Article

# The Book of Daniel - Number Fifty-Two

Doniyor kitobi — Ellik ikkinchi raqam

Unveiling the Prophetic Puzzle: Daniel’s Vision and the Rise of Kingdoms

Payg‘ambarlik Jumboqining Ochilishi: Doniyorning Vahiyi va Shohliklarning Yuksalishi

Author

Jeff Pippenger

Published

January 16, 2024

Formats

PDF
Word
Song MP3

In the last article we pointed out that Gabriel provided the conclusion of the “last indignation” in order to confirm the date of 1844, based upon two witnesses. Miller understood the “seven times” of Leviticus twenty-six, that was carried out against the kingdom of Judah, but never reached a point where he saw the purpose and relationship of the judgment of the “seven times,” upon both the northern and southern kingdoms of Israel. Whether he ever recognized the distinction of “the last indignation” in verse nineteen is doubtful, though he no doubt understood in a general sense that the “indignation” was the “seven times.” The light of a first and last indignation was unsealed by Palmoni in 1856, but it was rejected in 1863. Yet Miller’s message of the “seven times” was correct, though limited.

Oxirgi maqolada biz shuni ta’kidladikki, Jabroil ikki guvohga asoslanib 1844 yil sanasini tasdiqlash uchun “oxirgi g‘azab”ning xulosasini taqdim etgan edi. Miller Levilar kitobining yigirma oltinchi bobidagi “yetti vaqt”ni, Yahudo shohligiga nisbatan ijro etilgan hukm sifatida tushungan edi, biroq u hech qachon “yetti vaqt” hukmining Isroilning ham shimoliy, ham janubiy shohliklari ustidagi maqsadi va o‘zaro bog‘liqligini ko‘radigan nuqtaga yetmadi. U o‘n to‘qqizinchi oyatdagi “oxirgi g‘azab” farqini hech qachon anglaganmi-yo‘qmi, bu shubhali, garchi u, shubhasiz, umumiy ma’noda “g‘azab”ning “yetti vaqt” ekanini tushungan bo‘lsa ham. Birinchi va oxirgi g‘azab haqidagi nur 1856 yilda Palmoni tomonidan muhrdan ochildi, biroq u 1863 yilda rad etildi. Shunga qaramay, Millerning “yetti vaqt” haqidagi xabari to‘g‘ri edi, ammo cheklangan edi.

Miller would not have recognized that the little horn of pagan Rome lifted up and exalted paganism, in verse eleven of Daniel eight, for to Miller “take away” was simply to remove in each of its three occurrences in Daniel. Yet his message was still correct, though limited.

Miller Doniyorning sakkizinchi bobidagi o‘n birinchi oyatda butparast Rimning kichik shoxi butparastlikni ko‘tarib, ulug‘laganini anglamagan bo‘lur edi, chunki Miller uchun Doniyor kitobida uchala o‘rinda ham “olib tashlamoq” shunchaki “chetlatmoq” ma’nosini bildirardi. Shunga qaramay, uning xabari, cheklangan bo‘lsa-da, baribir to‘g‘ri edi.

The Millerites did recognize the “sanctuary” in verse eleven was the pagan temple in the city of Rome (the Pantheon), but the Hebrew language was not what their message was based upon. Miller’s message was focused upon prophetic time. The history where their message was unsealed prevented them from seeing the United States as the sixth kingdom of Bible prophecy, but more than that, it prevented them from seeing the papacy as the fifth kingdom of Bible prophecy.

Millerchilar o‘n birinchi oyatdagi “muqaddas maskan” Rim shahridagi majusiy ma’bad (Pantheon) ekanini tan olgan edilar, biroq ibroniy tili ularning xabari asoslangan narsa emas edi. Millerning xabari bashoratli zamonga qaratilgan edi. Ularning xabari muhrdan yechilgan tarix ularning Qo‘shma Shtatlarni Muqaddas Kitob bashoratining oltinchi shohligi sifatida ko‘rishlariga to‘sqinlik qildi, ammo bundan ham ortig‘i, u papalikni Muqaddas Kitob bashoratining beshinchi shohligi sifatida ko‘rishlariga to‘sqinlik qildi.

Forced by the history in which they lived they applied the prophecies in agreement with their anticipated soon-coming return of Christ, and they were disappointed, yet their message was correct. When Gabriel provides the interpretation of the two visions in verses fifteen through twenty-seven, Miller’s understanding prevented him from grasping the broader revelation of the kingdoms that was represented in the gender oscillation of the little horn in verses nine through twelve. The Millerites only see Rome as a fourth and final earthly kingdom in Gabriel’s interpretation.

Ular yashagan tarix sharoiti taqozosi bilan ular bashoratlarni Masihning yaqin oradagi qaytishini kutishlariga muvofiq tatbiq etdilar va hafsalalari pir bo‘ldi, biroq ularning xabari to‘g‘ri edi. Jabroil o‘n beshinchi oyatdan yigirma yettinchi oyatgacha bo‘lgan oyatlarda ikki vahiyga ta’bir berganida, Millerning tushunchasi unga to‘qqizinchi oyatdan o‘n ikkinchi oyatgacha bo‘lgan oyatlarda kichik shoxning grammatik jinsidagi almashinish orqali ifodalangan shohliklar haqidagi yanada kengroq vahiyni anglab yetishiga to‘sqinlik qildi. Millerchilar Jabroilning ta’birida faqat Rimni to‘rtinchi va yakuniy yer yuzidagi shohlik sifatida ko‘radilar.

> And it came to pass, when I, even I Daniel, had seen the vision, and sought for the meaning, then, behold, there stood before me as the appearance of a man. And I heard a man’s voice between the banks of Ulai, which called, and said, Gabriel, make this man to understand the vision. So he came near where I stood: and when he came, I was afraid, and fell upon my face: but he said unto me, Understand, O son of man: for at the time of the end shall be the vision. Now as he was speaking with me, I was in a deep sleep on my face toward the ground: but he touched me, and set me upright. And he said, Behold, I will make thee know what shall be in the last end of the indignation: for at the time appointed the end shall be. The ram which thou sawest having two horns are the kings of Media and Persia. And the rough goat is the king of Grecia: and the great horn that is between his eyes is the first king. Now that being broken, whereas four stood up for it, four kingdoms shall stand up out of the nation, but not in his power. And in the latter time of their kingdom, when the transgressors are come to the full, a king of fierce countenance, and understanding dark sentences, shall stand up. And his power shall be mighty, but not by his own power: and he shall destroy wonderfully, and shall prosper, and practise, and shall destroy the mighty and the holy people. And through his policy also he shall cause craft to prosper in his hand; and he shall magnify himself in his heart, and by peace shall destroy many: he shall also stand up against the Prince of princes; but he shall be broken without hand. And the vision of the evening and the morning which was told is true: wherefore shut thou up the vision; for it shall be for many days. And I Daniel fainted, and was sick certain days; afterward I rose up, and did the king’s business; and I was astonished at the vision, but none understood it. Daniel 8:15–27.

> Va shunday bo‘ldiki, men, ya’ni men Doniyor, bu vahiyotni ko‘rib, uning ma’nosini tushunishga intilganimda, mana, qarshimda inson qiyofasiga o‘xshash bir zot turardi. Va men Ulai qirg‘oqlari orasidan bir inson ovozini eshitdim; u chaqirib dedi: “Jabroil, bu odamga vahiyotni tushuntir.” Shunda u men turgan joyga yaqin keldi; u kelganida men qo‘rqib, yuzim bilan yiqildim. Ammo u menga dedi: “Tushun, ey inson o‘g‘li; chunki bu vahiyot oxirzamon vaqti uchundir.” U men bilan gaplashayotganda, men yuzim yerga qaratilgan holda qattiq uyquga ketdim; lekin u menga tegib, meni tik turg‘izdi. Va dedi: “Mana, g‘azabning oxirgi paytida nima bo‘lishini senga bildiraman; chunki oxiri belgilangan vaqtda bo‘lur. Sen ko‘rgan ikki shoxli qo‘chqor — Midiya va Fors podshohlaridir. Junbushli echki esa Yunoniston podshohidir; uning ikki ko‘zi orasidagi ulkan shox esa birinchi podshohdir. U sinib ketgach, uning o‘rniga to‘rttasi turgani esa shuni bildiradiki, o‘sha xalqdan to‘rtta saltanat chiqib turadi, ammo uning qudrati bilan emas. Ularning saltanatining oxirgi davrida, gunohkorlar to‘lib-toshganida, qahrli chehrali va jumboqli so‘zlarni anglaydigan bir podshoh ko‘tariladi. Uning qudrati buyuk bo‘ladi, ammo o‘z qudrati bilan emas; u dahshatli ravishda vayron qiladi, ravnaq topadi, ish yuritadi va qudratlilarni hamda muqaddas xalqni halok qiladi. O‘z hiylasi bilan ham aldovni o‘z qo‘lida muvaffaqiyatli qiladi; yuragida o‘zini ulug‘laydi va osoyishtalik orqali ko‘plarni halok qiladi; u amirlar Amiriga ham qarshi turadi, ammo qo‘lsiz sindiriladi. Va aytilgan oqshom va tong haqidagi vahiyot haqiqatdir; shu bois vahiyotni muhrlab qo‘y, chunki u ko‘p kunlar uchundir.” Men esa, Doniyor, holdan toyib, bir necha kun kasal bo‘lib yotdim; keyin turib, shohning ishlarini bajardim. Men bu vahiyotdan hayratda qoldim, ammo uni hech kim tushunmadi. Doniyor 8:15–27.

Though Daniel received the vision of the Ulai River (which is now in the process of fulfillment), in the history of Babylon, the first kingdom is left out of the vision. It had been included as the head of gold, and the lion in chapters two and seven, but the prophetic attribute of Babylon being removed and restored was emphasized in chapter eight. Nebuchadnezzar had typified the deadly wound of the papacy when he was driven from men for “seven times,” thus typifying the symbolic seventy years that the whore of Tyre is forgotten. In Daniel chapter eight, Babylon is forgotten from the kingdoms of Bible prophecy and the vision begins with the Medes and Persians (the ram), which was followed by Greece (the goat).

Doniyor Ulai daryosi haqidagi vahiyni qabul qilgan bo‘lsa-da (u hozir amalga oshish jarayonidadir), Bobil tarixida birinchi shohlik bu vahiydan chetda qoldirilgan. U ikkinchi va yettinchi boblarda oltin bosh hamda sher sifatida kiritilgan edi, biroq sakkizinchi bobda Bobilning olib tashlanib, yana tiklanishi haqidagi bashoratli xususiyat ta’kidlangan. Navuxodonosor “yetti vaqt” davomida odamlar orasidan haydalganida, papalikning o‘limli yarasining timsoli bo‘lgan; shu tariqa u Sur shahrining fohishasi unutiladigan ramziy yetmish yilning ham timsoli bo‘lgan. Doniyorning sakkizinchi bobida Bobil Muqaddas Kitob bashoratidagi shohliklar qatoridan unutiladi va vahiy Midiya hamda Forsdan (qo‘chqor) boshlanadi, undan keyin esa Yunoniston (echki) keladi.

The kingdom of Alexander the Great disintegrated into four kingdoms of lesser power than Alexander, as had also been represented in chapter seven with the leopard which had four wings and four heads. Four represents worldwide as represented by north, east, south and west. In verse eight of chapter eight, four notable ones came up towards the four winds of heaven. In chapter seven Greece’s four wings align with the four winds of chapter eight, and Greece’s four heads align with the four notable ones. The four heads and four notable ones represent the four kingdoms Alexander’s original kingdom disintegrated into, and the four wings and four winds represent the four areas of division. The distinction of the point is important to see, for it represents an argument which the Millerites had against the traditional understanding of the Protestants about the fourth kingdom of Rome.

Buyuk Iskandarning shohligi Iskandardan ko‘ra qudrati pastroq bo‘lgan to‘rtta shohlikka parchalanib ketdi; bu hol yettinchi bobda ham to‘rtta qanoti va to‘rtta boshi bo‘lgan qoplon orqali tasvirlangan edi. To‘rt soni shimol, sharq, janub va g‘arb orqali ifodalanganidek, butun dunyoni anglatadi. Sakkizinchi bobning sakkizinchi oyatida osmonning to‘rt shamoli tomon to‘rtta mashhur shox paydo bo‘ldi. Yettinchi bobda Yunonistonning to‘rtta qanoti sakkizinchi bobdagi to‘rtta shamolga mos keladi, Yunonistonning to‘rtta boshi esa to‘rtta mashhur shoxga mos keladi. To‘rtta bosh va to‘rtta mashhur shox Iskandarning asl shohligi parchalanib ketgan to‘rtta shohlikni, to‘rtta qanot va to‘rtta shamol esa bo‘linishning to‘rtta hududini ifodalaydi. Mazkur nuqtaning farqini ko‘rish muhimdir, chunki u Rimning to‘rtinchi shohligi haqidagi protestantlarning an’anaviy tushunchasiga qarshi milleriylar ilgari surgan dalilni ifodalaydi.

On the tables of Habakkuk, represented by the 1843 and 1850 pioneer charts, there is only one representation which is not illustrating a prophetic application, and it has to do with the distinction between the four heads and notable ones, and the four wings and winds. In an effort to obscure the truth of Rome as the fourth kingdom of Bible prophecy, Satan introduced an argument concerning the true or false meaning of the four heads and notable ones, and the four wings and winds. Satan did so for the book of Daniel clearly identifies that there is one distinct symbol in the book of Daniel that established the vision. Part of the evidence which establishes that symbol is in the four heads and notable ones, and the four wings and winds. The Protestants upheld a satanic view of this argument, and the argument was so significant to Millerite history that they referenced the argument upon the chart. The power which establishes the “chazon” vision in the book of Daniel is identified as the “robbers of thy people,” and the Protestants identified that power as one of a long line of Syrian kings named Antiochus Epiphanes, and Miller identified them as Rome.

Habakkukning lavhalarida, 1843 va 1850-yillardagi kashshoflar jadvallarida ifodalanganidek, bashoratli tatbiqni tasvirlamaydigan faqat bitta ifoda mavjud bo‘lib, u to‘rtta bosh va mashhur shoxlar, hamda to‘rtta qanot va shamollar o‘rtasidagi farqqa taalluqlidir. Muqaddas Kitob bashoratidagi to‘rtinchi shohlik sifatida Rim haqidagi haqiqatni xiralashtirishga urinishda, Shayton to‘rtta bosh va mashhur shoxlar, hamda to‘rtta qanot va shamollarning haqiqiy yoki soxta ma’nosi borasida bir dalilni ilgari surdi. Shayton buni shuning uchun qildi-ki, Doniyor kitobi vahiyga asos solgan kitobdagi bir aniq timsolni ravshan ko‘rsatadi. O‘sha timsolni tasdiqlovchi dalillarning bir qismi to‘rtta bosh va mashhur shoxlar, hamda to‘rtta qanot va shamollarda mujassamdir. Protestantlar bu dalil yuzasidan shaytoniy qarashni qo‘llab-quvvatladilar va bu dalil Milleriylar tarixida shu qadar muhim ediki, ular uni jadvalda qayd etdilar. Doniyor kitobida “chazon” vahiyini belgilab beruvchi kuch “sening xalqingning talonchilari” deb aniqlanadi, va Protestantlar bu kuchni Antiox Epifan nomli suriyalik shohlarning uzun bir silsilasidan biri deb bildilar, Miller esa ularni Rim deb aniqladi.

> And in those times there shall many stand up against the king of the south: also the robbers of thy people shall exalt themselves to establish the vision; but they shall fall. Daniel 11:14.

> O‘sha zamonlarda janub shohiga qarshi ko‘plar bosh ko‘taradilar; sening xalqing orasidagi zo‘ravonlar ham vahiyni amalga oshirish uchun o‘zlarini ko‘taradilar; ammo ular yiqiladilar. Doniyor 11:14.

Antiochus was one of the kings, in a line of kings that descended out of one of the four kingdoms which Alexander’s kingdom had disintegrated into. The little horn of verse nine of Daniel eight, had followed the kingdom of Alexander, and verse nine says that out of one of them, came forth the little horn.

Antiox Aleksandr podshohligi parchalanib ketgan to‘rtta podshohlikdan biridan kelib chiqqan podshohlar sulolasidagi podshohlardan biri edi. Doniyor kitobining sakkizinchi bobidagi to‘qqizinchi oyatdagi kichik shox Aleksandr podshohligidan keyin paydo bo‘lgan bo‘lib, to‘qqizinchi oyatda aytilishicha, ularning biridan o‘sha kichik shox chiqib keldi.

> And out of one of them came forth a little horn, which waxed exceeding great, toward the south, and toward the east, and toward the pleasant land. Daniel 8:9.

> Ulardan biridan janubga, sharqqa va go‘zal yurtdan tomon haddan tashqari ulug‘aygan bir kichik shox chiqib keldi. Daniel 8:9.

The argument of whether Rome establishes the vision, or a weak and fairly insignificant Syrian king establishes the vision, includes the argument of whether the little horn power came out of one of the four horns, or out of one of the four winds. It is not much of an argument, for history and prophecy is clear that Rome was not a descendant of the Greek empire, but that Rome was a new power. If Rome was the fourth kingdom, then the “one of them” of verse nine, must be one of the four winds or wings. If it was Antiochus Epiphanes, it came out of the horn of Syria.

Rim vahiyni barpo etadimi yoki zaif va ancha ahamiyatsiz bo‘lgan bir suriyalik podsho vahiyni barpo etadimi, degan bahs, kichik shox hokimiyati to‘rt shoxdan biridan chiqqanmi yoki to‘rt shamoldan biridan chiqqanmi, degan bahsni ham o‘z ichiga oladi. Bu unchalik katta bahs emas, chunki tarix ham, bashorat ham Rim Yunon imperiyasining avlodi bo‘lmaganini, balki Rim yangi bir qudrat bo‘lganini ravshan ko‘rsatadi. Agar Rim to‘rtinchi saltanat bo‘lgan bo‘lsa, unda to‘qqizinchi oyatdagi “ulardan biridan” iborasi to‘rt shamol yoki qanotdan birini anglatishi kerak. Agar u Antiox Epifan bo‘lgan bo‘lsa, u Suriya shoxidan chiqqan bo‘ladi.

The Millerites identified that the power represented as “the robbers of thy people” would stand up against Christ.

Millerchilar “sening xalqingning talonchilari” sifatida ifodalangan kuch Masihga qarshi bosh ko‘tarishini aniqladilar.

> And through his policy also he shall cause craft to prosper in his hand; and he shall magnify himself in his heart, and by peace shall destroy many: he shall also stand up against the Prince of princes; but he shall be broken without hand. Daniel 8:25.

> U o‘z siyosati orqali hiyla-nayrangni ham o‘z qo‘lida ravnaq toptiradi; yuragida o‘zini ulug‘laydi va tinchlik orqali ko‘plarni halok qiladi; u amirlarning Amiriga qarshi ham bosh ko‘taradi; ammo qo‘lsiz sindiriladi. Doniyor 8:25.

The “Prince of princes” is Christ, and Antiochus Epiphanes lived well before Christ was born, so the Millerites pointed this fact out on the 1843 chart. On the chart they included the date 164, which in reality has no biblical reference, and was simply a notation which identifies the significance of the argument over the fourth kingdom between Miller and the Protestant theologians. Next to the year “164” on the chart they wrote, “Death of Antiochus Epiphanes who of course stood not up against the Prince of princes as he had been dead 164 years before the prince of princes was born.”

“Amirlarning Amirzodasi” Masihdir, Antiox Epifan esa Masih tug‘ilishidan ancha oldin yashagan, shuning uchun milleritlar bu haqiqatni 1843 yilgi jadvalda ko‘rsatib o‘tganlar. Jadvalda ular 164 sanasini kiritganlar, bu sana aslida Muqaddas Kitobiy bir ishoraga ega emas edi, balki Miller bilan protestant ilohiyotchilar o‘rtasidagi to‘rtinchi shohlik haqidagi bahsning ahamiyatini ko‘rsatuvchi shunchaki bir qayd edi. Jadvalda “164” yilining yoniga ular shunday deb yozganlar: “Amirlarning Amirzodasiga qarshi, albatta, bosh ko‘tarmagan Antiox Epifanning o‘limi, chunki u amirlarning Amirzodasi tug‘ilishidan 164 yil oldin allaqachon o‘lgan edi.”

Today Adventism teaches that “the robbers of thy people” is Antiochus Epiphanes, as does apostate Protestantism, in spite of the fact that inspiration recorded that “the 1843 chart was directed by the hand of the Lord and should not be altered.” The Millerites knew that the king of fierce countenance was Rome, so they were not shaken by the satanic teaching that undermines the ability to establish the “chazon” vision. The Bible is clear that if there is no vision, the people perish.

Bugun Adventizm, murtad Protestantizm singari, “sening xalqingning talonchilari”ni Antiox Epifanes deb ta’lim bermoqda; holbuki, ilhom shuni qayd etganki, “1843 yilgi jadval Rabbiyning qo‘li bilan yo‘naltirilgan va uni o‘zgartirmaslik kerak edi.” Milleritlar qahrli chehrali shoh Rim ekanini bilardilar, shu sababli ular “chazon” vahiysini mustahkamlash qobiliyatini yemiradigan shaytoniy ta’limotdan larzaga tushmadilar. Muqaddas Kitob shuni aniq bildiradiki, vahiy bo‘lmasa, xalq halok bo‘ladi.

> Where there is no vision, the people perish: but he that keepeth the law, happy is he. Proverbs 29:18.

> Vahiy bo‘lmagan joyda xalq halokatga yuz tutadi; ammo qonunni saqlaydigan baxtlidir. Hikmatlar 29:18.

The vision that Solomon identifies in the verse is the “chazon” vision, which in verse thirteen of Daniel eight, is the vision that identifies paganism and papalism trampling down the sanctuary and host. For the Millerites those two desolating powers represented the fourth kingdom of Bible prophecy, and without recognizing the fourth kingdom of Rome (the robbers of thy people), they would not have been able to establish the vision. The “robbers of thy people” in verse fourteen of Daniel eleven, were to stand up against the king of the south, exalt themselves, establish the vision and fall. Rome fulfilled each of those characteristics.

Sulaymon ushbu oyatda tilga olgan vahiy “chazon” vahiyidir; Daniel 8-bobning o‘n uchinchi oyatida aynan shu vahiy butparastlik va papalik muqaddas maskan hamda lashkarni oyoq osti qilayotganini ko‘rsatadi. Millerchilar uchun bu ikki vayron qiluvchi kuch Muqaddas Kitob bashoratidagi to‘rtinchi shohlikni ifodalar edi, va Rimning to‘rtinchi shohligini (sening xalqingning talonchilari) tan olmasdan turib, ular bu vahiyni qaror toptira olmagan bo‘lardilar. Daniel 11-bobning o‘n to‘rtinchi oyatidagi “sening xalqingning talonchilari” janub shohiga qarshi bosh ko‘tarishi, o‘zlarini yuksaltirishi, vahiyni qaror toptirishi va yiqilishi kerak edi. Rim ana shu xususiyatlarning har birini bajo keltirdi.

In chapter seven, the fourth kingdom is specifically identified as being “diverse” from the kingdoms before it.

Yettinchi bobda to‘rtinchi shohlik undan oldingi shohliklardan «boshqacha» ekani aniq belgilab berilgan.

> After this I saw in the night visions, and behold a fourth beast, dreadful and terrible, and strong exceedingly; and it had great iron teeth: it devoured and brake in pieces, and stamped the residue with the feet of it: and it was diverse from all the beasts that were before it; and it had ten horns…. Then I would know the truth of the fourth beast, which was diverse from all the others, exceeding dreadful, whose teeth were of iron, and his nails of brass; which devoured, brake in pieces, and stamped the residue with his feet; And of the ten horns that were in his head, and of the other which came up, and before whom three fell; even of that horn that had eyes, and a mouth that spake very great things, whose look was more stout than his fellows. Daniel 7:7, 19, 20.

> Shundan keyin men kechasi ko‘rgan vahiylarda ko‘rdim, va mana, to‘rtinchi bir hayvon — dahshatli, qo‘rqinchli va nihoyatda qudratli edi; uning katta temir tishlari bor edi: u yeb yuborar, parchalab tashlar va qolganini oyoqlari bilan bosib ezar edi; u o‘zidan oldingi barcha hayvonlardan boshqacha edi; va uning o‘nta shoxi bor edi…. So‘ngra men barcha boshqalardan farqli bo‘lgan, nihoyatda dahshatli, tishlari temirdan va tirnoqlari jezdan bo‘lgan to‘rtinchi hayvon haqidagi haqiqatni bilishni istadim; u yeb yuborar, parchalab tashlar va qolganini oyoqlari bilan bosib ezar edi; Shuningdek, uning boshidagi o‘nta shox haqida va ko‘tarilib chiqqan boshqa shox haqida, uning oldida uchtasi qulab tushgan edi; ha, ko‘zlari va juda ulug‘ narsalarni gapiradigan og‘zi bor bo‘lgan o‘sha shox haqida, uning ko‘rinishi o‘z sheriklarinikidan ham salobatliroq edi. Doniyor 7:7, 19, 20.

The fourth kingdom of Daniel seven was twice identified as being “diverse” from the kingdoms that preceded it. If the “little horn” of verse nine was simply an extension of the Syrian horn (Antiochus Epiphanes), it would not have been different. The beasts that preceded Rome in chapter seven were the lion, the bear and the leopard, all animals that actually exist in nature, but when it came to the fourth beast with iron teeth and nails of brass, Daniel knew of no beast of nature that represented the dreadful beast that devoured. It was different (diverse). The “little horn” of verse nine, came forth out of one of the areas represented by the four winds and wings, and not out of one of the horns or notable ones.

Doniyor kitobining yettinchi bobidagi to‘rtinchi shohlik undan oldin kelgan shohliklardan “boshqacha” ekani ikki marta ta’kidlangan. Agar to‘qqizinchi oyatdagi “kichik shox” shunchaki Suriya shoxining (Antiox Epifan) davomchisi bo‘lganida edi, u boshqacha bo‘lmagan bo‘lur edi. Yettinchi bobda Rimdan oldin kelgan hayvonlar sher, ayiq va qoplon edi; bularning barchasi tabiatda haqiqatda mavjud bo‘lgan hayvonlardir, ammo temir tishlari va mis tirnoqlari bo‘lgan to‘rtinchi hayvonga kelganda, Daniel yutib yuboruvchi o‘sha dahshatli hayvonni ifodalovchi tabiatdagi hech bir hayvonni bilmadi. U boshqacha edi. To‘qqizinchi oyatdagi “kichik shox” shoxlardan yoki mashhur shoxlardan biridan emas, balki to‘rt shamol va qanotlar bilan ifodalangan hududlardan biridan chiqdi.

Daniel chapter eight, states that “in the latter time of their kingdom, when the transgressors are come to the full, a king of fierce countenance, and understanding dark sentences, shall stand up.” In the “latter time of their kingdom (Greece, which had disintegrated into four kingdoms), during the time “when the transgressors are come to the full,” a new king would stand up.

Doniyor kitobining sakkizinchi bobida shunday deyiladi: “Ularning shohligining oxirgi davrida, gunohkorlar gunohda to‘lib-toshganda, qiyofasi shiddatli, jumboqli gaplarni anglaydigan bir shoh qo‘zg‘aladi.” “Ularning shohligining oxirgi davrida” (to‘rt shohlikka parchalanib ketgan Yunoniston) — “gunohkorlar gunohda to‘lib-toshgan” davrda — yangi bir shoh qo‘zg‘alishi kerak edi.

> “Every nation that has come upon the stage of action has been permitted to occupy its place on the earth, that the fact might be determined whether it would fulfill the purposes of the Watcher and the Holy One. Prophecy has traced the rise and progress of the world’s great empires—Babylon, Medo-Persia, Greece, and Rome. With each of these, as with the nations of less power, history has repeated itself. Each has had its period of test; each has failed, its glory faded, its power departed.” Prophets and Kings, 535.

> “Harakat sahnasiga chiqqan har bir xalqqa yer yuzida o‘z o‘rnini egallashiga yo‘l qo‘yilgan, toki Qo‘riqchi va Muqaddas Zotning maqsadlarini bajo keltiradimi-yo‘qmi, shu haqiqat ayon bo‘lsin. Bashorat dunyoning buyuk imperiyalarining — Bobil, Midiya-Fors, Yunoniston va Rimning — yuksalishi hamda taraqqiyotini kuzatib borgan. Bularning har biri bilan, qudrati kamroq bo‘lgan xalqlarda bo‘lgani kabi, tarix takrorlangan. Har biri sinov davriga ega bo‘lgan; har biri muvaffaqiyatsizlikka uchragan, uning shuhrati so‘ngan, qudrati esa undan ketgan.” Prophets and Kings, 535.

At the end (“latter time”) of the kingdom of Greece, when their cup of probationary time had been filled (“when the transgressors are come to the full”), a “king of fierce countenance” would stand up. That king would understand “dark sentences,” for he would speak a completely different language than the Hebrew of the Jews or the Greek of the previous kingdom, for he would speak Latin. That kingdom had been identified by Moses as the nation that would bring the siege of the years 66 to 70 AD, where among other things the famine was so terrible that the Jews ate their own children to survive.

Yunoniston podshohligining oxirida (“keyingi zamonda”), ularning sinov uchun berilgan vaqti kosasi to‘lganida (“gunohkorlar haddiga yetganida”), “qiyofasi qattiq bir podshoh” bosh ko‘tarar edi. O‘sha podshoh “mubham so‘zlar”ni tushunar edi, chunki u yahudiylarning ibroniy tilidan ham, avvalgi podshohlikning yunon tilidan ham butunlay boshqa bir tilda so‘zlar edi; chunki u lotin tilida so‘zlar edi. O‘sha podshohlik Muso tomonidan milodiy 66-yildan 70-yilgacha bo‘lgan qamalni keltiradigan xalq sifatida ko‘rsatilgan edi; bu qamalda, boshqa narsalar qatori, ocharchilik shu qadar dahshatli ediki, yahudiylar tirik qolish uchun o‘z farzandlarini yedilar.

> Because thou servedst not the Lord thy God with joyfulness, and with gladness of heart, for the abundance of all things; Therefore shalt thou serve thine enemies which the Lord shall send against thee, in hunger, and in thirst, and in nakedness, and in want of all things: and he shall put a yoke of iron upon thy neck, until he have destroyed thee. The Lord shall bring a nation against thee from far, from the end of the earth, as swift as the eagle flieth; a nation whose tongue thou shalt not understand; A nation of fierce countenance, which shall not regard the person of the old, nor show favour to the young: And he shall eat the fruit of thy cattle, and the fruit of thy land, until thou be destroyed: which also shall not leave thee either corn, wine, or oil, or the increase of thy kine, or flocks of thy sheep, until he have destroyed thee. And he shall besiege thee in all thy gates, until thy high and fenced walls come down, wherein thou trustedst, throughout all thy land: and he shall besiege thee in all thy gates throughout all thy land, which the Lord thy God hath given thee. And thou shalt eat the fruit of thine own body, the flesh of thy sons and of thy daughters, which the Lord thy God hath given thee, in the siege, and in the straitness, wherewith thine enemies shall distress thee. Deuteronomy 28:47–53.

> Chunki sen barcha narsaning mo‘l-ko‘lligi ichida Egang Xudoga quvonch va ko‘ngil shodligi bilan xizmat qilmading, shu sababli Egamiz senga qarshi yuboradigan dushmanlaringga ochlikda, chanqoqlikda, yalang‘ochlikda va har narsaga muhtojlikda xizmat qilursan; u seni yo‘q qilib bitirmaguncha bo‘yningga temir bo‘yinturuq soladi. Egamiz senga qarshi uzoqdan, yerning chekkasidan burgut uchgandek tez bir xalqni olib keladi; sen uning tilini tushunmaysan. U qahrli chehrali xalq bo‘lib, qariyaning yuzini e’zoz qilmas va yoshlarga marhamat ko‘rsatmas. U seni yo‘q qilib bitirmaguncha chorvangning mahsulini va yeringning hosilini yeydi; seni yo‘q qilib bitirmaguncha senga na don, na sharob, na moy, na sigirlaringning ko‘payishini, na qo‘y suruvlaringni qoldiradi. U butun yurting bo‘ylab, o‘zing ishongan baland va mustahkam devorlaring qulab tushguncha, barcha darvozalaring ichida seni qamal qiladi; Egang Xudo senga bergan butun yurting bo‘ylab, barcha darvozalaring ichida seni qamal qiladi. Va dushmanlaring seni siquvga olib, tang ahvolga solgan qamal paytida, Egang Xudo senga bergan o‘g‘illaring va qizlaringning go‘shtini, ya’ni o‘z badaningning mevasini yersan. Qonunlar kitobi 28:47–53.

In Daniel chapter two the fourth kingdom was represented by “iron,” and Moses identified “a nation,” which would put a “yoke of iron,” upon the Jews. The “nation” would “destroy” the Jews, and it would be as swift as an eagle, of which the eagle is the symbol of Rome. It would be a “nation” “whose tongue thou shalt not understand,” for its language would be “dark sentences” to the Jews. It would be a “nation of fierce countenance” as described in Daniel chapter eight as a “king of fierce countenance.” And in the “siege” of Jerusalem the Jews ate their “sons and daughters.”

Doniyor kitobining ikkinchi bobida to‘rtinchi shohlik “temir” bilan ifodalangan edi, Muso esa yahudiylar ustiga “temir bo‘yinturuq” soladigan “bir xalq”ni ko‘rsatgan. Bu “xalq” yahudiylarni “halok qilar” edi va u burgut kabi uchqur bo‘lar edi; burgut esa Rimning timsolidir. U “sen tilini tushunmaydigan xalq” bo‘lar edi, chunki uning tili yahudiylar uchun “qorong‘i so‘zlar” bo‘lar edi. U Doniyor kitobining sakkizinchi bobida “qahrli yuzli shoh” sifatida tasvirlanganidek, “qahrli yuzli xalq” bo‘lar edi. Va Quddusning “qamal”i paytida yahudiylar o‘zlarining “o‘g‘illari va qizlari”ni yedilar.

Miller recognized pagan Rome as the power predicted by Moses, and as the fourth “iron” kingdom of Daniel two, and the “nation” who spoke Latin, not Hebrew or Greek. Miller made no distinction between the fourth and fifth kingdom of Bible prophecy, for to him they both were simply Rome. So after pagan Rome stood up in verse twenty-three, he would not see the distinction represented in verse twenty-four. In the vision the little horn had oscillated from masculine to feminine to masculine to feminine in verses nine through twelve, and verse twenty-three identifies the prophetic characteristics of pagan Rome, Gabriel’s interpretation in verse twenty-four changes to feminine Rome. The power in verse twenty-four was to possess “mighty power,” “but not by his own power: and he shall destroy wonderfully, and shall prosper, and practice, and shall destroy the mighty and the holy people.”

Miller butparast Rimni Muso tomonidan bashorat qilingan qudrat, Doniyor ikkinchi bobidagi to‘rtinchi “temir” shohlik, hamda ibroniycha yoki yunoncha emas, lotincha so‘zlagan “xalq” deb tan oldi. Miller Muqaddas Kitob bashoratidagi to‘rtinchi va beshinchi shohlik o‘rtasida hech qanday farq qo‘ymadi, chunki uning nazarida ularning ikkalasi ham shunchaki Rim edi. Shunday ekan, butparast Rim yigirma uchinchi oyatda namoyon bo‘lgach, u yigirma to‘rtinchi oyatda ifodalangan farqni ko‘ra olmadi. Vahiyda kichik shox to‘qqizinchi oyatdan o‘n ikkinchi oyatgacha bo‘lgan oyatlarda erkak jinsidan ayol jinsiga, so‘ng yana erkak jinsidan ayol jinsiga o‘tib turgan edi, va yigirma uchinchi oyat butparast Rimning bashoratli xususiyatlarini aniqlab bergan bo‘lsa, Jabroilning yigirma to‘rtinchi oyatdagi talqini ayol jinsidagi Rimga o‘tadi. Yigirma to‘rtinchi oyatdagi bu qudrat “ulkan qudrat”ga ega bo‘lishi kerak edi, “ammo bu o‘z qudrati bilan emas; va u dahshatli ravishda halok qiladi, ravnaq topadi, amal qiladi va qudratlilarni ham, muqaddas xalqni ham halok qiladi.”

Papal Rome was to be given the military power of pagan Rome, and it would destroy God’s people for one thousand two hundred and sixty years, from the year 538 to 1798. It would destroy “wonderfully” for it is the beast the whole world “wonders after,” and it was the power that would “practice and prosper” until the first indignation that had been “determined” to be finished in 1798 was fulfilled.

Papal Rimga majusiy Rimning harbiy qudrati berilishi kerak edi, va u 538-yildan 1798-yilgacha bo‘lgan bir ming ikki yuz oltmish yil davomida Xudoning xalqini halok qilardi. U “ajoyib tarzda” halok qilardi, chunki u butun dunyo “hayrat bilan ergashadigan” maxluqdir, va u 1798-yilda nihoyasiga yetishi uchun “belgilab qo‘yilgan” birinchi g‘azab to‘la amalga oshguniga qadar “amal qilib, ravnaq topadigan” hokimiyat edi.

Then in verse twenty-five Gabriel follows the oscillation established in the verses he was interpreting for Daniel, and again addresses pagan Rome, who through a different type of “policy,” brought together its empire, as attested to by all the historians. The “craft” of pagan Rome was to induce nations to join their growing empire, and it used the promise of peace and prosperity to build the empire, unlike the previous empires that were forged simply by military might. Pagan Rome was also to “stand up against the Prince of princes,” as it did when it placed Christ upon the cross of Calvary.

So‘ngra yigirma beshinchi oyatda Jabroil, Doniyor uchun sharhlayotgan oyatlarda o‘zi belgilab bergan tebranishni davom ettirib, yana butparast Rimga murojaat qiladi; u, barcha tarixchilar guvohlik berganidek, boshqa turdagi “siyosat” orqali o‘z imperiyasini birlashtirgan edi. Butparast Rimning “hiylasi” shundan iborat ediki, u xalqlarni o‘sib borayotgan imperiyasiga qo‘shilishga undar edi va oldingi imperiyalar singari faqat harbiy qudrat bilan barpo etilmagan holda, imperiyani qurishda tinchlik va farovonlik va’dasidan foydalangan. Butparast Rim, shuningdek, “amirlarning Amiriga qarshi turishi” kerak edi; Kalvariya xochida Masihni mixlatganida u aynan shunday qildi.

Then Gabriel addresses the two visions he was interpreting for Daniel, by identifying that the “mareh” vision of the appearance (the twenty-three hundred days) was true, and that the “chazon” vision of the trampling down of the sanctuary and host by pagan Rome and papal Rome was to be “shut up (sealed), “for many days” (until the time of the end in 1798).

So‘ng Jabroil Doniyorga talqin qilayotgan ikki vahiyga murojaat qilib, “mareh” — ko‘rinish haqidagi vahiyning (ikki ming uch yuz kun) haq ekanini, hamda butparast Rim va papalik Rimi tomonidan muqaddas maskan va lashkarning oyoq osti qilinishi haqidagi “chazon” vahiysi “ko‘p kunlar uchun” “yopib qo‘yilishi (muhrlanishi)” kerakligini (1798-yildagi oxirzamon vaqtigacha) aniqlab beradi.

Then Daniel was sick for some time, and then returned to work, but he still did not understand the “mareh” vision, which is the vision which Gabriel was commanded to make him understand. For that reason Gabriel would return in chapter nine, to finish his work of making Daniel understand the “mareh” vision.

So‘ng Doniyor bir muddat betob bo‘lib yotdi, keyin esa yana ishiga qaytdi, ammo u hanuz Jabroilga unga anglatish buyurilgan “mareh” vahiyini tushunmagan edi. Shu sababli Jabroil to‘qqizinchi bobda qaytib keladi, toki Doniyorga “mareh” vahiyini tushuntirish ishini nihoyasiga yetkazsin.

In Daniel chapter nine, Daniel had been studying the prophetic Word and came to understand through the writings of Moses and Jeremiah. Jeremiah had identified the captivity he was in would last seventy years.

Doniyor kitobining to‘qqizinchi bobida Doniyor bashoratli Kalomni o‘rganayotgan edi va Muso hamda Eremiyoning yozuvlari orqali anglab yetdi. Eremiyo uning ichida bo‘lgan asirlik yetmish yil davom etishini bildirgan edi.

> And this whole land shall be a desolation, and an astonishment; and these nations shall serve the king of Babylon seventy years. And it shall come to pass, when seventy years are accomplished, that I will punish the king of Babylon, and that nation, saith the Lord, for their iniquity, and the land of the Chaldeans, and will make it perpetual desolations. Jeremiah 25:11, 12.

> Va bu butun yurt vayrona va dahshat bo‘lur; bu xalqlar esa Bobil shohiga yetmish yil xizmat qilurlar. Yetmish yil to‘lgach, Men Bobil shohini ham, o‘sha xalqni ham, deydi Egamiz, o‘zlarining gunohi uchun, shuningdek, Xaldeylar yurtini ham jazolayman va uni abadulabad xarobalikka aylantiraman. Yeremiyo 25:11, 12.

According to Moses the captivity in the enemy’s land would correspond to a time that the land would enjoy its sabbaths.

Muso aytganiga ko‘ra, dushman yurtidagi asirlik yurt o‘z shanbalaridan bahramand bo‘ladigan davrga muvofiq kelar edi.

> 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 26:32–35.

> Men yerni vayronaga aylantiraman; unda yashaydigan dushmanlaringiz bundan dahshatga tushadilar. Men sizlarni butparast xalqlar orasiga tarqatib yuboraman va ortingizdan qilich yalang‘ochlayman; yurtingiz vayrona bo‘ladi, shaharlaringiz esa xarobaga aylanadi. Shunda yurt, u vayron bo‘lib yotgan butun vaqt davomida va sizlar dushmanlaringiz yurtida bo‘lganingizda, o‘z shanba damlarini bahramand bo‘lib o‘tkazadi; o‘shanda yurt orom topadi va o‘z shanba damlaridan bahramand bo‘ladi. U vayron bo‘lib yotgan butun vaqt davomida orom topadi; chunki sizlar unda yashagan paytingizda, shanbalaringizda u orom topmagan edi. Levilar 26:32–35.

Daniel had understood from God’s prophetic Word, upon two witnesses that His people had been scattered into the enemy’s land, during which time the land would enjoy its sabbaths. He understood what the author of Chronicles understood concerning Jeremiah’s seventy years.

Daniyel Xudoning bashoratli Kalomidan, ikki guvoh asosida, Uning xalqi dushman yurtiga tarqatib yuborilganini va shu davrda yer o‘z shanbalaridan bahramand bo‘lishini anglagan edi. U Solnomalar muallifi Yeremiyoning yetmish yili haqida anglagan narsani anglagan edi.

> 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 36:20–23.

> Qilichdan omon qolganlarni esa u Bobilga olib ketdi; va ular Fors shohligining hukmronligi boshlanguniga qadar unga va uning o‘g‘illariga xizmatkor bo‘ldilar. Bu Egamizning Yeremiyo og‘zi orqali aytgan so‘zi bajo bo‘lishi uchun edi, ya’ni yurt o‘z shanbalaridan bahramand bo‘lgunicha; chunki u vayron yotgan butun davr mobaynida shanba tutdi, yetmish yil to‘lgunicha. Endi Fors shohi Kurushning birinchi yilida, Egamizning Yeremiyo og‘zi orqali aytgan so‘zi amalga oshishi uchun, Egamiz Fors shohi Kurushning ruhini qo‘zg‘atdi; shunda u butun shohligi bo‘ylab jar solib, buni yozma ravishda ham e’lon qilib, shunday dedi: “Fors shohi Kurush shunday demoqda: Osmonlar Xudosi bo‘lgan Egamiz menga yer yuzidagi barcha shohliklarni berdi; va U menga Yahudoda joylashgan Quddusda O‘zi uchun bir uy qurishni buyurdi. Uning butun xalqi orasida sizlardan kim bor? Uning Xudosi — Egamiz u bilan bo‘lsin, va u ko‘tarilib borsin”. 2 Solnomalar 36:20–23.

Daniel understood that Jeremiah’s seventy years of scattering in the enemy’s land, while the land enjoyed her sabbaths, was based upon the curse of “seven times” in Leviticus twenty-six, and in obedience to that understanding, he fulfilled the commanded remedy given there for those who finally awaken to their scattered condition.

Doniyor dushmanning yurtida tarqalib yashashning, yurt o‘zining shanba damlarini nishonlayotgan paytdagi, Yeremiyoning yetmish yili Levilar yigirma oltinchi bobdagi “yetti karra” laʼnatiga asoslanganini tushundi va shu tushunchaga itoat etib, nihoyat o‘zlarining tarqalib ketgan holatidan uyg‘onganlar uchun o‘sha yerda berilgan amr etilgan chora-tadbirni bajo keltirdi.

> And upon them that are left alive of you I will send a faintness into their hearts in the lands of their enemies; and the sound of a shaken leaf shall chase them; and they shall flee, as fleeing from a sword; and they shall fall when none pursueth. And they shall fall one upon another, as it were before a sword, when none pursueth: and ye shall have no power to stand before your enemies. And ye shall perish among the heathen, and the land of your enemies shall eat you up. And they that are left of you shall pine away in their iniquity in your enemies’ lands; and also in the iniquities of their fathers shall they pine away with them. If they shall confess their iniquity, and the iniquity of their fathers, with their trespass which they trespassed against me, and that also they have walked contrary unto me; And that I also have walked contrary unto them, and have brought them into the land of their enemies; if then their uncircumcised hearts be humbled, and they then accept of the punishment of their iniquity: Then will I remember my covenant with Jacob, and also my covenant with Isaac, and also my covenant with Abraham will I remember; and I will remember the land. The land also shall be left of them, and shall enjoy her sabbaths, while she lieth desolate without them: and they shall accept of the punishment of their iniquity: because, even because they despised my judgments, and because their soul abhorred my statutes. And yet for all that, when they be in the land of their enemies, I will not cast them away, neither will I abhor them, to destroy them utterly, and to break my covenant with them: for I am the Lord their God. But I will for their sakes remember the covenant of their ancestors, whom I brought forth out of the land of Egypt in the sight of the heathen, that I might be their God: I am the Lord. These are the statutes and judgments and laws, which the Lord made between him and the children of Israel in mount Sinai by the hand of Moses. Leviticus 26:36–46.

> Sizlardan tirik qolganlarning yuragiga dushmanlari yurtlarida vahima solaman; qimirlagan bargning shovqini ularni quvadi; ular qilichdan qochgandek qochadilar; va hech kim quvlamasa ham yiqiladilar. Ular hech kim quvlamasa ham, go‘yo qilich oldida yiqilgandek, bir-birining ustiga yiqiladilar; va sizlar dushmanlaringiz qarshisida turishga qudrat topmaysizlar. Sizlar butparast xalqlar orasida halok bo‘lasizlar, va dushmanlaringizning yurti sizlarni yutib yuboradi. Sizlardan qolganlar esa dushmanlaringizning yurtlarida o‘z gunohlari tufayli ado bo‘lib boradilar; otalarining gunohlari tufayli ham ular bilan birga ado bo‘lib boradilar. Agar ular o‘z gunohlarini, otalarining gunohlarini, Menga qarshi qilgan xiyonatlarini, va Menga qarshi yurganliklarini e’tirof etsalar; va Men ham ularga qarshi yurganimni, hamda ularni dushmanlari yurtiga olib kirganimni tan olsalar; agar shunda ularning sunnatsiz yuraklari kamtar bo‘lsa va ular o‘z gunohlarining jazosini qabul qilsalar: Unda Men Yoqub bilan qilgan ahdimni eslayman, Ishoq bilan qilgan ahdimni ham eslayman, Ibrohim bilan qilgan ahdimni ham eslayman; va yurtni ham eslayman. Yurt esa ulardan mahrum bo‘lib qoladi va u ularsiz xarob yotgan paytda o‘z shanbaliklaridan bahramand bo‘ladi; ular esa o‘z gunohlarining jazosini qabul qiladilar, chunki, ha, aynan shuning uchunki, ular Mening hukmlarimni mensimadilar va jonlari Mening qonun-qoidalarimdan jirkanib ketdi. Shunga qaramay, ular dushmanlari yurtida bo‘lganlarida ham, Men ularni butunlay yo‘q qilish va ular bilan qilgan ahdimni buzish uchun rad etmayman, ulardan jirkanmayman; chunki Men ularning Egasi Xudovandman. Balki Men ular uchun ajdodlari bilan qilgan ahdimni eslayman; o‘sha ajdodlarini Men ularga Xudo bo‘lishim uchun butparast xalqlarning ko‘zi oldida Misr yurtidan olib chiqqanman: Men Egaman. Bular Egamiz Musoning qo‘li bilan Sinay tog‘ida O‘zi bilan Isroil o‘g‘illari orasida belgilagan qonun-qoidalar, hukmlar va qonunlardir. Levilar 26:36–46.

Daniel’s prayer in chapter nine, is addressing every element of the counsel for those who find themselves scattered in the enemy’s land. That prayer is to be aligned with his prayer in chapter two, for together they represent the prayer of those in Revelation chapter eleven, that were dead in the streets of that great city of Sodom and Egypt, who find that they also had been scattered. As Daniel concludes his prayer, Gabriel returns to finish the work of explaining the “mareh” vision, just as the Holy Spirit intends to accomplish for the two witnesses of Revelation chapter eleven.

To‘qqizinchi bobdagi Doniyorning ibodati dushmanning yurtida tarqalib ketgan holda o‘zini topganlar uchun berilgan maslahatning har bir unsuriga qaratilgandir. Bu ibodat uning ikkinchi bobdagi ibodati bilan uyg‘un holda ko‘rilishi lozim, chunki ular birgalikda Vahiy kitobining o‘n birinchi bobida buyuk o‘sha shahar — Sodom va Misr ko‘chalarida o‘lik holda yotgan va o‘zlarining ham tarqalib ketganini anglagan kishilarning ibodatini ifodalaydi. Doniyor ibodatini yakunlar ekan, Jabroil “mareh” vahiyini tushuntirish ishini nihoyasiga yetkazish uchun qaytadi; xuddi Muqaddas Ruh ham Vahiy kitobining o‘n birinchi bobidagi ikki guvoh uchun shuni amalga oshirishni ko‘zlaganidek.

> And whiles I was speaking, and praying, and confessing my sin and the sin of my people Israel, and presenting my supplication before the Lord my God for the holy mountain of my God; 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. Daniel 9:20–22.

> Men gapirayotganimda, ibodat qilayotganimda, o‘z gunohimni va xalqim Isroilning gunohini e’tirof etayotganimda, hamda Xudoyimning muqaddas tog‘i uchun Egam Xudoning huzuriga iltijomni taqdim etayotganimda; ha, men ibodatda gapirayotganimda, avval boshdagi vahiyda ko‘rganim o‘sha Jabroil ismli kishi tez uchib kelib, kechki qurbonlik paytlarida menga tegdi. Va u menga anglatdi, men bilan so‘zlashdi va dedi: Ey Doniyor, men endi senga farosat va idrok berish uchun chiqdim. Doniyor 9:20–22.

We will continue this study in the next article.

Biz bu tadqiqotni keyingi maqolada davom ettiramiz.

> “Shortly before the fall of Babylon, when Daniel was meditating on these prophecies and seeking God for an understanding of the times, a series of visions was given him concerning the rise and fall of kingdoms. With the first vision, as recorded in the seventh chapter of the book of Daniel, an interpretation was given; yet not all was made clear to the prophet. ‘My cogitations much troubled me,’ he wrote of his experience at the time, ‘and my countenance changed in me: but I kept the matter in my heart.’ Daniel 7:28.

> “Bobilning qulashidan sal oldin, Doniyor bu bashoratlar ustida tafakkur qilib, zamonlarni anglash uchun Xudoga murojaat etayotgan paytda, unga shohliklarning ko‘tarilishi va qulashiga doir bir qator vahiylar berildi. Doniyor kitobining yettinchi bobida qayd etilgan birinchi vahiy bilan birga, uning talqini ham berildi; ammo hammasi payg‘ambarga ayon qilinmadi. O‘sha paytdagi kechinmasi haqida u shunday deb yozgan edi: ‘Mening xayollarim meni qattiq bezovta qildi, va yuzimning rangi o‘zgardi; ammo men bu masalani yuragimda saqladim.’ Doniyor 7:28.”

> “Through another vision further light was thrown upon the events of the future; and it was at the close of this vision that Daniel heard ‘one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision?’ Daniel 8:13. The answer that was given, ‘Unto two thousand and three hundred days; then shall the sanctuary be cleansed’ (verse 14), filled him with perplexity. Earnestly he sought for the meaning of the vision. He could not understand the relation sustained by the seventy years’ captivity, as foretold through Jeremiah, to the twenty-three hundred years that in vision he heard the heavenly visitant declare should elapse before the cleansing of God’s sanctuary. The angel Gabriel gave him a partial interpretation; yet when the prophet heard the words, ‘The vision … shall be for many days,’ he fainted away. ‘I Daniel fainted,’ he records of his experience, ‘and was sick certain days; afterward I rose up, and did the king’s business; and I was astonished at the vision, but none understood it.’ Verses 26, 27.

> “Yana bir vahiy orqali kelajak voqealari ustiga qo‘shimcha nur sochildi; va aynan shu vahiyning oxirida Doniyor: ‘bir muqaddas zotning gapirayotganini eshitdim; va gapirayotgan o‘sha muayyan muqaddas zotga boshqa bir muqaddas zot dedi: Vahiygacha qancha vaqt bor?’ degan so‘zlarni eshitdi. Doniyor 8:13. Berilgan javob: ‘Ikki ming uch yuz kecha-kunduzgacha; shundan keyin muqaddas joy poklanadi’ (14-oyat), uni hayrat va sarosimaga soldi. U vahiyning ma’nosini astoydil izlab topishga urindi. U Yeremiyo orqali bashorat qilingan yetmish yillik asirlik bilan, vahiyda samoviy elchi Xudoning muqaddas joyi poklanishidan oldin o‘tishini aytgan ikki ming uch yuz yil o‘rtasidagi bog‘liqlikni anglay olmadi. Jabroil farishta unga qisman talqin berdi; ammo payg‘ambar: ‘Vahiy esa … ko‘p kunlarga taalluqlidir,’ degan so‘zlarni eshitgach, hushidan ketdi. U o‘z boshidan kechirganini shunday qayd etadi: ‘Men, Doniyor, behush bo‘ldim, va bir necha kun kasal bo‘lib yotdim; keyin o‘rnimdan turib, shohning ishlarini bajardim; va vahiydan dahshatga tushdim, ammo uni hech kim tushunmadi.’ 26, 27-oyatlar.”

> “Still burdened in behalf of Israel, Daniel studied anew the prophecies of Jeremiah. They were very plain—so plain that he understood by these testimonies recorded in books ‘the number of the years, whereof the word of the Lord came to Jeremiah the prophet, that He would accomplish seventy years in the desolations of Jerusalem.’ Daniel 9:2.

> “Hali ham Isroil uchun yuragi yukli bo‘lgan Doniyor Yeremiyoning bashoratlarini yana qaytadan o‘rgandi. Ular juda ravshan edi,—shu qadar ravshan ediki, u kitoblarda yozib qoldirilgan bu guvohliklar orqali ‘Quddusning xarobalari ustidan yetmish yilni tamom qilishi to‘g‘risida Egamizning so‘zi Yeremiyo payg‘ambarga kelgan yillar sonini’ anglab yetdi.” Doniyor 9:2.

> “With faith founded on the sure word of prophecy, Daniel pleaded with the Lord for the speedy fulfillment of these promises. He pleaded for the honor of God to be preserved. In his petition he identified himself fully with those who had fallen short of the divine purpose, confessing their sins as his own.” Prophets and Kings, 553, 554.

> “Payg‘ambarlikning ishonchli kalomiga asoslangan imon bilan Doniyor bu va’dalarning tez orada bajo bo‘lishi uchun Egamizga yolvordi. U Xudoning sha’ni saqlanib qolishi uchun iltijo qildi. O‘z iltijosida u ilohiy maqsaddan chetda qolganlar bilan o‘zini to‘la birlashtirib, ularning gunohlarini o‘ziniki kabi e’tirof etdi.” Prophets and Kings, 553, 554.

Back to Articles