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# The Book of Daniel - Number Seventy-One

Danyýel Kitaby — Ýetmiş Birinji San

The Prophetic Tapestry: Unveiling the Four Abominations of Ezekiel Chapter Eight and Their Significance in the Modern Era

Pygamberlik Nagşy: Ezekiel Kitabynyň Seginji Babyndaky Dört Ýigrenji Zadyň Hem-de Olaryň Häzirki Döwürdäki Ähmiýetiniň Üsti Açylýar

Author

Jeff Pippenger

Published

February 4, 2024

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The four abominations of Ezekiel chapter eight, represent the four generations of modern Israel, and the beginning of modern Israel was typified by the beginning of ancient Israel. Both of those beginning histories testify to the ending of modern Israel at the soon coming Sunday law. The two beginnings of Israel, both ancient literal, and modern spiritual, are witnessed to by the beginning history of the northern kingdom of Israel as it separated from Judah.

Hezekiýel kitabynyň sekizinji babyndaky dört ýigrenç zat häzirki Ysraýylyň dört neslini aňladýar, hem-de häzirki Ysraýylyň başlangyjy gadymy Ysraýylyň başlangyjy arkaly nusgalandyrylypdyr. Şol iki başlangyç taryhy hem tizden geljek ýekşenbe kanunynda häzirki Ysraýylyň soňuna şaýatlyk edýär. Ysraýylyň iki başlangyjy — gadymy, göni manydaky hem-de häzirki, ruhy — Ýahudadan aýrylan Ysraýylyň demirgazyk patyşalygynyň başlangyç taryhy arkaly tassyklanýar.

When ancient Israel erected the golden calf, they had just come out of Egypt in fulfillment of a prophecy identifying that God would make them a kingdom. The story of Jeroboam, the first king of the northern kingdom of Israel, includes those very characteristics. Jeroboam had fled to Egypt from the wrath of Solomon. He had been given a prophetic promise that he would be made king over ten of the twelve tribes, by the prophet Ahijah. Before the prophecy was fulfilled, Jeroboam would flee into Egypt to put distance between himself and Solomon, until Solomon died.

Gadymy Ysraýyl altyn göläni dikende, olar Hudaýyň olary bir patyşalyk eder diýip kesgitlän pygamberligiň amala aşmagy bilen ýaňy-ýakynda Müsürden çykypdylar. Ysraýylyň demirgazyk patyşalygynyň ilkinji patyşasy Ýerobgamyň hekaýasy şol häsiýetleriň hut özüni öz içine alýar. Ýerobgam Süleýmanyň gazabyndan gaçyp, Müsüre gidipdi. Oňa pygamber Ahiýa tarapyndan on iki taýpanyň onusynyň üstünden patyşa ediljekdigi barada pygamberlik wada berlipdi. Pygamberlik amala aşmazdan öň, Ýerobgam Süleýmanyň ölümine çenli onuň bilen aradaky aralygy saklamak üçin Müsüre gaçyp gidipdi.

> And it came to pass at that time when Jeroboam went out of Jerusalem, that the prophet Ahijah the Shilonite found him in the way; and he had clad himself with a new garment; and they two were alone in the field: And Ahijah caught the new garment that was on him, and rent it in twelve pieces: And he said to Jeroboam, Take thee ten pieces: for thus saith the Lord, the God of Israel, Behold, I will rend the kingdom out of the hand of Solomon, and will give ten tribes to thee: (But he shall have one tribe for my servant David’s sake, and for Jerusalem’s sake, the city which I have chosen out of all the tribes of Israel:) Because that they have forsaken me, and have worshipped Ashtoreth the goddess of the Zidonians, Chemosh the god of the Moabites, and Milcom the god of the children of Ammon, and have not walked in my ways, to do that which is right in mine eyes, and to keep my statutes and my judgments, as did David his father. Howbeit I will not take the whole kingdom out of his hand: but I will make him prince all the days of his life for David my servant’s sake, whom I chose, because he kept my commandments and my statutes: But I will take the kingdom out of his son’s hand, and will give it unto thee, even ten tribes. And unto his son will I give one tribe, that David my servant may have a light alway before me in Jerusalem, the city which I have chosen me to put my name there.

> Şol döwürde Ýeroboam Ýerusalimden çykyp barýarka, şilonly pygamber Ahiya ony ýolda tapdy; onuň egninde täze bir don bardy; olaryň ikisi meýdanda ýalňyzdy. Ahiya onuň egnindäki täze dony tutup, ony on iki bölege böldi. Soňra ol Ýeroboama şeýle diýdi: «Özüňe on bölek al; çünki Ysraýylyň Hudaýy Reb şeýle diýýär: Ine, patyşalygy Süleýmanyň elinden ýyrtyp alaryn-da, saňa on taýpany bererin. (Emma hyzmatkärim Dawudyň hatyrasyna we ähli Ysraýyl taýpalarynyň arasyndan saýlap alan şäherim Ýerusalimiň hatyrasyna oňa bir taýpa galar.) Çünki olar Meni terk etdiler we Sidonlylaryň taňrysy Aştorete, Moabyň taňrysy Kemoşa, Ammon ogullarynyň taňrysy Milkoma sežde etdiler; olar meniň ýollarymda ýöremediler, Dawut atasy ýaly Meniň gözümde dogry bolan zady etmediler, düzgünlerimi we hökümlerimi saklamadylar. Şeýle-de bolsa, hyzmatkärim, saýlan Dawudymyň hatyrasyna, ol buýruklarymy we düzgünlerimi saklandygy sebäpli, onuň elinden bütin patyşalygy alman, ömrüniň ähli günlerinde ony ýolbaşçy ederin. Emma patyşalygy onuň oglunyň elinden alaryn-da, ony saňa — on taýpany — bererin. Onuň ogluna bolsa bir taýpa bererin, şonda hyzmatkärim Dawudyň Meniň saýlap alan, adymy şol ýerde goýmak üçin saýlan şäherim Ýerusalimde hemişe Meniň öňümde çyrasy bolsun.»

> And I will take thee, and thou shalt reign according to all that thy soul desireth, and shalt be king over Israel. And it shall be, if thou wilt hearken unto all that I command thee, and wilt walk in my ways, and do that is right in my sight, to keep my statutes and my commandments, as David my servant did; that I will be with thee, and build thee a sure house, as I built for David, and will give Israel unto thee. And I will for this afflict the seed of David, but not for ever. Solomon sought therefore to kill Jeroboam. And Jeroboam arose, and fled into Egypt, unto Shishak king of Egypt, and was in Egypt until the death of Solomon. And the rest of the acts of Solomon, and all that he did, and his wisdom, are they not written in the book of the acts of Solomon? And the time that Solomon reigned in Jerusalem over all Israel was forty years. And Solomon slept with his fathers, and was buried in the city of David his father: and Rehoboam his son reigned in his stead. 1 Kings 11:28–43.

> Men seni alaryn, sen hem janyň isleýän zatlarynyň ählisine görä höküm sürersiň, hem-de Ysraýylyň üstünden patyşa bolarsyň. Şeýle bolar: eger Men saňa buýurýan zatlarymyň ählisine gulak assaň, ýollarymda ýöreseň, hyzmatkärim Dawudyň edişi ýaly, görkezmelerimi we buýruklarymy berjaý edip, gözümiň öňünde dogry bolan zady etseň, onda Men sen bilen bolaryn, Dawut üçin guran ýaly, saňa-da berk bir nesil bina ederin, Ysraýyly saňa bererin. Şeýlelikde Men Dawudyň neslini ezýetlärin, emma baky däl. Şonuň üçin Süleýman Ýarobgamy öldürmäge synanyşdy. Emma Ýarobgam turup, Müsüriň patyşasy Şyşagyň ýanyna, Müsüre gaçdy we Süleýmanyň ölüminiň gününe çenli Müsürde boldy. Süleýmanyň beýleki işleri, eden zatlarynyň ählisi hem onuň paýhasy, olar Süleýmanyň işleriniň kitabynda ýazylgy dälmi? Süleýmanyň Iýerusalimde bütin Ysraýylyň üstünden höküm süren wagty kyrk ýyl boldy. Süleýman ata-babalary bilen ýatdy we atasy Dawudyň şäherinde jaýlandy; onuň ýerine ogly Rehobgam patyşa boldy. 1 Patyşalar 11:28–43.

At the death of king Solomon, the kingdom was to be divided and Jeroboam was to be king over the ten northern tribes, and Solomon’s son, Rehoboam was to be king at Jerusalem. Before the division of the tribes occurred, Jeroboam needed to come out of Egypt.

Patyşa Süleýmanyň ölümi bilen patyşalyk bölünmelidi, Ýarobgam bolsa demirgazykdaky on taýpa patyşa bolmalydy, Süleýmanyň ogly Rehobgam bolsa Iýerusalimde patyşa bolmalydy. Taýpalaryň bölünişi ýüze çykmazdan ozal, Ýarobgamyň Müsürden çykyp gelmegi zerurdy.

> And Rehoboam went to Shechem: for all Israel were come to Shechem to make him king. And it came to pass, when Jeroboam the son of Nebat, who was yet in Egypt, heard of it, (for he was fled from the presence of king Solomon, and Jeroboam dwelt in Egypt;) That they sent and called him. And Jeroboam and all the congregation of Israel came, and spake unto Rehoboam, saying, Thy father made our yoke grievous: now therefore make thou the grievous service of thy father, and his heavy yoke which he put upon us, lighter, and we will serve thee. And he said unto them, Depart yet for three days, then come again to me. And the people departed. 1 Kings 12:1–5.

> Soň Rehobogam Şekeme gitdi; çünki bütin Ysraýyl ony patyşa etmek üçin Şekeme gelipdi. Nebatyň ogly Ýerobogam heniz Müsürdekä, muny eşidende, — sebäbi ol Süleýman patyşanyň öňünden gaçypdy we Ýerobogam Müsürde ýaşaýardy, — onuň yzyndan adam iberip, ony çagyrdylar. Şeýlelikde, Ýerobogam we bütin Ysraýyl jemagaty gelip, Rehobogama şeýle diýdiler: «Seniň kakaň biziň boýuntyrygymyzy agyr etdi; indi sen kakaňyň agyr gullugyny hem-de biziň üstümize salan onuň agyr boýuntyrygyny ýeňilleşdir, biz hem saňa gulluk ederis». Ol olara diýdi: «Ýene üç gün gidip, soňra maňa gaýtadan geliň». Şonda halk gidip aýryldy. 1 Patyşalar 12:1–5.

The story of how foolish Rehoboam acted during the three days, lays the blame upon his foolish rejection of the old men’s counsel, but the separation of the tribes had been prophesied, so it would have happened one way or another. It is worth noting here for a future article that the separation process was specifically identified as three days. The two kingdoms become one kingdom again during the history of the Millerites, and when the northern and southern tribes become one kingdom during the Millerite history, which is the period of time of the arrival of the three angels of Revelation chapter fourteen. Those three angels in the Millerite history were typified by the three days of Rehoboam’s decision. Those forty-six years when the three angels arrived from 1798 unto 1844, were also the three symbolic days, that Christ had stated in John chapter two, would be required for Him to raise a destroyed temple, but that portion of the study is for a future article.

Rehoboamyň şol üç günüň dowamynda nähili akylsyz hereket edendigi baradaky hekaýa günäni onuň garrylaryň maslahatyny akylsyzlyk bilen ret etmeginiň üstüne ýükleýär, emma taýpalaryň bölünmegi öňünden pygamberlik edilipdi, şonuň üçin bu nähili-de bolsa amala aşmalydy. Geljekki bir makala üçin bu ýerde belläp geçmäge mynasypdyr: bölünişik prosesi aýratynlykda üç gün hökmünde kesgitlenipdi. Iki patyşalyk Milleritleriň taryhynda ýene bir patyşalyga öwrülýär, hem-de demirgazyk we günorta taýpalar Milleritleriň taryhynda bir patyşalyk bolanda, bu Ylham kitabynyň on dördünji babyndaky üç perişdäniň gelýän wagt döwridir. Milleritleriň taryhyndaky şol üç perişde Rehoboamyň çözgüdiniň üç güni bilen nusgalanypdy. 1798-nji ýyldan 1844-nji ýyla çenli üç perişdäniň gelen şol kyrk alty ýyly, Mesihiň Ýahýa kitabynyň ikinji babynda ýykylan ybadathanany direltmegi üçin zerur boljakdygyny aýdyp geçen üç nyşanly gün hem bolupdy, emma barlagyň şol bölegi geljekki bir makala üçindir.

When Rehoboam gave his foolish pronouncement at the end of three days the kingdoms were divided.

Rehoboam üç günüñ soñunda özüniň akylsyz sözününi aýdanda, patyşalyklar bölündi.

> So when all Israel saw that the king hearkened not unto them, the people answered the king, saying, What portion have we in David? neither have we inheritance in the son of Jesse: to your tents, O Israel: now see to thine own house, David. So Israel departed unto their tents. But as for the children of Israel which dwelt in the cities of Judah, Rehoboam reigned over them. Then king Rehoboam sent Adoram, who was over the tribute; and all Israel stoned him with stones, that he died. Therefore king Rehoboam made speed to get him up to his chariot, to flee to Jerusalem. So Israel rebelled against the house of David unto this day. And it came to pass, when all Israel heard that Jeroboam was come again, that they sent and called him unto the congregation, and made him king over all Israel: there was none that followed the house of David, but the tribe of Judah only. 1 Kings 12:16–20.

> Şeýlelik bilen, bütin Ysraýyl patyşanyň olara gulak asmandygyny görende, halk patyşa şeýle jogap berdi: «Dawutda biziň nähili paýymyz bar? Ýyşaýyň oglunda-da mirasymyz ýokdur. Çadyrlaryňyza gaýdyň, eý Ysraýyl! Indi öz öýüňe seret, eý Dawut». Şeýle edip, Ysraýyl öz çadyrlaryna dargady. Emma Ýahudanyň şäherlerinde ýaşaýan Ysraýyl ogullarynyň üstünden Rehobogam patyşalyk etdi. Soňra Rehobogam patyşa salgyt işlerine gözegçilik edýän Adoramy iberdi; emma bütin Ysraýyl ony daşlap öldürdi. Şonuň üçin Rehobogam patyşa Iýerusalime gaçmak üçin dessine öz söweş arabasyna mündi. Şeýlelikde, Ysraýyl şu güne çenli Dawudyň öýüne garşy gozgalaň etdi. Şeýle boldy: bütin Ysraýyl Ýarobgamyň gaýtadan gelendigini eşidende, onuň yzyndan adam iberip, ony ýygnaga çagyrdylar we ony bütin Ysraýylyň üstünden patyşa etdiler. Ýahuda taýpasyndan başga hiç kim Dawudyň öýüne eýermedi. 1 Patyşalar 12:16–20.

The prophecy that Jeroboam would be given a kingdom had been fulfilled, and it was fulfilled at the time he had come out of Egypt. Jealous that God’s sanctuary was in the city of Jerusalem, the city which God had chosen to place his name, Jeroboam set about to counterfeit the sanctuary, the priesthood and worship service that was ordained to only be accomplished in Jerusalem. The work of Jeroboam in setting up a counterfeit system of worship in the northern ten tribes, is a direct parallel to the rebellion of Aaron and the golden calf, and thus provides another witness, not only to the soon-coming Sunday law, but also to the rebellion of 1863.

Ýerobogama patyşalyk beriljekdigi baradaky pygamberlik ýerine ýetipdi, we ol onuň Müsürden çykyp gelen wagtynda ýerine ýetdi. Hudaýyň Öz adyny ýerleşdirmek üçin saýlap alan şäheri bolan Iýerusalim şäherinde Hudaýyň mukaddes ýeriniň ýerleşendigine göriplik eden Ýerobogam, diňe Iýerusalimde ýerine ýetirilmegi bellenen mukaddes ýeriň, ruhanylygyň we ybadat hyzmatynyň galp nusgasyny döretmäge girişdi. Ýerobogamyň demirgazykdaky on taýpa içinde galp ybadat ulgamyny gurmak işi Harunyň gozgalaňy we altyn göle bilen göni meňzeşlikdedir; şonuň üçin bu, diňe ýakyn wagtda geljek Ýekşenbe kanunyna däl, eýsem 1863-nji ýylyň gozgalaňyna-da başga bir şaýatlyk berýär.

> And Jeroboam said in his heart, Now shall the kingdom return to the house of David: If this people go up to do sacrifice in the house of the Lord at Jerusalem, then shall the heart of this people turn again unto their lord, even unto Rehoboam king of Judah, and they shall kill me, and go again to Rehoboam king of Judah. Whereupon the king took counsel, and made two calves of gold, and said unto them, It is too much for you to go up to Jerusalem: behold thy gods, O Israel, which brought thee up out of the land of Egypt. And he set the one in Bethel, and the other put he in Dan. And this thing became a sin: for the people went to worship before the one, even unto Dan. And he made an house of high places, and made priests of the lowest of the people, which were not of the sons of Levi. And Jeroboam ordained a feast in the eighth month, on the fifteenth day of the month, like unto the feast that is in Judah, and he offered upon the altar. So did he in Bethel, sacrificing unto the calves that he had made: and he placed in Bethel the priests of the high places which he had made. So he offered upon the altar which he had made in Bethel the fifteenth day of the eighth month, even in the month which he had devised of his own heart; and ordained a feast unto the children of Israel: and he offered upon the altar, and burnt incense. 1 Kings 12:26–33.

> Ýerowogam öz ýüreginde şeýle diýdi: «Indi patyşalyk Dawudyň öýüne dolanar. Eger bu halk Iýerusalimdäki Rebbiň öýünde gurbanlyk bermäge çyksa, onda bu halkyň ýüregi ýene öz hojaýynlaryna, ýagny Ýahudanyň patyşasy Rehobogama döner; olar meni öldürerler-de, ýene Ýahudanyň patyşasy Rehobogamyň ýanyna giderler». Şonuň üçin patyşa geňeş edip, iki sany altyn göle ýasatdy-da, olara şeýle diýdi: «Iýerusalime çykmak size juda agyrdyr; ine, eý Ysraýyl, seni Müsür ýurdunyň içinden çykaran hudaýlaryň». Olaryň birini Beýtelde goýdy, beýlekisini bolsa Danda ýerleşdirdi. Bu zat günä boldy; çünki halk biriniň öňünde ybadat etmek üçin hatda Dana çenli gidýärdi. Şeýle hem ol belentlikleriň öýüni gurdy, hem-de Lewi ogullaryndan bolmadyk halkyň iň pes gatlaklaryndan ruhanylar belledi. Ýerowogam sekizinji aýda, aýyň on bäşinji güni, Ýahudadaky baýramçylyga meňzeş bir baýram belledi we gurbanlyk sypasynyň üstünde gurbanlyk hödürledi. Ol Beýtelde hem şeýledi: ýasadan gölelerine gurbanlyk etdi; şeýle hem ýasan belentlikleriniň ruhanylaryny Beýtelde ýerleşdirdi. Şeýlelikde, öz ýüreginden oýlap tapan aýynda, ýagny sekizinji aýyň on bäşinji güni, Beýtelde ýasan gurbanlyk sypasynyň üstünde gurbanlyk hödürledi; Ysraýyl ogullary üçin baýram belledi; gurbanlyk sypasynyň üstünde gurbanlyk hödürläp, hoşboý ys ýakdy. 1 Patyşalar 12:26–33.

Jeroboam’s rebellion provides another line of truth to lay over the rebellion of Aaron, the rebellion of the Protestant horn in 1863, and the rebellion of the Republican horn at the soon-coming Sunday law, and in so doing it broadens the prophetic testimony. In the rebellion of Aaron’s golden calf, the Lord changed the ordained method of selecting the priesthood.

Ýeroboamyň gozgalaňy Harunyň gozgalaňynyň, 1863-nji ýylda protestant şahyryň gozgalaňynyň we ýakyn wagtda çykjak Ýekşenbe kanunynda Respublika şahyryň gozgalaňynyň üstüne goýuljak hakykatyň ýene bir ugruny berýär; şeýle etmek bilen, pygamberlik şaýatlygyny giňeldýär. Harunyň altyn göle gozgalaňynda Reb ruhanylygy saýlamagyň öňünden bellenen usulyny üýtgetdi.

Prior to the rebellion the firstborn of any tribe was to become part of the priesthood. But in Aaron’s golden calf rebellion, it was only the tribe of Levi that stood with Moses. For this reason God changed the ordained method of supplying men for the priesthood, and from that point on it was only the family of Levi that would make up the priesthood.

Gozgalaňdan öň her bir taýpanyň ilkinji doglany ruhanylyga degişli bolmalydy. Emma Harunyň altyn göle gozgalaňynda diňe Lewi taýpasy Musanyň tarapynda durdy. Şonuň üçin Hudaý ruhanylyga adam taýynlamagyň bellenen usulyny üýtgetdi, şondan beýläk ruhanylygy diňe Lewi nesli düzmelidi.

> And when Moses saw that the people were naked; (for Aaron had made them naked unto their shame among their enemies:) Then Moses stood in the gate of the camp, and said, Who is on the Lord’s side? let him come unto me. And all the sons of Levi gathered themselves together unto him. And he said unto them, Thus saith the Lord God of Israel, Put every man his sword by his side, and go in and out from gate to gate throughout the camp, and slay every man his brother, and every man his companion, and every man his neighbour. And the children of Levi did according to the word of Moses: and there fell of the people that day about three thousand men. Exodus 32:25–28.

> Musa halkyň ýalaňaçdygyny görende — çünki Harun olary duşmanlarynyň arasynda öz utanjyna ýalaňaç edipdi — Musa goşuň derwezesinde durup diýdi: «Kim Rebbiň tarapynda bolsa, maňa gelsin». Şonda Lewiniň ähli ogullary onuň ýanyna ýygnandylar. Olara şeýle diýdi: «Ysraýylyň Rebbi Hudaýy şeýle diýýär: her kim gylyjyny biline daňsyn-da, goşuň içinden derwezeden derwezä geçip, her kim öz doganyny, her kim öz ýoldaşyny, her kim öz goňşusyny öldürsin». Lewiniň ogullary Musanyň sözüne görä etdiler; we şol gün halkdan takmynan üç müň adam ýykyldy. Çykyş 32:25–28.

Jeroboam counterfeited the work God had accomplished in the rebellion of Aaron when God had raised up a new priesthood from the tribe of Levi, for Jeroboam “made priests of the lowest of the people, which were not of the sons of Levi.” The rebellion at the beginning of the kingdom of the northern ten tribes, parallels the rebellion of Aaron and the dancing fools. The rebellion took place after coming out of Egypt, in fulfillment of a prophecy that promised a kingdom would be established. In both cases a new priesthood was established, that was a change from the former order of selecting priests.

Ýeroboam Hudaýyň Lewiniň taýpasyndan täze ruhanylygy galdyryp, Harunyň gozgalaňynda amala aşyran işine galp meňzetme döretdi, çünki Ýeroboam «Lewiniň ogullaryndan bolmadyk, halkyň iň pes gatlagyndan ruhanylar belläpdi». Demirgazykdaky on taýpanyň patyşalygynyň başlangyjyndaky gozgalaň Harunyň we tans eden akmaklaryň gozgalaňy bilen deňeşýär. Bu gozgalaň Müsürden çykandan soň, bir patyşalygyň berkarar ediljekdigini wada beren pygamberligiň berjaý bolmagy hökmünde bolup geçdi. Iki ýagdaýda-da ruhanylary saýlamagyň öňki tertibinden üýtgeşik bolan täze bir ruhanylyk berkarar edildi.

Aaron’s golden calf rebellion was repeated, but it was doubled by Jeroboam, for he made two golden calves and placed them in two cities. The city of Dan, represents statecraft, for Dan means “to judge”, and the city of Bethel represents churchcraft, for Bethel means “the house of God”. The golden calves possessed the same symbolism as Aaron’s calf, but with the added witness of the union of Church and State as represented by the two cities. A calf was the highest form of pagan offering, and therefore represents a counterfeit offering of Christ. Gold is a symbol of Babylon, and the calf was an image of a beast. Just as Aaron ordained a false day of worship, Jeroboam also ordained a feast, and made sure the date for the feast did not agree with the time of the true worship in Jerusalem.

Harunyň altyn göle gozgalaňy gaýtalandy, emma ol Ýarobgam tarapyndan iki esse artdyryldy, çünki ol iki altyn göle ýasap, olary iki şäherde ýerleşdirdi. Dan şäheri döwlet syýasatyny aňladýar, çünki Dan “höküm etmek” diýmekdir, Betel şäheri bolsa ýygnak syýasatyny aňladýar, çünki Betel “Hudaýyň öýi” diýmekdir. Altyn göleler Harunyň gölesi bilen birmeňzeş nyşany özünde saklaýardy, ýöne iki şäher arkaly aňladylýan Ybadathana bilen Döwletiň birleşmesiniň goşmaça şaýatlygy hem bardy. Göle butparaz gurbanlygyň iň ýokary görnüşidi, şonuň üçin ol Mesihiň galp gurbanlygyny aňladýar. Altyn Wawilonyň nyşanydyr, göle bolsa haýwanyň şekilidi. Harun nähili ýalan ybadat gününi belgilän bolsa, Ýarobgam hem şeýle baýram belledi we baýramyň senesiniň Iýerusalimdäki hakyky ybadatyň wagty bilen gabat gelmezligini üpjün etdi.

All the elements of the soon-coming Sunday law are represented in Jeroboam’s testimony of rebellion; the false sacrifice (calf), the false Christ (the altar), the image of the beast (combination of Church and State), false day of worship (Sunday) and a counterfeit priesthood.

Ýakyn wagtda güýje girjek ýekşenbe güni baradaky kanunyň ähli bölekleri Ýarobegamyň pitne şahadatynda görkezilendir: galp gurbanlyk (göle), galp Mesih (gurbanlyk sypasy), haýwanyň keşbi (Ybadathana bilen döwletiň birleşmesi), galp ybadat güni (ýekşenbe) we galp ruhanylyk.

The beginning of ancient Israel, the beginning of the ten northern tribes as a kingdom, and the beginning of Adventism all possess the same prophetic elements, and together they identify the prophetic elements of the soon-coming Sunday law. Ancient Israel had come out of the bondage of Egypt, Jeroboam came out of Egypt where he had fled to escape the persecution of Solomon, and Millerite Adventism had just come out of the bondage of the papacy.

Gadymy Ysraýylyň başlangyjy, on demirgazyk taýpasynyň patyşalyk hökmünde başlangyjy we Adventizmiň başlangyjy hemmesi şol bir pygamberlik häsiýetlerine eýedir, we bilelikde olar tizden geljek Ýekşenbe kanunynyň pygamberlik häsiýetlerini kesgitleýärler. Gadymy Ysraýyl Müsüriň gulçulygyndan çykypdy, Ýarobam Süleýmanyň yzarlamasyndan gutulmak üçin gaçyp giden Müsürden çykypdy, we Millerit Adventizmi ýaňy-ýakynda papalygyň gulçulygyndan çykypdy.

The priesthood of Levi was established at Aaron’s rebellion, the counterfeit priesthood of the lowest of men was set up in Jeroboam’s testimony, and when the Lord entered into covenant with Millerite Adventism, according to Peter, the Millerites were “a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should show forth the praises of him who hath called you out of darkness into his marvellous light.” The light the Millerites had been called unto was the light of Miller’s jewels represented upon Habakkuk’s two tables that had been typified in the history of Aaron’s rebellion by the two tables of the Ten Commandments. The darkness they were called out of was the Dark Ages of papal rule, that had been typified by the darkness of Egyptian bondage.

Lewiniň ruhanylygy Harunyň pitnesi wagtynda berkarar edildi, iň pes derejedäki adamlaryň galp ruhanylygy Ýerobogamyň şaýatlygynda dikeldildi, we Reb Millerçi Adventizm bilen äht baglaşanda, Petrusa görä, Millerçiler “saýlanyp alnan nesil, patyşalyk ruhanylygy, mukaddes millet, aýratyn halkdyr; garaňkylykdan sizi Öz ajaýyp nuruna çagyran Onuň waspyny yglan etmegiňiz üçin.” Millerçilere çagyrylan nur Habakugyň iki tagtasynda şekillendirilen Milleriň gymmatbaha hakykatlarynyň nurudy; ol hem Harunyň pitnesiniň taryhynda On Tabşyrygyň iki tagtasynda nusgalanan bolupdy. Olaryň çykarylan garaňkylygy bolsa papalyk häkimiýetiniň Garaňky asyrlarydy; bu hem Müsür gulçulygynyň garaňkylygy bilen öňünden nusgalanypdy.

When Christ raised up the temple that had been trodden down by both paganism and papalism, He did so in forty-six years from 1798 to 1844. When he had erected the temple, then as the Messenger of the Covenant, He suddenly came to His temple on October 22, 1844, for He had erected the temple that had been trodden down and destroyed, and He also purified a priesthood that was represented by the tribe of Levi.

Mesih, butparazlyk hem-de papalyk tarapyndan depelenip pese düşürilen ybadathanany gaýtadan galdyranda, muny 1798-den 1844-e çenli kyrk alty ýylyň dowamynda etdi. Ol ybadathanany bina edenden soň, Ähdiň Habarçysy hökmünde, 1844-nji ýylyň 22-nji oktýabrynda öz ybadathanasyna birden geldi; çünki Ol depelenip we ýykylyp ýok edilen ybadathanany gaýtadan bina edipdi, şeýle hem Lewi taýpasy tarapyndan wekilçilik edilýän ruhanylygy-da päkledi.

> But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. Malachi 3:2–4.

> Emma Onuň geliş gününe çydap biler? we Ol peýda bolanda kim durup biler? Çünki Ol eredijiniň ody ýalydyr, we kir ýuwujynyň sabyny ýalydyr. Ol kümşi erediji we arassalaýjy ýaly oturar; we Lewiniň ogullaryny arassalar, olary altyn we kümüş ýaly päklär, şeýlelikde olar Rebbe dogrulyk bilen hödür getirerler. Şonda Ýahudanyň we Iýerusalimiň hödüri Rebbe gadymy günlerdäki ýaly, öňki ýyllardaky ýaly ýakymly bolar. Malaky 3:2–4.

On October 22, 1844 Christ suddenly came to His temple and entered into covenant with a people who were represented by the Levitical priesthood, yet by 1863, they had repeated the rebellion of Aaron, and the Millerite priesthood transitioned to the Laodicean priesthood, as represented by Jeroboam’s priesthood of the lowest of men, and Aaron’s dancing fools. Yet the testimony of Jeroboam’s rebellion has a larger testimony of the rebellion of 1863. When Jeroboam inaugurated his false system of worship a prophet from Jerusalem was sent to rebuke Jeroboam’s rebellion, as typified by Millerite Adventism being led to accept the Sabbath of the Ten Commandments as the day of rest.

1844-nji ýylyň 22-nji oktýabrynda Mesih birden Öz ybadathanasyna gelip, Lewi ruhanylygy bilen şekillendirilen bir halk bilen äht baglaşdy, emma 1863-nji ýyla gelnende olar Harunyň pitnesini gaýtaladylar, we Millerit ruhanylygy Laodikeýa ruhanylygyna öwrüldi; bu bolsa iň pes adamlardan düzülen Ýeroboamyň ruhanylygy hem-de Harunyň tans edýän akmagyklary arkaly şekillendirilýär. Şeýle-de bolsa, Ýeroboamyň pitnesi barada bolan şaýatlygyň 1863-nji ýylyň pitnesi hakynda has giň şaýatlygy bar. Ýeroboam özüniň galp ybadat ulgamyny esaslandyranda, Ýeroboamyň pitnesini ýazgarmak üçin Iýerusalimden bir pygamber iberildi; bu bolsa Millerit Adventizminiň On tabşyrygyň Şenbe gününi dynç güni hökmünde kabul etmäge alnyp barylmagy arkaly öňden görnüşe getirilipdi.

When Adventism accepted the light of the third angel and the sanctuary they represented a rebuke to those Protestants that had rejected the increasing light of the unsealing that began at the time of the end in 1798. Just as ancient Israel had forgotten the Sabbath while in their Egyptian bondage, the church in the wilderness had forgotten the Sabbath by the time 1798 arrived. The increasing light of the judgment-hour message brought by the Millerites ultimately led to the sanctuary and the law of God.

Adwentizm üçünji perişdäniň we ybadathananyň nuruny kabul eden wagtynda, olar 1798-nji ýylda ahyrzaman döwrüniň başynda başlanan möhürleriň açylşynyň artýan nuruny ret eden protestantlara käýinç boldy. Gadymy Ysraýyl Müsürdäki gulçulygy döwründe Sabat gününi unudan bolşy ýaly, çölde bolan ybadathana hem 1798-nji ýyl gelýänçä Sabat gününi unudypdy. Milleritler tarapyndan getirilen höküm sagadynyň habarynyň artýan nury ahyrsoňy ybadathana we Hudaýyň kanunyna alyp bardy.

That light arrived on October 22, 1844, and represented a rebuke of false worship to those who had been called to come all the way out of the false doctrines of Catholicism. The worship of the sun is the mark of Catholicism’s authority over the churches who returned to her fold. That rebuke is represented at Jeroboam’s inauguration of his false system of worship.

Şol ýagtylyk 1844-nji ýylyň 22-nji oktýabrynda geldi we katolisizmiň ýalan taglymatlaryndan bütinleý çykyp gelmäge çagyrylanlara ýalan ybadat barada bir käýinji aňladýardy. Güne çokunmak, onuň gujagyna gaýdyp baran ybadathanalaryň üstünden katolisizmiň häkimiýetiniň nyşanydyr. Şol käýinji Ýeroboamyň öz ýalan ybadat ulgamyny esaslandyrmagynda şekillendirilýär.

> And Jeroboam ordained a feast in the eighth month, on the fifteenth day of the month, like unto the feast that is in Judah, and he offered upon the altar. So did he in Bethel, sacrificing unto the calves that he had made: and he placed in Bethel the priests of the high places which he had made. So he offered upon the altar which he had made in Bethel the fifteenth day of the eighth month, even in the month which he had devised of his own heart; and ordained a feast unto the children of Israel: and he offered upon the altar, and burnt incense. And, behold, there came a man of God out of Judah by the word of the Lord unto Bethel: and Jeroboam stood by the altar to burn incense. And he cried against the altar in the word of the Lord, and said, O altar, altar, thus saith the Lord; Behold, a child shall be born unto the house of David, Josiah by name; and upon thee shall he offer the priests of the high places that burn incense upon thee, and men’s bones shall be burnt upon thee. And he gave a sign the same day, saying, This is the sign which the Lord hath spoken; Behold, the altar shall be rent, and the ashes that are upon it shall be poured out. And it came to pass, when king Jeroboam heard the saying of the man of God, which had cried against the altar in Bethel, that he put forth his hand from the altar, saying, Lay hold on him.

> Ýerobogam sekizinji aýda, aýyň on bäşinji gününde, Ýahudadaky baýramça meňzedip bir baýram belledi we gurbanlyk sypasyna çykyp gurban berdi. Ol şeýle hem Beýtelde edip, özüniň ýasan gölelerine gurbanlar getirdi; we Beýtelde özüniň ýasan belent ýerleriniň ruhanylaryny ýerleşdirdi. Şeýlelikde, ol Beýtelde özüniň ýasan gurbanlyk sypasyna sekizinji aýyň on bäşinji gününde, hut öz ýüreginde oýlap tapan aýynda çykyp gurban berdi; Ysraýyl ogullary üçin bir baýram belledi; we gurbanlyk sypasynda gurban berip, hoşboý ysly tütetgi ýakdy. Ine, Rebbiň sözi bilen Ýahudadan Beýtele Hudaýyň bir adamy geldi; Ýerobogam bolsa tütetgi ýakmak üçin gurbanlyk sypasynyň ýanynda durdy. Ol Rebbiň sözi bilen gurbanlyk sypasyna garşy gygyryp şeýle diýdi: «Eý, gurbanlyk sypasy, eý, gurbanlyk sypasy! Reb şeýle diýýär: Ine, Dawudyň öýüne Ýoşiýa atly bir ogul doglar; ol seniň üstüňde saňa tütetgi ýakýan belent ýerleriň ruhanylaryny gurban eder, we seniň üstüňde adam süňkleri ýakylar». Ol şol gün bir alamat hem berip şeýle diýdi: «Rebbiň aýdan alamaty şu bolar: Ine, gurbanlyk sypasy jaýrylar, onuň üstündäki kül döküler». Ýerobogam patyşa Beýteldäki gurbanlyk sypasyna garşy gygyryp aýdan Hudaýyň adamynyň sözlerini eşidende, gurbanlyk sypasynyň üstünden elini uzadyp: «Ony tutuň!» diýdi.

> And his hand, which he put forth against him, dried up, so that he could not pull it in again to him. The altar also was rent, and the ashes poured out from the altar, according to the sign which the man of God had given by the word of the Lord. And the king answered and said unto the man of God, Intreat now the face of the Lord thy God, and pray for me, that my hand may be restored me again. And the man of God besought the Lord, and the king’s hand was restored him again, and became as it was before. And the king said unto the man of God, Come home with me, and refresh thyself, and I will give thee a reward. And the man of God said unto the king, If thou wilt give me half thine house, I will not go in with thee, neither will I eat bread nor drink water in this place: For so was it charged me by the word of the Lord, saying, Eat no bread, nor drink water, nor turn again by the same way that thou camest. So he went another way, and returned not by the way that he came to Bethel. 1 Kings 12:32–13:10.

> Onuň özüne garşy uzadan eli gurap galdy, şeýdip ol ony ýene-de özüne çekip bilmedi. Şeýle hem gurbanlyk sypasy ýaryldy, we Hudaýyň adamsynyň Rebbiň sözi bilen beren alamatyna görä, kül gurbanlyk sypasyndan döküldi. Patyşa jogap berip, Hudaýyň adamsyna şeýle diýdi: «Indi Hudaýyň Rebbiň ýüzüni ýalbar we meniň üçin doga et, goý elim maňa gaýtadan dikeldilsin». Şonda Hudaýyň adamy Rebbe ýalbaryp ýüzlendi, patyşanyň eli oňa gaýtadan dikeldildi we öňküsi ýaly boldy. Patyşa hem Hudaýyň adamsyna: «Men bilen öýe gel, özüňi güýçlendir, men saňa sylag bereýin» diýdi. Emma Hudaýyň adamy patyşa şeýle diýdi: «Maňa öýüňiň ýarysyny berseň-de, seniň bilen girmerin; bu ýerde ne çörek iýerin, ne-de suw içerim. Çünki Rebbiň sözi bilen maňa şeýle buýruldy: “Çörek iýme, suw içme, gelen ýoluň bilen yza dolanma”». Şeýlelikde, ol başga ýol bilen gitdi-de, Beýtele gelen ýoly bilen yzyna dolanmady. 1 Patyşalar 12:32–13:10.

Along with the rebellion of the golden calves in the testimony of Aaron and Jeroboam, the actual inauguration of the false system of worship that Jeroboam ordained is included in his testimony. That inauguration represents the distinction between the worship that was to be carried out in Jerusalem, and Jeroboam’s counterfeit system. From 1798 through to 1844, the Lord brought his people out of the darkness of papal rule into the marvelous prophetic light represented by the three angels of Revelation fourteen. The Protestant churches rejected that light and in so doing became the daughters of Catholicism in 1844.

Harun bilen Ýerobogamyň şaýatlygyndaky altyn göleleriň pitnesi bilen birlikde, Ýerobogamyň bellän ýalan ybadat ulgamynyň hakyky açylyşy-da onuň şaýatlygyna girýär. Ol açylyş Iýerusalimde ýerine ýetirilmeli bolan ybadat bilen Ýerobogamyň galp ulgamynyň arasyndaky tapawudy aňladýar. 1798-nji ýyldan 1844-nji ýyla çenli Reb Öz halkyny papalygyň hökümdarlygynyň garaňkylygyndan Ylham kitabynyň on dördünji babyndaky üç perişdäniň aňladýan ajaýyp pygamberlik nuruna çykardy. Protestant buthanalary şol nury ret etdiler we şeýle etmek bilen 1844-nji ýylda katolikligiň gyzlaryna öwrüldiler.

Jeroboam’s worship typified the Catholic system of worship, and in his story the northern kingdom of Israel represents the false system of Catholicism that the Protestants of Millerite history chose to remain in. The symbol of that system is the worship of the sun.

Ýarobogamyň ybadaty katolik ybadat ulgamynyň nusgasy bolupdy, we onuň kyssasynda Ysraýylyň demirgazyk patyşalygy Millerit taryhynyň protestantlarynyň içinde galmagy saýlan katolikçiligiň ýalan ulgamyny aňladýar. Şol ulgamyň nyşany bolsa güne çokunmakdyr.

The faithful and wise virgins that entered into the Most Holy Place on October 22, 1844, represented a rebuke to the Protestants who had just returned to the influence of Catholicism, and became the daughters of Rome. In the inauguration of Jeroboam’s counterfeit system of worship a prophet came from Judah and rebuked Jeroboam, thus typifying the faithful virgins who entered into the Most Holy Place and were led to recognize the law of God. The story of that prophet and his rebuke to Jeroboam is highly informative when considering the rebellion of 1863, yet the story needs to wait until an ending is placed along with a beginning.

1844-nji ýylyň 22-nji oktýabrynda Iň Mukaddes Ýere giren wepaly hem akylly gyzlar ýaňy-ýakynda katolisizmiň täsirine gaýdyp, Rimiň gyzlaryna öwrülen protestantlar üçin bir ýazgaryş boldy. Ýerobogamyň galp ybadat ulgamynyň esaslandyrylmagynda Ýahudadan bir pygamber gelip, Ýerobogamy ýazgardy; şeýlelik bilen ol Iň Mukaddes Ýere giren hem-de Hudaýyň kanunyny tanamaga alnyp barlan wepaly gyzlaryň nusgasyny görkezdi. Şol pygamberiň hekaýasy we onuň Ýerobogama garşy aýdýan ýazgaryşy 1863-nji ýyldaky pitnäni göz öňünde tutanyňda örän öwredijidir, emma bu hekaýa başlangyç bilen birlikde bir soň hem goýulýança garaşmaly bolýar.

The beginnings of ancient Israel, Jeroboam’s kingdom, and modern Israel all align and together they provide three witnesses of the end of the earth beast of Revelation thirteen, at the soon-coming Sunday law. The faithful of Millerite Adventism on October 22, 1844, became the true Protestant horn of the earth beast, and they did so in the history which began at the time of the end in 1798. 1798 was the beginning of the sixth kingdom of Bible prophecy, the United States, and the establishment of the true Protestant horn of Adventism in the United States. In that beginning history represents the ending history of the United States, for Jesus always illustrates the end of a thing with the beginning of a thing.

Gadymy Ysraýylyň başlangyçlary, Ýerobogamyň patyşalygy we häzirki zaman Ysraýyly hemmesi özara gabat gelýär, we olar bilelikde Ylhamyň on üçünji babyndaky ýer haýwanynyň ahyryna, ýakynda geljek ýekşenbe kanunynda, üç şaýat berýär. Millerçi Adventizmiň 1844-nji ýylyň 22-nji oktýabryndaky wepalyları ýer haýwanynyň hakyky protestant şahy boldular, we muny olar 1798-nji ýylda ahyrzamanyň wagtynda başlanan taryhda etdiler. 1798-nji ýyl Mukaddes Kitap pygamberliginiň altynjy patyşalygynyň, ýagny Amerikanyň Birleşen Ştatlarynyň, hem-de Amerikanyň Birleşen Ştatlarynda Adventizmiň hakyky protestant şahynyň binýadynyň başlanmagydy. Şol başlangyç taryhynda Amerikanyň Birleşen Ştatlarynyň soňky taryhy şekillendirilýär, çünki Isa hemişe bir zadyň ahyryny onuň başlangyjy bilen görkezýär.

The three beginning witnesses of ancient, modern and Jeroboam’s Israel illustrate the end of the earth beast, but there is also another ending that needs to be put in place in advance of laying out the testimony of the prophet that came from Judah and rebuked Jeroboam. The ending history that needs to be included is the ending of the northern and southern kingdoms of Israel as represented by the prophet Ezekiel.

Gadymy, häzirki zaman we Ýerebogamyň Ysraýylyna degişli üç başlangyç şaýat ýerden çykan haýwanyň soňuny görkezýär, emma Ýahudadan gelen we Ýerebogamy ýazgaran pygamberiň şaýatlygyny beýan etmezden öň, öňünden öz ornuna goýulmagy zerur bolan başga bir soň hem bardyr. Goşulmagy zerur bolan bu ahyrzamanyň taryhy, Ezekiýel pygamber tarapyndan wekilçilik edilşi ýaly, Ysraýylyň demirgazyk we günorta patyşalyklarynyň soňudyr.

It should not be forgotten that what we are now illustrating is that the rebellion of 1863 is marked by the first abomination of Ezekiel chapter eight, which was the image of jealousy. Once we address the ending of the northern and southern kingdoms as represented by Ezekiel we will have more than enough evidence to uphold that the rebellion of 1863 was illustrated by Aaron and Jeroboam’s rebellion, and that it identifies the beginning of the first of four generations of Laodicean Adventism.

Ýatdan çykarylmaly däldir, çünki häzirki wagtda düşündirip görkezýän zadymyz şudur: 1863-nji ýyldaky gozgalaň Ezekieliň sekizinji babyndaky ilkinji ýigrenji zat bilen, ýagny gabanjaňlygyň şekili bilen bellenendir. Ezekiel arkaly şekillendirilişi ýaly demirgazyk we günorta patyşalyklarynyň soňuny ele alanymyzda, 1863-nji ýyldaky gozgalaňyň Harun bilen Ýeroboamyň gozgalaňy arkaly görkezilendigini hem-de onuň Laodikýanyň Adventizminiň dört nesliniň ilkinjisiniň başlangyjyny kesgitleýändigini tassyk etmek üçin bize artykmaç ýeterlik subutnama bolar.

We will continue this study in the next article.

Biz bu öwrenişi indiki makalada dowam etdireris.

> The word of the Lord came again unto me, saying, Moreover, thou son of man, take thee one stick, and write upon it, For Judah, and for the children of Israel his companions: then take another stick, and write upon it, For Joseph, the stick of Ephraim, and for all the house of Israel his companions: And join them one to another into one stick; and they shall become one in thine hand. And when the children of thy people shall speak unto thee, saying, Wilt thou not shew us what thou meanest by these? Say unto them, Thus saith the Lord God; Behold, I will take the stick of Joseph, which is in the hand of Ephraim, and the tribes of Israel his fellows, and will put them with him, even with the stick of Judah, and make them one stick, and they shall be one in mine hand. And the sticks whereon thou writest shall be in thine hand before their eyes. And say unto them, Thus saith the Lord God; Behold, I will take the children of Israel from among the heathen, whither they be gone, and will gather them on every side, and bring them into their own land:

> Rebbiň sözi ýene maňa gelip, şeýle diýdi: «Eý adam ogly, özüňe bir taýak al-da, onuň üstüne: “Ýahuda we onuň ýoldaşy bolan Ysraýyl ogullary üçin” diýip ýaz. Soňra başga bir taýak al-da, onuň üstüne: “Ýusup üçin, ýagny Efraýymyň taýagy we onuň ýoldaşy bolan bütin Ysraýyl öýi üçin” diýip ýaz. Soň olary biri-birine birleşdirip, bir taýak et; olar seniň eliňde bir bolar. Seniň halkyňyň ogullary saňa: “Bular bilen nämäni aňladýandygyňy bize görkezjek dälmi?” diýip aýdanda, olara şeýle diý: “Hökmürowan Reb şeýle diýýär: Ine, men Efraýymyň elindäki Ýusubyň taýagyny we onuň ýoldaşy bolan Ysraýyl taýpalaryny alaryn; olary onuň bilen, ýagny Ýahudanyň taýagy bilen birleşdirerin we olary bir taýak ederin; olar meniň elimde bir bolar.” Seniň ýazýan taýaklaryň olaryň gözleriniň öňünde seniň eliňde bolsun. Olara şeýle diý: “Hökmürowan Reb şeýle diýýär: Ine, men Ysraýyl ogullaryny giden ýerleri bolan milletleriň arasyndan alaryn, olary her tarapdan ýygnaryn we öz topraklaryna getirerin:»

> And I will make them one nation in the land upon the mountains of Israel; and one king shall be king to them all: and they shall be no more two nations, neither shall they be divided into two kingdoms any more at all: Neither shall they defile themselves any more with their idols, nor with their detestable things, nor with any of their transgressions: but I will save them out of all their dwelling places, wherein they have sinned, and will cleanse them: so shall they be my people, and I will be their God. And David my servant shall be king over them; and they all shall have one shepherd: they shall also walk in my judgments, and observe my statutes, and do them. And they shall dwell in the land that I have given unto Jacob my servant, wherein your fathers have dwelt; and they shall dwell therein, even they, and their children, and their children’s children for ever: and my servant David shall be their prince forever. Moreover I will make a covenant of peace with them; it shall be an everlasting covenant with them: and I will place them, and multiply them, and will set my sanctuary in the midst of them for evermore. My tabernacle also shall be with them: yea, I will be their God, and they shall be my people. And the heathen shall know that I the Lord do sanctify Israel, when my sanctuary shall be in the midst of them for evermore. Ezekiel 37:15–28.

> Мен оларды Исраил таулары үстіндегі жерде бір халық етемін; олардың бәріне бір патша патша болады; енді олар екі халық болмайды, және бұдан былай мүлде екі патшалыққа бөлінбейді. Сондай-ақ олар енді өздерін пұттарымен де, жиіркенішті нәрселерімен де, қандай да бір күнәларымен де былғамайды; бірақ Мен оларды күнә жасаған барлық мекендерінен құтқарып, тазартып аламын; сонда олар Менің халқым болады, ал Мен олардың Құдайы боламын. Менің құлым Дәуіт олардың үстінен патша болады; және олардың бәріне бір Бағушы болады; олар Менің үкімдерім бойынша жүріп, жарлықтарымды сақтап, орындайтын болады. Олар Менің құлым Жақыпқа берген, ата-бабаларың тұрған жерде тұратын болады; онда өздері де, балалары да, балаларының балалары да мәңгі тұратын болады; ал Менің құлым Дәуіт олардың әміршісі мәңгі болады. Сондай-ақ Мен олармен бейбітшілік келісімін жасаймын; бұл олар үшін мәңгілік келісім болады; Мен оларды орнықтырып, көбейтемін және киелі орнымды олардың ортасына мәңгі қоямын. Менің киелі шатырым да олармен бірге болады; иә, Мен олардың Құдайы боламын, ал олар Менің халқым болады. Сонда халықтар Менің — Жаратқан Иенің — Исраилді киелі ететінімді біледі, қашан Менің киелі орным олардың ортасында мәңгі тұрғанда. Езекиел 37:15–28.

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