In Daniel chapter eight, Daniel is given a vision of the kingdoms of Bible prophecy, and thereafter he hears a heavenly dialogue represented by a question and an answer.
Danyýeliň kitabynyň sekizinji babynda Danyýele Mukaddes Kitabyň pygamberliklerindäki patyşalyklar hakynda bir görnüş berilýär, şondan soňra bolsa ol sorag we jogap görnüşinde beýan edilýän asman söhbetdeşligini eşidýär.
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? And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed. Daniel 8:13, 14.
Soň men bir mukaddesiň gepleýändigini eşitdim; gepleýän şol belli mukaddese başga bir mukaddes şeýle diýdi: «Gündelik gurbanlyk, weýrançylyga eltýän ýazyk hakdaky bu görnüş näçe wagt dowam eder? Mukaddes mekanyň hem-de goşunyň aýak astyna atylmagyna çenli näçe wagt bolar?» Ol maňa: «Iki müň üç ýüz güne çenli; şondan soň mukaddes mekan saplanylar» diýdi. Daniel 8:13, 14.
The first twelve verses represent the vision, and verses thirteen and fourteen identify another vision. As with the two different Hebrew words that are both translated as “take away,” and the two different Hebrew words that are both translated as “sanctuary,” in Daniel chapter eight there are also two different Hebrew words, that are both translated as “vision.”
Ilkinji on iki aýat görnüşi aňladýar, on üçünji we on dördünji aýatlar bolsa başga bir görnüşi kesgitleýär. Daniel kitabynyň sekizinji babynda, ikisi hem “alyp aýyrmak” diýip terjime edilýän iki dürli ýewreý sözi we ikisi hem “mukaddes ýer” diýip terjime edilýän iki dürli ýewreý sözi bolşy ýaly, ikisi hem “görnüş” diýip terjime edilýän iki dürli ýewreý sözi hem bar.
When it comes to the two words translated as “take away,” the theologians of Adventism argue that the words should both be understood to mean “remove.” When it comes to the two words translated as “sanctuary,” the theologians of Adventism argue that the words should both be understood to mean “God’s sanctuary”, and when it comes to the two words translated as “vision,” the theologians of Adventism, once again, gloss over the distinctions between the two words. The distinction was important enough to Daniel, that he purposely used two very different Hebrew words, so we should identify and uphold the distinction. The word “vision,” in verse thirteen is the Hebrew word “chazon,” and it means a dream, revelation, or oracle—a vision.
“Alnyp goýbermek” diýip terjime edilen iki söz barada aýdylanda, Adventizm teologlary bu sözleriň ikisiniň hem “aýyrmak” manysynda düşünilmelidigini öňe sürýärler. “Mukaddes ýer” diýip terjime edilen iki söz barada aýdylanda, Adventizm teologlary bu sözleriň ikisiniň hem “Hudaýyň mukaddes ýeri” diýlip düşünilmelidigini öňe sürýärler; “görüniş” diýip terjime edilen iki söz barada aýdylanda bolsa, Adventizm teologlary ýene-de şol iki sözüň arasyndaky tapawutlary nazardan salýarlar. Bu tapawut Danyýel üçin şeýle bir möhümdi welin, ol bilkastlaýyn biri-birinden örän tapawutly iki ybraný sözüni ulandy; şonuň üçin biz hem bu tapawudy anyklamaly we ony gorap saklamaly. On üçünji aýatdaky “görüniş” sözi ybranýça “chazon” sözüdür we ol düýş, ylham, ýa-da pygamberlik habary — ýagny görüniş diýen manyny berýär.
The word “vision,” occurs ten times in Daniel chapter eight, but it represents two different Hebrew words. “Chazon,” that is located in verse thirteen, is also found in verse one, then twice in verse two, of course verse thirteen, and one time in verses fifteen, seventeen and twenty-six. Seven of the ten times the word “vision” occurs in Daniel chapter eight, it is the word “chazon,” simply meaning “a vision”.
“görnüş” sözi Danyel kitabyň sekizinji babynda on gezek duşýar, emma ol iki dürli ýewreý sözüni aňladýar. On üçünji aýatda ýerleşýän “chazon” sözi birinji aýatda hem, soňra ikinji aýatda iki gezek, elbetde on üçünji aýatda, şeýle hem on bäşinji, on ýedinji we ýigrimi altynjy aýatlarda bir gezekden duşýar. Danyel kitabyň sekizinji babynda “görnüş” sözi duşýan on ýagdaýyň ýedisinde ol “chazon” sözüdir, onuň ýönekeý manysy bolsa “bir görnüş” diýmekdir.
The other three times the word “vision” occurs in Daniel chapter eight, it is the Hebrew word “mareh,” meaning a view; or an appearance. In chapter eight, the Hebrew word “mareh,” is also translated one time not as “vision,” but as “appearance,” thus identifying more perfectly the meaning of the word. Why did Daniel use two different Hebrew words, that are so close in meaning that the translators would treat them as the same word? Does it matter?
Daniel kitabynyň sekizinji babynda “görüş” sözi galan üç gezek duşanda, ol “mareh” diýen ýewreý sözidir; manysy bir görnüş ýa-da bir peýda boluşdyr. Sekizinji bapda “mareh” diýen ýewreý sözi bir gezek hem “görüş” diýip däl-de, “peýda boluş” diýip terjime edilýär; şeýlelikde bu sözüň manysy has-da takyk görkezilýär. Näme üçin Daniel many taýyndan biri-birine şeýle ýakyn bolan, hatda terjimeçileriň olara birmeňzeş söz hökmünde çemeleşmegine getirýän iki dürli ýewreý sözüni ulandy? Munuň ähmiýeti barmy?
“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.
“Hudaýyň sözündäki her bir ýörelgäniň öz orny, her bir hakykatyň öz ähmiýeti bardyr. Şeýle hem, taslamasynda-da, amala aşyrylyşynda-da onuň doly gurluşy Öz Müellimine şaýatlyk edýär. Şeýle bir gurluşy Çäksiziňkiden başga hiç bir akyl ne göz öňüne getirip, ne-de döredip biler.” Education, 123.
The answer to the second question is Yes, that it really does matter why Daniel made the distinction, so it therefore becomes the responsibility of the student of prophecy to seek to understand the first question, which asks why Daniel made the distinction. The distinctions he made concerning the word translated as “sanctuary,” and the word translated as “take away,” have eternal consequences, so why would anyone expect less of an importance with the word translated as “vision?” “Every fact” has “its bearing” “in the word of God,” and impacts the prophetic “structure,” and the fulfillment of the prophecy when it is “executed.”
Ikinji soraga jogap: Hawa, hakykatdan-da Danyýeliň näme üçin tapawut goýandygyny bilmek möhümdir; şonuň üçin hem pygamberlik taglymatyny öwrenýäniň borjy, Danyýeliň näme üçin şol tapawudy goýandygyny soraýan birinji soraga düşünmäge çalyşmak bolýar. Onuň “mukaddes ýer” diýip terjime edilen söz babatda hem-de “aýyryp taşlamak” diýip terjime edilen söz babatda eden tapawutlarynyň ebedi netijeleri bardyr; onda näme üçin kimdir biri “görüş” diýip terjime edilen sözüň ähmiýetiniň mundan pes bolmagyna garaşsyn? “Her bir hakykat” “Hudaýyň Sözünde” “öz täsirine” eýedir we pygamberligiň “gurluşyna” hem-de ol “ýerine ýetirilende” pygamberligiň berjaý bolşuna täsir edýär.
As we begin to consider the word “vision,” in chapter eight, a “fact” that has “bearing” on Daniel’s testimony, is who it was that answered the question of Daniel eight, verse thirteen with, “Unto two thousand and three hundred days; then shall the sanctuary be cleansed.”
Sekizinji bapdaky “görnüş” diýen söze seredip başlamagymyzda, Danyýeliň şaýatlygyna “degişli” bolan bir “hakykat” şudur: Danyýel sekizinji bap, on üçünji aýatdaky soraga: “Iki müň üç ýüz güne çenli; şondan soň mukaddes ýer päklener” diýip jogap bereniň kim bolandygydyr.
There are four facts that have a direct “bearing” upon Daniel chapter eight, which I intend to address. One is that the vision of the Ulai River has been identified as a prophecy for the last days, and it is also the symbol of the “knowledge” of the book of Daniel which was “unsealed” at the “time of the end” in 1798.
Danielyň sekizinji baby bilen gönüden-göni bagly bolan dört hakykat bar; men olara ýüzlenmegi maksat edinýärin. Olaryň biri şudur: Ulai derýasynyň görüşi ahyrzaman üçin pygamberlik hökmünde tanaldy, we ol şeýle hem 1798-nji ýylda “ahyryň wagtynda” “möhüri açylan” Daniel kitabynyň “biliminiň” nyşanydyr.
“There is need of a much closer study of the Word of God. Especially should Daniel and the Revelation have attention as never before in the history of our work. We may have less to say in some lines, in regard to the Roman power and the papacy, but we should call attention to what the prophets and the apostles have written under the inspiration of the Spirit of God. The Holy Spirit has so shaped matters, both in the giving of the prophecy, and in the events portrayed, as to teach that the human agent is to be kept out of sight, hid in Christ, and the Lord God of heaven and His law are to be exalted.
“Taňrynyň Sözüni has içgin öwrenmäge uly zerurlyk bar. Esasan-da, işimiziň taryhynda öň hiç wagt bolmadyk derejede Daniel bilen Ylham kitaby üns merkezinde bolmalydyr. Rim häkimiýeti we papalyk barada käbir ugurlarda aýtjak sözümiz azrak bolup biler, emma biz pygamberleriň we resullaryň Taňrynyň Ruhunyň ylhamy astynda ýazan zatlaryna ünsi çekmelidiris. Mukaddes Ruh işleriň gidişini hem pygamberligiň berlişinde, hem-de beýan edilen wakalarda şeýle tertipläpdir welin, munuň bilen adam perdesi gözden salynmaly, Mesihde gizlenmeli, asmanyň Rebbi Taňry we Onuň kanuny bolsa beýgeldilmelidir.”
“Read the book of Daniel. Call up, point by point, the history of the kingdoms there represented. Behold statesmen, councils, powerful armies, and see how God wrought to abase the pride of men, and lay human glory in the dust. God alone is represented as great. In the vision of the prophet He is seen casting down one mighty ruler and setting up another. He is revealed as the monarch of the universe, about to set up His everlasting kingdom—the Ancient of days, the living God, the Source of all wisdom, the Ruler of the present, the Revealer of the future. Read and understand how poor, how frail, how short-lived, how erring, how guilty, is man in lifting up his soul unto vanity.
«Danyýl kitabyny okaň. Onda şekillendirilen patyşalyklaryň taryhyny nokat-nokat ýatlaň. Döwlet işgärlerine, geňeşlere, güýçli goşunlara serediň we Hudaýyň adamlaryň tekepbirligini nädip peseldendigini, ynsan şöhratyny bolsa tozana goýandygyny görüň. Diňe Hudaý beýik hökmünde görkezilýär. Pygamberiň görnüşinde Ol bir güýçli hökümdary ýykyp, beýlekisini dikeldýär diýlip görülýär. Ol älemiň Hökümdary hökmünde, Öz baky patyşalygyny ýakyn wagtda dikeltjek, Günleriň Gadymysy, diri Hudaý, ähli hikmediň Çeşmesi, häzirki zamanyň Hökümdary, geljegi Açyp Görkezijisi hökmünde aýan edilýär. Okaň we düşüniň: boşlyga göwün göterýän adam nähili garyp, nähili ejiz, nähili gysga ömürli, nähili ýalňyşýan, nähili günäkärdir.»
“The Holy Spirit through Isaiah points us to God, the living God, as the chief object of attention—to God as revealed in Christ. ‘Unto us a child is born, unto us a son is given: and the government shall be upon His shoulder: and His name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace’ [Isaiah 9:6].
Isagyň üsti bilen Mukaddes Ruh biziň ünsümizi baş obýekt hökmünde Hudaýa, diri Hudaýa gönükdirýär — Mesihede açylan Hudaýa. “Çünki bize bir Çaga doguldy, bize bir Oglan berildi; hökümdarlyk Onuň egni üstünde bolar; Onuň ady Gudratly, Geňeşçi, Gudratly Hudaý, Baky Ata, Parahatçylyk Şazadasy diýlip atlandyrylar” [Işaýa 9:6].
“The light that Daniel received direct from God was given especially for these last days. The visions he saw by the banks of the Ulai and the Hiddekel, the great rivers of Shinar, are now in process of fulfillment, and all the events foretold will soon have come to pass.
Daniýeliň gös-göni Hudaýdan alan nury aýratyn-da şu ahyrky günler üçin berildi. Ol Ulaý bilen Hiddekeliň kenarlarynda, Şinar ýurdunyň beýik derýalarynyň boýunda gören görnüşleri indi amala aşmak işindedir, hem-de öňünden aýdylan ähli wakalar tiz wagtda ýerine ýeter.
“Consider the circumstances of the Jewish nation when the prophecies of Daniel were given. The Israelites were in captivity, their temple had been destroyed, their temple service suspended. Their religion had centered in the ceremonies of the sacrificial system. They had made the outward forms all-important, while they had lost the spirit of true worship. Their services were corrupted with the traditions and practices of heathenism, and in the performance of the sacrificial rites they did not look beyond the shadow to the substance. They did not discern Christ, the true offering for the sins of men. The Lord wrought to bring the people into captivity, and to suspend the services in the temple, in order that the outward ceremonies might not become the sum total of their religion. Their principles and practices must be purged from heathenism. The ritual service ceased in order that heart service might be revived. The outward glory was removed that the spiritual might be revealed.
“Danyýeliň pygamberlikleri berlen wagtlarynda Ýehuda halkynyň ýagdaýlaryny göz öňüne getiriň. Ysraýyl halky ýesirlikdedi, olaryň ybadathanasy ýykylypdy, ybadathana gullugy togtadylypdy. Olaryň dini gurbanlyk ulgamynyň dessurlarynda jemlenipdi. Olar daşky görnüşleri iň möhüm zat edipdiler, şol bir wagtyň özünde bolsa hakyky ybadatyň ruhuny ýitiripdiler. Olaryň gulluklary butparazlygyň däp-dessurlary we amallary bilen bozulypdy, gurbanlyk däplerini ýerine ýetirýänlerinde bolsa kölegäniň aňyrsyna, asyl zatlara garamaýardylar. Olar adamlaryň günäleri üçin hakyky gurban bolan Mesihi tanamaýardylar. Rebbiň Özi halky ýesirlige eltmek we ybadathanadaky gulluklary togtatmak bilen iş gördü; munuň sebäbi daşky dessurlar olaryň dininiň bütin mazmunyna öwrülmezligi üçindi. Olaryň ýörelgeleri we amallary butparazlykdan arassalanmalydy. Dessur gullugy ýürek gullugynyň gaýtadan janlanmagy üçin togtadyldy. Daşky şöhrat ruhy zadyň aýan edilmegi üçin aýryldy.”
“In the land of their captivity, as the people turned unto the Lord with repentance, He manifested Himself unto them. They lacked the outward representation of His presence; but the bright beams of the Sun of Righteousness shone into their minds and hearts. When they called unto God in their humiliation and distress, visions were given to His prophets which unfolded the events of the future—the overthrow of the oppressors of God’s people, the coming of the Redeemer, and the establishment of the everlasting kingdom.” Manuscript Releases, volume 16, 333–335.
Ýesirlikde bolan ýurdunda halk toba bilen Rebbe ýüz tutanda, Ol Özüni olara aýan etdi. Olar Onuň huzurynyň daşky nyşanyndan mahrumdylar; emma Dogrulyk Güniniň ýagty şuglalary olaryň akyllaryna we ýüreklerine saçýardy. Olar pesgöwünlilikde we muşakgatda Hudaýa ýüz tutanlarynda, geljekdäki wakalary açyp görkezýän görnüşler Onuň pygamberlerine berildi — Hudaýyň halkyny ezýänleriň syndyrylmagy, Halasgäriň gelmegi we ebedi Patyşalygyň berkarar edilmegi. “Manuscript Releases,” 16-njy tom, 333–335.
The “fact” that the vision of the Ulai River was given for the last days demands that a student of prophecy makes the effort to understand what it has foretold of the events represented in the vision. The prophetic “matters” associated with the vision of the Ulai River were “shaped” by the “Holy Spirit” “both in the giving of the prophecy, and in the events portrayed.” What was happening with a prophet when they receive a vision, as well as the events of prophecy the prophet identifies are to be studied, with the knowledge that both are a prophetic representation of what will be fulfilled in the last days. The previous passage emphasizes that we should recognize that Daniel was in the captivity of the “seven times.”
Ulaý derýasynyň görnüşiniň ahyrky günler üçin berlendigi baradaky “hakykat” pygamberlige talyp bolan her bir kişiden şol görnüşde görkezilen wakalar hakynda öňünden aýdylan zatlara düşünmek üçin yhlasly çalyşmagy talap edýär. Ulaý derýasynyň görnüşi bilen baglanyşykly pygamberlik “meseleleri” “Mukaddes Ruh” tarapyndan “hem pygamberligiň berlişinde, hem-de şekillendirilen wakalarda” “kemala getirildi.” Pygamberiň bir görnüşi kabul edýän wagtynda onuň başyndan geçýän zatlar, şeýle hem pygamberiň kesgitleýän pygamberlik wakalary, ikisiniň hem ahyrky günlerde ýerine ýetjek zadyň pygamberlik taýdan görkezilişidigi baradaky düşünje bilen öwrenilmelidir. Öňki bölek biziň Danyýeliň “ýedi wagt” ýesirliginde bolandygyny ykrar etmelidigimizi nygtaýar.
Daniel represents those who recognize their captivity at the conclusion of the three-and-a-half days of Revelation eleven, who then turn to the Lord with repentance, fulfill the Leviticus twenty-six prayer, separate the precious from the vile, and then the Lord fulfills his promise to gather those who have been scattered, as he manifests Himself unto them. Their “chief object of attention,” then is “God as revealed in Christ.”
Danyýl, Ylham on biriň üç ýarym gününiň ahyrynda özleriniň ýesirlik ýagdaýyna düşünýänleri aňladýar; şondan soň olar toba edip Rebbe ýüzlenýärler, Lewiler ýigrimi altydaky dogany ýerine ýetirýärler, gymmatlyny bihaýadan aýyrýarlar, soňra bolsa Reb Özünü olara aýan etmek bilen, dargadylanlary ýygnap berjekdigi baradaky wadasyny berjaý edýär. Şonda olaryň “üns berýän baş zady” “Mesihde aýan edilen Hudaý” bolýar.
The “bearing” of the vision of the Ulai River, and how it contributes to the “structure” of the prophetic message which was “designed” by Christ, is the first “fact” we have briefly considered, and the passage cited identifies that our chief object should be the revelation of God, as “revealed in Christ.” In Daniel chapter eight, Christ is not presented as He was by Isaiah, when Isaiah identified that Christ’s “name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace.” In Daniel chapter eight, God is revealed in Christ as Palmoni, meaning the Wonderful Numberer, or the Numberer of Secrets.
Ulai derýasynyň görnüşiniň “mazmuny” we onuň Mesih tarapyndan “tasarlanan” pygamberlik habarynyň “gurluşyna” nähili goşant goşýandygy biziň gysgaça garap geçen ilkinji “hakykatymyzdyr”; getirilen parça bolsa esasy maksadymyzyň “Mesihde aýan edilen” görnüşinde Hudaýyň aýan bolmagy bolmalydygyny görkezýär. Daniel kitabynyň sekizinji babynda Mesih Işaýa tarapyndan görkezilişi ýaly tanyşdyrylmaýar; Işaýa Mesihiň “ady Ajaýyp, Geňeşçi, Gudratly Hudaý, Ebedi Ata, Parahatçylygyň Şazadasy diýip atlandyrylar” diýip görkezende şeýle etmişdi. Daniel kitabynyň sekizinji babynda Hudaý Mesihde Palmoni hökmünde aýan edilýär; bu bolsa Ajaýyp Sanawçy ýa-da Syrlary Sanawçy diýen manyny berýär.
That “fact” demands that the “bearing” of the name “Palmoni” must be sought for, along with how that name contributes to the “structure” and “design” of the prophecy. A third “fact” in Daniel chapter eight, that should be recognized, is that it is in that chapter that the central doctrinal pillar of the Millerite movement is set forth. Miller’s brightest jewel was found in verse fourteen, and we should seek to understand the “bearing” that “fact” has upon the vision of the Ulai River, that is now in the process of fulfillment.
Şol “hakykat” “Palmoni” adynyň “manysynyň” nämedigini, şeýle hem şol adyň pygamberligiň “gurluşyna” we “meýilnamasyna” nähili goşant goşýandygyny gözläp tapmagy talap edýär. Daniel kitabynyň sekizinji babynda ykrar edilmelidir başga bir, üçünji “hakykat” bolsa, hut şol bapda Millerit hereketiniň esasy taglymat sütüniniň beýan edilýändigidir. Milleriň iň nurana göwheri on dördünji aýatda tapyldy, we biz şol “hakykatyň” häzirki wagtda amal bolmak barasynda bolan Ulai derýasynyň görnüşine nähili “many” ýetirýändigine düşünmäge çalyşmalydyrys.
In Miller’s dream, when the casket was placed upon the table in the center of his room, it shone with the brightness of the sun, but in the last days the casket is larger and shines ten times brighter than it shone when initially placed upon Miller’s table. What is it about the vision of the Ulai River, that includes the central pillar to the Millerite movement, that increases the light of that doctrine by ten times in the last days? What is revealed in the last days that was not revealed at the time of the end in 1798? What are “the events” of the vision of the Ulai River, which Sister White says “are now in the process of fulfillment?”
Milleriň düýşünde, tabyt onuň otagynyň ortasyndaky stoluň üstünde goýlanda, ol günüň ýagtylygy ýaly şöhle saçýardy; emma ahyrky günlerde tabyt has ulalyp, Milleriň stolunyň üstünde ilki goýlan wagtyndaky şöhle saçşyndan on esse has ýagty şöhle saçýar. Millerit hereketiniň merkezi sütünini öz içine alýan Ulai derýasynyň görüşinde näme bardyr, ol şol taglymatyň nuruny ahyrky günlerde on esse artdyrýar? Ahyrky günlerde näme aýan edilýär, 1798-nji ýylda döwrüň soňunda aýan edilmedik näme bardy? Waýtyň uýasy “häzir amala aşmak işinde” diýýän Ulai derýasynyň görüşiniň “wakalary” nämelerdir?
If we candidly bring these first three facts together (the vision of the Ulai, Christ revealed as Palmoni and the central doctrinal pillar), we should be willing to accept a simple premise that will impact our study of the vision of the Ulai River. Those combined facts inform those who wish to see that the message that was unsealed in 1798 was a message that was “hung upon time.” Without the element of predictive time prophecy Miller’s message would not have existed.
Eger biz bu ilkinji üç hakykaty açyk ýürek bilen bir ýere jemlesek (Ulai baradaky görnüş, Mesihiň Palmoni hökmünde aýan edilmegi we merkezi taglymat diregi), onda biz Ulai derýasynyň görnüşini öwrenişimize täsir etjek ýönekeý bir binýady kabul etmäge taýýar bolmalydyrys. Şol birleşdirilen hakykatlar görmek isleýänlere 1798-nji ýylda möhri açylan habaryň “wagta asylan” bir habar bolandygyny bildirýär. Öňünden aýdylýan wagt pygamberlik elementi bolmadyk bolsa, Milleriň habary asla bolmazdy.
The fourth “fact” that has bearing on this chapter is that the Millerites presented a message based upon prophetic time. To emphasize this fact, God was revealed in Christ, in verse thirteen and fourteen as the Wonderful Numberer (Palmoni). The idea that the vision consisted of only identifying October 22, 1844, as the conclusion of the twenty-three hundred days of verse fourteen, is to throw cold water on the revelation of God being revealed through Christ as Palmoni.
Bu bap bilen baglanyşykly dördünji “hakykat” şudur: Millerçiler pygamberlik wagtyna esaslanan bir habary öňe sürdüler. Bu hakykaty nygtamak üçin, on üçünji we on dördünji aýatlarda Hudaý Mesihde Ajaýyp Sanaýjy (Palmoni) hökmünde aýan edildi. Görnüşiň diňe on dördünji aýatdaky iki müň üç ýüz günüň tamamlanmagy hökmünde 1844-nji ýylyň 22-nji oktýabryny kesgitlemekden ybaratdygy baradaky pikir, Hudaýyň Mesihiň üsti bilen Palmoni hökmünde aýan edilmegi baradaky ylhamyň ähmiýetini peseltmekdir.
The theologians of Adventism have diligently worked to bury the significance of the question of verse thirteen of Daniel chapter eight in order to produce the flavor in their dish of fables, that they have determined will keep the unlearned with the itching ears, from being concerned about the truths connected with the central pillar of Adventism.
Adwentizmiň ilahiyatçylary, Daniel kitabynyň sekizinji babynyň on üçünji aýatyndaky soragyň ähmiýetini gömmek üçin yhlas bilen zähmet çekdiler; çünki olar öz rowaýatlar naharynyň tagamyny emele getirmegi maksat edindiler, we şol tagamyň gulaklary gijäp duran, bilimden mahrum adamlary Adwentizmiň merkezi sütünine bagly hakykatlar barada aladalanmakdan saklajakdygyny kesgitlediler.
“The scripture which above all others had been both the foundation and central pillar of the Advent faith was the declaration, ‘Unto two thousand and three hundred days; then shall the sanctuary be cleansed.’ [Daniel 8:14.] These had been familiar words to all believers in the Lord’s soon coming. By the lips of thousands was this prophecy repeated as the watchword of their faith. All felt that upon the events therein foretold depended their brightest expectations and most cherished hopes. These prophetic days had been shown to terminate in the autumn of 1844. In common with the rest of the Christian world, Adventists then held that the earth, or some portion of it, was the sanctuary. They understood that the cleansing of the sanctuary was the purification of the earth by the fires of the last great day, and that this would take place at the second advent. Hence the conclusion that Christ would return to the earth in 1844.
Başgalardan hemmesinden artyk, Advent imanynyň hem binýady, hem-de merkezi sütüni bolan Mukaddes Ýazgy şu beýannama bolupdy: “Iki müň üç ýüz güne çenli; şondan soň mukaddes ýer tämizlener”. [Daniel 8:14.] Rebbiň ýakyn wagtda gelmegine iman eden ähli ynanyjylar üçin bu sözler tanyşdy. Bu pygamberlik olaryň imanynyň şygary hökmünde müňlerçe adamyň dodaklarynda gaýtalanýardy. Hemme adam onda öňünden aýdylan wakalara özleriniň iň ýagty garaşmalarynyň we iň eziz umytlarynyň baglydygyny duýýardy. Bu pygamberlik günleriniň 1844-nji ýylyň güýzünde tamamlanýandygy görkezilipdi. Hristian dünýäsiniň galan bölegi bilen birlikde, şol wagtda Adventistler ýeriň özüni ýa-da onuň belli bir bölegini mukaddes ýer hasaplaýardylar. Olar mukaddes ýeriň tämizlenmeginiň soňky beýik günüň otlary arkaly ýeriň arassalanmagy diýmekdigine, munuň hem ikinji gelşde bolup geçjekdigine düşünýärdiler. Şonuň üçin hem Mesihiň 1844-nji ýylda ýere gaýdyp geljekdigi barada netije çykaryldy.
“But the appointed time had passed, and the Lord had not appeared. The believers knew that God’s Word could not fail; their interpretation of the prophecy must be at fault; but where was the mistake? Many rashly cut the knot of difficulty by denying that the 2300 days ended in 1844. No reason could be given for this, except that Christ had not come at the time they expected him. They argued that if the prophetic days had ended in 1844, Christ would then have returned to cleanse the sanctuary by the purification of the earth by fire; and that since he had not come, the days could not have ended.
Emma bellenilen wagt geçip gitdi, emma Reb heniz görünmedi. Imanlylar Hudaýyň Sözüniň asla bozulmajakdygyny bilýärdiler; ýalňyşlyk pygamberlik baradaky düşündirişlerinde bolmalydy; emma säwlik nirede-di? Köp adamlar howlukmaçlyk bilen meseläniň çylşyrymly düwünini 2300 günüň 1844-nji ýylda tamamlanandygyny inkär etmek arkaly kesdiler. Munuň üçin hiç hili delil getirip bolmaýardy, diňe Mesihiň özüne garaşylan wagtda gelmändiginden başga. Olar şeýle diýýärdiler: eger pygamberlik günleri 1844-nji ýylda tamamlanan bolsa, onda Mesih mukaddes ýeri ýeri oda arkaly arassalamak bilen tämizlemek üçin şol wagt dolanyp gelmelidi; emma Ol gelmändigi sebäpli, şol günler tamamlanyp bilmändir.
“To accept this conclusion was to renounce the former reckoning of the prophetic periods. The 2300 days had been found to begin when the commandment of Artaxerxes for the restoration and building of Jerusalem went into effect, in the autumn of B. C. 457. Taking this as the starting-point, there was perfect harmony in the application of all the events foretold in the explanation of that period in Daniel 9:25–27. Sixty-nine weeks, the first 483 of the 2300 years, were to reach to the Messiah, the Anointed One; and Christ’s baptism and anointing by the Holy Spirit, A. D. 27, exactly fulfilled the specification. In the midst of the seventieth week, Messiah was to be cut off. Three and a half years after his baptism, Christ was crucified, in the spring of A. D. 31. The seventy weeks, or 490 years, were to pertain especially to the Jews. At the expiration of this period, the nation sealed its rejection of Christ by the persecution of his disciples, and the apostles turned to the Gentiles, A. D. 34. The first 490 years of the 2300 having then ended, 1810 years would remain. From A. D. 34, 1810 years extend to 1844. ‘Then,’ said the angel, ‘shall the sanctuary be cleansed.’ All the preceding specifications of the prophecy had been unquestionably fulfilled at the time appointed. With this reckoning, all was clear and harmonious, except that it was not seen that any event answering to the cleansing of the sanctuary had taken place in 1844. To deny that the days ended at that time was to involve the whole question in confusion, and to renounce positions which had been established by unmistakable fulfillments of prophecy.
“Bu netijäni kabul etmek, pygamberlik döwürleriniň öňki hasaplamasyndan ýüz öwürmek bolardy. 2300 günüň başlanýandygy, Artakserksiň Iýerusalimi dikeltmek we gurmak baradaky buýrugynyň b. e. öň 457-nji ýylyň güýzünde güýje giren wagty hökmünde kesgitlenipdi. Muny başlangyç nokady edip alanyňda, Daniýel 9:25–27-de şol döwrüň düşündirişinde öňünden aýdylan ähli wakalaryň ulanylyşynda doly sazlaşyk bardy. Altmış dokuz hepde, ýagny 2300 ýylyň ilkinji 483 ýyly, Mesihä, ýaglanan Olana çenli ýetmelidi; we Mesihiň suwa çokundyrylmagy hem-de Mukaddes Ruh tarapyndan ýaglanmagy b. e. 27-nji ýylda bu görkezmäni takyk ýerine ýetirdi. Ýetmişinji hepdäniň ortasynda Mesih ýok edilmeli idi. Öz suwa çokundyrylmagyndan üç ýarym ýyl soň, Mesih b. e. 31-nji ýylyň ýazynda haça çüýlendi. Ýetmiş hepde, ýa-da 490 ýyl, aýratyn-da ýehudylara degişli bolmalydy. Bu döwür tamamlananda, bu halk Mesihi ret edendigini Onuň şägirtlerini yzarlamak arkaly möhürledi, we resullar b. e. 34-nji ýylda beýleki milletlere ýüzlendiler. Şeýlelikde, 2300 ýylyň ilkinji 490 ýyly tamamlanandan soň, 1810 ýyl galýardy. B. e. 34-nji ýyldan başlap 1810 ýyl 1844-nji ýyla çenli uzalýar. Perişde: ‘Şondan soň mukaddes ýer tämizlener’ diýipdi. Pygamberligiň ondan öňki ähli kesgitlemeleri bellenen wagtda gürrüňsiz ýerine ýetipdi. Bu hasaplama bilen, 1844-nji ýylda mukaddes ýeriň tämizlenmegine laýyk gelýän haýsydyr bir wakanyň bolup geçendigi görünmändigi baradaky ýagdaýdan başga, hemme zat aýdyň we sazlaşyklydy. Günleriň şol wagtda tamamlanandygyny inkär etmek, ähli meseläni bulaşyklyga salmak we pygamberligiň jedelsiz ýerine ýetmeleri arkaly berkidilen garaýyşlardan ýüz öwürmek bolardy.”
“But God had led his people in the great Advent movement; his power and glory had attended the work, and he would not permit it to end in darkness and disappointment, to be reproached as a false and fanatical excitement. He would not leave his word involved in doubt and uncertainty. Though many abandoned their former reckoning of the prophetic periods, and denied the correctness of the movement based thereon, others were unwilling to renounce points of faith and experience that were sustained by the Scriptures and by the witness of the Spirit of God. They believed that they had adopted sound principles of interpretation in their study of the prophecies, and that it was their duty to hold fast the truths already gained, and to continue the same course of Biblical research. With earnest prayer they reviewed their position, and studied the Scriptures to discover their mistake. As they could see no error in their reckoning of the prophetic periods, they were led to examine more closely the subject of the sanctuary.” The Great Controversy, 409, 410.
“Ýöne Hudaý Öz halkyny beýik Advent hereketinde ýolbaşçylyk edipdi; Onuň güýji we şöhraty bu işe ýoldaş bolupdy, we Ol onuň garaňkylykda hem-de lapykeçlikde tamamlanmagyna, ýalan we joşgunly fanatizm hökmünde ýazgarylmagyna ýol bermezdi. Ol Öz sözüniň şübhe we näbellilik bilen gurşalyp galmagyna ýol bermezdi. Köp adamlar pygamberlik döwürleriniň öňki hasabyny terk edip, şoňa esaslanan hereketiň dogrulygyny inkär eden bolsalar-da, başgalar Mukaddes Ýazgylar hem-de Hudaýyň Ruhunyň şaýatlygy bilen goldanýan iman hem tejribe nokatlaryndan ýüz döndermegi islemediler. Olar pygamberlikleri öwrenmeklerinde düşündirişiň sagdyn ýörelgelerini kabul edendiklerine, eýe bolan hakykatlaryny berk saklamagyň we Mukaddes Kitap boýunça gözlegiň şol bir ýoluny dowam etdirmegiň öz borçlarydygyna ynanýardylar. Olar çyn ýürekden edilen doga bilen öz ýagdaýlaryna täzeden garadylar we ýalňyşlyklaryny ýüze çykarmak üçin Mukaddes Ýazgylary öwrendiler. Pygamberlik döwürleriniň hasabynda hiç hili ýalňyşlyk görüp bilmändikleri sebäpli, olar mukaddes ýer baradaky meseläni has içgin barlamaga ugrukdyryldylar.” Beýik Jedel, 409, 410.
We have been informed by Sister White, in the same passage where the vision of the Ulai River is identified, that there “is need of a much closer study of the Word of God.” The theologians will present the subject of “prophetic periods” in the previous passage from The Great Controversy, as if the “prophetic periods” Sister White is limiting her commentary to, is the five prophecies that are represented within the twenty-three hundred year prophecy. After all, they claim, four of those prophecies are specifically addressed in the passage. But a “much closer study” of the subject demonstrates that the term “prophetic periods” in the plural, in Sister White’s writings more accurately refers to the two prophecies that were to be fulfilled on October 22, 1844.
Bize Ulaý derýasy baradaky görüşüň kesgitlenýän şol bir parçasynda Uayt uýamyz tarapyndan şeýle habar berildi: “Hudaýyň Sözüni has-da içgin öwrenmek zerurdyr.” Teologlar “Beýik jedelde” öňki parçadaky “pygamberlik döwürleri” meselesini şeýle görkezjek bolarlar: edil Uayt uýanyň düşündirişini çäklendirýän “pygamberlik döwürleri” iki müň üç ýüz ýyllyk pygamberlikde görkezilen bäş pygamberlikmiş ýaly. Sebäbi, olaryň aýtmagyna görä, şol pygamberlikleriň dördüsi bu parçanyň özünde anyk agzalýar. Emma bu meseläni “has-da içgin öwrenmek” Uayt uýanyň ýazgylarynda köplük sanda gelen “pygamberlik döwürleri” diýen adalganyň has takyklykda 1844-nji ýylyň 22-nji oktýabrynda berjaý bolmaly bolan iki pygamberlige degişlidigini görkezýär.
There are five specific time prophecies that Gabriel identified for Daniel that are part of the twenty-three hundred years. The first identifies forty-nine years, when the “streets and walls would be built in troublous times.” The second was Christ’s baptism after four hundred and eighty-three years from the starting point of 457 BC. The third was His crucifixion, the fourth identified when the gospel would go to the Gentiles at the end of the four hundred and ninety-years that were set apart especially for the Jewish nation, and the fifth, and only the fifth, time prophecy, ended on October 22, 1844. The previous four time prophecies ended well before 1844. So, what does Sister White actually mean when she uses the expression “prophetic periods” in the plural, that were to end in 1844?
Gabrieliň Daniel üçin görkezýän, iki müň üç ýüz ýylyň bir bölegi bolan bäş anyk wagt pygamberligi bardyr. Birinjisi kyrk dokuz ýyly görkezýär; şol wagt “köçeler we diwarlary kyn zamanalarda gurulardy.” Ikinjisi, b.e. öň 457-nji ýyldaky başlangyç nokatdan dört ýüz segsen üç ýyl geçenden soň, Mesihiň çokundyrylmagydyr. Üçünjisi Onuň haça çüýlenmegidi; dördünjisi bolsa, aýratynlykda ýewreý halky üçin bölünip berlen dört ýüz togsan ýylyň ahyrynda Hoş Habaryň beýleki milletlere ýetjek wagtyny görkezýärdi. Bäşinji, we diňe bäşinji, wagt pygamberligi 1844-nji ýylyň 22-nji oktýabrynda tamamlandy. Ondan öňki dört wagt pygamberligi 1844-nji ýyldan ep-esli öň tamamlandy. Şeýle bolsa, White uýamyz 1844-nji ýylda tamamlanmaly bolan “pygamberlik döwürleri” diýen köplük sanda ulanylýan aňlatmany hakykatda näme manyda ulanýar?
Addressing the first disappointment of the Millerites she identifies the answer to that question:
Millerçileriň ilkinji lapykeçligine ýüzlenip, ol şol soraga jogaby görkezýär:
“I saw the people of God joyful in expectation, looking for their Lord. But God designed to prove them. His hand covered a mistake in the reckoning of the prophetic periods. Those who were looking for their Lord did not discover this mistake, and the most learned men who opposed the time also failed to see it. God designed that His people should meet with a disappointment. The time passed, and those who had looked with joyful expectation for their Saviour were sad and disheartened, while those who had not loved the appearing of Jesus, but embraced the message through fear, were pleased that He did not come at the time of expectation. Their profession had not affected the heart and purified the life. The passing of the time was well calculated to reveal such hearts. They were the first to turn and ridicule the sorrowful, disappointed ones who really loved the appearing of their Saviour. I saw the wisdom of God in proving His people and giving them a searching test to discover those who would shrink and turn back in the hour of trial.
Men Hudaýyň halkyny şat umyt bilen öz Rebbine garaşyp durka gördüm. Emma Hudaý olary synagdan geçirmegi niýet etdi. Onuň eli pygamberlik döwürleriniň hasaplanyşyndaky bir ýalňyşlygy örtdi. Öz Rebbine garaşýanlar bu ýalňyşlygy aňmadylar, wagty inkär eden iň alym adamlar hem ony görüp bilmediler. Hudaý Öz halkynyň lapykeçlige duçar bolmagyny niýet etdi. Wagt geçdi, Halasgärine şat umyt bilen garaşanlar gaýgyly hem ruhdan düşen boldular, emma Isanyň zühuryny söýmän, diňe gorky arkaly habary kabul edenler Onuň garaşylyp duran wagtda gelmändigine begendiler. Olaryň imana gelendikleri ýürege täsir etmändi we ýaşaýşy päkleşdirmändi. Wagtyň geçip gitmegi şeýle ýürekleri aýan etmek üçin örän ýerlikli hasaplanypdy. Hakykatda öz Halasgäriniň zühuryny söýen gaýgyly, lapykeç bolanlary ilkinji bolup terk edip, olary masgaraladylar. Men Hudaýyň Öz halkyny synagdan geçirip, synag sagadynda çekinip yza dönjekleri aýan etmek üçin olara içgin bir synag bermegindäki paýhasyny gördüm.
“Jesus and all the heavenly host looked with sympathy and love upon those who had with sweet expectation longed to see Him whom their souls loved. Angels were hovering around them, to sustain them in the hour of their trial. Those who had neglected to receive the heavenly message were left in darkness, and God’s anger was kindled against them, because they would not receive the light which He had sent them from heaven. Those faithful, disappointed ones, who could not understand why their Lord did not come, were not left in darkness. Again they were led to their Bibles to search the prophetic periods. The hand of the Lord was removed from the figures, and the mistake was explained. They saw that the prophetic periods reached to 1844, and that the same evidence which they had presented to show that the prophetic periods closed in 1843, proved that they would terminate in 1844.” Early Writings, 235–237.
“Isa we ähli gök goşuny, janlarynyň söýenini görmäge süýji umyt bilen zaryň garaşanlara rehimdarlyk we söýgi bilen seretdiler. Synag sagatlarynda olary goldamak üçin perişdeler olaryň daşynda aýlanyp ýördüler. Asmandan gelen habary kabul etmegi äsgermezlik edenler garaňkylykda galdyryldylar, çünki asmandan olara iberen nuruny kabul etmedikleri üçin Hudaýyň gahary olaryň garşysyna tutaşdy. Rebbiniň näme üçin gelmändigine düşünip bilmedik şol wepaly, umytdan düşenler garaňkylykda galdyrylmadular. Olar ýene-de pygamberlik döwürlerini barlamak üçin Mukaddes Kitaplaryna gönükdirildiler. Rebbin eli sanlardan aýryldy, hem-de ýalňyşlyk düşündirildi. Olar pygamberlik döwürleriniň 1844-nji ýyla çenli baryp ýetýändigini gördüler, we pygamberlik döwürleriniň 1843-nji ýylda tamamlanandygyny görkezmek üçin özleriniň öňe süren şol bir subutnamasynyň, olaryň 1844-nji ýylda gutarjakdygyny subut edýändigini gördüler.” Irki Ýazgylar, 235–237.
The “prophetic periods” were the “prophetic periods” that “reached to 1844,” which the Millerites had initially believed reached to 1843. The “prophetic periods” that reached to 1844, were three prophetic periods,” and all are represented upon Habakkuk’s tables. One of the three periods simply “touches” 1844, and the other two reach to October 22, 1844. The thirteen hundred and thirty-five days reached to the very first day of 1844, when the first disappointment of the Millerites arrived, and the tarrying time of both Habakkuk chapter two, and of the parable of the ten virgins in Matthew twenty-five began.
“Pygamberlik döwürleri” ilkibaşda Millerçiler tarapyndan 1843-nji ýyla çenli ýetýär diýip ynanylan, ýöne hakykatda “1844-nji ýyla çenli ýetýän” şol “pygamberlik döwürleri” bolupdy. 1844-nji ýyla çenli ýetýän bu “pygamberlik döwürleri” üç sany pygamberlik döwrüdir” we olaryň hemmesi Habakkugyň tagtalarynda görkezilendir. Şol üç döwrüň biri diňe 1844-nji ýyla “degýär”, beýleki ikisi bolsa 1844-nji ýylyň 22-nji oktýabryna çenli ýetýär. Müň üç ýüz otuz bäş gün hut 1844-nji ýylyň ilkinji gününe çenli ýetdi; şol wagt Millerçileriň ilkinji lapykeçligi gelip ýetdi, hem-de Habakkuk ikinji bapdaky, şeýle hem Matta ýigrimi bäşdäki on gyz baradaky tymsalyň yza çekilme wagty başlandy.
The twenty-three hundred days of Daniel chapter eight, verse fourteen reached to October 22, 1844, and the twenty-five hundred and twenty years, of the “seven times” against the southern kingdom of Judah ended there as well. Palmoni introduces himself as the Wonderful Numberer in verse thirteen of Daniel eight, and the prophetic “structure” and “design” that he then set forth included at least ten interconnected time prophecies.
Danyýl kitabynyň sekizinji baby, on dördünji aýatyndaky iki müň üç ýüz gün 1844-nji ýylyň 22-nji oktýabryna çenli ýetdi, hem-de Ýahudanyň günorta patyşalygyna garşy bolan “ýedi wagtyň” iki müň bäş ýüz ýigrimi ýyly hem şol ýerde tamamlandy. Palmoni Danyýlyň sekizinji babyndaky on üçünji aýatda özüni Gudratly Sanawçy hökmünde tanadýar, we onuň soňra beýan eden pygamberlik “gurluşy” hem-de “niýeti” özara baglanyşykly azyndan on wagt pygamberligini öz içine alýardy.
We will begin to consider these truths further in the next article.
Indiki makalada bu hakykatlara mundan beýläk hem seredip başlarys.
“Christ gave to the world a lesson that should be engraved on mind and soul. ‘This is life eternal,’ he said, ‘that they might know thee the only true God, and Jesus Christ, whom thou hast sent.’ But Satan works on human minds, saying, Do this or that action, and ye shall be as gods. By deceptive reasoning he led Adam and Eve to doubt God’s word, and to supply its place with a theory that led to transgression and disobedience. And his sophistry is doing today what it did in Eden. When Christ came to our world, he selected humble fishermen as the foundation of his church. To these disciples he tried to explain the nature of his kingdom and mission. But their limited comprehension imposed a restraint upon him. They had been receiving the sayings of the scribes and Pharisees, and therefore much of what they believed was untrue. And though Christ had many things to say to them, they were unable to hear much of what he longed to communicate.
Mesih dünýä şeýle bir sapak berdi welin, ol akyla we jana oýulyp ýazylmaly. Ol şeýle diýdi: “Ebedi ýaşaýyş şudur: Seni, ýeke-täk hak Hudaýy, hem-de Seniň iberen Isa Mesihi tanamaklarydyr.” Emma Şeýtan adam akyllarynda işläp: Muny ýa-da şuny et, onda siz hudaýlar ýaly bolarsyňyz, diýýär. Ol aldawly delillendirme arkaly Adam bilen Howany Hudaýyň sözüne şübhe etmäge iterdi we onuň ornuna kanuny bozma we boýun egmezlige alyp baran bir nazaryýeti goýdy. Onuň sophistikasy häzirki wagtda-da Edende eden işini edýär. Mesih biziň dünýämize gelende, öz ybadathanasynyň binýady hökmünde pesgöwünli balykçylary saýlap aldy. Ol bu şägirtlere Öz Patyşalygynyň we wezipesiniň tebigatyny düşündirmäge çalyşdy. Emma olaryň çäkli düşünjesi Oňa bökdençlik saldy. Olar kätipleriň we fariseýleriň sözlerini kabul edip gelýärdiler, şonuň üçin hem olaryň ynanýan zatlarynyň köpüsi hakykat däldi. Mesihiň olara aýtjak zady köp bolsa-da, Ol ýetirmegi ýüreginde küýseýän zatlarynyň köpüsini olar diňlemäge ukyply däldiler.
“Christ finds the religionists of this time so full of erroneous sentiments that there is no room in their minds for the truth. With the education given, teachers mingle the sentiments of infidel authors. Thus they have sown tares in the minds of the youth. They give utterance to sentiments that should not be presented to young or old, never thinking of what kind of seed they are sowing, or of the harvest they will have to garner as the result.” Review and Herald, July 3, 1900.
“Mesih şu döwrüň dinparazlaryny şeýle ýalňyş düşünjelerden doly tapýar welin, olaryň aňlarynda hakykat üçin hiç ýer ýokdur. Berilýän terbiýe bilen mugallymlar imansyz ýazyjylaryň garaýyşlaryny garyşdyrýarlar. Şeýlelikde olar ýaşlaryň aňlaryna haşal otuny sepipdirler. Olar ýaşlara-da, garrylara-da hödürlenmeli däl pikirleri dile getirýärler, emma nähili tohum sepýändikleri ýa-da onuň netijesi hökmünde nähili hasyl ýygnamaly boljakdyklary hakda asla oýlanmaýarlar.” Review and Herald, July 3, 1900.