That “certain saint which spake” in Daniel chapter eight, verses thirteen and fourteen is Christ as Palmoni. In the book of Revelation, Christ is identified as Alpha and Omega, which among other wonderful truths, identifies Christ as the Wonderful Linguist, and together the books of Daniel and Revelation represent Christ as the Master of time and language. It is beyond human ability to understand the significance and depth of what it means that Christ, as Palmoni (the Numberer of Secrets), introduces that attribute of His character in the two verses that establish the central pillar of Adventism, but the secrets which the Numberer of Secrets chooses to reveal are our responsibility to recognize and defend.
Daniel kitabynyň sekizinji babyndaky on üçünji we on dördünji aýatlarda «gürlän belli bir mukaddes» diýilýäni, Palmoni hökmünde Mesihdir. Ylham kitabynda Mesih Alfa we Omega hökmünde tanadylýar; bu bolsa, başga-da köp ajaýyp hakykatlaryň hatarynda, Mesihi Ajaýyp Dilçi hökmünde görkezýär, şeýlelikde Daniel we Ylham kitaplary bilelikde Mesihi wagtyň we diliň Hökümdary hökmünde beýan edýär. Mesihiň, Palmoni (Syrlary Sanaýan) hökmünde, Adventizmiň merkezi sütünini esaslandyrýan şol iki aýatda Öz häsiýetiniň şol sypatyny öňe çykarmagynyň manysynyň hem çuňlugynyň ähmiýetine düşünmek ynsan ukybynyň çäginden aňyrdadır; emma Syrlary Sanaýanyň açmagy makul bilýän syrlaryny tanamak we goramak biziň jogapkärçiligimizdir.
The secret things belong unto the Lord our God: but those things which are revealed belong unto us and to our children forever, that we may do all the words of this law. Deuteronomy 29:29.
Gizlin zatlar Hudaýymyz Rebbiňe degişlidir; emma açylan zatlar bolsa, bu kanunyň ähli sözlerini ýerine ýetirer ýaly, ebedilik bize we çagalarymyza degişlidir. Kanun Taglymaty 29:29.
A secret that has been revealed is that the Numberer of Secrets (Palmoni), is that “certain saint which spake,” and in the two verses where He reveals Himself, the central pillar of Adventism is identified. In those two verses the Wonderful Numberer identifies the “increase of knowledge” that He, as the Lion of the tribe of Judah unsealed in 1798. In those two verses, the jewels of Miller’s dream, that represent the “increase of knowledge,” were, by the direction of Palmoni’s hand, published upon the two tables of Habakkuk.
Aýan edilen bir syr şudur: Syrlary Sanaýjy (Palmoni) — “geplän şol mukaddesdir”; Onuň Özüni aýan edýän şol iki aýatda bolsa Adventizmiň merkezi sütüni kesgitlenýär. Şol iki aýatda Ajaýyp Sanaýjy, Öziniň, Ýahuda taýpasynyň Arslany hökmünde, 1798-nji ýylda açan “bilimiň artmagyny” kesgitleýär. Şol iki aýatda, “bilimiň artmagyny” aňladýan Milleriň düýşündäki gymmatbaha daşlar, Palmoniniň eliniň ugrukdyrmagy bilen, Habakkugyň iki tagtasynyň üstünde neşir edildi.
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.
Soňra men bir mukaddesiň gepleýändigini eşitdim, we gepleýän şol belli mukaddese başga bir mukaddes şeýle diýdi: “Gündelik gurbanlyk, harap ediji ýazyklyk hakdaky görnüş näçe wagt dowam eder? Mukaddes ýer hem-de goşun aýak astyna salynmaga çenli näçe wagt berler?” Ol maňa şeýle diýdi: “Iki müň üç ýüz güne çenli; şondan soň mukaddes ýer arassalanar.” Daniel 8:13, 14.
After Daniel received the prophetic vision of the kingdoms of Bible prophecy, and then heard the heavenly dialogue in verses thirteen and fourteen, he sought to understand the “vision.”
Danyýel Mukaddes Kitabyň pygamberlikdäki patyşalyklary baradaky pygamberlik görnüşini kabul edenden soň, on üçünji we on dördünji aýatlardaky asman söhbetini hem eşidip, şol “görüşe” düşünmäge çalyşdy.
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 Danyýel, bu görnüşi görüp, onuň manysyny gözlän wagtym, ine, meniň öňümde adam keşbinde biri durdy. Men Ulaýyň iki kenarynyň arasyndan bir adamyň sesini eşitdim; ol çagyryp şeýle diýdi: «Jebraýyl, bu adama görnüşe düşünmegi üpjün et». Danyýel 8:15, 16.
The “vision” which Daniel is seeking to understand is the “chazon” vision, but the “mareh” vision, is what Gabriel is told to make Daniel understand. Every fact has its bearing, and if this fact is missed, the structure and design of the passage is essentially destroyed. In verse fifteen, when Daniel seeks to understand the “chazon” vision, the “mareh” is hidden, but still represented, for with the “appearance of a man” (Gabriel), the Hebrew word “mareh” is translated as “appearance”. In verse fifteen both words which have been translated as “vision” are represented. Daniel, in verse fifteen, seeks to understand the “chazon,” but Palmoni commands Gabriel, in verse sixteen to make Daniel understand the “mareh.” The design of these two verses is purposeful, and emphasizes the connection and difference between the two words.
Danielyň düşünmäge çalyşýan “görümi” “chazon” görümidir, emma Gabriýele Daniele düşündirmek tabşyrylan görüm bolsa “mareh” görümidir. Her bir hakykatyň öz degişli orny bar, we eger bu hakykat gözden salynsa, bu parçanyň gurluşy we meýilnamasy düýp manysynda weýran bolýar. On bäşinji aýatda, Daniel “chazon” görümine düşünmäge çalyşanda, “mareh” gizlenendir, ýöne şonda-da görkezilýär; çünki “adamyň keşbi” (Gabriýel) diýen ýerde ýewreýçe “mareh” sözi “keşp” diýip terjime edilýär. On bäşinji aýatda “görüm” diýip terjime edilen iki sözüň ikisi hem görkezilýär. Daniel on bäşinji aýatda “chazon”a düşünmäge çalyşýar, emma Palmoni on altynjy aýatda Gabriýele Daniela “mareh”i düşündirmegi buýurýar. Bu iki aýadyň gurluşy maksatlydyr we bu iki sözüň arasyndaky baglanyşygy hem-de tapawudy nygtaýar.
It is Palmoni that commands Gabriel to make Daniel understand the “mareh,” for the One that commands Gabriel is the One who stands upon the water, and Gabriel heard His voice, “a man’s voice between the banks of Ulai.” It is the Ulai river that runs between the banks, and it is Christ who stands upon the water in the Scriptures. Accompanied with that fact, is the fact that Christ, as the archangel, is the One who commands the angels. The voice between the banks, is the voice of “that certain saint” in verse thirteen, and it is His word that commands Gabriel to make Daniel understand the “mareh” vision. In chapter twelve of Daniel, Christ once again is between the banks of the river. In chapter twelve He is clothed in linen, and swares by Him that liveth forever.
Gabriýele Danyýele “mareh”y düşündürmegi buýurýan Palmonidyr; çünki Gabriýele buýurýan Şol Birisi suwuň üstünde duran Şol Biri bolup, Gabriýel Onuň sesini — “Ulaiyň kenarlarynyň arasyndan gelen ynsan sesini” — eşitdi. Kenarlaryň arasy bilen akýan Ulai derýasydyr, Mukaddes Ýazgylarda bolsa suwuň üstünde duran Mesihe degişlidir. Bu hakykat bilen birlikde, baş perişde hökmünde Mesihiň perişdelere buýruk berýän Şol Biridiginiň hakykaty hem bardyr. Kenarlaryň arasyndaky ses, on üçünji aýatdaky “ol belli mukaddesiň” sesidir, we Danyýele “mareh” görnüşine düşündiriş bermegi Gabriýele buýurýan hem Onuň sözüdir. Danyýeliň on ikinji babynda Mesih ýene-de derýanyň kenarlarynyň arasynda görünýär. On ikinji bapda Ol zygyr geýimlidir we baky ýaşaýan Şol Biriniň adyndan ant edýär.
But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased. Then I Daniel looked, and, behold, there stood other two, the one on this side of the bank of the river, and the other on that side of the bank of the river. And one said to the man clothed in linen, which was upon the waters of the river, How long shall it be to the end of these wonders? And I heard the man clothed in linen, which was upon the waters of the river, when he held up his right hand and his left hand unto heaven, and sware by him that liveth for ever that it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished. Daniel 12:4–7.
Emma sen, eý Daniýel, bu sözleri gizlin sakla we kitaby ahyrzamanyň wagtyna çenli möhürle; köp adam o ýana-bu ýana ylgap gezer, we bilim artar. Soňra men, Daniýel, seretdim, ine, başga-da iki kişi durdy: biri derýanyň kenarynyň bu tarapynda, beýlekisi bolsa derýanyň kenarynyň ol tarapynda. Olaryň biri derýanyň suwlarynyň üstünde duran, zygyr matadan geýnen adama: “Bu täsin zatlaryň soňuna çenli näçe wagt bolar?” diýdi. Men derýanyň suwlarynyň üstünde duran, zygyr matadan geýnen adamy eşitdim; ol sag elini hem çep elini göge galdyryp, ebedilik ýaşaýan Hudaýyň adyndan ant içip diýdi ki, bu bir wagt, wagtlar we ýarym wagt bolar; mukaddes halkyň güýjüni dargatmak işi tamamlananda, bu zatlaryň hemmesi hem tamam bolar. Daniýel 12:4–7.
The Man who was “clothed in linen, which was upon the waters of the river,” “held up His right hand and His left hand unto heaven, and sware by Him that liveth forever,” and He is the same Man, who in chapter eight commanded Gabriel. In Revelation chapter ten, Christ also held up His hand and swore by Him who lives forever, but there He is standing upon both the water and the earth.
“Zygyrdan geýnen, derýanyň suwlarynyň üstünde bolan” Şol Adam “sag elini hem çep elini asmana galdyryp, ebediy ýaşaýan bilen ant içdi”, we Ol sekizinji bapda Gabriýele buýruk beren şol bir Adamdyr. Ylham kitabynyň onunjy babynda hem Mesih elini galdyryp, ebediy ýaşaýan bilen ant içdi, emma ol ýerde Ol suwuň hem ýeriň üstünde durandyr.
And the angel which I saw stand upon the sea and upon the earth lifted up his hand to heaven, And sware by him that liveth for ever and ever, who created heaven, and the things that therein are, and the earth, and the things that therein are, and the sea, and the things which are therein, that there should be time no longer. Revelation 10:5, 6.
Deňziň we ýeriň üstünde duran ýagdaýynda gören perişdäm elini göge galdyrdy, hem gögi we onuň içindäkileri, ýeri we onuň içindäkileri, deňzi we onuň içindäkileri ýaradan, bakylar bakysy ýaşaýan Zat bilen ant içip şeýle diýdi: indi wagt bolmaz. Ylham 10:5, 6.
The mighty angel of chapter ten of Revelation, is Palmoni, who spake to Gabriel from between the banks of the river in chapter eight, and identified when the “end of” the “wonders” would occur in chapter twelve. In Revelation chapter ten, He is the one who roared as a “lion,” for He is there represented as the Lion of the tribe of Judah.
Ylham kitabyň onunjy babyndaky kuwwatly Perişde, sekizinji bapda derýanyň iki kenarynyň arasyndan Jebraýyla gepleýän we on ikinji bapda “ajaýyp zatlaryň” “ahyrynyň” haçan boljakdygyny kesgitleýän Palmonidir. Ylhamyň onunjy babynda Ol “arslan” ýaly arlady, çünki Ol ol ýerde Ýahuda taýpasynyň Arslany hökmünde şekillendirilýär.
And one of the elders saith unto me, Weep not: behold, the Lion of the tribe of Juda, the Root of David, hath prevailed to open the book, and to loose the seven seals thereof. And I beheld, and, lo, in the midst of the throne and of the four beasts, and in the midst of the elders, stood a Lamb as it had been slain, having seven horns and seven eyes, which are the seven Spirits of God sent forth into all the earth. And he came and took the book out of the right hand of him that sat upon the throne. Revelation 5:5–7.
Şonda ýaşulularyň biri maňa şeýle diýdi: “Agylama; ine, Ýahuda taýpasynyň Arslany, Dawudyň Kökü, kitaby açmaga we onuň ýedi möhürini çözmäge ýeňiji boldy”. Men seretdim, we ine, tagtyň ortasynda, dört janly mahlugyň arasynda we ýaşulularyň arasynda soýlan ýaly duran bir Guzyny gördüm; Onuň ýedi şahy we ýedi gözi bardy; bular bütin ýere iberilen Hudaýyň ýedi Ruhudyr. Ol gelip, tagtda Oturanyň sag elinden kitaby aldy. Ylham 5:5–7.
As the Lion of the tribe of Judah, Christ is the lamb that prevailed to unseal the book that was sealed with seven seals. Whether He is walking upon the water in the book of Daniel, or has one foot on the sea and the other on the earth in Revelation, each of the prophetic representations are associated with prophetic time. And as the Lion of the tribe of Judah, Christ both seals up and unseals His Word. As He sealed up the book of Daniel, He also sealed up the seven thunders in Revelation chapter ten.
Ýahuda taýpasynyň Arslany hökmünde, Mesih ýedi möhür bilen möhürlenen kitaby açmaga üstün gelen Guzudyr. Ol Danyýel kitabynda suwuň üstünde gezip ýör bolsun, ýa-da Ylham kitabynda bir aýagy deňziň, beýlekisi ýeriň üstünde dursun, pygamberlik şekillendirmeleriniň her biri pygamberlik wagty bilen baglanyşyklydyr. Şeýle hem, Ýahuda taýpasynyň Arslany hökmünde, Mesih Öz Sözüni hem möhürleýär, hem-de açýar. Ol Danyýel kitabyny möhürlän ýaly, Ylham kitabynyň onunjy babynda ýedi gök gürlemesini hem möhürledi.
“The mighty angel who instructed John was no less a personage than Jesus Christ. Setting His right foot on the sea, and His left upon the dry land, shows the part which He is acting in the closing scenes of the great controversy with Satan. This position denotes His supreme power and authority over the whole earth. The controversy had waxed stronger and more determined from age to age, and will continue to do so, to the concluding scenes when the masterly working of the powers of darkness shall reach their height. Satan, united with evil men, will deceive the whole world and the churches who receive not the love of the truth. But the mighty angel demands attention. He cries with a loud voice. He is to show the power and authority of His voice to those who have united with Satan to oppose the truth.
Ýahýa görkezme beren gudratly perişde Isa Mesihiň Özüden başga hiç kim däldi. Onuň sag aýagyny deňziň, çep aýagyny bolsa gury ýeriň üstüne goýmagy, Şeýtan bilen bolan beýik göreşiň soňky sahnalarynda Onuň ýerine ýetirýän ornuny görkezýär. Bu ýagdaý Onuň bütin ýer ýüzüniň üstündäki iň ýokary güýjüni we ygtyýaryny aňladýar. Bu göreş asyrdan asyra barha güýçlenip, has aýgytly häsiýete eýe bolup geldi we garaňkylyk güýçleriniň ussatlyk bilen alyp barýan işiniň iň ýokary derejesine ýetjek jemleýji sahnalara çenli şeýle dowam eder. Şeýtan, erbet adamlar bilen birleşip, hakykatyň söýgüsini kabul etmeýän tutuş dünýäni we ýygnaklary aldar. Emma gudratly perişde üns talap edýär. Ol gaty ses bilen gygyrýar. Ol hakykata garşy durmak üçin Şeýtan bilen birleşenlere Öz sesiniň güýjüni we ygtyýaryny görkezmelidir.
“After these seven thunders uttered their voices, the injunction comes to John as to Daniel in regard to the little book: ‘Seal up those things which the seven thunders uttered.’ These relate to future events which will be disclosed in their order. Daniel shall stand in his lot at the end of the days. John sees the little book unsealed. Then Daniel’s prophecies have their proper place in the first, second, and third angels’ messages to be given to the world. The unsealing of the little book was the message in relation to time.
“Bu ýedi gök gürlemeleri seslerini çykarandan soň, kiçijik kitap babatda Daniele berlişi ýaly, Ýuhanna hem şeýle buýruk berilýär: ‘Ýedi gök gürlemeleriniň aýdýan zatlaryny möhürle.’ Bular geljekde bolup geçjek wakalara degişlidir, olar öz tertibi boýunça aýan ediler. Daniel günleriň ahyrynda öz paýynda durar. Ýuhanna kiçijik kitabyň möhüriniň açylandygyny görýär. Şonda Danieliň pygamberlikleri dünýä berilmeli birinji, ikinji we üçünji perişdäniň habarlarynda öz degişli ornuny tapýar. Kiçijik kitabyň möhüriniň açylmagy wagt bilen baglanyşykly habar boldy.
“The books of Daniel and the Revelation are one. One is a prophecy, the other a revelation; one a book sealed, the other a book opened. John heard the mysteries which the thunders uttered, but he was commanded not to write them.
Danyýl kitaby bilen Ylham bir bütündür. Birisi pygamberlik, beýlekisi ylhamdyr; birisi möhürlenen kitap, beýlekisi bolsa açylan kitapdyr. Ýahýa gök gürlemeleriniň aýdýan syrlaryny eşitdi, ýöne olary ýazmazlyga buýruldy.
“The special light given to John which was expressed in the seven thunders was a delineation of events which would transpire under the first and second angels’ messages.” The Seventh-day Adventist Bible Commentary, volume 7, 971.
“Ýuhanna berlen we ol aýratyn nur, ýedi gök gürrüldisi arkaly beýan edilen nur, birinji we ikinji perişdeleriň habarlarynyň astynda bolup geçjek wakalaryň beýan edilmesidi.” “The Seventh-day Adventist Bible Commentary”, 7-nji tom, 971.
Christ, represented as Palmoni, the Man in chapters eight and twelve who is upon the water, is also the mighty angel with the little book in His hand. He is the Lion of the tribe of Judah that seals and unseals His Word, and He is the one who commands Gabriel, for He is Michael the archangel.
Sekizinji we on ikinji baplardaky suwuň üstünde duran Adam hökmünde Palmoni bolup görkezilen Mesih, elinde kiçi kitap bolan gudratly perişde hem şoldur. Ol Ýahuda taýpasynyň Öz Sözüni möhürleýän we möhürini açýan Arslanydyr, we Ol Gabriýle buýruk berýändir, çünki Ol baş perişde Mikaýyldyr.
Yet Michael the archangel, when contending with the devil he disputed about the body of Moses, durst not bring against him a railing accusation, but said, The Lord rebuke thee. Jude 1:9.
Emma baş perişde Mikhail Musanyň jesedi hakda Iblis bilen jedelleşip çekişende, oňa garşy söwüji aýyplama getirmäge het edip bilmedi-de: “Reb seni käýesin” diýdi. Ýahuda 1:9.
Michael is Christ’s name, and that name represents that He is the commander of not only the angels, but He is also the one who has the power to resurrect. The name Michael means “who is like God”. When Nebuchadnezzar saw one like unto the son of God in the furnace with the three worthies, he saw Michael. And the archangel Michael, is also the prince of God’s people that the little horn of pagan Rome magnified themselves against at the cross in fulfillment of Daniel chapter eight, verse eleven.
Mikaýyl Mesihiň adydyr, we bu ad diňe bir perişdeleriň serkerdesidigini däl, eýsem direltmäge güýji bolan Şoldugyny-da aňladýar. Mikaýyl adynyň manysy: “Hudaýa kim meňzeşdir?” Nebukadnesar ojakda üç wepaly kişi bilen bilelikde Hudaýyň Ogluna meňzeş Birini görende, ol Mikaýyly gördi. Baş perişde Mikaýyl, şeýle hem, Daniýel kitabynyň sekizinji bap, on birinji aýatynyň ýerine ýetmeginde, haçda butparaz Rimiň kiçi şahy özüni garşy ulaldan Hudaý halkynyň Şazadasydyr.
But I will show thee that which is noted in the scripture of truth: and there is none that holdeth with me in these things, but Michael your prince. Daniel 10:21.
Ýöne men saňa hakykat ýazgysynda bellenen zady görkezerin; bu zatlarda meniň bilen berk duran hiç kim ýokdur, diňe siziň şazadaňyz Mikaýyl bardyr. Daniel 10:21.
It is Michael who commands the angels, who resurrects the dead and who decides when probation closes.
Bu Maýkeldir: perişdelere buýruk berýär, ölülere direlmek berýär we synag möhletiniň haçan tamamlanýandygyny kesgitleýär.
“‘And at that time shall Michael stand up, the great prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, everyone that shall be found written in the book.’ When this time of trouble comes, every case is decided; there is no longer probation, no longer mercy for the impenitent. The seal of the living God is upon His people. This small remnant, unable to defend themselves in the deadly conflict with the powers of earth that are marshaled by the dragon host, make God their defense. The decree has been passed by the highest earthly authority that they shall worship the beast and receive his mark under pain of persecution and death. May God help His people now, for what can they then do in such a fearful conflict without His assistance!” Testimonies, volume 5, 212.
“‘Şol wagt seniň halkyň ogullary üçin duran uly serdar Mikaýyl aýaga galar; we şol wagtda millet döräli bäri şu wagta çenli hiç haçan bolmadyk ýaly bir muşakgatly wagt bolar; we şol wagtda kitaba ýazylanlaryň her biri bolan seniň halkyň halas ediler.’ Bu muşakgatly wagt gelende, her iş çözülendir; indi synag möhleti ýokdur, toba etmediklere indi rehim ýokdur. Diri Hudaýyň möhri Onuň halkynyň üstündedir. Özüni gorap bilmeýän bu kiçi galyndy, aždarha goşuny tarapyndan hatara düzülen ýer ýüzüniň güýçleri bilen bolan öldüriji çaknyşykda Hudaýy özleriniň goragy edýär. Ýokary dünýewi häkimiýet tarapyndan, yzarlama we ölüm howpy astynda olaryň haýwana sežde etmelidigi we onuň nyşanyny kabul etmelidigi baradaky perman çykarylandyr. Hudaý şu wagt Öz halkyna kömek etsin, çünki şeýle gorkunç çaknyşykda olar Onuň kömegi bolmazdan şol wagtda näme edip bilerler!” Testimonies, 5-nji tom, 212.
The final secret which the Lion of the tribe of Judah unseals is the Revelation of Jesus Christ, and it includes that He is in control of the design and structure of every element of His prophetic Word. The Man in linen that stands upon the waters, who lifts up His hand and swares by Him that liveth forever, and who cries as a Lion, which causes seven thunders to utter their voices, is He who seals up the book of Daniel and seals up the seven thunders of Revelation. It is He who unseals the book that is sealed with seven seals, who has the power to resurrect, and who is the great Prince that stands up and announces the end of probation. When Palmoni commanded Gabriel to make Daniel to understand the “mareh” vision, He meant exactly that.
Ýahuda taýpasynyň Arslanynyň açýan iň soňky syrsy Isa Mesihiň Ylhamydyr, we bu Onuň pygamberlik Sözüniň her bir böleginiň meýilnamasyna hem gurluşyna gözegçilik edýändigini öz içine alýar. Suwlaryň üstünde duran, elini göterip ebedilik ýaşaýan Zata ant edýän, hem-de Arslan kimin gygyrýan, munuň netijesinde ýedi gök gürlüdisiniň öz seslerini eşitdirýän Zygyr eşikli Adam — Daniel kitabyny möhürleýän we Ylhamdaky ýedi gök gürlüdisini möhürleýän şol Özüdür. Ýedi möhür bilen möhürlenen kitaby açýan, direltmäge ygtyýary bolan we synag möhletiniň tamam bolandygyny yglan edip ayağa galýan beýik Hökümdar-da şol Özüdür. Palmoni Jebraýyla Daniele “mareh” görnüşine düşündirmegi buýran wagty, Ol munuň bilen takyk şony nazarda tutýardy.
He did not command Gabriel to make Daniel understand the “chazon” vision. The “chazon” vision is the vision of the kingdoms of Bible prophecy in Daniel chapter eight, verses one through twelve, and it is also the “vision” that is referenced in verse thirteen, within a question of duration. “How long shall be the vision?” The “chazon” vision concerns the daily (paganism) and the transgression (papalism) desolating powers that trample down the sanctuary and host.
Ol Gabriýele Daniýle “çazon” görnüşine düşündirmegi buýurmady. “Çazon” görnüşi, Daniýel kitabynyň sekizinji babynda, birinji aýatdan on ikinji aýada çenli beýan edilen Mukaddes Kitap pygamberligindäki patyşalyklaryň görnüşidir; şeýle hem ol, dowamlylyk hakdaky soragyň içinde, on üçünji aýatda agzalýan “görnüşdir”: “Görnüş näçe wagt dowam eder?” “Çazon” görnüşi mukaddes ýeri we goşuny depelemek bilen haraba öwürýän gündelik (butparazlyk) we ýazykly hyýanat (papalyk) güýçlerine degişlidir.
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.
Soňra men bir mukaddesiň gepleýändigini eşitdim, we başga bir mukaddes şol gepleýän belli mukaddese şeýle diýdi: «Gündelik gurbanlyk, weýran ediji günä, mukaddes ýeri hem-de goşuny aýak astyna salmaga berilmegi baradaky bu görnüş näçe wagt dowam eder?» Daniel 8:13.
Christ, as Palmoni (the Wonderful Numberer), is asked “how long” shall be the “chazon” vision, and he answers, “unto two thousand and three hundred days; then shall the sanctuary be cleansed.” Daniel then desires to understand the “chazon” vision which concerns “the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot.” But Gabriel is commanded to make Daniel understand the “mareh” vision. Every fact has its bearing in God’s Word. The “mareh” vision, is the vision of the evening and mornings identified in verse twenty-six.
Mesih, Palmoni (Ajaýyp Sanawçy) hökmünde “çazon” görnüşi barada “näçe wagta çenli?” diýip soralýar, we Ol şeýle jogap berýär: “iki müň üç ýüz güne çenli; şondan soň mukaddes ýer tämizlener.” Soňra Daniel “gündelik gurbanlyk, we harabaçylygyň ýazykly baş galdyrmasy, şeýlelikde hem mukaddes ýeri, hem-de goşuny aýak astyna salmak üçin” degişli bolan “çazon” görnüşine düşünmegi isleýär. Emma Gabriýele Danieli “mareh” görnüşine düşündirmek buýrulýar. Her bir hakykatyň Hudaýyň Sözünde öz degişli manysy bar. “Mareh” görnüşi bolsa, ýigrimi altynjy aýatda görkezilişi ýaly, agşamlaryň we ertirleriň görnüşidir.
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 we ertir hakda aýdylan görnüş hakykatdyr; şonuň üçin bu görnüşi möhürle, çünki ol köp günler üçin bolar. Daniel 8:26.
The word “vision” is mentioned twice in the verse. The first reference is the “mareh” vision and the second is the “chazon” vision. The “mareh” vision is the vision of “the evening and mornings.” The Hebrew expression of “evening and mornings” is often found in the Bible, and it is always translated as “evening and mornings,” as it is in verse twenty-six. The only place in the Bible where it is translated differently than “evening and mornings,” is in verse fourteen, where it is translated as simply “days.” The actual Hebrew of verse fourteen would read, “Unto twenty-three hundred evenings and mornings.”
“Aýan” sözi bu aýatda iki gezek agzalýar. Birinji ýüzlenme “mareh” aýanyna, ikinjisi bolsa “chazon” aýanyna degişlidir. “Mareh” aýany “agşamlaryň we säherleriň” aýanydyr. “Agşamlar we säherler” diýen ýewreýçe beýan Mukaddes Kitapda köplenç duş gelýär we ol hemişe, ýigrimi altynjy aýatda bolşy ýaly, “agşamlar we säherler” diýip terjime edilýär. Mukaddes Kitapda onuň “agşamlar we säherler” däl-de başgaça terjime edilen ýeke-täk ýeri, on dördünji aýatdyr; ol ýerde ol diňe “günler” diýip terjime edilýär. On dördünji aýadyň hakyky ýewreýçesi şeýle okalardy: “Iki müň üç ýüz agşam we säherlere çenli.”
The verse that is the central pillar of Adventism, is the only verse in God’s Word where “evening and mornings” is expressed simply as “days.” Every fact has its bearing, and if nothing else, it is clear that Palmoni was purposely emphasizing the verse. He did so by directing the minds of those who translated the King James Bible to write the phrase differently than it is always written in His Word. The point that is to be derived from this fact, is that when Gabriel is told to make Daniel understand the “mareh” vision, he is being told to make Daniel understand the vision of the appearance of 1844, and not the “chazon” vision concerning the trampling down the sanctuary and the host.
Adwentizmiň merkezi daýanjy bolan bu aýat, Hudaýyň Sözüniň içinde “agşamlar we ertirler” diýlişiniň diňe “günler” görnüşinde beýan edilen ýeke-täk aýatdyr. Her bir hakykatyň öz degişli manysy bardyr, we başga hiç zat bolmasa-da, Palmoniniň bu aýaty bilkastlaýyn aýratyn nygtandygy aýdyňdyr. Ol muny, King James Mukaddes Kitabyny terjime edenleriň aňlaryny ugrukdyryp, şol jümläni Onuň Sözüniň içinde hemişe ýazylşyndan başgaça ýazdyrmak arkaly etdi. Bu hakykatdan çykarylmagy gerek bolan netije şudur: Gabrieliň Daniýele “mareh” görnüşine düşündirmegi buýrulanda, oňa Daniýele mukaddes ýeriň we goşunyň depelenmegi baradaky “chazon” görnüşini däl-de, 1844-nji ýylyň peýda boluşynyň görnüşini düşündirmek buýurylýar.
The vision of the “evening and mornings” is about an appearance that occurs when the cleansing of the sanctuary began on October 22, 1844. The vision of the appearance of October 22, 1844, is not about the trampling down of the sanctuary, but of the cleansing of the sanctuary. Was there a prophetic appearance on that date?
“agşamlar we ertirler” baradaky görnüş, 1844-nji ýylyň 22-nji oktýabrynda mukaddes ýeriniň arassalanylmagy başlananda ýüze çykan bir peýda bolma hakyndadyr. 1844-nji ýylyň 22-nji oktýabryndaky peýda bolma baradaky görnüş mukaddes ýeriň depelenip basylmagy hakynda däl-de, eýsem mukaddes ýeriň arassalanylmagy hakyndadyr. Şol senede pygamberlik taýdan bir peýda bolma boldumy?
“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 ýeriň arassalanylmagy üçin beýik 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; we Rebbiň Öz ybadathanasyna gelişi — Malaky tarapyndan öňünden aýdylan ýaly — bularyň ählisi bir wakanyň beýanydyr; hem-de bu waka, Mesihiň Matta 25-de on gyz baradaky tymsalynda beýan edişi ýaly, giýewiň nikaha gelişi arkaly hem şekillendirilendir. Beýik Jedel, 426.
Gabriel was instructed to make Daniel understand the prophetic appearance of Christ in His temple on October 22, 1844. For this reason, Gabriel gave Daniel a second witness to the date of October 22, 1844, for Gabriel led every Bible author that recorded some form of the biblical principle that identifies that truth is established upon the testimony of two. If Gabriel was to make Daniel understand October 22, 1844, he would need a second witness to establish “the vision of the appearance.”
Jebraýyla 1844-nji ýylyň 22-nji oktýabrynda Mesihiň Öz ybadathanasynda pygamberlik taýdan görünmegini Danyýele düşündirmek tabşyryldy. Şonuň üçin hem Jebraýyl Danyýele 1844-nji ýylyň 22-nji oktýabry senesine degişli ikinji şaýatlygy berdi, çünki Jebraýyl şol hakykatyň iki şaýadyň güwäligi bilen berkarar edilýändigini kesgitleýän Mukaddes Kitap ýörelgesiniň haýsydyr bir görnüşini ýazga geçiren her bir Mukaddes Kitap ýazyjysyna ýol görkezdi. Eger Jebraýyl Danyýele 1844-nji ýylyň 22-nji oktýabryna düşünmegi üpjün etmeli bolan bolsa, onda ol “görünmegiň görnüşini” berkarar etmek üçin ikinji şaýada mätäç bolardy.
Gabriel begins his work by first addressing Daniel’s desire to understand the “chazon” vision, and he does so by identifying that the “chazon” vision, is the vision that concludes at the “time of the end” in 1798.
Jebraýyl öz işine ilki bilen Danyýeliň “çazon” görnüşine düşünmek islegine ýüzlenmek bilen başlaýar, we muny “çazon” görnüşiniň 1798-nji ýylda “ahyryň wagtynda” tamamlanýan görnüşdigini görkezmek arkaly edýär.
And I heard a man’s voice between the banks of Ulai, which called, and said, Gabriel, make this man to understand the vision. 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. Daniel 8:16, 17.
Şonda Ýulaýyň iki kenarynyň arasyndan bir adamyň sesini eşitdim; ol ses gygyrdy-da: «Gabriýel, bu adama bu görnüşe düşünmegi üpjün et» diýdi. Şeýdip ol meniň duran ýerime golaý geldi; ol gelende men gorkdum-da, ýüzin ýere gaçdym. Emma ol maňa: «Düşün, eý adam ogly; çünki bu görnüş ahyrzamanyň wagtyna degişlidir» diýdi. Daniel 8:16, 17.
The “vision” in the previous verse, that is “at the time of the end” is the “chazon” vision, and the “time of the end” in the book of Daniel is 1798. This is the “vision” which Daniel had sought to understand, but it was not the “vision” Gabriel was told to make Daniel to understand. For that Gabriel is going to provide a second witness.
Öňki aýatdaky “görünüş”, ýagny “ahyrzamanyň wagtynda” bolan, “çazon” görnüşindäki görnüşdir, we Daniel kitabyndaky “ahyrzamanyň wagty” 1798-nji ýyldyr. Bu Danieliň düşünmäge çalyşan “görünüşi” bolupdy, emma bu Gabriýele Daniele düşündirmek buýurylan “görünüş” däldi. Çünki muňa Gabriýel ikinji bir şaýatlyk berjekdir.
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 gelende, men gorkdum-da, ýüzüme ýykyldym. Emma ol maňa şeýle diýdi: «Düşün, eý adam ogly; çünki ahyrzamanyň wagtynda bu görnüş berjaý bolar». Ol meniň bilen gepleýärkä, men ýüzüm ýere bakyp çuň uka batdym; emma ol maňa degdi-de, meni dik ýagdaýda duruzdy. Soňra ol aýtdy: «Ine, gahar-gazabyň soňky döwründe näme boljakdygyny saňa bildirerin; çünki bellenilen wagtda ahyrýeti bolar». Daniel 8:17–19.
Gabriel takes up his job assignment by informing Daniel to, “behold,” which is informing Daniel to consider the next fact. The next fact is that the “last indignation,” of the two “seven times” of Leviticus twenty-six, ends in 1844. The “last indignation” is directly identified as a time prophecy, for it has a “time appointed” that it will “end.” The “indignation” must represent a period of time, for it has a “time appointed” for its ending. If the “indignation” was simply a point in time it would not have an end, it would simply be the point when it took place.
Jebraýyl özüne ýüklenen hyzmaty ýerine ýetirip, Daniýele: «seret» diýip habar berýär; bu bolsa Daniýele indiki hakykaty nazara almagy bildirýär. Indiki hakykat şudur: Lewiler 26-daky iki «ýedi wagtyň» «soňky gazaby» 1844-nji ýylda tamam bolýar. «Soňky gazap» gönüden-göni wagt pygamberligi hökmünde kesgitlenýär, çünki onuň tamam boljak «bellenen wagty» bar. «Gazap» hökmany suratda bir wagt döwrüni aňlatmalydyr, sebäbi onuň tamamlanmagy üçin «bellenen wagty» bar. Eger «gazap» diňe wagt içindäki bir pursat bolan bolsady, onda onuň soňy bolmazdy; ol diňe bolup geçen pursadyň özi bolardy.
The “indignation” had an ending point that is marked, so it represents the end of a period of time. The period of time is represented as “the last indignation.” If there is a last, then there must be a first. The “first indignation” is identified in Daniel chapter eleven, and there it is also a period of time, for the papacy was going to “practice and prosper” until the end of the “indignation”.
“Gahar-gazap” üçin bellenen bir ahyrky nokat bardy, şonuň üçin ol wagt döwrüniň soňuny aňladýar. Bu wagt döwri “soňky gahar-gazap” hökmünde görkezilýär. Eger soňkysy bar bolsa, onda ilkinjisi hem bolmalydyr. “Ilkinji gahar-gazap” Daniýel kitabynyň on birinji babynda görkezilýär, we ol ýerde hem ol wagt döwri bolup durýar, çünki papalyk “gahar-gazabyň” ahyryna çenli “iş alyp barar we rowaçlanar” diýlip görkezilipdi.
And some of them of understanding shall fall, to try them, and to purge, and to make them white, even to the time of the end: because it is yet for a time appointed. 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 11:35, 36.
Aň-düşünjeli adamlaryň käbiri synalmak, arassalanmak we ak edilmek üçin, hatda ahyrzaman wagtyna çenli ýykyljakdyr; çünki ol heniz bellenen wagta degişlidir. Patyşa hem öz islegine görä hereket eder; ol özüni beýgeldip, özüni her bir hudaýdan ýokary ulaldar we hudaýlaryň Hudaýyna garşy haýran galdyryjy sözler aýdar; hem-de gazap tamamlanýança rowaç bolar; çünki kesgitlenilen zat amala aşar. Daniýel 11:35, 36.
In these two verses, the king that does according to his will and exalts himself is the subject. Verse thirty-six is the verse Paul paraphrases, as he identifies the “man of sin” who is seated in the temple of God showing himself that he is God. The persecution of the Dark Ages from the year 538 through to 1798 is identified in verse thirty-five, and it continues until “the time of the end” which was 1798, which was the “time appointed.” Verse thirty-six then identifies that the papacy would “prosper” “till the indignation be accomplished.” The verse identifies that the papacy prospered until 1798, at which point, the first “indignation,” had been “accomplished.” God’s prophetic Word had “determined” that the papacy would continue for twelve hundred and sixty years, until 1798, which was the “time of the end.”
Bu iki aýatda öz islegine görä hereket edýän we özüni beýgeldýän patyşa gürrüňiň esasy temasydyr. Otuz altynjy aýat Pawlusyň mazmunlaýyn beýan edýän aýatydyr, sebäbi ol özüni Hudaý diýip görkezmek bilen Hudaýyň ybadathanasynda oturan “günä adamy”ny tanadýar. 538-nji ýyldan 1798-nji ýyla çenli dowam eden Garaňky Asyrlardaky yzarlama otuz bäşinji aýatda görkezilýär, we ol “ahyryň wagtyna” çenli, ýagny “bellenen wagt” bolan 1798-nji ýyla çenli dowam edýär. Soňra otuz altynjy aýat papalygyň “gaharyň tamamlanýança” “ösüp-üstäp dowam etjekdigini” görkezýär. Aýat papalygyň 1798-nji ýyla çenli ösüp-üstäp dowam edendigini görkezýär; şol pursatda ilkinji “gahar” “tamamlanan”dy. Hudaýyň pygamberlik Sözi papalygyň 1260 ýyl, 1798-nji ýyla çenli, ýagny “ahyryň wagtyna” çenli dowam etmegini “bellenen” edipdi.
The first “indignation” ended in 1798, and “the last indignation” ended in 1844. Both indignations are represented as periods of time, which had specific endings, thus identifying them both as time prophecies. Gabriel was commanded by Palmoni to make Daniel understand the appearance vision (“mareh”), of the “evening and mornings” (days) that identified October 22, 1844, and he did so by providing a second witness to that date.
Ilkinji “gaharlanma” 1798-nji ýylda tamamlandy, we “soňky gaharlanma” 1844-nji ýylda tamamlandy. Bu iki gaharlanma hem belli bir tamamlanma nokatlary bolan wagt döwürleri hökmünde görkezilýär, şeýlelikde olaryň ikisini hem wagt pygamberlikleri hökmünde kesgitleýär. Gabriýele Palmoni tarapyndan Daniýele 1844-nji ýylyň 22-nji oktýabryny görkezýän “agşamlar we säherler” (günler) baradaky görnüşli röýany (“mareh”) düşündirmek buýruldy, we ol şol sene üçin ikinji bir şaýady bermek arkaly muny ýerine ýetirdi.
The “chazon” vision of verse thirteen, which Daniel desired to understand, was the vision of the trampling down that ended at the “time of the end” in 1798. The “mareh” vision of verse fourteen, ended with the appearance of Christ in the Most Holy Place on October 22, 1844, in fulfillment of the time prophecy of twenty-three hundred years, and also the fulfillment of the time prophecy of the twenty-five hundred and twenty years. Both of those time prophecies are represented upon Habakkuk’s sacred tables, which Sister White identifies were directed by the hand of the Lord, and should not be altered.
Danieliň düşünmäge höwes eden on üçünji aýatdaky “çazon” görnüşi, 1798-nji ýylda “ahyryň wagty”nda tamamlanan depeleniş görnüşidi. On dördünji aýatdaky “mareh” görnüşi bolsa, iki müň üç ýüz ýyllyk wagt pygamberliginiň ýerine ýetmegi, şeýle hem iki müň bäş ýüz ýigrimi ýyllyk wagt pygamberliginiň hem ýerine ýetmegi hökmünde, 1844-nji ýylyň 22-nji oktýabrynda Mesihiň Iň Mukaddes Ýerde peýda bolmagy bilen tamamlandy. Bu wagt pygamberlikleriniň ikisi-de Habakugyň mukaddes tablisalarynda görkezilendir; Waýt uýa olaryň Rebbiň eli bilen gönükdirilendigini we üýtgedilmeli däldigini kesgitleýär.
We will continue this study in the next article.
Bu barlagy indiki makalada dowam etdireris.
“We have many lessons to learn, and many, many to unlearn. God and heaven alone are infallible. Those who think that they will never have to give up a cherished view, never have occasion to change an opinion, will be disappointed. As long as we hold to our own ideas and opinions with determined persistency, we cannot have the unity for which Christ prayed.” Review and Herald, July 26, 1892.
“Biz öwrenmeli bolan köp sapaklara eýediris, we ýene-de köp, örän köp zady unutmalydyrys. Diňe Hudaý we asman ýalňyşsyzdygy mälimdir. Özleriniň söýüp-gadyrlaýan garaýşyndan hiç haçan ýüz öwürmeli bolmaz diýip, hiç haçan pikrini üýtgetmäge zerurlyk ýüze çykmaz diýip oýlaýanlar lapykeç bolarlar. Biz öz pikirlerimize we garaýyşlarymyza berk tutanýerlilik bilen ýapyşyp durşumyzça, Mesihiň doga eden agzybirligine eýe bolup bilmeris.” Review and Herald, July 26, 1892.