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# The Book of Daniel - Number One-Hundred and Fifty-One

Doniyor kitobi — bir yuz ellik birinchi

The Symbolism of the Temple: Unveiling the Mysteries of the Divine and Human Connection

Ma’badning ramziyligi: Ilohiy va insoniy bog‘liqlik sirlarining ochilishi

Author

Jeff Pippenger

Published

March 22, 2024

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The two sticks are joined together to become one temple. Forty-six being the symbol of the temple, and it is forty-six years that separates the northern kingdom’s captivity, from the southern kingdom’s captivity. When the trampling down of the sanctuary and host is accomplished at the time of the end in 1798, it is forty-six years that joins the two sticks into a temple. From 723 BC to 677 BC, the temple was torn down and trampled upon. In 1798 the trampling down ended and by 1844, a temple had been erected. There they were to become one nation, with one king, and cease to sin for eternity. That was the plan, but the rebellion of 1863 pushed the plan back to 2001.

Ikki tayoq bir-biriga qo‘shilib, bitta ma’badga aylanadi. Qirq olti ma’badning ramzi bo‘lib, shimoliy shohlikning asirga olinishi bilan janubiy shohlikning asirga olinishi orasini aynan qirq olti yil ajratib turadi. Muqaddas joy va lashkarning oyoq osti qilinishi oxirzamon paytida, 1798-yilda, nihoyasiga yetganda, aynan qirq olti yil bu ikki tayoqni bir ma’badga birlashtiradi. Miloddan avvalgi 723-yildan miloddan avvalgi 677-yilgacha ma’bad yiqitib tashlangan va oyoq osti qilingan edi. 1798-yilda oyoq osti qilinishi tugadi va 1844-yilga kelib, bir ma’bad tiklangan edi. O‘sha yerda ular bitta xalq bo‘lishlari, bitta shohga ega bo‘lishlari va abadiyat davomida gunoh qilishdan to‘xtashlari kerak edi. Reja shunday edi, ammo 1863-yildagi isyon bu rejani 2001-yilgacha orqaga surdi.

Paul identifies the church as the body, and Christ as the head, and Paul uses the body as a symbol of the flesh. The flesh and the body are interchangeable terms for Paul.

Pavlus jamoatni tana, Masihni esa bosh deb ta’riflaydi va Pavlus tanani tana timsoli sifatida qo‘llaydi. Pavlus uchun “tana” va “jism” bir-birining o‘rnida ishlatiladigan atamalardir.

> For if ye live after the flesh, ye shall die: but if ye through the Spirit do mortify the deeds of the body, ye shall live. Romans 8:13.

> Chunki agar siz tanaga ko‘ra yashasangiz, o‘lasizlar; ammo agar Ruh orqali tananing ishlarini o‘ldirsangiz, yashaysizlar. Rimliklarga 8:13.

The design of the human temple is based upon the design of God’s temple. The body, which is the Church, equates to the flesh in an individual’s temple. In the temple of an individual, the mind is the head, and the body is the flesh.

Inson ma’badining tuzilishi Xudoning ma’badi tuzilishiga asoslangan. Cherkov bo‘lgan tana, alohida bir insonning ma’badida jasadga muvofiq keladi. Insonning ma’badida aql boshdir, tana esa jasaddir.

> For we are members of his body, of his flesh, and of his bones. For this cause shall a man leave his father and mother, and shall be joined unto his wife, and they two shall be one flesh. This is a great mystery: but I speak concerning Christ and the church. Ephesians 5:30–32.

> Chunki biz Uning tanasining a’zolarimiz, Uning etidan va Uning suyaklaridandirmiz. Shu sababli erkak ota-onasini tark etib, o‘z xotiniga yopishadi, va ikkovlari bir badan bo‘ladi. Bu buyuk sirdir; ammo men Masih va jamoat haqida so‘zlamoqdaman. Efesliklarga 5:30–32.

The temple which John was to measure, when the sounding of the seventh angel marked the beginning of the work of finishing the mystery of God, was God’s temple, but man’s temple was created in the image of God’s temple. They are interchangeable symbols. Moses was on the mount for forty-six days when he was shown the pattern that he was to use when raising up the earthly tabernacle. The pattern was taken from the heavenly temple.

Yuhanno o‘lchashi kerak bo‘lgan ma’bad, yettinchi farishtaning sadosi Xudoning sirini nihoyasiga yetkazish ishining boshlanishini bildirgan paytda, Xudoning ma’badi edi; biroq insonning ma’badi Xudoning ma’badi timsolida yaratilgan edi. Ular o‘zaro almashinadigan ramzlardir. Muso yer yuzidagi chodirni barpo etishda foydalanishi kerak bo‘lgan namunani ko‘rsatib berilganida, tog‘da qirq olti kun bo‘lgan edi. Bu namuna samoviy ma’baddan olingan edi.

Christ was the heavenly temple, manifested in the flesh, and He represents the pattern of the human temple, for men were created in His image. For this reason, the pattern of the human temple is represented with forty-six chromosomes.

Masih samoviy ma’bad bo‘lib, tanada zohir qilindi, va U inson ma’badining namunasini ifodalaydi, chunki insonlar Uning suratida yaratilganlar. Shu sababli, inson ma’badining namunasi qirq olti xromosoma bilan ifodalanadi.

The temples are prophetically interchangeable. Thus, the temple John was told to measure consisted of only two apartments, with no courtyard. The first apartment represents the human temple, the church (the bride), the nation, the body, which is the flesh. The second apartment represents the divine temple, the bridegroom, the king, the head, which is the mind. The promise of the everlasting covenant that is accomplished for the one hundred and forty-four thousand in the last days, has been illustrated by the two sticks of Ezekiel chapter thirty-seven. It has been illustrated by John’s temple, which consists of two apartments. It has been illustrated by Paul’s specific definitions of the mystery of Christ in the believer, the hope of glory.

Ma’badlar bashoratli ma’noda o‘zaro almashuvchandir. Shunday qilib, Yuhannoga o‘lchash buyurilgan ma’bad hovlisiz, faqat ikki bo‘lmadan iborat edi. Birinchi bo‘lma insoniy ma’badni — jamoatni (kelinni), millatni, tanani, ya’ni basharni anglatadi. Ikkinchi bo‘lma esa ilohiy ma’badni — kuyovni, shohni, boshni, ya’ni aqlni anglatadi. Oxirgi kunlarda yuz qirq to‘rt ming kishi uchun bajo keltiriladigan abadiy ahdning va’dasi Hizqiyolning o‘ttiz yettinchi bobidagi ikki tayoq orqali tasvirlab berilgan. U Yuhannoning ikki bo‘lmadan iborat ma’badi orqali ham tasvirlab berilgan. U Pavlusning imonlidagi Masih siriga, ya’ni ulug‘vorlik umidiga doir aniq ta’riflari orqali ham tasvirlab berilgan.

The work of sealing the one hundred and forty-four thousand is the work of permanently combining Divinity with humanity. That work is accomplished during the sounding of the Seventh Trumpet. That combination is represented, line upon line, in a variety of ways in the Scriptures. The work of justification and sanctification are the theological terms for the work. Justification is the work of Christ as our Substitute, and the work of sanctification is the work of Christ as our Example. Justification represents our title for heaven and sanctification represents our fitness for heaven. Both those works are brought to the believer by the presence of the Holy Spirit. That work is represented as the writing of God’s law upon the hearts and minds of those who are accepted into the everlasting covenant.

Bir yuz qirq to‘rt mingni muhrlash ishi — Ilohiyatni insoniyat bilan doimiy ravishda birlashtirish ishidir. Bu ish Yettinchi Karnayning sadosi yangrayotgan davrda amalga oshiriladi. Bu birikma Muqaddas Yozuvlarda turli yo‘llar bilan, satr ustiga satr tarzida tasvirlangan. Oqlanish va muqaddaslanish ishi ushbu ishning ilohiyotchilikka oid atamalaridir. Oqlanish — Masihning bizning O‘rinbosarimiz sifatidagi ishidir, muqaddaslanish ishi esa — Masihning bizning Namunamiz sifatidagi ishidir. Oqlanish osmon uchun bo‘lgan huquqimizni, muqaddaslanish esa osmon uchun bo‘lgan munosibligimizni ifodalaydi. Bu ishlarning har ikkalasi ham imonliga Muqaddas Ruhning hozirligi orqali yetkaziladi. Bu ish abadiy ahdga qabul qilinganlarning qalblari va onglariga Xudoning qonunini yozish sifatida tasvirlangan.

The “mind” represents the apartment in the temple, where the head resides. The mind is what is called the higher nature, as opposed to the flesh, which is the lower nature. The mind is represented by our thoughts, the flesh is represented by our feelings.

“Mind” ma’bad ichidagi bosh joylashgan xonani ifodalaydi. Mind deb, quyi tabiat bo‘lgan tana tabiatidan farqli o‘laroq, oliy tabiat ataladigan narsa nazarda tutiladi. Mind bizning fikrlarimiz orqali, tana esa his-tuyg‘ularimiz orqali ifodalanadi.

> “Many experience needless unhappiness. They take their minds from Jesus, and center them too much upon self. They magnify small difficulties, and talk discouragements. They are guilty of the great sin of needless repining over God’s providences. For all that we have and are, we are indebted to God. He has given us powers, that, to a certain extent, are similar to those which he himself possesses; and we should labor earnestly to develop these powers, not to please and exalt self, but to glorify him.

> “Ko‘plar behuda qayg‘uni boshdan kechiradilar. Ular o‘z fikrlarini Isodan chetga olib, ularni haddan tashqari o‘zlariga qaratadilar. Ular kichik qiyinchiliklarni kattalashtiradilar va tushkunlik soluvchi gaplarni aytadilar. Ular Xudoning taqdiriy inoyatlari ustidan behuda nolib-shikoyat qilishdek ulkan gunohda aybdordirlar. Bizda bor bo‘lgan hamma narsa va o‘zimizning butun mavjudligimiz uchun Xudodan qarzdormiz. U bizga ma’lum darajada O‘zida mavjud bo‘lganlariga o‘xshash quvvatlar bergan; va biz bu quvvatlarni o‘zimizni mamnun qilish va ulug‘lash uchun emas, balki Uni ulug‘lash uchun astoydil rivojlantirishimiz lozim.

> “We should not allow our minds to be swayed from allegiance to God. Through Christ we may and should be happy, and should acquire habits of self-control. Even the thoughts must be brought into subjection to the will of God, and the feelings under the control of reason and religion. Our imagination was not given us to be allowed to run riot and have its own way, without any effort at restraint and discipline. If the thoughts are wrong, the feelings will be wrong; and the thoughts and feelings combined make up the moral character. When we decide that as Christians we are not required to restrain our thoughts and feelings, we are brought under the influence of evil angels, and invite their presence and their control. If we yield to our impressions and allow our thoughts to run in a channel of suspicion, doubt, and repining, we shall be unhappy, and our lives will prove a failure.” Review and Herald, April 21, 1885.

> “Biz ongimizni Xudoga bo‘lgan sadoqatdan og‘dirishga yo‘l qo‘ymasligimiz kerak. Masih orqali biz baxtli bo‘lishimiz mumkin va shunday bo‘lishimiz ham lozim, hamda o‘zini tuta bilish odatlarini egallashimiz kerak. Hatto fikrlar ham Xudoning irodasiga bo‘ysundirilishi, tuyg‘ular esa aql va dinning nazorati ostiga olinishi lozim. Bizga tasavvurimiz hech qanday cheklov va intizomga doir sa’y-harakatlarsiz, jilovsiz ravishda o‘z holicha kezib yurishi uchun berilmagan. Agar fikrlar noto‘g‘ri bo‘lsa, tuyg‘ular ham noto‘g‘ri bo‘ladi; fikrlar va tuyg‘ular birlashib axloqiy xarakterni tashkil etadi. Agar biz, masihiylar sifatida, o‘z fikrlarimiz va tuyg‘ularimizni tiyib turishga majbur emasmiz, deb qaror qilsak, yovuz farishtalarning ta’siri ostiga tushamiz va ularning huzuri hamda nazoratini o‘zimizga chorlaymiz. Agar biz taassurotlarimizga yon bersak va fikrlarimizning shubha, gumon va nolish yo‘liga oqib ketishiga yo‘l qo‘ysak, baxtsiz bo‘lamiz va hayotimiz muvaffaqiyatsiz bo‘lib chiqadi.” Review and Herald, April 21, 1885.

Thoughts and feelings combined make up moral character. Our character is made up of a lower and a higher nature, the mind is the higher nature, and if the thoughts of the mind are sanctified, our feelings will be sanctified. This is because the mind is the higher controlling nature of the two nature’s which make up our humanity. The “powers,” that were designed as part of our being, are “to a certain extent,” “similar to those which” Christ “possesses,” for we were created in His image, and we “should labor earnestly to develop” those “powers.”

Fikrlar va his-tuyg‘ular birlashib, axloqiy xarakterni tashkil etadi. Bizning xarakterimiz quyi va oliy tabiatdan iboratdir; aql oliy tabiatdir, va agar aqlning fikrlari muqaddas qilinsa, his-tuyg‘ularimiz ham muqaddas qilinadi. Buning sababi shundaki, aql insoniyligimizni tashkil etuvchi bu ikki tabiat ichida oliy boshqaruvchi tabiatdir. Vujudimizning bir qismi sifatida mo‘ljallangan “quvvatlar” “ma’lum darajada” Masih “ega bo‘lgan” quvvatlarga “o‘xshashdir”, chunki biz Uning suratida yaratilganmiz va biz o‘sha “quvvatlar”ni “rivojlantirish uchun sidqidildan mehnat qilishimiz kerak.”

The powers which are part of the higher nature, or the mind of a human being are judgment, memory, conscience and especially the will.

Insonning oliy tabiati, ya’ni aqli tarkibiga kiradigan qobiliyatlar hukm chiqarish, xotira, vijdon va ayniqsa iroda hisoblanadi.

> “Many are inquiring, ‘How am I to make the surrender of myself to God?’ You desire to give yourself to Him, but you are weak in moral power, in slavery to doubt, and controlled by the habits of your life of sin. Your promises and resolutions are like ropes of sand. You cannot control your thoughts, your impulses, your affections. The knowledge of your broken promises and forfeited pledges weakens your confidence in your own sincerity, and causes you to feel that God cannot accept you; but you need not despair. What you need to understand is the true force of the will. This is the governing power in the nature of man, the power of decision, or of choice. Everything depends on the right action of the will. The power of choice God has given to men; it is theirs to exercise. You cannot change your heart, you cannot of yourself give to God its affections; but you can choose to serve Him. You can give Him your will; He will then work in you to will and to do according to His good pleasure. Thus your whole nature will be brought under the control of the Spirit of Christ; your affections will be centered upon Him, your thoughts will be in harmony with Him.

> «Ko‘plar: “Qanday qilib o‘zimni Xudoga topshiraman?” deb so‘ramoqdalar. Siz o‘zingizni Unga berishni istaysiz, ammo siz axloqiy quvvatda zaifsiz, shubhaga qullikdasiz va gunohli hayotingiz odatlari tomonidan boshqarilasiz. Sizning va’dalaringiz va qarorlaringiz qumdan eshilgan arqonlarga o‘xshaydi. Siz o‘z fikrlaringizni, mayllaringizni, his-tuyg‘ularingizni boshqara olmaysiz. Buzilgan va’dalaringiz va yo‘qqa chiqqan ahdlaringiz haqidagi bilim sizning o‘z samimiyligingizga bo‘lgan ishonchingizni susaytiradi va Xudo sizni qabul qila olmaydi, degan tuyg‘uni uyg‘otadi; ammo siz noumid bo‘lishingiz shart emas. Siz tushunishingiz kerak bo‘lgan narsa — irodaning haqiqiy kuchidir. Bu inson tabiatidagi boshqaruvchi quvvat, qaror qilish yoki tanlash quvvatidir. Hamma narsa irodaning to‘g‘ri amal qilishiga bog‘liq. Tanlash qudratini Xudo insonlarga bergan; uni ishga solish o‘zlarining qo‘lidadir. Siz qalbingizni o‘zgartira olmaysiz, o‘zingizdan turib uning mehrini Xudoga bera olmaysiz; ammo siz Unga xizmat qilishni tanlashingiz mumkin. Siz Unga o‘z irodangizni berishingiz mumkin; shunda U sizda O‘zining ezgu irodasiga muvofiq xohlashni ham, amalga oshirishni ham hosil qiladi. Shunday qilib butun tabiatingiz Masih Ruhining nazorati ostiga keltiriladi; sizning his-tuyg‘ularingiz Unga qaratiladi, fikrlaringiz esa U bilan uyg‘un bo‘ladi.»

> “Desires for goodness and holiness are right as far as they go; but if you stop here, they will avail nothing. Many will be lost while hoping and desiring to be Christians. They do not come to the point of yielding the will to God. They do not now choose to be Christians.

> “Yaxshilik va muqaddaslikka bo‘lgan intilishlar ma’lum darajagacha to‘g‘ridir; ammo agar siz shu yerda to‘xtab qolsangiz, ular hech qanday foyda bermaydi. Ko‘plar Masihiy bo‘lishga umid qilib va buni orzu qilib yurgan holda halok bo‘ladilar. Ular o‘z irodalarini Xudoga bo‘ysundirish darajasiga yetmaydilar. Ular hozirning o‘zida Masihiy bo‘lishni tanlamaydilar.

> “Through the right exercise of the will, an entire change may be made in your life. By yielding up your will to Christ, you ally yourself with the power that is above all principalities and powers. You will have strength from above to hold you steadfast, and thus through constant surrender to God you will be enabled to live the new life, even the life of faith.” Steps to Christ, 47, 48.

> “Irodani to‘g‘ri ishga solish orqali hayotingizda butunlay o‘zgarish yuz berishi mumkin. O‘z irodangizni Masihga topshirib, siz barcha boshliqlar va hokimiyatlardan ustun bo‘lgan qudrat bilan ittifoq tuzasiz. Sizni sobit tutib turadigan kuchni yuqoridan olasiz, va shu tariqa Xudoga doimiy ravishda taslim bo‘lish orqali yangi hayot bilan, ya’ni imon hayoti bilan yashashga qodir bo‘lasiz.” Masih sari qadamlar, 47, 48.

The power of the will is the “governing power” in the nature of man, and the governor is located in the apartment of the human temple that is allied “with the power that is above all principalities and powers.” The place where the union of Divinity with humanity occurs in the human temple is the citadel of the soul. Every human has a citadel, and it is either occupied by Christ, or the arch enemy of Christ.

Irodaning qudrati inson tabiatidagi “boshqaruvchi qudrat”dir, va bu boshqaruvchi insoniy ma’badning “barcha hukmronliklar va hokimiyatlardan yuqori bo‘lgan qudrat bilan” ittifoqdagi bo‘linmasida joylashgandir. Insoniy ma’badda Ilohiylik bilan insoniyatning birlashuvi sodir bo‘ladigan joy — jonning qal’asidir. Har bir insonning o‘z qal’asi bor, va u yo Masih tomonidan egallangandir, yo Masihning ashaddiy dushmani tomonidan.

> “When Christ takes possession of the citadel of the soul, the human agent becomes one with him. And he who is one with Christ, maintaining his unity, enthroning him in the heart, and obeying his commands, is safe from the snares of the wicked one. United to Christ, he gathers to himself the graces of Christ, and consecrates strength and efficiency and power to the Lord in winning souls to him. By co-operation with the Saviour he becomes the instrument through which God works. Then when Satan comes, and strives to take possession of the soul, he finds that Christ has made him stronger than the strong man armed.” Review and Herald, December 12, 1899.

> “Masih jon qal’asini egallab olganida, insoniy vosita U bilan bir bo‘ladi. Masih bilan bir bo‘lgan, o‘z birligini saqlagan, Uni yurakda taxtga o‘tqazgan va Uning amrlariga itoat etgan kishi yovuzning tuzoqlaridan omonda bo‘ladi. Masih bilan birlashgan holda, u Masihning inoyatlarini o‘ziga jamlaydi va jonlarni Unga yutib olish ishida kuchni, samaradorlikni va qudratni Rabbiyga bag‘ishlaydi. Najotkor bilan hamkorlik qilish orqali u Xudo ishlaydigan vositaga aylanadi. Shunda shayton kelib, jonni egallashga urinayotganida, Masih uni qurollangan kuchlidan ham kuchliroq qilganini topadi.” Review and Herald, December 12, 1899.

The citadel of the soul is the heart and mind of the human being. The promise of the new covenant identifies three primary promises for the believer. He is promised to have a land to live in, as the Garden of Eden was for Adam and Eve, which in turn represented the promised land for His covenant with ancient Israel, which in turn represented the spiritual glorious land for spiritual Israel, and which all three provide witness, line upon line, to the promise of the earth made new, for those who overcome as He overcame.

Ruhning qal’asi insonning yuragi va ongidir. Yangi ahdning va’dasi imonli uchun uchta asosiy va’dani ko‘rsatadi. Unga yashashi uchun bir yurt va’da qilingan; xuddi Adan bog‘i Odam Ato va Momo Havo uchun bo‘lganidek, bu esa o‘z navbatida U qadimgi Isroil bilan tuzgan ahd uchun va’da qilingan yurtni ifodalagan, bu esa o‘z navbatida ruhiy Isroil uchun ruhiy ulug‘vor yurtni ifodalagan; va bu uchalasi ham, satr ustiga satr, U qanday yenggan bo‘lsa, shunday yengadiganlar uchun yangidan yaratilgan yer haqidagi va’daga guvohlik beradi.

When Adam and Eve sinned, they were “scattered” out of the Garden of Eden for “seven times”, and it is after seven millennia that the earth is made new, and the garden of Eden is restored. The scattering of ancient Israel for “seven times,” was typified by the scattering of Adam and Eve. The covenant promises a land to dwell in, and it was the promise of Eden restored. The trampling down of the sanctuary and the host represents the progressive escalation of sin within the human family that began with the sin of Adam.

Odam Ato va Momo Havo gunoh qilganlarida, ular Adan bog‘idan “yetti zamon”ga “tarqatib yuborildilar”, va yetti ming yillikdan keyingina yer yangidan yangi qilinadi hamda Adan bog‘i tiklanadi. Qadimgi Isroilning “yetti zamon”ga tarqatib yuborilishi Odam Ato va Momo Havoning tarqatib yuborilishi bilan timsollashtirilgan edi. Ahd istiqomat qilinadigan bir yurtni va’da qiladi, va bu Adanning qayta tiklanishi haqidagi va’da edi. Muqaddas maskan va lashkarning oyoq osti qilinishi Odam Atoning gunohi bilan boshlangan inson oilasi ichidagi gunohning tobora kuchayib boruvchi avj olishini ifodalaydi.

The other two promises of the covenant are that the faithful will receive a new body and a new mind, even the mind of Christ. The body is the flesh, the lower nature, and in relation to Christ it is the church. The mind is the higher nature, it is what Sister White identifies as the “citadel of the soul.” Paul clearly teaches that we receive the mind of Christ at the moment we accept the requirements of the gospel, when we are justified. He also teaches that we do not receive a new and glorified body until the Second Coming.

Ahdning qolgan ikki va’dasi shundan iboratki, sodiqlar yangi tana va yangi ongni, ya’ni Masihning ongini qabul qiladilar. Tana — bu bashar, quyi tabiat bo‘lib, Masihga nisbatan u jamoatdir. Ong esa oliy tabiatdir; u Sister White “qal’aning qo‘rg‘oni” deb ta’riflagan narsadir. Pavlus aniq o‘rgatadiki, biz xushxabarning talablarini qabul qilgan, oqlangan onimizda Masihning ongini qabul qilamiz. U yana shuni ham o‘rgatadiki, biz yangi va ulug‘langan tanani Ikkinchi Kelishgacha qabul qilmaymiz.

> Behold, I show you a mystery; We shall not all sleep, but we shall all be changed, In a moment, in the twinkling of an eye, at the last trump: for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed. For this corruptible must put on incorruption, and this mortal must put on immortality. So when this corruptible shall have put on incorruption, and this mortal shall have put on immortality, then shall be brought to pass the saying that is written, Death is swallowed up in victory. O death, where is thy sting? O grave, where is thy victory? The sting of death is sin; and the strength of sin is the law. 1 Corinthians 15:51–56.

> Mana, men sizlarga bir sirni bildiraman: hammamiz ham uxlamaymiz, ammo hammamiz o‘zgaramiz, bir lahzada, ko‘z yumib ochguncha, oxirgi karnay chalinganda; chunki karnay chalinadi, o‘liklar esa buzilmas holda tiriltiriladi, va biz o‘zgaramiz. Zero bu chiriydigan tabiat buzilmaslikni kiyishi kerak, va bu o‘ladigan tabiat o‘lmaslikni kiyishi kerak. Bas, bu chiriydigan tabiat buzilmaslikni kiyganda va bu o‘ladigan tabiat o‘lmaslikni kiyganda, yozilgan ushbu so‘z bajo bo‘ladi: O‘lim g‘alaba ichida yutib yuborildi. Ey o‘lim, sening nayzang qani? Ey qabr, sening g‘alabang qani? O‘limning nayzasi gunohdir; gunohning kuchi esa qonundir. 1 Korinfliklarga 15:51–56.

A doctrine, which John says identifies those who believe such fallacious teachings are antichrist, argues that Christ never accepted a body that was subject to the effects of sin that had began to impact the human family from Adam’s sin onward.

Yuhanno aytishicha, bunday xato ta’limotlarga ishonuvchilarni Masihga qarshi deb belgilovchi bir ta’limot shuni da’vo qiladiki, Masih Odamning gunohidan boshlab insoniyatga ta’sir eta boshlagan gunohning oqibatlariga bo‘ysunuvchi tanani hech qachon qabul qilmagan.

> And every spirit that confesseth not that Jesus Christ is come in the flesh is not of God: and this is that spirit of antichrist, whereof ye have heard that it should come; and even now already is it in the world. 1 John 4:3.

> Va Iso Masihning badanda kelganini e’tirof etmaydigan har qanday ruh Xudodan emasdir; va bu sizlar kelishi haqida eshitgan Dajjolning ruhidir; u esa hozirdanoq dunyoda allaqachon bordir. 1 Yuhanno 4:3.

The wine of Babylon (antichrist) that teaches the “Immaculate Conception”, claims that Mary was made perfect, as were Adam and Eve before sin, in order that the birth of Jesus would be based upon a conception of divinity (the Holy Spirit), with perfect humanity (Mary.) The false doctrine of the Immaculate Conception is not addressing when Jesus was conceived in Mary’s womb, but how Mary was conceived with the perfection of Adam and Eve. To suggest that the flesh Christ took upon Himself when He came to redeem man was sinless flesh, which did not contain the effects of heredity is a teaching of antichrist.

“Beg‘ubor Homiladorlik”ni o‘rgatuvchi Bobilning (masihga qarshi kuchning) sharobi shuni da’vo qiladiki, Iso tug‘ilishi ilohiylikning (Muqaddas Ruhning) homilador qilishi hamda komil insoniyat (Maryam) asosiga qurilishi uchun, Maryam gunohdan avval Odam Ato va Momo Havo qanday mukammal bo‘lgan bo‘lsalar, xuddi shunday mukammal qilingan. Beg‘ubor Homiladorlik haqidagi soxta ta’limot Iso Maryamning bachadonida qachon homila bo‘lib paydo bo‘lganini emas, balki Maryam Odam Ato va Momo Havoning mukammalligi bilan qanday homilador qilinganini nazarda tutadi. Masih insonni qutqarish uchun kelganida O‘z zimmasiga olgan tana gunohsiz tana bo‘lgan, unda nasliy merosning ta’sirlari bo‘lmagan, deb ta’kidlash masihga qarshi ta’limotdir.

> For many deceivers are entered into the world, who confess not that Jesus Christ is come in the flesh. This is a deceiver and an antichrist. 2 John 1:7.

> Chunki dunyoga ko‘p aldoqchilar kirib kelganki, ular Iso Masihning badanda kelganini tan olmaydilar. Bunday odam aldoqchi va Dajjoldir. 2 Yuhanno 1:7.

When Christ was resurrected inspiration carefully points out that He then had a glorified body. His resurrection represented the resurrection of the righteous at the Second Coming, and it is there that we receive the covenant promise of a new body.

Masih tirilganida, ilhom Uning o‘shanda ulug‘langan tanaga ega bo‘lganini ehtiyotkorlik bilan ta’kidlaydi. Uning tirilishi Ikkinchi Kelishda solihlarning tirilishini ifoda etgan edi, va yangi tana haqidagi ahd va’dasini biz aynan o‘sha yerda qabul qilamiz.

> “The time had come for Christ to ascend to His Father’s throne. As a divine conqueror He was about to return with the trophies of victory to the heavenly courts. Before His death He had declared to His Father, ‘I have finished the work which Thou gavest Me to do.’ John 17:4. After His resurrection He tarried on earth for a season, that His disciples might become familiar with Him in His risen and glorified body. Now He was ready for the leave-taking. He had authenticated the fact that He was a living Saviour. His disciples need no longer associate Him with the tomb. They could think of Him as glorified before the heavenly universe.” The Desire of Ages, 829.

> “Masihning O‘z Otasining taxtiga ko‘tariladigan vaqti yetib kelgan edi. Ilohiy G‘olib sifatida U g‘alaba o‘ljalari bilan samoviy saroylarga qaytish arafasida edi. O‘limidan oldin U Otasiga: ‘Sen Menga qilish uchun bergan ishni Men tamom qildim’, deb aytgan edi. Yuhanno 17:4. Tirilganidan keyin U yer yuzida bir muddat qoldi, toki shogirdlari U bilan Uning tirilgan va ulug‘langan tanasida yaqindan tanishib olsinlar. Endi esa ayriliq vaqti kelgan edi. U O‘zining tirik Najotkor ekanini tasdiqlagan edi. Endi shogirdlari Uni qabr bilan bog‘lamasliklari kerak edi. Ular U haqida samoviy koinot oldida ulug‘langan Zot sifatida o‘ylashlari mumkin edi.” Iso Hayoti, 829.

The covenant promise, of a land to dwell in, is fulfilled at the earth made new, when Eden is restored and the “seven times” (seven thousand years), scattering of the humanity of the first Adam is concluded. The covenant promise of a new and glorified body is provided at the Second Coming, in the twinkling of an eye.

Yashash uchun berilgan yer haqidagi ahd va’dasi, Adan qayta tiklanib, birinchi Odamning insoniyatining sochib yuborilishi bo‘lgan “yetti vaqt” (yetti ming yil) yakuniga yetganda, yangilangan yerda amalga oshadi. Yangi va ulug‘langan tana haqidagi ahd va’dasi esa Ikkinchi Kelishda, ko‘z ochib yumguncha beriladi.

> “The story of Bethlehem is an exhaustless theme. In it is hidden ‘the depth of the riches both of the wisdom and knowledge of God.’ Romans 11:33. We marvel at the Saviour’s sacrifice in exchanging the throne of heaven for the manger, and the companionship of adoring angels for the beasts of the stall. Human pride and self-sufficiency stand rebuked in His presence. Yet this was but the beginning of His wonderful condescension. It would have been an almost infinite humiliation for the Son of God to take man’s nature, even when Adam stood in his innocence in Eden. But Jesus accepted humanity when the race had been weakened by four thousand years of sin. Like every child of Adam He accepted the results of the working of the great law of heredity. What these results were is shown in the history of His earthly ancestors. He came with such a heredity to share our sorrows and temptations, and to give us the example of a sinless life.” The Desire of Ages, 48.

> “Baytlahm haqidagi hikoya tuganmas mavzudir. Unda ‘Xudoning donoligi va bilimining boyliklari naqadar terandir’ yashiringandir. Rimliklarga 11:33. Najotkorning osmon taxtini oxurga, Unga sajda qiluvchi farishtalar hamrohligini esa og‘ilxonadagi hayvonlarga almashtirgan qurbonligidan hayratga tushamiz. Insoniy mag‘rurlik va o‘ziga kifoyalik Uning huzurida fosh bo‘lib qoladi. Shunga qaramay, bu Uning ajoyib darajadagi pastga tushishining faqat boshlanishi edi. Hatto Odam Ato Edenda o‘z begunohligida turgan paytda ham, Xudoning O‘g‘li inson tabiatini qabul qilishi deyarli cheksiz bir tahqirlanish bo‘lur edi. Ammo Iso insoniyat gunoh ta’sirida to‘rt ming yil davomida zaiflashgan bir paytda insoniy tabiatni qabul qildi. Odam Atoning har bir farzandi singari, U ham nasliy qonunning buyuk qonuni amalining natijalarini qabul qildi. Bu natijalar nimalardan iborat bo‘lganini Uning yerdagi ajdodlari tarixida ko‘rish mumkin. U shunday nasliy meros bilan bizning qayg‘ularimiz va vasvasalarimizga sherik bo‘lish hamda bizga gunohsiz hayotning namunasini berish uchun keldi.” “Asrlar Tilagi”, 48.

When a man meets the requirements of the gospel, he then and there receives a new mind, even the mind of Christ, but the body, or as Paul also calls it the flesh, is changed at the Second Coming. The lower nature, which consists of the feelings, is not eliminated at conversion. Those feelings, which are one part of the moral character, remain until the Second Coming. Those feelings represent the emotional system, that are associated with the hormonal system. They represent the senses that are associated with the nervous system. All the elements of man’s lower nature that are considered as feelings, are divided into two basic categories. One type of feeling is the tendencies that we inherited from our ancestors, and the other types of feelings are cultivated tendencies which we developed by our own choices.

Inson xushxabarning talablariga javob berganda, u aynan o‘sha zahoti yangi aqlni, ya’ni Masihning aqlini qabul qiladi; biroq tana, yoki Pavlus uni ataganidek, jism, Ikkinchi Kelishda o‘zgartiriladi. Hissiyotlardan iborat bo‘lgan quyi tabiat tavba va imonga kelishda yo‘q qilinmaydi. Axloqiy xarakterning bir qismi bo‘lgan o‘sha hissiyotlar Ikkinchi Kelishgacha saqlanib qoladi. Bu hissiyotlar gormonal tizim bilan bog‘liq bo‘lgan emotsional tizimni ifodalaydi. Ular asab tizimi bilan bog‘liq bo‘lgan sezgilarni ifodalaydi. Insonning hissiyotlar deb qaraladigan quyi tabiatining barcha unsurlari ikki asosiy toifaga bo‘linadi. Hissiyotlarning bir turi ajdodlarimizdan meros bo‘lib o‘tgan moyilliklardir, hissiyotlarning boshqa turlari esa o‘z tanlovlarimiz orqali rivojlantirgan orttirilgan moyilliklardir.

Some inherited tendencies are simply part of the human design, and some types of inherited tendencies are to do evil. The cultivated types of feelings are what we establish by our own choices, and the inherited tendencies are transmitted by “the great law of heredity.”

Ba’zi irsiy moyilliklar shunchaki inson tabiatining bir qismidir, irsiy moyilliklarning ayrim turlari esa yovuzlik qilishga qaratilgandir. Tarbiyalangan hissiyot turlari o‘z tanlovlarimiz bilan shakllantiradigan narsalardir, irsiy moyilliklar esa “irsiyatning buyuk qonuni” orqali uzatiladi.

Jesus “accepted humanity when the race had been weakened by four thousand years of sin. Like every child of Adam He accepted the results of the working of the great law of heredity. What these results were is shown in the history of His earthly ancestors. He came with such a heredity to share our sorrows and temptations, and to give us the example of a sinless life.” With the results of four thousand years of the working of the great law of heredity, Jesus always kept those tendencies in subjection by the exercise of His will, and He never once participated in cultivating any sinful feelings.

Iso “insoniyatni qabul qildi, qachonki bu irq gunohning to‘rt ming yilligi tufayli zaiflashgan bo‘lsa. U, Odamning har bir farzandi kabi, irsiyatning buyuk qonuni amalining natijalarini qabul qildi. Bu natijalar nimalardan iborat bo‘lganini Uning yerdagi ajdodlari tarixida ko‘rish mumkin. U ana shunday irsiyat bilan qayg‘ularimiz va vasvasalarimizga sherik bo‘lish hamda bizga gunohsiz hayotning namunasini berish uchun keldi.” Irsiyatning buyuk qonuni to‘rt ming yil davom etgan amalining natijalari bilan birga, Iso O‘z irodasini ishga solish orqali o‘sha moyilliklarni doimo bo‘ysundirib turdi va U biror marta ham qandaydir gunohkor tuyg‘ularni rivojlantirishda ishtirok etmadi.

Had Jesus accepted a human body, as represented by Adam and Eve before they sinned, without the accepting the results of the weakening of humanity that had occurred over four thousand years of degradation, then He would not have provided an Example, of how every child of God can overcome.

Agar Iso gunoh qilishlaridan oldingi Odam Ato va Momo Havo timsolida ifodalanganidek inson tanasini, ammo to‘rt ming yillik tubanlashuv davomida yuz bergan insoniyatning zaiflashuvi oqibatlarini qabul qilmasdan qabul qilganida edi, u holda U Xudoning har bir farzandi qanday qilib g‘alaba qozonishi mumkinligiga doir Namuna taqdim etmagan bo‘lur edi.

We will continue this study in the next article.

Biz bu tadqiqotni keyingi maqolada davom ettiramiz.

> “Many look on this conflict between Christ and Satan as having no special bearing on their own life; and for them it has little interest. But within the domain of every human heart this controversy is repeated. Never does one leave the ranks of evil for the service of God without encountering the assaults of Satan. The enticements which Christ resisted were those that we find it so difficult to withstand. They were urged upon Him in as much greater degree as His character is superior to ours. With the terrible weight of the sins of the world upon Him, Christ withstood the test upon appetite, upon the love of the world, and upon that love of display which leads to presumption. These were the temptations that overcame Adam and Eve, and that so readily overcome us.

> “Ko‘pchilik Masih bilan Shayton o‘rtasidagi bu kurash o‘z hayotlariga alohida daxli yo‘q, deb qaraydi; va ular uchun u kam qiziqish uyg‘otadi. Ammo bu nizoning takrori har bir inson qalbi doirasida yuz beradi. Hech kim yovuzlik saflarini tark etib, Xudoning xizmatiga o‘tmasdan turib, Shaytonning hujumlariga duch kelmaydi. Masih qarshilik ko‘rsatgan vasvasalar shunday vasvasalar ediki, biz ularni yengib o‘tishni shu qadar qiyin deb bilamiz. Ular Unga, Uning fe’l-atvori biznikidan qanchalik ustun bo‘lsa, shunchalik ortiq darajada bosim bilan taqdim etildi. Butun dunyo gunohlarining dahshatli yuki Uning ustida turgan holda, Masih ishtaha borasidagi, dunyoga muhabbat borasidagi va haddan oshishga olib boradigan shuhratparastlik borasidagi sinovga bardosh berdi. Bular Odam Ato bilan Momo Havoni yenggan va bizni ham shu qadar oson yengib qo‘yadigan vasvasalar edi.

> “Satan had pointed to Adam’s sin as proof that God’s law was unjust, and could not be obeyed. In our humanity, Christ was to redeem Adam’s failure. But when Adam was assailed by the tempter, none of the effects of sin were upon him. He stood in the strength of perfect manhood, possessing the full vigor of mind and body. He was surrounded with the glories of Eden, and was in daily communion with heavenly beings. It was not thus with Jesus when He entered the wilderness to cope with Satan. For four thousand years the race had been decreasing in physical strength, in mental power, and in moral worth; and Christ took upon Him the infirmities of degenerate humanity. Only thus could He rescue man from the lowest depths of his degradation.

> “Shayton Odamning gunohini Xudoning qonuni adolatsiz ekanining va unga itoat etib bo‘lmasligining isboti sifatida ko‘rsatgan edi. Masih bizning insoniy tabiatimizda Odamning muvaffaqiyatsizligini qutqarishi kerak edi. Ammo Odam vasvasachi tomonidan hujumga uchraganida, gunohning oqibatlaridan birortasi ham uning ustida yo‘q edi. U komil insonlik qudratida turar, aql va badanining to‘la tetikligiga ega edi. U Edenning ulug‘vorliklari bilan o‘ralgan bo‘lib, har kuni samoviy mavjudotlar bilan muloqotda edi. Iso Shayton bilan olishish uchun sahroga kirganida esa bunday emas edi. To‘rt ming yil davomida inson zoti jismoniy quvvatda, aqliy salohiyatda va axloqiy qadrda pasayib borgan edi; Masih esa tanazzulga yuz tutgan insoniyatning ojizliklarini O‘z zimmasiga oldi. Faqat shu yo‘l bilan U insonni uning tahqirlanishining eng tuban qa’ridan qutqara olardi.”

> “Many claim that it was impossible for Christ to be overcome by temptation. Then He could not have been placed in Adam’s position; He could not have gained the victory that Adam failed to gain. If we have in any sense a more trying conflict than had Christ, then He would not be able to succor us. But our Saviour took humanity, with all its liabilities. He took the nature of man, with the possibility of yielding to temptation. We have nothing to bear which He has not endured.

> “Ko‘pchilik Masihning vasvasa tomonidan yengilishi mumkin bo‘lmagan, deb da’vo qiladi. Unda U Odam Atoning o‘rniga qo‘yilishi mumkin bo‘lmas edi; U Odam Ato qo‘lga kirita olmagan g‘alabani qo‘lga kirita olmagan bo‘lur edi. Agar bizda qaysidir ma’noda Masih duch kelganidan ham og‘irroq kurash bo‘lsa, unda U bizga yordam bera olmagan bo‘lur edi. Ammo Najotkorimiz insoniyatni, uning barcha ojizliklari bilan, O‘z zimmasiga oldi. U vasvasaga yon berish imkoniyati mavjud bo‘lgan holda inson tabiatini oldi. Biz ko‘taradigan hech narsa yo‘qki, U uni boshidan kechirmagan bo‘lsin.

> “With Christ, as with the holy pair in Eden, appetite was the ground of the first great temptation. Just where the ruin began, the work of our redemption must begin. As by the indulgence of appetite Adam fell, so by the denial of appetite Christ must overcome. ‘And when He had fasted forty days and forty nights, He was afterward an hungered. And when the tempter came to Him, he said, If Thou be the Son of God, command that these stones be made bread. But He answered and said, It is written, Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God.’

> “Masih bilan, xuddi Adandagi muqaddas juftlikda bo‘lgani kabi, ishtaha birinchi buyuk vasvasaning asosi bo‘ldi. Vayronalik aynan qayerda boshlangan bo‘lsa, najotimiz ishi ham o‘sha yerdan boshlanishi kerak. Odam ishtahaga berilish orqali qulagan bo‘lsa, Masih ishtahani inkor etish orqali g‘alaba qozonishi lozim. ‘U qirq kun va qirq kecha ro‘za tutgach, so‘ng och qoldi. Vasvasachi Uning oldiga kelib dedi: Agar Sen Xudoning O‘g‘li bo‘lsang, ayt, bu toshlar nonga aylansin. Ammo U javob berib dedi: Yozilganki, Inson faqat non bilan emas, balki Xudoning og‘zidan chiqadigan har bir so‘z bilan yashaydi.’”

> “From the time of Adam to that of Christ, self-indulgence had increased the power of the appetites and passions, until they had almost unlimited control. Thus men had become debased and diseased, and of themselves it was impossible for them to overcome. In man’s behalf, Christ conquered by enduring the severest test. For our sake He exercised a self-control stronger than hunger or death. And in this first victory were involved other issues that enter into all our conflicts with the powers of darkness.” The Desire of Ages, 117.

> “Odamning zamonidan Masihning zamonigacha nafsni erkalatish ishtaha va ehtiroslarning qudratini shunchalik oshirdiki, ular deyarli cheksiz hukmronlikka ega bo‘lib qoldi. Shu tariqa insonlar tubanlashib, xastalanib ketdilar va o‘z kuchlari bilan yengishlari ular uchun imkonsiz edi. Inson manfaatini ko‘zlab, Masih eng qattiq sinovga bardosh berib g‘alaba qozondi. Biz uchun U ochlikdan ham, o‘limdan ham kuchliroq bo‘lgan o‘zini tiyishni namoyon etdi. Va bu birinchi g‘alabaga zulmat kuchlari bilan bo‘ladigan barcha kurashlarimizga daxldor bo‘lgan boshqa masalalar ham kirgan edi.” The Desire of Ages, 117.

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