Daniel chapter one, when overlaid with Daniel chapter four, represents the history of the first and second angels, from 1798 to 1844. In that history the book of Daniel was unsealed, and the portion that was unsealed was chapters seven, eight and nine. “Line upon line” chapters one, four and then seven through nine, illustrate the history of the Millerite movement of the first angel.
Danielning birinchi bobi, Danielning to‘rtinchi bobi bilan qiyoslab qo‘yilganda, 1798 yildan 1844 yilgacha bo‘lgan birinchi va ikkinchi farishtalarning tarixini ifodalaydi. O‘sha tarixda Doniyor kitobi muhrdan yechildi, va muhrdan yechilgan qism yettinchi, sakkizinchi va to‘qqizinchi boblar edi. “Satr ortidan satr”, birinchi, to‘rtinchi, so‘ng esa yettinchi-to‘qqizinchi boblar birinchi farishtaning Millerit harakati tarixini tasvirlaydi.
In that history (1798 to 1844), the foundational truths of Adventism were established, and those truths were ultimately represented upon the 1843 pioneer chart. Nebuchadnezzar’s image of Daniel chapter two, is on the chart. The visions of Daniel seven and eight are on the chart. “The daily” of chapter eight is represented, as is the “seven times” of Leviticus twenty-six. The three Woes of Islam, as represented in Revelation chapter nine, are there. God forewarned repeatedly that those foundational truths would be attacked.
O‘sha tarixda (1798-yildan 1844-yilgacha) Adventizmning poydevor haqiqatlari o‘rnatildi va bu haqiqatlar oxir-oqibat 1843-yildagi kashshoflar jadvalida aks ettirildi. Doniyor kitobining ikkinchi bobidagi Navuxadnazar haykali jadvalda tasvirlangan. Doniyorning yettinchi va sakkizinchi boblaridagi vahiylar jadvalda keltirilgan. Sakkizinchi bobdagi “kundalik” ham, Levilar kitobining yigirma oltinchi bobidagi “yetti vaqt” ham unda ifodalangan. Vahiy kitobining to‘qqizinchi bobida tasvirlangan Islomning uch Voy holati ham u yerda mavjud. Xudo bu poydevor haqiqatlarga hujum qilinishidan qayta-qayta oldindan ogohlantirgan.
“Let those who stand as God’s watchmen on the walls of Zion be men who can see the dangers before the people,—men who can distinguish between truth and error, righteousness and unrighteousness.
“Xudoning Sion devorlari ustida soqchi bo‘lib turganlari xalq oldidagi xatarlarni oldindan ko‘ra oladigan kishilar bo‘lsin,—haqiqat bilan xatoni, solihlik bilan nohaqlikni farqlay oladigan kishilar bo‘lsin.”
“The warning has come: Nothing is to be allowed to come in that will disturb the foundation of the faith upon which we have been building ever since the message came in 1842, 1843, and 1844. I was in this message, and ever since I have been standing before the world, true to the light that God has given us. We do not propose to take our feet off the platform on which they were placed as day by day we sought the Lord with earnest prayer, seeking for light. Do you think that I could give up the light that God has given me? It is to be as the Rock of Ages. It has been guiding me ever since it was given.” Review and Herald, April 14, 1903.
“Ogohlantirish berildi: 1842, 1843 va 1844 yillarda xabar kelganidan beri biz bunyod etib kelayotgan imon poydevorini izdan chiqaradigan biror narsaning kirib kelishiga yo‘l qo‘yilmasligi kerak. Men bu xabarda edim va o‘shandan beri Xudo bizga bergan nurga sodiq qolgan holda butun dunyo oldida turibman. Biz kun sayin Rabbimizni sidqidildan ibodat bilan izlab, nur so‘raganimizda oyoqlarimiz qo‘yilgan platformadan oyoqlarimizni olishni niyat qilmaymiz. Xudo menga bergan nurni men tark eta olaman, deb o‘ylaysizmi? U Asrlar Qoyasi kabi bo‘lishi kerak. U menga berilganidan beri meni yo‘naltirib kelmoqda.” Review and Herald, 1903-yil 14-aprel.
The work of the dirt brush man, that is to be accomplished with the participation of God’s last day people, is also represented by Isaiah, when he identifies the last day people and the work they are called to do, for the foundations were destined to be buried with error before the last days arrived.
Kir choʻtkasi bilan ishlovchi kishining ishi — ya’ni Xudoning oxirgi kunlardagi xalqining ishtiroki bilan amalga oshirilishi lozim boʻlgan ish — Ishayo tomonidan ham tasvirlangan; u oxirgi kunlardagi xalqni va ular bajarishga chaqirilgan ishni belgilab beradi, chunki oxirgi kunlar kelishidan oldin poydevorlar xatolik ostida koʻmilib qolishi taqdir etilgan edi.
And they that shall be of thee shall build the old waste places: thou shalt raise up the foundations of many generations; and thou shalt be called, The repairer of the breach, The restorer of paths to dwell in. Isaiah 58:12.
Va sendan bo‘lganlar qadimgi xarobalarni qayta quradilar; sen ko‘p avlodlarning poydevorlarini tiklaysan; va sen “Buzilgan devorni tuzatuvchi”, “Yashash uchun yo‘llarni tiklovchi” deb atalursan. Ishayo 58:12.
The “old waste places,” refers to the doctrinal truths associated with the two desolating powers of paganism and papalism. The two desolating powers of paganism being followed by papalism is what William Miller used for his framework of every prophecy he presented.
“Qadimgi xarobaliklar” butparastlik va papalikning vayron qiluvchi ikki hokimiyati bilan bog‘liq ta’limotiy haqiqatlarni anglatadi. Butparastlikning vayron qiluvchi ikki hokimiyatidan keyin papalik kelishi Uilyam Miller o‘zi bayon etgan har bir bashorat uchun asos qilib olgan qolip edi.
And they shall build the old wastes, they shall raise up the former desolations, and they shall repair the waste cities, the desolations of many generations. Isaiah 61:4.
Ular qadimgi xarobalarni qayta quradilar, avvalgi vayronagarchiliklarni tiklaydilar, ko‘p avlodlar davomida xarob bo‘lib yotgan vayrona shaharlarni ta’mirlaydilar. Ishayo 61:4.
The structure of prophecy that is represented as the framework, is the history and relationship of those two powers. To restore “the paths to dwell in,” is the restoration of Miller’s framework, that was represented in his dream by the work of the dirt brush man. Isaiah used the illustration of the history of Ezra and those who returned from Babylon and repaired Jerusalem, to identify the restoration of the former desolations.
Qolip sifatida ifodalangan bashoratning tuzilmasi — o‘sha ikki hokimiyatning tarixi va o‘zaro munosabatidir. “Yashash uchun yo‘llarni tiklash” — Millerning qolipini tiklashdir; bu uning tushida tuproq supuruvchi odamning ishi orqali ifodalangan edi. Ishayo avvalgi xarobaliklarni tiklashni aniqlash uchun, Ezraning va Bobildan qaytib kelib Quddusni ta’mirlaganlarning tarixi haqidagi tasvirdan foydalandi.
Since the days of our fathers have we been in a great trespass unto this day; and for our iniquities have we, our kings, and our priests, been delivered into the hand of the kings of the lands, to the sword, to captivity, and to a spoil, and to confusion of face, as it is this day. And now for a little space grace hath been showed from the Lord our God, to leave us a remnant to escape, and to give us a nail in his holy place, that our God may lighten our eyes, and give us a little reviving in our bondage. For we were bondmen; yet our God hath not forsaken us in our bondage, but hath extended mercy unto us in the sight of the kings of Persia, to give us a reviving, to set up the house of our God, and to repair the desolations thereof, and to give us a wall in Judah and in Jerusalem. Ezra 9:7–9.
Otalarimizning kunlaridan to bugungi kungacha biz katta gunohda bo‘lib keldik; va nohaqliklarimiz tufayli biz, shohlarimiz va ruhoniylarimiz yurtlar shohlarining qo‘liga topshirildik — qilichga, asirlikka, talon-torojga va yuzimizning sharmandaligiga, xuddi bugungidek. Endi esa bir oz muddatga Egamiz Xudoyimiz tomonidan bizga inoyat ko‘rsatildi: qochib qutulgan bir qoldiqni qoldirish va O‘zining muqaddas maskanida bizga bir qoziq berish uchun; toki Xudoyimiz ko‘zlarimizni ravshan qilsin va qulligimiz ichida bizga bir oz jonlanish ato etsin. Chunki biz qullar edik; shunga qaramay, Xudoyimiz qulligimiz ichida bizni tark etmadi, balki Fors shohlarining oldida bizga marhamatini yoydi: bizga jonlanish berish, Xudoyimizning uyini tiklash, uning xarobalarini tuzatish hamda Yahudoda va Quddusda bizga bir devor berish uchun. Ezra 9:7–9.
Ezra and those who repaired Jerusalem, represent the “remnant” who are the restorers of the paths to dwell in, and they are those who are accomplishing the work in the context of the Leviticus twenty-six prayer, which Ezra references that “since the days of our fathers have we been in a great trespass unto this day; and for our iniquities have we, our kings, and our priests, been delivered into the hand of the kings of the lands, to the sword, to captivity, and to a spoil, and to confusion of face.” The “day” he is referring to is the “day” that the “remnant” of the last days restore the paths to dwell in.
Ezra va Quddusni ta’mir qilganlar “qoldiq”ni ifodalaydi; ular yashash uchun yo‘llarni qayta tiklovchilardir, va ular Ezra ishora qilgan Levilar yigirma oltinchi bobdagi ibodat doirasida ishni amalga oshirayotganlardir: “otalarimizning kunlaridan to shu kungacha biz ulkan gunohda bo‘lib keldik; gunohlarimiz tufayli esa biz ham, shohlarimiz ham, ruhoniylarimiz ham yurtlar shohlarining qo‘liga, qilichga, asirlikka, talon-torojga va yuzimizning sharmandaligiga topshirildik.” U tilga olayotgan “kun” — oxirgi kunlardagi “qoldiq” yashash uchun yo‘llarni qayta tiklaydigan “kun”dir.
Ezra’s remnant are the two witnesses who are resurrected at the end of three and a half days, and fulfill the Leviticus twenty-six prayer as illustrated by Daniel in chapter nine. When Ezra and his coworkers returned from exile and rebuilt Jerusalem, they typified the work of restoring Miller’s jewels, which is the work of restoring the foundational truths of Miller. For this reason, understanding the framework of Miller’s work is essential.
Ezraning qoldig‘i uch yarim kunning oxirida tiriltiriladigan va Doniyor to‘qqizinchi bobda tasvirlaganidek, Levilar yigirma oltinchi bobdagi ibodatni bajo keltiradigan ikki guvohdir. Ezra va uning hamkorlari asirlikdan qaytib kelib, Quddusni qayta qurganlarida, ular Millerning javohirlarini tiklash ishining timsoli bo‘ldilar; bu esa Millarning poydevor haqiqatlarini qayta tiklash ishidir. Shu sababli, Miller ishining tuzilmasini tushunish nihoyatda muhimdir.
“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, 596.
“Havoriylar mustahkam poydevor — ya’ni Asrlar Qoyasi — ustiga qurdilar. Ular bu poydevorga dunyodan qazib olgan toshlarni olib keldilar. Quruvchilar to‘siqlarsiz mehnat qilmadilar. Masih dushmanlarining qarshiligi tufayli ularning ishi nihoyatda qiyinlashtirildi. Ular soxta poydevor ustiga qurayotganlarning mutaassibligi, xurofoti va nafratiga qarshi kurashishga majbur edilar. Jamoatning quruvchilari sifatida mehnat qilganlarning ko‘plarini Naximiyo davridagi devor quruvchilariga qiyoslash mumkin edi; ular haqida shunday yozilgan: ‘Devor ustida qurayotganlar, yuk ko‘tarayotganlar va yuk ortayotganlar — har biri bir qo‘li bilan ishni qilar, ikkinchi qo‘li bilan esa qurol ushlardi.’ Naximiyo 4:17.” Havoriylar faoliyati, 596.
In both passages of Isaiah, the work is to raise up the foundations and desolations of many generations. Isaiah is identifying a spiritual work that was illustrated by the literal work. The foundations were to be guarded, but instead they were eventually totally covered up by a false foundation of counterfeit jewels. Those who Isaiah identifies are restoring the foundational truths of the Millerites, not literal bricks and stones. The symbol of those truths is Miller’s framework of the two desolating powers which trampled down the sanctuary and the host for “seven times.”
Ishayoning har ikkala parchasida ham vazifa — ko‘p avlodlarning poydevorlarini va vayronaliklarini qayta tiklashdir. Ishayo so‘zma-so‘z bajarilgan ish orqali tasvirlangan ruhiy bir ishni ko‘rsatmoqda. Poydevorlar qo‘riqlanishi kerak edi, biroq buning o‘rniga ular oxir-oqibat soxta qimmatbaho toshlardan qurilgan yolg‘on poydevor bilan butunlay qoplanib ketdi. Ishayo tilga olayotganlar so‘zma-so‘z g‘isht va toshlarni emas, balki Milleritlarning poydevoriy haqiqatlarini tiklamoqdalar. O‘sha haqiqatlarning ramzi — “yetti vaqt” davomida muqaddas joyni va lashkarni oyoq osti qilgan ikki vayron qiluvchi kuch haqidagi Millering tizimidir.
That work of restoration is represented as raising up “the foundations” and “desolations of many generations,” and represents the prophetic work of restoring the foundational truths through the methodology that brings prophetic line upon prophetic line, from here a little and there a little. The work of reestablishing the foundations and desolations is the work of presenting and defending the original truths represented upon the 1843 and 1850 pioneer charts, which are the two tables of Habakkuk chapter two. And the work is accomplished with the latter rain methodology of “line upon line”. It is the work of returning to Jeremiah’s old paths in the controversy of those who wish to uphold a counterfeit foundation, as represented by the false jewels of Miller’s dream.
Qayta tiklash ishi “ko‘p avlodlarning poydevorlari” va “vayronalari”ni qayta ko‘tarish sifatida tasvirlanadi hamda bu, bashoratli satr ustiga bashoratli satrni, bu yerdan ozgina va u yerdan ozgina tarzida keltiradigan metodologiya orqali poydevoriy haqiqatlarni tiklashga oid bashoratli ishni anglatadi. Poydevorlar va vayronalarni qayta barpo etish ishi — Habakkukning ikkinchi bobidagi ikki lavha bo‘lgan 1843 va 1850 yillardagi kashshof xaritalarda ifodalangan asl haqiqatlarni taqdim etish va himoya qilish ishidir. Va bu ish “satr ustiga satr” bo‘lgan kechki yomg‘ir metodologiyasi orqali amalga oshiriladi. Bu, Millerning tushidagi soxta javohirlar bilan ifodalanganidek, qalbaki poydevorni saqlab qolishni istovchilarning bahsi ichida Yeremiyoning qadimiy yo‘llariga qaytish ishidir.
“The enemy is seeking to divert the minds of our brethren and sisters from the work of preparing a people to stand in these last days. His sophistries are designed to lead minds away from the perils and duties of the hour. They estimate as nothing the light that Christ came from heaven to give to John for His people. They teach that the scenes just before us are not of sufficient importance to receive special attention. They make of no effect the truth of heavenly origin and rob the people of God of their past experience, giving them instead a false science.
“Dushman birodarlarimiz va opa-singillarimizning ongini bu oxirgi kunlarda sobit turishga tayyorlanayotgan bir xalqni tayyorlash ishidan chalg‘itishga intilmoqda. Uning soxta dalillari onglarni ayni davrning xatarlari va burchlaridan chetlatishga qaratilgandir. Ular Masih O‘z xalqi uchun Yuhannoga berish maqsadida osmondan olib kelgan nurni hech narsa deb baholaydilar. Ular bizning ko‘z o‘ngimizda turgan voqealar alohida e’tiborga loyiq darajada muhim emas, deb ta’lim beradilar. Ular samoviy manbadan kelgan haqiqatni samarasiz qiladilar va Xudoning xalqini o‘zlarining avvalgi tajribasidan mahrum qilib, uning o‘rniga ularga soxta ilmni beradilar.
“‘Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein.’ Jeremiah 6:16.
“Egamiz shunday deydi: «Yo‘llarda turinglar, qaranglar va qadimgi so‘qmoqlar haqida so‘ranglar: yaxshi yo‘l qayerda ekanini bilib, o‘sha yo‘ldan yuringlar».” Yeremiyo 6:16.
“Let none seek to tear away the foundations of our faith—the foundations that were laid at the beginning of our work by prayerful study of the word and by revelation. Upon these foundations we have been building for the last fifty years. Men may suppose that they have found a new way and that they can lay a stronger foundation than that which has been laid. But this is a great deception. Other foundation can no man lay than that which has been laid.
“Hech kim imonimizning poydevorlarini — ishimizning boshida Kalomni ibodat bilan tadqiq etish va vahiy orqali qo‘yilgan poydevorlarni — yulib tashlashga urinmasin. Mana shu poydevorlar ustida biz so‘nggi ellik yil davomida qurib kelmoqdamiz. Odamlar o‘zlari yangi bir yo‘l topdik, deb va qo‘yilgan poydevordan ko‘ra mustahkamroq bir poydevor qo‘ya olamiz, deb o‘ylashlari mumkin. Ammo bu katta bir aldanishdir. Qo‘yilgan poydevordan boshqa hech kim boshqa bir poydevor qo‘ya olmaydi.
“In the past many have undertaken the building of a new faith, the establishment of new principles. But how long did their building stand? It soon fell, for it was not founded upon the Rock.
“Ilgari ko‘plar yangi bir e’tiqodni bunyod etishga, yangi tamoyillarni o‘rnatishga kirishganlar. Ammo ularning bunyodi qancha vaqt turdi? U tez orada qulab tushdi, chunki u Qoya ustiga asoslanmagan edi.
“Did not the first disciples have to meet the sayings of men? Did they not have to listen to false theories, and then, having done all, to stand firm, saying: ‘Other foundation can no man lay than that is laid’? 1 Corinthians 3:11.
“Ilk shogirdlar ham insonlarning gap-so‘zlariga duch kelishlariga to‘g‘ri kelmaganmi? Ular yolg‘on nazariyalarni tinglashlariga, so‘ngra esa, qo‘llaridan kelgan hamma ishni qilganlaridan keyin, qat’iy turib: «Hech kim qo‘yilgan poydevordan boshqa poydevorni qo‘ya olmaydi», deb aytishlariga to‘g‘ri kelmaganmi?” 1 Corinthians 3:11.
“So we are to hold the beginning of our confidence steadfast unto the end. Words of power have been sent by God and by Christ to this people, bringing them out from the world, point by point, into the clear light of present truth. With lips touched with holy fire, God’s servants have proclaimed the message. The divine utterance has set its seal to the genuineness of the truth proclaimed.” Testimonies, volume 8, 296, 297.
“Shunday ekan, ishonchimizning boshini oxirigacha qat’iy tutib turishimiz kerak. Xudo va Masih tomonidan bu xalqqa qudratli so‘zlar yuborildi; ular bu xalqni dunyodan, nuqta-ba-nuqta, hozirgi haqiqatning ravshan nuriga olib chiqdi. Muqaddas olov tegizgan lablar bilan Xudoning xizmatkorlari bu xabarni e’lon qildilar. Ilohiy kalom e’lon qilingan haqiqatning haqiqiyligiga o‘z muhrini bosdi.” Testimonies, 8-jild, 296, 297.
The “work of preparing a people to stand in the last days,” is the work associated with the two prophecies of Ezekiel in chapter thirty-seven. A message is delivered by Isaiah’s voice in the wilderness, and the first message of Ezekiel brings those that have been dead in the street of the city of Sodom and Egypt for three-and-a-half days together. They then recognize they have been in Matthew’s tarrying time of the parable of the ten virgins. They then hear the call given to Jeremiah to separate the precious from the vile if they wish to return. They also recognize that Daniel’s prayer in chapter nine as present truth. Therefore if and when they choose to return by accepting and accomplishing the conditions of the gospel, then they receive Ezekiel’s second message and stand upon their feet a mighty army.
“Oxirgi kunlarda turib qolishga tayyorlangan bir xalqni hozirlash ishi” Hizqiyoning o‘ttiz yettinchi bobidagi ikki bashorat bilan bog‘liq bo‘lgan ishdir. Ishayo sahrodagi ovoz orqali bir xabar yetkazadi, va Hizqiyoning birinchi xabari Sado‘m va Misr shahrining ko‘chasida uch yarim kun davomida o‘lik yotganlarni bir joyga to‘playdi. Shundan so‘ng ular o‘nta bokira haqidagi masaldagi Matto bayon etgan kechikish vaqtida bo‘lganliklarini anglaydilar. So‘ngra, agar qaytishni istasalar, qimmatli narsani qabih narsadan ajratish haqidagi Yeremiyoga berilgan da’vatni eshitadilar. Ular, shuningdek, Doniyorning to‘qqizinchi bobdagi ibodatini hozirgi haqiqat sifatida anglaydilar. Shu bois, agar va qachon ular xushxabarning shartlarini qabul qilib va ado etib qaytishni tanlasalar, u holda Hizqiyoning ikkinchi xabarini qabul qiladilar va oyoqlari ustida turib, qudratli bir lashkar bo‘ladilar.
The “work of preparing a people to stand in the latter days” is accomplished through the latter rain methodology of “line upon line.” That work involves a work of restoring the Millerite truths that are represented on the 1843 and 1850 pioneer charts. Those two charts are Habakkuk’s two tables and they are to be laid upon one another (line upon line), and in so doing the two charts represent the foundational truths that are to be restored in the last days by the dirt brush man.
“Oxirgi kunlarda turishga tayyorlangan bir xalqni tayyorlash ishi” “satr ustiga satr” bo‘lgan kechki yomg‘ir metodologiyasi orqali amalga oshiriladi. Bu ish 1843 va 1850-yillardagi kashshoflar jadvallarida ifodalangan Millerchilar haqiqatlarini tiklash ishini o‘z ichiga oladi. Bu ikki jadval Habakkukning ikki lavhasidir va ular bir-birining ustiga qo‘yilishi lozim (satr ustiga satr), va shunday qilish orqali bu ikki jadval oxirgi kunlarda chang cho‘tka odam tomonidan tiklanishi kerak bo‘lgan asosiy haqiqatlarni ifodalaydi.
When brought together, line upon line, they identify the mistake in the 1843 chart, which was thereafter corrected upon the 1850 chart. When considered as one table (line upon line) they then represent both the experience of God’s people and the hidden history of the seven thunders, for together they illustrate the first disappointment, the tarrying time, the Midnight Cry, and October 22, 1844, and the great disappointment.
Bir-biriga qo‘yilib, satr ustiga satr tarzida birlashtirilganda, ular 1843-yilgi jadvaldagi xatoni aniqlab beradi; bu xato keyinchalik 1850-yilgi jadvalda tuzatildi. Ular bitta jadval sifatida (satr ustiga satr) ko‘rib chiqilganda esa, Xudoning xalqining tajribasini ham, yetti momaqaldiroqning yashirin tarixini ham ifodalaydi; chunki ular birgalikda birinchi umidsizlikni, kutish davrini, Yarim tun faryodini, 1844-yil 22-oktabrni va buyuk umidsizlikni tasvirlaydi.
It is the first disappointment, Midnight Cry and great disappointment that is the hidden history of the seven thunders. It is the structure of truth, for truth is based upon the first and last letter of the Hebrew word “truth” being the same as is the first and last disappointment of that history. The middle and thirteenth letter is a symbol of rebellion as represented by those who reject the message of the Midnight Cry. The two charts when brought together provide two witnesses to the prophetic truths of the Millerites that are to be restored by the dirt brush man, but they also identify the experience that typifies the experience of the one hundred and forty-four thousand.
Bu birinchi umidsizlik, Yarim tun faryodi va buyuk umidsizlik — yetti momaqaldiroqning yashirin tarixidir. Bu haqiqatning tuzilishidir, chunki haqiqat ibroniycha “haqiqat” so‘zining birinchi va oxirgi harfi aynan o‘sha tarixning birinchi va oxirgi umidsizliklariga mos kelishiga asoslanadi. O‘rta, ya’ni o‘n uchinchi harf, Yarim tun faryodi xabarini rad etuvchilar orqali ifodalangan isyonning ramzidir. Ikki jadval birlashtirilganda, ular Millerchilarning bashoratli haqiqatlariga ikki guvohlik beradi; bu haqiqatlar chang cho‘tka tutgan kishi tomonidan qayta tiklanishi lozim, ammo ular shu bilan birga bir yuz qirq to‘rt ming kishining tajribasini timsollovchi tajribani ham ko‘rsatib beradi.
Those called to be the ensign (the one hundred and forty-four thousand) were confronted with their first disappointment on July 18, 2020, and then in July of 2023, they were then presented with a message from a voice crying in the wilderness. The voice was calling them to return.
Nishon bo‘lishga chaqirilganlar (bir yuz qirq to‘rt ming) 2020-yil 18-iyulda o‘zlarining birinchi umidsizliklariga duch keldilar, so‘ngra 2023-yil iyulida ularga sahroda faryod qilayotgan bir ovozdan xabar taqdim etildi. Bu ovoz ularni qaytishga chorlayotgan edi.
It is at this point in the hidden history of the seven thunders that rebellion will be manifested, for the next waymark is when the dirt brush man gathers the jewels and casts them into the casket. They then shine ten times brighter. At that point Miller was awakened. When the virgins (Miller) awake, it is too late. The restoration of the desolations of many generations is a work that the two witnesses must participate in. That work is now being carried out.
Yetti momaqaldiroqning yashirin tarixidagi aynan shu nuqtada isyon namoyon bo‘ladi, chunki keyingi yo‘l belgisi — kir cho‘tka tutgan odam marvaridlarni yig‘ib, ularni sandiqqa tashlaydigan paytdir. Shunda ular o‘n baravar yorqinroq porlaydi. Ana shu vaqtda Miller uyg‘otildi. Bokira qizlar (Miller) uyg‘onganida, juda kech bo‘ladi. Ko‘p avlodlar xarobalarining qayta tiklanishi — ikki guvoh ishtirok etishi lozim bo‘lgan ishdir. Bu ish hozir amalga oshirilmoqda.
William Miller’s framework of the prophecies represented by the vision of the Ulai River, of Daniel chapters seven, eight and nine was the two desolating powers of paganism and papalism and the framework for Future for America is paganism (the dragon), followed by papalism (the beast) and apostate Protestantism (the false prophet). The key that establishes both frameworks is the writings of the apostle Paul. The apostle Paul was the prophetic voice that connected ancient Israel with spiritual Israel. Before his conversion, Paul’s name was Saul, which means “selected” or “set forth”.
Ulai daryosi haqidagi vahiy, ya’ni Doniyor kitobining yettinchi, sakkizinchi va to‘qqizinchi boblarida ifodalangan bashoratlar bo‘yicha Uilyam Millerning tuzilmasi butparastlik va papachilikdan iborat bo‘lgan ikki vayron qiluvchi hokimiyat edi; Future for America uchun esa tuzilma butparastlikdan (ajdarho) iborat bo‘lib, undan keyin papachilik (mahluq) va murtad protestantizm (soxta payg‘ambar) keladi. Har ikkala tuzilmani belgilab beradigan kalit havoriy Pavlusning yozuvlaridir. Havoriy Pavlus qadimgi Isroilni ruhiy Isroil bilan bog‘lagan bashoratli ovoz edi. Pavlusning imonga kelishidan oldin uning ismi Shoul edi, bu esa “tanlangan” yoki “oldinga chiqarilgan” degan ma’noni anglatadi.
Paul was chosen (selected) to be the apostle to the Gentiles, and he was chosen among other things for his understanding of the Old Testament. Writing the majority of the New Testament, there is no other of the New Testament authors who possessed the understanding of the Old Testament as did Paul. He was chosen to lead out in presenting the gospel to the Gentiles, but he was also chosen to establish the relationship of the prophetic histories of the Old Testament with the prophetic history that followed the time period of the cross. Without Paul’s testimony the prophetic understanding of the Millerites, and that of Future for America would be non-existent. In the very history where literal Israel was divorced as God’s chosen people, Paul was chosen to identify that ancient Israel, though then divorced from God, was the symbol of the prophetic history of spiritual Israel. The necessary prophetic rules for the movements of the first and third angels are based primarily upon the writings of the apostle Paul.
Pavlus g‘ayriyahudiylarga havoriy bo‘lish uchun tanlangan (saylangan) edi va u, boshqa jihatlar qatorida, Eski Ahdni tushunishi uchun ham tanlangan edi. Yangi Ahdning asosiy qismini yozgan holda, Yangi Ahd mualliflari orasida Eski Ahdni Pavluschalik anglagan boshqa hech kim yo‘q edi. U xushxabarni g‘ayriyahudiylarga taqdim etishda yetakchilik qilish uchun tanlangan edi, biroq u, shuningdek, Eski Ahdning bashoratli tarixlari bilan xoch davridan keyin kelgan bashoratli tarix o‘rtasidagi munosabatni o‘rnatish uchun ham tanlangan edi. Pavlusning guvohligisiz Milleritlarning bashoratli tushunchasi ham, Future for America’ning bashoratli tushunchasi ham mavjud bo‘lmagan bo‘lur edi. Aynan tom ma’nodagi Isroil Xudoning tanlangan xalqi sifatida ajratib yuborilgan o‘sha tarixning o‘zida, Pavlus qadimgi Isroil, garchi o‘sha paytda Xudodan ajratilgan bo‘lsa-da, ruhiy Isroilning bashoratli tarixining timsoli ekanini ko‘rsatib berish uchun tanlangan edi. Birinchi va uchinchi farishtalar harakatlariga oid zarur bashoratli qoidalar, asosan, havoriy Pavlusning yozuvlariga tayanadi.
For this reason, we will consider some of the prophetic principles that are identified by Paul that impacted the message of the Millerites, that was set within the framework of two desolating powers, and in so doing we will also consider how those principles impact upon the framework of three desolating powers.
Shu sababli, biz Pavlus tomonidan aniqlab berilgan va Milerchilar xabariga ta’sir ko‘rsatgan, ikki vayron qiluvchi hokimiyat doirasida joylashtirilgan ayrim bashoratli tamoyillarni ko‘rib chiqamiz; shu bilan birga, bu tamoyillarning uch vayron qiluvchi hokimiyat doirasiga qanday ta’sir etishini ham ko‘rib chiqamiz.
Moreover, brethren, I would not that ye should be ignorant, how that all our fathers were under the cloud, and all passed through the sea; And were all baptized unto Moses in the cloud and in the sea; And did all eat the same spiritual meat; And did all drink the same spiritual drink: for they drank of that spiritual Rock that followed them: and that Rock was Christ. But with many of them God was not well pleased: for they were overthrown in the wilderness. Now these things were our examples, to the intent we should not lust after evil things, as they also lusted. Neither be ye idolaters, as were some of them; as it is written, The people sat down to eat and drink, and rose up to play. Neither let us commit fornication, as some of them committed, and fell in one day three and twenty thousand. Neither let us tempt Christ, as some of them also tempted, and were destroyed of serpents. Neither murmur ye, as some of them also murmured, and were destroyed of the destroyer. Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come. 1 Corinthians 10:1–10.
Bundan tashqari, ey birodarlar, barchamizning ota-bobolarimiz bulut ostida bo‘lganini va barchasi dengizdan o‘tganini bilmay qolishingizni istamayman; va barchasi bulutda ham, dengizda ham Musoga cho‘mdirildilar; va barchasi bir xil ruhiy taomdan yedilar; va barchasi bir xil ruhiy ichimlikdan ichdilar, chunki ularga ergashib borgan o‘sha ruhiy Qoyadan ichar edilar; u Qoya esa Masih edi. Lekin ularning ko‘pchiligidan Xudo mamnun bo‘lmadi, chunki ular sahroda halok bo‘ldilar. Endi bu narsalar biz uchun ibrat bo‘ldi, toki biz ham ular yomon narsalarni orzu qilganlari kabi yomon narsalarni orzu qilmasligimiz uchun. Shuningdek, ularning ba’zilari kabi butparast bo‘lmanglar; yozilganidek: “Xalq yeb-ichish uchun o‘tirdi va o‘ynash uchun turdi”. Yana ba’zilari zino qilganidek, biz ham zino qilmaylik; va bir kunda ulardan yigirma uch ming nafari halok bo‘ldi. Shuningdek, ba’zilari Masihni sinaganidek, biz ham Masihni sinamaylik; va ular ilonlar tomonidan halok qilindilar. Yana ba’zilari noliganidek, sizlar ham nolimanglar; va ular halok qiluvchi tomonidan yo‘q qilindilar. Endi bu narsalarning barchasi ularga ibrat tariqasida yuz berdi; va asrlarning oxiri yetib kelgan bizlarni ogohlantirish uchun yozib qo‘yilgan. 1 Korinfliklarga 10:1–10.
In ten short verses, Paul identifies that the rite of baptism was typified at the Red Sea crossing, that the Rock which followed ancient Israel, was a “spiritual Rock,” and that it was Christ. He identifies that ancient Israel was the example for those living in the last days. This passage is a warning, and the passage is a point of controversy between those who uphold truth and those who oppose truth. Adventist theologians teach that Paul was simply identifying that the histories of ancient Israel were illustrating moral lessons that needed to be understood by those living in the last days, but they insist Paul was not identifying that the histories of literal Israel were actually to be repeated by spiritual Israel. Sister White often uses this passage to confirm exactly what Paul meant.
O‘nta qisqa oyatda Pavlus suvga cho‘mish marosimi Qizil dengizdan o‘tishda timsol qilinganini, qadimgi Isroilga ergashib borgan Qoya esa “ruhiy Qoya” bo‘lganini va bu Masih ekanini ko‘rsatadi. U qadimgi Isroil oxirgi kunlarda yashayotganlar uchun namuna bo‘lganini bayon qiladi. Bu parcha ogohlantirishdir va haqiqatni saqlovchilar bilan haqiqatga qarshi chiquvchilar o‘rtasida bahs-munozara nuqtasidir. Adventist ilohiyotchilar Pavlus shunchaki qadimgi Isroil tarixlari oxirgi kunlarda yashayotganlar tushunishi lozim bo‘lgan axloqiy saboqlarni tasvirlab berganini ko‘rsatgan, deb ta’lim beradilar, biroq ular Pavlus jismoniy Isroilning tarixlari aslida ruhiy Isroil tomonidan takrorlanishi kerakligini ko‘rsatmaganini qat’iy ta’kidlaydilar. Opa Uayt bu parchadan Pavlus aynan nimani nazarda tutganini tasdiqlash uchun tez-tez foydalanadi.
“Each of the ancient prophets spoke less for their own time than for ours, so that their prophesying is in force for us. ‘Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come.’ 1 Corinthians 10:11. ‘Not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into.’ 1 Peter 1:12. . . .
“Qadimgi payg‘ambarlarning har biri o‘z zamoni uchun emas, bizning zamonimiz uchun ko‘proq so‘zlagan; shu bois ularning bashoratlari biz uchun ham amaldadir. ‘Endi bu narsalarning hammasi ularga ibrat bo‘lishi uchun yuz berdi; va ular zamonlarning oxiri yetib kelgan bizlarga nasihat uchun yozib qoldirilgandir.’ 1 Korinfliklarga 10:11. ‘Ular bu narsalar bilan o‘zlariga emas, balki sizlarga xizmat qilayotganliklari ularga ayon qilingan edi; bu narsalar esa endi osmondan yuborilgan Muqaddas Ruh orqali sizlarga Xushxabarni va’z qilganlar tomonidan sizlarga xabar qilindi; farishtalar ham bu narsalarga nazar tashlashni orzu qiladilar.’ 1 Butrus 1:12....”
“The Bible has accumulated and bound up together its treasures for this last generation. All the great events and solemn transactions of Old Testament history have been, and are, repeating themselves in the church in these last days.” Selected Messages, book 3, 338, 339.
“Muqaddas Kitob o‘z xazinalarini ana shu so‘nggi avlod uchun jamlab, bir joyga bog‘lab qo‘ygan. Eski Ahd tarixidagi barcha buyuk voqealar va tantanali hodisalar bu so‘nggi kunlarda jamoatda takrorlangan va takrorlanmoqda.” Selected Messages, 3-kitob, 338, 339.
The “great events and solemn transactions of Old Testament history have been, and are, repeating themselves in the church in these last days,” is how Sister White summarizes Paul’s meaning in the verses. In an attempt to undermine Paul’s identification of ancient Israel as symbolically illustrating literal Israel’s history, Satan has foisted two primary attacks against this prophetic principle. The first, that I already mentioned, is the claim that Paul was simply identifying that those histories represented moral lessons. That false teaching is a half-truth, and a half-truth is not truth at all. It is true that the moral lessons that might be derived from the history of ancient Israel, is for the benefit of those living in the last days, but when that is used to deny that those histories are also an illustration of events that will be repeated, it becomes a half-truth, which is designed to deny the truth.
Qadimgi Ahd tarixidagi “buyuk voqealar va tantanali hodisalar so‘nggi kunlarda jamoatda takrorlangan va takrorlanmoqda”, deb Sister White ushbu oyatlardagi Pavlusning ma’nosini xulosa qiladi. Qadimgi Isroilning tarixini tom ma’nodagi Isroil tarixining ramziy tasviri sifatida Pavlus tomonidan belgilanganini zaiflashtirishga uringan holda, Shayton ushbu bashoratli tamoyilga qarshi ikkita asosiy hujumni ilgari surdi. Birinchisi, men allaqachon tilga olganimdek, Pavlus shunchaki o‘sha tarixlar axloqiy saboqlarni ifodalaydi, degan da’vodir. Bu yolg‘on ta’limot yarim haqiqatdir, yarim haqiqat esa aslo haqiqat emas. Qadimgi Isroil tarixidan chiqarilishi mumkin bo‘lgan axloqiy saboqlar so‘nggi kunlarda yashayotganlar foydasi uchundir, degani haqiqatdir; ammo bundan o‘sha tarixlar takrorlanadigan voqealarning ham tasviri ekanini inkor etish uchun foydalanilganda, bu haqiqatni inkor etishga qaratilgan yarim haqiqatga aylanadi.
“A blessing or a curse is now before the people of God—a blessing if they come out from the world and are separate, and walk in the path of humble obedience; and a curse if they unite with the idolatrous, who trample upon the high claims of heaven. The sins and iniquities of rebellious Israel are recorded and the picture presented before us as a warning that if we imitate their example of transgression and depart from God we shall fall as surely as did they. ‘Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come.’” Testimonies, volume 1, 609.
“Xudoning xalqi oldida hozir baraka yoki laʼnat turibdi — agar ular dunyodan chiqib, ajralgan holda bo‘lsalar va kamtarona itoat yo‘lida yursalar, baraka; agar esa osmonning yuksak daʼvolarini oyoq osti qiladigan butparastlar bilan birlashsalar, laʼnat. Isyonkor Isroilning gunohlari va qabihliklari qayd etilgan, va ularning manzarasi bizga ogohlantirish sifatida taqdim etilgan: agar biz ularning qonunbuzarlikdagi namunasiga taqlid qilsak va Xudodan yuz o‘girsak, ular qanday yiqilgan bo‘lsalar, biz ham shubhasiz shunday yiqilamiz. ‘Endi bu narsalarning hammasi ularga ibrat bo‘lishi uchun yuz berdi; va zamonlarning oxiri yetib kelgan bizlarni ogohlantirish uchun yozib qo‘yilgan.’” Testimonies, 1-jild, 609.
One truth is not to be used to deny another truth, for when it is, it turns the truth of God into a lie.
Bir haqiqatdan boshqa bir haqiqatni inkor etish uchun foydalanilmasligi kerak, chunki shunday qilinganda u Xudoning haqiqatini yolg‘onga aylantiradi.
“One saying of the Saviour must not be made to destroy another.” The Great Controversy, 371.
“Najotkorning bir so‘zi boshqasini bekor qilish uchun ishlatilmasligi kerak.” The Great Controversy, 371.
The teaching that ancient Israel’s history represents moral lessons alone, is often used by Adventist theologians to destroy God’s prophetic Word, and it is one of the half-truths that is included in the dish of fables prepared to deceive God’s people into receiving a lie, and the lie they receive is identified in the writings of the apostle Paul.
Qadimgi Isroil tarixining faqat axloqiy saboqlarnigina ifodalashi haqidagi ta’limot ko‘pincha adventist ilohiyotchilar tomonidan Xudoning bashoratli Kalomini yo‘qqa chiqarish uchun qo‘llanadi va u Xudoning xalqini yolg‘onni qabul qilishga aldash uchun tayyorlangan afsonalar taomiga qo‘shilgan yarim haqiqatlardan biridir; ular qabul qiladigan o‘sha yolg‘on esa havoriy Pavlusning yozuvlarida aniqlab ko‘rsatilgan.
The other primary attack against the principle that the history of ancient Israel illustrates the history of modern Israel was invented by Jesuits during the history of the counter reformation, and it consists of agreeing to the idea that the history of ancient Israel is repeated. The Jesuit lie is that the history is literally repeated, not spiritually repeated. The lie was invented as a way to prevent an understanding that the pope of Rome is the antichrist of Bible prophecy, for the teaching assents to the truth that there is an antichrist in the last days, but it argues that the antichrist is represented by a literal power, not a spiritual power. The whore in Revelation seventeen, who has mystery Babylon written on her forehead, would then be a whore that arises in the literal land of Babylon, which today is Iraq.
Qadimgi Isroil tarixi zamonaviy Isroil tarixini tasvirlab berishi haqidagi tamoyilga qarshi boshqa bir asosiy hujum Qarshi islohot davri tarixida iyezuitlar tomonidan o‘ylab topilgan bo‘lib, u qadimgi Isroil tarixi takrorlanadi, degan fikrga qo‘shilishdan iborat. Iyezuitlarning yolg‘oni shundaki, tarix ma’naviy ma’noda emas, balki aynan so‘zma-so‘z takrorlanadi, deb da’vo qilinadi. Bu yolg‘on Rim papasi Muqaddas Kitob bashoratidagi daxriyamasih ekanini anglashning oldini olish maqsadida o‘ylab topilgan edi, chunki bu ta’limot oxirgi kunlarda bir daxriyamasih borligi haqidagi haqiqatga rozilik bildiradi, ammo daxriyamasih ma’naviy kuch emas, balki so‘zma-so‘z, moddiy bir kuch orqali ifodalanadi, deb ta’kidlaydi. Shunda Vahiy kitobining o‘n yettinchi bobidagi, peshonasiga “sirli Bobil” deb yozilgan fohisha, bugungi kunda Iroq bo‘lgan so‘zma-so‘z Bobil yurtida paydo bo‘ladigan bir fohisha bo‘lar edi.
“Those who become confused in their understanding of the word, who fail to see the meaning of antichrist, will surely place themselves on the side of antichrist.” Kress Collection, 105.
“Kalom haqidagi tushunchasida adashib qoladiganlar, masihga qarshining ma’nosini ko‘ra olmaydiganlar, albatta o‘zlarini masihga qarshining tomoniga qo‘yadilar.” Kress Collection, 105.
The pope is a literal person, representing a literal power (the Catholic church), but he and his organization has been prophetically identified by literal Babylon, and can only be correctly identified when the subject of the antichrist is set forth as the spiritual fulfillment of a literal example. Paul identified that literal Israel illustrates spiritual Israel, but it was not a new prophetic truth that he presented, for his understanding was generally based upon the Old Testament, and it is there that his testimony is grounded.
Papa tom ma’noda haqiqiy bir shaxs bo‘lib, haqiqiy bir hokimiyatni (Katolik cherkovini) ifodalaydi, biroq u va uning tashkiloti bashoratda tom ma’nodagi Bobil orqali belgilab qo‘yilgan bo‘lib, faqat masih daxliga qarshi chiquvchi haqida mavzu tom ma’nodagi bir namunaga ruhiy bajo bo‘lish sifatida bayon etilgandagina to‘g‘ri aniqlanishi mumkin. Pavlus tom ma’nodagi Isroil ruhiy Isroilni tasvirlashini ko‘rsatgan, ammo bu u taqdim etgan yangi bir bashoratli haqiqat emas edi, chunki uning tushunchasi, umuman olganda, Eski Ahdga asoslangan edi va uning guvohligi aynan o‘sha yerda o‘z asosini topadi.
Thus saith the Lord the King of Israel, and his redeemer the Lord of hosts; I am the first, and I am the last; and beside me there is no God. And who, as I, shall call, and shall declare it, and set it in order for me, since I appointed the ancient people? and the things that are coming, and shall come, let them show unto them. Fear ye not, neither be afraid: have not I told thee from that time, and have declared it? ye are even my witnesses. Is there a God beside me? yea, there is no God; I know not any. Isaiah 44:6–8.
Isroilning Shohi bo‘lgan Egamiz va uning Najotkori — lashkarlar Egamiz shunday deydi: Men birinchiman, Men oxirgiman; Mendan boshqa Xudo yo‘q. Menga o‘xshab kim da’vat etib, buni e’lon qila olar va Men uchun tartibga sola olar, qadimgi xalqni Men tayinlaganimdan beri? Kelayotgan va kelajak narsalarni ularga ko‘rsatsinlar. Qo‘rqmanglar, vahimaga tushmanglar: buni o‘sha vaqtdanoq Men senga aytib, e’lon qilmaganmidim? Sizlar esa Mening guvohlarimsiz. Mendan boshqa Xudo bormi? Haqiqatan ham, boshqa Xudo yo‘q; Men boshqa hech birini bilmayman. Ishayo 44:6–8.
We are to be Christ’s witnesses, as was Paul, that the Alpha and Omega appointed not only ancient Israel, but all the biblical ancient people as symbols to show “the things that are coming,” upon those who live in the last days. Paul was an expert on the Old Testament, and he was raised up to be the prophetic connecting link between the dispensation of literal and spiritual Israel. It was his writings that guided those who understood the increase of knowledge at the time of the end in 1798, and also in 1989.
Biz Masihning guvohlari bo‘lishimiz kerak, Pavlus bo‘lganidek; ya’ni Alfa va Omega nafaqat qadimgi Isroilni, balki Muqaddas Kitobdagi barcha qadimgi xalqni ham oxirgi kunlarda yashayotganlar ustiga keladigan “kelajakdagi narsalar”ni ko‘rsatish uchun timsollar etib tayinlaganini guvohlik qilishimiz kerak. Pavlus Eski Ahdning bilimdoni edi va u zohiriy hamda ruhiy Isroilning boshqarilish davrlari o‘rtasidagi bashoratli bog‘lovchi bo‘g‘in bo‘lish uchun ko‘tarildi. Aynan uning yozuvlari 1798-yilda, shuningdek 1989-yilda ham, oxirzamon paytida bilimning ortishini tushunganlarga yo‘l ko‘rsatdi.
Ancient literal Babylon, the ancient children of the east, ancient Egypt, ancient Greece, and the ancient Medo-Persian empire are symbols of spiritual powers at the end of the world. The ancient symbols are the literal that precedes, and represent, the spiritual that follows. Paul goes so far as to identify that literal Adam symbolized spiritual Adam (who is Christ).
Qadimgi zohiriy Bobil, qadimgi sharq farzandlari, qadimgi Misr, qadimgi Yunoniston va qadimgi Midiya-Fors imperiyasi dunyo oxiridagi ruhiy kuchlarning ramzlaridir. Qadimgi ramzlar keyin keladigan ruhiyning oldidan keluvchi zohiriy voqelik bo‘lib, o‘shani ifodalaydi. Pavlus hatto shunchalik uzoqqa boradiki, zohiriy Odam ruhiy Odamni (u esa Masihdir) ramzlaganini ta’kidlaydi.
And so it is written, The first man Adam was made a living soul; the last Adam was made a quickening spirit. Howbeit that was not first which is spiritual, but that which is natural; and afterward that which is spiritual. The first man is of the earth, earthy: the second man is the Lord from heaven. As is the earthy, such are they also that are earthy: and as is the heavenly, such are they also that are heavenly. And as we have borne the image of the earthy, we shall also bear the image of the heavenly. 1 Corinthians 15:45–49.
Shunday qilib, yozilgandir: Birinchi odam Odam tirik jon bo‘ldi; oxirgi Odam esa hayot baxsh etuvchi ruh bo‘ldi. Ammo avval ruhoniy bo‘lgani emas, balki tabiiy bo‘lgani keldi; undan keyin esa ruhoniy bo‘lgani. Birinchi odam yerdandir, tuproqdan; ikkinchi Odam esa osmondan kelgan Rabbiydir. Tuproqdan bo‘lgan qanday bo‘lsa, tuproqdan bo‘lganlar ham shundaydir; samoviy qanday bo‘lsa, samoviylar ham shundaydir. Va biz tuproqdan bo‘lgan kishining suratini ko‘targanimiz kabi, samoviy Zotning suratini ham ko‘taramiz. 1 Korinfliklarga 15:45–49.
There are some very profound lessons Paul is teaching concerning the first and last Adam, but we are simply identifying the principle which he sets forth very clearly in the passage, when he states, “that was not first which is spiritual, but that which is natural; and afterward that which is spiritual.” The literal, which Paul here identifies as “natural,” is first, and the spiritual is last. Literal Israel was first, and natural, and spiritual Israel comes “afterward.”
Pavlus birinchi va oxirgi Odam haqida juda teran saboqlarni ta’lim bermoqda, biroq biz faqat u mazkur parchada nihoyatda ravshan bayon qilgan tamoyilni aniqlab ko‘rsatmoqdamiz; u shunday deydi: “avval ruhiy bo‘lgan emas, balki tabiiy bo‘lgan; undan keyin esa ruhiy bo‘lgan.” Pavlus bu yerda “tabiiy” deb atagan so‘zma-so‘z narsa avval keladi, ruhiy esa keyin keladi. So‘zma-so‘z Isroil avval edi va tabiiy edi, ruhiy Isroil esa “undan keyin” keladi.
Literal Babylon precedes spiritual Babylon. The next important point that is emphasized in Paul’s writings is the point in history when the change from literal to spiritual is to be applied. It is the time period of the cross when the prophetic change from literal to spiritual is identified.
So‘zma-so‘z Bobil ma’naviy Bobildan oldin keladi. Pavlusning yozuvlarida ta’kidlanadigan navbatdagi muhim nuqta — so‘zma-so‘zdan ma’naviyga o‘tish qachon tatbiq etilishi lozim bo‘lgan tarixiy nuqtadir. Bu xoch davridir; aynan shu davrda bashoratdagi so‘zma-so‘zdan ma’naviyga o‘tish aniqlanadi.
For ye are all the children of God by faith in Christ Jesus. For as many of you as have been baptized into Christ have put on Christ. There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus. And if ye be Christ’s, then are ye Abraham’s seed, and heirs according to the promise. Galatians 3:26–29.
Chunki sizlarning hammangiz Iso Masihga bo‘lgan imon orqali Xudoning farzandlarisizlar. Zero, sizlardan Masihga cho‘mdirilganlarning barchasi Masihni kiyib olgandirlar. Endi na yahudiy bor, na yunon; na qul bor, na ozod; na erkak bor, na ayol; chunki sizlarning hammangiz Iso Masihda birsizlar. Agar sizlar Masihga mansub bo‘lsangizlar, demak, Ibrohimning zurriyotisizlar va va’daga ko‘ra merosxo‘rlarsizlar. Galatiyaliklarga 3:26–29.
It matters not what your birthright might be, if and when you accept Christ, you then become the seed of Abraham. You are not literal Israel; you are spiritual Israel. The transition from literal to spiritual was the cross. Paul divides mankind into two classes. Each class has their own covenant, each are descendants of Abraham. Each has a city that represents their family and covenant. Each is either a son of literal Adam or spiritual Adam.
Tug‘ma huquqingiz qanday bo‘lishidan qat’i nazar, siz Masihni qabul qilganingizda, o‘shanda Ibrohimning zurriyotiga aylanasiz. Siz so‘zma-so‘z Isroil emassiz; siz ruhiy Isroilsiz. So‘zma-so‘zdan ruhiyga o‘tish xoch orqali bo‘ldi. Pavlus insoniyatni ikki toifaga ajratadi. Har bir toifaning o‘z ahdi bor, har biri Ibrohimning avlodlaridir. Har birining o‘z oilasi va ahdini ifodalovchi bir shahri bor. Har biri yo so‘zma-so‘z Odamning o‘g‘li, yo ruhiy Odamning o‘g‘lidir.
For it is written, that Abraham had two sons, the one by a bondmaid, the other by a freewoman. But he who was of the bondwoman was born after the flesh; but he of the freewoman was by promise. Which things are an allegory: for these are the two covenants; the one from the mount Sinai, which gendereth to bondage, which is Agar. For this Agar is mount Sinai in Arabia, and answereth to Jerusalem which now is, and is in bondage with her children. But Jerusalem which is above is free, which is the mother of us all. For it is written, Rejoice, thou barren that bearest not; break forth and cry, thou that travailest not: for the desolate hath many more children than she which hath an husband. Now we, brethren, as Isaac was, are the children of promise. But as then he that was born after the flesh persecuted him that was born after the Spirit, even so it is now. Nevertheless what saith the scripture? Cast out the bondwoman and her son: for the son of the bondwoman shall not be heir with the son of the freewoman. So then, brethren, we are not children of the bondwoman, but of the free. Galatians 4:22–30.
Chunki yozilganki, Ibrohimning ikki o‘g‘li bor edi: biri cho‘ridan, boshqasi esa ozod ayoldan. Ammo cho‘ridan bo‘lgan o‘g‘il jismga ko‘ra tug‘ilgan edi; ozod ayoldan bo‘lgani esa va’da bilan tug‘ilgan edi. Bular majoziy ma’noga egadir; chunki bular ikki ahddir: biri Sinay tog‘idan bo‘lib, qullikka tug‘diradi, bu Hojardir. Zero bu Hojar Arabistondagi Sinay tog‘idir va hozirgi Quddusga mos keladi; u o‘z farzandlari bilan birga qullikdadir. Lekin yuqoridagi Quddus ozoddir; u barchamizning onamizdir. Chunki yozilganki: “Shodlan, ey tug‘maydigan bepusht; hayqir va nola chek, ey to‘lg‘oq tutmaydigan; chunki tashlab qo‘yilganning bolalari eri bor ayolnikidan ko‘proqdir”. Endi biz, birodarlar, Ishoq kabi, va’da farzandlarimiz. Ammo o‘shanda jismga ko‘ra tug‘ilgan Ruhga ko‘ra tug‘ilganni quvg‘in qilganidek, hozir ham shundaydir. Biroq Muqaddas Yozuv nima deydi? “Cho‘rini va uning o‘g‘lini haydab chiqar; chunki cho‘rining o‘g‘li ozod ayolning o‘g‘li bilan birga merosxo‘r bo‘lmaydi”. Shunday ekan, ey birodarlar, biz cho‘rining bolalari emas, balki ozod ayolning bolalarimiz. Galatiyaliklarga 4:22–30.
In the time period of the cross, the ancient literal became symbols of the modern spiritual. The apostle Paul clarified these essential prophetic truths that allowed William Miller to establish the framework of two desolating powers, which he based all of his prophetic conclusions upon. The same work accomplished by the apostle Paul is what identifies the three desolating powers that is the framework for all the prophetic conclusions of Future for America.
Xoch davri ichida qadimgi zohiriy narsalar zamonaviy ruhiy narsalarning ramzlariga aylandi. Havoriy Pavlus Uilyam Millerga vayron qiluvchi ikki hokimiyatning asosini belgilash imkonini bergan ushbu muhim bashoratli haqiqatlarni oydinlashtirdi; u esa o‘zining barcha bashoratli xulosalarini shu asosga qurdi. Havoriy Pavlus amalga oshirgan ayni shu ish Future for America’ning barcha bashoratli xulosalari uchun asos bo‘lib xizmat qiladigan vayron qiluvchi uch hokimiyatni aniqlab beradi.
The framework of Miller’s understanding of the increase of knowledge represented by the Ulai River vision of chapter seven, eight and nine was based upon his discovery that “the daily” in the book of Daniel represented pagan Rome. He made that discovery in Paul’s second letter to the Thessalonians. That understanding is the primary truth identified in association with the prophetic “lie,” that causes strong delusion to come upon Seventh-day Adventists in the last days.
Millerning Doniyor kitobining yettinchi, sakkizinchi va to‘qqizinchi boblaridagi Ulai daryosi vahiysi orqali ifodalangan bilimning ortishi haqidagi tushunchasi, uning Doniyor kitobidagi “kundalik” butparast Rimni anglatishini kashf etganiga asoslangan edi. U bu kashfiyotga Pavlusning Salonikaliklarga yozgan ikkinchi maktubida erishdi. O‘sha tushuncha, Oxirgi kunlarda Yettinchi kun adventistlari ustiga kuchli adashish kelishiga sabab bo‘ladigan bashoratli “yolg‘on” bilan bog‘liq holda aniqlanadigan asosiy haqiqatdir.
We will continue our study of the increase of knowledge represented by the vision of the Ulai River in the next article by considering what Miller recognized in Paul’s letter.
Keyingi maqolada Ulai daryosi vahiyida ifodalangan bilimning ortishini o‘rganishni, Miller Pavlusning maktubida nimani anglaganini ko‘rib chiqish orqali davom ettiramiz.
“One who sees beneath the surface, who reads the hearts of all men, says of those who have had great light: ‘They are not afflicted and astonished because of their moral and spiritual condition.’ Yea, they have chosen their own ways, and their soul delighteth in their abominations. I also will choose their delusions, and will bring their fears upon them; because when I called, none did answer; when I spake, they did not hear: but they did evil before Mine eyes, and chose that in which I delighted not.’ ‘God shall send them strong delusion, that they should believe a lie,’ because they received not the love of the truth, that they might be saved,’ ‘but had pleasure in unrighteousness.’ Isaiah 66:3, 4; 2 Thessalonians 2:11, 10, 12.
“Yuzaning ostini ko‘radigan, barcha insonlarning yuraklarini o‘qiydigan Zot katta nurga ega bo‘lganlar haqida shunday deydi: ‘Ular o‘zlarining axloqiy va ruhiy ahvoli tufayli iztirob chekmaydilar va dahshatga tushmaydilar.’ Ha, ular o‘z yo‘llarini tanladilar, va ularning joni o‘z jirkanchliklaridan zavq oladi. Men ham ularning aldanishlarini tanlayman va qo‘rqqan narsalarini boshlariga keltiraman; chunki Men chaqirganimda, hech kim javob bermadi; Men gapirganimda, ular quloq solmadilar; balki Mening ko‘z o‘ngimda yomonlik qildilar va Men rozi bo‘lmagan narsani tanladilar.’ ‘Xudo ularga kuchli adashishni yuboradi, toki ular yolg‘onga ishonsinlar,’ chunki ular najot topishlari uchun ‘haqiqat sevgisini qabul qilmadilar,’ ‘balki nohaqlikdan zavq oldilar.’ Ishayo 66:3, 4; 2 Salonikaliklarga 2:11, 10, 12.”
“The heavenly Teacher inquired: ‘What stronger delusion can beguile the mind than the pretense that you are building on the right foundation and that God accepts your works, when in reality you are working out many things according to worldly policy and are sinning against Jehovah? Oh, it is a great deception, a fascinating delusion, that takes possession of minds when men who have once known the truth, mistake the form of godliness for the spirit and power thereof; when they suppose that they are rich and increased with goods and in need of nothing, while in reality they are in need of everything.’” Testimonies, volume 8, 249, 250.
“Samoviy Ustoz so‘radi: ‘Aqlni yo‘ldan uradigan bundan ham kuchliroq qanday aldanish bo‘lishi mumkin: siz to‘g‘ri poydevor ustida qurayotganingiz va Xudo ishlaringizni qabul qilayotgani haqidagi da’vo, holbuki aslida siz ko‘p narsalarni dunyoviy siyosatga muvofiq amalga oshirmoqdasiz va Yahovaga qarshi gunoh qilmoqdasiz? Oh, bu buyuk bir aldanishdir, maftunkor bir vasvasadirki, bir vaqtlar haqiqatni bilgan odamlar xudojo‘ylikning ruhi va qudrati o‘rniga uning shaklini adashtirib qabul qilganlarida ongni egallab oladi; ular o‘zlarini boymiz, mol-dunyomiz ko‘paygan va hech narsaga muhtoj emasmiz, deb o‘ylaydilar, holbuki aslida ular hamma narsaga muhtojdirlar.’” Testimonies, 8-jild, 249, 250.