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

Doniyor kitobi — Bir yuz ellik sakkizinchi qism

Unveiling the Vision: Understanding the Days of Mourning in Daniel

Vahiyni ochish: Doniyordagi motam kunlarini anglash

Author

Jeff Pippenger

Published

March 25, 2024

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> In the third year of Cyrus king of Persia a thing was revealed unto Daniel, whose name was called Belteshazzar; and the thing was true, but the time appointed was long: and he understood the thing, and had understanding of the vision. In those days I Daniel was mourning three full weeks. I ate no pleasant bread, neither came flesh nor wine in my mouth, neither did I anoint myself at all, till three whole weeks were fulfilled. And in the four and twentieth day of the first month, as I was by the side of the great river, which is Hiddekel. Daniel 10:1–4.

> Fors shohi Kirusning uchinchi yilida Beltashassar deb atalgan Doniyorga bir narsa vahiy qilindi; va u narsa haq edi, ammo belgilangan vaqt uzoq edi; u o‘sha narsani anglab yetdi va vahiydan fahm hosil qildi. O‘sha kunlarda men, Doniyor, uch to‘liq hafta aza tutdim. Men lazzatli non yemadim, og‘zimga na go‘sht, na sharob oldim, uch to‘liq hafta tamom bo‘lguncha o‘zimga mutlaqo moy surtmadim. Va birinchi oyning yigirma to‘rtinchi kunida men buyuk daryo bo‘yida edim; u Hiddekel edi. Doniyor 10:1–4.

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

Vahiy kitobining o‘n birinchi bobidagi ramziy uch yarim kun davomida, ikki guvoh ko‘chada o‘lik yotgan paytda, Belteshazzarga bir “narsa” oshkor qilinadi. U bundan avval “vahiy”ni (mareh) tushungan edi, chunki to‘qqizinchi bobda Jabroil allaqachon kelib, unga o‘sha vahiyni anglashni bergan edi.

> Yea, whiles I was speaking in prayer, even the man Gabriel, whom I had seen in the vision at the beginning, being caused to fly swiftly, touched me about the time of the evening oblation. And he informed me, and talked with me, and said, O Daniel, I am now come forth to give thee skill and understanding. At the beginning of thy supplications the commandment came forth, and I am come to show thee; for thou art greatly beloved: therefore understand the matter, and consider the vision. Daniel 9:21–23.

> Ha, men ibodatda so‘zlayotganimda, hatto avval boshidagi vahiyda ko‘rganim o‘sha Jabroil degan kishi tez uchib kelib, kechki qurbonlik vaqti atrofida menga tegdi. U menga tushuntirib berdi, men bilan so‘zlashib dedi: Ey Doniyor, endi men senga hikmat va fahm berish uchun keldim. Sening iltijolaring boshida farmon chiqdi, va men buni senga bildirish uchun keldim; chunki sen nihoyatda seviklisan. Shuning uchun bu so‘zni anglab ol va vahiyni tushunib yet. Doniyor 9:21–23.

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

Daniel “boshida vahiyda ko‘rgan” “Gabriel ismli odam” deganda, bashoratli tarix vahiyi bo‘lgan “chazon” nazarda tutilmoqda; bu, sakkizinchi bobda Gabrielning Muqaddas Kitob bashoratidagi shohliklar haqidagi vahiyni Danielga talqin qilib berganiga ishora qiladi. Ammo to‘qqizinchi bobda Daniel endi e’tibor qaratishi lozim bo‘lgan “vahiy” esa ko‘rinish haqidagi vahiy — “mareh” edi. So‘ng Gabriel Danielga ikki ming uch yuz yillik bashoratning tarixiy tafsilotlarini bayon qiladi.

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

To‘qqizinchi bob Doro hukmronligining birinchi yilida amalga oshdi. Belteshazsar “Ko‘rning uchinchi yili”da “vahiyga tushunganini” aytganida, u “mareh” vahiysini ikki yil davomida anglab turgan edi. Belteshazsar motam tutgan “o‘sha kunlarda” anglab yetgan narsa esa “so‘z” edi, ya’ni ibroniycha “dabar” so‘zi bo‘lib, u uzoq edi, chunki belgilangan muddat ikki ming besh yuz yigirma yil edi.

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

Doniyor “narsa”ning ayrim jihatlarini allaqachon tushungan edi, chunki u to‘qqizinchi bobda Levilar yigirma oltinchi bobdagi ibodatni ado etayotgan edi, va bu “narsa”ning ibodatidir. “Yetti vaqt” ustiga ortib borayotgan nur bor edi; Belteshazar motamning yigirma bir kuni davomida buni anglab yetdi, va o‘sha motam kunlari davomida “yetti vaqt” ustiga tushgan ortib boruvchi nur 1856-yilda “yetti vaqt” ustiga tushgan ortib boruvchi nurni timsolladi. Millerchilar ham avvaldan “yetti vaqt”ni bilishar edi, chunki ular buni e’lon qilgan edilar, ammo tarixlarining aynan Filadelfiya harakatidan Laodikeya harakatiga o‘tgan nuqtasida ularni sinab ko‘rishi kerak bo‘lgan qo‘shimcha nur berildi.

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

Belteshazzarning motam kunlari 1856-yilda Filadelfiya harakati Laodikiya harakatiga, so‘ngra 1863-yilda Laodikiyadagi Adventist jamoatiga o‘tgan paytdagi bashoratli tarix bilan parallel bo‘ladi. Belteshazzar tarixida ham, milleritlar tarixida ham “yetti zamon” haqidagi ortib boruvchi nur, uchinchi farishtaning Laodikiya harakatidan yuz qirq to‘rt mingning Filadelfiya harakatiga o‘tishi bilan, shuningdek motam kunlarida — ya’ni “kechikish vaqti” davomida, “yetti zamon” haqidagi ortib boruvchi nur oshkor qilinishi kerak bo‘lgan davrda — mos keladi.

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

Belteshazzar ham bir xabarchini, ham bir harakatni ifodalaydi. Uning motam kunlarida xabarchi Haqiqat bo‘lgan “narsa”ni tushunishi kerak, so‘ngra Mikoil 2023-yilda ikki guvohni tiriltirganda, u bu “narsa”ni bir harakatga taqdim etishi lozim.

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

Ibroniycha “mareh” so‘zi (Masihning ko‘rinishining vahiyi) — birinchi oyatda Doniyor tushungan deb ko‘rsatilgan narsa — Doniyorning oxirgi vahiyida to‘rt marta uchraydi. Ikki marta u “vahiy” deb, ikki marta esa “ko‘rinish” deb tarjima qilingan. Doniyor birinchi oyatda bu so‘zni ilk bor qo‘llaganida, u “vahiyni” tushunganini bildiradi, ammo qolgan uchta ishora Doniyorning vahiyni boshdan kechirganini ko‘rsatadi. Oltinchi oyatda Masihning yuzi “chaqmoqning ‘ko‘rinishi’ kabi” edi.

> And in the four and twentieth day of the first month, as I was by the side of the great river, which is Hiddekel; Then I lifted up mine eyes, and looked, and behold a certain man clothed in linen, whose loins were girded with fine gold of Uphaz: His body also was like the beryl, and his face as the appearance of lightning, and his eyes as lamps of fire, and his arms and his feet like in colour to polished brass, and the voice of his words like the voice of a multitude. And I Daniel alone saw the vision: for the men that were with me saw not the vision; but a great quaking fell upon them, so that they fled to hide themselves. Therefore I was left alone, and saw this great vision, and there remained no strength in me: for my comeliness was turned in me into corruption, and I retained no strength. Daniel 10:4–8.

> Birinchi oyning yigirma to‘rtinchi kuni men buyuk daryo bo‘yida, ya’ni Xiddekelning qirg‘og‘ida edim. Shunda ko‘zlarimni ko‘tardim va qaradim, va mana, zig‘ir libos kiygan bir zot bor edi; uning bellari Ufazning nafis oltini bilan bog‘langan edi. Uning tanasi ham zumraddek, yuzi chaqmoq ko‘rinishidek, ko‘zlari olov mash’alalaridek, qo‘llari va oyoqlari jilolangan mis rangidek, so‘zlarining ovozi esa ko‘pchilikning ovozidek edi. Va bu vahiyotni yolg‘iz men, Doniyor, ko‘rdim; chunki men bilan birga bo‘lgan kishilar vahiyotni ko‘rmadilar. Ammo ularga buyuk bir titroq tushdi, shuning uchun ular yashirinish uchun qochib ketdilar. Shunday qilib, men yolg‘iz qoldim va bu buyuk vahiyotni ko‘rdim; menda esa kuch qolmadi, chunki mening husnim ichimda buzilishlikka aylandi va men hech qanday kuchni saqlab qola olmadim. Doniyor 10:4–8.

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

“Vahiy” deb tarjima qilinadigan yana bir ibroniycha so‘z bor; ibroniycha “mareh” so‘zining ayrim xususiyatlarini bayon qilganimizdan keyin unga to‘xtalamiz. Oldingi oyatlarda “ko‘rinish” deb berilgan so‘z — ibroniycha “mareh” so‘zidir. O‘sha so‘z o‘n oltinchi oyatda “vahiy” deb tarjima qilingan. O‘n oltinchi oyatda Masihning vahiysi Doniyorni g‘amga botirgan.

> And, behold, one like the similitude of the sons of men touched my lips: then I opened my mouth, and spake, and said unto him that stood before me, O my lord, by the vision my sorrows are turned upon me, and I have retained no strength. Daniel 10:16.

> Va mana, inson o‘g‘illarining o‘xshashiga monand bir zot lablarimga tegdi; shunda men og‘zimni ochib gapirdim va qarshimda turganga dedim: Ey hazratim, bu vahiy sababli dardlarim menga qaytdi, va menda hech qanday kuch qolmadi. Daniel 10:16.

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

“Iztiroblar” deb tarjima qilingan ibroniycha so‘z “muroja” ma’nosini anglatadi, va oyatda Doniyor ko‘rgan Masihning zohir bo‘lishi haqidagi “vahiy” bir murojani aylantirdi. Bashoratda “muroja” burilish nuqtasini ifodalaydi.

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

> “O‘tmish tarixidan olinishi kerak bo‘lgan saboqlar bor; va barchaning shuni anglab yetishi uchun ularga e’tibor qaratiladi: Xudo avvalgidan beri qanday ish tutgan bo‘lsa, hozir ham aynan o‘sha yo‘nalishda ish yuritmoqda. Uning qo‘li O‘z ishida va xalqlar orasida hozir ham xuddi Injil ilk bor Edenda Odam Atoga e’lon qilinganidan buyon bo‘lgani kabi namoyondir.

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

> “Xalqlar va jamoat tarixida burilish nuqtasi bo‘ladigan davrlar mavjud. Xudoning inoyatli taqdirida, ana shu turli inqirozlar yetib kelganida, o‘sha vaqt uchun nur beriladi. Agar u qabul qilinsa, ruhiy taraqqiyot yuz beradi; agar u rad etilsa, undan keyin ruhiy tanazzul va halokat keladi. Rabbiy O‘z Kalomida xushxabarning ilgari qanday olib borilgan bo‘lsa, shunday tarzda va kelajakda ham, hatto yakunlovchi to‘qnashuvgacha, ya’ni shaytoniy kuchlar o‘zlarining so‘nggi ajoyib harakatini amalga oshiradigan paytgacha qanday faol ravishda olib borilishini ochib bergan.” Bible Echo, 1895-yil 26-avgust.

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

O‘n oltinchi oyat Belteshassar ifodalayotgan tarixdagi burilish nuqtasini anglatadi. Bu ham Respublikachi shox (millat), ham Protestant shox (jamoat) uchun burilish nuqtasidir. U bir inqirozni bildiradi va ayni shu tarix uchun maxsus nur beriladigan nuqtani ifodalaydi. Doniyor uchun burilish nuqtasi Doniyor uch martadan ikkinchi marta “tegilganida” yuz berdi. Doniyorga uch marta tegilinishi kerak edi, va unga ikkinchi marta tegilgan payt Doniyor uchun bir burilish nuqtasi bo‘ldi; o‘sha burilish nuqtasi Doniyor “mareh” vahiysini ko‘rgan uch martaning ikkinchisi edi.

> And, behold, one like the similitude of the sons of men touched my lips: then I opened my mouth, and spake, and said unto him that stood before me, O my lord, by the vision my sorrows are turned upon me, and I have retained no strength. Daniel 10:16.

> Va mana, inson o‘g‘illarining o‘xshashiga o‘xshagan biri lablarimga tegdi; shunda men og‘zimni ochib, so‘zladim va oldimda turganga dedim: Ey hazratim, bu vahiy sababli qayg‘ularim ustimga qaytdi, va menda hech qanday quvvat qolmadi. Daniel 10:16.

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

Biz tez orada uchta tegishga to‘xtalamiz. Doniyor “mareh” so‘zini qo‘llagan to‘rt o‘rindan birinchisi — uning vahiy-ni anglagani haqidagi guvohligidir, so‘nggi uch murojaat esa u qiyofani haqiqatda ko‘rgan paytdagi tajribasini ko‘rsatadi. U qiyofa vahiy-sini uchinchi marta o‘n sakkizinchi oyatda tilga oladi; o‘sha yerda unga uchinchi marta tegiladi.

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

> So‘ng inson siymosiga o‘xshagan bir zot yana kelib menga tegdi va meni quvvatlantirdi. Daniel 10:18.

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

O‘n oltinchi oyatda, “marah” vahiyiga ikkinchi ishora bo‘lgan ikkinchi teginishda uning quvvati ketadi, ammo uchinchi teginishda uning quvvati tiklanadi. O‘ninchi, o‘n oltinchi va o‘n sakkizinchi oyatlarda Doniyor tegiladi. Oltinchi oyatda Doniyor Masihning zohir bo‘lishini, so‘ng Jabroilni ko‘radi, va o‘ninchi oyatda Jabroil Doniyorga birinchi marta tegadi.

> Then I lifted up mine eyes, and looked, and behold a certain man clothed in linen, whose loins were girded with fine gold of Uphaz: His body also was like the beryl, and his face as the appearance of lightning, and his eyes as lamps of fire, and his arms and his feet like in colour to polished brass, and the voice of his words like the voice of a multitude. And I Daniel alone saw the vision: for the men that were with me saw not the vision; but a great quaking fell upon them, so that they fled to hide themselves. Therefore I was left alone, and saw this great vision, and there remained no strength in me: for my comeliness was turned in me into corruption, and I retained no strength.

> Shunda men ko‘zlarimni ko‘tardim va qaradim, va mana, zig‘ir libos kiygan bir kishi bor edi; uning bellari Uphazning sof oltini bilan belbog‘langan edi. Uning tanasi ham zumraddek, yuzi chaqmoqning ko‘rinishiday, ko‘zlari olov mash’alalariday, qo‘llari va oyoqlari sayqallangan jez rangiday, va so‘zlarining ovozi ko‘pchilikning ovoziday edi. Va men, Doniyor, bu vahiyotni yolg‘iz o‘zim ko‘rdim; chunki men bilan birga bo‘lgan odamlar vahiyotni ko‘rmadilar; ammo ularga buyuk bir titroq tushdiki, ular yashirinish uchun qochib ketdilar. Shuning uchun men yolg‘iz qoldim va bu ulug‘ vahiyotni ko‘rdim, va menda hech qanday quvvat qolmadi; chunki mening husnim ichimda buzilishiga aylandi, va menda hech qanday quvvat saqlanib qolmadi.

> Yet heard I the voice of his words: and when I heard the voice of his words, then was I in a deep sleep on my face, and my face toward the ground. And, behold, an hand touched me, which set me upon my knees and upon the palms of my hands. And he said unto me, O Daniel, a man greatly beloved, understand the words that I speak unto thee, and stand upright: for unto thee am I now sent. And when he had spoken this word unto me, I stood trembling. Then said he unto me, Fear not, Daniel: for from the first day that thou didst set thine heart to understand, and to chasten thyself before thy God, thy words were heard, and I am come for thy words. But the prince of the kingdom of Persia withstood me one and twenty days: but, lo, Michael, one of the chief princes, came to help me; and I remained there with the kings of Persia. Now I am come to make thee understand what shall befall thy people in the latter days: for yet the vision is for many days. Daniel 10:5–14.

> Ammo men uning so‘zlarining ovozini eshitdim; va uning so‘zlarining ovozini eshitganimda, yuzim bilan yerga qaragan holda qattiq uyquga ketdim. Va mana, bir qo‘l menga tegdi va meni tizzalarim ustiga hamda qo‘llarimning kaftlari ustiga turg‘izdi. Va u menga dedi: Ey Daniel, juda sevikli kishi, senga aytayotgan so‘zlarimni anglab ol va tik tur; chunki men endi sening oldingga yuborildim. Va u bu so‘zni menga aytganida, men titrab turdim. Shunda u menga dedi: Qo‘rqma, Daniel; chunki sen anglash uchun yuragingni qaratgan va o‘zingni Xudoying oldida itoatkorlik bilan tiygan birinchi kundan boshlab, so‘zlaring eshitildi, va men sening so‘zlaring tufayli keldim. Ammo Fors shohligining shahzodasi menga yigirma bir kun qarshilik qildi; lekin mana, bosh shahzodalardan biri bo‘lgan Mikoil menga yordamga keldi; va men u yerda Fors shohlari huzurida qoldim. Endi esa men oxirgi kunlarda xalqing boshiga nimalar tushishini senga anglatish uchun keldim; chunki vahiy yana ko‘p kunlar uchundir. Doniyor 10:5–14.

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

So‘ngra o‘n oltinchi oyatda, Doniyor Masihning vahiyini ko‘rganda, ikkinchi marta tegiladi.

> And when he had spoken such words unto me, I set my face toward the ground, and I became dumb. And, behold, one like the similitude of the sons of men touched my lips: then I opened my mouth, and spake, and said unto him that stood before me, O my lord, by the vision my sorrows are turned upon me, and I have retained no strength. For how can the servant of this my lord talk with this my lord? for as for me, straightway there remained no strength in me, neither is there breath left in me. Daniel 10:15–17.

> U menga shu so‘zlarni aytganida, men yuzimni yerga qaratdim va tilsiz bo‘lib qoldim. Va mana, inson o‘g‘illariga o‘xshash bir zot lablarimga tegdi; shunda men og‘zimni ochib gapirdim va oldimda turganga dedim: Ey hazratim, bu vahiy tufayli qayg‘ularim boshimga tushdi, va menda hech qanday quvvat qolmadi. Zero bu hazratimning quli bo‘lgan men qanday qilib bu hazratim bilan so‘zlasha olaman? Chunki menga kelsak, shu zahotiyoq menda hech qanday quvvat qolmadi, hatto nafas ham menda qolmadi. Daniel 10:15–17.

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

So‘ngra Doniyor uchinchi marta — Masihning emas, Jabroilning zohir bo‘lishida — tegiladi.

> Then there came again and touched me one like the appearance of a man, and he strengthened me, And said, O man greatly beloved, fear not: peace be unto thee, be strong, yea, be strong. And when he had spoken unto me, I was strengthened, and said, Let my lord speak; for thou hast strengthened me. Then said he, Knowest thou wherefore I come unto thee? and now will I return to fight with the prince of Persia: and when I am gone forth, lo, the prince of Grecia shall come. But I will show thee that which is noted in the scripture of truth: and there is none that holdeth with me in these things, but Michael your prince. Daniel 10:18–21.

> Shunda yana bir kishi ko‘rinishidagi zot kelib, menga tegdi va meni quvvatlantirdi. U dedi: “Ey juda sevimli inson, qo‘rqma; senga tinchlik bo‘lsin; kuchli bo‘l, ha, kuchli bo‘l”. U men bilan so‘zlagach, men quvvat topdim va dedim: “Hazratim gapirsin; chunki siz meni quvvatlantirdingiz”. So‘ng u dedi: “Nima sababdan oldingga kelganimni bilasanmi? Endi men Fors shahzodasiga qarshi jang qilish uchun qaytaman; va men chiqqanimda, mana, Yunoniston shahzodasi keladi. Lekin men senga haqiqat yozuvida qayd etilgan narsani ko‘rsataman; va bu ishlarda men bilan birga turadigan hech kim yo‘q, faqat sizning shahzodangiz Mikoil bor”. Daniel 10:18–21.

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

Doniyor uch marta tegiladi, va birinchi hamda uchinchi safar unga farishta Jabroil tegadi. Ikkinchi safar esa unga Masih tegadi. Doniyor bir xil ibroniycha so‘zni to‘rt marta qo‘llagan, biroq bu to‘rt holatning birinchisida, birinchi oyatda, u “vahiy”ni tushunganini bayon qilgan. Haqiqatni tushunish muhimdir, ammo bu, u qolgan uch safarda boshidan kechirganidek, haqiqatni boshdan kechirish bilan bir xil emas.

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

Doniyorning aza kunlari nihoyasiga yetganda, unga vahiy tajribasi berildi; bu vahiyni u aza kunlari tugashidan oldin ham anglagan edi. Bu tajriba uch tegindan iborat bo‘lgan uch bosqichdan tarkib topadi. Birinchi va oxirgi tegishlar Jabroil tomonidan amalga oshirildi, o‘rtadagi tegish esa Masih tomonidan bo‘ldi. Birinchi va oxirgi tegishlar ibroniy alifbosining birinchi va oxirgi harflari edi. O‘sha ikkinchi bosqichda Doniyor o‘z holatini O‘z Rabbisiga nisbatan isyonkor gunohkor sifatida tan oladi, shu bois o‘rtadagi tegish isyonni anglatadi; bu esa ibroniy alifbosining o‘n uchinchi harfi bilan ifodalangan.

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

> «Lekin Butrus endi na qayiqlarni, na yukni o‘ylardi. Bu mo‘jiza, u ilgari ko‘rgan boshqa har qanday mo‘jizadan ham ustun bo‘lib, uning uchun ilohiy qudratning namoyoni edi. Iso shaxsida u butun tabiatni O‘z nazorati ostida tutuvchi Zotni ko‘rdi. Ilohiylikning huzuri unga o‘zining nopokligini ochib berdi. Ustoziga bo‘lgan muhabbat, o‘z imonsizligidan uyalish, Masihning kamsuqumlik bilan pastga tushib kelganiga nisbatan minnatdorlik va bularning ustiga, cheksiz poklik huzurida o‘zining najosatini his etish uni butunlay larzaga soldi. Uning hamrohlari to‘r ichidagilarni qirg‘oqqa chiqarish bilan band bo‘lgan paytda, Butrus Najotkorning oyoqlari oldiga yiqilib: “Mendan ketgin; chunki men gunohkor bir odamman, ey Rabbiy”, deb nido qildi.»

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

> “Xudoning ilohiy muqaddasligining ayni o‘sha huzuri payg‘ambar Doniyorni Xudoning farishtasi oldida o‘likdek yiqilishiga sabab bo‘lgan edi. U dedi: «Go‘zalligim ichimda buzilishga aylandi, va menda hech qanday quvvat qolmadi». Shuningdek, Ishayo Rabbimizning ulug‘vorligini ko‘rganda, shunday deb nido qildi: «Holimga voy! Chunki men halok bo‘ldim; negaki men nopok labli odamman, va nopok labli xalq orasida yashayman; chunki ko‘zlarim Shohni, lashkarlar Rabbiyni ko‘rdi». Doniyor 10:8; Ishayo 6:5. Insoniyat o‘zining zaifligi va gunohi bilan ilohiyotning mukammalligi qarshisiga qo‘yildi, va u o‘zini butunlay nuqsonli hamda nomuqaddas his qildi. Xudoning buyukligi va ulug‘vorligini ko‘rish in’om etilganlarning barchasi bilan ham shunday bo‘lgan.”

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

> “Butrus: «Mendan ketgin; chunki men gunohkor bir odamman», deb hayqirdi; shunga qaramay, u Isodan ajralib qololmasligini his etib, Uning oyoqlariga mahkam yopishdi. Najotkor javob berdi: «Qo‘rqma; bundan buyon sen odamlarni tutasan». Ishayo Xudoning muqaddasligini va o‘zining noloyiqligini ko‘rganidan keyingina, unga ilohiy xabar ishonib topshirildi. Butrus o‘zidan kechishga va ilohiy qudratga tayanishga olib borilganidan keyingina, u Masih uchun bo‘ladigan xizmatiga da’vat oldi.” The Desire of Ages, 246.

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

“Mareh” vahiyi Masihning zohir bo‘lishi haqidagi vahiydir, ammo Doniyor bu so‘zni ikkinchi va to‘rtinchi marta qo‘llaganida farishta Jabroil nazarda tutilgan. Birinchi marta u Belteshatsarning vahiyni tushunganini bildiruvchi bayonot edi, ammo oxirgi uch holatda Doniyorning vahiyni boshdan kechirishi ifodalanadi. Doniyor vahiyni boshdan kechirgan o‘sha uch safarning har birida, unga ham teginilgan.

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

Jabroil unga birinchi marta ulug‘langan Masihning zohir bo‘lishini ko‘rganidan keyin tegdi, va bu tajriba uni “yuzi bilan yerga qaratilgan holda chuqur uyquga” tushirdi. Vahiy ajralishni yuzaga keltirgan edi, chunki u bilan birga bo‘lganlar “vahiy ni ko‘rmadilar; ammo ularga qattiq titroq tushdi, shunday qilib ular yashirinish uchun qochib ketdilar.” Birinchi umidsizlikda, Yeremiyo “Xudoning qo‘li sababli yolg‘iz o‘tirdi,” va Belteshazarda esa “hech qanday quvvat qolmadi”, “chunki” uning “ko‘rkamligi ichida chirishga aylandi, va” u “hech qanday quvvatni saqlab qola olmadi.”

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

Jabroil unga birinchi marta tekkach, so‘ng Doniyorni tizzalari va qo‘llarining kaftlari ustiga o‘tqazdi. Keyin u Doniyorga aytgan so‘zlarini anglashni va o‘rnidan turishni buyurdi; Doniyor esa titrab turgan bo‘lsa-da, shunday qildi. Shundan keyin Jabroil Doniyorga Doniyorning yigirma bir kunlik aza tutishi davomida yuz bergan voqealarning tafsilotini bayon qiladi. U Fors podshohlari bilan yigirma bir kun kurashganidan keyin, Mikoil jangga kirishish uchun osmondan tushganini, so‘ng esa Jabroil Doniyorning ibodatlariga javob berish va Doniyorga “oxirgi kunlarda xalqingga nima bo‘lishini” tushuntirish uchun kelganini ma’lum qildi. Mikoil osmondan tushganida, Jabroil oxirgi kunlarni Doniyorga tushuntirish uchun yuborilgan edi.

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

Jabroilning izohi Doniyorga yigirma bir kunlik motamning oxirida berildi; bu esa, Vahiy kitobining o‘n birinchi bobini satrma-satr qo‘llashda, Hizqiyol o‘ttiz yettinchi bobda o‘lik suyaklarga ikki marta bashorat qilishga buyurilgan paytni ifodalaydi, toki ikki payg‘ambarni qabrlaridan tiriltirsin. Bu, Mixoyil osmondan tushib kelib, Yahudo kitobida Shayton bilan munosabatga kirishishdan bosh tortgan holda, Musoning jasadini tiriltiradigan paytda sodir bo‘ladi. Jabroil unga motam kunlarining umumiy bayonini berganidan keyin ham, Doniyor yana ikki marta teginishga duchor bo‘ladi.

After Gabriel finished, Daniel, “set his face toward the ground, and he became dumb”, and then Christ Himself “touched” Daniel’s “lips,” and then Daniel “opened” his “mouth, and spake, and said unto him that stood before me, O my lord, by the vision my sorrows are turned upon me, and I have retained no strength. For how can the servant of this my lord talk with this my lord? for as for me, straightway there remained no strength in me, neither is there breath left in me.”

Jabroil so‘zini tugatgach, Doniyor “yuzini yerga qaratdi va soqov bo‘lib qoldi”; shundan so‘ng Masihning O‘zi Doniyorning “lablari”ga “tegdı”, va keyin Doniyor “og‘zini ochib, gapirdi va mening oldimda turganga dedi: Yo rabbim, vahiy sababli dardlarim menga qaytdi va menda hech qanday quvvat qolmadi. Chunki bu mening rabbimning quli bu mening rabbim bilan qanday gaplasha oladi? Negaki, menga kelsak, o‘sha zahoti menda hech qanday quvvat qolmadi, hatto menda nafas ham qolmadi.”

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

Masihni ko‘rish va U bilan so‘zlashish tajribasi Doniyorni tuproqqacha xor qildi. U soqov bo‘lib qoldi va agar Masih uning lablariga tegmaganida, xuddi Ishayoning lablariga qurbongohdan olingan cho‘g‘ tekkizilgani kabi, shu holda qolgan bo‘lur edi.

We will continue this study in the next article.

Bu tadqiqotni keyingi maqolada davom ettiramiz.

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

> Ishayo o‘z Rabbining ulug‘vorligi va azamatining bu vahiyini ko‘rganida, Xudoning pokligi va muqaddasligini teran his etib, larzaga keldi. O‘z Yaratganining tengsiz mukammalligi bilan, o‘zi ham uzoq vaqt davomida Isroil va Yahudoning tanlangan xalqi qatorida sanalib kelganlarning gunohli yo‘li o‘rtasidagi tafovut naqadar keskin edi! “Holimga voy!” — deb faryod qildi u. “Chunki men halok bo‘ldim; ziro men nopok labli odamman va nopok labli xalq o‘rtasida yashayman; chunki ko‘zlarim Shohni, lashkarlar Rabbiyni ko‘rdi.” 5-oyat. Go‘yo ichki muqaddasxonada ilohiy huzurning to‘la nurida turgandek, agar o‘zining nomukammalligi va ojizligicha qolsa, o‘zi chaqirilgan vazifani ado etishga mutlaqo qodir bo‘lmasligini anglab yetdi. Ammo uning iztirobini yengillatish va uni buyuk missiyasi uchun munosib etish maqsadida bir seraf yuborildi. Qurbongohdan olingan tirik cho‘g‘ uning lablariga tekkizildi va shunday so‘zlar aytildi: “Mana, bu lablaringga tegdi; gunohing ketkazildi va xatoying poklandi.” Shundan so‘ng Xudoning ovozi eshitildi: “Kimni yuboray, Biz uchun kim boradi?” Ishayo esa javob berdi: “Mana men, meni yubor.” 7, 8-oyatlar.

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

> “Samoviy ziyoratchi kutib turgan xabarchiga shunday amr berdi: ‘Borib, bu xalqqa ayt: Eshitinglar, biroq anglamanglar; qaranglar, biroq idrok etmanglar. Bu xalqning yuragini semirtir, quloqlarini og‘irlashtir va ko‘zlarini yumdir; toki ular ko‘zlari bilan ko‘rmasinlar, quloqlari bilan eshitmasinlar, yuraklari bilan anglamasinlar, tavba qilib, shifo topmasinlar.’ 9, 10-oyatlar.”

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

> Payg‘ambarning vazifasi ravshan edi; u avj olgan yovuzliklarga qarshi o‘z ovozini norozilik bilan ko‘tarmog‘i lozim edi. Ammo u biror umid kafolatisiz bu ishni zimmasiga olishdan qo‘rqardi. “Egam, qachongacha?” deb so‘radi u. 11-oyat. Sening tanlangan xalqingdan hech kim hech qachon anglab, tavba qilib va shifo topmasmikan?

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

> “Adashgan Yahudo manfaati yo‘lida uning qalbiga tushgan yuk behuda ko‘tarilmasligi kerak edi. Uning vazifasi tamoman samarasiz bo‘lib qolmasligi kerak edi. Biroq ko‘p avlodlar davomida ko‘payib borgan yovuzliklar uning kunlarida bartaraf etilishi mumkin emas edi. Butun umri davomida u sabrli, jasur bir muallim — halokatning ham, umidning ham payg‘ambari bo‘lishi kerak edi. Oxir-oqibat ilohiy maqsad bajo keltirilgach, uning sa’y-harakatlarining, shuningdek Xudoning barcha sodiq xabarchilarining mehnatlarining to‘la hosili namoyon bo‘lar edi. Bir qoldiq najot topishi kerak edi. Bu amalga oshishi uchun, ogohlantirish va iltijo xabarlari isyonkor xalqqa yetkazilishi lozim edi, deb Egamiz shunday e’lon qildi: ‘Shaharlar aholisiz vayron bo‘lguncha, Uylar odamsiz qolguncha, Yer butunlay xarob bo‘lguncha, Va Egamiz odamlarni uzoqqa olib ketguncha, Va mamlakat o‘rtasida ulkan tashlandiq holat bo‘lguncha.’ 11, 12-oyatlar.”

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

> “Tavba qilmaganlar boshiga tushishi lozim bo‘lgan og‘ir hukmlar,—urush, surgun, zulm, xalqlar orasida qudrat va nufuzni yo‘qotish,—bularning barchasi shuning uchun kelishi kerak ediki, ularda xafa bo‘lgan Xudoning qo‘lini tan oladiganlar tavbaga yetaklansin. Shimoliy podshohlikning o‘n qabilasi tez orada xalqlar orasiga tarqatib yuborilishi va ularning shaharlari vayron holda qoldirilishi kerak edi; dushman xalqlarning halokat keltiruvchi lashkarlari ularning yurtini qayta-qayta bosib o‘tishi lozim edi; hatto oxir-oqibat Quddus ham qulashga mahkum edi, va Yahudo asirlikka olib ketilishi kerak edi; biroq Va’da qilingan Yer abadiy butunlay tashlab qo‘yilmasligi lozim edi. Samoviy ziyoratchining Ishayoga bergan ishontirishi shunday edi: “Unda yana o‘ndan biri qoladi, Va u yana qaytadi va yondiriladi; Biroq teribint daraxti va eman kabi, Barglarini to‘kkanda ham ularda o‘zagi qolganidek: Shunday qilib muqaddas zurriyot uning o‘zagi bo‘ladi.” 13-oyat.

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

> “Xudoning maqsadining yakuniy bajo topishiga doir bu ishonch Ishayoning qalbiga jasorat bag‘ishladi. Agar yer yuzidagi qudratlar Yahudoga qarshi saf tortsa nima bo‘pti? Agar Rabbimizning xabarchisi qarshilik va qarama-qarshilikka duch kelsa nima bo‘pti? Ishayo Shohni, lashkarlar Egasi bo‘lgan Rabbiyni ko‘rgan edi; u serafimlarning: «Butun yer Uning ulug‘vorligi bilan to‘ladir», degan qo‘shig‘ini eshitgan edi; unda Yahovaning yo‘ldan ozgan Yahudoga yuborilgan xabarlari Muqaddas Ruhning gunohni fosh etuvchi qudrati bilan birga bo‘lishi haqidagi va’da bor edi; va payg‘ambar o‘z oldidagi ish uchun kuch-quvvat oldi. 3-oyat. U o‘zining uzoq va mashaqqatli xizmati davomida bu vahiy xotirasini o‘zi bilan olib yurdi. Oltmish yil yoki undan ko‘proq vaqt davomida u Yahudo farzandlari oldida umid payg‘ambari sifatida turdi, jamoatning kelajakdagi g‘alabasi haqidagi bashoratlarida tobora dadilroq, tobora jasurroq bo‘lib bordi.” “Payg‘ambarlar va Shohlar”, 307–310.

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