The Book of Daniel - Number Three | English and Turkmen Side by Side

We are currently addressing the “seven times” of Leviticus twenty-six in the book of Daniel. It is hidden to those who have chosen to close their eyes, but it is there for those who wish to see. We will begin in Daniel chapter eight, and verse thirteen.

Häzir biz Daniel kitabynda Levililer ýigrimi altynjy bapdaky “ýedi wagt” meselesine seredýäris. Gözlerini ýummagy saýlanlar üçin ol gizlidir, emma görmek isleýänler üçin ol şol ýerde bardyr. Biz Daniel kitabynyň sekizinji babyndan, on üçünji aýatdan başlarys.

Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? Daniel 8:13.

Soň men bir mukaddesiň gepleýändigini eşitdim; gepleýän şol belli mukaddese başga bir mukaddes şeýle diýdi: “Her günki gurbanlyk, weýran ediji günä, mukaddes ýeriň hem-de goşunyň aýak astyna salynmagy hakdaky bu görnüş näçe wagta çenli dowam eder?” Daniýel 8:13.

The verse begins with the word “then,” and is making a distinction between the vision of prophetic history Daniel has just seen in the previous ten verses. Verse one and two of the chapter, identify the year when Daniel received the vision and also that he received it by the Ulai river. From verse three to verse twelve, he “sees” the vision of prophetic history. “Then” he “hears” a heavenly dialogue consisting of a question and an answer. In verse fifteen, he begins to seek what the vision of prophetic history that he had just “seen” represented. It is essential to recognize the distinction between the vision that Daniel “saw” in verses three through twelve, and the heavenly dialogue, which he “heard”—for they are two different visions.

Aýat “şonda” sözi bilen başlanýar we bu, Danieliň öňki on aýatda ýaňy görüp geçen pygamberlik taryhynyň görnüşinden tapawut goýýar. Bapdaky birinji we ikinji aýatlar Danieliň bu görnüşi haýsy ýylda kabul edendigini, şeýle hem ony Ulaý derýasynyň ýanynda kabul edendigini görkezýär. Üçünji aýatdan on ikinji aýada çenli ol pygamberlik taryhynyň görnüşini “görýär”. “Şonda” ol soragdan we jogapdan ybarat bolan asman gepleşigini “eşidýär”. On bäşinji aýatda bolsa, ýaňy “gören” pygamberlik taryhynyň görnüşiniň nämäni aňladýandygyny gözläp başlaýar. Danieliň üçünji aýatdan on ikinji aýada çenli “gören” görnüşi bilen onuň “eşiden” asman gepleşiginiň arasyndaky tapawudy tanamak örän möhümdir, çünki olar iki dürli görnüşdir.

But blessed are your eyes, for they see: and your ears, for they hear. Matthew 13:16.

Emma siziň gözleriňiz bagtlydyr, çünki olar görýärler; gulaklaryňyz hem bagtlydyr, çünki olar eşidýärler. Matta 13:16.

The question in verse thirteen is, “How long shall be the vision,” and the word translated as “vision” is a different Hebrew word than the word translated as “vision” in verse sixteen.

On üçünji aýatdaky sowal şudur: “Görünüş näçe wagta çenli dowam eder?” Bu ýerde “görünüş” diýip terjime edilen söz, on altynjy aýatda “görünüş” diýip terjime edilen sözden tapawutly başga bir ýewreý sözüdür.

And I heard a man’s voice between the banks of Ulai, which called, and said, Gabriel, make this man to understand the vision. Daniel 8:16.

Soň men Ulaýyň iki kenarynyň arasyndan bir adamyň sesini eşitdim; ol gygyryp şeýle diýdi: «Eý, Jebraýyl, bu adama bu görnüşe düşünmegi düşündir». Daniýel 8:16.

By translating two different Hebrew words into the English word “vision,” the “seven times” of Leviticus twenty-six, became “hidden in plain sight”. Biblical students who are satisfied to simply skim the surface consider these two different Hebrew words as the same word, but they do so at their own peril.

Iki dürli ýewreý sözüni iňlis dilindäki “vision” sözi bilen terjime etmek arkaly, Levitler kitaby ýigrimi altynjy bapdaky “ýedi wagt” “açyk-aýdyň görnüşde gizlenip” galdy. Ýüzleý seretmek bilen çäklenmäge kanagat edýän Mukaddes Kitap öwrenijileri bu iki dürli ýewreý sözüni bir söz hökmünde hasap edýärler, emma muny olar öz howplaryna edýärler.

“To skim over the surface will do little good. Thoughtful investigation and earnest, taxing study are required to comprehend it. There are truths in the word which are like veins of precious ore concealed beneath the surface. By digging for them, as the man digs for gold and silver, the hidden treasures are discovered. Be sure that the evidence of truth is in the Scripture itself. One scripture is the key to unlock other scriptures. The rich and hidden meaning is unfolded by the Holy Spirit of God, making plain the word to our understanding: ‘The entrance of Thy words giveth light; it giveth understanding unto the simple.’” Fundamentals of Christian Education, 390.

“Diňe üstünden göz gezdirmek kän peýda bermez. Ony düşünjeli derňemek we yhlasly, zähmetli öwrenmek zerurdyr. Sözde ýer ýüzüniň astynda gizlenen gymmatly magdan damarlary ýaly hakykatlar bardyr. Adamyň altyn bilen kümşi gazyp tapşy ýaly, olar üçin gazylsa, gizlin hazynalar ýüze çykarylýar. Hakykatyň subutnamasynyň Mukaddes Ýazgynyň özünde bolýandygyna berk göz ýetiriň. Bir ýazgy başga ýazgylary açýan açardyr. Onuň baý we gizlin manysy Hudaýyň Mukaddes Ruhy tarapyndan açylyp görkezilýär, şeýlelikde söz düşünjämize aýdyň edilýär: ‘Seniň sözleriňiň açylyşy ýagtylyk berýär; ol sada adamlara akyl berýär.’” Fundamentals of Christian Education, 390.

We are informed that “every fact has its bearing” in the Word of God, and if we choose to ignore the fact there are two different Hebrew words translated as “vision” in chapter eight, we are responsible for inflicting Laodicean blindness upon ourselves. The old adage is, “there are none so blind as those who will not see.”

Bize şeýle habar berilýär: Hudaýyň Sözüniň içinde «her bir hakykatyň öz degişli manysy bar»; eger sekizinji bapda «görüş» diýip terjime edilen iki dürli ýewreý sözüniň bardygy baradaky hakykaty äsgermezligi saýlap alsak, onda öz üstümize Laodikýa körlügini salmaga özümiz jogapkär bolarys. Köne nakyl şeýle diýýär: «Görmek islemeýänler ýaly kör hiç kim ýokdur.»

“The Bible contains all the principles that men need to understand in order to be fitted either for this life or for the life to come. And these principles may be understood by all. No one with a spirit to appreciate its teaching can read a single passage from the Bible without gaining from it some helpful thought. But the most valuable teaching of the Bible is not to be gained by occasional or disconnected study. Its great system of truth is not so presented as to be discerned by the hasty or careless reader. Many of its treasures lie far beneath the surface, and can be obtained only by diligent research and continuous effort. The truths that go to make up the great whole must be searched out and gathered up, ‘here a little, and there a little.’ Isaiah 28:10.

Mukaddes Kitap, adamlaryň şu durmuş üçin ýa-da geljekki durmuş üçin taýýar bolmaklary maksady bilen düşünmeli ähli prinsipleri özünde jemleýär. Bu prinsipler bolsa hemmeler tarapyndan düşünilip bilner. Onuň taglymatyna gadyr goýýan ruhy bolan hiç kim Mukaddes Kitabyň ýekeje bir bölegini-de ondan özüne peýdaly bir pikiri alman okap bilmez. Emma Mukaddes Kitabyň iň gymmatly öwredişi wagtal-wagtal ýa-da üzlem-saplam edilmän barlanylýan okaýyş arkaly gazanylmaýar. Onuň beýik hakykat ulgamasy howlukmaç ýa-da biparh okaýjy tarapyndan aňlanyp bilinjek görnüşde beýan edilmeýär. Onuň hazynalarynyň köpüsi ýüzleý gatlagyň has jümmüşinde ýatyr we olara diňe yhlasly gözleg hem-de üznüksiz tagalla arkaly ýetip bolýar. Şol beýik bitewüligi emele getirýän hakykatlar “bu ýerde az-kem, ol ýerde az-kem” gözlenip tapylmaly we bir ýere jemlenmelidir. Işaýa 28:10.

“When thus searched out and brought together, they will be found to be perfectly fitted to one another. Each Gospel is a supplement to the others, every prophecy an explanation of another, every truth a development of some other truth. The types of the Jewish economy are made plain by the gospel. Every principle in the word of God has its place, every fact its bearing. And the complete structure, in design and execution, bears testimony to its Author. Such a structure no mind but that of the Infinite could conceive or fashion.” Education, 123.

“Olar şeýlelik bilen içgin gözden geçirilip, bir ýere jemlenende, olaryň biri-birine kämil derejede laýyk gelýändigi aýan bolar. Her Injil beýlekilerine goşmaça bolup durýar, her pygamberlik başga biriniň düşündirişi, her hakykat bolsa başga bir hakykatyň ösüşidir. Ýewreý düzgün-tertip ulgamynyň nyşanlary Injil arkaly aýdyň edilýär. Hudaýyň Sözündäki her ýörelgäniň öz orny, her bir hakykatyň öz ähmiýeti bardyr. We niýetde hem ýerine ýetirişde bu doly gurluş öz Awtoru hakda şaýatlyk edýär. Şeýle bir gurluşy Çäksiziňkiden başga hiç bir aň ne göz öňüne getirip, ne-de döredip bilerdi.” Education, 123.

The word “vision” occurs ten times in Daniel chapter eight, but those ten times consist of two different Hebrew words, and the meanings of those words are not the same. If they meant the same thing, Daniel would have only used one of those words in each of the ten occurrences. Daniel wrote two words, for each of those two words possess their own meanings, and one represents a vision Daniel “saw”, and the other a vision he “heard”. In verse thirteen, the word translated as “vision” is châzôn, and it means “a sight”, or “a vision”, “a dream” or “an oracle”. I call it the “vision of prophetic history” based upon its definition and on how Daniel employs it.

“Görnüş” sözi Daniýel kitabyň sekizinji babynda on gezek duş gelýär, emma şol on ýagdaýda iki dürli ýewreý sözi ulanylýar, we şol sözleriň manylary birmeňzeş däldir. Eger olaryň manysy bir bolan bolsady, Daniýel şol on gezeklik ulanylyşyň her birinde diňe şol sözleriň birini ulanardy. Daniýel iki söz ýazdy, çünki şol iki sözüň her biri özbaşdak manylara eýedir; olaryň biri Daniýeliň “gören” bir görnüşüni, beýlekisi bolsa onuň “eşiden” bir görnüşüni aňladýar. On üçünji aýatda “görnüş” diýip terjime edilen söz châzôn-dyr, we onuň manysy “bir görüş”, ýa-da “bir görnüş”, “bir düýş” ýa-da “bir orakul” diýmekdir. Men onuň kesgitlemesine we Daniýeliň ony nähili ulanýandygyna esaslanyp, oňa “pygamberlik taryhynyň görnüşi” diýip at berýärin.

In verse one, of Daniel chapter eight, Daniel says “a vision appeared unto me,” and in verse two he twice states that he “saw in a vision.” Then in verse thirteen, the question is raised of “how long shall be the vision.” All of those usages are the Hebrew word “châzôn.” Then in verse fifteen, we come to perhaps the most important time Daniel used that very same word, for he says, “when I”…“had seen the vision and sought for the meaning.” After Daniel had seen the châzôn vision, he wanted to understand what it meant. This is a fact that has great bearing on the hiding of the “seven times” of Leviticus twenty-six in the chapter.

Daniel kitabynyň sekizinji babynyň birinji aýatynda Daniel: «maňa bir görnüş peýda boldy» diýýär, ikinji aýatda bolsa özüniň «görnüşde görendigini» iki gezek aýdýar. Soňra on üçünji aýatda: «görnüş näçe wagt dowam eder?» diýen sowal orta atylýar. Şol ulanyşlaryň ählisi ibrany dilindäki «châzôn» sözündendir. Soňra on bäşinji aýata gelýäris; onda, belki-de, Danieliň hut şol bir sözi ulanan iň möhüm ýeri bardyr, çünki ol: «men»... «görnüşi görüp, onuň manysyny gözlänimde» diýýär. Daniel châzôn görnüşini görenden soň, onuň nämäni aňladýandygyna düşünmek isledi. Bu, bapda Lewiler 26-daky «ýedi wagtyň» gizlenişine uly derejede dahylly bolan hakykatdyr.

He also uses the word châzôn in verses seventeen and twenty-six. The word “vision” appears ten times in Daniel chapter eight, and the word châzôn represents seven of those occurrences. Daniel uses the other Hebrew word that is translated as “vision” four times. The other Hebrew word is mar’eh, and means “appearance”.

Ol on ýedinji we ýigrimi altynjy aýatlarda hem châzôn sözüni ulanýar. “Görüş” sözi Daniel kitabynyň sekizinji babynda on gezek duş gelýär, şol duş gelmeleriň ýedisini bolsa châzôn sözi aňladýar. Daniel “görüş” diýip terjime edilýän beýleki ýewreý sözüni dört gezek ulanýar. Ol beýleki ýewreý sözi mar’eh bolup, “görnüş” diýmegi aňladýar.

Châzôn is found seven times in Daniel chapter eight, and mar’eh is found four times, and together they represent the ten times the English word “vision” occurs in Daniel chapter eight. Seven plus four is eleven, for one of the times Daniel employed the word mar’eh, it was translated just as it is defined, for in verse fifteen, when Daniel “sought for the meaning” of the châzôn vision of prophetic history, there “stood before” him “as the appearance of a man.” The word “appearance” is mar’eh. Therefore, mar’eh is used by Daniel four times in Daniel eight, and it is translated once in agreement with its primary definition of “appearance,” and the other three times it is translated as “vision.”

Çazôn Daniel kitabynyň sekizinji babynda ýedi gezek duş gelýär, mar’eh bolsa dört gezek duş gelýär, we olaryň ikisi bilelikde Daniel kitabynyň sekizinji babynda iňlisçe “vision” sözüniň on gezek ulanylyşyny aňladýar. Ýedi üstesine dört on bire deňdir, çünki Danieliň mar’eh sözüni ulanan ýagdaýlarynyň birinde ol hut öz kesgitlemesine laýyklykda terjime edilendir; sebäbi on bäşinji aýatda, Daniel pygamberlik taryhynyň çazôn görnüşindäki görnüşiniň manysyny “gözläp” durka, onuň öňünde “adam keşbine meňzeş bir zat” “peýda boldy.” “Keşp” sözi mar’eh-dir. Şonuň üçin Daniel mar’eh sözüni Daniel 8-de dört gezek ulanýar, we ol bir gezek onuň esasy “keşp” diýen manysyna laýyklykda terjime edilýär, galan üç gezek bolsa “görnüş” diýip terjime edilýär.

I am not suggesting any criticism of the men who translated the King James Bible. It needs to be noted though, that in verse thirteen, is found the only added word in the King James Bible (sacrifice), that inspiration states definitively, “does not belong to the text.” Inspiration further states that the added word had been “added by human wisdom.” In the very same chapter, two different Hebrew words are both translated as the same English word. The reason it is essential to recognize the distinction between these two words is profoundly important.

Men King James Mukaddes Kitabyny terjime eden adamlara garşy hiç hili tankyt öňe sürmeýärin. Şeýle-de bolsa, on üçünji aýatda King James Mukaddes Kitabynda goşulan ýeke-täk sözüň (“gurbanlyk”) duş gelýändigini belläp geçmek gerek; ylham bolsa onuň “tekste degişli däldigini” anyk beýan edýär. Ylham mundan başga-da, bu goşma sözüň “adam akyly tarapyndan goşulandygyny” aýdýar. Şol bir babyň özünde iki dürli ýewreý sözi birmeňzeş iňlis sözi hökmünde terjime edilendir. Bu iki sözüň arasyndaky tapawudy tanamagyň näme üçin zerurdygy diýseň uly ähmiýete eýedir.

And it came to pass, when I, even I Daniel, had seen the vision, and sought for the meaning, then, behold, there stood before me as the appearance of a man. And I heard a man’s voice between the banks of Ulai, which called, and said, Gabriel, make this man to understand the vision. Daniel 8:15, 16.

Şeýle boldy: men, ýagny men Daniýel, bu görnüşi görüp, onuň manysyna düşünmäge çalşanymda, ine, öňümde adam keşbinde biri durdy. Soňra Ulaýyň iki kenarynyň arasyndan bir adamyň sesini eşitdim; ol çagyryp şeýle diýdi: «Gabriýel, bu adama görnüşe düşünmegi üpjün et». Daniýel 8:15, 16.

As Daniel “sought for the meaning” of the “châzôn vision” which he had just “seen,” Christ informs Gabriel to “make” Daniel to understand the “mar’eh vision” which he had just “heard”. Daniel wanted to understand the vision of prophetic history, but Christ, who had been identified in verse thirteen as Palmoni (that certain saint which spake), instructed Gabriel to make Daniel understand the “mar’eh vision”, not the “châzôn vision”. In verses fifteen and sixteen, the stated purpose for Gabriel is that he is to make Daniel understand the “mar’eh vision”, which is the word translated as “vision” which means “appearance,” not the vision of prophetic history which Daniel wanted to understand. Without recognizing Gabriel’s job assignment, the “seven times” of Leviticus twenty-six is hidden in plain sight.

Daniel öz ýaňy “gören” “châzôn görnüşiniň” “manysyny agtaryp” durka, Mesih Gabriýele Danieliň öz ýaňy “eşiden” “mar’eh görnüşine” düşünmegini “üpjün etmegi” buýurýar. Daniel pygamberlik taryhynyň görnüşine düşünmek isledi, emma on üçünji aýatda Palmoni (gürlän şol belli mukaddes) hökmünde tanadylan Mesih Gabriýele Daniele “châzôn görnüşine” däl-de, “mar’eh görnüşine” düşündirmegi tabşyrdy. On bäşinji we on altynjy aýatlarda Gabriýeliň bellenen maksady, Daniele “mar’eh görnüşine” düşündirmekdir; bu “görnüş” diýip terjime edilen sözdür we onuň manysy “daşky görnüş” bolup, Danieliň düşünmek islän pygamberlik taryhynyň görnüşi däldir. Gabriýeliň iş tabşyrygyny ykrar etmezden, Levililer ýigrimi altydaky “ýedi wagt” gözüň öňünde gizlenip galýar.

In verse twenty-six both Hebrew words that are translated as “vision” are located in the same verse, and the verse becomes one of the primary keys to opening the truth of Daniel’s testimony of the “seven times.”

Ýigrimi altynjy aýatda “görüş” diýip terjime edilýän iki ýewreý sözi hem şol bir aýatda ýerleşýär, we bu aýat Danyýeliň “ýedi wagt” baradaky şaýatlygynyň hakykatyny açmagyň esasy açarlarynyň birine öwrülýär.

And the vision of the evening and the morning which was told is true: wherefore shut thou up the vision; for it shall be for many days. Daniel 8:26.

Agşam hem-de ertir baradaky aýdylan görnüş hakykatdyr; şonuň üçin görnüşi möhürle, çünki ol köp günler üçin bolar. Daniýel 8:26.

In verse twenty-six, the “vision of the evening and mornings” is the mar’eh vision, meaning “appearance”, but the vision that was to be “shut up,” is the châzôn vision of prophetic history. The expression “evening and mornings” is what isolates and identifies the distinction between the two visions. It does so with another illustration of the human factor in producing the Bible. The human factor consisted of both the prophets that recorded the words of the Bible, but also of those that translated the Bible. The Bible, as with Christ, represents a combination of divinity and humanity. That humanity descended down through history, from Adam after he sinned to those who recorded and translated the Bible. Christ and the Bible are both the Word of God, and the Word of God’s is pure, for the divinity of the combination always overruled any limitations that existed in the flesh.

Ýigrimi altynjy aýatda “agşamlaryň we ertirleriň görnüşi” mar’eh görnüşidir, onuň manysy “daşky görnüş” diýmekdir; emma “möhürlenmeli” bolan görnüş bolsa pygamberlik taryhynyň châzôn görnüşidir. “Agşamlary we ertirleri” diýen aňlatma şol iki görnüşiň arasyndaky tapawudy aýratynlaşdyrýan we kesgitleýän zatdyr. Bu, Mukaddes Kitabyň emele gelmeginde ynsan faktorynyň başga bir mysaly arkaly amala aşýar. Ynsan faktory diňe Mukaddes Kitabyň sözlerini ýazga geçiren pygamberlerden däl, eýsem Mukaddes Kitaby terjime edenlerden hem ybaratdy. Mukaddes Kitap, Mesihde bolşy ýaly, ylahylyk bilen ynsanlygyň utgaşygyny aňladýar. Şol ynsanlyk, Adam günä edenden soňra başlap, taryhyň içinden geçip, Mukaddes Kitaby ýazga geçirenlere we terjime edenlere çenli dowam edip geldi. Mesih bilen Mukaddes Kitap ikisi hem Hudaýyň Sözüdir, Hudaýyň Sözi bolsa päkdir; çünki bu utgaşygyň içindäki ylahylyk, tende bar bolan islendik çäklendirmeleri hemişe üstün çykaryp geldi.

Paul, a servant of Jesus Christ, called to be an apostle, separated unto the gospel of God, (Which he had promised afore by his prophets in the holy scriptures,) Concerning his Son Jesus Christ our Lord, which was made of the seed of David according to the flesh. Romans 1:1–3.

Isa Mesihiň gullugynda bolan, resul bolmaga çagyrylan we Hudaýyň Hoş Habary üçin aýratyn saýlanan Pawlus — (ol muny mukaddes Ýazgylarda Öz pygamberleriniň üsti bilen öňden wada edipdi) — ten boýunça Dawudyň neslinden bolan, Rebimiz bolan Ogly Isa Mesih hakyndadyr. Rimliler 1:1–3.

The expression “evening and morning” is found repeatedly in God’s Word, and it is always translated as “evening and morning,” as it is in verse twenty-six, and as it is so often translated in the creation story in Genesis that repeatedly states, “and the evening and the morning were….” In fact, and every fact has its bearing (and this fact is essential to understand), the only place in the Bible that the expression “evening and morning” is not translated as “evening and morning” (as it is in verse twenty-six), is in verse fourteen of Daniel eight. There, and only there in God’s Word the phrase “evening and morning” is translated as simply “days.”

“agşam we ertir” diýen aňlatma Hudaýyň Sözünde gaýta-gaýta duş gelýär, we ol hemişe “agşam we ertir” diýip terjime edilýär; edil ýigrimi altynjy aýatda bolşy ýaly, hem-de Gelip çykyşdaky ýaradylşykyň hekaýasynda gaýta-gaýta: “we agşam boldy, we ertir boldy…” diýlip berlişi ýaly hem köp gezek şeýle terjime edilýär. Aslynda, we her bir hakykatyň öz ähmiýeti bardyr (we bu hakykata düşünmek örän möhümdir), Mukaddes Kitapda “agşam we ertir” diýen aňlatmanyň “agşam we ertir” diýip terjime edilmedik ýeke-täk ýeri (ýigrimi altynjy aýatda edilişi ýaly), Daniýel kitabynyň sekizinji babyndaky on dördünji aýatdyr. Şol ýerde, we diňe şol ýerde, Hudaýyň Sözünde “agşam we ertir” diýen jümle diňe “günler” diýip terjime edilýär.

And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed. Daniel 8:14.

Ol maňa şeýle diýdi: “Iki müň üç ýüz güne çenli; şondan soň mukaddes ýer arassalanar.” Daniel 8:14.

Twelve verses later, in the same chapter of Daniel, the Hebrew phrase “evening and morning” is translated as it always is; but in the verse that is the central pillar and foundation of Adventism, the phrase is simply translated as “days.” What influence led the translators of the King James Bible to make such a glaring contradiction? They had translated the phrase in verse twenty-six in agreement with every other occurrence of the phrase in the rest of the Bible. But twelve verses before verse twenty-six, in verse fourteen, their humanity placed a special distinction upon the answer to the question of verse thirteen. And the question of verse thirteen, included the one word (sacrifice), that was not to be added to the Bible. God wanted verse fourteen, to stand out in a very profound and distinctive way. In doing so, he also identified what Gabriel was instructed to make Daniel understand.

On iki aýatdan soň, şol bir Daniýel babynda, ýewreýçe “agşam we irden” diýen jümle hemişe nähili terjime edilýän bolsa, şonuň ýaly terjime edilýär; emma Adventizmiň merkezi sütüni we binýady bolan aýatda bu jümle diňe “günler” diýlip terjime edilýär. Patyşa Jeýms Mukaddes Kitabynyň terjimeçilerini şeýle göze dürtülip duran gapma-garşylygy etmäge nähili täsir alyp bardy? Olar bu jümläni ýigrimi altynjy aýatda, onuň Mukaddes Kitabyň galan bölegindäki beýleki ähli duşuşlaryna laýyklykda terjime edipdiler. Emma ýigrimi altynjy aýatdan on iki aýat öň, on dördünji aýatda, olaryň ynsanlygy on üçünji aýatyň soragynyň jogabyna aýratyn bir tapawut goýdy. On üçünji aýatyň soragy bolsa, Mukaddes Kitaba goşulmaly däl bolan bir sözi — (gurbanlyk) — öz içine alýardy. Hudaý on dördünji aýatyň juda çuň we aýratyn bir görnüşde tapawutlanyp durmagyny isledi. Şeýle etmek bilen, Ol Gabriýele Daniýele düşündirmegi tabşyrylan zady hem kesgitledi.

In verse sixteen, Jesus commanded Gabriel to make Daniel understand the mar’eh vision, in spite of the fact that Daniel was seeking to understand the châzôn vision of prophetic history. Verse twenty-six says the “vision of the evenings and mornings which was told” was “true.” The châzôn vision had been a prophetic “sight”, but the mar’eh vision was “told,” for it had been spoken. It had been spoken in verse fourteen when Palmoni said “unto two thousand and three hundred evenings and mornings; then shall the sanctuary be cleansed.” Verse twenty-six, employs the expression “evening and mornings,” as it identifies it as the vision that had been “spoken” to identify the distinction between the two visions in Daniel chapter eight. The vision of prophetic history that Daniel had “seen”, and that Daniel wished to understand, was different from the vision that was “spoken” which Daniel had “heard”. More importantly, the vision that Daniel “heard” was the vision that Gabriel was to give Daniel understanding of.

On altynjy aýatda Isa Jebraýle, Danyýeliň pygamberlik taryhynyň châzôn görnüşine düşünmäge çalyşýandygyna garamazdan, oňa mar’eh görnüşine düşünmegi buýurdy. Ýigrimi altynjy aýat, “aýdylan agşamlaryň we daňlaryň görnüşiniň” “hakykatdygyny” aýdýar. Châzôn görnüşi pygamberlik “görümi” bolupdy, emma mar’eh görnüşi “aýdylypdy”, çünki ol söz bilen beýan edilipdi. Ol on dördünji aýatda, Palmoni “iki müň üç ýüz agşam we daň bolýança; şondan soň mukaddes ýer tämizlener” diýende aýdylypdy. Ýigrimi altynjy aýat, “agşamlar we daňlar” diýen aňlatmany ulanyp, ony “aýdylan” görnüş hökmünde görkezmek bilen, Danyýel kitabyndaky sekizinji bapda beýan edilen iki görnüşiň arasyndaky tapawudy görkezýär. Danyýeliň “gören” we düşünmek islän pygamberlik taryhynyň görnüşi, onuň “eşiden” we “aýdylan” görnüşinden tapawutlydy. Has möhümi bolsa, Danyýeliň “eşiden” görnüşi Jebraýylyň oňa düşündirmeli bolan görnüşidi.

The humanity that participated in creating the Holy Bible recorded the word “vision” ten times in Daniel chapter eight, and in so doing it hid the distinction of a vision that was “seen” and another vision that was “heard”. In doing so, it obscured the emphasis that identifies that Christ’s intent was for Daniel to understand the vision he had “heard”, above understanding the vision he had “seen”. We can now consider what Gabriel does in order to fulfill his job assignment.

Mukaddes Injili döretmäge gatnaşan adamzat, Daniýeliň sekizinji babynda “görüş” diýen sözi on gezek ýazyp, şeýle etmek bilen “görülen” bir görüş bilen “eşidilen” başga bir görüşiň arasyndaky tapawudy gizledi. Şeýle etmek bilen, Mesihiň niýetiniň Daniýeliň öz “eşiden” görüşine, öz “gören” görüşine düşünmeginden hem ileri düşünmegini isleýändigini görkezýän nygtamany ört-basdyr etdi. Indi Gabrieliň özüne tabşyrylan wezipesini ýerine ýetirmek üçin näme edýändigine seredip bileris.

So he came near where I stood: and when he came, I was afraid, and fell upon my face: but he said unto me, Understand, O son of man: for at the time of the end shall be the vision. Now as he was speaking with me, I was in a deep sleep on my face toward the ground: but he touched me, and set me upright. And he said, Behold, I will make thee know what shall be in the last end of the indignation: for at the time appointed the end shall be. Daniel 8:17–19.

Şeýlelik bilen, ol meniň duran ýerime golaý geldi; ol geleninde, men gorkdum-da ýüzin ýere ýykyldym. Emma ol maňa: “Düşün, eý ynsan ogly; çünki bu görnüş ahyrzamanyň wagtyna degişlidir” diýdi. Ol meniň bilen gepleýärkä, men ýüzüm ýere bakyp çuň ukuda ýatyrdym; emma ol maňa degdi-de, meni dik galdyrdy. Soňra ol diýdi: “Ine, gaharyň soňky döwründe näme boljakdygyny saňa bildirerin; çünki ahyr bellenilen wagtda bolar.” Daniel 8:17–19.

Gabriel now begins his work of making Daniel to understand the vision of the twenty-three hundred evenings and mornings, which is true. He first informs him that the vision of prophetic history, the châzôn vision, would be at the “time of the end.” Then, while Daniel was in a prophetic sleep, Gabriel touched Daniel and set him upright. He informs him “I will make thee know.”

Jebraýyl indi Danyýele hakykat bolan iki müň üç ýüz agşam-säher baradaky görnüşe düşünmek işine başlaýar. Ilki bilen ol oňa pygamberlik taryhynyň görnüşiniň, ýagny çâzôn görnüşiniň, “ahyryň wagtynda” boljakdygyny habar berýär. Soňra, Danyýel pygamberlik ukusyndaka, Jebraýyl Danyýele degip, ony aýaga galdyrdy. Ol oňa: “Men saňa bildirer” diýýär.

That is what Palmoni (Christ), had told Gabriel to do, when he said, “Gabriel, make this man to understand the mar’eh vision” of the evening and mornings. Gabriel says that he will make Daniel “know what shall be in the last end of the indignation.” There it is! There is the “seven times” of Leviticus twenty-six! It is hidden by the very prophetic technique which Gabriel had led the prophets repeatedly to testify to and employ in their writings! That technique is “line upon line, here a little and there a little”.

Ine, agşamlaryň we säherleriň mar’eh görnüşine düşünmegi üçin: «Gabriel, bu adama düşündir» diýende, Palmoni (Mesih) Gabrieliň etmegini buýran zadydyr. Gabriel bolsa Danieli «gazabyň ahyrky soňunda näme boljagyny» bilýän ederini aýdýar. Ine, şudur! Ine, Lewiler 26-daky «ýedi wagt» budur! Ol edil Gabrieliň pygamberlere gaýtalap şaýatlyk etdiren we olaryň ýazgylarynda ulanmagyna ýol görkezen şol pygamberlik usuly bilen gizlenendir! Ol usul bolsa: «setir üstüne setir, bu ýerde biraz, ol ýerde biraz».

In the book “Thoughts on Daniel and the Revelation”, by Uriah Smith (which all Adventists, and even their neighbors, should be familiar with), Smith comments on verses seventeen to nineteen of Daniel chapter eight:

Uriah Smitiň “Daniel we Ylham barada oýlanmalar” atly kitabynda (oňa ähli Adventistler, hatda olaryň goňşulary hem belet bolmalydyrlar), Smit Daniýel kitabyň sekizinji bapynyň on ýedinji bilen on dokuzynjy aýatlaryna şeýle teswir berýär:

“With a general statement that at the time appointed the end shall be, and that he will make him to know what shall be in the last end of the indignation, he enters upon an interpretation of the vision. The indignation must be understood to cover a period of time. What time? God told his people Israel that he would pour upon them his indignation for their wickedness; and thus he gave directions concerning the ‘profane wicked prince of Israel:’ ‘Remove the diadem, and take off the crown. . . . I will overturn, overturn, overturn it: and it shall be no more, until he come whose right it is; and I will give it him.’ Ezekiel 21:25–27, 31.

“Bellenilen wagtda soňuň boljakdygy, hem-de gaharyň iň soňky ahyrynda nämeleriň boljakdygyny oňa bildirejekdigi hakdaky umumy beýannama bilen, ol görüşiň düşündirişine girişýär. Gahar belli bir döwri öz içine alýan zat hökmünde düşünilmelidir. Haýsy döwür? Hudaý Öz halky Ysraýyla olaryň erbetligi üçin Öz gaharyny üstlerine dökjekdigini aýtdy; şeýdip, Ol «Ysraýylyň haram erbet şazadasy» barada şeýle görkezme berdi: «Täji aýyr, we täçigi çykaryp al.... Men ony agdararyn, agdararyn, agdararyn; we ol indi bolmaz, onuň haky bolan gelýänçä; men ony oňa bererin.» Ezekiel 21:25–27, 31.

“Here is the period of God’s indignation against his covenant people; the period during which the sanctuary and host are to be trodden under foot. The diadem was removed, and the crown taken off, when Israel was subjected to the kingdom of Babylon. It was overturned again by the Medes and Persians, again by the Grecians, again by the Romans, corresponding to the three times the word is repeated by the prophet. The Jews then, having rejected Christ, were soon scattered abroad over the face of the earth; and spiritual Israel has taken the place of the literal seed; but they are in subjection to earthly powers, and will be till the throne of David is again set up,—till He who is its rightful heir, the Messiah, the Prince of peace, shall come, and then it will be given him. Then the indignation will have ceased. What shall take place in the last end of this period, the angel is now to make known to Daniel.” Uriah Smith, Daniel and the Revelation, 201, 202.

“Ine, Hudaýyň Öz äht halkyna garşy gazabynyň döwrüdir; mukaddes ýeriň hem-de goşunyň aýak astyna salynjak döwrüdir. Ysraýyl Bawilon patyşalygyna boýun egdirilende, seleme aýryldy, täç hem başdan alyndy. Bu ýagdaý pygamber tarapyndan sözüň üç gezek gaýtalanyşyna laýyklykda, ilki Midýalylar we Parslar tarapyndan, soň Grekler tarapyndan, ýene-de Rimliler tarapyndan gaýtadan agdaryldy. Soňra ýewreýler Mesihi ret edendiklerinden, tiz wagtda ýer ýüzüne pytradylyp saçyldylar; ruhy Ysraýyl bolsa harpy nesliň ornuny eýeledi; emma olar ýer ýüzündäki häkimiýetlere tabyndyrlar we Dawudyň tagty gaýtadan dikeldilýänçä,—onuň kanuny mirasdüşeri bolan, Mesih, Parahatçylyk Şazadasy gelýänçä, we şonda ol tagt Oňa berilýänçä,—şol tabynlykda bolarlar. Şonda gazap tamam bolar. Bu döwrüň iň soňunda nähili wakalaryň bolup geçjegini, perişde indi Danyýele mälim etmeli.” Uriah Smith, Daniel and the Revelation, 201, 202.

The “indignation” that Smith is identifying, began when Manasseh was carried to Babylon by the Assyrians in 677 BC. Unfortunately, Smith takes Zedekiah’s overthrow in 586 BC and assigns that as the starting point of the period of the “indignation” of verse nineteen. Smith simply does not address what it means that the verse states “the last end of the indignation.” He treats it as simply “indignation,” though if there is a “last end” of the indignation, grammar and logic demand that there is also at minimum a “first end” of the indignation. Smith knew the seventy years of captivity began with the first attack of Nebuchadnezzar against Jehoiakim in 606 BC, but determined the starting for the period of the indignation was the third of Nebuchadnezzar’s attacks, which was carried out against Zedekiah, the last Judean king.

Smitiň kesgitleýän bu “gaharlanma” Manassyryň miladydan öňki 677-nji ýylda Assiriýalylar tarapyndan Bawilona äkidilmegi bilen başlady. Gynansak-da, Smit miladydan öňki 586-njy ýylda Sidkiýanyň agdarylyşyny alyp, ony on dokuzynjy aýatdaky “gaharlanma” döwrüniň başlangyjy hökmünde belleýär. Smit aýatyň “gaharlanmanyň ahyrky soňy” diýýändiginiň nämäni aňladýandygyny asla ele almaýar. Ol muny diňe “gaharlanma” hökmünde kabul edýär; emma eger “gaharlanmanyň ahyrky soňy” bar bolsa, onda grammatika we logika iň bolmanda “gaharlanmanyň ilkinji soňunyň” hem bardygyny talap edýär. Smit ýetmiş ýyllyk ýesirligiň Nebukadnesaryň miladydan öňki 606-njy ýylda Ýehoyakima garşy eden ilkinji hüjümi bilen başlanandygyny bilýärdi, ýöne gaharlanma döwrüniň başlangyjyny Nebukadnesaryň hüjümleriniň üçünjisi, ýagny Ýahudanyň iň soňky patyşasy Sidkiýa garşy amala aşyrylan hüjüm diýip kesgitledi.

“Though we have a more minute account of his [Daniel’s] early life than is recorded of that of any other prophet, yet his birth and lineage are left in complete obscurity, except that he was of the royal line, probably of the house of David, which had at this time become very numerous. He first appears as one of the noble captives of Judah, in the first year of Nebuchadnezzar, king of Babylon, at the commencement of the seventy years’ captivity, BC 606. Jeremiah and Habakkuk were yet uttering their prophecies. Ezekiel commenced soon after, and a little later, Obadiah; but both these finished their work years before the close of the long and brilliant career of Daniel. Three prophets only succeeded him, Haggai and Zechariah, who exercised the prophetic office for a brief period contemporaneously, BC 520–518, and Malachi, the last of the Old Testament prophets, who flourished a little season about BC 397.” Uriah Smith, Daniel and the Revelation, 19.

“Bizde onuň [Danyýeliň] irki durmuşy barada beýleki islendik pygamber hakda ýazylandan has jikme-jik hasabat bar bolsa-da, onuň patyşalyk neslindendiginden, ähtimal, şol wagtda örän köpelip giden Dawudyň öýündendiginden başga, onuň dogluşy we nesilşalygy düýbünden näbellilikde galdyrylandyr. Ol ilkinji gezek b.e. öň 606-njy ýylda, ýetmiş ýyllyk ýesirligiň başynda, Wawilonyň patyşasy Nebukadnesaryň birinji ýylynda, Ýahudanyň asylly ýesirleriniň biri hökmünde görünýär. Ýermeýa bilen Habakuk heniz öz pygamberliklerini aýdýardylar. Ezekiýel gysga wagt soň, Obadýa bolsa biraz soňrak başlady; emma olaryň ikisi-de Danyýeliň uzak we şöhratly hyzmatynyň ahyryndan ençeme ýyllar öň öz işlerini tamamladylar. Ondan soň diňe üç pygamber geldi: b.e. öň 520–518-nji ýyllarda gysga wagtlyk bir döwürde bir wagtda pygamberlik wezipesini ýerine ýetiren Haggai bilen Zekerýa, hem-de Köne Ähtiň soňky pygamberi bolan, b.e. öň takmynan 397-nji ýylda gysga bir döwürde gülläp ösen Malaki.” Uriah Smith, Daniel and the Revelation, 19.

Smith correctly identified the “indignation” of verse nineteen as a period of time. He correctly identified the period as the treading down of the sanctuary and host in agreement with Daniel chapter eight verse thirteen, and he correctly identified the ending point as October 22, 1844.

Smit on dokuzynjy aýatdaky “gahary” wagtyň bir döwri hökmünde dogry kesgitledi. Ol bu döwri Daniýel kitabynyň sekizinji baby, on üçünji aýaty bilen laýyklykda mukaddes ýeriň we goşunyň depelenip geçilmegi hökmünde dogry kesgitledi, şeýle hem onuň tamamlanjak nokadyny 1844-nji ýylyň 22-nji oktýabry hökmünde dogry kesgitledi.

Smith was partially correct, but missed the truth by doing what was the characteristic of his prophetic applications. He allowed history to guide his interpretation of the prophetic word, instead of allowing the prophetic word to guide his understanding of history. If we allow the Bible to define prophetic history, we then have the correct information to approach history.

Smit bölekleýin dogrydy, emma pygamberlik babatyndaky ulanyşlarynyň häsiýetli aýratynlygyny görkezmek bilen hakykaty sypdyrdy. Ol taryhy pygamberlik sözüniň düşündirişine ýol görkezdirmegiň deregine, pygamberlik sözüne taryha düşünişini ýol görkezmäge ýol bermedi. Eger biz pygamberlik taryhyny Mukaddes Kitabyň kesgitlemegine ýol bersek, onda taryha çemeleşmek üçin dogry maglumaty alan bolarys.

The Bible teaches that by whom a man is overcome, he is that man’s servant.

Mukaddes Kitap, bir adam her kim tarapyndan ýeňilse, şol adamyň guly bolýar diýip öwredýär.

While they promise them liberty, they themselves are the servants of corruption: for of whom a man is overcome, of the same is he brought in bondage. 2 Peter 2:19.

Azatlygy wada berýärler, emma özleri bozulmanyň gullarydyr; çünki adam kimiň tarapyndan ýeňilse, şonuň gulçulygyna getirilýär. 2 Petrus 2:19.

Manasseh was taken captive to Babylon in 677 BC. It is there that Judah was overcome and brought into bondage. This is the starting point that is represented on both the 1843 and the 1850 charts, which Sister White endorses as correct. Smith starts the treading down of Daniel chapter eight, and verse thirteen with Zedekiah, the last of Judah’s kings. Zedekiah was the end of a progressive judgment and not the beginning. Sister White identifies that Manasseh’s captivity in Babylon was an “earnest” of what was to come. An “earnest” is a down payment, and marks the beginning of a purchase that has other payments to follow.

Manase M.Ö. 677-nji ýylda Wawilona ýesir alnyp gidildi. Hut şol ýerde Ýahuda ýeňlip, gulçulyga salyndy. Bu, White uýanyň dogry diýip tassyklaýan hem 1843, hem-de 1850-nji ýyllaryň çyzgylarynda görkezilen başlangyç nokadydyr. Smith Daniýel kitabynyň sekizinji babyndaky on üçünji aýatda aýdylýan depelenip basylmagy Ýahudanyň soňky patyşasy Sedekiah bilen başladýar. Sedekiah kem-kemden ilerleýän höküm çykarma işiniň başlangyjy däl-de, onuň soňydy. White uýa Manaseniň Wawilondaky ýesirligini geljekde boljak zadyň “ilkinji kepili” hökmünde kesgitleýär. “Ilkinji kepil” öňünden berilýän tölegdir we özünden soň beýleki tölegleriň hem geljek satyn alşygynyň başlanandygyny alamatlandyrýar.

“Faithfully the prophets continued their warnings and their exhortations; fearlessly they spoke to Manasseh and to his people; but the messages were scorned; backsliding Judah would not heed. As an earnest of what would befall the people should they continue impenitent, the Lord permitted their king to be captured by a band of Assyrian soldiers, who ‘bound him with fetters, and carried him to Babylon,’ their temporary capital. This affliction brought the king to his senses; ‘he besought the Lord his God, and humbled himself greatly before the God of his fathers, and prayed unto Him: and He was entreated of him, and heard his supplication, and brought him again to Jerusalem into his kingdom. Then Manasseh knew that the Lord He was God.’ 2 Chronicles 33:11–13. But this repentance, remarkable though it was, came too late to save the kingdom from the corrupting influence of years of idolatrous practices. Many had stumbled and fallen, never again to rise.” Prophets and Kings, 382.

Pygamberler öz duýduryşlaryny we ündewlerini wepalylyk bilen dowam etdirdiler; olar gorkusyzlyk bilen Manaşşa we onuň halkyna sözlediler; emma habarlary ýigrenç bilen ret edildi; yza gaýdan Ýahuda gulak asmady. Halk toba etmezçilikde dowam etse, olaryň başyna nämeleriň geljekdiginiň bir alamaty hökmünde Reb olaryň patyşasynyň assiriýaly esgerleriň bir topary tarapyndan tutulmagyna ýol berdi; olar «ony zynjyr bilen baglap, wagtlaýyn paýtagtlary bolan Wawilona alyp gitdiler». Bu jebir-jepa patyşany özüne getirdi; «ol öz Hudaýy Rebbe ýalbaryp ýüz tutdy, atalarynyň Hudaýynyň öňünde örän peseldi we Oňa doga etdi; Ol hem ondan razy bolup, onuň ýalbaryşyny eşitdi we ony ýene-de Iýerusalime, öz patyşalygyna getirdi. Şonda Manaşşa Rebbin Hudaýdygyny bildi». 2 Taryhlar 33:11–13. Emma bu toba, nähili täsin bolsa-da, patyşalygy köp ýyllap dowam eden butparazlyk däpleriniň zaýalaýjy täsirinden halas etmek üçin juda giç geldi. Köpler büdrediler we ýykyldylar, indi hiç haçan täzeden galmazlyk üçin.” Pygamberler we Patyşalar, 382.

Manasseh marked the “down payment” that began the “curse” of the “seven times,” which was the last “indignation,” for the “first indignation,” had already begun when the northern kingdom was taken into captivity in 723 BC. Then at Jehoiakim’s overthrow, when Daniel was carried into captivity, the seventy years of captivity that Jeremiah identified began in 606 BC. Two kings after Jehoiakim, Jerusalem was destroyed and the last Judean king, Zedekiah, watched as his sons were slain before him, then he had his eyes gouged out and was carried captive into Babylon.

Manase, “ýedi wagtyň” “lagnatynyň” başlanmagyna getiren “öňünden töleg”i alamatlandyrdy; bu bolsa soňky “gazap”dy, çünki “ilkinji gazap” eýýäm b.e. öň 723-nji ýylda demirgazyk patyşalyk sürgüne alnyp gidilende başlanýardy. Soňra Ýehoýakimiň tagtdan agdarylmagy mahalynda, Daniel sürgüne alnyp gidilende, Ýeremiýanyň görkezýän ýetmiş ýyllyk sürgüni b.e. öň 606-njy ýylda başlady. Ýehoýakimden soň iki patyşa geçenden soň, Iýerusalim weýran edildi, we iň soňky ýahuda patyşasy Sidkiýa öz ogullarynyň gözüniň öňünde öldürilişine şaýat boldy; soň onuň gözleri oýulyp çykaryldy we ol Wawilona ýesir alnyp gidildi.

Smith assigned the entire progressive judgment to Zedekiah and employed the judgment of Zedekiah as the proof text for his supposition. The judgment of Zedekiah, who was the “wicked and profane prince,” did identify that the crown of Judah was to be removed until Christ came to set up a kingdom. Smith said, “they are in subjection to earthly powers, and will be till the throne of David is again set up,—till He who is its rightful heir, the Messiah, the Prince of peace, shall come, and then it will be given him.” On October 22, 1844, in fulfillment of Daniel chapter seven, and verses thirteen and fourteen, Christ, represented as the Son of man, came before the Father to receive a kingdom.

Smit ösüşli hökümiň tutuşyny Sidkiýa degişli edip goýdy we öz çaklamasynyň subutnamasy hökmünde Sidkiýanyň höküminden peýdalandy. “Erbet we haramzada hökümdar” bolan Sidkiýanyň hökümi, Mesihe patyşalyk gurmak üçin gelýänçä, Ýahudanyň täjiniň aýryljakdygyny hakykatdan hem görkezýärdi. Smit şeýle diýdi: “olar ýer ýüzüniň häkimiýetlerine tabyndyrlar we Dawudyň tagty täzeden dikeldilýänçä,—onuň kanuny mirasdüşeri bolan, Mesih, parahatlygyň Şazadasy gelýänçä,—şol ýagdaýda galarlar; soňra bolsa ol oňa berler.” 1844-nji ýylyň 22-nji oktýabrynda, Daniel kitaby 7-nji bap, 13-nji we 14-nji aýatlaryň ýerine ýetmeginde, Adam Oglunyň keşbinde görkezilen Mesih, bir patyşalygy kabul etmek üçin Atanyň huzuryna geldi.

I saw in the night visions, and, behold, one like the Son of man came with the clouds of heaven, and came to the Ancient of days, and they brought him near before him. And there was given him dominion, and glory, and a kingdom, that all people, nations, and languages, should serve him: his dominion is an everlasting dominion, which shall not pass away, and his kingdom that which shall not be destroyed. Daniel 7:13, 14.

Gije görnüşlerinde men gördüm, ine, ynsan Ogluna meňzeş biri asmanyň bulutlary bilen gelip, Gadymy Günleriň Ýanyna bardy; we Ony onuň huzuryna getirdiler. Oňa hökümranlyk, şöhrat we patyşalyk berildi; ähli halklar, milletler we diller Oňa gulluk etsin diýip. Onuň hökümranlygy geçip gitmejek ebedi hökümranlykdyr, Onuň patyşalygy bolsa hiç wagt ýykylmajak patyşalykdyr. Daniýel 7:13, 14.

Sister White confirms that Daniel chapter seven, and verses thirteen and fourteen were fulfilled on October 22, 1844.

Uýt uýam Daniel kitabynyň ýedinji babyndaky on üçünji we on dördünji aýatlaryň 1844-nji ýylyň 22-nji oktýabrynda ýerine ýetendigini tassyklaýar.

“The coming of Christ as our high priest to the most holy place, for the cleansing of the sanctuary, brought to view in Daniel 8:14; the coming of the Son of man to the Ancient of Days, as presented in Daniel 7:13; and the coming of the Lord to His temple, foretold by Malachi, are descriptions of the same event; and this is also represented by the coming of the bridegroom to the marriage, described by Christ in the parable of the ten virgins, of Matthew 25.” The Great Controversy, 426.

Mesihiň mukaddes ýeri arassalamak üçin baş ruhanymyz hökmünde iň Mukaddes ýere gelişi — Daniel 8:14-de görkezilişi ýaly; Ynsan Oglunyň Gadymy Günleriň Huzuryna gelişi — Daniel 7:13-de beýan edilişi ýaly; hem-de Rebbiň Öz ybadathanasyna gelişi — Malahy tarapyndan öňünden aýdylyşy ýaly — şol bir hadysanyň beýanlarydyr; we bu hadysa şeýle hem Mesihiň Matta 25-däki on gyz baradaky tymsalynda suratlandyrylyşy ýaly, öýlenişlige gelýän ýigidiň gelişi arkaly görkezilýär». Beýik jedel, 426.

Smith did not address the key element of the “last end of the indignation.” He avoided the biblical principle that identified that Judah was overcome in the time of Manasseh, and that the captivity which began two kings before Zedekiah, also represented that Judah was already in subjection to Babylon, before Zedekiah met his fate. With these blatant omissions, he still stated, “here is the period of God’s indignation against his covenant people; the period during which the sanctuary and host are to be trodden under foot.” He therefore, directly associates “the period of God’s indignation” with Daniel chapter eight, and verse thirteen’s question of “how long.” The answer in verse fourteen, was until October 22, 1844.

Smith «gaharyň soňky ahyrynyň» esasy bölegine ýüzlenmedi. Ol Ýahudanyň Manaşşeh döwründe ýeňlip basylyp alnandygyny kesgitlän, şeýle hem Sedekiýadan iki patyşa öň başlanan ýesirligiň hem Sedekiýanyň öz ykbalyna duşmazyndan öň Ýahudanyň eýýäm Babiliň tabynlygy astyndadygyny görkezendigini aňladýan Mukaddes Kitabyň ýörelgesinden gaça durdy. Şeýle göze ilýän goýup geçmeler bilen hem ol şeýle diýdi: «ine, bu Hudaýyň Öz äht halkyna garşy gaharynyň döwri; bu döwür içinde mukaddes ýer bilen goşun aýak astyna salynmalydyr.» Şonuň üçin hem ol «Hudaýyň gaharynyň döwrüni» gönüden-göni Daniýel kitabynyň sekizinji babyndaky, on üçünji aýatdaky «näçe wagta çenli» diýen sorag bilen baglanyşdyrýar. On dördünji aýatdaky jogap bolsa, 1844-nji ýylyň 22-nji oktýabryna çenli boldy.

The scattering into Babylonian slavery was a progressive history beginning in 677 BC, and continuing until 1844. That period equates to twenty-five hundred and twenty years, which is of course the “seven times” of Leviticus twenty-six. The end of that period of time on October 22, 1844 provided Daniel with a second witness to the “mar’eh vision” of the twenty-three hundred evening and mornings.

Bawilon gulçulygyna dargadylma miladydan öňki 677-nji ýylda başlan we 1844-nji ýyla çenli dowam eden tapgyrlaýyn bir taryhdyr. Şol döwür, elbetde, Lewiler 26-daky “ýedi wagty” aňladýan iki müň bäş ýüz ýigrimi ýyla deňdir. 1844-nji ýylyň 22-nji oktýabrynda şol döwrüň tamamlanmagy Daniýele iki müň üç ýüz agşam we ertiriň “mar’eh görüşi” babatda ikinji şaýatlygy berdi.

Gabriel was told to make Daniel understand that vision, and what Gabriel did was provide a second witness to the termination date of October 22, 1844. Not only did he provide a second witness to establish the date of the fulfillments of both time prophecies, but as Smith correctly pointed out, the period of time associated with the second witness to 1844, had been identified in verse thirteen, as the period that the sanctuary and host were to be trodden under foot. The question in verse thirteen is, “How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot?” That period of time was the “seven times” of Leviticus twenty-six.

Jebraýyla Danyýela şol görnüşe düşündirmek buýruldy, we Jebraýylyň eden işi 1844-nji ýylyň 22-nji oktýabryndaky tamamlanma senesine ikinji şaýatlyk bermek boldy. Ol diňe bir iki wagt pygamberliginiň hem hasyl boluşlarynyň senesini berkitmek üçin ikinji şaýatlyk bermek bilen çäklenmän, eýsem Smitiň dogry belleýşi ýaly, 1844-nji ýyla degişli ikinji şaýatlyk bilen baglanyşykly wagt döwri on üçünji aýatda mukaddes ýeriň we goşunyň aýak astyna salynmaly döwri hökmünde kesgitlenipdi. On üçünji aýatdaky sowal şeýle: “Gündelik gurbanlyk barada bolan görnüş, we haraba öwürýän günä hakda, hem mukaddes ýeri, hem-de goşuny aýak astyna salmak üçin näçe wagt dowam eder?” Şol wagt döwri Lewiler ýigrimi altydaky “ýedi wagt” boldy.

What Smith did not see, or avoided identifying, was that the “indignation” of verse nineteen, was the “last end” of that indignation. If there is a “last” then there is also a “first”, and Daniel identifies when the “first indignation” ended, in chapter eleven. He is identifying the papacy reigning during the Dark Ages, and he states that the papacy would prosper until the indignation was accomplished, or ended.

Smitiň görmedik zady ýa-da anyklamakdan gaça duran zady, on dokuzynjy aýatdaky “gaharyň” şol gahar-gazabyň “ahyrky soňy” bolandygydyr. Eger “ahyrky” bar bolsa, onda “ilkinji” hem bardyr, we Daniel “ilkinji gaharyň” haçan tamamlanandygyny on birinji bapda görkezýär. Ol Garaňky asyrlarda höküm süren papalygy kesgitleýär we papalygyň şol gahar-gazap ýerine ýetirilýänçä ýa-da tamamlanýança gülläp ösjekdigini aýdýar.

And the king shall do according to his will; and he shall exalt himself, and magnify himself above every god, and shall speak marvellous things against the God of gods, and shall prosper till the indignation be accomplished: for that that is determined shall be done. Daniel 11:36.

Patyşa öz islegi boýunça hereket eder; ol özüni beýgeldip, her bir hudaýdan ýokary tutar, hudaýlaryň Hudaýyna garşy haýran galdyryjy sözler aýdyp, gaharyň tamamlanylýança üstünlik gazanar; çünki kesgitleneni ýerine ýetiriler. Daniel 11:36.

Verse thirty-six is widely understood to be the verse the apostle Paul paraphrases in his second letter to the Thessalonians.

Otuz altynjy aýata resul Pawlusyň selaniklilere ýazan ikinji hatynda mazmun taýdan salgylanyp geçýändigi giňden düşünilýär.

Let no man deceive you by any means: for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition; Who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, showing himself that he is God. 2 Thessalonians 2:3, 4.

Hiç kimse sizi hiçbir yolla aldatmasın; çünkü önce bir sapma vuku bulmadıkça ve günah adamı, yani mahvın oğlu açığa çıkmadıkça, o gün gelmeyecektir. O, Tanrı diye anılan yahut tapınılan her şeyin karşısında duran ve kendisini onların hepsinden üstün tutandır; öyle ki, kendisini Tanrı gibi göstererek Tanrı’nın tapınağında oturur. 2 Selanikliler 2:3, 4.

Paul’s “man of sin” who is also “the son of perdition,” who “opposeth and exalteth himself above all that is called God, or that is worshipped,” is also the “king” who “shall do according to his will; and he shall exalt himself, and magnify himself above every god.” Both passages refer to the pope of Rome. Daniel writes that the pope would prosper, which means push forward, until the “indignation be accomplished.” The indignation in verse thirty-six had been “determined.” The word “determined” means “to wound”.

Pawlusyň «günäniň adamy» diýlip atlandyrýan, şeýle hem «heläkçiligiň ogly» bolan, «Hudaý diýlip atlandyrylýan zatlaryň hemmesine ýa-da ybadat edilýän zatlaryň hemmesine garşy çykýan hem-de özüni olaryň hemmesinden ýokarda goýýan» şol şahs, «öz islegine görä hereket etjek; özüni beýgeldip, her bir hudaýdan ýokarda ulaldjak» diýlip beýan edilýän «patyşa» hem bolup durýar. Iki parça hem Rim papasyna degişlidir. Danyýel papanyň «gaharyň tamamlanýança» rowaçlanjakdygyny ýazýar; bu bolsa öňe itermek, öňe sürmek diýen manyny berýär. Otuz altynjy aýatdaky gahar öňünden «kesgitlenipdi». «Kesgitlenen» sözi «ýaralamak» diýmegi aňladýar.

The papacy received its “deadly wound” in 1798, and at that point the “first indignation” was accomplished or terminated. The word “accomplish” means to end or cease. The end of “the indignation” in chapter eight, and verse nineteen identified the end of the period that the sanctuary and host were to be trampled down. It ended in 1844, but the “first” indignation ended in 1798.

Papalyk 1798-nji ýylda öz “ölüm howply ýarasyny” aldy, we şol pursatda “birinji gaharlanma” ýerine ýetirildi ýa-da soňlandy. “Ýerine ýetirmek” sözi tamamlamak ýa-da bes etmek diýmegi aňladýar. Sekizinji bapda, on dokuzynjy aýatda “gaharlanma”-nyň soňy mukaddes ýeriň we goşunyň depelek astyna salynmaly döwri bilen bagly döwrüň soňuny kesgitledi. Ol 1844-nji ýylda tamamlandy, emma “birinji” gaharlanma 1798-nji ýylda tamamlandy.

The “last indignation” ended in 1844, twenty-five hundred and twenty years after king Manasseh was carried to Babylon by the Assyrians in 677 BC. The “first” indignation ended in 1798, twenty-five hundred and twenty years after the northern kingdom of Israel was carried into slavery by the Assyrians in 723 BC.

“soňky gazap” b.e. öň 677-nji ýylda patyşa Manasesiň assiriýalylar tarapyndan Wawilona sürgün edilmeginden iki müň bäş ýüz ýigrimi ýyl soň, 1844-nji ýylda tamam boldy. “birinji” gazap bolsa, b.e. öň 723-nji ýylda Ysraýylyň demirgazyk patyşalygynyň assiriýalylar tarapyndan gulçulyga äkidilmeginden iki müň bäş ýüz ýigrimi ýyl soň, 1798-nji ýylda tamam boldy.

There is more to say about the hidden “seven times” in the book of Daniel and we will address that in our next article.

Danyýel kitabyndaky gizlin “ýedi gezek” barada aýdara zat has köpdir, biz muny indiki makalamyzda ara alyp maslahatlaşarys.

“‘And unto the angel of the church of the Laodiceans write: These things saith the Amen, the faithful and true Witness, the beginning of the creation of God; I know thy works, that thou art neither cold nor hot: I would thou wert cold or hot. So then because thou art lukewarm, and neither cold nor hot, I will spew thee out of My mouth. Because thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked.’

“Laodikiýadaky ýygnagyň perişdesine ýaz: Muny Ämin, wepaly hem hakyky Şaýat, Hudaýyň ýaradylyşynyň başlangyjy şeýle diýýär; Men seniň işleriňi bilýärin: sen ne sowuksyň, ne-de gyzgyn. Kaşki, sowuk ýa-da gyzgyn bolsaň! Şeýlelikde, sen mylaýym bolanyň üçin, ne sowuk, ne-de gyzgyn bolanyň üçin, seni Öz agzymdan tüýkürip taşlajak. Çünki sen: Men baý, baýlygym artdy, hiç zada mätäç däl, diýýärsiň; emma özüňiň betbagt, biçäre, garyp, kör we ýalaňaçdygyňy bilmeýärsiň.”

“The Lord here shows us that the message to be borne to His people by ministers whom He has called to warn the people is not a peace-and-safety message. It is not merely theoretical, but practical in every particular. The people of God are represented in the message to the Laodiceans as in a position of carnal security. They are at ease, believing themselves to be in an exalted condition of spiritual attainments. ‘Because thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked.’

Reb bu ýerde Öz halkyny duýdurmak üçin Özi tarapyndan çagyrylan hyzmatkärleriň Öz halkyna ýetirmeli habarynyň parahatçylyk we howpsuzlyk habary däldigini bize görkezýär. Bu habar diňe bir nazary häsiýetli däl, eýsem her bir babatda amaly häsiýete eýedir. Hudaýyň halky Laodikialylara iberilen habarda ten meýillerine degişli howpsuzlyk ýagdaýynda hökmünde suratlandyrylýar. Olar rahatlykda bolup, özlerini ruhy gazanylan derejeleri boýunça ýokary bir ýagdaýdadyrys diýip hasap edýärler. “Çünki sen: Men baý, baýlygym artdy, hiç zada mätäç däl diýýärsiň; emma özüňiň betbagt, biçäre, garyp, kör we ýalaňaçdadygyňy bilmeýärsiň.”

“What greater deception can come upon human minds than a confidence that they are right when they are all wrong! The message of the True Witness finds the people of God in a sad deception, yet honest in that deception. They know not that their condition is deplorable in the sight of God. While those addressed are flattering themselves that they are in an exalted spiritual condition, the message of the True Witness breaks their security by the startling denunciation of their true condition of spiritual blindness, poverty, and wretchedness. The testimony, so cutting and severe, cannot be a mistake, for it is the True Witness who speaks, and His testimony must be correct.” Testimonies, volume 3, 252.

“Ynsan aňyna gelip biljek aldawlaryň iň ulusy näme bolup biler, ähli babatda ýalňyş bolsalar-da, özleriniň dogrudygyna ynanmak dälmi? Hakyky Şaýadyň habary Hudaýyň halkyny gynançly bir aldawyň içinde tapýar, emma olar şol aldawyň içinde dogruçyl bolup durýarlar. Olar öz ýagdaýlarynyň Hudaýyň nazarynda nähili betbagtçylyklydygyny bilenoklar. Özlerine ýüzlenilenler ruhy taýdan ýokary bir ýagdaýdadyklaryna özlerini öwüp ýörkäler, Hakyky Şaýadyň habary olaryň howpsuzlyk duýgusyny ruhy körlük, garyplyk we betbagtlyk ýagdaýyndaky hakyky hallarynyň geň galdyryjy paş edilmegi bilen böwüsýär. Şeýle kesgin we gazaply şaýatlyk ýalňyş bolup bilmez, çünki gürleýän Hakyky Şaýatdyr, Onuň şaýatlygy bolsa hökman dogrudyr.” Testimonies, 3-nji jilt, 252.