In chapter ten Daniel is touched three times, and those three touches correspond to the three times Daniel personally experiences the “mareh,” vision. The first and last appearances were of Gabriel, the messenger of the Revelation of Jesus Christ. Gabriel is the one who takes the message from Christ, that was given Him by the Father, and delivers it to the prophet, who is to send it to the churches.
O‘ninchi bobda Doniyor uch marta tegiladi, va bu uch tegish Doniyorning “mareh” — vahiy manzarasini shaxsan uch marta boshdan kechirishi bilan mos keladi. Birinchi va oxirgi ko‘rinishlar Iso Masihning Vahiyining xabarchisi bo‘lgan Jabroilga tegishli edi. Otadan Unga berilgan xabarni Masihdan olib, uni jamoatlarga yuborishi kerak bo‘lgan payg‘ambarga yetkazadigan zot Jabroildir.
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.
Ammo men senga haqiqat kitobida yozib qo‘yilgan narsani ko‘rsataman; va bu ishlarda men bilan birga mustahkam turuvchi hech kim yo‘q, sizning amiringiz Mixoildan boshqa. Doniyor 10:21.
Gabriel knows he is a created being, and this is why he straightly informed John not to worship him in the book of Revelation.
Jabroil o‘zining yaratilgan mavjudot ekanini biladi, va shuning uchun ham u Vahiy kitobida Yuhannoga o‘ziga sajda qilmaslikni qat’iy ravishda bildirgan.
And I fell at his feet to worship him. And he said unto me, See thou do it not: I am thy fellowservant, and of thy brethren that have the testimony of Jesus: worship God: for the testimony of Jesus is the spirit of prophecy. Revelation 19:10.
Men unga sajda qilmoq uchun uning oyoqlari ostiga yiqildim. Va u menga dedi: Bunday qilma; men sening hamxizmatingman va Iso haqidagi guvohlikka ega bo‘lgan birodarlaringdandirman: Xudoga sajda qil; chunki Iso haqidagi guvohlik bashorat ruhidir. Vahiy 19:10.
The student of prophecy is therefore to understand that the reason Gabriel identifies that there is none above him in connection with what “is noted in the scripture of truth,” has a specific prophetic purpose. When he identifies the fact that only Christ understands the scriptures better than himself, he identifies Christ as “Michael your prince.” But Michael is not only a prince, he is the archangel.
Shunday ekan, bashoratni o‘rganuvchi kishi Gabrielning “haqiqat bitigida yozilgan” narsa bilan bog‘liq holda o‘zidan yuqori hech kim yo‘qligini aytishining sababi muayyan bashoratli maqsadga ega ekanini tushunishi kerak. U faqat Masihning Muqaddas Bitiklarni o‘zidan yaxshiroq anglashini ta’kidlaganida, Masihni “sizning amiringiz Mikoil” deb ko‘rsatadi. Ammo Mikoil faqat bir amir emas, u bosh farishtadir.
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 7.
Lekin bosh farishta Mikoil, Musoning jasadi haqida iblis bilan bahslashib tortishganida, unga qarshi haqoratli ayblov keltirishga jur’at etmadi, balki: “Egam seni koyisin”, dedi. Yahudo 7.
All three touches are therefore angelic touches, and the three times Daniel experiences the “mareh,” vision it is angelic. The third time Daniel is touched it is to be strengthened, for previously, at the second touch he lost his strength.
Shunday ekan, uchala tegishning hammasi farishtaviy tegishlardir, va Doniyor “mareh” — vahiy/ko‘rinishni boshdan kechirgan uchala holatda ham bu farishtaviydir. Doniyorga uchinchi marta tegilganida, bu uni quvvatlantirish uchundir, chunki bundan avval, ikkinchi tegishda u o‘z kuchini yo‘qotgan edi.
Then there came again and touched me one like the appearance of a man, and he strengthened me, And said, O man greatly beloved, fear not: peace be unto thee, be strong, yea, be strong. And when he had spoken unto me, I was strengthened, and said, Let my lord speak; for thou hast strengthened me. Then said he, Knowest thou wherefore I come unto thee? and now will I return to fight with the prince of Persia: and when I am gone forth, lo, the prince of Grecia shall come. Daniel 10:18–20.
So‘ngra yana odamga o‘xshash biri kelib menga tegdi va meni mustahkamladi. Va dedi: “Ey nihoyatda sevikli inson, qo‘rqma; senga tinchlik bo‘lsin; bardam bo‘l, ha, bardam bo‘l”. U men bilan so‘zlashgach, men quvvat topdim va dedim: “Hazratim so‘zlasin; chunki sen meni mustahkamlading”. So‘ng u dedi: “Nima sababdan sening oldingga kelganimni bilasanmi? Endi esa men Fors shahzodasi bilan jang qilish uchun qaytaman; men chiqib ketganimda, mana, Yunoniston shahzodasi keladi”. Doniyor 10:18–20.
Gabriel reminds Daniel that he had “come to make” Daniel “understand what shall befall thy people in the latter days,” when he asked Daniel if he “knowest thou wherefore I come unto thee?” In agreement with what he had taught Daniel of the latter days, Gabriel then states that he would then “return to fight with the prince of Persia: and when I am gone forth, lo, the prince of Grecia shall come.” He then begins the prophetic narrative of chapter eleven, that describes what befalls the one hundred and forty-four thousand in the latter days. That prophetic narrative is placed in the context of the battle with “the prince of Persia” and “the prince of Grecia”.
Jabroil Doniyor undan: “nega huzuringga kelganimni bilasanmi?” deb so‘raganida, “oxirgi kunlarda xalqing boshiga nimalar tushishini” Doniyorga “anglatish uchun” kelganini eslatadi. Oxirgi kunlar haqida Doniyorga o‘rgatganlariga muvofiq, Jabroil so‘ng shunday deydi: “endi esa Fors shahzodasiga qarshi jang qilish uchun qaytaman; men chiqib ketganimdan so‘ng esa, mana, Yunon shahzodasi keladi.” Shundan keyin u o‘n birinchi bobning bashoratli rivoyatini boshlaydi; bu rivoyat oxirgi kunlarda bir yuz qirq to‘rt ming kishining boshiga tushadigan voqealarni tasvirlaydi. O‘sha bashoratli rivoyat “Fors shahzodasi” va “Yunon shahzodasi” bilan bo‘ladigan jang doirasida joylashtirilgan.
The actual history between Cyrus the Great and Alexander the Great was over two hundred years. But in the great earthquake of Revelation chapter eleven, the final movements are rapid ones, and as soon as the sixth kingdom is conquered by the counterfeit king of the north, the seventh kingdom, the ten kings, represented by Greece, immediately agree to give their kingdom unto the beast.
Buyuk Kir bilan Buyuk Iskandar o‘rtasidagi haqiqiy tarix ikki yuz yildan ortiq vaqtni qamrab olgan edi. Ammo Vahiy kitobining o‘n birinchi bobidagi ulkan zilzilada yakuniy harakatlar shiddatli bo‘ladi va oltinchi shohlik soxta shimol shohi tomonidan zabt etilishi bilanoq, Yunoniston bilan ifodalangan yettinchi shohlik — o‘nta shoh — darhol o‘z shohligini maxluqqa berishga rozi bo‘ladi.
At one level the “mareh” vision is employed seven times in Daniel chapter ten. We have considered four of those seven times, and identified that the first reference is Daniel identifying that before the third year of Cyrus Daniel understood the vision. In the next three references the three touches at each vision identify the experience of Daniel as he awakens from the mourning of the twenty-one days. His awakening of revival is structured upon the three-step process of the everlasting gospel, and the three steps are represented by angel’s, though step number two is Michael the archangel, who is He who raised Moses out of death, and translated him into heaven.
Bir darajada, “mareh” vahiyi Doniyor kitobining o‘ninchi bobida yetti marta qo‘llanadi. Biz o‘sha yetti holatdan to‘rttasini ko‘rib chiqdik va birinchi ishora Doniyorning Kirusning uchinchi yilidan oldin vahiyni tushunganini ko‘rsatishini aniqladik. Keyingi uch ishorada, har bir vahiydagi uchta teginish Doniyorning yigirma bir kunlik motamdan uyg‘onish tajribasini ifodalaydi. Uning tirilishdagi uyg‘onishi abadiy xushxabarning uch bosqichli jarayoni asosida tuzilgan bo‘lib, bu uch bosqich farishtalar orqali ifodalanadi, garchi ikkinchi bosqich bosh farishta Mikoil bo‘lsa-da, U Musoni o‘limdan tiriltirib, uni osmonga ko‘targan Zotdir.
The other three times the word “vision” is located in chapter ten, is not the “mareh,” it is the “marah.” “Marah” is the feminine of “mareh.” It means a vision, and causatively a “mirror” or “looking-glass”. The key to its definition is that it is “causative.” It is the vision of “the appearance”, but it is different in its gender, thus identifying a different prophetic message. As its definition the “mirror” implies that those who see the vision, see some type of reflection. This is the element of the word that is “causative.” The definition of a causative word in the context of “marah,” is profound.
“Oyina” so‘zi o‘ninchi bobda uchraydigan boshqa uch o‘rinda “mareh” emas, “marah”dir. “Marah” — “mareh”ning muannas shaklidir. U vahiy degan ma’noni anglatadi, sabab-oqibat ma’nosida esa “oyna” yoki “ko‘zgu”ni bildiradi. Uning ta’rifining kaliti shundaki, u “sabab-oqibatli”dir. U “ko‘rinish”ning vahiyidir, biroq jinsi jihatidan boshqacha bo‘lgani uchun, boshqa bir bashoratli xabarni aniqlab beradi. “Oyna” degan ta’rifidan kelib chiqib, bu vahiy ko‘ruvchilarning qandaydir bir aksni ko‘rishlarini anglatadi. So‘zning “sabab-oqibatli” bo‘lgan jihati ana shudir. “Marah” kontekstida sabab-oqibatli so‘zning ta’rifi terandir.
The term “causative” relates to the concept of causation or the action of causing something to happen. In linguistics, specifically in verb morphology, the causative form is a grammatical construction that indicates that the subject of a verb is causing another person or thing to perform the action described by the verb. For example, in English, the verb “to read” becomes causative when we say “to make someone read.” Here, the subject is causing another person to perform the action of reading.
“Causative” atamasi sababiyat tushunchasi yoki biror narsaning sodir bo‘lishiga sabab bo‘lish harakati bilan bog‘liqdir. Tilshunoslikda, xususan fe’l morfologiyasida, sabab nisbatli shakl shunday grammatik konstruksiyaki, u fe’lning egasi boshqa bir shaxsni yoki narsani fe’l ifodalagan harakatni bajarishga sabab bo‘layotganini bildiradi. Masalan, ingliz tilida “to read” fe’li “to make someone read” deb aytilganda sabab nisbatli ma’no kasb etadi. Bu yerda ega boshqa bir shaxsni o‘qish harakatini bajarishga majbur qilmoqda.
The causative form indicates that the subject is responsible for bringing about the action described by the verb. “Causative” refers to the manner in which an action or event is caused to occur. The three times Daniel uses the Hebrew word “marah,” the vision that is looked upon causes the beholder to be changed into the image he is beholding.
Sababli shakl fe’l bilan ifodalangan harakatning yuzaga kelishiga ega javobgar ekanini bildiradi. “Sababli” atamasi biror amal yoki hodisaning qanday tarzda sodir bo‘lishiga sabab bo‘linishini anglatadi. Doniyor ibroniycha “marah” so‘zini qo‘llagan uchala holatda ham, nazar tashlanayotgan vahiy uni ko‘ruvchini o‘zi boqib turgan suratga aylantirib o‘zgartiradi.
And in the four and twentieth day of the first month, as I was by the side of the great river, which is Hiddekel; Then I lifted up mine eyes, and looked, and behold a certain man clothed in linen, whose loins were girded with fine gold of Uphaz: His body also was like the beryl, and his face as the appearance (mareh) of lightning, and his eyes as lamps of fire, and his arms and his feet like in colour to polished brass, and the voice of his words like the voice of a multitude. And I Daniel alone saw the vision (marah): for the men that were with me saw not the vision (marah); but a great quaking fell upon them, so that they fled to hide themselves. Therefore I was left alone, and saw this great vision (marah), and there remained no strength in me: for my comeliness was turned in me into corruption, and I retained no strength. Yet heard I the voice of his words: and when I heard the voice of his words, then was I in a deep sleep on my face, and my face toward the ground. Daniel 10:4–9.
Va birinchi oyning yigirma to‘rtinchi kunida men ulug‘ daryo bo‘yida, ya’ni Hiddekel yonida edim; shunda ko‘zlarimni ko‘tardim va qaradim, va mana, zig‘ir libos kiygan bir odam bor edi; uning bellari Ufazning nafis oltini bilan bog‘langan edi. Uning badani ham zumradga o‘xshar, yuzi chaqmoqning ko‘rinishi (mareh) kabi, ko‘zlari olov mash’allari kabi, qo‘llari va oyoqlari sayqallangan mis rangida edi, va uning so‘zlarining ovozi bir olomonning ovoziday edi. Va men, Doniyor, yolg‘iz o‘zim bu vahiy (marah)ni ko‘rdim; chunki men bilan birga bo‘lgan kishilar bu vahiyni (marah) ko‘rmadilar; ammo ularga qattiq bir titroq tushdiki, ular yashirinish uchun qochib ketdilar. Shuning uchun men yolg‘iz qoldim va bu buyuk vahiyni (marah) ko‘rdim, va menda hech qanday quvvat qolmadi; chunki mening husnim ichimda buzilishiga aylandi, va menda quvvat saqlanib qolmadi. Ammo men uning so‘zlarining ovozini eshitdim; va uning so‘zlarining ovozini eshitganimda, yuzim bilan yerga yiqilgan holda qattiq uyquga ketdim, va yuzim yerga qaratilgan edi. Doniyor 10:4–9.
At the end of the twenty-one days of mourning, which in the last days align with the three and a half days the two witnesses are dead in the street, Daniel was suddenly caused to see the appearance of Christ, and His appearance is “as the appearance (mareh) of lightning.” That event, at the end of the three and a half days of Revelation chapter eleven, produces a separation, for “the men that were with” Daniel were caused to “[see] not the vision (marah); but a great quaking fell upon them, so that they fled to hide themselves. Therefore” Daniel “was left alone,” but “the men that were with me [were caused to see] not the vision (marah); but a great quaking fell upon them, so that they fled to hide themselves”.
Yigirma bir kunlik motamning oxirida — bu motam so‘nggi kunlarda ikki guvoh ko‘chada o‘lik yotadigan uch yarim kunga muvofiq keladi — Doniyorga birdan Masihning zohiri ko‘rsatildi, va Uning zohiri “chaqmoqning ko‘rinishidek (mareh)” edi. Vahiy kitobining o‘n birinchi bobidagi uch yarim kunning oxirida yuz beradigan o‘sha voqea ajralishni keltirib chiqaradi, chunki Doniyor “bilan birga bo‘lgan odamlar vahiy(ni) (marah) [ko‘rish]madi; ammo ularga qattiq bir titroq tushdiki, ular yashirinish uchun qochib ketdilar. Shuning uchun” Doniyor “yolg‘iz qoldi,” ammo “men bilan birga bo‘lgan odamlar vahiy(ni) (marah) [ko‘rish]madi; ammo ularga qattiq bir titroq tushdiki, ular yashirinish uchun qochib ketdilar.”
The vision that Daniel saw while he was alone was the feminine, causative vision that transformed Daniel into the image of the vision. The transformation was accomplished by Daniel’s human strength being removed, and his comeliness being turned into corruption.
Doniyor yolg‘iz bo‘lganida ko‘rgan vahiy — bu Doniyorni vahiyning suratiga aylantirgan ayollik, sababchi vahiy edi. Bu o‘zgarish Doniyorning insoniy kuchi undan olib qo‘yilishi va uning ko‘rkamligi chirishga aylantirilishi orqali amalga oshirildi.
“The very flesh in which the soul tabernacles and through which it works is the Lord’s. We have no right to neglect any part of the living machinery. Every portion of the living organism is the Lord’s. The knowledge of our own physical organism should teach us that every member is to do God’s service, as an instrument of righteousness.
Jon maskan tutadigan va u orqali faoliyat yuritadigan ayni badan Rabbiynikidir. Bizda tirik mexanizmning biror qismini e’tiborsiz qoldirishga hech qanday haq yo‘q. Tirik organizmning har bir qismi Rabbiynikidir. O‘z jismoniy organizmimiz haqidagi bilim bizga shuni o‘rgatishi kerakki, har bir a’zo solihlik quroli sifatida Xudoga xizmat qilishi lozim.
“None but God can subdue the pride of man’s heart. We cannot save ourselves. We cannot regenerate ourselves. In the heavenly courts there will be no song sung, To me that loved myself, and washed myself, redeemed myself, unto me be glory and honor, blessing and praise. But this is the keynote of the song that is sung by many here in this world. They do not know what it means to be meek and lowly in heart; and they do not mean to know this, if they can avoid it. The whole gospel is comprised in learning of Christ, His meekness and lowliness.
“Inson qalbining mag‘rurligini Xudodan boshqa hech kim bo‘ysundira olmaydi. Biz o‘zimizni o‘zimiz qutqara olmaymiz. Biz o‘zimizni o‘zimiz yangidan tug‘dira olmaymiz. Samoviy hovlilarda: Meni sevgan o‘zimga, o‘zimni yuvgan o‘zimga, o‘zimni qutqargan o‘zimga, shon-sharaf va izzat, baraka va hamd bo‘lsin, degan qo‘shiq kuylanmaydi. Ammo bu dunyoda bu ko‘plar kuylayotgan qo‘shiqning asosiy ohangidir. Ular qalbda muloyim va kamtar bo‘lish nimani anglatishini bilmaydilar; va agar bundan qochishning iloji bo‘lsa, buni bilishni ham istamaydilar. Butun Injil Masihdan, Uning muloyimligi va kamtarligidan ta’lim olishdan iboratdir.
“What is justification by faith? It is the work of God in laying the glory of man in the dust, and doing for man that which it is not in his power to do for himself.” Testimonies to Ministers, 456.
“Iymon orqali oqlanish nima? Bu Xudoning insonning ulug‘vorligini tuproqqa qorish ishi va insonning o‘zi uchun qilishga qodir bo‘lmagan narsani uning uchun qilib berishidir.” Testimonies to Ministers, 456.
The experience of justification by faith is the work of God in laying the glory of man in the dust. The vision the men that were with Daniel were caused to flee from was the “causative” feminine vision of Christ’s appearance, and immediately after Daniel’s self-righteousness was laid in the dust, the three angelic touches were applied that ultimately empowered Daniel to carry the message.
Imon orqali oqlanish tajribasi — insonning shon-shuhratini tuproqqa qorish ishida Xudoning amali. Doniyor bilan birga bo‘lgan odamlarni qochishga majbur qilgan vahiy Masihning zohir bo‘lishining “sabab bo‘luvchi” ayol jinsidagi vahiyi edi, va Doniyorning o‘z-o‘zini oqlovchi solihligi tuproqqa qorilgach, darhol uchta farishtaviy tegish qo‘llanildi; ular oxir-oqibat Doniyorni xabarni yetkazishga quvvatlantirdi.
In 1888, the mighty angel descended with the message of justification by faith, as presented by Elders Jones and Waggoner. That very same angel again descended on September 11, 2001, with the very same message of justification by faith. That marked the beginning of the sealing of the one hundred and forty-four thousand. At the ending of the sealing of the one hundred and forty-four thousand, the message at the beginning is repeated, for Jesus always illustrates the end of a thing, with the beginning of a thing.
1888-yilda qudratli farishta, oqsoqollar Jones va Waggoner tomonidan taqdim etilgan imon orqali oqlanish xabari bilan tushdi. Xuddi o‘sha farishta 2001-yil 11-sentyabrda yana aynan o‘sha imon orqali oqlanish xabari bilan tushdi. Bu bir yuz qirq to‘rt ming kishining muhrlanishining boshlanishini belgiladi. Bir yuz qirq to‘rt ming kishining muhrlanishi yakunida, boshidagi xabar takrorlanadi, chunki Iso har doim bir narsaning oxirini uning boshlanishi bilan tasvirlaydi.
On August 11, 1840 that very same angel descended and began the three-steps that were accomplished from 1840 to 1844. Those three steps began with the empowerment of the first angel on August 11, 1840, the arrival of the second angel on April 19, 1844, and the arrival of the third angel on October 22, 1844. That history prefigured the descent of the first of three angels on September 11, 2001, which was followed by the second angel at the disappointment of July 18, 2020, and that concludes with the arrival of the third angel at the soon coming Sunday law.
1840-yil 11-avgustda aynan o‘sha farishta tushib keldi va 1840-yildan 1844-yilgacha amalga oshgan uch bosqichni boshladi. O‘sha uch bosqich 1840-yil 11-avgustda birinchi farishtaning quvvatlantirilishi bilan, 1844-yil 19-aprelda ikkinchi farishtaning kelishi bilan va 1844-yil 22-oktabrda uchinchi farishtaning kelishi bilan boshlandi. O‘sha tarix 2001-yil 11-sentyabrda uch farishtaning birinchisining tushib kelishini oldindan ifodalagan edi; undan keyin 2020-yil 18-iyuldagi umidsizlik chog‘ida ikkinchi farishta keldi, va bu tez orada keladigan Yakshanba qonunida uchinchi farishtaning kelishi bilan yakun topadi.
At the end of that history, when Michael descends to resurrect Moses and Elijah after the three and a half days of death in the streets, as represented in Revelation chapter eleven, and as also represented by Daniel’s twenty-one days of mourning, Christ again descends. He first presents the vision of His glory, the vision which lays the glory of man in the dust, and produces a separation. Once Daniel is in the dust, and after Daniel has become changed by beholding the “causative” feminine vision, he is touched by Gabriel the first time, and placed upon his trembling feet.
O‘sha tarixning oxirida, Vahiy kitobining o‘n birinchi bobida tasvirlanganidek, shuningdek Doniyorning yigirma bir kunlik motami orqali ham ifodalanganidek, uch yarim kun davom etgan o‘lik holatidan so‘ng Muso va Ilyosni tiriltirish uchun Mixail tushganida, Masih yana tushadi. U avvalo O‘z ulug‘vorligining vahiy-suratini namoyon qiladi — insonning ulug‘vorligini tuproqqa yotqizadigan va ajralishni yuzaga keltiradigan vahiy-suratni. Doniyor tuproqda bo‘lgach, va “sabab qiluvchi” ayollik vahiy-suratiga boqish orqali o‘zgargach, Jabroil unga birinchi marta tegadi va uni qaltirab turgan oyoqlari ustiga turg‘izadi.
Then Michael the archangel descends to “resurrect Moses” and touches Daniel the second time, leaving him powerless for being overwhelmed with the reality that he was actually speaking to his Lord. Then Gabriel comes and touches him the third time, and strengthens him for the work of being the ensign in the soon-coming Sunday law. The three touches are symbols of the three angels of Revelation fourteen, though they occur in a single day.
So‘ngra bosh farishta Mixoel “Musoni tiriltirish” uchun tushadi va Doniyorga ikkinchi marta tegadi; bu esa uni ojiz holda qoldiradi, chunki u aslida o‘z Rabbisi bilan so‘zlashayotganining haqiqatidan butunlay lol qolgan edi. So‘ng Jabroil kelib, unga uchinchi marta tegadi va uni tez orada keladigan yakshanba qonunida bayroq bo‘lish ishiga kuchlantiradi. Uch tegish Vahiy kitobining o‘n to‘rtinchi bobidagi uch farishtaning timsollaridir, garchi ular bir kunning o‘zida sodir bo‘lsa ham.
The experience of the first angel includes the appearance of Christ as lightning, the “causative” vision that separates, and the first touch that raises Daniel out of the dust of his human glory. The first angel possesses all three steps included in the first, for it represents the first message. It is not an accident that the first touch is recorded in verses NINE to ELEVEN.
Birinchi farishtaning tajribasi Masihning chaqmoq kabi namoyon bo‘lishini, ajratuvchi “sababchi” vahiyni va Doniyorni uning insoniy ulug‘vorligi changidan ko‘taradigan birinchi teginishni o‘z ichiga oladi. Birinchi farishta birinchisiga kiruvchi uchala bosqichning barchasiga ega, chunki u birinchi xabarni ifodalaydi. Birinchi teginish TO‘QQIZINCHI dan O‘N BIRINCHI oyatlargacha qayd etilgani tasodif emas.
Yet heard I the voice of his words: and when I heard the voice of his words, then was I in a deep sleep on my face, and my face toward the ground. And, behold, an hand touched me, which set me upon my knees and upon the palms of my hands. And he said unto me, O Daniel, a man greatly beloved, understand the words that I speak unto thee, and stand upright: for unto thee am I now sent. And when he had spoken this word unto me, I stood trembling. Daniel 10:9–11.
Shunda ham men uning so‘zlarining ovozini eshitdim; va uning so‘zlarining ovozini eshitganimda, yuzim bilan yerga qaratilgan holda chuqur uyquga ketdim. Va mana, bir qo‘l menga tegib, meni tizzalarim va kaftlarim ustiga turg‘izdi. Va u menga dedi: Ey Daniel, nihoyatda sevikli odam, men senga aytayotgan so‘zlarni angla va tik oyoqqa tur; chunki endi men sening oldingga yuborildim. Va u bu so‘zni menga aytganida, men titrab turdim. Daniel 10:9–11.
The experience of the second touch, which was administered by Christ Himself, changes Daniel from being unable to speak, to being able to speak with his Lord. In the second touch, Daniel has no breath, so he is here represented at the point of Ezekiel’s first message in chapter thirty-seven.
Masihning O‘zi ato etgan ikkinchi tegish tajribasi Doniyorni gapira olmaydigan holatdan o‘z Rabbi bilan so‘zlasha oladigan holatga o‘zgartiradi. Ikkinchi tegishda Doniyorda nafas yo‘q; shu bois u bu yerda Hizqiyoning o‘ttiz yettinchi bobdagi birinchi xabari nuqtasida tasvirlangan.
And when he had spoken such words unto me, I set my face toward the ground, and I became dumb. And, behold, one like the similitude of the sons of men touched my lips: then I opened my mouth, and spake, and said unto him that stood before me, O my lord, by the vision my sorrows are turned upon me, and I have retained no strength. For how can the servant of this my lord talk with this my lord? for as for me, straightway there remained no strength in me, neither is there breath left in me. Daniel 10:15–17.
U menga shunday so‘zlarni aytganda, men yuzimni yerga qaratdim va soqov bo‘lib qoldim. Va mana, inson o‘g‘illarining o‘xshashiga monand bir zot lablarimga tegdi; shunda men og‘zimni ochib gapirdim va oldimda turganga dedim: Ey hazratim, vahiy sababli qayg‘ularim ustimga qaytdi, va menda hech qanday quvvat qolmadi. Chunki bu hazratimning quli bu hazratim bilan qanday so‘zlasha oladi? Zero menga kelsak, shu zahoti menda hech qanday quvvat qolmadi, hatto nafasim ham ichimda qolmadi. Doniyor 10:15–17.
In the second message of Ezekiel, a message from the four winds is to be breathed upon the bones, that they might live and stand up as a mighty army. The empowerment of that army is represented by the third touch.
Hizqiyolning ikkinchi xabarida to‘rt shamoldan keladigan xabar suyaklar ustiga puflanishi kerak, toki ular tirilib, ulkan bir lashkar sifatida oyoqqa tursin. O‘sha lashkarning quvvatlantirilishi uchinchi tegish bilan ifodalanadi.
Then there came again and touched me one like the appearance of a man, and he strengthened me, And said, O man greatly beloved, fear not: peace be unto thee, be strong, yea, be strong. And when he had spoken unto me, I was strengthened, and said, Let my lord speak; for thou hast strengthened me. Then said he, Knowest thou wherefore I come unto thee? and now will I return to fight with the prince of Persia: and when I am gone forth, lo, the prince of Grecia shall come. 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. Also I in the first year of Darius the Mede, even I, stood to confirm and to strengthen him. And now will I show thee the truth. Behold, there shall stand up yet three kings in Persia; and the fourth shall be far richer than they all: and by his strength through his riches he shall stir up all against the realm of Grecia. Daniel 10:18–11:2.
Shunda yana odamga o‘xshash bir zot kelib menga tegdi va meni quvvatlantirdi. U shunday dedi: “Ey juda sevikli odam, qo‘rqma; senga tinchlik bo‘lsin; kuchli bo‘l, ha, kuchli bo‘l.” U men bilan so‘zlashgach, men quvvat topdim va dedim: “Hazratim gapirsin; chunki sen meni quvvatlantirding.” So‘ng u dedi: “Nima uchun sening oldingga kelganimni bilasanmi? Endi men Fors shahzodasi bilan jang qilish uchun qaytaman; men ketganimdan keyin esa, mana, Yunon shahzodasi keladi. Lekin men senga haqiqat kitobida yozib qo‘yilgan narsani ko‘rsataman; bu ishlarda men bilan birga turadigan hech kim yo‘q, faqat sizning shahzodangiz Mikoilgina. Shuningdek, men ham Midiyalik Doro hukmronligining birinchi yilida uni tasdiqlash va quvvatlantirish uchun turdim. Endi esa men senga haqiqatni ko‘rsataman. Mana, Forsda yana uchta shoh ko‘tariladi; to‘rtinchisi esa ularning hammasidan nihoyatda boy bo‘ladi; va u boyligi tufayli qudrat topib, hammani Yunon saltanatiga qarshi qo‘zg‘atadi.” Doniyor 10:18–11:2.
The message that brings the two witnesses to life in Ezekiel chapter thirty-seven is the message of Islam of the third woe, but line upon line, the message that Gabriel identifies in the illustration of Michael raising Moses up and taking him up into heaven as an ensign, is the message of the final president of the United States. It is the message of the sixth president (the Republican horn) who was slain in 2020, as had been the true Protestant horn. In Daniel’s narrative the resurrection from the days of mourning for the true Protestant horn, led into the identification of the resurrection of the Republican horn.
Hizqiyo kitobining o‘ttiz yettinchi bobida ikki guvohni hayotga qaytaradigan xabar uchinchi voyaning Islom xabaridir; ammo qator ustiga qator, Jabroil Mikoilning Musoni tiriltirib, uni bayroq sifatida osmonga olib chiqqani haqidagi tasvirda aniqlab beradigan xabar — Amerika Qo‘shma Shtatlarining so‘nggi prezidentining xabaridir. Bu 2020 yilda, xuddi haqiqiy protestant shoxi kabi, o‘ldirilgan oltinchi prezidentning (Respublikachi shoxning) xabaridir. Doniyorning rivoyatida haqiqiy protestant shoxi uchun bo‘lgan motam kunlaridan keyingi tirilish Respublikachi shoxning tirilishi aniqlanishiga olib keldi.
Seven times in Daniel chapter ten, the word “vision” or “appearance” is employed. Those seven references are identified by the same Hebrew word, with the exception that three of those times the word is in the feminine tense and the other four it is in the masculine tense. Seven being the number of perfection, and the three-four combination that equals seven is a primary characteristic of the book of Revelation where the last three of the seven churches, and the last three of the seven seals, and the last three of the seven trumpets are specifically distinguished from the first four.
Doniyorning o‘ninchi bobida “vahiy” yoki “ko‘rinish” so‘zi yetti marta qo‘llanilgan. Bu yetti murojaatning barchasi ayni bir ibroniycha so‘z bilan ifodalangan, faqat uch o‘rinda bu so‘z muannas shaklda, qolgan to‘rt o‘rinda esa muzakkar shaklda kelgan. Yetti mukammallik soni bo‘lganligi, shuningdek yettiga teng bo‘lgan uch-to‘rt uyg‘unligi Vahiy kitobining asosiy xususiyatlaridan biridir; unda yetti jamoatning oxirgi uchtasi, yetti muhrning oxirgi uchtasi va yetti karnayning oxirgi uchtasi dastlabki to‘rttasidan alohida ajratib ko‘rsatiladi.
The books of Daniel and Revelation are the same book, and in this sense Daniel and John are the same last day symbol. The vision of Christ in chapter ten, is the vision of Christ in Revelation chapter one.
Doniyor va Vahiy kitoblari bir xil kitobdir, va shu ma’noda Doniyor bilan Yuhanno bir xil oxirgi kunlar ramzidir. O‘ninchi bobdagi Masih haqidagi vahiy, Vahiy kitobining birinchi bobidagi Masih haqidagi vahiydir.
In Revelation chapter one, John hears a voice behind him and turns to see the one who is speaking.
Vahiy kitobining birinchi bobida Yuhanno orqasidan kelayotgan bir ovozni eshitadi va so‘zlayotgan Zotni ko‘rish uchun orqasiga o‘giriladi.
I was in the Spirit on the Lord’s day, and heard behind me a great voice, as of a trumpet, Saying, I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea. Revelation 1:10, 11.
Men Rabbiyning kunida Ruhda edim, va ortimdan karnay sadosidek baland bir ovozni eshitdim. U shunday der edi: Men Alfa va Omegamman, birinchi va oxirgiman; ko‘rganingni kitobga yozib, Osiyodagi yetti jamoatga yubor: Efesga, Smirnaga, Pergamosga, Tiyatiraga, Sardisga, Filadelfiyaga va Laodikiyaga. Vahiy 1:10, 11.
Whether it is the three touches in Daniel chapter ten, or the same vision in chapter one of Revelation, or the two messages of Ezekiel in chapter thirty-seven, or Isaiah being touched with a live coal from off the altar, the experience is identifying the empowering of the final warning message, and that message begins at the resurrection of the two witnesses in July of 2023. Daniel, John, Ezekiel and Isaiah all represent a messenger that hears the “voice” from the “old paths” behind him, which asks, “whom shall I send?” When that messenger responds, “here am I, send me,” he is strengthened and raises his voice, as one who is crying in the wilderness. “He that hath an ear, let him hear what the Spirit saith unto the churches.”
Bu Doniyor kitobining o‘ninchi bobidagi uch marta tegish bo‘lsin, yoki Vahiyning birinchi bobidagi o‘sha ayni vahiy bo‘lsin, yoki Hizqiyolning o‘ttiz yettinchi bobidagi ikki xabari bo‘lsin, yoxud Ishayoning qurbongohdan olingan cho‘g‘ bilan tegizilishi bo‘lsin, bu tajriba oxirgi ogohlantirish xabarining quvvatlantirilishini ifodalaydi, va o‘sha xabar 2023 yil iyul oyida ikki guvohning tirilishidan boshlanadi. Doniyor, Yuhanno, Hizqiyol va Ishayo — barchasi ortidan “qadimgi yo‘llar”dan kelayotgan “ovoz”ni eshitadigan xabarchini ifodalaydi; u: “Kimni yuboray?” deb so‘raydi. O‘sha xabarchi: “Mana men, meni yubor”, deb javob berganida, u kuchaytiriladi va sahroda faryod qilayotgan kishi kabi o‘z ovozini ko‘taradi. “Qulog‘i bor kishi, Ruh jamoatlarga nima deyayotganini eshitsin.”
We will continue this study in our next article.
Biz bu tadqiqotni keyingi maqolamizda davom ettiramiz.
“Upon the occasion just described, the angel Gabriel imparted to Daniel all the instruction which he was then able to receive. A few years afterward, however, the prophet desired to learn more of subjects not yet fully explained, and again set himself to seek light and wisdom from God. ‘In those days I Daniel was mourning three full weeks. I ate no pleasant bread, neither came flesh nor wine in my mouth, neither did I anoint myself at all…. Then I lifted up mine eyes, and looked, and behold a certain man clothed in linen, whose loins were girded with fine gold of Uphaz. His body also was like the beryl, and his face as the appearance of lightning, and his eyes as lamps of fire, and his arms and his feet like in colour to polished brass, and the voice of his words like the voice of a multitude’ (Daniel 10:2–6).
“Yuqorida tasvirlangan voqea munosabati bilan farishta Jabroil Doniyorga o‘sha paytda u qabul qila oladigan barcha ta’limotni yetkazdi. Biroq, bir necha yil o‘tgach, payg‘ambar hali to‘liq izohlanmagan mavzular haqida ko‘proq bilishni istadi va yana Xudodan nur va hikmat izlashga kirishdi. ‘O‘sha kunlarda men, Doniyor, uch to‘la hafta motam tutdim. Men lazzatli non yemadim, og‘zimga na go‘sht, na sharob oldim, o‘zimga umuman moy ham surmadim…. So‘ng ko‘zlarimni ko‘tarib qaradim, va mana, zig‘ir libos kiygan bir zot, bellari Ufazning sof oltini bilan bog‘langan edi. Uning badani xrizolitdek, yuzi chaqmoq ko‘rinishiday, ko‘zlari olov mash’alalariday, qo‘llari va oyoqlari sayqallangan jez rangiday, so‘zlarining ovozi esa ko‘pchilikning ovoziday edi’ (Doniyor 10:2–6).”
“This description is similar to that given by John when Christ was revealed to him upon the Isle of Patmos. No less a personage than the Son of God appeared to Daniel. Our Lord comes with another heavenly messenger to teach Daniel what would take place in the latter days.
“Bu ta’rif Masih Patmos orolida Yuhannoga vahiy qilinganda u tomonidan berilgan ta’rifga o‘xshaydi. Xudoning O‘g‘li bo‘lmish zotning O‘zi Doniyorga zohir bo‘ldi. Rabbimiz Doniyorga oxirgi kunlarda nima yuz berishini o‘rgatish uchun yana bir samoviy xabarchi bilan birga keladi.
“The great truths revealed by the world’s Redeemer are for those who search for truth as for hid treasures. Daniel was an aged man. His life had been passed amid the fascinations of a heathen court, his mind cumbered with the affairs of a great empire. Yet he turns aside from all these to afflict his soul before God, and seek a knowledge of the purposes of the Most High. And in response to his supplications, light from the heavenly courts was communicated for those who should live in the latter days. With what earnestness, then, should we seek God, that He may open our understanding to comprehend the truths brought to us from heaven.
“Dunyoning Najotkori tomonidan ochib berilgan buyuk haqiqatlar haqiqatni yashirin xazinalardek izlaydiganlar uchundir. Doniyor yoshi ulug‘ bir kishi edi. Uning umri butparast bir saroyning maftunkor muhitida o‘tgan, uning ongi buyuk bir saltanatning ishlari bilan band bo‘lgan edi. Shunga qaramay, u bularning barchasidan yuz o‘girib, Xudo oldida o‘z jonini ezadi va Oliy Zotning niyatlarini bilishni izlaydi. Va uning iltijolariga javoban, keyingi kunlarda yashaydiganlar uchun samoviy saroylardan nur ayon qilindi. Bas, osmondan bizga keltirilgan haqiqatlarni anglashimiz uchun U idrokimizni ochib bersin deb, biz Xudoni naqadar jiddiylik bilan izlashimiz kerak.”
“‘I Daniel alone saw the vision: for the men that were with me saw not the vision; but a great quaking fell upon them, so that they fled to hide themselves…. And there remained no strength in me: for my comeliness was turned in me into corruption, and I retained no strength’ (verses 7, 8). All who are truly sanctified will have a similar experience. The clearer their views of the greatness, glory, and perfection of Christ, the more vividly will they see their own weakness and imperfection. They will have no disposition to claim a sinless character; that which has appeared right and comely in themselves will, in contrast with Christ’s purity and glory, appear only as unworthy and corruptible. It is when men are separated from God, when they have very indistinct views of Christ, that they say, ‘I am sinless; I am sanctified.’
“‘Men Doniyor yolg‘iz o‘zim vahiyni ko‘rdim: men bilan birga bo‘lgan kishilar esa vahiyni ko‘rmadilar; biroq ularning ustiga qattiq bir titroq tushdi, shuning uchun ular yashirinish uchun qochib ketdilar…. Menda esa hech qanday quvvat qolmadi; chunki mening husnim ichimda buzilishiga aylandi, va menda hech qanday quvvat qolmadi’ (7, 8-oyatlar). Haqiqatan muqaddas qilinganlarning barchasi shunga o‘xshash bir tajribaga ega bo‘ladilar. Masihning ulug‘vorligi, shon-sharafi va mukammalligi haqidagi qarashlari qanchalik ravshan bo‘lsa, ular o‘zlarining ojizligi va nomukammalligini shunchalik yorqinroq ko‘radilar. Ular gunohsiz bir tabiatga da’vo qilishga hech qanday moyillik ko‘rsatmaydilar; o‘zlarida to‘g‘ri va go‘zal bo‘lib ko‘ringan narsa, Masihning pokligi va ulug‘vorligi bilan taqqoslanganda, faqat noloyiq va chiruvchan bo‘lib ko‘rinadi. Odamlar Xudodan ajralganlarida, Masih haqidagi tasavvurlari juda noaniq bo‘lganida, ana shunda ular: ‘Men gunohsizman; men muqaddas qilinganman’, deydilar.”
“Gabriel now appeared to the prophet, and thus addressed him: ‘Oh Daniel, a man greatly beloved, understand the words that I speak unto thee, and stand upright: for unto thee am I now sent. And when he had spoken this word unto me, I stood trembling. Then said he unto me, Fear not, Daniel: for from the first day that thou didst set thine heart to understand, and to chasten thyself before thy God, thy words were heard, and I am come for thy words’ (verses 11, 12).
“Endi Jabroil payg‘ambarga zohir bo‘lib, unga shunday dedi: ‘Ey Daniel, nihoyatda sevikli inson, men senga aytayotgan so‘zlarni anglab ol va tik tur; chunki men endi sening oldingga yuborildim.’ U bu so‘zni menga aytganida, men titragan holda tik turdim. So‘ng u menga dedi: ‘Qo‘rqma, Daniel; chunki sen qalbingni anglashga va o‘zingni Xudoying huzurida tiyishga bag‘ishlagan birinchi kundan boshlab, so‘zlaring eshitildi, va men sening so‘zlaring tufayli keldim’ (11, 12-oyatlar).”
“What great honor is shown to Daniel by the Majesty of heaven! He comforts His trembling servant and assures him that his prayer has been heard in heaven. In answer to that fervent petition the angel Gabriel was sent to affect the heart of the Persian king. The monarch had resisted the impressions of the Spirit of God during the three weeks while Daniel was fasting and praying, but heaven’s Prince, the Archangel, Michael, was sent to turn the heart of the stubborn king to take some decided action to answer the prayer of Daniel.
“Osmon saltanati tomonidan Doniyorga naqadar ulug‘ sharaf ko‘rsatilmoqda! U titrayotgan O‘z xizmatkoriga taskin beradi va uning ibodati osmonda eshitilganiga uni ishontiradi. O‘sha jo‘shqin iltijoga javoban, farishta Jabroil Fors shohining yuragiga ta’sir etish uchun yuborildi. Doniyor ro‘za tutib, ibodat qilayotgan uch hafta davomida hukmdor Xudoning Ruhi taassurotlariga qarshilik ko‘rsatgan edi, ammo osmon Shahzodasi, bosh farishta Mikoyil, o‘jar shohning yuragini burib, Doniyorning ibodatiga javob bo‘ladigan qat’iy bir chora ko‘rishga undash uchun yuborildi.
“‘And when he had spoken such words unto me, I set my face toward the ground, and I became dumb. And, behold, one like the similitude of the sons of men touched my lips…. And said, O man greatly beloved, fear not: peace be unto thee, be strong, yea, be strong. And when he had spoken unto me, I was strengthened, and said, Let my Lord speak; for thou hast strengthened me’ (verses 15–19). So great was the divine glory revealed to Daniel that he could not endure the sight. Then the messenger of heaven veiled the brightness of his presence and appeared to the prophet as ‘one like the similitude of the sons of men’ (verse 16). By his divine power he strengthened this man of integrity and of faith, to hear the message sent to him from God.
“‘U menga shunday so‘zlarni aytgach, men yuzimni yerga qaratdim va tilsiz bo‘lib qoldim. Va mana, inson o‘g‘illarining o‘xshashiga o‘xshagan bir Zot lablarimga tegdi…. Va dedi: Ey juda sevikli inson, qo‘rqma; senga tinchlik bo‘lsin; kuchli bo‘l, ha, kuchli bo‘l. U men bilan gapirgach, men quvvat topdim va dedim: Rabbim gapirsin; chunki Sen menga kuch berding’ (15–19-oyatlar). Danielga zohir qilingan ilohiy ulug‘vorlik shu qadar buyuk ediki, u bu manzaraga dosh bera olmadi. Shunda osmon elchisi o‘z huzurining porloqligini parda qildi va payg‘ambarga “inson o‘g‘illarining o‘xshashiga o‘xshagan bir Zot” (16-oyat) sifatida ko‘rindi. U o‘zining ilohiy qudrati bilan bu to‘g‘rilik va imon sohibi bo‘lgan odamni mustahkamladi, toki u Xudodan o‘ziga yuborilgan xabarni eshita olsin.
“Daniel was a devoted servant of the Most High. His long life was filled up with noble deeds of service for his Master. His purity of character and unwavering fidelity are equaled only by his humility of heart and his contrition before God. We repeat, The life of Daniel is an inspired illustration of true sanctification.” Sanctified Life, 49–52.
“Doniyor Taoloning sadoqatli xizmatkori edi. Uning uzoq umri O‘z Rabbisiga xizmatdagi olijanob amallar bilan to‘lib-toshgan edi. Uning fe’l-atvoridagi poklik va sobitqadam sadoqatga faqat uning qalbidagi kamtarlik hamda Xudo huzuridagi tavbadorligi teng kela oladi. Yana takrorlaymiz: Doniyorning hayoti haqiqiy muqaddaslanishning ilhomlangan bir tasviridir.” Sanctified Life, 49–52.