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# The Book of Daniel - Number Fifty

Doniyor kitobi — Elliginchi son

Unlocking the Prophetic Mysteries of Daniel 8: Palmoni’s Revelation

Daniel 8 dagi bashoratli sirlarning ochilishi: Palmōniyning vahiyi

Author

Jeff Pippenger

Published

January 14, 2024

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In Daniel chapter eight, Daniel is given a vision of the kingdoms of Bible prophecy, and thereafter he hears a heavenly dialogue represented by a question and an answer.

Doniyor kitobining sakkizinchi bobida Doniyorga Muqaddas Kitob bashoratlaridagi shohliklar haqida vahiy beriladi, shundan so‘ng u savol va javob orqali ifodalangan samoviy muloqotni eshitadi.

> Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed. Daniel 8:13, 14.

> 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, muqaddas maskan va lashkarning oyoq osti qilinib taptalishi haqidagi vahiy qachongacha davom etadi?” U menga dedi: “Ikki ming uch yuz kecha-kunduzgacha; shundan keyin muqaddas maskan poklanadi.” Daniel 8:13, 14.

The first twelve verses represent the vision, and verses thirteen and fourteen identify another vision. As with the two different Hebrew words that are both translated as “take away,” and the two different Hebrew words that are both translated as “sanctuary,” in Daniel chapter eight there are also two different Hebrew words, that are both translated as “vision.”

Birinchi o‘n ikki oyat vahiyni ifodalaydi, o‘n uchinchi va o‘n to‘rtinchi oyatlar esa boshqa bir vahiyni ko‘rsatadi. “Olib tashlamoq” deb tarjima qilingan ikki xil ibroniycha so‘z va “muqaddas makon” deb tarjima qilingan ikki xil ibroniycha so‘z bo‘lgani kabi, Doniyor kitobining sakkizinchi bobida “vahiy” deb tarjima qilingan ikki xil ibroniycha so‘z ham mavjud.

When it comes to the two words translated as “take away,” the theologians of Adventism argue that the words should both be understood to mean “remove.” When it comes to the two words translated as “sanctuary,” the theologians of Adventism argue that the words should both be understood to mean “God’s sanctuary”, and when it comes to the two words translated as “vision,” the theologians of Adventism, once again, gloss over the distinctions between the two words. The distinction was important enough to Daniel, that he purposely used two very different Hebrew words, so we should identify and uphold the distinction. The word “vision,” in verse thirteen is the Hebrew word “chazon,” and it means a dream, revelation, or oracle—a vision.

“olib tashlamoq” deb tarjima qilingan ikki so‘zga kelganda, Adventizm ilohiyotchilari bu ikkala so‘z ham “olib qo‘ymoq” ma’nosida tushunilishi kerak, deb ta’kidlaydilar. “Muqaddas joy” deb tarjima qilingan ikki so‘zga kelganda, Adventizm ilohiyotchilari bu ikkala so‘z ham “Xudoning muqaddas joyi” ma’nosida tushunilishi kerak, deb ta’kidlaydilar; “vahiy” deb tarjima qilingan ikki so‘zga kelganda esa, Adventizm ilohiyotchilari yana bir bor bu ikki so‘z o‘rtasidagi farqlarni e’tibordan chetda qoldiradilar. Bu farq Doniyor uchun shu qadar muhim ediki, u ataylab bir-biridan juda farqli bo‘lgan ikki ibroniycha so‘zni ishlatgan, shuning uchun biz ham bu farqni aniqlab, uni saqlab qolishimiz kerak. O‘n uchinchi oyatdagi “vahiy” so‘zi ibroniycha “chazon” so‘zidir va u tush, vahiy yoki ilohiy xabarni — ya’ni vahiyni anglatadi.

The word “vision,” occurs ten times in Daniel chapter eight, but it represents two different Hebrew words. “Chazon,” that is located in verse thirteen, is also found in verse one, then twice in verse two, of course verse thirteen, and one time in verses fifteen, seventeen and twenty-six. Seven of the ten times the word “vision” occurs in Daniel chapter eight, it is the word “chazon,” simply meaning “a vision”.

“Vahiy” so‘zi Doniyor kitobining sakkizinchi bobida o‘n marta uchraydi, biroq u ikki xil ibroniycha so‘zni ifodalaydi. O‘n uchinchi oyatda uchraydigan “chazon” so‘zi, birinchi oyatda ham, so‘ng ikkinchi oyatda ikki marta, albatta o‘n uchinchi oyatda, shuningdek o‘n beshinchi, o‘n yettinchi va yigirma oltinchi oyatlarning har birida bir martadan uchraydi. Doniyor kitobining sakkizinchi bobida “vahiy” so‘zi uchragan o‘n holatning yettitasida bu “chazon” so‘zi bo‘lib, u oddiygina “bir vahiy” degan ma’noni bildiradi.

The other three times the word “vision” occurs in Daniel chapter eight, it is the Hebrew word “mareh,” meaning a view; or an appearance. In chapter eight, the Hebrew word “mareh,” is also translated one time not as “vision,” but as “appearance,” thus identifying more perfectly the meaning of the word. Why did Daniel use two different Hebrew words, that are so close in meaning that the translators would treat them as the same word? Does it matter?

Doniyor kitobining sakkizinchi bobida “vahiy” so‘zi uchta boshqa o‘rinda uchraganida, u ibroniycha “mareh” so‘zidir, ya’ni ko‘rinish; yoki zohir bo‘lish ma’nosini anglatadi. Sakkizinchi bobda ibroniycha “mareh” so‘zi yana bir marta “vahiy” deb emas, balki “ko‘rinish” deb tarjima qilingan bo‘lib, shu tariqa bu so‘zning ma’nosini yanada to‘liqroq aniqlab beradi. Nima uchun Doniyor ma’nosi jihatidan bir-biriga shu qadar yaqin bo‘lgan, tarjimonlar esa ularni bir xil so‘z sifatida qabul qiladigan ikki xil ibroniycha so‘zni ishlatgan? Bu muhimmi?

> “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.

> “Xudoning kalomidagi har bir tamoyil o‘z o‘rniga ega, har bir haqiqat esa o‘z ahamiyatiga egadir. Va butun tuzilma, ham rejasida, ham ijrosida, o‘z Muallifiga guvohlik beradi. Bunday bir tuzilmani Cheksiz Zotning ongidan o‘zga hech qanday aql na tasavvur qila oladi, na bunyod eta oladi.” Education, 123.

The answer to the second question is Yes, that it really does matter why Daniel made the distinction, so it therefore becomes the responsibility of the student of prophecy to seek to understand the first question, which asks why Daniel made the distinction. The distinctions he made concerning the word translated as “sanctuary,” and the word translated as “take away,” have eternal consequences, so why would anyone expect less of an importance with the word translated as “vision?” “Every fact” has “its bearing” “in the word of God,” and impacts the prophetic “structure,” and the fulfillment of the prophecy when it is “executed.”

Ikkinchi savolga javob — Ha: Doniyor nega bu farqni qilgani chindan ham ahamiyatga ega; shu bois, nega Doniyor bu farqni qilganini so‘raydigan birinchi savolni anglashga intilish bashoratni o‘rganuvchining zimmasidagi mas’uliyatga aylanadi. U “muqaddas maskan” deb tarjima qilingan so‘z va “olib tashlamoq” deb tarjima qilingan so‘z borasida qilgan farqlarning abadiy oqibatlari bor ekan, unda nega kimdir “vahiy” deb tarjima qilingan so‘z masalasida bundan kamroq ahamiyat kutishi kerak? “Har bir haqiqat” “o‘z ta’siri”ga ega “Xudoning kalomida” va bashoratning “tuzilishi”ga hamda u “ijro etilganda” bashoratning bajo bo‘lishiga ta’sir qiladi.

As we begin to consider the word “vision,” in chapter eight, a “fact” that has “bearing” on Daniel’s testimony, is who it was that answered the question of Daniel eight, verse thirteen with, “Unto two thousand and three hundred days; then shall the sanctuary be cleansed.”

Sakkizinchi bobda “vahiy” so‘zini ko‘rib chiqishni boshlaganimizda, Doniyorning guvohligiga “taalluqli” bo‘lgan bir “haqiqat” shundan iboratki, Doniyor sakkiz, o‘n uchinchi oyatdagi savolga: “Ikki ming uch yuz kungacha; so‘ngra muqaddas maskan poklanadi”, deb javob bergan zot kim edi.

There are four facts that have a direct “bearing” upon Daniel chapter eight, which I intend to address. One is that the vision of the Ulai River has been identified as a prophecy for the last days, and it is also the symbol of the “knowledge” of the book of Daniel which was “unsealed” at the “time of the end” in 1798.

Doniyor kitobining sakkizinchi bobiga bevosita “taalluqli” bo‘lgan to‘rtta haqiqat mavjud bo‘lib, men ularga to‘xtalmoqchiman. Ulardan biri shuki, Ulay daryosi haqidagi vahiy oxirgi kunlar uchun berilgan bashorat sifatida aniqlangan, va u, shuningdek, 1798 yilda “oxirzamon”da “muhrdan yechilgan” Doniyor kitobining “bilimi”ning ramzidir.

> “There is need of a much closer study of the Word of God. Especially should Daniel and the Revelation have attention as never before in the history of our work. We may have less to say in some lines, in regard to the Roman power and the papacy, but we should call attention to what the prophets and the apostles have written under the inspiration of the Spirit of God. The Holy Spirit has so shaped matters, both in the giving of the prophecy, and in the events portrayed, as to teach that the human agent is to be kept out of sight, hid in Christ, and the Lord God of heaven and His law are to be exalted.

> “Xudoning Kalomini ancha yaqinroq tadqiq etishga ehtiyoj bor. Ayniqsa, Doniyor va Vahiy kitoblariga ishimiz tarixida ilgari hech qachon bo‘lmagan darajada e’tibor qaratilishi lozim. Ba’zi yo‘nalishlarda biz Rim hokimiyati va papalik haqida kamroq gapirishimiz mumkin, ammo biz Xudoning Ruhi ilhomi ostida payg‘ambarlar va havoriylar yozgan narsalarga e’tiborni qaratishimiz kerak. Muqaddas Ruh ham bashoratning berilishida, ham tasvirlangan voqealarda ishlarni shunday yo‘lga qo‘yganki, bundan maqsad insoniy omil ko‘zdan chetda tutilsin, Masihda yashirinsin, osmonning Rabbiy Xudosi va Uning qonuni esa ulug‘lansin.”

> “Read the book of Daniel. Call up, point by point, the history of the kingdoms there represented. Behold statesmen, councils, powerful armies, and see how God wrought to abase the pride of men, and lay human glory in the dust. God alone is represented as great. In the vision of the prophet He is seen casting down one mighty ruler and setting up another. He is revealed as the monarch of the universe, about to set up His everlasting kingdom—the Ancient of days, the living God, the Source of all wisdom, the Ruler of the present, the Revealer of the future. Read and understand how poor, how frail, how short-lived, how erring, how guilty, is man in lifting up his soul unto vanity.

> “Doniyor kitobini o‘qing. Unda tasvirlangan shohliklar tarixini birma-bir xotirangizda jonlantiring. Davlat arboblarini, kengashlarni, qudratli lashkarlarni ko‘ring va Xudo insonning mag‘rurligini qanday past qilganini, insoniy ulug‘vorlikni qanday tuproqqa qorishganini kuzating. Buyuk deb faqat Xudogina namoyon etiladi. Payg‘ambarning vahiyida U bir qudratli hukmdorni qulatib, boshqasini o‘rnatayotgan holda ko‘rinadi. U O‘zining abadiy Shohligini barpo etmoqchi bo‘lgan koinot Hukmdori — Qadimiy Zot, tirik Xudo, barcha hikmatning Manbai, hozirgi zamonning Hokimi, kelajakni Ochiq Ayon Etuvchi sifatida ochib beriladi. O‘qing va anglang: behudalikka ko‘nglini ko‘targan inson naqadar faqir, naqadar ojiz, naqadar qisqa umrli, naqadar adashuvchan, naqadar aybdordir.”

> “The Holy Spirit through Isaiah points us to God, the living God, as the chief object of attention—to God as revealed in Christ. ‘Unto us a child is born, unto us a son is given: and the government shall be upon His shoulder: and His name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace’ [Isaiah 9:6].

> “Muqaddas Ruh Ishayo orqali e’tiborimizni bosh ob’ekt sifatida Xudoga, tirik Xudoga—Masihda namoyon bo‘lgan Xudoga qaratadi. ‘Chunki bizga bir Bola tug‘ildi, bizga bir O‘g‘il berildi; hukmronlik Uning yelkasida bo‘ladi; va Uning nomi Ajoyib, Maslahatchi, Qudratli Xudo, Abadiy Ota, Tinchlik Shahzodasi deb ataladi’ [Isaiah 9:6].”

> “The light that Daniel received direct from God was given especially for these last days. The visions he saw by the banks of the Ulai and the Hiddekel, the great rivers of Shinar, are now in process of fulfillment, and all the events foretold will soon have come to pass.

> “Daniyelning to‘g‘ridan-to‘g‘ri Xudodan olgan nuri, ayniqsa, shu oxirgi kunlar uchun berilgan edi. U Ulai va Xiddekel qirg‘oqlarida, Shinorning buyuk daryolari bo‘yida ko‘rgan vahiylar hozir amalga oshish jarayonidadir, va bashorat qilingan barcha voqealar tez orada ro‘yobga chiqadi.

> “Consider the circumstances of the Jewish nation when the prophecies of Daniel were given. The Israelites were in captivity, their temple had been destroyed, their temple service suspended. Their religion had centered in the ceremonies of the sacrificial system. They had made the outward forms all-important, while they had lost the spirit of true worship. Their services were corrupted with the traditions and practices of heathenism, and in the performance of the sacrificial rites they did not look beyond the shadow to the substance. They did not discern Christ, the true offering for the sins of men. The Lord wrought to bring the people into captivity, and to suspend the services in the temple, in order that the outward ceremonies might not become the sum total of their religion. Their principles and practices must be purged from heathenism. The ritual service ceased in order that heart service might be revived. The outward glory was removed that the spiritual might be revealed.

> “Doniyorning bashoratlari berilgan paytda yahudiy xalqining holatini ko‘rib chiqing. Isroilliklar asirlikda edilar, ularning ma’badi vayron qilingan, ma’bad xizmati to‘xtatilgan edi. Ularning dini qurbonlik tizimining marosimlari atrofida markazlashgan edi. Ular tashqi shakllarni eng muhim narsa qilib qo‘ygan edilar, holbuki haqiqiy sajda ruhini yo‘qotgan edilar. Ularning ibodat xizmatlari butparastlikning an’analari va amallari bilan buzilgan edi, va qurbonlik marosimlarini ado etishda ular soyadan naridagi mohiyatga qaramas edilar. Ular insonlarning gunohlari uchun haqiqiy qurbon bo‘lgan Masihni anglamadilar. Rabbiy xalqni asirlikka olib borish va ma’baddagi xizmatlarni to‘xtatish uchun ish ko‘rdi, toki tashqi marosimlar ularning dinining jamiki mazmuniga aylanib qolmasin. Ularning tamoyillari va amallari butparastlikdan poklanishi kerak edi. Qalb xizmati qayta jonlantirilishi uchun marosim xizmati to‘xtadi. Ma’naviy narsa zohir bo‘lishi uchun tashqi ulug‘vorlik olib tashlandi.”

> “In the land of their captivity, as the people turned unto the Lord with repentance, He manifested Himself unto them. They lacked the outward representation of His presence; but the bright beams of the Sun of Righteousness shone into their minds and hearts. When they called unto God in their humiliation and distress, visions were given to His prophets which unfolded the events of the future—the overthrow of the oppressors of God’s people, the coming of the Redeemer, and the establishment of the everlasting kingdom.” Manuscript Releases, volume 16, 333–335.

> “Ularning asirlik yurtida xalq tavba bilan Rabbiyga yuz burganida, U O‘zini ularga namoyon qildi. Ular Uning huzurining tashqi timsolidan mahrum edilar; biroq Solihlik Quyoshining yorqin nurlari ularning aqli va qalblariga porladi. Ular xorlik va qayg‘u ichida Xudoga iltijo qilganlarida, Uning payg‘ambarlariga kelajak voqealarini ochib beruvchi vahiylar berildi — Xudo xalqining zulmkorlarining qulatilishi, Najotkorning kelishi va abadiy Shohlikning barpo etilishi.” Manuscript Releases, 16-jild, 333–335-betlar.

The “fact” that the vision of the Ulai River was given for the last days demands that a student of prophecy makes the effort to understand what it has foretold of the events represented in the vision. The prophetic “matters” associated with the vision of the Ulai River were “shaped” by the “Holy Spirit” “both in the giving of the prophecy, and in the events portrayed.” What was happening with a prophet when they receive a vision, as well as the events of prophecy the prophet identifies are to be studied, with the knowledge that both are a prophetic representation of what will be fulfilled in the last days. The previous passage emphasizes that we should recognize that Daniel was in the captivity of the “seven times.”

Ulai daryosi haqidagi vahiy “oxirgi kunlar” uchun berilgani haqidagi “haqiqat” shuni talab qiladiki, bashoratni o‘rganuvchi kishi vahiyda ifodalangan voqealar to‘g‘risida u oldindan nima aytganini tushunishga intilsin. Ulai daryosi haqidagi vahiy bilan bog‘liq bashoriy “masalalar” “Muqaddas Ruh” tomonidan “bashorat berilishida ham, tasvirlangan voqealarda ham” “shakllantirilgan” edi. Bir payg‘ambar vahiy qabul qilayotgan paytda u bilan nima sodir bo‘layotgani, shuningdek payg‘ambar ko‘rsatib bergan bashorat voqealari ham, ikkalasi ham oxirgi kunlarda amalga oshadigan narsalarning bashoriy tasviri ekanini bilgan holda, o‘rganilishi lozim. Oldingi parcha Doniyor “yetti vaqt” asirligida bo‘lganini tan olishimiz kerakligini ta’kidlaydi.

Daniel represents those who recognize their captivity at the conclusion of the three-and-a-half days of Revelation eleven, who then turn to the Lord with repentance, fulfill the Leviticus twenty-six prayer, separate the precious from the vile, and then the Lord fulfills his promise to gather those who have been scattered, as he manifests Himself unto them. Their “chief object of attention,” then is “God as revealed in Christ.”

Doniyor Vahiy o‘n birinchi bobdagi uch yarim kunning yakunida o‘z asirlik holatini anglaydigan, so‘ng tavba bilan Rabbiyga yuzlanadigan, Levilar yigirma oltinchi bobdagi ibodatni bajo keltiradigan, qimmatbahoni razildan ajratadigan kishilarni ifodalaydi; shundan keyin esa Rabbiy O‘zini ularga namoyon qilar ekan, sochilib ketganlarni to‘plash haqidagi O‘z va’dasini bajo keltiradi. Shunday ekan, ularning “diqqat-e’tiborining bosh maqsadi” “Masihda ochib berilgan Xudo”dir.

The “bearing” of the vision of the Ulai River, and how it contributes to the “structure” of the prophetic message which was “designed” by Christ, is the first “fact” we have briefly considered, and the passage cited identifies that our chief object should be the revelation of God, as “revealed in Christ.” In Daniel chapter eight, Christ is not presented as He was by Isaiah, when Isaiah identified that Christ’s “name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace.” In Daniel chapter eight, God is revealed in Christ as Palmoni, meaning the Wonderful Numberer, or the Numberer of Secrets.

Ulay daryosi haqidagi vahiyoning “mazmuni” va uning Masih tomonidan “yaratilgan” bashoratli xabarning “tuzilmasi”ga qanday hissa qo‘shishi — biz qisqacha ko‘rib chiqqan birinchi “haqiqat”dir; keltirilgan parcha esa bizning bosh maqsadimiz “Masihda ochilgan” holdagi Xudoning vahiyi bo‘lishi kerakligini ko‘rsatadi. Doniyor kitobining sakkizinchi bobida Masih Ishayo tomonidan taqdim etilganidek ko‘rsatilmaydi; Ishayo Masihning “nomi Ajoyib, Maslahatchi, Qudratli Xudo, Abadiy Ota, Tinchlik Shahzodasi deb ataladi”, deb bildirgan edi. Doniyor kitobining sakkizinchi bobida esa Xudo Masihda Palmoni sifatida, ya’ni Ajoyib Sanovchi yoki Sirlarning Sanovchisi ma’nosida ochib beriladi.

That “fact” demands that the “bearing” of the name “Palmoni” must be sought for, along with how that name contributes to the “structure” and “design” of the prophecy. A third “fact” in Daniel chapter eight, that should be recognized, is that it is in that chapter that the central doctrinal pillar of the Millerite movement is set forth. Miller’s brightest jewel was found in verse fourteen, and we should seek to understand the “bearing” that “fact” has upon the vision of the Ulai River, that is now in the process of fulfillment.

O‘sha “fakt” “Palmoni” ismining “ahamiyati” nimadan iborat ekanini, shuningdek, bu ism bashoratning “tuzilishi” va “loyihasi”ga qanday hissa qo‘shishini izlash lozimligini talab qiladi. Doniyor kitobining sakkizinchi bobida e’tirof etilishi kerak bo‘lgan uchinchi “fakt” shundan iboratki, aynan o‘sha bobda Millerchilar harakatining markaziy ta’limotiy ustuni bayon etilgan. Millerning eng yorqin gavhari o‘n to‘rtinchi oyatda topilgan edi, va biz hozir amalga oshish jarayonida bo‘lgan Ulai daryosi haqidagi vahiyga o‘sha “fakt”ning qanday “ahamiyat” kasb etishini anglashga intilishimiz kerak.

In Miller’s dream, when the casket was placed upon the table in the center of his room, it shone with the brightness of the sun, but in the last days the casket is larger and shines ten times brighter than it shone when initially placed upon Miller’s table. What is it about the vision of the Ulai River, that includes the central pillar to the Millerite movement, that increases the light of that doctrine by ten times in the last days? What is revealed in the last days that was not revealed at the time of the end in 1798? What are “the events” of the vision of the Ulai River, which Sister White says “are now in the process of fulfillment?”

Millerning tushida, tobut uning xonasining markazidagi stol ustiga qo‘yilganida, u quyoshning yorqinligidek porlardi; ammo oxirgi kunlarda bu tobut kattaroq bo‘lib, Millerning stoli ustiga dastlab qo‘yilgan paytdagidan o‘n baravar yorqinroq porlaydi. Millerchilar harakatining markaziy ustunini o‘z ichiga olgan Ulai daryosi vahiysida nimasi borki, u oxirgi kunlarda o‘sha ta’limotning nurini o‘n baravar oshiradi? Oxirzamonda 1798 yilda ayon qilinmagan qanday narsa oxirgi kunlarda oshkor etiladi? Opa Uayt “hozir bajo bo‘lish jarayonida” deb aytgan Ulai daryosi vahiysining “hodisalari” nimalardir?

If we candidly bring these first three facts together (the vision of the Ulai, Christ revealed as Palmoni and the central doctrinal pillar), we should be willing to accept a simple premise that will impact our study of the vision of the Ulai River. Those combined facts inform those who wish to see that the message that was unsealed in 1798 was a message that was “hung upon time.” Without the element of predictive time prophecy Miller’s message would not have existed.

Agar biz ushbu dastlabki uchta haqiqatni ochiqchasiga birlashtirsak (Ulay haqidagi vahiy, Palmoniy sifatida ochib berilgan Masih va markaziy ta’limot ustuni), Ulay daryosi haqidagi vahiyni o‘rganishimizga ta’sir ko‘rsatadigan oddiy bir asosni qabul qilishga tayyor bo‘lishimiz kerak. Ushbu birlashgan haqiqatlar ko‘rishni istaganlarga shuni bildiradiki, 1798-yilda muhrdan yechilgan xabar “vaqtga osib qo‘yilgan” xabar edi. Bashoratli vaqt unsurisiz Millerning xabari mavjud bo‘lmagan bo‘lur edi.

The fourth “fact” that has bearing on this chapter is that the Millerites presented a message based upon prophetic time. To emphasize this fact, God was revealed in Christ, in verse thirteen and fourteen as the Wonderful Numberer (Palmoni). The idea that the vision consisted of only identifying October 22, 1844, as the conclusion of the twenty-three hundred days of verse fourteen, is to throw cold water on the revelation of God being revealed through Christ as Palmoni.

Ushbu bobga daxldor bo‘lgan to‘rtinchi “fakt” shundan iboratki, millerchilar bashoratli vaqtga asoslangan bir xabarni taqdim etdilar. Bu faktni ta’kidlash uchun, o‘n uchinchi va o‘n to‘rtinchi oyatlarda Xudo Masihda Ajoyib Sanovchi (Palmoni) sifatida namoyon qilindi. Vahiy faqat 1844-yil 22-oktabrni o‘n to‘rtinchi oyatdagi ikki ming uch yuz kunning yakuni sifatida aniqlashdan iborat edi, degan fikr, Xudoning Masih orqali Palmoni sifatida ochib berilishi haqidagi vahiyga sovuq suv sepishdir.

The theologians of Adventism have diligently worked to bury the significance of the question of verse thirteen of Daniel chapter eight in order to produce the flavor in their dish of fables, that they have determined will keep the unlearned with the itching ears, from being concerned about the truths connected with the central pillar of Adventism.

Adventizm ilohiyotchilari Adventizmning markaziy ustuni bilan bog‘liq haqiqatlar haqida qichishayotgan quloqlarga ega nodonlarning tashvishlanib qolmasliklari uchun o‘zlari tayin etgan afsonalar taomiga kerakli maza berish maqsadida Doniyor kitobining sakkizinchi bobi o‘n uchinchi oyatidagi savolning ahamiyatini ko‘mib tashlash uchun astoydil mehnat qildilar.

> “The scripture which above all others had been both the foundation and central pillar of the Advent faith was the declaration, ‘Unto two thousand and three hundred days; then shall the sanctuary be cleansed.’ [Daniel 8:14.] These had been familiar words to all believers in the Lord’s soon coming. By the lips of thousands was this prophecy repeated as the watchword of their faith. All felt that upon the events therein foretold depended their brightest expectations and most cherished hopes. These prophetic days had been shown to terminate in the autumn of 1844. In common with the rest of the Christian world, Adventists then held that the earth, or some portion of it, was the sanctuary. They understood that the cleansing of the sanctuary was the purification of the earth by the fires of the last great day, and that this would take place at the second advent. Hence the conclusion that Christ would return to the earth in 1844.

> “Boshqa barcha oyatlardan ham ko‘proq Advent imonining ham poydevori, ham markaziy ustuni bo‘lgan Muqaddas Yozuv quyidagi bayonot edi: «Ikki ming uch yuz kecha-kunduzgacha; shundan keyin muqaddas makon poklanadi». [Daniel 8:14.] Bu so‘zlar Rabbiyning tez orada kelishiga ishongan barcha mo‘minlarga yaxshi tanish edi. Minglab kishilarning lablarida bu bashorat ularning imonining shiori sifatida takrorlanar edi. Unda bashorat qilingan voqealarga ularning eng porloq kutishlari va eng aziz umidlari bog‘liq ekanini hamma his etar edi. Bu bashoratli kunlarning 1844 yil kuzida nihoyasiga yetishi ko‘rsatilgan edi. Xristian olamining qolgan qismi singari, Adventistlar ham o‘sha paytda yerning o‘zi yoki uning bir qismi muqaddas makon ekaniga ishonar edilar. Ular muqaddas makonning poklanishini oxirgi ulug‘ kunning olovlari orqali yerning poklanishi deb tushunar edilar va bu Ikkinchi kelishda sodir bo‘ladi, deb hisoblar edilar. Shundan Masih 1844 yilda yerga qaytadi, degan xulosa kelib chiqqan edi.

> “But the appointed time had passed, and the Lord had not appeared. The believers knew that God’s Word could not fail; their interpretation of the prophecy must be at fault; but where was the mistake? Many rashly cut the knot of difficulty by denying that the 2300 days ended in 1844. No reason could be given for this, except that Christ had not come at the time they expected him. They argued that if the prophetic days had ended in 1844, Christ would then have returned to cleanse the sanctuary by the purification of the earth by fire; and that since he had not come, the days could not have ended.

> “Ammo belgilangan vaqt o‘tib ketdi, Egamiz esa zohir bo‘lmadi. Imonlilar Xudoning Kalomi barbod bo‘lishi mumkin emasligini bilardilar; xato bashoratga bergan talqinlarida bo‘lishi kerak edi; ammo xato qayerda edi? Ko‘plar 1844-yilda 2300 kun tugaganini inkor etish orqali qiyinchilik tugunini shoshqaloqlik bilan kesib tashladilar. Bunga hech qanday sabab keltirib bo‘lmas edi, faqat Masih ular Uni kutgan vaqtda kelmagan edi. Ular shunday dalil keltirardilar: agar bashoratli kunlar 1844-yilda tugagan bo‘lsa, unda Masih muqaddas joyni yer yuzini olov bilan poklash orqali tozalash uchun qaytib kelgan bo‘lar edi; va U kelmagan ekan, demak, o‘sha kunlar tugamagan bo‘lishi kerak edi.”

> “To accept this conclusion was to renounce the former reckoning of the prophetic periods. The 2300 days had been found to begin when the commandment of Artaxerxes for the restoration and building of Jerusalem went into effect, in the autumn of B. C. 457. Taking this as the starting-point, there was perfect harmony in the application of all the events foretold in the explanation of that period in Daniel 9:25–27. Sixty-nine weeks, the first 483 of the 2300 years, were to reach to the Messiah, the Anointed One; and Christ’s baptism and anointing by the Holy Spirit, A. D. 27, exactly fulfilled the specification. In the midst of the seventieth week, Messiah was to be cut off. Three and a half years after his baptism, Christ was crucified, in the spring of A. D. 31. The seventy weeks, or 490 years, were to pertain especially to the Jews. At the expiration of this period, the nation sealed its rejection of Christ by the persecution of his disciples, and the apostles turned to the Gentiles, A. D. 34. The first 490 years of the 2300 having then ended, 1810 years would remain. From A. D. 34, 1810 years extend to 1844. ‘Then,’ said the angel, ‘shall the sanctuary be cleansed.’ All the preceding specifications of the prophecy had been unquestionably fulfilled at the time appointed. With this reckoning, all was clear and harmonious, except that it was not seen that any event answering to the cleansing of the sanctuary had taken place in 1844. To deny that the days ended at that time was to involve the whole question in confusion, and to renounce positions which had been established by unmistakable fulfillments of prophecy.

> “Bu xulosani qabul qilish bashoratli davrlarning avvalgi hisobini rad etish demak edi. 2300 kunning boshlanishi Artaxshastoning Quddusni tiklash va qayta qurish haqidagi farmoni miloddan avvalgi 457 yilning kuzida kuchga kirgan paytdan deb topilgan edi. Shu nuqtani boshlang‘ich nuqta deb olganda, Doniyor 9:25–27 da bu davrning sharhida oldindan aytilgan barcha voqealarning tatbiqida mukammal uyg‘unlik mavjud edi. Oltmish to‘qqiz hafta, ya’ni 2300 yilning dastlabki 483 yili, Masihga — Moylanganga — qadar yetib borishi kerak edi; va Masihning suvga cho‘mdirilishi hamda Muqaddas Ruh tomonidan moylanishi milodiy 27 yilda bu ko‘rsatmani aynan bajo keltirdi. Yetmishinchi haftaning o‘rtasida Masih qirilishi kerak edi. Suvga cho‘mdirilganidan uch yarim yil o‘tib, Masih milodiy 31 yilning bahorida xochga mixlandi. Yetmish hafta, ya’ni 490 yil, ayniqsa yahudiylarga taalluqli bo‘lishi kerak edi. Bu davr tugaganida, bu xalq Masihni rad etganini Uning shogirdlarini quvg‘in qilish orqali muhrladi, va havoriylar milodiy 34 yilda boshqa xalqlarga yuzlandilar. Shunday qilib, 2300 yilning dastlabki 490 yili tugaganidan keyin, 1810 yil qolardi. Milodiy 34 yildan boshlab, 1810 yil 1844 yilga qadar cho‘ziladi. ‘Shunda,’ dedi farishta, ‘muqaddas joy poklanadi.’ Bashoratning bundan oldingi barcha tafsilotlari belgilangan vaqtda shubhasiz bajo keltirilgan edi. Bu hisobga ko‘ra, hammasi ravshan va uyg‘un edi, faqat 1844 yilda muqaddas joyning poklanishiga mos keladigan biror voqea sodir bo‘lgani ko‘rilmagan edi. Kunlar o‘sha vaqtda tugaganini inkor etish butun masalani chalkashlikka solish va bashoratning shubhasiz bajo kelishlari bilan tasdiqlangan qarashlardan voz kechish demak edi.”

> “But God had led his people in the great Advent movement; his power and glory had attended the work, and he would not permit it to end in darkness and disappointment, to be reproached as a false and fanatical excitement. He would not leave his word involved in doubt and uncertainty. Though many abandoned their former reckoning of the prophetic periods, and denied the correctness of the movement based thereon, others were unwilling to renounce points of faith and experience that were sustained by the Scriptures and by the witness of the Spirit of God. They believed that they had adopted sound principles of interpretation in their study of the prophecies, and that it was their duty to hold fast the truths already gained, and to continue the same course of Biblical research. With earnest prayer they reviewed their position, and studied the Scriptures to discover their mistake. As they could see no error in their reckoning of the prophetic periods, they were led to examine more closely the subject of the sanctuary.” The Great Controversy, 409, 410.

> “Ammo Xudo O‘z xalqini buyuk Advent harakatida boshqargan edi; Uning qudrati va ulug‘vorligi bu ishga hamroh bo‘lgan edi, va U uning zulmat hamda umidsizlik bilan yakun topishiga, yolg‘on va mutaassibona bir jo‘shqinlik sifatida malomat qilinishiga yo‘l qo‘ymas edi. U O‘z kalomini shubha va noaniqlik ichida qoldirmas edi. Garchi ko‘plar payg‘ambarlik davrlarining avvalgi hisobini tark etib, unga asoslangan harakatning to‘g‘riligini inkor etgan bo‘lsalar-da, boshqalar esa Muqaddas Yozuvlar va Xudo Ruhining guvohligi bilan tasdiqlangan imon hamda tajriba nuqtalaridan voz kechishni istamas edilar. Ular payg‘ambarliklarni o‘rganishda talqinning sog‘lom tamoyillarini qabul qilganliklariga va allaqachon qo‘lga kiritilgan haqiqatlarni mahkam tutib, Muqaddas Kitobni tadqiq etishning ayni yo‘lini davom ettirish o‘z burchlari ekaniga ishonar edilar. Jiddiy ibodat bilan ular o‘z mavqelarini qayta ko‘rib chiqdilar va xatolarini aniqlash uchun Muqaddas Yozuvlarni o‘rgandilar. Payg‘ambarlik davrlarining hisobida hech qanday xato ko‘ra olmaganlari bois, ular muqaddas maskan mavzusini yanada sinchiklab tekshirishga yo‘naltirildilar.” Buyuk Kurash, 409, 410.

We have been informed by Sister White, in the same passage where the vision of the Ulai River is identified, that there “is need of a much closer study of the Word of God.” The theologians will present the subject of “prophetic periods” in the previous passage from The Great Controversy, as if the “prophetic periods” Sister White is limiting her commentary to, is the five prophecies that are represented within the twenty-three hundred year prophecy. After all, they claim, four of those prophecies are specifically addressed in the passage. But a “much closer study” of the subject demonstrates that the term “prophetic periods” in the plural, in Sister White’s writings more accurately refers to the two prophecies that were to be fulfilled on October 22, 1844.

Bizga Opa Uayt tomonidan, Ulai daryosi haqidagi vahiy aniqlab berilgan ayni o‘sha parcha ichida, “Xudoning Kalomini ancha chuqurroq o‘rganishga ehtiyoj borligi” bildirilgan. Ilohiyotshunoslar The Great Controversy asarining avvalgi parchasidagi “bashoratli davrlar” mavzusini shunday taqdim etadilarki, go‘yo Opa Uayt o‘z sharhini cheklayotgan “bashoratli davrlar” ikki ming uch yuz yillik bashorat ichida ifodalangan besh bashorat emish. Axir, ularning da’vosiga ko‘ra, o‘sha bashoratlardan to‘rttasi ushbu parchada bevosita ko‘rib chiqilgan. Ammo mazkur mavzuni “ancha chuqurroq o‘rganish” shuni ko‘rsatadiki, Opa Uaytning yozuvlarida ko‘plik shaklidagi “bashoratli davrlar” atamasi, yanada aniqroq qilib aytganda, 1844-yil 22-oktabrda bajo bo‘lishi kerak bo‘lgan ikki bashoratga ishora qiladi.

There are five specific time prophecies that Gabriel identified for Daniel that are part of the twenty-three hundred years. The first identifies forty-nine years, when the “streets and walls would be built in troublous times.” The second was Christ’s baptism after four hundred and eighty-three years from the starting point of 457 BC. The third was His crucifixion, the fourth identified when the gospel would go to the Gentiles at the end of the four hundred and ninety-years that were set apart especially for the Jewish nation, and the fifth, and only the fifth, time prophecy, ended on October 22, 1844. The previous four time prophecies ended well before 1844. So, what does Sister White actually mean when she uses the expression “prophetic periods” in the plural, that were to end in 1844?

Gabriel Doniyor uchun yigirma uch yuz yilning bir qismi bo‘lgan beshta aniq vaqt bashoratini belgilab berdi. Birinchisi qirq to‘qqiz yilni ko‘rsatadi; o‘sha davrda “ko‘chalar va devorlar og‘ir zamonlarda bunyod etiladi.” Ikkinchisi miloddan avvalgi 457-yil boshlanish nuqtasidan hisoblanganda to‘rt yuz sakson uch yildan keyin Masihning suvga cho‘mishini ko‘rsatdi. Uchinchisi Uning xochga mixlanishi edi; to‘rtinchisi esa yahudiy xalqi uchun alohida ajratilgan to‘rt yuz to‘qson yilning oxirida xushxabar g‘ayriyahudiylarga qachon borishini ko‘rsatdi; beshinchi vaqt bashorati esa, va faqat beshinchisi, 1844-yil 22-oktabrda tugadi. Avvalgi to‘rtta vaqt bashorati 1844-yildan ancha oldin yakunlangan edi. Shunday ekan, Sister White 1844-yilda tugashi kerak bo‘lgan “bashoratli davrlar” iborasini ko‘plikda ishlatganida, aslida nimani nazarda tutadi?

Addressing the first disappointment of the Millerites she identifies the answer to that question:

Milleritlarning birinchi umidsizligiga murojaat qilar ekan, u o‘sha savolning javobini ko‘rsatadi:

> “I saw the people of God joyful in expectation, looking for their Lord. But God designed to prove them. His hand covered a mistake in the reckoning of the prophetic periods. Those who were looking for their Lord did not discover this mistake, and the most learned men who opposed the time also failed to see it. God designed that His people should meet with a disappointment. The time passed, and those who had looked with joyful expectation for their Saviour were sad and disheartened, while those who had not loved the appearing of Jesus, but embraced the message through fear, were pleased that He did not come at the time of expectation. Their profession had not affected the heart and purified the life. The passing of the time was well calculated to reveal such hearts. They were the first to turn and ridicule the sorrowful, disappointed ones who really loved the appearing of their Saviour. I saw the wisdom of God in proving His people and giving them a searching test to discover those who would shrink and turn back in the hour of trial.

> “Men Xudoning xalqini quvonchli umid ichida, o‘z Rabbisini kutayotgan holda ko‘rdim. Ammo Xudo ularni sinamoqni mo‘ljallagan edi. Uning qo‘li bashoratli davrlarni hisoblashdagi bir xatoni berkitdi. O‘z Rabbisini kutayotganlar bu xatoni payqamadilar, vaqtga qarshi chiqqan eng bilimdon kishilar ham uni ko‘ra olmadilar. Xudo O‘z xalqining umidsizlikka duchor bo‘lishini mo‘ljallagan edi. Vaqt o‘tdi, va Najotkorlarini quvonchli umid bilan kutganlar g‘amgin va ruhi tushgan bo‘ldilar; Isoning zohir bo‘lishini sevmagan, balki xabarni qo‘rquv sababli qabul qilganlar esa, U kutilgan vaqtda kelmaganidan mamnun bo‘ldilar. Ularning e’tiqodiy da’volari qalbga ta’sir etmagan va hayotni poklamagan edi. Vaqtning o‘tib ketishi bunday qalblarni fosh etishga juda puxta moslangan edi. Ular birinchi bo‘lib chinakamiga o‘z Najotkorining zohir bo‘lishini sevgan g‘amgin, umidsizlikka tushganlarni mazax qildilar. Men Xudoning O‘z xalqini sinashda va sinov soatida kimlarning chekinib ortga qaytishini aniqlash uchun ularga sinchkov sinov berishdagi hikmatini ko‘rdim.

> “Jesus and all the heavenly host looked with sympathy and love upon those who had with sweet expectation longed to see Him whom their souls loved. Angels were hovering around them, to sustain them in the hour of their trial. Those who had neglected to receive the heavenly message were left in darkness, and God’s anger was kindled against them, because they would not receive the light which He had sent them from heaven. Those faithful, disappointed ones, who could not understand why their Lord did not come, were not left in darkness. Again they were led to their Bibles to search the prophetic periods. The hand of the Lord was removed from the figures, and the mistake was explained. They saw that the prophetic periods reached to 1844, and that the same evidence which they had presented to show that the prophetic periods closed in 1843, proved that they would terminate in 1844.” Early Writings, 235–237.

> “Iso va butun samoviy lashkar qalblari sevgan Zotni ko‘rishni shirin umid bilan intiqlik ila kutganlarga hamdardlik va muhabbat bilan qaradilar. Sinov soatlarida ularni quvvatlash uchun farishtalar ularning atrofida parvoz qilib turardilar. Samoviy xabarni qabul qilishni e’tiborsiz qoldirganlar esa zulmatda qoldilar, va Xudoning g‘azabi ularga qarshi alangalandi, chunki U osmondan ularga yuborgan nurni qabul qilishni istamadilar. Rabbiylari nega kelmaganini tushuna olmagan o‘sha sodiq, ammo hafsalasi pir bo‘lgan kishilar zulmatda qoldirilmagan edilar. Ular yana bashoratli muddatlarni tadqiq qilish uchun Muqaddas Kitoblariga yo‘naltirildilar. Rabbimizning qo‘li raqamlardan olindi, va xato tushuntirib berildi. Ular bashoratli muddatlar 1844 yilgacha yetib borishini ko‘rdilar, va bashoratli muddatlar 1843 yilda tugaganini ko‘rsatish uchun ular keltirgan o‘sha dalillarning o‘zi, bu muddatlarning 1844 yilda nihoyasiga yetishini isbot qilar edi.” Ilk Yozuvlar, 235–237.

The “prophetic periods” were the “prophetic periods” that “reached to 1844,” which the Millerites had initially believed reached to 1843. The “prophetic periods” that reached to 1844, were three prophetic periods,” and all are represented upon Habakkuk’s tables. One of the three periods simply “touches” 1844, and the other two reach to October 22, 1844. The thirteen hundred and thirty-five days reached to the very first day of 1844, when the first disappointment of the Millerites arrived, and the tarrying time of both Habakkuk chapter two, and of the parable of the ten virgins in Matthew twenty-five began.

“Payg‘ambarlik davrlari” dastlab millerchilar 1843-yilgacha yetadi, deb ishongan “payg‘ambarlik davrlari” bo‘lib, ular “1844-yilgacha yetib borgan” edi. 1844-yilgacha yetib borgan “payg‘ambarlik davrlari” uchta payg‘ambarlik davridan iborat bo‘lib, ularning barchasi Habakkukning jadvallarida aks ettirilgan. Bu uch davrdan biri shunchaki 1844-yilga “tegadi”, qolgan ikkitasi esa 1844-yil 22-oktyabrgacha yetib boradi. Ming uch yuz o‘ttiz besh kun aynan 1844-yilning birinchi kunigacha yetib borgan edi; o‘sha paytda millerchilarning birinchi umidsizligi yuz berdi va Habakkuk ikkinchi bobdagi, shuningdek Matto yigirma beshinchi bobdagi o‘n qiz haqidagi masaldagi kechikish vaqti boshlandi.

The twenty-three hundred days of Daniel chapter eight, verse fourteen reached to October 22, 1844, and the twenty-five hundred and twenty years, of the “seven times” against the southern kingdom of Judah ended there as well. Palmoni introduces himself as the Wonderful Numberer in verse thirteen of Daniel eight, and the prophetic “structure” and “design” that he then set forth included at least ten interconnected time prophecies.

Doniyor kitobining sakkizinchi bobi, o‘n to‘rtinchi oyatidagi ikki ming uch yuz kun 1844-yil 22-oktyabrgacha yetib bordi, va Yahudoning janubiy shohligiga qarshi bo‘lgan “yetti vaqt”ning ikki ming besh yuz yigirma yili ham o‘sha yerda nihoyasiga yetdi. Palmoniy Doniyor 8:13 da o‘zini Ajoyib Sanovchi sifatida tanishtiradi, va u shundan so‘ng bayon etgan bashoratli “tuzilma” hamda “loyiha” kamida o‘zaro bog‘langan o‘nta vaqt bashoratini o‘z ichiga olgan edi.

We will begin to consider these truths further in the next article.

Keyingi maqolada biz bu haqiqatlarni yanada batafsilroq ko‘rib chiqishni boshlaymiz.

> “Christ gave to the world a lesson that should be engraved on mind and soul. ‘This is life eternal,’ he said, ‘that they might know thee the only true God, and Jesus Christ, whom thou hast sent.’ But Satan works on human minds, saying, Do this or that action, and ye shall be as gods. By deceptive reasoning he led Adam and Eve to doubt God’s word, and to supply its place with a theory that led to transgression and disobedience. And his sophistry is doing today what it did in Eden. When Christ came to our world, he selected humble fishermen as the foundation of his church. To these disciples he tried to explain the nature of his kingdom and mission. But their limited comprehension imposed a restraint upon him. They had been receiving the sayings of the scribes and Pharisees, and therefore much of what they believed was untrue. And though Christ had many things to say to them, they were unable to hear much of what he longed to communicate.

> “Masih dunyoga aql va qalbga o‘yib yozilishi lozim bo‘lgan bir saboqni berdi. U: «Abadiy hayot shudirki, ular Seni — yagona haqiqiy Xudoni va Sen yuborgan Iso Masihni bilsinlar», — dedi. Ammo Shayton insonlarning ongida ishlab: Buni yoki u amalni qil, shunda xudolar kabi bo‘lasizlar, deydi. U aldovchi mulohazalar bilan Odam va Momo Havoni Xudoning kalomidan shubhalanishga olib bordi hamda uning o‘rnini gunoh va itoatsizlikka yetaklovchi bir nazariya bilan to‘ldirdi. Uning safsatabozligi esa bugun ham xuddi Adanda qilgan ishini qilmoqda. Masih bizning dunyomizga kelganida, O‘z jamoatining poydevori uchun kamtar baliqchilarni tanladi. U bu shogirdlarga O‘z Shohligining va missiyasining tabiatini tushuntirishga urindi. Ammo ularning cheklangan idroki Unga to‘siq bo‘ldi. Ular kotiblar va farziylardan ta’lim olayotgan edilar, shu bois ular ishongan narsalarning ko‘pi haqiqatga zid edi. Va Masihning ularga aytadigan gaplari ko‘p bo‘lsa-da, U ularga yetkazishni qattiq istagan narsalarning ko‘pini ular eshita olmas edilar.”

> “Christ finds the religionists of this time so full of erroneous sentiments that there is no room in their minds for the truth. With the education given, teachers mingle the sentiments of infidel authors. Thus they have sown tares in the minds of the youth. They give utterance to sentiments that should not be presented to young or old, never thinking of what kind of seed they are sowing, or of the harvest they will have to garner as the result.” Review and Herald, July 3, 1900.

> “Masih bu davrning dindorlarini shunchalik xato qarashlarga to‘lib-toshgan holda topadiki, ularning ongida haqiqat uchun joy yo‘q. Berilayotgan ta’lim orqali o‘qituvchilar imonsiz mualliflarning qarashlarini aralashtiradilar. Shu tariqa ular yoshlarning ongiga begona o‘t urug‘ini sepganlar. Ular yoshga ham, qariga ham taqdim etilmasligi kerak bo‘lgan fikrlarni aytadilar, o‘zlari qanday urug‘ sepayotganlari yoki buning natijasida qanday hosilni yig‘ib olishlariga to‘g‘ri kelishi haqida aslo o‘ylamaydilar.” Review and Herald, 1900-yil 3-iyul.

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