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

Daniel Kitaby — Bir ýüz elli birinji

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

Mukaddes Ybadathananyň Nyşanly Manysy: Hudaýy we Adamy Baglanyşygyň Syrlaryny Aýan Etmek

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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.

Iki taýak birleşdirilip, bir ybadathana öwrülýär. Kyrk alty ybadathananyň nyşanydyr, hem-de demirgazyk patyşalygynyň ýesir edilmegi bilen günorta patyşalygynyň ýesir edilmeginiň arasynda kyrk alty ýyl bar. Ahyrzamanyň wagtynda, 1798-nji ýylda mukaddes ýeriň we goşunyň depelenip basylmagy tamam bolanda, şol iki taýagy bir ybadathana birleşdirýän hem kyrk alty ýyldyr. B.e.ö. 723-nji ýyldan b.e.ö. 677-nji ýyla çenli ybadathana ýumruldy we depelenip basyldy. 1798-nji ýylda depelenip basylmak tamamlandy, 1844-nji ýyla çenli bolsa bir ybadathana bina edildi. Şol ýerde olar bir millet bolup, bir patyşanyň astynda birleşmeli we ebedilik günä etmekden ýüz öwürmelidilerdi. Ine, meýilnama şoldy, emma 1863-nji ýylyň gozgalaňy bu meýilnamany 2001-nji ýyla çenli yza süýşürdi.

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.

Pawlus ybadathanany beden, Mesihi bolsa baş hökmünde kesgitleýär, hem-de Pawlus bedeni teniň nyşany hökmünde ulanýar. Pawlus üçin ten bilen beden biri-biriniň ýerine ulanylýan düşünjelerdir.

> 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.

> Çünki siz tene görä ýaşaýan bolsaňyz, ölersiňiz; emma siz Ruh arkaly bedeniň işlerini öldürýän bolsaňyz, ýaşarsyňyz. Rimliler 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.

Ynsan ybadathanasynyň gurluşy Hudaýyň ybadathanasynyň gurluşyna esaslanýar. Beden, ýagny Ybadathana, şahsy ybadathanada tene deň gelýär. Şahsy ybadathanada akyl başdyr, beden bolsa tendir.

> 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.

> Çünki biz Onuň bedeniniň, etiniň we süňkleriniň agzalarydyrys. Şonuň üçin adam öz atasyny we enesini taşlap, aýalyna ýapyşar, ikisi bir beden bolar. Bu beýik syrlardandyr; emma men Mesih we ýygnak hakda aýdýaryn. Efesliler 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.

Ýedinji perişdäniň surnaý çalşy, Hudaýyň syryny tamamlamak işiniň başlanandygyny alamatlandyranda, Ýahýanyň ölçmeli ybadathanasy Hudaýyň ybadathanasydy; emma adamyň ybadathanasy Hudaýyň ybadathanasynyň keşbinde ýaradylany üçin, bular biri-biriniň ýerine ulanylýan nyşanlardyr. Musa ýer ýüzündäki mukaddes çadyry dikeltmekde peýdalanmaly nusgany görkezip berlen mahaly, dagda kyrk alty gün boldy. Ol nusga asmandaky ybadathanadan alnypdy.

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.

Mesih bedende ýüze çykarylan asman ybadathanasydy, we Ol adam ybadathanasynyň nusgasyny aňladýar, çünki adamlar Onuň keşbinde ýaradyldylar. Şol sebäpden, adam ybadathanasynyň nusgasy kyrk alty hromosoma bilen görkezilýär.

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.

Ybadathanalar pygamberlik taýdan biri-biriniň ornuny tutup bilýär. Şonuň üçin hem Ýuhanna ölçemek tabşyrylan ybadathana howlusyz, diňe iki bölümdan ybaratdy. Birinji bölüm ynsan ybadathanasyny, ýygnagy (gelni), milleti, bedeni — ýagny teni aňladýar. Ikinji bölüm bolsa ylahy ybadathanany, ýigidi, patyşany, başy — ýagny aňy aňladýar. Ahyrky günlerde ýüz kyrk dört müň üçin berjaý edilýän baky ähtiň wadasy Ýezekil kitabyň otuz ýedinji babyndaky iki taýak arkaly şekillendirilendir. Ol Ýuhannanyň iki bölümden ybarat ybadathanasy arkaly şekillendirilendir. Şeýle hem ol, Pawlusyň iman edijiniň içinde bolan Mesihiň syry — şöhratyň umydy — baradaky anyk kesgitlemeleri arkaly şekillendirilendir.

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 ýüz kyrk dört müňüň möhürleniş işi, Ylahylygyň adamzat bilen hemişelik birleşdirilmegi işidir. Bu iş Ýedinji Surnaýyň ýaňlanmagy döwründe ýerine ýetirilýär. Bu birleşme Mukaddes Ýazgylarda, setir üstüne setir, dürli usullar bilen şekillendirilendir. Aklandyryş we mukaddesleşdiriş işi, şol işiň teologik atlarydyr. Aklandyryş Mesihiň biziň Ornumyzdaky işi, mukaddesleşdiriş işi bolsa Mesihiň biziň Nusgamyz hökmünde eden işidir. Aklandyryş asmanyň hukugymyzy, mukaddesleşdiriş bolsa asman üçin laýyklygymyzy aňladýar. Bu iki işiň hem ikisi imanlynyň ýanyna Mukaddes Ruhuň huzury arkaly getirilýär. Bu iş, ebedi ähtnama kabul edilenleriň ýüreklerine we akyllaryna Hudaýyň kanunynyň ýazylmagy hökmünde şekillendirilýär.

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.

“Akyl” ybadathanadaky kelle ýerleşýän bölümi aňladýar. Akyl “ýokary tebigat” diýlip atlandyrylýan zady aňladýar; bu, “pes tebigat” bolan ten bilen garşylyga getirilýär. Akyl biziň pikirlerimiz arkaly aňladylýar, ten bolsa biziň duýgularymyz arkaly aňladylýar.

> “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.

> “Köpler gerekmejek bagtsyzlygy başdan geçirýärler. Olar öz pikirlerini Isadan sowup, ony aşa derejede özleriniň üstüne jemleýärler. Olar ujypsyz kynçylyklary ulaldýarlar we ruhdan düşüriji zatlar hakynda gürrüň edýärler. Olar Hudaýyň takdyryna garşy gerekmejek närazylyk bildirmegiň beýik günäsine batýarlar. Çünki biziň ähli eýe bolan zatlarymyz we kimdigimiz üçin Hudaýa bergidarlygymyz bardyr. Ol bize belli bir derejede Özüniňky bilen meňzeş kuwwatlar berdi; we biz bu kuwwatlary öz-özümi hoşnut etmek we beýgeltmek üçin däl-de, Ony şöhratlandyrmak üçin yhlas bilen ösdürmäge çalyşmalydyrys.

> “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 aňymyzyň Hudaýa bolan wepalylykdan sowrulmagyna ýol bermeli däldiris. Mesihiň üsti bilen biz bagtly bolup bileris we bolmalydyrys, hem-de özüňi dolandyrmagyň endiklerini edinmelidiris. Hatda pikirleriň özi-de Hudaýyň erkine boýun egdirilmeli, duýgular bolsa akylyň we diniň gözegçiliginde saklanmalydyr. Biziň hyýalymyz bize hiç hili çäklendirişe we terbiýä gönükdirilen tagalla bolmazdan, özbaşdak azgynlaşyp, öz islegi bilen gitmegi üçin berlen däldir. Eger pikirler nädogry bolsa, duýgular hem nädogry bolar; pikirler bilen duýgular bilelikde ahlak häsiýetini emele getirýär. Eger biz hristianlar hökmünde pikirlerimizi we duýgularymyzy çäklendirmek bize talap edilmeýär diýen karara gelsek, onda biz erbet perişdeleriň täsiri astyna düşýäris we olaryň barlygyny hem-de gözegçiligini çagyrýarys. Eger biz täsirlerimize boýun bolup, pikirlerimiziň şübhe, müňkürlik we zeýrenç ýolunda akmagyna rugsat bersek, biz bagtsyz bolarys, we durmuşymyz şowsuzlyk bolup çykar.” 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.”

Pikirler we duýgular birleşip ahlak häsiýetini emele getirýär. Biziň häsiýetimiz pes we ýokary tebigatdan düzülendir; akyl ýokary tebigatdyr, we eger akylyň pikirleri mukaddes edilse, biziň duýgularymyz hem mukaddes ediler. Munuň sebäbi, akylyň biziň adamzat tebigatymyzy emele getirýän iki tebigatyň ýokary, dolandyryjy tebigatydygydyr. Biziň barlygymyzyň bir bölegi hökmünde niýetlenen “güýçler” belli bir derejede Mesihiň “eýe bolan” güýjlerine “meňzeşdir,” çünki biz Onuň keşbinde ýaradyldyk, we biz şol “güýçleri” ösdürmek üçin “yhlas bilen zähmet çekmelidiris.”

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

Adamyň ýokary tebigatynyň, ýagny aňynyň düzümine girýän güýjler höküm ýöretmek, ýat, wyždan we aýratyn-da erkdir.

> “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.

> “Köpler soraýarlar: ‘Men özümi Hudaýa nähili tabşyrmaly?’ Siz özüňizi Oňa bermek isleýärsiňiz, emma siz ahlak güýjünde ejizsiňiz, şübhe gulçulygyndasyňyz we günäli ýaşaýşyňyzyň endikleri tarapyndan dolandyrylýarsyňyz. Siziň wadalaryňyz we kararlaryňyz çägeli ýüp ýaly. Siz pikirleriňizi, höwesleriňizi, duýgularyňyzy dolandyryp bilmeýärsiňiz. Bozulan wadalaryňyz we ýitirilen borçnamalaryňyz baradaky düşünje öz içginligiňize bolan ynamyňyzy gowşadýar hem-de Hudaýyň sizi kabul edip bilmejekdigi duýgusyny döredýär; ýöne siz umytsyzlyga düşmeli dälsiňiz. Siziň düşünmeli zadyňyz erk-islegiň hakyky güýjüdir. Bu adamyň tebigatyndaky dolandyryjy güýjüň, karar beriş ýa-da saýlaw etmegiň güýjüdir. Hemme zat erk-islegiň dogry hereket etmegine baglydyr. Saýlaw etmek güýjüni Hudaý adamlara berdi; ony ulanmak olaryň öz işidir. Siz ýüregiňizi üýtgedip bilmersiňiz, siz özüňizden onuň duýgularyny Hudaýa berip bilmersiňiz; emma siz Oňa hyzmat etmegi saýlap bilersiňiz. Siz Oňa öz erk-islegiňizi berip bilersiňiz; şonda Ol Öz hoşallygyna görä siziň üçin islemegi-de, etmegi-de sizde amala aşyrar. Şeýlelikde siziň bütin tebigatyňyz Mesihiň Ruhunyň gözegçiligine tabyn ediler; siziň duýgularyňyz Onda jemlener, siziň pikirleriňiz Oňa laýyklykda bolar.”

> “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.

> “Ýagşylyga we mukaddeslige bolan islegler öz derejesinde dogrudyr; emma şu ýerde saklansaňyz, olaryň hiç hili peýdasy bolmaz. Köp adamlar Mesihçiler bolmaga umyt edip, şony arzuw edýärkäler hem heläk bolarlar. Olar erkini Hudaýa tabşyrmak derejesine gelmeýärler. Olar häzir Mesihçi bolmagy saýlamaýarlar.

> “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.

> “Yradanyň dogry ulanylmagy arkaly seniň durmuşyňda doly bir üýtgeşiklik amala aşyrylyp bilner. Öz yradaňy Mesihe tabşyrmak bilen, sen ähli hökümdarlyklardan we ygtyýarlardan ýokary bolan güýje birleşýärsiň. Seni berk saklar ýaly, ýokardan güýç alarsyň, şeýlelikde Hudaýa hemişelik boýun bolmak arkaly täze durmuşy, ýagny iman durmuşyny ýaşamaga ukyply bolarsyň.” Steps to Christ, 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.

Erkiň güýji ynsan tebigatyndaky “dolandyryjy güýji”dir, we bu dolandyryjy ynsan ybadathanasynyň “ähli başlyklardan we häkimiýetlerden ýokary bolan güýç” bilen baglanyşykly böleginde ýerleşýär. Ynsan ybadathanasynda hudaýlyk bilen ynsanlygyň birleşigi bolup geçýän ýer janyň galasydyr. Her bir ynsanyň bir galasy bar, we ol ýa Mesih tarapyndan eýeläp alynandyr, ýa-da Mesihiň baş duşmany tarapyndan.

> “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.

> “Mesih janyň galasynyň eýesi bolanda, ynsan wekili Onuň bilen bir bolýar. Mesih bilen bir bolan, öz bitewiligini saklap, Ony ýüregiň tagtyna çykaryp we Onuň buýruklaryna boýun bolup ýaşaýan adam zalymyň duzaklaryndan aman bolýar. Mesih bilen birleşip, ol Mesihiň merhemet baýlyklaryny özünde jemleýär we janlary Oňa gazanmak işinde güýç-kuwwaty, täsirli netijeliligi hem-de gudraty Rebbe bagyş edýär. Halasgär bilen hyzmatdaşlykda ol Hudaýyň işleýän guralyna öwrülýär. Şonda Şeýtan gelip, janyň eýesi bolmaga synanyşanda, Mesihiň ony ýaragly güýçlüden-de güýçli edendigini görýär.” Review and Herald, 12-nji dekabr, 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.

Janyň galasy adamyň ýüregi we aňydyr. Täze ähtiň wadasy imanly üçin üç esasy wadany görkezýär. Oňa ýaşar ýaly bir ýurda eýe bolmak wada berilýär; bu, Adam bilen Howa üçin Erem bagy bolşy ýaly, öz gezeginde gadymy Ysraýyl bilen baglaşan ähti üçin wada edilen ýurdy aňladýardy; ol bolsa öz gezeginde ruhy Ysraýyl üçin ruhy şöhratly ýurdy aňladýardy; hem-de şol üçüsi-de, setir üstüne setir bolup, Onuň ýeňşi ýaly ýeňenler üçin täzeden ýaradylan ýer baradaky wada şaýatlyk edýär.

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.

Adam bilen Howwa günä edenlerinde, olar “ýedi wagt” üçin Äden bagyndan “pytradylan” edildi, we diňe ýedi müňýyllykdan soň ýer täzelenýär hem-de Äden bagy dikeldilýär. Gadymy Ysraýylyň “ýedi wagt” dowam eden pytradylmagy Adam bilen Howwanyň pytradylmagynda nusgalandyrylyp görkezildi. Äht ýaşaýyş üçin ýaşaljak bir ýurdy wada berýär, we bu dikeldilen Ädeniň wadasydy. Mukaddes ýeriň we goşunyň aýak astyna alynmagy, Adamyň günäsinden başlanan ynsan maşgalasynyň içindäki günäniň barha güýçlenip gitmegini aňladýar.

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.

Ähdiň beýleki iki wadasy şundan ybaratdyr: wepalylar täze bir beden we täze bir akyl, hatda Mesihe degişli akyly alarlar. Beden ten, aşaky tebigatdyr, we Mesihe bolan gatnaşygynda ol ýygnakdyr. Akyl bolsa ýokary tebigatdyr; ol, Uýam Waýtyň belleýşi ýaly, “jan galasy”dyr. Pawlus Hoş Habaryň talaplaryny kabul eden pursatymyzda, ýagny aklananymyzda, Mesihiň akylyny alýandygymyzy aýdyň öwredýär. Şeýle hem ol täze hem şöhratlandyrylan bedeni Ikinji Gelişe çenli almaýandygymyzy hem öwredýär.

> 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.

> Ine, men size bir syr açýaryn; hemmämiz uklamarys, emma hemmämiz üýtgedileris, bir pursatda, göz açyp-ýumasy salymda, iň soňky surnaýda; çünki surnaý ýaňlanar, ölülere çüýremezlikde direldiler, biz hem üýtgedileris. Sebäbi bu çüýreýän çüýremezligi geýinmelidir, bu ölümlilik hem ölmezligi geýinmelidir. Şeýlelikde, bu çüýreýän çüýremezligi geýende we bu ölümlilik ölmezligi geýende, şonda ýazylan söz ýerine ýeter: Ölüm ýeňişde ýuwduldy. Eý ölüm, seniň iňňeň nirede? Eý gabr, seniň ýeňşiň nirede? Ölümiň iňňesi günädir; günäniň güýji bolsa Kanundyr. 1 Korintoslylar 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.

Ýohanyň aýtmagyna görä, şeýle ýalňyş taglymatlara ynanýanlary antimesih diýip tanadýan bir taglymat, Mesihiň Adamyň günäsinden bäri adam nesline täsir edip başlan günäniň netijelerine boýun bolan bir bedeni hiç wagt kabul etmändigini öňe sürýär.

> 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.

> Isa Mesihiň bedende gelendigini ykrar etmeýän her bir ruh bolsa Hudadan däldir; bu bolsa, geljekdigini eşiden antihristiň ruhudyr; ol häzir hem eýýäm dünýäde bardyr. 1 Ýahýa 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.

“Päk göwreli bolmak” taglymatyny öwredýän Wawilonyň (antikristiň) şeraby, Isanyň dogluşynyň ylahy bir göwreli bolşa (Mukaddes Ruh), hem-de kämil ynsanlyga (Merýem) esaslanmagy üçin, Merýemiň günäden öňki Adam bilen Howwa ýaly kämil edilendigini öňe sürýär. “Päk göwreli bolmak” baradaky ýalan taglymat Isanyň Merýemiň göwresinde haçan göwrege inendigine degişli bolman, eýsem Merýemiň Adam bilen Howwanyň kämilligi bilen nähili göwrege inendigine degişlidir. Mesihiň ynsany gutarmak üçin gelende Öz üstüne alan teniniň nesilden-nesle geçýän täsirleri özünde saklamaýan, günäsiz ten bolandygyny öňe sürmek antikristiň taglymatydyr.

> 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.

> Çünki dünýäniň içine köp aldawçylar girdiler; olar Isa Mesihiň bedende gelendigini boýun almaýarlar. Şeýle adam aldawçydyr we antimesihdir. 2 Ýahýa 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.

Mesih direldilende, ylham Onuň şol wagt şöhratlandyrylan bedene eýe bolandygyny aýratyn üns bilen görkezýär. Onuň direlişi Ikinji Gelişde dogruçylaryň direlişini aňladýardy, we hut şol ýerde biz täze beden baradaky äht wadasyny kabul edýäris.

> “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.

> Mesihiň Öz Atasynyň tagtyna göteriljek wagty gelipdi. Ol ylahy ýeňiji hökmünde ýeňşiň oljalary bilen asman köşklerine dolanmakçy bolup durdy. Öz ölüminden öň Ol Atasyna şeýle diýip yglan edipdi: «Maňa etmegi tabşyran işiňi berjaý etdim». John 17:4. Direlişinden soň Ol ýerde birsellem galypdy, şonda şägirtleri Onuň direlen we şöhratlanan bedenine öwrenişip bilsinler. Indi hoşlaşmagyň wagty gelipdi. Ol Öziniň diri Halasgärdigini tassyklapdy. Şägirtleriniň Ony indi mazar bilen baglanyşdyrmaklarynyň zerurlygy ýokdy. Olar Ony asman äleminiň öňünde şöhratlanan hökmünde göz öňüne getirip bilerdiler. The Desire of Ages, 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.

Ýaşamak üçin bir ýurduň beriljekdigi baradaky äht wadasy, Ýer täzeden döredilende, Eden dikeldilende we ilkinji Adamyň adamzatynyň “ýedi wagtlyk” (“ýedi müň ýyllyk”) pytramagy tamamlananda ýerine ýetirilýär. Täze we şöhratlandyrylan bedene degişli äht wadasy bolsa, gözüňi ýumup-açýança, Ikinji Gelişde berilýär.

> “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.

> “Beýtullahymyň wakasy tükeniksiz bir mowzukdyr. Onda ‘Hudaýyň hikmetiniň hem-de bilişiniň baýlyklarynyň çuňlugy’ gizlenendir.” Rimliler 11:33. Biz Halasgäriň asman tagtyny ot-iýmli ýatağa, hem-de Oňa tagzym edýän perişdeleriň ýoldaşlygyny ahyrdaky mallaryň arasyna çalşyp eden gurbanlygyna haýran galýarys. Ynsan buýsanjy we özüne ýeterliklilik Onuň huzurynda ýazgarylýar. Emma bu diňe Onuň ajaýyp pesgöwünliliginiň başlangyjydy. Hudaýyň Oglunyň ynsan tebigatyny almagy, hatda Adam heniz Äden bagynda günäsiz halda durka-da, diýen ýaly çäksiz bir peseldiliş bolardy. Emma Isa adamzadyň dört müň ýyllyk günä sebäpli gowşadylan döwründe ynsanlygy kabul etdi. Adamyň her bir çagasy ýaly, Ol nesil geçijilik baradaky beýik kanunyň täsiriniň netijelerini-de kabul etdi. Bu netijeleriň nämedigi Onuň ýer ýüzündäki ata-babalarynyň taryhynda görkezilýär. Ol şeýle bir nesil geçijilik bilen biziň gaýgylarymyzy we synaglarymyzy paýlaşmak, hem-de bize günäsiz ýaşaýşyň nusgasyny bermek üçin geldi.” Ägirt döwrleriň islegi, 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.

Adam Hoş Habaryň talaplaryna laýyk gelende, şol wagt hem şol ýerde täze bir aňy, ýagny Mesihiň aňyny kabul edýär; emma ten, ýa-da Pawlusyň hem atlandyryşy ýaly, et, Ikinji Gelişde üýtgedilýär. Duýgulardan ybarat bolan pes tebigat öwrülişikde aradan aýrylmaýar. Ahlak häsiýetiniň bir bölegi bolan şol duýgular Ikinji Gelişe çenli galýar. Şol duýgular gormonal ulgam bilen baglanyşykly bolan emosional ulgamy aňladýar. Olar nerw ulgamy bilen baglanyşykly bolan duýuşlary aňladýar. Adamyň pes tebigatynyň duýgular hökmünde hasap edilýän ähli bölekleri iki esasy topara bölünýär. Duýgynyň bir görnüşi ata-babalarymyzdan miras alan meýillerimizdir, beýleki görnüşdäki duýgular bolsa öz saýlawlarymyz arkaly ösdürip ýetişdiren meýillerimizdir.

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.”

Käbir miras galan meýiller adam tebigatynyň gurluşynyň ýönekeý bir bölegidir, miras galan meýilleriň käbir görnüşleri bolsa ýamanlyk etmäge gönükendir. Ýetişdirilen duýgy-häsiýetler öz saýlawlarymyz arkaly berkarar edýänlerimizdir, miras galan meýiller bolsa “nesilgeçijiligiň beýik kanuny” arkaly geçirilýär.

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.

Isa “adamzat dört müň ýyllyk günä sebäpli ejizlän mahaly adamzat tebigatyny kabul etdi. Ol Adamyň her bir perzendesi ýaly, nesil yzarlaýjylygyň beýik kanunynyň täsiriniň netijelerini kabul etdi. Bu netijeleriň nämeden ybaratdygy Onuň ýer ýüzündäki ata-babalarynyň taryhynda görkezilýär. Ol biziň hasratlarymyza we synaglarymyza şärik bolmak hem-de bize günäsiz durmuşuň nusgasyny bermek üçin şeýle bir nesil yzarlaýjylyk bilen geldi.” Nesil yzarlaýjylygyň beýik kanunynyň dört müň ýyllyk täsiriniň netijeleri bilen Isa öz erkini ulanmak arkaly şol meýilleri hemişe boýun egdirip saklady, we Ol bir gezegem haýsydyr bir günäli duýgulary ösdürmäge gatnaşmady.

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.

Eger Isa, Adam bilen Howanyň günä etmezlerinden ozal görkezişi ýaly, ynsan tenini kabul edip, ýöne dört müň ýyldan gowrak ahlak bozulmasynyň netijesinde adamzadyň ejizlemeginiň getiren netijelerini kabul etmedik bolsady, onda Ol Hudaýyň her bir çagasynyň nähili ýeňip biljekdigine degişli bir Nusga bermedik bolardy.

We will continue this study in the next article.

Bu gözlegi indiki makalada dowam etdireris.

> “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.

> «Köp adam bu Mesih bilen Şeýtanyň arasyndaky göreşi öz durmuşlaryna aýratyn dahyly ýok bir zat hökmünde görýärler; şonuň üçin hem ol olar üçin uly gyzyklanma döretmeýär. Emma bu jedel her bir adamyň ýüreginiň çäginde gaýtalanyp durýar. Hiç kim ýamanlygyň hatarlaryny taşlap, Hudaýa hyzmat etmäge geçende, Şeýtanyň hüjümlerine duş gelmezden geçmeýär. Mesihiň garşy durup ýeňen azdyryşlary, biziň bolsa garşy durmagy örän kyn görýän zatlarymyzdyr. Olar Oňa, Onuň häsiýetiniň biziňkiden näçe ýokary bolsa, şonça-da has güýçli derejede salgy berildi. Dünýäniň günäleriniň elhenç agyr ýüki Onuň üstünde bolanda, Mesih işdä babatda-da, dünýä söýgüsi babatda-da, hem-de ulumsylyga eltýän özüni görkezmek söýgüsi babatda-da synaga garşy durdy. Adam bilen Howany ýeňen hem-de biziň hem şeýle aňsatlyk bilen ýeňilmegimize sebäp bolýan synaglar şulardy.»

> “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.

> “Şeýtan Hudaýyň kanunynyň adalatsyzdygyna we oňa boýun bolup bolmaýandygyna delil hökmünde Adamyň günäsini öňe sürüpdi. Biziň ynsan tebigatymyzda Mesih Adamyň şowsuzlygyny ödemelidi. Emma Adam synagçynyň hüjümine sezewar edilende, günäniň täsirlerinden hiç biri onuň üstünde däldi. Ol kämil erkeklik kuwwatynda durýardy, akyl we beden taýdan doly güýç-gaýrat eýesidi. Ol Erem bagynyň şöhratlary bilen gurşalypdy hem-de her gün asman jandarlary bilen gatnaşygy bardy. Isa Şeýtan bilen söweşmek üçin çöle girende ýagdaý beýle däldi. Dört müň ýylyň dowamynda adam nesli bedeniň güýjünde, akyl kuwwatynda we ahlak gymmatynda peselipdi; Mesih bolsa ýaramazlaşan ynsanlygyň ejizliklerini Öz üstüne aldy. Ol diňe şeýle etmek bilen adamy onuň peselmesiniň iň aşak çuňluklaryndan halas edip biljekdi.”

> “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.

> “Mesihiň synaga boýun egdirilmeginiň mümkin däldigini köp adamlar öňe sürýärler. Şeýle bolan bolsady, Ol Adamyň ornunda goýlup bilinmezdi; Adamyň gazanyp bilmedik ýeňşini hem gazanyp bilmezdi. Eger biz nähilidir bir manyda Mesihiň ýüzbe-ýüz bolan göreşinden has agyr bir göreşde bolsak, onda Ol bize ýardam etmäge ukyply bolmazdy. Emma Halasgärimiz adamzat tebigatyny, onuň ähli gowşaklyklary bilen birlikde, öz üstüne aldy. Ol synaga boýun egmek mümkinçiligi bilen adamyň tebigatyny aldy. Çekmeli bolan zatlarymyzyň arasynda Onuň çekmedik hiç zady ýokdur.

> “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.’

> Mesih üçin-de, Edendäki mukaddes jübüt üçin bolşy ýaly, işdä ilkinji beýik synagyň özeni boldy. Weýrançylyk nirede başlanan bolsa, halas bolmagymyzyň işi hem hut şol ýerde başlamalydyr. Adam işdäni kanagatlandyrmagy arkaly ýykylyşy ýaly, Mesih hem işdäni ret etmek arkaly ýeňmelidir. “Ol kyrk gün we kyrk gije agyz bekländen soň, ahyrda ajykdy. Synaýjy Onuň ýanyna gelip diýdi: Eger Sen Hudaýyň Oglusy bolsaň, bu daşlara çörek bolmagy buýur. Emma Ol jogap berip aýtdy: Ýazylgandyr: Adam diňä çörek bilen ýaşamaz, eýsem Hudaýyň agzyndan çykýan her bir söz bilen ýaşar.”

> “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.

> “Adamyň döwründen Mesihiň döwrüne çenli öz-özüni höweslendirmek işdäleriň we hyjuwlaryň güýjüni şeýle bir artdyrypdy welin, olar diýen ýaly çäksiz hökümranlyk edýärdiler. Şeýlelikde adamlar ahlak taýdan pese düşüp, derde ýolukdylar, hem-de öz güýji bilen ýeňip geçmek olar üçin mümkin däldi. Adamyň bähbidi üçin Mesih iň agyr synagy başdan geçirmek arkaly ýeňiş gazandy. Ol biziň hatyramyz üçin açlykdan ýa-da ölümden hem güýçli özüni saklaýşy amal etdi. Şeýle hem bu ilkinji ýeňşiň içinde garaňkylygyň güýçleri bilen bolan ähli göreşlerimize degişli başga meseleler hem bardy.” The Desire of Ages, 117.

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