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# The Book of Daniel - Number Fifty-Three

Doniyor kitobi — Ellik uchinchi son

Prophetic Visions Unveiled: Understanding the Last Days Through Daniel’s Experience

Vahiyli Ko‘rinishlar Ochildi: Oxirgi Kunlarni Doniyorning Tajribasi Orqali Tushunish

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Jeff Pippenger

Published

January 17, 2024

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All the prophets are speaking more of the last days than the days in which they lived.

Barcha payg‘ambarlar o‘zlari yashagan kunlardan ko‘ra ko‘proq oxirgi kunlar haqida so‘zlaydilar.

> “Each of the ancient prophets spoke less for their own time than for ours, so that their prophesying is in force for us. ‘Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come.’ 1 Corinthians 10:11. ‘Not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into.’ 1 Peter 1:12

> “Qadimgi payg‘ambarlarning har biri o‘z zamoni uchun emas, bizning zamonimiz uchun ko‘proq gapirgan; shu bois ularning bashoratlari biz uchun amaldadir. «Endi bularning hammasi ularga ibrat bo‘lishi uchun yuz berdi; va asrlarning oxiri yetib kelgan bizlarni ogohlantirish uchun yozib qo‘yildi.» 1 Korinfliklarga 10:11. «Ular bu narsalarga o‘zlari uchun emas, balki bizlar uchun xizmat qilayotganliklari ularga ayon qilingan edi; bu narsalar endi sizlarga osmondan yuborilgan Muqaddas Ruh orqali sizlarga xushxabarni va’z qilganlar tomonidan ma’lum qilindi; farishtalar esa bu narsalarga nazar solishni orzu qiladilar.» 1 Butrus 1:12

> “The Bible has accumulated and bound up together its treasures for this last generation. All the great events and solemn transactions of Old Testament history have been, and are, repeating themselves in the church in these last days.” Selected Messages, book 3, 338, 339.

> “Muqaddas Kitob o‘z xazinalarini ana shu oxirgi avlod uchun to‘plab, jamlab qo‘ygandir. Eski Ahd tarixining barcha buyuk voqealari va tantanavor hodisalari bu oxirgi kunlarda jamoatda takrorlangan va takrorlanib bormoqda.” Selected Messages, 3-kitob, 338, 339.

Daniel is representing God’s people, who in the last days have discovered through the prophetic Word, that they have been scattered. When they awaken to that fact, they are required to fulfill the Leviticus twenty-six prayer, and also the prayer to understand the last prophetic secret that is unsealed just before probation closes, as represented by Daniel’s prayer in chapter two. If and when, they enter into Daniel’s experience, the angel Gabriel will touch, inform and speak to them, for the purpose of giving them “skill and understanding.” The wise are those who “understand” the “increase of knowledge” when a prophetic secret is unsealed.

Daniyor so‘nggi kunlarda bashoratli Kalom orqali tarqatib yuborilganliklarini anglab yetgan Xudoning xalqini ifodalaydi. Ular bu haqiqatga uyg‘onganlarida, ulardan Levilar kitobining yigirma oltinchi bobidagi ibodatni, shuningdek sinov muddati yopilishidan sal oldin muhrdan ochiladigan so‘nggi bashoratli sirni tushunish uchun ibodatni bajo keltirish talab etiladi; bu narsa Daniyorning ikkinchi bobdagi ibodati orqali ifodalanadi. Agar va qachon ular Daniyorning tajribasiga kirar ekanlar, Jabroil farishta ularga tegib, xabar berib va so‘zlaydi; bundan maqsad ularga “farosat va idrok” berishdir. Donolar — bashoratli bir sir muhrdan ochilganda “bilimning ortishini” “tushunadiganlar”dir.

> And he informed me, and talked with me, and said, O Daniel, I am now come forth to give thee skill and understanding. At the beginning of thy supplications the commandment came forth, and I am come to shew thee; for thou art greatly beloved: therefore understand the matter, and consider the vision. Daniel 9:22, 23.

> U menga xabar berdi, men bilan so‘zlashib dedi: “Ey Doniyor, men endi senga hikmat va fahm berish uchun chiqdim. Iltijolaringning boshida farmon chiqdi, men esa senga bildirish uchun keldim; chunki sen nihoyatda seviklisan. Shuning uchun bu so‘zni anglagin va vahiyga e’tibor qilgin.” Doniyor 9:22, 23.

The vision which Daniel is told to consider is the “mareh” vision of the appearance. Gabriel had not finished the work he had been assigned in chapter eight when he had been told to make Daniel understand the “mareh” vision. In chapter nine he has returned to finish the interpretation. In chapter nine, Daniel is no longer living in the period of the kingdom of Babylon, but in the history of the Medo-Persian empire.

Doniyorga e’tibor qaratishi buyurilgan vahiy — bu ko‘rinishning “mareh” vahiysidir. Jabroilga sakkizinchi bobda Doniyorga “mareh” vahiysini anglatish buyurilganida, u o‘ziga topshirilgan ishni hali tugatmagan edi. To‘qqizinchi bobda u talqinni yakunlash uchun qaytib kelgan. To‘qqizinchi bobda Doniyor endi Bobil shohligi davrida emas, balki Midiya-Fors imperiyasi tarixida yashamoqda.

When Gabriel instructs Daniel to “understand the matter,” and to “consider the vision,” he is identifying a process of mental separation which he wants Daniel to exercise. The words translated as “understand” and “consider” are the same Hebrew word. The word is “biyn,” and means to separate mentally. The Hebrew word translated as “matter,” is “dabar,” and means “the word”. Gabriel is therefore informing Daniel, and those he represents in the last days to rightly divide the Word of truth.

Jabroil Doniyolga “masalani tushun” va “vahiy haqida mulohaza qil” deb ko‘rsatma berganida, u Doniyoldan qo‘llashini istagan aqliy ajratish jarayonini ko‘rsatmoqda. “Tushun” va “mulohaza qil” deb tarjima qilingan so‘zlar bir xil ibroniycha so‘zdir. Bu so‘z “biyn” bo‘lib, aqlan ajratmoq degan ma’noni bildiradi. “Masala” deb tarjima qilingan ibroniycha so‘z esa “dabar” bo‘lib, “kalom” degan ma’noni anglatadi. Demak, Jabroil Doniyolga va u oxirgi kunlarda kimlarni ifodalasa, o‘shalarga haqiqat Kalomini to‘g‘ri taqsimlash kerakligini bildirayotgan edi.

> Study to show thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth. 2 Timothy 2:15.

> O‘zingni Xudoga ma’qul, uyalmaydigan, haqiqat kalomini to‘g‘ri bayon qiladigan ishchi sifatida ko‘rsatishga tirishgin. 2 Timo‘tiy 2:15.

The word “matter” is also employed by Daniel in chapter ten, verse one where it is translated three times as “thing.”

“Masala” so‘zi Doniyorning o‘ninchi bob, birinchi oyatida ham qo‘llanadi; u yerda u uch marta “narsa” deb tarjima qilingan.

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

> Fors shohi Kirning uchinchi yilida Belteshazar deb atalgan Doniyorga bir narsa vahiy qilindi; va u narsa haq edi, ammo belgilangan vaqt uzoq edi; va u bu narsani anglab yetdi hamda vahiydan tushuncha oldi. Doniyor 10:1.

In the verse, the word “vision” is the “mareh” vision of the appearance, and Daniel had understanding of both the thing (matter) and also the vision (“mareh”). In verse twenty-three of chapter nine, Gabriel instructed Daniel to rightly divide the matter and the vision, and in verse one of chapter ten he has understanding of both the matter (thing) and the vision (“mareh”). Gabriel is informing Daniel in chapter nine, to recognize the distinction (rightly divide) between the matter and the vision. The vision is the “mareh” vision and the “matter,” or the “thing” is the “chazon” vision.

Oyatda “vahiy” so‘zi zohir bo‘lishning “mareh” vahiysidir, va Doniyor ham narsa (masala)ni, ham vahiyni (“mareh”) anglagan edi. To‘qqizinchi bobning yigirma uchinchi oyatida Jabroil Doniyorga masala bilan vahiyni to‘g‘ri ajratishni buyurdi, va o‘ninchi bobning birinchi oyatida u ham masala (narsa)ni, ham vahiyni (“mareh”) anglaydi. Jabroil to‘qqizinchi bobda Doniyorga masala bilan vahiy o‘rtasidagi farqni tanishni (to‘g‘ri ajratishni) bildiradi. Vahiy “mareh” vahiysidir, “masala” yoki “narsa” esa “chazon” vahiysidir.

In chapter eight both visions are identified, and a distinction is noted because Daniel wished to understand the “chazon” vision, but Gabriel was instructed to make Daniel understand the “mareh” vision. As Gabriel begins his work of making Daniel understand the “matter” and the “vision” he informs Daniel to take note that they are two different visions.

Sakkizinchi bobda har ikkala vahiy aniqlab beriladi va ular o‘rtasidagi farq qayd etiladi, chunki Doniyor “chazon” vahiysini tushunishni istagan edi, ammo Jabroilga Doniyorga “mareh” vahiysini tushuntirish buyurilgan edi. Jabroil Doniyorga “masala”ni va “vahiy”ni tushuntirish ishini boshlarkan, u Doniyorga e’tibor berishni, bular bir-biridan farq qiluvchi ikki xil vahiy ekanini bildiradi.

> And he informed me, and talked with me, and said, O Daniel, I am now come forth to give thee skill and understanding. At the beginning of thy supplications the commandment came forth, and I am come to shew thee; for thou art greatly beloved: therefore understand the matter, and consider the vision. Seventy weeks are determined upon thy people and upon thy holy city, to finish the transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up the vision and prophecy, and to anoint the most Holy. Know therefore and understand, that from the going forth of the commandment to restore and to build Jerusalem unto the Messiah the Prince shall be seven weeks, and threescore and two weeks: the street shall be built again, and the wall, even in troublous times. And after threescore and two weeks shall Messiah be cut off, but not for himself: and the people of the prince that shall come shall destroy the city and the sanctuary; and the end thereof shall be with a flood, and unto the end of the war desolations are determined. And he shall confirm the covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease, and for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate. Daniel 9:22–27.

> Va u menga xabar berdi, men bilan so‘zlashib dedi: “Ey Doniyor, men endi senga hikmat va farosat berish uchun keldim. Sening iltijolaring boshidayoq buyruq chiqdi, va men buni senga bildirish uchun keldim; chunki sen nihoyatda sevimlisan. Shuning uchun bu so‘zni anglab ol va vahiyga e’tibor ber. Sening xalqing va muqaddas shahring ustiga yetmish hafta belgilab qo‘yilgan: gunohni tugatish, gunohlarga xotima berish, qabihlik uchun kafforat keltirish, abadiy solihlikni olib kirish, vahiy va bashoratni muhrlash hamda Eng Muqaddas Zotni moylash uchun. Shuni bil va angla: Quddusni qayta tiklash va qurish haqida buyruq chiqqan paytdan to Masih — Amirgacha yetti hafta va oltmish ikki hafta bo‘ladi; ko‘cha ham, devor ham qaytadan quriladi, ammo og‘ir zamonlarda. Oltmish ikki haftadan keyin esa Masih yo‘q qilinadi, lekin O‘zi uchun emas; keladigan amirning xalqi shaharni va ma’badni vayron qiladi; uning oxiri toshqin bilan bo‘ladi, va urushning oxirigacha vayronagarchiliklar belgilab qo‘yilgan. U bir hafta davomida ko‘plar bilan ahdni mustahkamlaydi; haftaning yarmida esa qurbonlik va nazrni to‘xtatadi, va jirkanchliklarning yoyilishi sababli u yerni vayron qiladi, toki nihoyasigacha; va belgilab qo‘yilgan narsa vayron qilinganning ustiga yog‘diriladi.” Doniyor 9:22–27.

Gabriel wished Daniel to recognize that elements of both the “chazon” vision and the “mareh” vision would be represented in the interpretation he provided for Daniel. The interpretation was going to address both visions, and it was Daniel’s responsibility to rightly divide the vision which addressed the trampling down of the sanctuary and the host, from the vision that led to the appearance of Christ in the Most Holy Place on October 22, 1844.

Jabroil Doniyor uning uchun taqdim etgan talqinda ham “chazon” vahiyining, ham “mareh” vahiyining unsurlari ifodalanishini Doniyor anglashini istagan edi. Bu talqin har ikkala vahiyni ham qamrab olishi kerak edi, va muqaddas maskan hamda lashkarning oyoq osti qilinishi haqida so‘zlovchi vahiyni Masihning 1844-yil 22-oktabrda Eng Muqaddas Joyda zohir bo‘lishiga olib kelgan vahiydan to‘g‘ri ajratib olish Doniyorning mas’uliyati edi.

Gabriel identifies that from the decree of Artaxerxes in 457 BC, there would be four hundred and ninety years that were “cut off” from the twenty-three hundred years of the vision of the evenings and mornings, that was especially for the Jews. In the verses just cited, the word “determined” is identified three times, but it is two different Hebrew words that are both translated as “determined” in the verses. The first time “determined” is identified is in verse twenty-four, and that Hebrew word is “chathak” and means “to cut off”.

Jabroil miloddan avvalgi 457-yilda Artaxshashtoning farmonidan boshlab, ayniqsa yahudiylar uchun bo‘lgan kechalar va tonglar haqidagi vahiydagi ikki ming uch yuz yildan “kesib olingan” to‘rt yuz to‘qson yil bo‘lishini bildiradi. Hozirgina iqtibos keltirilgan oyatlarda “belgilangan” so‘zi uch marta uchraydi, biroq oyatlarda “belgilangan” deb tarjima qilingan ikki xil ibroniycha so‘z bor. “Belgilangan” so‘zining birinchi uchrashi yigirma to‘rtinchi oyatdadir, va o‘sha ibroniycha so‘z “chathak” bo‘lib, “kesib olmoq” degan ma’noni anglatadi.

It identifies that Israel was given a probationary period that began with the third decree of Artaxerxes which would end at the stoning of Stephen in the year 34 AD. The four hundred and ninety years was “cut off,” and represented a shorter prophetic period within the longer prophecy of twenty-three hundred years. The number “four hundred and ninety,” is a symbol of probationary time, as witnessed to by Jesus.

Bu, Isroilga Artaxshashtaning uchinchi farmoni bilan boshlangan va milodiy 34-yilda Istefonning toshbo‘ron qilinishi bilan yakun topadigan sinov muddati berilganini ko‘rsatadi. To‘rt yuz to‘qson yil “kesib olingan” bo‘lib, u ikki ming uch yuz yillik uzunroq bashorat ichidagi qisqaroq bashoriy davrni ifodalar edi. “To‘rt yuz to‘qson” soni sinov muddatining ramzi bo‘lib, bunga Iso guvohlik bergan.

> Then came Peter to him, and said, Lord, how oft shall my brother sin against me, and I forgive him? till seven times? Jesus saith unto him, I say not unto thee, Until seven times: but, Until seventy times seven. Matthew 18:22.

> Shunda Butrus Uning oldiga kelib, dedi: Ey Rabbiy, agar birodarim menga qarshi gunoh qilsa, men uni necha marta kechiray? Yetti martagachami? Iso unga dedi: Senga aytmaymanki, yetti martagacha, balki yetmish karra yetti martagacha. Matto 18:22.

There is an end to forgiveness, and that end is represented by the number “four hundred and ninety.” The “four hundred and ninety” years represents a period of probation for the Jews from their deliverance until they filled the cup of their probationary time at the stoning of Stephen. The “four hundred and ninety” years is also connected with the curse of the “seven times” in Leviticus twenty-six. There are only two places in the Bible that reference the land enjoying her sabbaths. The first is found in Leviticus twenty-six.

Kechirimning bir oxiri bor, va o oxir “to‘rt yuz to‘qson” soni bilan ifodalanadi. “To‘rt yuz to‘qson” yil yahudiylar uchun ozod etilganlaridan boshlab, Istefonning toshbo‘ron qilinishi chog‘ida sinov muddatlarining kosasi to‘lgungacha davom etgan sinov davrini anglatadi. “To‘rt yuz to‘qson” yil, shuningdek, Levilar 26-bobdagi “yetti karra” la’nati bilan ham bog‘liqdir. Muqaddas Kitobda yerning o‘z shanbaliklaridan bahramand bo‘lishi tilga olingan faqat ikki joy bor. Birinchisi Levilar 26-bobda uchraydi.

> And if ye will not for all this hearken unto me, but walk contrary unto me; Then I will walk contrary unto you also in fury; and I, even I, will chastise you seven times for your sins. And ye shall eat the flesh of your sons, and the flesh of your daughters shall ye eat. And I will destroy your high places, and cut down your images, and cast your carcases upon the carcases of your idols, and my soul shall abhor you. And I will make your cities waste, and bring your sanctuaries unto desolation, and I will not smell the savour of your sweet odours. And I will bring the land into desolation: and your enemies which dwell therein shall be astonished at it. And I will scatter you among the heathen, and will draw out a sword after you: and your land shall be desolate, and your cities waste. Then shall the land enjoy her sabbaths, as long as it lieth desolate, and ye be in your enemies’ land; even then shall the land rest, and enjoy her sabbaths. As long as it lieth desolate it shall rest; because it did not rest in your sabbaths, when ye dwelt upon it. Leviticus 26:27–35.

> Agar shuncha narsalarning barchasiga qaramay Menga quloq solmay, Menga qarshi yursangizlar, Men ham sizlarga g‘azab bilan qarshi yuraman; va Men, ha, Men O‘zim gunohlaringiz uchun sizlarni yetti barobar jazolayman. O‘g‘illaringizning go‘shtini yeysizlar, qizlaringizning go‘shtini ham yeysizlar. Men sizlarning baland joylaringizni vayron qilaman, butlaringizni yiqitaman va jasadlaringizni butlaringizning jasadlari ustiga tashlayman; jonim sizlardan jirkanadi. Men shaharlaringizni xarobaga aylantiraman, muqaddas maskanlaringizni huvillikka keltiraman va xushbo‘y tutatqilaringizning hidini qabul qilmayman. Men yurtni vayron qilaman; unda yashaydigan dushmanlaringiz bundan dahshatga tushadilar. Men sizlarni xalqlar orasiga sochib yuboraman va ortingizdan qilich chiqaraman; yurtingiz vayrona bo‘ladi, shaharlaringiz esa xarob bo‘ladi. Shunda yurt o‘z shanba damlaridan bahramand bo‘ladi, u huvillab yotgan butun vaqt davomida, sizlar esa dushmanlaringiz yurtida bo‘lganingizda; o‘shanda yurt tin oladi va o‘z shanba damlaridan bahramand bo‘ladi. U huvillab yotgan butun vaqt davomida tin oladi; chunki sizlar unda yashab turganingizda, shanba damlaringizda u tin olmagan edi. Levilar 26:27–35.

The punishment of the “seven times,” which is referenced four times in chapter twenty-six, identifies that when God’s people are scattered, the land will then “enjoy her sabbaths.” Daniel and the three worthies had been scattered into the enemies’ land in fulfillment of the curse of Moses, and that the scattering of seventy years, was a symbolic object lesson of the scattering of the twenty-five hundred and twenty years. It was a prophetic object lesson, similar to Elijah’s three and a half years of drought during the persecution of Jezebel. That three and a half years represented three and a half prophetic years, that equaled twelve hundred and sixty years of papal rule from the year 538 until 1798. The seventy years was a symbol of the “seven times,” just as the three and a half years was a symbol of the wilderness of twelve hundred and sixty years. The seventy years of Daniel’s captivity identified by Jeremiah, represented “four hundred and ninety” years.

Yigirma oltinchi bobda to‘rt marta tilga olingan “yetti vaqt” jazosi shuni ko‘rsatadiki, Xudoning xalqi tarqatib yuborilganda, o‘sha paytda yurt “o‘z shanbalaridan bahramand bo‘ladi.” Doniyor va uch sodiq kishi Musoning la’nati amalga oshishi natijasida dushmanlar yurtiga tarqatib yuborilgan edilar; yetmish yillik tarqalish esa ikki ming besh yuz yigirma yillik tarqalishning ramziy saboq-ob’ekti edi. Bu Izabelning ta’qibi davrida Ilyosning uch yarim yillik qurg‘oqchiligi kabi bashoratli saboq-ob’ekt edi. O‘sha uch yarim yil uch yarim bashoratli yilni ifoda etib, milodiy 538-yildan 1798-yilgacha davom etgan papalik hukmronligining ming ikki yuz oltmish yiliga teng edi. Yetmish yil “yetti vaqt”ning ramzi edi, xuddi uch yarim yil ming ikki yuz oltmish yillik sahroning ramzi bo‘lgani kabi. Doniyorning asirligidagi Yeremiyo tomonidan ko‘rsatilgan yetmish yil “to‘rt yuz to‘qson” yilni ifoda etgan.

> And the Lord God of their fathers sent to them by his messengers, rising up betimes, and sending; because he had compassion on his people, and on his dwelling place: But they mocked the messengers of God, and despised his words, and misused his prophets, until the wrath of the Lord arose against his people, till there was no remedy. Therefore he brought upon them the king of the Chaldees, who slew their young men with the sword in the house of their sanctuary, and had no compassion upon young man or maiden, old man, or him that stooped for age: he gave them all into his hand. And all the vessels of the house of God, great and small, and the treasures of the house of the Lord, and the treasures of the king, and of his princes; all these he brought to Babylon. And they burnt the house of God, and brake down the wall of Jerusalem, and burnt all the palaces thereof with fire, and destroyed all the goodly vessels thereof. And them that had escaped from the sword carried he away to Babylon; where they were servants to him and his sons until the reign of the kingdom of Persia: To fulfil the word of the Lord by the mouth of Jeremiah, until the land had enjoyed her sabbaths: for as long as she lay desolate she kept sabbath, to fulfil threescore and ten years. Now in the first year of Cyrus king of Persia, that the word of the Lord spoken by the mouth of Jeremiah might be accomplished, the Lord stirred up the spirit of Cyrus king of Persia, that he made a proclamation throughout all his kingdom, and put it also in writing, saying, Thus saith Cyrus king of Persia, All the kingdoms of the earth hath the Lord God of heaven given me; and he hath charged me to build him an house in Jerusalem, which is in Judah. Who is there among you of all his people? The Lord his God be with him, and let him go up. 2 Chronicles 36:15–23.

> Va ularning ota-bobolarining Xudosi — Egamiz ularga O‘z elchilari orqali qayta-qayta xabar yubordi, erta turib yubordi; chunki U O‘z xalqiga ham, O‘z maskaniga ham rahm qilgan edi. Ammo ular Xudoning elchilarini masxara qildilar, Uning so‘zlarini mensimadilar va Uning payg‘ambarlarini haqorat qildilar, to Egamizning g‘azabi O‘z xalqiga qarshi alangalanib, endi chora qolmaguncha. Shuning uchun U ularga qarshi xaldeylar shohini olib keldi; u ularning muqaddasxonasi uyida yigitlarini qilich bilan o‘ldirdi va na yigitga, na qizga, na qariyaga, na keksalikdan bukchayganga rahm qildi: U hammasini uning qo‘liga topshirdi. Xudoning uyidagi barcha idishlarni — kattayu kichigini, Egamiz uyining xazinalarini, shohning va uning amirlarining xazinalarini — bularning barchasini u Bobilga olib ketdi. Ular Xudoning uyini yondirdilar, Quddus devorini qulatdilar, undagi barcha saroylarni olovda kuydirdilar va uning barcha qimmatbaho buyumlarini vayron qildilar. Qilichdan omon qolganlarni esa u Bobilga asir qilib olib ketdi; ular Fors podsholigi hukmronligi boshlanguncha unga va uning o‘g‘illariga qullik qildilar. Bu Egamizning Yeremiyo og‘zi bilan aytgan so‘zi bajo bo‘lishi uchun edi, ya’ni yer o‘z shanbalaridan bahramand bo‘lguncha; u vayron holatda yotgan butun davr davomida shanbani saqladi, to yetmish yil to‘lguncha. Endi Fors shohi Kirning birinchi yilida, Egamizning Yeremiyo og‘zi bilan aytgan so‘zi bajo bo‘lishi uchun, Egamiz Fors shohi Kirning ruhini qo‘zg‘atdi, shunda u butun shohligi bo‘ylab farmon chiqardi va uni yozma ravishda ham e’lon qilib, shunday dedi: “Fors shohi Kir shunday deydi: Osmonlar Xudosi — Egamiz menga yer yuzidagi barcha shohliklarni berdi; va U menga Yahudoda bo‘lgan Quddusda O‘ziga bir uy qurishni buyurdi. Uning butun xalqi orasidan orangizda kim bor? Egamiz, uning Xudosi, u bilan bo‘lsin, va u chiqib borsin.” 2 Solnomalar 36:15–23.

The only two references in the Bible of the land enjoying her sabbaths are in relation to the scattering of God’s people, and the seventy years of captivity, which represented a period of time that would allow the land to enjoy its sabbaths. It equaled the amount of sabbaths that the Jews did not allow the land to enjoy rest. The land resting for seventy years, represented the total years that the rebellion against the commandment to allow the land to rest had been accomplished. Simple math identifies that in “four hundred and ninety” years of rebellion, there would be a total of seventy years that the land had not rested.

Muqaddas Kitobda yerning o‘z shanba damlarini nishonlashi haqida faqat ikki o‘rinda zikr qilinadi va bu ikkalasi ham Xudoning xalqining tarqatib yuborilishi hamda yetmish yillik asirlik bilan bog‘liqdir; bu davr yerga o‘z shanba damlaridan bahramand bo‘lish imkonini beradigan vaqtni ifodalar edi. Bu yahudiylar yerga dam olishga yo‘l qo‘ymagan shanbalar soniga teng edi. Yerning yetmish yil dam olishi, yerga dam berish amri qarshisidagi isyon amalga oshirilgan yillarning umumiy miqdorini ifodalar edi. Oddiy hisob-kitob shuni ko‘rsatadiki, “to‘rt yuz to‘qson” yillik isyon davomida yer jami yetmish yil dam olmagan bo‘lar edi.

Four hundred and ninety years were cut off from the twenty-three hundred years, as a probationary period for the Jews, and that “four hundred and ninety” years has a direct connection with the scattering of the “seven times” of Leviticus twenty-six.

Ikki ming uch yuz yildan to‘rt yuz to‘qson yil yahudiylar uchun sinov muddati sifatida ajratib qo‘yildi, va o‘sha “to‘rt yuz to‘qson” yil Levilar yigirma oltidagi “yetti vaqt”ning sochilishi bilan bevosita bog‘liqdir.

The “chazon” vision of the trampling down and the “mareh” vision of the appearance at the end of twenty-three hundred years are distinct from each other, but they have a direct connection. As with Daniel, God’s people are to rightly divide the two visions, while simultaneously recognizing their connection with one another. The seventy years of captivity which led to the three decrees allowing the Jews to return and rebuild Jerusalem, represented “four hundred and ninety” years of rebellion by the Jews against the covenant of allowing the land to rest.

Yigirma uch yuz yilning oxirida yuz beradigan paydo bo‘lish haqidagi “mareh” vahiy bilan payhon qilinishi haqidagi “chazon” vahiy bir-biridan farqlidir, biroq ular o‘zaro bevosita bog‘liqdir. Doniyor bilan bo‘lgani kabi, Xudoning xalqi ham bu ikki vahiyni to‘g‘ri ajratishi, ayni paytda ularning o‘zaro bog‘liqligini tan olishi kerak. Yahudiylarga qaytib kelib Quddusni qayta qurishga ruxsat bergan uchta farmonga olib kelgan yetmish yillik asirlik, yahudiylarning yerga orom berish ahdiга қарши qilgan isyonining “to‘rt yuz to‘qson” yilini ifodalagan.

When the third decree identified their opportunity to return and rebuild, they were given “four hundred and ninety” years of probationary time, as they were tested by the same period of time in which their disobedience led to the destruction of Jerusalem and their scattering. At the end of the second “four hundred and ninety years,” their disobedience would once again bring the destruction of Jerusalem and their scattering among the Gentiles.

Uchinchi farmon ularning qaytib kelib, qayta qurish imkoniyatini belgilaganida, ularga sinov muddati sifatida “to‘rt yuz to‘qson” yil berildi; chunki ular aynan o‘sha davr miqdorida sinovdan o‘tkazilayotgan edilar — bu davr ichida ularning itoatsizligi Quddusning vayron qilinishiga va o‘zlarining sochilib ketishiga sabab bo‘lgan edi. Ikkinchi “to‘rt yuz to‘qson yil” oxirida esa, ularning itoatsizligi yana bir bor Quddusning vayron qilinishiga va o‘zlarining g‘ayriyahudiylar orasiga sochilib ketishiga olib kelar edi.

The scattering of the seventy year captivity was preceded by “four hundred and ninety” years of rebellion, and then that seventy year captivity was followed by another “four hundred and ninety years” of further rebellion.

Yetmish yillik asirlikka tarqalish “to‘rt yuz to‘qson” yillik isyon bilan oldindan keldi, so‘ng esa o‘sha yetmish yillik asirlikdan keyin yana navbatdagi “to‘rt yuz to‘qson yil” davom etgan qo‘shimcha isyon bo‘ldi.

The first “four hundred and ninety” year period, which brought about the seventy years of the land resting, had reached a conclusion with the destruction of Jerusalem. At the ending of the “four hundred and ninety” years that was cut off from the twenty-three hundred years, Jerusalem was once again destroyed, for Jesus always illustrates the end of a thing with the beginning of a thing.

Yerning yetmish yil davomida dam olishini yuzaga keltirgan birinchi “to‘rt yuz to‘qson” yillik davr Quddusning vayron qilinishi bilan yakuniga yetgan edi. Yigirma uch yuz yildan kesib ajratilgan “to‘rt yuz to‘qson” yilning oxirida ham Quddus yana vayron qilindi, chunki Iso har doim bir narsaning oxirini o‘sha narsaning boshlanishi bilan tasvirlaydi.

The seventy year captivity of literal Israel in literal Babylon was a symbol of the scattering of “seven times,” and Sister White identifies that the seventy years of captivity of literal Israel in literal Babylon was a type of the twelve hundred and sixty years of captivity of spiritual Israel in spiritual Babylon.

Haqiqiy Isroilning haqiqiy Bobilda yetmish yillik asirligi “yetti vaqt”lik sochilishning ramzi edi, va Sister White haqiqiy Isroilning haqiqiy Bobilda yetmish yillik asirligi ruhiy Isroilning ruhiy Bobildagi ming ikki yuz oltmish yillik asirligining timsoli bo‘lganini ta’kidlaydi.

> “God’s church on earth was as verily in captivity during this long period of relentless persecution as were the children of Israel held captive in Babylon during the period of the exile.” Prophets and Kings, 714.

> “Xudoning yerdagi jamoati, bu uzoq davom etgan shafqatsiz quvg‘in davrida, surgun paytida Bobil asoratida ushlab turilgan Isroil farzandlari qanchalik haqiqiy asirlikda bo‘lgan bo‘lsa, xuddi shunchalik haqiqiy asirlikda edi.” Prophets and Kings, 714.

The twelve hundred and sixty years from the year 538 to 1798, was a type of the “seven times.” At the end of the seventy years, the Jews returned to restore and rebuild Jerusalem. Their return during the three decrees marked the beginning (457 BC) of the twenty-three hundred years of the “mareh” vision that led to the appearance of Christ in the Most Holy Place on October 22, 1844. The three decrees marked the beginning of the prophetic period, and it required all three decrees to begin the prophetic period, though they began to return and rebuild with the first decree of Cyrus.

538-yildan 1798-yilgacha bo‘lgan ming ikki yuz oltmish yil “yetti zamon”ning bir timsoli edi. Yetmish yilning oxirida yahudiylar Quddusni tiklash va qayta qurish uchun qaytib keldilar. Ularning uch farmon davomida qaytishi Masihning 1844-yil 22-oktabrda Eng Muqaddas Joyda namoyon bo‘lishiga olib kelgan “mareh” vahiysining ikki ming uch yuz yillik davrining boshlanishini (miloddan avvalgi 457-yil) belgiladi. Uch farmon bashoratli davrning boshlanishini belgiladi, va bashoratli davrning boshlanishi uchun ana shu uch farmonning barchasi zarur edi, garchi ular Kirning birinchi farmoni bilan qaytish va qayta qurishni boshlagan bo‘lsalar ham.

> “In the seventh chapter of Ezra the decree is found. Verses 12−26. In its completest form it was issued by Artaxerxes, king of Persia, 457 BC. But in Ezra 6:14 the house of the Lord at Jerusalem is said to have been built ‘according to the commandment [‘decree,’ margin] of Cyrus, and Darius, and Artaxerxes king of Persia.’ These three kings, in originating, reaffirming, and completing the decree, brought it to the perfection required by the prophecy to mark the beginning of the 2300 years. Taking 457 BC, the time when the decree was completed, as the date of the commandment, every specification of the prophecy concerning the seventy weeks was seen to have been fulfilled.” The Great Controversy, 326.

> “Farmon Ezra kitobining yettinchi bobida topiladi. 12−26-oyatlar. U o‘zining eng mukammal shaklida miloddan avvalgi 457-yilda Fors shohi Artaxshasht tomonidan chiqarilgan. Ammo Ezra 6:14 da Quddusdagi Egamizning uyi ‘Fors shohi Kir, Doro va Artaxshashtning amri [hoshiyada: “farmoni”]ga ko‘ra’ qurilgani aytiladi. Bu uch shoh farmonni boshlab berish, uni qayta tasdiqlash va uni tamomlash orqali uni bashorat talab qilgan mukammallikka yetkazdilar; bu esa 2300 yilning boshlanishini belgilashi kerak edi. Farmon yakuniga yetkazilgan vaqt bo‘lgan miloddan avvalgi 457-yilni amrning sanasi deb qabul qilganda, yetmish hafta haqidagi bashoratning har bir tafsiloti bajo keltirilgani ko‘rindi.” Buyuk kurash, 326.

From 1798 until 1844, the three angels of Revelation arrived into prophetic history, and just as the three decrees marked the beginning of the prophecy of twenty-three hundred years, those three angels marked the conclusion of the prophecy. The prophetic period ended with the arrival of the third angel, just as it had begun with the arrival of the third decree, for Jesus always identifies the end of a thing, with the beginning of a thing.

1798-yildan 1844-yilgacha Vahiy kitobining uch farishtasi bashoratli tarixga kirib keldi, va xuddi uch farmon ikki ming uch yuz yillik bashoratning boshlanishini belgilaganidek, o‘sha uch farishta ham bashoratning yakunini belgiladi. Bashoratli davr uchinchi farishtaning kelishi bilan nihoyasiga yetdi, xuddi u uchinchi farmonning kelishi bilan boshlanganidek, chunki Iso har doim bir narsaning oxirini uning boshlanishi bilan aynanlashtiradi.

The Jews began to return under the first decree, and in the history of the second decree they finished the temple. The third angel arrived on October 22, 1844, and before that date the Millerites had finished the spiritual temple they had come out of spiritual Babylon to rebuild. It was to be completed, for on October 22, 1844 the messenger of the covenant was to come suddenly to his temple. That temple was the Millerite people who entered into covenant on October 22, 1844, and who Peter identifies were a temple.

Yahudiylar birinchi farmon ostida qaytishni boshladilar, va ikkinchi farmon tarixida ular ma’badni bitirdilar. Uchinchi farishta 1844-yil 22-oktyabrda keldi, va o‘sha sanadan oldin milleriylar o‘zlari qayta qurish uchun ruhiy Bobil ichidan chiqqan ruhiy ma’badni bitirgan edilar. U tugallanishi kerak edi, chunki 1844-yil 22-oktyabrda ahd xabarchisi to‘satdan O‘z ma’badiga kelishi lozim edi. O‘sha ma’bad 1844-yil 22-oktyabrda ahdga kirgan va Butrus ma’bad ekanliklarini ta’kidlagan milleriylar xalqi edi.

> Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. 1 Peter 2:5.

> Sizlar ham tirik toshlar sifatida ruhiy uy, muqaddas ruhoniylik bo‘lib qurilmoqdasizlar, toki Iso Masih orqali Xudoga maqbul bo‘lgan ruhiy qurbonliklarni keltirasizlar. 1 Butrus 2:5.

The Millerite temple was built from 1798 to 1844, which is forty-six years, or prophetically three days, for Christ identified that it takes three days to raise up a temple.

Millerchilar ma’badi 1798 yildan 1844 yilgacha, ya’ni qirq olti yil davomida qurildi; bu esa, bashoratli ma’noda, uch kundir, chunki Masih ma’badni tiklash uchun uch kun kerak bo‘lishini bildirgan.

> And the Jews’ passover was at hand, and Jesus went up to Jerusalem, And found in the temple those that sold oxen and sheep and doves, and the changers of money sitting: And when he had made a scourge of small cords, he drove them all out of the temple, and the sheep, and the oxen; and poured out the changers’ money, and overthrew the tables; And said unto them that sold doves, Take these things hence; make not my Father’s house an house of merchandise. And his disciples remembered that it was written, The zeal of thine house hath eaten me up. Then answered the Jews and said unto him, What sign showest thou unto us, seeing that thou doest these things? Jesus answered and said unto them, Destroy this temple, and in three days I will raise it up. Then said the Jews, Forty and six years was this temple in building, and wilt thou rear it up in three days? But he spake of the temple of his body. John 2:13–21.

> Yahudiylarning Fisih bayrami yaqinlashgan edi, va Iso Quddusga bordi. Ma’badda ho‘kizlar, qo‘ylar va kaptarlar sotayotganlarni hamda pul almashtiruvchilarning o‘tirganini topdi. Shunda u mayda arqonchalardan qamchi yasab, ularning barchasini, qo‘ylarni ham, ho‘kizlarni ham ma’baddan quvib chiqardi; pul almashtiruvchilarning pullarini sochib yubordi va stollarini ag‘darib tashladi. Kaptar sotayotganlarga esa dedi: “Bularni bu yerdan olib ketinglar; Otamning uyini savdo uyiga aylantirmanglar”. Shunda Uning shogirdlari: “Sening uyingga bo‘lgan rashkim Meni yeb bitirdi”, deb yozilganini esladilar. So‘ng yahudiylar Unga javoban dedilar: “Bunday ishlarni qilayotgan ekansan, bizga qanday alomat ko‘rsatasan?” Iso ularga javoban dedi: “Bu ma’badni vayron qilinglar, Men uni uch kunda tiklayman”. Shunda yahudiylar dedilar: “Bu ma’bad qirq olti yil davomida qurildi, Sen esa uni uch kunda tiklaysanmi?” Ammo U O‘z tanasining ma’badi haqida gapirayotgan edi. Yuhanno 2:13–21.

Sister White identifies that when the messenger of the covenant suddenly came to his temple, as represented in the book of Malachi, that the prediction had been fulfilled when Christ cleansed the temple, as just identified in the passage from John.

Oqsoqol Uayt shuni ko‘rsatadiki, ahdning xabarchisi to‘satdan O‘z ma’badiga kelganida, Malaki kitobida tasvirlanganidek, bu bashorat xuddi Yuhanno kitobidan keltirilgan parchada ko‘rsatilganidek, Masih ma’badni poklagan paytda amalga oshgan edi.

> “In cleansing the temple from the world’s buyers and sellers, Jesus announced His mission to cleanse the heart from the defilement of sin,—from the earthly desires, the selfish lusts, the evil habits, that corrupt the soul. ‘Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts. But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Malachi 3:1–3.” The Desire of Ages, 161.

> “Ma’badni dunyoning xaridorlari va sotuvchilaridan tozalash orqali Iso O‘z missiyasini e’lon qildi: yurakni gunohning bulg‘anishidan, qalbni buzadigan dunyoviy istaklardan, xudbin shahvatlardan va yovuz odatlardan poklash. ‘Mana, Men O‘z elchimni yuboraman, u Mening oldimda yo‘lni hozirlaydi; va siz izlayotgan Rabbiy to‘satdan O‘z ma’badiga keladi, ahd elchisi ham — siz U bilan mamnunsiz — mana, U keladi, deydi Sarvari Olam. Ammo Uning keladigan kuniga kim bardosh bera oladi? U zohir bo‘lganda kim tik tura oladi? Chunki U erituvchining oloviga va kir yuvuvchilarning ishqoriga o‘xshaydi. U kumushni eritib poklovchi kabi o‘tiradi; U Levi o‘g‘illarini poklaydi, ularni oltin va kumush kabi tozalaydi, toki ular Egamizga solihlik ila nazr keltirsinlar. Malaki 3:1–3.’ Asrlar orzusi, 161.”

The temple in John chapter two, took forty-six years to build, and Jesus said He would erect the destroyed temple in three days. 1798 unto 1844, is forty-six years, and it identifies the arrival of the three angels (days), of Revelation fourteen, that had been typified by the three decrees which began the twenty-three hundred year prophecy. The forty-six years is the period in which Christ raised up the Millerite temple, for prior to that time the spiritual sanctuary and spiritual Israel had been trodden down by spiritual Babylon.

Yuhanno kitobining ikkinchi bobidagi ma’badni qurish uchun qirq olti yil ketdi, va Iso vayron qilingan ma’badni uch kun ichida tiklashini aytdi. 1798 yildan 1844 yilgacha qirq olti yil bo‘ladi, va bu Vahiy kitobining o‘n to‘rtinchi bobidagi uch farishtaning (kunlarning) kelishini ko‘rsatadi; ular ikki ming uch yuz yillik bashoratni boshlagan uch farmon orqali oldindan timsollangan edi. Qirq olti yil Masih Millerchilar ma’badini tiklagan davrdir, chunki bundan oldin ruhiy ma’bad va ruhiy Isroil ruhiy Bobil tomonidan oyoq osti qilingan edi.

When Christ cleansed the temple at the Passover in the beginning of His ministry, He was fulfilling the prophecy of the Messenger of the Covenant suddenly coming unto His temple as set forth in Malachi. On October 22, 1844 Christ suddenly came to His temple, and it had taken Him forty-six years to erect His destroyed temple.

Masih O‘z xizmatining boshida Fisih bayrami vaqtida ma’badni poklaganida, U Malakiyoda bayon etilganidek, Ahd Elchisining to‘satdan O‘z ma’badiga kelishi haqidagi bashoratni ado etayotgan edi. 1844-yil 22-oktabrda Masih to‘satdan O‘z ma’badiga keldi, va vayron qilingan ma’badini tiklash uchun Unga qirq olti yil kerak bo‘lgan edi.

> “The coming of Christ as our high priest to the most holy place, for the cleansing of the sanctuary, brought to view in Daniel 8:14; the coming of the Son of man to the Ancient of Days, as presented in Daniel 7:13; and the coming of the Lord to His temple, foretold by Malachi, are descriptions of the same event; and this is also represented by the coming of the bridegroom to the marriage, described by Christ in the parable of the ten virgins, of Matthew 25.” The Great Controversy, 426.

> “Masihning muqaddas ma’badni poklash uchun, Doniyor 8:14 da ko‘rsatilganidek, eng muqaddas joyga bizning oliy ruhoniyimiz sifatida kelishi; Inson O‘g‘lining, Doniyor 7:13 da bayon etilganidek, Azaliy Zot huzuriga kelishi; va Egamizning O‘z ma’badiga kelishi, Malakiy tomonidan bashorat qilinganidek, ayni bir hodisaning tavsiflaridir; va bu, shuningdek, Masih tomonidan Matto 25 dagi o‘n bokira haqidagi masalda tasvirlangan kuyovning nikohga kelishi orqali ham ifodalangan.” Buyuk kurash, 426.

The first indignation ended in 1798, and the end of the last indignation was 1844. The beginning of the forty-six year period, where Christ raised up the Millerite temple illustrated the end, for both the beginning and ending were marked by the conclusion of God’s indignation against His people, for Jesus always identifies the end of a thing, with the beginning of a thing.

Birinchi g‘azablanish 1798-yilda nihoyasiga yetdi, va oxirgi g‘azablanishning nihoyasi 1844-yil bo‘ldi. Masih Millerit ma’badini tiklagan qirq olti yillik davrning boshlanishi uning oxirini tasvirlab berdi, chunki ham boshlanish, ham yakun Xudoning O‘z xalqiga qarshi g‘azabining tugashi bilan belgilangan edi; zero, Iso har doim bir narsaning oxirini uning boshlanishi bilan bog‘lab ko‘rsatadi.

We will continue our study of Gabriel’s instruction to Daniel in the next article.

Keyingi maqolada Jabroilning Doniyorga bergan ko‘rsatmasini o‘rganishni davom ettiramiz.

> “The book of Revelation must be opened to the people. Many have been taught that it is a sealed book, but it is sealed to those only who reject truth and light. The truths that it contains must be proclaimed, that people may have an opportunity to prepare for the events which are so soon to take place. The Third Angel’s Message must be presented as the only hope for the salvation of a perishing world.

> “Vahiy kitobi xalqqa ochib berilishi kerak. Ko‘plarga u muhrlangan kitob, deb o‘rgatilgan, ammo u faqat haqiqat va nurni rad etuvchilar uchun muhrlangandir. Uning ichida mujassam bo‘lgan haqiqatlar e’lon qilinishi lozim, toki odamlar juda yaqin orada yuz beradigan voqealarga tayyorlanish imkoniga ega bo‘lsinlar. Uchinchi Farishta Xabari halok bo‘layotgan dunyoning najoti uchun yagona umid sifatida taqdim etilishi kerak.

> “The perils of the last days are upon us, and in our work we are to warn the people of the danger they are in. Let not the solemn scenes that prophecy has revealed are soon to take place be left untouched. We are God’s messengers, and we have no time to lose. Those who would be co-workers with our Lord Jesus Christ will show a deep interest in the truths found in this book. With pen and voice they will strive to make plain the wonderful things that Christ came from heaven to reveal.” Signs of the Times, July 4, 1906.

> “Oxirgi kunlarning xavf-xatarlari boshimizga yetib kelgan, va biz o‘z ishimizda xalqni ular ichida turgan xavf haqida ogohlantirishimiz kerak. Bashorat ochib bergan va tez orada sodir bo‘ladigan tantanavor voqealar e’tiborsiz qoldirilmasin. Biz Xudoning xabarchilarimiz, va yo‘qotadigan vaqtimiz yo‘q. Rabbimiz Iso Masih bilan hamkor bo‘lishni istaganlar ushbu kitobda topilgan haqiqatlarga chuqur qiziqish ko‘rsatadilar. Qalam va ovoz bilan ular Masih osmondan ochib berish uchun kelgan ajoyib narsalarni ravshan qilishga intiladilar.” Signs of the Times, 1906-yil 4-iyul.

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