The apostle Paul was the connecting link between ancient Israel and spiritual Israel, for his ministry, his name, his personal circumstances and his prophetic work all testify to this truth. He identified himself as the least of the apostles, for he had persecuted God’s people.
Havoriy Pavlus qadimgi Isroil bilan ruhiy Isroil o‘rtasidagi bog‘lovchi bo‘g‘in edi, chunki uning xizmati, ismi, shaxsiy sharoitlari va bashoratli faoliyati bularning barchasi bu haqiqatga guvohlik beradi. U o‘zini havoriylarning eng kichigi deb atagan, chunki u Xudoning xalqini quvg‘in qilgan edi.
For I am the least of the apostles, that am not meet to be called an apostle, because I persecuted the church of God. 1 Corinthians 15:19.
Chunki men havoriylarning eng kichigiman va havoriy deb atalishga munosib emasman, chunki Xudoning jamoatini quvg‘in qilganman. 1 Korinfliklarga 15:19.
The name he was given at conversion was Paul, which means small or little, for he was the least of the apostles. Yet his original name was Saul, which means “selected”.
Imonga kelganda unga berilgan ism Pavlus edi; bu “kichik” yoki “oz” degan ma’noni anglatadi, chunki u havoriylarning eng kichigi edi. Holbuki, uning asl ismi Shoul bo‘lib, bu “tanlangan” degan ma’noni anglatadi.
Then Ananias answered, Lord, I have heard by many of this man, how much evil he hath done to thy saints at Jerusalem: And here he hath authority from the chief priests to bind all that call on thy name. But the Lord said unto him, Go thy way: for he is a chosen vessel unto me, to bear my name before the Gentiles, and kings, and the children of Israel, Acts 9:13–15.
Shunda Hananiya javob berib dedi: “Yo Rabbiy, men bu odam haqida ko‘plardan eshitdim: u Quddusda Sening muqaddaslaringga qanchalar ko‘p yomonliklar qilgan. Bu yerda ham Sening nomingni chaqiradiganlarning barchasini bog‘lash uchun bosh ruhoniylardan vakolat olgan”. Ammo Rabbiy unga dedi: “Boraver; chunki u Mening nomimni g‘ayriyahudiylar, podshohlar va Isroil farzandlari oldida olib yurish uchun Men uchun tanlangan idishdir” (Havoriylar 9:13–15).
Saul was “a chosen vessel” to carry the gospel to the Gentiles, but he had to first be converted and humbled into Paul (small), for he was going to need to be powerful. Paul understood his strength was found in his smallness, or his weakness.
Shoul xushxabarni g‘ayriyahudiylarga olib borish uchun “tanlangan idish” edi, ammo u avvalo Pavlusga (kichik) aylantirilib, tavba qildirilib va kamtarlikka keltirilishi lozim edi, chunki unga qudratli bo‘lish zarur bo‘lar edi. Pavlus o‘z kuchi o‘zining kichikligida, ya’ni zaifligida ekanini anglardi.
And lest I should be exalted above measure through the abundance of the revelations, there was given to me a thorn in the flesh, the messenger of Satan to buffet me, lest I should be exalted above measure. For this thing I besought the Lord thrice, that it might depart from me. And he said unto me, My grace is sufficient for thee: for my strength is made perfect in weakness. Most gladly therefore will I rather glory in my infirmities, that the power of Christ may rest upon me. Therefore I take pleasure in infirmities, in reproaches, in necessities, in persecutions, in distresses for Christ’s sake: for when I am weak, then am I strong. 2 Corinthians 12:7–10.
Vahiylarning nihoyatda ko‘pligi sababli me’yordan ortiq yuksalib ketmasligim uchun menga tanadagi bir tikan, meni urib-azoblash uchun Shaytonning bir xabarchisi berildi, toki me’yordan ortiq yuksalib ketmasligim uchun. Shu narsa haqida u mendan ketishi uchun Rabbimizga uch bor yolvordim. Va U menga dedi: “Mening inoyatim senga kifoyadir, chunki Mening qudratim zaiflikda komil bo‘ladi.” Shuning uchun Masihning qudrati ustimda maskan tutishi uchun men o‘z zaifliklarim bilan nihoyatda mamnunlik ila faxrlanaman. Shu bois Masih uchun zaifliklarda, haqoratlarda, muhtojliklarda, quvg‘inlarda, tangliklarda mamnun bo‘laman; chunki qachon zaif bo‘lsam, o‘shanda kuchliman. 2 Korinfliklarga 12:7–10.
Saul was “selected”, but in order for him to be strong he was made small (Paul). He was chosen to take the gospel to the Gentiles, but he had been selected in part because of his knowledge of the Old Testament.
Shoul “tanlangan” edi, ammo u qudratli bo‘lishi uchun kichik qilindi (Pavlus). U Xushxabarni g‘ayriyahudiylarga olib borish uchun tanlangan edi, biroq u qisman Eski Ahd haqidagi bilimi tufayli tanlab olingan edi.
Especially because I know thee to be expert in all customs and questions which are among the Jews: wherefore I beseech thee to hear me patiently. My manner of life from my youth, which was at the first among mine own nation at Jerusalem, know all the Jews; Which knew me from the beginning, if they would testify, that after the most straitest sect of our religion I lived a Pharisee. Acts 26:3–5.
Ayniqsa, men seni yahudiylar orasidagi barcha urf-odatlar va masalalarda bilimdon ekaningni bilganim uchun, sendan iltimos qilaman: meni sabr-toqat bilan tinglagin. Yoshligimdan boshlab kechirgan hayot tarzimi — avvaldan o‘z xalqim orasida, Quddusda qanday yashaganimni — barcha yahudiylar biladilar. Ular meni boshidan beri taniganlar; agar guvohlik bermoqchi bo‘lsalar, dinimizning eng qattiq mazhabiga ko‘ra men farziy bo‘lib yashaganman. Havoriylar 26:3–5.
Saul had been trained by Gamaliel, who was considered one of the greatest teachers of the Scriptures of the Old Testament.
Shoul Eski Ahd Muqaddas Yozuvlarining eng buyuk ustozlaridan biri deb hisoblangan Gamaliel tomonidan ta’lim olgan edi.
“The request was granted, and ‘Paul stood on the stairs, and beckoned with the hand unto the people.’ The gesture attracted their attention, while his bearing commanded respect. ‘And when there was made a great silence, he spake unto them in the Hebrew tongue, saying, Men, brethren, and fathers, hear ye my defense which I make now unto you.’ At the sound of the familiar Hebrew words, ‘they kept the more silence,’ and in the universal hush he continued: “‘I am verily a man which am a Jew, born in Tarsus, a city in Cilicia, yet brought up in this city at the feet of Gamaliel, and taught according to the perfect manner of the law of the fathers, and was zealous toward God, as ye all are this day.’ None could deny the apostle’s statements, as the facts that he referred to were well known to many who were still living in Jerusalem.” Acts of the Apostles, 408.
“Iltimos qondirildi, va ‘Pavlus zinapoyada turib, xalqqa qo‘li bilan ishora qildi.’ Bu ishora ularning e’tiborini tortdi, holati esa hurmat uyg‘otdi. ‘Va katta sukut bo‘lgach, ularga ibroniy tilida shunday dedi: Ey erkaklar, birodarlar va otalar, hozir sizlarga aytayotgan himoyamni tinglanglar.’ Tanish ibroniycha so‘zlar yangraganda, ‘ular yanada chuqurroq sukut saqladilar,’ va umumiy jimjitlik ichida u davom etdi: “‘Men chindan ham yahudiy bo‘lgan bir odamman, Kilikiyadagi Tarsus shahrida tug‘ilganman, ammo bu shaharda Gamaliyel oyoqlari ostida tarbiya topganman, ota-bobolar qonunining mukammal yo‘li bo‘yicha ta’lim olganman va bugun sizlarning barchangiz qanday bo‘lsangiz, Xudoga shunday g‘ayratli bo‘lganman.’ Havoriyning bu so‘zlarini hech kim inkor eta olmas edi, chunki u tilga olgan dalillar hali Quddusda yashab turgan ko‘plarga yaxshi ma’lum edi.” Havoriylar faoliyati, 408.
Saul had not been chosen at random, and one of the specific purposes of Paul’s ministry was to bridge the sacred history of literal Israel with the sacred history of spiritual Israel. In conjunction with this fact, he authored the majority of the New Testament. One chapter of his writings identifies the support for the framework of the first angels’ message and also for the framework of the third angels’ message. The passage is a monument in the history of Adventism that identifies the distinction between the wise and foolish in the beginning and ending of Adventism.
Shoul tasodifan tanlanmagan edi va Pavlus xizmatining muayyan maqsadlaridan biri so‘zma-so‘z Isroilning muqaddas tarixi bilan ruhiy Isroilning muqaddas tarixi o‘rtasida ko‘prik qurish edi. Ushbu haqiqat bilan bog‘liq holda, u Yangi Ahdning asosiy qismini yozdi. Uning yozuvlaridan bir bob birinchi farishtaning xabari tuzilmasi uchun ham, uchinchi farishtaning xabari tuzilmasi uchun ham asosni ko‘rsatadi. Bu parcha Adventizm tarixida yodgorlik bo‘lib, Adventizmning boshi va oxirida dono bilan nodon o‘rtasidagi farqni ko‘rsatib beradi.
Now we beseech you, brethren, by the coming of our Lord Jesus Christ, and by our gathering together unto him, That ye be not soon shaken in mind, or be troubled, neither by spirit, nor by word, nor by letter as from us, as that the day of Christ is at hand. Let no man deceive you by any means: for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition; Who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, shewing himself that he is God. Remember ye not, that, when I was yet with you, I told you these things? And now ye know what withholdeth that he might be revealed in his time. For the mystery of iniquity doth already work: only he who now letteth will let, until he be taken out of the way. And then shall that Wicked be revealed, whom the Lord shall consume with the spirit of his mouth, and shall destroy with the brightness of his coming: Even him, whose coming is after the working of Satan with all power and signs and lying wonders, And with all deceivableness of unrighteousness in them that perish; because they received not the love of the truth, that they might be saved. And for this cause God shall send them strong delusion, that they should believe a lie: That they all might be damned who believed not the truth, but had pleasure in unrighteousness. 2 Thessalonians 2:1–12.
Endi, ey birodarlar, Rabbimiz Iso Masihning kelishi va bizning Uning huzuriga jam bo‘lishimiz haqida sizlardan iltijo qilamizki, go‘yo Masihning kuni yaqinlashib qolgan emish, deb na ruh orqali, na so‘z orqali, na go‘yo bizdan bo‘lgandek bir maktub orqali tezda fikringizdan chayqalib ketmanglar va vahimaga tushmanglar. Hech kim sizni hech bir yo‘l bilan aldamasin; chunki avval murtadlik yuz bermaguncha va gunoh odami, halokat o‘g‘li, oshkor bo‘lmaguncha, o‘sha kun kelmaydi. U Xudo deb atalgan yoki sajda qilinadigan hamma narsaga qarshi turadi va o‘zini ulardan yuqori qo‘yadi; hatto o‘zini Xudoday ko‘rsatib, Xudoning ma’badida o‘tiradi. Men hali sizlar bilan bo‘lganimda, bularni sizlarga aytganim yodingizda yo‘qmi? Endi esa u o‘z vaqtida oshkor bo‘lishi uchun nimaning to‘sqinlik qilayotganini bilasizlar. Zero qonunsizlik siri allaqachon amal qilmoqda; faqat hozir to‘sqinlik qilayotgan zot, to yo‘ldan olinmaguncha, to‘sqinlik qilaveradi. Shundan keyin o‘sha badkor oshkor bo‘ladi; Rabbiy uni O‘z og‘zining ruhi bilan yo‘q qiladi va O‘z kelishining porlashi bilan mahv etadi. Uning kelishi esa Shaytonning amaliga ko‘ra har xil qudrat, alomatlar va yolg‘on mo‘jizalar bilan, halok bo‘layotganlarda nohaqlikning har xil aldovlari bilan bo‘ladi; chunki ular najot topishlari uchun haqiqat muhabbatini qabul qilmadilar. Shu sababli Xudo ularga yolg‘onga ishonishlari uchun kuchli adashishni yuboradi; toki haqiqatga ishonmay, nohaqlikdan zavq olganlarning hammasi hukm qilinsin. 2 Salonikaliklarga 2:1–12.
The context of this passage is the consideration of when Christ would return the second time. Paul reminds the Thessalonians that he has already answered that concern previously when he stated, “Remember ye not, that, when I was yet with you, I told you these things?” Paul was attempting to prevent the brethren from being deceived upon the subject of “the coming of our Lord Jesus Christ, and by our gathering together unto him.”
Ushbu parchaning mazmuni Masihning ikkinchi marta qachon qaytishi masalasini ko‘rib chiqishdir. Pavlus Salonikadagi imonlilarga shuni eslatadiki, u bu tashvishga allaqachon avval javob bergan edi, chunki u shunday degan: “Esingizda yo‘qmi, men hali sizlar bilan bo‘lganimda, sizlarga bu narsalarni aytgan edim?” Pavlus birodarlarimizning “Rabbimiz Iso Masihning kelishi va bizning Uning huzuriga yig‘ilishimiz” mavzusida aldanib qolishlarining oldini olishga urinayotgan edi.
The historians identify that half of William Miller’s message was based upon his identification of the twenty-three hundred years of Daniel chapter eight, and verse fourteen. The other half of his message, that is sometimes not recognized, is his work of refuting the false teachings concerning the Second Coming of Christ.
Tarixchilar Uilyam Miller xabarining yarmi Doniyor kitobining sakkizinchi bobi, o‘n to‘rtinchi oyatidagi ikki ming uch yuz yilni uning aniqlab berganiga asoslanganini ta’kidlaydilar. Uning xabarining ba’zan e’tirof etilmaydigan ikkinchi yarmi esa Masihning Ikkinchi Kelishi haqidagi soxta ta’limotlarni rad etish borasidagi mehnatidan iboratdir.
Based upon the false Jesuit methodology there was (and still is) a prominent false teaching that William Miller consistently opposed. It was the false teaching that the Lord’s second coming was preceded by a thousand years of peace called the “temporal millennium” which Sister White also opposed.
Soxta iyezuit metodologiyasiga asoslangan holda Uilyam Miller izchil ravishda qarshi turgan (va hozir ham mavjud bo‘lgan) ko‘zga ko‘ringan bir soxta ta’limot bor edi. Bu Rabbimizning ikkinchi kelishidan oldin “vaqtinchalik ming yillik” deb ataladigan ming yillik tinchlik davri bo‘ladi, degan soxta ta’limot edi; bu ta’limotga Opa Uайт ham qarshi turgan.
Miller’s work was also establishing the truth of the literal return of Christ, in opposition to the various false ideas concerning the millennium that were prevalent in his history. Paul is addressing the Second Coming in 2 Thessalonians, so the passage was part of Miller’s understanding of a literal Second Coming. The chapter was “Present Truth” for Miller.
Millerning xizmati, shuningdek, o‘z davrida keng tarqalgan mingyillik haqidagi turli soxta qarashlarga zid ravishda, Masihning so‘zma-so‘z qaytishi haqidagi haqiqatni ham qaror toptirayotgan edi. Pavlus 2 Salonikaliklarga maktubida Ikkinchi Kelish haqida so‘z yuritadi, shuning uchun bu parcha Millerning so‘zma-so‘z Ikkinchi Kelish haqidagi tushunchasining bir qismi edi. Bu bob Miller uchun “Hozirgi Haqiqat” edi.
Paul identifies an important sequence of events connected with the Second Coming, and also provides the logic of why the Thessalonians should not expect the return of the Lord in their lifetime. Paul says, “Now we beseech you, brethren, by the coming of our Lord Jesus Christ, and by our gathering together unto him.” The word “beseech” means to interrogate. Paul is reasoning out the elements associated with the Second Coming and leading his audience through a type of interrogation, meant to produce analysis of his logic by his hearers.
Pavlus Ikkinchi Kelish bilan bog‘liq voqealarning muhim bir ketma-ketligini ko‘rsatadi, shuningdek nega Salonikaliklar Rabbiyning qaytishini o‘z umrlarida kutmasliklari kerakligining mantiqini ham bayon qiladi. Pavlus shunday deydi: “Endi esa, birodarlar, Rabbimiz Iso Masihning kelishi va bizning Uning huzuriga jam bo‘lishimiz haqida sizdan iltijo qilamiz”. “Iltijo qilamiz” so‘zi so‘roq qilish ma’nosini anglatadi. Pavlus Ikkinchi Kelish bilan bog‘liq unsurlarni mantiqan tahlil qilib chiqmoqda va tinglovchilarini o‘z mantig‘ini ular tomonidan tahlil qilinishini ko‘zlagan bir turdagi so‘roq orqali bosqichma-bosqich yetaklamoqda.
The structure of his logic is that before Christ returns a second time, the papacy must be identified and reign, and that before the papacy arrives in history there must be a falling away. The falling away was yet future, so the arrival of the papacy was even beyond that. So how could anyone be deceived into thinking Christ’s return was soon? He uses several symbols of the papacy in order to establish just who that power is that is revealed after the falling away. He calls the papacy the “man of sin,” that “wicked,” “the son of perdition” and the “mystery of iniquity.” Sister White is clear these are all symbols identifying the papacy.
Uning mantiqiy tuzilishi shundan iboratki, Masih ikkinchi bor qaytishidan oldin papalik aniqlanishi va hukmronlik qilishi kerak, hamda papalik tarixda paydo bo‘lishidan oldin murtadlik yuz berishi lozim. Murtadlik hali kelajakda edi, demak papalikning paydo bo‘lishi bundan ham keyinroq edi. Shunday ekan, kim qanday qilib Masihning qaytishi yaqin, deb aldanishi mumkin edi? U murtadlikdan keyin oshkor bo‘ladigan o‘sha qudrat aynan kim ekanini belgilash uchun papalikka oid bir necha timsollardan foydalanadi. U papalikni “gunoh odami”, o‘sha “qabih”, “halokat o‘g‘li” va “nohaqlik siri” deb ataydi. Oqsoch Vayt bu timsollarning barchasi papalikni aniqlovchi ramzlar ekanini aniq ko‘rsatadi.
“But before the coming of Christ, important developments in the religious world, foretold in prophecy, were to take place. The apostle declared: ‘Be not soon shaken in mind, or be troubled, neither by spirit, nor by word, nor by letter as from us, as that the day of Christ is at hand. Let no man deceive you by any means: for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition; who opposeth and exalteth himself above all that is called God, or that is worshiped; so that he as God sitteth in the temple of God, showing himself that he is God.’
“Ammo Masihning kelishidan oldin, bashoratda oldindan aytilganidek, diniy dunyoda muhim voqealar yuz berishi kerak edi. Havoriy shunday degan edi: ‘Aqlingiz tezda chalg‘imasin yoki bezovta bo‘lmanglar, na biron ruh, na biron so‘z, na go‘yo bizdan kelgandek maktub orqali, go‘yo Masihning kuni yaqinlashib qolgan emish. Hech kim sizni hech qanday yo‘l bilan aldamasin; chunki avvalo yuz o‘girish kelmaguncha va halokat o‘g‘li bo‘lgan gunoh odami oshkor bo‘lmaguncha, o‘sha kun kelmaydi; u Xudo deb atalgan yoki sajda qilinadigan har narsaga qarshi turadi va o‘zini ulardan yuqori ko‘taradi; hatto o‘zini Xudo ekanini ko‘rsatib, Xudoning ma’badida xuddi Xudoday o‘tiradi.’”
“Paul’s words were not to be misinterpreted. It was not to be taught that he, by special revelation, had warned the Thessalonians of the immediate coming of Christ. Such a position would cause confusion of faith; for disappointment often leads to unbelief. The apostle therefore cautioned the brethren to receive no such message as coming from him, and he proceeded to emphasize the fact that the papal power, so clearly described by the prophet Daniel, was yet to rise and wage war against God’s people. Until this power should have performed its deadly and blasphemous work, it would be in vain for the church to look for the coming of their Lord. ‘Remember ye not,’ Paul inquired, ‘that, when I was yet with you, I told you these things?’
“Pavlusning so‘zlari noto‘g‘ri talqin qilinmasligi kerak edi. U maxsus vahiy orqali Salonikaliklarni Masihning yaqin oradagi kelishi haqida ogohlantirgan, deb ta’lim berilmasligi lozim edi. Bunday qarash imonda chalkashlikni keltirib chiqarardi; chunki ko‘pincha ko‘ngil qolishi imonsizlikka olib boradi. Shuning uchun havoriy birodarlarni undan kelgandek bo‘lgan hech qanday bunday xabarni qabul qilmaslik haqida ogohlantirdi va payg‘ambar Doniyor tomonidan shu qadar ravshan tasvirlangan papalik hokimiyati hali ko‘tarilib, Xudoning xalqiga qarshi urush olib borishi kerakligini ta’kidlashda davom etdi. Bu hokimiyat o‘zining halokatli va kufrona ishini ado etmaguncha, jamoat o‘z Rabbiysining kelishini kutishi behuda bo‘lar edi. ‘Men hali sizlar bilan bo‘lganimda, bularni sizlarga aytganim yodingizda emasmi?’ — deb so‘radi Pavlus.”
“Terrible were the trials that were to beset the true church. Even at the time when the apostle was writing, the ‘mystery of iniquity’ had already begun to work. The developments that were to take place in the future were to be ‘after the working of Satan with all power and signs and lying wonders, and with all deceivableness of unrighteousness in them that perish.’
“Haqiqiy jamoatni qamrab olishi kerak bo‘lgan sinovlar dahshatli edi. Hatto havoriy yozayotgan paytning o‘zidayoq, “gunohsizlik siri” allaqachon ish boshlagan edi. Kelajakda yuz berishi kerak bo‘lgan voqealar “shaytonning amaliga ko‘ra, har xil qudrat, alomatlar va yolg‘on mo‘jizalar bilan, hamda halok bo‘layotganlarda nohaqlikning har qanday aldamchiligi bilan” sodir bo‘lishi kerak edi.”
“Especially solemn is the apostle’s statement regarding those who should refuse to receive ‘the love of the truth.’ ‘For this cause,’ he declared of all who should deliberately reject the messages of truth, ‘God shall send them strong delusion, that they should believe a lie: that they all might be damned who believed not the truth, but had pleasure in unrighteousness.’ Men cannot with impunity reject the warnings that God in mercy sends them. From those who persist in turning from these warnings, God withdraws His Spirit, leaving them to the deceptions that they love.” Acts of the Apostles, 265, 266.
“Haqiqat sevgisini” qabul qilishdan bosh tortadiganlar haqidagi havoriyning bayonoti ayniqsa tantanalidir. U haqiqat xabarlarini ataylab rad etadigan barcha kishilar haqida shunday degan edi: “Shu sababli Xudo ularga kuchli adashishni yuboradi, toki ular yolg‘onga ishonsinlar; toki haqiqatga ishonmay, nohaqlikdan zavq olganlarning hammasi mahkum bo‘lsin.” Odamlar Xudo O‘z marhamati ila ularga yuboradigan ogohlantirishlarni jazosiz rad eta olmaydilar. Bu ogohlantirishlardan yuz o‘girishda davom etadiganlardan Xudo O‘z Ruhini olib qo‘yadi va ularni o‘zlari sevgan aldovlarga tashlab qo‘yadi.” Havoriylarning ishlari, 265, 266.
Although Sister White directly identifies the “man of sin,” that “wicked,” “the son of perdition” and the “mystery of iniquity” from the passage of Paul, and calls it the “papal power,” she says more. She identifies that these symbols employed by Paul to identify the pope of Rome, was established from the book of Daniel, when she stated, “The apostle therefore cautioned the brethren to receive no such message as coming from him, and he proceeded to emphasize the fact that the papal power, so clearly described by the prophet Daniel, was yet to rise and wage war against God’s people. Until this power should have performed its deadly and blasphemous work, it would be in vain for the church to look for the coming of their Lord.” Paul was basing the portion of the message to the Thessalonians which identified the papacy upon Daniel chapter eleven, and verse thirty-six.
Garchi Opa Uайт bevosita “gunoh odami”, “u fosiq”, “halokat o‘g‘li” va Pavlusning ushbu parchasidagi “nohaqlik siri”ni aniqlab, uni “papalik hokimiyati” deb atasa-da, u bundan ham ko‘prog‘ini aytadi. U Pavlus Rim papasini aniqlash uchun qo‘llagan bu ramzlar Doniyor kitobidan olinganini ham ko‘rsatadi; chunki u shunday degan edi: “Shuning uchun havoriy birodarlarni o‘zidan kelgandek bo‘lgan bunday xabarni qabul qilmaslikka ogohlantirdi va keyin Doniyor payg‘ambar tomonidan shu qadar ravshan tasvirlangan papalik hokimiyati hali ko‘tarilib, Xudoning xalqiga qarshi urush olib borishi kerakligini alohida ta’kidladi. Bu hokimiyat o‘zining halokatli va kufrona ishini bajarib bo‘lmaguncha, jamoat uchun o‘z Rabbisining kelishini kutish behuda bo‘lar edi.” Pavlus Salonikaliklarga yo‘llagan xabarning papalikni aniqlovchi qismini Doniyorning o‘n birinchi bobi, o‘ttiz oltinchi oyatiga asoslagan edi.
And the king shall do according to his will; and he shall exalt himself, and magnify himself above every god, and shall speak marvellous things against the God of gods, and shall prosper till the indignation be accomplished: for that that is determined shall be done. Daniel 11:36.
Shoh o‘z irodasiga ko‘ra ish tutadi; u o‘zini yuksaltiradi, o‘zini har qanday xudodan yuqori ulug‘laydi, xudolar Xudosiga qarshi dahshatli so‘zlar aytadi va g‘azab ado bo‘lguncha ravnaq topadi; chunki belgilab qo‘yilgan narsa albatta amalga oshadi. Doniyor 11:36.
When Paul identifies the pope “Who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, shewing himself that he is God,” Paul was paraphrasing the prophet Daniel’s description of the “king” that did “according to his will,” and exalted “himself and” magnified “himself above every god.” The pope is the king that speaks “marvelous things against the God of gods”, and the pope is the power that would “prosper till the” first “indignation” would “be accomplished” in 1798.
Pavlus “qarshilik ko‘rsatadigan va xudo deb atalgan yoki sajda qilinadigan har narsadan o‘zini yuqori ko‘taradigan; shunday qilib, u xudodek Xudoning ma’badida o‘tirib, o‘zini Xudo ekanini ko‘rsatadigan” papani tilga olganida, u Doniyor payg‘ambarning “o‘z irodasiga ko‘ra” ish qiladigan va “o‘zini” yuksaltirib, “o‘zini har bir xudodan ustun” ulug‘laydigan “shoh” haqidagi tasvirini qayta bayon qilayotgan edi. Papa “xudolar Xudosiga qarshi ajoyib so‘zlar” aytadigan shohdir va papa 1798-yilda birinchi “g‘azab” “tamom bo‘lguncha” “ravnaq topadigan” kuchdir.
Daniel eleven, and verse thirty-six is absolutely essential to understand correctly if the increase of knowledge in 1989 is to be understood correctly. For this reason the false teaching that the king in the verse was France, as introduced by Uriah Smith, was introduced in the first generation of Adventism (1863 to 1888). Smith changed the text of verse thirty-six from “the” king (which is the papacy that was being described in the previous verses) to “a” king (any king) in order to ascribe to atheistic France the characteristics of Rome’s worship style, but that was just a jumping-off point to put forth his pet theory about Turkey being the king of the north in verse forty and onward.
Doniyor kitobining o‘n birinchi bobi, o‘ttiz oltinchi oyati 1989-yildagi bilimning ortishini to‘g‘ri tushunish uchun mutlaqo to‘g‘ri anglanishi zarur. Shu sababli, oyatdagi podshoh Fransiya bo‘lgan, degan Uriah Smith tomonidan ilgari surilgan soxta ta’limot Adventizmning birinchi avlodida (1863–1888) joriy etildi. Smith o‘ttiz oltinchi oyat matnidagi “o‘sha” podshohni (ya’ni oldingi oyatlarda tasvirlanayotgan papalikni) “bir” podshohga (istalgan podshohga) o‘zgartirdi, toki Rimning sajda-uslubiga xos xususiyatlarni ateistik Fransiyaga nisbat bersin; ammo bu faqat qirqinchi oyat va undan keyingi oyatlarda Turkiyani shimol podshohi deb biluvchi o‘zining sevimli nazariyasini ilgari surish uchun boshlang‘ich nuqta, xolos.
Satan began early to obscure the fact that the king in the verse, is the papacy, and it is the apostle Paul who provides Daniel’s testimony with a second witness to this fact. Sister White provided the third witness.
Shayton oyatdagi shoh papalik ekanligi haqiqatini xiralashtirishni erta boshladi; bu haqiqatga Doniyorning guvohligiga ikkinchi guvohni taqdim etgan esa havoriy Pavlusdir. Opa Uayt uchinchi guvohni taqdim etdi.
Not only did Satan seek to obscure the truth about the king in the verse being the pope, but by misdirecting the truth contained in the verse, Satan also made obscure the significance of what the “indignation” in the verse represented. The papacy in the verse was to prosper until 1798 when it was delivered its deadly wound. 1798 is the end of the twenty-five hundred and twenty years of God’s indignation that was carried out against the northern kingdom of Israel, beginning in 723 BC.
Shayton nafaqat ushbu oyatdagi shoh papaning o‘zi ekanligi haqidagi haqiqatni xiralashtirishga intildi, balki oyatda mujassam bo‘lgan haqiqatni noto‘g‘ri yo‘naltirish orqali, oyatdagi “g‘azab” nimani anglatganining ahamiyatini ham noaniq qilib qo‘ydi. Oyatdagi papalik 1798-yilgacha, ya’ni unga halokatli yarasi yetkazilgunga qadar ravnaq topishi kerak edi. 1798-yil miloddan avvalgi 723-yildan boshlab Isroilning shimoliy shohligiga qarshi amalga oshirilgan Xudoning ikki ming besh yuz yigirma yillik g‘azabining nihoyasidir.
If Adventism had defended and upheld the “seven times,” in 1863, it would have been virtually impossible for Uriah Smith to get away with such foolishness about verse thirty-six, for the “indignation” would have been understood as representing God’s first indignation of “seven times,” thus having no connection whatsoever with France. The increase of knowledge in 1989 is supported by Paul in the passage, and for this reason the warning of Paul in the passage concerning those who do not receive the love of the truth, but receive strong delusion, do so through their rejection of the truths Paul presents in the passage. One of those truths is the correct identification of the king of the north in Daniel chapter eleven, verses forty through forty-five.
Agar Adventizm 1863-yilda “yetti zamon”ni himoya qilib, uni mustahkam ushlab turganida edi, Uriah Smithning o‘ttiz oltinchi oyat haqidagi bunday nodonligidan deyarli qutulib ketishi imkonsiz bo‘lur edi; chunki “g‘azab” Xudoning “yetti zamon”dagi birinchi g‘azabini ifodalaydi deb tushunilgan bo‘lur edi, shu tariqa uning Fransiya bilan mutlaqo hech qanday aloqasi bo‘lmas edi. 1989-yildagi bilimning ortishi ushbu parçada Pavlus tomonidan tasdiqlanadi, va shu sababli ushbu parçada Pavlusning haqiqatga bo‘lgan sevgini qabul qilmay, balki kuchli adashishni qabul qiladiganlar haqidagi ogohlantirishi shuni anglatadiki, ular buni Pavlus ushbu parçada bayon etgan haqiqatlarni rad etishlari orqali boshdan kechiradilar. O‘sha haqiqatlardan biri Doniyor kitobining o‘n birinchi bob, qirqinchi oyatdan qirq beshinchi oyatgacha bo‘lgan qismida shimol shohining to‘g‘ri aniqlanishidir.
In the passage, after Paul identifies the pope of Rome, he identifies a sequence of events at the end of the world leading up to the Second Coming of Christ, which is the subject of the passage. He states, “then shall that Wicked be revealed.” That “wicked” is the pope, “whom the Lord shall consume with the spirit of his mouth, and shall destroy with the brightness of his coming.” Then Paul says “Even him, whose coming is after the working of Satan with all power and signs and lying wonders.” Jesus is the one “whose coming is after the working of Satan.”
Ushbu parchada Pavlus, Rim papasini aniqlab bergach, Masihning Ikkinchi Kelishiga qadar, ya’ni parchadagi mavzuga taalluqli bo‘lgan, dunyoning oxirida yuz beradigan voqealar ketma-ketligini bayon qiladi. U shunday deydi: “so‘ng u yovuz oshkor bo‘lur.” O‘sha “yovuz” — papa bo‘lib, “Uni Rabbimiz O‘z og‘zining ruhi bilan yo‘q qilar va O‘z kelishining porlashi bilan halok etar.” So‘ng Pavlus shunday deydi: “Ya’ni uning kelishi shaytonning amali bo‘yicha har xil qudrat, alomatlar va yolg‘on mo‘jizalar bilan bo‘lur.” Iso — “uning kelishi shaytonning amali bo‘yicha” bo‘lgan Zotdir.
Satan’s miraculous working is the period of time from the soon-coming Sunday Law, until Michael stands up and human probation closes. Satan accomplishes no miracles during the Seven Last Plagues that are poured out from the close of probation until Christ returns.
Shaytonning moʻjizaviy faoliyati yaqin orada keladigan Yakshanba qonunidan boshlab, Mikoil oʻrnidan turib, insoniyat uchun sinov muddati yopilguniga qadar boʻlgan davrdir. Insoniyat uchun sinov muddati yopilganidan Masih qaytib kelguniga qadar toʻkiladigan Yetti Oxirgi Balolar davomida Shayton hech qanday moʻjiza qilmaydi.
“Says Christ, ‘By their fruits ye shall know them.’ If those through whom cures are performed, are disposed, on account of these manifestations, to excuse their neglect of the law of God and continue in disobedience, though they have power to any and every extent, it does not follow that they have the great power of God. On the contrary, it is the miracle-working power of the great deceiver. He is a transgressor of the moral law, and employs every device that he can master to blind men to its true character. We are warned that in the last days he will work with signs and lying wonders. And he will continue these wonders until the close of probation, that he may point to them as evidence that he is an angel of light and not of darkness.” The Seventh-day Adventist Bible Commentary, volume 7, 911.
“Masih deydi: ‘Ularni mevalaridan bilib olursizlar.’ Agar shifo topishlar sodir bo‘layotgan kishilar, ayni shu namoyonliklar sababli, Xudoning qonunini mensimasliklarini oqlashga moyil bo‘lsalar va itoatsizlikda davom etsalar, garchi ular har qanday va istalgan darajada qudratga ega bo‘lsalar ham, bundan ularda Xudoning buyuk qudrati bor, degan xulosa kelib chiqmaydi. Aksincha, bu buyuk aldovchining mo‘jiza yaratuvchi qudratidir. U axloqiy qonunning buzuvchisidir va uning haqiqiy tabiatini odamlardan ko‘r qilmoq uchun o‘zi egallay oladigan har bir vositani ishga soladi. Bizga oxirgi kunlarda u alomatlar va yolg‘on mo‘jizalar bilan ish ko‘rishi haqida ogohlantirish berilgan. Va u sinov muddatining yopilishigacha bu mo‘jizalarni davom ettiradi, toki ularni o‘zining zulmatning emas, nur farishtasi ekanining dalili sifatida ko‘rsata olsin.” The Seventh-day Adventist Bible Commentary, volume 7, 911.
Paul identifies that there would be a falling away that preceded the revealing of the papacy, and that Christ’s Second Coming would take place “after” the marvelous working of Satan. Satan’s marvelous working begins at the Sunday law in the United States, and ends at the arrival of the close of probation and the seven last plagues. Satan’s marvelous working begins at the Sunday law in the United States.
Pavlus papalikning oshkor bo‘lishidan oldin bir murtadlik yuz berishini va Masihning Ikkinchi Kelishi Shaytonning mo‘jizakor faoliyatidan “keyin” sodir bo‘lishini ko‘rsatadi. Shaytonning mo‘jizakor faoliyati Qo‘shma Shtatlardagi yakshanba qonunidan boshlanib, sinov muddatining yopilishi va yetti oxirgi balo kelishi bilan nihoyasiga yetadi. Shaytonning mo‘jizakor faoliyati Qo‘shma Shtatlardagi yakshanba qonunidan boshlanadi.
“By the decree enforcing the institution of the Papacy in violation of the law of God, our nation will disconnect herself fully from righteousness. When Protestantism shall stretch her hand across the gulf to grasp the hand of the Roman power, when she shall reach over the abyss to clasp hands with Spiritualism, when, under the influence of this threefold union, our country shall repudiate every principle of its Constitution as a Protestant and republican government, and shall make provision for the propagation of papal falsehoods and delusions, then we may know that the time has come for the marvelous working of Satan and that the end is near.” Testimonies, volume 5, 451.
“Papalik institutini Xudoning qonunini buzgan holda majburan joriy etuvchi farmon orqali, xalqimiz o‘zini solihlikdan to‘liq uzib qo‘yadi. Protestantizm o‘sha jarlik uzra qo‘lini cho‘zib, Rim hokimiyatining qo‘lini tutganida, u tubsiz qa’r uzra uzanib, Spiritizm bilan qo‘l biriktirganida, mana shu uch tomonlama ittifoq ta’siri ostida mamlakatimiz o‘z Konstitutsiyasining protestant va respublika boshqaruvi sifatidagi har bir prinsipini rad etib, papalikning soxtaliklari va aldanishlarini yoyish uchun sharoit yaratganida, ana shunda biz Shaytonning hayratomuz faoliyati vaqti kelganini va oxir yaqin ekanini bilishimiz mumkin.” Testimonies, 5-jild, 451.
The Sunday law is the end of the sixth kingdom, the earth beast of Revelation chapter thirteen. The earth beast began to reign at the end of the twelve hundred and sixty years of papal rule in 1798. The papacy was therefore revealed in the year 538, though her work to take control of the world was already active when Paul penned his words. Before the year 538, there would be a falling away that preceded the revealing of the man of sin, sitting in the temple of God.
Yakshanba qonuni — oltinchi saltanatning, ya’ni Vahiy kitobining o‘n uchinchi bobidagi yer hayvonining nihoyasidir. Yer hayvoni papa hukmronligining ming ikki yuz oltmish yili nihoyasiga yetgan 1798 yilda hukmronlik qila boshladi. Shunday ekan, papalik 538 yilda oshkor bo‘ldi, garchi uning dunyo ustidan nazoratni qo‘lga olishga qaratilgan faoliyati Pavlus o‘z so‘zlarini bitayotgan paytda allaqachon amalda bo‘lgan bo‘lsa ham. 538 yildan oldin esa, gunoh odami oshkor bo‘lib, Xudoning ma’badida o‘tirishidan avval, undan oldin keladigan bir murtadlik bo‘lishi kerak edi.
The falling away was represented by the church of Pergamos when the Christian church compromised with the religion of paganism, as symbolized by the emperor Constantine. Paul was identifying the prophetic waymarks that must occur before the Second Coming of Christ. After rehearsing what he had previously taught the Thessalonians, he then asks if they did not remember that he had previously taught them these truths? He then reminds them they should also remember that he taught them that a power would “withholdeth” the papacy “that” the papacy “might be revealed in his time?” The word “witholdeth” means to restrain. The word “withholdeth” is later in the same passage translated as “now letteth.”
Xristian jamoati butparastlik dini bilan murosa qilganida, bu murtadlik imperator Konstantin timsolida Pergam jamoati orqali ifodalangan edi. Pavlus Masihning Ikkinchi Kelishidan oldin albatta sodir bo‘lishi lozim bo‘lgan bashoratli belgilarni ko‘rsatib berayotgan edi. U avvalroq Salonikaliklarga o‘rgatganlarini yana bir bor eslatib o‘tgach, ulardan bu haqiqatlarni ilgari o‘rgatganini eslamaysizlarmi, deb so‘raydi. So‘ng u ularga yana shuni eslatadiki, u ularga papalikni “ushlab turadigan”, ya’ni papalik “o‘z vaqtida oshkor bo‘lishi uchun” bir qudrat mavjud bo‘lishini ham o‘rgatgan edi. “Withholdeth” so‘zi tiyib turmoq, jilovlab turmoq ma’nosini anglatadi. Xuddi shu parchada keyinroq “withholdeth” so‘zi “now letteth” deb tarjima qilingan.
The passage is therefore correctly represented as; “And now ye know what restrains the papacy, that the papacy might be revealed in his time. For the mystery of iniquity (the papacy) doth already work: only he who now restrains the papacy, will continue to restrain the papacy until he be taken out of the way.” When William Miller recognized this passage in Thessalonians he realized that the power that prevented the papacy from ascending to the throne of the earth in the year 538, was pagan Rome, and that pagan Rome would restrain the rise of the papal power, until pagan Rome was “taken out of the way.”
Shunday ekan, mazkur parcha to‘g‘ri ravishda quyidagicha ifodalanadi: “Va endi sizlar papalikni nima tiyib turganini bilasizlar, toki papalik o‘z vaqtida ayon bo‘lsin. Chunki qonunsizlik siri (papalik) allaqachon ish ko‘rmoqda: faqat hozir papalikni tiyib turgan zot, u yo‘ldan olib tashlangunicha papalikni tiyib turishda davom etadi.” Uilyam Miller Salonikaliklardagi ushbu parchani anglaganida, milodiy 538-yilda papalikning yer yuzidagi taxtga ko‘tarilishiga to‘sqinlik qilgan kuch butparast Rim ekanini va butparast Rim “yo‘ldan olib tashlangunicha” papalik hokimiyatining yuksalishini tiyib turishini tushundi.
“During, the twelve years I was a deist, I read all histories I could find; but now I loved the Bible. It taught of Jesus! But still there was a good deal of the Bible that was dark to me. In 1818 or 19, while conversing with a friend! To whom I made a visit, and who had known and heard me talk while I was a deist, he inquired, in rather a significant manner, ‘What do you think of this text, and that?’ referring to the old texts I objected to while a deist. I understood what he was about, and replied—If you will give me time, I will tell you what they mean. ‘How long time do you want?’ I don’t know, but I will tell you, I replied, for I could not believe that God had given a revelation that could not be understood I then resolved to study my Bible, believing I could find out what the Holy Spirit meant. But as soon as I had formed this resolution the thought came to me—‘Suppose you find a passage that you cannot understand, what will you do?’ This mode of studying the Bible then came to my mind:—I will take the words of such passages, and trace them through the Bible, and find out their meaning in this way. I had Cruden’s Concordance, which I think is the best in the world; so I took that and my Bible, and set down to my desk, and read nothing else, except the newspapers a little, for I was determined to know what my Bible meant.
“Men deist bo‘lib yurgan o‘n ikki yil davomida topa olganim barcha tarixlarni o‘qidim; ammo endi Muqaddas Kitobni sevib qoldim. U Iso haqida ta’lim berardi! Shunga qaramay, Muqaddas Kitobning anchagina qismi men uchun hanuz qorong‘i edi. 1818 yoki 1819 yilda, meni ziyorat qilishim munosabati bilan suhbatlashib o‘tirgan bir do‘stim — u men deist bo‘lgan paytimda meni tanigan va gaplarimni eshitgan edi — ancha ma’noli tarzda so‘radi: “Bu matn va u matn haqida nima deysiz?” U deist bo‘lganimda e’tiroz bildirgan eski matnlarga ishora qilayotgan edi. Men uning nima demoqchi ekanini tushundim va javob berdim: — Agar menga vaqt bersangiz, ularning nimani anglatishini aytib beraman. “Qancha vaqt kerak?” “Bilmayman, ammo aytib beraman”, deb javob qildim, chunki men tushunib bo‘lmaydigan vahiy Xudo tomonidan berilganiga ishona olmasdim. Shundan so‘ng, Muqaddas Ruh nimani nazarda tutganini topa olishimga ishonib, Muqaddas Kitobimni o‘rganishga qat’ qildim. Ammo bu qarorni qabul qilishim bilanoq, xayolimga bir fikr keldi: — “Agar tushuna olmaydigan bir parchaga duch kelsangiz, nima qilasiz?” Shunda Muqaddas Kitobni o‘rganishning mana bu usuli xayolimga keldi: — Men bunday parchalar so‘zlarini olaman, ularni butun Muqaddas Kitob bo‘ylab kuzataman va shu yo‘l bilan ularning ma’nosini bilib olaman. Menda Krudenning Konkordansiyasi bor edi, menimcha, u dunyodagi eng yaxshisidir; shuning uchun uni va Muqaddas Kitobimni oldim-da, stolimga o‘tirdim va boshqa hech narsa o‘qimadim, faqat gazetalarni birozgina, chunki Muqaddas Kitobim nimani anglatishini bilishga qat’iy ahd qilgan edim.
“I began at Genesis, and read on slowly; and when I came to a text that I could not understand, I searched through the Bible to find out what it meant. After I had gone through the Bible in this way, O, how bright and glorious the truth appeared! I found what I have been preaching to you. I was satisfied that the seven times terminated in 1843. Then I came to the 2300 days; they brought me to the same conclusion; but I had no thought of finding out when the Savior was coming, and I could not believe it; but the light struck me so forcibly I did not know what to do. Now, I thought, I must put on spurs and breeching; I will not go faster than the Bible, and I will not fall behind it. Whatever the Bible teaches, I will hold on to it. But still there were some texts that I could not understand.’
“Men Ibtidodan boshladim va asta-sekin o‘qib bordim; hamda tushuna olmagan bir oyatga kelganimda, uning ma’nosini bilish uchun butun Muqaddas Kitobni ko‘zdan kechirdim. Muqaddas Kitobni shu tarzda boshdan-oyoq o‘qib chiqqanimdan so‘ng, ey, haqiqat naqadar yorqin va ulug‘vor namoyon bo‘ldi! Men sizlarga va’z qilib kelayotgan narsani topdim. Yetti zamon 1843-yilda nihoyasiga yetganiga qanoat hosil qildim. So‘ng 2300 kunga keldim; ular meni xuddi shu xulosaga olib keldi; biroq Najotkor qachon kelayotganini aniqlash niyatim yo‘q edi va bunga ishonolmas edim; ammo nur menga shu qadar kuch bilan urildiki, nima qilishni bilmay qoldim. Endi esa, deb o‘yladim, men shpor va jilovni taqishim kerak; men Muqaddas Kitobdan tezroq bormayman va undan ortda ham qolmayman. Muqaddas Kitob nimani o‘rgatsa, men shunga mahkam yopishaman. Ammo baribir tushuna olmagan ayrim oyatlar bor edi.”
“So much for his general mode of studying the Bible. On another occasion he stated his mode of settling the meaning of the text before us—the meaning of ‘the daily.’ ‘I read on,’ said he, ‘and could find no other case in which it was found, but in Daniel. I then took those words which stood in connection with it, ‘take away.’ He shall take away the daily, ‘from the time the daily shall be taken away,’ etc. I read on, and thought I should find no light on the text; finally I came to 2 Thessalonians 2:7–8. ‘For the mystery of iniquity doth already work, only he who now letteth, will let, until he be taken out of the way, and then shall that wicked be revealed,’ etc. And when I had come to that text, O, how clear and glorious the truth appeared! There it is! that is ‘the daily!’ Well, now, what does Paul mean by ‘he who now letteth,’ or hindereth? By ‘the man of sin,’ and ‘the wicked,’ Popery is meant. Well, what is it which hinders Popery from being revealed? Why, it is Paganism; well, then, ‘the daily’ must mean Paganism.” William Miller, Apollos Hale, The Second Advent Manual, 65, 66.
“Uning Muqaddas Kitobni o‘rganishdagi umumiy usuli haqida shuncha. Boshqa bir safar u oldimizdagi matnning ma’nosini—‘kundalik’ning ma’nosini—aniqlash usulini bayon qilgan edi. ‘Men o‘qishni davom ettirdim,’ dedi u, ‘va uning Danieldan boshqa joyda uchrashini topa olmadim. Shundan so‘ng u bilan bog‘liq turgan “olib tashlamoq” degan so‘zlarni oldim. U kundalikni olib tashlaydi, “kundalik olib tashlanadigan vaqtdan boshlab”, va hokazo. Men o‘qishni davom ettirdim va matn haqida hech qanday nur topolmasligimni o‘yladim; nihoyat 2 Salonikaliklarga 2:7–8 ga keldim. “Chunki qonunsizlik siri allaqachon amalda, faqat hozir to‘sib turgan zot yo‘ldan olinmaguncha to‘sib turadi, shunda o‘sha yovuz oshkor bo‘ladi”, va hokazo. Va men o‘sha matnga kelganimda, ey, haqiqat naqadar ravshan va ulug‘vor ko‘rindi! Mana shu yerda! mana shu “kundalik”dir! Xo‘sh, endi Pavlus “hozir to‘sib turgan” yoki monelik qilayotgan zot deganda nimani nazarda tutadi? “Gunoh odami” va “yovuz” deganda Papalik nazarda tutiladi. Xo‘sh, Papalikning oshkor bo‘lishiga nima to‘sqinlik qiladi? Albatta, bu Majusiylikdir; demak, “kundalik” Majusiylikni anglatishi kerak.’ William Miller, Apollos Hale, The Second Advent Manual, 65, 66.
Without an understanding that “the daily” in the book of Daniel was a symbol of paganism, Miller would have been hard pressed to develop the framework that he assembled his prophetic structure upon. “The daily” is found five times in the book of Daniel, and it is always followed by a symbol of papalism. The evidence that “the daily” in the book of Daniel is paganism is located in Paul’s letter to the Thessalonians. One of the most severe warnings in God’s Word is located there, for there Paul clearly states that those who do not love the truth will be sent strong delusion. The truth that was purposely located in Thessalonians was the identification of paganism’s connection with papalism, and to reject that truth is to guarantee that strong delusion will be the consequence of that rejection.
Doniyor kitobidagi “kundalik” butparastlikning ramzi ekanini tushunmaganida, Miller o‘zi o‘zining bashoratli tuzilmasini barpo etgan asosni ishlab chiqishda nihoyatda qiynalgan bo‘lar edi. “Kundalik” Doniyor kitobida besh marta uchraydi va u har doim papachilikning bir ramzi bilan ortidan keladi. Doniyor kitobidagi “kundalik” butparastlik ekaniga dalil Pavlusning Salonikaliklarga maktubida joylashgandir. Xudoning Kalomidagi eng og‘ir ogohlantirishlardan biri aynan o‘sha yerda joylashgan, chunki u yerda Pavlus haqiqatni sevmaydiganlarga kuchli adashish yuborilishini ravshan bayon qiladi. Ataylab Salonikaliklarga maktubda joylashtirilgan haqiqat butparastlikning papachilik bilan bog‘liqligini aniqlash edi, va o‘sha haqiqatni rad etish, bu rad etishning oqibati albatta kuchli adashish bo‘lishini kafolatlaydi.
We will continue this subject in the next article.
Bu mavzuni keyingi maqolada davom ettiramiz.
Stay yourselves, and wonder; cry ye out, and cry: they are drunken, but not with wine; they stagger, but not with strong drink. For the Lord hath poured out upon you the spirit of deep sleep, and hath closed your eyes: the prophets and your rulers, the seers hath he covered. And the vision of all is become unto you as the words of a book that is sealed, which men deliver to one that is learned, saying, Read this, I pray thee: and he saith, I cannot; for it is sealed: And the book is delivered to him that is not learned, saying, Read this, I pray thee: and he saith, I am not learned. Wherefore the Lord said, Forasmuch as this people draw near me with their mouth, and with their lips do honour me, but have removed their heart far from me, and their fear toward me is taught by the precept of men: Therefore, behold, I will proceed to do a marvellous work among this people, even a marvellous work and a wonder: for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid. Woe unto them that seek deep to hide their counsel from the Lord, and their works are in the dark, and they say, Who seeth us? and who knoweth us? Surely your turning of things upside down shall be esteemed as the potter’s clay: for shall the work say of him that made it, He made me not? or shall the thing framed say of him that framed it, He had no understanding? Isaiah 29:9–16.
Hayratda qoling va taajjublaning; qichqiring va fig‘on qiling: ular mastdirlar, ammo sharobdan emas; ular gandiraklaydilar, ammo kuchli ichimlikdan emas. Chunki Egamiz ustingizga qattiq uyqu ruhini quydi va ko‘zlaringizni yumdi; payg‘ambarlarni ham, boshliqlaringizni ham, ko‘ruvchilarni ham U qopladi. Va hamma vahiy sizlar uchun muhrlangan kitobning so‘zlaridek bo‘lib qoldi; uni bilimli kishiga berib: “Iltimos, buni o‘qi”, deydilar, u esa: “O‘qiy olmayman, chunki u muhrlangan”, deydi. So‘ng kitobni savodsiz kishiga berib: “Iltimos, buni o‘qi”, deydilar, u esa: “Men savodsizman”, deydi. Shuning uchun Egamiz dedi: “Bu xalq Menga og‘zi bilan yaqinlashadi va lablari bilan Meni ulug‘laydi, ammo yuragini Mendan uzoqlashtirgan, Mendan qo‘rqishi esa insoniy qoidalar bilan o‘rgatilgandir. Shuning uchun, mana, Men bu xalq orasida ajoyib bir ishni, ha, ajoyib va hayratomuz bir ishni qilaman; chunki ularning donolarining donoligi halok bo‘ladi, farosatlilarining fahmi esa yashirin bo‘ladi. Egamizdan o‘z maslahatlarini chuqur yashirishga urinadiganlarning holiga voy! Ularning ishlari zulmatda bo‘ladi, va ular: ‘Bizni kim ko‘radi? Bizni kim biladi?’ deydilar. Albatta, sizlarning hamma narsani teskari aylantirishingiz kulolning loyidek sanaladi; axir yaratilgan narsa o‘zini yaratganga: ‘U meni yaratmadi’, deydimi? Yoki yasalgan narsa o‘zini yasaganga: ‘Uning fahmi yo‘q edi’, deydimi?” Ishayo 29:9–16.