That “certain saint which spake” in Daniel chapter eight, verses thirteen and fourteen is Christ as Palmoni. In the book of Revelation, Christ is identified as Alpha and Omega, which among other wonderful truths, identifies Christ as the Wonderful Linguist, and together the books of Daniel and Revelation represent Christ as the Master of time and language. It is beyond human ability to understand the significance and depth of what it means that Christ, as Palmoni (the Numberer of Secrets), introduces that attribute of His character in the two verses that establish the central pillar of Adventism, but the secrets which the Numberer of Secrets chooses to reveal are our responsibility to recognize and defend.
Doniyor kitobining sakkizinchi bobi, o‘n uchinchi va o‘n to‘rtinchi oyatlarida “so‘zlagan o‘sha muayyan muqaddas zot” — Palmoniy sifatidagi Masihdir. Vahiy kitobida Masih Alfa va Omega deb tanitiladi; bu, boshqa ko‘plab ajoyib haqiqatlar qatorida, Masihni Ajib Tilshunos sifatida ham namoyon etadi; Doniyor va Vahiy kitoblari esa birgalikda Masihni vaqt va tilning Ustasi sifatida ifodalaydi. Masihning Palmoniy (Sirlarning Hisobchisi) sifatida Adventizmning markaziy ustunini belgilab beradigan o‘sha ikki oyatda O‘z fe’l-atvorining ana shu sifatini ochib berishi nimani anglatishining ahamiyati va teranligini inson qobiliyati bilan to‘la anglashning imkoni yo‘q; biroq Sirlarning Hisobchisi ochib berishni lozim ko‘rgan sirlarni anglash va himoya qilish — bizning mas’uliyatimizdir.
The secret things belong unto the Lord our God: but those things which are revealed belong unto us and to our children forever, that we may do all the words of this law. Deuteronomy 29:29.
Yashirin narsalar Egamiz Xudoyimizgadir; ammo oshkor qilingan narsalar bizga va farzandlarimizga abadulabad tegishlidir, toki biz ushbu Qonunning barcha so‘zlariga amal qilaylik. Qonunlar kitobi 29:29.
A secret that has been revealed is that the Numberer of Secrets (Palmoni), is that “certain saint which spake,” and in the two verses where He reveals Himself, the central pillar of Adventism is identified. In those two verses the Wonderful Numberer identifies the “increase of knowledge” that He, as the Lion of the tribe of Judah unsealed in 1798. In those two verses, the jewels of Miller’s dream, that represent the “increase of knowledge,” were, by the direction of Palmoni’s hand, published upon the two tables of Habakkuk.
Vahiy qilingan bir sir shuki, Sirlarni Sanovchi (Palmoniy) — “so‘zlagan muayyan muqaddas zot”dir; va U O‘zini oshkor qiladigan o‘sha ikki oyatda Adventizmning markaziy ustuni aniqlab beriladi. O‘sha ikki oyatda Ajoyib Sanovchi Yahudo qabilasining Sheri sifatida 1798-yilda ochgan “bilimning ko‘payishi”ni belgilab beradi. O‘sha ikki oyatda “bilimning ko‘payishi”ni ifodalovchi Millerning tushidagi javohirlar Palmoniyning qo‘li yo‘llanmasi bilan Habakkukning ikki lavhasiga nashr etildi.
Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed. Daniel 8:13, 14.
Shunda men bir muqaddas zotning so‘zlayotganini eshitdim, va boshqa bir muqaddas zot so‘zlayotgan o‘sha muayyan muqaddas zotga dedi: “Kundalik qurbonlik haqidagi vahiy, vayron qiluvchi gunoh, ham muqaddas joyni, ham lashkarni oyoq osti qilinishga topshirish qancha vaqt davom etadi?” U menga dedi: “Ikki ming uch yuz kun-gacha; shundan keyin muqaddas joy poklanadi.” Doniyor 8:13, 14.
After Daniel received the prophetic vision of the kingdoms of Bible prophecy, and then heard the heavenly dialogue in verses thirteen and fourteen, he sought to understand the “vision.”
Daniyor Muqaddas Kitob bashoratidagi shohliklar haqidagi bashoratli vahiydan so‘ng, o‘n uchinchi va o‘n to‘rtinchi oyatlardagi samoviy muloqotni eshitgach, bu “vahiy”ni tushunishga intildi.
And it came to pass, when I, even I Daniel, had seen the vision, and sought for the meaning, then, behold, there stood before me as the appearance of a man. And I heard a man’s voice between the banks of Ulai, which called, and said, Gabriel, make this man to understand the vision. Daniel 8:15, 16.
Shunda shunday bo‘ldiki, men, ya’ni men Doniyor, vahiy ko‘rganimdan so‘ng uning ma’nosini anglashga intildim; va mana, mening oldimda bir odam qiyofasiga o‘xshash zot turardi. Shunda men Ulai qirg‘oqlari orasidan bir inson ovozini eshitdim; u ovoz chorlab dedi: “Jabroil, bu odamga vahiy ma’nosini anglat.” Doniyor 8:15, 16.
The “vision” which Daniel is seeking to understand is the “chazon” vision, but the “mareh” vision, is what Gabriel is told to make Daniel understand. Every fact has its bearing, and if this fact is missed, the structure and design of the passage is essentially destroyed. In verse fifteen, when Daniel seeks to understand the “chazon” vision, the “mareh” is hidden, but still represented, for with the “appearance of a man” (Gabriel), the Hebrew word “mareh” is translated as “appearance”. In verse fifteen both words which have been translated as “vision” are represented. Daniel, in verse fifteen, seeks to understand the “chazon,” but Palmoni commands Gabriel, in verse sixteen to make Daniel understand the “mareh.” The design of these two verses is purposeful, and emphasizes the connection and difference between the two words.
Doniyor tushunishga intilayotgan “vahiy” — bu “chazon” vahiysidir, ammo Jabroilga Doniyorga anglatish buyurilgan vahiy esa “mareh” vahiysidir. Har bir dalilning o‘z o‘rni bor, va agar bu dalil e’tibordan chetda qolsa, parchadagi tuzilma va maqsad mohiyatan barbod bo‘ladi. O‘n beshinchi oyatda, Doniyor “chazon” vahiysini tushunishga intilganida, “mareh” yashirilgan, biroq baribir ifodalangan bo‘ladi; chunki “inson qiyofasi” (Jabroil) iborasida ibroniycha “mareh” so‘zi “qiyofa” deb tarjima qilingan. O‘n beshinchi oyatda “vahiy” deb tarjima qilingan har ikkala so‘z ham ifodalangan. Doniyor o‘n beshinchi oyatda “chazon”ni tushunishga intiladi, ammo Palmoniy o‘n oltinchi oyatda Jabroilga Doniyorga “mareh”ni anglatishni buyuradi. Bu ikki oyatning tuzilishi qasdlidir va bu ikki so‘z o‘rtasidagi bog‘liqlik hamda farqni ta’kidlaydi.
It is Palmoni that commands Gabriel to make Daniel understand the “mareh,” for the One that commands Gabriel is the One who stands upon the water, and Gabriel heard His voice, “a man’s voice between the banks of Ulai.” It is the Ulai river that runs between the banks, and it is Christ who stands upon the water in the Scriptures. Accompanied with that fact, is the fact that Christ, as the archangel, is the One who commands the angels. The voice between the banks, is the voice of “that certain saint” in verse thirteen, and it is His word that commands Gabriel to make Daniel understand the “mareh” vision. In chapter twelve of Daniel, Christ once again is between the banks of the river. In chapter twelve He is clothed in linen, and swares by Him that liveth forever.
Gabroilga Doniyorga “mareh”ni tushuntirishni amr etuvchi Palmonidir, chunki Gabroilga amr etuvchi Zot suv ustida turuvchi Zotdir; Gabroil esa Uning ovozini — “Ulai qirg‘oqlari orasidan kelayotgan inson ovozini” eshitdi. Qirg‘oqlar orasidan oqib o‘tadigan daryo Ulaidir, Muqaddas Yozuvlarda esa suv ustida turuvchi Masihdir. Bu haqiqat bilan birga yana shu haqiqat ham bor: Masih, bosh farishta sifatida, farishtalarga amr etuvchi Zotdir. Qirg‘oqlar orasidagi ovoz — o‘n uchinchi oyatdagi “o‘sha bir muqaddas zot”ning ovozidir, va aynan Uning kalomi Gabroilga Doniyorga “mareh” vahiyini tushuntirishni amr etadi. Doniyor kitobining o‘n ikkinchi bobida Masih yana daryo qirg‘oqlari orasidadir. O‘n ikkinchi bobda U zig‘ir kiyimga burkangan bo‘lib, abadulabad tirik bo‘lgan Zot nomi bilan qasam ichadi.
But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased. Then I Daniel looked, and, behold, there stood other two, the one on this side of the bank of the river, and the other on that side of the bank of the river. And one said to the man clothed in linen, which was upon the waters of the river, How long shall it be to the end of these wonders? And I heard the man clothed in linen, which was upon the waters of the river, when he held up his right hand and his left hand unto heaven, and sware by him that liveth for ever that it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished. Daniel 12:4–7.
Lekin sen, ey Doniyor, bu so‘zlarni yashirib qo‘y va kitobni oxirzamon vaqtigacha muhrlab qo‘y; ko‘plar u yoq-bu yoqqa yugurib yuradilar, va bilim ko‘payadi. Shunda men, Doniyor, qaradim, va mana, yana boshqa ikki kishi turardi: biri daryoning qirg‘og‘ining bu tomonida, boshqasi esa daryoning qirg‘og‘ining u tomonida. Va ulardan biri daryo suvlari uzra turgan, zig‘ir matodan kiyingan kishiga dedi: “Bu ajoyibotlarning nihoyasigacha qancha vaqt qoladi?” Va men daryo suvlari uzra turgan, zig‘ir matodan kiyingan kishining osmon sari o‘ng qo‘li bilan chap qo‘lini ko‘targanini va abadulabad Tirik Zot nomi bilan qasam ichib: “Bu bir vaqt, vaqtlar va yarim vaqtgacha bo‘ladi; va u muqaddas xalqning qudratini parokanda qilishni tamomlaganida, bu narsalarning hammasi nihoyasiga yetadi”, deganini eshitdim. Doniyor 12:4–7.
The Man who was “clothed in linen, which was upon the waters of the river,” “held up His right hand and His left hand unto heaven, and sware by Him that liveth forever,” and He is the same Man, who in chapter eight commanded Gabriel. In Revelation chapter ten, Christ also held up His hand and swore by Him who lives forever, but there He is standing upon both the water and the earth.
“Zig‘ir libos kiygan, daryoning suvlari ustida turgan” Odam “o‘ng qo‘lini ham, chap qo‘lini ham osmonga ko‘tardi va abadiy yashovchi Zot nomi bilan qasam ichdi”; va U sakkizinchi bobda Jabroilga buyruq bergan aynan o‘sha Odamdir. Vahiy kitobining o‘ninchi bobida Masih ham qo‘lini ko‘tardi va abadiy yashovchi Zot nomi bilan qasam ichdi, biroq u yerda U ham suv, ham yer ustida turibdi.
And the angel which I saw stand upon the sea and upon the earth lifted up his hand to heaven, And sware by him that liveth for ever and ever, who created heaven, and the things that therein are, and the earth, and the things that therein are, and the sea, and the things which are therein, that there should be time no longer. Revelation 10:5, 6.
Men dengiz ustida va yer ustida turganini ko‘rgan farishta qo‘lini osmon tomon ko‘tardi va abadulabad tirik bo‘lgan Zot nomi bilan, osmonni va undagi narsalarni, yerni va undagi narsalarni, dengizni va undagi narsalarni yaratgan Zot nomi bilan qasam ichdi: endi vaqt bo‘lmaydi. Vahiy 10:5, 6.
The mighty angel of chapter ten of Revelation, is Palmoni, who spake to Gabriel from between the banks of the river in chapter eight, and identified when the “end of” the “wonders” would occur in chapter twelve. In Revelation chapter ten, He is the one who roared as a “lion,” for He is there represented as the Lion of the tribe of Judah.
Vahiyning o‘ninchi bobi dagi qudratli farishta Palmonidir; u sakkizinchi bobda daryo qirg‘oqlari orasidan turib Jabroilga gapirgan va o‘n ikkinchi bobda “mo‘jizalar”ning “oxiri” qachon bo‘lishini bildirgan zotdir. Vahiyning o‘ninchi bobida U “sher” kabi na’ra tortgan Zotdir, chunki u yerda U Yahudo qabilasining Sheri sifatida tasvirlangan.
And one of the elders saith unto me, Weep not: behold, the Lion of the tribe of Juda, the Root of David, hath prevailed to open the book, and to loose the seven seals thereof. And I beheld, and, lo, in the midst of the throne and of the four beasts, and in the midst of the elders, stood a Lamb as it had been slain, having seven horns and seven eyes, which are the seven Spirits of God sent forth into all the earth. And he came and took the book out of the right hand of him that sat upon the throne. Revelation 5:5–7.
Va oqsoqollardan biri menga dedi: “Yig‘lama; mana, Yahudo qabilasining Arsloni, Dovudning Ildizi, kitobni ochishga va uning yetti muhrini yechishga g‘olib keldi.” Va men qaradim, va mana, taxtning o‘rtasida hamda to‘rt maxluqotning o‘rtasida, oqsoqollar o‘rtasida go‘yo so‘yilgandek turgan bir Qo‘zi bor edi; uning yetti shoxi va yetti ko‘zi bor edi, bular butun yer yuziga yuborilgan Xudoning yetti Ruhidir. Va U kelib, taxtda O‘tirganning o‘ng qo‘lidan kitobni oldi. Vahiy 5:5–7.
As the Lion of the tribe of Judah, Christ is the lamb that prevailed to unseal the book that was sealed with seven seals. Whether He is walking upon the water in the book of Daniel, or has one foot on the sea and the other on the earth in Revelation, each of the prophetic representations are associated with prophetic time. And as the Lion of the tribe of Judah, Christ both seals up and unseals His Word. As He sealed up the book of Daniel, He also sealed up the seven thunders in Revelation chapter ten.
Yahudo qabilasining Arsloni sifatida, Masih yetti muhr bilan muhrlangan kitobni ochishga g‘olib chiqqan Qo‘zidir. U Doniyor kitobida suvlar ustida yurayotgan bo‘ladimi, yoki Vahiy kitobida bir oyog‘i dengiz ustida, ikkinchisi esa yer ustida turayotgan bo‘ladimi, bashoratli tasvirlarning har biri bashoratli vaqt bilan bog‘liqdir. Va Yahudo qabilasining Arsloni sifatida, Masih O‘z Kalomini ham muhrlaydi, ham muhrdan chiqaradi. U Doniyor kitobini muhrlagani kabi, Vahiy kitobining o‘ninchi bobidagi yetti momaqaldiroqni ham muhrlagan.
“The mighty angel who instructed John was no less a personage than Jesus Christ. Setting His right foot on the sea, and His left upon the dry land, shows the part which He is acting in the closing scenes of the great controversy with Satan. This position denotes His supreme power and authority over the whole earth. The controversy had waxed stronger and more determined from age to age, and will continue to do so, to the concluding scenes when the masterly working of the powers of darkness shall reach their height. Satan, united with evil men, will deceive the whole world and the churches who receive not the love of the truth. But the mighty angel demands attention. He cries with a loud voice. He is to show the power and authority of His voice to those who have united with Satan to oppose the truth.
“Yuhannoga ta’lim bergan qudratli farishta Iso Masihning O‘zidan kam bo‘lmagan zot edi. Uning o‘ng oyog‘ini dengiz ustiga, chap oyog‘ini esa quruqlik ustiga qo‘yishi, buyuk kurashning Shayton bilan bo‘ladigan yakuniy sahnalarida U qanday vazifani ado etayotganini ko‘rsatadi. Bu holat Uning butun yer yuzasi ustidan oliy qudrati va hokimiyatini bildiradi. Bu kurash asrdan asrga tobora kuchayib, yanada qat’iy tus olib borgan va zulmat kuchlarining mohirona faoliyati o‘z cho‘qqisiga yetadigan yakuniy sahnalargacha shunday davom etadi. Shayton, yovuz insonlar bilan birlashib, haqiqat sevgisini qabul qilmagan butun dunyoni va jamoatlarni aldaydi. Ammo qudratli farishta diqqatni talab qiladi. U baland ovoz bilan nido qiladi. U haqiqatga qarshi turish uchun Shayton bilan birlashganlarga O‘z ovozining qudrati va hokimiyatini ko‘rsatishi kerak.”
“After these seven thunders uttered their voices, the injunction comes to John as to Daniel in regard to the little book: ‘Seal up those things which the seven thunders uttered.’ These relate to future events which will be disclosed in their order. Daniel shall stand in his lot at the end of the days. John sees the little book unsealed. Then Daniel’s prophecies have their proper place in the first, second, and third angels’ messages to be given to the world. The unsealing of the little book was the message in relation to time.
“Bu yetti momaqaldiroq o‘z ovozlarini yangratganidan keyin, kichik kitob borasida Yuhannoga, xuddi Doniyorga bo‘lgani kabi, shunday amr keladi: ‘Yetti momaqaldiroq aytgan narsalarni muhrlab qo‘y.’ Bular kelajakdagi voqealarga taalluqlidir va ular o‘z tartibida oshkor qilinadi. Doniyor kunlarning oxirida o‘z ulushida turadi. Yuhanno kichik kitobning muhrsizlanganini ko‘radi. Shunda Doniyorning bashoratlari dunyoga berilishi lozim bo‘lgan birinchi, ikkinchi va uchinchi farishtalarning xabarlarida o‘zining munosib o‘rnini topadi. Kichik kitobning muhrsizlanishi vaqtga oid xabar edi.”
“The books of Daniel and the Revelation are one. One is a prophecy, the other a revelation; one a book sealed, the other a book opened. John heard the mysteries which the thunders uttered, but he was commanded not to write them.
“Doniyor va Vahiy kitoblari birdir. Biri bashorat, ikkinchisi vahiydir; biri muhrlangan kitob, ikkinchisi esa ochilgan kitobdir. Yuhanno momaqaldiroqlar aytgan sirlarni eshitdi, ammo ularga yozmaslik buyurildi.
“The special light given to John which was expressed in the seven thunders was a delineation of events which would transpire under the first and second angels’ messages.” The Seventh-day Adventist Bible Commentary, volume 7, 971.
“Yuhannoga berilgan va yetti momaqaldiroq orqali ifodalangan maxsus nur birinchi va ikkinchi farishtalarning xabarlari ostida sodir bo‘ladigan voqealarning tasviri edi.” The Seventh-day Adventist Bible Commentary, 7-jild, 971.
Christ, represented as Palmoni, the Man in chapters eight and twelve who is upon the water, is also the mighty angel with the little book in His hand. He is the Lion of the tribe of Judah that seals and unseals His Word, and He is the one who commands Gabriel, for He is Michael the archangel.
Suv ustida turgan, sakkizinchi va o‘n ikkinchi boblarda Palmoniy — Odam sifatida tasvirlangan Masih, qo‘lida kichik kitob tutgan qudratli farishtadir ham. U Yahudo qabilasining Sheridir; U O‘z Kalomini muhrlaydi va muhrini ochadi, hamda Jabroilga amr qiluvchi Zotdir, chunki U bosh farishta Mikoildir.
Yet Michael the archangel, when contending with the devil he disputed about the body of Moses, durst not bring against him a railing accusation, but said, The Lord rebuke thee. Jude 1:9.
Biroq bosh farishta Mikoil, Musoning jasadi haqida iblis bilan bahslashib tortishganida, unga qarshi haqoratli ayblov keltirishga jur’at etmadi, balki: “Egam seni koyisin”, dedi. Yahudo 1:9.
Michael is Christ’s name, and that name represents that He is the commander of not only the angels, but He is also the one who has the power to resurrect. The name Michael means “who is like God”. When Nebuchadnezzar saw one like unto the son of God in the furnace with the three worthies, he saw Michael. And the archangel Michael, is also the prince of God’s people that the little horn of pagan Rome magnified themselves against at the cross in fulfillment of Daniel chapter eight, verse eleven.
Mikayil — Masihning ismidir, va bu ism Uning nafaqat farishtalarning qo‘mondoni ekanini, balki tiriltirish qudratiga ega Zot ham ekanini bildiradi. Mikayil ismining ma’nosi: “Xudoga kim o‘xshaydi?” Nebukadnazar o‘choqda uch nafar sodiq kishilar bilan birga Xudoning O‘g‘liga o‘xshash Zotni ko‘rganida, u Mikayilni ko‘rgan edi. Va bosh farishta Mikayil, shuningdek, Daniel 8:11 dagi bajo bo‘lishga ko‘ra butparast Rimning kichik shoxi xochda o‘zini qarshi ulug‘lagan Xudoning xalqining Amiridir.
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.
Lekin men senga haqiqat bitigida yozilgan narsani ko‘rsataman; va bu ishlarda men bilan birga mustahkam turadigan hech kim yo‘q, sizning amiringiz Mikoildan boshqa. Doniyor 10:21.
It is Michael who commands the angels, who resurrects the dead and who decides when probation closes.
Farishtalarga amr beradigan, o‘liklarni tiriltiradigan va sinov muddatining qachon tugashini belgilaydigan Zot — Mixoildir.
“‘And at that time shall Michael stand up, the great prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, everyone that shall be found written in the book.’ When this time of trouble comes, every case is decided; there is no longer probation, no longer mercy for the impenitent. The seal of the living God is upon His people. This small remnant, unable to defend themselves in the deadly conflict with the powers of earth that are marshaled by the dragon host, make God their defense. The decree has been passed by the highest earthly authority that they shall worship the beast and receive his mark under pain of persecution and death. May God help His people now, for what can they then do in such a fearful conflict without His assistance!” Testimonies, volume 5, 212.
“‘Va o‘sha vaqtda xalqing farzandlari uchun turadigan buyuk shahzoda Mixoil o‘rnidan turadi; va shunday musibat vaqti bo‘ladiki, to xalq paydo bo‘lganidan o‘sha vaqtgacha hech qachon bunday bo‘lmagan; va o‘sha vaqtda xalqingdan kitobga yozilgan holda topilgan har bir kishi qutqariladi.’ Bu musibat vaqti kelganida, har bir ish hal qilingan bo‘ladi; endi sinov muddati yo‘q, tavba qilmaganlar uchun endi rahm-shafqat yo‘q. Tirik Xudoning muhri Uning xalqi ustidadir. Ajdaho lashkari tomonidan safarbar qilingan yer yuzining kuchlari bilan bo‘ladigan halokatli to‘qnashuvda o‘zlarini himoya qila olmaydigan bu kichik qoldiq, Xudoni o‘zining himoyasi qiladi. Ular ta’qib va o‘lim azobi ostida maxluqqa sajda qilsin va uning tamg‘asini qabul qilsin, degan farmon eng oliy yeriy hokimiyat tomonidan chiqarilgan. Xudo O‘z xalqiga hozirdan yordam bersin, chunki Uning yordamisiz ular o‘shanda bunday dahshatli to‘qnashuvda nima qila oladilar!” Testimonies, 5-jild, 212.
The final secret which the Lion of the tribe of Judah unseals is the Revelation of Jesus Christ, and it includes that He is in control of the design and structure of every element of His prophetic Word. The Man in linen that stands upon the waters, who lifts up His hand and swares by Him that liveth forever, and who cries as a Lion, which causes seven thunders to utter their voices, is He who seals up the book of Daniel and seals up the seven thunders of Revelation. It is He who unseals the book that is sealed with seven seals, who has the power to resurrect, and who is the great Prince that stands up and announces the end of probation. When Palmoni commanded Gabriel to make Daniel to understand the “mareh” vision, He meant exactly that.
Yahudo qabilasining Arsloni muhrdan ochadigan so‘nggi sir — bu Iso Masihning Vahiyidir, va bu shuni ham o‘z ichiga oladiki, U O‘zining bashoratli Kalomining har bir unsurining loyihasi va tuzilishi ustidan hukmronlik qiladi. Suvlar uzra turgan, qo‘lini ko‘tarib, abadul-abad Barhayot Zot nomi bilan qasam ichadigan va Arslon kabi nido qiladigan zig‘irpoyalarga burkangan Inson — aynan O‘sha Zotdirki, Uning nidosi yetti momaqaldiroqning o‘z ovozlarini chiqarishiga sabab bo‘ladi; U Doniyor kitobini muhrlaydigan ham, Vahiydagi yetti momaqaldiroqni muhrlaydigan ham O‘shadir. Yetti muhr bilan muhrlangan kitobni ochadigan, tiriltirish qudratiga ega bo‘lgan va sinov muddatining tugaganini e’lon qilib oyoqqa turadigan buyuk Amir ham O‘shadir. Palmoniy Jabroilga Doniyorga “mareh” vahiyini anglatishni buyurganida, U aynan shuni nazarda tutgan edi.
He did not command Gabriel to make Daniel understand the “chazon” vision. The “chazon” vision is the vision of the kingdoms of Bible prophecy in Daniel chapter eight, verses one through twelve, and it is also the “vision” that is referenced in verse thirteen, within a question of duration. “How long shall be the vision?” The “chazon” vision concerns the daily (paganism) and the transgression (papalism) desolating powers that trample down the sanctuary and host.
U Jabroilga Doniyorga “xazon” vahiysini tushuntirishni buyurmadi. “Xazon” vahiysi — Doniyor kitobining sakkizinchi bobi, birinchi oyatdan o‘n ikkinchi oyatgacha bo‘lgan Muqaddas Kitob bashoratidagi shohliklar vahiysidir, va u, shuningdek, o‘n uchinchi oyatda davomiylik haqidagi savol ichida tilga olingan “vahiy”dir. “Vahiy qancha vaqt davom etadi?” “Xazon” vahiysi ma’badni va lashkarni oyoq osti qiladigan, xonavayron qiluvchi kundalik (butparastlik) hamda gunohkorona isyon (papachilik) kuchlariga taalluqlidir.
Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? Daniel 8:13.
Shunda men bir muqaddas zotning so‘zlayotganini eshitdim, va boshqa bir muqaddas zot so‘zlayotgan o‘sha muayyan muqaddas zotga dedi: Doimiy qurbonlik, vayron qiluvchi gunoh va ham muqaddas maskan, ham lashkar oyoq osti qilinishi haqidagi vahiy qachongacha davom etadi? Doniyor 8:13.
Christ, as Palmoni (the Wonderful Numberer), is asked “how long” shall be the “chazon” vision, and he answers, “unto two thousand and three hundred days; then shall the sanctuary be cleansed.” Daniel then desires to understand the “chazon” vision which concerns “the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot.” But Gabriel is commanded to make Daniel understand the “mareh” vision. Every fact has its bearing in God’s Word. The “mareh” vision, is the vision of the evening and mornings identified in verse twenty-six.
Masih, Palmoniy (Ajoyib Sanaguvchi) sifatida, “chazon” vahiyining “qancha vaqtgacha” davom etishi haqida so‘raladi va U shunday javob beradi: “ikki ming uch yuz kecha-kunduzgacha; shundan so‘ng muqaddas joy poklanadi.” Shundan keyin Doniyor “kundalik qurbonlik, vayron qiluvchi gunoh va muqaddas joy bilan lashkarni oyoq osti qilinishga topshirish”ga taalluqli bo‘lgan “chazon” vahiysini tushunishni istaydi. Ammo Jabroilga Doniyorga “mareh” vahiysini tushuntirish amr etiladi. Har bir haqiqat Xudoning Kalomida o‘z o‘rniga egadir. “Mareh” vahiyi — yigirma oltinchi oyatda aniqlashtirilgan kecha va tonglar vahiyidir.
And the vision of the evening and the morning which was told is true: wherefore shut thou up the vision; for it shall be for many days. Daniel 8:26.
Va aytilgan oqshom va tong haqidagi vahiy haqiqatdir; shu bois vahiyni muhrlab qo‘y, chunki u ko‘p kunlardan keyingi zamonga taalluqlidir. Doniyor 8:26.
The word “vision” is mentioned twice in the verse. The first reference is the “mareh” vision and the second is the “chazon” vision. The “mareh” vision is the vision of “the evening and mornings.” The Hebrew expression of “evening and mornings” is often found in the Bible, and it is always translated as “evening and mornings,” as it is in verse twenty-six. The only place in the Bible where it is translated differently than “evening and mornings,” is in verse fourteen, where it is translated as simply “days.” The actual Hebrew of verse fourteen would read, “Unto twenty-three hundred evenings and mornings.”
“Oy-qoʻrqinch” soʻzi oyatda ikki marta tilga olinadi. Birinchi ishora “mareh” oy-qoʻrqinchiga, ikkinchisi esa “chazon” oy-qoʻrqinchiga taalluqlidir. “Mareh” oy-qoʻrqinch — “kechalar va tonglar” oy-qoʻrqinchidir. “Kechalar va tonglar” degan ibroniycha ifoda Muqaddas Kitobda koʻp uchraydi va u har doim yigirma oltinchi oyatda boʻlgani kabi “kechalar va tonglar” deb tarjima qilinadi. Muqaddas Kitobda u “kechalar va tonglar”dan boshqacha tarjima qilingan yagona joy — oʻn toʻrtinchi oyat boʻlib, u yerda u shunchaki “kunlar” deb tarjima qilingan. Oʻn toʻrtinchi oyatning asl ibroniycha matni shunday oʻqilar edi: “Ikki ming uch yuz kecha va tonggacha.”
The verse that is the central pillar of Adventism, is the only verse in God’s Word where “evening and mornings” is expressed simply as “days.” Every fact has its bearing, and if nothing else, it is clear that Palmoni was purposely emphasizing the verse. He did so by directing the minds of those who translated the King James Bible to write the phrase differently than it is always written in His Word. The point that is to be derived from this fact, is that when Gabriel is told to make Daniel understand the “mareh” vision, he is being told to make Daniel understand the vision of the appearance of 1844, and not the “chazon” vision concerning the trampling down the sanctuary and the host.
Adventizmning markaziy ustuni bo‘lgan oyat, Xudoning Kalomida “kechqurun va ertalablar” oddiygina “kunlar” deb ifodalangan yagona oyatdir. Har bir dalilning o‘z ahamiyati bor, va boshqa hech narsa bo‘lmasa ham, Palmoni oyatni qasddan alohida ta’kidlagani ravshandir. U buni King James Muqaddas Kitobini tarjima qilganlarning ongini yo‘naltirib, iborani Uning Kalomida doimo yozilganidan boshqacha tarzda yozdirish orqali qildi. Bu haqiqatdan chiqarilishi lozim bo‘lgan nuqta shuki, Jabroilga Doniyorga “mareh” vahiyini tushuntirish buyurilganda, unga Doniyorga ziyorning va lashkarning oyoq osti qilinishi haqidagi “chazon” vahiyini emas, balki 1844-yilning zohir bo‘lishi haqidagi vahiyini tushuntirish buyurilmoqda.
The vision of the “evening and mornings” is about an appearance that occurs when the cleansing of the sanctuary began on October 22, 1844. The vision of the appearance of October 22, 1844, is not about the trampling down of the sanctuary, but of the cleansing of the sanctuary. Was there a prophetic appearance on that date?
“oqshomlar va tonglar” haqidagi vahiy 1844-yil 22-oktabrda muqaddas joyni poklash boshlangan paytda sodir bo‘ladigan bir zohir bo‘lish haqidadir. 1844-yil 22-oktabrdagi zohir bo‘lish haqidagi vahiy muqaddas joyning oyoq osti qilinishi haqida emas, balki muqaddas joyning poklanishi haqidadir. O‘sha sanada bashoratli bir zohir bo‘lish bo‘lganmi?
“The coming of Christ as our high priest to the most holy place, for the cleansing of the sanctuary, brought to view in Daniel 8:14; the coming of the Son of man to the Ancient of Days, as presented in Daniel 7:13; and the coming of the Lord to His temple, foretold by Malachi, are descriptions of the same event; and this is also represented by the coming of the bridegroom to the marriage, described by Christ in the parable of the ten virgins, of Matthew 25.” The Great Controversy, 426.
“Masihning muqaddasxonani poklash uchun bizning bosh ruhoniyimiz sifatida eng muqaddas joyga kelishi — Doniyor 8:14 da ko‘rsatilganidek; Inson O‘g‘lining Qadimiy Kunlar huzuriga kelishi — Doniyor 7:13 da bayon etilganidek; va Rabbiyning O‘z ma’badiga kelishi — Malakiy tomonidan bashorat qilinganidek — bular bir xil hodisaning ta’riflaridir; va bu, shuningdek, Masih tomonidan Matto 25 dagi o‘nta bokira haqidagi masalda tasvirlangan kuyovning nikohga kelishi bilan ham ifodalangan.” Buyuk Kurash, 426.
Gabriel was instructed to make Daniel understand the prophetic appearance of Christ in His temple on October 22, 1844. For this reason, Gabriel gave Daniel a second witness to the date of October 22, 1844, for Gabriel led every Bible author that recorded some form of the biblical principle that identifies that truth is established upon the testimony of two. If Gabriel was to make Daniel understand October 22, 1844, he would need a second witness to establish “the vision of the appearance.”
Jabroilga Doniyorni 1844-yil 22-oktabrda Masihning O‘z ma’badida paydo bo‘lishining bashoratli zohir bo‘lishini anglashga majbur etish buyurilgan edi. Shu sababli, Jabroil Doniyorga 1844-yil 22-oktabr sanasiga doir ikkinchi guvohni berdi, chunki Jabroil shu haqiqat ikki guvohlik asosida mustahkamlanishini belgilovchi Muqaddas Kitob tamoyilining qandaydir shaklini qayd etgan har bir Muqaddas Kitob muallifini yo‘naltirgan edi. Agar Jabroil Doniyorga 1844-yil 22-oktabrni anglatishi kerak bo‘lgan bo‘lsa, u “zohir bo‘lish haqidagi vahiy”ni mustahkamlash uchun ikkinchi guvohga muhtoj bo‘lar edi.
Gabriel begins his work by first addressing Daniel’s desire to understand the “chazon” vision, and he does so by identifying that the “chazon” vision, is the vision that concludes at the “time of the end” in 1798.
Jabroil o‘z ishini avvalo Doniyorning “chazon” vahiyini tushunish istagiga murojaat qilishdan boshlaydi va buni “chazon” vahiyi 1798-yildagi “oxirzamonga” kelib yakunlanadigan vahiy ekanini aniqlab berish orqali amalga oshiradi.
And I heard a man’s voice between the banks of Ulai, which called, and said, Gabriel, make this man to understand the vision. So he came near where I stood: and when he came, I was afraid, and fell upon my face: but he said unto me, Understand, O son of man: for at the time of the end shall be the vision. Daniel 8:16, 17.
Shunda men Ulai qirg‘oqlari orasidan bir insonning ovozini eshitdim; u chaqirib dedi: “Ey Jabroil, bu odamga vahiy ma’nosini tushuntir.” Shunda u men turgan joyga yaqin keldi; u kelganida, men qo‘rqib, yuztuban yiqildim. Lekin u menga dedi: “Tushun, ey inson o‘g‘li; chunki bu vahiy oxirzamon vaqtiga taalluqlidir.” Doniyor 8:16, 17.
The “vision” in the previous verse, that is “at the time of the end” is the “chazon” vision, and the “time of the end” in the book of Daniel is 1798. This is the “vision” which Daniel had sought to understand, but it was not the “vision” Gabriel was told to make Daniel to understand. For that Gabriel is going to provide a second witness.
Oldingi oyatdagi “vahiy”, ya’ni “oxir zamon paytidagi” vahiy — bu “chazon” vahiyidir, va Doniyor kitobidagi “oxir zamon payti” 1798-yildir. Bu Doniyor tushunishga intilgan “vahiy” edi, ammo bu Jabroilga Doniyorga anglatish buyurilgan “vahiy” emas edi. Chunki buning uchun Jabroil ikkinchi bir guvohlikni taqdim etmoqchi.
So he came near where I stood: and when he came, I was afraid, and fell upon my face: but he said unto me, Understand, O son of man: for at the time of the end shall be the vision. Now as he was speaking with me, I was in a deep sleep on my face toward the ground: but he touched me, and set me upright. And he said, Behold, I will make thee know what shall be in the last end of the indignation: for at the time appointed the end shall be. Daniel 8:17–19.
Shunda u men turgan joyga yaqinlashib keldi; u kelganida, men qo‘rqib ketdim va yuzim bilan yerga yiqildim. Ammo u menga dedi: “Tushun, ey inson o‘g‘li, chunki bu vahiy oxirzamon vaqtiga taalluqlidir.” U men bilan gaplashayotganida, men yuzim yerga qaratilgan holda qattiq uyquga ketdim. Lekin u menga tegib, meni tik turg‘izdi. Va u dedi: “Mana, g‘azabning oxirgi pallasida nima bo‘lishini senga bildiraman; chunki oxir belgilangan vaqtda keladi.” Daniel 8:17–19.
Gabriel takes up his job assignment by informing Daniel to, “behold,” which is informing Daniel to consider the next fact. The next fact is that the “last indignation,” of the two “seven times” of Leviticus twenty-six, ends in 1844. The “last indignation” is directly identified as a time prophecy, for it has a “time appointed” that it will “end.” The “indignation” must represent a period of time, for it has a “time appointed” for its ending. If the “indignation” was simply a point in time it would not have an end, it would simply be the point when it took place.
Jabroil o‘ziga yuklatilgan vazifani Doniyorga: “qaragin”, deb xabar berishdan boshlaydi; bu esa Doniyorga navbatdagi haqiqatni e’tiborga olishni bildiradi. Navbatdagi haqiqat shundan iboratki, Levilar kitobining yigirma oltinchi bobi aytgan ikki “yetti vaqt”ning “so‘nggi g‘azabi” 1844-yilda nihoyasiga yetadi. “So‘nggi g‘azab” vaqtga oid bashorat ekani bevosita ko‘rsatilgan, chunki uning “belgilangan vaqti” bor va u o‘sha vaqtda “tugaydi”. “G‘azab” muayyan bir vaqt davrini anglatishi kerak, chunki uning nihoyasi uchun “belgilangan vaqti” bor. Agar “g‘azab” shunchaki vaqtning bitta nuqtasi bo‘lganida, uning oxiri bo‘lmas edi; u shunchaki sodir bo‘lgan lahzaning o‘zi bo‘lar edi.
The “indignation” had an ending point that is marked, so it represents the end of a period of time. The period of time is represented as “the last indignation.” If there is a last, then there must be a first. The “first indignation” is identified in Daniel chapter eleven, and there it is also a period of time, for the papacy was going to “practice and prosper” until the end of the “indignation”.
“G‘azab”ning belgilangan bir nihoya nuqtasi bor edi, shuning uchun u bir vaqt davrining oxirini ifodalaydi. Bu vaqt davri “so‘nggi g‘azab” sifatida ifodalangan. Agar so‘nggisi bo‘lsa, demak birinchisi ham bo‘lishi kerak. “Birinchi g‘azab” Doniyor kitobining o‘n birinchi bobida aniqlab berilgan, va u yerda u ham bir vaqt davridir, chunki papalik “g‘azab”ning oxirigacha “amal qilib, ravnaq topishi” kerak edi.
And some of them of understanding shall fall, to try them, and to purge, and to make them white, even to the time of the end: because it is yet for a time appointed. And the king shall do according to his will; and he shall exalt himself, and magnify himself above every god, and shall speak marvellous things against the God of gods, and shall prosper till the indignation be accomplished: for that that is determined shall be done. Daniel 11:35, 36.
Va aqlli kishilardan ba’zilari sinalishlari, poklanishlari va oq qilinishlari uchun yiqilurlar, to oxirzamon vaqtigacha; chunki bu hali belgilangan vaqt uchundir. Shoh esa o‘z irodasiga ko‘ra ish tutar; u o‘zini har bir xudodan yuqori ko‘tarib, ulug‘lar va xudolar Xudosiga qarshi hayratomuz so‘zlarni aytar, hamda g‘azab nihoyasiga yetguncha ravnaq topar; chunki belgilab qo‘yilgan narsa bajo bo‘lur. Doniyor 11:35, 36.
In these two verses, the king that does according to his will and exalts himself is the subject. Verse thirty-six is the verse Paul paraphrases, as he identifies the “man of sin” who is seated in the temple of God showing himself that he is God. The persecution of the Dark Ages from the year 538 through to 1798 is identified in verse thirty-five, and it continues until “the time of the end” which was 1798, which was the “time appointed.” Verse thirty-six then identifies that the papacy would “prosper” “till the indignation be accomplished.” The verse identifies that the papacy prospered until 1798, at which point, the first “indignation,” had been “accomplished.” God’s prophetic Word had “determined” that the papacy would continue for twelve hundred and sixty years, until 1798, which was the “time of the end.”
Ushbu ikki oyatda o‘z irodasiga ko‘ra ish tutadigan va o‘zini yuksaltiradigan shoh mavzu qilinadi. O‘ttiz oltinchi oyat Pavlus parafraz qilgan oyatdir, chunki u “gunoh odami”ni Xudoning ma’badida o‘tirib, o‘zini Xudo deb ko‘rsatayotgan shaxs sifatida aniqlaydi. 538-yildan 1798-yilgacha davom etgan Zulmat Asrlaridagi quvg‘in o‘ttiz beshinchi oyatda ko‘rsatilgan bo‘lib, u 1798 bo‘lgan “oxir zamoni”gacha, ya’ni “belgilangan vaqt”gacha davom etadi. So‘ng o‘ttiz oltinchi oyat papalik “g‘azab nihoyasiga yetguncha” “ravnaq topishi”ni ko‘rsatadi. Oyat papalik 1798-yilgacha ravnaq topganini, aynan o‘sha paytda birinchi “g‘azab” “nihoyasiga yetgan”ini ko‘rsatadi. Xudoning bashoratli Kalomi papalikning 1260 yil davom etishini, 1798-yilgacha, ya’ni “oxir zamoni”gacha davom etishini “belgilab qo‘ygan” edi.
The first “indignation” ended in 1798, and “the last indignation” ended in 1844. Both indignations are represented as periods of time, which had specific endings, thus identifying them both as time prophecies. Gabriel was commanded by Palmoni to make Daniel understand the appearance vision (“mareh”), of the “evening and mornings” (days) that identified October 22, 1844, and he did so by providing a second witness to that date.
Birinchi “g‘azab” 1798-yilda yakunlandi, va “oxirgi g‘azab” 1844-yilda yakunlandi. Har ikkala g‘azab ham muayyan yakunlarga ega bo‘lgan vaqt davrlari sifatida tasvirlangan, shu tariqa ularning ikkalasi ham vaqtga oid bashoratlar ekanini aniqlaydi. Jabroilga Palmoni tomonidan Doniyor “oqshom va tonglar”ning (kunlarning) 1844-yil 22-oktabrni ko‘rsatib bergan zohir bo‘lish vahiyini (“mareh”) tushunishi uchun amr berildi, va u bu sanaga ikkinchi bir guvohlikni taqdim etish orqali buni amalga oshirdi.
The “chazon” vision of verse thirteen, which Daniel desired to understand, was the vision of the trampling down that ended at the “time of the end” in 1798. The “mareh” vision of verse fourteen, ended with the appearance of Christ in the Most Holy Place on October 22, 1844, in fulfillment of the time prophecy of twenty-three hundred years, and also the fulfillment of the time prophecy of the twenty-five hundred and twenty years. Both of those time prophecies are represented upon Habakkuk’s sacred tables, which Sister White identifies were directed by the hand of the Lord, and should not be altered.
Daniel tushunishni istagan o‘n uchinchi oyatdagi “chazon” vahiyi 1798-yilda “oxirat zamoni”da nihoyasiga yetgan oyoq osti qilinish haqidagi vahiy edi. O‘n to‘rtinchi oyatdagi “mareh” vahiyi esa, ikki ming uch yuz yillik vaqt bashoratining amalga oshishi, shuningdek, ikki ming besh yuz yigirma yillik vaqt bashoratining ham ro‘yobga chiqishi natijasida, 1844-yil 22-oktabrda Masihning Eng Muqaddas Joyda zohir bo‘lishi bilan yakunlandi. Bu vaqtga oid bashoratlarning har ikkisi ham Habakkukning muqaddas lavhalarida ifodalangan bo‘lib, Sister White ularning Rabbiy qo‘li bilan yo‘naltirilganini va o‘zgartirilmasligi lozimligini ta’kidlaydi.
We will continue this study in the next article.
Bu tadqiqotni keyingi maqolada davom ettiramiz.
“We have many lessons to learn, and many, many to unlearn. God and heaven alone are infallible. Those who think that they will never have to give up a cherished view, never have occasion to change an opinion, will be disappointed. As long as we hold to our own ideas and opinions with determined persistency, we cannot have the unity for which Christ prayed.” Review and Herald, July 26, 1892.
“Biz o‘rganishimiz kerak bo‘lgan ko‘p saboqlarga egamiz, va yana juda, juda ko‘p narsani unutishimiz kerak. Faqat Xudo va osmongina xatosizdir. O‘zlari hech qachon ko‘ngil qo‘ygan bir qarashdan voz kechishga to‘g‘ri kelmaydi, hech qachon bir fikrini o‘zgartirishga sabab bo‘lmaydi, deb o‘ylaydiganlar umidsizlikka uchraydilar. Biz o‘z g‘oya va fikrlarimizga qat’iy o‘jarlik bilan yopishib olgan ekanmiz, Masih ibodat qilgan birlikka ega bo‘la olmaymiz.” Review and Herald, 1892-yil 26-iyul.