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# The Book of Daniel - Number One-Hundred and Fifty-Eight

Danyýel Kitaby — Ýüz Elli Sekizinji

Unveiling the Vision: Understanding the Days of Mourning in Daniel

Görüşi açmak: Daniýeldeki aglama günlerine düşünmek

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Jeff Pippenger

Published

March 25, 2024

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> 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. 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, till three whole weeks were fulfilled. And in the four and twentieth day of the first month, as I was by the side of the great river, which is Hiddekel. Daniel 10:1–4.

> Pars patyşasy Kiriň üçünji ýylynda, ady Beltşaççar diýlip atlandyrylan Danyýele bir zat aýan edildi; ol zat hakykatdy, ýöne bellenen wagt uzagady; ol zada düşündi we görnüşe akyl ýetirdi. Şol günlerde men, Danyýel, doly üç hepde matam tutýardym. Men hoş tagamly çörek iýmedim, agzyma et hem-de şerap girmedi, bütinleý özümi ýag bilen ýaglamadym, tä doly üç hepde tamam bolýança. Birinji aýyň ýigrimi dördünji güni bolsa, men beýik derýanyň, ýagny Hiddekeliň gyrasynda gezip ýördüm. Danyýel 10:1–4.

During the symbolic three and a half days of Revelation chapter eleven, when the two witnesses are dead in the street, a “thing” is revealed to Belteshazzar. He had previously understood the “vision” (mareh), for in chapter nine, Gabriel had already come and given him understanding of the vision.

Ylham kitabynyň on birinji babyndaky nyşanly üç ýarym günüň dowamynda, iki şaýat köçede öli ýatyrka, Beltesazara bir “zat” aýan edilýär. Ol öňräk “görünişe” (mareh) düşünipdi, çünki dokuzynjy bapda Jebraýyl eýýäm gelip, oňa şol görünişe düşünje beripdi.

> 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-dileg edip durkam, hatda başlangyçdaky görnüşde gören adamym Jebraýyl hem çalt uçup gelip, maňa agşamky sadaka wagtynda degdi. Ol maňa düşündirdi, meniň bilen gepleşdi we şeýle diýdi: Eý, Daniel, saňa paýhas we düşünje bermek üçin indi geldim. Seniň ýalbaryşlaryň başlan badyna perman çykdy, men hem saňa görkezmek üçin geldim; çünki sen örän söýülýänsiň. Şonuň üçin söze düşün we görnüşe üns ber. Daniel 9:21–23.

The “man Gabriel, whom” Daniel “had seen in the vision at the beginning,” is referencing the “chazon,” vision of prophetic history, which was referring to Gabriel interpreting the vision of the kingdoms of Bible prophecy for Daniel in chapter eight. But the “vision,” which Daniel was then to consider in chapter nine, was the “mareh,” vision of the appearance. Gabriel then provides the historical breakdown of the twenty-three hundred year prophecy for Daniel.

Danielyň “başynda görnen görnüşde gören adam Gabriel” diýilýäni, pygamberlik taryhynyň “çazon” görnüşine salgylanýar; bu bolsa, sekizinji bapda Gabrieliň Mukaddes Ýazgylaryň pygamberligindäki patyşalyklar baradaky görnüşi Daniel üçin düşündirýändigine degişli bolupdy. Emma Danielyň dokuzynjy bapda üstünde oýlanmaly bolan “görnüşi” bolsa, “mareh”, ýagny peýda boluş görnüşidi. Soňra Gabriel Daniel üçin iki müň üç ýüz ýyllyk pygamberligiň taryhy seljermesini berýär.

Chapter nine, was fulfilled in the first year of Darius. When Belteshazzar states that he “had understanding of the vision,” in “the third year of Cyrus,” he had understood the “mareh,” vision for two years. What Belteshazzar came to understand in “those days” of mourning was the “thing,” that is the Hebrew word “dabar,” and it was long, for the time appointed was twenty-five hundred and twenty years.

Dokuzynjy bap Darýuşyň birinji ýylynda ýerine ýetdi. Belteşazar “Kiriň üçünji ýylynda” özüniň “görnüşe düşünendigini” aýdanda, ol iki ýyl bäri “mareh” görnüşine düşünip gelýärdi. Belteşazaryň şol ýas tutan “günlerinde” düşünip ýeteni “zat”, ýagny ýewreýçe “dabar” sözi bolupdy, ol bolsa uzaga çekýärdi, çünki bellenen wagt iki müň bäş ýüz ýigrimi ýyl bolupdy.

Daniel had already understood some of the “thing,” for he was accomplishing the Leviticus twenty-six prayer in chapter nine, and that is the prayer of the “thing.” There was increased light upon the “seven times,” that Belteshazzar came to understand during the twenty-one days of mourning, and the increase of light on the “seven times,” during those days of mourning, typified the increased light upon the “seven times” in 1856. The Millerites also previously knew of the “seven times,” for they had proclaimed it, but there was added light that was to test them at the very point in their history when they transitioned from the Philadelphian to Laodicean movement.

Danyýel “zadyň” käbirine eýýäm düşünipdi, çünki ol dokuzynjy bapda Levililer 26-daky dogany amala aşyrýardy, bu bolsa “zadyň” dogasydyr. “Ýedi wagt” babatda artdyrylan nur bardy; Belteşassar ony ýigrimi bir günlük ýas döwründe düşünmäge başlady, we şol ýas günleriniň dowamynda “ýedi wagt” baradaky nuryň artmagy 1856-njy ýylda “ýedi wagt” baradaky artdyrylan nuryň nyşany boldy. Milleritler hem öň “ýedi wagt” hakda bilýärdiler, çünki olar ony wagyz edipdiler, emma olaryň taryhynyň hut Filadelfiýa hereketinden Laodikýa hereketine geçýän döwründe olary synamak üçin goşmaça nur berilmelidi.

Belteshazzar’s days of mourning parallel the prophetic history of when the Philadelphian movement transitioned to the Laodicean movement in 1856, and then to the Laodicean Adventist church in 1863. Both Belteshazzar’s and the Millerite’s history of the increased light upon the “seven times,” aligns with the transition of the Laodicean movement of the third angel unto the Philadelphian movement of the one hundred and forty-four thousand, and in the days of mourning, which is during the tarrying time, when increased light upon the “seven times,” was to be revealed.

Beltşazaryň ýas günleri, Filadelfiýa hereketiniň 1856-njy ýylda Laodikýa hereketine, soňra bolsa 1863-nji ýylda Laodikýaly Adventist ybadathanasyna geçişiniň pygamberlik taryhy bilen ugurdaşdyr. Beltşazaryň hem, Milleritleriň hem “ýedi wagt” baradaky artdyrylan ýagtylyk bilen bagly taryhy, üçünji perişdäniň Laodikýa hereketiniň ýüz kyrk dört müňüň Filadelfiýa hereketine geçişi bilen, hem-de “ýedi wagt” baradaky artdyrylan ýagtylygyň aýan edilmelidigi garaşylýan wagt bolan ýas günlerinde, ýagny gijikme döwründe, özara gabat gelýär.

Belteshazzar represents both a messenger and a movement. In the days of his mourning the messenger is to understand the “thing,” which is Truth, and he is then to present the “thing” to a movement, when Michael resurrects the two witnesses in 2023.

Belteshaçar hem bir habary, hem-de bir hereketi aňladýar. Onuň aglap-ýaşan günlerinde habary getiren adam Hakykylyk bolan “zady” düşünmelidir; soňra bolsa, Mikaýyl 2023-nji ýylda iki şaýady direlden mahaly, şol “zady” bir herekete ýetirmelidir.

The Hebrew word “mareh” (vision of Christ’s appearance), that Daniel is identified as understanding in verse one, is presented four times in Daniel’s last vision. Twice it is translated as “vision,” and twice as “appearance.” The first time Daniel employs the word in verse one, he is identifying that he understood the “vision,” but the other three references identify Daniel experiencing the vision. In verse six, Christ’s face was “as the ‘appearance’ of lightning.”

Ýewreýçe “mareh” sözi (Mesihiň görnüşiniň görnüşi), Danyýeliň birinji aýatda düşünendigini görkezýän bu söz, Danyýeliň soňky görnüşinde dört gezek getirilýär. Iki gezek ol “görnüş” diýip, iki gezek hem “görnüş” diýip terjime edilýär. Danyýel birinji aýatda bu sözi ilkinji gezek ulananda, onuň “görnüşe” düşünendigini görkezýär, emma galan üç salgylanma Danyýeliň şol görnüşi başdan geçirýändigini görkezýär. Altynjy aýatda Mesihiň ýüzi “ýyldyrymyň ‘görnüşi’ ýaly” bolupdy.

> 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 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: 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. Therefore I was left alone, and saw this great vision, and there remained no strength in me: for my comeliness was turned in me into corruption, and I retained no strength. Daniel 10:4–8.

> Birinji aýyň ýigrimi dördünji gününde, men beýik derýanyň, ýagny Hiddekeliň kenarynda wagtym, gözlerimi ýokary galdyryp seretdim, ine, zygyr geýnen, biline Uphazyň sap altyny guşalan bir adam bardy. Onuň teni beril daşy ýalydy, ýüzi ýyldyrymyň keşbi kimindi, gözleri ot çyralary ýalydy, gollary we aýaklary ýalpyldap durýan bürünç reňkine meňzeýärdi, sözleriniň sesi bolsa köpçüligiň sesine çalym edýärdi. Bu görnüşi diňe men, Daniýel, gördüm; çünki meniň bilen bolan adamlar görnüşi görmediler, emma olaryň üstüne beýik bir titreme indi, şonuň üçin olar gaçyp gidip gizlendiler. Şonuň üçin men ýalňyz galdym we bu beýik görnüşi gördüm; mende hiç hili güýç galmady, çünki görküm içimde zaýalanmaga öwrüldi, men hiç hili güýji saklap bilmedim. Daniýel 10:4–8.

There is another Hebrew word translated as “vision,” that we will address after we set forth some characteristics of the Hebrew word “mareh.” In the previous verses it is the word “appearance,” that is the Hebrew word “mareh.” The same word is translated as “vision” in verse sixteen. In verse sixteen, the vision of Christ has made Daniel sorrowful.

“Görüş” diýip terjime edilýän ýene bir ýewreý sözi bar; “mareh” diýen ýewreý sözüniň käbir häsiýetlerini beýan edenimizden soň, oňa serederis. Öňki aýatlarda “daşky görnüş” diýen söz hut şol “mareh” diýen ýewreý sözüdir. Şol bir söz on altynjy aýatda “görüş” diýip terjime edilendir. On altynjy aýatda Mesihiň görüşi Daniýeli gama batyrdy.

> 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. Daniel 10:16.

> Ine, ynha, ynsan ogullarynyň meňzeşine meňzeýän biri meniň dodaklaryma degdi; şonda men agzymy açyp sözledim we öňümde duran oňa diýdim: Eý, agam, bu görnüş sebäpli meniň hasratlarym üstüme döndi, men bolsa hiç güýjüm galmady. Daniel 10:16.

The Hebrew word translated as “sorrows,” means a hinge, and the “vision” of Christ’s appearance that Daniel saw in the verse turned a hinge. A “hinge” in prophecy represents a turning point.

“Gaýgylar” diýip terjime edilen ýewreý sözi ilgegi aňladýar, we Daniýeliň şol aýatda gören Mesihiň peýda bolşunyň “görnişi” bir ilgegi öwürdi. Pygamberlikde “ilgek” öwrülişik nokadyny aňladýar.

> “There are lessons to be learned from the history of the past; and attention is called to these, that all may understand that God works on the same lines now that He ever has done. His hand is seen in His work and among the nations now, just the same as it has been ever since the gospel was first proclaimed to Adam in Eden.

> Geçmişiň taryhyndan öwrenilmeli sapaklar bardyr; we hemmeleriň Hudaýyň häzir hem hemişe edişi ýaly şol bir ýollar boýunça işleýändigine düşünmegi üçin, üns şolara çekilýär. Onuň eli häzir hem Öz işinde we milletleriň arasynda, edil Hoş Habaryň ilkinji gezek Edende Adama wagyz edilen döwründen bäri bolşy ýaly, aýdyň görünýär.

> “There are periods which are turning points in the history of nations and of the church. In the providence of God, when these different crises arrive, the light for that time is given. If it is received, there is spiritual progress; if it is rejected, spiritual declension and shipwreck follow. The Lord in His word has opened up the aggressive work of the gospel as it has been carried on in the past, and will be in the future, even to the closing conflict, when Satanic agencies will make their last wonderful movement.” Bible Echo, August 26, 1895.

> “Milletleriň we ybadathananyň taryhynda öwrülişik pursatlary bolan döwürler bolýar. Hudaýyň tagdyr ýöretmesinde, şeýle dürli-dürli çökgünli pursatlar gelip ýetende, şol wagt üçin ýagtylyk berilýär. Eger ol kabul edilse, ruhy ösüş bolýar; eger ol ret edilse, ruhy pese gaçyş we heläkçilik onuň yzyna düşýär. Reb Öz Sözüniň üsti bilen Hoş Habaryň işjeň öňe gidiş işini, geçmişde nähili alnyp barylandygyny hem-de geljekde, hatda jemleýji çaknyşyga çenli, şeýtany güýçleriň özleriniň soňky täsin hereketini amala aşyrjak döwrüne çenli nähili alnyp baryljakdygyny açyp görkezdi.” Bible Echo, August 26, 1895.

Verse sixteen represents a turning point in the history that Belteshazzar is representing. It is a turning point for both the Republican horn (the nation) and the Protestant horn (the church). It represents a crisis, and it represents the point where special light for that history is given. The turning point for Daniel occurred when Daniel had been “touched,” the second time of three times. Daniel would be touched three times, and the second time he was touched, was a turning point for Daniel, and that turning point was the second of three times which Daniel saw the “mareh” vision.

On altynjy aýat Belteşazaryň wekilçilik edýän taryhynda öwrülişik nokadyny aňladýar. Bu hem Respublikan şah üçin (millet), hem-de Protestant şah üçin (ybadathana) öwrülişik nokadydyr. Ol bir krizisi aňladýar, şeýle hem şol taryh üçin aýratyn ýagtylygyň berilýän nokadyny görkezýär. Daniel üçin öwrülişik nokady, onuň üç gezekden ikinji gezek “degen” wagtynda boldy. Daniel üç gezek degilerdi, we oňa ikinji gezek deglen wagty, bu Daniel üçin öwrülişik nokadydy; şol öwrülişik nokady bolsa, Danieliň “mareh” görnüşini gören üç gezeginiň ikinjisidi.

> 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. Daniel 10:16.

> Ine, ynha, adam ogullarynyň meňzeşligine meňzeýän biri meniň dodaklaryma degdi; şonda men agzymy açyp gürledim-de, öňümde duran oňa şeýle diýdim: «Eý, jenabym, bu görnüş sebäpli agyry-gamym üstüme indi, mende hiç hili güýç galmady». Daniel 10:16.

We will address the three touches shortly. The first of the four times the word “mareh” is employed by Daniel, was his testimony that he understood the vision, and the final three references identify his experience when he actually saw the appearance. The third time he identifies the vision of the appearance is verse eighteen, where he is touched for the third time.

Biz tizden üç gezek galtaşylmagyna serederis. Danyýel tarapyndan “mareh” sözüniň ulanylan dört gezekliginiň ilkinjisinde, ol görnüşe düşünendigine şaýatlyk etdi, soňky üç salgylanma bolsa onuň hakykatdan-da şol peýda bolşy gören wagtyndaky tejribesini görkezýär. Ol peýda boluşyň görnüşini üçünji gezek on sekizinji aýatda görkezýär; şol ýerde oňa üçünji gezek galtaşylýar.

> Then there came again and touched me one like the appearance of a man, and he strengthened me. Daniel 10:18.

> Soňra ynsanyň keşbine meňzeş biri ýene gelip maňa el degirdi we meni güýçlendirdi. Daniel 10:18.

At the second touch, in verse sixteen, which is the second reference to the “marah” vision, his strength is gone, but at the third touch, his strength is restored. In verses ten, sixteen and eighteen Daniel is touched. In verse six, Daniel sees the appearance of Christ, and then Gabriel, and in verse ten, Gabriel touches Daniel for the first time.

On altynjy aýatda beýan edilen “marah” görnüşine degişli ikinji gezek degişde, onuň güýji tükenýär, emma üçünji gezek degişde, onuň güýji dikeldilýär. Onunjy, on altynjy we on sekizinji aýatlarda Danyýele degilýär. Altynjy aýatda Danyýel ilki Mesihiň keşbini, soňra bolsa Jebraýyly görýär; onunjy aýatda bolsa Jebraýyl Danyýele ilkinji gezek degýär.

> 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. 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. Therefore I was left alone, and saw this great vision, and there remained no strength in me: for my comeliness was turned in me into corruption, and I retained no strength.

> Soň gözlerimi ýokaryk galdyryp seretdim, ine, zygyr geýimli bir adam bardy; onuň biline Uphazyň iň nepis altyny guşalypdy. Onuň bedeni hrizolit ýalydy, ýüzi ýyldyrymyň keşbi kimindi, gözleri ot çyralary ýalydy, gollary bilen aýaklary ýalpyldap timarlanan bürünç reňkindedi, sözleriniň sesi bolsa köp mähelläniň sesi ýalydy. Bu görnüşi diňe men, Daniýel, gördüm; meniň bilen bolan adamlar bu görnüşi görmediler. Emma olaryň üstüne uly bir titreme düşdi, şonuň üçin gizlenmek üçin gaçyp gitdiler. Şeýlelikde men ýeke özüm galdym we bu beýik görnüşi gördüm; mende hiç güýç galmady, çünki meniň görküm içimde çüýreme öwrüldi, hem-de mende hiç güýç galmady.

> 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. 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. 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 10:5–14.

> Onuň sözleriniň sesini eşitdim; onuň sözleriniň sesini eşidenimde, ýüzüm bilen ýere ýykylyp, çuň uka gitdim. Ine, bir el maňa degdi-de, meni dyzlarymyň üstüne hem ellerimiň aýalarynyň üstüne galdyrdy. Ol maňa şeýle diýdi: «Eý, Daniel, juda söýülýän adam, saňa aýdýan sözlerime düşün we dik dur; çünki men indi saňa iberildim». Ol bu sözi maňa aýdanda, men titräp ýerimden galdym. Şonda ol maňa diýdi: «Gorkma, Daniel; çünki sen düşünmek üçin ýüregiňi baglan ilkinji günüňden we Hudaýyňyň öňünde özüňi peselden günüňden bäri sözleriň eşidildi, men hem seniň sözleriň sebäpli geldim. Emma Pars patyşalygynyň serdary maňa ýigrimi bir gün garşy durdy; emma ine, baş serdarlaryň biri bolan Mikal maňa kömege geldi; men hem ol ýerde Pars patyşalarynyň ýanynda galdym. Indi bolsa men soňky günlerde halkyňyň başyna nämeler geljekdigine saňa düşündirmek üçin geldim; çünki bu görnüş heniz köp günler üçindir». Daniel 10:5–14.

Then in verse sixteen, Daniel is touched a second time, when he sees the vision of Christ.

Soňra on altynjy aýatda, Daniel Mesihiň görnüşini göreninde, oňa ikinji gezek degilýär.

> 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.

> Ol şeýle sözleri maňa aýdanda, ýüzümi ýere dikdim, hem-de dilim tutuldy. Ine, ynsan ogullarynyň meňzeşligine meňzän Biri dodaklaryma degdi; şonda agzymy açyp gürledim we öňümde duran Oňa: «Eý, jenabym, bu görnüş sebäpli agyrylarym maňa dolandy, mende hiç güýç galmady. Çünki bu jenabymyň hyzmatkäri bu jenabym bilen nädip gepleşsin? Meniň özüme gelende bolsa, dessine mende hiç güýç galmady, hatda mende dem hem galmady» diýdim. Daniel 10:15–17.

Then Daniel is touched for the third time, at the appearance of Gabriel, not Christ.

Soňra Daniel üçünji gezek, Mesih däl-de, Jebraýylyň peýda bolmagynda degilýär.

> 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. Daniel 10:18–21.

> Soňra adamyň görnüşine meňzeş biri gelip, maňa ýene-de degdi-de, meni berk etdi. Ol şeýle diýdi: «Eý, juda söýgüli adam, gorkma; saňa parahatlyk bolsun; güýçli bol, hawa, güýçli bol». Ol maňa aýdyp bolanda, men güýçlendim-de: «Rebbim, geple, çünki sen meni güýçlendirdiň» diýdim. Soň ol aýtdy: «Meniň saňa näme üçin gelendigimi bilýärmiň? Indi men Parsyň hökümdary bilen söweşmäge dolanaryn; men gidip çykanymda bolsa, ine, Ýunanyň hökümdary geler. Emma men saňa hakykat ýazgysynda bellenen zady görkezjekdirin; bu zatlarda meniň bilen duran hiç kim ýokdur, diňe siziň hökümdaryňyz Mikhail bardyr». Daniel 10:18–21.

Daniel is touched three times, and the first and third time he is touched by the angel Gabriel. The second time he is touched, it is by Christ. Daniel employed the same Hebrew word four times, but the first of the four times, in verse one, he was stating that he understood the “vision.” Understanding a truth is important, but it is not the same as experiencing the truth, as he did the other three times.

Danyýel üç gezek degildi we birinji hem-de üçünji gezek oňa perişde Jebraýyl degdi. Ikinji gezek oňa Mesih degdi. Danyýel şol bir ýewreý sözüni dört gezek ulandy, emma şol dört gezekden birinjisinde, birinji aýatda, ol “görneşi” düşünendigini aýdýardy. Bir hakykata düşünmek möhümdir, ýöne bu, onuň beýleki üç gezekde başdan geçirişi ýaly, şol hakykaty başdan geçirmek bilen bir zat däldir.

When Daniel’s days of mourning concluded he was given an experience of the vision, which he had an understanding of before the days of his mourning concluded. The experience is made up of three steps, represented by three touches. The first and the last touches were accomplished by Gabriel, and the middle touch was by Christ. The first and the last touches, were the first and last letters of the Hebrew alphabet. In that second step, Daniel recognizes his condition as a rebellious sinner in relation to his Lord, and thus the middle touch represents rebellion, as represented by the thirteenth letter of the Hebrew alphabet.

Danielyň hasratly günleri tamamlananda, oňa, hasratly günleri tamamlanmazdan öň düşünjesine eýe bolan görnüşe degişli bir tejribe berildi. Bu tejribe, üç degiş arkaly görkezilen üç basgançakdan ybaratdyr. Birinji we soňky degişler Gabriýel tarapyndan ýerine ýetirildi, orta degiş bolsa Mesih tarapyndan boldy. Birinji we soňky degişler ýewreý elipbiýiniň birinji we soňky harplarydy. Şol ikinji basgançakda Daniel Rebbi bilen gatnaşygynda özüniň pitneçi günäkär ýagdaýyny ykrar edýär, şonuň üçin orta degiş ýewreý elipbiýiniň on üçünji harpy bilen aňladylýan pitneni görkezýär.

> “But Peter was unmindful now of boats or lading. This miracle, above any other he had ever witnessed, was to him a manifestation of divine power. In Jesus he saw One who held all nature under His control. The presence of divinity revealed his own unholiness. Love for his Master, shame for his own unbelief, gratitude for the condescension of Christ, above all, the sense of his uncleanness in the presence of infinite purity, overwhelmed him. While his companions were securing the contents of the net, Peter fell at the Saviour’s feet, exclaiming, ‘Depart from me; for I am a sinful man, O Lord.’

> “Ýöne Petrus indi gaýyklar ýa-da ýüke asla üns bermedi. Bu gudrat, onuň şu wagta çenli şaýat bolan ähli gudratlarynyň içinden, onuň üçin ylahy güýjüň bir äşgär bolmagy boldy. Ol Isada ähli tebigaty Öz ygtyýarynda saklaýan Birini gördi. Ylahylygyň huzurynyň açylmagy oňa öz mukaddes däldigini görkezdi. Hojaýynyna bolan söýgüsi, özüniň imansyzlygy üçin utanjy, Mesihiň pesgelip gelşine bolan minnetdarlygy, hemme zatdan öňürti bolsa, çäksiz päklik huzurynda özüniň haramdarlygyny duýmagy ony doly sarsdyrdy. Onuň ýoldaşlary toruň içindäkileri berkitmek bilen meşgullanýarkalar, Petrus Halasgäriň aýaklaryna ýykylyp: ‘Menden aýryl; çünki, eý Reb, men günäkär bir adamdyryn’ diýip gygyrdy.”

> “It was the same presence of divine holiness that had caused the prophet Daniel to fall as one dead before the angel of God. He said, ‘My comeliness was turned in me into corruption, and I retained no strength.’ So when Isaiah beheld the glory of the Lord, he exclaimed, ‘Woe is me! for I am undone; because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips: for mine eyes have seen the King, the Lord of hosts.’ Daniel 10:8; Isaiah 6:5. Humanity, with its weakness and sin, was brought in contrast with the perfection of divinity, and he felt altogether deficient and unholy. Thus it has been with all who have been granted a view of God’s greatness and majesty.

> Hudaýyň mukaddesliginiň şol bir huzury pygamber Daniýeli Hudaýyň perişdesiniň öňünde ölü ýaly ýykylmagyna sebäp bolan huzurdy. Ol şeýle diýdi: “Meniň görküm içimde çüýreme öwrüldi, mende hiç bir güýç galmady.” Şeýlelikde, Işaýa Rebbiň şöhratyny göreninde şeýle gygyrdy: “Vah, meniň halyma! Çünki men heläk boldum; sebäbi men nejis dodakly adamdyryn, hem-de nejis dodakly halkyň arasynda ýaşaýaryn; çünki meniň gözlerim Patyşany, goşunlaryň Rebbini gördi.” Daniýel 10:8; Işaýa 6:5. Adamzat, öz ejizligi we günäsi bilen, Hudaýlygyň kämilligine garşy goýuldy, we ol özüniň tutuşlygyna kemçin we mukaddes däldigini duýdy. Hudaýyň beýikligini we haşamatyny görmek bagtyna eýe bolanlaryň ählisi bilen hem şeýle bolupdyr.

> “Peter exclaimed, ‘Depart from me; for I am a sinful man;’ yet he clung to the feet of Jesus, feeling that he could not be parted from Him. The Saviour answered, ‘Fear not; from henceforth thou shalt catch men.’ It was after Isaiah had beheld the holiness of God and his own unworthiness that he was entrusted with the divine message. It was after Peter had been led to self-renunciation and dependence upon divine power that he received the call to his work for Christ.” The Desire of Ages, 246.

> Petr: “Menden aýryl; çünki men günäkär adamdyryn” diýip gygyrdy; emma ol Isanyň aýaklaryna ýapyşyp galdy, çünki Ondan aýrylyp bilmejekdigini duýýardy. Halasgär oňa: “Gorkma; mundan beýläk sen adamlary tutarsyň” diýip jogap berdi. Işaýa Hudaýyň mukaddesligini we özüniň mynasyp däldigini göreninden soň, oňa ylahy habar ynanyldy. Petr hem öz-özüni inkär etmäge we ylahy güýje bil baglamaga getirileninden soňra, Mesihe hyzmat etmek işi üçin çagyryşy kabul etdi. The Desire of Ages, 246.

The “mareh” vision is the vision of Christ’s appearance, but the angel Gabriel is represented by the second and fourth time Daniel employed the word. The first time was a statement that Belteshazzar understood the vision, but the last three represent Daniel experiencing the vision. The three times Daniel experiences the vision, he is also touched.

“mareh” görnüşi Mesihiň peýda boluşynyň görnüşidir, emma Danyýeliň bu sözi ikinji we dördünji gezek ulanan ýerinde perişde Jebraýyl göz öňünde tutulýar. Birinji gezek Belteşassaryň görnüşe düşünendigi baradaky beýanatdy, ýöne soňky üçüsi Danyýeliň görnüşi başdan geçirýändigini aňladýar. Danyýeliň görnüşi başdan geçirýän şol üç gezekinde, ol degilip hem gidilýär.

The first time he was touched by Gabriel was after he had seen the appearance of the glorified Christ, and the experience left him in “a deep sleep on my face, and my face toward the ground.” The vision had produced a separation, for those who had been with him “saw not the vision; but a great quaking fell upon them, so that they fled to hide themselves.” In the first disappointment, Jeremiah “sat alone, because of God’s hand,” and in Belteshazzar “there remained no strength” “for” his “comeliness was turned in me into corruption, and” he “retained no strength.”

Gabriýel tarapyndan oňa ilkinji gezek el degirilen mahaly, ol şöhratlanan Mesihiň keşbini görenden soňdy, we bu tejribe ony “ýüzümi ýere goýup, çuň uka” saldy. Bu görnüş bir aýrylyşyk döretdi, çünki onuň bilen bolanlar “görnüşi görmediler; emma olaryň üstüne uly titreme düşdi, şonuň üçin gizlenmek üçin gaçyp gitdiler.” Ilkinji lapykeçlikde, Ýeremiýa “Hudaýyň eliniň sebäpli” “ýalňyz oturdy,” we Belteşazarda “hiç güýç galmady”, “çünki” onuň “görklüligi içimde çüýreme öwrüldi, we” ol “hiç güýjüni saklap bilmedi.”

Once Gabriel touched him for the first time, Gabriel then sat Daniel upon his knees and the palms of his hands. He then commanded Daniel to understand the words he spoke and stand up, which he did, though he was trembling. Gabriel then provides Daniel a breakdown of what has occurred during the twenty-one days of Daniel’s mourning. He identified that after struggling with the kings of Persia for the twenty-one days, that Michael came down out of heaven to engage in the battle, and then Gabriel came to answer Daniel’s prayers and explain to Daniel “what shall befall thy people in the latter days.” When Michael came down out of heaven Gabriel was sent to explain the last days to Daniel.

Jebraýyl oňa ilkinji gezek elini ýetirenden soň, Jebraýyl Danyýeli dyzlarynyň we elleriniň aýalarynyň üstünde oturtdy. Soňra ol Danyýele öz aýdýan sözlerine düşünmegi we ýerinden galmagy buýurdy; Danyýel hem şeýle etdi, emma titreýärdi. Şondan soň Jebraýyl Danyýele onuň ýas tutan ýigrimi bir gününiň dowamynda nämeleriň bolup geçendigini düşündirýär. Ol, Pars patyşalary bilen ýigrimi bir günläp göreşenden soň, söweşe girişmek üçin asmandan Mikaýylyň gelendigini, soňra bolsa Jebraýylyň Danyýeliň doga-dileglerine jogap bermek we Danyýele “ahyryky günlerde halkyňyň başyna nämeler geljekdigini” düşündirmek üçin gelendigini aýdyp görkezdi. Mikaýyl asmandan inip gelende, Jebraýyl ahyryky günleri Danyýele düşündirmek üçin iberildi.

Gabriel’s explanation was given to Daniel at the end of the twenty-one days of mourning, which, in the line upon line application of Revelation chapter eleven, represents when Ezekiel in chapter thirty-seven is twice commanded to prophesy to the dead bones, in order to raise the two prophets out of their graves. It occurs when Michael comes down out of heaven and resurrects the body of Moses, while refusing to interact with Satan in the book of Jude. Daniel is still going to be touched twice more after Gabriel had given him the overview of the days of mourning.

Gabriýeliň düşündirişi Daniýele ýigrimi bir günlük ýas döwrüniň ahyrynda berildi; bu bolsa, Ylham kitabynyň on birinji babynyň setirbe-setir ulanylyşynda, Ezekiýeliň otuz ýedinji bapda öli süňklere pygamberlik etmegi üçin iki gezek buýruk alýan wagtyny aňladýar, şol arkaly iki pygamber mazarlaryndan çykarylyp direldilýär. Bu waka, Mihailiň gökden inip gelip, Ýahuda kitabynda Şeýtan bilen jedelleşmekden ýüz öwrüp, Musanyň jesedini direldýän mahalynda bolýar. Gabriýel ýas günleriniň umumy beýanyny berenden soň hem, Daniýele ýene iki gezek degiler.

After Gabriel finished, Daniel, “set his face toward the ground, and he became dumb”, and then Christ Himself “touched” Daniel’s “lips,” and then Daniel “opened” his “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.”

Jebraýyl sözüni tamamlandan soň, Danyýel «ýüzüni ýere bakdy, we dilsiz boldy»; soňra bolsa Mesihiň Özi Danyýeliň «dodaklaryna degdi», şondan soň Danyýel «agzyny açyp, gepledi-de, öňümde duran Oňa şeýle diýdi: Eý, agam, bu görnüş sebäpli gaýgylarym üstüme öwrüldi, we mende hiç güýç galmady. Çünki bu agamyň hyzmatkäri bu agamy bilen nädip gürleşip biler? çünki maňa gelende, dessine mende hiç güýç galmady, hatda içimde demiň özi-de galmady.»

The experience of seeing and speaking with Christ humbles Daniel into the dust. He was dumb, and would have remained so if Christ had not touched his lips, as Isaiah’s lips had been touched by the coal from the altar.

Mesihi görmek we Onuň bilen gürleşmek tejribesi Danyýeli tozana deňeçer peseldýär. Ol dilsiz boldy, we eger Mesih onuň dodaklaryna, Işaýanyň dodaklarynyň gurbanlyk sypasyndaky kömür bilen degirilişi ýaly, degmedik bolsa, şol ýagdaýda galardy.

We will continue this study in the next article.

Bu öwrenişi indiki makalada dowam etdireris.

> “As Isaiah beheld this revelation of the glory and majesty of his Lord, he was overwhelmed with a sense of the purity and holiness of God. How sharp the contrast between the matchless perfection of his Creator, and the sinful course of those who, with himself, had long been numbered among the chosen people of Israel and Judah! ‘Woe is me!’ he cried; ‘for I am undone; because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips: for mine eyes have seen the King, the Lord of hosts.’ Verse 5. Standing, as it were, in the full light of the divine presence within the inner sanctuary, he realized that if left to his own imperfection and inefficiency, he would be utterly unable to accomplish the mission to which he had been called. But a seraph was sent to relieve him of his distress and to fit him for his great mission. A living coal from the altar was laid upon his lips, with the words, ‘Lo, this hath touched thy lips; and thine iniquity is taken away, and thy sin purged.’ Then the voice of God was heard saying, ‘Whom shall I send, and who will go for Us?’ and Isaiah responded, ‘Here am I; send me.’ Verses 7, 8.

> Işaýa Rebbiň şöhratynyň we beýikliginiň şu aýan edilişini göreninde, Hudaýyň päkligi we mukaddesligi duýgusy astynda çuňňur sarsdy. Özüni ýaradanyň taýsyz-kemçiliksiz kämilligi bilen, özi bilen birlikde uzak wagtlap Ysraýyl bilen Ýahudanyň saýlanan halkynyň arasynda sanalyp gelenleriň günäkär ýaşaýşynyň arasyndaky tapawut nähili hem ýiti idi! «Wah, meniň halyma!» diýip ol gygyrdy; «çünki men heläk boldum; sebäbi men haram dodakly bir adamdyryn, we men haram dodakly bir halkyň arasynda ýaşaýaryn; çünki meniň gözlerim Patyşany, goşunlaryň Rebbini gördüler». 5-nji aýat. Ol edil mukaddes içki ybadathananyň içinde Hudaýyň huzurynyň doly nurunda duran ýaly bolup, eger öz kemçiligi we ukypsyzlygy bilen başa-baş goýberilse, çagyrylan wezipesini ýerine ýetirmäge düýbünden ukypsyz boljakdygyna ak ýetirdi. Emma onuň hasratyny ýeňletmek we beýik wezipesine taýýarlamak üçin bir seraf iberildi. Gurbandan alnan janly köz onuň dodaklaryna degirildi we şeýle diýildi: «Ine, bu seniň dodaklaryňa degdi; seniň bikanunlygyň aýryldy we seniň günäň arassalandy». Soňra Hudaýyň sesi eşidildi: «Men kimi ibersemkäm, we Biz üçin kim gider?» we Işaýa jogap berdi: «Ine, men; meni iber». 7, 8-nji aýatlar.

> “The heavenly visitant bade the waiting messenger, ‘Go, and tell this people, Hear ye indeed, but understand not; And see ye indeed, but perceive not. Make the heart of this people fat, And make their ears heavy, and shut their eyes; Lest they see with their eyes, and hear with their ears, And understand with their heart, And convert, and be healed.” Verses 9, 10.

> “Asmanyň tarapyndan gelen myhman garaşyp duran habarça şeýle buýurdy: «Bar-da, bu halka şeýle diý: Hakykatdan-da eşidiň, ýöne düşünmäň; Hakykatdan-da görüň, ýöne aňlamaň. Bu halkyň ýüregini gatadyň, gulaklaryny agraldyň, gözlerini ýumuň; bolmasa olar gözleri bilen görerler, gulaklary bilen eşiderler, ýürekleri bilen düşünerler, ýüz öwürerler we şypa taparlar».” 9, 10-njy aýatlar.

> “The prophet’s duty was plain; he was to lift his voice in protest against the prevailing evils. But he dreaded to undertake the work without some assurance of hope. ‘Lord, how long?’ he inquired. Verse 11. Are none of Thy chosen people ever to understand and repent and be healed?

> Pygamberiň wezipesi aýdyňdy; ol agalyk edýän ýamanlyklara garşy öz sesini protest hökmünde galdyrmalydy. Emma ol hiç bolmanda bir umyt kepilligine eýe bolmazdan bu işi öz üstüne almagy howatyr etdi. «Ýa Reb, näçe wagta çenli?» diýip sorady. 11-nji aýat. Seniň saýlan halkyňdan hiç kim hiç wagt düşünip, toba edip, şypa tapmazmy?

> “His burden of soul in behalf of erring Judah was not to be borne in vain. His mission was not to be wholly fruitless. Yet the evils that had been multiplying for many generations could not be removed in his day. Throughout his lifetime he must be a patient, courageous teacher—a prophet of hope as well as of doom. The divine purpose finally accomplished, the full fruitage of his efforts, and of the labors of all God’s faithful messengers, would appear. A remnant should be saved. That this might be brought about, the messages of warning and entreaty were to be delivered to the rebellious nation, the Lord declared: ‘Until the cities be wasted without inhabitant, And the houses without man, And the land be utterly desolate, And the Lord have removed men far away, And there be a great forsaking in the midst of the land.’ Verse 11, 12.

> Onuň ýalňyşýan Ýahudanyň hatyrasyna çeken kalp agyrysy biderek çekilmeli däldi. Onuň missiýasy tutuşlygyna netijesiz bolmaly däldi. Şeýle-de bolsa, köp nesilleriň dowamynda köpelip gelen erbetlikler onuň döwründe aradan aýrylyp bilinmezdi. Ol bütin ömrüniň dowamynda sabyrly, gaýduwsyz mugallym — heläkçilik hakyndaky pygamber bolşy ýaly, umyt pygamberi hem bolmalydy. Ahyrsoňy amala aşarylan ylahy maksat, onuň zähmetleriniň we Hudaýyň ähli wepaly habarchylarynyň işleriniň doly miwesi aýan bolardy. Bir galyndy halas edilmelidi. Munuň bolup geçmegi üçin, Reb gozgalaňçy halka duýduryş we ýalbaryş habarlarynyň ýetirilmeli bolandygyny yglan etdi: “Şäherler ýaşaýjysyz haraba bolýança, Öýler adamsyz galýança, Ýurt bütinleý weýran bolýança, Reb adamlary uzaklara göçürip äkidýänçä, We ýurduň ortasynda uly taşlanyşyk bolýança.” 11, 12-nji aýat.

> “The heavy judgments that were to befall the impenitent,—war, exile, oppression, the loss of power and prestige among the nations,—all these were to come in order that those who would recognize in them the hand of an offended God might be led to repent. The ten tribes of the northern kingdom were soon to be scattered among the nations and their cities left desolate; the destroying armies of hostile nations were to sweep over their land again and again; even Jerusalem was finally to fall, and Judah was to be carried away captive; yet the Promised Land was not to remain wholly forsaken forever. The assurance of the heavenly visitant to Isaiah was: ‘In it shall be a tenth, And it shall return, and shall be eaten: As a teil tree, and as an oak, Whose substance is in them, when they cast their leaves: So the holy seed shall be the substance thereof.’ Verse 13.

> Ýeňillik etmedikleriň üstüne inmegi kesgitlenen agyr hökümler — uruş, sürgünlik, zulum, milletleriň arasynda güýç-kuwwatyň we abraý-mertebäniň ýitirilmegi — bularyň hemmesi, olarda närazy bolan Hudaýyň elini tanajaklaryň toba etmäge alnyp barylmagy üçin gelmelidi. Demirgazyk patyşalygynyň on taýpasy tiz wagtda milletleriň arasyna dargadylmalydy we olaryň şäherleri haraba öwrülmelidi; duşman milletleriň weýran ediji goşunlary olaryň ýurduny gaýta-gaýta basyp geçmelidi; hatda ahyrynda Iýerusalim hem ýykylmalydy, Ýahuda bolsa ýesir alnyp gidilmelidi; emma Wada berlen Ýurt hiç haçan bütinleý we ebediyen taşlanyp goýuljak däldi. Asman tarapyndan gelen myhmanyň Işaýa beren ynandyrmasy şuydy: “Onda ondan bir galar, Ol bolsa gaýdyp geler hem ýok ediler; Emma ýapraklaryny dökýän pisse agajy ýaly, we dub agajy ýaly, Olaryň düýbi özlerinde galýandyr: Şeýlelikde mukaddes tohum hem onuň düýbi bolar.” Aýat 13.

> “This assurance of the final fulfillment of God’s purpose brought courage to the heart of Isaiah. What though earthly powers array themselves against Judah? What though the Lord’s messenger meet with opposition and resistance? Isaiah had seen the King, the Lord of hosts; he had heard the song of the seraphim, ‘The whole earth is full of His glory;’ he had the promise that the messages of Jehovah to backsliding Judah would be accompanied by the convicting power of the Holy Spirit; and the prophet was nerved for the work before him. Verse 3. Throughout his long and arduous mission he carried with him the memory of this vision. For sixty years or more he stood before the children of Judah as a prophet of hope, waxing bolder and still bolder in his predictions of the future triumph of the church.” Prophets and Kings, 307–310.

> “Hudanyň maksadynyň ahyrsoňy berjaý boljakdygy baradaky bu kepillik Işaýanyň ýüregine mertlik berdi. Ýer ýüzüniň güýçleri Ýahuda garşy hatara düzülseler näme? Rebbiň habarçysy garşylyga we garşy durşa duş gelse näme? Işaýa Patyşany, goşunlaryň Rebbi-ni görüpdi; ol serafimleriň aýdýan aýdymyny eşidipdi: ‘Bütin ýer ýüzi Onuň şöhratyndan doludyr’; onuň elinde Ýehowanyň ýolundan azaşan Ýahuda iberýän habarlarynyň Mukaddes Ruhuň günäni paş ediji güýji bilen bilelikde boljakdygy baradaky wada bardy; şeýlelikde pygamber öňünde duran hyzmat üçin kuwwatlandyryldy. 3-nji aýat. Ol uzak we çetin wezipesiniň dowamynda bu görnüşiň ýadyny özü bilen göterdi. Altmış ýyl ýa-da ondan hem köp wagtlap ol Ýahudanyň ogullarynyň öňünde umyt pygamberi hökmünde durdy we ýygnagyň geljekdäki ýeňşi baradaky öňünden aýdan sözlerinde gitdigiçe has-da batyrgaý boldy.” Prophets and Kings, 307–310.

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