In the last article we pointed out that Gabriel provided the conclusion of the “last indignation” in order to confirm the date of 1844, based upon two witnesses. Miller understood the “seven times” of Leviticus twenty-six, that was carried out against the kingdom of Judah, but never reached a point where he saw the purpose and relationship of the judgment of the “seven times,” upon both the northern and southern kingdoms of Israel. Whether he ever recognized the distinction of “the last indignation” in verse nineteen is doubtful, though he no doubt understood in a general sense that the “indignation” was the “seven times.” The light of a first and last indignation was unsealed by Palmoni in 1856, but it was rejected in 1863. Yet Miller’s message of the “seven times” was correct, though limited.
Soňky makalada biz Jebraýylyň “soňky gazabyň” jemlemesini iki şaýadyň esasynda 1844-nji ýylyň senesini tassyklamak üçin berendigini belläp geçdik. Miller Lawililer kitaby ýigrimi altynjy bapdaky, Ýahuda patyşalygyna garşy ýerine ýetirilen “ýedi wagty” düşünýärdi, emma ol hiç haçan Ysraýylyň hem demirgazyk, hem-de günorta patyşalyklarynyň üstündäki “ýedi wagtyň” hökümynyň maksadyny we özara baglanyşygyny görýän derejä ýetmedi. Onuň on dokuzynjy aýatdaky “soňky gazap” tapawudyny haçanam bolsa tanandygyna şübhe bar, herçend ol, gürrüňsiz, umumy manyda “gazabyň” “ýedi wagt” bolandygyna düşünýärdi. Ilkinji we soňky gazap baradaky yşyk 1856-njy ýylda Palmoni tarapyndan möhürden açyldy, emma ol 1863-nji ýylda ret edildi. Şeýle-de bolsa, Milleriň “ýedi wagt” baradaky habary dogrydy, ýöne çäklidi.
Miller would not have recognized that the little horn of pagan Rome lifted up and exalted paganism, in verse eleven of Daniel eight, for to Miller “take away” was simply to remove in each of its three occurrences in Daniel. Yet his message was still correct, though limited.
Miller Daniýeliň sekizinji babyndaky on birinji aýatda butparaz Rimiň kiçi şahynyň butparazlygy ýokary galdyryp, ony beýgeldendigini ykrar etmezdi, çünki Miller üçin “aýryp almak” Daniýelde duşýan üç ýagdaýynyň her birinde diňe ýok etmek manysyny berýärdi. Şeýle-de bolsa, onuň habary henizem dogrydy, ýöne çäklidi.
The Millerites did recognize the “sanctuary” in verse eleven was the pagan temple in the city of Rome (the Pantheon), but the Hebrew language was not what their message was based upon. Miller’s message was focused upon prophetic time. The history where their message was unsealed prevented them from seeing the United States as the sixth kingdom of Bible prophecy, but more than that, it prevented them from seeing the papacy as the fifth kingdom of Bible prophecy.
Milleritler on birinji aýatda agzalýan “mukaddes ýeriň” Rim şäherindäki butparaz ybadathanasydygyny (Pantheon) hakykatdan-da ykrar etdiler, emma olaryň habary ýewreý diline esaslanmaýardy. Milleriň habary pygamberlik wagtyna gönükdirilipdi. Olaryň habarynyň möhürden açylan taryhy olara Amerikanyň Birleşen Ştatlaryny Mukaddes Kitap pygamberliginiň altynjy şalygy hökmünde görmäge päsgel berdi, ýöne mundan hem beter, papalygy Mukaddes Kitap pygamberliginiň bäşinji şalygy hökmünde görmäge-de päsgel berdi.
Forced by the history in which they lived they applied the prophecies in agreement with their anticipated soon-coming return of Christ, and they were disappointed, yet their message was correct. When Gabriel provides the interpretation of the two visions in verses fifteen through twenty-seven, Miller’s understanding prevented him from grasping the broader revelation of the kingdoms that was represented in the gender oscillation of the little horn in verses nine through twelve. The Millerites only see Rome as a fourth and final earthly kingdom in Gabriel’s interpretation.
Özleriniň ýaşan taryhy tarapyndan mejbur edilen olar pygamberlikleri Mesihiň ýakyn wagtda gaýdyp gelmegine bolan garaşylýan ynamlaryna laýyklykda uýguladylar, we lapykeçlige düşdüler, emma olaryň habary dogrydy. Jebraýyl on bäşinji aýatdan ýigrimi ýedinji aýada çenli iki görnüşiň düşündirişini berende, Milleriň düşünjesi onuň dokuzynjy aýatdan on ikinji aýada çenli kiçi şahyň jyns taýdan üýtgäp durmagynda şekillendirilen şalyklara degişli has giň aýanlygy aňmagyna päsgel berdi. Millerçiler Jebraýylyň düşündirişinde diňe Rimi dördünji we soňky dünýewi şalyk hökmünde görýärler.
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. 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. The ram which thou sawest having two horns are the kings of Media and Persia. And the rough goat is the king of Grecia: and the great horn that is between his eyes is the first king. Now that being broken, whereas four stood up for it, four kingdoms shall stand up out of the nation, but not in his power. And in the latter time of their kingdom, when the transgressors are come to the full, a king of fierce countenance, and understanding dark sentences, shall stand up. And his power shall be mighty, but not by his own power: and he shall destroy wonderfully, and shall prosper, and practise, and shall destroy the mighty and the holy people. And through his policy also he shall cause craft to prosper in his hand; and he shall magnify himself in his heart, and by peace shall destroy many: he shall also stand up against the Prince of princes; but he shall be broken without hand. 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. And I Daniel fainted, and was sick certain days; afterward I rose up, and did the king’s business; and I was astonished at the vision, but none understood it. Daniel 8:15–27.
Men, men Daniýel, bu görnüşi görüp, onuň manysyna düşünmäge çalyşanymda, ine, öňümde adam görnüşine meňzeş biri durdy. Soňra Ulaý derýasynyň iki kenarynyň arasyndan bir adamyň sesini eşitdim; ol gygyryp: «Jebraýyl, bu adama görnüşe düşündir», diýdi. Şeýlelikde ol meniň duran ýerime ýakyn geldi; ol gelende, gorkdum we ýüzin ýere kapanıp ýykyldym. Emma ol maňa: «Düşün, eý adam ogly, çünki bu görnüş ahyrzamanyň wagtyna degişlidir», diýdi. Ol meniň bilen gepleýärkä, ýüzüm ýerde, çuň bir uka batdym; emma ol maňa degdi-de, meni dik aýaga galdyrdy. Soňra ol aýtdy: «Ine, gazabyň soňky döwründe nämeleriň boljakdygyny saňa bildirerin; çünki ahyr bellenen wagtda bolar. Seniň gören iki şahly goçuň — Midiýanyň we Parsyň patyşalarydyr. Tüýlek geçi bolsa Ýunanyň patyşasydyr; onuň iki gözüniň arasyndaky uly şah bolsa ilkinji patyşadyr. Ol döwlenden soň onuň ýerine dörtüsiniň çykmagy, şol halkyň içinden dört patyşalygyň peýda boljakdygyny bildirýär, ýöne onuň güýjünde däl. Olaryň patyşalygynyň soňky döwründe, günäkärler öz ölçegine ýetende, gazaply ýüzli we çylşyrymly sözlere düşünýän bir patyşa döreýär. Onuň güýji güýçli bolar, ýöne öz güýji bilen däl; ol täsin derejede heläk eder, üstün çykar, işini ýerine ýetirer we güýçlüleri hem-de mukaddes halky ýok eder. Öz hilesi arkaly-da mekirligi öz elinde üstünlikli eder; ýüreginde özüni beýgeldip, parahatçylyk arkaly köp adamlary ýok eder. Şeýle hem ol patyşalaryň Şazadasyna garşy galar; emma ol adam eli degmezden ýok ediler. Agşam we ertir hakyndaky aýdylyp berlen görnüş hakykatdyr. Şonuň üçin bu görnüşi möhürläp goý, çünki ol köp günler üçindir». Men, Daniýel, ejizläp huşdan gitdim we birnäçe günläp syrkaw boldum; soňra turup, patyşanyň işlerini ýerine ýetirdim. Men bu görnüşe haýran galýardym, ýöne oňa düşünýän ýokdy. Daniýel 8:15–27.
Though Daniel received the vision of the Ulai River (which is now in the process of fulfillment), in the history of Babylon, the first kingdom is left out of the vision. It had been included as the head of gold, and the lion in chapters two and seven, but the prophetic attribute of Babylon being removed and restored was emphasized in chapter eight. Nebuchadnezzar had typified the deadly wound of the papacy when he was driven from men for “seven times,” thus typifying the symbolic seventy years that the whore of Tyre is forgotten. In Daniel chapter eight, Babylon is forgotten from the kingdoms of Bible prophecy and the vision begins with the Medes and Persians (the ram), which was followed by Greece (the goat).
Danyýel Ulai derýasy baradaky görnüşi alandygyna garamazdan (ol häzir ýerine ýetirilmek işinde), Babylonyň taryhynda birinji patyşalyk bu görnüşden çykarylyp goýlupdyr. Ol ikinji we ýedinji baplarda altyn kelle hem-de ýolbars hökmünde girizilipdi, ýöne sekizinji bapda Babylonyň aýrylmagy we gaýtadan dikeldilmegi bilen bagly pygamberlik aýratynlygy nygtaldy. Nebukadnesar “ýedi wagt” üçin adamlaryň arasyndan kowlanda, ol papalygyň ölüm howply ýarasyny nusgalapdy; şeýlelikde, Tireli jelep aýalyň ýatdan çykarylýan simwoliki ýetmiş ýylyny hem nusgalapdy. Danyýeliň sekizinji babynda Babylon Mukaddes Kitabyň pygamberliklerindäki patyşalyklaryň hataryndan ýatdan çykarylyp, görnüş Midýalylar we Parslar (goç) bilen başlanýar; onuň yzysüre bolsa Gresiýa (tekä) gelýär.
The kingdom of Alexander the Great disintegrated into four kingdoms of lesser power than Alexander, as had also been represented in chapter seven with the leopard which had four wings and four heads. Four represents worldwide as represented by north, east, south and west. In verse eight of chapter eight, four notable ones came up towards the four winds of heaven. In chapter seven Greece’s four wings align with the four winds of chapter eight, and Greece’s four heads align with the four notable ones. The four heads and four notable ones represent the four kingdoms Alexander’s original kingdom disintegrated into, and the four wings and four winds represent the four areas of division. The distinction of the point is important to see, for it represents an argument which the Millerites had against the traditional understanding of the Protestants about the fourth kingdom of Rome.
Beýik Aleksandryň şalygy, ýedinji bapda hem dört ganatly we dört kelleli gaplaň arkaly görkezilişi ýaly, Aleksandryňkydan güýji pes bolan dört şalyga bölünip dargady. Dört sany dünýäni, ýagny demirgazyk, gündogar, günorta we günbatary aňladýar. Sekizinji bapnyň sekizinji aýatynda asmany dört ýeline tarap dört görnükli şah çykdy. Ýedinji bapda Gresiýanyň dört ganaty sekizinji bapdaky dört ýele laýyk gelýär, we Gresiýanyň dört kellesi dört görnükli şah bilen gabat gelýär. Dört kelle bilen dört görnükli şah, Aleksandryň asyl şalygynyň bölünip dargan dört şalygyny aňladýar, dört ganat bilen dört ýel bolsa bölünişiň dört ugruny aňladýar. Bu nokadyň tapawudyny görmek möhümdir, çünki ol, Milleritleriň Rimiň dördünji şalygy baradaky protestantlaryň däp bolan düşünjesine garşy öňe süren bir delilini aňladýar.
On the tables of Habakkuk, represented by the 1843 and 1850 pioneer charts, there is only one representation which is not illustrating a prophetic application, and it has to do with the distinction between the four heads and notable ones, and the four wings and winds. In an effort to obscure the truth of Rome as the fourth kingdom of Bible prophecy, Satan introduced an argument concerning the true or false meaning of the four heads and notable ones, and the four wings and winds. Satan did so for the book of Daniel clearly identifies that there is one distinct symbol in the book of Daniel that established the vision. Part of the evidence which establishes that symbol is in the four heads and notable ones, and the four wings and winds. The Protestants upheld a satanic view of this argument, and the argument was so significant to Millerite history that they referenced the argument upon the chart. The power which establishes the “chazon” vision in the book of Daniel is identified as the “robbers of thy people,” and the Protestants identified that power as one of a long line of Syrian kings named Antiochus Epiphanes, and Miller identified them as Rome.
Habakugyň tablisalarynda, ýagny 1843-nji we 1850-nji ýyllaryň başlangyç çyzgylarynda, pygamberlik taýdan ulanylyşy görkezmeýän diňe bir şekillendiriş bar, ol hem dört kelle bilen görnükli dört şahanyň, hem-de dört ganat bilen dört ýeliň arasyndaky tapawut bilen baglydyr. Mukaddes Kitabyň pygamberliginde dördünji patyşalyk hökmünde Rim baradaky hakykaty ört-basdyr etmek maksady bilen, Şeýtan dört kelläniň we görnükli dört şahanyň, hem-de dört ganadyň we dört ýeliň hakyky ýa-da ýalan manysy baradaky bir delili öňe sürdi. Şeýtan muny şeýle etdi, çünki Danyýel kitabyda görnäp durşuna görä, görüşi berkarar edýän Danyýel kitabyndaky aýratyn bir nyşan bar. Şol nyşany berkarar edýän subutnamanyň bir bölegi dört kellede we görnükli şahalarda, hem-de dört ganatda we ýellerdedir. Protestantlar bu delil babatda şeýtani garaýşy goldadylar, we bu delil Millerit taryhy üçin şeýle bir möhüm boldy welin, olar bu delile çyzgyda salgylanyp geçdiler. Danyýel kitabyndaky “chazon” görüşini berkarar edýän güýç “halkyňyň talaňçylary” diýlip tanadylýar, we Protestantlar şol güýji Antiohus Epifanes atly siriýaly patyşalaryň uzyn hatarynyň içinden biri hökmünde kesgitlediler, Miller bolsa olary Rim diýip kesgitledi.
And in those times there shall many stand up against the king of the south: also the robbers of thy people shall exalt themselves to establish the vision; but they shall fall. Daniel 11:14.
Şol döwürlerde günorta patyşasynyň garşysyna köpler aýaga galarlar; halkyňyň talaňçylary hem görnüşi berkitmek üçin özlerini beýgeldiler; emma olar ýykylarlar. Daniýel 11:14.
Antiochus was one of the kings, in a line of kings that descended out of one of the four kingdoms which Alexander’s kingdom had disintegrated into. The little horn of verse nine of Daniel eight, had followed the kingdom of Alexander, and verse nine says that out of one of them, came forth the little horn.
Antýohus patyşalaryň biridi; ol, Aleksandryň patyşalygynyň dargap dört patyşalyga öwrülen şol dört patyşalygyň birinden gelip çykan patyşalar neslindendi. Danieliň sekizinji bapynyň dokuzynjy aýatyndaky kiçi şah Aleksandryň patyşalygyndan soň ýüze çykdy, we dokuzynjy aýatda olaryň birinden şol kiçi şahyň çykyp gelendigi aýdylýar.
And out of one of them came forth a little horn, which waxed exceeding great, toward the south, and toward the east, and toward the pleasant land. Daniel 8:9.
Olaryň birinden günorta, gündogara we gözel ýurda tarap örän ulalan kiçijik bir şah çykdy. Daniel 8:9.
The argument of whether Rome establishes the vision, or a weak and fairly insignificant Syrian king establishes the vision, includes the argument of whether the little horn power came out of one of the four horns, or out of one of the four winds. It is not much of an argument, for history and prophecy is clear that Rome was not a descendant of the Greek empire, but that Rome was a new power. If Rome was the fourth kingdom, then the “one of them” of verse nine, must be one of the four winds or wings. If it was Antiochus Epiphanes, it came out of the horn of Syria.
Rimiň bu görnüşi berkarar edýändigi ýa-da gowşak hem-de örän ujypsyz siriýaly bir patyşanyň bu görnüşi berkarar edýändigi baradaky jedel, kiçi şahly güýjüň dört şahyň birindenmi, ýa-da dört ýeliň birindenmi çykandygy baradaky jedeli hem öz içine alýar. Bu uly bir jedel däldir, çünki taryh hem pygamberlik aýdyň görkezýär: Rim grek imperiýasynyň neslinden däldi, eýsem Rim täze bir güýçdi. Eger Rim dördünji patyşalyk bolan bolsa, onda dokuzynjy aýatdaky “olardan biri” diýleni, dört ýeliň ýa-da ganatyň birisi bolmalydyr. Eger ol Antiohus Epifanes bolan bolsa, ol Siriýanyň şahyndan çykypdyr.
The Millerites identified that the power represented as “the robbers of thy people” would stand up against Christ.
Milleritler “halkynyň talaňçylary” hökmünde görkezilen güýjüň Mesihiň garşysyna galjakdygyny kesgitlediler.
And through his policy also he shall cause craft to prosper in his hand; and he shall magnify himself in his heart, and by peace shall destroy many: he shall also stand up against the Prince of princes; but he shall be broken without hand. Daniel 8:25.
Onuň öz syýasaty arkaly hem mekirlik onuň elinde rowaçlyga eýe bolar; ol ýüreginde özüni beýgelder, parahatçylyk arkaly köp adamy heläk eder; ol begleriň Begine garşy hem galar; emma ol elsiz ýok ediler. Daniel 8:25.
The “Prince of princes” is Christ, and Antiochus Epiphanes lived well before Christ was born, so the Millerites pointed this fact out on the 1843 chart. On the chart they included the date 164, which in reality has no biblical reference, and was simply a notation which identifies the significance of the argument over the fourth kingdom between Miller and the Protestant theologians. Next to the year “164” on the chart they wrote, “Death of Antiochus Epiphanes who of course stood not up against the Prince of princes as he had been dead 164 years before the prince of princes was born.”
“Şazadalaryň Şazadasy” Mesihdir, we Antioh Epifanes Mesih dogulmazyndan kän öň ýaşap geçipdi; şonuň üçin Milleritler bu hakykaty 1843-nji ýylyň çyzgysynda görkezdiler. Olar şol çyzgyda 164 senesini hem girizdiler; bu sene aslynda Mukaddes Kitap boýunça hiç bir salgylanma eýe bolman, diňe Miller bilen protestant ylahyýetçileriniň dördünji patyşalyk baradaky jedeliniň ähmiýetini görkezýän bellikdi. Çyzgyda “164” ýylynyň gapdalynda olar şeýle ýazdylar: “Antioh Epifanesiň ölümi; ol, elbetde, Şazadalaryň Şazadasyna garşy çykyp bilmedi, çünki Şazadalaryň Şazadasy dogulmazyndan 164 ýyl öň ol eýýäm ölüpdi.”
Today Adventism teaches that “the robbers of thy people” is Antiochus Epiphanes, as does apostate Protestantism, in spite of the fact that inspiration recorded that “the 1843 chart was directed by the hand of the Lord and should not be altered.” The Millerites knew that the king of fierce countenance was Rome, so they were not shaken by the satanic teaching that undermines the ability to establish the “chazon” vision. The Bible is clear that if there is no vision, the people perish.
Häzirki wagtda Adventizm, dönük Protestantizm ýaly, «halkyňyň talaňçylary» diýen sözleriň Antíoh Epifanesdigini öwredýär; emma ylham «1843-nji ýylyň chartasy Rebbiň eli bilen ugrukdyryldy we ol üýtgedilmeli däldir» diýip ýazga geçirendigine garamazdan. Milleritler gazaply ýüzli patyşanyň Rimdigini bilýärdiler, şonuň üçin olar «chazon» görnüşini berkarar etmäge bolan ukyby pese gaçyrýan şol şeýtany taglymatdan sarsmadylar. Mukaddes Kitapda aç-açan aýdylýar: görnüş bolmasa, halk heläk bolýar.
Where there is no vision, the people perish: but he that keepeth the law, happy is he. Proverbs 29:18.
Görnüş bolmadyk ýerde halk heläk bolýar; emma kanuny saklaýan bagtlydyr. Süleýmanyň pähimleri 29:18.
The vision that Solomon identifies in the verse is the “chazon” vision, which in verse thirteen of Daniel eight, is the vision that identifies paganism and papalism trampling down the sanctuary and host. For the Millerites those two desolating powers represented the fourth kingdom of Bible prophecy, and without recognizing the fourth kingdom of Rome (the robbers of thy people), they would not have been able to establish the vision. The “robbers of thy people” in verse fourteen of Daniel eleven, were to stand up against the king of the south, exalt themselves, establish the vision and fall. Rome fulfilled each of those characteristics.
Süleýmanyň bu aýatda kesgitleýän görnüşi “chazon” görnüşidir; ol hem Daniel sekiziň on üçünji aýatynda mukaddes ýeri we goşuny aýak astyna salýan butparazlygy hem-de papalygy kesgitleýän görnüşdir. Milleritler üçin şol iki haraba ediji güýç Mukaddes Kitap pygamberliginiň dördünji şalygyny aňladýardy, we olar Rimiň dördünji şalygyny (“seniň halkyňyň talaňçylaryny”) ykrar etmän, şol görnüşi berkarar edip bilmezdiler. Daniel on biriň on dördünji aýatyndaky “seniň halkyňyň talaňçylary” günortanyň patyşasyna garşy baş galdyrmaly, özlerini beýgeltmeli, görnüşi berkarar etmeli we ýykylmaly boldular. Rim şol alamatlaryň hersini ýerine ýetirdi.
In chapter seven, the fourth kingdom is specifically identified as being “diverse” from the kingdoms before it.
Ýedinji bapda dördünji patyşalyk ondan öňki patyşalyklardan «tapawutly» bolandygy anyk görkezilýär.
After this I saw in the night visions, and behold a fourth beast, dreadful and terrible, and strong exceedingly; and it had great iron teeth: it devoured and brake in pieces, and stamped the residue with the feet of it: and it was diverse from all the beasts that were before it; and it had ten horns…. Then I would know the truth of the fourth beast, which was diverse from all the others, exceeding dreadful, whose teeth were of iron, and his nails of brass; which devoured, brake in pieces, and stamped the residue with his feet; And of the ten horns that were in his head, and of the other which came up, and before whom three fell; even of that horn that had eyes, and a mouth that spake very great things, whose look was more stout than his fellows. Daniel 7:7, 19, 20.
Şondan soň men gije görnen görnüşlerde gördüm, ine, dördünji bir wagşy haýwan bardy, gorkunç, elhenç we aşa kuwwatly; onuň uly demir dişleri bardy; ol iýip ýok edýärdi, bölek-bölek edýärdi, galanlaryny bolsa aýaklary bilen depeläp ezýärdi; ol ondan öňki ähli wagşy haýwanlardan tapawutlydy; onuň on şahy bardy…. Soňra men beýleki hemmesinden tapawutly, aşa gorkunç, dişleri demirden, dyrnaklary bürünçden bolan, iýip ýok edýän, bölek-bölek edýän we galanlaryny aýaklary bilen depeläp ezýän dördünji wagşy haýwan hakdaky hakykaty bilmek isledim; Başyndaky on şah hakda-da, we ösüp çykan beýleki şah hakda-da, onuň öňünde üçüsiniň ýykylandygy hakda-da; hatda gözleri bolan we juda uly sözleri aýdýan, görnişi ýoldaşlaryndakydan has haýbatly bolan şol şah hakda-da. Daniel 7:7, 19, 20.
The fourth kingdom of Daniel seven was twice identified as being “diverse” from the kingdoms that preceded it. If the “little horn” of verse nine was simply an extension of the Syrian horn (Antiochus Epiphanes), it would not have been different. The beasts that preceded Rome in chapter seven were the lion, the bear and the leopard, all animals that actually exist in nature, but when it came to the fourth beast with iron teeth and nails of brass, Daniel knew of no beast of nature that represented the dreadful beast that devoured. It was different (diverse). The “little horn” of verse nine, came forth out of one of the areas represented by the four winds and wings, and not out of one of the horns or notable ones.
Danielyň ýedinji babyndaky dördünji patyşalyk, özünden öň gelen patyşalyklardan “tapawutly” bolandygy iki gezek görkezildi. Eger dokuzynjy aýatdaky “kiçijik şah” diňe Siriýa şahyzyň (Antiochus Epiphanes) ýöne bir dowamydan ybarat bolan bolsa, onda ol tapawutly bolmazdy. Ýedinji bapda Rimden öň gelen haýwanlar ýolbars, aýy we gaplaňdy; bularyň hemmesi tebigatda hakykatdanam bar bolan haýwanlardyr. Emma demir dişli we bürünç dyrnakly dördünji haýwana gezek gelende, Daniel ýuwudýan şol elhenç haýwany aňladýan tebigy hiç bir haýwany bilmeýärdi. Ol tapawutlydy. Dokuzynjy aýatdaky “kiçijik şah” şahalaryň ýa-da görnükli şahalaryň birinden däl-de, dört ýeliň we ganatlaryň aňladýan giňişlikleriniň birinden ýüze çykdy.
Daniel chapter eight, states that “in the latter time of their kingdom, when the transgressors are come to the full, a king of fierce countenance, and understanding dark sentences, shall stand up.” In the “latter time of their kingdom (Greece, which had disintegrated into four kingdoms), during the time “when the transgressors are come to the full,” a new king would stand up.
Danyýlyň sekizinji babynda şeýle diýilýär: “olaryň patyşalygynyň ahyrky döwründe, günäkärler öz ölçegine ýetende, gazaply keşpli we syrly sözlere düşünýän bir patyşa galar.” “Olaryň patyşalygynyň ahyrky döwründe” (Gresiýanyň, ýagny dört patyşalyga dargan patyşalygynda), “günäkärler öz ölçegine ýetende,” täze bir patyşa galar.
“Every nation that has come upon the stage of action has been permitted to occupy its place on the earth, that the fact might be determined whether it would fulfill the purposes of the Watcher and the Holy One. Prophecy has traced the rise and progress of the world’s great empires—Babylon, Medo-Persia, Greece, and Rome. With each of these, as with the nations of less power, history has repeated itself. Each has had its period of test; each has failed, its glory faded, its power departed.” Prophets and Kings, 535.
“Herekete çykan her bir millete Ýerdäki öz ornuny eýelemäge rugsat berildi; şeýlelikde onuň Gözegçiniň we Mukaddes Zadyň maksatlaryny ýerine ýetirip-etmejekdigi aýan bolsun. Pygamberlik dünýäniň beýik imperiýalarynyň — Wawilonyň, Mäd-Persiýanyň, Gresiýanyň we Rimiň — ýüze çykyşyny hem-de ösüşini yzarlady. Bularyň her biri bilen, has ejiz kuwwatly milletlerde bolşy ýaly, taryh gaýtalandy. Her biriniň synag döwri boldy; her biri şowsuzlyga uçrady, onuň şöhraty solup gitdi, güýji elinden gitdi.” Prophets and Kings, 535.
At the end (“latter time”) of the kingdom of Greece, when their cup of probationary time had been filled (“when the transgressors are come to the full”), a “king of fierce countenance” would stand up. That king would understand “dark sentences,” for he would speak a completely different language than the Hebrew of the Jews or the Greek of the previous kingdom, for he would speak Latin. That kingdom had been identified by Moses as the nation that would bring the siege of the years 66 to 70 AD, where among other things the famine was so terrible that the Jews ate their own children to survive.
Gresiýa patyşalygynyň ahyrynda (“soňky döwürde”), olaryň synag möhleti dolanda (“hyýanatçylar dolulygyna ýetende”), “gazaply keşpli” bir “patyşa” peýda bolmalydy. Ol patyşa “syrly sözlere” düşünjekdi, çünki ol ýehudylaryň ýewreý dilinden-de, öňki patyşalygyň grek dilinden-de düýbünden başga bir dilde geplärdi; ol latyn dilinde geplärdi. Şol patyşalyk Musa tarapyndan biziň eramyzyň 66-njy ýyldan 70-nji ýylyna çenli bolan gabawyň getirijisi boljak millet hökmünde kesgitlenipdi; şol ýerde, beýleki zatlar bilen bir hatarda, açlyk şeýle bir elhençdi welin, ýehudylar diri galmak üçin öz çagalaryny iýdiler.
Because thou servedst not the Lord thy God with joyfulness, and with gladness of heart, for the abundance of all things; Therefore shalt thou serve thine enemies which the Lord shall send against thee, in hunger, and in thirst, and in nakedness, and in want of all things: and he shall put a yoke of iron upon thy neck, until he have destroyed thee. The Lord shall bring a nation against thee from far, from the end of the earth, as swift as the eagle flieth; a nation whose tongue thou shalt not understand; A nation of fierce countenance, which shall not regard the person of the old, nor show favour to the young: And he shall eat the fruit of thy cattle, and the fruit of thy land, until thou be destroyed: which also shall not leave thee either corn, wine, or oil, or the increase of thy kine, or flocks of thy sheep, until he have destroyed thee. And he shall besiege thee in all thy gates, until thy high and fenced walls come down, wherein thou trustedst, throughout all thy land: and he shall besiege thee in all thy gates throughout all thy land, which the Lord thy God hath given thee. And thou shalt eat the fruit of thine own body, the flesh of thy sons and of thy daughters, which the Lord thy God hath given thee, in the siege, and in the straitness, wherewith thine enemies shall distress thee. Deuteronomy 28:47–53.
Çünki sen Hudaýyň Rebbiňe ähli zadyň bolçulygy sebäpli şatlyk hem-de göwün hoşlugy bilen gulluk etmändiň; şonuň üçin Rebbiň saňa garşy iberjek duşmanlaryňa açlykda, suwsuzlykda, ýalaňaçlykda we ähli zadyň ýetmezçiliginde gulluk edersiň; ol seni ýok edýänçä, boýnuňa demir boýuntyryk salar. Reb saňa uzakdan, ýeriň çetinden, bürgüdiň uçuşy ýaly çalt gelýän bir milleti garşy çykarar; sen onuň diline düşünmersiň; ýüz-keşbi gazaply, garra ýüz görmeýän, ýaşa merhemet etmeýän bir millet bolar. Ol seni ýok edýänçä, mallaryňyň miwesini we ýeriňiň hasylyny iýer; seni ýok edýänçä, saňa ne galla, ne şerap, ne ýag, ne sygyr mallaryňyň köpelişini, ne-de goýun sürüleriňi galdyrar. Reb Hudaýyň saňa beren ähli ýurduň boýunça, sen bil baglan belent hem berk diwarlaryň ýykylyp ýykylýança, ol seni ähli derwezeleriňde gabawa alar; hawa, ol Reb Hudaýyň saňa beren ähli ýurduň boýunça seni ähli derwezeleriňde gabawa alar. Duşmanlaryň seni ezjek gabawynda we muşakgatynda, Reb Hudaýyň saňa beren öz bedeniňiň miwesini, ogullaryňyň hem gyzlaryňyň etini iýersiň. Kanun taglymaty 28:47–53.
In Daniel chapter two the fourth kingdom was represented by “iron,” and Moses identified “a nation,” which would put a “yoke of iron,” upon the Jews. The “nation” would “destroy” the Jews, and it would be as swift as an eagle, of which the eagle is the symbol of Rome. It would be a “nation” “whose tongue thou shalt not understand,” for its language would be “dark sentences” to the Jews. It would be a “nation of fierce countenance” as described in Daniel chapter eight as a “king of fierce countenance.” And in the “siege” of Jerusalem the Jews ate their “sons and daughters.”
Danyýl pygamberiň ikinji babynda dördünji patyşalyk “demir” bilen şekillendirilipdi, Musa bolsa ýehudylaryň üstüne “demir boýuntyryk” salar ýaly bir “milleti” tanadypdy. Şol “millet” ýehudylary “heläk ederdi”, hem-de ol bürgüt ýaly çalasyn bolardy; bürgüt bolsa Rimiň nyşanydyr. Ol “sen onuň diline düşünip bilmejek” bir “millet” bolardy, çünki onuň dili ýehudylar üçin “düşnüksiz sözler” bolardy. Ol Danyýl pygamberiň sekizinji babynda “gazaply ýüzli patyşa” hökmünde beýan edilişi ýaly, “gazaply ýüzli” bir “millet” bolardy. Şeýle hem Iýerusalimiň “gabawy” wagtynda ýehudylar öz “ogullaryny we gyzlaryny” iýdiler.
Miller recognized pagan Rome as the power predicted by Moses, and as the fourth “iron” kingdom of Daniel two, and the “nation” who spoke Latin, not Hebrew or Greek. Miller made no distinction between the fourth and fifth kingdom of Bible prophecy, for to him they both were simply Rome. So after pagan Rome stood up in verse twenty-three, he would not see the distinction represented in verse twenty-four. In the vision the little horn had oscillated from masculine to feminine to masculine to feminine in verses nine through twelve, and verse twenty-three identifies the prophetic characteristics of pagan Rome, Gabriel’s interpretation in verse twenty-four changes to feminine Rome. The power in verse twenty-four was to possess “mighty power,” “but not by his own power: and he shall destroy wonderfully, and shall prosper, and practice, and shall destroy the mighty and the holy people.”
Miller butparaz Rimi Musanyň öňünden aýdan güýji, Danyýeliň ikinji bapyndaky dördünji “demir” patyşalyk, hem-de ýewreýçe ýa-da grekçe däl-de, latynça gepleýän “millet” hökmünde ykrar etdi. Miller Mukaddes Kitap pygamberliginiň dördünji we bäşinji patyşalyklarynyň arasynda hiç hili tapawut goýmandy, çünki onuň üçin olaryň ikisi hem ýönekeý Rimdi. Şonuň üçin butparaz Rim ýigrimi üçünji aýatda peýda bolandan soň, ol ýigrimi dördünji aýatda görkezilen tapawudy görmezdi. Görnüşde kiçi şah dokuzynjy aýatdan on ikinji aýada çenli erkek jynsdan aýal jynsa, soňra ýene erkek jynsa, soň bolsa täzeden aýal jynsa geçip durýardy, hem-de ýigrimi üçünji aýat butparaz Rimiň pygamberlik häsiýetlerini kesgitleýär; Gabrieliň ýigrimi dördünji aýatdaky düşündirişi bolsa aýal jynsdaky Rime geçýär. Ýigrimi dördünji aýatdaky güýç “güýçli kuwwata” eýe bolmalydy, “emma öz güýji bilen däl; ol täsin derejede heläk eder, üstünlik gazanar, amal eder, hem-de güýçlüleri we mukaddes halky heläk eder.”
Papal Rome was to be given the military power of pagan Rome, and it would destroy God’s people for one thousand two hundred and sixty years, from the year 538 to 1798. It would destroy “wonderfully” for it is the beast the whole world “wonders after,” and it was the power that would “practice and prosper” until the first indignation that had been “determined” to be finished in 1798 was fulfilled.
Papalyk Rim butparaz Riminiň harby güýjüne eýe edilmeli bolupdy, we ol Hudaýyň halkyny 538-nji ýyldan 1798-nji ýyla çenli bir müň iki ýüz altmyş ýyl dowamynda ýok ederdi. Ol “ajaýyp derejede” ýok ederdi, çünki ol bütin dünýäniň “haýran bolup yzyna düşýän” wagşy haýwanydyr, hem-de 1798-nji ýylda tamam bolmagy üçin “kesgitlenen” ilkinji gazap berjaý bolýança “iş alyp baryp, rowaçlyk gazanjak” güýjüň özi bolupdy.
Then in verse twenty-five Gabriel follows the oscillation established in the verses he was interpreting for Daniel, and again addresses pagan Rome, who through a different type of “policy,” brought together its empire, as attested to by all the historians. The “craft” of pagan Rome was to induce nations to join their growing empire, and it used the promise of peace and prosperity to build the empire, unlike the previous empires that were forged simply by military might. Pagan Rome was also to “stand up against the Prince of princes,” as it did when it placed Christ upon the cross of Calvary.
Soňra ýigrimi bäşinji aýatda Jebraýyl Danyýel üçin düşündirýän aýatlarynda bellenilen yrgyldamany dowam etdirýär we ýene-de başga bir hili “syýasat” arkaly öz imperiýasyny bir ýere jemlän, muny ähli taryhçylar hem tassyklaýan butparaz Rime ýüzlenýär. Butparaz Rimiň “hile-si” halklary ösüp barýan imperiýasyna goşulmaga meýillendirmekden ybaratdy; ol imperiýany gurmak üçin parahatçylyk we rowaçlyk wadalaryndan peýdalandy; bu bolsa diňe harby gudrat bilen döredilen öňki imperiýalardan tapawutlanýardy. Butparaz Rim, Kalwariýanyň haçynda Mesihi çüýläp goýanda edişi ýaly, “begleriň Begine garşy hem aýak üstüne galmalydy.”
Then Gabriel addresses the two visions he was interpreting for Daniel, by identifying that the “mareh” vision of the appearance (the twenty-three hundred days) was true, and that the “chazon” vision of the trampling down of the sanctuary and host by pagan Rome and papal Rome was to be “shut up (sealed), “for many days” (until the time of the end in 1798).
Soňra Jebraýyl Danyýele düşündürip duran iki görnüşine ýüzlenip, “mareh” — ýagny görnüş baradaky görnüşiň (iki müň üç ýüz günüň) hakdygyny, hem-de butparaz Rim bilen papalyk Rimi tarapyndan mukaddes ýeriň we goşunyň depelenip ýok edilmegi baradaky “chazon” görnüşiniň “köp günler üçin” “ýapylmalydygyny (möhürlenmelidigini)” (1798-nji ýylda ahyrzamanyň wagtyna çenli) aýdýar.
Then Daniel was sick for some time, and then returned to work, but he still did not understand the “mareh” vision, which is the vision which Gabriel was commanded to make him understand. For that reason Gabriel would return in chapter nine, to finish his work of making Daniel understand the “mareh” vision.
Soňra Daniel birnäçe wagtlap näsag boldy, ondan soň ýene öz işine dolandy, emma ol heniz hem Jebraýyla oňa düşündirmek buýruk berlen “mareh” görnüşine düşünmedi. Şol sebäpli Jebraýyl dokuzynjy bapda gaýdyp geler, Danieli “mareh” görnüşine düşündirmek işini tamamlamak üçin.
In Daniel chapter nine, Daniel had been studying the prophetic Word and came to understand through the writings of Moses and Jeremiah. Jeremiah had identified the captivity he was in would last seventy years.
Daniel pygamberiň dokuzynjy babynda Daniel pygamberlik Sözüni öwrenýärdi we Musanyň hem-de Ýeremiýanyň ýazgylary arkaly düşünje aldy. Ýeremiýa onuň içinde bolan ýesirliginiň ýetmiş ýyl dowam etjekdigini görkezmişdi.
And this whole land shall be a desolation, and an astonishment; and these nations shall serve the king of Babylon seventy years. And it shall come to pass, when seventy years are accomplished, that I will punish the king of Babylon, and that nation, saith the Lord, for their iniquity, and the land of the Chaldeans, and will make it perpetual desolations. Jeremiah 25:11, 12.
Bu tutuş ýer weýrançylyga hem-de haýran galdyryjy bir zada öwrüler; bu milletler bolsa ýetmiş ýyl Babylonyň patyşasyna gulluk ederler. Ýetmiş ýyl dolandan soň, Reb şeýle diýýär: olaryň etmişi üçin Babylonyň patyşasyny-da, şol milleti-de, şeýle hem Kaldelileriň ýurduny-da jezalandyraryn we ony baky weýrançylyklara öwürerin. Ýeremiýa 25:11, 12.
According to Moses the captivity in the enemy’s land would correspond to a time that the land would enjoy its sabbaths.
Musanyň sözlerine görä, duşmanyň ýurdundaky ýesirlik döwri, ýeriň öz şenbe dynçlyklaryndan peýdalanjak wagtyna laýyk geljekdi.
And I will bring the land into desolation: and your enemies which dwell therein shall be astonished at it. And I will scatter you among the heathen, and will draw out a sword after you: and your land shall be desolate, and your cities waste. Then shall the land enjoy her sabbaths, as long as it lieth desolate, and ye be in your enemies’ land; even then shall the land rest, and enjoy her sabbaths. As long as it lieth desolate it shall rest; because it did not rest in your sabbaths, when ye dwelt upon it. Leviticus 26:32–35.
Men ýurdy harabaçylyga öwürerin; onda ýaşaýan duşmanlaryňyz muňa haýran galarlar. Men sizi butparaz halklaryň arasyna dargadaryn, yzyňyzdan gylyç çekdirerin; ýurdyňyz haraba galar, şäherleriňiz weýran bolar. Şonda ýer, haraba ýatan bütin döwründe, siz hem duşmanlaryňyzyň ýurdunda bolanyňyzda, öz şenbe günleriniň lezzetini alar; hut şonda ýer dynç alar we öz şenbe günleriniň lezzetini alar. Ol haraba ýatan bütin döwründe dynç alar; çünki siz onuň üstünde ýaşanyňyzda, öz şenbe günleriňizde ol dynç almady. Levililer 26:32–35.
Daniel had understood from God’s prophetic Word, upon two witnesses that His people had been scattered into the enemy’s land, during which time the land would enjoy its sabbaths. He understood what the author of Chronicles understood concerning Jeremiah’s seventy years.
Danyýel Hudaýyň pygamberlik Sözi arkaly, iki şaýadyň esasynda, Onuň halkynyň duşmanyň ýurduna dargadylandygyna, şol döwürde bolsa ýurduň öz Şenbe dynçlyklaryndan peýdalanjakdygyna düşünipdi. Ol Ýeremiýanyň ýetmiş ýyly barada “Habarlar” kitabynyň awtorynyň düşünişi ýaly düşünipdi.
And them that had escaped from the sword carried he away to Babylon; where they were servants to him and his sons until the reign of the kingdom of Persia: To fulfil the word of the Lord by the mouth of Jeremiah, until the land had enjoyed her sabbaths: for as long as she lay desolate she kept sabbath, to fulfil threescore and ten years. Now in the first year of Cyrus king of Persia, that the word of the Lord spoken by the mouth of Jeremiah might be accomplished, the Lord stirred up the spirit of Cyrus king of Persia, that he made a proclamation throughout all his kingdom, and put it also in writing, saying, Thus saith Cyrus king of Persia, All the kingdoms of the earth hath the Lord God of heaven given me; and he hath charged me to build him an house in Jerusalem, which is in Judah. Who is there among you of all his people? The Lord his God be with him, and let him go up. 2 Chronicles 36:20–23.
Gylyçdan gutulanlary ol Babylona sürgün etdi; olar Pars patyşalygynyň höküm sürşüne çenli oňa we onuň ogullaryna gulluk etdiler. Bu, Rebbiň Ýeremiýanyň agzy bilen aýdan sözüniň ýerine ýetmegi üçindi; ýurt öz Şenbe ýyllaryny geçirip bolýança şeýle boldy, sebäbi ol haraba bolup ýatan bütin wagtynda Şenbe dynçlygyny saklady, ýetmiş ýylyň dolmagy üçin. Indi Pars patyşasy Kiriň birinji ýylynda, Rebbiň Ýeremiýanyň agzy bilen aýdan sözi amala aşsyn diýip, Reb Pars patyşasy Kiriň ruhuny gozgady; şonda ol bütin patyşalygy boýunça jar etdi we muny ýazmaça-da yglan edip şeýle diýdi: «Pars patyşasy Kir şeýle diýýär: Gögüň Hudaýy Reb ýer ýüzüniň ähli patyşalyklaryny maňa berdi; Ol maňa Ýahudadaky Iýerusalimde Özüne bir öý gurmagy tabşyrdy. Onuň ähli halkynyň arasyndan siziň araňyzda kim bar? Rebb onuň Hudaýy onuň bilen bolsun, goý, ol ýokary galsyn». 2 Tarhlar 36:20–23.
Daniel understood that Jeremiah’s seventy years of scattering in the enemy’s land, while the land enjoyed her sabbaths, was based upon the curse of “seven times” in Leviticus twenty-six, and in obedience to that understanding, he fulfilled the commanded remedy given there for those who finally awaken to their scattered condition.
Danyýel Ýeremiýanyň duşman ýurdunda dargadylyşynyň ýetmiş ýylynyň — ýurt öz şenbe dynçlyklaryndan peýdalanýarka — Lewiler kitabynyň ýigrimi altynjy babyndaky «ýedi esse» näletiň esasynda bolandygyna düşündi; we ol şol düşünişe boýun bolup, ahyrsoňy özleriniň dargak ýagdaýyna oýanýanlar üçin şol ýerde berlen buýruklaýyn dermany ýerine ýetirdi.
And upon them that are left alive of you I will send a faintness into their hearts in the lands of their enemies; and the sound of a shaken leaf shall chase them; and they shall flee, as fleeing from a sword; and they shall fall when none pursueth. And they shall fall one upon another, as it were before a sword, when none pursueth: and ye shall have no power to stand before your enemies. And ye shall perish among the heathen, and the land of your enemies shall eat you up. And they that are left of you shall pine away in their iniquity in your enemies’ lands; and also in the iniquities of their fathers shall they pine away with them. If they shall confess their iniquity, and the iniquity of their fathers, with their trespass which they trespassed against me, and that also they have walked contrary unto me; And that I also have walked contrary unto them, and have brought them into the land of their enemies; if then their uncircumcised hearts be humbled, and they then accept of the punishment of their iniquity: Then will I remember my covenant with Jacob, and also my covenant with Isaac, and also my covenant with Abraham will I remember; and I will remember the land. The land also shall be left of them, and shall enjoy her sabbaths, while she lieth desolate without them: and they shall accept of the punishment of their iniquity: because, even because they despised my judgments, and because their soul abhorred my statutes. And yet for all that, when they be in the land of their enemies, I will not cast them away, neither will I abhor them, to destroy them utterly, and to break my covenant with them: for I am the Lord their God. But I will for their sakes remember the covenant of their ancestors, whom I brought forth out of the land of Egypt in the sight of the heathen, that I might be their God: I am the Lord. These are the statutes and judgments and laws, which the Lord made between him and the children of Israel in mount Sinai by the hand of Moses. Leviticus 26:36–46.
Siziň araňyzda diri galanlaryň ýüreklerine men duşmanlarynyň ýurtlarynda gorky salaryn; silkelenen bir ýapragyň sesi olary kowalar; olar gylyçdan gaçýan kimin gaçarlar; yzyndan kowýan ýokka-da ýykylarlar. Yzyndan kowýan ýokka, biri-birleriniň üstüne gylyç öňündäki ýaly ýykylarlar; duşmanlaryňyzyň öňünde durmaga güýjüňiz bolmaz. Milletleriň arasynda heläk bolarsyňyz, duşmanlaryňyzyň ýurdy sizi ýuwdar. Araňyzda galanlar bolsa, duşmanlarynyň ýurtlarynda öz günäleri sebäpli çüýräp giderler; atalarynyň günäleri sebäpli hem olar bilen bile çüýräp giderler. Eger olar özleriniň günäsini hem, atalarynyň günäsini hem, maňa garşy eden biwepalyklaryny, maňa garşy gidendiklerini ykrar etseler; meniň hem olara garşy gidendigimi, olary duşmanlarynyň ýurduna getirenimi boýun alsalar; eger şonda olaryň sünnetsiz ýürekleri peseldilip, günäleriniň jezasyny kabul etseler: onda men Ýakup bilen eden ähtimi, Yshak bilen eden ähtimi, Ybraýym bilen eden ähtimi ýatlaryn; ýurdy-da ýatlaryn. Ýurt hem olar tarapyndan terk ediler we olarsyz haraba ýatyrka öz Şenbe günleriniň lezzetini görer; olar bolsa öz günäleriniň jezasyny kabul ederler, sebäbi meniň hökümlerimi ýigrenip ret etdiler, olaryň jany meniň parzlarymdan ikirjigendi. Şeýle-de bolsa, duşmanlarynyň ýurdunda bolan wagtlarynda men olary ret etmaryn, olardan ýigrenmerin, olary bütinleý ýok edip, olar bilen eden ähtimi bozjak däl; çünki Men olaryň Hudaýy Rebdirin. Ýöne olaryň hatyrasyna, Özleriniň Hudaýy bolmak üçin, milletleriň gözüniň alnynda Müsür ýurdundan çykaryp getiren ata-babalary bilen eden ähtimi ýatlaryn: Men Rebdirin. Reb bilen Ysraýyl ogullarynyň arasynda Sina dagynda Musa arkaly goýlan parzlar, hökümler we kanunlar şulardyr. Lewiler 26:36–46.
Daniel’s prayer in chapter nine, is addressing every element of the counsel for those who find themselves scattered in the enemy’s land. That prayer is to be aligned with his prayer in chapter two, for together they represent the prayer of those in Revelation chapter eleven, that were dead in the streets of that great city of Sodom and Egypt, who find that they also had been scattered. As Daniel concludes his prayer, Gabriel returns to finish the work of explaining the “mareh” vision, just as the Holy Spirit intends to accomplish for the two witnesses of Revelation chapter eleven.
Danyýeliň dokuzynjy bapdaky dogasy, duşmanyň ýurdunda pytradylyp galanlar üçin berlen maslahatyň her bir bölegine ýüzlenýär. Bu doga onuň ikinji bapdaky dogasy bilen sazlaşdyrylmalydyr, çünki olar bilelikde Ylham kitabynyň on birinji babyndaky, şol beýik şäheriň — Sodom bilen Müsüriň — köçelerinde öli ýatan, özleriniň hem pytradylyp galandygyny görýän adamlaryň dogasyny aňladýar. Danyýel dogasyny jemläninde, Jabraýyl “mareh” görnüşini düşündirmek işini tamamlamak üçin gaýdyp gelýär; edil Mukaddes Ruhuň hem Ylham kitabynyň on birinji babyndaky iki şaýat üçin berjaý etmegi maksat edinşi ýaly.
And whiles I was speaking, and praying, and confessing my sin and the sin of my people Israel, and presenting my supplication before the Lord my God for the holy mountain of my God; Yea, whiles I was speaking in prayer, even the man Gabriel, whom I had seen in the vision at the beginning, being caused to fly swiftly, touched me about the time of the evening oblation. And he informed me, and talked with me, and said, O Daniel, I am now come forth to give thee skill and understanding. Daniel 9:20–22.
Men gepleýärkäm, doga edýärkäm, öz günämi we halkym Ysraýylyň günäsini ykrar edýärkäm hem-de Hudaýymyň mukaddes dagy üçin dilegimi Rebbim Hudaýyň huzuryna getirýärkäm; hawa, men dogada gepleýärkäm, başdaky görnüşde gören şol Jebraýyl atly adam çalasynlyk bilen uçup gelip, agşamky gurbanlyk wagtynda maňa degdi. Ol maňa düşündirdi, meniň bilen gepleşdi-de şeýle diýdi: Eý, Danyýel, men häzir saňa paýhas we düşünje bermek üçin geldim. Daniel 9:20–22.
We will continue this study in the next article.
Biz bu gözlegimizi indiki makalada dowam etdireris.
“Shortly before the fall of Babylon, when Daniel was meditating on these prophecies and seeking God for an understanding of the times, a series of visions was given him concerning the rise and fall of kingdoms. With the first vision, as recorded in the seventh chapter of the book of Daniel, an interpretation was given; yet not all was made clear to the prophet. ‘My cogitations much troubled me,’ he wrote of his experience at the time, ‘and my countenance changed in me: but I kept the matter in my heart.’ Daniel 7:28.
“Wawilonyň ýykylmagyndan biraz öň, Daniel bu pygamberlikler hakda oýlanýar we döwürlere düşünmek üçin Hudaýy agtarýarka, patyşalyklaryň ýüze çykmagy we ýykylmagy barada oňa birnäçe görnüş berildi. Daniel kitabynyň ýedinji babynda ýazylşy ýaly, ilkinji görnüş bilen birlikde bir düşündiriş hem berildi; emma ähli zat pygambere aýan edilmedi. Ol şol wagtky tejribesi barada şeýle ýazdy: ‘Meniň oý-pikirlerim meni gaty biynjalyk etdi, ýüzümüň reňki üýtgedi; ýöne men bu meseläni ýüregimde sakladym.’ Daniel 7:28.”
“Through another vision further light was thrown upon the events of the future; and it was at the close of this vision that Daniel heard ‘one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision?’ Daniel 8:13. The answer that was given, ‘Unto two thousand and three hundred days; then shall the sanctuary be cleansed’ (verse 14), filled him with perplexity. Earnestly he sought for the meaning of the vision. He could not understand the relation sustained by the seventy years’ captivity, as foretold through Jeremiah, to the twenty-three hundred years that in vision he heard the heavenly visitant declare should elapse before the cleansing of God’s sanctuary. The angel Gabriel gave him a partial interpretation; yet when the prophet heard the words, ‘The vision … shall be for many days,’ he fainted away. ‘I Daniel fainted,’ he records of his experience, ‘and was sick certain days; afterward I rose up, and did the king’s business; and I was astonished at the vision, but none understood it.’ Verses 26, 27.
“Başga bir görnüş arkaly geljekdäki wakalar barada has-da aýdyň ýagtylyk berildi; hut şu görnüşiň ahyrynda hem Daniýel: ‘bir mukaddesiň gepländigini, we şol geplän belli mukaddese başga bir mukaddesiň: Görüş näçe wagta çenli dowam eder? diýendigini’ eşitdi.” Daniýel 8:13. Berlen jogap, “‘Iki müň üç ýüz güne çenli; şondan soň mukaddes ýer tämizlener’” (14-nji aýat), ony uly aladada goýdy. Ol görnüşiň manysyny yhlas bilen gözledi. Ýeremiýa arkaly öňünden aýdylyşy ýaly ýetmiş ýyllyk ýesirligiň, görnüşde asman ilçisiniň Hudaýyň mukaddes ýeriniň tämizlenmeginden öň geçjekdigini yglan eden iki müň üç ýüz ýyl bilen nähili baglanyşýandygyna ol düşünip bilmedi. Perişde Jabrail oňa bölekleýin düşündiriş berdi; emma pygamber: “‘Görüş … köp günler üçin bolar’ diýen sözleri” eşidende, huşundan gitdi. “Men, Daniýel, huşumdan gitdim,” diýip, ol başyndan geçirenini ýazýar, “we birnäçe günläp näsag boldum; ondan soň turup, patyşanyň işlerini ýerine ýetirdim; we görüşe haýran galdym, emma oňa hiç kim düşünmedi.” 26, 27-nji aýatlar.
“Still burdened in behalf of Israel, Daniel studied anew the prophecies of Jeremiah. They were very plain—so plain that he understood by these testimonies recorded in books ‘the number of the years, whereof the word of the Lord came to Jeremiah the prophet, that He would accomplish seventy years in the desolations of Jerusalem.’ Daniel 9:2.
Ysraýylyň hatyrasy bilen henizem ýüki agyr bolan Daniýel Ýeremiýanyň pygamberliklerini täzeden öwrendi. Olar örän düşnükli bolupdylar — şeýle düşnükli welin, ol kitaplarda ýazylan şol şaýatlyklar arkaly “Rebbiň sözüniň Ýeremiýa pygambere gelen ýyllarynyň sanyna”, ýagny Onuň Iýerusalimiň weýrançylykly ýagdaýynda ýetmiş ýyly tamamlajakdygyna düşünýärdi. Daniel 9:2.
“With faith founded on the sure word of prophecy, Daniel pleaded with the Lord for the speedy fulfillment of these promises. He pleaded for the honor of God to be preserved. In his petition he identified himself fully with those who had fallen short of the divine purpose, confessing their sins as his own.” Prophets and Kings, 553, 554.
“Pygamberlik sözüniň berk binýadyna esaslanan iman bilen, Daniýel bu wadalaryň tiz wagtda berjaý edilmegi üçin Rebbe ýalbaryp ýüzlendi. Ol Hudaýyň hormatynyň goralmagy üçin ýalbaryp dileg etdi. Öz dileginde ol özüni ylahy maksatdan bärden gaýdanlar bilen doly bir hasap edip, olaryň günälerini öz günäleri hökmünde boýun aldy.” Prophets and Kings, 553, 554.