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

Danyýel kitaby — Ýüz ellinji bölüm

Interpretation of Ezekiel 37 and Its Relevance to the Last Days

Hezekil 37-niň düşündirilişi we onuň ahyrzamandaky ähmiýeti

Author

Jeff Pippenger

Published

March 21, 2024

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After Ezekiel describes the process of the two nations becoming one, he then identifies that the nation would be ruled by King David, and that he will enter into covenant with them and that His tabernacle will be with them.

Ezekiel iki milletiň bir bolmak işini beýan edenden soň, ol şol milletiň Patyşa Dawut tarapyndan dolandyryljakdygyny, Onuň olar bilen äht baglaşjakdygyny we Onuň mukaddes çadyrynyň olaryň arasynda boljakdygyny soňra aýdyň görkezýär.

> 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 37:23–28.

> Olar indi mundan beýläk öz butlary bilen-de, ýigrenji zatlary bilen-de, özleriniň hiç bir günäleri bilen-de özlerini hapalamazlar; emma Men olary günä eden ähli ýaşan ýerlerinden halas ederin we olary tämizlärin; şeýlelikde olar Meniň halkym bolarlar, Men bolsa olaryň Hudaýy bolaryn. Meniň hyzmatkärim Dawut olaryň üstünden patyşa bolar; olaryň hemmesiniň bir çopany bolar; olar Meniň hökümlerim boýunça ýaşarlar, Meniň kanunlarymy berjaý edip, olary ýerine ýetirerler. Olar Meniň hyzmatkärim Ýakuba beren, atalaryňyzyň ýaşan ýurdunda ýaşarlar; ol ýerde olar, olaryň çagalary we çagalarynyň çagalary ebedilik ýaşarlar; Meniň hyzmatkärim Dawut bolsa olaryň ebedi şazadasy bolar. Mundan başga-da Men olar bilen parahatlyk ähtini baglaşaryn; ol olar bilen ebedi äht bolar; Men olary ornaşdyraryn, köpelderin we mukaddes ýerimi olaryň arasynda ebedilik goýaryn. Meniň çadyrym hem olaryň bilen bolar; hawa, Men olaryň Hudaýy bolaryn, olar bolsa Meniň halkym bolarlar. Milletler hem Meniň, Rebbiň, Ysraýyly mukaddes edýändigimi bilerler, haçan-da Meniň mukaddes ýerim olaryň arasynda ebedilik bolanda. Ezekiel 37:23–28.

Ezekiel chapter thirty-seven is providing a very detailed presentation of the sealing of the one hundred and forty-four thousand. The two sticks that are to become one nation when divinity is combined with humanity, and they will have a king over them. The one nation is God’s church of the last days, who are the one hundred and forty-four thousand. The two sticks are the two periods of scattering for the northern and southern kingdoms of Israel. Those two sticks are those who Paul identifies as the “body,” when he also identifies Christ as the “head” of that body. Ezekiel identifies Paul’s “head,” as “king David,” and the “body,” as “one nation.”

Hezekiliň otuz ýedinji baby bir ýüz kyrk dört müňüň möhürlenişiniň örän jikme-jik beýan edilişini berýär. Birleşdirilen hudaýlyk bilen adamzat bir millete öwrülmeli bolan iki taýak we olaryň üstünde bir patyşa bolar. Şol bir millet soňky günleriň Hudaýyň ybadathanasydyr; olar bir ýüz kyrk dört müňdür. Iki taýak Ysraýylyň demirgazyk we günorta patyşalyklary üçin pytrama döwürleriniň ikisidir. Şol iki taýak Pawlusyň “beden” diýip atlandyrýanlarydyr; ol şol bedeniň “başy” hökmünde Mesihi hem görkezýär. Hezekil Pawlusyň “başyny” “patyşa Dawut”, “bedeni” bolsa “bir millet” hökmünde görkezýär.

In the message which was provided to Adventism in 1856, as represented by the unfinished series on the “seven times” by Hiram Edson in 1856, Edson refers to Isaiah, chapter seven’s prophecy of sixty-five years as the biblical point of reference for the starting points of both periods of seven times. The sixty-five year time prophecy is placed in an enigmatic context, similar to the passages in the book of Revelation that state, “he who hath ears, let him hear.” If you have eyes that can perceive, and ears that can understand, there is something very wonderful in that passage.

1856-njy ýylda Adventizme berlen habarda, 1856-njy ýylda Hiram Edson tarapyndan ýazylan, ýöne tamamlanmadyk “ýedi wagt” baradaky makalalar tapgyrynda görkezilişi ýaly, Edson Işaýa pygamberiň ýedinji bapdaky altmyş bäş ýyl baradaky pygamberligine salgylanyp, ýedi wagtlyk iki döwrüň hem başlangyç nokatlary üçin Mukaddes Kitapdaky salgylanma nokady hökmünde görkezýär. Altmyş bäş ýyllyk wagt pygamberligi, “gulagy bolan eşitsin” diýilýän Ylham kitabyndaky parçalar ýaly, syrly bir mazmunda berilýär. Eger görüp bilýän gözleriňiz we düşünip bilýän gulaklaryňyz bar bolsa, şol parçanyň içinde örän ajaýyp bir zat bar.

> For the head of Syria is Damascus, and the head of Damascus is Rezin; and within threescore and five years shall Ephraim be broken, that it be not a people. And the head of Ephraim is Samaria, and the head of Samaria is Remaliah’s son. If ye will not believe, surely ye shall not be established. Isaiah 7:8, 9.

> Çünki Siriýanyň başy Damasgdyr, Damasgyň başy bolsa Rezindir; we altmyş bäş ýylyň içinde Efraým halk bolmazlyk üçin döwlüp dargadylar. Efraýmyň başy Samariýadyr, Samariýanyň başy bolsa Remalýanyň ogludyr. Eger siz iman etmeseňiz, elbetde berk durup bilmersiňiz. Işaýa 7:8, 9.

The sixty-five year prophecy began in 742 BC, and within those sixty-five years, nineteen years later in 723 BC, the northern kingdom of Israel was taken into slavery by Assyria, and when those years ended in 677 BC, Manasseh was taken captive by Babylon. Those sixty five years were also represented in the fulfillments of the end of the scatterings of the two nations, that were to become one stick in Ezekiel’s narrative. They marked 1798, 1844 and 1863, respectively. In the verses which identify the message that was rejected in 1863 there is a special prophetic revelation in which the prophecy is couched.

Altmış bäş ýyllyk pygamberlik beýanaty miladydan öňki 742-nji ýylda başlandy, we şol altmyş bäş ýylyň dowamynda, on dokuz ýyl soň, ýagny miladydan öňki 723-nji ýylda, Ysraýylyň demirgazyk patyşalygy Aşur tarapyndan ýesirlige alnyp gitdi; şol ýyllar miladydan öňki 677-nji ýylda tamam bolanda bolsa, Manaşi Babyl tarapyndan ýesir alnyp gidildi. Şol altmyş bäş ýyl, şeýle hem, Ezekieliň beýanatynda bir taýak bolmaly bolan iki halkyň pytranlyklarynyň soňunyň amala aşmalarynda hem şekillendirilipdi. Olar degişlilikde 1798-nji, 1844-nji we 1863-nji ýyllary görkezýärdi. 1863-nji ýylda ret edilen habary kesgitleýän aýatlarda, pygamberligiň beýan edilen aýratyn görnüşinde ýerleşdirilen, aýratyn bir pygamberlik ylhamy bardyr.

It is the revelation that the “head” of a nation is its capital city, and that the “head” of the capital city is the king. It provides two witnesses to this revelation, and then brings the entire prophecy and revelation to a conclusion with the enigma that, “If ye will not believe, surely ye shall not be established.” If you do not believe that the king is the head, and that the head is the capital city, then you will not be established.

Bu, bir ulusun “başı”nın onun başkenti olduğunu ve başkentin “başı”nın da kral olduğunu bildiren vahiydir. Bu vahye iki tanık sunar; ardından da bütün peygamberliği ve vahyi şu bilmeceyle sonuca bağlar: “Eğer iman etmeyecekseniz, elbette sabit kılınmayacaksınız.” Kralın baş olduğuna ve başın da başkent olduğuna iman etmezseniz, sabit kılınmayacaksınız.

Ezekiel’s nation that is produced by joining the two sticks of the northern and southern kingdoms, was to have a king, which is a head, which is the capital city of the nation. The entire passage of Ezekiel is speaking to the prophetic characteristics of the sealing of the one hundred and forty-four thousand, which represents the joining together of Divinity with humanity during the period of the sounding of the seventh trumpet of Islam of the third woe.

Demirgazyk we günorta patyşalyklarynyň iki taýagynyň birleşdirilmegi arkaly emele gelýän Ezekiýeliň milleti, bir patyşa eýe bolmalydy; ol başdyr, ýagny şol milletiň paýtagt şäheridir. Ezekiýeliň tutuş geçelgesi bir ýüz kyrk dört müňüň möhürlenmeginiň pygamberlik häsiýetleri barada söz açýar; bu bolsa üçünji hasradyň Yslamy bolan ýedinji surnaýyň ýaňlanýan döwründe Ylahylygyň adamzat bilen birleşdirilmegini aňladýar.

The days of the sounding of the Seventh Trumpet, in Revelation chapter ten, began when there was to be “time no longer,” which was October 22, 1844, when the third angel arrived. At that point John experienced the bitterness of that date, and he was there and then told to measure the temple, but leave off the history of the twelve hundred and sixty years of the trampling down of the sanctuary and host, for that period was given to the Gentiles.

Ylham kitabyň onunjy babynda aýdylýan Ýedinji surnaýyň ýaňlanýan günleri, “wagt indi bolmaz” diýlen pursatda, ýagny üçünji perişde gelen 1844-nji ýylyň 22-nji oktýabrynda başlandy. Şol wagtda Ýahýa şol senäniň ajysyny başdan geçirdi, we şonda hem oňa ybadathanany ölçemek, emma mukaddes ýeriň we goşunyň aýak astyna salnan bir müň iki ýüz altmyş ýylyň taryhyny taşlap geçmek buýruldy, çünki şol döwür başga milletlere berlipdi.

> And the angel which I saw stand upon the sea and upon the earth lifted up his hand to heaven, And sware by him that liveth for ever and ever, who created heaven, and the things that therein are, and the earth, and the things that therein are, and the sea, and the things which are therein, that there should be time no longer: But in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished, as he hath declared to his servants the prophets. And the voice which I heard from heaven spake unto me again, and said, Go and take the little book which is open in the hand of the angel which standeth upon the sea and upon the earth.

> Deňziň we gury ýeriň üstünde duran görgän perişdämiň elini göge göterendigini gördüm; ol asmany we onuň içindäkileri, ýeri we onuň içindäkileri, deňzi we onuň içindäkileri ýaradan, ebediler ebedisi ýaşaýan Hudaýyň ady bilen ant içip: indi wagt bolmaz diýdi. Emma ýedinji perişdäniň sesiniň günlerinde, ol surnaý çalmaga başlanda, Hudaýyň syry Öz gullary bolan pygamberlere beýan edişi ýaly tamamlanar. Soňra gökden eşiden sesim maňa ýene sözläp diýdi: git-de deňziň we ýeriň üstünde duran perişdäniň elindäki açyk kiçijik kitaby al.

> And I went unto the angel, and said unto him, Give me the little book. And he said unto me, Take it, and eat it up; and it shall make thy belly bitter, but it shall be in thy mouth sweet as honey. And I took the little book out of the angel’s hand, and ate it up; and it was in my mouth sweet as honey: and as soon as I had eaten it, my belly was bitter. And he said unto me, Thou must prophesy again before many peoples, and nations, and tongues, and kings. And there was given me a reed like unto a rod: and the angel stood, saying, Rise, and measure the temple of God, and the altar, and them that worship therein. But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. Revelation 10:5–11:2.

> Men perişdäniň ýanyna baryp, oňa: «Kiçi kitaby maňa ber» diýdim. Ol maňa: «Al-da, ony iýip goýber; ol garnyňy ajy eder, emma agzyňda bal dek süýji bolar» diýdi. Men kiçi kitaby perişdäniň elinden alyp, ony iýip goýberdim; ol agzymda bal dek süýji boldy; emma ony iýen dessime, garnym ajady. Ol maňa: «Saňa köp halklar, milletler, diller we patyşalar hakynda ýene pygamberlik etmek gerek» diýdi. Soňra maňa hasa meňzeş gamyş berildi; perişdä bolsa durup şeýle diýdi: «Tur-da, Hudaýyň ybadathanasyny, gurbanlyk ojagyny we onuň içinde ybadat edýänleri ölçäý. Emma ybadathananyň daşky howlýsyny ölçeme, ony daşda goý; çünki ol başga milletlere berildi; olar mukaddes şäheri kyrk iki aýlap aýak astyna salarlar». Ylham 10:5–11:2.

The temple which John was to measure on October 22, 1844, was the temple which had worshippers “therein.” The courtyard was to be left off. The temple which has an altar, that also has worshippers therein is the holy place of the heavenly sanctuary. There was an altar in the courtyard, but that was to be left off, so the only other altar in God’s sanctuary is the altar of incense that is located in the Holy Place. At the arrival of the third angel in 1844, which typified the third angel’s arrival at the beginning of the sealing time on September 11, 2001, the temple consisted of only two apartments.

Ýahýanyň 1844-nji ýylyň 22-nji oktýabrynda ölçmeli bolan ybadathanasy, içinde “tagat edýänleriň” bar bolan ybadathanasydy. Daşky howly bolsa aýry goýulmalydy. Altar hem bar bolan, içinde-de tagat edýänler bolan şol ybadathana, asman mukaddesliginiň mukaddes ýeridir. Howlyda bir altar bardy, emma ol aýry goýulmalydy; şonuň üçin Hudaýyň mukaddesligindäki beýleki ýeke-täk altar, Mukaddes Ýerde ýerleşýän hoşboý ysly tütetgi altarudyr. 1844-nji ýylda üçünji perişdäniň gelşi mahalynda, bu gelmek 2001-nji ýylyň 11-nji sentýabrynda möhürleme döwrüniň başynda üçünji perişdäniň gelşini öňden alamatlandyrýardy, ybadathana diňe iki bölümden ybaratdy.

The Holy Place was a symbol of the Church, which Paul identifies as the body, and the Most Holy Place was a symbol of the head of the body. The holy place is a symbol of humanity, and the Most Holy Place is the symbol of divinity. The altar, and the smoke that ascended from the altar, which rose up and entered into the Most Holy Place, represents the point where humanity connected with divinity. Mankind can only enter the Most Holy Place by faith, but the experience of faithful people is located in the Holy Place.

Mukaddes ýer ybadathananyň nyşanydy; Pawlus ony beden diýip kesgitleýär, Iň Mukaddes ýer bolsa şol bedeniň başynyň nyşanydy. Mukaddes ýer ynsanlygyň nyşanydyr, Iň Mukaddes ýer bolsa ylähylygyň nyşanydyr. Gurbanlyk sypasy hem-de şol sypadan ýokary galyp, Iň Mukaddes ýere girýän tüsse ynsanlygyň ylähylyk bilen baglanyşýan nokadyny aňladýar. Adamzat Iň Mukaddes ýere diňe iman arkaly girip biler, ýöne imanly adamlaryň tejribesi Mukaddes ýerde ýerleşýär.

There they are to eat the Word of God, as represented by the loaves upon the table of showbread. There they are to let their light shine before men, and glorify their heavenly father, as represented by the seven-branched candlestick, which we are informed represents the Church. There they are to connect with divinity as their prayers ascend with the merits of Christ into the very presence of the Divine.

Olar şol ýerde görkezme çöreginiň üstündäki çörekler bilen şekillendirilişi ýaly, Hudaýyň Sözüni iýmelidirler. Olar şol ýerde, bize ýygnagy aňladýandygy habar berilýän ýedi şahaly şemdanyň şekillendirişi ýaly, öz nurlaryny adamlaryň öňünde saçyp, gökdäki Atalaryny şöhratlandyrmalydyrlar. Olar şol ýerde, öz dogalary Mesihe degişli mynasyplyklar arkaly Hut Özüniň huzuryna göterilýän mahaly, ylahylyk bilen baglanyşmalydyrlar.

From 1798 to 1844, the Architect of the Temple raised up a temple of humanity which He intended to combine with His temple of divinity, but humanity rebelled. As of 2001, He once again is raising up the temple of humanity, represented as the one hundred and forty-four thousand. According to Ezekiel, “king David” is to reign over the nation, which is transformed from a valley of dead dry Laodicean bones, into the mighty army which is lifted up as an ensign at the soon-coming Sunday law.

1798-nji ýyldan 1844-nji ýyla çenli Ybadathananyň Binagäri Öz ylahylygynyň ybadathanasy bilen birleşdirmegi niýet eden ynsanlyk ybadathanasyny galdyrdy, emma ynsanlyk pitne etdi. 2001-nji ýyldan bäri bolsa, Ol ýene-de ýüz kyrk dört müň hökmünde şekillendirilýän ynsanlyk ybadathanasyny galdyrýar. Hezekiýeliň sözüne görä, “Dawut patyşa” milletiň üstünden höküm sürmelidir; ol millet öli, gurak Laodikýa süňkleriniň jülgesinden ýakyn wagtda geljek Ýekşenbe kanunynda baýdak hökmünde ýokary galdyrylýan gudratly goşuna öwrülýär.

The southern kingdom of Judah, is where the capital city of Jerusalem was located, and the nation, king and capital represent the “head.” Surely if you believe, you shall be established. In the relationship of the northern and southern kingdoms, Judah was the “head,” it was where the capitol was, and it is the city which the Lord chose to place His name. The northern kingdom was the “body”. Because of Solomon’s apostasy the Lord raised up adversaries against Solomon. One of those adversaries was Jeroboam, who became the first king of the divided northern kingdom of Israel.

Ýehudanyň günorta patyşalygy — paýtagt şäheri Iýerusalimiň ýerleşen ýeri bolup, millet, patyşa we paýtagt “baş”y aňladýar. Elbetde, eger iman etseňiz, berkidilersiňiz. Demirgazyk we günorta patyşalyklaryň özara gatnaşygyna görä, Ýehuda “baş”dy; paýtagt şol ýerde ýerleşýärdi, hem-de ol Rebbiň Öz adyny ýerleşdirmek üçin saýlan şäheridir. Demirgazyk patyşalyk bolsa “beden”di. Süleýmanyň ýüz döndermegi sebäpli Reb Süleýmana garşy duşmanlary döretdi. Şol duşmanlaryň biri Ýerogam bolup, ol bölünen demirgazyk Ysraýyl patyşalygynyň ilkinji patyşasy boldy.

> And Jeroboam the son of Nebat, an Ephrathite of Zereda, Solomon’s servant, whose mother’s name was Zeruah, a widow woman, even he lifted up his hand against the king. And this was the cause that he lifted up his hand against the king: Solomon built Millo, and repaired the breaches of the city of David his father. And the man Jeroboam was a mighty man of valour: and Solomon seeing the young man that he was industrious, he made him ruler over all the charge of the house of Joseph. 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:)

> Nebadyň ogly, Seredadan bolan efratly, Süleýmanyň hyzmatkäri Ýeroboam — ejesiniň ady dul aýal Seruahdy — patyşa garşy el galdyrdy. Onuň patyşa garşy el galdyrmagynyň sebäbi şu boldy: Süleýman Millony gurdy we atasy Dawudyň şäheriniň jaýryklaryny abatlatdy. Ýeroboam atly bu adam gaýduwsyz, batyr ýigitdi; Süleýman bu ýaş adamyň işeňňirdigini görüp, ony Ýusubyň öýüniň ähli işleriniň üstünden ýolbaşçy etdi. Şol wagtda Ýeroboam Iýerusalimden çykyp barýarka, şilonly pygamber Ahyýa ony ýolda tapdy. Ahyýa täze don geýnipdi, ol ikisi meýdanda ýalňyzdylar. Ahyýa onuň üstündäki täze dony tutup, ony on iki bölege ýyrtdy. Soňra ol Ýeroboama şeýle diýdi: «Özüňe on bölegini al, çünki Ysraýylyň Hudaýy Reb şeýle diýýär: Ine, Men patyşalygy Süleýmanyň elinden ýyrtyp alyp, saňa on taýpany bererin. (Emma hyzmatkärim Dawudyň hatyrasyna we Ysraýylyň ähli taýpalarynyň içinden saýlap alan şäherim Iýerusalimiň hatyrasyna onda bir taýpa galar:)»

> 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. 1 Kings 11:26–36.

> Çünki olar Meni terk etdiler, Sidonluların ilahesi Aştoret’e, Moablıların ilahı Kemoş’a ve Ammon oğullarının ilahı Milkom’a ibadet etdiler; gözlerimde doğru olanı etmek, yolumda yürümek, kanunlarımı ve hükümlerimi tutmak hususunda, atası Davud kimi davranmadılar. Bununla beraber, kulum Davud’un hatırı üçün, seçtiğim ve buyruklarımı hem kanunlarımı sakladığı için, padışahlığın tamamını onun elinden almayacağım; lakin onu ömrünün bütün günlerinde reis kılacağım. Amma padışahlığı onun oğlunun elinden alacağım ve onu sana vereceğim, yani on oymağı. Ve oğluna bir oymaq vereceğim ki, kulum Davud’un, adımı oraya koymak üzere Kendime seçtiğim şehir olan Yeruşalim’de önümde daima bir çırağı olsun. 1 Padışahlar 11:26–36.

The nation that was created when Ezekiel joined the two sticks was to have “David” as king, and David ruled from Jerusalem, which is the capital city where God chose to place His name. The ten northern tribes were a symbol of the body, and Jerusalem was the symbol of the head. Because of the sins of Manasseh, Judah was carried to Babylon in captivity in 677 BC, thus beginning the scattering of the “seven times” against the southern kingdom. At that time the Lord rejected Jerusalem.

Ezekiel iki taýagy birleşdirende döredilen milletiň patyşasy “Dawut” bolmalydy; Dawut bolsa Hudaýyň Öz adyny ýerleşdirmegi saýlan paýtagt şäheri bolan Iýerusalimden höküm sürüpdi. Demirgazykdaky on tire bedeniň nyşanydy, Iýerusalim bolsa kelläniň nyşanydy. Manassesiň günäleri sebäpli, b.e. öň 677-nji ýylda Ýahuda ýesirlikde Wawilona alnyp gidildi; şeýlelikde günorta patyşalyga garşy “ýedi wagt” dowam etjek dargadylyşyň başlangyjy boldy. Şol wagtda Reb Iýerusalimi ret etdi.

> Notwithstanding the Lord turned not from the fierceness of his great wrath, wherewith his anger was kindled against Judah, because of all the provocations that Manasseh had provoked him withal. And the Lord said, I will remove Judah also out of my sight, as I have removed Israel, and will cast off this city Jerusalem which I have chosen, and the house of which I said, My name shall be there. 2 Kings 23:26, 27.

> Şeýle-de bolsa, Rebbi ähli gazabyň güýçli joşgunyndan ýüz döndermedi; çünki onuň gahary Ýahuda garşy, Manassäniň Ony eden ähli öjükdirişleri sebäpli alawlandy. Reb şeýle diýdi: «Ysraýyly Öz huzurymdan aýryşym ýaly, Ýahudany hem Öz huzurymdan aýyraryn; saýlap alan bu şäherim Ýerusalimi, şeýle hem: “Meniň adym şol ýerde bolar” diýip aýdan öýümi ret ederin». 2 Patyşalar 23:26, 27.

It was in the “house” in Jerusalem where He chose to place His name, and the city and the house were cast off, but a promise was made by Zechariah that the Lord would once again choose Jerusalem.

Ol Öz adyny ýerleşdirmegi saýlan Ýerusalimdäki “öýde” bolupdy; şäher hem-de öý taşlanypdy, emma Zekarýa arkaly Rebbiň Ýerusalimi ýene-de bir gezek saýlajakdygy barada wada berildi.

> Then the angel of the Lord answered and said, O Lord of hosts, how long wilt thou not have mercy on Jerusalem and on the cities of Judah, against which thou hast had indignation these threescore and ten years? And the Lord answered the angel that talked with me with good words and comfortable words. So the angel that communed with me said unto me, Cry thou, saying, Thus saith the Lord of hosts; I am jealous for Jerusalem and for Zion with a great jealousy. And I am very sore displeased with the heathen that are at ease: for I was but a little displeased, and they helped forward the affliction. Therefore thus saith the Lord; I am returned to Jerusalem with mercies: my house shall be built in it, saith the Lord of hosts, and a line shall be stretched forth upon Jerusalem.

> Şonda Rebbiň perişdesi jogap berip diýdi: «Eý, Hökmürowan Reb, ýetmiş ýyl bäri gazabyňa duçar bolan Iýerusalim bilen Ýahudanyň şäherlerine haçana çenli rehim etmejeksiň?» Reb maňa gepleşýän perişdä ýagşy sözler, teselli beriji sözler bilen jogap berdi. Şonda meniň bilen gürrüňdeş bolan perişde maňa diýdi: «Jar et, şeýle diý: Hökmürowan Reb şeýle diýýär: Men Iýerusalim we Sion üçin uly gabanjaňlyk bilen gabanýaryn. Rahatlykda oturan milletlere garşy Men gaty gaharlydyryn; çünki Men diňe azajyk gazaplydym, emma olar betbagtçylygy artdyrmaga ýardam etdiler. Şonuň üçin Reb şeýle diýýär: Men Iýerusalime rehmetlerim bilen dolandym; onda Meniň öýüm bina ediler, diýýär Hökmürowan Reb, we Iýerusalimiň üstünde ölçeg ýüpü uzaldylar.»

> Cry yet, saying, Thus saith the Lord of hosts; My cities through prosperity shall yet be spread abroad; and the Lord shall yet comfort Zion, and shall yet choose Jerusalem. Then lifted I up mine eyes, and saw, and behold four horns. And I said unto the angel that talked with me, What be these? And he answered me, These are the horns which have scattered Judah, Israel, and Jerusalem. And the Lord shewed me four carpenters. Then said I, What come these to do? And he spake, saying, These are the horns which have scattered Judah, so that no man did lift up his head: but these are come to fray them, to cast out the horns of the Gentiles, which lifted up their horn over the land of Judah to scatter it.

> Ýene jar salyp aýt: «Hökmürowan Reb şeýle diýýär: Meniň şäherlerim bol-elinlik arkaly ýene-de giňeler; Reb Siýony ýene-de teselli berer we Iýerusalimi ýene-de saýlap alar». Soňra gözlerimi ýokary galdyryp gördüm, ine, dört şah bardy. Men meniň bilen gepleşýän perişdä: «Bular näme?» diýip soradym. Ol maňa şeýle jogap berdi: «Bular Ýahudany, Ysraýyly we Iýerusalimi dargadan şahlardyr». Soňra Reb maňa dört ussany görkezdi. Men: «Bular näme etmäge geldi?» diýdim. Ol şeýle diýdi: «Bular Ýahudany dargadan şahlardyr, şonuň üçin hiç kim başyny galdyryp bilmedi; emma bular olary gorkuzmaga, Ýahuda ýurduny dargatmak üçin onuň üstüne şah göteren milletleriň şahlarini ýykyp taşlamaga geldiler».

> I lifted up mine eyes again, and looked, and behold a man with a measuring line in his hand. Then said I, Whither goest thou? And he said unto me, To measure Jerusalem, to see what is the breadth thereof, and what is the length thereof. And, behold, the angel that talked with me went forth, and another angel went out to meet him, And said unto him, Run, speak to this young man, saying, Jerusalem shall be inhabited as towns without walls for the multitude of men and cattle therein: For I, saith the Lord, will be unto her a wall of fire round about, and will be the glory in the midst of her. Ho, ho, come forth, and flee from the land of the north, saith the Lord: for I have spread you abroad as the four winds of the heaven, saith the Lord. Deliver thyself, O Zion, that dwellest with the daughter of Babylon. For thus saith the Lord of hosts; After the glory hath he sent me unto the nations which spoiled you: for he that toucheth you toucheth the apple of his eye.

> Soňra men ýene gözlerimi galdyryp seretdim, ine, elinde ölçeg ýüpi bolan bir adam bardy. Şonda men: «Sen nirä gidýärsiň?» diýdim. Ol maňa: «Iýerusalimiň inini näçe, uzynlygyny näçe bolandygyny görmek üçin ony ölçemäge gidýärin» diýdi. Ine, meniň bilen gürleşýän perişde öňe çykdy, başga bir perişde hem ony garşylamaga çykdy, we oňa şeýle diýdi: «Ylgap git-de, bu ýaş ýigide şeýle diý: Iýerusalim onuň içindäki adamlaryň we mallaryň köplügi sebäpli diwarsyz şäherler ýaly ilatly bolar. Çünki Reb şeýle diýýär: Men onuň daş-töwereginde ot diwary bolaryn we onuň ortasynda şöhrat bolaryn. Heý, heý, çykyň, demirgazyk ýurdundan gaçyň, diýip Reb aýdýar; çünki Men sizi asmanyň dört şemaly ýaly ýaýratdym, diýip Reb aýdýar. Ey, Babil gyzynyň ýanynda ýaşaýan Siýon, özüňi halas et. Sebäbi Hökmürowan Reb şeýle diýýär: Şöhratdan soň Ol meni sizi talaýan milletleriň üstüne iberdi; çünki size degýän Onuň gözleriniň görejine degýändir.

> For, behold, I will shake mine hand upon them, and they shall be a spoil to their servants: and ye shall know that the Lord of hosts hath sent me. Sing and rejoice, O daughter of Zion: for, lo, I come, and I will dwell in the midst of thee, saith the Lord. And many nations shall be joined to the Lord in that day, and shall be my people: and I will dwell in the midst of thee, and thou shalt know that the Lord of hosts hath sent me unto thee. And the Lord shall inherit Judah his portion in the holy land, and shall choose Jerusalem again. Be silent, O all flesh, before the Lord: for he is raised up out of his holy habitation. Zechariah 1:12–2:13.

> Çünki, ine, Men Olaryň üstünde elimi silterin, we olar öz hyzmatkärlerine olja bolarlar; siz hem Hökmürowan Rebbiň meni iberendigiňi bilersiňiz. Şatlyk aýdyp, begen, eý Sion gyzy; çünki, ine, Men gelýärin we seniň araňa ýerleşerin, diýýär Reb. Şol günde köp milletler Rebbe goşularlar we Meniň halkym bolarlar; Men hem seniň araňa ýerleşerin, sen bolsa Hökmürowan Rebbiň meni saňa iberendigiňi bilersiň. Reb mukaddes ýurtda Ýahudany Öz paýy edip miras alar we Ýerusalemi ýene saýlap alar. Eý ähli ten, Rebbiň öňünde ümsüm bol; çünki Ol Öz mukaddes mekanyndan galyp turdy. Zekarýa 1:12–2:13.

The promises of the Lord once again choosing Jerusalem were fulfilled when ancient Israel rebuilt Jerusalem after their captivity in Babylon, but the prophets speak more about the last days than the days in which they lived. The Lord was “raised up out of his holy temple,” on October 22, 1844, when He arose and moved from the Holy Place to the Most Holy Place, at which time “all flesh” was to “be silent” before the Lord,” for the antitypical Day of Atonement had arrived, in agreement with Habakkuk TWO-TWENTY.

Rebbiň ýene-de Iýerusalimi saýlap aljakdygy baradaky wadalar gadymy Ysraýyl Babul ýesirliginden soň Iýerusalimi täzeden guranda ýerine ýetdi, emma pygamberler öz ýaşan günleri barada däl-de, ahyrky günler barada has köp aýdýarlar. Reb “öz mukaddes ybadathanasyndan turup çykdy” — 1844-nji ýylyň 22-nji oktýabrynda — Ol Mukaddes ýerden Iň Mukaddes ýere turup geçende; şol wagtda Habakkuk 2:20 bilen laýyklykda, antitipik Ýaraşdyryş güni gelendigi sebäpli, Rebbiň öňünde “ähli ten” “dymmaly”dy.

> But the Lord is in his holy temple: let all the earth keep silence before him. Habakkuk 2:20.

> Emma Reb öz mukaddes ybadathanasyndadyr; goý, bütin ýer ýüzüniň barysı Onuň öňünde dymyp tursun. Habakkuk 2:20.

At that time, John in chapter eleven of Revelation was told to measure the temple, which Zechariah witnessed when he “lifted up” his “eyes again, and looked, and behold a man with a measuring line in his hand”. Then Zechariah said, “Whither goest thou?” And John said unto Zechariah, “To measure Jerusalem, to see what is the breadth thereof, and what is the length thereof.” The history of the rebuilding of Jerusalem after the seventy year captivity, and the history that began in 1798 but ended in rebellion when the third angel arrived in 1844, both identify the work that began on September 11, 2001.

Şol wagtda Ylham kitabyň on birinji babynda Ýahýa, Zekerýanyň “gözlerini ýene ýokary galdyryp seredip, ine, elinde ölçeýji ýüp bolan bir adamy” gören ybadathanasyny ölçemek tabşyryldy. Soňra Zekerýa: “Nirä barýarsyň?” diýdi. Ýahýa bolsa Zekerýa şeýle diýdi: “Iýerusalimiň inini näçe, uzynlygyny näçe diýip görmek üçin, ony ölçemäge barýaryn”. Iýerusalimiň ýetmiş ýyllyk ýesirlikden soň täzeden gurulmagynyň taryhy, şeýle hem 1798-nji ýylda başlap, ýöne 1844-nji ýylda üçünji perişde gelende pitne bilen tamamlanan taryh — bularyň ikisi hem 2001-nji ýylyň 11-nji sentýabrynda başlanan işi görkezýär.

The southern kingdom, the city of Jerusalem, and king David are all the “head” where the character of God is to be manifested. The northern kingdom represents the “body”, and when the Lord determined to once again “have mercy on Jerusalem” and to “comfort her” and to once again “choose her”, He is identifying the sealing of the one hundred and forty-four thousand, which includes the joining together of the dead dry bones of Laodicea, and thereafter the revival of those bones into a mighty army.

Günorta patyşalyk, Iýerusalim şäheri we Dawut patyşa — bularyň hemmesi Hudaýyň häsiýetiniň aýan edilmegi gerek bolan “başdyr”. Demirgazyk patyşalyk “bedeni” aňladýar, we Reb ýene-de “Iýerusalime rehim etmegi”, ony “teselli bermegi” we ýene-de ony “saýlap almagy” kesgitlän wagtynda, Ol ýüz kyrk dört müňüň möhürlenmegini görkezýär; bu bolsa Laodikýanyň öli guran süňkleriniň birleşdirilmegini hem öz içine alýar, ondan soň bolsa şol süňkleriň gudratly bir goşuna öwrülip janlandyrylmagyny aňladýar.

That work is represented in Ezekiel chapter thirty-seven, and it is represented by the northern and southern kingdoms, which provide a simile of the work of fulfilling the covenant promise to write His law upon the hearts and minds of the one hundred and forty-four thousand. Of the two sticks, one and one only is identified as the head, and if you believe, if your eyes can perceive and your ears can understand, this identifies the other stick as the body.

Şol iş Ezekieliň otuz ýedinji babynda şekillendirilýär, we ol demirgazyk hem-de günorta patyşalyklary arkaly görkezilýär; bular ýüz kyrk dört müňüň ýürekleriniň we akyllarynyň üstüne Öz kanunyny ýazmak baradaky äht wadany berjaý etmegiň işine meňzetme berýär. Iki taýagyň içinden biri, diňe birisi baş hökmünde kesgitlenýär; eger siz iman etseňiz, eger gözleriňiz görüp we gulaklaryňyz düşünip bilse, bu beýleki taýagy ten hökmünde kesgitleýär.

We will continue this study in the next article.

Biz bu öwrenişi indiki makalada dowam etdireris.

> “Upon the foundation that Christ Himself had laid, the apostles built the church of God. In the Scriptures the figure of the erection of a temple is frequently used to illustrate the building of the church. Zechariah refers to Christ as the Branch that should build the temple of the Lord. He speaks of the Gentiles as helping in the work: ‘They that are far off shall come and build in the temple of the Lord;’ and Isaiah declares, ‘The sons of strangers shall build up thy walls.’ Zechariah 6:12, 15; Isaiah 60:10.

> Mesihiň Özi tarapyndan goýlan binýat üstünde resullar Hudaýyň ybadathanasyny gurup çykdylar. Mukaddes Ýazgylarda ybadathananyň gurulmagy baradaky şekil ýygy-ýygydan ybadathananyň bina edilmegini düşündirmek üçin ulanylýar. Zekerýa Rebbiň ybadathanasyny gurjak Şaha hökmünde Mesihe ýüzlenýär. Ol başga milletlerdäkileriň bu işe gatnaşjakdyklary barada şeýle diýýär: «Uzaklarda bolanlar gelip, Rebbiň ybadathanasynda gurarlar»; Işaýa bolsa şeýle yglan edýär: «Kesekileriň ogullary seniň diwarlaryňy gurarlar». Zekerýa 6:12, 15; Işaýa 60:10.

> “Writing of the building of this temple, Peter says, ‘To whom coming, as unto a living stone, disallowed indeed of men, but chosen of God, and precious, ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ.’ 1 Peter 2:4, 5.

> Bu ybadathananyň gurulmagy barada Petrus şeýle diýýär: “Ýaşaýan daşa geleniňizde, ol dogrudanam adamlar tarapyndan ret edildi, emma Hudaý tarapyndan saýlanyp alnan we gymmatlydyr; siz hem diri daşlar hökmünde ruhy öýe, mukaddes ruhanylyga gurulýarsyňyz, Isa Mesih arkaly Hudaýa makbul ruhy gurbanlyklary hödürlemek üçin.” 1 Petrus 2:4, 5.

> “In the quarry of the Jewish and the Gentile world the apostles labored, bringing out stones to lay upon the foundation. In his letter to the believers at Ephesus, Paul said, ‘Now therefore ye are no more strangers and foreigners, but fellow citizens with the saints, and of the household of God; and are built upon the foundation of the apostles and prophets, Jesus Christ Himself being the Chief Cornerstone; in whom all the building fitly framed together groweth unto an holy temple in the Lord: in whom ye also are builded together for an habitation of God through the Spirit.’ Ephesians 2:19–22.

> “Ýahudy we butparazlar dünýäsiniň karýerinde resullar zähmet çekip, düýbüň üstüne goýmak üçin daşlary çykardylar. Efezdäki imanlylara ýazan hatynda Pawlus şeýle diýdi: ‘Şonuň üçin siz indi ne keseki, ne-de gelmişek dälsiňiz, eýsem mukaddesler bilen bile raýatlar hem-de Hudaýyň öý halkysyňyz; resullaryň we pygamberleriň düýbüniň üstünde guruldysyňyz, onuň baş burç daşy bolsa Isa Mesihiň Özüdür; Onda bütin bina sazlaşykly birleşdirilip, Rebde mukaddes bir ybadathana bolup ösýär; Onda siz hem Ruh arkaly Hudaýa ýaşaýyş mekany bolmak üçin bilelikde gurulýarsyňyz.’ Efesliler 2:19–22.”

> “And to the Corinthians he wrote: ‘According to the grace of God which is given unto me, as a wise master builder, I have laid the foundation, and another buildeth thereon. But let every man take heed how he buildeth thereupon. For other foundation can no man lay than that is laid, which is Jesus Christ. Now if any man build upon this foundation gold, silver, precious stones, wood, hay, stubble; every man’s work shall be made manifest: for the day shall declare it, because it shall be revealed by fire; and the fire shall try every man’s work of what sort it is.” 1 Corinthians 3:10–13.

> Ol Korintoslylara şeýle ýazdy: «Maňa berlen Hudaýyň merhemetine görä, paýhasly baş gurluşykçy hökmünde binýady goýdum, başgasy bolsa onuň üstünde gurýar. Emma her kim onuň üstünde nähili gurýandygyna seresap bolsun. Çünki goýlan binýatdan, ýagny Isa Mesihden başga hiç kim başga binýat goýup bilmez. Indi eger biri bu binýadyň üstünde altyn, kümüş, gymmatbaha daşlar, agaç, ot, samandan gursa, her kimiň işi aýan bolar; çünki ol gün muny mälim eder, sebäbi ol ot arkaly aýan ediler; ot bolsa her kimiň işini, onuň nähili işdigini synagdan geçirer». 1 Korintoslylar 3:10–13.

> “The apostles built upon a sure foundation, even the Rock of Ages. To this foundation they brought the stones that they quarried from the world. Not without hindrance did the builders labor. Their work was made exceedingly difficult by the opposition of the enemies of Christ. They had to contend against the bigotry, prejudice, and hatred of those who were building upon a false foundation. Many who wrought as builders of the church could be likened to the builders of the wall in Nehemiah’s day, of whom it is written: ‘They which builded on the wall, and they that bare burdens, with those that laded, everyone with one of his hands wrought in the work, and with the other hand held a weapon.’ Nehemiah 4:17.” Acts of the Apostles, 595–597.

> Resullar ygtybarly binýat, ýagny Asyrlar Gaýasy bolan binýadyň üstünde gurdy. Olar bu binýada dünýäden gazyp çykaran daşlaryny getirdiler. Gurluşykçylar päsgelçiliksiz zähmet çekmediler. Olaryň işi Mesihiň duşmanlarynyň garşylygy sebäpli örän kynlaşdyryldy. Olar ýalan binýadyň üstünde gurýanlaryň janyýangynly dindarlygyna, öňünden emele gelen garaýyşlaryna we ýigrenjine garşy göreşmeli boldular. Ybadathananyň gurluşykçylary hökmünde zähmet çekenleriň köpüsini Nehýmiýanyň günlerindäki diwary gurýan gurluşykçylara meňzetmek bolardy; olar hakda şeýle ýazylgandyr: «Diwary gurýanlar hem, ýük göterýänler hem, ýük ýüklänler hem, olaryň her biri bir eli bilen işi edýärdi, beýleki eli bilen bolsa ýarag tutýardy». Nehýmiýa 4:17. Resullaryň Işleri, 595–597.

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