We are considering the line of Ezekiel chapter thirty-seven, which first identifies the sounding of the seventh trumpet and the message to Laodicea, that brings about the army of the one hundred and forty-four thousand. Then Ezekiel repeats and enlarges upon that line by introducing the joining of the two sticks of the northern and southern kingdoms of Israel, as an illustration of the process by-which Divinity and humanity are joined during the time of the sounding of the Seventh Trumpet. Once the two nations are joined together as one nation, Ezekiel identifies that they have a king over them, and then he addresses the everlasting covenant that is the covenant accomplished with the one hundred and forty-four thousand, while emphasizing those last day covenant people would have God’s sanctuary in their midst for eternity.
Biz Ýezekil kitabyň otuz ýedinji babyndaky setiri göz öňünde tutýarys; ol ilki bilen ýedinji surnaýyň ýaňlanmagyny we Laodikeýa iberilen habary görkezýär, şol habar bolsa ýüz kyrk dört müňden ybarat goşuny ýüze çykarýar. Soňra Ýezekil şol setiri gaýtalap, ony giňeldýär we Ysraýylyň demirgazyk hem günorta patyşalyklarynyň iki taýagynyň birleşdirilmegini girizýär; bu bolsa Ýedinji Surnaýyň ýaňlanýan döwründe Ylahylyk bilen ynsanlygyň birleşdirilişiniň prosesine bir mysal hökmünde berilýär. Iki millet bir millet hökmünde birleşdirilenden soň, Ýezekil olaryň üstünde bir patyşanyň bardygyny görkezýär; soňra ol ýüz kyrk dört müň bilen ýerine ýetirilen äbdi äkit bilen baglanyşykly bolan ebedi ähti beýan edýär, şol bir wagtyň özünde-de şol soňky günleriň äht halkynyň arasynda Hudaýyň mukaddes mekanynyň ebedilik olaryň arasynda boljakdygyny nygtaýar.
We have added to that line, the work of John measuring the temple in 1844, thus typifying the final measuring that began on September 11, 2001. That measuring is also addressed by Zechariah, who includes that the measuring takes place when God once again chooses Jerusalem as the city to place His name. We are drawing a simile between the components that make up the temple, and the two sticks of the northern and southern kingdoms of Israel. The work of Christ in bringing together His Divinity with the humanity of the one hundred and forty-four thousand is represented in the two prophecies of the twenty-five hundred and twenty years of scattering brought upon the northern and southern kingdoms, in conjunction with the prophecy of twenty-three hundred years.
Biz şol setire 1844-nji ýylda Ýahýanyň ybadathanany ölçän işini goşduk; şeýlelikde ol 2001-nji ýylyň 11-nji sentýabrynda başlanan soňky ölçemegiň nusgasy bolýar. Şeýle ölçemek Zakarýa tarapyndan hem beýan edilýär; ol ýerde ölçemegiň Hudaýyň Öz adyny ýerleşdirmek üçin Ýerusalemi ýene-de bir gezek şäher hökmünde saýlan wagtynda bolup geçýändigi görkezilýär. Biz ybadathanany emele getirýän bölekler bilen Ysraýylyň demirgazyk we günorta patyşalyklarynyň iki taýagynyň arasynda bir meňzetme döredýäris. Mesihiň Öz Hudaýlygyny ýüz kyrk dört müňüň ynsanlygy bilen birleşdirmekdäki işi, demirgazyk we günorta patyşalyklaryň başyna gelen iki müň bäş ýüz ýigrimi ýyllyk pytraňňylygyň iki pygamberliginde, iki müň üç ýüz ýyl baradaky pygamberlik bilen utgaşykly ýagdaýda, şöhlelendirilýär.
To identify what the sticks of Ezekiel represent in the work of the gospel requires a basic understanding of the gospel. Christ accepted our fallen flesh after four thousand years of inherited weakness, which were passed unto Him through Mary. As our Example, He demonstrated that by the exercising of His will, to be surrendered unto His Father’s will, we can overcome as He overcame, by exercising our will in subjection to His will. Our will is employed, either for good or evil in our brain, which is the citadel of the soul.
Hoş Habaryň işinde Hezekiýalyň agaçlarynyň nämäni aňladýandygyny anyklamak Hoş Habara esasy düşünjäni talap edýär. Mesih bize miras galan gowşaklygyň dört müň ýyllyk döwründen soň, Merýemiň üsti bilen Özüne geçen biziň ýykylyp-gopan tenimizi kabul etdi. Ol biziň Nusgamyz hökmünde, Öz erkini Atasynyň erkine tabşyrmak arkaly, Öz erkini ulanyp nähili ýeňiş gazanan bolsa, biz hem öz erkimiziň Onuň erkine boýun edilmegi arkaly şonuň ýaly ýeňip biljekdigimizi görkezdi. Biziň erkimiz, janyň galasy bolan beýnimizde, ýagşylyk ýa-da ýamanlyk üçin ulanylýar.
“The student who desires to put the work of two terms into one, should not be permitted to have his own way in this matter. To undertake to do double work means with many, overtaxation of the mind, and a neglect of proper physical exercise. It is not reasonable to suppose that the mind can grasp and digest an oversupply of mental food, and it is as great a sin to overfeed the mind as it is to load the digestive organs, giving the stomach no periods of rest. The brain is the citadel of the whole man, and wrong habits of eating, dressing, or sleeping, affect the brain, and prevent the attaining of that which the student desires,—a good mental discipline. Any part of the body that is not treated with consideration will telegraph its injury to the brain. There should be exercised much patience and perseverance in instructing the youth how to preserve their health. They should become well informed on this matter, that every muscle and organ may be so strengthened and disciplined that in voluntary or involuntary action, the best of health may result, and the brain be invigorated to sustain the taxation of study.” Christian Education, 124.
Bir okuw döwrüniň işini bir döwürde ýerine ýetirmegi isleýän talyba bu meselede öz diýenini etdirmäge ýol berilmeli däldir. Iki esse işi öz üstüne almak, köpüsi üçin, aňyň aşa ýüklenmegini we degişli beden maşklarynyň äsgerilmezligini aňladýar. Aňyň artykmaç mukdardaky akyl iýmini kabul edip, siňdirip biljekdigini çak etmek paýhasly däldir; hem-de aşgazana dynç alyş aralyklaryny bermän, iýmit siňdiriş agzalaryny ýüklemek nähili uly günä bolsa, aňy artykmaç iýmitlendirmek hem edil şonuň ýaly uly günädir. Beýni tutuş adamyň galasydyr, we iýmekde, geýinmekde ýa-da uklamakda nädogry endikler beýnä täsir edip, talybyň isleýän zadyna — gowy akyl terbiýesine — ýetmegine päsgel berýär. Bedeniň ünsli garalmadyk islendik bölegi öz ýetiren zyýanyny beýnä habar berer. Ýaşlara öz saglygyny nähili gorap saklamalydygyny öwretmekde köp sabyr we tutanýerlilik görkezilmelidir. Olar bu meselede oňat habarly bolmalydyrlar, şeýlelikde her bir myşsa we agza berkidilip hem terbiýelenip, meýletin ýa-da meýletinsiz hereketde iň gowy saglygyň netijesi emele gelsin we beýni okuwyň ýüküni çekip bilmek üçin kuwwatlansyn.” Christian Education, 124.
The work of the everlasting covenant is to write God’s law upon our hearts and our minds, and both our heart and our mind is located in the “citadel of our souls,” which is our brain.
Baky ähtiň işiniň maksady — Hudaýyň kanunyny ýüreklerimize we aňymyza ýazmakdyr; ýüregimiz hem, aňymyz hem beýnimiz bolan “janlarymyzyň galasynda” ýerleşýär.
“The mind of a man or woman does not come down in a moment from purity and holiness to depravity, corruption, and crime. It takes time to transform the human to the divine, or to degrade those formed in the image of God to the brutal or the satanic. By beholding we become changed. Though formed in the image of his Maker, man can so educate his mind that sin which he once loathed will become pleasant to him. As he ceases to watch and pray, he ceases to guard the citadel, the heart, and engages in sin and crime. The mind is debased, and it is impossible to elevate it from corruption while it is being educated to enslave the moral and intellectual powers and bring them in subjection to grosser passions. Constant war against the carnal mind must be maintained; and we must be aided by the refining influence of the grace of God, which will attract the mind upward and habituate it to meditate upon pure and holy things.” Adventist Home, 330.
Erkegiň ýa-da aýalyň aňy bir pursatda päklikden we mukaddeslikden bozulanlyga, ahlak taýdan çüýremege we jenaýata düşmeýär. Adamy ylahy häsiýete öwürmek ýa-da Hudaýyň keşbinde ýaradylanlary wagşylyga ýa-da şeýtany häsiýete çenli pese gaçyrmak üçin wagt gerek bolýar. Biz seretmek bilen üýtgeýäris. Adam öz Ýaradyjysynyň keşbinde ýaradylan bolsa-da, bir wagtlar ýigrenen günäsiniň oňa ýakymly bolup görünmegi üçin öz aňyny şeýle terbiýelendirip biler. Ol oýa durmagyny we doga etmegini goýanda, galany, ýagny ýüregi goramagyny-da goýýar hem-de günä we jenaýat bilen meşgullanyp başlaýar. Aň pese gaçýar, ahlak we akyl güýjüni gul etmäge we olary has pes höwesleriň tabynlygyna getirmäge terbiýelenýän mahaly, ony bozulanlykdan ýokary götermek mümkin däldir. Ten höweslerinden dogýan akyla garşy yzygiderli söweş alnyp barylmalydyr; we biz Hudaýyň merhemetiniň tämizleýji täsiri bilen goldanylmalydyrys, ol aňy ýokary çeker we ony päk hem mukaddes zatlar hakynda oýlanmaga endik etdirer.” Adventist Home, 330.
The “mind,” the “heart,” the “brain” is the “citadel of the soul.” A citadel is a fortress that is to be guarded from the entrance of sin.
“Akyl”, “ýürek”, “beýni” — “janyň galasydyr.” Gala — günäniň aralaşmagyndan goralyp saklanmaly berk gala bolup durýar.
“In His prayer to the Father, Christ gave to the world a lesson which should be graven on mind and soul. ‘This is life eternal,’ He said, ‘that they might know Thee the only true God, and Jesus Christ, whom Thou hast sent.’ John 17:3. This is true education. It imparts power. The experimental knowledge of God and of Jesus Christ whom He has sent, transforms man into the image of God. It gives to man the mastery of himself, bringing every impulse and passion of the lower nature under the control of the higher powers of the mind. It makes its possessor a son of God and an heir of heaven. It brings him into communion with the mind of the Infinite, and opens to him the rich treasures of the universe.” Christ’s Object Lessons, 114.
“Mesih Ata eden dogasynda dünýä şeýle bir sapak berdi, ol akyla hem janyň içine oýulyp ýazylmalydyr. «Baky ýaşaýyş şudur» diýip Ol aýtdy, «ýagny Seni — ýeke-täk hakykat Hudaýy — we Seniň iberen Isa Mesihi tanamaklarydyr». Ýahýa 17:3. Ine, hakyky bilim şudur. Ol güýç berýär. Hudaýy we Onuň iberen Isa Mesihini tejribe arkaly tanamak adamy Hudaýyň keşbine özgerdýär. Ol adama özüni dolandyrmak ukybyny berýär, pes tebigatyň her bir höwesini we hyjuwyny aňyň ýokary güýjüniň gözegçiligine tabyn edýär. Ol oňa eýe bolan kişini Hudaýyň ogly we asmanyň mirasdüşeri edýär. Ol ony Çäksiziň paýhasy bilen gatnaşyga getirýär we onuň öňünde älemiň baý hazynalaryny açýar.” Christ’s Object Lessons, 114.
The “higher powers” are to be employed to control and bring into subjection the “impulses and passions of the lower nature.” The higher powers are located in the mind, and it is “communion with the mind of the Infinite,” that “transforms man into the image of God.” In the sealing time of the one hundred and forty-four thousand the image of the beast is formed in one class and the image of Christ in the other class. What accomplishes the transformation is the connection of minds. Those who have a carnal or fleshly mind as Paul identifies it, form the image of the flesh—the beast. Those who have attained the mind of Christ, form the image of Christ. The promise of the covenant is that we can attain to the mind of Christ at conversion, though we were all born with a carnal mind.
“Ýokary güýçler” “pes tebigatyň” “hyjuwlaryny we höweslerini” dolandyrmak hem-de boýun egdirmek üçin ulanylmalydyr. Ýokary güýçler akylda ýerleşýär, we “Çäksiziň akyly bilen gatnaşygyň” özi “adamy Hudaýyň keşbine özgertýär.” Bir ýüz kyrk dört müňüň möhürleniş döwründe bir synpda haýwanyň keşbi, beýleki synpda bolsa Mesihiň keşbi emele gelýär. Bu özgermäni amala aşyrýan zat akyllaryň baglanyşygydyr. Pawlusyň kesgitleýşi ýaly, tenli ýa-da bedene degişli akyla eýe bolanlar teniň keşbini, ýagny haýwany emele getirýärler. Mesihiň akylyna ýetenler bolsa Mesihiň keşbini emele getirýärler. Ähtiň wadasy şudur: hemmämiz tenli akyl bilen doglan bolsak-da, öwrülişik wagtynda Mesihiň akylyna ýetip bileris.
Let this mind be in you, which was also in Christ Jesus: Who, being in the form of God, thought it not robbery to be equal with God: But made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men: And being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross. Philippians 2:5–8.
Sizde hem Mesih Isada bolan şol pikir bolsun: Ol Hudaýyň sypatynda bolup, Hudaýa deň bolmagy zor bilen eýelän zat hasap etmändi; eýsem, Özüni şöhratdan mahrum edip, hyzmatkär sypatyny kabul etdi-de, adamlara meňzeş boldy; we görnüşde adam hökmünde tapylyp, Özüni peseltdi hem-de ölüme çenli, hatda haçdaky ölüme çenli boýun egiji boldy. Filipililer 2:5–8.
We are to have the mind of Christ in us, as it was also in Christ, for we were created in His image. But we do not have that mind, we have a carnal mind, sold under sin.
Bizde-de Mesihiň aňy bolmalydyr, edil Mesihiň özünde bolşy ýaly, çünki biz Onuň keşbinde ýaradyldy. Emma bizde şol aň ýokdur; bizde ten taýdan bolan, günäniň astynda satylan aň bardyr.
There is therefore now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit. For the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death. For what the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh: That the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit. For they that are after the flesh do mind the things of the flesh; but they that are after the Spirit the things of the Spirit. For to be carnally minded is death; but to be spiritually minded is life and peace. Because the carnal mind is enmity against God: for it is not subject to the law of God, neither indeed can be. So then they that are in the flesh cannot please God. But ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you. Now if any man have not the Spirit of Christ, he is none of his. And if Christ be in you, the body is dead because of sin; but the Spirit is life because of righteousness. Romans 8:1–10.
Şeýlelik bilen, indi Mesih Isada bolanlar üçin, ýagny ten boýunça däl-de, Ruh boýunça ýöreýänler üçin hiç hili höküm ýokdur. Çünki Mesih Isadaky ýaşaýyş Ruhunyň kanuny meni günäniň we ölümiň kanunyndan azat etdi. Sebäbi Kanun ten arkaly gowşak bolandygy üçin edip bilmedigini, Hudaý Öz Ogluny günäli teniň meňzeşliginde we günä üçin iberip, günde teniň içinde höküm etdi; Kanunyň dogruçyl talaby ten boýunça däl-de, Ruh boýunça ýöreýän bizde ýerine ýetirilsin diýip. Çünki ten boýunça bolanlar teniň zatlaryny oýlaýarlar; Ruh boýunça bolanlar bolsa Ruhuň zatlaryny. Sebäbi teniň pikirine berilmek ölümdir; Ruhuň pikirine berilmek bolsa ýaşaýyş we parahatlykdyr. Çünki ten akyly Hudaýa duşmançylykdyr; sebäbi ol Hudaýyň kanunyna boýun bolmaýar, hakykatdan hem bolup bilmez. Şeýlelik bilen, tende bolanlar Hudaýy razy edip bilmezler. Emma siz, eger Hudaýyň Ruhy sizde ýaşaýan bolsa, tende däl-de, Ruhdasınız. Indi kimde Mesihiň Ruhy ýok bolsa, ol Onuňky däldir. Eger Mesih sizde bolsa, beden günä sebäpli ölüdir; emma Ruh dogrulyk sebäpli ýaşaýyşdyr. Rimliler 8:1–10.
To be of the Spirit is life, and to be of the flesh is death. The flesh is the lower nature, it is the source of our feelings. The fleshly lower nature is to be governed by the higher nature, which is accomplished by the exercise of our wills in subjection to the Holy Spirit. Our higher carnal minds can be transformed here and now, but our lower nature must wait for the Second Coming to be changed.
Ruhdan bolmak ýaşaýyşdyr, bedenden bolmak bolsa ölümdir. Beden pes tebigatdyr; ol duýgularymyzyň çeşmesidir. Bedene degişli pes tebigat mukaddes Ruhyň tabynlygynda erklerimiziň amal edilmegi arkaly ýerine ýetirilýän ýokary tebigat tarapyndan dolandyrylmalydyr. Biziň ýokary jisimsel akyllarymyz şu ýerde we şu pursatda özgertilip bilner, emma pes tebigatymyzyň üýtgedilmegi üçin Ikinji Gelişe çenli garaşmaly bolýar.
Ezekiel’s two sticks identify a stick that is represented as the courtyard, and that stick reached its conclusion in 1798. It had been perfectly divided by twelve hundred and sixty years of paganism trampling down the host, and twelve hundred and sixty years of papalism trampling down the host. That stick did not represent the trampling down of God’s sanctuary, for God’s sanctuary was located in the southern kingdom. The host that was trampled down by paganism and papalism, was a human temple, but in relation to the southern kingdom it was the body, and the southern kingdom was where God chose to place the head. The northern kingdom was the body, the southern kingdom was the head.
Hezekiýanyň iki taýagy howly hökmünde şekillendirilýän bir taýagy görkezýär, we şol taýak öz tamamyna 1798-nji ýylda ýetdi. Ol goşunyň butparazlyk tarapyndan depelenen müň iki ýüz altmyş ýyly we goşunyň papalyk tarapyndan depelenen müň iki ýüz altmyş ýyly bilen kämil bölünipdi. Şol taýak Hudaýyň mukaddes ýeriniň depelenmegini aňlatmaýardy, çünki Hudaýyň mukaddes ýeri günorta patyşalykda ýerleşýärdi. Butparazlyk we papalyk tarapyndan depelenen goşun adam ybadathanasydy, emma günorta patyşalyk bilen baglanyşykda ol beden bolup durýardy, we günorta patyşalyk Hudaýyň kelläni ýerleşdirmegi saýlan ýeridi. Demirgazyk patyşalyk beden, günorta patyşalyk bolsa kelledir.
The northern kingdom’s two divisions of twelve hundred and sixty years, represented the two various tendencies to sin in the body temple, as represented by inherited and cultivated tendencies. Paganism was a symbol of the inherited tendencies of sin in the body temple, and papalism’s adoption of the religion of paganism, represents the cultivated tendencies to sin. In either case, the body temple could not be transformed until the Second Coming, so the stick of the northern kingdom extended only to 1798, and when John was told to measure the temple, that stick was to be left off.
Demirgazyk patyşalygynyň müň iki ýüz altmyş ýyllyk iki bölünişi, bedeniň ybadathanasyndaky günä etmäge bolan iki dürli meýli — miras galan we kämilleşdirilen meýilleri — aňladýardy. Butparazlyk bedeniň ybadathanasyndaky günäniň miras galan meýilleriniň nyşanydy, papalyk ulgamyň bolsa butparazlygyň dinini kabul etmegi günä etmäge bolan kämilleşdirilen meýilleri aňladýar. Islendik ýagdaýda-da, bedeniň ybadathanasy Ikinji Gelişe çenli üýtgedilip bilinmezdi; şonuň üçin demirgazyk patyşalygynyň taýagy diňe 1798-nji ýyla çenli uzandy, we Ýahýa ybadathanany ölçemek buýrugyny alanda, şol taýak hasaba alynmaly däldi.
The word “conversion,” means a transformation or change from one state or condition to another. When Adam and Eve sinned, they were “converted” from their original state, for they had been created perfect, in the image of God, with the higher powers controlling the lower powers. When they sinned, they were “converted” into a being where the lower powers took ascendancy over the higher powers. They transmitted that condition to all their descendants.
“Öwrülmek” sözi bir ýagdaýdan ýa-da haldan başga birine özgermegi ýa-da üýtgemegi aňladýar. Adam bilen How Enä günä edende, olar özleriniň başdaky ýagdaýyndan “öwrüldiler”, çünki olar Hudaýyň keşbinde, ýokary güýjleriň aşaky güýjlere höküm edýän ýagdaýynda kämil ýaradylan ediler. Olar günä edende, aşaky güýjleriň ýokary güýjleriň üstünden agalyk edýän bir barlyga “öwrüldiler”. Olar şol ýagdaýy öz nesilleriniň hemmesine geçirdiler.
In the prophetic relation of Ezekiel’s two sticks, the Lord chose Jerusalem to be the head, the capital where the king resided. It was to be the higher power. In the simile of the two sticks the southern kingdom was the lower power in relation to the higher kingdom in the north. The conversion that is represented when the two sticks were to be joined, required that the southern kingdom was returned to its position as the head. It was to be converted unto the northern kingdom, for it was then joined with the true king of the north, and connected with the throne room of the true northern kingdom.
Ezekieliň iki taýagy baradaky pygamberlik baglanyşygynda Reb Ierusalimi başlyk, patyşanyň ýaşaýan paýtagty hökmünde saýlady. Ol ýokarky häkimiýet bolmalydy. Iki taýak baradaky meňzetmede günorta patyşalygy demirgazykdaky ýokarky patyşalyk bilen baglanyşykda aşaky häkimiýetdi. Iki taýagyň birleşdirilmelidigi bilen görkezilen öwrülme, günorta patyşalygyň başlyk hökmündäki ornuna gaýtarylmagyny talap edýärdi. Ol demirgazyk patyşalygyna öwrülmelidi, çünki şol wagtda ol demirgazygyň hakyky patyşasy bilen birleşdirilip, hakyky demirgazyk patyşalygynyň tagt otagy bilen baglanyşdyrylýardy.
For this reason, the northern kingdom only reached to 1798, and John was told to leave off the courtyard, which only reached to 1798. The southern kingdom would be joined to the stick of the twenty-three hundred years with the arrival of the third angel, but the northern kingdom would end as the combination of divinity and humanity was accomplished within the two apartments of the temple which John then measured. The northern kingdom was connected by the link of forty-six with the southern kingdom, at the arrival of the third angel, but it did not directly connect with 1844, as did the southern kingdom.
Şonuň üçin demirgazyk patyşalygy diňe 1798-nji ýyla çenli dowam etdi, hem-de Ýahýa diňe 1798-nji ýyla çenli ýetýän howluny taşlap goýmak tabşyryldy. Günorta patyşalygy üçünji perişdäniň gelişi bilen iki müň üç ýüz ýylyň taýagyna goşular, emma demirgazyk patyşalygy Ýahýanyň soňra ölçän ybadathananyň iki bölüminde hudaýlyk bilen ynsanlygyň birleşmesi amala aşanda tamamlanardy. Demirgazyk patyşalygy üçünji perişdäniň gelişi wagtynda kyrk altynyň baglanyşygy arkaly günorta patyşalygy bilen baglydy, ýöne ol günorta patyşalygyňky ýaly gös-göni 1844-nji ýyl bilen bagly däldi.
The southern kingdom was linked with both the temple of forty-six years, and the combination of divinity with humanity represented by the two hundred and twenty years. The northern kingdom in 1798, marked the foundation of the temple of forty-six years, but it there ended, for as the foundation, it represented the flesh which Christ had taken upon Himself, and His flesh was slain from the foundation of the world. All the temples are interchangeable symbols, and the foundation of the forty-six years in 1798, identifies His human flesh, and the conclusion of those forty-six years in 1844, identifies His Divinity.
Günorta patyşalygy kyrk alty ýylyň ybadathanasy bilen-de, iki ýüz ýigrimi ýylyň aňladýan hudaýlyk bilen ynsanlygyň birleşigi bilen-de baglanyşyklydy. Demirgazyk patyşalyk 1798-nji ýylda kyrk alty ýylyň ybadathanasynyň düýbüni alamatlandyrdy, emma ol ýerde tamamlandy; çünki düýp hökmünde ol Mesihiň Öz üstüne alan tenini aňladýardy, we Onuň teni dünýäniň düýbünden bäri öldürilipdi. Ähli ybadathanalar biri-biriniň ornuny tutýan nyşanlardyr, we 1798-nji ýylda kyrk alty ýylyň düýbüniň goýulmagy Onuň ynsan tenini kesgitleýär, 1844-nji ýylda şol kyrk alty ýylyň tamamlanmagy bolsa Onuň Hudaýlygyny kesgitleýär.
The host that was trampled down until 1798 was not God’s sanctuary, though God’s sanctuary was represented as being trampled down in that period of time, but that trampling down was being carried out in the southern kingdom, where God had chosen Jerusalem, to place His sanctuary and name. The host that had been trampled down, represented the Gentiles, it represented the body.
1798-nji ýyla çenli depelenip geçilen goşun Hudaýyň mukaddes mekany däldi, emma şol döwürde Hudaýyň mukaddes mekany hem depelenip geçilýän ýaly görkezilýärdi; ýöne şol depelenip geçilme Hudaýyň Öz mukaddes mekanyny we adyny ýerleşdirmek üçin Iýerusalimi saýlap alan günorta patyşalygynda amala aşyrylýardy. Depelenip geçilen goşun başga milletleri aňladýardy, ol bedeni aňladýardy.
When Adam and Eve sinned, the “seven times” of seven thousand years of humanity being trampled down by sin began. At that point, the Lamb who was slain from the foundation of the world provided skins of lamb to cover the sinful nakedness of humanity. When the trampling down of humanity concluded in 1798, the Lamb, who is the foundation and builder of every sanctified representation of a temple, was again slain. There the northern kingdom, and the human temple represented therein, ended.
Adam bilen How enä günä edende, ynsanlygyň günä tarapyndan aýak astyna salynmagynyň ýedi müň ýylyndan ybarat bolan “ýedi wagt” başlandy. Şol pursatda dünýäniň düýbi tutulaly bäri soýlan Guzu ynsanlygyň günäli ýalaňaçlygyny örtmek üçin guzu derilerini berdi. Ynsanlygyň aýak astyna salynmagy 1798-nji ýylda tamamlananda, her bir mukaddes edilen ybadathana şekiliniň binýady we gurluşykçysy bolan Guzy ýene-de soýuldy. Şol ýerde demirgazyk patyşalyk, hem-de onda şekillendirilen ynsan ybadathanasy gutardy.
1798 was when the counterfeit antichrist was slain after he had given his satanic witness of three and a half prophetic years, which began with his empowerment in the year 538, which was preceded by thirty years of preparation beginning in the year 508. That was a satanic counterfeit of Christ’s thirty years of preparation that began at His birth, which ended at His empowerment, when He was baptized, and thereafter He gave His testimony for three and a half literal years until He reached the point where the Lamb slain from the foundation of the world was crucified. Then was fulfilled His promise that once the temple was destroyed, He would raise it up in three days.
1798-nji ýyl, galp antikristiň 538-nji ýylda berlen ygtyýar bilen başlan we üç ýarym pygamberlik ýyly dowam eden şeýtany şaýatlygyny berenden soň öldürilen wagtydy; bu bolsa 508-nji ýylda başlanan otuz ýyllyk taýýarlyk döwri bilen öňünden taýýarlanypdy. Bu, Mesihiň doglan pursatyndan başlanan, çokundyrylyp ygtyýar berlende tamamlanan otuz ýyllyk taýýarlygynyň şeýtany galplaşdyrylmasydy; şondan soň Ol, dünýäniň düýbi tutulmazdan öň soýlan Guzynyň haça çüýlenen ýerine ýetýänçä, üç ýarym hakyky ýyl dowamynda Öz şaýatlygyny berdi. Şonda ybadathana ýumrulandan soň Ony üç günüň içinde gaýtadan galdyrjakdygy baradaky wadasy berjaý boldy.
He would be the one that raised up His body temple, for it was the power of His divinity that accomplished the resurrection, for His divinity did not die at the crucifixion, it was His humanity that died on the cross, for it is impossible for God to die.
Ol Öz bedeniniň ybadathanasyny täzeden galdyrjak Zat bolmalydy, çünki direlişi amal eden Onuň ilahydyr, sebäbi Onuň ilahyýeti haça çüýlenişde ölmedi; haçda ölen Onuň adamlygy boldy, çünki Hudaýyň ölmegi mümkin däldir.
“‘I am the resurrection, and the life’ (John 11:25). He who had said, ‘I lay down my life, that I might take it again’ (John 10:17), came forth from the grave to life that was in Himself. Humanity died; divinity did not die. In His divinity, Christ possessed the power to break the bonds of death. He declares that He has life in Himself to quicken whom He will.” Selected Messages, book 1, 301.
“‘Men direliş hem-de ýaşaýyşdyryn’ (Ýohanna 11:25). ‘Men öz janymy täzeden almak üçin ony goýýaryn’ (Ýohanna 10:17) diýip aýdan Şol, Özünde bolan ýaşaýyş bilen mazardan çykyp geldi. Adam tebigaty öldi; ylahy tebigat ölmedi. Öz ylahy tebigatynda Mesih ölümüň baglaryny üzmäge güýje eýedi. Ol Özünde ýaşaýyş bardygyny, isläniňi diriltmek üçin, yglan edýär.” Selected Messages, book 1, 301.
In 1798, the human temple, the host of the “northern kingdom”, came to a conclusion, for as the symbol of the lower nature, it could not be changed until the resurrection at the Second Coming. It did however identify the foundation of the forty-six years when Christ raised up the temple which could be transformed, represented by the southern kingdom, which was a symbol of the higher powers of the mind, which is transformed the moment a sinner is justified.
1798-nji ýylda adam ybadathanasy, “demirgazyk patyşalygynyň” goşuny öz tamamyna ýetdi; çünki ol pes tebigatyň nyşany hökmünde, diňe Ikinji Gelişdäki direlişe çenli üýtgedilip bilinmezdi. Şeýle-de bolsa, ol Mesihiň kyrk alty ýyllygyň dowamynda ýokary galdyran, üýtgedilip bilinýän ybadathanasynyň düýbüni görkezdi; bu bolsa günorta patyşalyk bilen şekillendirilýärdi, ol akylyň ýokary güýçleriniň nyşany bolup, günäkär adam aklanýan pursatynda üýtgedilýärdi.
“Upon the foundation that Christ Himself had laid, the apostles built the church of God. In the Scriptures the figure of the erection of a temple is frequently used to illustrate the building of the church. Zechariah refers to Christ as the Branch that should build the temple of the Lord. He speaks of the Gentiles as helping in the work: ‘They that are far off shall come and build in the temple of the Lord;’ and Isaiah declares, ‘The sons of strangers shall build up thy walls.’ Zechariah 6:12, 15; Isaiah 60:10.
Mesihiň Özi tarapyndan goýlan binýadyň üstünde resullar Hudaýyň ybadathanasyny gurdular. Mukaddes Ýazgylarda ybadathananyň gurulmagy baradaky şekil ýygy-ýygydan ybadathananyň gurluşygyny aýdyňlaşdyrmak üçin ulanylýar. Zekerýa Mesihi Rebbiň ybadathanasyny gurjak Şaha hökmünde görkezýär. Ol başga milletlileriň bu işe kömek etjekdigini aýdýar: «Uzakdakylar gelip, Rebbiň ybadathanasynda gurarlar»; Işaýa hem şeýle diýýär: «Kesekileriň ogullary seniň diwarlaryňy gurarlar». Zekerýa 6:12, 15; Işaýa 60:10.
“Writing of the building of this temple, Peter says, ‘To whom coming, as unto a living stone, disallowed indeed of men, but chosen of God, and precious, ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ.’ 1 Peter 2:4, 5.
Bu ybadathananyň gurulmagy hakynda Petrus şeýle diýýär: «Adamlar tarapyndan ret edilen, emma Hudaý tarapyndan saýlanyp alnan we gymmatly bolan diri Daşa gelip, siz hem diri daşlar hökmünde ruhy bir öýe, mukaddes ruhanylyga gurulýarsyňyz; şeýlelikde Isa Mesih arkaly Hudaýa makbul ruhy gurbanlyklary hödürlemek üçin.» 1 Petrus 2:4, 5.
“In the quarry of the Jewish and the Gentile world the apostles labored, bringing out stones to lay upon the foundation. In his letter to the believers at Ephesus, Paul said, ‘Now therefore ye are no more strangers and foreigners, but fellow citizens with the saints, and of the household of God; and are built upon the foundation of the apostles and prophets, Jesus Christ Himself being the Chief Cornerstone; in whom all the building fitly framed together groweth unto an holy temple in the Lord: in whom ye also are builded together for an habitation of God through the Spirit.’ Ephesians 2:19–22.
“Ýahudy we başga milletler dünýäsiniň karýerinde resullar zähmet çekip, binýadyň üstüne goýmak üçin daşlary çykardylar. Pawlus Efezdäki imanlylara ýazan hatynda şeýle diýdi: ‘Şonuň üçin indi siz gaýrylar we kesekiler dälsiňiz, eýsem mukaddesler bilen bile raýatlar we Hudaýyň öý halkysyňyz; resullaryň we pygamberleriň binýadynyň üstünde bina edilensiňiz, Isa Mesihiň Özi baş burç daşy bolup; Onda bütin bina sazlaşykly birleşdirilip, Rebde mukaddes ybadathana bolup ösýär; Onda siz hem Ruh arkaly Hudaýyň mesgeni bolmak üçin bilelikde bina edilýärsiňiz.’ Efezliler 2:19–22.”
“And to the Corinthians he wrote: ‘According to the grace of God which is given unto me, as a wise master builder, I have laid the foundation, and another buildeth thereon. But let every man take heed how he buildeth thereupon. For other foundation can no man lay than that is laid, which is Jesus Christ. Now if any man build upon this foundation gold, silver, precious stones, wood, hay, stubble; every man’s work shall be made manifest: for the day shall declare it, because it shall be revealed by fire; and the fire shall try every man’s work of what sort it is.’ 1 Corinthians 3:10–13.
Ol Korinflilere ol şeýle ýazdy: «Maňa berlen Hudaýyň merhemetine görä, paýhasly bir baş ussa hökmünde men binýady goýdum, başga biri bolsa onuň üstünde gurýar. Emma her kim onuň üstünde nähili gurýandygyna seresap bolsun. Çünki goýlan binýatdan, ýagny Isa Mesihden başga hiç kim başga bir binýat goýup bilmez. Indi kimdir biri bu binýadyň üstünde altyn, kümüş, gymmat bahaly daşlar, agaç, ot, saman bilen gursa, her kimiň işi äşgär bolar; çünki şol gün ony mälim eder, sebäbi ol ot arkaly aýan ediler; ot bolsa her kimiň işiniň nähili bolandygyny synap görer». 1 Korinfliler 3:10–13.
“The apostles built upon a sure foundation, even the Rock of Ages. To this foundation they brought the stones that they quarried from the world. Not without hindrance did the builders labor. Their work was made exceedingly difficult by the opposition of the enemies of Christ. They had to contend against the bigotry, prejudice, and hatred of those who were building upon a false foundation. Many who wrought as builders of the church could be likened to the builders of the wall in Nehemiah’s day, of whom it is written: ‘They which builded on the wall, and they that bare burdens, with those that laded, everyone with one of his hands wrought in the work, and with the other hand held a weapon.’ Nehemiah 4:17.” Acts of the Apostles, 595, 596.
Resullar ygtybarly bir binýadyň, ýagny Asyrlar gaýasynyň üstünde bina etdiler. Olar bu binýada dünýäden gazyp alan daşlaryny getirdiler. Gurluşykçylar päsgelçiliksiz zähmet çekmediler. Olaryň işi Mesihiň duşmanlarynyň garşylygy sebäpli örän kynlaşdyryldy. Olar ýalan binýadyň üstünde gurýanlaryň ulumsylygy, öňýargysy we ýigrenji bilen göreşmeli boldular. Ybadathananyň gurluşykçylary bolup zähmet çekenleriň köpüsini Nehemýanyň günlerindäki diwar gurluşykçylaryna meňzetmek bolardy; olar hakda şeýle ýazylgandyr: «Diwary gurýanlar, ýük göterýänler we ýükleýänler — olaryň her biri bir eli bilen işde zähmet çekýärdi, beýleki eli bilen bolsa ýarag tutýardy». Nehemýa 4:17. Resullaryň Işleri, 595, 596.
We will continue this study in the next article.
Bu barlagy indiki makalada dowam etdireris.
“The fall of man filled all heaven with sorrow. The world that God had made was blighted with the curse of sin and inhabited by beings doomed to misery and death. There appeared no escape for those who had transgressed the law. Angels ceased their songs of praise. Throughout the heavenly courts there was mourning for the ruin that sin had wrought.
Ynsanyň ýykylmagy bütin asmany hasrata doldurdy. Hudaýyň ýaradan dünýäsi günäniň näleti bilen weýran edildi hem-de betbagtlyga we ölüme höküm edilen jandarlar tarapyndan mesgen tutuldy. Kanuny bozanlar üçin hiç hili gutulyş ýok ýaly bolup göründi. Perişdeler özleriniň hamd-sena aýdymlaryny bes etdiler. Bütin asman howlularynda günäniň ýetiren heläkçiligi üçin matam bardy.
“The Son of God, heaven’s glorious Commander, was touched with pity for the fallen race. His heart was moved with infinite compassion as the woes of the lost world rose up before Him. But divine love had conceived a plan whereby man might be redeemed. The broken law of God demanded the life of the sinner. In all the universe there was but one who could, in behalf of man, satisfy its claims. Since the divine law is as sacred as God Himself, only one equal with God could make atonement for its transgression. None but Christ could redeem fallen man from the curse of the law and bring him again into harmony with Heaven. Christ would take upon Himself the guilt and shame of sin—sin so offensive to a holy God that it must separate the Father and His Son. Christ would reach to the depths of misery to rescue the ruined race.
“Hudaýyň Ogly, asmanyň şöhratly Serkerdesi, ýykylan adamzadyň halyna rehmi gelip, gynandy. Heläk bolýan dünýäniň muşakgatlary Onuň öňünde galanda, Onuň ýüregi çäksiz rehimdarlyk bilen tolgunyşa geldi. Emma ilahi söýgi adamy gutarmak üçin bir meýilnamany oýlap tapypdy. Hudaýyň bozulyp-ýykan kanuny günäkäriň janyny talap edýärdi. Ähli älemde diňe bir Zat bardy ki, adamyň adyndan onuň talaplaryny kanagatlandyryp biljekdi. Ilahi kanun Hudaýyň Özi ýaly mukaddes bolandygy sebäpli, onuň bozulmagynyň öwezini diňe Hudaýa deň bolan Biri töläp biljekdi. Mesihden başga hiç kim ýykylan adamy kanunyň näletinden satyn alyp, ony ýene-de Asman bilen sazlaşyga getirip bilmezdi. Mesih günäniň günäsini we masgaraçylygyny Öz üstüne aljakdy — mukaddes Hudaý üçin şeýle ýigrenji bolan günäni, ol Ata bilen Onuň Ogluny aýyrmaly edýärdi. Mesih heläk edilen nesli halas etmek üçin betbagtçylygyň iň jümmüşine çenli inerdi.
“Before the Father He pleaded in the sinner’s behalf, while the host of heaven awaited the result with an intensity of interest that words cannot express. Long continued was that mysterious communing—’the counsel of peace’ (Zechariah 6:13) for the fallen sons of men. The plan of salvation had been laid before the creation of the earth; for Christ is ‘the Lamb slain from the foundation of the world’ (Revelation 13:8); yet it was a struggle, even with the King of the universe, to yield up His Son to die for the guilty race. But ‘God so loved the world, that He gave His only-begotten Son, that whosoever believeth in Him should not perish, but have everlasting life.’ John 3:16. Oh, the mystery of redemption! the love of God for a world that did not love Him! Who can know the depths of that love which ‘passeth knowledge’? Through endless ages immortal minds, seeking to comprehend the mystery of that incomprehensible love, will wonder and adore.
Atasynyň huzurynda Ol günäkäriň hatyrasyna ýalbardy, şonda asman goşuny netijäni söz bilen beýan edip bolmajak derejedäki güýçli gyzyklanma bilen garaşýardy. Şol syrly geňeşme uzak dowam etdi — ýykylan ynsan ogullary üçin “parahatçylyk maslahaty” (Zakarýa 6:13). Halas boluş meýilnamasy ýer ýaradylmazyndan öň goýlupdy; çünki Mesih “dünýäniň binýady tutulaly bäri boguzlanan Guzydyr” (Ylham 13:8); şeýle-de bolsa, ähli älemiň Patyşasy üçin hem Öz Ogluny günäkär nesliň ýerine ölmäge bermek göreş boldy. Emma “Hudaý dünýäni şeýle söýdi, şonuň üçin Öz ýeke-täk doglan Ogluny berdi, Oňa iman edenleriň her biri heläk bolman, baky ýaşaýşa eýe bolsun.” Ýahýa 3:16. Eý, gutulyşyň syry! Ony söýmedik dünýä bolan Hudaýyň söýgüsi! “Akyl ýetirişden ýokary geçýän” şol söýginiň çuňluklaryny kim biler? Egsilmez asyrlar boýy ölmez-ýitmez akyllar, şol akyla sygmaýan söýginiň syryna düşünmäge çalyşyp, haýran galarlar we ybadat ederler.
“God was to be manifest in Christ, ‘reconciling the world unto Himself.’ 2 Corinthians 5:19. Man had become so degraded by sin that it was impossible for him, in himself, to come into harmony with Him whose nature is purity and goodness. But Christ, after having redeemed man from the condemnation of the law, could impart divine power to unite with human effort. Thus by repentance toward God and faith in Christ the fallen children of Adam might once more become ‘sons of God.’ 1 John 3:2.” Patriarchs and Prophets, 63, 64.
“Hudaý Mesihde aýan bolmalydy, ‘dünýäni Özü bilen ýaraşdyryp.’ 2 Korinfliler 5:19. Adam günä arkaly şeýle bir pese gaçypdy welin, onuň üçin, öz-özünden, tebigaty päklik we ýagşylyk bolan Şol bilen sazlaşyga gelmek mümkin däldi. Emma Mesih, adamy kanunyň höküminden halas edenden soň, ynsan tagallasy bilen birleşmek üçin ylahy güýji berip bilýärdi. Şeýlelikde, Hudaýa tarap toba etmek we Mesihe iman etmek arkaly Adam atanyň gaçan perzentleri ýene-de ‘Hudaýyň ogullary’ bolup bilerdiler. 1 Ýahýa 3:2.” Ata-babalar we pygamberler, 63, 64.