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# The Book of Daniel - Number One-Hundred and Twenty-Five

Danyýel kitaby — ýüz ýigrimi bäşinji￼

Unlocking Prophetic Significance: Deciphering Daniel 11:40 and Its Implications for Modern Christianity

Pygamberlik ähmiýetini açmak: Daniel 11:40-ny düşündirmek we onuň häzirki zaman hristianlygy üçin netijeleri

Author

Jeff Pippenger

Published

March 9, 2024

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Verse forty of Daniel eleven, begins at the time of the end, but the verse identifies two times of the end, and therefore allows the student of prophecy to align the first time of the end with the second time of the end. When this application is made, the line of Millerite history that began in 1798, runs parallel with the history of the United States in 1989. The two lines identify the line of the true Protestant horn and the line of the Republican horn of the earth beast of Revelation chapter thirteen. Both lines begin at the time of the end in 1798, and the time of the end in 1989 simply complements and provides a second witness of the waymarks of truth that are unsealed in the verse.

Daniýel 11:40-njy aýat ahyrzaman döwründe başlanýar, ýöne bu aýat ahyrzamanyň iki döwrüni görkezýär, şonuň üçinem pygamberligi öwrenýän talyba birinji ahyrzaman döwrüni ikinji ahyrzaman döwri bilen deňeşdirmäge mümkinçilik berýär. Bu ulanylyş amala aşyrylanda, 1798-nji ýylda başlanan Millerit taryhynyň çyzygy 1989-njy ýylda Amerikanyň Birleşen Ştatlarynyň taryhy bilen ugurdaş gidýär. Bu iki çyzyk hakyky protestant şahyň çyzygyny hem-de Ylham kitaby 13-nji bapdaky ýer ýyrtyjysynyň respublikan şahyň çyzygyny kesgitleýär. Iki çyzyk hem 1798-nji ýyldaky ahyrzaman döwründe başlanýar, 1989-njy ýyldaky ahyrzaman döwri bolsa diňe bu hakykat menzillerine goşmaça bolup, aýatda möhri açylan hakykatyň ýol belgilerine ikinji şaýatlygy berýär.

The movement of the third angel arrived on October 22, 1844, but was deferred through the seven-year rebellion of 1856 to 1863. The arrival of the third angel was repeated on September 11, 2001. 1863 was typified by ancient Israel’s first encampment at Kadesh and the rebellion of the ten spies, and September 11, 2001 was typified by the last encampment of ancient Israel at Kadesh, and the rebellion of Moses. The rebellion of 1863, represented the first rebellion at Kadesh, which produced a judgment of death in the wilderness. The rebellion of September 11, 2001 represented the last rebellion at Kadesh, which produced the death of the leadership of Laodicean Adventism.

Üçünji perişdäniň herekedi 1844-nji ýylyň 22-nji oktýabrynda geldi, emma 1856-dan 1863-e çenli bolan ýedi ýyllyk pitne arkaly yza süýşürildi. Üçünji perişdäniň gelişi 2001-nji ýylyň 11-nji sentýabrynda gaýtalandy. 1863-nji ýyl gadymy Ysraýylyň Kadeşdäki ilkinji düşelgesi we on içalynyň pitnesi bilen nusgalandyryldy, 2001-nji ýylyň 11-nji sentýabry bolsa gadymy Ysraýylyň Kadeşdäki soňky düşelgesi we Musanyň pitnesi bilen nusgalandyryldy. 1863-nji ýyldaky pitne Kadeşdäki ilkinji pitnäni aňladyp, çölde ölüm hökmini getirdi. 2001-nji ýylyň 11-nji sentýabryndaky pitne bolsa Kadeşdäki soňky pitnäni aňladyp, Laodikýa Adventizminiň ýolbaşçylygynyň ölümine getirdi.

The descent of the angel on August 11, 1840, which ushered in the movement of 1840 to 1844, which Sister White called a glorious manifestation of the power of God, typified September 11, 2001 and identified a glorious manifestation of the power of God.

1840-njy ýylyň 11-nji awgustynda perişdäniň inişi, ýagny 1840-dan 1844-e çenli bolan hereketi başlatan, White uýa tarapyndan Hudaýyň gudratynyň şöhratly ýüze çykmasy diýlip atlandyrylan bu waka, 2001-nji ýylyň 11-nji sentýabrynyň bir nusgasydy we Hudaýyň gudratynyň şöhratly ýüze çykmasyny görkezdi.

> “The angel who unites in the proclamation of the third angel’s message is to lighten the whole earth with his glory. A work of world-wide extent and unwonted power is here foretold. The advent movement of 1840–44 was a glorious manifestation of the power of God; the first angel’s message was carried to every missionary station in the world, and in some countries there was the greatest religious interest which has been witnessed in any land since the Reformation of the sixteenth century; but these are to be exceeded by the mighty movement under the last warning of the third angel.” The Great Controversy, 611.

> “Üçünji perişdäniň habarynyň yglan edilmegine goşulýan perişde bütin ýeri öz şöhraty bilen ýagtyltmalydyr. Bu ýerde bütindünýä möçberindäki gerimli we öň görlüp-eşidilmedik güýje eýe bir iş öňünden aýan edilýär. 1840–44-nji ýyllaryň advent hereketi Hudaýyň güýjüniň şöhratly bir ýüze çykmasy boldy; birinji perişdäniň habary dünýäniň her bir missionerlik menziline ýetirildi, we käbir ýurtlarda XVI asyryň Reformasiýasyndan bäri haýsydyr bir ýurtda görlen iň beýik dini gyzyklanma ýüze çykdy; emma bularyň ählisi üçünji perişdäniň soňky duýduryşy astyndaky gudratly hereket tarapyndan geçiler.” The Great Controversy, 611.

The first arrival of the third angel on October 22, 1844 (the first Kadesh), was to finish the work, but God’s people chose to select a new leader and return to Egypt. By 1863, they had “rebuilt Jericho”, instead of participating in God’s work in bringing down the walls of Jericho. They were therefore cursed, with the death in the wilderness.

1844-nji ýylyň 22-nji oktýabrynda üçünji perişdäniň ilkinji gelişi (birinji Kadeş) işi tamamlajakdy, emma Hudaýyň halky täze bir ýolbaşçy saýlap, Müsüre dolanmagy seçdi. 1863-nji ýyla çenli olar, Ýeriho diwarlaryny ýykmakda Hudaýyň işine gatnaşmagyň ýerine, “Ýerihony täzeden gurdular”. Şol sebäpli hem olar çölde ölüm bilen näletlendiler.

> And Joshua adjured them at that time, saying, Cursed be the man before the Lord, that riseth up and buildeth this city Jericho: he shall lay the foundation thereof in his firstborn, and in his youngest son shall he set up the gates of it. Joshua 6:26.

> Şol wagt Ýeşuwa olardan kasam aldyryp diýdi: «Rebbiň huzurynda Ýeriho şäherini täzeden gurmaga girişen adam näletli bolsun; onuň binýadyny ilkinji ogly bilen goýsun, derwezelerini hem iň kiçi ogly bilen diksin». Ýeşuwa 6:26.

As with ancient Israel at the first Kadesh, who had rejected the message of Joshua and Caleb, modern Israel’s rebellion at the first Kadesh (1863), brought upon them the curse of Joshua. When the third angel returned on September 11, 2001 (the last Kadesh), the final work in advance of God bringing down Jericho and its walls began.

Gadymy Ysraýylyň birinji Kadeşde Ýeşuwanyň we Kalebiň habaryny ret edişi ýaly, häzirki Ysraýylyň birinji Kadeşdäki (1863) gozgalaňy hem olaryň üstüne Ýeşuwanyň näletini getirdi. Üçünji perişde 2001-nji ýylyň 11-nji sentýabrynda (soňky Kadeş) dolanyp gelende, Hudaýyň Ýerihony we onuň diwarlaryny ýykyşyndan öňki jemleýji iş başlandy.

October 22, 1844 marks the arrival of the third angel, and in so doing it marks the arrival of the soon-coming Sunday in the last days. 1863 marks the end of the testing period of the third angel that commenced on October 22, 1844. 1863 is therefore a symbol of the soon-coming Sunday law, for Jesus always represents the ending with the beginning. In 1863, the nation was divided into two classes, and so too, at the Sunday law, two classes will be manifested.

1844-nji ýylyň 22-nji oktýabry üçünji perişdäniň gelşini alamatlandyrýar we şeýle etmek bilen, ol ahyrky günlerde tizden geljek ýekşenbäniň hem gelşini alamatlandyrýar. 1863-nji ýyl 1844-nji ýylyň 22-nji oktýabrynda başlanan üçünji perişdäniň synag döwrüniň soňuny alamatlandyrýar. Şonuň üçin 1863-nji ýyl tizden geljek ýekşenbe kanunynyň nyşanydyr, çünki Isa elmydama ahyry başlangyç arkaly görkezýär. 1863-nji ýylda millet iki topara bölündi, şonuň ýaly-da, ýekşenbe kanunynda hem iki topar ýüze çykar.

The testing period of the third angel in Millerite history began in 1844 and ended in 1863, and the beginning and ending, both marked the Sunday law of the last days. In the history between the beginning (1844) and the ending (1863), is the rebellion of the Millerite movement (1856). Thus, the period bears the signature of “Truth.” The return to Kadesh for the second time on September 11, 2001 marks the beginning of the testing process of the third angel, which concludes at the soon-coming Sunday law, as typified by 1863.

Millerçi taryhyndaky üçünji perişdäniň synag döwri 1844-nji ýylda başlap, 1863-nji ýylda tamamlandy; başlangyç hem-de tamamlanma, ikisi-de soňky günleriň ýekşenbe kanunyny alamatlandyrdy. Başlangyç (1844) bilen tamamlanmanyň (1863) arasyndaky taryhda Millerçi hereketiniň pitnesi (1856) ýerleşýär. Şeýlelikde, bu döwür “Hakykat” möhürini göterýär. 2001-nji ýylyň 11-nji sentýabrynda Kadeşe ikinji gezek dolanyp gelinmegi üçünji perişdäniň synag işiniň başlangyjyny alamatlandyrýar; bu iş 1863-nji ýyl bilen nusgalanan, ýakyn wagtda geljek ýekşenbe kanuny bilen tamamlanýar.

From that Sunday law until human probation closes, Jericho and its walls will be brought down, in agreement with the executive judgment upon the whore of Babylon that is represented in that history. Verse forty begins in 1798, and concludes at the soon-coming Sunday law in verse forty-one. The time of the end in 1798 represents the internal line of God’s church, beginning with the Millerites of the movement of the first angel through to the movement of the third angel and the one hundred and forty-four thousand. All in one verse.

Şol Ýekşenbe kanunyndan başlap, adamzat üçin synag möhleti ýapylýança, şol taryhda Wawilonyň jelebine garşy ýerine ýetiriji höküm bilen utgaşyklykda, Ýeriko we onuň diwarlary ýykylar. Kyrkynjy aýat 1798-nji ýylda başlanýar we kyrk birinji aýatda tizden geljek Ýekşenbe kanuny bilen jemlenýär. 1798-nji ýyldaky ahyrzamanyň wagty ilkinji perişdäniň hereketiniň Milleritlerinden başlap, üçünji perişdäniň hereketine we ýüz kyrk dört müňe çenli dowam edýän Hudaýyň ýygnagynyň içki çyzygyny aňladýar. Bularyň hemmesi bir aýatda.

The war between the king of the north that began with the ascendancy of the king of the south in 1798, was brought to a conclusion in 1989, when the king of the south was defeated by an alliance between the fifth and sixth kingdoms of Bible prophecy. The war of the king of the north and king of the south that began in 1798, was recognized by the Millerites as a warfare against Rome, which they saw as simply the two desolating powers of paganism and papalism. When the war ended in 1989, all three desolating powers were involved, and it marked the beginning of the prophetic illustration of those three powers leading the world to Armageddon, which is geographically represented in verse forty-five of Daniel eleven.

1798-nji ýylda günortanyň patyşasynyň güýçlenmegi bilen başlan demirgazygyň patyşasy bilen uruş, 1989-njy ýylda Mukaddes Kitabyň pygamberliklerindäki bäşinji we altynjy patyşalyklaryň arasyndaky bileleşik tarapyndan günortanyň patyşasy ýeňlende tamamlanylyp gutaryldy. 1798-nji ýylda başlanan demirgazygyň patyşasy bilen günortanyň patyşasynyň urşy, Millerçiler tarapyndan Rime garşy alnyp barylýan söweş hökmünde tanaldy; olar muny butparazlygyň we papalygyň weýran ediji iki güýji diýip gördüler. Uruş 1989-njy ýylda tamamlananda, weýran ediji üç güýjüň ählisi oňa gatnaşýardy, we bu Daniel 11-iň kyrk bäşinji aýatynda geografik taýdan görkezilýän Armageddona dünýäni alyp barýan şol üç güýjüň pygamberlik şekillendirişiniň başlanandygyny belläp geçdi.

Verses forty to forty-five identify the prophetic dynamics of the three powers bringing the pope to his end between the seas and the glorious holy mountain. Rightly understood, the prophetic history represented in verse forty-one, includes verses forty-one through forty-four.

Kyrkdan bäşinji aýata çenli aýatlar, papany deňizleriň arasynda we şöhratly mukaddes dagyň ýanynda öz soňuna getirýän üç güýjüň pygamberlik hereketliligini kesgitleýär. Dogry düşünilende, kyrk birinji aýatda şekillendirilen pygamberlik taryhy kyrk birinji aýatdan kyrk dördünji aýata çenli aýatlary öz içine alýar.

Therefore, starting from the time of the end in 1989, with the second witness of 1798, identifying the beginning and ending of the war between the king of the south and the king of the north, verse forty-one through forty-four identifies the threefold union of a papacy whose deadly wound is healed, and verse forty-five is where she comes to her end. The verses, when approached from this perspective present a history that is external to God’s church, as is also represented by the relation between the seven seals and the seven churches in the book of Revelation.

Şonuň üçin, 1989-njy ýyldaky ahyrzamanyň döwründen, 1798-nji ýylyň ikinji şaýatlygy bilen ugur alnyp, günortanyň patyşasy bilen demirgazygyň patyşasynyň arasyndaky urşuň başlangyjyny we soňuny kesgitläp, kyrk birinji aýatdan kyrk dördünji aýada çenli ölüm howply ýarasy bejerilen papalygyň üç taraplaýyn birleşigini görkezýär, kyrk bäşinji aýat bolsa onuň öz soňuna gelýän ýeridir. Bu aýatlar, şu nukdaýnazardan seredilende, Ylham kitabyndaky ýedi möhür bilen ýedi ýygnagyň arasyndaky gatnaşygyň hem aňladýşy ýaly, Hudaýyň ýygnagyndan daşardaky taryhy beýan edýär.

The line of prophetic history represented by 1798 represents primarily the investigative judgment, and the line that begins at the same point in 1989 represents primarily the executive judgment. 1798 is primarily emphasizing the work of the messenger who prepares the way for the Messenger of the Covenant, and 1989 is primarily emphasizing the work of the Elijah messenger.

1798-nji ýyl arkaly görkezilen pygamberlik taryhynyň çyzygy esasan derňew hökümine wekilçilik edýär, şol bir nokatdan 1989-njy ýylda başlanýan çyzyk bolsa esasan ýerine ýetiriji hökümine wekilçilik edýär. 1798 esasan Ähtiň Habarçysy üçin ýoly taýýarlaýan habarçynyň işini nygtaýar, 1989 bolsa esasan Ylýas habarçysynyň işini nygtaýar.

Starting from 1798, when the book of Daniel was unsealed, we have the increase of knowledge of the prophetic history where Christ leads His people into a covenant relationship that accomplishes the permanent combination of divinity with humanity. That last day covenant is identified repeatedly in the Scriptures.

1798-nji ýyldan, ýagny Daniýel kitabynyň açylan wagtyndan başlap, Mesihe degişli pygamberlik taryhy baradaky bilimiň artmagy bolup geçýär; şol taryhda Mesih Öz halkyny Hudaýlygyň ynsanlyk bilen hemişelik birleşmegini amala aşyrýan äht gatnaşyklaryna alyp barýar. Şol ahyrky günler ähti Mukaddes Ýazgylarda gaýtalap kesgitlenýär.

> Behold, the days come, saith the Lord, that I will make a new covenant with the house of Israel, and with the house of Judah: Not according to the covenant that I made with their fathers in the day that I took them by the hand to bring them out of the land of Egypt; which my covenant they brake, although I was an husband unto them, saith the Lord: But this shall be the covenant that I will make with the house of Israel; After those days, saith the Lord, I will put my law in their inward parts, and write it in their hearts; and will be their God, and they shall be my people. And they shall teach no more every man his neighbour, and every man his brother, saying, Know the Lord: for they shall all know me, from the least of them unto the greatest of them, saith the Lord: for I will forgive their iniquity, and I will remember their sin no more. Jeremiah 31:31–34.

> Ine, günler gelýär, diýýär Reb, Men Ysraýyl öýi bilen we Ýahuda öýi bilen täze äht baglaşaryn; bu olaryň atalary bilen, olary Müsür ýurdunyň içinden çykarmak üçin olaryň elinden tutan günümde baglaşan ähtime görä bolmaz; çünki olar Meniň ähtimi bozdular, Men bolsa olara är boldum, diýýär Reb. Emma Meniň Ysraýyl öýi bilen baglaşjak ähtim şudur: şol günlerden soň, diýýär Reb, Öz kanunymy olaryň içki barlygyna ýerleşdirerin we ony olaryň ýüreklerine ýazaryn; Men olaryň Hudaýy bolaryn, olar hem Meniň halkym bolarlar. Indi olar her kim öz goňşusyna we her kim öz doganyna: «Rebbi tana» diýip öwretmez; çünki olaryň hemmesi, iň kiçisinden iň ulusyna çenli, Meni tanarlar, diýýär Reb; sebäbi Men olaryň bikanunlyklaryny bagyşlaryn we olaryň günäsini indi hiç wagt ýatlamaryn. Ýermeýa 31:31–34.

All the prophets are identifying the last days, and the expression “last days,” in prophecy represents the time period of the judgment. The first angel arrived in 1798, at the time of the end, to announce the opening of the judgment in 1844, which is also the arrival of the last days. The last days, are Jeremiah’s “days” that will come, when God would “forgive” the “iniquity” and “no more remember” the sins of His people. That work is accomplished by Christ, as the High Priest in the antitypical day of atonement, during “the last days.”

Ähli pygamberleriň hemmesi soňky günleri görkezýärler, we pygamberlikde “soňky günler” diýen aňlatma höküm döwrüni aňladýar. Birinji perişde 1798-nji ýylda, ahyrzamanyň wagtynda gelip, 1844-nji ýylda höküm işiniň açylýandygyny yglan etdi; bu hem şol bir wagtda soňky günleriň gelip ýetmegidir. Soňky günler — Ýeremiýanyň “geljek günleri”dir; şol günlerde Hudaý Öz halkynyň “günäsini” “bagyşlar” we olaryň günälerini “indi gaýdyp ýatlamaz.” Bu iş “soňky günleriň” dowamynda, hakykatdaky Ýaraşyk gününde Baş Ruhany hökmünde Mesih tarapyndan ýerine ýetirilýär.

Had Millerite Adventism continued by faith to walk in the advancing light of the third angel which arrived on October 22, 1844, they would have already been in their eternal home with Jesus. This is what Jeremiah means when he says, “after those days.” “Those days” are the prophetic periods that led to, and concluded in, 1844. They are the “days” which Daniel chapter twelve references.

Eger Millerit Adventizmi 1844-nji ýylyň 22-nji oktýabrynda gelen üçünji perişdäniň ösüp barýan nurunda iman arkaly ýöremegini dowam etdiren bolsady, olar eýýäm Isa bilen ebedi öýlerinde bolardylar. Ýeremiýa “şol günlerden soň” diýende, muny nazarda tutýar. “Şol günler” 1844-nji ýyla alyp gelen we şol ýylda tamamlanyp gutaran pygamberlik döwürleridir. Olar Danyýel kitabynyň on ikinji babynda ýatlanylýan “günlerdir.”

> But go thou thy way till the end be: for thou shalt rest, and stand in thy lot at the end of the days. Daniel 12:13.

> Emma sen seniň ýoluň bilen ahyra çenli git; çünki sen dynç alarsyň, we günleriň ahyrynda öz paýyňda durarsyň. Daniel 12:13.

At the “end of the days,” or as Jeremiah says, “after those days,” Christ designed to put His law in the inward parts of His people and write His law upon the hearts. The inward parts being the lower nature, or as Paul calls it the flesh, and the heart being the higher nature. The covenant promises to give His people a new mind at conversion, and a new body at the Second Coming. Man fell with Adam, who was created in God’s image, and who was created with a higher nature and a lower nature. Christ’s covenant is to redeem mankind with their twofold nature from the curse of sin.

“Günleriň ahyrynda,” ýa-da Ýeremiýanyň aýdyşy ýaly, “şol günlerden soň,” Mesih Öz halkynyň içki barlygyna Öz kanunyny goýmagy we Öz kanunyny olaryň ýüreklerine ýazmagy niýet etdi. Içki bölekler pes tebigatdyr, ýa-da Pawlusyň atlandyryşy ýaly, ten; ýürek bolsa ýokary tebigatdyr. Äht Öz halkyna imana gelende täze akyl, Ikinji Gelişde bolsa täze beden bermegi wada edýär. Adam Hudaýyň keşbinde ýaradylyp, ýokary tebigat we pes tebigat bilen ýaradylan Adam arkaly ýykyldy. Mesihiň ähti ynsan neslini olaryň goşa tebigaty bilen birlikde günäniň näletinden halas etmekdir.

> “In the last days of this earth’s history, God’s covenant with his commandment-keeping people is to be renewed. ‘In that day I will make a covenant for them with the beasts of the field, and with the fowls of heaven, and with the creeping things of the ground: and I will break the bow and the sword and the battle out of the earth, and I will make them to lie down safely. And I will betroth thee unto me forever; yea, I will betroth thee unto me in righteousness, and in judgment, and in loving-kindness, and in mercies. I will even betroth thee unto me in faithfulness; and thou shalt know the Lord.’

> Bu dünýä taryhynyň soňky günlerinde, Hudaýyň Öz buýruklaryny ýerine ýetirýän halky bilen baglaşan ähti täzelenmelidir. “Şol günde Men olar üçin meýdanyň ýabany haýwanlary, asmanyň guşlary we ýeriň süýrenijileri bilen äht baglaşaryn; ýaýy-da, gylyjy-da, urşy-da ýer ýüzünden ýok ederin; we olary howpsuzlykda ýatyraryn. Seni Özüm üçin ebedilik adaglaýyn; hawa, seni adalatda, hökümde, söýgi-mähribanlykda we rehim-şepagatda Özüm üçin adaglaýyn. Hawa, seni wepadarlykda Özüm üçin adaglaýyn; we sen Rebbi tanarsyň.”

> “‘And it shall come to pass in that day, I will hear, saith the Lord, I will hear the heavens, and they shall hear the earth; and the earth shall hear the corn, and the wine, and the oil; and they shall hear Jezreel. And I will sow her unto me in the earth; and I will have mercy upon her that had not obtained mercy; and I will say to them which were not my people, Thou art my people; and they shall say, Thou art my God.’ Hosea 2:14-23.

> “‘Şol günde şeýle bolar: Reb diýýär, Men eşiderin; asmanlary eşiderin, olar hem ýeri eşiderler; ýer hem gallany, şeraby we ýagy eşider; olar hem Ýezreeli eşiderler. Men ony Özüm üçin ýerde ekerin; rehime gowuşmadyga rehim ederin; halkym bolmadyklara: “Sen Meniň halkymsyň” diýerin; olar hem: “Sen meniň Hudaýymsyň” diýerler.’ Hoşeýa 2:14-23.”

> “‘In that day, . . . the remnant of Israel, and such as are escaped of the house of Jacob, . . . shall stay upon the Lord, the Holy One of Israel, in truth.’ Isaiah 10:20. From ‘every nation, and kindred, and tongue, and people’ there will be those who will gladly respond to the message, ‘Fear God, and give glory to him; for the hour of his judgment is come.’ They will turn from every idol that binds them to this earth, and will ‘worship him that made heaven, and earth, and the sea, and the fountains of waters.’ They will free themselves from every entanglement, and will stand before the world as monuments of God’s mercy. Obedient to every divine requirement, they will be recognized by angels and by men as those that ‘keep the commandments of God, and the faith of Jesus.’ Revelation 14:6–7, 12.

> “‘Şol günde,... Ysraýylyň galyndysy we Ýakubyň öýünden gutulanlar,... hakykatda Rebbe, Ysraýylyň Mukaddesine daýanarlar.’ Işaýa 10:20. ‘Her milletden, tireden, dilden we halkdan’ Hudaýyň habaryna şatlyk bilen ses berjekler bolar: ‘Hudaýdan gorkuň we Oňa şöhrat beriň; çünki Onuň höküm sagady gelip ýetdi.’ Olar özlerini bu ýere baglaýan her bir butdan ýüz öwrerler we ‘gögi, ýeri, deňzi we suw çeşmelerini Ýaradana tagzym ederler.’ Olar her bir dolaşygyndan azat bolarlar we dünýäniň öňünde Hudaýyň merhemetiniň ýadygärlikleri bolup durarlar. Ylahy talabyň her birine boýun bolup, olar perişdeler we adamlar tarapyndan ‘Hudaýyň buýruklaryny we Isanyň imanyny saklaýanlar’ hökmünde tanalarlar. Ylham 14:6–7, 12.”

> “‘Behold, the days come, saith the Lord, that the plowman shall overtake the reaper, and the treader of grapes him that soweth seed; and the mountains shall drop sweet wine, and all the hills shall melt. And I will bring again the captivity of my people of Israel, and they shall build the waste cities, and inhabit them; and they shall plant vineyards, and drink the wine thereof; they shall also make gardens, and eat the fruit of them. And I will plant them upon their land, and they shall no more be pulled up out of their land which I have given them, saith the Lord thy God. Amos 9:13–15.’” Review and Herald, February 26, 1914.

> “‘Ine, günler gelýär, diýýär Reb, ýer sürýän orakçyga ýetişer, üzüm sykýan bolsa tohum sepýäne ýetişer; daglar süýji şerap damdyrar, ähli depeler bolsa eräp gider. Men Öz halkym Ysraýylyň ýesirligini yzyna gaýtaryp bererin; olar weýran edilen şäherleri gurarlar we olarda ýaşarlar; üzüm baglaryny ekip, olaryň şerabyny içerler; baglar hem salarlar we olaryň miwesini iýerler. Men olary öz ýurtlarynda oturdaryn, Özleriniňki edip beren ýurtlaryndan indi hiç haçan köki bilen sogrulyp aýrylmazlar, diýýär seniň Hudaýyň Reb. Amos 9:13–15.’” Review and Herald, 1914-nji ýylyň 26-njy fewraly.

When Jeremiah says “after those days,” the “days” that preceded the work represented by Christ suddenly coming to His temple to cleanse it, were the prophetic periods that ended in 1798 and 1844. The end of those prophetic days (periods), marked the forty-six years in which Christ erected the Millerite temple, and when He suddenly came on October 22, 1844 He was fulfilling Malachi chapter three, which He also fulfilled when He cleansed the temple at the beginning and ending of His ministry.

Ýermeýa “şol günlerden soň” diýende, Mesihiň Öz ybadathanasyna ony arassalamak üçin duýdansyz gelmegi bilen şekillendirilen işi öňünden gelen “günler”, 1798-nji we 1844-nji ýyllarda tamamlanan pygamberlik döwürleridi. Şol pygamberlik günleriniň (döwürleriniň) soňy, Mesihiň Millerit ybadathanasyny guran kyrk alty ýylyny alamatlandyrdy; we Ol 1844-nji ýylyň 22-nji oktýabrynda duýdansyz gelende, Malahiniň üçünji babynda ýazylan zady ýerine ýetirýärdi; şol baby Ol gullugynyň başynda we ahyrynda ybadathanany arassalanda hem ýerine ýetiripdi.

> “In cleansing the temple from the world’s buyers and sellers, Jesus announced His mission to cleanse the heart from the defilement of sin,—from the earthly desires, the selfish lusts, the evil habits, that corrupt the soul. Malachi 3:1–3 quoted.” The Desire of Ages, 161.

> “Ybadathanany satyjylar bilen alyjylardan arassalamak bilen, Isa ýüregi günäniň haramlygyndan, — kalby bozýan dünýewi höweslerden, nebisparaz höweslerden, erbet endiklerden arassalamak baradaky Öz wezipesini yglan etdi. Malaky 3:1–3 sitata getirildi.” The Desire of Ages, 161.

And “after those days,” Christ intended to cleanse the temple He had erected, which represented His work in cleansing the hearts of His people from the defilement of sin, or as Jeremiah states writing His law upon the hearts and inward parts.

Şol günlerden soň, Mesih özüniň bina eden ybadathanasyny, ýagny Öz halkynyň ýüreklerini günäniň haramlygyndan arassalamakdaky işini aňladýan ybadathanasyny arassalamagy niýet etdi; ýa-da Ýeremiýanyň aýdyşy ýaly, Öz kanunyny olaryň ýürekleriniň we içki agzalarynyň üstüne ýazmagy niýet etdi.

> For finding fault with them, he saith, Behold, the days come, saith the Lord, when I will make a new covenant with the house of Israel and with the house of Judah: Not according to the covenant that I made with their fathers in the day when I took them by the hand to lead them out of the land of Egypt; because they continued not in my covenant, and I regarded them not, saith the Lord. For this is the covenant that I will make with the house of Israel after those days, saith the Lord; I will put my laws into their mind, and write them in their hearts: and I will be to them a God, and they shall be to me a people. Hebrews 8:8–10.

> Çünki O, olarda kemçilik tapyp, şeýle diýýär: “Ine, günler gelýär, Reb şeýle diýýär, Men Ysraýyl öýi bilen hem-de Ýahuda öýi bilen täze äht baglaşaryn. Bu, olaryň atalary bilen, olary Müsür ýurdundan çykarmak üçin ellerinden tutan günümde baglaşan ähtime görä bolmaz; çünki olar Meniň ähtimde durmadylar, Men hem olara ýüz bermedim, diýip Reb aýdýar. Çünki şol günlerden soň Men Ysraýyl öýi bilen şeýle äht baglaşaryn, diýip Reb aýdýar: kanunlarymy olaryň aňyna ýerleşdirerin we ýüreklerine ýazaryn; Men olara Hudaý bolaryn, olar hem Maňa halk bolarlar.” Ýewreýlere 8:8–10.

The words “those days” were Daniel’s “end of the days,” that ended in 1798 and 1844. The line of the Protestant horn that begins in 1798, in verse forty of Daniel eleven, is emphasizing the covenant relationship which is established with the one hundred and forty-four thousand. The Hebrew word “lot” is a small stone that was used to determine one’s destiny. Daniel was told to go and rest (in death), until “the end of the days,” when, in 1844, the judgment would begin and his destiny would be determined.

“Şol günler” diýen sözler Danieliň 1798-nji we 1844-nji ýyllarda tamamlanan “günleriň ahyry”dy. Daniel on birinji bap, kyrkynjy aýatda 1798-nji ýylda başlanýan protestant şahy setiri, ýüz kyrk dört müň bilen berkidilýän äht gatnaşyklaryna ünsi çekýär. “Püşk” diýen ýewreý sözi adamyň ykbalyny kesgitlemek üçin ulanylýan kiçijik daşdyr. Daniýele 1844-nji ýylda höküm başlananda we onuň ykbaly kesgitlenende, “günleriň ahyryna” çenli gidip, dynç almagy (ölümde) buýruldy.

> But go thou thy way till the end be: for thou shalt rest, and stand in thy lot at the end of the days. Daniel 12:13.

> Emma sen sen ýoluň bilen ahyryna çenli git; çünki sen dynç alarsyň we günleriň ahyrynda öz paýyňda durarsyň. Daniel 12:13.

The “days” of the “end of the days,” represents the time prophecies which ended in 1844, for after then prophetic time would be no longer. The twenty-three hundred years, which was the marah vision, meaning the sudden appearance of Christ in His sanctuary then ended, and the twenty-five hundred and twenty years of the last indignation also ended, just as the days of the first indignation had ended at the time of the end in 1798. “After those days,” as referred to by Jeremiah, was thereafter addressed by Paul. Paul refers to Jeremiah’s “after those days,” twice, for Paul doesn’t simply address the covenant that was to be instituted “after those days,” but more importantly he is identifying the work of Christ as High Priest.

“Ahyry günleriň” “günleri” 1844-nji ýylda tamamlanan wagt pygamberliklerini aňladýar, çünki şondan soň pygamberlik wagty indi bolmaly däldi. Mesihiň şol wagtda Öz mukaddes ýerinde duýdansyz peýda bolmagyny aňladýan marah görnüşi bolan iki müň üç ýüz ýyl hem şol wagtda tamamlandy, hem-de soňky gahar-gazabyň iki müň bäş ýüz ýigrimi ýyly hem tamamlandy; edil ilkinji gahar-gazabyň günleriniň 1798-nji ýylda, ahyryň wagtynda tamamlanşy ýaly. Ýeremiýa tarapyndan agzalýan “şol günlerden soň” diýlen söz soňra Pawlus tarapyndan beýan edildi. Pawlus Ýeremiýanyň “şol günlerden soň” diýen sözüne iki gezek ýüzlenýär, çünki Pawlus diňe “şol günlerden soň” güýje girizilmelisi bolan ähti agzamak bilen çäklenmän, eýsem has möhüm tarapy, Mesihiň Beýik Ruhany hökmünde alyp barýan hyzmatyny kesgitleýär.

> For by one offering he hath perfected forever them that are sanctified. Whereof the Holy Ghost also is a witness to us: for after that he had said before, This is the covenant that I will make with them after those days, saith the Lord, I will put my laws into their hearts, and in their minds will I write them; And their sins and iniquities will I remember no more. Now where remission of these is, there is no more offering for sin. Having therefore, brethren, boldness to enter into the holiest by the blood of Jesus, By a new and living way, which he hath consecrated for us, through the veil, that is to say, his flesh; And having an high priest over the house of God. Hebrews 10:14–21.

> Çünki Ol bir hödür bilen mukaddes edilýänleri baky kämilleşdirdi. Muňa Mukaddes Ruh hem bize şaýatlyk edýär; çünki öň şeýle diýdi: «Şol günlerden soň olar bilen baglaşjak ähtim şudur, diýýär Reb; kanunlarymy olaryň ýüreklerine goýaryn, olary akyllaryna ýazaryn»; hem-de: «Olaryň günälerini we bikanun işlerini indi hiç wagt ýatlamaryn». Indi bularyň bagyşlanýan ýerinde günä üçin başga hödür ýokdur. Şeýlelikde, eý doganlar, Isanyň gany arkaly iň mukaddes ýere girmäge batyrgaýlygymyz bardyr; Ol bize perde arkaly, ýagny Öz teni arkaly, täze we ýaşaýyşly bir ýol açdy; hem-de Hudaýyň öýüniň üstünden Beýik Ruhanymyz bardyr. Ýewreýlere 10:14–21.

The two hundred and twenty years that link the prophecy of the marah vision of Christ’s appearance, with the twenty-five-hundred and twenty year prophecy of the chazon vision of prophetic history, ties together, or links the beginning of those two prophetic periods, with a symbolic link that represents the combination of humanity with divinity, which is the work Christ accomplishes in the cleansing that occurs during the movement of the third angel, and results in the covenant He makes with the one hundred and forty-four thousand.

Mesihiň peýda bolşunyň marah görnüşiniň pygamberligine degişli iki ýüz ýigrimi ýyl bilen pygamberlik taryhynyň chazon görnüşiniň iki müň bäş ýüz ýigrimi ýyllyk pygamberligini baglanyşdyrýan şol iki ýüz ýigrimi ýyl, şol iki pygamberlik döwrüniň başlangyçlaryny hem biri-biri bilen baglaýar; bu baglanyşyk bolsa ynsanlygyň ylahylyk bilen birleşmesini aňladýan nyşanly bir baglanyşyk bolup, ol Mesihiň üçünji perişdäniň hereketi döwründe bolup geçýän arassalama işinde amala aşyrýan işidir we onuň netijesi Onuň bir ýüz kyrk dört müň bilen baglaşýan ähtine getirýär.

The vision of the chazon, that illustrates the trampling down of the temple, is the vision of humanity that has been trampled down by sin, since the rebellion of Adam in the Garden of Eden; and the vision of the marah, that illustrates Christ work of restoring and cleansing the temple were both fulfilled on October 22, 1844. There are two twenty-five-hundred and twenty year prophecies of God’s indignation, that represent the trampling down of the host and the sanctuary.

Ybadathananyň depelenip ýatyrylmagyny şekillendirýän chazon görnüşi, Erem bagynda Adamyň pitne etmeginden bäri günä tarapyndan depelenip ýatyrylan adamzat baradaky görnüşdir; marah görnüşi bolsa, ybadathanany dikeltmek we päklemek boýunça Mesihiň işini şekillendirýär; bu ikisi hem 1844-nji ýylyň 22-nji oktýabrynda amala aşdy. Goşunyň we mukaddes ýeriň depelenip ýatyrylmagyny aňladýan Hudaýyň gazabynyň iki sany iki müň bäş ýüz ýigrimi ýyllyk pygamberligi bar.

Both of those prophecies represent the trampling down of humanity, that is to be restored by the vision of the marah. Those two indignations of God against His people represent the indignation upon fallen mankind, that would only be rescued and restored by the work of Christ in rebuilding and cleansing the fallen temple.

Şol iki pygamberlik hem adamzadyň aýak astyna salynmagyny aňladýar; ol bolsa marah baradaky görnüş arkaly dikeldilmelidir. Hudaýyň Öz halkyna garşy bolan şol iki gahary, günä sebäpli ýykylan adamzada garşy bolan gahary aňladýar; ol adamzat bolsa diňe Mesihiň ýykylan ybadathanany gaýtadan gurmak we päklemek işiniň üsti bilen halas edilip, dikeldilip bilner.

The two indignations represent the higher nature and lower nature of mankind. At the fall of Adam, the lower nature took the supremacy over the higher nature, and Christ’s design for men was that the higher nature ruled over the lower nature. At the fall of Adam, the higher nature fell to the lusts of the lower nature, and God’s design was reversed. This is what is meant by biblical “conversion.” To be converted means to have the higher nature restored to its ruling position over the lower nature. To convert is to reverse, or turn upside down.

Iki gazap adamzadyň ýokary tebigatyny we pes tebigatyny aňladýar. Adamyň ýykylmagynda pes tebigat ýokary tebigatyň üstünden hökmürowanlygy ele aldy, emma Mesihiň adamlar baradaky maksady ýokary tebigatyň pes tebigatyň üstünden höküm sürmegidi. Adamyň ýykylmagynda ýokary tebigat pes tebigatyň höwesleriniň öňünde ýykyldy, şeýlelikde Hudaýyň niýeti tersine öwrüldi. Mukaddes Kitapdaky “özgeriş” diýilýän zadyň manysy şudur. Özgeren bolmak, ýokary tebigatyň pes tebigatyň üstünden dolandyryjy ornuna gaýtadan dikeldilmegini aňladýar. Özgerdirmek tersine öwürmek, ýa-da agdaryp goýmak diýmekdir.

The first indignation against the northern kingdom, was the indignation against the lower nature who subjugated the higher nature at the fall. That indignation came first, for Christ took up the work of redemption right where it first began, and it began with the lust of the lower nature, which was the lust of appetite. Christ began His work with forty days of fasting.

Demirgazyk patyşalygyna garşy ilkinji gazap, pese tebigata garşy bolan gazapdy; şol pese tebigat ýykylşyda beýik tebigaty özüne boýun egdirdi. Şol gazap ilki geldi, çünki Mesih gutulyş işini hut ilki başlan ýerinden ele aldy, ol bolsa pese tebigatyň höwesi bilen başlanypdy; bu hem işdäniň höwesidi. Mesih Öz işine kyrk gün agyz beklemek bilen başlady.

> “Christ knew that in order to successfully carry forward the plan of salvation He must commence the work of redeeming man just where the ruin began. Adam fell by the indulgence of appetite. In order to impress upon man his obligations to obey the law of God, Christ began His work of redemption by reforming the physical habits of man. The declension in virtue and the degeneracy of the race are chiefly attributable to the indulgence of perverted appetite.” Testimonies, volume 3, 486.

> “Mesih gutulyş meýilnamasyny üstünlikli dowam etdirmek üçin, adamy halas etmek işine heläkçilik nirede başlanan bolsa, hut şol ýerden başlamalydygyny bilýärdi. Adam işdäsine boýun bolmagy arkaly ýykyldy. Hudaýyň kanunyna boýun egmek borjuny adama çuňňur duýdurmak üçin, Mesih Öz gutulyş işine adamyň beden endiklerini özgertmekden başlady. Ahlak taýdan pese gaçyş we adamzadyň zaýalanmagy esasan azgynlaşan işdäniň höwesine uýmak bilen baglanyşyklydyr.” Testimonies, 3-nji tom, 486.

The second indignation was against the higher nature, represented by the southern kingdom, where Jerusalem is located, which is the city which God chose to place His name. On October 22, 1844 the work Christ intended to do, and the work which He is now accomplishing, is represented by Ezekiel’s two sticks.

Ikinji gazap, Öz adyny goýmak üçin Hudaýyň saýlap alan şäheri bolan Iýerusalim ýerleşýän günorta patyşalyk arkaly şekillendirilýän beýik tebigata garşy boldy. 1844-nji ýylyň 22-nji oktýabrynda Mesihiň etmegi niýet eden işi hem-de Onuň häzir amala aşyrýan işi, Ezekiýeliň iki taýagy arkaly şekillendirilýär.

When Ezekiel’s two sticks are joined together into one stick forever, it is identifying the covenant where Christ removes sin from His people forever, and the higher and lower natures are returned to the proper hierarchical structure, and men are once again whole. In the unconverted state, the lower nature of man, represented by the first indignation, ruled over the higher nature of man represented by the last indignation. Thus, the first indignation was against the northern kingdom, which was geographically “above” the southern kingdom.

Hezekieliň iki taýagy hemişelik bir taýaga birleşdirilende, bu Mesihiň Öz halkynyň günäsini hemişelik aýyrýan ähtini görkezýär; şonda ýokary we pes tebigatlar degişli iýerarhiki gurluşyna gaýtarylýar, we adamlar ýene-de birkemsiz bolýar. Imana gelmedik ýagdaýda adamyň pes tebigaty, ilkinji gaharlanma bilen görkezilip, soňky gaharlanma bilen görkezilen adamyň ýokary tebigatynyň üstünden höküm sürýärdi. Şonuň üçin ilkinji gaharlanma geografik taýdan günorta patyşalygyndan “ýokarda” ýerleşen demirgazyk patyşalyga garşy bolupdy.

The two hundred and twenty years that links the two visions of the marah and chazon with divinity and humanity, in their mutual beginnings, both come together into one stick when Christ finalizes the work of the third angel with the one hundred and forty-four thousand. It is the prophecy of the last indignation against the southern kingdom that is joined with the prophecy of the appearance in 1844, for the covenant provides a new mind at conversion, but the new body (the northern kingdom) is only restored at the second coming in a twinkling of an eye.

Ylahyýet bilen ynsanlygyň özara başlangyçlarynda marah bilen chazon diýen iki görnüşi baglanyşdyrýan iki ýüz ýigrimi ýyl, Mesih ýüz kyrk dört müň bilen üçünji perişdäniň işini tamamlanda, ikisi-de bir taýaga birleşýär. Bu, günorta patyşalyga garşy soňky gazabyň pygamberligi bolup, 1844-nji ýylda peýda boluş pygamberligi bilen birleşdirilendir; çünki äht öwrülişikde täze aň berýär, emma täze beden (demirgazyk patyşalyk) diňe Ikinji Gelşinde, göz açyp-ýumasy salymda dikeldilýär.

Verse forty of Daniel eleven, identifies both time’s of the ends, and in so doing emphasizes an internal and external line of prophetic history during the history of the earth beast of Revelation chapter thirteen. The truths that are unsealed in the verse represent both the internal and external lines of truth which Christ came to identify and accomplish within His people. The truth that humanity combined with divinity, does not sin, is represented in the light connected with the effect of the unsealing of knowledge, and represents the internal truth of God’s people in the last days. The light represented by the warfare between the powers that lead the world to Armageddon is the external truth of God’s people in the last days.

Danyýl 11:40 aýaty iki “ahyryň wagtyny” kesgitleýär we şeýle etmek bilen, Ylham 13-nji bapdaky ýer haýwanynyň taryhy döwrüniň dowamynda pygamberlik taryhynyň içki hem daşky ugruny nygtaýar. Aýatda möhürden açylýan hakykatlar, Mesihiň Öz halkynyň içinde kesgitlemek we berjaý etmek üçin gelen hakykatlarynyň hem içki, hem daşky ugurlaryny görkezýär. Ynsanlygyň Hudaýlyk bilen birleşen ýagdaýynda günä etmeýändigi baradaky hakykat, bilimiň möhüriniň açylmagynyň täsiri bilen baglanyşykly nurda şekillendirilýär we soňky günlerde Hudaý halkynyň içki hakykatyny aňladýar. Dünýäni Armageddona alyp barýan güýçleriň arasyndaky söweş arkaly şekillendirilen nur bolsa, soňky günlerde Hudaý halkynyň daşky hakykatydyr.

We will continue this study in the next article.

Bu barlagy 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: 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 dwellingplaces, 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.

> Rebbiň sözi maňa ýene gelip şeýle diýdi: «Eý, ynsan ogly, sen özüňe bir taýak al-da, onuň üstüne: “Ýahuda we onuň ýoldaşlary bolan Ysraýyl ogullary üçin” diýip ýaz; soňra başga bir taýak al-da, onuň üstüne: “Ýusup üçin, ýagny Efraýymyň taýagy we onuň ýoldaşlary bolan ähli Ysraýyl öýi üçin” diýip ýaz. Soňra olary biri-birine bir taýak edip birikdir; şeýlelikde olar seniň eliňde bir bolarlar. Seniň halkyňyň ogullary saňa: “Bunlaryň manysyny bize görkezmejekmi?” diýip ýüzlenenlerinde, olara aýt: “Perwerdigär Reb şeýle diýýär: Ine, Men Efraýymyň elindäki Ýusubyň taýagyny we onuň ýoldaşlary bolan Ysraýyl tirelerini alaryn-da, olary onuň bilen, ýagny Ýahudanyň taýagy bilen birikdirerin we olary bir taýak ederin; olar Meniň elimde bir bolarlar”. Üstüne ýazýan taýaklaryň olaryň gözleriniň öňünde seniň eliňde bolsun. Olara aýt: “Perwerdigär Reb şeýle diýýär: Ine, Men Ysraýyl ogullaryny giden ýerleri bolan milletleriň arasyndan alyp çykaryn, olary her tarapdan ýygnaryn we öz ýurtlaryna getirin. Men olary Ysraýylyň daglarynda, şol ýurtda bir millet ederin; olaryň hemmesine bir patyşa patyşa bolar. Indi olar hiç haçan iki millet bolmazlar, mundan beýläk hiç haçan iki patyşalyga bölünmezler. Olar indi özlerini ne bütleri bilen, ne nejislikleri bilen, ne-de haýsydyr bir bikanunlyklary bilen murdar ederler; emma Men olary günä eden ähli ýaşaýan ýerlerinden halas ederin we olary päkläerin. Şeýlelikde olar Meniň halkym bolar, Men hem olaryň Hudaýy bolaryn. Meniň hyzmatkärim Dawut olaryň üstünden patyşa bolar; olaryň hemmesiniň bir çopany bolar. Olar hem Meniň hökümlerimde ýöreýş ederler, Meniň parzlarymy berjaý edip, olary ýerine ýetirerler. Olar Men tarapyndan hyzmatkärim Ýakuba berlen, atalaryňyzyň ýaşan ýurdunda mesgen tutarlar; olar, olaryň çagalary we çagalarynyň çagalary şol ýerde baky ýaşarlar; Meniň hyzmatkärim Dawut bolsa olaryň şazadasy bolup, baky höküm sürer. Mundan başga-da Men olar bilen parahatlyk ähtini baglaşaryn; ol, olar üçin ebedi äht bolar. Men olary ýerleşdirerin, köpelderin we Öz mukaddes ýerimi olaryň arasynda baky goýaryn. Meniň mesgenim hem olaryň arasynda bolar; hawa, Men olaryň Hudaýy bolaryn, olar hem Meniň halkym bolarlar. Milletler hem Meniň, Rebbiň, Ysraýyly mukaddes edýändigimi bilerler, haçan-da Meniň mukaddes ýerim olaryň arasynda baky bolanda”». Hezekiýel 37:15–28.

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