Nebuchadnezzar’s second dream marks the “time of the end,” when two classes of worshippers are called to come and investigate the “increase of knowledge” that was unsealed in 1798. Daniel is then also identified as Belteshazzar, thus identifying him as God’s covenant people, for a change of name prophetically marks a covenant relation. Nebuchadnezzar acknowledged that Daniel had the presence of the Holy Spirit, and based upon his past experience with Daniel, he thought that “no secret” would trouble Daniel, but the secret of this dream did trouble Daniel.
Navuxadnazarning ikkinchi tushi 1798 yilda muhrdan ochilgan “bilimning ortishi”ni kelib tekshirishga ikki toifa sajda qiluvchilar chaqiriladigan “oxirzamon”ni belgilaydi. So‘ng Doniyor yana Beltashassar deb ham tanitiladi; shu tariqa u Xudoning ahd xalqi sifatida ko‘rsatiladi, chunki ismning o‘zgarishi bashoratda ahd munosabatini bildiradi. Navuxadnazar Doniyorda Muqaddas Ruhning borligini tan oldi va Doniyor bilan bo‘lgan avvalgi tajribasiga asoslanib, “hech qanday sir” Doniyorni qiynamaydi, deb o‘yladi; biroq bu tushning siri Doniyorni qiynadi.
O Belteshazzar, master of the magicians, because I know that the spirit of the holy gods is in thee, and no secret troubleth thee, tell me the visions of my dream that I have seen, and the interpretation thereof. Thus were the visions of mine head in my bed; I saw, and behold, a tree in the midst of the earth, and the height thereof was great. The tree grew, and was strong, and the height thereof reached unto heaven, and the sight thereof to the end of all the earth: The leaves thereof were fair, and the fruit thereof much, and in it was meat for all: the beasts of the field had shadow under it, and the fowls of the heaven dwelt in the boughs thereof, and all flesh was fed of it. I saw in the visions of my head upon my bed, and, behold, a watcher and an holy one came down from heaven; He cried aloud, and said thus, Hew down the tree, and cut off his branches, shake off his leaves, and scatter his fruit: let the beasts get away from under it, and the fowls from his branches: Nevertheless leave the stump of his roots in the earth, even with a band of iron and brass, in the tender grass of the field; and let it be wet with the dew of heaven, and let his portion be with the beasts in the grass of the earth: Let his heart be changed from man’s, and let a beast’s heart be given unto him: and let seven times pass over him. This matter is by the decree of the watchers, and the demand by the word of the holy ones: to the intent that the living may know that the most High ruleth in the kingdom of men, and giveth it to whomsoever he will, and setteth up over it the basest of men. This dream I king Nebuchadnezzar have seen. Now thou, O Belteshazzar, declare the interpretation thereof, forasmuch as all the wise men of my kingdom are not able to make known unto me the interpretation: but thou art able; for the spirit of the holy gods is in thee. Then Daniel, whose name was Belteshazzar, was astonied for one hour, and his thoughts troubled him. The king spake, and said, Belteshazzar, let not the dream, or the interpretation thereof, trouble thee. Belteshazzar answered and said, My lord, the dream be to them that hate thee, and the interpretation thereof to thine enemies. Daniel 4:9–19.
Ey Beltashazar, sehrgarlarning boshlig‘i, chunki men bilamanki, muqaddas xudolarning ruhi senda bordir va hech qanday sir seni qiynamaydi, menga men ko‘rgan tushimning vahiylarini va uning ta’birini aytib ber. Men to‘shagimda yotganimda boshimda ko‘rgan vahiylar shunday edi: men ko‘rdim, va mana, yerning o‘rtasida bir daraxt bor edi, uning bo‘yi juda baland edi. Daraxt o‘sdi va qudratli bo‘ldi, uning bo‘yi osmongacha yetdi, ko‘rinishi esa butun yerning chetigacha bordi. Barglari chiroyli, mevasi mo‘l edi, unda hamma uchun oziq bor edi; dala hayvonlari uning soyasida panoh topardi, osmon qushlari uning shoxlarida istiqomat qilardi, va barcha jonzot undan oziqlanardi. Men to‘shagimda yotganimda boshimdagi vahiylarni ko‘rdim, va mana, osmondan bir qo‘riqchi, muqaddas zot tushib keldi. U baland ovoz bilan nido qilib, shunday dedi: “Daraxtni qulatib tashlanglar, shoxlarini kesib tashlanglar, barglarini to‘kib yuboringlar, mevasini sochib tashlanglar; dala hayvonlari uning ostidan qochib ketsin, qushlar esa uning shoxlaridan uchib ketsin. Ammo uning ildizlarining to‘nkasini yerda qoldiringlar, hatto dala maysasi ichida temir va mis halqa bilan qoldiringlar; u osmon shudringidan ho‘l bo‘lsin, uning nasibasi esa yerning maysasida hayvonlar bilan birga bo‘lsin. Uning yuragi odamning yuragidan o‘zgartirilsin, unga hayvon yuragi berilsin; va uning ustidan yetti davr o‘tsin. Bu ish qo‘riqchilarning hukmi bilan, bu talab muqaddas zotlarning kalomi bilan bo‘ldi; toki tiriklar Oliy Zot insonlar saltanatida hukmron ekanini, uni O‘zi xohlagan kishiga berishini va uning ustiga hatto odamlarning eng tubanini ham qo‘yishini bilsinlar.” Bu tushni men, shoh Navuxadnazar, ko‘rdim. Endi sen, ey Beltashazar, uning ta’birini aytib ber, chunki mening saltanatimdagi barcha donishmandlar menga uning ta’birini bildira olmayaptilar; ammo sen bunga qodirsan, chunki muqaddas xudolarning ruhi sendadir”. So‘ng ismi Beltashazar bo‘lgan Doniyor bir lahza dong qotib qoldi, va o‘y-fikrlari uni bezovta qildi. Shoh so‘z olib dedi: “Ey Beltashazar, tush ham, uning ta’biri ham seni qo‘rqitmasin”. Beltashazar javob berib dedi: “Hazratim, bu tush sizdan nafratlanadiganlarga bo‘lsin, uning ta’biri esa dushmanlaringizga bo‘lsin”. Doniyor 4:9–19.
Daniel is “troubled” with the dream and interpretation, for he can understand how Nebuchadnezzar might be offended by the interpretation, but once Nebuchadnezzar encourages him to speak, Daniel provides Nebuchadnezzar with a warning of judgment to come. The warning of judgment to come, is symbolic of the warning of the first angel that arrived at the time of the end, in 1798.
Doniyor tush va uning ta’biri tufayli “bezovta bo‘ladi”, chunki u Navuxadnazar bu ta’birdan ranjishi mumkinligini anglaydi, ammo Navuxadnazar uni gapirishga undagach, Doniyor Navuxadnazarga kelajak hukm haqida bir ogohlantirishni yetkazadi. Kelajak hukm haqidagi bu ogohlantirish 1798-yilda, zamonning oxirida kelgan birinchi farishtaning ogohlantirishining ramzidir.
Then Daniel, whose name was Belteshazzar, was astonied for one hour, and his thoughts troubled him. The king spake, and said, Belteshazzar, let not the dream, or the interpretation thereof, trouble thee. Belteshazzar answered and said, My lord, the dream be to them that hate thee, and the interpretation thereof to thine enemies. Daniel 4:19.
So‘ngra Belteshazzar deb atalgan Doniyor bir muddat hayratda qoldi, va uning fikrlari uni bezovta qildi. Shoh gapirib dedi: “Ey Belteshazzar, tush ham, uning ta’biri ham seni bezovta qilmasin”. Belteshazzar javob berib dedi: “Hazratim, bu tush sizdan nafratlanadiganlarga, uning ta’biri esa dushmanlaringizga bo‘lsin”. Doniyor 4:19.
Daniel was “astonied for one hour.” The “hour” is one of five times that the word “hour,” occurs in the book of Daniel, and it is found nowhere else in the Old Testament. Here it represents the period of time that Daniel, representing the “wise” that understand the increase of knowledge, prepare to give the warning of the first angel, which announces the opening of the investigative judgment on October 22, 1844. Daniel’s interpretation of the dream includes, not only the announcement of a coming judgment, but also a call for Nebuchadnezzar to cease from sin, representing the everlasting gospel of the first angel. The “hour” would be prophetically located at the time of the end, in 1798, when the first angel arrived into history. The first angel arrived into history in 1798, at the conclusion of the “seven times” of God’s vengeance brought against the northern kingdom, beginning in 723 BC.
Doniyor “bir soat davomida dahshatga tushdi.” “Soat” so‘zi Doniyor kitobida uchraydigan besh holatdan biridir va Eski Ahdda boshqa hech qayerda uchramaydi. Bu yerda u bilimning ortishini anglaydigan “donolar”ni ifodalovchi Doniyor birinchi farishtaning ogohlantirishini berishga tayyorlanadigan vaqt davrini ifodalaydi; bu ogohlantirish 1844-yil 22-oktabrda tergov hukmining ochilganini e’lon qiladi. Doniyorning tush ta’biri nafaqat kelayotgan hukmning e’lonini, balki Navuxadnazarni gunohdan to‘xtashga da’vatni ham o‘z ichiga oladi; bu esa birinchi farishtaning abadiy xushxabarini ifodalaydi. “Soat” bashoratli tarzda oxirzamon vaqtida, ya’ni 1798-yilda, birinchi farishta tarix sahnasiga kirib kelgan paytda joylashgan bo‘lar edi. Birinchi farishta tarix sahnasiga 1798-yilda, miloddan avvalgi 723-yilda boshlangan shimoliy saltanatga qarshi Xudoning qasosining “yetti davri” yakunida kirib keldi.
For these be the days of vengeance, that all things which are written may be fulfilled. But woe unto them that are with child, and to them that give suck, in those days! for there shall be great distress in the land, and wrath upon this people. And they shall fall by the edge of the sword, and shall be led away captive into all nations: and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled. Luke 21:22–24.
Chunki bular qasos kunlaridir, toki yozilgan barcha narsalar bajo bo‘lsin. Ammo o‘sha kunlarda homilador bo‘lganlarga va emizikli bolasi borlarga hol bo‘lsin! Chunki yurtda buyuk musibat bo‘ladi va bu xalq ustiga g‘azab tushadi. Ular qilich tig‘idan yiqilurlar va barcha xalqlar orasiga asir qilib olib ketilurlar; g‘ayriyahudiylarning vaqtlari to‘lgunicha esa Quddus g‘ayriyahudiylar tomonidan oyoq osti qilinur. Luqo 21:22–24.
Nebuchadnezzar was to live with the heart of a beast for the period of God’s vengeance, that was brought upon the northern kingdom of Israel, for Nebuchadnezzar was the king of the north. Luke identifies that same period as “times” (“times of the Gentiles”), in the plural, when he marks the ending point of the trampling down of Jerusalem.
Nabuxadnazar Isroilning shimoliy shohligi ustiga keltirilgan Xudoning qasos davri mobaynida yirtqichning yuragi bilan yashashi kerak edi, chunki Nabuxadnazar shimol podshohi edi. Luqo Quddusning oyoq osti qilinishining nihoya nuqtasini belgilarkan, aynan o‘sha davrni ko‘plikda “vaqtlar” (“G‘ayriyahudiylarning vaqtlar(i)”) deb ataydi.
And they shall fall by the edge of the sword, and shall be led away captive into all nations: and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled. Luke 21:24.
Va ular qilichning tig‘idan yiqilurlar va barcha xalqlar orasiga asir qilib olib ketilurlar; Quddus esa, to g‘ayriyahudiylarning vaqtlari ado bo‘lguncha, g‘ayriyahudiylar tomonidan oyoq osti qilinur. Luqo 21:24.
In the book of Revelation, the times of the Gentiles trampling down the sanctuary and host was simply identified as twelve hundred and sixty years, for it was simply emphasizing the period of papal persecution.
Vahiy kitobida butparast xalqlarning muqaddas maskan va lashkarni oyoq osti qilishi davri shunchaki bir ming ikki yuz oltmish yil deb ko‘rsatilgan, chunki bu shunchaki papalik ta’qibi davrini ta’kidlash uchun edi.
But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. And I will give power unto my two witnesses, and they shall prophesy a thousand two hundred and threescore days, clothed in sackcloth. Revelation 11:2, 3.
Ammo ma’baddan tashqaridagi hovlini chetda qoldir va uni o‘lchama; chunki u g‘ayriyahudiylarga berilgandir; ular esa muqaddas shaharni qirq ikki oy oyoqosti qiladilar. Va Men O‘z ikki guvohimga qudrat beraman, ular esa jul kiyim kiygan holda ming ikki yuz oltmish kun davomida bashorat qiladilar. Vahiy 11:2, 3.
The warning message given by Daniel to Nebuchadnezzar, represents the warning of judgment to come. The arrival of that warning message is symbolically located in 1798, which is when the first angel arrived to warn of the approaching investigative judgment. The predicted judgment upon Nebuchadnezzar occurred in the second use of the word “hour” in chapter four.
Doniyorning Navuxadnazarга bergan ogohlantirish xabari kelajak hukm haqidagi ogohlantirishni ifodalaydi. O‘sha ogohlantirish xabarining kelishi ramziy tarzda 1798-yilda joylashtirilgan bo‘lib, aynan shu paytda birinchi farishta yaqinlashib kelayotgan tergov hukmi haqida ogohlantirish uchun kelgan edi. Navuxadnazar ustidan bashorat qilingan hukm to‘rtinchi bobdagi “soat” so‘zining ikkinchi qo‘llanishida yuz berdi.
All this came upon the king Nebuchadnezzar. At the end of twelve months he walked in the palace of the kingdom of Babylon. The king spake, and said, Is not this great Babylon, that I have built for the house of the kingdom by the might of my power, and for the honour of my majesty? While the word was in the king’s mouth, there fell a voice from heaven, saying, O king Nebuchadnezzar, to thee it is spoken; The kingdom is departed from thee. And they shall drive thee from men, and thy dwelling shall be with the beasts of the field: they shall make thee to eat grass as oxen, and seven times shall pass over thee, until thou know that the most High ruleth in the kingdom of men, and giveth it to whomsoever he will. The same hour was the thing fulfilled upon Nebuchadnezzar: and he was driven from men, and did eat grass as oxen, and his body was wet with the dew of heaven, till his hairs were grown like eagles’ feathers, and his nails like birds’ claws. Daniel 4:28–33.
Bularning hammasi shoh Navuxadnazar boshiga keldi. O‘n ikki oy o‘tgach, u Bobil shohligining saroyida sayr qilib yurardi. Shoh so‘z olib dedi: “Men o‘z qudratimning kuchi bilan saltanat uyi uchun qurgan va ulug‘vorligimning sharafi uchun bunyod etgan ana shu buyuk Bobil emasmi?” Shohning og‘zida bu so‘z hali turgan paytda, osmondan bir ovoz tushdi: “Ey shoh Navuxadnazar, senga shunday aytilur: shohlik sendan ketdi. Seni odamlar orasidan quvib chiqaradilar, maskaning dala hayvonlari bilan birga bo‘lur; seni ho‘kizlar kabi o‘t yemoqqa majbur qilurlar, va to sen insonlar shohligi ustidan Oliy Zot hukmronlik qilishini hamda uni O‘zi istagan kishiga berishini bilmaguningcha, ustingdan yetti davr o‘tar.” O‘sha zahotiyoq bu so‘z Navuxadnazar ustida bajo bo‘ldi: u odamlar orasidan quvib chiqarildi, ho‘kizlar kabi o‘t yedi, osmon shabnami uning badanini ho‘llab turdi, to sochlari burgut patlaridek o‘sib ketguncha va tirnoqlari qush changallaridek bo‘lguncha. Doniyor 4:28–33.
The judgment that had been predicted came in the very “hour” that Nebuchadnezzar lifted up his heart to pride. The investigative judgment that had been predicted, came when the “hour” of God’s investigative judgment commenced.
Bashorat qilingan hukm Navuxadnazar o‘z yuragini mag‘rurlikka ko‘targan ayni o‘sha “soat”da keldi. Bashorat qilingan tergovchi hukm Xudoning tergovchi hukmi “soati” boshlangan paytda keldi.
The “hour” of God’s judgment on October 22, 1844, had produced two classes of worshippers, represented as the “wise” and the “wicked” in Daniel chapter twelve, and who were also represented as “wise” or “foolish” in the parable of the ten virgins, and who were also represented as those who were justified by faith in Habakkuk chapter two, who were contrasted with those that manifested the same character as had Nebuchadnezzar in the “hour” his judgment came.
1844-yil 22-oktabrdagi Xudoning hukmi “soati” ikki toifa sajda qiluvchilarni yuzaga keltirgan edi; ular Doniyor kitobining o‘n ikkinchi bobida “dono” va “fosiq” sifatida tasvirlangan, o‘nta bokira haqidagi masalda esa “aqlli” va “nodon” sifatida ifodalangan, shuningdek Habakkuk kitobining ikkinchi bobida imon orqali oqlanganlar sifatida ko‘rsatilgan bo‘lib, ular hukmi kelgan “soat”da Navuxadnazar namoyon etgan xuddi o‘sha xususiyatni ko‘rsatganlarga qarama-qarshi qo‘yilgan edi.
Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. Habakkuk 2:4.
Mana, mag‘rurlangan uning joni unda to‘g‘ri emas; ammo solih o‘z imoni bilan yashar. Habakkuk 2:4.
The two classes in each of the three lines were manifested when the “hour” of his judgment arrived on October 22, 1844, which is what Nebuchadnezzar’s “hour” of judgment represents. 1798 was the conclusion of the “first” indignation of “seven times,” when the papacy ceased to prosper, for she was delivered a deadly wound.
Uch yo‘nalishning har biridagi ikki toifa Uning hukmining “soati” 1844-yil 22-oktyabrda yetib kelganida namoyon bo‘ldi; Nebuxadnazar hukmining “soati” aynan shuni ifodalaydi. 1798 yil “yetti vaqt”ning “birinchi” g‘azabi yakunlangan yil edi, o‘shanda papalik ravnaq topishdan to‘xtadi, chunki unga halokatli yara yetkazildi.
And the king shall do according to his will; and he shall exalt himself, and magnify himself above every god, and shall speak marvellous things against the God of gods, and shall prosper till the indignation be accomplished: for that that is determined shall be done. Daniel 11:36.
Shoh o‘z irodasiga ko‘ra ish tutadi; u o‘zini yuksaltiradi va har qanday xudodan o‘zini ulug‘laydi, xudolar Xudosiga qarshi ajabtovur so‘zlar aytadi va g‘azab ado bo‘lgunicha ravnaq topadi; chunki belgilab qo‘yilgan narsa bajo bo‘ladi. Doniyor 11:36.
1844, was the end of the “last” indignation:
1844 yil “so‘nggi” g‘azabning nihoyasi edi:
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. Daniel 8:19.
Va u dedi: “Mana, g‘azabning oxirgi nihoyasida nima bo‘lishini senga ma’lum qilaman; chunki oxir belgilangan vaqtda bo‘lur.” Daniel 8:19.
The first use of the word “hour,” in Daniel chapter four, represents 1798; which was the end of the “first” of God’s indignation of “seven times” against the northern kingdom of Israel; the arrival of the first angel’s message at the time of the end; and the end of Nebuchadnezzar’s “seven times” at the “end of the days.”
“soat” so‘zining Doniyor kitobining to‘rtinchi bobida ilk bor qo‘llanishi 1798 yilni ifodalaydi; bu Isroilning shimoliy shohligiga qarshi Xudoning “yetti vaqt” davom etgan g‘azabining “birinchisi”ning nihoyasi; oxirzamon paytida birinchi farishta xabarining yetib kelishi; va Navuxadnazar “kunlarning oxirida” boshdan kechirgan “yetti vaqt”ning tugashi edi.
The second use of the word “hour,” in Daniel chapter four, represents 1844; which was the end of the “last” indignation of “seven times,” against the southern kingdom of Judah. It was also the arrival of the investigative judgment, and Nebuchadnezzar’s personal judgment.
“soat” so‘zining ikkinchi qo‘llanilishi, Doniyor kitobining to‘rtinchi bobida, 1844-yilni ifodalaydi; bu Yahudoning janubiy shohligiga qarshi “yetti vaqt”lik “oxirgi” g‘azabning nihoyasi edi. Bu, shuningdek, tergov hukmining va Navuxadnazar ustidan chiqarilgan shaxsiy hukmning kelishi ham edi.
Chapter one identifies the history of the three-step testing process, and marks the empowerment of the first angel’s message on August 11, 1840. Chapter four represents the arrival of the first angel’s message at the time of the end in 1798, and is to be laid over chapter one. Chapter four emphasizes the message of the first angel and its warning of approaching judgment, and marks October 22, 1844, and the arrival of the third angel’s message.
Birinchi bob uch bosqichli sinov jarayonining tarixini belgilab beradi va 1840-yil 11-avgustda birinchi farishtaning xabariga kuch-qudrat ato etilganini ko‘rsatadi. To‘rtinchi bob esa oxirzamon paytida 1798-yilda birinchi farishtaning xabari kelganini ifodalaydi va u birinchi bob ustiga qo‘yib ko‘rilishi lozim. To‘rtinchi bob birinchi farishtaning xabarini hamda uning yaqinlashib kelayotgan hukm haqidagi ogohlantirishini ta’kidlaydi va 1844-yil 22-oktabrni hamda uchinchi farishtaning xabari kelganini belgilaydi.
Together they represent the beginning of not only Adventism, but also of the United States. Chapters one through three also address the history at the end of Adventism, and the end of the United States. Chapter five, and the testimony of Belshazzar also aligns with those first three chapters.
Ular birgalikda nafaqat Adventizmning, balki Amerika Qo‘shma Shtatlarining ham boshlanishini ifodalaydi. Birinchi bobdan uchinchi bobgacha bo‘lgan boblar, shuningdek, Adventizmning oxiridagi tarixni va Amerika Qo‘shma Shtatlarining oxirini ham bayon etadi. Beshinchi bob ham, Belshazzarning guvohligi ham, o‘sha dastlabki uch bob bilan uyg‘unlashadi.
Chapter one, aligned with chapter four, represent the movement of the first angel, and the history when the book of Daniel was unsealed at the time of the end in 1798. The message that was then unsealed is symbolized with the vision of the Ulai River, that represents the increase of knowledge contained within chapters seven, eight and nine of Daniel.
Birinchi bob, to‘rtinchi bob bilan uyg‘un holda, birinchi farishtaning harakatini hamda Doniyor kitobi 1798-yilda oxirzamonda muhrdan ochilgan davrdagi tarixni ifodalaydi. O‘sha paytda muhrdan ochilgan xabar Ulai daryosi haqidagi vahiy bilan ramzlangan bo‘lib, u Doniyorning yettinchi, sakkizinchi va to‘qqizinchi boblarida mujassam bo‘lgan bilimning ortishini ifodalaydi.
In the third year of the reign of king Belshazzar a vision appeared unto me, even unto me Daniel, after that which appeared unto me at the first. And I saw in a vision; and it came to pass, when I saw, that I was at Shushan in the palace, which is in the province of Elam; and I saw in a vision, and I was by the river of Ulai. Daniel 8:1, 2.
Shoh Belshazarning hukmronligining uchinchi yilida menga, ya’ni menga — Doniyorga — avval menga zohir bo‘lganidan keyin yana bir vahiy zohir bo‘ldi. Men vahiyda ko‘rdim; va shunday bo‘ldiki, men ko‘rganimda, Elam viloyatidagi Shushan qal’asida edim; va men vahiyda ko‘rdimki, Ulay daryosi bo‘yida ekanman. Doniyor 8:1, 2.
Chapters one through three, aligned with chapter five; represent the movement of the third angel, and the history when the book of Daniel was unsealed in 1989. The message that was unsealed then is symbolized with the vision of the Hiddekel River, that represents the increase of knowledge contained within chapters ten, eleven and twelve.
Beshinchi bob bilan uyg‘unlashgan birinchi bobdan uchinchi bobgacha bo‘lgan boblar uchinchi farishtaning harakatini hamda Doniyor kitobi 1989-yilda muhrdan yechilgan paytdagi tarixni ifodalaydi. O‘sha vaqtda muhrdan yechilgan xabar Hiddekel daryosi haqidagi vahiy bilan ramziy tarzda ifodalanadi; bu vahiy o‘ninchi, o‘n birinchi va o‘n ikkinchi boblar ichida mujassam bo‘lgan bilimning ko‘payishini anglatadi.
And in the four and twentieth day of the first month, as I was by the side of the great river, which is Hiddekel. Daniel 10:4.
Birinchi oyning yigirma to‘rtinchi kuni men Hiddekel deb ataladigan ulug‘ daryo bo‘yida edim. Doniyor 10:4.
We will continue our consideration of the line of Nebuchadnezzar and Belshazzar in the next article.
Keyingi maqolada biz Navuxadnazar va Belshazarning nasabiy yo‘lini ko‘rib chiqishni davom ettiramiz.
“There is need of a much closer study of the Word of God. Especially should Daniel and the Revelation have attention as never before in the history of our work. We may have less to say in some lines, in regard to the Roman power and the papacy, but we should call attention to what the prophets and the apostles have written under the inspiration of the Spirit of God. The Holy Spirit has so shaped matters, both in the giving of the prophecy, and in the events portrayed, as to teach that the human agent is to be kept out of sight, hid in Christ, and the Lord God of heaven and His law are to be exalted.
“Xudoning Kalomini ancha yaqinroq o‘rganishga ehtiyoj bor. Ayniqsa Doniyor va Vahiy kitoblariga ishimiz tarixida hech qachongidan ham ko‘proq e’tibor qaratilishi lozim. Biz Rim hokimiyati va papalik haqida ayrim yo‘nalishlarda kamroq gapirishimiz mumkin, biroq Xudo Ruhining ilhomi ostida payg‘ambarlar va havoriylar yozgan narsalarga e’tiborni qaratmog‘imiz kerak. Muqaddas Ruh, ham bashoratning berilishida, ham unda tasvirlangan voqealarda, masalalarni shunday yo‘sinda shakllantirganki, bundan maqsad insoniy vosita ko‘zdan panada tutilsin, Masihda yashirinsin, osmonlarning Rabbiy Xudosi va Uning qonuni esa ulug‘lansin.”
“Read the book of Daniel. Call up, point by point, the history of the kingdoms there represented. Behold statesmen, councils, powerful armies, and see how God wrought to abase the pride of men, and lay human glory in the dust. God alone is represented as great. In the vision of the prophet He is seen casting down one mighty ruler and setting up another. He is revealed as the monarch of the universe, about to set up His everlasting kingdom—the Ancient of days, the living God, the Source of all wisdom, the Ruler of the present, the Revealer of the future. Read and understand how poor, how frail, how short-lived, how erring, how guilty, is man in lifting up his soul unto vanity.
«Daniyor kitobini o‘qing. Unda tasvirlangan saltanatlar tarixini nuqta-banuqta xotiraga keltiring. Davlat arboblarini, kengashlarni, qudratli qo‘shinlarni ko‘ring va Xudo insonlarning mag‘rurligini pasaytirish, insoniy shon-shuhratni tuproqqa yotqizish uchun qanday ish ko‘rganini ko‘ring. Faqatgina Xudo buyuk sifatida namoyon etiladi. Payg‘ambarning vahiyida U bir qudratli hukmdorni yiqitib, boshqasini tiklayotgani ko‘rinadi. U borliqning Oliy Hukmdori, O‘zining abadul-abad shohligini barpo etmoqchi bo‘lgan Zot — Qadimiy kunlar Egasi, tirik Xudo, barcha donolikning Manbai, hozirning Hokimi, kelajakni Ochildiruvchi sifatida ochib beriladi. Insonning o‘z jonini behudalikka ko‘tarayotganida naqadar qashshoq, naqadar zaif, naqadar qisqa umrli, naqadar adashuvchan, naqadar aybdor ekanini o‘qing va anglang.»
“The Holy Spirit through Isaiah points us to God, the living God, as the chief object of attention—to God as revealed in Christ. ‘Unto us a child is born, unto us a son is given: and the government shall be upon His shoulder: and His name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace’ [Isaiah 9:6].
“Muqaddas Ruh Ishayo orqali diqqatimizning bosh mavzui sifatida bizni Xudoga, tirik Xudoga — Masihda ochib berilgan Xudoga qaratadi. «Chunki biz uchun bola tug‘ildi, bizga O‘g‘il berildi; hukmronlik Uning yelkasida bo‘ladi; va Uning nomi Ajoyib, Maslahatchi, Qudratli Xudo, Abadiy Ota, Tinchlik Shahzodasi deb ataladi» [Isaiah 9:6].”
“The light that Daniel received direct from God was given especially for these last days. The visions he saw by the banks of the Ulai and the Hiddekel, the great rivers of Shinar, are now in process of fulfillment, and all the events foretold will soon have come to pass.
“Daniyorning bevosita Xudodan olgan nuri ayniqsa shu oxirgi kunlar uchun berilgan edi. U Ulai va Xiddeqel bo‘ylarida, Shinarning buyuk daryolari yonida ko‘rgan vahiylar hozir bajo bo‘lish jarayonidadir, va oldindan aytilgan barcha voqealar tez orada yuz berib bo‘ladi.
“Consider the circumstances of the Jewish nation when the prophecies of Daniel were given. The Israelites were in captivity, their temple had been destroyed, their temple service suspended. Their religion had centered in the ceremonies of the sacrificial system. They had made the outward forms all-important, while they had lost the spirit of true worship. Their services were corrupted with the traditions and practices of heathenism, and in the performance of the sacrificial rites they did not look beyond the shadow to the substance. They did not discern Christ, the true offering for the sins of men. The Lord wrought to bring the people into captivity, and to suspend the services in the temple, in order that the outward ceremonies might not become the sum total of their religion. Their principles and practices must be purged from heathenism. The ritual service ceased in order that heart service might be revived. The outward glory was removed that the spiritual might be revealed.” Manuscript Releases, volume 16, 333, 334.
“Doniyorning bashoratlari berilgan paytda yahudiy xalqining ahvolini ko‘rib chiqing. Isroilliklar asirlikda edilar, ularning ma’badi vayron qilingan, ma’baddagi xizmati to‘xtatilgan edi. Ularning dini qurbonlik tizimining marosimlariga markazlashgan edi. Ular tashqi shakllarni nihoyatda muhim qilib qo‘ygan edilar, holbuki haqiqiy sajda ruhini yo‘qotgan edilar. Ularning ibodat xizmatlari majusiylikning rivoyatlari va amallari bilan buzilgan edi, va qurbonlik marosimlarini ado etishda ular soyadan mohiyatga o‘tib qaramadilar. Ular Masihni — insonlarning gunohlari uchun haqiqiy qurbonlikni — anglamadilar. Rabb xalqni asirlikka olib borish va ma’baddagi xizmatlarni to‘xtatish uchun ish qildi, toki tashqi marosimlar ularning dinining butun mazmuniga aylanib qolmasin. Ularning tamoyillari va amallari majusiylikdan poklanishi lozim edi. Qalb xizmati qayta jonlantirilishi uchun marosim xizmati to‘xtadi. Ruhiy narsa oshkor bo‘lishi uchun tashqi ulug‘vorlik olib tashlandi.” Manuscript Releases, 16-jild, 333, 334.