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# The Book of Daniel - Number One-Hundred and Seventy-Four

Doniyor kitobi — bir yuz yetmish to‘rtinchi

Prophetic Insights and Divine Revelations: Understanding Daniel’s Vision and Its Last-Day Implications

Payg‘ambarlik idroklari va ilohiy vahiylar: Doniyorning vahiyini va uning oxirgi kunlarga oid oqibatlarini tushunish

Author

Jeff Pippenger

Published

April 4, 2024

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As we address the third proxy war, represented in verses thirteen through fifteen, we will remind ourselves of what has led up to these verses. In chapter ten, Daniel receives his final vision, and in doing so he is identified as understanding both the internal and external prophetic visions. The Hebrew word “dabar,” meaning “word” is translated as “thing.” In chapter nine, when Gabriel came to make Daniel understand the vision of the twenty-three hundred days, the Hebrew word “dabar” was translated as “matter.”

O‘n uchinchi oyatdan o‘n beshinchi oyatgacha ifodalangan uchinchi vositachilik urushini ko‘rib chiqarkanmiz, bu oyatlarga qadar nimalar sodir bo‘lganini o‘zimizga eslatib o‘tamiz. O‘ninchi bobda Doniyor o‘zining so‘nggi vahiyini qabul qiladi va shu orqali u ichki hamda tashqi bashoratli vahiylarni anglaydigan kishi sifatida ko‘rsatiladi. “So‘z” ma’nosini bildiruvchi ibroniycha “dabar” so‘zi “narsa” deb tarjima qilingan. To‘qqizinchi bobda esa, Jabroil Doniyorga ikki ming uch yuz kun haqidagi vahiyni anglatish uchun kelganida, ibroniycha “dabar” so‘zi “masala” deb tarjima qilingan.

> 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, boshida vahiyda ko‘rganim o‘sha Jabroil degan zot tez uchib kelib, kechki qurbonlik paytida menga tegdi. U menga ma’lum qildi, men bilan so‘zlashdi va dedi: Ey Doniyor, men endi senga donolik va fahm berish uchun keldim. Yalvorishlaringning boshidayoq farmon chiqdi, men esa uni senga bildirish uchun keldim; chunki sen nihoyatda sevimlisan. Shuning uchun bu so‘zni anglab ol va vahiyni diqqat bilan tushun. Doniyor 9:21–23.

When Gabriel told Daniel to “understand the matter, and consider the vision,” the Hebrew word “biyn” was translated as both “understand” and also as “consider.” The word means to mentally separate. Gabriel informed Daniel to make a mental separation between the “dabar” translated as “matter” and the “mareh“, translated as “vision”. In order to understand the interpretation that Gabriel was providing to Daniel concerning the prophecy of twenty-three hundred years, Daniel was to recognize the distinction between the prophetic vision represented as the “matter” and the prophetic “mareh” vision. The “matter”, which is the “dabar,” meaning word, represents the external line of prophecy and the “mareh” vision represents the internal line of prophecy.

Jabroil Doniyorga: “so‘zni anglab yet va vahiy haqida mulohaza qil”, deganida, ibroniycha “biyn” so‘zi ham “anglab yet”, ham “mulohaza qil” deb tarjima qilingan edi. Bu so‘z aqlan ajratishni anglatadi. Jabroil Doniyorga “so‘z” deb tarjima qilingan “dabar” bilan “vahiy” deb tarjima qilingan “mareh” o‘rtasida aqliy farq qo‘yishni bildirdi. Jabroil Doniyorga ikki ming uch yuz yil haqidagi bashorat yuzasidan berayotgan ta’birni tushunish uchun, Doniyor “so‘z” sifatida ifodalangan bashoratli vahiy bilan bashoratli “mareh” vahiyi o‘rtasidagi farqni tanib olishi kerak edi. “So‘z”, ya’ni “dabar” — “kalom” ma’nosini bildiradi va bashoratning tashqi chizig‘ini ifodalaydi; “mareh” vahiyi esa bashoratning ichki chizig‘ini ifodalaydi.

In Daniel chapter ten, the first truth that is revealed to the student of prophecy is that Daniel represents God’s people in the last days who understand both the internal and external lines of prophecy.

Doniyor kitobining o‘ninchi bobida, bashoratni o‘rganuvchiga ochib beriladigan birinchi haqiqat shuki, Doniyor so‘nggi kunlarda bashoratning ichki hamda tashqi yo‘nalishlarini anglaydigan Xudoning xalqini ifodalaydi.

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

> Fors shohi Kirning uchinchi yilida Belteshazzar deb atalgan Doniyorga bir narsa vahiy qilindi; va bu narsa haq edi, ammo belgilangan muddat uzoq edi; va u bu narsani anglab yetdi hamda vahiy haqida tushunchaga ega bo‘ldi. Doniyor 10:1.

The “thing,” is the Hebrew word “dabar,” and the “vision,” is the “mareh” vision. As a prophet, Daniel represents God’s last day people, whose perfect fulfillment is the one hundred and forty-four thousand. The third year of Cyrus places Daniel in the reform line that began at the time of the end in 1989. In “those days,” representing the history of 1989 to the soon coming Sunday law in the United States, Daniel was mourning for three weeks. In the reform line of the one hundred and forty-four thousand, the period of mourning is marking the three and a half days that the two witnesses of Revelation chapter eleven, are dead in the street. The street of that great city of Sodom and Egypt, where also our Lord was crucified, is also Ezekiel’s valley of dead dry bones.

“Thing” — ibroniycha “dabar” so‘zidir, “vision” esa “mareh” vahiyidir. Doniyor payg‘ambar sifatida Xudoning oxirgi kunlardagi xalqini ifodalaydi; uning mukammal bajo bo‘lishi yuz qirq to‘rt mingdir. Kirning uchinchi yili Doniyorni 1989-yilda oxir zamonda boshlangan islohot chizig‘iga joylaydi. “O‘sha kunlarda”, ya’ni 1989-yildan Amerika Qo‘shma Shtatlarida tez orada keladigan Yakshanba qonunigacha bo‘lgan tarixni ifodalab, Doniyor uch hafta motam tutdi. Yuz qirq to‘rt mingning islohot chizig‘ida motam davri Vahiy kitobining o‘n birinchi bobidagi ikki guvoh ko‘chada o‘lik yotgan uch yarim kunni belgilaydi. Rabbimiz ham xochga mixlangan Sado‘m va Misr bo‘lgan o‘sha buyuk shaharning ko‘chasi, shuningdek, Hizqiyolning o‘lik quruq suyaklar vodiysidir.

In chapter ten, Daniel is transformed into the image of Christ, and touched three times in advance of Gabriel interpreting the vision which Daniel saw. The vision produced a separation of two classes of worshippers. The everlasting gospel always produces two classes of worshippers. Daniel represented the class of worshippers represented as the one hundred and forty-four thousand, in contrast with the class that fled in fear from the vision.

O‘ninchi bobda Doniyor Masihning suratiga o‘zgartiriladi va Doniyor ko‘rgan vahiy Jabroil tomonidan talqin qilinishidan oldin uch marta tegiladi. Bu vahiy sajda qiluvchilarning ikki toifaga ajralishini yuzaga keltirdi. Abadiy xushxabar har doim sajda qiluvchilarning ikki toifasini yuzaga keltiradi. Doniyor vahiydan qo‘rqib qochgan toifadan farqli ravishda, bir yuz qirq to‘rt ming sifatida tasvirlangan sajda qiluvchilar toifasining vakili edi.

Prior to chapter ten Gabriel came three times to Daniel to interpret a vision. He interpreted the visions of chapters seven and eight, which illustrated the kingdoms of Bible prophecy in both their political manifestation (chapter seven), and their religious manifestation (chapter eight). Then in chapter nine Gabriel interpreted the twenty-three-hundred-year prophecy. Gabriel arrives in chapter ten to finish the interpretation that was left incomplete in chapter nine, and to provide Daniel with the interpretation of the vision which produced the two classes of worshippers. Gabriel first provides Daniel with a general overview of the vision in verse fourteen.

O‘ninchi bobdan oldin Jabroil Doniyol huzuriga vahyni talqin qilish uchun uch marta kelgan edi. U yettinchi va sakkizinchi boblarning vahiylarini talqin qildi; bu vahiylar Muqaddas Kitob bashoratidagi saltanatlarni ham ularning siyosiy namoyon bo‘lishi orqali (yettinchi bob), ham diniy namoyon bo‘lishi orqali (sakkizinchi bob) tasvirlaydi. So‘ng to‘qqizinchi bobda Jabroil ikki ming uch yuz yillik bashoratni talqin qildi. Jabroil o‘ninchi bobga to‘qqizinchi bobda tugallanmay qolgan talqinni nihoyasiga yetkazish va Doniyolga ikki toifa sajda qiluvchilarni yuzaga keltirgan vahyning talqinini berish uchun keladi. Jabroil avvalo o‘n to‘rtinchi oyatda Doniyolga vahyning umumiy sharhini taqdim etadi.

> 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 10:14.

> Endi men senga oxirgi kunlarda xalqing boshiga nima tushishini anglatish uchun keldim; chunki vahiy hali ko‘p kunlarga tegishlidir. Daniel 10:14.

The vision of Christ, which produced two classes of worshippers, represents what shall befall God’s people in the last days. The interpretation of chapters seven and eight was an interpretation of the history represented by the rise and fall of the kingdoms of Bible prophecy, as illustrated by beasts of prey and sanctuary animals respectively. The interpretation of chapter nine, was a detailed breakdown of the different prophetic periods represented within the prophecy of twenty-three hundred years. Somehow the vision of the glorified Christ in chapter ten represented what shall befall God’s people in the last days. Before Gabriel begins with the detailed outline of history, which is the interpretation of the vision of the glorified Christ, he reminds Daniel that he has already told Daniel what the interpretation represents.

Masihning ikki toifa sajda qiluvchilarni yuzaga keltirgan vahiysi, oxirgi kunlarda Xudoning xalqiga nima yuz berishini ifodalaydi. Yettinchi va sakkizinchi boblarning talqini Muqaddas Kitob bashoratidagi shohliklarning ko‘tarilishi va qulashida ifodalangan tarixning talqini edi; bu tarix mos ravishda yirtqich hayvonlar va muqaddas maskan hayvonlari orqali tasvirlangan edi. To‘qqizinchi bobning talqini esa ikki ming uch yuz yil bashoratida ifodalangan turli bashoratli davrlarning batafsil tahlili edi. Qandaydir tarzda, o‘ninchi bobdagi ulug‘langan Masihning vahiysi oxirgi kunlarda Xudoning xalqiga nima yuz berishini ifodalagan edi. Jabroil ulug‘langan Masihning vahiysining talqini bo‘lgan tarixning batafsil bayonini boshlashidan oldin, Doniyorga bu talqin nimani anglatishini allaqachon aytganini eslatadi.

> 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. Daniel 10:20.

> Shunda u dedi: “Men senga nima uchun kelganimni bilasanmi? Endi men Fors shahzodasi bilan jang qilish uchun qaytaman; men chiqib ketganimda esa, mana, Yunoniston shahzodasi keladi.” Daniel 10:20.

Gabriel reminds Daniel that he had told Daniel in verse fourteen, that he had come to make Daniel understand what shall befall God’s people in the last days, and he expected Daniel to place the following presentation of prophetic history in that context. Daniel had been seeking a specific understanding from the first day in which he began to mourn.

Jabroil Doniyorga o‘n to‘rtinchi oyatda unga shuni aytganini eslatadi: u Doniyorga oxirgi kunlarda Xudoning xalqining boshiga nima tushishini anglatish uchun kelgan edi; va u Doniyordan quyidagi bashoratli tarix bayonini aynan shu doirada tushunishini kutgan edi. Doniyor motam tuta boshlagan birinchi kundan boshlab aniq bir tushuncha izlayotgan edi.

> 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. Daniel 10:12, 13.

> Shunda u menga dedi: “Qo‘rqma, Doniyor; chunki sen tushunishga va o‘zingni Xudoying oldida kamtar tutishga qalbingni qo‘ygan birinchi kundanoq so‘zlaring eshitilgan edi, va men sening so‘zlaring tufayli keldim. Ammo Fors shohligining shahzodasi yigirma bir kun davomida menga qarshilik qildi; lekin mana, bosh shahzodalardan biri bo‘lgan Mikoil menga yordamga keldi; va men u yerda Fors shohlari huzurida qoldim.” Doniyor 10:12, 13.

After Daniel’s three weeks of mourning, he saw the vision of Christ, that prophetically aligned with the vision of Christ that John in Patmos had witnessed.

Doniyorning uch haftalik motamidan so‘ng, u Patmosda Yuhanno guvoh bo‘lgan Masihning vahiydagi zohir bo‘lishi bilan payg‘ambarlik jihatidan hamohang bo‘lgan Masih haqidagi vahiyni ko‘rdi.

> “No less a personage than the Son of God appeared to Daniel. This description is similar to that given by John when Christ was revealed to him upon the Isle of Patmos. Our Lord now comes with another heavenly messenger to teach Daniel what would take place in the latter days. This knowledge was given to Daniel and recorded by inspiration for us upon whom the ends of the world are come.

> “Daniyelga Xudoning O‘g‘lining O‘zi zohir bo‘ldi. Bu tasvir Masih Patmos orolida Yuhannoga ochilganida berilgan tasvirga o‘xshaydi. Endi Rabbimiz Daniga oxirgi kunlarda yuz beradigan voqealarni o‘rgatish uchun boshqa bir samoviy xabarchi bilan keladi. Bu bilim Daniga berildi va dunyoning oxiri yetib kelgan bizlar uchun ilhom orqali yozib qoldirildi.

> “The great truths revealed by the world’s Redeemer are for those who search for truth as for hid treasures. Daniel was an aged man. His life had been passed amid the fascinations of a heathen court, his mind cumbered with the affairs of a great empire; yet he turns aside from all these to afflict his soul before God, and seek a knowledge of the purposes of the Most High. And in response to his supplications, light from the heavenly courts was communicated for those who should live in the latter days. With what earnestness, then, should we seek God, that he may open our understanding to comprehend the truths brought to us from Heaven.

> “Dunyoning Najotkori tomonidan ochib berilgan buyuk haqiqatlar haqiqatni yashirin xazinalardek izlaydiganlar uchundir. Doniyor yoshi ulug‘ bir kishi edi. Uning hayoti butparast bir saroyning maftunkor muhitida o‘tgan, aqli esa buyuk bir saltanatning ishlari bilan band bo‘lgan edi; shunga qaramay, u bularning barchasidan yuz o‘girib, Xudo huzurida jonini iztirobga solib, Taoloning maqsadlari haqidagi bilimni izlaydi. Va uning iltijolariga javoban, samoviy huzurlardan oxirgi kunlarda yashaydiganlar uchun nur yetkazildi. Unday ekan, osmondan bizga keltirilgan haqiqatlarni anglash uchun idrokimizni ochsin deb, biz Xudoni naqadar jiddiyat bilan izlashimiz kerak.”

> “‘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…. And there remained no strength in me; for my comeliness was turned in me into corruption, and I retained no strength.’ Such will be the experience of every one who is truly sanctified. The clearer their views of the greatness, glory, and perfection of Christ, the more vividly will they see their own weakness and imperfection. They will have no disposition to claim a sinless character; that which has appeared right and comely in themselves will, in contrast with Christ’s purity and glory, appear only as unworthy and corruptible. It is when men are separated from God, when they have very indistinct views of Christ, that they say, ‘I am sinless; I am sanctified.’

> “‘Men, Doniyor, vahiyotni yolg‘iz o‘zim ko‘rdim; men bilan birga bo‘lgan kishilar esa vahiyotni ko‘rmadilar; lekin ularga qattiq titroq tushdi, shunday qilib ular yashirinmoq uchun qochib ketdilar…. Menda esa hech qanday quvvat qolmadi; chunki husnim ichimda buzilishga aylandi va menda hech qanday quvvat saqlanib qolmadi.’ Haqiqatan muqaddas qilingan har bir kishining tajribasi shunday bo‘ladi. Ularning Masihning ulug‘vorligi, shon-shuhrati va kamolotini qanchalik ravshanroq anglashlari bilan, o‘zlarining zaifligi va nomukammalligini shunchalik yorqinroq ko‘radilar. Ular o‘zlarini gunohsiz deb da’vo qilishga moyillik ko‘rsatmaydilar; o‘zlarida to‘g‘ri va go‘zal bo‘lib ko‘ringan narsa, Masihning pokligi va ulug‘vorligi bilan taqqoslanganda, faqat noloyiq va buziluvchan bo‘lib ko‘rinadi. Odamlar Xudodan ajralganlarida va Masih haqidagi tasavvurlari juda noaniq bo‘lganida, aynan o‘shanda ular: ‘Men gunohsizman; men muqaddas qilinganmаn’, deydilar.”

> “Gabriel then appeared to the prophet, and thus addressed him; ‘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.’

> “Shundan so‘ng Jabroil payg‘ambarga zohir bo‘lib, unga shunday dedi: ‘Ey Daniel, nihoyatda sevimli kishi, men senga aytayotgan so‘zlarni angla va tik tur; chunki men endi sening oldingga yuborildim.’ U menga bu so‘zni aytgach, men titragan holda o‘rnimdan turdim. So‘ng u menga dedi: ‘Qo‘rqma, Daniel; zero sen o‘z qalbingni anglashga va o‘zingni o‘z Xudoying huzurida xor tutishga bel bog‘lagan birinchi kundan boshlab, so‘zlaring eshitildi, va men sening so‘zlaring sababli keldim.’”

> “What great honor was shown to Daniel by the Majesty of Heaven! He comforts his trembling servant, and assures him that his prayer was heard in Heaven, and that in answer to that fervent petition, the angel Gabriel was sent to affect the heart of the Persian king. The monarch had resisted the impressions of the Spirit of God during the three weeks while Daniel was fasting and praying, but Heaven’s Prince, the archangel, Michael, was sent to turn the heart of the stubborn king to take some decided action to answer the prayer of Daniel.

> “Osmon Saltanati tomonidan Doniyorga naqadar ulug‘ sharaf ko‘rsatildi! U titrayotgan xizmatkoriga taskin beradi va uning ibodati Osmonlarda eshitilganini ishontiradi; ana shu qizg‘in iltijoga javoban, Jabroil farishtasi Fors shohining qalbiga ta’sir ko‘rsatish uchun yuborildi. Doniyor ro‘za tutib, ibodat qilgan uch hafta davomida hukmdor Xudoning Ruhining ta’sirlariga qarshilik ko‘rsatgan edi; ammo Doniyorning ibodatiga javob berish uchun qat’iy bir chora ko‘rishga o‘sha o‘jar shohning qalbini burish maqsadida Osmonning Shahzodasi, bosh farishta Mikoil yuborildi.”

> “‘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…. 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.’ So great was the divine glory revealed to Daniel that he could not endure the sight. Then the messenger of Heaven veiled the brightness of his presence and appeared to the prophet as ‘one like the similitude of the sons of men.’ By his divine power he strengthened this man of integrity and of faith, to hear the message sent to him from God.

> “‘U menga shunday so‘zlarni aytganida, men yuzimni yerga qaratdim va soqov bo‘lib qoldim. Va mana, inson o‘g‘illarining o‘xshashiga o‘xshagan bir zot lablarimga tegdi…. Va dedi: Ey nihoyatda suyukli odam, qo‘rqma; senga tinchlik bo‘lsin; kuchli bo‘l, ha, kuchli bo‘l. U men bilan gaplashganida, men quvvatlandim va dedim: Hazratim gapirsin; chunki sen meni quvvatlantirding.’ Danielga ochib berilgan ilohiy ulug‘vorlik shu qadar buyuk ediki, u bu manzaraga dosh bera olmadi. Shunda Osmon elchisi o‘z huzurining porloqligini parda bilan yopdi va payg‘ambarga “inson o‘g‘illarining o‘xshashiga o‘xshagan bir zot” sifatida zohir bo‘ldi. U O‘zining ilohiy qudrati bilan bu halollik va imon egasi bo‘lgan kishini mustahkamladi, toki u Xudodan o‘ziga yuborilgan xabarni eshita olsin.”

> “Daniel was a devoted servant of the Most High. His long life was filled up with noble deeds of service for his Master. His purity of character, and unwavering fidelity, are equaled only by his humility of heart and his contrition before God. We repeat, The life of Daniel is an inspired illustration of true sanctification.” Review and Herald, February 8, 1881.

> “Daniyor Taolo Xudoning sadoqatli xizmatkori edi. Uning uzoq umri O‘z Rabbiysi uchun qilgan oliyjanob xizmat ishlari bilan to‘ldi. Uning fe’l-atvorining pokligi va og‘ishmas sadoqati faqat qalbining kamtarligi hamda Xudo huzuridagi tavbasi bilan tenglashadi. Yana takrorlaymiz: Daniyorning hayoti haqiqiy muqaddaslanishning ilhomlangan namunasidir.” Review and Herald, February 8, 1881.

Daniel’s experience in chapter ten, represents God’s people in the last days, who as Daniel and John, understand the Revelation of Jesus Christ. The key to placing Daniel into the prophetic history where his experience is located is based upon the fact that he was in mourning, and that Michael was sent at the conclusion of the twenty-one days. In the first verse, Daniel records that he had understanding of both the internal and external visions of prophecy. Prior to the twenty-one days Daniel had an incomplete understanding of the two visions, but with the interpretation of Gabriel, Daniel fully grasps the “thing” and the “vision” as different revelations.

O‘ninchi bobdagi Doniyorning tajribasi, oxirgi kunlardagi Xudoning xalqini ifodalaydi; ular Doniyor va Yuhanno kabi Iso Masihning Vahiyini anglaydilar. Doniyorni uning tajribasi joylashgan bashoratli tarixga joylashtirishning kaliti, uning motam tutganida va yigirma bir kun yakunida Mixail yuborilganida namoyon bo‘ladi. Birinchi oyatda Doniyor bashoratning ham ichki, ham tashqi vahiylarini anglaganini qayd etadi. Yigirma bir kundan oldin Doniyor bu ikki vahiy haqida to‘liq bo‘lmagan tushunchaga ega edi, biroq Jabroilning ta’biri bilan Doniyor “narsa”ni va “vahiy”ni turli xil oshkorotlar sifatida to‘liq anglaydi.

> “As the time approached for the close of the seventy years’ captivity, Daniel’s mind became greatly exercised upon the prophecies of Jeremiah. He saw that the time was at hand when God would give his chosen people another trial; and with fasting, humiliation, and prayer, he importuned the God of Heaven in behalf of Israel, in these words: ‘O Lord, the great and dreadful God, keeping the covenant and mercy to them that love him, and to them that keep his commandments’; we have sinned, and have committed iniquity, and have done wickedly, and have rebelled, even by departing from thy precepts and from thy judgments; neither have we hearkened unto thy servants the prophets, which spake in thy name to our kings, our princes, and our fathers, and to all the people of the land.’

> “Yetmish yillik asirlikning yakuniga yetish vaqti yaqinlashar ekan, Doniyorning fikri Yeremiyoning bashoratlari ustida nihoyatda band bo‘ldi. U Xudo O‘zining tanlangan xalqiga yana bir sinov beradigan vaqt yaqin ekanini ko‘rdi; va ro‘za, tavoze va ibodat bilan Isroil nomidan Osmon Xudosiga quyidagi so‘zlar bilan yolvordi: ‘Ey Rabbiy, Seni sevuvchilarga va amrlaringga rioya qiluvchilarga ahdni va marhamatni saqlaydigan buyuk va dahshatli Xudo’; biz gunoh qildik, nohaqlik sodir etdik, yovuzlik qildik va isyon ko‘tardik, hatto Sening farmonlaringdan va hukmlaringdan yuz o‘girib ketdik; shuningdek, Sening noming bilan shohlarimizga, amirlarimizga, ota-bobolarimizga va yurtning butun xalqiga so‘zlagan bandalaring — payg‘ambarlarga ham quloq solmadik.”

> “Notice these words. Daniel does not proclaim his own fidelity before the Lord. Instead of claiming to be pure and holy, he identifies himself with the really sinful of Israel. The wisdom which God imparted to him was as far superior to the wisdom of the wise men of the world as the light of the sun shining in the heavens at noonday is brighter than the feeblest star. Yet ponder the prayer from the lips of this man so highly favored of Heaven. With deep humiliation, with tears, and with rending of heart, he pleads for himself and for his people. He lays his soul open before God, confessing his own vileness, and acknowledging the Lord’s greatness and majesty.

> “Bu so‘zlarga e’tibor bering. Doniyor Rabbiy huzurida o‘z sadoqatini e’lon qilmaydi. O‘zini pok va muqaddas deb da’vo qilish o‘rniga, u Isroilning chinakam gunohkorlari bilan o‘zini bir deb biladi. Xudo unga ato etgan hikmat, dunyo dono kishilarining hikmatidan xuddi peshin payti osmonlarda porlayotgan quyosh nuri eng xira yulduzdan qanchalik yorqin bo‘lsa, shunchalik ustun edi. Shunga qaramay, Osmon tomonidan shunchalik iltifot topgan bu odamning lablaridan chiqqan ibodat haqida chuqur mulohaza qiling. U chuqur xorlik bilan, ko‘z yoshlar bilan va yuragini yirtgudek iztirob bilan o‘zi uchun ham, o‘z xalqi uchun ham yolvoradi. U o‘z jonini Xudo oldida ochib tashlaydi, o‘zining tubanligini e’tirof etadi va Rabbiyning ulug‘ligi hamda azamatini tan oladi.”

> “What earnestness and fervor characterize his supplications! He is coming nearer and nearer to God. The hand of faith is reached upward to grasp the never-failing promises of the Most High. His soul is wrestling in agony. And he has the evidence that his prayer is heard. He feels that victory is his. If we as a people would pray as Daniel prayed, and wrestle as he wrestled, humbling our souls before God, we should realize as marked answers to our petitions as were granted to Daniel. Hear how he presses his case at the court of Heaven:

> “Uning iltijolarini qanday bir jiddiylik va jo‘shqinlik tavsiflaydi! U Xudoga tobora yaqinlashib bormoqda. Imon qo‘li Eng Oliy Zotning hech qachon barbod bo‘lmaydigan va’dalarini mahkam tutish uchun yuqoriga cho‘zilmoqda. Uning joni iztirob ichida kurashmoqda. Va u ibodati eshitilganining daliliga ega. U g‘alaba o‘ziniki ekanini his etadi. Agar biz xalq sifatida Doniyor ibodat qilganidek ibodat qilsak va u kurashganidek kurashsak, jonlarimizni Xudo oldida kamtar tutib, iltijolarimizga Doniyorga ato etilganidek ravshan javoblar berilganini ko‘rgan bo‘lur edik. Uning Osmon mahkamasida o‘z da’vosini qanday bayon etishiga quloq tuting:

> “‘O my God, incline thine ear, and hear; open thine eyes, and behold our desolations, and the city which is called by thy name; for we do not present our supplications before thee for our righteousnesses, but for thy great mercies. O Lord, hear; O Lord, forgive; O Lord, hearken and do; defer not, for thine own sake, O my God; for thy city and thy people are called by thy name. And whilst I was speaking and praying, and confessing my sin and the sin of my people, … 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.’

> “‘Ey Xudoyim, qulog‘ingni engashtir va eshit; ko‘zlaringni och va xarobalarimizni hamda Sening noming bilan atalgan shaharni ko‘r; chunki biz iltijolarimizni Sening huzuringga o‘z solihliklarimiz tufayli emas, balki Sening buyuk rahm-shafqatlaring tufayli taqdim etmoqdamiz. Ey Rabbim, eshit; ey Rabbim, kechir; ey Rabbim, quloq sol va ado et; kechiktirma, O‘z noming uchun, ey Xudoyim; chunki Sening shahring va Sening xalqing Sening noming bilan ataladi. Va men gapirib, ibodat qilib, o‘z gunohimni va xalqimning gunohini e’tirof etayotganimda, … hatto boshida ko‘rgan vahiyda ko‘rganim o‘sha Jabroil, tez uchishga sabab qilingan holda, kechki qurbonlik paytlarida menga tegdi.’”

> “As Daniel’s prayer is going forth, the angel Gabriel comes sweeping down from the heavenly courts, to tell him that his petitions are heard and answered. This mighty angel has been commissioned to give him skill and understanding,—to open before him the mysteries of future ages. Thus, while earnestly seeking to know and understand the truth, Daniel was brought into communion with Heaven’s delegated messenger.

> “Doniyolning ibodati yuqoriga ko‘tarilar ekan, farishta Jabroil samoviy saroylardan tezlik bilan tushib kelib, unga iltijolari eshitilgani va ijobat etilganini bildirdi. Bu qudratli farishta unga mahorat va fahm berish, ya’ni kelajak asrlarning sirlarini uning oldida ochib berish uchun yuborilgan edi. Shunday qilib, haqiqatni bilish va tushunishga jiddiy intilayotgan Doniyol Osmon tomonidan tayinlangan elchi bilan muloqotga kiritildi.

> “The man of God was praying, not for a flight of happy feeling, but for a knowledge of the divine will. And he desired this knowledge, not merely for himself, but for his people. His great burden was for Israel, who were not, in the strictest sense, keeping the law of God. He acknowledges that all their misfortunes have come upon them in consequence of their transgressions of that holy law. He says, ‘We have sinned, we have done wickedly…. Because for our sins and for the iniquities of our fathers, Jerusalem and thy people are become a reproach to all that are about us.’ They had lost their peculiar, holy character as God’s chosen people. ‘Now therefore, O our God, hear the prayer of thy servant, and his supplications, and cause thy face to shine upon thy sanctuary that is desolate.’ Daniel’s heart turns with intense longing to the desolate sanctuary of God. He knows that its prosperity can be restored only as Israel shall repent of their transgressions of God’s law, and become humble, and faithful, and obedient.

> “Xudoning odami shodiyona tuyg‘ularning bir lahzalik ko‘tarinkiligi uchun emas, balki ilohiy irodani bilish uchun ibodat qilayotgan edi. Va u bu bilimni faqat o‘zi uchun emas, balki o‘z xalqi uchun ham istar edi. Uning buyuk yuki Isroil uchun edi; chunki ular, eng qat’iy ma’noda aytganda, Xudoning qonunini tutmayotgan edilar. U barcha kulfatlari o‘sha muqaddas qonunni buzganliklari oqibatida ularning boshiga kelganini e’tirof etadi. U deydi: ‘Biz gunoh qildik, biz yovuzlik qildik…. Chunki gunohlarimiz va ota-bobolarimizning nohaqliklari tufayli Quddus va Sening xalqing atrofimizdagi barchaning oldida malomatga qoldi.’ Ular Xudo tanlagan xalq sifatidagi o‘zlariga xos, muqaddas fe’l-atvorlarini yo‘qotgan edilar. ‘Endi esa, ey Xudoyimiz, qulingning ibodatini va uning yolvorishlarini eshit, va vayron bo‘lgan muqaddas maskaning uzra yuzingni porlatgin.’ Doniyorning yuragi Xudoning vayron bo‘lgan muqaddas maskaniga nisbatan qattiq sog‘inch bilan yuzlanadi. U uning ravnaqi faqat Isroil Xudoning qonuniga qarshi qilgan gunohlaridan tavba qilganida hamda kamtar, sadoqatli va itoatkor bo‘lganidagina tiklanishi mumkinligini biladi.

> “In answer to his petition, Daniel received not only the light and truth which he and his people most needed, but a view of the great events of the future, even to the advent of the world’s Redeemer. Those who claim to be sanctified, while they have no desire to search the Scriptures, or to wrestle with God in prayer for a clearer understanding of Bible truth, know not what true sanctification is.

> Uning iltijosiga javoban, Doniyor nafaqat o‘zi va uning xalqi uchun eng zarur bo‘lgan nur va haqiqatni, balki kelajakdagi buyuk voqealarning, hatto dunyoning Najotkorining kelishigacha bo‘lgan manzarasini ham oldi. O‘zlarini muqaddas qilingan deb da’vo qiladigan, holbuki Muqaddas Yozuvlarni tadqiq etishga yoki Muqaddas Kitob haqiqatini yanada ravshanroq anglash uchun ibodatda Xudo bilan kurashishga hech qanday istak bildirmaydiganlar, haqiqiy muqaddaslik nima ekanini bilmaydilar.

> “All who believe with the heart the word of God will hunger and thirst for a knowledge of his will. God is the author of truth. He enlightens the darkened understanding, and gives to the human mind power to grasp and comprehend the truths which he has revealed.

> “Xudoning Kalomiga qalbdan ishonadiganlarning barchasi Uning irodasini bilishga och va chanqoq bo‘ladilar. Xudo haqiqatning Muallifidir. U zulmat bosgan idrokni yoritadi va inson ongiga O‘zi vahiy qilgan haqiqatlarni qamrab olish hamda anglash quvvatini beradi.

> “Daniel talked with God. Heaven was opened before him. But the high honors granted him were the result of humiliation and earnest seeking. He did not think, as do many at the present day, that it is no matter what we believe, if we are only honest, and love Jesus. True love for Jesus will lead to the most close and earnest inquiry as to what is truth. Christ prayed that his disciples might be sanctified through the truth. He who is too indolent to make anxious, prayerful search for truth, will be left to receive errors which shall prove the ruin of his soul.

> “Doniyor Xudo bilan suhbatlashdi. Osmon uning oldida ochildi. Ammo unga ato etilgan yuksak sharaflar xorlik va jiddiy izlanish natijasi edi. U, hozirgi kunda ko‘plar o‘ylagandek, agar biz faqat samimiy bo‘lsak va Isoni sevsak, nimaga ishonishimizning ahamiyati yo‘q, deb o‘ylamagan. Isoga bo‘lgan haqiqiy sevgi haqiqat nima ekanini eng yaqin va jiddiy surishtirishga olib boradi. Masih shogirdlari haqiqat orqali muqaddas qilinishlari uchun ibodat qildi. Haqiqatni tashvishli va ibodatli izlanish bilan qidirishga haddan tashqari erinchoq bo‘lgan kishi, uning jonining halokatiga sabab bo‘ladigan adashishlarni qabul qilish holida qoldiriladi.

> “At the time of Gabriel’s visit, the prophet Daniel was unable to receive further instruction; but a few years afterward, desiring to know more of subjects not yet fully explained, he again set himself to seek light and wisdom from God. ‘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…. 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 color to polished brass, and the voice of his words like the voice of a multitude.’

> “Jabroilning tashrifi vaqtida payg‘ambar Doniyor keyingi ko‘rsatmalarni qabul qila olmadi; ammo bir necha yil o‘tgach, hali to‘liq tushuntirilmagan mavzular haqida ko‘proq bilishni istab, u yana Xudodan nur va donolik izlashga bel bog‘ladi. ‘O‘sha kunlarda men, Doniyor, uch to‘la hafta motam tutdim. Men totli non yemadim, og‘zimga na go‘sht, na sharob kirdi, o‘zimga esa umuman moy surtmadim…. So‘ng ko‘zlarimni ko‘tardim va qaradim, va mana, zig‘ir kiyimiga burkangan, beli Ufazning nafis oltini bilan bog‘langan bir zot. Uning tanasi zabarjadga o‘xshar edi, yuzi chaqmoq ko‘rinishida, ko‘zlari olov mash’allari kabi, qo‘llari va oyoqlari sayqallangan jez rangiday, va so‘zlarining ovozi ulkan bir olomonning ovoziday edi.’

> “No less a personage than the Son of God appeared to Daniel. This description is similar to that given by John when Christ was revealed to him upon the Isle of Patmos. Our Lord now comes with another heavenly messenger to teach Daniel what would take place in the latter days. This knowledge was given to Daniel and recorded by inspiration for us upon whom the ends of the world are come.” Review and Herald, February 8, 1881.

> “Xudoning O‘g‘lidan kam bo‘lmagan Zot Doniyorga zohir bo‘ldi. Bu tasvir Masih Patmos orolida Yuhannoga vahiy qilinganida berilgan tasvirga o‘xshashdir. Endi Rabbimiz keyingi kunlarda nima sodir bo‘lishini Doniyorga o‘rgatish uchun boshqa bir samoviy xabarchi bilan keladi. Bu bilim Doniyorga berildi va dunyoning oxiri yetib kelgan bizlar uchun ilhom orqali yozib qo‘yildi.” Review and Herald, 1881-yil 8-fevral.

The interpretation that Gabriel, “heaven’s delegated messenger,” was bringing to Daniel was the completion of the interpretation he had begun to provide to Daniel in chapter nine. The methodology of “line upon line,” requires that we align the interpretation and associated circumstances of both chapters nine and ten, together in order to rightly divide the prophetic illustration. It is in this interpretation that the visions of the Ulai and Hiddekel rivers join.

Jabroil, “osmonning vakolat berilgan xabarchisi,” Doniyorga olib kelayotgan talqin, to‘qqizinchi bobda Doniyorga bayon eta boshlagan talqinning yakuni edi. “Satr ustiga satr” metodologiyasi bashoratli tasvirni to‘g‘ri talqin qilishimiz uchun to‘qqizinchi va o‘ninchi boblarning talqini hamda ularga bog‘liq holatlarni birgalikda muvofiqlashtirishimizni talab qiladi. Aynan shu talqinda Ulai va Xiddeqel daryolari haqidagi vahiylar birlashadi.

Daniel had understood from the books of Jeremiah and Moses that the deliverance of God’s people was at hand. In so doing, Daniel represents God’s people of the last days that understand that the final deliverance of God’s people is at hand. Those last-day people will recognize that they have been spiritually scattered, as represented by Daniel who had been scattered into the slavery of the seventy years captivity in Babylon. They will then understand that they, as Daniel, must manifest the response to their scattered condition that agrees with the remedy represented by the “seven times,” of Leviticus chapter twenty-six.

Daniyor Eremiyo va Musoning kitoblaridan Xudoning xalqining najoti yaqinlashganini tushungan edi. Shu tariqa, Daniyor oxirgi kunlarda Xudoning xalqining yakuniy najoti yaqinlashganini tushunadigan Xudoning xalqini ifodalaydi. O‘sha oxirgi kunlar xalqi, Bobildagi yetmish yillik asirlik qulligiga sochib yuborilgan Daniyor timsolida ko‘rsatilganidek, o‘zlarining ma’naviy jihatdan tarqatib yuborilganlarini anglaydilar. Shundan so‘ng ular, xuddi Daniyor singari, o‘zlarining tarqatib yuborilgan holatiga nisbatan Levilar kitobining yigirma oltinchi bobidagi “yetti marta” orqali ifodalangan davo bilan muvofiq keladigan javobni namoyon etishlari lozimligini tushunadilar.

When the experience of humility represented by Daniel, that is demanded by the remedy set forth in Leviticus twenty-six, is manifested in the last days, God’s last-day people will have been mourning for a specific period of time. That period of time concludes when Michael the archangel descends.

Levilar yigirma oltinchi bobda bayon etilgan davo chorasi talab qiladigan va Doniyor timsolida ifodalangan kamtarlik tajribasi oxirgi kunlarda namoyon bo‘lganda, Xudoning oxirgi kunlardagi xalqi muayyan bir muddat davomida motam tutib kelgan bo‘ladi. O‘sha muddat bosh farishta Mixoilning tushib kelishi bilan nihoyasiga yetadi.

We will continue this study in the next article.

Biz bu tadqiqotni keyingi maqolada davom ettiramiz.

> 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. Leviticus 26:38–45.

> Va sizlar g‘ayriyahudiy xalqlar orasida halok bo‘lursizlar, dushmanlaringizning yurti esa sizlarni yutib yuborur. Orangizda tirik qolganlar esa dushmanlaringizning yurtlarida o‘z gunohlari tufayli ado bo‘lib borurlar; shuningdek, ota-bobolarining gunohlari tufayli ham ular bilan birga ado bo‘lib borurlar. Agar ular o‘z gunohlarini va ota-bobolarining 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 qalblari xor bo‘lib, o‘z gunohlarining jazosini qabul qilsalar: u holda Men Yoqub bilan tuzgan ahdimni eslayman, Ishoq bilan tuzgan ahdimni ham, Ibrohim bilan tuzgan ahdimni ham eslayman; yurtni ham eslayman. Yurt esa ulardan mahrum qolib, ular yo‘qligida vayron yotar ekan, o‘z shanbalaridan bahramand bo‘lur; ular esa o‘z gunohlarining jazosini qabul qilurlar, chunki ular Mening hukmlarimni rad etdilar va ularning joni Mening qonun-qoidalarimdan jirkanib ketdi. Shunga qaramay, ular dushmanlari yurtida bo‘lganlarida, Men ularni butkul yo‘q qilish uchun rad etmayman, ulardan jirkanmayman va ular bilan tuzgan ahdimni buzmayman; chunki Men Egangiz Xudoman. Lekin ular uchun Men ota-bobolari bilan tuzgan ahdni eslayman; ularni Men g‘ayriyahudiy xalqlar ko‘z o‘ngida Misr yurtidan olib chiqqan edim, toki ularning Xudosi bo‘layin: Men Egaman. Levilar 26:38–45.

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