| To elucidate the meaning of the humankind-event as contingent on nonnatural factors, in a cosmological context we should relate it to the series of ideas that are broadly called the anthropic cosmological principle (or AP). 440 The AP has a variety of formulations, which can be found in Barrow and Tipler’s work The Anthropic Cosmological Principle. 441 This section will discuss only the formulations known as the weak AP (WAP) and the strong AP (SAP). The WAP concentrates on the privileged spatiotemporal location of intelligent observers in the evolutionary universe: they find themselves at a rather specific site and at a later stage of the history of the universe, for which the physical parameters that are treated as fundamental constants are not arbitrary but, rather, are fine-tuned with the conditions that enable carbon-based life forms to evolve. 442 The WAP emphasizes that there are some necessary conditions that make it possible for life to emerge and to continue its existence in the universe. These conditions include, first of all, the size and the age of the universe: the universe must be old and large in order to create the conditions for carbon-based life-forms to emerge. If we translate this into the language of the previous section, the universe must be empty (that is, anti-anthropic) in its past in order to prepare the conditions for its anthropicity at present. The positive feature of the WAP approach in cosmology is that it does not claim too much; in other words, it does not demand any inherent causality between the cosmological evolution and the emergence of life. It does not say anything about the laws of physics themselves or about the values of the fundamental physical constants, for example, about the actual value of the constant of electromagnetic interaction αe. It accepts these values as given and then attempts to explain some features of the universe. The WAP simply says that in order for the humankind-event to happen, some cosmological conditions must be fulfilled. The WAP does not link the phenomenon of humanity to the overall evolution of the universe, for example, to the initial conditions in the universe that would inevitably lead to the humankind-event. |
| Gibgonlylar olary dagda Rebbi huzurynda öldürip, ýeri ýüzüne serdiler, olary ýedisem bilelikde öldi. Bu waka baharda, arpa oragyny ilkinji günlerinde bolupdy. 10 Aýany gyzy Rispa ol ýerdäki gaýany ýüzünde bir köne haltany düendi-de, arpa oragyny bayndan tä jesetleri üstüne ýagy ýagyp balaýança, ol ýerde oturdy; ol jesetleri gündizine gulardan, gijesine wagy haýwanlardan gorady. 11 Aýany gyzy, awuly gyrnagy Rispany bu eden iini Dawuda habar berdiler. 12 Dawut baryp, awul bilen onu ogly Ýonatany süküni Gilgatdaky ýabelilerden aldy. Pilitliler olary Gilbogada öldürip, Beýteýan meýdançasynda asypdylar. Gilgatdaky ýabeliler bolsa olary Beýtan meýdançasyndan ogurlapdylar. 13 Dawut awul bilen onu ogly Ýonatany süklerini ol ýerden getirtdi. Öldürilip, ýeri ýüzüne serlenleri hem süklerini topladylar. 14 Dawudy adamlary awul bilen Ýonatany süklerini Benýamin topragynda — Selada, awuly kakasy Kii gubry goýlan gümmezde jaýladylar. Olar patyany ähli tabyrygyny ýerine ýetirdiler. ondan so Hudaý ýurt üçin edilýän dilegleri kabul etdi. 15 Pilitliler Ysraýyly garysyna ýene ura baladylar. Dawut öz esgerleri bilen ura çykyp, pilitliler bilen urudy we halys ysgyndan gaçdy. 16 Pilitlileri iri nesillerinden Ýibibenop diýen bir adam bolup, ol agramy sekiz ýüz mysgal bolan bürünç naýza, biline täze gylyç dakynandy. Ol Dawudy öldürmegi ýüregine düwdi. 17 Emma Seruýany ogly Abyaý oa kömege ýetidi we pilitli bilen urup, ony öldürdi. ondan so Dawudy adamlary: «Indi sen bizi bilen bile söwee çykma, goý, Ysraýyly çyrasy sönmesin» diýip, oa kasam etdiler. 18 undan so ysraýyllar bilen pilitliler Gopda söwee baladylar. onda hualy Sibekaý iri adamlary neslinden bolan Sap diýen birini öldürdi. 19 Sora olar pilitliler bilen Gopda ýene çaknydylar. onda beýtullahamly Ýagyry ogly Elhanan gatly Jaludy öldürdi. Jaludy naýzasyny sapy pürs ýalydy. 20 Gat galasynda ýene uru boldy. Ol ýerde ýene pilitlileri iri neslinden, elleri we aýaklary alty-altydan ýigrimi dört barmakly illi uzyn biri bardy. 21 Ysraýyla sögendigi üçin Dawudy dogany imgany ogly Ýonatan ony öldürdi. 22 Bulary dördüsi-de Gat galasyny iri nesillerindendiler. Olar Dawudy hem-de onu esgerlerini elinden öldüler. |
| Ybadathana Rebbe bagy edilýär 62 Onso patya we onu ýanyndaky bütin ysraýyl halky Rebbi huzurynda gurbanlyk berdiler. 63 Süleýman Rebbe salamatlyk gurbanlygy hökmünde ýigrimi iki mü öküz, bir ýüz ýigrimi mü goýun berdi. eýdip, patya we bütin ysraýyl halky Rebbi öýüni açyly dabarasyny etdiler. 64 ol günü özünde Süleýman patya Rebbi öýüni öündäki howlyny ortasyny mukaddes etdi. Patya ol ýerde ýakma gurbanlyklaryny, galla sadakasyny we salamatlyk gurbanlyklaryny ýaglaryny berdi, çünki Rebbi huzuryndaky bürünç gurbanlyk sypasy ýakma gurbanlygyny, galla sadakasyny, salamatlyk gurbanlygyny ýag böleklerini tutardan gaty kiçidi. 65 eýdip, Süleýman we bütin ysraýyl halky — uly mähelle Lebohamatdan Müsür serhedine çenli bolan aralykda, Hudaýymyz Rebbi huzurynda on dört günläp baýram etdiler. 66 undan so Süleýman halky öýli-öýüne ugratdy. Olar patyany ýalkap, Rebbi Öz guly Dawuda, halky ysraýyla görkezen ähli ýagylyklary üçin atlanyp, göwnüholukda öýli-öýlerine gaýtdylar. 9-njy bap Reb ýene Süleýmana görünýär 1-2 Süleýman Rebbi öýüni, öz kögüni hem-de gurmaga meýil eden zatlaryny baryny gurup gutaranda, Reb Gibgonda görnüi ýaly, Süleýmana ikilenç göründi. 3 Reb Süleýmana eýle diýdi: «Men seni eden dilegii, ýalbaryyy eitdim. Seni guran bu öýüi mukaddes etdim. Maa ol ýerde ebedilik ybadat ediler. Meni nazarym we ýüregim hemie ol ýerde bolar. 4-5 Eger-de sen kakay ýöreýi ýaly sap ýüreklilik, dogrulyk bilen Meni ýolumdan ýöräp, tabyran ähli zatlarymy edip, Meni hökümlerimdir düzgünlerimi berjaý etse, „Seni nesliden Ysraýyla höküm sürjek adam kemlik etmez“ diýip, kaka Dawuda wada berim ýaly, Ysraýyly üstünden patyalygyy berkarar ederin. 6-7 Emma siz ýa-da sizi ogullaryyz Meni yzyma eýermekden ýüz dönderseiz, öüizde goýan tabyryklarymy, parzlarymy berjaý etmän, gidip baga hudaýlara hyzmat edip, olara sede etseiz, onda Men ysraýyl halkyny özlerine beren ýerimden mahrum ederin. Özüme ybadat edilmegi üçin mukaddes eden bu öýümi ret ederin. Ysraýyl halky beýleki halklara gep hem gülki bolar. 8 u öý harabalyga öwrüler . Onu ýanyndan geçýän her bir kii oa haýranlar galyp, pyyrdayp: „Reb näme üçin bu ýurdy, bu öýi beýle terk etdikä?“ diýer. 9 Onso ähli halklar: „Çünki ysraýyl halky ata-babalaryny Müsür ýurdundan çykaran özlerini Hudaýy Rebden ýüz dönderip, baga hudaýlara tarap öwrülip, olara sede etdiler, olara hyzmat etdiler. onu üçin hem Reb bu betbagtçylygy olary bayndan inderdi“ diýerler». |
| This means that the being of the universe where we live is not an obvious thing, for it is fundamentally unstable with respect to imaginary changes of physical parameters. Stability in this sense is associated with the existence of the visible universe and of human life in it, whereas instability of the universe with respect to small changes of physical constants implies that there is nonexistence of life in all other “imaginary” universes with different sets of fundamental parameters. This fact rearticulates the epistemological dimension of the AP, namely, that in order to assert the concreteness of the visible universe in terms of its adjustment to the cognitive faculties of the observers, one should assume that it is contraposed to its own otherness, that is, to such a state of affairs that excludes life and observers and that can be called the noumenal world in Kantian terms or as a different universe in physical terms. This comparison of the noumenal world with the different universes has a limited validity, for in the Kantian context, the noumenal world is not part of any experience, including the experience of abstract mathematical creativity. It is, however, possible to argue that the concept of different universes, which is invoked in a modified version of the strong AP, functions in cosmology as a “model” of thing-in- itself. These fine distinctions in the pursuit of the idea of transcendence in cosmology are not important in the context of this research, however, for we have already established the vision of the Kantian transcendental method through the eyes of Christian Platonism. It is evident from what we have said above why the further development of the strong AP led to its reformulation in terms of the ensemble of the universes. Indeed, if the SAP is treated as a principle of self-selection of the visible universe, then to make such a global selection legitimate, there should be that from which to select; otherwise, no justified explanation of the fine-tuning of the universe in ontological terms can be established. |
| 7 Hiram Süleýmany sözlerini eidende, gaty atlanyp: «Bu uly halky üstünden patyalyk eder ýaly, Dawuda eýle akyl-paýhasly ogul beren Rebbe u gün alky bolsun» diýdi. 8 Hiram Süleýmana adam iberip: «Seni maa iberen sargydyy eitdim; men seni kedr hem-de serwi agajy baradaky isleglerii bitirerin. 9 Meni içilerim agaçlary Liwandan deze getirerler. Men olary bogduryp, deiz üsti bilen akdyrdyp, aýdan ýerie eltdirip, ol ýerde çözdürerin. Sen gelip, olary äkidersi. Sen hem meni islegimi ýerine ýetirip, kögümdäkileri azyk bilen üpjün et». 10 eýdip, Hiram Süleýmany kedr hem-de serwi agaçlary bilen üpjün etdi. 11 Süleýman bolsa Hirama onu kögündäkiler üçin azyk hökmünde kyrk mü çuwal bugdaý, ýedi mü hum sap ýag berdi. Süleýman Hirama her ýyl unça azyk bererdi. 12 Reb wada beri ýaly, Süleýmana pähim-paýhas berdi. Hiram bilen Süleýmany arasynda asudalyk boldy. Olar öz aralarynda ylalayk bagladylar. 13 Süleýman patya ybadathanany gurluygy üçin bütin Ysraýyldan otuz mü içini toplamagy buýurdy. 14 Olardan nobatma-nobat boýunça her aýda on mü adamy Liwana ýollady. Olar bir aý Liwanda, iki aý hem öýlerinde bolardylar. Adonyram bu mejbury idäkileri üstünden garaýardy. 15 Süleýmany dagda ýetmi mü sany ýük daaýany, segsen mü sany da ýonujysy bardy. 16 Mundan daary Süleýmany ileýän adamlaryny üstünden garaýan üç mü üç ýüz sany batutany bardy. 17 Olar patyany tabyrygy boýunça Rebbi öýüni düýbüni tutmak üçin, uly gymmatbaha dalar we ýonulan dalar getirdiler. 18 Süleýmany binýatçylary bilen Hiramy binýatçylary we geballylar Rebbi öýüni gurmak üçin, dalary ýonup, agaçlary kesip taýýarladylar. 6-njy bap Süleýman ybadathanany gurýar 1 Ysraýyllary Müsürden çykyp gaýtmagyny dört ýüz segseninji ýylynda, Süleýmany patyalygyny dördünji ýylynda, ikinji aý bolan Ziw aýynda Rebbi öýi gurlup balandy. 2 Süleýman patyany Reb üçin guran öýüni uzynlygy altmy tirsek, ini ýigrimi tirsek, beýikligi otuz tirsekdi. 3 Rebbi öýüni daky otagyny öündäki eýwanyny ini öýü ini ýaly ýigrimi tirsekdi, uzynlygy öýü ö tarapynda on tirsekdi. 4 Ol Rebbi öýüne gözenekli penjireler etdi. 5 Süleýman Rebbi öýüni daky we içki otaglary, daky diwarlaryna ýanadyryp, gapdal otaglaryny saldy. 6 Pürsler öýü diwaryny demez ýaly, öýü diwaryny ýüzünden da çykgytlar etdiler. Aaky gaty ini bä tirsek, ortaky gaty ini alty tirsek, üçünji gaty ini ýedi tirsekdi. |
| ←439 Compare with Leslie, Value and Existence, in which the author argues that the ultimate reason and values of all existing things belong to the realm of Platonic ides, which cause the things to exist. ←440 The list of references on this topic is vast. The main systematic source before 1988 is Barrow and Tipler, The Anthropic Cosmological Principle; a list of different published papers before 1991 can be found in Balashov, “Resource Letter AP-1.” See also Leslie, Universes, and the references therein. ←441 See pp. 16 – 23. ←442 Barrow and Tipler, The Anthropic Cosmological Principle, p. 16. ←443 See, e.g., Kane et al., “The Beginning and the End of the Anthropic Principle.” ←444 R. Swinburne asserts that there cannot be a scientific explanation for the occurrence of consciousness. See Swinburne, “Argument from the Fine-Tuning of the Universe,” p. 163. See also Swinburne, The Evolution of the Soul, p. 10. ←445 Barrow and Tipler, The Anthropic Cosmological Principle, p. 21 (emphasis added). ←446 See, e.g., Carr, “On the Origin, Evolution and Purpose of the Physical Universe”; and Leslie, “The Anthropic Principle Today.” Leslie makes a point that in spite of the AP sounding like a tautology its explanatory and predictive power is very limited, but he affirmed that the AP can enter the explanation and prediction (p. 295, p. 301). ←447 Barrow, Between Inner Space and Outer Space, p. 19. ←448 For details, see, e.g., Nicolis and Prigogine, Exploring Complexity. ←449 See, e.g., Polkinghorne, Belief in God in an Age of Science, ch. 3. ←450 The well-known example is the refutation of Maxwell’s demon in thermodynamics. See, e.g., Brilluoin, Science and Information Theory. ←451 Polkinghorne, Belief in God in an Age of Science, p. 63. ←452 Haught, God after Darwin, p. 76. ←453 Haught, God after Darwin, p. 76. ←454 Leslie, “The Anthropic Principle Today,” p. 296. ←455 See Torrance, Divine and Contingent Order. ←456 E. McMullin, in his critical appraisal of the SAP, points out that the problem with it is in the phrase “must be,” which appears in its formulation. He argues that if “must be” is understood in the sense “that, antecedently, the universe had to be of the sort that would make the appearance within it of observers unavoidable, then it is not just strong, it is entirely groundless.” See McMullin, “Fine-Tuning the Universe?” p. 112. |
| 2-nji bap 1 eýdip, tutu älem-jahany we ondaky ähli zatlary ýaradylyy tamamlandy. 2 Hudaý ýedinji günde ähli iini tamamlap, ol gün dynç aldy. 3 Hudaý ýedinji güni aýratyn gün hökmünde ýalkady, sebäbi Ol ol gün ähli ýarady ilerini tamamlap, dynç aldy. Adam ata bilen How ene Erem bagynda 4 Hudaýymyz Reb gögi we ýeri ýaradanda bolup geçen wakalar ulardyr: Hudaýymyz Reb ýeri we gögi ýaradanda, 5-6 ýer ýüzünde heniz gyrymsy agaç ýokdy, gök ot hem bitmändi, çünki Hudaýymyz Reb ýere ýagy ýagdyrmandy we ýeri bejermek üçin entek hiç kimi ýaratmandy, emma ýeri astyndan çykan suw tutu topragy suwarardy. 7 Hudaýymyz Reb toprakdan adam ýaradyp, onu burnuna dirilik nepesini üfledi. eýdip, adam janly barlyk boldy. 8 Hudaýymyz Reb gündogarda ýerleen Eremde bag oturdyp, adamy ol ýerde ýerledirdi. 9 Hudaýymyz Reb ol ýerde süýji, dürli-dürli owadan miweli agaçlary gögertdi. Bagy ortarasynda iki sany daragt: ýaaýy daragty hem-de ýagyny-ýamany saýgary daragty bardy. 10 Erem bagyny suwarýan derýa Eremi içinden akyp geçip, bagy gutaran ýerinde dört derýa bölünýär. 11-12 Birinji derýany ady Piondyr; ol derýa altyna baý bolan bütin Hawyla ýurduny içinden akyp geçýär. Ol ýerde sap altyn, bdolah hem-de hakyk diýen gymmatbaha dalar bar. 13 Ikinji derýany ady Gihondyr. Ol tutu Ku ýurduny içinden akyp geçýär. 14 Üçünji derýany ady Tigrdir. Ol Aury gündogaryndan akyp geçýär. Dördünji bolsa Ýewfrat derýasydyr. 15 Erem bagyny iläp bejereri we oa gözegçilik ederi ýaly, Hudaýymyz Reb adamy ol bagda ýerledirdi. 16 Hudaýymyz Reb adama eýle emr etdi: «Sen bagdaky islän agaçlary miwesinden arkaýyn iýip bilersi. 17 Ýöne ýagyny-ýamany saýgary daragtyny miwesinden iýmegin, çünki ondan iýen günü sen hökman ölersi». 18 Hudaýymyz Reb: «Adama ýekelik ýagy däl, oa özüne laýyk kömekçi ýaradaýyn» diýdi. 19 Hudaýymyz Reb ähli haýwanlary, gulary toprakdan döretdi we adamy olary atlandyryyny görmek üçin, olary onu ýanyna getirdi. Adam ähli janly-jandarlara näme at beren bolsa, ol-da olary ady boldy. 20 unlukda, adam ähli mallara, gulara, ähli haýwanlara at berdi. Ýöne adamy özüne laýyk kömekçi tapylmady. |
| 2-nji bap Sagdyn taglymat hakyndaky öwüt-ündewler 1 Sen bolsa sagdyn taglymata laýyk gelýän zatlary öwret. 2 Gojalara parasatly, hormata mynasyp, özlerine erk edip bilmekleri, iman, söýgi we sabyr-takat babatda sagdyn bolmaklaryny ünde. 3 onu ýaly, garry aýallar hem gybata, eraba ýykgyn etmän, tersine, Hudaýy halkyna geliýän tärde ýaap, hemmelere ýagy zatlary öwretmeklerini ünde. 4-5 Hudaýy Ho Habaryna dil ýetirilmez ýaly, goý, bu garry aýallar gelinlere öz ärlerini, çagalaryny söýmegi, özlerine erk etmegi, päk ahlakly, öýleri babatda yhlasly, mylaýym we ärlerine tabyn bolmagy öwretsinler. 6 Ýa ýigitlere hem özlerine erk etmegi ünde. 7 Ýagy ileri bilen olara ähli zatda görelde bol. Taglymaty sap ýürekden agraslyk bilen öwret, 8 sözleri müýnsüz we übhesiz bolsun. onda bize gary çykýanlar ýamanlamaga gep tapman, utanja galarlar. 9 Gullara öz hojaýynlaryna her zatda tabyn bolmagy we olary göwnünden turmagy ünde. Olar hojaýynlara dil gaýtarmasynlar, 10 zat ogurlamasynlar, gaýtam her zatda örän wepaly bolsunlar. eýdip, olar Halasgärimiz Hudaýy taglymatyny her jähtden ajaýypdygyny tassyklarlar. 11 Çünki Hudaýy hemmeleri halas edýän merhemeti ägär boldy. 12 Bu merhemet bize hudaýsyzlygy we dünýewi höwesleri ret etmegi öwredýär, bu döwürde özümize erk etmegi, dogry ýaamagy, Hudaýy ýörelgesine eýermegi ündeýär. 13 Biz bu ýörelgä eýerip, ajaýyp umydymyz bolan beýik Hudaýymyz we Halasgärimiz IsaMesihi an-öhrat içinde göklerden inmegine garaýarys. 14 Isa Mesih bizi ähli günälerden halas etmek üçin, Özüni gurban etdi. Ol muny Özüne ýagylyk etmekde erjel, päk, eziz bir halky gazanmak üçin etdi. 15 Hawa, bulary baryny öwret. Doly ygtyýar bilen öwüt-ündew ber, günä edýänleri pa et. Goý, hiç kim seni äsgermezlik etmesin. 3-nji bap Imanlylara geliýän ýörelge 1 Eý, oglum, imanlylara häli-indi ulary ýatladyp dur: goý, olar hökümdarlara we ygtyýarlylara gulak asyp, olara tabyn bolsunlar, islendik wagt ýagylyk etmäge taýyn bolsunlar. 2 Hiç kimi ýamanlamasynlar, dawa-jenjelden gaça durup, mylaýym we hemmelere ýumak bolsunlar. |
| Wheeler’s argument is similar to our view asserted in the previous section that the many universes assumed to exist prior to the existence of the visible universe, so that the process of selection could be possible, function in the theory of the MW-SAP as intelligible realities that are brought into existence or, phrased in theological terms, enhypostasized by human beings as specific intelligible realities. The main feature of Wheeler’s concept is its ambition to deduce the “meaning” and “reality” of the universe in strictly physical terms. He seeks the meaning of physical objects in acts of observation and in the measurement of certain properties of these objects. The physical happenings that are assumed in a naively realistic view to take place without being observed and measured are contraposed to those events that were brought into being through observations irreversibly, so that traces or memories of them cannot be erased. 486 Wheeler believes that the meaning of what is observed does not preexist a measurement itself; rather, it is brought into existence through observation-participation, treated as a complex of the questioning of nature together with the reception of its response, which is correlated with the question. The important element in Wheeler’s scheme of being is the network of observers, who by means of communication establish the intersubjective meaning of what is called physical reality. It is obvious that Wheeler makes a distinction between undifferentiated reality, which brings human beings and their networks into existence, and the reality known and thus defined and structured by human reason. He follows an emergent philosophy here by asserting that consciousness is a product of blind physical forces and myriads of particles in the universe, but that in order to affirm the presence of conscious observers in the universe, this same consciousness must develop the picture of the universe. This, according to Wheeler, has been done at the “late” stage of construction of the universe, when physics, as scientific theory, has been developed, and then the meaning of the universe has been established. It is nearly tautological to claim that the universe is known to us in human rubrics of thought. What is nontrivial in Wheeler’s claims, however, is that the universe as the “world of existences” does not exist prior to the phenomenon of humankind in an ontological sense. 487 This is why “observers are necessary to bring the universe into being.” The universe thus is a participatory universe, whose existence is relational upon the existence of intelligent observers. Wheeler sincerely believes that a science will be able to provide an explanation of the origins of human intelligence in the future. 488 This corresponds to his desire to treat both intelligence and the intelligible image of the universe as emergent properties. |
| Bu haty Timoteosa ýazylandygyna garamazdan, Pawlus onda tutu ýygnaga degili meselelere garap geçýär. Ol ýygnagy ýolbaçylaryny we hyzmatçylaryny saýlamakda nämä esaslanmalydygyny aýdýar (3: 1-13, 5:17-20). Pawlus mesihileri ählisine hemmeler üçin doga-dileg edip, uny ýatda saklamagy tabyrýar: «Çünki ýeke-täk bir Hudaý bardyr. Hudaý bilen adamlary arasynda hem ýeke-täk bir Töwellaçy bardyr. Ol hem ynsan bolan Isa Mesihdir» (2:5). Mazmuny Salamlar we doga-dilegler 1:1,2 Ýygnagy durmuy üçin öwüt-ündewler 1:3—3:13 Imanymyzy syry 3:14—4:5 Pawlusy Timoteosa beren öwütleri 4:6—6:21 1-nji bap 1 Halasgärimiz Hudaýy we umydymyz bolan IsaMesihi buýrugyna görä Onu resuly men Pawlusdan 2 Timoteosa dogaýy salam! Eý, Timoteos, sen öz imany arkaly maa hakyky ogul bolansy. Goý, Atamyz Hudaýy we Rebbimiz Isa Mesihi merhemeti, rehim-epagaty, parahatlygy saa ýar bolsun! Ýalan taglymatlardan ägä bolu! 3 Men Makedoniýa ugranymda, Efes äherinde galmagyy haýy edipdim. Sen ol ýerdäki adamlary käbirine ýalan taglymatlary ýaýratmazlygy buýur. 4 Goý, olar gadymy rowaýatlara, tükeniksiz nesil ejerelerine ýykgyn etmesinler. Bular dawa-jenjelleri döremegine sebäp bolup, Hudaýy tabyrygyny iman arkaly amala ayrylmagyna päsgel berýändir. 5 Buýrugymy esasy maksady imanlylara biri-birini sap ýürekden, päk wydandan, hakyky imandan döreýän söýgi bilen söýmegine ýardam bermekdir. 6 Käbir adamlar mundan dänip, howaýy gürrülere ba urdular. 7 Olar Mukaddes Kanuny öwretmekçi bolýarlar, ýöne ne öz aýdýanlaryna, ne-de wagyz edýän zatlaryna düünýärler. 8 Biz Kanuny ony dogry ulanýanlar üçin ýagydygyny bilýäris. 9 Mundan baga-da, bu Kanuny dogry adamlar üçin däl-de, ony bozýanlar we bitabynlar, hudaýsyzlar we günäkärler, adamlary sylamaýanlar we imansyzlar, ata-enesini öldürýänler, ganhorlar, 10 zynahorlar, biri-biri bilen ýatýan erkekler, gul söwdagärleri, ýalançylar, ähtiýalanlar, umuman, sagdyn taglymata gary çykýanlary ählisi üçindigini bilýäris. 11 Hawa, beýik we öhratly Hudaýy maa ynanan Ho Habary hut eýle öwredýändir. |
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