We are considering the line of Ezekiel chapter thirty-seven, which first identifies the sounding of the seventh trumpet and the message to Laodicea, that brings about the army of the one hundred and forty-four thousand. Then Ezekiel repeats and enlarges upon that line by introducing the joining of the two sticks of the northern and southern kingdoms of Israel, as an illustration of the process by-which Divinity and humanity are joined during the time of the sounding of the Seventh Trumpet. Once the two nations are joined together as one nation, Ezekiel identifies that they have a king over them, and then he addresses the everlasting covenant that is the covenant accomplished with the one hundred and forty-four thousand, while emphasizing those last day covenant people would have God’s sanctuary in their midst for eternity.
Biz Hizqiyo kitobining o‘ttiz yettinchi bobidagi qatorni ko‘rib chiqmoqdamiz; u avvalo yettinchi karnayning sadosi yangrashini va Laodikiyaга yo‘llangan xabarni ko‘rsatadi, bu esa bir yuz qirq to‘rt minglik lashkarning vujudga kelishiga olib keladi. So‘ng Hizqiyo o‘sha qatorni takrorlab, uni kengaytiradi va Isroilning shimoliy hamda janubiy shohliklariga mansub ikki tayoqning birlashtirilishini kiritadi; bu, Yettinchi Karnay yangrayotgan davrda Ilohiyat bilan insoniyatning birlashtirilish jarayonining tasviri sifatida beriladi. Ikki xalq bir xalq bo‘lib birlashtirilgach, Hizqiyo ular ustidan bir podsho borligini ko‘rsatadi, so‘ngra u bir yuz qirq to‘rt ming bilan amalga oshirilgan ahd bo‘lgan abadiy ahdga murojaat qiladi, shu bilan birga o‘sha oxirgi kunlardagi ahd xalqi orasida Xudoning muqaddas maskani abadulabad bo‘lishini ta’kidlaydi.
We have added to that line, the work of John measuring the temple in 1844, thus typifying the final measuring that began on September 11, 2001. That measuring is also addressed by Zechariah, who includes that the measuring takes place when God once again chooses Jerusalem as the city to place His name. We are drawing a simile between the components that make up the temple, and the two sticks of the northern and southern kingdoms of Israel. The work of Christ in bringing together His Divinity with the humanity of the one hundred and forty-four thousand is represented in the two prophecies of the twenty-five hundred and twenty years of scattering brought upon the northern and southern kingdoms, in conjunction with the prophecy of twenty-three hundred years.
Biz o‘sha qatorga Yuhannoning 1844-yilda ma’badni o‘lchash ishini qo‘shdik; bu esa 2001-yil 11-sentabrda boshlangan yakuniy o‘lchashning timsoli bo‘ladi. O‘sha o‘lchash Zakariyo tomonidan ham tilga olinadi; u, shuningdek, o‘lchash Xudo yana bir bor Quddusni O‘z ismini qo‘yadigan shahar sifatida tanlagan paytda sodir bo‘lishini ham kiritadi. Biz ma’badni tashkil etuvchi tarkibiy qismlar bilan Isroilning shimoliy va janubiy shohliklarining ikki tayog‘i o‘rtasida o‘xshatish keltirmoqdamiz. Masihning O‘z Ilohiyatini bir yuz qirq to‘rt ming kishining insoniyati bilan birlashtirishdagi ishi, yigirma uch yuz yil haqidagi bashorat bilan birgalikda, shimoliy va janubiy shohliklar ustiga keltirilgan tarqalishning ikki ming besh yuz yigirma yili haqidagi ikki bashoratda ifodalanadi.
To identify what the sticks of Ezekiel represent in the work of the gospel requires a basic understanding of the gospel. Christ accepted our fallen flesh after four thousand years of inherited weakness, which were passed unto Him through Mary. As our Example, He demonstrated that by the exercising of His will, to be surrendered unto His Father’s will, we can overcome as He overcame, by exercising our will in subjection to His will. Our will is employed, either for good or evil in our brain, which is the citadel of the soul.
Xushxabar ishida Hizqiyolning tayoqchalari nimani ifodalashini aniqlash xushxabarni asosiy darajada tushunishni talab qiladi. Masih to‘rt ming yil davomida meros bo‘lib o‘tgan zaiflikka botgan qulagan tabiatimizni qabul qildi; bu zaiflik Unga Maryam orqali o‘tgan edi. U bizning Namunamiz sifatida shuni namoyon qildiki, O‘z irodasini Otasining irodasiga bo‘ysundirish orqali, biz ham U yengganidek yenga olamiz, ya’ni o‘z irodamizni Uning irodasiga bo‘ysundirgan holda. Bizning irodamiz, ruhning qal’asi bo‘lgan miyamizda, ezgulik yoki yovuzlik uchun ishlatiladi.
“The student who desires to put the work of two terms into one, should not be permitted to have his own way in this matter. To undertake to do double work means with many, overtaxation of the mind, and a neglect of proper physical exercise. It is not reasonable to suppose that the mind can grasp and digest an oversupply of mental food, and it is as great a sin to overfeed the mind as it is to load the digestive organs, giving the stomach no periods of rest. The brain is the citadel of the whole man, and wrong habits of eating, dressing, or sleeping, affect the brain, and prevent the attaining of that which the student desires,—a good mental discipline. Any part of the body that is not treated with consideration will telegraph its injury to the brain. There should be exercised much patience and perseverance in instructing the youth how to preserve their health. They should become well informed on this matter, that every muscle and organ may be so strengthened and disciplined that in voluntary or involuntary action, the best of health may result, and the brain be invigorated to sustain the taxation of study.” Christian Education, 124.
“Bir yillik ikki davr ishini bir davrga sig‘dirishni istaydigan talabaning bu masalada o‘z bilganicha ish tutishiga yo‘l qo‘yilmasligi kerak. Ikki baravar ishni zimmasiga olish ko‘pchilik uchun aqlni ortiqcha zo‘riqtirishni va tegishli jismoniy mashqlarni e’tiborsiz qoldirishni anglatadi. Aql haddan tashqari ko‘p aqliy oziqni qamrab olib hazm qila oladi, deb faraz qilish oqilona emas; va miyani ortiqcha oziqlantirish, oshqozonga dam olish uchun fursat bermay, hazm a’zolarini ortiqcha yuklash qanchalik gunoh bo‘lsa, shunchalik katta gunohdir. Miya butun insonning qal’asidir, va ovqatlanish, kiyinish yoki uyqudagi noto‘g‘ri odatlar miyaga ta’sir qilib, talabaning orzu qilgan narsasiga — yaxshi aqliy intizomga — erishishiga to‘sqinlik qiladi. Tananing e’tibor bilan muomala qilinmaydigan har bir qismi o‘z shikastini miyaga yetkazadi. Yoshlarni o‘z sog‘lig‘ini qanday saqlashga o‘rgatishda ko‘p sabr-toqat va matonat namoyon etilishi kerak. Ular bu masalada puxta xabardor bo‘lishlari lozim, toki har bir mushak va a’zo shunday mustahkamlanib, tarbiyalansin-ki, ixtiyoriy yoki ixtiyorsiz harakatda sog‘liqning eng yaxshi holati yuzaga kelsin va miya o‘qishning zo‘riqishiga bardosh berishi uchun quvvatlansin.” Christian Education, 124.
The work of the everlasting covenant is to write God’s law upon our hearts and our minds, and both our heart and our mind is located in the “citadel of our souls,” which is our brain.
Abadiy ahdning ishi — Xudoning qonunini bizning yuragimiz va ongimizga yozishdir; yuragimiz ham, ongimiz ham “jonlarimizning qal’asi”da, ya’ni miyamizda joylashgandir.
“The mind of a man or woman does not come down in a moment from purity and holiness to depravity, corruption, and crime. It takes time to transform the human to the divine, or to degrade those formed in the image of God to the brutal or the satanic. By beholding we become changed. Though formed in the image of his Maker, man can so educate his mind that sin which he once loathed will become pleasant to him. As he ceases to watch and pray, he ceases to guard the citadel, the heart, and engages in sin and crime. The mind is debased, and it is impossible to elevate it from corruption while it is being educated to enslave the moral and intellectual powers and bring them in subjection to grosser passions. Constant war against the carnal mind must be maintained; and we must be aided by the refining influence of the grace of God, which will attract the mind upward and habituate it to meditate upon pure and holy things.” Adventist Home, 330.
“Erkak yoki ayolning aqli bir lahzada poklik va muqaddaslikdan buzuqlik, aynish va jinoyatga tushib qolmaydi. Insoniylikni ilohiylikka aylantirish uchun ham, Xudoning suratida yaratilganlarni vahshiylik yoki shaytoniylik darajasiga tushirish uchun ham vaqt kerak bo‘ladi. Biz nimaga boqib tursak, o‘shanga o‘xshab o‘zgaramiz. Yaratuvchisining suratida yaratilgan bo‘lsa-da, inson o‘z aqlini shunday tarbiyalashi mumkinki, bir vaqtlar nafratlangan gunoh unga yoqimli bo‘lib qoladi. U hushyor turish va ibodat qilishdan to‘xtagan sayin, qalb bo‘lgan qal’ani qo‘riqlashdan ham to‘xtaydi va gunoh hamda jinoyatga beriladi. Aql tubanlashadi va u axloqiy hamda aqliy quvvatlarni qullikka solib, ularni yanada qo‘pol ehtiroslarga bo‘ysundirishga o‘rgatilayotgan paytda, uni aynishdan ko‘tarishning iloji yo‘qdir. Jismoniy tabiatga moyil aqlga qarshi doimiy kurash olib borilishi kerak; va bizga Xudoning inoyatining poklovchi ta’siri yordam berishi lozim, u aqlni yuqoriga tortadi va uni pok hamda muqaddas narsalar haqida tafakkur qilishga odatlantiradi.” Adventist Home, 330.
The “mind,” the “heart,” the “brain” is the “citadel of the soul.” A citadel is a fortress that is to be guarded from the entrance of sin.
“aql”, “qalb”, “miya” — “jonning qal’asi”dir. Qal’a gunohning kirib kelishidan qo‘riqlanishi kerak bo‘lgan istehkomdir.
“In His prayer to the Father, Christ gave to the world a lesson which should be graven on mind and soul. ‘This is life eternal,’ He said, ‘that they might know Thee the only true God, and Jesus Christ, whom Thou hast sent.’ John 17:3. This is true education. It imparts power. The experimental knowledge of God and of Jesus Christ whom He has sent, transforms man into the image of God. It gives to man the mastery of himself, bringing every impulse and passion of the lower nature under the control of the higher powers of the mind. It makes its possessor a son of God and an heir of heaven. It brings him into communion with the mind of the Infinite, and opens to him the rich treasures of the universe.” Christ’s Object Lessons, 114.
“Masih Otaga qilgan ibodatida dunyoga aql va qalbga muhrlanib qolishi lozim bo‘lgan bir saboqni berdi. U shunday dedi: ‘Abadiy hayot esa shudir: ular yagona haqiqiy Xudo bo‘lgan Seni hamda Sen yuborgan Iso Masihni tanisinlar.’ Yuhanno 17:3. Mana shu haqiqiy ta’limdir. U qudrat ato etadi. Xudo va U yuborgan Iso Masih haqidagi tajribaviy bilim insonni Xudoning suratiga aylantiradi. U insonga o‘zini o‘zi boshqarish qudratini beradi, pastki tabiatning har bir mayli va ehtirosini aqlning yuksak qudratlari nazorati ostiga keltiradi. U o‘z egasini Xudoning farzandi va osmonning merosxo‘ri qiladi. U uni Cheksiz Zotning ongi bilan muloqotga olib kiradi va uning oldida koinotning boy xazinalarini ochadi.” Christ’s Object Lessons, 114.
The “higher powers” are to be employed to control and bring into subjection the “impulses and passions of the lower nature.” The higher powers are located in the mind, and it is “communion with the mind of the Infinite,” that “transforms man into the image of God.” In the sealing time of the one hundred and forty-four thousand the image of the beast is formed in one class and the image of Christ in the other class. What accomplishes the transformation is the connection of minds. Those who have a carnal or fleshly mind as Paul identifies it, form the image of the flesh—the beast. Those who have attained the mind of Christ, form the image of Christ. The promise of the covenant is that we can attain to the mind of Christ at conversion, though we were all born with a carnal mind.
“Yuqori kuchlar” “quyi tabiatning mayllari va ehtiroslari”ni boshqarish hamda bo‘ysundirish uchun ishga solinishi kerak. Yuqori kuchlar aqlda joylashgandir va aynan “Cheksiz Zotning aqli bilan muloqot” “insonni Xudoning suratiga aylantiradi.” Bir yuz qirq to‘rt ming kishining muhrlanish vaqtida bir toifada hayvonning surati, boshqa toifada esa Masihning surati shakllanadi. O‘zgartirishni amalga oshiradigan narsa — aqllarning bog‘lanishidir. Pavlus ta’riflaganidek, jismoniy yoki nafsiy aqlga ega bo‘lganlar jismning — hayvonning suratini shakllantiradilar. Masihning aqliga erishganlar esa Masihning suratini shakllantiradilar. Ahdning va’dasi shundan iboratki, garchi hammamiz nafsiy aql bilan tug‘ilgan bo‘lsak-da, tavba qilganimizda Masihning aqliga erisha olamiz.
Let this mind be in you, which was also in Christ Jesus: Who, being in the form of God, thought it not robbery to be equal with God: But made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men: And being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross. Philippians 2:5–8.
Sizlarda Masih Isoda ham bo‘lgan shu fikr bo‘lsin: U Xudoning suratida bo‘la turib, Xudoga teng bo‘lishni o‘ziniki qilib ushlab turilishi lozim bo‘lgan narsa deb bilmadi; balki O‘zini obro‘siz qildi, qulning suratini qabul qilib, insonlar o‘xshashligida bo‘ldi. Va qiyofada inson deb topilib, O‘zini past tutdi hamda o‘limgacha, hatto xochdagi o‘limgacha itoatkor bo‘ldi. Filippiliklarga 2:5–8.
We are to have the mind of Christ in us, as it was also in Christ, for we were created in His image. But we do not have that mind, we have a carnal mind, sold under sin.
Masihning fikri bizda bo‘lishi kerak, u Masihning O‘zida ham bo‘lganidek, chunki biz Uning suratida yaratilganmiz. Ammo bizda o‘sha fikr yo‘q; bizda gunohga sotilgan, jismoniy nafsga xos fikr bor.
There is therefore now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit. For the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death. For what the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh: That the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit. For they that are after the flesh do mind the things of the flesh; but they that are after the Spirit the things of the Spirit. For to be carnally minded is death; but to be spiritually minded is life and peace. Because the carnal mind is enmity against God: for it is not subject to the law of God, neither indeed can be. So then they that are in the flesh cannot please God. But ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you. Now if any man have not the Spirit of Christ, he is none of his. And if Christ be in you, the body is dead because of sin; but the Spirit is life because of righteousness. Romans 8:1–10.
Shunday ekan, endi Iso Masihda bo‘lganlarga, tanaga ko‘ra emas, balki Ruhga ko‘ra yuradiganlarga hech qanday mahkumlik yo‘qdir. Chunki Iso Masihdagi hayot Ruhining qonuni meni gunoh va o‘lim qonunidan ozod qildi. Zero, Qonun tana tufayli zaif bo‘lgani uchun qila olmagan narsani Xudo O‘z O‘g‘lini gunohkor tana o‘xshashligida va gunoh uchun yuborib, gunohni tanada mahkum qildi; toki Qonunning solih talabi tanaga ko‘ra emas, balki Ruhga ko‘ra yuradigan bizlarda bajo keltirilsin. Chunki tanaga ko‘ra bo‘lganlar tana narsalarini o‘ylaydilar; Ruhga ko‘ra bo‘lganlar esa Ruh narsalarini o‘ylaydilar. Zero, tanaviy fikr o‘limdir, ruhiy fikr esa hayot va tinchlikdir. Chunki tanaviy fikr Xudoga dushmanlikdir; zero u Xudoning qonuniga bo‘ysunmaydi va buning uddasidan ham chiqa olmaydi. Demak, tanada bo‘lganlar Xudoni mamnun qila olmaydilar. Ammo agar Xudoning Ruhi sizlarda maskan qilsa, sizlar tanada emas, balki Ruhdadirlar. Endi kimda Masihning Ruhi bo‘lmasa, u Uniki emasdir. Agar Masih sizlarda bo‘lsa, tana gunoh sababli o‘likdir, ammo Ruh solihlik sababli hayotdir. Rimliklarga 8:1–10.
To be of the Spirit is life, and to be of the flesh is death. The flesh is the lower nature, it is the source of our feelings. The fleshly lower nature is to be governed by the higher nature, which is accomplished by the exercise of our wills in subjection to the Holy Spirit. Our higher carnal minds can be transformed here and now, but our lower nature must wait for the Second Coming to be changed.
Ruhga mansub bo‘lish — hayotdir, tanaga mansub bo‘lish esa — o‘limdir. Tana quyi tabiatdir; u his-tuyg‘ularimizning manbaidir. Tanaviy quyi tabiat Muqaddas Ruhga bo‘ysundirilgan irodamizning amali orqali amalga oshadigan yuksak tabiat tomonidan boshqarilishi lozim. Bizning yuksak, ammo hanuz tana bilan bog‘liq ongimiz shu yerda va hozir o‘zgartirilishi mumkin, biroq quyi tabiatimiz o‘zgarishi uchun Ikkinchi Kelishni kutishi kerak.
Ezekiel’s two sticks identify a stick that is represented as the courtyard, and that stick reached its conclusion in 1798. It had been perfectly divided by twelve hundred and sixty years of paganism trampling down the host, and twelve hundred and sixty years of papalism trampling down the host. That stick did not represent the trampling down of God’s sanctuary, for God’s sanctuary was located in the southern kingdom. The host that was trampled down by paganism and papalism, was a human temple, but in relation to the southern kingdom it was the body, and the southern kingdom was where God chose to place the head. The northern kingdom was the body, the southern kingdom was the head.
Hizqiyolning ikki cho‘pi hovli sifatida ifodalangan bir cho‘pni aniqlab beradi va o‘sha cho‘p 1798-yilda o‘z yakuniga yetdi. U butparastlik lashkarni oyoqosti qilgan bir ming ikki yuz oltmish yil hamda papalik lashkarni oyoqosti qilgan bir ming ikki yuz oltmish yil orqali mutlaqo teng ikkiga bo‘lingan edi. O‘sha cho‘p Xudoning muqaddas maskanining oyoqosti qilinishini ifodalamagan, chunki Xudoning muqaddas maskani janubiy shohlikda joylashgan edi. Butparastlik va papalik tomonidan oyoqosti qilingan lashkar insoniy ma’bad edi, biroq janubiy shohlikka nisbatan u tana edi, va janubiy shohlik Xudo boshni joylashtirishni tanlagan joy edi. Shimoliy shohlik tana edi, janubiy shohlik esa bosh edi.
The northern kingdom’s two divisions of twelve hundred and sixty years, represented the two various tendencies to sin in the body temple, as represented by inherited and cultivated tendencies. Paganism was a symbol of the inherited tendencies of sin in the body temple, and papalism’s adoption of the religion of paganism, represents the cultivated tendencies to sin. In either case, the body temple could not be transformed until the Second Coming, so the stick of the northern kingdom extended only to 1798, and when John was told to measure the temple, that stick was to be left off.
Shimoliy shohlikning ming ikki yuz oltmish yillik ikki bo‘linmasi, tana ma’badidagi gunohga moyillikning ikki xil yo‘nalishini — irsiy va keyinchalik shakllantirilgan moyilliklar orqali ifodalanganidek — ifoda etar edi. Butparastlik tana ma’badidagi gunohning irsiy moyilliklarining ramzi edi, papachilikning esa butparastlik dinini qabul qilishi gunohga bo‘lgan shakllantirilgan moyilliklarni ifodalaydi. Har ikki holatda ham tana ma’badi Ikkinchi Kelishgacha o‘zgartirilishi mumkin emas edi; shu bois shimoliy shohlikning tayoqchasi faqat 1798-yilgacha cho‘zildi, va Yuhannoga ma’badni o‘lchash aytilganida, o‘sha tayoqcha chetda qoldirilishi kerak edi.
The word “conversion,” means a transformation or change from one state or condition to another. When Adam and Eve sinned, they were “converted” from their original state, for they had been created perfect, in the image of God, with the higher powers controlling the lower powers. When they sinned, they were “converted” into a being where the lower powers took ascendancy over the higher powers. They transmitted that condition to all their descendants.
“Conversion” so‘zi bir holat yoki ahvoldan boshqasiga o‘zgarish yoki aylanishni anglatadi. Odam Ato va Momo Havo gunoh qilganlarida, ular o‘zlarining dastlabki holatlaridan “o‘zgarganlar”, chunki ular Xudoning suratida, komil qilib yaratilgan edilar va ularda oliy quvvatlar quyi quvvatlarni boshqarar edi. Ular gunoh qilganlarida esa, oliy quvvatlar ustidan quyi quvvatlar hukmronlikka ko‘tarilgan mavjudotga “aylandilar”. Ular bu holatni o‘zlarining barcha avlodlariga o‘tkazdilar.
In the prophetic relation of Ezekiel’s two sticks, the Lord chose Jerusalem to be the head, the capital where the king resided. It was to be the higher power. In the simile of the two sticks the southern kingdom was the lower power in relation to the higher kingdom in the north. The conversion that is represented when the two sticks were to be joined, required that the southern kingdom was returned to its position as the head. It was to be converted unto the northern kingdom, for it was then joined with the true king of the north, and connected with the throne room of the true northern kingdom.
Hizqiyolning ikki tayoq haqidagi bashoratli munosabatida Egamiz Quddusni bosh, shoh istiqomat qiladigan poytaxt sifatida tanladi. U oliy hokimiyat bo‘lishi kerak edi. Ikki tayoq haqidagi o‘xshatishda janubiy shohlik shimoldagi oliy shohlikka nisbatan quyi hokimiyat edi. Ikki tayoq birlashtirilishi lozim bo‘lganida ifodalangan qaytish shuni talab qilardiki, janubiy shohlik bosh maqomidagi o‘z o‘rniga qaytarilsin. U shimoliy shohlikka qaytarilishi kerak edi, chunki shu tariqa u shimolning haqiqiy shohi bilan birlashtirilgan va haqiqiy shimoliy shohlikning taxtxonasi bilan bog‘langan bo‘lar edi.
For this reason, the northern kingdom only reached to 1798, and John was told to leave off the courtyard, which only reached to 1798. The southern kingdom would be joined to the stick of the twenty-three hundred years with the arrival of the third angel, but the northern kingdom would end as the combination of divinity and humanity was accomplished within the two apartments of the temple which John then measured. The northern kingdom was connected by the link of forty-six with the southern kingdom, at the arrival of the third angel, but it did not directly connect with 1844, as did the southern kingdom.
Shu sababli shimoliy shohlik faqat 1798-yilgacha yetib bordi, va Yuhannoga faqat 1798-yilgacha yetib borgan hovlini tashlab qo‘yish aytildi. Janubiy shohlik uchinchi farishtaning kelishi bilan ikki ming uch yuz yilning tayog‘iga qo‘shilar edi, biroq shimoliy shohlik Yuhanno o‘sha paytda o‘lchagan ma’badning ikki bo‘linmasi ichida ilohiylik va insoniylikning birlashuvi amalga oshirilishi bilan nihoyasiga yetar edi. Shimoliy shohlik qirq olti bog‘liqligi orqali uchinchi farishtaning kelishida janubiy shohlik bilan bog‘langan edi, biroq u janubiy shohlik kabi bevosita 1844-yil bilan bog‘lanmagan edi.
The southern kingdom was linked with both the temple of forty-six years, and the combination of divinity with humanity represented by the two hundred and twenty years. The northern kingdom in 1798, marked the foundation of the temple of forty-six years, but it there ended, for as the foundation, it represented the flesh which Christ had taken upon Himself, and His flesh was slain from the foundation of the world. All the temples are interchangeable symbols, and the foundation of the forty-six years in 1798, identifies His human flesh, and the conclusion of those forty-six years in 1844, identifies His Divinity.
Janubiy shohlik qirq olti yilga oid ma’bad bilan ham, ikki yuz yigirma yil orqali ifodalangan ilohiylik bilan insoniyatning birlashuvi bilan ham bog‘liq edi. Shimoliy shohlik 1798 yilda qirq olti yilga oid ma’badning poydevorini belgiladi, ammo u o‘sha yerda nihoyasiga yetdi, chunki poydevor sifatida u Masih O‘z zimmasiga olgan tanani ifodalagan edi, va Uning tanasi dunyoning poydevoridan beri so‘yilgan edi. Barcha ma’badlar o‘zaro almashinuvchi timsollardir, va 1798 yildagi qirq olti yilning poydevori Uning insoniy tanasini aniqlab bersa, 1844 yildagi o‘sha qirq olti yilning yakuni Uning Ilohiyatini aniqlab beradi.
The host that was trampled down until 1798 was not God’s sanctuary, though God’s sanctuary was represented as being trampled down in that period of time, but that trampling down was being carried out in the southern kingdom, where God had chosen Jerusalem, to place His sanctuary and name. The host that had been trampled down, represented the Gentiles, it represented the body.
1798-yilgacha oyoq osti qilingan lashkar Xudoning muqaddas ma’badi emas edi, garchi shu davr mobaynida Xudoning muqaddas ma’badi oyoq osti qilinayotgandek tasvirlangan bo‘lsa-da, ammo bu oyoq osti qilish Xudo O‘zining muqaddas ma’badi va nomini qo‘yish uchun Quddusni tanlagan janubiy shohlikda amalga oshirilayotgan edi. Oyoq osti qilingan lashkar g‘ayriyahudiylarni ifodalar edi, u badanni ifodalar edi.
When Adam and Eve sinned, the “seven times” of seven thousand years of humanity being trampled down by sin began. At that point, the Lamb who was slain from the foundation of the world provided skins of lamb to cover the sinful nakedness of humanity. When the trampling down of humanity concluded in 1798, the Lamb, who is the foundation and builder of every sanctified representation of a temple, was again slain. There the northern kingdom, and the human temple represented therein, ended.
Odam va Momo Havo gunoh qilganlarida, insoniyatning gunoh tomonidan oyoq osti qilinadigan yetti ming yillik “yetti vaqt”i boshlandi. O‘sha paytda, dunyo bunyod etilishidan beri so‘yilgan Qo‘zi insoniyatning gunohkor yalang‘ochligini yopish uchun qo‘zi terilarini taqdim etdi. Insoniyatning oyoq osti qilinishi 1798-yilda yakun topganida, ma’badning muqaddas qilingan har bir timsoliy ifodasining asosi va bunyodkori bo‘lgan Qo‘zi yana so‘yildi. O‘sha yerda shimoliy shohlik va unda ifodalangan insoniy ma’bad nihoyasiga yetdi.
1798 was when the counterfeit antichrist was slain after he had given his satanic witness of three and a half prophetic years, which began with his empowerment in the year 538, which was preceded by thirty years of preparation beginning in the year 508. That was a satanic counterfeit of Christ’s thirty years of preparation that began at His birth, which ended at His empowerment, when He was baptized, and thereafter He gave His testimony for three and a half literal years until He reached the point where the Lamb slain from the foundation of the world was crucified. Then was fulfilled His promise that once the temple was destroyed, He would raise it up in three days.
1798 yil soxta dajjol o‘ldirilgan yil bo‘ldi; u 538 yilda hokimiyat bilan ta’minlanganidan boshlab boshlangan uch yarim payg‘ambarlik yili davomida o‘zining shaytoniy guvohligini bergan edi; bundan avval esa 508 yilda boshlangan o‘ttiz yillik tayyorgarlik davri kelgan edi. Bu Masihning tug‘ilgan paytidan boshlangan, O‘zining quvvat bilan ta’minlanishiga qadar davom etgan o‘ttiz yillik tayyorgarligining shaytoniy soxtasi edi; O‘sha paytda U suvga cho‘mdirilgan edi, va shundan keyin U uch yarim haqiqiy yil davomida O‘z guvohligini berdi, to dunyo yaratilganidan beri bo‘g‘izlangan Qo‘zi xochga mixlangan nuqtaga yetguncha. Shunda Uning ma’bad vayron qilingach, Uni uch kunda qayta tiklashi haqidagi va’dasi amalga oshdi.
He would be the one that raised up His body temple, for it was the power of His divinity that accomplished the resurrection, for His divinity did not die at the crucifixion, it was His humanity that died on the cross, for it is impossible for God to die.
U O‘z tanasidan ibodatxonani qayta tiklaydigan Zot bo‘lar edi, chunki tirilishni amalga oshirgan narsa Uning ilohiyatining qudrati edi; zero xochga mixlanishda Uning ilohiyati o‘lmadi, xochda o‘lgan esa Uning insoniyati edi, chunki Xudoning o‘lishi mumkin emas.
“‘I am the resurrection, and the life’ (John 11:25). He who had said, ‘I lay down my life, that I might take it again’ (John 10:17), came forth from the grave to life that was in Himself. Humanity died; divinity did not die. In His divinity, Christ possessed the power to break the bonds of death. He declares that He has life in Himself to quicken whom He will.” Selected Messages, book 1, 301.
“‘Men tirilishman va hayotman’ (Yuhanno 11:25). ‘Men jonimni yana olishim uchun uni qo‘yaman’ (Yuhanno 10:17), degan Zot qabrdan O‘zida bo‘lgan hayotga chiqib keldi. Insoniylik o‘ldi; ilohiylik o‘lmadi. Masih O‘z ilohiy tabiatida o‘lim kishanlarini uzib tashlash qudratiga ega edi. U kimni xohlasa, o‘shani tiriltirish uchun O‘zida hayot borligini e’lon qiladi.” Selected Messages, book 1, 301.
In 1798, the human temple, the host of the “northern kingdom”, came to a conclusion, for as the symbol of the lower nature, it could not be changed until the resurrection at the Second Coming. It did however identify the foundation of the forty-six years when Christ raised up the temple which could be transformed, represented by the southern kingdom, which was a symbol of the higher powers of the mind, which is transformed the moment a sinner is justified.
1798-yilda insoniy ma’bad — “shimoliy shohlik”ning lashkari — o‘z nihoyasiga yetdi, chunki u quyi tabiatning ramzi sifatida Ikkinchi Kelishdagi tirilishga qadar o‘zgartirilishi mumkin emas edi. Biroq u Masih tomonidan tiklangan, o‘zgartirilishi mumkin bo‘lgan ma’badning qirq olti yillik davriga asos bo‘lgan narsani aniqlab berdi; bu ma’bad janubiy shohlik bilan ifodalangan bo‘lib, u ongning oliy quvvatlarining ramzi edi va gunohkor oqlangan onning o‘zida o‘zgartiriladi.
“Upon the foundation that Christ Himself had laid, the apostles built the church of God. In the Scriptures the figure of the erection of a temple is frequently used to illustrate the building of the church. Zechariah refers to Christ as the Branch that should build the temple of the Lord. He speaks of the Gentiles as helping in the work: ‘They that are far off shall come and build in the temple of the Lord;’ and Isaiah declares, ‘The sons of strangers shall build up thy walls.’ Zechariah 6:12, 15; Isaiah 60:10.
“Masihning O‘zi qo‘ygan poydevor ustida havoriylar Xudoning jamoatini barpo etdilar. Muqaddas Bitiklarda jamoatning bunyod etilishini tasvirlash uchun ma’bad qurilishi timsolidan tez-tez foydalaniladi. Zakariyo Masihni Egamizning ma’badini quradigan Novda deb tilga oladi. U g‘ayriyahudiylarning bu ishga yordam berishini ham aytadi: ‘Uzoqda bo‘lganlar kelib, Egamizning ma’badini qurishda ishtirok etadilar;’ va Ishayo shunday deydi: ‘Begonalarning o‘g‘illari devorlaringni bunyod etadilar.’ Zakariyo 6:12, 15; Ishayo 60:10.”
“Writing of the building of this temple, Peter says, ‘To whom coming, as unto a living stone, disallowed indeed of men, but chosen of God, and precious, ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ.’ 1 Peter 2:4, 5.
Bu ma’badning qurilishi haqida yozar ekan, Butrus shunday deydi: “Odamlar tomonidan rad etilgan bo‘lsa-da, ammo Xudo tomonidan tanlangan va qadrli bo‘lgan tirik toshga yaqinlashib, sizlar ham tirik toshlar sifatida ruhiy uy, muqaddas ruhoniylik bo‘lib bino qilinmoqdasizlar; toki Iso Masih orqali Xudoga maqbul bo‘lgan ruhiy qurbonliklarni keltirasizlar.” 1 Butrus 2:4, 5.
“In the quarry of the Jewish and the Gentile world the apostles labored, bringing out stones to lay upon the foundation. In his letter to the believers at Ephesus, Paul said, ‘Now therefore ye are no more strangers and foreigners, but fellow citizens with the saints, and of the household of God; and are built upon the foundation of the apostles and prophets, Jesus Christ Himself being the Chief Cornerstone; in whom all the building fitly framed together groweth unto an holy temple in the Lord: in whom ye also are builded together for an habitation of God through the Spirit.’ Ephesians 2:19–22.
“Yahudiylar va g‘ayriyahudiylar dunyosining tosh konida havoriylar mehnat qilib, poydevor ustiga qo‘yish uchun toshlar chiqarar edilar. Pavlus Efesdagi imonlilarga yozgan maktubida shunday degan edi: ‘Endi sizlar na musofirlar, na ajnabiylarsizlar, balki azizlar bilan birga fuqarolarsizlar va Xudoning xonadonidandirsizlar; sizlar havoriylar va payg‘ambarlar poydevori ustiga bunyod etilgansizlar, Iso Masihning O‘zi esa bosh burchak toshidir; Unda butun imorat uyg‘un ravishda biriktirilib, Rabbimizda muqaddas ma’bad bo‘lib yuksaladi; Unda sizlar ham Ruh orqali Xudoning maskani bo‘lish uchun birga bunyod etilmoqdasizlar.’ Efesliklarga 2:19–22.”
“And to the Corinthians he wrote: ‘According to the grace of God which is given unto me, as a wise master builder, I have laid the foundation, and another buildeth thereon. But let every man take heed how he buildeth thereupon. For other foundation can no man lay than that is laid, which is Jesus Christ. Now if any man build upon this foundation gold, silver, precious stones, wood, hay, stubble; every man’s work shall be made manifest: for the day shall declare it, because it shall be revealed by fire; and the fire shall try every man’s work of what sort it is.’ 1 Corinthians 3:10–13.
“Va u korinfliklarga shunday deb yozdi: ‘Menga berilgan Xudoning inoyatiga ko‘ra, men dono bosh me’mor singari poydevor soldim, boshqasi esa uning ustiga qurmoqda. Ammo har kim uning ustiga qanday qurayotganiga ehtiyot bo‘lsin. Chunki hech kim qo‘yilgan poydevordan boshqa poydevor qo‘ya olmaydi; bu poydevor esa Iso Masihdir. Endi kim bu poydevor ustiga oltin, kumush, qimmatbaho toshlar, yog‘och, pichan, somon bilan qursa, har kimning ishi oshkor bo‘ladi; chunki o‘sha kun buni ayon qiladi, negaki u olov bilan namoyon bo‘ladi; va olov har kimning ishini, uning qanday ekanini sinab ko‘radi.’ 1 Korinfliklarga 3:10–13.”
“The apostles built upon a sure foundation, even the Rock of Ages. To this foundation they brought the stones that they quarried from the world. Not without hindrance did the builders labor. Their work was made exceedingly difficult by the opposition of the enemies of Christ. They had to contend against the bigotry, prejudice, and hatred of those who were building upon a false foundation. Many who wrought as builders of the church could be likened to the builders of the wall in Nehemiah’s day, of whom it is written: ‘They which builded on the wall, and they that bare burdens, with those that laded, everyone with one of his hands wrought in the work, and with the other hand held a weapon.’ Nehemiah 4:17.” Acts of the Apostles, 595, 596.
“Havoriylar mustahkam poydevor — Asrlar Qoyasi ustiga qurdilar. Ular bu poydevorga dunyodan qazib olgan toshlarni olib keldilar. Quruvchilar to‘sqinliksiz mehnat qilmadilar. Ularning ishi Masih dushmanlarining qarshiligi tufayli nihoyatda qiyinlashtirildi. Ular soxta poydevor ustiga qurayotganlarning mutaassibligi, xurofoti va nafratiga qarshi kurashishga majbur edilar. Jamoatning quruvchilari sifatida mehnat qilganlarning ko‘pi Nehemiya davridagi devor quruvchilarga qiyoslanishi mumkin edi; ular haqida shunday yozilgan: ‘Devorda qurayotganlar, yuk ko‘tarayotganlar va yuk ortayotganlarning har biri bir qo‘li bilan ish qilar, ikkinchi qo‘lida esa qurol tutar edi.’ Nehemiya 4:17.” Havoriylarning Faoliyati, 595, 596.
We will continue this study in the next article.
Biz bu tadqiqotni keyingi maqolada davom ettiramiz.
“The fall of man filled all heaven with sorrow. The world that God had made was blighted with the curse of sin and inhabited by beings doomed to misery and death. There appeared no escape for those who had transgressed the law. Angels ceased their songs of praise. Throughout the heavenly courts there was mourning for the ruin that sin had wrought.
“Insonning qulashidan butun osmon qayg‘uga to‘ldi. Xudo yaratgan dunyo gunoh la’nati bilan zaharlanib, baxtsizlik va o‘limga mahkum mavjudotlar bilan to‘ldi. Qonunni buzganlar uchun hech qanday najot yo‘li ko‘rinmas edi. Farishtalar hamdu sano kuylashdan to‘xtadilar. Butun samoviy hovlilarda gunoh keltirgan vayronagarchilik uchun motam tutildi.
“The Son of God, heaven’s glorious Commander, was touched with pity for the fallen race. His heart was moved with infinite compassion as the woes of the lost world rose up before Him. But divine love had conceived a plan whereby man might be redeemed. The broken law of God demanded the life of the sinner. In all the universe there was but one who could, in behalf of man, satisfy its claims. Since the divine law is as sacred as God Himself, only one equal with God could make atonement for its transgression. None but Christ could redeem fallen man from the curse of the law and bring him again into harmony with Heaven. Christ would take upon Himself the guilt and shame of sin—sin so offensive to a holy God that it must separate the Father and His Son. Christ would reach to the depths of misery to rescue the ruined race.
“Xudoning O‘g‘li, osmonning ulug‘vor Qo‘mondoni, qulagan inson zoti uchun achinish bilan to‘ldi. Uning yuragi halok bo‘lgan dunyoning kulfatlari Uning oldida namoyon bo‘lar ekan, cheksiz rahm-shafqat bilan junbushga keldi. Ammo ilohiy sevgi inson qutqarilishi mumkin bo‘lgan rejani yaratgan edi. Xudoning buzilgan qonuni gunohkorning hayotini talab qilardi. Butun koinotda uning talablarini inson nomidan qondira oladigan faqat bitta Zot bor edi. Ilohiy qonun Xudoning O‘zi kabi muqaddas bo‘lgani uchun, uning buzilishiga kafforat keltira oladigan faqat Xudoga teng Zotgina edi. Masihdan boshqa hech kim qulagan insonni qonunning la’natidan qutqara olmas va uni yana Osmon bilan uyg‘unlikka keltira olmas edi. Masih gunohning aybi va sharmandasini O‘z zimmasiga olar edi — muqaddas Xudoga shu qadar haqoratli bo‘lgan gunohki, u Ota bilan Uning O‘g‘li o‘rtasiga ajralish solishi kerak edi. Masih halokatga uchragan zotni qutqarish uchun musibatning eng tuban chuqurliklarigacha tushar edi.”
“Before the Father He pleaded in the sinner’s behalf, while the host of heaven awaited the result with an intensity of interest that words cannot express. Long continued was that mysterious communing—’the counsel of peace’ (Zechariah 6:13) for the fallen sons of men. The plan of salvation had been laid before the creation of the earth; for Christ is ‘the Lamb slain from the foundation of the world’ (Revelation 13:8); yet it was a struggle, even with the King of the universe, to yield up His Son to die for the guilty race. But ‘God so loved the world, that He gave His only-begotten Son, that whosoever believeth in Him should not perish, but have everlasting life.’ John 3:16. Oh, the mystery of redemption! the love of God for a world that did not love Him! Who can know the depths of that love which ‘passeth knowledge’? Through endless ages immortal minds, seeking to comprehend the mystery of that incomprehensible love, will wonder and adore.
“Otaning huzurida U gunohkor nomidan iltijo qilar edi, osmon lashkari esa natijani so‘z bilan ifodalab bo‘lmaydigan darajadagi teran qiziqish bilan kutardi. O‘sha sirli muloqot uzoq davom etdi — yiqilgan inson o‘g‘illari uchun ‘tinchlik maslahati’ (Zakariyo 6:13). Najot rejasi yer yaratilishidan oldin belgilangan edi; chunki Masih ‘olamning bunyod etilishidan beri so‘yilgan Qo‘zi’dir (Vahiy 13:8); shunga qaramay, aybdor inson zotining o‘rniga O‘z O‘g‘lini o‘limga topshirish hatto Koinot Podshohi uchun ham kurash edi. Ammo ‘Xudo olamni shunchalik sevdiki, O‘zining yagona tug‘ilgan O‘g‘lini berdi; toki Unga ishongan har bir kishi halok bo‘lmasin, balki abadiy hayotga ega bo‘lsin’. Yuhanno 3:16. Ey najot sirining teranligi! Uni sevmagan bir olamga bo‘lgan Xudoning sevgisi naqadar buyuk! ‘Bilimdan ustun bo‘lgan’ o‘sha sevgining tubsiz chuqurliklarini kim bila oladi? Cheksiz asrlar davomida, o‘sha anglab bo‘lmas sevgining sirini tushunishga intilgan boqiy aql egalari hayratda qolib, sajda qilurlar.”
“God was to be manifest in Christ, ‘reconciling the world unto Himself.’ 2 Corinthians 5:19. Man had become so degraded by sin that it was impossible for him, in himself, to come into harmony with Him whose nature is purity and goodness. But Christ, after having redeemed man from the condemnation of the law, could impart divine power to unite with human effort. Thus by repentance toward God and faith in Christ the fallen children of Adam might once more become ‘sons of God.’ 1 John 3:2.” Patriarchs and Prophets, 63, 64.
“Xudo Masihda zohir bo‘lishi, ‘dunyoni O‘zi bilan yarashtirishi’ kerak edi.” 2 Korinfliklarga 5:19. Inson gunoh tufayli shu qadar tubanlashib ketganki, o‘z holicha tabiati poklik va ezgulik bo‘lgan Zot bilan uyg‘unlikka kira olmas edi. Ammo Masih, insonni qonunning mahkumligidan qutqargach, insoniy sa’y-harakat bilan birlashadigan ilohiy qudratni ato eta olar edi. Shunday qilib, Xudoga tavba qilish va Masihga imon orqali Odamning qulagan farzandlari yana bir bor “Xudoning o‘g‘illari” bo‘lishlari mumkin edi. 1 Yuhanno 3:2.” Patriarchs and Prophets, 63, 64.