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

Qirqinchi Oyatning Yashirin Tarixi — Yigirma Oltinchi Raqam

Ezekiel Number Seven

Hizqiyolning yettinchi soni

Author

Jeff Pippenger

Published

August 12, 2026

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The prophetic line which I am identifying as ‘the wheel of Josiah’ begins with the rebellion of ancient Israel as they rejected God as their king in 1097 BC. The first three kings (Saul, David and Solomon) are identified as reigning for forty years, from 1097 BC through to 977 BC. At Solomon’s death the rebellion of Jeroboam and the ten northern tribes finish the line of the first three kings, and begins a line of kings in both the northern and southern kingdoms.

Men “Yoshiyo g‘ildiragi” deb ta’riflayotgan bashoratli chiziq miloddan avvalgi 1097-yilda qadimgi Isroilning Xudoni o‘zlariga Podshoh sifatida rad etib, isyon ko‘tarishi bilan boshlanadi. Birinchi uchta podshoh (Shoul, Dovud va Sulaymon) miloddan avvalgi 1097-yildan 977-yilgacha qirq yildan hukmronlik qilgan deb ko‘rsatiladi. Sulaymonning vafotida Yerovo‘omning va shimoldagi o‘nta qabilaning isyoni dastlabki uch podshohning chizig‘ini yakunlaydi hamda shimoliy va janubiy shohliklarning har ikkisida podshohlar chizig‘ini boshlaydi.

The first three kings are a symbol of many truths, but one of the wheels of truth which they are connected to is the last three kings of Judah—Jehoiakim, Jehoiachin and Zedekiah, who in turn represent Cyrus, Darius and Artaxerxes. Cyrus, Darius and Artaxerxes in turn represent their three decrees reaching from 516 BC to 457 BC; who in turn represent the three angels of Revelation fourteen that arrive in 1798, April 19, 1844 and October 22, 1844, respectively. The history of the arrival of the three angels of Revelation fourteen is repeated to the very letter in the sealing time of the one hundred and forty-four thousand, thus identifying that the prophetic line that begins with the anointing of Saul as king reaches its conclusion when the church triumphant is anointed at the soon-coming Sunday law. The line includes the wheel of king Josiah, that reaches back to Jeroboam’s rebellion of Bethel and Dan in 977 BC.

Birinchi uch shoh ko‘plab haqiqatlarning timsolidir, ammo ular bog‘langan haqiqat g‘ildiraklaridan biri Yahudoning so‘nggi uch shohi — Yo‘yaqim, Yo‘yoxin va Sidqiyodir; ular esa o‘z navbatida Kir, Doro va Artaxshastani ifodalaydi. Kir, Doro va Artaxshasta esa o‘z navbatida miloddan avvalgi 516-yildan miloddan avvalgi 457-yilgacha yetib boradigan o‘zlarining uch farmonini ifodalaydi; ular esa o‘z navbatida Vahiy kitobining o‘n to‘rtinchi bobidagi uch farishtani ifodalaydi, ular mos ravishda 1798-yilda, 1844-yil 19-aprelda va 1844-yil 22-oktabrda keladi. Vahiy kitobining o‘n to‘rtinchi bobidagi uch farishtaning kelish tarixi yuz qirq to‘rt ming kishining muhrlanish davrida aynan harfigacha takrorlanadi; shu tariqa, Sho‘ulning shoh qilib moylanishidan boshlanadigan bashoratli chiziq yaqinlashib kelayotgan Yakshanba qonunida zafargir jamoat moylanganda o‘z xulosasiga yetishini aniqlab beradi. Bu chiziq miloddan avvalgi 977-yilda Yerovomning Baytil va Dandagi isyonigacha yetib boradigan shoh Yo‘shiyo g‘ildiragini ham o‘z ichiga oladi.

## Twenty-two

Yigirma ikki

Jeroboam possesses the symbolism of twenty-two, for he reigned for twenty-two years, thus tying his witness into the history represented by twenty-two, which is a symbol of the combination of Divinity with humanity as illustrated by Daniel’s marah vision in the twenty-second day, and the number two hundred and twenty, of which, the number twenty-two is a tithe.

Yorubom yigirma ikkilik ramziylikka ega, chunki u yigirma ikki yil hukmronlik qildi; shu tariqa, uning guvohligi yigirma ikki bilan ifodalangan tarixga bog‘lanadi, bu esa ilohiylikning insoniyat bilan qo‘shilishini anglatuvchi ramzdir; buni Doniyorning yigirma ikkinchi kundagi marah vahiyida hamda ikki yuz yigirma sonida ko‘rish mumkin, ulardan yigirma ikki o‘ndan biridir.

> And the days which Jeroboam reigned were two and twenty years: and he slept with his fathers, and Nadab his son reigned in his stead. 1 Kings 14:20.

> Yeribom hukmronlik qilgan kunlar yigirma ikki yil edi; u ota-bobolari bilan uyquga ketdi, va uning o‘rniga o‘g‘li Nadab podshoh bo‘ldi. 3 Shohlar 14:20.

The ‘at-One-Ment,’ representing the combination of Divinity and humanity is the work of Christ that began on October 22, or the tenth month (Gregorian); ten time twenty-two equals two hundred and twenty. Jeroboam set up counterfeit altars at both Bethel and Dan, and is therefore a symbol of the counterfeit worship of Sunday in connection with the combination of church (Bethel: meaning church) and state (Dan: meaning judgment).

“Yarashtirish” (“at-One-Ment”), Ilohiylik va insoniyatning birlashuvini ifodalab, Masihning 22-oktabrda, ya’ni o‘ninchi oyda (Grigoriy taqvimi bo‘yicha) boshlangan ishidir; o‘n karra yigirma ikki ikki yuz yigirmaga teng. Yarovom Bethel va Donda soxta qurbongohlar o‘rnatdi, shu bois u cherkov (Bethel: ma’nosi cherkov) va davlatning (Dan: ma’nosi hukm) birlashuvi bilan bog‘liq yakshanbalik soxta sajdaning timsolidir.

> Then Jeroboam built Shechem in mount Ephraim, and dwelt therein; and went out from thence, and built Penuel. And Jeroboam said in his heart, Now shall the kingdom return to the house of David: If this people go up to do sacrifice in the house of the Lord at Jerusalem, then shall the heart of this people turn again unto their lord, even unto Rehoboam king of Judah, and they shall kill me, and go again to Rehoboam king of Judah. Whereupon the king took counsel, and made two calves of gold, and said unto them, It is too much for you to go up to Jerusalem: behold thy gods, O Israel, which brought thee up out of the land of Egypt. And he set the one in Bethel, and the other put he in Dan. And this thing became a sin: for the people went to worship before the one, even unto Dan. And he made an house of high places, and made priests of the lowest of the people, which were not of the sons of Levi. And Jeroboam ordained a feast in the eighth month, on the fifteenth day of the month, like unto the feast that is in Judah, and he offered upon the altar. So did he in Bethel, sacrificing unto the calves that he had made: and he placed in Bethel the priests of the high places which he had made. So he offered upon the altar which he had made in Bethel the fifteenth day of the eighth month, even in the month which he had devised of his own heart; and ordained a feast unto the children of Israel: and he offered upon the altar, and burnt incense. 1 Kings 12:25–33.

> So‘ng Yerobom Efrayim tog‘ligida Shakamni qurib, unda yashadi; u yerdan chiqib, Penuelni qurdi. Yerobom esa o‘z yuragida dedi: “Endi shohlik Dovud xonadoniga qaytadi. Agar bu xalq Quddusda Egamizning uyida qurbonlik qilish uchun chiqsa, bu xalqning yuragi yana o‘z xo‘jayiniga, ya’ni Yahudo shohi Raxabomga og‘adi; ular meni o‘ldirib, yana Yahudo shohi Raxabomga qaytadilar”. Shunda shoh maslahatlashib, ikkita oltin buzoq yasadi va ularga dedi: “Quddusga chiqishingiz sizlar uchun ortiqcha mashaqqatdir; ey Isroil, mana seni Misr yurtidan olib chiqqan xudolaring”. Ulardan birini Baytilda qo‘ydi, boshqasini esa Danga o‘rnatdi. Bu ish gunohga aylandi, chunki xalq birining oldida sajda qilish uchun, hatto Danggacha bordi. U yana sajdagohlar uyini qildi va Levi o‘g‘illaridan bo‘lmagan xalqning eng past tabaqalaridan ruhoniylar tayinladi. Yerobom sakkizinchi oyda, oyning o‘n beshinchi kunida, Yahudodagi bayramga o‘xshash bir bayramni belgiladi va qurbongoh ustida qurbonlik keltirdi. U Baytilda ham shunday qilib, o‘zi yasagan buzoqlarga qurbonlik qildi; va Baytilda o‘zi qilgan sajdagohlarning ruhoniylarini joylashtirdi. Shunday qilib u Baytilda o‘zi qilgan qurbongoh ustida sakkizinchi oyning o‘n beshinchi kunida, ya’ni o‘z yuragidan o‘ylab topgan oyda, qurbonlik keltirdi; Isroil o‘g‘illari uchun bayram belgiladi; qurbongoh ustida qurbonlik keltirib, tutatqi tutatdi. 1 Shohlar 12:25–33.

In the foundational history of the ten northern tribes, there was a rebellion that had been typified by Israel's rejection of God as king, and also by the rebellion of Aaron and the golden calf. Aaron’s rebellion was at the foundational history of ancient Israel and Jeroboam’s was at the foundational history of the ten northern tribes. “Line upon line” Aaron, as a high priest represents the church and Jeroboam as king, represents the state. Those two foundational rebellions are a line that includes the foundational rebellion of the people of Israel in desiring a human king.

Shimoldagi o‘n qabilaning asosiy tarixida shunday bir isyon bo‘lganki, u Isroilning Xudoni Shoh sifatida rad etishi, shuningdek Horun va oltin buzoq isyoni orqali oldindan timsollashtirilgan edi. Horunning isyoni qadimgi Isroilning asosiy tarixida, Yeroboamniki esa shimoldagi o‘n qabilaning asosiy tarixida sodir bo‘lgan. “Satr ustiga satr” tamoyiliga ko‘ra, oliy ruhoniy sifatida Horun jamoatni, shoh sifatida esa Yeroboam davlatni ifodalaydi. Bu ikki asosiy isyon Isroil xalqining insoniy shohni istashidagi asosiy isyonini ham o‘z ichiga olgan bir chiziqdir.

## 490

490

There are three periods of four hundred and ninety years in the sacred history that is represented in the book of Ezekiel, and one was associated with the kings, the other with the sanctuary and the other with the host. Those three periods align with the rebellion of Aaron, (the sanctuary), Saul (the host) and Jeroboam (the king). Of the three symbols of prophet, priest and king, it is king Saul who is identified as prophesying, and Aaron was the priest, and Jeroboam was the king.

Hizqiyo kitobida tasvirlangan muqaddas tarixda to‘rt yuz to‘qson yillik uch davr mavjud bo‘lib, ulardan biri shohlar bilan, boshqasi ma’bad bilan, yana biri esa lashkar bilan bog‘liq edi. Bu uch davr Horunning isyoni (ma’bad), Sho‘lniki (lashkar) va Yorubomniki (shoh) bilan mos keladi. Payg‘ambar, ruhoniy va shoh degan uch ramz ichida payg‘ambarlik qilgan deb aynan shoh Sho‘l ko‘rsatiladi; Horun esa ruhoniy edi, Yorubom esa shoh edi.

> And it came to pass, when all that knew him beforetime saw that, behold, he prophesied among the prophets, then the people said one to another, What is this that is come unto the son of Kish? Is Saul also among the prophets? And one of the same place answered and said, But who is their father? Therefore it became a proverb, Is Saul also among the prophets? 1 Samuel 10:11, 12.

> Shunday bo‘ldiki, ilgari uni taniganlarning hammasi, mana, uning payg‘ambarlar orasida payg‘ambarlik qilayotganini ko‘rganlarida, xalq bir-biriga: “Kishning o‘g‘liga bu nima bo‘ldi? Shoul ham payg‘ambarlar orasidami?” deb aytdi. O‘sha joyliklardan biri javob berib dedi: “Ammo ularning otasi kim?” Shuning uchun: “Shoul ham payg‘ambarlar orasidami?” degan gap maqol bo‘lib qoldi. 1 Shohlar 10:11, 12.

The church triumphant consists of a thirty-year old prophet, a thirty-year old priest and a thirty-year old king, represented by Ezekiel who began in the thirtieth year, Joseph who began his service in the thirtieth year and king David who began to reign in his thirtieth year. The church triumphant is represented in the last eight chapters of the book of Ezekiel as the temple that fills the earth, and the church triumphant is Philadelphia, which is the eighth church that is of the seven.

Zafar qozongan jamoat o‘ttiz yoshli payg‘ambar, o‘ttiz yoshli ruhoniy va o‘ttiz yoshli shohdan tarkib topgan bo‘lib, bular o‘ttizinchi yilda boshlagan Hizqiyol, xizmatini o‘ttiz yoshida boshlagan Yusuf va o‘ttiz yoshida hukmronlik qilishni boshlagan shoh Dovud orqali ifodalanadi. Zafar qozongan jamoat Hizqiyol kitobining oxirgi sakkiz bobida yerni to‘ldiradigan ma’bad sifatida ifodalanadi, va zafar qozongan jamoat yettidan bo‘lgan sakkizinchi jamoat — Filadelfiyadir.

The prophetic line of Josiah that began in 977 BC ends at the soon-coming Sunday law. The purification and sealing of the one hundred and forty-four thousand that began on December 31, 2023, began when Michael descended to resurrect the two witnesses of Revelation eleven. 2023 arrived twenty-two years after September 11, 2001, just as the Alien and Sedition Acts of 1798 arrive twenty-two years after the Declaration of Independence in 1776. Jeroboam’s twenty-two-year reign began in 977 BC when the prophecy of Josiah was set forth. At that time the disobedient prophet of 1 Kings chapter thirteen, confronted Jeroboam’s apostasy just as Moses confronted Aaron’s apostasy, and Samuel confronted the host who desired a king. Those confrontations against foundational apostasies represented by the message of the disobedient prophet, Moses and Samuel represent the loud cry of the third angel at the Sunday law. It is the warning message proclaimed by the ensign, which is represented in the history of Jeroboam as the prediction of Josiah accompanied with a “sign.”

Miloddan avvalgi 977-yilda boshlangan Yo‘shiyoning bashoratli chizig‘i yaqinda kelajak Yakshanba qonuni bilan yakunlanadi. 2023-yil 31-dekabrda boshlangan bir yuz qirq to‘rt ming kishining poklanishi va muhrlanishi, Vahiy kitobining o‘n birinchi bobidagi ikki guvohni tiriltirish uchun Mixail pastga tushgan paytda boshlandi. 2023-yil 2001-yil 11-sentabrdan yigirma ikki yil keyin keldi, xuddi 1798-yildagi Chet elliklar va Fitna to‘g‘risidagi qonunlar 1776-yildagi Mustaqillik Deklaratsiyasidan yigirma ikki yil keyin kelgani kabi. Yorubomning yigirma ikki yillik hukmronligi miloddan avvalgi 977-yilda, Yo‘shiyo haqidagi bashorat ilgari surilgan paytda boshlandi. O‘sha vaqtda 1 Shohlar kitobining o‘n uchinchi bobidagi itoatsiz payg‘ambar Yorubomning murtadligiga qarshi chiqqan edi, xuddi Muso Horunning murtadligiga qarshi chiqqani va Shomuil podshoh istagan jamoaga qarshi chiqqani kabi. Itoatsiz payg‘ambar haqidagi xabar bilan ifodalangan asosiy murtadliklarga qarshi o‘sha qarama-qarshiliklar, Muso va Shomuil Yakshanba qonuni vaqtida uchinchi farishtaning baland nidosini ifodalaydi. Bu bayroq orqali e’lon qilinadigan ogohlantirish xabaridir; u Yorubom tarixida “alomat” bilan birga kelgan Yo‘shiyo haqidagi bashorat orqali ifodalanadi.

> And, behold, there came a man of God out of Judah by the word of the Lord unto Bethel: and Jeroboam stood by the altar to burn incense. And he cried against the altar in the word of the Lord, and said, O altar, altar, thus saith the Lord; Behold, a child shall be born unto the house of David, Josiah by name; and upon thee shall he offer the priests of the high places that burn incense upon thee, and men’s bones shall be burnt upon thee. And he gave a sign the same day, saying, This is the sign which the Lord hath spoken; Behold, the altar shall be rent, and the ashes that are upon it shall be poured out. And it came to pass, when king Jeroboam heard the saying of the man of God, which had cried against the altar in Bethel, that he put forth his hand from the altar, saying, Lay hold on him. And his hand, which he put forth against him, dried up, so that he could not pull it in again to him.

> Va mana, Rabbiyning kalomi bilan Yahudodan Bayt-elga bir Xudoning odami keldi; Yeribom esa tutatqi tutatish uchun qurbongoh yonida turar edi. U Rabbiyning kalomi bilan qurbongohga qarshi nido qilib dedi: “Ey qurbongoh, qurbongoh, Egamiz shunday deydi: Mana, Dovud xonadoniga bir o‘g‘il tug‘iladi, uning ismi Yo‘shiyo bo‘ladi; u sening ustingda senga tutatqi tutatadigan bamot ruhoniylarini qurbon qiladi, va sening ustingda odam suyaklari kuydiriladi”. Va o‘sha kuni u bir alomat berib dedi: “Egamiz aytgan alomat mana shu: qurbongoh yoriladi, undagi kul to‘kilib ketadi”. Shunda shunday bo‘ldiki, shoh Yeribom Bayt-eldagi qurbongohga qarshi nido qilgan Xudoning odami aytgan so‘zni eshitgach, qurbongoh yonidan qo‘lini uzatib: “Uni ushlanglar”, dedi. Va unga qarshi uzatgan qo‘li qurib qoldi, shu bois uni yana o‘ziga tortib ololmadi.

> The altar also was rent, and the ashes poured out from the altar, according to the sign which the man of God had given by the word of the Lord. And the king answered and said unto the man of God, Intreat now the face of the Lord thy God, and pray for me, that my hand may be restored me again. And the man of God besought the Lord, and the king’s hand was restored him again, and became as it was before. And the king said unto the man of God, Come home with me, and refresh thyself, and I will give thee a reward. And the man of God said unto the king, If thou wilt give me half thine house, I will not go in with thee, neither will I eat bread nor drink water in this place: For so was it charged me by the word of the Lord, saying, Eat no bread, nor drink water, nor turn again by the same way that thou camest. So he went another way, and returned not by the way that he came to Bethel. 1 Kings 13:1–10.

> Qurbongoh ham yorildi, va Egamizning odami Egamizning kalomi bilan bergan alomatga ko‘ra, qurbongohdagi kul to‘kilib ketdi. Shunda shoh javob berib, Xudoning odamiga dedi: “Endi Egang Xudoning yuzini iltijo qilgin va men uchun ibodat qilgin, toki qo‘lim yana o‘z holiga qaytsin.” Xudoning odami Egamizga yolvordi, va shohning qo‘li yana o‘ziga qaytdi hamda avvalgidek bo‘ldi. Shoh Xudoning odamiga dedi: “Men bilan uyga bor, o‘zingni tetiklantir, men senga mukofot beraman.” Xudoning odami shohga dedi: “Agar menga uyingning yarmini bersang ham, sen bilan kirmayman, bu joyda non yemayman ham, suv ichmayman ham. Chunki Egamizning kalomi bilan menga shunday amr qilingan: ‘Non yema, suv ichma, va kelgan yo‘ling bilan yana qaytma.’” Shunday qilib, u boshqa yo‘ldan ketdi va Baytilga kelgan yo‘li bilan qaytmadi. 3 Shohlar 13:1–10.

The prophet’s refusal to eat with Jeroboam in spite of the offer of “half thine house” aligns with Herod’s promise to Salome of half of his kingdom.

Payg‘ambarning Yarovomning “uyingning yarmigacha” bo‘lgan taklifiga qaramay u bilan birga ovqat yemaganligi, Hirodning Salomega o‘z shohligining yarmigacha va’da berganiga muvofiq keladi.

> And when a convenient day was come, that Herod on his birthday made a supper to his lords, high captains, and chief estates of Galilee; And when the daughter of the said Herodias came in, and danced, and pleased Herod and them that sat with him, the king said unto the damsel, Ask of me whatsoever thou wilt, and I will give it thee. And he sware unto her, Whatsoever thou shalt ask of me, I will give it thee, unto the half of my kingdom. And she went forth, and said unto her mother, What shall I ask? And she said, The head of John the Baptist. Mark 6:21–24.

> Qulay bir kun kelganda, Hirod o‘z tug‘ilgan kunida o‘z amaldorlari, mingboshilari va Jalilaning ulug‘ kishilariga ziyofat berdi. O‘sha Hirodiyaning qizi kirib kelib, raqs tushdi va Hirodga hamda u bilan birga dasturxon atrofida o‘tirganlarga manzur bo‘ldi; shunda shoh qizga dedi: “Mendan nimani istasang, so‘ra, men uni senga beraman.” Va unga qasam ichib dedi: “Mendan nimani so‘rasang ham, hatto shohligimning yarmigacha bo‘lsa ham, senga beraman.” Shunda u chiqib, onasiga dedi: “Nimani so‘ray?” U esa dedi: “Yahyo Cho‘mdiruvchining boshini.” Mark 6:21–24.

Herod’s pledge of half his kingdom took place at his birthday. Herod is a symbol of Rome, and the ten kings of Revelation seventeen are typified by the tenfold division of Rome in Daniel chapter seven, and the ten toes of chapter two. His birthday is marked when the sixth kingdom is replaced by the seventh kingdom at the Sunday law, and in this sense, it is the birthday of the United Nations as the seventh kingdom of Bible prophecy. At the soon-coming Sunday law, the ten kings, represented by Jeroboam’s ten northern tribes, agree to give their kingdom to the beast for one hour in Revelation ‘seventeen’.

Hirodning o‘z shohligining yarmini va’da qilishi uning tug‘ilgan kunida sodir bo‘ldi. Hirod Rimning ramzidir, va Vahiy kitobining o‘n yettinchi bobidagi o‘nta shoh Doniyor kitobining yettinchi bobidagi Rimning o‘n bo‘lakka bo‘linishi hamda ikkinchi bobdagi o‘nta barmoq bilan timsollanadi. Uning tug‘ilgan kuni oltinchi shohlik Yakshanba qonuni paytida yettinchi shohlik bilan almashtirilganida belgilanadi, va shu ma’noda u Muqaddas Kitob bashoratidagi yettinchi shohlik sifatida Birlashgan Millatlar Tashkilotining tug‘ilgan kunidir. Tez orada keladigan Yakshanba qonunida, Yarovomning shimoldagi o‘nta qabilasi bilan ifodalangan o‘nta shoh Vahiy kitobining «o‘n yettinchi» bobida bir soatga o‘z shohligini maxluqqa berishga rozi bo‘ladilar.

> For God hath put in their hearts to fulfil his will, and to agree, and give their kingdom unto the beast, until the words of God shall be fulfilled. Revelation 17:17.

> Chunki Xudo O‘z irodasini bajo keltirishlari, o‘zaro bir fikrga kelishlari va Xudoning so‘zlari bajo bo‘lgunicha o‘z saltanatlarini yirtqich hayvonga berishlari uchun buni ularning yuraklariga soldi. Vahiy 17:17.

Before we take up Ezekiel’s prophecy of chapter four, we will identify the ‘thirteen’ times Ezekiel directly identifies a date. Those thirteen waymarks break down generally between the world and God’s people. The world represented by Egypt is placed into a direct date six times, and Tyre is addressed once, and the other six times Jerusalem is the subject. The book begins in 592 BC which is the thirtieth year of the seventeenth Jubilee cycle and verse one of chapter forty of Ezekiel identifies October 22, 573 BC as the end of the cycle. The Jubilee cycle represents the sealing time of the one hundred and forty-four thousand from 9/11 unto the soon-coming Sunday law, which in turn is represented in a fractal of that very history from December 31, 2023 unto the soon-coming Sunday law. Both periods were typified by August 11, 1840 unto October 22, 1844.

Hizqiyoning to‘rtinchi bobidagi bashoratini ko‘rib chiqishdan oldin, Hizqiyo bevosita sana ko‘rsatgan o‘sha “o‘n uch” holatni aniqlab olamiz. Bu o‘n uchta yo‘lko‘rsatkich, umuman olganda, dunyo bilan Xudoning xalqi o‘rtasida taqsimlanadi. Misr bilan ifodalangan dunyo olti marta bevosita sana bilan ko‘rsatiladi, Tir esa bir marta tilga olinadi, qolgan olti holatda esa mavzu Quddusdir. Kitob miloddan avvalgi 592-yilda boshlanadi; bu yubiley siklining o‘n yettinchi davrasidagi o‘ttizinchi yil bo‘lib, Hizqiyoning qirqinchi bobining birinchi oyati miloddan avvalgi 573-yil 22-oktabrni ushbu siklning yakuni sifatida ko‘rsatadi. Yubiley sikli 9/11 dan tez orada keladigan yakshanba qonunigacha bo‘lgan bir yuz qirq to‘rt ming kishining muhrlanish vaqtini ifodalaydi; bu esa, o‘z navbatida, ayni o‘sha tarixning 2023-yil 31-dekabrdan tez orada keladigan yakshanba qonunigacha bo‘lgan fraktalida ifodalanadi. Har ikkala davr ham 1840-yil 11-avgustdan 1844-yil 22-oktabrgacha bo‘lgan davr orqali timsollashtirilgan edi.

On August 11, 1840 no less a personage than Jesus Christ descended as the mighty angel of Revelation ten who brought a little book that God’s people were to take and eat. The same angel again descended at 9/11 to mark the beginning of the sealing time. The same angel descended on December 31, 2023 to resurrect the two witnesses who had been slain in the street of that great city of Sodom and Egypt, where also the Lord was crucified. That descent marked the closing period of the sealing time. Within the fractal period of December 31, 2023 unto the Sunday law, Ezekiel the priest is given a vision of the temple in heaven. At that time, he is made dumb and only speaks when God commands him to do so. His condition lasts until the soon-coming Sunday law, represented by the destruction of Jerusalem.

1840-yil 11-avgustda Iso Masihning O‘zi Vahiy 10-bobdagi qudratli farishta sifatida tushib keldi; u Xudoning xalqi olib yeb qo‘yishi kerak bo‘lgan kichik kitobni olib kelgan edi. Muhrlash vaqtining boshlanishini belgilash uchun ayni o‘sha farishta 9/11 da yana tushib keldi. Aynan o‘sha farishta 2023-yil 31-dekabrda ham tushib keldi va Sado‘m hamda Misr deb atalgan o‘sha buyuk shaharning ko‘chasida o‘ldirilgan ikki guvohni tiriltirdi; o‘sha yerda Rabbiy ham xochga mixlangan edi. O‘sha tushish muhrlash vaqtining yakunlovchi davrini belgiladi. 2023-yil 31-dekabrdan yakshanba qonunigacha bo‘lgan fraktal davr ichida ruhoniy Hizqiyolga osmondagi ma’badning vahiyi beriladi. O‘sha paytda uning tili tutiladi va u faqat Xudo unga buyurganida gapiradi. Uning bu holati Quddusning vayron qilinishi bilan ifodalangan, yaqin orada keladigan yakshanba qonunigacha davom etadi.

As with John, Ezekiel is commanded to take the book that was in the descending angel’s hand in Revelation ten, and also told to eat the book of lamentation, mourning and woe.

Yuhannoga bo‘lgani kabi, Hizqiyolga ham Vahiy kitobining o‘ninchi bobida pastga tushayotgan farishtaning qo‘lida bo‘lgan kitobni olish buyurilgan, shuningdek, unga motam, aza va voy bilan to‘la kitobni yeyish ham aytilgan.

> 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. Ezekiel 2:8–10.

> Lekin 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. Va men qaradim, mana, menga bir qo‘l uzatildi; va, qarang, unda bir kitob o‘rami bor edi; Va u uni mening oldimda yoydi; u ichi va tashqarisiga yozilgan edi; va unda marsiyalar, aza va voy-hol yozilgan edi. Hizqiyol 2:8–10.

The message is represented as a threefold message, thus typifying the message of the three angels of Revelation fourteen. It is therefore the sealing message of the third angel that seals those within Jerusalem who are lamenting and mourning the sin of the church and the land as represented in chapter nine of Ezekiel and chapter seven of Revelation.

Xabar uch karra xabar sifatida ifodalangan bo‘lib, shu tariqa Vahiy kitobining o‘n to‘rtinchi bobidagi uch farishtaning xabarini timsollaydi. Shuning uchun bu, Hizqiyoning to‘qqizinchi bobida va Vahiyning yettinchi bobida tasvirlanganidek, Quddus ichida jamoat va yurtning gunohi ustidan oh-zor chekib, motam tutayotganlarni muhrlaydigan uchinchi farishtaning muhrlash xabaridir.

> And the glory of the God of Israel was gone up from the cherub, whereupon he was, to the threshold of the house. And he called to the man clothed with linen, which had the writer’s inkhorn by his side; And the Lord said unto him, Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof. Ezekiel 9:3, 4.

> Va Isroil Xudosining ulug‘vorligi o‘zi turgan karuv ustidan uyning ostonasiga ko‘tarildi. So‘ng U yonida kotibning siyohdoni bor, zig‘ir kiyim kiygan kishini chaqirdi; va Egamiz unga dedi: “Shahar o‘rtasidan, Quddus o‘rtasidan o‘tib chiq, uning ichida qilinayotgan barcha jirkanch ishlar uchun xo‘rsinib, fig‘on qilayotgan kishilarning peshonalariga belgi qo‘y”. Hizqiyol 9:3, 4.

Those who receive the seal are mourning for the sins of the church and the sins of the land, and Ezekiel’s testimony is woven upon the history of Jerusalem and Egypt, symbols of the church and the world.

Muhrni qabul qilganlar jamoatning gunohlari va yurtning gunohlari uchun motam tutmoqdalar, va Hizqiyoning guvohligi jamoat va dunyoning timsollari bo‘lgan Quddus hamda Misr tarixiga to‘qib singdirilgandir.

> “The leaven of godliness has not entirely lost its power. At the time when the danger and depression of the church are greatest, the little company who are standing in the light will be sighing and crying for the abominations that are done in the land. But more especially will their prayers arise in behalf of the church because its members are doing after the manner of the world. …

> “Xudoparastlikning xamirturushi o‘z qudratini butunlay yo‘qotgan emas. Jamoatning xavfi va tushkunligi eng yuksak darajaga yetgan paytda, nurda turayotgan o‘sha kichik jamoa yurtda qilinayotgan jirkanch ishlar uchun oh tortib, faryod qiladi. Ammo ayniqsa ularning ibodatlari jamoat nomidan ko‘tariladi, chunki uning a’zolari dunyoning yo‘liga ko‘ra ish tutmoqdalar. …

> “The command is: ‘Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof.’ These sighing, crying ones had been holding forth the words of life; they had reproved, counseled, and entreated. Some who had been dishonoring God repented and humbled their hearts before Him. But the glory of the Lord had departed from Israel; although many still continued the forms of religion, His power and presence were lacking.” Testimonies, volume 5, 209, 210.

> “Amr shudir: ‘Shahar ichidan, Quddus ichidan o‘tib, uning o‘rtasida qilinayotgan barcha jirkanch ishlar uchun xo‘rsinib, faryod qilayotgan odamlarning peshonalariga bir belgi qo‘yinglar.’ Xo‘rsinib, faryod qilayotgan bu kishilar hayot so‘zlarini e’lon qilib kelayotgan edilar; ular tanbeh bergan, nasihat qilgan va yalvorib iltijo etgan edilar. Xudoni hurmatsizlantirib kelgan ayrimlar tavba qildilar va Uning oldida qalblarini kamtar qildilar. Ammo Egamizning ulug‘vorligi Isroildan ketgan edi; ko‘plar hanuz dinning tashqi shakllarini davom ettirayotgan bo‘lsalar-da, Uning qudrati va huzuri yo‘q edi.” Guvohliklar, 5-jild, 209, 210.

In the context of the book of lamentations, mourning and woe typifying the three angels of Revelation fourteen, the lamentations and mourning are the first and second angels, and the third is the message of woe, a symbol of the east wind that is held in check by the four restraining angels of Revelation seven.

Nolalar kitobi kontekstida, Vahiy 14 dagi uch farishtani timsollovchi nolalar va motam ichida, nolalar hamda motam birinchi va ikkinchi farishtalardir, uchinchisi esa qayg‘u haqidagi xabardir; bu Vahiy 7 dagi to‘rt tiyib turuvchi farishta jilovlab turgan sharq shamolining timsolidir.

## Egypt

Misr

In the book of Ezekiel, there are thirteen dates referenced. The first of the Egypt set of dates is Ezekiel 29:1, and it represented 587 BC.

Hizqiyol kitobida o‘n uchta sana tilga olingan. Misrga oid sanalar turkumining birinchisi Hizqiyol 29:1 da keltirilgan bo‘lib, u miloddan avvalgi 587-yilni anglatadi.

> In the tenth year, in the tenth month, in the twelfth day of the month, the word of the Lord came unto me, saying, Son of man, set thy face against Pharaoh king of Egypt, and prophesy against him, and against all Egypt: Speak, and say, Thus saith the Lord God; Behold, I am against thee, Pharaoh king of Egypt, the great dragon that lieth in the midst of his rivers, which hath said, My river is mine own, and I have made it for myself. Ezekiel 29:1–3.

> O‘ninchi yilda, o‘ninchi oyda, oyning o‘n ikkinchi kunida, Egamizning kalomi menga kelib, shunday dedi: “Ey inson o‘g‘li, yuzingni Misr shohi Fir’avnga qarata qo‘y va unga hamda butun Misrga qarshi bashorat qil. Gapirib ayt: Egamiz Rabbiy shunday demoqda: Mana, Men senga qarshiman, ey Misr shohi Fir’avn, o‘z daryolarining o‘rtasida yotuvchi ulkan ajdaho; sen: ‘Daryom o‘zimniki, uni o‘zim uchun yaratdim’, degansan.” Hizqiyol 29:1–3.

587 BC is the year of the siege, which began one and a half years before the destruction of Jerusalem. At that time Ezekiel proclaims that God would overthrow Egypt, and that the overthrow would demonstrate to God’s people their foolishness for trusting in the dragon of Egypt. By the end of the chapter a pronouncement is made that Egypt would be given to Babylon, thus identifying when the ten kings give their seventh kingdom of Bible prophecy to modern Babylon—the eighth kingdom that is of the seven. That prophecy was fulfilled ‘seventeen’ years later in 571 BC as set forth at the end of the chapter. Chapter 29 therefore contains the first and the last reference of dating associated with Egypt.

Miloddan avvalgi 587-yil qamal yili bo‘lib, u Quddus vayron qilinishidan bir yarim yil oldin boshlangan edi. O‘sha paytda Hizqiyol Xudo Misrni ag‘darib tashlashini, va bu ag‘darilish Xudoning xalqiga Misr ajdariga tayanganlarining nodonligini ko‘rsatishini e’lon qiladi. Bobning oxirida esa Misr Bobilga berilishi haqida hukm bayon qilinadi; shu tariqa, Muqaddas Kitob bashoratidagi o‘n shoh o‘zlarining yettinchi shohligini zamonaviy Bobilga — yettita ichidan bo‘lgan sakkizinchi shohlikka — qachon berishlari aniqlab beriladi. Bu bashorat, bobning oxirida bayon etilganidek, oradan ‘o‘n yetti’ yil o‘tib, miloddan avvalgi 571-yilda bajo bo‘ldi. Shunday qilib, 29-bob Misr bilan bog‘liq sanalashga oid birinchi va oxirgi ishorani o‘z ichiga oladi.

> And it came to pass in the seven and twentieth year, in the first month, in the first day of the month, the word of the Lord came unto me, saying, Son of man, Nebuchadrezzar king of Babylon caused his army to serve a great service against Tyrus: every head was made bald, and every shoulder was peeled: yet had he no wages, nor his army, for Tyrus, for the service that he had served against it: Therefore thus saith the Lord God; Behold, I will give the land of Egypt unto Nebuchadrezzar king of Babylon; and he shall take her multitude, and take her spoil, and take her prey; and it shall be the wages for his army. I have given him the land of Egypt for his labour wherewith he served against it, because they wrought for me, saith the Lord God. 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 29:17–21.

> Yigirma yettinchi yilning birinchi oyida, oyning birinchi kuni, Egamizning kalomi menga kelib, shunday dedi: Inson o‘g‘li, Bobil shohi Nebukadretsar o‘z lashkarini Tirga qarshi og‘ir xizmat qildirdi: har bir bosh taqir bo‘ldi, har bir yelka shilinib ketdi; ammo Tir uchun, unga qarshi qilgan xizmati evaziga, na uning o‘zi, na lashkari haq oldi. Shuning uchun Parvardigor Egamiz shunday deydi: Mana, Men Misr yurtini Bobil shohi Nebukadretsarga beraman; u uning boy olomonini olib ketadi, uning o‘ljasini oladi, uning talon-torojini oladi; va bu uning lashkari uchun haq bo‘ladi. Unga Misr yurtini Men uning qilgan mehnati uchun berdim, chunki ular Men uchun mehnat qildilar, deydi Parvardigor Egamiz. O‘sha kuni Men Isroil xonadonining shoxini unib chiqaraman, va ularning o‘rtasida senga og‘iz ochishni beraman; shunda ular Mening Egamiz ekanligimni bilib oladilar. Hizqiyol 29:17–21.

The twentieth year in the first month in the first day of verse seventeen represents the last date of the thirteen dates in Ezekiel, and it is the only date that falls after October 22, 573 BC. It represents when the king of the north in Daniel eleven verses forty-two and forty-three is given Egypt, as well as the point when the ten kings give their seventh kingdom to the eighth kingdom that is of the seven. It is fulfilled when the “horn of the house of Israel” buds forth. In Isaiah Israel buds in the day of the east wind.

Yigirmanchi yilning birinchi oyidagi birinchi kun, o‘n yettinchi oyatdagi sana sifatida, Hizqiyodagi o‘n uch sananing so‘nggisini ifodalaydi va miloddan avvalgi 573-yil 22-oktabrdan keyinga to‘g‘ri keladigan yagona sanadir. Bu Doniyor 11:42 va 43-oyatlardagi shimol podshohiga Misr beriladigan vaqtni, shuningdek o‘n podshoh yettita podshohlikdan bo‘lgan sakkizinchi podshohlikka o‘zlarining yettinchi podshohligini topshiradigan nuqtani ifodalaydi. Bu “Isroil xonadonining shoxi” kurtak yozganda bajo bo‘ladi. Ishayoda Isroil sharq shamoli kunida kurtak yozadi.

> He shall cause them that come of Jacob to take root: Israel shall blossom and bud, and fill the face of the world with fruit. Isaiah 27:8.

> U Yoqubdan keladiganlarga ildiz otishini nasib etadi; Isroil gullab-yashnaydi va g‘unchalaydi, hamda butun olam yuzini meva bilan to‘ldiradi. Ishayo 27:8.

When Ezekiel 29:17 is fulfilled, and the dragon of Egypt is given to the papal beast at the soon-coming Sunday law the latter rain will be poured out without measure upon Israel. That rain began on 9/11 as a sprinkling as typified by Christ breathing upon His disciples after He descended to earth after He had ascended to His Father following His resurrection.

Hizqiyol 29:17 bajo‘yob bo‘lganida, va Misr ajdahosi tez orada keladigan yakshanba qonuni paytida papalik yirtqichiga berilganida, so‘nggi yomg‘ir Isroil ustiga o‘lchovsiz ravishda yog‘diriladi. Bu yomg‘ir 9/11 kuni sepilish tariqasida boshlandi; bu Masihning tirilganidan keyin O‘z Otasi huzuriga ko‘tarilib, so‘ng yerga tushganidan keyin shogirdlari ustiga nafasi bilan puflagani orqali ramziy tarzda ko‘rsatilgan edi.

> “The act of Christ in breathing upon his disciples the Holy Ghost, and in imparting his peace to them, was as a few drops before the plentiful shower to be given on the day of Pentecost.” Spirit of Prophecy, volume 3, 243.

> “Masihning O‘z shogirdlariga Muqaddas Ruhni puflab berishi va ularga O‘z tinchligini ato etishi, Hosil bayrami kunida beriladigan mo‘l-ko‘l yog‘in oldidagi bir necha tomchiga o‘xshar edi.” *Spirit of Prophecy*, 3-jild, 243.

Ezekiel’s prediction of the fall of Egypt was proclaimed in 587 BC, the year of the siege, and ‘seventeen’ years later the prediction was fulfilled. It is fulfilled in the period represented by the number ‘seventeen,’ thus representing the hidden history of verse forty of Daniel eleven. It is to be fulfilled during the sealing time of the one hundred and forty-four thousand which is portrayed in chapter nine of Ezekiel. In the sealing time the latter rain is poured out, first as a sprinkling at 9/11 and then a full outpouring at the Sunday law. It is fulfilled according to Isaiah in the “day of the east wind,” and Islam is the east wind, and Islam is the third “woe.” The message Ezekiel was to eat was a threefold message, of which the third part was the message of woe.

Hizqiyolning Misrning qulashi haqidagi bashorati miloddan avvalgi 587-yilda, qamal yili e’lon qilindi va oradan “o‘n yetti” yil o‘tgach, bu bashorat amalga oshdi. U “o‘n yetti” soni bilan ifodalangan davrda amalga oshadi va shu tariqa Doniyor 11-bobning qirqinchi oyatining yashirin tarixini ifodalaydi. U Hizqiyolning 9-bobida tasvirlangan bir yuz qirq to‘rt ming kishining muhrlanish davrida amalga oshishi kerak. Muhrlanish davrida kechgi yomg‘ir yog‘diriladi: avval 9/11 da sepilish sifatida, so‘ngra Yakshanba qonuni paytida to‘liq yog‘dirilish sifatida. U Ishayoga ko‘ra “sharq shamoli kuni”da amalga oshadi; Islom esa sharq shamolidir, va Islom uchinchi “voy”dir. Hizqiyol yeyishi kerak bo‘lgan xabar uch karra xabar edi, uning uchinchi qismi esa voy xabari edi.

Ezekiel’s thirteen dated messages were set forth in connection with Jerusalem, Egypt and Tyre. They were all addressing rebellion as represented by the number "thirteen."

Hizqiyolning sanab ko‘rsatilgan o‘n uchta xabari Quddus, Misr va Tir bilan bog‘liq holda bayon etilgan edi. Ularning barchasi “o‘n uch” soni bilan ifodalangan isyonga qaratilgan edi.

We will continue to consider the dating of Ezekiel in the next article.

Keyingi maqolada Hizqiyoning sanalanishini ko‘rib chiqishni davom ettiramiz.

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