Belshazzar’s feast identifies the “hour” of the Sunday law, but it places the emphasis upon the judgment of the Republican horn. Nebuchadnezzar’s golden image in Daniel chapter three, places the same history, in the context of God’s faithful people who are then lifted up as an ensign. Daniel chapter six, addresses the same line, but addresses the role of the Protestant horn. Belshazzar is representing the “state,” and he called one thousand of his “lords.”
Belşazarın ziyafəti Bazar günü qanununun “saat”ını müəyyən edir, lakin vurğunu Respublikaçı buynuzun mühakiməsi üzərinə qoyur. Daniel kitabının üçüncü fəslində Navuxodonosorun qızıl heykəli eyni tarixi Allahın sadiq xalqının o zaman bayraq kimi ucaldıldığı kontekstdə təqdim edir. Daniel kitabının altıncı fəsli eyni xəttə toxunur, lakin Protestant buynuzun rolunu nəzərdən keçirir. Belşazar “dövləti” təmsil edir və o, öz “əyanlarından” min nəfəri çağırdı.
Belshazzar the king made a great feast to a thousand of his lords, and drank wine before the thousand. Belshazzar, whiles he tasted the wine, commanded to bring the golden and silver vessels which his father Nebuchadnezzar had taken out of the temple which was in Jerusalem; that the king, and his princes, his wives, and his concubines, might drink therein. Then they brought the golden vessels that were taken out of the temple of the house of God which was at Jerusalem; and the king, and his princes, his wives, and his concubines, drank in them. They drank wine, and praised the gods of gold, and of silver, of brass, of iron, of wood, and of stone. In the same hour came forth fingers of a man’s hand, and wrote over against the candlestick upon the plaster of the wall of the king’s palace: and the king saw the part of the hand that wrote. Daniel 5:1–5.
Patyşa Belşazar öz müň serdary üçin uly meýlis berdi we şol müňüň öňünde şerap içdi. Belşazar şeraby datyp durka, onuň kakasy Nebukadnesaryň Iýerusalimdäki ybadathanadan alyp gaýdan altyn-kümüş gaplaryny getirmegi buýurdy; patyşa, onuň serdarlary, aýallary we gyrnaklary şolarda içsinler diýip. Şonda Iýerusalimdäki Hudaý öýüniň ybadathanasyndan alnyp gaýdylan altyn gaplary getirdiler; patyşa, onuň serdarlary, aýallary we gyrnaklary şolarda içdiler. Olar şerap içip, altyndan, kümüşden, misden, demirden, agaçdan we daşdan bolan hudaýlary wasp etdiler. Şol sagatda bir adam eliniň barmaklary peýda bolup, patyşa köşgüniň diwarynyň suwagynyň üstüne, şemdanyň garşysynda ýazdy; patyşa bolsa ýazýan eliň bölegini gördi. Daniel 5:1–5.
The number “ten” represents the dragon, and one hundred, and one thousand is simply a magnification of the same symbol. In chapter six, one hundred and twenty push the deceitful law, and one hundred and twenty is a symbol for priests. Considering “line upon line,” Belshazzar’s feast is illustrating the judgment upon a corrupted statecraft, and judgment of a corrupted churchcraft. Belshazzar was drunk with the Babylonian wine, and then determined to desecrate the sacred vessels of God’s temple in Jerusalem.
“On” sany aždahany aňladýar, ýüz hem, müň hem şol bir nyşanyň diňe ulaldylan görnüşidir. Altynjy bapda ýüz ýigrimi aldawly kanuny öňe sürýär, we ýüz ýigrimi ruhanylaryň nyşanydyr. “Setir üstüne setir” ýörelgesini nazara alanymyzda, Belşazaryň meýlisi bozulyp giden döwlet dolandyryşy hakdaky hökmi, hem-de bozulyp giden ybadathana dolandyryşy hakdaky hökmi görkezýär. Belşazar Babil şeraby bilen serhoş bolupdy, soňra bolsa Ýerusalimdäki Hudaýyň ybadathanasynyň mukaddes gap-gaçlaryny haram etmegi ýüregine düwdi.
“The prophet says, ‘I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils’ (Revelation 18:1, 2). This is the same message that was given by the second angel. Babylon is fallen, ‘because she made all nations drink of the wine of the wrath of her fornication’ (Revelation 14:8). What is that wine?—Her false doctrines. She has given to the world a false sabbath instead of the Sabbath of the fourth commandment, and has repeated the falsehood that Satan first told Eve in Eden—the natural immortality of the soul. Many kindred errors she has spread far and wide, ‘teaching for doctrines the commandments of men’ (Matthew 15:9).” Selected Messages, book 2, 118.
Pygamber şeýle diýýär: “Men asmandan inýän başga bir perişdäni gördüm; onda uly güýç bardy, ýer ýüzi onuň şöhraty bilen ýagtyldy. Ol güýçli ses bilen batly gygyrdy we şeýle diýdi: Beýik Babil ýykyldy, ýykyldy, ol jynlaryň mesgenine öwrüldi” (Ylham 18:1, 2). Bu, ikinji perişdäniň beren şol bir habarydyr. Babil ýykyldy, “çünki ol ähli halklara öz zinasynyň gazabynyň şerabyny içirdi” (Ylham 14:8). Ol şerap näme? — Onuň ýalan taglymatlarydyr. Ol dünýä dördünji tabşyrygyň Sabatynyň ýerine galp bir sabaty berdi, şeýle hem Şeýtanyň ilkinji gezek Eremde How ene aýdyp beren ýalandygyny — janyň tebigy ölmez-ýitmezligini — gaýtalady. Ol munuň ýaly köp sanly ýalňyşlyklary giňden ýaýratdy, “ynsan buýruklaryny taglymat edip öwredip” (Matta 15:9). Saýlanan Habarlar, 2-nji kitap, 118.
The wine Belshazzar was drinking was the papacy’s idol sabbath, for the feast represented the prophetic “hour” of the Sunday law. The sanctuary vessels he brought into the banquet hall represented not only rebellion against God, but sacred vessels also represent God’s people, for the literal represents the spiritual, and people are vessels.
Belşazar içýän çakyry papalygyň butparaz şenbe güni bolupdy, çünki şol toý Ýekşenbe kanunynyň pygamberlikdäki “sagatyny” aňladýardy. Onuň meýlis zalyna getiren mukaddes ybadathana gap-gaçlary diňe bir Hudaýa garşy gozgalaňy däl, eýsem mukaddes gap-gaçlar Hudaýyň halkyny hem aňladýar, çünki göni manydaky zat ruhy zady aňladýar, we adamlar gaplardyr.
Nevertheless the foundation of God standeth sure, having this seal, The Lord knoweth them that are his. And, Let everyone that nameth the name of Christ depart from iniquity. But in a great house there are not only vessels of gold and of silver, but also of wood and of earth; and some to honour, and some to dishonour. If a man therefore purge himself from these, he shall be a vessel unto honour, sanctified, and meet for the master’s use, and prepared unto every good work. 2 Timothy 2:19–21.
Şeýle-de bolsa, Hudaýyň binýady pugta durandyr; onda şu möhür bardyr: «Reb Özünikileri tanaýandyr». Şeýle hem: «Mesihiň adyny agzaýan her bir adam zalymlykdan ýüz öwürsin». Emma uly öýde diňe altyn we kümüş gaplar bolman, agaçdan we toprakdan edilenleri-de bardyr; olaryň käbiri hormat üçin, käbiri bolsa hormatsyzlyk üçindir. Şeýlelikde, eger bir adam özüni bulardan päkläp aýyrsa, ol hormat üçin bir gap bolar, mukaddes edilen, hojaýynyň ulanyşy üçin laýyk hem-de her bir ýagşy işe taýýar edilen. 2 Timoteos 2:19–21.
In the midst of desecrating God’s people through enforced Sunday worship, the fiery handwriting spells out Belshazzar’s doom.
Hudaýyň halkyny mejbury ýekşenbe ybadaty arkaly haramlamaklygyň ortasynda, otly el ýazgysy Belşazaryň heläkçiligini yglan edýär.
In the same hour came forth fingers of a man’s hand, and wrote over against the candlestick upon the plaster of the wall of the king’s palace: and the king saw the part of the hand that wrote. Then the king’s countenance was changed, and his thoughts troubled him, so that the joints of his loins were loosed, and his knees smote one against another. The king cried aloud to bring in the astrologers, the Chaldeans, and the soothsayers. And the king spake, and said to the wise men of Babylon, Whosoever shall read this writing, and show me the interpretation thereof, shall be clothed with scarlet, and have a chain of gold about his neck, and shall be the third ruler in the kingdom. Daniel 5:5–7.
Şol sagatda adamyň eliniň barmaklary peýda bolup, patyşanyň köşgüniň diwarynyň suwagynyň üstüne, şemdanyň garşysyna ýazdy; patyşa hem ýazýan eliň bölegini gördi. Şonda patyşanyň ýüzi üýtgedi, pikirleri ony howsala saldy; şeýlelikde onuň biliniň bogunlary gowşady, dyzlary bolsa biri-birine kaklyşdy. Patyşa gaty ses bilen jadygöýleri, haldejleri we palçylary getirmegi buýurdy. Patyşa söz alyp, Wawilonyň akyldarlaryna şeýle diýdi: «Kim bu ýazgyny okap, onuň many-mazmunyny maňa düşündirse, ol gyrmyzy geýim geýdiriler, boýnuna altyn zynjyr dakylar we patyşalykda üçünji hökümdar bolar». Daniel 5:5–7.
Historically the passage is understood to be identifying that Belshazzar’s father, had left the political throne to Belshazzar, and for this reason the best his son could offer for an interpretation of the handwriting was a position of being the third ruler. Leading up to the Sunday law in the United States, the political leadership will be in a subservient position to the religious leadership who will be working to introduce a new form of worship. The image of the beast represents the combination of church and state with the church in control of the relationship, and at the Sunday law Belshazzar was the political king, thus symbolizing the state, but he was only the second in command to his father’s religious authority. The best he could offer Daniel was to be third.
Taryhy taýdan bu bölek Belşazaryň kakasynyň syýasy tagty Belşazara galdyrandygyny görkezýär diýip düşünilýär, şonuň üçin hem ýazgyny düşündireni üçin oglunyň hödürläp biljek iň ýokary derejesi üçünji hökümdar orunydy. Amerikanyň Birleşen Ştatlarynda ýekşenbe kanunyna çenli barylýan döwürde syýasy ýolbaşçylyk täze bir ybadat görnüşini girizmek ugrunda işlejek dini ýolbaşçylyga tabyn ýagdaýda bolar. Haýwanyň şekili döwlet bilen ybadathananyň birleşmesini aňladýar, bu gatnaşyklarda bolsa gözegçilik ybadathananyň elinde bolýar; ýekşenbe kanuny wagtynda Belşazar syýasy patyşa bolup, şeýlelikde döwleti alamatlandyrýardy, emma ol kakasynyň dini ygtyýarynyň astynda diňe ikinji buýruklydy. Onuň Daniýele hödürläp biljek iň ýokary zady üçünji bolmakdy.
“When the early church became corrupted by departing from the simplicity of the gospel and accepting heathen rites and customs, she lost the Spirit and power of God; and in order to control the consciences of the people, she sought the support of the secular power. The result was the papacy, a church that controlled the power of the state and employed it to further her own ends, especially for the punishment of ‘heresy.’ In order for the United States to form an image of the beast, the religious power must so control the civil government that the authority of the state will also be employed by the church to accomplish her own ends. . . .
Irki ýygnak Hoş Habaryň ýönekeýliginden ýüz öwrüp, butparazçylyk däp-dessurlaryny hem adatlaryny kabul etmek arkaly bozulanda, ol Hudaýyň Ruhuny we güýjüni ýitirdi; halkyň wyždanlaryna gözegçilik etmek üçin bolsa dünýewi häkimiýetiň goldawyny gözledi. Munuň netijesi papalyk boldy — döwletiň häkimiýetine gözegçilik edýän we ony öz maksatlaryny ilerletmek üçin, aýratyn-da “ýalan taglymaty” jezalandyrmak üçin ulanýan bir ýygnak. Birleşen Ştatlaryň wagşy haýwanyň keşbini emele getirmegi üçin, dini häkimiýet raýat hökümetine şeýle bir gözegçilik etmeli welin, döwletiň ygtyýary hem ýygnak tarapyndan öz maksatlaryny amala aşyrmak üçin ulanylar....
“The enforcement of Sundaykeeping on the part of Protestant churches is an enforcement of the worship of the papacy—of the beast. Those who, understanding the claims of the fourth commandment, choose to observe the false instead of the true Sabbath are thereby paying homage to that power by which alone it is commanded. But in the very act of enforcing a religious duty by secular power, the churches would themselves form an image to the beast; hence the enforcement of Sundaykeeping in the United States would be an enforcement of the worship of the beast and his image.” The Great Controversy, 443, 448, 449.
“Protestant ybadathanalarynyň tarapyndan ýekşenbe gününi mukaddes saklamagy mejbur etmek papalygyň — haýwanyň — ybadatyny mejbur etmekdir. Dördünji tabşyrygyň talaplaryna düşünip, hakyky Sabadyň ýerine galp Sabady berjaý etmegi saýlanlar, şol arkaly diňe öz emri bilen muny buýurýan şol häkimiýete tagzym edýärler. Emma ybadathanalar dini borjy dünýewi häkimiýet arkaly mejbur edýän hut şol hereketiniň özünde haýwana bir keşp emele getirerler; şonuň üçin Amerikanyň Birleşen Ştatlarynda ýekşenbe gününi mukaddes saklamagy mejbur etmek haýwana we onuň keşbine ybadaty mejbur etmek bolar.” Beýik Jedel, 443, 448, 449.
It is in a crisis that character is revealed, and the mysterious message on the wall produced a crisis in Belshazzar’s experience and marked the end of his kingdom, thus symbolizing the end of the kingdom of the earth beast. Belshazzar died that very night, representing the Sunday law, when the United States is overthrown as the sixth kingdom of Bible prophecy at the Sunday law, but the United States immediately transitions into the premier king of the ten kings. The ten kings are the seventh kingdom of Bible prophecy, and they immediately agree to give their seventh kingdom to the beast.
Häsiýet krizisde ýüze çykýar, diwaryň ýüzündäki şol syrly habar bolsa Belşasaryň başyndan geçen tejribede bir krizis döretdi we onuň patyşalygynyň soňuny belledi; şeýlelikde ol ýer ýüzüniň haýwan patyşalygynyň soňuny alamatlandyrdy. Belşasar şol gijäniň özünde öldi; bu bolsa ýekşenbe kanunyny aňladýar, çünki ABŞ Mukaddes Kitap pygamberliginiň altynjy patyşalygy hökmünde ýekşenbe kanuny mahalynda agdarylýar, emma ABŞ derrew on patyşanyň baş patyşasyna öwrülýär. On patyşa Mukaddes Kitap pygamberliginiň ýedinji patyşalygydyr we olar derrew özleriniň ýedinji patyşalygyny haýwana bermäge razy bolýarlar.
For God hath put in their hearts to fulfil his will, and to agree, and give their kingdom unto the beast, until the words of God shall be fulfilled. Revelation 17:17.
Çünki Hudaý olaryň ýüreklerine Öz islegini ýerine ýetirmegi, bir pikire gelmegi we Hudaýyň sözleri amala aşýança, öz şalygyny wagşy haýwana bermegi saldy. Ylham 17:17.
The final movements are rapid ones, and the transition from the sixth kingdom to the seventh, and then to the eighth is rapid, for the world is then in a great crisis. The overthrow of the earth beast causes Belshazzar to fear, and as the premier king of the ten kings, he represents the fear that all the kings of the earth will experience at the overthrow of the United States. In Revelation chapter eleven, the “hour” that the handwriting appears upon the wall, is the “hour” of the great earthquake. At that point three symbols of Islam are marked, and it is Islam that causes the kings to fear in the last days.
Soňky hereketler çalt bolup geçýär, altynjy patyşalykdan ýedinjä, soňra bolsa sekizinjä geçiş hem çaltdyr, çünki şol wagtda dünýä uly krizisiň içindedir. Ýer haýwanynyň agdarylmagy Belşazaryň gorkmagyna sebäp bolýar, we ol on patyşanyň baş patyşasy hökmünde Amerika Birleşen Ştatlarynyň agdarylyşynda ýer ýüzüniň ähli patyşalarynyň başdan geçirjek gorkusyny aňladýar. Ylham kitaby on birinji bapda, diwaryň üstünde ýazynyň peýda bolan “sagady”, beýik ýertitremäniň “sagady”dyr. Şol pursatda yslamyň üç nyşany bellige alynýar, we ahyrky günlerde patyşalaryň gorkmagyna sebäp bolýan hem yslamdyr.
For, lo, the kings were assembled, they passed by together. They saw it, and so they marvelled; they were troubled, and hasted away. Fear took hold upon them there, and pain, as of a woman in travail. Thou breakest the ships of Tarshish with an east wind. As we have heard, so have we seen in the city of the Lord of hosts, in the city of our God: God will establish it forever. Selah. Psalm 48:4–8.
Çünki, ine, patyşalar ýygnandylar, bilelikde geçip gitdiler. Olar muny gördüler, şonda haýran galdylar; howsala düşdüler we gaçyp gitdiler. Ol ýerde gorky olary gaplap aldy, dogurýan aýalyň agyrysy dek agyry basdy. Sen Tarşyş gämilerini gündogar ýeli bilen döwýärsiň. Eşidişimiz ýaly, biz muny Hökmürowan Rebbiň şäherinde, Hudaýymyzyň şäherinde gördük: Hudaý ony ebedilik berkider. Selah. Zebur 48:4–8.
The lords, or kings were assembled at Belshazzar’s feast, drinking the wine of Babylon and handling and looking upon the sacred vessels of God’s sanctuary, when fear took hold of them, as represented by Belshazzar’s fear when the handwriting appeared upon the wall. Belshazzar’s fear began an escalating fear that is represented by a woman in travail, and Revelation eleven’s “hour” leads into chapter twelve, where the ensign is represented as a woman about to give birth. The first labor pain is the handwriting on the wall of the banquet hall. The fear is caused by the “east wind” of Islam, that “breakest the ships of Tarshish.”
Hökmümdarlar, ýagny patyşalar Belşassaryň meýlisinde ýygnanan wagtynda, Wawilonyň şerabyny içip, Hudaýyň mukaddes ýeriniň mukaddes gaplaryny ellerine alyp, olara seredip durkalar, diwarda ýazgy peýda bolanda Belşassaryň gorkusy bilen şekillendirilişi ýaly, olary hem gorky gaplap aldy. Belşassaryň gorkusy, göwreli aýal ýaly görkezilýän barha güýjeýän bir gorkynyň başlangyjy boldy; Ylham kitaby on birinji bapdaky “sagat” on ikinji bapa geçýär, ol ýerde tugurmaga taýyn bir aýal hökmünde nyşan görkezilýär. Ilkinji dogrum agyrysy meýlis zalynyň diwaryndaky ýazgydyr. Bu gorky Tarşyşyň gämilerini “dargadýan” Yslamyň “gündogar ýeli” sebäpli döreýär.
In Belshazzar’s banquet hall, “one thousand lords” are consuming the wine of Babylon, which represents Sunday enforcement. At that time, Nebuchadnezzar’s orchestra begins to play the music, as Belshazzar has the ornaments of the sanctuary brought in. The whore of Tyre begins to sing, and apostate Israel begins to dance around Nebuchadnezzar’s golden idol. But the party is crashed by the “east wind,” which is the “third woe” that comes quickly, and is the “seventh trumpet.” When Islam crashes the party, the “nations are angered.” They are angered, for the ships of Tarshish, the symbol of the economic structure of planet earth is then sank in the midst of the sea.
Belşassaranyň meýlisler zalynda “bir müň serdar” Wawilonyň şerabyny içýär; bu bolsa ýekşenbe gününi mejbury berjaý etdirmegi aňladýar. Şol wagt, Belşassar mukaddes ýeriň bezeg esbaplaryny getirtdigi sebäpli, Nebukadnesaryň orkestri saz çalmaga başlaýar. Tiriň jelep zenany aýdym aýtmaga başlaýar, we ýüz dönderen Ysraýyl Nebukadnesaryň altyn butunyň daşynda tans edip başlaýar. Emma meýlisi tiz gelýän “üçünji wähim”, ýagny “ýetjinji surnaý” bolan “gündogar şemaly” bozýar. Yslam meýlisi bozanda, “milletler gahar-gazaba münýär.” Olar gahar-gazaba münýärler, çünki Ýeriň ykdysady gurluşynyň nyşany bolan Tarşişiň gämileri şol wagt deňziň ortasynda çümdürilýär.
Tarshish was thy merchant by reason of the multitude of all kind of riches; with silver, iron, tin, and lead, they traded in thy fairs. Javan, Tubal, and Meshech, they were thy merchants: they traded the persons of men and vessels of brass in thy market. They of the house of Togarmah traded in thy fairs with horses and horsemen and mules. The men of Dedan were thy merchants; many isles were the merchandise of thine hand: they brought thee for a present horns of ivory and ebony. Syria was thy merchant by reason of the multitude of the wares of thy making: they occupied in thy fairs with emeralds, purple, and broidered work, and fine linen, and coral, and agate. Judah, and the land of Israel, they were thy merchants: they traded in thy market wheat of Minnith, and Pannag, and honey, and oil, and balm. Damascus was thy merchant in the multitude of the wares of thy making, for the multitude of all riches; in the wine of Helbon, and white wool. Dan also and Javan going to and fro occupied in thy fairs: bright iron, cassia, and calamus, were in thy market. Dedan was thy merchant in precious clothes for chariots. Arabia, and all the princes of Kedar, they occupied with thee in lambs, and rams, and goats: in these were they thy merchants. The merchants of Sheba and Raamah, they were thy merchants: they occupied in thy fairs with chief of all spices, and with all precious stones, and gold. Haran, and Canneh, and Eden, the merchants of Sheba, Asshur, and Chilmad, were thy merchants. These were thy merchants in all sorts of things, in blue clothes, and broidered work, and in chests of rich apparel, bound with cords, and made of cedar, among thy merchandise. The ships of Tarshish did sing of thee in thy market: and thou wast replenished, and made very glorious in the midst of the seas. Thy rowers have brought thee into great waters: the east wind hath broken thee in the midst of the seas. Thy riches, and thy fairs, thy merchandise, thy mariners, and thy pilots, thy calkers, and the occupiers of thy merchandise, and all thy men of war, that are in thee, and in all thy company which is in the midst of thee, shall fall into the midst of the seas in the day of thy ruin. Ezekiel 27:12–26.
Tarşiş her hili baýlyklaryň köp bolandygy sebäpli seniň söwdagäriňdi; olar seniň bazarlaryňda kümüş, demir, galaýy we gurşun bilen söwda edýärdiler. Ýawan, Tubal we Meşek seniň söwdagärleriňdi; olar seniň bazaryňda adam janlaryny we bürünç gap-gaçlary söwda edýärdiler. Togarmah neslinden bolanlar seniň bazarlaryňda atlar, atlylar we gatyrlar bilen söwda edýärdiler. Dedanyň adamlary seniň söwdagärleriňdi; köp adalar seniň eliňdäki söwdanyň obýekti bolupdy: olar saňa sowgat hökmünde pil süňklerini we eben agajyny getirýärdiler. Suriýa seniň eliňden çykan zatlaryň köplügi sebäpli seniň söwdagäriňdi: olar seniň bazarlaryňda zümerret, gyrmyzy mata, nagyşlanan işler, nepis zygyr mata, merjen we akik bilen söwda edýärdiler. Ýahuda we Ysraýyl ýurdy seniň söwdagärleriňdi: olar seniň bazaryňda Minnitiň bugdaýyny, Pannagy, baly, ýagy we balzamy söwda edýärdiler. Damask seniň eliňden çykan zatlaryň köplügi, ähli baýlyklaryň köp bolandygy üçin seniň söwdagäriňdi; Helbon çakyry we ak ýüň bilen söwda edýärdi. Dan hem-de o ýana-bu ýana gatnap ýören Ýawan seniň bazarlaryňda söwda edýärdiler: ýalpyldawuk demir, kassiýa we gowoş seniň bazaryňdady. Dedan seniň söwdagäriň bolup, arabalar üçin gymmatbahaly geýimler bilen söwda edýärdi. Arabystan we Kedaryň ähli begleri seniň bilen guzylar, goçlar we tekeler boýunça söwda edýärdiler; şularda olar seniň söwdagärleriňdi. Şebanyň we Raamanyň söwdagärleri seniň söwdagärleriňdi: olar seniň bazarlaryňda ähli ysly zatlaryň iň gowulary, her dürli gymmatbahaly daşlar we altyn bilen söwda edýärdiler. Haran, Kanne, Eden, Şebanyň söwdagärleri, Aşur we Kilmat seniň söwdagärleriňdi. Olar seniň söwdagärleriň bolup, dürli harytlar, gök reňkli egin-eşikler, nagyşlanan işler, ýüpler bilen daňylan we kedr agajyndan ýasalan gymmatbaha lybas sandykları bilen, seniň söwdalaryň arasynda söwda edýärdiler. Tarşişiň gämileri seniň bazaryňda seni wasp edýärdi; sen deňizleriň ortasynda dolup-daşdyň we örän şöhratly bolduň. Seniň kürekçileriň seni uly suwlara çykardylar; gündogar şemaly seni deňizleriň ortasynda döwdi. Seniň baýlyklaryň, bazarlaryň, harytlaryň, deňizçileriň, ýolbeletleriň, gämi bejerijileriň, söwdanyň bilen meşgullanýanlaryň, içiňdäki ähli söweşiji adamlaryň hem-de seniň ortaňdaky ähli jemagatyň, seniň heläkçilik günüňde deňizleriň ortasyna ýykyljakdyr. Ýezekil 27:12–26.
The “ships of Tarshish” are the symbol of the economic structure of planet earth, and they are sunk in the midst of the sea by the “east wind.” Ezekiel informs us this takes place in the “day of thy ruin,” and the subject of Ezekiel chapter twenty-seven, is the lamentation for Tyrus.
“Tarşyşyň gämileri” ýer ýüzüniň ykdysady gurluşynyň nyşanydyr, we olar “gündogar ýeli” tarapyndan deňziň ortasynda gark edilýär. Ezekiýel munuň “heläkçiligiň gününde” bolup geçýändigini bize habar berýär, we Ezekiýeliň ýigrimi ýedinji babyndaky tema Tir hakdaky agydyr.
The word of the Lord came again unto me, saying, Now, thou son of man, take up a lamentation for Tyrus; And say unto Tyrus, O thou that art situate at the entry of the sea, which art a merchant of the people for many isles, Thus saith the Lord God; O Tyrus, thou hast said, I am of perfect beauty. Ezekiel 27:1–3.
Rebbiň sözi maňa ýene gelip şeýle diýdi: Indi bolsa, eý ynsan ogly, Tir hakda agy aýt; Tiriň özüne-de şeýle diý: Eý deňziň girişinde ýerleşen, köp adalar üçin halklaryň söwdagäri bolan, Hökmürowan Reb şeýle diýýär: Eý Tir, sen: “Men kämil gözellikdirin” diýdiň. Hezekiýel 27:1–3.
The day of the ruin of Tyrus is the subject of the lamentation. The day of the ruin of Tyrus is the Sunday law, for Tyrus is a symbol of the papacy, whose judgment begins in the “hour” that the second voice of Revelation eighteen begins to call people out of Babylon.
Tyrusyň heläk bolan güni bu agy aýdylýan sözleriň mowzugydyr. Tyrusyň heläk bolan güni Ýekşenbe kanunydyr, çünki Tyrus papalygyň nyşanydyr; onuň höküm edilşi Ylham kitabynyň on sekizinji babyndaky ikinji ses adamlary Babilewondan çykmaga çagyrmaga başlan “sagatda” başlanýar.
And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities. Reward her even as she rewarded you, and double unto her double according to her works: in the cup which she hath filled fill to her double. How much she hath glorified herself, and lived deliciously, so much torment and sorrow give her: for she saith in her heart, I sit a queen, and am no widow, and shall see no sorrow. Therefore shall her plagues come in one day, death, and mourning, and famine; and she shall be utterly burned with fire: for strong is the Lord God who judgeth her. And the kings of the earth, who have committed fornication and lived deliciously with her, shall bewail her, and lament for her, when they shall see the smoke of her burning, Standing afar off for the fear of her torment, saying, Alas, alas that great city Babylon, that mighty city! for in one hour is thy judgment come. And the merchants of the earth shall weep and mourn over her; for no man buyeth their merchandise any more. Revelation 18:4–11.
Soňra men gökden başga bir sesi eşitdim; ol şeýle diýýärdi: «Ondan çykyň, eý Meniň halkym, onuň günälerine şärik bolmazlygyňyz we onuň belalaryndan paý almazlygyňyz üçin. Çünki onuň günäleri göge çenli ýetdi, Hudaý bolsa onuň etmişlerini ýatlady. Ol size nähili jogap beren bolsa, siz hem oňa şonuň ýaly jogap beriň; onuň eden işlerine görä oňa iki esse gaýtaryň; onuň dolduran käsesinde oňa iki esse dolduryň. Ol özüni näçe şöhratlandyran we näçe nepis ýaşaýyşda ýaşan bolsa, oňa şonça-da azap we hasrat beriň; çünki ol öz ýüreginde: “Men şa aýal bolup otyryn, dul däl, hasrat hem görmerin” diýýär. Şonuň üçin onuň belalary bir günde geler: ölüm, matam we açlyk; ol od bilen bütinleý ýakylar; çünki ony höküm edýän Reb Hudaý gudratlydyr». Onuň bilen zyna eden we nepis ýaşaýyşda ýaşan ýer ýüzüniň patyşalary onuň ýanmagynyň tüssesini görenlerinde onuň üçin aglarlar we matam tutarlar. Olar onuň azabynyň gorkusyndan daşda durup şeýle diýerler: «Wah, wah, eý beýik şäher Babil, eý kuwwatly şäher! Çünki seniň höküm edilmegiň bir sagatda geldi». Ýer ýüzüniň söwdagärleri-de onuň üstüne aglap, ýas tutarlar; çünki indi olaryň harytlaryny hiç kim satyn almaz. Ylham 18:4–11.
The word that is used five times as “hour,” in the book of Daniel, always represents some type of judgment. The type of judgment is determined by the context of the passage where it is employed. In Daniel chapter four, the word “hour” is used first to announce the coming of judgment, whether it was the investigative judgment that began on October 22, 1844, or the executive judgment that begins at the Sunday law. In both cases, the investigative or executive judgments are progressive. The executive judgment of the papacy begins at the Sunday law in the United States. That marks the “hour” that the papacy’s executive judgment begins, and that “hour” is the “hour” of the great earthquake of Revelation eleven, when the two witnesses, represented by Shadrach, Meshach and Abednego are cast into the furnace as the ensign that is lifted up as Ezekiel’s mighty army. That “hour” is when the handwriting appears upon Belshazzar’s wall.
Danyýl kitabynda bäş gezek “sagat” diýlip ulanylýan söz hemişe höküm etmegiň haýsydyr bir görnüşini aňladýar. Höküm etmegiň görnüşi onuň ulanylan ýeriniň mazmuny bilen kesgitlenýär. Danyýlyň dördünji babynda “sagat” sözi ilki bilen geljek hökümi yglan etmek üçin ulanylýar, ol 1844-nji ýylyň 22-nji oktýabrynda başlanan derňew hökümi bolsun ýa-da ýekşenbe kanuny bilen başlanýan ýerine ýetiriji höküm bolsun. Iki ýagdaýda-da, derňew hökümi hem, ýerine ýetiriji höküm hem tapgyrlaýyn häsiýete eýedir. Papalygyň ýerine ýetiriji hökümi Amerikanyň Birleşen Ştatlarynda ýekşenbe kanuny bilen başlanýar. Şol pursat papalygyň ýerine ýetiriji höküminiň başlanýan “sagatyny” alamatlandyrýar, we şol “sagat” Ylham kitaby on birinji bapdaky uly ýer titremesiniň “sagatydyr”; şol wagt Şadrah, Meşah we Abednego bilen şekillendirilen iki şaýat Ýezekieliň kuwwatly goşuny hökmünde ýokary galdyrylan baýdak hökmünde peje taşlanýar. Şol “sagat” Belşazaryň diwarynda ýazynyň peýda bolýan pursatydyr.
The “ships of Tarshish”, which represent the structure of the economic supply-lines of planet earth are sunk in the midst of the seas at that time, and it causes the merchants and kings of the earth to fear as represented by Belshazzar.
Şol wagtda ýer ýüzüniň ykdysady üpjünçilik ýollarynyň gurluşyny aňladýan «Tarşyşyň gämileri» deňizleriň ortasynda batyrylýar, we bu, Belşazar arkaly şekillendirilişi ýaly, ýeriň söwdagärleriniň we patyşalarynyň gorka düşmegine sebäp bolýar.
In Revelation eleven, the “hour” is when the “third Woe” of Islam comes quickly, and the Seventh Trumpet sounds, and the nations are made angry. All three of those symbols point to Islam as the providential tool the Lord uses to accomplish the slaying of Belshazzar at that very “hour.” Belshazzar was slain by enemies that secretly came into his kingdom through the gates that had been carelessly left open, just as the border wall between Mexico and the United States has been carelessly left open, as the “hour” of the “great earthquake” approaches.
Ylhamyň on birinji babynda “sagat” — Yslamyň “üçünji Wysynyň” tiz gelýän, Ýedinji Surnaýyň ýaňlanýan we milletleriň gahar-gazaba münýän wagtydyr. Şol üç nyşanyň ählisi hem, Rebbiň hut şol “sagatda” Belşatsaryň öldürilmegini amala aşyrmak üçin ulanýan takdyry guraly hökmünde Yslama yşarat edýär. Belşatsar öz patyşalygyna seresapsyzlyk bilen açyk galdyrylan derwezelerden gizlin giren duşmanlar tarapyndan öldürildi; edil şonuň ýaly-da, “beýik ýer titremäniň” “sagaty” golaýlaşýarka, Meksika bilen Amerikanyň Birleşen Ştatlarynyň arasyndaky serhet diwary hem seresapsyzlyk bilen açyk galdyryldy.
The healing of the deadly wound of the papacy is set forth in the last six verses of Daniel chapter eleven. In those verses three obstacles are identified that are overcome as the papacy’s deadly wound is healed. The King of the North always conquers three obstacles on his way to supreme power, and always in the order of: first his enemy, second his ally, and then finally his victim. The first to be conquered was the King of the South, representing the Soviet Union, the last enemy of Rome, that was swept away in 1989. The second obstacle is the glorious land, which is Rome’s ally who conquered the USSR for Rome, the United States, which is conquered in the “hour” we are now considering. Thereafter the third obstacle, represented as Egypt, represents when the papacy takes control of its victim, the United Nations.
Papalygyň ölüm howply ýarasynyň sagalmagy Daniýel kitabynyň on birinji babyndaky soňky alty aýatda beýan edilýär. Şol aýatlarda papalygyň ölüm howply ýarasy sagalýarka ýeňip geçilýän üç päsgelçilik görkezilýär. Demirgazygyň Patyşasy iň ýokary häkimiýet ýolunda hemişe üç päsgelçiligi ýeňýär, hem-de muny elmydama şu tertipde edýär: ilki duşmanyny, ikinjiden ýaranyny, soň bolsa ahyrsoňy pidasyny. Ilkinji ýeňlen Günortanyň Patyşasy bolup, ol Rimiň soňky duşmany bolan Sowet Soýuzyna wekilçilik edýärdi; ol 1989-njy ýylda süpürilip aýryldy. Ikinji päsgelçilik şöhratly ýurtdur; bu Rimiň adyndan SSSR-i ýeňen, Rimiň ýarany bolan Amerikanyň Birleşen Ştatlarydyr; ol häzir garalýan “sagatda” ýeňilýär. Ondan soň üçünji päsgelçilik, Müsür hökmünde görkezilip, papalygyň öz pidasy bolan Birleşen Milletler Guramasynyň üstünden gözegçiligi ele alýan döwrüni aňladýar.
In 1989, when the unsealing of those verses occurred, and there was thereafter an increase of knowledge of those verses, it was recognized that pagan Rome, papal Rome and then modern Rome (represented as the King of the North in the last six verses of Daniel chapter eleven), each needed to overcome three geographical obstacles before they were established as a kingdom. For pagan Rome, those three obstacles were represented as three directions.
1989-njy ýylda, şol aýatlaryň möhri açylanda we şondan soň şol aýatlar baradaky bilimiň artmagy ýüze çykanda, butparaz Rimiň, papalyk Rimiň we soňra häzirki zaman Rimiň (Danyel kitabynyň on birinji bapynyň soňky alty aýatynda Demirgazygyň Patyşasy hökmünde görkezilen) hersiniň patyşalyk hökmünde berkarar bolmazdan öň üç geografik päsgelçiligi ýeňip geçmelidigi ykrar edildi. Butparaz Rim üçin şol üç päsgelçilik üç ugur hökmünde görkezilipdi.
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.
Olaryň birinden bir kiçijik şah çykdy; ol günorta tarapa, gündogar tarapa we gözel ýurda garşy aşa ulaldy. Daniel 8:9.
For papal Rome they were three horns that needed to be plucked up.
Papal Rim üçin olar sogrulyp aýrylmaly bolan üç şaha bolupdy.
I considered the horns, and, behold, there came up among them another little horn, before whom there were three of the first horns plucked up by the roots: and, behold, in this horn were eyes like the eyes of man, and a mouth speaking great things. Daniel 7:8.
Men bu şahlara seretdim, ine, olaryň arasından başga bir kiçijik şah çykdy; onuň öňünde ilkinji şahlardan üçüsi köki bilen goparylyp taşlandy. Ine, bu şahda ynsan gözüne meňzeş gözler we uly zatlary sözleýän agyz bardy. Daniel 7:8.
For modern Rome (the king of the north), represented in the last six verses of Daniel eleven, the three obstacles were the king of the south, the glorious land, and Egypt. As with pagan Rome and papal Rome the three obstacles represented geographic obstacles. Modern Rome, represented as the king of the north in the last six verses of Daniel eleven, needed to overcome three “walls”, and with the first wall there was a philosophical “wall” that was removed at the same time a literal wall was removed. In 1989, when the king of the north brought down the Soviet Union (the king of the south), the philosophical “wall” of the “iron curtain” was removed, as the Berlin wall was dismantled.
Danyýl kitabynyň on birinji babynyň soňky alty aýatynda şekillendirilen häzirki zaman Rim üçin (demirgazygyň patyşasy) üç päsgelçilik bardy: günortanyň patyşasy, şöhratly ýurt we Müsür. Butparaz Rimde we papalyk Riminde bolşy ýaly, bu üç päsgelçilik geografik päsgelçilikleri aňladýardy. Danyýl kitabynyň on birinji babynyň soňky alty aýatynda demirgazygyň patyşasy hökmünde şekillendirilen häzirki zaman Rim üç “diwary” ýeňip geçmelidi, we birinji diwar bilen birlikde, göni manydaky diwar ýykylan şol bir wagtda aýrylan pelsepewi bir “diwar” hem bardy. 1989-njy ýylda, demirgazygyň patyşasy Sowet Soýuzyny (günortanyň patyşasyny) ýykanda, Berlin diwary sökülip aýrylyşy ýaly, “demir perdesiniň” pelsepewi “diwary” hem aýryldy.
In the “hour” of Belshazzar’s judgment, when the handwriting is on the wall, and his enemies are secretly entering in through the unguarded gates, the philosophical “wall” of the separation of church and state is removed, while Islam of the third Woe has secretly entered through the unattended “wall” on the southern border of the glorious land.
Belşatsaryň höküm edilýän “sagatynda”, ýagny diwarda ýazgy peýda bolan we onuň duşmanlary gözegçiliksiz derwezelerden gizlin içeri girip barýan mahalynda, döwlet bilen ybadathananyň bölünmeginiň pelsepewi “diwary” aýrylýar; şol bir wagtyň özünde üçünji Wanyň Yslamy şöhratly ýurduň günorta serhedindäki garawsyz “diwardan” gizlin içeri girdi.
When “Egypt”, representing the United Nations, is conquered, and the philosophical “wall of national sovereignty” is removed, as every nation is forced to accept the one-world government that is directed by the whore of Tyre. At that time, a financial crash will occur that produces the martial law and despotism of the last days. Something may very well happen on a street that is called “Wall Street”.
Birleşen Milletler Guramasyny aňladýan “Müsür” basylyp alnanda we Tyryň jelep aýalynyň ýolbaşçylyk edýän bir dünýä hökümetini kabul etmäge her bir millet mejbur edilende, “milli özygtyýarlylygyň diwary” diýlip atlandyrylýan pelsepewi diwar ýumrular. Şol wagtda soňky günleriň harby düzgünini we despotizmini döredýän maliýe çökgünligi ýüze çykar. “Wall Street” diýlip atlandyrylýan bir köçede hakykatdan-da bir zat bolup biler.
“The very means that is now so sparingly invested in the cause of God, and that is selfishly retained, will, in a little while, be cast with all idols to the moles and to the bats. Money will soon depreciate in value very suddenly when the reality of eternal scenes opens to the senses of man.” Welfare Ministry, 266.
“Şu wagtlar Hudaýyň işine örän az möçberde goýberilýän, we nebisjeňlik bilen elde saklanyp galynýan şol serişdeleriň özi az salymdan ähli butlar bilen bilelikde körsyçanlara we ýarganatlardyň arasyna zyňlar. Adamyň duýgularyna ebedi sahnalaryň hakykaty açylanda, puluň gymmaty tiz wagtda örän duýdansyz peseler.” Welfare Ministry, 266.
We continue our study of Belshazzar in the next article.
Belşazar baradaky barlagymyzy indiki makalada dowam etdireris.
“Today, as in the days of Elijah, the line of demarcation between God’s commandment-keeping people and the worshipers of false gods is clearly drawn. ‘How long halt ye between two opinions?’ Elijah cried; ‘if the Lord be God, follow Him: but if Baal, then follow him.’ 1 Kings 18:21. And the message for today is: ‘Babylon the great is fallen, is fallen…. Come out of her, My people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities.’ Revelation 18:2, 4, 5.
“Şu gün, Ylýasyň günlerinde bolşy ýaly, Hudaýyň tabşyryklaryny saklaýan halky bilen ýalan taňrylara sežde edýänleriň arasyndaky araçäk aýdyň kesgitlenendir. ‘Haçana çenli iki pikiriň arasynda ikiýüzlülik edip durarsyňyz?’ diýip, Ylýas gygyryp aýtdy; ‘eger Reb Hudaý bolsa, Oňa eýeriň; emma Baal bolsa, onda oňa eýeriň.’ 1 Patyşalar 18:21. Şeýle hem şu gün üçin habar şudur: ‘Beýik Wawilon ýykyldy, ýykyldy…. Onuň günälerine şärik bolmazlygyňyz we onuň belalaryndan almazlygyňyz üçin, eý halkym, ondan çykyň. Çünki onuň günäleri göge çenli ýetdi, we Hudaý onuň etmişlerini ýatlady.’ Ylham 18:2, 4, 5.”
“The time is not far distant when the test will come to every soul. The observance of the false sabbath will be urged upon us. The contest will be between the commandments of God and the commandments of men. Those who have yielded step by step to worldly demands and conformed to worldly customs will then yield to the powers that be, rather than subject themselves to derision, insult, threatened imprisonment, and death. At that time the gold will be separated from the dross. True godliness will be clearly distinguished from the appearance and tinsel of it. Many a star that we have admired for its brilliance will then go out in darkness. Those who have assumed the ornaments of the sanctuary, but are not clothed with Christ’s righteousness, will then appear in the shame of their own nakedness.” Prophets and Kings, 187, 188.
“Synagyň her bir janyň üstüne geljek wagty indi uzakda däldir. Ýalan sabady berjaý etmek bize daňyljakdyr. Göreş Hudaýyň buýruklary bilen adamlaryň buýruklarynyň arasynda bolar. Dünýä talaplaryna ädimme-ädim boýun bolan we dünýäniň däp-dessurlaryna uýgunlaşanlar, şol wagt masgaralanmaga, kemsidilmäge, türme bilen haýbat atylmagyna we ölüme duçar bolandan boýun gaçyrman, häkimiýet eýelerine boýun bolarlar. Şol wagtda altyn garyndydan aýrylar. Hakyky takwalyk onuň daşky keşbinden we bezeginden aç-açan tapawutlandyrylar. Parlaklygy üçin haýran galan köp ýyldyzymyz şonda garaňkylykda öçer. Mukaddes ýeriň bezeglerini özüne geýen, emma Mesihiň dogrulygy bilen geýinmedik adamlar şonda özleriniň ýalaňaçlygynyň masgaraçylygynda görünjekdirler.” Prophets and Kings, 187, 188.