezekiel, the mourning exile prophet, in the land of the Chaldeans, was given a vision teaching the same lesson of faith in the mighty God of Israel. As he was upon the banks of the river Chebar, a whirlwind seemed 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 of strange appearance, intersecting one another, were moved by four living creatures. 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.’ ‘As for the likeness of the living creatures, their appearance was like burning coals of fire, and like the appearance of lamps: it went up and down among the living creatures; and the fire was bright, and out of the fire went forth lightning.’ ‘And there appeared in the cherubims the form of a man’s hand under their wings.’

> “Motam tutgan surgun payg‘ambar Hizqiyolga, Xaldeylar yurtida, Isroilning qudratli Xudosiga bo‘lgan imonning ayni shu sabog‘ini o‘rgatuvchi bir vahiy berildi. U Xavor daryosi bo‘yida turganida, shimoldan bir bo‘ron kelayotgandek ko‘rindi: ‘ulug‘ bir bulut, o‘z ichida aylanib turgan olov va uning atrofida yorug‘lik bor edi, uning o‘rtasidan esa go‘yo qahrabo rangidek bir shu’la chiqardi.’ G‘ayrioddiy ko‘rinishdagi, bir-birini kesib o‘tuvchi bir qancha g‘ildiraklar to‘rt tirik mavjudot tomonidan harakatga keltirilar edi. Bularning barchasidan ancha yuqorida esa ‘taxtga o‘xshash bir narsa bor edi, ko‘rinishi safir toshidek edi; va taxtga o‘xshash narsaning ustida yuqorida odamga o‘xshash bir zotning ko‘rinishi bor edi.’ ‘Tirik mavjudotlarning ko‘rinishiga kelsak, ularning ko‘rinishi yonib turgan cho‘g‘larga, chiroqlarning ko‘rinishiga o‘xshar edi; u tirik mavjudotlar orasida yuqoriga-pastga harakatlanar edi; olov yorug‘ edi, va olov ichidan chaqmoq chiqardi.’ ‘Karublar ichida esa ularning qanotlari ostida inson qo‘lining shakli ko‘rindi.’”

> “There were wheels within wheels in an arrangement so complicated that at first sight they appeared to Ezekiel to be all in confusion. But when they moved, it was with beautiful exactness and in perfect harmony. Heavenly beings were impelling these wheels, and, above all, upon the glorious sapphire throne, was the Eternal One; while round about the throne was the encircling rainbow, emblem of grace and love. Overpowered by the terrible glory of the scene, Ezekiel fell upon his face, when a voice bade him arise and hear the word of the Lord. Then there was given him a message of warning for Israel.” Testimonies, 751.

> “G‘ildiraklar ichida g‘ildiraklar bor edi; ularning tuzilishi shunchalik murakkab ediki, dastlabki qarashda ular Hizqiyolga butunlay tartibsizdek ko‘rindi. Ammo ular harakatga kelganida, bu harakat go‘zal aniqlik bilan va mukammal uyg‘unlikda sodir bo‘lar edi. Samoviy zotlar bu g‘ildiraklarni harakatga keltirar edilar, va eng yuqorida, ulug‘vor safir taxt ustida, Abadiy Zot turar edi; taxtning atrofini esa inoyat va sevgi timsoli bo‘lgan kamalak o‘rab turar edi. Manzaraning dahshatli ulug‘vorligidan ezilib, Hizqiyol yuztuban yiqildi; shunda bir ovoz unga o‘rnidan turib, Egamizning kalomini eshitishni buyurdi. So‘ng unga Isroil uchun ogohlantirish xabari berildi.” Testimonies, 751.

> 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. Above it stood the seraphims: each one had six wings; with twain he covered his face, and with twain he covered his feet, and with twain he did fly. And one cried unto another, and said, Holy, holy, holy, is the Lord of hosts: the whole earth is full of his glory. And the posts of the door moved at the voice of him that cried, and the house was filled with smoke. Then said I, Woe is me! for I am undone; because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips: for mine eyes have seen the King, the Lord of hosts. Then flew one of the seraphims unto me, having a live coal in his hand, which he had taken with the tongs from off the altar: And he laid it upon my mouth, and said, Lo, this hath touched thy lips; and thine iniquity is taken away, and thy sin purged. Also I heard the voice of the Lord, saying, Whom shall I send, and who will go for us? Then said I, Here am I; send me. Isaiah 6:1–8.

> Shoh Uziyyo vafot etgan yili men ham Egamizni taxt ustida o‘tirgan holda ko‘rdim; U yuksak va ulug‘vor edi, Uning kiyim etaklari ma’badni to‘ldirib turardi. Uning tepasida seraflar turar edi: har birining oltitadan qanoti bor edi; ikkitasi bilan yuzini berkitardi, ikkitasi bilan oyoqlarini berkitardi, yana ikkitasi bilan uchar edi. Va biri boshqasiga nido qilib der edi: “Muqaddas, muqaddas, muqaddasdir lashkarlar Egasi bo‘lgan Egamiz; butun yer yuzi Uning ulug‘vorligiga to‘ladir.” Nido qiluvchining ovozidan eshik ostonalari qimirlar, uy tutunga to‘lar edi. Shunda men dedim: “Holimga voy! Chunki men halok bo‘ldim; zero, men nopok labli bir odamman, va nopok labli xalq orasida yashayman; chunki ko‘zlarim Shohni, lashkarlar Egasi bo‘lgan Egamizni ko‘rdi.” Shunda seraflardan biri oldimga uchib keldi; uning qo‘lida qurbongohdan qisqich bilan olingan cho‘g‘ bor edi. U uni og‘zimga tekkizib dedi: “Mana, bu sening lablaringga tegdi; gunohing ketkazildi, aybingdan poklanding.” Shundan so‘ng men Egamizning ovozini eshitdim; U shunday der edi: “Kimni yuboray? Biz uchun kim boradi?” Shunda men dedim: “Mana men, meni yubor.” Ishayo 6:1–8.

> “This vision was given to Ezekiel at a time when his mind was filled with gloomy forebodings. He saw the land of his fathers lying desolate. The city that was once full of people was no longer inhabited. The voice of mirth and the song of praise were no more heard within her walls. The prophet himself was a stranger in a strange land, where boundless ambition and savage cruelty reigned supreme. That which he saw and heard of human tyranny and wrong distressed his soul, and he mourned bitterly day and night. But the wonderful symbols presented before him beside the river Chebar revealed an overruling power mightier than that of earthly rulers. Above the proud and cruel monarchs of Assyria and Babylon the God of mercy and truth was enthroned.

> “Bu vahiy Hizqiyoga uning xayoli xira vahimalar bilan to‘lgan bir paytda berildi. U ota-bobolari yurtining huvillab yotganini ko‘rdi. Bir zamonlar odamlar bilan to‘la bo‘lgan shahar endi yashovchisiz edi. Uning devorlari ichida endi na shodlik sadosi, na hamd qo‘shig‘i eshitilardi. Payg‘ambarning o‘zi esa, cheksiz shuhratparastlik va vahshiyona shafqatsizlik hukmron bo‘lgan begona yurtda g‘arib edi. U insoniy zulm va nohaqlikdan ko‘rgan va eshitgan narsalar uning jonini iztirobga soldi, va u kecha-kunduz achchiq yig‘ladi. Ammo Xovar daryosi bo‘yida uning oldida namoyon qilingan ajoyib ramzlar yer yuzidagi hukmdorlar hokimiyatidan qudratliroq, hammasi ustidan hukmron bir Qudratni ochib berdi. Ossuriya va Bobilning mag‘rur va shafqatsiz podshohlari ustidan rahm-shafqat va haqiqat Xudosi taxtda o‘tirar edi.”

> “The wheellike complications that appeared to the prophet to be involved in such confusion were under the guidance of an infinite hand. The Spirit of God, revealed to him as moving and directing these wheels, brought harmony out of confusion; so the whole world was under His control. Myriads of glorified beings were ready at His word to overrule the power and policy of evil men, and bring good to His faithful ones.

> “Payg‘ambarga shunchalik chalkashlikka aralashgandek ko‘ringan g‘ildiraksimon murakkabliklar cheksiz bir qo‘lning rahbarligi ostida edi. Unga bu g‘ildiraklarni harakatga keltiruvchi va yo‘naltiruvchi sifatida ayon qilingan Xudoning Ruhi chalkashlik ichidan uyg‘unlikni yuzaga keltirar edi; xuddi shunday, butun dunyo Uning nazorati ostida edi. Ulug‘langan mavjudotlarning behisoblari Uning kalomi bilan yovuz odamlarning qudrati va siyosatini jilovlashga hamda O‘ziga sodiq bo‘lganlarga yaxshilik keltirishga tayyor turar edi.”

> “In like manner, when God was about to open to the beloved John the history of the church for future ages, He gave him an assurance of the Saviour’s interest and care for His people by revealing to him ‘One like unto the Son of man,’ walking among the candlesticks, which symbolized the seven churches. While John was shown the last great struggles of the church with earthly powers, he was also permitted to behold the final victory and deliverance of the faithful. He saw the church brought into deadly conflict with the beast and his image, and the worship of that beast enforced on pain of death. But looking beyond the smoke and din of the battle, he beheld a company upon Mount Zion with the Lamb, having, instead of the mark of the beast, the ‘Father’s name written in their foreheads.’ And again he saw ‘them that had gotten the victory over the beast, and over his image, and over his mark, and over the number of his name, stand on the sea of glass, having the harps of God’ and singing the song of Moses and the Lamb.

> “Xuddi shuningdek, Xudo sevikli Yuhannoga kelgusi asrlar uchun jamoat tarixini ochib bermoqchi bo‘lganida, U unga Najotkorning O‘z xalqiga bo‘lgan qiziqishi va g‘amxo‘rligiga doir ishonchni berish uchun unga “Inson O‘g‘liga o‘xshash Bir Zot”ni, yetti jamoatni ramziy ifodalagan shamdonlar orasida yurayotgan holda namoyon qildi. Yuhannoga jamoatning yer yuzidagi hokimiyatlar bilan bo‘ladigan so‘nggi buyuk kurashlari ko‘rsatilgan paytda, unga sodiqlarning yakuniy g‘alabasi va xalos bo‘lishini ham ko‘rishga ijozat berildi. U jamoatning maxluq va uning surati bilan halokatli to‘qnashuvga olib kirilganini, hamda o‘lim tahdidi ostida o‘sha maxluqqa sajda qilish majburiy etib qo‘yilganini ko‘rdi. Ammo jangning tutuni va shovqinidan nariga boqib, u Sion tog‘ida Qo‘zi bilan birga turgan bir jamoani ko‘rdi; ularda maxluqning tamg‘asi o‘rniga “Otaning ismi peshonalariga yozilgan” edi. Va yana u “maxluq, uning surati, uning tamg‘asi va uning ismining soni ustidan g‘alaba qozonganlarning Xudoning arfalarini tutib, shisha dengiz ustida turganini” va Musoning hamda Qo‘zining qo‘shig‘ini kuylayotganini ko‘rdi.

> “These lessons are for our benefit. We need to stay our faith upon God, for there is just before us a time that will try men’s souls. Christ, upon the Mount of Olives, rehearsed the fearful judgments that were to precede His second coming: ‘Ye shall hear of wars and rumors of wars.’ ‘Nation shall rise against nation, and kingdom against kingdom: and there shall be famines, and pestilences, and earthquakes, in divers places. All these are the beginning of sorrows.’ While these prophecies received a partial fulfillment at the destruction of Jerusalem, they have a more direct application to the last days.

> “Bu saboqlar bizning foydamiz uchundir. Biz imonimizni Xudo ustiga mustahkam qo‘yishimiz kerak, chunki ro‘paramizda insonlarning jonini sinovdan o‘tkazadigan bir vaqt turibdi. Masih Zaytun tog‘ida O‘zining ikkinchi kelishidan oldin yuz berishi lozim bo‘lgan dahshatli hukmlarni bayon qildi: «Sizlar urushlar va urush mish-mishlari haqida eshitasizlar». «Xalq xalqqa va saltanat saltanatga qarshi ko‘tariladi; turli joylarda ocharchiliklar, vabo kasalliklari va zilzilalar bo‘ladi. Bularning hammasi dard-alamlarning boshlanishidir». Bu bashoratlar Quddusning vayron qilinishida qisman amalga oshgan bo‘lsa-da, ular oxirgi kunlarga yanada bevosita tatbiq etiladi.

> “We are standing on the threshold of great and solemn events. Prophecy is fast fulfilling. The Lord is at the door. There is soon to open before us a period of overwhelming interest to all living. The controversies of the past are to be revived; new controversies will arise. The scenes to be enacted in our world are not yet even dreamed of. Satan is at work through human agencies. Those who are making an effort to change the Constitution and secure a law enforcing Sunday observance little realize what will be the result. A crisis is just upon us.

> “Biz ulug‘ va tantanavor voqealar ostonasida turibmiz. Bashorat tezda amalga oshmoqda. Rabbiy eshik oldidadir. Yaqin orada oldimizda barcha tiriklar uchun g‘oyat ulkan ahamiyatga ega bo‘lgan bir davr ochiladi. O‘tmishdagi tortishuvlar yana jonlanadi; yangi tortishuvlar paydo bo‘ladi. Dunyoimizda yuz berajak manzaralar hali hatto tasavvur ham etilmagan. Shayton insoniy vositalar orqali ish olib bormoqda. Konstitutsiyani o‘zgartirishga va yakshanbaga rioya etishni majburiy qiladigan qonunni ta’minlashga urinayotganlar buning natijasi nima bo‘lishini juda kam anglaydilar. Inqiroz ayni boshimiz uzra turibdi.

> “But God’s servants are not to trust to themselves in this great emergency. 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. The world is not without a ruler. The program of coming events is in the hands of the Lord. The Majesty of heaven has the destiny of nations, as well as the concerns of His church, in His own charge.

> “Lekin Xudoning xizmatkorlari bu buyuk tanglikda o‘zlariga ishonib qolmasliklari kerak. Ishayoga, Hizqiyoga va Yuhannoga berilgan vahiylarda biz osmonning yer yuzida sodir bo‘layotgan voqealar bilan naqadar yaqin bog‘langanini hamda Unga sodiq bo‘lganlar uchun Xudoning g‘amxo‘rligi naqadar buyuk ekanini ko‘ramiz. Dunyo hukmdorsiz emas. Kelajakdagi voqealarning rejasi Egamizning qo‘lidadir. Osmon Saltanati Egasi xalqlarning taqdirini ham, O‘z jamoatining ishlarini ham O‘z zimmasiga olgandir.”

> “We permit ourselves to feel altogether too much care, trouble, and perplexity in the Lord’s work. Finite men are not left to carry the burden of responsibility. We need to trust in God, believe in Him, and go forward. The tireless vigilance of the heavenly messengers, and their unceasing employment in their ministry in connection with the beings of earth, show us how God’s hand is guiding the wheel within a wheel. The divine Instructor is saying to every actor in His work, as He said to Cyrus of old: ‘I girded thee, though thou hast not known Me.’

> “Biz Rabbimizning ishida o‘zimizga haddan tashqari ko‘p g‘amxo‘rlik, tashvish va hayratga tushishni ruxsat etamiz. Chekli insonlar mas’uliyat yukini ko‘tarib yurish uchun yolg‘iz qoldirilmagan. Biz Xudoga ishonishimiz, Unga e’tiqod qilishimiz va oldinga borishimiz kerak. Samoviy xabarchilarning charchamas hushyorligi va yer yuzidagi mavjudotlar bilan bog‘liq xizmatlarida ularning tinimsiz bandligi bizga Xudoning qo‘li g‘ildirak ichidagi g‘ildirakni boshqarayotganini ko‘rsatadi. Ilohiy Ustoz O‘z ishida ishtirok etayotgan har bir kishiga, qadimda Kirga aytganidek, shunday demoqda: ‘Men seni belingdan bog‘ladim, holbuki sen Meni tanimagan eding.’”

> “In Ezekiel’s vision God had His hand beneath the wings of the cherubim. This is to teach His servants that it is divine power that gives them success. He will work with them if they will put away iniquity and become pure in heart and life.

> “Hizqiyolning vahiyida Xudo O‘z qo‘lini karublarning qanotlari ostida tutgan edi. Bu, O‘z xizmatkorlariga ularga muvaffaqiyat ato etadigan narsa ilohiy qudrat ekanini o‘rgatish uchundir. Agar ular gunohdan yuz o‘girib, qalbda va hayotda pok bo‘lsalar, U ular bilan birga ishlaydi.

> “The bright light going among the living creatures with the swiftness of lightning represents the speed with which this work will finally go forward to completion. He who slumbers not, who is continually at work for the accomplishment of His designs, can carry forward His great work harmoniously. That which appears to finite minds entangled and complicated, the Lord’s hand can keep in perfect order. He can devise ways and means to thwart the purposes of wicked men, and He will bring to confusion the counsels of them that plot mischief against His people.

> “Yashinning chaqnashidek tezlik bilan tirik mavjudotlar orasida harakatlanayotgan yorqin nur bu ishning oxir-oqibat qanday tezlik bilan yakuniga yetkazilib ilgarilashini ifodalaydi. Mudramaydigan, O‘z niyatlarini amalga oshirish uchun tinimsiz ishlaydigan Zot O‘zining buyuk ishini uyg‘un ravishda oldinga olib borishga qodirdir. Cheklangan aql egalari nazarida chigallashgan va murakkab bo‘lib ko‘rinadigan narsani Rabbiyning qo‘li mukammal tartibda saqlay oladi. U yovuz odamlarning maqsadlarini barbod qilish uchun yo‘llar va vositalarni tayin qila oladi hamda Uning xalqiga qarshi yomonlik rejalayotganlarning maslahatlarini sarosimaga soladi.

> “Brethren, it is no time now for mourning and despair, no time to yield to doubt and unbelief. Christ is not now a Saviour in Joseph’s new tomb, closed with a great stone and sealed with the Roman seal; we have a risen Saviour. He is the King, the Lord of hosts; He sitteth between the cherubim; and amid the strife and tumult of nations He guards His people still. He who ruleth in the heavens is our Saviour. He measures every trial. He watches the furnace fire that must test every soul. When the strongholds of kings shall be overthrown, when the arrows of God’s wrath shall strike through the hearts of His enemies, His people will be safe in His hands.” Testimonies, volume 5, 752–754.

> “Birodarlar, hozir motam va umidsizlik vaqti emas, shubha va imonsizlikka taslim bo‘lish vaqti emas. Masih hozir Yusufning yangi qabrida, katta tosh bilan berkitilib, Rim muhri bilan muhrlangan holdagi Najotkor emas; bizda tirilgan Najotkor bor. U Shohdir, lashkarlar Rabbiysidir; U karublar orasida o‘tiradi; va xalqlarning nizolari hamda g‘alayonlari orasida ham U O‘z xalqini hanuz qo‘riqlaydi. Osmonlarda hukmronlik qiluvchi Zot bizning Najotkorimizdir. U har bir sinovni o‘lchaydi. U har bir jonni sinab ko‘rishi lozim bo‘lgan o‘choq alangasini kuzatib turadi. Podshohlarning tayanch qal’alari qulatiladigan paytda, Xudoning g‘azabi o‘qlari Uning dushmanlarining yuraklarini teshib o‘tadigan paytda, Uning xalqi Uning qo‘llarida omon bo‘ladi.” Guvohliklar, 5-jild, 752–754.

Ezekiel represents the candidates to be among the one hundred and forty-four thousand, and line upon line his experience in the sanctuary aligns with Isaiah’s and John’s experience within the sanctuary. We are now in the temple test, the second of the three tests that seals the one hundred and forty-four thousand. That period is the purification accomplished by the Messenger of the Covenant in fulfillment of Malachi three. The purification process of three tests, is Malachi’s fiery “furnace” “that must test every soul.” When the third angel arrived on October 22, 1844 the Messenger of the Covenant suddenly came to His temple and led the wise virgins of that history into the Most Holy Place, in order to seal His faithful, but the virgins of that history rebelled, and by 1856 the Philadelphian Millerite movement had changed unto the Laodicean Millerite movement and in 1863 became the Laodicean Seventh-day Adventist church.

Hizqiyol yuz qirq to‘rt ming orasida bo‘lish uchun nomzodlarni ifodalaydi, va satr ustiga satr tarzida uning ma’baddagi tajribasi Ishayo va Yuhannoning ma’bad ichidagi tajribasi bilan uyg‘unlashadi. Biz hozir ma’bad sinovida turibmiz; bu yuz qirq to‘rt mingni muhrlaydigan uch sinovning ikkinchisidir. O‘sha davr Malaki uchinchi bobning amalga oshishida Ahd Xabarchisi tomonidan bajariladigan poklanishdir. Uch sinovdan iborat poklanish jarayoni Malakining olovli “o‘chog‘i” bo‘lib, u “har bir jonni sinovdan o‘tkazishi kerak.” Uchinchi farishta 1844-yil 22-oktabrda kelganida, Ahd Xabarchisi to‘satdan O‘z ma’badiga keldi va O‘zining sodiqlarini muhrlash uchun o‘sha tarixdagi dono bokiralarni Eng Muqaddas Joyga boshlab kirdi, ammo o‘sha tarixdagi bokiralar isyon qildilar, va 1856-yilga kelib Filadelfiyadagi Milleriylar harakati Laodikiya Milleriylar harakatiga aylandi hamda 1863-yilda Laodikiya Yettinchi kun adventistlari jamoatiga aylandi.

The third angel who arrived suddenly on October 22, 1844 withdrew his presence in 1863, and then returned on September 11, 2001. Twenty-five years later the temple test that was typified by October 22, 1844 is now being repeated. Twenty-five is symbolically a prophetic tithe of two hundred and fifty, and two hundred and fifty is a symbol of the history represented in verses eleven to fifteen of Daniel eleven. Two hundred and fifty, and twenty-five is a wheel within the sanctuary vision of Ezekiel. Twenty-five is a symbol of the separation of the wise and the wicked in fulfillment of the three-step testing process that is represented in the work of purification that is accomplished by the Messenger of the Covenant.

1844-yil 22-oktabrda to‘satdan kelgan uchinchi farishta 1863-yilda o‘z huzurini qaytarib oldi, so‘ngra 2001-yil 11-sentabrda yana qaytdi. Yigirma besh yil o‘tgach, 1844-yil 22-oktabr orqali timsollangan ma’bad sinovi hozir yana takrorlanmoqda. Yigirma besh ramziy ma’noda ikki yuz ellikning payg‘ambarlik ushridir, va ikki yuz ellik Doniyor o‘n birinchi bobining o‘n birinchi oyatdan o‘n beshinchi oyatgacha bo‘lgan oyatlarida ifodalangan tarixning ramzidir. Ikki yuz ellik va yigirma besh Hizqiyolning ma’bad haqidagi vahiyidagi g‘ildirakdir. Yigirma besh — Ahd Xabarchisi tomonidan amalga oshiriladigan poklanish ishida ifodalangan uch bosqichli sinov jarayonining bajo bo‘lishida donolar bilan fosiqlar ajralishining ramzidir.

Matthew twenty-five contains three parables, and each parable identifies the separation of the wise and wicked in the sealing time of the one hundred and forty-four thousand. The hope of God’s people represented in the chapter is that they might be a wise virgin in possession of the oil of the message of the midnight cry. Their hope is that they are judged a faithful servant in their stewardship of employing the special talents that were given them to manage in their personal probationary period. Their hope is that they are judged as a sheep of God’s pasture, seated upon His right side, and not a goat on his left. Twenty-five is a symbol of the separation of the wise and wicked in the sealing time of the one hundred and forty-four thousand. Twenty-five is one of Ezekiel’s wheels.

Matto yigirma beshinchi bobida uchta masal bor, va har bir masal bir yuz qirq to‘rt mingning muhrlanish vaqtida dono bilan yovuzning ajratib qo‘yilishini ko‘rsatadi. Bobda ifodalangan Xudo xalqining umidi shundan iboratki, ular yarim tun nidosi xabarining moyiga ega bo‘lgan dono bokira bo‘lishlari mumkin. Ularning umidi shundan iboratki, o‘zlarining shaxsiy sinov muddati davomida boshqarib yurish uchun o‘zlariga berilgan maxsus iste’dodlarni ishga solish borasidagi boshqaruvchiligida ular sodiq xizmatkor deb hukm qilinsinlar. Ularning umidi shundan iboratki, ular Xudoning yaylovidagi qo‘ylardan biri sifatida, Uning o‘ng tomoniga o‘tqazilgan holda hukm qilinsinlar, Uning chap tomonidagi echkilardan biri sifatida emas. Yigirma besh — bir yuz qirq to‘rt mingning muhrlanish vaqtida dono bilan yovuzning ajratib qo‘yilishining timsolidir. Yigirma besh — Hizqiyoning g‘ildiraklaridan biridir.

> 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.

> Asirligimizning yigirma beshinchi yilida, yilning boshida, oyning o‘ninchi kunida, shahar vayron qilinganidan keyingi o‘n to‘rtinchi yilda, xuddi o‘sha kuni Egamizning qo‘li mening ustimda bo‘ldi va meni o‘sha yerga olib bordi. Hizqiyol 40:1.

The twenty-fifth year of captivity is represented by October 22, which is represented by the closing of a dispensational door. On October 22, 1844 a door was opened and a door was closed as two classes were separated.

Asirlikning yigirma beshinchi yili 22-oktyabr bilan ifodalanadi, bu esa taqsimotga oid bir eshikning yopilishi bilan ifodalanadi. 1844-yil 22-oktyabrda ikki toifa ajratib qo‘yilganida, bir eshik ochildi va bir eshik yopildi.

> And to the angel of the church in Philadelphia write; These things saith he that is holy, he that is true, he that hath the key of David, he that openeth, and no man shutteth; and shutteth, and no man openeth; I know thy works: behold, I have set before thee an open door, and no man can shut it: for thou hast a little strength, and hast kept my word, and hast not denied my name. Revelation 3:7, 8.

> Filadelfiyadagi jamoatning farishtasiga yozgin: Muqaddas bo‘lgan, Haqiqiy bo‘lgan, Dovudning kalitiga ega bo‘lgan, ochsa hech kim yopmaydigan va yopsa hech kim ocha olmaydigan Zot shunday demoqda: Men sening ishlaringni bilaman; mana, Men oldingga ochiq eshik qo‘ydim, uni hech kim yopa olmaydi; chunki sening quvvating oz bo‘lsa-da, Mening kalomimni saqlading va Mening nomimni inkor etmading. Vahiy 3:7, 8.

Christ tells the angel of Philadelphia that He knows their work, that He has set before the church of Philadelphia, an open door. That door is opened by “the key of David,” the key that is placed upon Eliakim.

Masih Filadelfiya farishtasiga ularning ishlarini bilishini, Filadelfiya jamoati oldiga esa ochiq eshik qo‘yganini aytadi. Bu eshik “Dovudning kaliti” bilan, ya’ni Eliakimga qo‘yilgan kalit bilan ochiladi.

> And it shall come to pass in that day, that I will call my servant Eliakim the son of Hilkiah: And I will clothe him with thy robe, and strengthen him with thy girdle, and I will commit thy government into his hand: and he shall be a father to the inhabitants of Jerusalem, and to the house of Judah. And the key of the house of David will I lay upon his shoulder; so he shall open, and none shall shut; and he shall shut, and none shall open. Isaiah 22:20–22.

> Va o‘sha kunda shunday bo‘ladiki, Men xizmatkorim Xilqiyoning o‘g‘li Eliyaqimni chaqiraman: Men uni sening xalat-ing bilan kiydiraman, sening kamar-ing bilan mustahkamlayman, va hukmronligingni uning qo‘liga topshiraman; u Quddus aholisiga va Yahudo xonadoniga ota bo‘ladi. Dovud xonadonining kalitini uning yelkasiga qo‘yaman; u ochadi, va hech kim yopmaydi; u yopadi, va hech kim ochmaydi. Ishayo 22:20–22.

The day that Eliakim is called, he is separated from wicked Shebna.

Iliqim chaqirilgan kuni u yovuz Shebnadan ajratib qo‘yiladi.

> Thus saith the Lord God of hosts, Go, get thee unto this treasurer, even unto Shebna, which is over the house, and say, What hast thou here? and whom hast thou here, that thou hast hewed thee out a sepulchre here, as he that heweth him out a sepulchre on high, and that graveth an habitation for himself in a rock? Behold, the Lord will carry thee away with a mighty captivity, and will surely cover thee. He will surely violently turn and toss thee like a ball into a large country: there shalt thou die, and there the chariots of thy glory shall be the shame of thy lord’s house. Isaiah 22:15–18.

> Sarvari Olam Egasi bo‘lgan Rabbiy shunday deydi: Bor, o‘zingni mana shu xazinadorga, ya’ni saroy ustidan qo‘yilgan Shebnaning oldiga olib bor va ayt: Bu yerda sening nimaing bor? Bu yerda kiming borki, sen o‘zingga bu yerda qabr o‘yibsan — xuddi o‘ziga baland joyda qabr o‘ygan, o‘zi uchun qoya ichidan maskan qazigan odam kabi? Mana, Rabbiy seni qudratli surgun bilan uzoqqa uloqtiradi va seni mahkam o‘rab qo‘yadi. U seni albatta zo‘rlik bilan aylantirib, keng bir yurtga koptokdek uloqtiradi; o‘sha yerda o‘lasan, va o‘sha yerda ulug‘vorligingning aravalari xo‘jayining xonadoniga sharmandalik bo‘ladi. Ishayo 22:15–18.

The separation of the wise and foolish virgins that fulfilled the illustration of Shebna and Eliakim was fulfilled on October 22, 1844, and also in the twenty-fifth year of captivity of Jehoiachin which was October 22, 573 BC. In Ezekiel chapter eight the wicked within Adventism, represented by Jerusalem, are represented by twenty-five men bowing to the sun. The destruction of Jerusalem represents the Sunday law, which is also the waymark which ends the sealing time of the one hundred and forty-four thousand. That sealing time began on September 11, 2001, and Jesus is both the Alpha and Omega, so September 11, 2001 as the beginning of the sealing illustrates the end, at the Sunday law.

Shebna va Eliakim haqidagi misolni bajo keltirgan dono va nodon bokiralarning ajratilishi 1844-yil 22-oktabrda amalga oshdi, va shuningdek, Yoaxinning asirligining yigirma beshinchi yilida ham bajo keldi; bu miloddan avvalgi 573-yil 22-oktabr edi. Hizqiyol kitobining sakkizinchi bobida, Quddus orqali ifodalangan Adventizm ichidagi fosiqlar quyoshga sajda qilayotgan yigirma besh erkak orqali tasvirlanadi. Quddusning vayron qilinishi yakshanba qonunini anglatadi, bu esa bir yuz qirq to‘rt ming kishining muhrlanish vaqtini yakunlaydigan yo‘l belgisi hamdir. O‘sha muhrlanish vaqti 2001-yil 11-sentyabrda boshlangan, va Iso ham Alfa, ham Omega bo‘lgani uchun, muhrlanishning boshlanishi sifatidagi 2001-yil 11-sentyabr uning yakunini, ya’ni yakshanba qonunida bo‘ladigan nihoyani tasvirlaydi.

September 11, 2001 was typified by the Minneapolis meetings of 1888, for Sister White identifies that when the great buildings of New York came down at 9/11, Revelation 18:1–3 was fulfilled. At that time, as in 1888 she identified the angel of Revelation eighteen descended to lighten the earth with His glory. The rebellion of 1888 she aligned with the rebellion of Korah, Dathan and Abiram, who also had two hundred and fifty men of renown join in their apostasy. Two hundred and fifty rebels in the rebellion of Korah and his cohorts in the beginning history of ancient Israel typified the twenty-five men who were bowing to the sun at the ending of ancient Israel.

2001-yil 11-sentabr 1888-yildagi Minneapolis yig‘ilishlari orqali oldindan ifodalangan edi, chunki Sister White Nyu-Yorkning ulkan binolari 9/11 da qulaganida, Vahiy 18:1–3 amalga oshganini ko‘rsatadi. O‘sha vaqtda, xuddi 1888-yildagidek, u Vahiy o‘n sakkizdagi farishta yer yuzini Uning ulug‘vorligi bilan yoritish uchun tushib kelganini ta’kidlagan. U 1888-yildagi isyonni Qorah, Datan va Abiramning isyoni bilan bog‘lagan; ularga shuningdek shuhrat qozongan ikki yuz ellik kishi ham o‘zlarining murtadligida qo‘shilgan edi. Qadimgi Isroilning dastlabki tarixida Qorah va uning safdoshlari isyonidagi ikki yuz ellik isyonchi, qadimgi Isroilning oxirida quyoshga sajda qilayotgan yigirma besh kishining timsoli edi.

Twenty-five leaders of Laodicean Adventism bowing at the Sunday law and two hundred and fifty at 9/11 sets forth the sealing time with the symbolism of twenty-five, (the symbol of the separation of the wise and wicked) to mark the beginning and ending of the sealing time. Whether it’s the two hundred and fifty rebels in the time of Moses, or the twenty-five men in Ezekiel chapter eight, or of Matthew chapter twenty-five’s three witnesses of the separation, or the twenty-fifth year of the captivity in Ezekiel forty; all the manifestations of the symbol of twenty-five, align with the three two hundred- and fifty-year periods that reached their conclusion in 207 BC, 313 and 2026 respectively.

Laodikeya Adventizmining yigirma besh nafar rahbarining Yakshanba qonuni oldida ta’zim qilishi va ikki yuz ellik nafarining 9/11 da ta’zim qilishi, muhrlash vaqtini yigirma besh ramzi bilan namoyon etadi; (donolar bilan yovuzlarning ajralishining ramzi) bu muhrlash vaqtining boshlanishi va tugashini belgilash uchundir. Bu Muso davridagi ikki yuz ellik nafar isyonchi bo‘ladimi, yoki Hizqiyo sakkizinchi bobdagi yigirma besh nafar kishi bo‘ladimi, yoxud Matto yigirma beshinchi bobidagi ajralishning uch guvohi bo‘ladimi, yoki Hizqiyo qirqinchi bobdagi asirlikning yigirma beshinchi yili bo‘ladimi; yigirma besh ramzining barcha namoyon bo‘lishlari, o‘z xulosasiga mos ravishda miloddan avvalgi 207-yilda, 313-yilda va 2026-yilda yetib kelgan uchta ikki yuz ellik yillik davr bilan uyg‘unlashadi.

Twenty-five is an axle, so to speak, of twenty-five that brings all the lines of twenty-five into perfection. It becomes one of the prophetic keys of the kingdom given to Peter to bring clarity into the hidden history of verse forty. It has been repeatedly established on more than three witnesses that verses ten to fifteen of Daniel eleven represent a line that covers the history from 1989 unto the Sunday law, which is the hidden history of verse forty. The lion of the tribe of Judah is now unsealing the wheels of Ezekiel as He opens the hidden history that will finalize the message of the Midnight Cry of the latter days.

Yigirma besh, go‘yo, yigirma beshlikning barcha chiziqlarini mukammallikka olib kiradigan bir o‘qdir. U qirqinchi oyatning yashirin tarixiga aniqlik kiritish uchun Butrusga berilgan shohlikning bashoratli kalitlaridan biriga aylanadi. Doniyor 11-bobning o‘ninchi oyatidan o‘n beshinchi oyatigacha bo‘lgan oyatlar 1989-yildan Yakshanba qonunigacha bo‘lgan tarixni qamrab oluvchi bir chiziqni ifodalashi, ya’ni qirqinchi oyatning yashirin tarixi ekanligi, ikkitadan ortiq guvohlar orqali qayta-qayta tasdiqlangan. Yahudo qabilasining Arsloni endi Hizqiyolning g‘ildiraklarini muhrdan ochmoqda, chunki U oxirgi kunlarning Yarim tun faryodi xabarini yakunlaydigan yashirin tarixni ochmoqda.

In the following articles we will continue to identify Ezekiel’s wheels that represent the complex interplay of men in the latter days. Ezekiel chapter one at the beginning of this article and the accompanying passage from Testimonies volume five set forth will be our continued point of reference as we proceed in the articles. When the wheels are set forth in their proper place, and with their proper intersections with the other wheels of prophetic history we will demonstrate that the three hundred and ninety-one years and fifteen days that empowered the first angel on August 11, 1840 is also represented by Ezekiel as three hundred and ninety years, connected with the one and a half years of the siege of Jerusalem; and that the arrival of this prophetic light identifies the lifting up of the ensign of the one hundred and forty-four thousand.

Quyidagi maqolalarda biz so‘nggi kunlarda insonlarning murakkab o‘zaro ta’sirini ifodalovchi Hizqiyolning g‘ildiraklarini aniqlashni davom ettiramiz. Ushbu maqolaning boshida keltirilgan Hizqiyolning birinchi bobi va unga ilova qilingan Testimonies, beshinchi jilddagi parcha, maqolalar davomida oldinga siljiganimiz sari bizning doimiy murojaat nuqtamiz bo‘lib qoladi. G‘ildiraklar o‘zlarining tegishli o‘rnida va bashoratli tarixning boshqa g‘ildiraklari bilan o‘zlarining tegishli kesishuvlarida bayon etilganda, biz 1840-yil 11-avgustda birinchi farishtaga qudrat bergan uch yuz to‘qson bir yil va o‘n besh kun Hizqiyol tomonidan ham uch yuz to‘qson yil sifatida, Quddus qamalining bir yarim yili bilan bog‘langan holda ifodalanganini ko‘rsatamiz; va bu bashoratli nurning kelishi bir yuz qirq to‘rt mingning bayrog‘ining ko‘tarilishini aniqlab berishini ko‘rsatamiz.

July 27, 1299 unto 1337 represents thirty-eight years at the beginning of the one hundred and fifty years (five months) of Revelation nine, verse ten. That one hundred and fifty years connects with the three hundred and ninety-one years and fifteen days of verse fifteen. Thus, the beginning of the two periods, make up one line of prophecy which concluded in the fulfillment of the 1838 and 1840 prediction of Josiah Litch and marked the rising up and empowerment of the Millerite movement. That history at the beginning of Adventism, marks the rising up of the one hundred and forty-four thousand as an ensign in advance of the Sunday law. Thus, Ezekiel’s three hundred and ninety years, and one point five years (1.5) of Jerusalem’s siege marks the end of the line of prophecy that began in 1299.

1299-yil 27-iyuldan 1337-yilgacha bo‘lgan davr Vahiy 9-bob, 10-oyatdagi bir yuz ellik yilning (besh oy) boshidagi o‘ttiz sakkiz yilni ifodalaydi. O‘sha bir yuz ellik yil 15-oyatdagi uch yuz to‘qson bir yil va o‘n besh kun bilan bog‘lanadi. Shunday qilib, bu ikki davrning boshlanishi bir bashorat chizig‘ini tashkil etadi; u Josiah Litchning 1838 va 1840-yillardagi bashoratining amalga oshishida yakun topdi hamda Milleriylar harakatining ko‘tarilishi va kuch bilan ta’minlanishini belgiladi. Adventizmning boshidagi o‘sha tarix, Yakshanba qonunidan oldin alomat sifatida bir yuz qirq to‘rt mingning ko‘tarilishini belgilaydi. Demak, Hizqiyolning uch yuz to‘qson yili va Quddus qamalining bir nuqta besh yili (1.5) 1299-yilda boshlangan bashorat chizig‘ining nihoyasini belgilaydi.

It would be worthwhile to consider the passage from Testimonies, volume five in advance of the next article.

Keyingi maqoladan oldin “Testimonies”, beshinchi jilddagi ushbu parchani ko‘rib chiqish foydali bo‘lar edi.

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