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# The Book of Daniel - Number Three

Doniyor kitobi — Uchinchi qism

Double Visions

Ikki karra vahiylar

Author

Jeff Pippenger

Published

November 25, 2023

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We are currently addressing the “seven times” of Leviticus twenty-six in the book of Daniel. It is hidden to those who have chosen to close their eyes, but it is there for those who wish to see. We will begin in Daniel chapter eight, and verse thirteen.

Ayni paytda biz Doniyor kitobida Levilar yigirma oltidagi “yetti vaqt” masalasini ko‘rib chiqmoqdamiz. Bu, ko‘zlarini yumishni tanlaganlardan yashirilgandir, biroq ko‘rishni istaganlar uchun u yerda mavjuddir. Biz Doniyor kitobining sakkizinchi bobi, o‘n uchinchi oyatdan boshlaymiz.

> 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.

> So‘ng men bir muqaddas zotning gapirayotganini eshitdim; va boshqa bir muqaddas zot gapirayotgan o‘sha muayyan muqaddas zotga dedi: «Kundalik qurbonlik, vayron qiluvchi gunoh va ham ma’badni, ham lashkarni oyoq osti qilinishi uchun topshirish haqidagi vahiy qachongacha davom etadi?» Doniyor 8:13.

The verse begins with the word “then,” and is making a distinction between the vision of prophetic history Daniel has just seen in the previous ten verses. Verse one and two of the chapter, identify the year when Daniel received the vision and also that he received it by the Ulai river. From verse three to verse twelve, he “sees” the vision of prophetic history. “Then” he “hears” a heavenly dialogue consisting of a question and an answer. In verse fifteen, he begins to seek what the vision of prophetic history that he had just “seen” represented. It is essential to recognize the distinction between the vision that Daniel “saw” in verses three through twelve, and the heavenly dialogue, which he “heard”—for they are two different visions.

Oyadagi matn “so‘ng” so‘zi bilan boshlanadi va Doniyor avvalgi o‘n oyatda endigina ko‘rgan bashoratli tarix vahiysidan farqni ko‘rsatadi. Bobning birinchi va ikkinchi oyatlari Doniyor vahiyni qaysi yilda qabul qilganini, shuningdek uni Ulay daryosi bo‘yida qabul qilganini bildiradi. Uchinchi oyatdan o‘n ikkinchi oyatgacha u bashoratli tarix vahiysini “ko‘radi”. “So‘ng” u savol va javobdan iborat samoviy muloqotni “eshitadi”. O‘n beshinchi oyatda esa u endigina “ko‘rgan” bashoratli tarix vahiysi nimani anglatishini izlay boshlaydi. Doniyor uchinchi oyatdan o‘n ikkinchi oyatgacha “ko‘rgan” vahiy bilan u “eshitgan” samoviy muloqot o‘rtasidagi farqni anglash nihoyatda muhimdir, chunki bular ikki xil vahiydir.

> But blessed are your eyes, for they see: and your ears, for they hear. Matthew 13:16.

> Ammo sizlarning ko‘zlaringiz baxtlidir, chunki ular ko‘radi; va quloqlaringiz ham, chunki ular eshitadi. Matto 13:16.

The question in verse thirteen is, “How long shall be the vision,” and the word translated as “vision” is a different Hebrew word than the word translated as “vision” in verse sixteen.

O‘n uchinchi oyatdagi savol shunday: “Vahiy qachongacha davom etadi?” va “vahiy” deb tarjima qilingan so‘z o‘n oltinchi oyatda “vahiy” deb tarjima qilingan so‘zdan boshqa bir ibroniycha so‘zdir.

> 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 8:16.

> Shunda men Ulai qirg‘oqlari orasidan bir inson ovozini eshitdim; u ovoz chaqirib dedi: “Ey Jabroil, bu kishiga vahiyni tushuntirgin”. Doniyor 8:16.

By translating two different Hebrew words into the English word “vision,” the “seven times” of Leviticus twenty-six, became “hidden in plain sight”. Biblical students who are satisfied to simply skim the surface consider these two different Hebrew words as the same word, but they do so at their own peril.

Ikki xil ibroniycha so‘zni ingliz tilidagi “vision” so‘zi bilan tarjima qilish orqali, Levilar kitobining yigirma oltinchi bobidagi “yetti vaqt” “ko‘z o‘ngida yashirilgan” bo‘lib qoldi. Muqaddas Kitobni o‘rganadigan, faqat yuzasinigina ko‘zdan kechirish bilan qanoatlanadigan kishilar bu ikki xil ibroniycha so‘zni bir xil so‘z deb hisoblaydilar, ammo ular buni o‘z xavf-xatarlari ostida qiladilar.

> “To skim over the surface will do little good. Thoughtful investigation and earnest, taxing study are required to comprehend it. There are truths in the word which are like veins of precious ore concealed beneath the surface. By digging for them, as the man digs for gold and silver, the hidden treasures are discovered. Be sure that the evidence of truth is in the Scripture itself. One scripture is the key to unlock other scriptures. The rich and hidden meaning is unfolded by the Holy Spirit of God, making plain the word to our understanding: ‘The entrance of Thy words giveth light; it giveth understanding unto the simple.’” Fundamentals of Christian Education, 390.

> “Yuzaki ko‘zdan kechirib chiqishning foydasi kam bo‘ladi. Uni anglash uchun mulohazali tadqiqot va jiddiy, mashaqqatli o‘rganish talab etiladi. Kalomda shunday haqiqatlar borki, ular yuzaning ostida yashiringan qimmatbaho ma’dan tomirlari kabidir. Ularga erishish uchun, xuddi odam oltin va kumushni qazigandek, qazish lozim; shunda yashirin xazinalar ochiladi. Haqiqatning dalillari Muqaddas Yozuvning o‘zida ekaniga amin bo‘ling. Bir oyat boshqa oyatlarni ochadigan kalitdir. Boy va yashirin ma’no Xudoning Muqaddas Ruhi tomonidan ochib beriladi, U kalomni idrokimiz uchun ravshan qiladi: ‘So‘zlaringning ochilishi nur beradi; u soddalarga aql-idrok baxsh etadi.’” Fundamentals of Christian Education, 390.

We are informed that “every fact has its bearing” in the Word of God, and if we choose to ignore the fact there are two different Hebrew words translated as “vision” in chapter eight, we are responsible for inflicting Laodicean blindness upon ourselves. The old adage is, “there are none so blind as those who will not see.”

Bizga Xudoning Kalomida “har bir dalilning o‘z ahamiyati borligi” ma’lum qilingan; agar biz sakkizinchi bobda “vahiy” deb tarjima qilingan ikki xil ibroniycha so‘z borligi haqidagi dalilni e’tiborsiz qoldirishni tanlasak, Laodikiya ko‘rligini o‘zimizga o‘zimiz ravo ko‘rgan bo‘lamiz. Qadimiy naql shunday deydi: “Ko‘rishni istamaydiganlar qadar ko‘r hech kim yo‘q.”

> “The Bible contains all the principles that men need to understand in order to be fitted either for this life or for the life to come. And these principles may be understood by all. No one with a spirit to appreciate its teaching can read a single passage from the Bible without gaining from it some helpful thought. But the most valuable teaching of the Bible is not to be gained by occasional or disconnected study. Its great system of truth is not so presented as to be discerned by the hasty or careless reader. Many of its treasures lie far beneath the surface, and can be obtained only by diligent research and continuous effort. The truths that go to make up the great whole must be searched out and gathered up, ‘here a little, and there a little.’ Isaiah 28:10.

> “Muqaddas Kitob odamlar uchun bu hayotga yoki kelajak hayotga munosib bo‘lishlari uchun tushunishlari zarur bo‘lgan barcha tamoyillarni o‘z ichiga oladi. Va bu tamoyillarni hamma tushunishi mumkin. Uning ta’limotini qadrlash ruhiga ega bo‘lgan hech kim Muqaddas Kitobdan biror parchani o‘qib, undan o‘ziga yordam beradigan qandaydir fikr olmasdan qolmaydi. Ammo Muqaddas Kitobning eng qimmatli ta’limoti tasodifiy yoki uzuq-yuluq o‘rganish orqali qo‘lga kiritilmaydi. Undagi ulug‘ haqiqatlar tizimi shoshqaloq yoki beparvo o‘quvchi ilg‘ay oladigan tarzda bayon etilmagan. Uning ko‘plab xazinalari yuzadan ancha chuqurda yotadi va ularga faqat tirishqoq tadqiq hamda uzluksiz sa’y-harakat bilangina erishish mumkin. Buyuk yaxlitlikni tashkil etuvchi haqiqatlar izlab topilishi va yig‘ib olinishi kerak, ‘bu yerda ozgina, u yerda ozgina’. Ishayo 28:10.”

> “When thus searched out and brought together, they will be found to be perfectly fitted to one another. Each Gospel is a supplement to the others, every prophecy an explanation of another, every truth a development of some other truth. The types of the Jewish economy are made plain by the gospel. Every principle in the word of God has its place, every fact its bearing. And the complete structure, in design and execution, bears testimony to its Author. Such a structure no mind but that of the Infinite could conceive or fashion.” Education, 123.

> “Shu tariqa bilan tekshirib chiqilib va bir joyga jamlanganda, ular bir-biriga mutlaqo mukammal mos ekanligi ayon bo‘ladi. Har bir Injil boshqalariga qo‘shimchadir, har bir bashorat boshqasining sharhidir, har bir haqiqat esa boshqa bir haqiqatning rivojidir. Yahudiylar tuzumining timsollari Injil orqali ravshan qilinadi. Xudoning kalomidagi har bir tamoyil o‘z o‘rniga ega, har bir voqea esa o‘z ahamiyatiga egadir. Va butun bu mukammal tuzilma, niyatida ham, ijrosida ham, o‘z Muallifi haqida guvohlik beradi. Bunday tuzilmani Cheksiz Zotning ongidan boshqa hech qanday aql na tasavvur qila oladi, na bunyod eta oladi.” Education, 123.

The word “vision” occurs ten times in Daniel chapter eight, but those ten times consist of two different Hebrew words, and the meanings of those words are not the same. If they meant the same thing, Daniel would have only used one of those words in each of the ten occurrences. Daniel wrote two words, for each of those two words possess their own meanings, and one represents a vision Daniel “saw”, and the other a vision he “heard”. In verse thirteen, the word translated as “vision” is châzôn, and it means “a sight”, or “a vision”, “a dream” or “an oracle”. I call it the “vision of prophetic history” based upon its definition and on how Daniel employs it.

“Vahiy” so‘zi Doniyor kitobining sakkizinchi bobida o‘n marta uchraydi, biroq bu o‘n holat ikki xil ibroniycha so‘zdan iborat bo‘lib, bu so‘zlarning ma’nolari bir xil emas. Agar ular ayni bir narsani anglatganida, Doniyor o‘sha o‘n uchrashuvning har birida faqat bitta so‘zni qo‘llagan bo‘lardi. Doniyor ikki so‘zni yozdi, chunki bu ikki so‘zning har biri o‘ziga xos ma’noga ega bo‘lib, ulardan biri Doniyor “ko‘rgan” vahiyga, boshqasi esa u “eshitgan” vahiyga ishora qiladi. O‘n uchinchi oyatda “vahiy” deb tarjima qilingan so‘z châzôn bo‘lib, u “ko‘rinish”, yoki “vahiy”, “tush” yoxud “bashoratli kalom” degan ma’noni anglatadi. Men uni, uning ta’rifiga va Doniyor uni qanday qo‘llashiga asoslanib, “bashoratli tarix vahiysi” deb atayman.

In verse one, of Daniel chapter eight, Daniel says “a vision appeared unto me,” and in verse two he twice states that he “saw in a vision.” Then in verse thirteen, the question is raised of “how long shall be the vision.” All of those usages are the Hebrew word “châzôn.” Then in verse fifteen, we come to perhaps the most important time Daniel used that very same word, for he says, “when I”…“had seen the vision and sought for the meaning.” After Daniel had seen the châzôn vision, he wanted to understand what it meant. This is a fact that has great bearing on the hiding of the “seven times” of Leviticus twenty-six in the chapter.

Sakkizinchi bob, birinchi oyatda, Doniyor: “menga bir vahiy zohir bo‘ldi”, deydi, ikkinchi oyatda esa u ikki marta “vahiyda ko‘rdim”, deb bayon qiladi. So‘ng o‘n uchinchi oyatda: “vahiy qachongacha davom etadi?” degan savol ko‘tariladi. Bu qo‘llanishlarning barchasi ibroniycha “châzôn” so‘zidir. Keyin o‘n beshinchi oyatga kelamiz; ehtimol, Doniyor ayni o‘sha so‘zni ishlatgan eng muhim o‘rin shu yerdadir, chunki u: “men”…“vahiyni ko‘rib, uning ma’nosini izlaganimda”, deydi. Doniyor châzôn vahiyni ko‘rganidan keyin, uning nimani anglatishini tushunishni xohladi. Bu esa bobda Levilar yigirma oltinchidagi “yetti zamon”ning yashirilganiga katta daxli bo‘lgan haqiqatdir.

He also uses the word châzôn in verses seventeen and twenty-six. The word “vision” appears ten times in Daniel chapter eight, and the word châzôn represents seven of those occurrences. Daniel uses the other Hebrew word that is translated as “vision” four times. The other Hebrew word is mar’eh, and means “appearance”.

U, shuningdek, o‘n yettinchi va yigirma oltinchi oyatlarda châzôn so‘zini ham ishlatadi. “Vahiy” so‘zi Doniyorning sakkizinchi bobida o‘n marta uchraydi va châzôn so‘zi shulardan yettitasini ifodalaydi. Doniyor “vahiy” deb tarjima qilinadigan boshqa ibroniycha so‘zni esa to‘rt marta ishlatadi. O‘sha boshqa ibroniycha so‘z mar’eh bo‘lib, “ko‘rinish” degan ma’noni anglatadi.

Châzôn is found seven times in Daniel chapter eight, and mar’eh is found four times, and together they represent the ten times the English word “vision” occurs in Daniel chapter eight. Seven plus four is eleven, for one of the times Daniel employed the word mar’eh, it was translated just as it is defined, for in verse fifteen, when Daniel “sought for the meaning” of the châzôn vision of prophetic history, there “stood before” him “as the appearance of a man.” The word “appearance” is mar’eh. Therefore, mar’eh is used by Daniel four times in Daniel eight, and it is translated once in agreement with its primary definition of “appearance,” and the other three times it is translated as “vision.”

Châzôn Doniyor kitobining sakkizinchi bobida yetti marta uchraydi, mar’eh esa to‘rt marta uchraydi, va ular birgalikda Doniyor kitobining sakkizinchi bobida ingliz tilidagi “vision” so‘zi uchraydigan o‘n martani ifodalaydi. Yetti bilan to‘rt o‘n bir bo‘ladi, chunki Doniyor mar’eh so‘zini qo‘llagan holatlardan birida u o‘z ta’rifiga aynan muvofiq tarzda tarjima qilingan; zero, o‘n beshinchi oyatda, Doniyor bashoratli tarixga oid châzôn vahiyining “ma’nosini izlaganida”, uning “oldida” “inson qiyofasiga o‘xshash” bir zot “turdi.” “Qiyofa” so‘zi mar’ehdir. Demak, Doniyor sakkizinchi bobda mar’eh so‘zini to‘rt marta ishlatadi va u bir marta o‘zining asosiy “qiyofa” ma’nosiga muvofiq tarjima qilinadi, qolgan uch marta esa “vahiy” deb tarjima qilinadi.

I am not suggesting any criticism of the men who translated the King James Bible. It needs to be noted though, that in verse thirteen, is found the only added word in the King James Bible (sacrifice), that inspiration states definitively, “does not belong to the text.” Inspiration further states that the added word had been “added by human wisdom.” In the very same chapter, two different Hebrew words are both translated as the same English word. The reason it is essential to recognize the distinction between these two words is profoundly important.

Men King James Muqaddas Kitobini tarjima qilgan kishilarni biror tarzda tanqid qilmoqchi emasman. Biroq shuni qayd etish lozimki, o‘n uchinchi oyatda King James Muqaddas Kitobidagi yagona qo‘shilgan so‘z — “qurbonlik” — uchraydi; ilhom esa qat’iy ravishda uning “matnga tegishli emas”ligini bildiradi. Ilhom yana shuni ham aytadiki, bu qo‘shilgan so‘z “insoniy donishmandlik bilan qo‘shilgan” edi. Aynan shu bobning o‘zida ibroniy tilidagi ikki xil so‘z bir xil inglizcha so‘z bilan tarjima qilingan. Bu ikki so‘z o‘rtasidagi farqni anglash nechog‘li muhim ekani nihoyatda katta ahamiyatga egadir.

> 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.

> Shunday bo‘ldiki, men, ya’ni men Doniyor, vahiy-ni ko‘rib, uning ma’nosini izlaganimda, mana, qarshimda odamga o‘xshash bir zot turardi. Va men Ulai qirg‘oqlari orasidan bir odamning ovozini eshitdim; u chaqirib dedi: Jabroil, bu odamga vahiy-ni anglat. Doniyor 8:15, 16.

As Daniel “sought for the meaning” of the “châzôn vision” which he had just “seen,” Christ informs Gabriel to “make” Daniel to understand the “mar’eh vision” which he had just “heard”. Daniel wanted to understand the vision of prophetic history, but Christ, who had been identified in verse thirteen as Palmoni (that certain saint which spake), instructed Gabriel to make Daniel understand the “mar’eh vision”, not the “châzôn vision”. In verses fifteen and sixteen, the stated purpose for Gabriel is that he is to make Daniel understand the “mar’eh vision”, which is the word translated as “vision” which means “appearance,” not the vision of prophetic history which Daniel wanted to understand. Without recognizing Gabriel’s job assignment, the “seven times” of Leviticus twenty-six is hidden in plain sight.

Doniyor endigina “ko‘rgan” “châzôn vahiy”ning “ma’nosini izlar ekan”, Masih Jabroilga Doniyorga endigina “eshitgan” “mar’eh vahiy”ni tushuntirishni buyuradi. Doniyor bashoratli tarix vahiyini tushunishni istagan edi, ammo o‘n uchinchi oyatda Palmoniy (so‘zlagan o‘sha muayyan muqaddas zot) deb aniqlangan Masih Jabroilga Doniyorga “châzôn vahiy”ni emas, balki “mar’eh vahiy”ni tushuntirishni buyurdi. O‘n beshinchi va o‘n oltinchi oyatlarda Jabroilga yuklatilgan vazifa Doniyorga “mar’eh vahiy”ni tushuntirish ekani aniq bayon etilgan; bu “vahiy” deb tarjima qilingan so‘z bo‘lib, uning ma’nosi “zohir bo‘lish”, “ko‘rinish”dir, Doniyor tushunishni istagan bashoratli tarix vahiyi emas. Jabroilning vazifasi e’tirof etilmasa, Levilar yigirma olti bobidagi “yetti marta” ko‘z oldida turgan holda ham yashirin qoladi.

In verse twenty-six both Hebrew words that are translated as “vision” are located in the same verse, and the verse becomes one of the primary keys to opening the truth of Daniel’s testimony of the “seven times.”

Yigirma oltinchi oyatda “vahiy” deb tarjima qilingan ikkala ibroniycha so‘z ham ayni oyatning o‘zida joylashgan bo‘lib, bu oyat Doniyorning “yetti vaqt” haqidagi guvohligining haqiqatini ochishda asosiy kalitlardan biriga aylanadi.

> 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 kunlarga tegishlidir. Daniel 8:26.

In verse twenty-six, the “vision of the evening and mornings” is the mar’eh vision, meaning “appearance”, but the vision that was to be “shut up,” is the châzôn vision of prophetic history. The expression “evening and mornings” is what isolates and identifies the distinction between the two visions. It does so with another illustration of the human factor in producing the Bible. The human factor consisted of both the prophets that recorded the words of the Bible, but also of those that translated the Bible. The Bible, as with Christ, represents a combination of divinity and humanity. That humanity descended down through history, from Adam after he sinned to those who recorded and translated the Bible. Christ and the Bible are both the Word of God, and the Word of God’s is pure, for the divinity of the combination always overruled any limitations that existed in the flesh.

Yigirma oltinchi oyatda “kechqurun va tonglar haqidagi vahiy” mar’eh vahiy bo‘lib, uning ma’nosi “ko‘rinish”dir; ammo “muhrlanishi” lozim bo‘lgan vahiy esa bashoratli tarixga oid châzôn vahiysidir. “Kechqurun va tonglar” ifodasi aynan shu ikki vahiy o‘rtasidagi farqni ajratib ko‘rsatadi va aniqlab beradi. Bu Muqaddas Kitobning yuzaga kelishida insoniy omilga oid yana bir misol orqali amalga oshadi. Insoniy omil nafaqat Muqaddas Kitob so‘zlarini yozib qoldirgan payg‘ambarlarni, balki Muqaddas Kitobni tarjima qilganlarni ham o‘z ichiga olgan. Muqaddas Kitob, Masih kabi, ilohiylik va insoniylikning uyg‘unlashuvini ifodalaydi. O‘sha insoniylik tarix davomida, Odam gunoh qilganidan keyin boshlab, Muqaddas Kitobni yozib qoldirganlar va tarjima qilganlargacha yetib kelgan. Masih ham, Muqaddas Kitob ham Kalomidir, va Xudoning Kalomi pokdir, chunki ushbu uyg‘unlikdagi ilohiylik har doim tanada mavjud bo‘lgan har qanday cheklovlar ustidan hukmronlik qilgan.

> Paul, a servant of Jesus Christ, called to be an apostle, separated unto the gospel of God, (Which he had promised afore by his prophets in the holy scriptures,) Concerning his Son Jesus Christ our Lord, which was made of the seed of David according to the flesh. Romans 1:1–3.

> Iso Masihning quli, havoriy bo‘lishga da’vat etilgan, Xudoning xushxabariga ajratilgan Pavlus — (Xudo bu xushxabarni muqaddas Bitiklarda O‘z payg‘ambarlari orqali oldindan va’da qilgan edi,) O‘zining O‘g‘li, Rabbimiz Iso Masih haqida; U badanga ko‘ra Dovud naslidan bo‘lgan edi. Rimliklarga 1:1–3.

The expression “evening and morning” is found repeatedly in God’s Word, and it is always translated as “evening and morning,” as it is in verse twenty-six, and as it is so often translated in the creation story in Genesis that repeatedly states, “and the evening and the morning were….” In fact, and every fact has its bearing (and this fact is essential to understand), the only place in the Bible that the expression “evening and morning” is not translated as “evening and morning” (as it is in verse twenty-six), is in verse fourteen of Daniel eight. There, and only there in God’s Word the phrase “evening and morning” is translated as simply “days.”

“kechqurun va tong” iborasi Xudoning Kalomida qayta-qayta uchraydi va u har doim “kechqurun va tong” deb tarjima qilinadi; yigirma oltinchi oyatda ham xuddi shunday, shuningdek Ibtido kitobidagi yaratish haqidagi bayonda ham bu ibora ko‘p bora “va kechqurun bo‘ldi, va tong bo‘ldi….” tarzida takroran tarjima qilingan. Darhaqiqat, har bir dalil o‘z ahamiyatiga ega (va bu dalilni tushunish zarurdir), Muqaddas Kitobda “kechqurun va tong” iborasi “kechqurun va tong” deb tarjima qilinmagan yagona o‘rin (u yigirma oltinchi oyatda qanday bo‘lsa, shunday emas) Doniyor kitobining sakkizinchi bob, o‘n to‘rtinchi oyatidir. O‘sha yerda, va Xudoning Kalomida faqat o‘sha yerning o‘zida, “kechqurun va tong” iborasi shunchaki “kunlar” deb tarjima qilingan.

> And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed. Daniel 8:14.

> U menga dedi: Ikki ming uch yuz kun bo‘lgach, muqaddas joy poklanadi. Doniyor 8:14.

Twelve verses later, in the same chapter of Daniel, the Hebrew phrase “evening and morning” is translated as it always is; but in the verse that is the central pillar and foundation of Adventism, the phrase is simply translated as “days.” What influence led the translators of the King James Bible to make such a glaring contradiction? They had translated the phrase in verse twenty-six in agreement with every other occurrence of the phrase in the rest of the Bible. But twelve verses before verse twenty-six, in verse fourteen, their humanity placed a special distinction upon the answer to the question of verse thirteen. And the question of verse thirteen, included the one word (sacrifice), that was not to be added to the Bible. God wanted verse fourteen, to stand out in a very profound and distinctive way. In doing so, he also identified what Gabriel was instructed to make Daniel understand.

O‘n ikki oyatdan keyin, Doniyor kitobining ayni bobida, ibroniycha “kechqurun va tong” iborasi doimo qanday tarjima qilinsa, shunday tarjima qilingan; ammo Adventizmning markaziy ustuni va poydevori bo‘lgan oyatda bu ibora shunchaki “kunlar” deb tarjima qilingan. King James Muqaddas Kitobi tarjimonlarini bunday ko‘zga tashlanadigan zidlikka yo‘l qo‘yishga qanday ta’sir sabab bo‘ldi? Ular yigirma oltinchi oyatdagi iborani Muqaddas Kitobning qolgan barcha joylaridagi ushbu iboraning har bir qo‘llanilishiga muvofiq tarzda tarjima qilgan edilar. Ammo yigirma oltinchi oyatdan o‘n ikki oyat oldin, o‘n to‘rtinchi oyatda, ularning insoniyligi o‘n uchinchi oyatdagi savolning javobiga alohida bir farqlanish yukladi. O‘n uchinchi oyatdagi savol esa Muqaddas Kitobga qo‘shilmasligi kerak bo‘lgan o‘sha bir so‘zni — (qurbonlik) so‘zini — o‘z ichiga olgan edi. Xudo o‘n to‘rtinchi oyatning juda chuqur va o‘ziga xos tarzda ajralib turishini xohladi. Shunday qilish orqali, U shu bilan Jabroilga Doniyorga anglatish buyurilgan narsani ham aniqlab berdi.

In verse sixteen, Jesus commanded Gabriel to make Daniel understand the mar’eh vision, in spite of the fact that Daniel was seeking to understand the châzôn vision of prophetic history. Verse twenty-six says the “vision of the evenings and mornings which was told” was “true.” The châzôn vision had been a prophetic “sight”, but the mar’eh vision was “told,” for it had been spoken. It had been spoken in verse fourteen when Palmoni said “unto two thousand and three hundred evenings and mornings; then shall the sanctuary be cleansed.” Verse twenty-six, employs the expression “evening and mornings,” as it identifies it as the vision that had been “spoken” to identify the distinction between the two visions in Daniel chapter eight. The vision of prophetic history that Daniel had “seen”, and that Daniel wished to understand, was different from the vision that was “spoken” which Daniel had “heard”. More importantly, the vision that Daniel “heard” was the vision that Gabriel was to give Daniel understanding of.

O‘n oltinchi oyatda Iso, Doniyor bashoratli tarixga oid châzôn vahiysini tushunishga intilayotganiga qaramay, Jabroilga Doniyorga mar’eh vahiysini anglatishni buyurdi. Yigirma oltinchi oyatda esa “aytilgan kechalar va ertalablar vahiysi” “haqiqiy” ekani aytiladi. Châzôn vahiyi bashoratli “ko‘rinish” bo‘lgan edi, ammo mar’eh vahiyi “aytilgan” edi, chunki u so‘zlab berilgan edi. U o‘n to‘rtinchi oyatda, Palmoniy: “ikki ming uch yuz kecha-kunduzgacha; shundan so‘ng muqaddas joy poklanadi”, deganida so‘zlab berilgan edi. Yigirma oltinchi oyat, “kechalar va ertalablar” iborasini qo‘llab, uni “aytilgan” vahiy sifatida tilga oladi va shu orqali Doniyor kitobining sakkizinchi bobidagi ikki vahiy o‘rtasidagi farqni ko‘rsatadi. Doniyor “ko‘rgan” va tushunishni istagan bashoratli tarix vahiyi, Doniyor “eshitgan” “aytilgan” vahiydan boshqa edi. Bundan ham muhimi, Doniyor “eshitgan” vahiy Jabroil Doniyorga anglatishi lozim bo‘lgan vahiy edi.

The humanity that participated in creating the Holy Bible recorded the word “vision” ten times in Daniel chapter eight, and in so doing it hid the distinction of a vision that was “seen” and another vision that was “heard”. In doing so, it obscured the emphasis that identifies that Christ’s intent was for Daniel to understand the vision he had “heard”, above understanding the vision he had “seen”. We can now consider what Gabriel does in order to fulfill his job assignment.

Muqaddas Kitobni yozishda ishtirok etgan insoniy unsur Doniyor kitobining sakkizinchi bobida “vahiy” so‘zini o‘n marta qayd etgan va shu orqali “ko‘rilgan” bir vahiy bilan “eshitilgan” boshqa bir vahiy o‘rtasidagi farqni yashirib qo‘ygan. Shunday qilish bilan u Masihning niyati Doniyorning “ko‘rgan” vahiyni tushunishidan ko‘ra, “eshitgan” vahiyni tushunishini ko‘zlaganini aniqlab beradigan urg‘uni xiralashtirib qo‘ygan. Endi Jabroil o‘ziga topshirilgan vazifani ado etish uchun nima qilishini ko‘rib chiqishimiz mumkin.

> 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 yaqin keldi; u kelganda, men qo‘rqib, yuztuban yiqildim. Lekin u menga dedi: “Tushun, ey inson o‘g‘li, chunki bu vahiy oxirzamon vaqti uchundir.” U men bilan gaplashayotganida, men yuzim yerga qaratilgan holda chuqur uyquga ketdim; ammo u menga tegib, meni oyoqqa turg‘izdi. Va u dedi: “Mana, g‘azabning so‘nggi pallasida nima bo‘lishini senga bildiraman; chunki oxir belgilangan vaqtda bo‘lur.” Doniyor 8:17–19.

Gabriel now begins his work of making Daniel to understand the vision of the twenty-three hundred evenings and mornings, which is true. He first informs him that the vision of prophetic history, the châzôn vision, would be at the “time of the end.” Then, while Daniel was in a prophetic sleep, Gabriel touched Daniel and set him upright. He informs him “I will make thee know.”

Endi Jabroil Doniyorga haqiqiy bo‘lgan ikki ming uch yuz kecha va tong haqidagi vahiy ma’nosini anglatish ishini boshlaydi. Avval u unga bashoratli tarix vahiysi — châzôn vahiy — “oxirzamonda” bo‘lishini bildiradi. So‘ng, Doniyor bashoratli uyquda ekan, Jabroil Doniyorga tegib, uni tik turg‘izdi. U unga: “Senga bilduraman”, deydi.

That is what Palmoni (Christ), had told Gabriel to do, when he said, “Gabriel, make this man to understand the mar’eh vision” of the evening and mornings. Gabriel says that he will make Daniel “know what shall be in the last end of the indignation.” There it is! There is the “seven times” of Leviticus twenty-six! It is hidden by the very prophetic technique which Gabriel had led the prophets repeatedly to testify to and employ in their writings! That technique is “line upon line, here a little and there a little”.

Palmoniy (Masih) Jabroilga shunday deganida, u bajarishi kerak bo‘lgan ish aynan shu edi: “Jabroil, bu kishiga oqshomlar va tonglar haqidagi mar’eh vahiyini anglatgin.” Jabroil esa Doniyorga “g‘azabning oxirgi poyonida nima bo‘lishini” bildirishini aytadi. Mana, shu yerda! Levilar kitobining yigirma oltinchi bobidagi “yetti vaqt” mana shu! U aynan Jabroil payg‘ambarlarni qayta-qayta guvohlik berishga va o‘z yozuvlarida qo‘llashga yetaklagan bashoratli usulning o‘zi bilan yashirilgandir! Bu usul: “satr ustiga satr, bu yerda ozgina va u yerda ozgina”, degan usuldir.

In the book “Thoughts on Daniel and the Revelation”, by Uriah Smith (which all Adventists, and even their neighbors, should be familiar with), Smith comments on verses seventeen to nineteen of Daniel chapter eight:

Uriah Smithning “Daniel va Vahiy haqida mulohazalar” nomli kitobida (u bilan barcha adventistlar, hatto ularning qo‘shnilari ham tanish bo‘lishi kerak), Smith Doniyor kitobining sakkizinchi bobi o‘n yettinchi oyatdan o‘n to‘qqizinchi oyatgacha bo‘lgan oyatlar haqida shunday izoh beradi:

> “With a general statement that at the time appointed the end shall be, and that he will make him to know what shall be in the last end of the indignation, he enters upon an interpretation of the vision. The indignation must be understood to cover a period of time. What time? God told his people Israel that he would pour upon them his indignation for their wickedness; and thus he gave directions concerning the ‘profane wicked prince of Israel:’ ‘Remove the diadem, and take off the crown. . . . I will overturn, overturn, overturn it: and it shall be no more, until he come whose right it is; and I will give it him.’ Ezekiel 21:25–27, 31.

> “Belgilangan vaqtda oxir bo‘lishini va g‘azabning oxirgi poyonida nima sodir bo‘lishini unga bildirishini umumiy bir bayonot bilan aytib, u vahiyga ta’bir berishga kirishadi. G‘azab ma’lum bir vaqt davrini qamrab oladi, deb tushunilishi kerak. Qaysi vaqtni? Xudo O‘z xalqi Isroilga ularning yovuzligi uchun O‘z g‘azabini ularning ustiga to‘kishini aytgan; va shu tariqa U Isroilning ‘nopok yovuz shahzodasi’ haqida shunday ko‘rsatma bergan: ‘Sallani olib tashla, tojni yechib ol.... Men uni ag‘daraman, ag‘daraman, ag‘daraman; va u endi bo‘lmaydi, to o‘ziga tegishli bo‘lgan Zot kelgunicha; va Men uni Unga beraman.’ Hizqiyo 21:25–27, 31.”

> “Here is the period of God’s indignation against his covenant people; the period during which the sanctuary and host are to be trodden under foot. The diadem was removed, and the crown taken off, when Israel was subjected to the kingdom of Babylon. It was overturned again by the Medes and Persians, again by the Grecians, again by the Romans, corresponding to the three times the word is repeated by the prophet. The Jews then, having rejected Christ, were soon scattered abroad over the face of the earth; and spiritual Israel has taken the place of the literal seed; but they are in subjection to earthly powers, and will be till the throne of David is again set up,—till He who is its rightful heir, the Messiah, the Prince of peace, shall come, and then it will be given him. Then the indignation will have ceased. What shall take place in the last end of this period, the angel is now to make known to Daniel.” Uriah Smith, Daniel and the Revelation, 201, 202.

> “Mana, Xudoning O‘z ahd xalqiga qarshi g‘azabi davri; muqaddas maskan va lashkar oyoq osti qilinadigan davr. Isroil Bobil shohligiga bo‘ysundirilganida, salla yechib olindi va toj olib tashlandi. U yana Midiya va Forslar tomonidan, yana Yunonlar tomonidan, yana Rimliklar tomonidan ag‘darildi; bu, payg‘ambar tomonidan so‘zning uch marta takrorlanishiga muvofiqdir. Shundan so‘ng yahudiylar Masihni rad etganlari uchun tez orada butun yer yuzi bo‘ylab tarqalib ketdilar; va ma’naviy Isroil zohiriy zurriyotning o‘rnini egalladi; ammo ular yer yuzidagi hokimiyatlarga bo‘ysunish ostidadirlar va Dovudning taxti yana tiklanguncha,—unga qonuniy merosxo‘r bo‘lgan Zot, ya’ni Masih, Tinchlik Shahzodasi, kelguncha, va shunda u Unga berilguncha,—shunday bo‘lib qoladilar. O‘shanda g‘azab to‘xtagan bo‘ladi. Bu davrning oxirgi nihoyasida nima yuz berishini farishta endi Doniyorga ma’lum qilishi kerak.” Uriah Smith, Daniel and the Revelation, 201, 202.

The “indignation” that Smith is identifying, began when Manasseh was carried to Babylon by the Assyrians in 677 BC. Unfortunately, Smith takes Zedekiah’s overthrow in 586 BC and assigns that as the starting point of the period of the “indignation” of verse nineteen. Smith simply does not address what it means that the verse states “the last end of the indignation.” He treats it as simply “indignation,” though if there is a “last end” of the indignation, grammar and logic demand that there is also at minimum a “first end” of the indignation. Smith knew the seventy years of captivity began with the first attack of Nebuchadnezzar against Jehoiakim in 606 BC, but determined the starting for the period of the indignation was the third of Nebuchadnezzar’s attacks, which was carried out against Zedekiah, the last Judean king.

Smith aniqlayotgan “g‘azab” Manashe miloddan avvalgi 677-yilda Ossuriyaliklar tomonidan Bobilga olib ketilganida boshlangan. Afsuski, Smith miloddan avvalgi 586-yilda Sidqiyoning ag‘darilishini olib, buni o‘n to‘qqizinchi oyatdagi “g‘azab” davrining boshlanish nuqtasi sifatida belgilaydi. Smith oyatda “g‘azabning oxirgi intiho”si deyilishining ma’nosiga umuman to‘xtalmaydi. U buni shunchaki “g‘azab” sifatida talqin qiladi; holbuki, agar g‘azabning “oxirgi intiho”si bo‘lsa, grammatika va mantiq kamida g‘azabning “birinchi intiho”si ham borligini talab qiladi. Smith asirlikning yetmish yili miloddan avvalgi 606-yilda Navuxadnazar tomonidan Yo‘yakimga qarshi uyushtirilgan birinchi hujum bilan boshlanganini bilardi, biroq u g‘azab davrining boshlanishini Navuxadnazarning uchinchi hujumidan, ya’ni Yahudoning oxirgi shohi Sidqiyoga qarshi amalga oshirilgan hujumdan boshlab belgiladi.

> “Though we have a more minute account of his [Daniel’s] early life than is recorded of that of any other prophet, yet his birth and lineage are left in complete obscurity, except that he was of the royal line, probably of the house of David, which had at this time become very numerous. He first appears as one of the noble captives of Judah, in the first year of Nebuchadnezzar, king of Babylon, at the commencement of the seventy years’ captivity, BC 606. Jeremiah and Habakkuk were yet uttering their prophecies. Ezekiel commenced soon after, and a little later, Obadiah; but both these finished their work years before the close of the long and brilliant career of Daniel. Three prophets only succeeded him, Haggai and Zechariah, who exercised the prophetic office for a brief period contemporaneously, BC 520–518, and Malachi, the last of the Old Testament prophets, who flourished a little season about BC 397.” Uriah Smith, Daniel and the Revelation, 19.

> “Uning [Daniyolning] ilk hayoti haqida boshqa har qanday payg‘ambar haqidagidan ko‘ra batafsilroq ma’lumotga ega bo‘lsak-da, uning tug‘ilishi va nasl-nasabi to‘liq qorong‘ulik ichida qolgan, faqat u shohona nasldan, ehtimol bu davrga kelib juda ko‘payib ketgan Dovud xonadonidan bo‘lgani bundan mustasno. U dastlab Yahudoning asilzoda asirlari orasida, Bobil shohi Navuxadnazar hukmronligining birinchi yilida, miloddan avvalgi 606-yilda, yetmish yillik asirlikning boshlanishida namoyon bo‘ladi. Yeremiyo va Xabaqquq hali o‘z bashoratlarini aytib turar edilar. Hizqiyol ko‘p o‘tmay, undan biroz keyin esa Obodiyo xizmatini boshladi; ammo bu ikkisining ham faoliyati Daniyolning uzoq va porloq faoliyati nihoyasidan yillar oldin yakun topgan edi. Undan keyin faqat uch payg‘ambar keldi: qisqa muddat davomida bir vaqtda payg‘ambarlik xizmatini bajargan Xaggay va Zakariyo, miloddan avvalgi 520–518-yillarda, hamda Eski Ahd payg‘ambarlarining oxirgisi bo‘lgan Malakiy, u miloddan avvalgi taxminan 397-yillar atrofida qisqa bir davr ravnaq topgan.” Uriah Smith, Daniel and the Revelation, 19.

Smith correctly identified the “indignation” of verse nineteen as a period of time. He correctly identified the period as the treading down of the sanctuary and host in agreement with Daniel chapter eight verse thirteen, and he correctly identified the ending point as October 22, 1844.

Smit o‘n to‘qqizinchi oyatdagi “g‘azab”ni vaqt davri sifatida to‘g‘ri aniqladi. U bu davrni Doniyor kitobining sakkizinchi bob, o‘n uchinchi oyatiga muvofiq ravishda muqaddas maskan va lashkarning oyoq osti qilinishi deb to‘g‘ri aniqladi hamda uning tugash nuqtasini 1844-yil 22-oktabr deb to‘g‘ri belgiladi.

Smith was partially correct, but missed the truth by doing what was the characteristic of his prophetic applications. He allowed history to guide his interpretation of the prophetic word, instead of allowing the prophetic word to guide his understanding of history. If we allow the Bible to define prophetic history, we then have the correct information to approach history.

Smit qisman haq edi, biroq o‘zining bashoratga tatbiq etish usullariga xos bo‘lgan yo‘lni tutib, haqiqatni ko‘zdan qochirdi. U bashoratli Kalomga tarixni tushunishda yo‘l-yo‘riq berishga imkon berish o‘rniga, bashoratli Kalomning talqinini tarix boshqarishiga yo‘l qo‘ydi. Agar biz Muqaddas Kitobga bashoratli tarixni belgilab berishga imkon bersak, unda tarixga yondashish uchun to‘g‘ri ma’lumotga ega bo‘lamiz.

The Bible teaches that by whom a man is overcome, he is that man’s servant.

Muqaddas Kitob shuni o‘rgatadiki, inson kim tomonidan yengib qo‘yilsa, o‘sha kishining qulidir.

> While they promise them liberty, they themselves are the servants of corruption: for of whom a man is overcome, of the same is he brought in bondage. 2 Peter 2:19.

> Ular o‘zlari ularga ozodlikni va’da qilar ekanlar, o‘zlari esa buzilishning qullaridirlar; chunki kim nimadan yengilsa, o‘sha narsaga qullikka solinadi. 2 Butrus 2:19.

Manasseh was taken captive to Babylon in 677 BC. It is there that Judah was overcome and brought into bondage. This is the starting point that is represented on both the 1843 and the 1850 charts, which Sister White endorses as correct. Smith starts the treading down of Daniel chapter eight, and verse thirteen with Zedekiah, the last of Judah’s kings. Zedekiah was the end of a progressive judgment and not the beginning. Sister White identifies that Manasseh’s captivity in Babylon was an “earnest” of what was to come. An “earnest” is a down payment, and marks the beginning of a purchase that has other payments to follow.

Manasheh miloddan avvalgi 677-yilda Bobilga asir olib ketildi. Aynan o‘sha yerda Yahudo mag‘lub etilib, qullikka olib kirildi. Bu — 1843 va 1850-yilgi har ikkala jadvalda ham ifodalangan boshlanish nuqtasidir, va Opa Uayt ularni to‘g‘ri deb tasdiqlaydi. Smit Doniyor kitobining sakkizinchi bob, o‘n uchinchi oyatidagi oyoq osti qilinishni Yahudoning oxirgi shohi Sidqiyo bilan boshlaydi. Sidqiyo tobora kuchayib borgan hukmning boshlanishi emas, balki yakuni edi. Opa Uayt Manashehning Bobildagi asirligini kelajakda yuz beradigan narsalarning “garovi” deb belgilaydi. “Garov” boshlang‘ich to‘lovdir va undan keyin boshqa to‘lovlar ham keladigan xaridning boshlanishini bildiradi.

> “Faithfully the prophets continued their warnings and their exhortations; fearlessly they spoke to Manasseh and to his people; but the messages were scorned; backsliding Judah would not heed. As an earnest of what would befall the people should they continue impenitent, the Lord permitted their king to be captured by a band of Assyrian soldiers, who ‘bound him with fetters, and carried him to Babylon,’ their temporary capital. This affliction brought the king to his senses; ‘he besought the Lord his God, and humbled himself greatly before the God of his fathers, and prayed unto Him: and He was entreated of him, and heard his supplication, and brought him again to Jerusalem into his kingdom. Then Manasseh knew that the Lord He was God.’ 2 Chronicles 33:11–13. But this repentance, remarkable though it was, came too late to save the kingdom from the corrupting influence of years of idolatrous practices. Many had stumbled and fallen, never again to rise.” Prophets and Kings, 382.

> “Payg‘ambarlar sadoqat bilan o‘z ogohlantirishlari va nasihatlarini davom ettirdilar; ular qo‘rqmasdan Manashshehga ham, uning xalqiga ham so‘zladilar; ammo bu xabarlar mensilmadi; ortga qaytgan Yahudo quloq solmadi. Xalq tavba qilmaslikda davom etsa, boshiga nimalar tushishini ko‘rsatadigan bir alomat sifatida, Egamiz ularning shohining Ossuriya askarlari bir guruhi tomonidan asir olinishiga yo‘l qo‘ydi; ular uni ‘kishanlar bilan bog‘lab, Bobilga olib ketdilar,’ bu esa ularning vaqtincha poytaxti edi. Bu musibat shohni hushiga keltirdi; ‘u Egasi Xudoga iltijo qildi, ota-bobolarining Xudosi oldida o‘zini nihoyatda past tutdi va Unga ibodat qildi: U esa undan iltijoni qabul qildi, uning yolvorishini eshitdi va uni yana Quddusga, o‘z shohligiga qaytardi. Shunda Manashsheh Egamizning Xudo ekanini bildi.’ 2 Solnomalar 33:11–13. Ammo bu tavba, qanchalik diqqatga sazovor bo‘lmasin, shohlikni yillar davom etgan butparastona amallarning buzuvchi ta’siridan qutqarish uchun juda kech kelgan edi. Ko‘plar qoqilib yiqilgan va endi hech qachon qayta turmagan edilar.” Payg‘ambarlar va Shohlar, 382.

Manasseh marked the “down payment” that began the “curse” of the “seven times,” which was the last “indignation,” for the “first indignation,” had already begun when the northern kingdom was taken into captivity in 723 BC. Then at Jehoiakim’s overthrow, when Daniel was carried into captivity, the seventy years of captivity that Jeremiah identified began in 606 BC. Two kings after Jehoiakim, Jerusalem was destroyed and the last Judean king, Zedekiah, watched as his sons were slain before him, then he had his eyes gouged out and was carried captive into Babylon.

Manashe “yetti karra” bo‘lgan “la’nat”ning boshlangan “boshlang‘ich to‘lovi”ni belgiladi; bu esa so‘nggi “g‘azab” edi, chunki “birinchi g‘azab” miloddan avvalgi 723 yilda shimoliy shohlik asirlikka olib ketilganida allaqachon boshlangan edi. So‘ngra, Doniyor asirlikka olib ketilgan paytda, Yo‘xoqimning ag‘darilishi bilan, Yeremiyo tilga olgan yetmish yillik asirlik miloddan avvalgi 606 yilda boshlandi. Yo‘xoqimdan keyin ikki podshoh o‘tgach, Quddus vayron qilindi va Yahudoning so‘nggi shohi Sidqiyo o‘z o‘g‘illarining ko‘z o‘ngida o‘ldirilganini ko‘rdi; shundan keyin uning ko‘zlari o‘yib olindi va u Bobilga asir qilib olib ketildi.

Smith assigned the entire progressive judgment to Zedekiah and employed the judgment of Zedekiah as the proof text for his supposition. The judgment of Zedekiah, who was the “wicked and profane prince,” did identify that the crown of Judah was to be removed until Christ came to set up a kingdom. Smith said, “they are in subjection to earthly powers, and will be till the throne of David is again set up,—till He who is its rightful heir, the Messiah, the Prince of peace, shall come, and then it will be given him.” On October 22, 1844, in fulfillment of Daniel chapter seven, and verses thirteen and fourteen, Christ, represented as the Son of man, came before the Father to receive a kingdom.

Smit butun izchil hukmni Zidqiyoga yukladi va o‘z taxminining daliliy matni sifatida Zidqiyo ustidan bo‘lgan hukmni qo‘lladi. “Yovuz va haromzoda shahzoda” bo‘lgan Zidqiyo ustidan chiqarilgan hukm, Masih shohlikni barpo etish uchun kelguniga qadar Yahudo tojining olib tashlanishi lozimligini ko‘rsatdi. Smit shunday dedi: “ular yer yuzidagi hokimiyatlarga bo‘ysunadilar va Dovudning taxti yana tiklanguniga qadar,—unga qonuniy merosxo‘r bo‘lgan Zot, Masih, Tinchlik Shahzodasi kelguniga qadar, shunday bo‘lib qoladilar, va o‘shanda u unga beriladi.” 1844-yil 22-oktabrda, Doniyor kitobining yettinchi bobi, o‘n uchinchi va o‘n to‘rtinchi oyatlarining bajo bo‘lishida, Inson O‘g‘li sifatida ifodalangan Masih shohlikni qabul qilish uchun Ota huzuriga keldi.

> I saw in the night visions, and, behold, one like the Son of man came with the clouds of heaven, and came to the Ancient of days, and they brought him near before him. And there was given him dominion, and glory, and a kingdom, that all people, nations, and languages, should serve him: his dominion is an everlasting dominion, which shall not pass away, and his kingdom that which shall not be destroyed. Daniel 7:13, 14.

> Men tungi vahiylarda ko‘rdim, va mana, inson O‘g‘liga o‘xshash Zot osmon bulutlari bilan kelib, Qadimiy Zotning huzuriga keldi, va Uni Uning oldiga yaqinlashtirdilar. Va Unga hokimiyat, shon-shuhrat va shohlik berildi, toki barcha xalqlar, millatlar va tillar Unga xizmat qilsinlar: Uning hokimiyati o‘tib ketmaydigan abadiy hokimiyatdir, va Uning shohligi vayron qilinmaydigan shohlikdir. Doniyor 7:13, 14.

Sister White confirms that Daniel chapter seven, and verses thirteen and fourteen were fulfilled on October 22, 1844.

Opa Uayt Doniyor kitobining yettinchi bobi, o‘n uchinchi va o‘n to‘rtinchi oyatlari 1844-yil 22-oktabrda amalga oshganini tasdiqlaydi.

> “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.

> “Doniyor 8:14 da ko‘rsatib o‘tilganidek, muqaddasxonani poklash uchun Masihning bizning oliy ruhoniyimiz sifatida Eng Muqaddas joyga kelishi; Doniyor 7:13 da bayon etilganidek, Inson O‘g‘lining Qadimiy Zot huzuriga kelishi; va Malaki tomonidan bashorat qilinganidek, Rabbiyning O‘z ma’badiga kelishi — bularning barchasi bir xil hodisaning tasvirlaridir; va bu, shuningdek, Masih tomonidan Matto 25 dagi o‘nta bokira haqidagi masalda tasvirlangan kuyovning nikohga kelishi orqali ham ifodalanadi.” Buyuk Kurash, 426.

Smith did not address the key element of the “last end of the indignation.” He avoided the biblical principle that identified that Judah was overcome in the time of Manasseh, and that the captivity which began two kings before Zedekiah, also represented that Judah was already in subjection to Babylon, before Zedekiah met his fate. With these blatant omissions, he still stated, “here is the period of God’s indignation against his covenant people; the period during which the sanctuary and host are to be trodden under foot.” He therefore, directly associates “the period of God’s indignation” with Daniel chapter eight, and verse thirteen’s question of “how long.” The answer in verse fourteen, was until October 22, 1844.

Smit “g‘azabning oxirgi intihosi”ning asosiy unsuriga murojaat qilmadi. U Yahudo Manashe davrida yengilganini aniqlab bergan Muqaddas Kitob tamoyilidan, shuningdek, Zedekiyodan ikki shoh avval boshlangan asirlik ham Zedekiyo o‘z qismatiga duchor bo‘lishidan oldinroq Yahudoning allaqachon Bobilga bo‘ysunganini anglatganidan chetlab o‘tdi. Bu ochiq-oydin tushirib qoldirishlarga qaramay, u baribir shunday dedi: “mana bu Xudoning O‘z ahd xalqiga qarshi g‘azabi davridir; muqaddas joy va lashkar oyoq osti qilinadigan davrdir.” Shunday qilib, u “Xudoning g‘azabi davri”ni to‘g‘ridan-to‘g‘ri Doniyor kitobining sakkizinchi bobi va o‘n uchinchi oyatdagi “qancha vaqtgacha” degan savol bilan bog‘laydi. O‘n to‘rtinchi oyatdagi javob esa 1844-yil 22-oktabrgacha edi.

The scattering into Babylonian slavery was a progressive history beginning in 677 BC, and continuing until 1844. That period equates to twenty-five hundred and twenty years, which is of course the “seven times” of Leviticus twenty-six. The end of that period of time on October 22, 1844 provided Daniel with a second witness to the “mar’eh vision” of the twenty-three hundred evening and mornings.

Bobil qulligiga sochib yuborilish miloddan avvalgi 677-yilda boshlangan va 1844-yilgacha davom etgan bosqichma-bosqich tarix edi. Bu davr ikki ming besh yuz yigirma yilga teng bo‘lib, bu, albatta, Levilar yigirma oltinchi bobdagi “yetti vaqt”dir. 1844-yil 22-oktabrda bu davrning yakunlanishi Doniyor uchun ikki ming uch yuz kecha-kunduzning “mar’eh vahiy”iga ikkinchi guvohlikni taqdim etdi.

Gabriel was told to make Daniel understand that vision, and what Gabriel did was provide a second witness to the termination date of October 22, 1844. Not only did he provide a second witness to establish the date of the fulfillments of both time prophecies, but as Smith correctly pointed out, the period of time associated with the second witness to 1844, had been identified in verse thirteen, as the period that the sanctuary and host were to be trodden under foot. The question in verse thirteen is, “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?” That period of time was the “seven times” of Leviticus twenty-six.

Jabroilga Doniyorga o‘sha vahiyni tushuntirish buyurildi, va Jabroil qilgan ish 1844-yil 22-oktabr tugash sanasiga doir ikkinchi guvohlikni taqdim etish bo‘ldi. U nafaqat har ikkala vaqtga oid bashoratning bajo topish sanasini tasdiqlash uchun ikkinchi guvohlikni taqdim etdi, balki Smit to‘g‘ri ta’kidlaganidek, 1844-yilga doir ikkinchi guvohlik bilan bog‘liq vaqt davri o‘n uchinchi oyatda muqaddas maskan va lashkar oyoq osti qilinadigan davr sifatida belgilangan edi. O‘n uchinchi oyatdagi savol shunday: “Doimiy qurbonlik va vayron qiluvchi gunoh haqidagi vahiy qachongacha davom etadi, toki muqaddas maskan ham, lashkar ham oyoq osti qilinsin?” O‘sha vaqt davri Levilar yigirma oltinchi bobidagi “yetti vaqt” edi.

What Smith did not see, or avoided identifying, was that the “indignation” of verse nineteen, was the “last end” of that indignation. If there is a “last” then there is also a “first”, and Daniel identifies when the “first indignation” ended, in chapter eleven. He is identifying the papacy reigning during the Dark Ages, and he states that the papacy would prosper until the indignation was accomplished, or ended.

Smit ko‘rmagan yoki aniqlashdan qochgan narsa shuki, o‘n to‘qqizinchi oyatdagi “g‘azab” o‘sha g‘azabning “oxirgi intihosi” edi. Agar “oxirgi” bo‘lsa, demak “birinchi” ham bor, va Doniyor o‘n birinchi bobda “birinchi g‘azab” qachon tugaganini ko‘rsatadi. U Zulmat asrlari davomida hukmronlik qilgan papalikni nazarda tutmoqda va papalik g‘azab amalga oshib bo‘lguncha, ya’ni tugaguncha ravnaq topishini bayon qiladi.

> 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 11:36.

> Shoh o‘z irodasiga ko‘ra ish tutadi; u o‘zini yuksaltiradi, o‘zini har bir xudodan yuqori ulug‘laydi va xudolar Xudosiga qarshi dahshatli so‘zlar aytadi; g‘azab nihoyasiga yetguncha ravnaq topadi; chunki belgilab qo‘yilgan narsa albatta amalga oshadi. Doniyor 11:36.

Verse thirty-six is widely understood to be the verse the apostle Paul paraphrases in his second letter to the Thessalonians.

O‘ttiz oltinchi oyat havoriy Pavlus Salonikaliklarga yozgan ikkinchi maktubida mazmunan bayon qilgan oyat deb keng e’tirof etiladi.

> Let no man deceive you by any means: for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition; Who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, showing himself that he is God. 2 Thessalonians 2:3, 4.

> Hech kim sizni hech qanday yo‘l bilan aldamasin; chunki avval murtadlik yuz bermaguncha va gunoh odami, halokat o‘g‘li oshkor bo‘lmaguncha, o‘sha kun kelmaydi; u Xudo deb atalgan yoki sajda qilinadigan har qanday narsaga qarshi turadi va o‘zini ulardan yuqori ko‘taradi; natijada u xuddi Xudoday bo‘lib, Xudoning ma’badida o‘tiradi va o‘zini Xudo ekanini ko‘rsatadi. 2 Salonikaliklarga 2:3, 4.

Paul’s “man of sin” who is also “the son of perdition,” who “opposeth and exalteth himself above all that is called God, or that is worshipped,” is also the “king” who “shall do according to his will; and he shall exalt himself, and magnify himself above every god.” Both passages refer to the pope of Rome. Daniel writes that the pope would prosper, which means push forward, until the “indignation be accomplished.” The indignation in verse thirty-six had been “determined.” The word “determined” means “to wound”.

Pavlusning “gunoh odami”, ya’ni ayni paytda “halokat o‘g‘li” bo‘lgan, “Xudo deb atalgan yoki sajda qilinadigan har bir narsaga qarshi turib, o‘zini ulardan yuqori ko‘taradigan” shaxsi, shuningdek, “o‘z irodasiga ko‘ra ish tutadigan; o‘zini har bir xudodan yuqori ko‘tarib, ulug‘laydigan” “shoh” hamdir. Har ikkala parcha ham Rim papasiga ishora qiladi. Doniyor yozadiki, papa “g‘azab” tamom bo‘lgunicha ravnaq topadi, ya’ni oldinga intiladi. O‘ttiz oltinchi oyatdagi bu g‘azab “belgilab qo‘yilgan” edi. “Belgilab qo‘yilgan” so‘zi “yaralamoq” degan ma’noni anglatadi.

The papacy received its “deadly wound” in 1798, and at that point the “first indignation” was accomplished or terminated. The word “accomplish” means to end or cease. The end of “the indignation” in chapter eight, and verse nineteen identified the end of the period that the sanctuary and host were to be trampled down. It ended in 1844, but the “first” indignation ended in 1798.

Papalik 1798-yilda o‘zining “o‘limli yarasi”ni oldi va o‘sha paytda “birinchi g‘azab” amalga oshdi, ya’ni nihoyasiga yetdi. “Amalga oshmoq” so‘zi tugamoq yoki to‘xtamoq ma’nosini anglatadi. Sakkizinchi bobning o‘n to‘qqizinchi oyatidagi “g‘azab”ning oxiri ma’bad va lashkar oyoq osti qilinadigan davrning oxirini ko‘rsatgan edi. U 1844-yilda tugadi, biroq “birinchi” g‘azab 1798-yilda tugadi.

The “last indignation” ended in 1844, twenty-five hundred and twenty years after king Manasseh was carried to Babylon by the Assyrians in 677 BC. The “first” indignation ended in 1798, twenty-five hundred and twenty years after the northern kingdom of Israel was carried into slavery by the Assyrians in 723 BC.

“Oxirgi qahr” miloddan avvalgi 677-yilda shoh Manashe Ossuriylar tomonidan Bobilga olib ketilganidan keyin ikki ming besh yuz yigirma yil o‘tib, 1844-yilda nihoyasiga yetdi. “Birinchi” qahr esa miloddan avvalgi 723-yilda Isroilning shimoliy shohligi Ossuriylar tomonidan qullikka olib ketilganidan keyin ikki ming besh yuz yigirma yil o‘tib, 1798-yilda nihoyasiga yetdi.

There is more to say about the hidden “seven times” in the book of Daniel and we will address that in our next article.

Doniyor kitobidagi yashirin “yetti vaqt” haqida aytiladigan yana ko‘p narsa bor, va biz buni keyingi maqolamizda ko‘rib chiqamiz.

> “‘And unto the angel of the church of the Laodiceans write: These things saith the Amen, the faithful and true Witness, the beginning of the creation of God; I know thy works, that thou art neither cold nor hot: I would thou wert cold or hot. So then because thou art lukewarm, and neither cold nor hot, I will spew thee out of My mouth. Because thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked.’

> “‘Laodikeyadagi jamoatning farishtasiga yoz: bularni Omin, sodiq va haqiqiy Shohid, Xudoning yaratilishining ibtidosi aytadi; Men sening ishlaringni bilaman: sen na sovuqsan, na issiqsan; qaniydi, sovuq yoki issiq bo‘lsang edi. Shunday ekan, sen iliq bo‘lganing va na sovuq, na issiq bo‘lganing uchun, Men seni O‘z og‘zimdan qusib tashlayman. Chunki sen: Men boyman, boyib ketganman va hech narsaga muhtoj emasman, deysan; holbuki, o‘zingning badbaxt, ayanchli, kambag‘al, ko‘r va yalang‘och ekaningni bilmaysan.’”

> “The Lord here shows us that the message to be borne to His people by ministers whom He has called to warn the people is not a peace-and-safety message. It is not merely theoretical, but practical in every particular. The people of God are represented in the message to the Laodiceans as in a position of carnal security. They are at ease, believing themselves to be in an exalted condition of spiritual attainments. ‘Because thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked.’

> “Bu yerda Rabbiy bizga shuni ko‘rsatadiki, U xalqini ogohlantirish uchun O‘zi chaqirgan xizmatchilar tomonidan Uning xalqiga yetkazilishi lozim bo‘lgan xabar tinchlik va xavfsizlik xabari emas. U shunchaki nazariy emas, balki har bir jihatdan amaliydir. Xudoning xalqi Laodikiyaliklarga yo‘llangan xabarda jismoniy xotirjamlik holatida tasvirlangan. Ular o‘zlarini ruhiy yutuqlarning yuksak holatida deb bilib, beparvolikda yashaydilar. ‘Chunki sen: Men boyman, boyib ketdim, hech narsaga muhtoj emasman, deysan-u, o‘zingning naqadar baxtsiz, ayanchli, kambag‘al, ko‘r va yalang‘och ekaningni bilmaysan.’”

> “What greater deception can come upon human minds than a confidence that they are right when they are all wrong! The message of the True Witness finds the people of God in a sad deception, yet honest in that deception. They know not that their condition is deplorable in the sight of God. While those addressed are flattering themselves that they are in an exalted spiritual condition, the message of the True Witness breaks their security by the startling denunciation of their true condition of spiritual blindness, poverty, and wretchedness. The testimony, so cutting and severe, cannot be a mistake, for it is the True Witness who speaks, and His testimony must be correct.” Testimonies, volume 3, 252.

> “Inson tafakkuriga bundan-da kattaroq qanday aldanish kelishi mumkin: ular butunlay xato bo‘la turib, o‘zlarini haq deb ishonishlari! Haqiqiy Shohidning xabari Xudoning xalqini qayg‘uli bir aldanishda topadi, ammo ular o‘sha aldanishda samimiydirlar. Ular o‘z ahvollarining Xudoning nazarida naqadar ayanchli ekanini bilmaydilar. Murojaat qilinganlar o‘zlarini yuksak ruhiy holatda deb xushomad qilayotgan bir paytda, Haqiqiy Shohidning xabari ularning xavfsizlik hissini ruhiy ko‘rlik, qashshoqlik va bechoralikdan iborat haqiqiy ahvollarini hayratlanarli fosh etish bilan chilparchin qiladi. Shunchalik o‘tkir va qattiq bo‘lgan bu guvohlik xato bo‘lishi mumkin emas, chunki so‘zlayotgan Zot — Haqiqiy Shohiddir, va Uning guvohligi to‘g‘ri bo‘lishi shart.” Testimonies, 3-jild, 252.

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