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# The Book of Daniel - Number One-Hundred and Seventy-Four

Danyýel kitaby — ýüz ýetmiş dördünji bölüm

Prophetic Insights and Divine Revelations: Understanding Daniel’s Vision and Its Last-Day Implications

Pygamberlik Düşünjeleri we Ylahy Ylhamlar: Daniýeliň Görnüşine we Onuň Ahyrky Günlerdäki Manylaryna Düşünmek

Author

Jeff Pippenger

Published

April 4, 2024

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As we address the third proxy war, represented in verses thirteen through fifteen, we will remind ourselves of what has led up to these verses. In chapter ten, Daniel receives his final vision, and in doing so he is identified as understanding both the internal and external prophetic visions. The Hebrew word “dabar,” meaning “word” is translated as “thing.” In chapter nine, when Gabriel came to make Daniel understand the vision of the twenty-three hundred days, the Hebrew word “dabar” was translated as “matter.”

On üçünji bentden on bäşinji bente çenli beýan edilýän üçünji wekili urşa ýüzlenýänimizde, şol bentlere çenli nämäniň getirendigini özümize ýatladarys. Onunjy bapda Daniýel öz soňky görnüşini alýar, we şeýle etmek bilen ol içki hem daşarky pygamberlik görnüşlerine düşünýän biri hökmünde tanalýar. “Söz” manysyny berýän ýewreýçe “dabar” sözi “zat” diýip terjime edilýär. Dokuzynjy bapda bolsa, Jebraýyl Daniýele iki müň üç ýüz günüň görnüşine düşündirmek üçin gelende, ýewreýçe “dabar” sözi “mesele” diýip terjime edilipdi.

> 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. At the beginning of thy supplications the commandment came forth, and I am come to show thee; for thou art greatly beloved: therefore understand the matter, and consider the vision. Daniel 9:21–23.

> Hawa, men doga edýärkäm, başdaky görnüşde gören şol adam Gabriýel, çalt uçup gelip, agşamky sadaka wagtynda maňa degdi. Ol maňa düşündirdi, meniň bilen gepleşdi we şeýle diýdi: «Eý, Daniýel, saňa paýhas hem düşünje bermek üçin men indi geldim. Seniň ýalbarýyşlaryň başlan badyna buýruk çykdy, men hem saňa ony aýan etmek üçin geldim; çünki sen juda söýgülisiň. Şonuň üçin bu meselä düşün we görnüşe üns ber». Daniýel 9:21–23.

When Gabriel told Daniel to “understand the matter, and consider the vision,” the Hebrew word “biyn” was translated as both “understand” and also as “consider.” The word means to mentally separate. Gabriel informed Daniel to make a mental separation between the “dabar” translated as “matter” and the “mareh“, translated as “vision”. In order to understand the interpretation that Gabriel was providing to Daniel concerning the prophecy of twenty-three hundred years, Daniel was to recognize the distinction between the prophetic vision represented as the “matter” and the prophetic “mareh” vision. The “matter”, which is the “dabar,” meaning word, represents the external line of prophecy and the “mareh” vision represents the internal line of prophecy.

Jebraýyl Danyýele: «Söze düşün, hem-de görnüşe akyl ýetir» diýende, ýewreýçe «biyn» sözi hem «düşün» diýip, hem-de «akyl ýetir» diýip terjime edilipdi. Bu söz akyl taýdan bölüp aýyrmagy aňladýar. Jebraýyl Danyýele «dabar» diýlip «söz» diýip terjime edilen zat bilen «mareh» diýlip «görnüş» diýip terjime edilen zadyň arasynda akyl taýdan aýrybaşgalyk etmegi bildirdi. Jebraýylyň Danyýele iki müň üç ýüz ýyl baradaky pygamberligi babatda berýän düşündirişine düşünmek üçin, Danyýel «söz» hökmünde görkezilen pygamberlik görnüşi bilen «mareh» pygamberlik görnüşiniň arasyndaky tapawudy tanamalydy. «Söz», ýagny «dabar» — «söz» manysyny berýär — pygamberligiň daşky çyzygyny aňladýar, «mareh» görnüşi bolsa pygamberligiň içki çyzygyny aňladýar.

In Daniel chapter ten, the first truth that is revealed to the student of prophecy is that Daniel represents God’s people in the last days who understand both the internal and external lines of prophecy.

Danyýl kitabynyň onunjy babynda pygamberlige okuw edýän adam üçin aýan edilýän ilkinji hakykat şudur: Danyýl içki hem-de daşky pygamberlik ugurlarynyň ikisine-de düşünýän soňky günlerdäki Hudaýyň halkyny wekilleşdirýär.

> In the third year of Cyrus king of Persia a thing was revealed unto Daniel, whose name was called Belteshazzar; and the thing was true, but the time appointed was long: and he understood the thing, and had understanding of the vision. Daniel 10:1.

> Pars şasy Kiriň üçünji ýylynda, adyna Beltşaçar diýilýän Danyýele bir zat aýan edildi; ol zat hakykatdy, emma bellenen wagt uzagady; ol şol zada düşündi we görnüşe akyl ýetirdi. Danyýel 10:1.

The “thing,” is the Hebrew word “dabar,” and the “vision,” is the “mareh” vision. As a prophet, Daniel represents God’s last day people, whose perfect fulfillment is the one hundred and forty-four thousand. The third year of Cyrus places Daniel in the reform line that began at the time of the end in 1989. In “those days,” representing the history of 1989 to the soon coming Sunday law in the United States, Daniel was mourning for three weeks. In the reform line of the one hundred and forty-four thousand, the period of mourning is marking the three and a half days that the two witnesses of Revelation chapter eleven, are dead in the street. The street of that great city of Sodom and Egypt, where also our Lord was crucified, is also Ezekiel’s valley of dead dry bones.

“Zat” diýilýän zat ibrany dilindäki “dabar” sözüdir, “görünüş” bolsa “mareh” görnüşindäki görünüşdir. Pygamber hökmünde Daniel, Hudaýyň ahyrky günlerdäki halkyny görkezýär; onuň kämil ýerine ýetmesi bir ýüz kyrk dört müňdür. Kiriň üçünji ýyly Danieli 1989-njy ýylda zamanyň ahyrynda başlanan reforma setirine ýerleşdirýär. 1989-njy ýyldan Amerikanyň Birleşen Ştatlarynda ýakynda geljek Ýekşenbe kanunyna çenli taryhy aňladýan “şol günlerde” Daniel üç hepdeläp matam tutýardy. Bir ýüz kyrk dört müňüň reforma setirinde bu matam döwri Ylham kitabynyň on birinji babyndaky iki şaýadyň köçede öli ýatan üç ýarym gününi alamatlandyrýar. Rebbimiz hem haça çüýlenen, Sodom we Müsür diýilýän şol uly şäheriň köçesi, şol bir wagtda-da Ezekiýeliň gurap giden öli süňkler jülgesidir.

In chapter ten, Daniel is transformed into the image of Christ, and touched three times in advance of Gabriel interpreting the vision which Daniel saw. The vision produced a separation of two classes of worshippers. The everlasting gospel always produces two classes of worshippers. Daniel represented the class of worshippers represented as the one hundred and forty-four thousand, in contrast with the class that fled in fear from the vision.

Onunjy bapda Daniel Mesihiň keşbine öwrülýär we Gabriel Danieliň gören röýäsini düşündirmezinden öň üç gezek degilýär. Ol röýä çokunýanlaryň iki toparynyň bölünip aýrylmagyna sebäp boldy. Ebedi hoş habar elmydama çokunýanlaryň iki toparyny emele getirýär. Daniel, röýeden gorky bilen gaçan topara garşylykda, ýüz kyrk dört müň hökmünde görkezilen çokunýanlar toparyny aňladýardy.

Prior to chapter ten Gabriel came three times to Daniel to interpret a vision. He interpreted the visions of chapters seven and eight, which illustrated the kingdoms of Bible prophecy in both their political manifestation (chapter seven), and their religious manifestation (chapter eight). Then in chapter nine Gabriel interpreted the twenty-three-hundred-year prophecy. Gabriel arrives in chapter ten to finish the interpretation that was left incomplete in chapter nine, and to provide Daniel with the interpretation of the vision which produced the two classes of worshippers. Gabriel first provides Daniel with a general overview of the vision in verse fourteen.

Onunjy bapdan öň Jebraýyl Danyýele bir görnüşi düşündirmek üçin üç gezek geldi. Ol ýedinji we sekizinji baplaryň görnüşlerini düşündirdi; şol görnüşler Mukaddes Kitabyň pygamberlikdäki patyşalyklaryny olaryň syýasy ýüze çykyşynda-da (ýedinji bap), hem-de olaryň dini ýüze çykyşynda-da (sekizinji bap) beýan edýärdi. Soňra dokuzynjy bapda Jebraýyl iki müň üç ýüz ýyllyk pygamberligi düşündirdi. Jebraýyl dokuzynjy bapda doly tamamlanman galan düşündirişi tamamlamak we Danyýele ybadat edýänleriň iki toparyny emele getiren görnüşiň düşündirişini bermek üçin onunjy bapda gelýär. Jebraýyl ilki bilen on dördünji aýatda Danyýele görnüşe degişli umumy syn berýär.

> Now I am come to make thee understand what shall befall thy people in the latter days: for yet the vision is for many days. Daniel 10:14.

> Indi men saňa ahyrky günlerde öz halkyňyň başyna nämeleriň geljekdigine düşünmek üçin geldim; çünki bu görnüş entegem köp günler üçindir. Daniel 10:14.

The vision of Christ, which produced two classes of worshippers, represents what shall befall God’s people in the last days. The interpretation of chapters seven and eight was an interpretation of the history represented by the rise and fall of the kingdoms of Bible prophecy, as illustrated by beasts of prey and sanctuary animals respectively. The interpretation of chapter nine, was a detailed breakdown of the different prophetic periods represented within the prophecy of twenty-three hundred years. Somehow the vision of the glorified Christ in chapter ten represented what shall befall God’s people in the last days. Before Gabriel begins with the detailed outline of history, which is the interpretation of the vision of the glorified Christ, he reminds Daniel that he has already told Daniel what the interpretation represents.

Iki topar ybadat edijileri ýüze çykaran Mesihiň görgüsi, ahyrky günlerde Hudaýyň halkynyň başyna nämeleriň geljekdigini aňladýar. Ýedinji we sekizinji baplaryň düşündirişi, degişlilikde ýyrtyjy haýwanlar we mukaddes ýeriň haýwanlary arkaly şekillendirilişi ýaly, Mukaddes Kitap pygamberligindäki patyşalyklaryň galyp çykyşynyň hem-de synmagynyň aňladýan taryhynyň düşündirişi boldy. Dokuzynjy bapyň düşündirişi bolsa, iki müň üç ýüz ýyllyk pygamberlikde görkezilen dürli pygamberlik döwürleriniň jikme-jik seljermesi boldy. Nähilem bolsa, onunjy bapdaky şöhratlandyrylan Mesihiň görgüsi ahyrky günlerde Hudaýyň halkynyň başyna nämeleriň geljekdigini aňladýardy. Gabriýel, şöhratlandyrylan Mesihiň görgüsiniň düşündirişi bolan taryhyň jikme-jik beýanyna başlamazdan öň, Danyele bu düşündirişiň nämäni aňladýandygyny eýýäm aýdandygyny ýatladýar.

> 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 10:20.

> Soňra ol diýdi: «Näme üçin seniň ýanyňa gelendigimi bilýärmiň? Indi bolsa Pars şazadasy bilen söweşmek üçin yza dolanaryn; men gidip çykanymda, ine, Ýunanyň şazadasy geler». Daniel 10:20.

Gabriel reminds Daniel that he had told Daniel in verse fourteen, that he had come to make Daniel understand what shall befall God’s people in the last days, and he expected Daniel to place the following presentation of prophetic history in that context. Daniel had been seeking a specific understanding from the first day in which he began to mourn.

Jebraýyl Danyýele on dördünji aýatda oňa Hudaýyň halkynyň soňky günlerde başyna näme geljekdigine düşünmek üçin gelendigini aýdandygyny ýatladýar we Danyýelden aşakdaky pygamberlik taryhynyň beýanyny şol çäkde goýmagyna garaşýardy. Danyýel aglamaga başlanynyň ilkinji gününden bäri aýratyn bir düşünjäni gözläp gelýärdi.

> 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. But the prince of the kingdom of Persia withstood me one and twenty days: but, lo, Michael, one of the chief princes, came to help me; and I remained there with the kings of Persia. Daniel 10:12, 13.

> Şonda ol maňa şeýle diýdi: «Gorkma, eý Daniýel; çünki sen düşünmäge we özüňi Hudaýyňyň öňünde peseltmäge ýüregiňi ilkinji günden baglan wagtyňdan bäri sözleriň eşidildi, men hem seniň sözleriň sebäpli geldim. Emma Pars patyşalygynyň şazadasy maňa ýigrimi bir gün garşy durdy; emma ine, baş şazadalardan biri bolan Mikaýyl maňa kömege geldi; men hem ol ýerde Parsyň patyşalarynyň ýanynda galdym». Daniýel 10:12, 13.

After Daniel’s three weeks of mourning, he saw the vision of Christ, that prophetically aligned with the vision of Christ that John in Patmos had witnessed.

Danyýeliň üç hepdelik ýas tutmasyndan soň, ol pygamberlik taýdan Patmosdaky Ýahýanyň şaýat bolan Mesihiň görnüşi bilen gabat gelýän Mesihiň görnüşini gördi.

> “No less a personage than the Son of God appeared to Daniel. This description is similar to that given by John when Christ was revealed to him upon the Isle of Patmos. Our Lord now comes with another heavenly messenger to teach Daniel what would take place in the latter days. This knowledge was given to Daniel and recorded by inspiration for us upon whom the ends of the world are come.

> Hudaýyň Oglyndan pes bolmadyk bir Şahs Daniela göründi. Bu beýannama, Mesih Patmos adasynda Yuhanna aýan edilende berlen beýannama meňzeşdir. Rebimiz indi başga bir asman habarçysy bilen bilelikde soňky günlerde nämeleriň bolup geçjekdigini Daniela öwretmäge gelýär. Bu bilim, dünýäniň ahyrzamanynyň ýetip gelen bizler üçin ylham arkaly Daniela berildi we ýazga geçirildi.

> “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.

> Dünýäniň Halasgäri tarapyndan aýan edilen beýik hakykatlar, gizlenen hazynalary gözleýşi ýaly hakykaty agtarýanlar üçindir. Daniýel ýaşuly adamdy. Onuň ömri butparaz köşgüň özüne çekiji täsirleriniň arasynda geçipdi, akyly bolsa beýik bir imperiýanyň işleri bilen meşgullanypdy; emma ol bularyň hemmesinden ýüz öwrüp, Hudaýyň öňünde öz janyny peseldýär hem-de Beýik Biriniň maksatlaryny bilmegi agtarýar. Onuň ýalbarmalaryna jogap hökmünde bolsa, ahyrky günlerde ýaşajaklar üçin asman köşklerinden nur ýetirildi. Şeýle bolsa, onda gökden bize getirilen hakykatlara düşünmegimiz üçin, ol düşünjämizi açar ýaly, Hudaýy nähili yhlas bilen gözlemelidiris.

> “‘And 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.’ Such will be the experience of every one who is truly sanctified. 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, diňe Danyýel, bu görnüşi gördüm; çünki meniň bilen bolan adamlar bu görnüşi görmediler; emma olaryň üstüne uly titreme düşdi, şonuň üçin olar gaçyp, özlerini gizlediler…. Mende hiç hili güýç galmady; çünki meniň görkümliligim içimde çüýreme öwrüldi, men hiç hili güýji saklap bilmedim.’ Hakykatdan hem mukaddes edilen her bir adamyň başdan geçirjek zady şu bolar. Olar Mesihiň beýikligine, şöhratyna we kämilligine näçe aýdyňrak düşünen bolsalar, öz gowşaklyklaryny we kämil däldiklerini şonça-da aýdyň görerler. Olar günäsiz häsiýet talap etmäge hiç hili meýil etmezler; özlerinde dogry we görmegeý bolup görünen zat, Mesihiň päkligi we şöhraty bilen deňeşdirilende, diňe mynasyp däl we çüýreýji bolup görüner. Adamlar Hudaýdan aýrylanda, Mesih barada örän düşnüksiz garaýyşlary bolanda, hut şonda olar: ‘Men günäsiz; men mukaddes edildim’ diýýärler.”

> “Gabriel then appeared to the prophet, and thus addressed him; ‘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. 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.’

> Soňra Jebraýyl pygambere göründi-de, oňa şeýle diýdi: “Eý, Daniel, juda söýülýän adam, saňa aýdýan sözlerime düşün we dik dur; çünki men indi saňa iberildim.” Ol bu sözi maňa aýdandan soň, men titräp ýerimden galdym. Soňra ol maňa diýdi: “Gorkma, Daniel; çünki sen ilkinji günden bäri düşünmäge ýüregiňi baglap, Hudaýyňyň öňünde özüňi peseldip başlanyňdan, sözleriň eşidildi, men hem seniň sözleriň sebäpli geldim.”

> “What great honor was shown to Daniel by the Majesty of Heaven! He comforts his trembling servant, and assures him that his prayer was heard in Heaven, and that 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.

> “Gökleriň Beýikligi tarapyndan Danyýele nähili uly hormat görkezildi! Ol titräp duran hyzmatkärini köşeşdirýär we onuň dogasynyň Gökde eşidilendigini, şol yhlasly dilegine jogap hökmünde bolsa Pars patyşasynyň ýüregine täsir etmek üçin Jabraýyl perişdäniň iberilendigini oňa ynandyrýar. Patyşa Danyýel oraza tutup, doga edýän üç hepdelik döwürde Hudaýyň Ruhunyň täsirlerine garşy durdy; emma Danyýeliň dogasyna jogap berer ýaly anyk bir ädim ätdirmek üçin gökleriň Şazadasy, baş perişde Mihail, şol gaýduwsyz patyşanyň ýüregini öwürmäge iberildi.

> “‘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.’ 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.’ By his divine power he strengthened this man of integrity and of faith, to hear the message sent to him from God.

> “Ol maňa şeýle sözleri aýdandan soň, ýüzümi ýere goýdum, we dilim tutuldy. Ine, adam ogullarynyň meňzeşligine meňzeýän biri dodaklaryma degdi…. Şeýle diýdi: Eý, örän söýgüli adam, gorkma: saňa parahatçylyk bolsun; güýçli bol, hawa, güýçli bol. Ol maňa aýdyp bolandan soň, men güýçlendim-de: Goý, jenabym sözlesin; sebäbi sen meni güýçlendirdiň, diýdim.” Daniela aýan edilen ylahy şöhrat şeýle beýikdi welin, ol bu görnüşe çydap bilmedi. Soňra Gökleriň ilçisi huzurynyň şöhle-saçýan nuruny perdeledi we pygambere “adam ogullarynyň meňzeşligine meňzeýän biri” hökmünde göründi. Öz ylahy güýji bilen ol dogruçyllyk we iman eýesi bolan bu adamy, Hudadan özüne iberilen habary eşitmäge güýçlendirdi.

> “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.” Review and Herald, February 8, 1881.

> «Danyýel Beýik Taňrynyň wepaly hyzmatkäri bolupdy. Onuň uzak ömri öz Hojaýyny üçin ýerine ýetirilen asylly hyzmat işleri bilen doludy. Onuň häsiýetiniň päkligi we sarsmaz wepadarlygy diňe ýüreginiň pespälligi hem-de Hudaýyň öňündäki toba edijiligi bilen deňleşýär. Biz ýene-de gaýtalaýarys: Danyýeliň durmuşy hakyky mukaddesleşmäniň ylham berlen bir beýanydyr». Review and Herald, February 8, 1881.

Daniel’s experience in chapter ten, represents God’s people in the last days, who as Daniel and John, understand the Revelation of Jesus Christ. The key to placing Daniel into the prophetic history where his experience is located is based upon the fact that he was in mourning, and that Michael was sent at the conclusion of the twenty-one days. In the first verse, Daniel records that he had understanding of both the internal and external visions of prophecy. Prior to the twenty-one days Daniel had an incomplete understanding of the two visions, but with the interpretation of Gabriel, Daniel fully grasps the “thing” and the “vision” as different revelations.

Onunjy bapdaky Danieliň başdan geçirmesi, soňky günlerde Isa Mesihiň Ylhamyny Daniel we Ýahýa ýaly düşünýän Hudaýyň halkyny aňladýar. Danieliň başdan geçirmesiniň ýerleşýän pygamberlik taryhynda ony öz ornuna goýmagyň açary, onuň ýas tutýandygyna we ýigrimi bir günüň ahyrynda Mihailiň iberilendigine esaslanýar. Birinji aýatda Daniel pygamberligiň hem içki, hem daşky görnüşlerine düşünjesiniň bolandygyny ýazga geçirýär. Ýigrimi bir günden öň Daniel bu iki görnüşe doly däl düşünýärdi, emma Jebraýylyň düşündirişi bilen Daniel “zad” bilen “görüşi” dürli aýanlyklar hökmünde doly özleşdirýär.

> “As the time approached for the close of the seventy years’ captivity, Daniel’s mind became greatly exercised upon the prophecies of Jeremiah. He saw that the time was at hand when God would give his chosen people another trial; and with fasting, humiliation, and prayer, he importuned the God of Heaven in behalf of Israel, in these words: ‘O Lord, the great and dreadful God, keeping the covenant and mercy to them that love him, and to them that keep his commandments’; we have sinned, and have committed iniquity, and have done wickedly, and have rebelled, even by departing from thy precepts and from thy judgments; neither have we hearkened unto thy servants the prophets, which spake in thy name to our kings, our princes, and our fathers, and to all the people of the land.’

> “Ýetmiş ýylyň ýesirliginiň soňlanjak wagty golaýlaşanda, Daniýeliň aňy Ýeremiýanyň pygamberlikleri hakynda örän çuňňur alada bilen meşgullandy. Ol Hudaýyň Öz saýlan halkyna ýene bir synag berjek wagtynyň gelip ýetendigini gördi; şonda ol, agyz beklemek, pes göwünlilik we doga bilen, Ysraýylyň hatyrasyna Gökleriň Hudaýyna şeýle sözler bilen ýalbaryp ýüzlendi: ‘Eý Rebbe, Özüni söýýänlere we buýruklaryny tutýanlara ähtiňi we rehimdarlygyňy saklaýan beýik hem gorkunç Hudaý’; biz günä etdik, bikanunlyk etdik, pislik etdik we gozgalaň turuzdyk, hatda Seniň ýörelgeleriňden we hökümleriňden ýüz öwürdik; şeýle hem patyşalarymyza, beglerimize, atalarymyza we ýurduň ähli halkyna Seniň adyň bilen gepleýän gullaryň bolan pygamberleriňe gulak asmadyk.’

> “Notice these words. Daniel does not proclaim his own fidelity before the Lord. Instead of claiming to be pure and holy, he identifies himself with the really sinful of Israel. The wisdom which God imparted to him was as far superior to the wisdom of the wise men of the world as the light of the sun shining in the heavens at noonday is brighter than the feeblest star. Yet ponder the prayer from the lips of this man so highly favored of Heaven. With deep humiliation, with tears, and with rending of heart, he pleads for himself and for his people. He lays his soul open before God, confessing his own vileness, and acknowledging the Lord’s greatness and majesty.

> “Bu sözlere üns beriň. Daniýel Rebbiň öňünde öz wepadarlygyny yglan etmeýär. Özünüň päk we mukaddesdigini öňe sürmegiň ýerine, ol özüni Ysraýylyň hakykatdan hem günäkärleri bilen bir hasap edýär. Hudaýyň oňa bagyş eden hikmeti, bu dünýäniň akyldarlarynyň hikmetinden, göklerde günortanlow wagty saçýan günüň ýagtysynyň iň ejiz ýyldyzyň nurundan näçe artyk bolsa, şonça-da ýokarydy. Şeýle-de bolsa, Asman tarapyndan şeýle uly mertebelenen bu adamyň dodaklaryndan çykan dogany oýlanyp görüň. Ol çuňňur pesgöwünlilik bilen, gözýaşlar bilen we ýüreginiň paralanmagy bilen, özi üçin hem-de öz halky üçin ýalbaryp dileg edýär. Ol öz janyny Hudaýyň öňünde açyp goýýar, öz pesligini boýun alýar we Rebbiň beýikligini hem-de haşamatyny ykrar edýär.”

> “What earnestness and fervor characterize his supplications! He is coming nearer and nearer to God. The hand of faith is reached upward to grasp the never-failing promises of the Most High. His soul is wrestling in agony. And he has the evidence that his prayer is heard. He feels that victory is his. If we as a people would pray as Daniel prayed, and wrestle as he wrestled, humbling our souls before God, we should realize as marked answers to our petitions as were granted to Daniel. Hear how he presses his case at the court of Heaven:

> „Onuň dileg-döwtalalary nähili yhlaslylygy we joşgunlylygy bilen häsiýetlendirilýär! Ol Hudaýa barha golaýlaşýar. Iň Beýigiň hiç wagt puja çykmaýan wadalaryna ýapyşmak üçin imanyň eli ýokary uzadylýar. Onuň jany jebir-jepada göreşýär. Şeýle-de ol dogasynyň eşidilýändigine subutnama eýedir. Ol ýeňşiň özünikidigini duýýar. Eger biz halk hökmünde Daniýeliň doga edişi ýaly doga etsek we onuň göreşişi ýaly göreşsek, Hudaýyň öňünde janlarymyzy peseldip, onda Daniýele berlişi ýaly biziň haýyşlarymyza-da aýdyň jogaplaryň berilýändigini başdan geçirerdik. Onuň Öz işini Asman köşgünde nähili öňe sürýändigine gulak asyň:“

> “‘O my God, incline thine ear, and hear; open thine eyes, and behold our desolations, and the city which is called by thy name; for we do not present our supplications before thee for our righteousnesses, but for thy great mercies. O Lord, hear; O Lord, forgive; O Lord, hearken and do; defer not, for thine own sake, O my God; for thy city and thy people are called by thy name. And whilst I was speaking and praying, and confessing my sin and the sin of my people, … 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.’

> “‘Eý Hudaýym, gulagyňy egip diňle; gözleriňi açyp, harabalyklarymyzy hem-de Seniň adyň bilen atlandyrylýan şäheri gör; çünki biz dileglerimizi Seniň huzuryňa öz dogrulyklarymyz sebäpli däl-de, eýsem Seniň beýik merhemetleriň sebäpli getirýäris. Eý Reb, diňle; eý Reb, bagyşla; eý Reb, gulak as-da ýerine ýetir; gijä goýma, Öz hatyranyň üçin, eý Hudaýym; çünki Seniň şäheriň we Seniň halkyň Seniň adyň bilen atlandyrylýar. Men heniz gepleýärkäm, doga edýärkäm, öz günämi hem-de halkymyň günäsini ykrar edýärkäm, … hatda başdaky görnüşde gören adam Jabraýyl hem, çalt uçup gelip, agşamky sadakanyň wagty töwereginde maňa degdi.’”

> “As Daniel’s prayer is going forth, the angel Gabriel comes sweeping down from the heavenly courts, to tell him that his petitions are heard and answered. This mighty angel has been commissioned to give him skill and understanding,—to open before him the mysteries of future ages. Thus, while earnestly seeking to know and understand the truth, Daniel was brought into communion with Heaven’s delegated messenger.

> Danielyň dogasy göge galyp barýarka, perişde Jebraýyl asman köşklerinden dessine inip geldi-de, onuň dilegleriniň eşidilendigini we jogaplandyrylýandygyny oňa bildirdi. Bu güýçli perişde oňa paýhas we düşünje bermek — geljek döwürleriň syrly hakykatlaryny onuň öňünde açmak — üçin tabşyrylypdy. Şeýlelikde, hakykaty bilmäge we oňa düşünmäge yhlas bilen çalyşýan wagtynda, Daniel Asmanyň ygtyýarly habarchysy bilen ruhy gatnaşyk içine getirildi.

> “The man of God was praying, not for a flight of happy feeling, but for a knowledge of the divine will. And he desired this knowledge, not merely for himself, but for his people. His great burden was for Israel, who were not, in the strictest sense, keeping the law of God. He acknowledges that all their misfortunes have come upon them in consequence of their transgressions of that holy law. He says, ‘We have sinned, we have done wickedly…. Because for our sins and for the iniquities of our fathers, Jerusalem and thy people are become a reproach to all that are about us.’ They had lost their peculiar, holy character as God’s chosen people. ‘Now therefore, O our God, hear the prayer of thy servant, and his supplications, and cause thy face to shine upon thy sanctuary that is desolate.’ Daniel’s heart turns with intense longing to the desolate sanctuary of God. He knows that its prosperity can be restored only as Israel shall repent of their transgressions of God’s law, and become humble, and faithful, and obedient.

> “Hudaý adamy şatlykly duýgularyň bir parlap geçýän tolkuny üçin däl-de, eýsem ylahy erk-islegi tanamak üçin doga edýärdi. Ol bu bilimi diňe özi üçin däl, eýsem öz halky üçin hem isleýärdi. Onuň beýik ýüki Ysraýyl üçin bolupdy; çünki olar iň berk manyda Hudaýyň kanunyny berjaý etmeýärdiler. Ol olaryň ähli betbagtçylyklarynyň şol mukaddes kanuny bozandyklarynyň netijesinde başlaryna gelendigini boýun alýar. Ol şeýle diýýär: ‘Biz günä etdik, biz erbetlik etdik…. Çünki biziň günälerimiz we atalarymyzyň ýazygyny üçin Iýerusalim hem-de Seniň halkyň daş-töweregimizdäkileriň hemmesine masgara boldy.’ Olar Hudaýyň saýlan halky hökmünde özlerine mahsus bolan mukaddes häsiýetini ýitiripdiler. ‘Indi şonuň üçin, eý Hudaýymyz, guluňyň dogasyny we onuň ýalbarmalaryny eşit, we harap bolan mukaddes ýeriňe ýüzüňi ýagty saçdyr.’ Daniýeliň ýüregi Hudaýyň haraba öwran bolan mukaddes ýerine güýçli höwes bilen öwrülýär. Ol onuň abadançylygynyň diňe Ysraýyl Hudaýyň kanunyna garşy eden günälerine toba edende, pesgöwünli, wepaly hem-de boýunegiji bolanda dikeldilip bilinjekdigini bilýär.

> “In answer to his petition, Daniel received not only the light and truth which he and his people most needed, but a view of the great events of the future, even to the advent of the world’s Redeemer. Those who claim to be sanctified, while they have no desire to search the Scriptures, or to wrestle with God in prayer for a clearer understanding of Bible truth, know not what true sanctification is.

> Onuň haýyşyna jogap hökmünde, Danyýel diňe özüniň hem-de halkynyň iň zerur duýan nuruny we hakykatyny alman, eýsem geljekdäki beýik wakalaryň, hatda dünýäniň Halasgäriniň gelşine çenli bolan görnüşini hem aldy. Özleriniň mukaddes edilendigini öňe sürýän, emma Mukaddes Ýazgylary agtarmaga islegi bolmadyk ýa-da Injil hakykatyna has aýdyň düşünmek üçin doga arkaly Hudaý bilen göreşmeýän adamlar hakyky mukaddes edilmegiň nämedigini bilmeýärler.

> “All who believe with the heart the word of God will hunger and thirst for a knowledge of his will. God is the author of truth. He enlightens the darkened understanding, and gives to the human mind power to grasp and comprehend the truths which he has revealed.

> Hudaýyň sözüne ýürekden iman edýänleriň hemmesi Onuň erkiniň bilimine ajygar we suwsar. Hudaý hakykatyň çeşmesidir. Ol garaňkylanan düşünjä nur berýär we ynsan aňyna Öz aýan eden hakykatlaryny ele almaga hem-de düşünmäge güýj berýär.

> “Daniel talked with God. Heaven was opened before him. But the high honors granted him were the result of humiliation and earnest seeking. He did not think, as do many at the present day, that it is no matter what we believe, if we are only honest, and love Jesus. True love for Jesus will lead to the most close and earnest inquiry as to what is truth. Christ prayed that his disciples might be sanctified through the truth. He who is too indolent to make anxious, prayerful search for truth, will be left to receive errors which shall prove the ruin of his soul.

> «Danyýel Hudaý bilen gepleşdi. Onuň öňünde asman açyldy. Emma oňa berlen beýik hormatlar onuň pes göwünlilikde bolup, yhlas bilen gözlemeginiň netijesidi. Ol häzirki döwürde köp adamlaryň edişi ýaly, diňe dogruçyl bolup, Isany söýsek, nämä ynanýandygymyz möhüm däl diýip pikir etmedi. Isa bolan hakyky söýgi, hakykatyň nämedigini iň ýakyndan hem yhlasly derňemäge alyp barar. Mesih şägirtleriniň hakykat arkaly mukaddeslenmegi üçin doga etdi. Hakykaty alada bilen, doga edip agtarmaga aşa ýaltalyk edýän adam, ahyry onuň janynyň heläkçiligine sebäp boljak ýalňyşlyklary kabul etmäge taşlanar.

> “At the time of Gabriel’s visit, the prophet Daniel was unable to receive further instruction; but a few years afterward, desiring to know more of subjects not yet fully explained, he 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 color to polished brass, and the voice of his words like the voice of a multitude.’

> Jebraýylyň sapar eden döwründe pygamber Daniýel mundan beýläk görkezme almaga ukyply däldi; emma birnäçe ýyl geçenden soň, heniz doly düşündirilmän galan meseleler hakda has köp bilmegi isläp, ol ýene-de Hudaýdan nur we paýhas gözlemäge özüni bagyş etdi. “Şol günlerde men, Daniýel, doly üç hepde dowamynda ýas tutdum. Men hiç hili hoş tagamly çörek iýmedim, agzyma ne et, ne-de şerap girdi, men asla özümi ýaglamadym…. Soňra gözlerimi ýokary galdyryp, seretdim, ynha, zygyr geýnen, biline Uphazyň nepis altyny guşalan belli bir adam bardy. Onuň bedeni hem beril daşy ýalydy, ýüzi ýyldyrymyň görnüşi ýalydy, gözleri ot çyralary ýalydy, elleri we aýaklary ýalpyldadylan mis reňkine meňzeýärdi, sözleriniň sesi bolsa köpçüligiň sesine meňzeýärdi.”

> “No less a personage than the Son of God appeared to Daniel. This description is similar to that given by John when Christ was revealed to him upon the Isle of Patmos. Our Lord now comes with another heavenly messenger to teach Daniel what would take place in the latter days. This knowledge was given to Daniel and recorded by inspiration for us upon whom the ends of the world are come.” Review and Herald, February 8, 1881.

> “Hut Taňrynyň Oglundan pes däl bir Şahs Daniela göründi. Bu beýan Patmos adasynda Mesih oňa aýan edilende Ýuhanna berlen beýana meňzeşdir. Rebbimiz indi soňky günlerde nämeleriň bolup geçjekdigini Daniela öwretmek üçin başga bir asmanyň ilçisi bilen gelýär. Bu bilim, dünýäniň soňlarynyň gelen bizler üçin, ylham arkaly Daniela berildi we ýazga geçirildi.” Review and Herald, February 8, 1881.

The interpretation that Gabriel, “heaven’s delegated messenger,” was bringing to Daniel was the completion of the interpretation he had begun to provide to Daniel in chapter nine. The methodology of “line upon line,” requires that we align the interpretation and associated circumstances of both chapters nine and ten, together in order to rightly divide the prophetic illustration. It is in this interpretation that the visions of the Ulai and Hiddekel rivers join.

Jebraýyl, “asmanyň ygtyýarly ilçisi,” tarapyndan Danyýele ýetirilýän düşündiriş, onuň dokuzynjy bapda Danyýele bermäge başlan düşündirişiniň dowamynyň tamamlanmasydy. “Setir üstüne setir” usulyýeti, pygamberlik şekillendirişini dogry bölmek üçin, dokuzynjy we onunjy baplaryň düşündirişini hem-de olar bilen baglanyşykly ýagdaýlary bilelikde deňeşdirmegimizi talap edýär. Hut şu düşündirişde Ulaý we Hiddekel derýalarynyň görüşleri birleşýär.

Daniel had understood from the books of Jeremiah and Moses that the deliverance of God’s people was at hand. In so doing, Daniel represents God’s people of the last days that understand that the final deliverance of God’s people is at hand. Those last-day people will recognize that they have been spiritually scattered, as represented by Daniel who had been scattered into the slavery of the seventy years captivity in Babylon. They will then understand that they, as Daniel, must manifest the response to their scattered condition that agrees with the remedy represented by the “seven times,” of Leviticus chapter twenty-six.

Danyýel Ýeremiýanyň we Musanyň kitaplaryndan Hudaýyň halkynyň azat edilmeginiň golaýlap gelendigine düşünipdi. Şeýle etmek bilen, Danyýel soňky günleriň Hudaýyň halkyny — Hudaýyň halkynyň iň soňky azat edilmeginiň golaýlap gelendigine düşünýän halky — aňladýar. Şol soňky günleriň halky, ýetmiş ýyllyk Wawilondaky ýesirligiň gulçulygyna dargadylan Danyýel arkaly görkezilişi ýaly, özleriniň ruhy taýdan dargadylandyklaryny ykrar ederler. Soňra olar, Danyýel ýaly, özleriniň dargadylan ýagdaýyna Levililer kitabyň ýigrimi altynjy babyndaky “ýedi gezek” arkaly görkezilen çärä laýyk gelýän jogaby ýüze çykarmalydyklaryna düşünerler.

When the experience of humility represented by Daniel, that is demanded by the remedy set forth in Leviticus twenty-six, is manifested in the last days, God’s last-day people will have been mourning for a specific period of time. That period of time concludes when Michael the archangel descends.

Lewiler 26-da beýan edilen çäräniň talap edýän we Daniel bilen şekillendirilýän pesgöwünlilik tejribesi soňky günlerde ýüze çykanda, Hudaýyň ahyrzaman halky belli bir wagt möhletiniň dowamynda matam tutup gelýän bolar. Şol wagt möhleti baş perişde Mikail inende tamamlanar.

We will continue this study in the next article.

Bu barlagy indiki makalada dowam etdireris.

> 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. Leviticus 26:38–45.

> Siz başga halklaryň arasynda heläk bolarsyňyz, duşmanlaryňyzyň ýurdy bolsa sizi iýip gutarar. Siziň araňyzda diri galanlar duşmanlarynyň ýurtlarynda özleriniň günäsi sebäpli solup giderler; atalarynyň günäleri sebäpli hem olar bilen bilelikde solup giderler. Eger olar özleriniň günäsini we atalarynyň günäsini, Maňa garşy eden hyýanatlyklary bilen bilelikde boýun alsalar, hem-de Maňa garşy gidendiklerini boýun alsalar; şeýle hem Menem olara garşy gidip, olary duşmanlarynyň ýurduna getirendigimi boýun alsalar; eger şonda olaryň sünnetsiz ýürekleri peseldilip, olar öz günäleriniň jezasyny kabul etseler: onda Men Ýakup bilen baglaşan ähtimi, şeýle hem Yshak bilen baglaşan ähtimi, şeýle hem Ybraýym bilen baglaşan ähtimi ýatlaryn; ýurdy-da ýatlaryn. Ýurt hem olar tarapyndan taşlanyp gidiler we olarsyz haraba ýatyrka, öz şenbe dynçlyklaryndan lezzet alar; olar bolsa öz günäleriniň jezasyny kabul ederler, çünki olar Meniň hökmlerimi ýigrenip ret etdiler, olaryň kalby hem Meniň kanunlarymdan ikirjigendi. Emma muňa garamazdan, olar duşmanlarynyň ýurdunda bolanda, Men olary bütinleý ýok etmek üçin ret etmaryn, hem olardan ikirjigenmerin, olara bolan ähtimi bozmak üçin; çünki Men olaryň Hudaýy Rebdirin. Emma olar hatyrasy üçin Men olaryň ata-babalary bilen baglaşylan ähti ýatlaryn; Men olary başga halklaryň gözüniň öňünde Müsür ýurdundan çykardym ki, olaryň Hudaýy bolaýyn: Men Rebdirin. Lawilar 26:38–45.

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