The apostle Paul was the connecting link between ancient Israel and spiritual Israel, for his ministry, his name, his personal circumstances and his prophetic work all testify to this truth. He identified himself as the least of the apostles, for he had persecuted God’s people.
Resul Pawlus gadymy Ysraýyl bilen ruhy Ysraýylyň arasyndaky baglaýjy halka bolupdy, çünki onuň gullugy, onuň ady, şahsy ýagdaýlary we pygamberlik işi bularyň ählisi bu hakykata şaýatlyk edýär. Ol özüni resullaryň iň kiçisi diýip atlandyrdy, çünki ol Hudaýyň halkyny yzarlapdy.
For I am the least of the apostles, that am not meet to be called an apostle, because I persecuted the church of God. 1 Corinthians 15:19.
Çünki men resullaryň iň kiçigisidirin; Hudaýyň ýygnagyny yzarlanymdan ötri, resul diýip atlandyrylmaga mynasyp dälin. 1 Korintoslylar 15:19.
The name he was given at conversion was Paul, which means small or little, for he was the least of the apostles. Yet his original name was Saul, which means “selected”.
Ol özgerişe sezewar bolanda özüne berlen at Pawlusdy; bu “kiçi” ýa-da “az” diýmegi aňladýar, çünki ol resullaryň iň kiçisi bolupdy. Şeýle-de bolsa, onuň ilkibaşdaky ady Şawuldy, bu bolsa “saýlanan” diýmegi aňladýar.
Then Ananias answered, Lord, I have heard by many of this man, how much evil he hath done to thy saints at Jerusalem: And here he hath authority from the chief priests to bind all that call on thy name. But the Lord said unto him, Go thy way: for he is a chosen vessel unto me, to bear my name before the Gentiles, and kings, and the children of Israel, Acts 9:13–15.
Şonda Hananiýa şeýle jogap berdi: «Ýa Reb, men bu adam barada köp adamlardan onuň Iýerusalimde Seniň mukaddesleriňe näçe köp ýamanlyk edendigini eşitdim; bu ýerde-de Seniň adyňy çagyrýanlaryň hemmesini baglamaga baş ruhanylardan ygtyýary bar». Emma Reb oňa şeýle diýdi: «Ýoluňa git, çünki ol Meniň üçin saýlanyp alnan bir gapdyr; Menim adymy beýleki milletleriň, patyşalaryň we Ysraýyl ogullarynyň öňünde götermek üçin». Resullaryň Işleri 9:13–15.
Saul was “a chosen vessel” to carry the gospel to the Gentiles, but he had to first be converted and humbled into Paul (small), for he was going to need to be powerful. Paul understood his strength was found in his smallness, or his weakness.
Pawlus Hoş Habaryň başga milletlere ýetirilmegi üçin “saýlanyp alnan gap”dy, emma ol ilki Pawlusa (kiçi) öwrülip, peseldilmelidi; çünki oňa güýçli bolmak zerurdy. Pawlus öz güýjüniň öz kiçiligiňde, ýagny ejizliginde tapylýandygyna düşünýärdi.
And lest I should be exalted above measure through the abundance of the revelations, there was given to me a thorn in the flesh, the messenger of Satan to buffet me, lest I should be exalted above measure. For this thing I besought the Lord thrice, that it might depart from me. And he said unto me, My grace is sufficient for thee: for my strength is made perfect in weakness. Most gladly therefore will I rather glory in my infirmities, that the power of Christ may rest upon me. Therefore I take pleasure in infirmities, in reproaches, in necessities, in persecutions, in distresses for Christ’s sake: for when I am weak, then am I strong. 2 Corinthians 12:7–10.
Ylhamlaryň köplügi sebäpli çenden aşa beýgeldilmezligim üçin, maňa tenimde bir tiken, meni urmaga Şeýtanyň bir ilçisi berildi, şeýdip çenden aşa beýgeldilmezligim üçin. Bu zat babatda, menden aýrylsyn diýip, Rebbe üç gezek ýalbardym. Ol maňa şeýle diýdi: «Meniň merhemetim saňa ýetýändir; çünki güýjüm ejizlikde kämilleşýär». Şonuň üçin, Mesihiň güýji meniň üstümde mesgen tutar ýaly, ejizliklerim bilen has hem şatlyk bilen öwünerin. Şonuň üçin Mesih hatyrasyna ejizliklerden, masgaralanmalardan, mätäçliklerden, yzarlamalardan, kynçylyklardan hoşal bolýaryn; çünki men ejiz wagtym, hut şol wagt güýçlüdirin. 2 Korintoslylar 12:7–10.
Saul was “selected”, but in order for him to be strong he was made small (Paul). He was chosen to take the gospel to the Gentiles, but he had been selected in part because of his knowledge of the Old Testament.
Şawul «saýlanypdy», emma onuň güýçli bolmagy üçin kiçeldildi (Pawlus). Ol Hoş Habary beýleki milletlere ýetirmek üçin saýlandy, ýöne onuň Eski Äht baradaky bilimi sebäpli hem bölekleýin saýlanypdy.
Especially because I know thee to be expert in all customs and questions which are among the Jews: wherefore I beseech thee to hear me patiently. My manner of life from my youth, which was at the first among mine own nation at Jerusalem, know all the Jews; Which knew me from the beginning, if they would testify, that after the most straitest sect of our religion I lived a Pharisee. Acts 26:3–5.
Esasan hem men seni ähli ýahudylaryň arasynda bolan ähli däp-dessurlarda we meselelerde ökde diýip bilýändigim sebäpli, senden haýyş edýärin, meni sabyr bilen diňläweri. Men ýaşlygymdan bäri nähili ýaşaandygymy, başdan başlap öz halkymyň arasynda, Ýerusalimde ýaşan halymy ähli ýahudylar bilýärler; olar başdan bäri meni tanaýardylar, eger şaýatlyk etmek isleseler, dinimiziň iň berk mezhebine görä men bir fariseý bolup ýaşadym. Resullaryň Işleri 26:3–5.
Saul had been trained by Gamaliel, who was considered one of the greatest teachers of the Scriptures of the Old Testament.
Şawul Köne Ähtiň Mukaddes Ýazgylarynyň iň beýik mugallymlarynyň biri hasap edilýän Gamaliýeliň elinde tälim alypdyr.
“The request was granted, and ‘Paul stood on the stairs, and beckoned with the hand unto the people.’ The gesture attracted their attention, while his bearing commanded respect. ‘And when there was made a great silence, he spake unto them in the Hebrew tongue, saying, Men, brethren, and fathers, hear ye my defense which I make now unto you.’ At the sound of the familiar Hebrew words, ‘they kept the more silence,’ and in the universal hush he continued: “‘I am verily a man which am a Jew, born in Tarsus, a city in Cilicia, yet brought up in this city at the feet of Gamaliel, and taught according to the perfect manner of the law of the fathers, and was zealous toward God, as ye all are this day.’ None could deny the apostle’s statements, as the facts that he referred to were well known to many who were still living in Jerusalem.” Acts of the Apostles, 408.
Haýyş kabul edildi, we «Pawlus basgançaklarda durup, halka eli bilen yşarat etdi». Bu yşarat olaryň ünsüni özüne çekdi, onuň durky bolsa hormat döredýärdi. «Uly bir dymyşlyk bolandan soň, olara ýewreý dilinde şeýle diýip gepledi: Erkek doganlar we atalar, indi size edýän goragymy diňläň». Tanyş ýewreý sözleriniň owazy eşidilende, «olar has-da dymdylar», we umumy dymyşlygyň içinde ol sözüni dowam etdi: «Men hakykatdan hem bir ýewreý adamdyryn; Kilikiýadaky Tarsus şäherinde doguldym, emma bu şäherde Gamalieliň aýagynyň astynda terbiýelendirildim, atalaryň kanunynyň kämil tertibine görä öwredildim we şu gün siziň hemmäňiz ýaly Hudaý ugrunda yhlasly boldum». Hiç kim resulyň aýdanlaryny inkär edip bilmezdi, çünki onuň ýüzlenen wakalary henizem Iýerusalimde ýaşaýan köp adama gowy mälimdi». Ilçileriň Işleri, 408.
Saul had not been chosen at random, and one of the specific purposes of Paul’s ministry was to bridge the sacred history of literal Israel with the sacred history of spiritual Israel. In conjunction with this fact, he authored the majority of the New Testament. One chapter of his writings identifies the support for the framework of the first angels’ message and also for the framework of the third angels’ message. The passage is a monument in the history of Adventism that identifies the distinction between the wise and foolish in the beginning and ending of Adventism.
Şawul tötänleýin saýlanyp alnan däldi, hem-de Pawlusyň gullugynyň anyk maksatlarynyň biri hakyky Ysraýylyň mukaddes taryhy bilen ruhy Ysraýylyň mukaddes taryhynyň arasynda köpri gurmakdy. Şu hakykat bilen utgaşyklykda, ol Täze Ähdiň köp böleginiň awtory boldy. Onuň ýazgylarynyň bir baby birinji perişdeleriň habarynyň çarçuwasy üçin, şeýle hem üçünji perişdeleriň habarynyň çarçuwasy üçin daýanç bolup durýan subutnamany görkezýär. Bu parça Adventizmiň taryhynda başlangyjynda we ahyrynda akyllylar bilen akylsyzlaryň arasyndaky tapawudy görkezýän ýadygärlikdir.
Now we beseech you, brethren, by the coming of our Lord Jesus Christ, and by our gathering together unto him, That ye be not soon shaken in mind, or be troubled, neither by spirit, nor by word, nor by letter as from us, as that the day of Christ is at hand. Let no man deceive you by any means: for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition; Who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, shewing himself that he is God. Remember ye not, that, when I was yet with you, I told you these things? And now ye know what withholdeth that he might be revealed in his time. For the mystery of iniquity doth already work: only he who now letteth will let, until he be taken out of the way. And then shall that Wicked be revealed, whom the Lord shall consume with the spirit of his mouth, and shall destroy with the brightness of his coming: Even him, whose coming is after the working of Satan with all power and signs and lying wonders, And with all deceivableness of unrighteousness in them that perish; because they received not the love of the truth, that they might be saved. And for this cause God shall send them strong delusion, that they should believe a lie: That they all might be damned who believed not the truth, but had pleasure in unrighteousness. 2 Thessalonians 2:1–12.
Indi, eý doganlar, Rebimiz Isa Mesihiň gelşi we biziň Onuň huzuryna ýygnalşymyz baradaky hatyrasy üçin sizden haýyş edýäris: akylyňyzda tiz sarsdyrylmaňyz, ýa-da ne ruh arkaly, ne söz arkaly, ne-de guýa bizden gelen hat arkaly, Mesihiň güni gelip ýetipdir diýen ýaly howsala düşmäň. Hiç kim sizi hiç bir ýol bilen aldamasyn; çünki ilki bilen ýüz öwürmek gelmänkä we günä adamy, ýagny heläkçiligiň ogly aýan bolmanka, ol gün gelmez; ol garşy durýar we özüni Hudaý diýlip atlandyrylýan ýa-da sežde edilýän zatlaryň ählisinden ýokary göterýär; şeýlelikde, ol Hudaý hökmünde Hudaýyň ybadathanasynda oturyp, özüniň Hudaýdygyny görkezýär. Men heniz siz bilenkämin, bu zatlary size aýdandygymy ýatdan çykardyňyzmy? Indi bolsa onuň öz wagtynda aýan bolmagy üçin ony saklap durýan zady bilýärsiňiz. Çünki bikanunlygyň syry eýýäm işläp dur; emma häzirki wagtda saklap duran, ýolundan aýrylýança saklap durar. Şonda ol zalym aýan bolar; Reb ony Öz agzynyň ruhy bilen ýok eder we Öz gelşiniň şöhratynyň nury bilen heläk eder. Ol bolsa Şeýtanyň işi boýunça ähli güýç, alamatlar we ýalan gudratlar bilen, hem-de heläk bolýanlarda ähli nädogrulyk aldawçylygy bilen gelýär; sebäbi olaryň gutulmagy üçin hakykaty söýmegi kabul etmediler. Şonuň üçin Hudaý olara güýçli azaşmany iberer, şeýdip olar ýalana ynansynlar; şeýlelikde hakykata ynanman, nädogrulykdan lezzet alanlaryň hemmesi höküm edilsin. 2 Selanikliler 2:1–12.
The context of this passage is the consideration of when Christ would return the second time. Paul reminds the Thessalonians that he has already answered that concern previously when he stated, “Remember ye not, that, when I was yet with you, I told you these things?” Paul was attempting to prevent the brethren from being deceived upon the subject of “the coming of our Lord Jesus Christ, and by our gathering together unto him.”
Bu parçanyň mazmuny Mesihiň ikinji gezek haçan dolanjagy baradaky meselä garalýandygyndan ybaratdyr. Pawlus tessalonikalylara öň hem bu alada jogap berendigini ýatladýar, ol şeýle diýende: “Men heniz siziň araňyzda wagtym, bu zatlary size aýdanymy ýatdan çykardyňyzmy?” Pawlus “Rebimiz Isa Mesihiň gelişi we biziň Onuň ýanyna ýygnalmagymyz” baradaky meselede doganlaryň aldanmagynyň öňüni almaga çalyşýardy.
The historians identify that half of William Miller’s message was based upon his identification of the twenty-three hundred years of Daniel chapter eight, and verse fourteen. The other half of his message, that is sometimes not recognized, is his work of refuting the false teachings concerning the Second Coming of Christ.
Taryhçylar William Milleriň habarynyň ýarysynyň onuň Daniel kitabynyň sekizinji bap, on dördünji aýatyndaky iki müň üç ýüz ýyly kesgitlemegine esaslanandygyny belleýärler. Käwagtlar ykrar edilmeýän onuň habarynyň beýleki ýarysy bolsa, Mesihiň Ikinji Gelişi baradaky ýalan taglymatlary ret etmek ugrundaky işidir.
Based upon the false Jesuit methodology there was (and still is) a prominent false teaching that William Miller consistently opposed. It was the false teaching that the Lord’s second coming was preceded by a thousand years of peace called the “temporal millennium” which Sister White also opposed.
Ýalňyş iýezuýit usulyýetine esaslanyp, William Milleriň yzygiderli garşy duran (we häzirem dowam edýän) belli bir ýalňyş taglymat bardy. Ol, Rebbiň ikinji gezek gelmeginiň öňünden “wagtlaýyn müňýyllyk” diýlip atlandyrylýan müň ýyllyk parahatçylyk döwrüniň geljekdigi baradaky ýalňyş taglymatdy; bu taglymata Waýta uýam hem garşy çykdy.
Miller’s work was also establishing the truth of the literal return of Christ, in opposition to the various false ideas concerning the millennium that were prevalent in his history. Paul is addressing the Second Coming in 2 Thessalonians, so the passage was part of Miller’s understanding of a literal Second Coming. The chapter was “Present Truth” for Miller.
Milleriň işi hem Mesihiň göni manydaky gaýdyp gelşi baradaky hakykaty, onuň döwründe giňden ýaýran müňýyllyk baradaky dürli ýalan düşünjelere garşy goýup, berkidýärdi. Pawlus 2 Selaniklilerde Ikinji Geliş barada söz açýar, şonuň üçin şol parçanyň özi Milleriň göni manydaky Ikinji Geliş baradaky düşünjesiniň bir bölegi bolupdy. Bu bap Miller üçin “Häzirki Hakykat”dy.
Paul identifies an important sequence of events connected with the Second Coming, and also provides the logic of why the Thessalonians should not expect the return of the Lord in their lifetime. Paul says, “Now we beseech you, brethren, by the coming of our Lord Jesus Christ, and by our gathering together unto him.” The word “beseech” means to interrogate. Paul is reasoning out the elements associated with the Second Coming and leading his audience through a type of interrogation, meant to produce analysis of his logic by his hearers.
Pawlus Ikinji Geliş bilen baglanyşykly wakalaryň möhüm bir yzygiderliligini görkezýär, şeýle hem näme üçin Selaniklileriň Rebbiň öz ömürleriniň dowamynda gaýdyp gelmegine garaşmaly däldikleriniň mantygyny berýär. Pawlus şeýle diýýär: “Indi bolsa, eý doganlar, Rebbimiz Isa Mesihiň gelişi we biziň Onuň ýanyna ýygnalyşymyz barada sizden haýyş edýäris.” “Haýyş edýäris” diýen söz sorag astyna almagy aňladýar. Pawlus Ikinji Geliş bilen baglanyşykly düzüm böleklerini mantyk taýdan seljerýär hem-de diňleýjilerini özüniň mantygyny olaryň seljermegini ýüze çykarmak üçin niýetlenen bir görnüşdäki sorag ediş arkaly alyp barýar.
The structure of his logic is that before Christ returns a second time, the papacy must be identified and reign, and that before the papacy arrives in history there must be a falling away. The falling away was yet future, so the arrival of the papacy was even beyond that. So how could anyone be deceived into thinking Christ’s return was soon? He uses several symbols of the papacy in order to establish just who that power is that is revealed after the falling away. He calls the papacy the “man of sin,” that “wicked,” “the son of perdition” and the “mystery of iniquity.” Sister White is clear these are all symbols identifying the papacy.
Onuň mantygynyň gurluşy şundan ybaratdyr: Mesih ikinji gezek dolanmazdan öň, papalyk tanalmalydyr we höküm sürmelidir, hem-de papalyk taryhda peýda bolmazdan öň ýüz dönderiş bolmalydyr. Ýüz dönderiş entek geljekde bolandygy üçin, papalygyň peýda bolşy ondan hem aňyrdady. Onda nädip kimdir biri Mesihiň dolanşynyň ýakyndygyny pikir edip aldanýardy? Ol ýüz dönderişden soň aýan bolýan şol güýjüň hut nämedigini anyk görkezmek üçin papalygyň birnäçe nyşanlaryny ulanýar. Ol papalygy “günä adamy”, “şol pis”, “heläkçiligiň ogly” we “bikanunlygyň syry” diýip atlandyrýar. Uayt uýamyz bularyň hemmesiniň papalygy tanadýan nyşanlardygyny anyk beýan edýär.
“But before the coming of Christ, important developments in the religious world, foretold in prophecy, were to take place. The apostle declared: ‘Be not soon shaken in mind, or be troubled, neither by spirit, nor by word, nor by letter as from us, as that the day of Christ is at hand. Let no man deceive you by any means: for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition; who opposeth and exalteth himself above all that is called God, or that is worshiped; so that he as God sitteth in the temple of God, showing himself that he is God.’
“Emma Mesihiň gelmezinden öň, pygamberlikde öňünden aýdylan dini dünýäde möhüm ösüşler bolup geçmelidi. Resul şeýle diýip yglan etdi: ‘Aňyňyzda tiz sarsman, aljyraňňylyga düşmäň; ne ruh arkaly, ne söz arkaly, ne-de bizden gelen ýaly hat arkaly, edil Mesihiň gününiň golaýlaşandygy ýaly aldanmaň. Hiç kim sizi hiç hili ýol bilen aldamasyn; çünki ilki bilen dinden dönmek bolmasa, hem-de günäniň adamy, heläkçiligiň ogly aýan edilmezden, şol gün gelmez; ol Hudaý diýlip atlandyrylýan ýa-da ybadat edilýän zatlaryň hemmesine garşy çykýar we özüni olaryň hemmesinden ýokarda goýýar; şeýlelikde, özüni Hudaý hökmünde görkezip, Hudaýyň ybadathanasynda Hudaý dek oturýar.’
“Paul’s words were not to be misinterpreted. It was not to be taught that he, by special revelation, had warned the Thessalonians of the immediate coming of Christ. Such a position would cause confusion of faith; for disappointment often leads to unbelief. The apostle therefore cautioned the brethren to receive no such message as coming from him, and he proceeded to emphasize the fact that the papal power, so clearly described by the prophet Daniel, was yet to rise and wage war against God’s people. Until this power should have performed its deadly and blasphemous work, it would be in vain for the church to look for the coming of their Lord. ‘Remember ye not,’ Paul inquired, ‘that, when I was yet with you, I told you these things?’
Pawlusyň sözlerine nädogry many berilmeli däldi. Onuň aýratyn ylham arkaly salonykalylylara Mesihiň dessine geljekdigini duýdurandygy öwredilmeli däldi. Şeýle garaýyş imanyň bulaşyklygyna sebäp bolardy; çünki lapykeçlik köplenç imansyzlyga eltýär. Şonuň üçin resul doganlary öz tarapyndan gelýän ýaly hiç hili şeýle habary kabul etmezlige duýdurdy we soňra pygamber Daniýel tarapyndan örän aýdyň beýan edilen papalyk güýjüniň entek döremelidigini hem-de Hudaýyň halkyna garşy söweşmelidigini aýratyn nygtady. Bu güýç öz ölüm getiriji we küfürli işini amala aşyrýança, ybadathananyň öz Rebiniň gelmegine garaşmagy bihuda bolardy. “Men heniz siziň ýanyňyzda bolanymda, bu zatlary size aýdandygymy ýatdan çykardyňyzmy?” diýip, Pawlus sorady.
“Terrible were the trials that were to beset the true church. Even at the time when the apostle was writing, the ‘mystery of iniquity’ had already begun to work. The developments that were to take place in the future were to be ‘after the working of Satan with all power and signs and lying wonders, and with all deceivableness of unrighteousness in them that perish.’
Hakyky ybadaty örän agyr synaglar gurşap almalydy. Hatda resulyň ýazyp oturan döwründe-de «kanunsyzlygyň syry» eýýäm işläp başlapdy. Geljekde bolup geçmeli ösüşler «Şeýtanyň işiniň täsiri boýunça ähli güýç, alamatlar we ýalan gudratlar bilen, hem-de heläk bolýanlarda ähli adalatsyzlykly aldaw bilen» bolmalydy.
“Especially solemn is the apostle’s statement regarding those who should refuse to receive ‘the love of the truth.’ ‘For this cause,’ he declared of all who should deliberately reject the messages of truth, ‘God shall send them strong delusion, that they should believe a lie: that they all might be damned who believed not the truth, but had pleasure in unrighteousness.’ Men cannot with impunity reject the warnings that God in mercy sends them. From those who persist in turning from these warnings, God withdraws His Spirit, leaving them to the deceptions that they love.” Acts of the Apostles, 265, 266.
“Hususan-da dabaralydyr resulyň ‘hakykatyň söýgüsini’ kabul etmekden ýüz öwürjekler baradaky beýany. Ol hakykat habarlaryny bilkastlaýyn ret etjekleriň hemmesi barada şeýle diýdi: ‘Şonuň üçin-de Hudaý olara ýalana ynansynlar diýip, güýçli azaşyk iberer; çünki hakykata ynanman, emma zalymlykdan lezzet alanlaryň hemmesi höküm edilsin.’ Adamlar Hudaýyň Öz rehimdarlygy bilen iberýän duýduryşlaryny jezasyz ret edip bilmezler. Bu duýduryşlardan ýüz öwürmegini dowam etdirýänlerden Hudaý Öz Ruhuny yzyna çekýär-de, olary özleriniň söýýän aldawlaryna goýup gidýär.” Resullaryň Işleri, 265, 266.
Although Sister White directly identifies the “man of sin,” that “wicked,” “the son of perdition” and the “mystery of iniquity” from the passage of Paul, and calls it the “papal power,” she says more. She identifies that these symbols employed by Paul to identify the pope of Rome, was established from the book of Daniel, when she stated, “The apostle therefore cautioned the brethren to receive no such message as coming from him, and he proceeded to emphasize the fact that the papal power, so clearly described by the prophet Daniel, was yet to rise and wage war against God’s people. Until this power should have performed its deadly and blasphemous work, it would be in vain for the church to look for the coming of their Lord.” Paul was basing the portion of the message to the Thessalonians which identified the papacy upon Daniel chapter eleven, and verse thirty-six.
Aýal Waýt “günäkäri,” şol “kanunsyz,” “heläkçiligiň ogly” we Pawlusyň şol bölegindäki “erbetligiň syry” diýip atlandyrylan zady gönüden-göni kesgitläp, ony “papalyk häkimiýeti” diýip atlandyrsa-da, ol munuň bilen çäklenmeýär. Ol Pawlusyň Rimiň papasyny kesgitlemek üçin ulanan bu nyşanlarynyň Danyýel kitabyndan alnandygyny hem görkezýär; ol şeýle diýdi: “Şonuň üçin resul doganlara, guýy ondan gelýän ýaly, beýle habary kabul etmezligi duýdurdy, soňra bolsa Danyýel pygamber tarapyndan şeýle aýdyň beýan edilen papalyk häkimiýetiniň heniz ýüze çykyp, Hudaýyň halkyna garşy uruş alyp barmalydygyny nygtamaga dowam etdi. Bu güýç öz ölümli we hudaýa dil ýetiriji işini ýerine ýetirýänçä, ybadathana Rebleriniň gelmegine garaşmakda bihuda bolar.” Pawlus papalygy kesgitleýän selaniklilere degişli habarynyň bu bölegini Danyýeliň on birinji baby, otuz altynjy aýatynyň üstünde esaslandyrýardy.
And the king shall do according to his will; and he shall exalt himself, and magnify himself above every god, and shall speak marvellous things against the God of gods, and shall prosper till the indignation be accomplished: for that that is determined shall be done. Daniel 11:36.
Patyşa öz islegine görä hereket eder; ol özüni beýgeldip, özüni her bir hudaýdan ýokary tutar we Hudaýlaryň Hudaýyna garşy täsin sözler sözlär; hem-de gahar tamamlanýança rowaçlanar, sebäbi bellenen zat hökman amala aşar. Daniýel 11:36.
When Paul identifies the pope “Who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, shewing himself that he is God,” Paul was paraphrasing the prophet Daniel’s description of the “king” that did “according to his will,” and exalted “himself and” magnified “himself above every god.” The pope is the king that speaks “marvelous things against the God of gods”, and the pope is the power that would “prosper till the” first “indignation” would “be accomplished” in 1798.
Pawlus “Garşy çykýan we Hudaý diýlip atlandyrylýan ýa-da ybadat edilýän ähli zatlardan özüni ýokary göterýän; şeýlelikde ol Hudaý hökmünde Hudaýyň ybadathanasunda oturyp, özüni Hudaýdygyny görkezýän” papa diýip görkezende, Pawlus Danyýel pygamberiň öz “erkine görä” hereket eden we “özüni” beýgeldip, “özüni her bir hudaýdan ýokarda” ulaldan “patyşa” baradaky beýanyny gaýtalap aýdýardy. Papa “hudaýlaryň Hudaýyna garşy ajaýyp sözleri” aýdýan şol patyşadyr, we papa 1798-nji ýylda ilkinji “gahar-gazap” “tamamlanýança” “üstünlik gazanjak” bolan şol häkimiýetdir.
Daniel eleven, and verse thirty-six is absolutely essential to understand correctly if the increase of knowledge in 1989 is to be understood correctly. For this reason the false teaching that the king in the verse was France, as introduced by Uriah Smith, was introduced in the first generation of Adventism (1863 to 1888). Smith changed the text of verse thirty-six from “the” king (which is the papacy that was being described in the previous verses) to “a” king (any king) in order to ascribe to atheistic France the characteristics of Rome’s worship style, but that was just a jumping-off point to put forth his pet theory about Turkey being the king of the north in verse forty and onward.
Daniel on bir, otuz altynjy aýat, 1989-njy ýylda bolan bilimiň artmagyna dogry düşüniljek bolsa, ony dogry düşünmek üçin düýbünden zerurdyr. Şol sebäpli, aýatdaky patyşanyň Fransiýadygy baradaky, Uriah Smith tarapyndan girizilen ýalan taglymat, Adventizmiň ilkinji neslinde (1863-den 1888-e çenli) girizildi. Smith otuz altynjy aýatyň tekstini “şol” patyşadan (öňki aýatlarda beýan edilýän papalykdan) “bir” patyşa (islendik patyşa) diýip üýtgetdi, şeýlelikde ateist Fransiýa Rimiň ybadat usulynyň häsiýetlerini degişli etmek üçin; emma bu diňe onuň kyrkynjy aýatdan başlap we ondan soňra Türkiýäni demirgazygyň patyşasy diýip öňe sürýän öz söýgüli nazaryýetini orta goýmak üçin bir başlangyç nokady boldy.
Satan began early to obscure the fact that the king in the verse, is the papacy, and it is the apostle Paul who provides Daniel’s testimony with a second witness to this fact. Sister White provided the third witness.
Şeýtan ir döwürlerden başlap, şol aýatdaky patyşanyň papalykdygy hakykatyny garaňkylaşdyrmaga girişdi; we hut resul Pawlus bu hakykat babatda Daniýeliň şaýatlygyna ikinji şaýady berýär. Aýal dogan Waýt üçünji şaýady berdi.
Not only did Satan seek to obscure the truth about the king in the verse being the pope, but by misdirecting the truth contained in the verse, Satan also made obscure the significance of what the “indignation” in the verse represented. The papacy in the verse was to prosper until 1798 when it was delivered its deadly wound. 1798 is the end of the twenty-five hundred and twenty years of God’s indignation that was carried out against the northern kingdom of Israel, beginning in 723 BC.
Şeýtan diňe bir aýatdaky patyşanyň papadygy baradaky hakykaty garaňkylandyrmaga çalyşman, eýsem aýatyň içindäki hakykaty ýoýmak arkaly, şol aýatdaky “gaharyň” nämäni aňladýandygynyň ähmiýetini hem garaňkylandyrdy. Aýatdaky papalyk 1798-nji ýyla çenli gülläp ösmegi gerekdi; şol ýylda oňa ölümli ýarasy uruldy. 1798-nji ýyl b.e. öň 723-nji ýylda başlap, Ysraýylyň demirgazyk patyşalygyna garşy ýerine ýetirilen Hudaýyň gaharynyň iki müň bäş ýüz ýigrimi ýylynyň soňydyr.
If Adventism had defended and upheld the “seven times,” in 1863, it would have been virtually impossible for Uriah Smith to get away with such foolishness about verse thirty-six, for the “indignation” would have been understood as representing God’s first indignation of “seven times,” thus having no connection whatsoever with France. The increase of knowledge in 1989 is supported by Paul in the passage, and for this reason the warning of Paul in the passage concerning those who do not receive the love of the truth, but receive strong delusion, do so through their rejection of the truths Paul presents in the passage. One of those truths is the correct identification of the king of the north in Daniel chapter eleven, verses forty through forty-five.
Eger Adventizm 1863-nji ýylda “ýedi wagty” gorap saklap we berk tutup bilseydi, onda Uriah Smitiň otuz altynjy aýat baradaky şeýle samsyklygy öňe sürüp gutulmagy diýen ýaly mümkin bolmazdy; sebäbi “gaharyň” Hudaýyň ilkinji “ýedi wagtylyk” gazabyny aňladýandygyna düşünilerdi, şeýlelikde onuň Fransiýa bilen asla hiç hili baglanyşygy bolmazdy. 1989-njy ýylda bilimiň artmagy bu parçadaky sözlerde Pawlus tarapyndan tassyk edilýär; we şu sebäpden, Pawlusyň şol parçadaky duýduryşyna görä, hakykatyň söýgüsini kabul etmän, güýçli ýalňyşlyga uýýanlar muny Pawlusyň şol ýerde beýan edýän hakykatlaryny ret etmekleriniň üsti bilen edýärler. Şol hakykatlaryň biri hem Danyýel kitabynyň on birinji baby, kyrkdan kyrk bäşinji aýatlara çenli, demirgazygyň patyşasynyň dogry kesgitlenmegidir.
In the passage, after Paul identifies the pope of Rome, he identifies a sequence of events at the end of the world leading up to the Second Coming of Christ, which is the subject of the passage. He states, “then shall that Wicked be revealed.” That “wicked” is the pope, “whom the Lord shall consume with the spirit of his mouth, and shall destroy with the brightness of his coming.” Then Paul says “Even him, whose coming is after the working of Satan with all power and signs and lying wonders.” Jesus is the one “whose coming is after the working of Satan.”
Şol parçada, Pawlus Rim papasyny tanadandan soň, parçanyň mowzugy bolan Mesihiň Ikinji Gelişine çenli dünýäniň ahyrynda bolup geçjek wakalaryň yzygiderliligini görkezýär. Ol şeýle diýýär: “şondan soň ol erbet aýan bolar.” Şol “erbet” papa bolup, “Reb ony öz agzynyň demi bilen ýok eder we öz gelişiniň şöhle-si bilen heläk eder.” Soňra Pawlus şeýle diýýär: “Hatda ol hem, gelşi Şeýtanyň işine görä ähli güýç, alamatlar we ýalan gudratlar bilen bolýandyr.” Isa şol “gelşi Şeýtanyň işine görä bolýan” kişidir.
Satan’s miraculous working is the period of time from the soon-coming Sunday Law, until Michael stands up and human probation closes. Satan accomplishes no miracles during the Seven Last Plagues that are poured out from the close of probation until Christ returns.
Şeýtanyň gudratly işi ýakyn wagtda geljek Ýekşenbe Kanunyndan başlap, Mikaýyl ýerinden turup adamzat üçin synag möhleti tamamlanýança bolan döwürdir. Şeýtan synag möhletiniň tamamlanmagyndan Mesih gaýdyp gelýänçä döküljek Ýedi Soňky Bela döwründe hiç hili gudrat görkezmeýär.
“Says Christ, ‘By their fruits ye shall know them.’ If those through whom cures are performed, are disposed, on account of these manifestations, to excuse their neglect of the law of God and continue in disobedience, though they have power to any and every extent, it does not follow that they have the great power of God. On the contrary, it is the miracle-working power of the great deceiver. He is a transgressor of the moral law, and employs every device that he can master to blind men to its true character. We are warned that in the last days he will work with signs and lying wonders. And he will continue these wonders until the close of probation, that he may point to them as evidence that he is an angel of light and not of darkness.” The Seventh-day Adventist Bible Commentary, volume 7, 911.
Mesih şeýle diýýär: “Olary miwelerinden tanarsyňyz.” Eger şypalar arkaly täsir edýänler, şu görnüşdäki ýüze çykyşlar sebäpli, Hudaýyň kanunyny äsgermezlik edişlerini ötünçli görkezmäge meýilli bolup, boýun egmezlikde dowam edýärler we her bir derejede hem-de islendik möçberde güýje eýe bolsalar-da, bu olaryň Hudaýyň beýik güýjüne eýedigini aňlatmaýar. Tersine, bu beýik aldawçynyň gudrat dörediji güýjüdir. Ol ahlak kanunyny bozujydyr we adamlary onuň hakyky häsiýetine kör etmek üçin başaryp bilýän ähli serişdeleri ulanýar. Bize duýdurylyşyna görä, soňky günlerde ol alamatlar we ýalan gudratlar bilen iş görer. Ol bu gudratlary synag möhletiniň tamamlanmagyna çenli dowam etdirer, şeýdip olara özüniň garaňkylygyň däl-de, ýagtylygyň perişdesidigine subutnama hökmünde salgylanyp biler.” The Seventh-day Adventist Bible Commentary, volume 7, 911.
Paul identifies that there would be a falling away that preceded the revealing of the papacy, and that Christ’s Second Coming would take place “after” the marvelous working of Satan. Satan’s marvelous working begins at the Sunday law in the United States, and ends at the arrival of the close of probation and the seven last plagues. Satan’s marvelous working begins at the Sunday law in the United States.
Pawlus papalygyň aýan edilmeginiň öň ýanynda bir ýüz dönderişligiň boljakdygyny, we Mesihiň Ikinji Gelişiniň Şeýtanyň ajaýyp işleriniň “soňunda” boljakdygyny görkezýär. Şeýtanyň ajaýyp işleri Amerikanyň Birleşen Ştatlarynda ýekşenbe kanunyndan başlanýar we synag möhletiniň tamamlanmagynyň hem-de soňky ýedi belanyň gelmeginiň bilen tamamlanýar. Şeýtanyň ajaýyp işleri Amerikanyň Birleşen Ştatlarynda ýekşenbe kanunyndan başlanýar.
“By the decree enforcing the institution of the Papacy in violation of the law of God, our nation will disconnect herself fully from righteousness. When Protestantism shall stretch her hand across the gulf to grasp the hand of the Roman power, when she shall reach over the abyss to clasp hands with Spiritualism, when, under the influence of this threefold union, our country shall repudiate every principle of its Constitution as a Protestant and republican government, and shall make provision for the propagation of papal falsehoods and delusions, then we may know that the time has come for the marvelous working of Satan and that the end is near.” Testimonies, volume 5, 451.
“Hudaýyň kanunyny bozup, Papalygyň edarasyny güýje girizýän karar arkaly biziň milletimiz özüni dogrulykdan bütinleý aýrar. Protestantlyk, goluny uzadyp, boşlugyň aňyrsyna geçip, Rim häkimiýetiniň elinden tutanda; ol uçurymyň üstünden aşyp, Spiritizm bilen el tutuşanda; şu üç taraplaýyn birleşmäniň täsiri astynda biziň ýurdumyz öz Konstitusiýasynyň protestant hem respublikan dolandyryş hökmünde ähli ýörelgelerini inkär edip, papalyk ýalanlarynyň we azdyrmalarynyň ýaýramagy üçin şert döredende, şonda biz Şeýtanyň ajaýyp işleriniň wagtynyň gelendigini we soňuň ýakyndygyny bilip bileris.” Testimonies, 5-nji tom, 451.
The Sunday law is the end of the sixth kingdom, the earth beast of Revelation chapter thirteen. The earth beast began to reign at the end of the twelve hundred and sixty years of papal rule in 1798. The papacy was therefore revealed in the year 538, though her work to take control of the world was already active when Paul penned his words. Before the year 538, there would be a falling away that preceded the revealing of the man of sin, sitting in the temple of God.
Ýekşenbe güni baradaky kanun — altynjy patyşalygyň, Ylham kitabynyň on üçünji babyndaky ýerden çykan haýwanyň soňudyr. Ýerden çykan haýwan 1798-nji ýylda papalyk hökümranlygynyň bir müň iki ýüz altmyş ýylynyň ahyrynda patyşalyk etmäge başlady. Şonuň üçin papalyk 538-nji ýylda aýan edildi, emma onuň dünýäni öz gözegçiligine almak işi Pawlus öz sözlerini ýazan wagty eýýäm hereketde bolupdy. 538-nji ýyldan öň Hudaýyň ybadathanasynda oturan günä adamsynyň aýan edilmeginden öňürti imandan düşüş bolmalydy.
The falling away was represented by the church of Pergamos when the Christian church compromised with the religion of paganism, as symbolized by the emperor Constantine. Paul was identifying the prophetic waymarks that must occur before the Second Coming of Christ. After rehearsing what he had previously taught the Thessalonians, he then asks if they did not remember that he had previously taught them these truths? He then reminds them they should also remember that he taught them that a power would “withholdeth” the papacy “that” the papacy “might be revealed in his time?” The word “witholdeth” means to restrain. The word “withholdeth” is later in the same passage translated as “now letteth.”
Imandan dänmek, Hristian ýygnagynyň butparazlygyň dini bilen ylalaşyga baran wagtynda, imperator Konstantin arkaly alamatlandyrylyşy ýaly, Pergamos ýygnagy tarapyndan şekillendirildi. Pawlus Mesihiň Ikinji Gelşinden öň hökman bolup geçmeli pygamberlik belliklerini görkezýärdi. Ol öň Tesalonikalylara öwreden zatlaryny ýatladandan soň, olara bu hakykatlary ozal öwredendigini ýatlamaýarlarmy diýip soraýar. Soňra bolsa, özlerine papalygy “withholdeth”, ýagny saklap duran bir güýjüň bardygyny, “that” papalyk “might be revealed in his time” diýip öwredendigini hem ýatlamalydyklaryny olara ýatladýar. “Withholdeth” sözi saklap durmak, böwet bolmak manysyny berýär. “Withholdeth” sözi şol bir parçanyň soňunda “now letteth” diýlip hem terjime edilýär.
The passage is therefore correctly represented as; “And now ye know what restrains the papacy, that the papacy might be revealed in his time. For the mystery of iniquity (the papacy) doth already work: only he who now restrains the papacy, will continue to restrain the papacy until he be taken out of the way.” When William Miller recognized this passage in Thessalonians he realized that the power that prevented the papacy from ascending to the throne of the earth in the year 538, was pagan Rome, and that pagan Rome would restrain the rise of the papal power, until pagan Rome was “taken out of the way.”
Şonuň üçin bu parça dogry ýagdaýda şeýle beýan edilýär: “Indi bolsa siz papalygy nämäniň saklaýandygyny bilýärsiňiz, şeýlelikde papalyk öz wagtynda ýüze çykarylsyn. Çünki bikanunlygyň syry (papalyk) eýýäm işläp dur: emma häzir papalygy saklaýan, ol aradan aýrylýança, papalygy saklamagyny dowam etdirer.” William Miller Selaniklilerdäki bu parçany tananda, ol 538-nji ýylda papalygyň ýeriň tagtyna çykmagynyň öňüni alan güýjüň butparaz Rimdigine, we butparaz Rimiň, butparaz Rim “aradan aýrylýança”, papalyk güýjüniň ösüşini saklajakdygyna düşündi.
“During, the twelve years I was a deist, I read all histories I could find; but now I loved the Bible. It taught of Jesus! But still there was a good deal of the Bible that was dark to me. In 1818 or 19, while conversing with a friend! To whom I made a visit, and who had known and heard me talk while I was a deist, he inquired, in rather a significant manner, ‘What do you think of this text, and that?’ referring to the old texts I objected to while a deist. I understood what he was about, and replied—If you will give me time, I will tell you what they mean. ‘How long time do you want?’ I don’t know, but I will tell you, I replied, for I could not believe that God had given a revelation that could not be understood I then resolved to study my Bible, believing I could find out what the Holy Spirit meant. But as soon as I had formed this resolution the thought came to me—‘Suppose you find a passage that you cannot understand, what will you do?’ This mode of studying the Bible then came to my mind:—I will take the words of such passages, and trace them through the Bible, and find out their meaning in this way. I had Cruden’s Concordance, which I think is the best in the world; so I took that and my Bible, and set down to my desk, and read nothing else, except the newspapers a little, for I was determined to know what my Bible meant.
“Men deist bolan on iki ýylymyň dowamynda tapyp bilen ähli taryh kitaplarymy okadym; emma indi men Mukaddes Ýazgyny söýýärdim. Ol Isa barada öwredýärdi! Şeýle-de bolsa, Mukaddes Ýazgynyň ep-esli bölegi meniň üçin henizem garaňky bolup galýardy. 1818 ýa-da 1819-njy ýylda, ýanyna myhmançylyga giden bir dostum bilen söhbetdeş bolup otyrkam, ol meniň deist wagtymda meni tanap, gürrüňlerimi diňlän adam bolany üçin, örän manyly bir äheňde şeýle diýip sorady: ‘Bu aýat, ana şol aýat barada näme pikir edýärsiň?’ Ol meniň deist wagtym garşy çykýan öňki aýatlarymy göz öňünde tutýardy. Men onuň näme diýmekçi bolýandygyna düşündim-de, şeýle jogap berdim: maňa wagt berseň, olaryň nämäni aňladýandygyny saňa aýdaryn. ‘Näçe wagt gerek?’ Men bilemok, emma aýdaryn, diýip jogap berdim; sebäbi men Hudaýyň düşünip bolmaýan bir ylhamy berendigine ynanyp bilmeýärdim. Şonda men Mukaddes Ýazgymy öwrenmegi ýüregime düwdüm, Mukaddes Ruhuň nämäni göz öňünde tutandygyny tapyp biljekdigime ynanýardym. Emma bu karara gelen badyma, kelläme şeýle bir pikir geldi: ‘Eger sen düşünip bilmeýän bir parçany tapsaň, onda näme edersiň?’ Şonda Mukaddes Ýazgyny öwrenmegiň şeýle usuly kelläme geldi: şeýle parçalaryň sözlerini alaryn-da, olary Mukaddes Ýazgynyň bütin dowamynda yzarlaryn, we olaryň manysyny şu ýol bilen taparyn. Mende, meniň pikirimçe, dünýäde iň gowy bolan Cruden’s Concordance bardy; şonuň üçin men ony-da, Mukaddes Ýazgymy-da alyp, iş stolumyň başyna geçdim, we öz Mukaddes Ýazgymyň nämäni aňladýandygyny bilmegi berk ýüregime düwenim üçin, az-kem gazetlerden başga hiç zat okamady m.”
“I began at Genesis, and read on slowly; and when I came to a text that I could not understand, I searched through the Bible to find out what it meant. After I had gone through the Bible in this way, O, how bright and glorious the truth appeared! I found what I have been preaching to you. I was satisfied that the seven times terminated in 1843. Then I came to the 2300 days; they brought me to the same conclusion; but I had no thought of finding out when the Savior was coming, and I could not believe it; but the light struck me so forcibly I did not know what to do. Now, I thought, I must put on spurs and breeching; I will not go faster than the Bible, and I will not fall behind it. Whatever the Bible teaches, I will hold on to it. But still there were some texts that I could not understand.’
“Men Gelip çykyş kitabyndan başladym-da, haýallyk bilen okap dowam etdim; we düşünip bilmeýän bir aýata duşanymda, onuň manysyny bilmek üçin Mukaddes Kitaby içgin gözden geçirdim. Mukaddes Kitaby şu görnüşde başdan-aýak geçip çykanymdan soň, wah, hakykat nähili ýagty we şöhratly göründi! Men size wagyz edip gelen zadymy tapdym. Ýedi wagtyň 1843-nji ýylda tamamlanýandygyna kanagat etdim. Soňra 2300 güne geldim; olar meni şol bir netijä getirdi; emma Halasgärniň haçan gelýändigini anyklamak pikiri mende ýokdy, men muňa ynanyp hem bilmeýärdim; ýöne nur maňa şeýle güýçli urdy welin, näme etjegimi bilmedim. Indi men: haýbatymy kuwwatlandyrmaly we jylawymy berk çekmeli; Mukaddes Kitapdan öňe geçmerin, ondan yza-da galmaryn diýip oýlandym. Mukaddes Kitap näme öwredýän bolsa, men oňa ýapyşyp galaryn. Emma muňa garamazdan, heniz hem düşünip bilmeýän käbir aýatlar bardy.”
“So much for his general mode of studying the Bible. On another occasion he stated his mode of settling the meaning of the text before us—the meaning of ‘the daily.’ ‘I read on,’ said he, ‘and could find no other case in which it was found, but in Daniel. I then took those words which stood in connection with it, ‘take away.’ He shall take away the daily, ‘from the time the daily shall be taken away,’ etc. I read on, and thought I should find no light on the text; finally I came to 2 Thessalonians 2:7–8. ‘For the mystery of iniquity doth already work, only he who now letteth, will let, until he be taken out of the way, and then shall that wicked be revealed,’ etc. And when I had come to that text, O, how clear and glorious the truth appeared! There it is! that is ‘the daily!’ Well, now, what does Paul mean by ‘he who now letteth,’ or hindereth? By ‘the man of sin,’ and ‘the wicked,’ Popery is meant. Well, what is it which hinders Popery from being revealed? Why, it is Paganism; well, then, ‘the daily’ must mean Paganism.” William Miller, Apollos Hale, The Second Advent Manual, 65, 66.
“Onuň Mukaddes Kitaby öwrenmeginiň umumy usuly hakda şu kadar. Başga bir ýagdaýda ol öňümizdäki tekstiň, ýagny ‘gündelik’ diýen sözüň manysyny nädip kesgitländigini beýan etdi. ‘Men okaýardym,’ diýip ol aýtdy, ‘we munuň Daniýelden başga ýerde duş gelýändigini tapa bilmedim. Şonda men onuň bilen baglanyşykda duran “aýryp almak” diýen sözleri aldym. Ol gündeligi aýryp alar, “gündelik aýryp alnan wagtdan bäri,” we ş.m. Men okaýardym-da, tekstdan hiç bir ýagtylyk tapmaryn öýtdüm; ahyrynda men 2 Selanikliler 2:7–8 aýatlaryna geldim. “Çünki bikanunlygyň syry eýýäm işläp durandyr, diňe häzir bökdeýän ol, ol aradan aýrylýança bökdeýändir, şondan soň bolsa ol haramzade aýan ediler,” we ş.m. Men şol tekste gelenimde, wah, hakykat nähili aýdyň we şöhratly göründi! Ine, şol ýerde! Şol ‘gündelik’ eken! Hany indi, Pawlusyň “häzir bökdeýän ol” ýa-da päsgel berýän diýmek bilen näme göz öňünde tutýandygyny göreliň? “Günä adamy” we “haramzade” bilen Papalyk göz öňünde tutulýar. Onda Papalygyň aýan bolmagyna päsgel berýän näme? Elbetde, bu Butparazlykdyr; onda şeýle bolsa, “gündelik” hökmany suratda Butparazlygy aňlatmalydyr.’ William Miller, Apollos Hale, The Second Advent Manual, 65, 66.
Without an understanding that “the daily” in the book of Daniel was a symbol of paganism, Miller would have been hard pressed to develop the framework that he assembled his prophetic structure upon. “The daily” is found five times in the book of Daniel, and it is always followed by a symbol of papalism. The evidence that “the daily” in the book of Daniel is paganism is located in Paul’s letter to the Thessalonians. One of the most severe warnings in God’s Word is located there, for there Paul clearly states that those who do not love the truth will be sent strong delusion. The truth that was purposely located in Thessalonians was the identification of paganism’s connection with papalism, and to reject that truth is to guarantee that strong delusion will be the consequence of that rejection.
Daniel kitabyndaky “gündelik” sözüniň butparazlygyň bir nyşanydygyna düşünilmedik bolsa, Milleriň öz pygamberlik gurluşyny onuň üstünde bina eden çarçuwany ösdürmegi örän kyn bolardy. “Gündelik” Daniel kitabynda bäş gezek duşýar, we her gezek onuň yzysüre papalygyň bir nyşany gelýär. Daniel kitabyndaky “gündeligiň” butparazlykdygynyň subuty Pawlusyň Selanikililere ýazan hatynda ýerleşýär. Hudaýyň Sözüindäki iň çynlakaý duýduryşlaryň biri şol ýerde ýerleşýär, çünki Pawlus ol ýerde hakykaty söýmeýänleriň güýçli azaşdyryşa tabşyryljakdygyny aç-açan aýdýar. Selanikililerde bilgeşleýin ýerleşdirilen hakykat butparazlygyň papalyk bilen baglanyşygynyň kesgitlenmegidi, we şol hakykaty ret etmek, güýçli azaşdyryşyň şol ret edişiň netijesi boljakdygyny kepillendirýär.
We will continue this subject in the next article.
Bu mowzugy indiki makalada dowam etdireris.
Stay yourselves, and wonder; cry ye out, and cry: they are drunken, but not with wine; they stagger, but not with strong drink. For the Lord hath poured out upon you the spirit of deep sleep, and hath closed your eyes: the prophets and your rulers, the seers hath he covered. And the vision of all is become unto you as the words of a book that is sealed, which men deliver to one that is learned, saying, Read this, I pray thee: and he saith, I cannot; for it is sealed: And the book is delivered to him that is not learned, saying, Read this, I pray thee: and he saith, I am not learned. Wherefore the Lord said, Forasmuch as this people draw near me with their mouth, and with their lips do honour me, but have removed their heart far from me, and their fear toward me is taught by the precept of men: Therefore, behold, I will proceed to do a marvellous work among this people, even a marvellous work and a wonder: for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid. Woe unto them that seek deep to hide their counsel from the Lord, and their works are in the dark, and they say, Who seeth us? and who knoweth us? Surely your turning of things upside down shall be esteemed as the potter’s clay: for shall the work say of him that made it, He made me not? or shall the thing framed say of him that framed it, He had no understanding? Isaiah 29:9–16.
Saklanyň we haýran galyň; gygyryp ýüzläň, gygyryp perýat ediň: olar serhoş, ýöne şerapdan däl; olar ysgynsyz halda yranýarlar, ýöne güýçli içgiden däl. Çünki Reb siziň üstüňize gaty çuň ukusyň ruhuny dökdi we gözleriňizi ýumdy; pygamberleri we baştutanlaryňyzy, görüjileriňizi Ol örtdi. Ähli görnüş siziň üçin möhürlenen kitabyň sözleri ýaly boldy; ony okumyş birine berip: «Haýyş edýärin, muny oka» diýýärler, ol bolsa: «Okap bilmeýärin, çünki ol möhürlenendir» diýýär. Soňra kitap okamak bilmeýän birine berilýär we: «Haýyş edýärin, muny oka» diýilýär; ol bolsa: «Men okamak bilemok» diýýär. Şonuň üçin Reb şeýle diýdi: «Bu halk maňa agzy bilen ýakynlaşýar we dodaklary bilen maňa hormat goýýar, emma ýüregini menden uzaklaşdyrdy; maňa bolan gorkusy bolsa adamlaryň tabşyrygy bilen öwredilendir. Şonuň üçin ine, Men bu halkyň arasynda täsin bir iş etmegi dowam etdirerin, hatda täsin bir iş we mugjyza; çünki olaryň akyldarlarynyň paýhasy ýok bolar, düşünjelileriniň düşünjesi bolsa gizlener». Maslahatlaryny Rebden çuňňur gizlemäge synanyşýanlara, işleri garaňkylykda bolup: «Bizi kim görýär? Bizi kim tanaýar?» diýýänlere waý! Elbetde, zatlary tersine öwürmegiňiz küýzegäriň palçygy ýaly hasap ediler: çünki ýasalan zat ony ýasana barada: «Ol meni ýasaman» diýermikä? Ýa-da şekillendirilen zat özüni şekillendiren barada: «Onuň düşünjesi ýokdy» diýermikä? Işaýa 29:9–16.