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

Qirqinchi Oyatning Yashirin Tarixi — Yigirma Birinchi Raqam

The Second Woe - Part Eight - Ezekiel Number Two

Ikkinchi voy — sakkizinchi qism — Hizqiyol ikkinchi raqam

Author

Jeff Pippenger

Published

August 5, 2026

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Ezekiel represents those who have had a work of instruction accomplished for them by the Lion of the tribe of Judah, and His basic instruction is “line upon line.”

Hizqiyol Yahudo qabilasining Arsloni tomonidan o‘zlari uchun ta’lim ishi amalga oshirilgan kishilarni ifodalaydi va Uning asosiy ta’limoti “satr ustiga satr”dir.

> To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear. But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken. Isaiah 28:12, 13.

> U ularga dedi: “Mana, charchaganga orom beradigan osoyishtalik shudir; mana, tetiklashtiruvchi narsa shudir”; ammo ular quloq solishni istamadilar. Shuning uchun Egamizning kalomi ular uchun amr ustiga amr, amr ustiga amr; satr ustiga satr, satr ustiga satr; bu yerda ozgina, u yerda ozgina bo‘ldi; toki ular borib, orqaga yiqilsinlar, parcha-parcha bo‘lsinlar, tuzoqqa tushsinlar va tutib olinsinlar. Ishayo 28:12, 13.

Currently the Lion of the tribe of Judah is opening up the book of Ezekiel. We are informed that Ezekiel is a priest in the thirtieth year, whether “thirty” represents his symbolic age as a priest, or the thirtieth year in the prophetic line that began at Josiah’s Great Passover. The final priesthood of the latter days is the one hundred and forty-four thousand, and the ancient literal histories typify a symbolic history in the latter days.

Hozirda Yahudo qabilasining Arsloni Hizqiyo kitobini ochmoqda. Bizga Hizqiyo o‘ttizinchi yilda ruhoniy ekani ma’lum qilinadi; “o‘ttiz” uning ruhoniy sifatidagi ramziy yoshini anglatadimi yoki Yo‘shiyoning Buyuk Fisihidan boshlangan bashoratli qatordagi o‘ttizinchi yilni anglatadimi — shu tarzda bayon etiladi. Oxirgi kunlarning yakuniy ruhoniyligi bir yuz qirq to‘rt mingdir, va qadimiy so‘zma-so‘z tarixlar oxirgi kunlarda ramziy bir tarixning timsoli bo‘ladi.

> But ye shall be named the Priests of the Lord: men shall call you the Ministers of our God: ye shall eat the riches of the Gentiles, and in their glory shall ye boast yourselves. Isaiah 61:6.

> Ammo sizlar Egamizning ruhoniylari deb atalursizlar; odamlar sizlarni Xudoyimizning xizmatchilari deb ayturlar; sizlar g‘ayriyahudiylarning boyliklarini yersizlar va ularning sharafi bilan faxrlanursizlar. Ishayo 61:6.

Ezekiel is a symbol of God’s people in the latter days–the sacred history which every prophetic testimony identifies. That sacred history is the movement of the third angel, which was especially typified by the movement of the first angel in 1840. The movement of the first angel was the alpha angel of the three angels and the third is the omega angel. Ezekiel is therefore aligned with Peter in the sealing time of the one hundred and forty-four thousand. The symbolic history both Peter and Ezekiel are located at, is represented as the history Panium.

Hizqiyo‘l oxirgi kunlardagi Xudoning xalqining ramzidir — buni har bir payg‘ambarlik guvohligi aniqlab beradigan muqaddas tarix tasdiqlaydi. O‘sha muqaddas tarix uchinchi farishtaning harakatidir; u, ayniqsa, 1840-yildagi birinchi farishta harakati orqali timsollangan edi. Birinchi farishta harakati uch farishtaning alfa farishtasi bo‘lgan, uchinchi farishta esa omega farishtadir. Shuning uchun Hizqiyo‘l yuz qirq to‘rt ming kishining muhrlanish vaqtida Butrus bilan bir safda turadi. Butrus ham, Hizqiyo‘l ham joylashtirilgan timsoliy tarix Panium tarixi sifatida ifodalanadi.

## The Little Book

Kichik Kitob

Ezekiel takes the little book, as did John in Revelation ten.

Hizqiyol kichik kitobni oladi, xuddi Yuhanno Vahiy kitobining o‘ninchi bobida qilganidek.

> But thou, son of man, hear what I say unto thee; Be not thou rebellious like that rebellious house: open thy mouth, and eat that I give thee. And when I looked, behold, an hand was sent unto me; and, lo, a roll of a book was therein; And he spread it before me; and it was written within and without: and there was written therein lamentations, and mourning, and woe. Moreover he said unto me, Son of man, eat that thou findest; eat this roll, and go speak unto the house of Israel. So I opened my mouth, and he caused me to eat that roll. And he said unto me, Son of man, cause thy belly to eat, and fill thy bowels with this roll that I give thee. Then did I eat it; and it was in my mouth as honey for sweetness. Ezekiel 2:8–10, 3:1–3.

> Ammo sen, ey inson o‘g‘li, men senga aytayotgan so‘zni eshit; o‘sha isyonkor xonadon kabi isyonkor bo‘lma; og‘zingni och va men senga berayotgan narsani ye. Men qaraganimda, mana, menga bir qo‘l uzatildi; va, ana, uning ichida bir kitob o‘rami bor edi. U uni mening oldimda yoydi; u ichidan ham, tashidan ham yozilgan edi; unda marsiyalar, motam va voy yozilgan edi. Yana u menga dedi: Ey inson o‘g‘li, topganingni ye; bu o‘ramni ye, borib Isroil xonadoniga gapir. Shunda men og‘zimni ochdim, va u menga o‘sha o‘ramni yedirdi. U menga dedi: Ey inson o‘g‘li, qorning yeb to‘ysin, ichingni men senga berayotgan bu o‘ram bilan to‘ldir. Shunda men uni yedim; va u og‘zimda ta’mi jihatidan asalday shirin edi. Hizqiyol 2:8–10, 3:1–3.

In Revelation ten, John eats the little book, and the entire chapter represents the manifestation of the power of God from August 11, 1840 until October 22, 1844.

Vahiy 10-bobda Yuhanno kichik kitobni yeydi, va butun bob 1840-yil 11-avgustdan 1844-yil 22-oktabrgacha bo‘lgan davrda Xudoning qudratining namoyon bo‘lishini ifodalaydi.

> “The angel who unites in the proclamation of the third angel’s message is to lighten the whole earth with his glory. A work of world-wide extent and unwonted power is here foretold. The advent movement of 1840–44 was a glorious manifestation of the power of God; the first angel’s message was carried to every missionary station in the world, and in some countries there was the greatest religious interest which has been witnessed in any land since the Reformation of the sixteenth century; but these are to be exceeded by the mighty movement under the last warning of the third angel.” The Great Controversy, 611.

> “Uchinchi farishtaning xabari e’loniga qo‘shiladigan farishta butun yer yuzini o‘z ulug‘vorligi bilan yoritishi kerak. Bu yerda butun dunyo miqyosidagi va misli ko‘rilmagan qudratga ega bir ish oldindan aytilgan. 1840–44 yillardagi advent harakati Xudoning qudratining ulug‘vor namoyoni edi; birinchi farishtaning xabari dunyodagi har bir missionerlik manziliga yetkazildi, va ayrim mamlakatlarda o‘n oltinchi asrdagi Islohotdan beri biror yurtda guvoh bo‘lingan eng buyuk diniy qiziqish kuzatildi; ammo bularning barchasidan uchinchi farishtaning so‘nggi ogohlantirishi ostidagi qudratli harakat ustun bo‘ladi.” The Great Controversy, 611.

Ezekiel is aligned with John in Chapter ten of Revelation, so Peter, John and Ezekiel stand together in their allotted place during the sealing time of the one hundred and forty-four thousand.

Hizqiyol Vahiy kitobining o‘ninchi bobida Yuhanno bilan bir safda turadi; shunday qilib, yuz qirq to‘rt ming kishining muhrlanish vaqtida Butrus, Yuhanno va Hizqiyol o‘zlariga belgilangan o‘rinda birga turadilar.

1840 to 1844 represents a four-year-period that began when the time prophecy that began with a one-hundred-and-fifty-year period on July 27, 1299. Those “five months” ended and joined with the time prophecy of three hundred ninety-one years and fifteen days that concluded on August 11, 1840, when the glorious manifestation of the power of God was manifested until October 22, 1844. Then the application of prophetic time ceased.

1840 yildan 1844 yilgacha bo‘lgan davr, 1299 yil 27-iyulda boshlangan bir yuz ellik yillik davr bilan boshlangan vaqt bashoratining boshlanishidan keyingi to‘rt yillik muddatni ifodalaydi. O‘sha “besh oy” nihoyasiga yetdi va 1840 yil 11-avgustda yakunlangan uch yuz to‘qson bir yil va o‘n besh kunlik vaqt bashorati bilan qo‘shildi; o‘sha paytda Xudoning qudratining ulug‘vor namoyoni 1844 yil 22-oktabrgacha namoyon bo‘ldi. Shundan so‘ng bashoratli vaqtning tatbiqi to‘xtadi.

> And sware by him that liveth for ever and ever, who created heaven, and the things that therein are, and the earth, and the things that therein are, and the sea, and the things which are therein, that there should be time no longer. Revelation 10:6.

> Va abadiylardan abad yashovchi, osmonni va undagi narsalarni, yerni va undagi narsalarni, dengizni va undagi narsalarni yaratgan Zot nomi bilan qasam ichdiki, endi vaqt bo‘lmas. Vahiy 10:6.

Prophetic time ended as a valid application of prophecy on October 22, 1844. Ezekiel, Peter and John each represent God’s wise virgins of the movement of the first and second angels and also the movement of the third angel.

1844-yil 22-oktabr kuni bashoratli vaqt bashoratning amal qiluvchi tatbiqi sifatida nihoyasiga yetdi. Hizqiyol, Butrus va Yuhanno har biri birinchi va ikkinchi farishtalarning harakatidagi, shuningdek uchinchi farishtaning harakatidagi Xudoning dono qizlarini ifodalaydi.

## Visions

Vahiylar

The first ‘eleven’ chapters of Ezekiel present a series of “visions” as set forth in verse one of chapter one.

Hizqiyol kitobining dastlabki «o‘n bir» bobi birinchi bobning birinchi oyatida bayon etilganidek, bir qator «vahiylar»ni taqdim etadi.

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

> Endi 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. Hizqiyol 1:1.

The “visions” of the first eleven chapters was first given in chapter one by the river of Chebar, then it was enlarged upon in chapter three’s vision on the “plain” and then again in chapter eight’s vision at Jerusalem. The three locations of the river of Chebar, the plain and Jerusalem represent three visions that together make up one vision, which is the “visions” of verse one and of the first ‘eleven’ chapters.

Birinchi o‘n bir bobdagi “vahiylar” avval birinchi bobda Xavor daryosi bo‘yida berildi, so‘ng uchinchi bobdagi “tekislik”dagi vahiyda kengaytirildi, keyin esa sakkizinchi bobdagi Quddusdagi vahiyda yana davom ettirildi. Xavor daryosi, tekislik va Quddus degan uch joy birgalikda bitta vahiyni tashkil etuvchi uchta vahiyni ifodalaydi; bu esa birinchi oyatdagi va dastlabki “o‘n bir” bobdagi “vahiylar”dir.

## Jubilee

Yubiley

Considering the thirtieth year as the thirtieth year of the Jubilee cycle that began at Josiah's famous Passover, and then ended on October 22, is easily supportable, for that particular line of sacred history is portrayed distinctly, line upon line with more than one witness. As an example; Passover represents the Spring feasts and the day of atonement represents the Fall feasts. Leviticus twenty-three is therefore aligned with the Jubilee cycle that began with Josiah. There are other lines that align with the history represented by king Josiah unto October 22, 573 BC. The historical fulfillment on October 22, 573 BC of a Jubilee year is supported by the historians.

O‘ttizinchi yilni Yo‘shiyoning mashhur Fisih bayramida boshlangan va so‘ngra 22-oktabrda yakunlangan Yubiley siklining o‘ttizinchi yili deb qabul qilishni osonlik bilan asoslash mumkin, chunki muqaddas tarixning aynan shu yo‘nalishi aniq tasvirlangan bo‘lib, qator ustiga qator tarzida bir nechta guvoh bilan tasdiqlanadi. Misol uchun, Fisih bahor bayramlarini, kafforat kuni esa kuzgi bayramlarni ifodalaydi. Shunday ekan, Levilar kitobining yigirma uchinchi bobi Yo‘shiyo bilan boshlangan Yubiley sikliga mos keladi. Shoh Yo‘shiyodan miloddan avvalgi 573-yil 22-oktabrgacha ifodalangan tarixga mos keladigan boshqa yo‘nalishlar ham bor. Miloddan avvalgi 573-yil 22-oktabrda Yubiley yilining tarixiy amalga oshishi tarixchilar tomonidan tasdiqlanadi.

The chronologists are generally comfortable with placing the day of atonement as October 22, 573 BC, and Josiah’s Great Passover in 622 BC, is also an accepted date by those biblical chronologists. The Passover, a symbol of the spring feasts, began a forty-nine-year Jubilee cycle, that ended at the symbol of the fall feasts on the day of atonement. The seven weeks of years that made up forty-nine years were the symbols of the Sabbath of the land.

Xronologlar, odatda, kafforat kunini miloddan avvalgi 573-yil 22-oktyabr deb belgilashda yakdildirlar, va Yo‘shiyoning Buyuk Fisih bayramining miloddan avvalgi 622-yilda bo‘lgani ham o‘sha Muqaddas Kitob xronologlari tomonidan qabul qilingan sanadir. Bahor bayramlarining timsoli bo‘lgan Fisih, kafforat kunida kuz bayramlarining timsoli bilan yakunlangan qirq to‘qqiz yillik Yubiley davrini boshlab berdi. Qirq to‘qqiz yilni tashkil etgan yetti yillik haftalar yerning Shabbatining timsollari edi.

> “In every page, whether history, or precept, or prophecy, the Old Testament Scriptures are irradiated with the glory of the Son of God. So far as it was of divine institution, the entire system of Judaism was a compacted prophecy of the gospel. To Christ “give all the prophets witness.” Acts 10:43. From the promise given to Adam, down through the patriarchal line and the legal economy, heaven’s glorious light made plain the footsteps of the Redeemer. Seers beheld the Star of Bethlehem, the Shiloh to come, as future things swept before them in mysterious procession. In every sacrifice Christ’s death was shown. In every cloud of incense His righteousness ascended. By every jubilee trumpet His name was sounded. In the awful mystery of the holy of holies His glory dwelt.” The Desire of Ages, 211.

> “Har bir sahifada, xoh tarix bo‘lsin, xoh amr-ta’limot, yoxud bashorat bo‘lsin, Eski Ahd Muqaddas Yozuvlari Xudoning O‘g‘li ulug‘vorligi bilan yog‘dulanadi. U ilohiy ta’sisga mansub bo‘lgan darajada, yahudiylikning butun tizimi Injilning jamlangan bashorati edi. Masih haqida “barcha payg‘ambarlar guvohlik beradilar.” Havoriylar 10:43. Odam Atoga berilgan va’dadan boshlab, patriarxlar silsilasi hamda qonuniy tuzum orqali osmonning ulug‘vor nuri Najotkorning izlarini ravshan qilib ko‘rsatdi. Bashoratgo‘ylar Baytlahm Yulduzini, kelajakdagi Shilo’ni ko‘rdilar, sirli yurishda ularning oldidan kelajak voqealar o‘tib borar ekan. Har bir qurbonlikda Masihning o‘limi namoyon etildi. Har bir tutatqi bulutida Uning solihligi yuksalib bordi. Har bir yubiley karnayi orqali Uning nomi jarangladi. Muqaddaslar muqaddasining dahshatli sirida Uning ulug‘vorligi maskan tutdi.” “Asrlar istagi”, 211.

## Seventeen

O‘n yetti

Zedekiah had been taken to Babylon when Jerusalem fell fourteen years before 573 BC. The Jewish historians identify the Jubilee cycle from Josiah in 622 to October 22, 573 as the 17th Jubilee cycle. The period from the battle of Raphia to the battle of Panium was seventeen years. Ptolemy, was the victor at the battle of Raphia, and he reigned as the king of the south for seventeen years. From the Edict of Milan until Constantine divided his empire in 330, was seventeen years. In the seventeenth Jubilee cycle Jerusalem was destroyed by Nebuchadnezzar.

Miloddan avvalgi 573-yildan o‘n to‘rt yil oldin Quddus qulaganida, Sidqiyo Bobilga olib ketilgan edi. Yahudiy tarixchilari 622-yildagi Yushiyodan miloddan avvalgi 573-yil 22-oktabrgacha bo‘lgan Yubiley siklini 17-Yubiley sikli deb belgilaydilar. Rafiya jangidan Paniy jangigacha bo‘lgan davr o‘n yetti yil edi. Rafiya jangida g‘olib bo‘lgan Ptolemey janub shohi sifatida o‘n yetti yil hukmronlik qildi. Milan farmonidan Konstantin o‘z imperiyasini 330-yilda bo‘lguniga qadar bo‘lgan davr o‘n yetti yil edi. O‘n yettinchi Yubiley siklida Quddus Navuxadnazar tomonidan vayron qilindi.

> For the children of Israel shall abide many days without a king, and without a prince, and without a sacrifice, and without an image, and without an ephod, and without teraphim: Afterward shall the children of Israel return, and seek the Lord their God, and David their king; and shall fear the Lord and his goodness in the latter days. Hosea 3:4, 5.

> Chunki Isroil o‘g‘illari ko‘p kunlar davomida shohsiz, amirsiz, qurbonliksiz, tasvirsiz, efodsiz va terafimsiz qoladilar. Shundan keyin Isroil o‘g‘illari qaytib kelib, o‘zlarining Xudosi — Egamizni va o‘z shohlari Dovudni izlaydilar; oxirgi kunlarda Egamizdan va Uning ezguligidan qo‘rqadilar. Ho‘sheya 3:4, 5.

Hosea is addressing a subject that has direct bearing on the captivity of Zedekiah, though it also represents the beginning of captivity for the northern kingdom in 723 BC. The reason Hosea’s passage connects with Ezekiel’s testimony has to do with the rejection of God when Israel insisted on a human king. Israel’s desire to be ruled by a human king, rather than a Divine king is represented as “the pride of your power” in the judgment of "seven times" in Leviticus 26.

Ho‘shea Zidqiyoning asirlikka tushishi bilan bevosita bog‘liq bo‘lgan bir mavzuga murojaat qilmoqda, garchi u miloddan avvalgi 723-yilda shimoliy saltanat uchun asirlikning boshlanishini ham ifodalasa-da. Ho‘sheaning ushbu parchasi Hizqiyolning guvohligi bilan bog‘lanishining sababi, Isroil insoniy shohni talab qilganida Xudoni rad etgani bilan bog‘liqdir. Isroilning Ilohiy Shoh o‘rniga insoniy shoh tomonidan boshqarilish istagi Levilar 26 dagi “yetti karra” hukmida “qudratingizning mag‘rurligi” sifatida tasvirlangan.

> And if ye will not yet for all this hearken unto me, then I will punish you seven times more for your sins. And I will break the pride of your power; and I will make your heaven as iron, and your earth as brass. Leviticus 26:18, 19.

> Va agar shunga qaramay Menga quloq solmasangiz, gunohlaringiz uchun sizlarni yana yetti barobar ko‘proq jazolayman. Men qudratingizning mag‘rurligini sindiraman; osmoningizni temirdek, yeringizni esa misdek qilaman. Leviticus 26:18, 19.

The “pride of your power” represents Israel's desire to be like the world and have their own king. The removal of the king from the northern kingdom in 723 BC and then king Zedekiah’s of the southern kingdom’s captivity in 586 BC represents the breaking of the “pride” of ancient Israel, and pride precedes a fall. In Bible prophecy a “power” is a king or kingdom, and the pride of Israel in securing a human king marks the rejection of the theocracy and the Divine king.

“Sizning qudratingizning mag‘rurligi” Isroilning dunyoga o‘xshash va o‘z shohiga ega bo‘lish istagini anglatadi. Miloddan avvalgi 723-yilda shimoliy shohlikdan shohning olib tashlanishi, so‘ngra miloddan avvalgi 586-yilda janubiy shohlik shohi Zidqiyoning asirlikka olib ketilishi qadimgi Isroilning “mag‘rurligi”ning sindirilishini ifodalaydi, va mag‘rurlik qulashdan oldin keladi. Muqaddas Kitob bashoratida “qudrat” shoh yoki shohlikni anglatadi, va Isroilning insoniy shohni qo‘lga kiritishdagi mag‘rurligi teokratiya hamda Ilohiy Shohning rad etilganini bildiradi.

> And it came to pass, when Samuel was old, that he made his sons judges over Israel. Now the name of his firstborn was Joel; and the name of his second, Abiah: they were judges in Beersheba. And his sons walked not in his ways, but turned aside after lucre, and took bribes, and perverted judgment. Then all the elders of Israel gathered themselves together, and came to Samuel unto Ramah, And said unto him, Behold, thou art old, and thy sons walk not in thy ways: now make us a king to judge us like all the nations. But the thing displeased Samuel, when they said, Give us a king to judge us. And Samuel prayed unto the Lord. And the Lord said unto Samuel, Hearken unto the voice of the people in all that they say unto thee: for they have not rejected thee, but they have rejected me, that I should not reign over them. According to all the works which they have done since the day that I brought them up out of Egypt even unto this day, wherewith they have forsaken me, and served other gods, so do they also unto thee. Now therefore hearken unto their voice: howbeit yet protest solemnly unto them, and shew them the manner of the king that shall reign over them. 1 Samuel 8:1–9.

> Shunday bo‘ldiki, Shomuil qariganda, u o‘z o‘g‘illarini Isroil ustidan hakamlar qilib tayinladi. Uning to‘ng‘ich o‘g‘lining ismi Yoel, ikkinchisining ismi esa Abiyo edi; ular Bershebada hakamlik qilar edilar. Ammo uning o‘g‘illari uning yo‘llaridan yurmadilar, balki tamagirlikka og‘ib ketdilar, pora oldilar va hukmni buzib ko‘rsatdilar. Shunda Isroilning barcha oqsoqollari yig‘ilishib, Ramoga, Shomuilning oldiga keldilar va unga dedilar: “Mana, sen qarib qolding, o‘g‘illaring esa sening yo‘llaringdan yurmayapti. Endi bizga boshqa barcha xalqlar singari bizni boshqarib hukm qiladigan bir shoh tayinla”. Ammo ular: “Bizni boshqarib hukm qiladigan bir shoh ber”, deganlarida, bu so‘z Shomuilga yoqmadi. Shunda Shomuil Egamizga ibodat qildi. Egamiz esa Shomuilga dedi: “Xalqning senga aytayotgan hamma gaplarida ularning ovoziga quloq sol; chunki ular seni rad etganlari yo‘q, balki Men ularga hukmronlik qilmasligim uchun Meni rad etdilar. Men ularni Misrdan olib chiqqan kundan to bugungi kungacha qilgan barcha ishlari bo‘yicha — Meni tark etib, boshqa xudolarga xizmat qilganlari kabi — senga ham shunday qilmoqdalar. Endi esa ularning ovoziga quloq sol; biroq ularga jiddiy ogohlantir va ularga ustilarida hukmronlik qiladigan shohning tartibini bildirib qo‘y”. 1 Shomuil 8:1–9.

It is to be noted that at that point Israel rejected not only God as their king, but also the Spirit of Prophecy, as represented by Samuel, for it states, “they have forsaken me, and served other gods, so do they also unto thee.”

Shuni ta’kidlash lozimki, o‘sha paytda Isroil nafaqat Xudoni o‘z podshohi sifatida, balki Shomuil timsolida namoyon bo‘lgan Bashorat Ruhini ham rad etdi; chunki shunday deyilgan: “ular Meni tark etib, boshqa xudolarga xizmat qildilar, senga ham shunday qilmoqdalar.”

> “Satan is... constantly pressing in the spurious—to lead away from the truth. The very last deception of Satan will be to make of none effect the testimony of the Spirit of God. ‘Where there is no vision, the people perish’ (Proverbs 29:18). Satan will work ingeniously, in different ways and through different agencies, to unsettle the confidence of God’s remnant people in the true testimony.

> “Shayton ... doimo soxtani oldinga suradi — haqiqatdan chalg‘itish uchun. Shaytonning eng so‘nggi aldovi Xudoning Ruhining guvohligini bekor qilishdan iborat bo‘ladi. ‘Vahiy bo‘lmagan joyda xalq halok bo‘ladi’ (Hikmatlar 29:18). Shayton turli yo‘llar bilan va turli vositalar orqali mohirlik bilan ish olib borib, Xudoning qoldiq xalqining haqiqiy guvohlikka bo‘lgan ishonchini beqaror qilishga urinadi.

> “There will be a hatred kindled against the Testimonies which is satanic. The workings of Satan will be to unsettle the faith of the churches in them, for this reason: Satan cannot have so clear a track to bring in his deceptions and bind up souls in his delusions if the warnings and reproofs and counsels of the Spirit of God are heeded.” Selected Messages, book 1, 48.

> “Guvohliklarga qarshi shaytoniy bir nafrat qoʻzgʻatiladi. Shaytonning faoliyati jamoatlarning ularga boʻlgan imonini larzaga keltirishdan iborat boʻladi, buning sababi shuki: agar Xudoning Ruhi bergan ogohlantirishlar, tanbehlar va maslahatlar e’tiborga olinsa, Shayton oʻz aldamchiliklarini kiritish va jonlarni oʻz xomxayollariga bogʻlab qoʻyish uchun bunchalik ravon yoʻlga ega boʻla olmaydi.” Selected Messages, 1-kitob, 48.

The last deception for the theocracy of ancient Israel was a rejection of not only God, but also the Spirit of Prophecy. That rejection in 1097 BC typifies the last deception of Laodicean Seventh-day Adventism in 1863. The “seven times” of Leviticus twenty-six is the Word of God, and the Spirit of Prophecy states of the “seven times” that it “should not be altered.”

Qadimgi Isroil teokratiyasi uchun oxirgi aldov nafaqat Xudoni, balki Bashorat Ruhini ham rad etish edi. Miloddan avvalgi 1097 yildagi o‘sha rad etish 1863 yildagi Laodikiyachi Yettinchi kun adventizmining oxirgi aldovini timsollaydi. Levilar kitobining yigirma oltinchi bobidagi “yetti vaqt” — bu Xudoning Kalomidir, va Bashorat Ruhi “yetti vaqt” haqida u “o‘zgartirilmasligi kerak”, deb ta’kidlaydi.

> “I have seen that the 1843 chart was directed by the hand of the Lord, and that it should not be altered; that the figures were as He wanted them; that His hand was over and hid a mistake in some of the figures, so that none could see it, until His hand was removed.” Early Writings, 74.

> «Men 1843-yilgi jadval Rabbiy qo‘li bilan yo‘naltirilganini va unga o‘zgartirish kiritilmasligi lozimligini ko‘rdim; undagi sonlar U xohlaganidek bo‘lgan; Uning qo‘li ayrim sonlardagi bir xatoni ustida turib uni yashirgan, shunday qilib, Uning qo‘li olib tashlanmaguncha, hech kim uni ko‘ra olmagan.» Early Writings, 74.

The Spirit of Prophecy obviously endorsed the “seven times” and her endorsement was a warning not to change the figures on the chart, of which the "seven times" is the center column and the upper right-hand corner. With Uriah Smith’s counterfeit chart in 1863, the progressive rejection of the foundational truths, typified by ancient Israel in their rejection of God and the Spirit of Prophecy identified the rebellion of 1863. The date of the 1863 rebellion aligns with the prophetic line set forth in the book of Ezekiel. In that line of history, the conclusion was the destruction of Jerusalem, which typified the Sunday law. 1863 to the soon-coming Sunday law was typified by the history of king Saul in 1097 BC to Zedekiah in 586 BC.

Payg‘ambarlik Ruhi, shubhasiz, “yetti vaqt”ni ma’qullagan va uning bu ma’qullashi jadvaldagi raqamlarni o‘zgartirmaslik haqidagi ogohlantirish bo‘lgan; bu jadvalda “yetti vaqt” markaziy ustun hamda yuqori o‘ng burchakdir. 1863-yilda Uriya Smitning qalbaki jadvali bilan, qadimgi Isroilning Xudoni rad etishida timsollangan asosiy haqiqatlarning bosqichma-bosqich rad etilishi yuz berdi va Payg‘ambarlik Ruhi 1863-yildagi isyonni aniqlab ko‘rsatdi. 1863-yildagi isyon sanasi Hizqiyol kitobida bayon etilgan bashorat chizig‘iga muvofiq keladi. O‘sha tarix chizig‘ida yakun Quddusning vayron qilinishi bo‘lib, bu Yakshanba qonunining timsoli edi. Tez orada keladigan Yakshanba qonunigacha bo‘lgan 1863-yil davri miloddan avvalgi 1097-yildagi shoh Shoul tarixidan miloddan avvalgi 586-yildagi Sidqiyogacha bo‘lgan tarix bilan timsollangan edi.

Zedekiah was taken captive to Babylon fourteen years before the Jubilee of 573 BC. The seventeenth Jubilee cycle began in 622 BC, and in the thirtieth year Ezekiel is set forth as a priest in 591 BC, then five years later Jerusalem was destroyed in 586 BC. It was destroyed on the same day of the year as it was destroyed the second time in AD 70 by Titus. Verse one of Ezekiel one is five years before Jerusalem’s destruction and nineteen years before the temple vision of chapter forty.

Sidqiyo miloddan avvalgi 573-yildagi Yubileydan o‘n to‘rt yil oldin Bobilga asir qilib olib ketildi. O‘n yettinchi Yubiley davri miloddan avvalgi 622-yilda boshlangan edi, va o‘ttizinchi yilda Hizqiyo miloddan avvalgi 591-yilda ruhoniy sifatida namoyon etiladi; shundan besh yil o‘tib esa Quddus miloddan avvalgi 586-yilda vayron qilindi. U milodiy 70-yilda Titus tomonidan ikkinchi marta vayron qilingan kundagi yilning ayni o‘sha kunida vayron qilindi. Hizqiyo kitobining birinchi bobidagi birinchi oyat Quddusning vayron qilinishidan besh yil oldin va qirqinchi bobdagi ma’bad vahiyidan o‘n to‘qqiz yil oldindir.

> 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 urib yiqitilganidan keyingi o‘n to‘rtinchi yilda, aynan o‘sha kuni Egamizning qo‘li mening ustimda bo‘ldi va meni u yerga olib bordi. Hizqiyol 40:1.

For disobedience unto the covenant of the Sabbath of the land, God identified that “seven times” would be the curse for disobedience to the seventh-year, which is the Sabbath of the land. “Time” is a year, and a “year” is three hundred and sixty days, and seven times three hundred and sixty is twenty-five hundred and twenty years. The Millerites may not have employed the expression of “the twenty-five twenty,” but both their sacred charts identified numerically the twenty-five hundred and twenty years.

Yerning Shabbat ahdiga itoatsizlik qilingani uchun, Xudo “yetti karra” yerning Shabbati bo‘lgan yettinchi yilga itoatsizlikning laʼnati bo‘lishini bildirdi. “Vaqt” bir yildir, “yil” esa uch yuz oltmish kundir, yetti karra uch yuz oltmish esa ikki ming besh yuz yigirmi yil bo‘ladi. Milleriylar “ikki ming besh yuz yigirma” iborasini qo‘llamagan bo‘lishlari mumkin, ammo ularning har ikkala muqaddas jadvali ham ikki ming besh yuz yigirma yilni son jihatidan ko‘rsatgan.

The pronouncement of the curse of seven times upon both the northern kingdom of Israel and the southern kingdom of Judah was the first, or you can say the ‘foundational,’ or you might even say the “alpha” understanding of William Miller. In 1863 the Laodicean Seventh-day Adventist church rejected the foundational understanding of Miller’s discoveries; “discoveries” that represented the entire foundation of the Millerite movement. Inspiration warned directly that this might happen, and it has, and it happened a long time ago.

Isroilning shimoliy shohligi va Yahudoning janubiy shohligi ustidan yetti karra la’nat e’lon qilinishi Uilyam Millerning birinchi, yoki aytish mumkinki, “poydevoriy”, hatto aytish joiz bo‘lsa, “alfa” tushunchasi edi. 1863 yilda Laodikiyadagi Yettinchi kun adventistlari jamoati Millerning kashfiyotlaridagi ana shu poydevoriy tushunchani rad etdi; butun Millerchi harakatning to‘liq poydevorini tashkil etgan “kashfiyotlar”ni. Vahiy bu sodir bo‘lishi mumkinligi haqida to‘g‘ridan-to‘g‘ri ogohlantirgan edi, va bu sodir bo‘ldi, hamda bu ancha vaqt oldin sodir bo‘lgan.

The foundation to the temple that was rebuilt after the captivity in Babylon was finished during the history of the first decree, and before the second decree. The temple was fully built in the history of the second decree. In the third decree national sovereignty was restored to literal ancient Israel. William Miller represented the first angel that arrived in 1798 and was empowered on August 11, 1840. The second angel arrived after the foundations were laid, as represented by the 1843 chart, which was published in May of 1842. At the first disappointment of 1844, the alpha disappointment of 1844, the second angel and also the tarrying time in the parable of the virgins arrived, and when the second angel’s message was empowered at the Exeter camp meeting the temple was finished. Then at the great, or omega disappointment of 1844, the Messenger of the Covenant suddenly came to His temple, in fulfillment of the twenty-three hundred years that began at the third decree and ended at the arrival of the third angel.

Bobil asirligidan keyin qayta tiklangan ma’badning poydevori birinchi farmon tarixida, ikkinchi farmondan oldin bitkazildi. Ma’bad esa ikkinchi farmon tarixida to‘liq qurib bitkazildi. Uchinchi farmonda milliy suverenitet so‘zma-so‘z qadimgi Isroilga qayta tiklandi. Uilyam Miller 1798 yilda kelgan va 1840 yil 11 avgustda quvvatlangan birinchi farishtani ifoda etdi. Ikkinchi farishta poydevor qo‘yilgandan keyin yetib keldi; bu 1842 yil may oyida nashr etilgan 1843 yilgi jadval bilan ifodalangan. 1844 yildagi birinchi hafsalasi pir bo‘lishda, 1844 yildagi alfa hafsalasi pir bo‘lishida, ikkinchi farishta, shuningdek, bokiralar haqidagi masaldagi kutish vaqti ham yetib keldi; va ikkinchi farishtaning xabari Exeter lager yig‘inida quvvatlanganda ma’bad bitkazildi. So‘ng 1844 yildagi buyuk, yoki omega hafsalasi pir bo‘lishida, Ahd Xabarchisi to‘satdan O‘z ma’badiga keldi; bu uchinchi farmondan boshlangan va uchinchi farishtaning kelishi bilan yakunlangan ikki ming uch yuz yilning bajo bo‘lishi edi.

Josiah, means ‘the foundation of God.’ Whether its king Josiah or Josiah Litch; both are symbols of the foundations, as represented in the history of the first decree and as represented by the spring feasts set forth in the first twenty-two verses of Leviticus twenty-three. The foundations, the spring feasts and the first decree are all symbols of 1840 and the empowerment of the first angel. October 22, 573 BC as set forth in Ezekiel chapter forty and verse one is a symbol of October 22, 1844 and the opening of the judgment of the dead, and also a symbol of September 11, 2001 at the opening of the judgment of the living. Any who have been following these articles should know the applications I am employing.

Yosiyo “Xudoning poydevori” degan ma’noni anglatadi. U shoh Yosiyo bo‘ladimi yoki Yosiyo Litch bo‘ladimi — har ikkalasi ham poydevorlarning timsolidir; bu poydevorlar birinchi farmon tarixida ifodalanganidek hamda Leviticus yigirma uchinchi bobining dastlabki yigirma ikki oyatida bayon etilgan bahor bayramlari orqali ko‘rsatilganidek namoyon bo‘ladi. Poydevorlar, bahor bayramlari va birinchi farmon — bularning barchasi 1840 yilning hamda birinchi farishtaning quvvatlantirilishining timsollaridir. Miloddan avvalgi 573 yil 22 oktyabr, Hizqiyo qirqinchi bob va birinchi oyatda bayon etilganidek, 1844 yil 22 oktyabrning va o‘liklar hukmining ochilishining timsolidir, shuningdek, tiriklar hukmining ochilishida 2001 yil 11 sentyabrning ham timsolidir. Ushbu maqolalarni kuzatib kelgan har kim men qo‘llayotgan tatbiqlarni bilishi kerak.

Ezekiel is a symbol within the prophetic history represented in His writings. Ezekiel is there when the twenty-five men bow to the sun at the end of chapter eight. He was also there in the next chapters as ‘the sealing that is followed by the slaughtering’ is brought upon Jerusalem, which Ellen White identifies as the Seventh-day Adventist church. In the first eleven chapters, Ezekiel is brought into the heavenly sanctuary to receive his instructions, as were the Millerites called to do in 1844, and as this movement is now being called to do.

Hizqiyol o‘z yozuvlarida aks etgan payg‘ambarlik tarixining ichidagi bir timsoldir. Sakkizinchi bobning oxirida yigirma besh kishi quyoshga sajda qilgan paytda Hizqiyol o‘sha yerda edi. Keyingi boblarda ham u o‘sha yerda edi, chunki Ellen Uayt Quddusga keltirilgan va Yettinchi kun adventistlari jamoati deb aniqlagan narsa — “qirg‘in bilan ergashadigan muhrlash” — amalga oshiriladi. Dastlabki o‘n bir bobda Hizqiyol, xuddi 1844-yilda Millerchilar chaqirilganidek va hozir bu harakat ham chaqirilayotganidek, o‘z ko‘rsatmalarini olish uchun samoviy muqaddasxonaga olib kiriladi.

> Thus Ezekiel is unto you a sign: according to all that he hath done shall ye do: and when this cometh, ye shall know that I am the Lord God. Ezekiel 24:24.

> Shunday qilib, Hizqiyol sizlar uchun bir alomatdir: u qilgan hamma narsaga ko‘ra sizlar ham qilursizlar; va bu sodir bo‘lganda, Men Parvardigor Egamiz ekanligimni bilursizlar. Hizqiyol 24:24.

## When This Cometh

Bu Kelganda

When we reach the point in the latter days that the things Ezekiel illustrated are repeating in God’s people, then we have reached the sign of Ezekiel. When you know that Ezekiel represents the one hundred and forty-four thousand, and you know it to a level of faith and understanding that possesses the sanctified expectation that everything illustrated by Ezekiel in his writings typifies a sacred sequence of events in the latter days involving the one hundred and forty-four thousand—when you know that, then “ye shall know” “the Lord” is “God.”

Oxirgi kunlarda Hizqiyol tasvirlagan narsalar Xudoning xalqi orasida takrorlanayotgan nuqtaga yetganimizda, biz Hizqiyolning alomatiga yetgan bo‘lamiz. Hizqiyol bir yuz qirq to‘rt mingni ifodalashini bilganingizda va buni shunday imon va tushunish darajasida bilsangizki, Hizqiyol o‘z yozuvlarida tasvirlagan har bir narsa oxirgi kunlarda bir yuz qirq to‘rt ming bilan bog‘liq muqaddas voqealar ketma-ketligini timsollashini muqaddas kutish bilan qamrab olgan bo‘lsangiz — buni bilganingizda, unda “sizlar bilursizlar”ki, “Rabb” “Xudo”dir.

We will continue these thoughts in the next article.

Biz bu fikrlarni keyingi maqolada davom ettiramiz.

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