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# The Book of Daniel - Number Thirty

Danyýel kitaby — Otuzynjy bölüm

The Hour of Fear

Gorky Sagat

Author

Jeff Pippenger

Published

December 25, 2023

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Belshazzar’s fear of the mysterious handwriting addresses not only his death and the end of the sixth kingdom of Bible prophecy, but also the point in prophetic history when fear takes hold of the kings of the earth. Their fear is produced by the “east wind” of Islam. Their fear is as a woman in travail, thus identifying a progressively increasing pain, which comes with more and more rapidity. The fear begins at the “hour” of Belshazzar’s feast, though it initially arrived on September 11, 2001. From then onward the winds begin to slip through the hands of the four angels who are holding them during the sealing time of the one hundred and forty-four thousand. The lamentation for Tyrus that Ezekiel identifies, defines Tyrus by asking the prophetic question, “What city is like Tyrus, like the destroyed in the midst of the sea?”

Beýlşasaryň syrly ýazgyny görüp düşen gorkusy diňe onuň ölümine hem-de Mukaddes Kitap pygamberligindäki altynjy patyşalygyň soňuna däl, eýsem pygamberlik taryhynda ýer ýüzüniň patyşalarynyň gorkynyň penjesine düşýän döwrüne-de degişlidir. Olaryň gorkusy Yslamyň “gündogar şemaly” tarapyndan döreýär. Olaryň gorkusy dogurýan aýalyňky ýalydyr; şeýlelikde ol barha artýan, gitdigiçe has ýygy gaýtalanýan agyryny görkezýär. Gorky Beýlşasaryň meýlisiniň “sagatynda” başlanýar, emma ol ilkinji gezek 2001-nji ýylyň 11-nji sentýabrynda gelip ýetipdi. Şondan soň ýüz kyrk dört müňüň möhürleniş wagtynda olary saklap duran dört perişdäniň elinden şemallar sypyp başlaýar. Hezekieliň Týur hakdaky agysy, “Deňziň ortasynda weýran edilen Týur ýaly haýsy şäher bar?” diýen pygamberlik soragyny bermek bilen Týury kesgitleýär.

> 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. The suburbs shall shake at the sound of the cry of thy pilots. And all that handle the oar, the mariners, and all the pilots of the sea, shall come down from their ships, they shall stand upon the land; And shall cause their voice to be heard against thee, and shall cry bitterly, and shall cast up dust upon their heads, they shall wallow themselves in the ashes: And they shall make themselves utterly bald for thee, and gird them with sackcloth, and they shall weep for thee with bitterness of heart and bitter wailing. And in their wailing they shall take up a lamentation for thee, and lament over thee, saying, What city is like Tyrus, like the destroyed in the midst of the sea? When thy wares went forth out of the seas, thou filledst many people; thou didst enrich the kings of the earth with the multitude of thy riches and of thy merchandise. In the time when thou shalt be broken by the seas in the depths of the waters thy merchandise and all thy company in the midst of thee shall fall. All the inhabitants of the isles shall be astonished at thee, and their kings shall be sore afraid, they shall be troubled in their countenance. The merchants among the people shall hiss at thee; thou shalt be a terror, and never shalt be any more. Ezekiel 27:25–36.

> Tarşyşyň gämileri bazaryňda seni wasp edýärdi; sen doldurylyp, deňizleriň ortasynda örän şöhratly bolupdyň. Kürekçileriň seni uly suwlara getirdi; gündogar şemaly seni deňizleriň ortasynda döwdi. Baýlyklaryň, ýarmarkalaryň, söwdalaryň, deňizçileriň, ýol görkeziji kapitanyň, gämi abatlaýjylaryň, söwda bilen meşgullanýanlaryň, içiňdäki ähli söweşijileriň we ortangdaky tutuş jemagatyň heläk bolýan günüňde deňizleriň ortasyna gaçar. Töwerekdäki ýerler kapitanyň gykylygynyň sesine sarsar. Küregi tutýanlaryň hemmesi, deňizçiler we deňziň ähli ýol görkeziji kapitany öz gämilerinden düşerler, gury ýerde durarlar; seniň garşyňa seslerini çykaryp, ajy aglarlar, başlaryna toprak saçarlar, külüň içinde togalanarlar. Seniň üçin başlaryny düýbünden syrarlar, jul geýinerler, ýürek ajysy bilen, ajy nalalar edip seniň üçin aglarlar. Nalalarynda seniň üçin agy aýdyp, üstüňden şeýle diýip aglarlar: Deňziň ortasynda ýok edilen Tirus ýaly şäher barmy? Harytlaryň deňizlerden çykyp gidende, sen köp halklary doldurdyň; baýlyklaryňyň we söwdalaryňyň köplügi bilen ýer ýüzüniň patyşalaryny baýlaşdyrdyň. Suwlaryň çuňluklarynda deňizler tarapyndan döwüljek wagtyňda, söwdalaryň we ortaňdaky tutuş jemagatyň ýykyljakdyr. Adalaryň ähli ýaşaýjylary saňa haýran galar, olaryň patyşalary örän gorkar, ýüzleri alada-gama batar. Halklaryň arasyndaky söwdagärler saňa sygyrar; sen elhençlige öwrülersiň we mundan beýläk hiç haçan bolmarsyň. Ezekiel 27:25–36.

Tyrus is the city, or kingdom that the merchants of the earth cry bitterly over, and then ask, “what city is like Tyrus?” They do so in the “time,” when the city is broken in the sea. In Revelation chapter eighteen, the whore of Tyre, who is the whore of Rome, who has committed fornication with the kings of the earth and is identified as that great city whose judgment comes in one hour, and in one day. She is the city that raises the prophetic question from the wailing kings and merchants.

Tirus — ýer ýüzüniň söwdagärleriniň onuň üstünde ajy aglaýan, soň bolsa: «Haýsy şäher Tirus ýaly?» diýip soraýan şäheri, ýa-da patyşalygydyr. Olar muny şäher deňizde döwlüp-ýumrulan «wagtynda» edýärler. Ylham kitaby on sekizinji bapda, Tyryň jelep aýaly, ýagny Rimiň jelep aýaly, ýer ýüzüniň patyşalary bilen zyna eden we hökmi bir sagatda hem-de bir günde gelýän şol beýik şäher hökmünde tanalýan şol aýal beýan edilýär. Ol aglaýan patyşalardan we söwdagärlerden şol pygamberlik sowalyny galdyrýan şäherdir.

> 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: The merchandise of gold, and silver, and precious stones, and of pearls, and fine linen, and purple, and silk, and scarlet, and all thyine wood, and all manner vessels of ivory, and all manner vessels of most precious wood, and of brass, and iron, and marble, And cinnamon, and odours, and ointments, and frankincense, and wine, and oil, and fine flour, and wheat, and beasts, and sheep, and horses, and chariots, and slaves, and souls of men. And the fruits that thy soul lusted after are departed from thee, and all things which were dainty and goodly are departed from thee, and thou shalt find them no more at all. The merchants of these things, which were made rich by her, shall stand afar off for the fear of her torment, weeping and wailing, And saying, Alas, alas, that great city, that was clothed in fine linen, and purple, and scarlet, and decked with gold, and precious stones, and pearls! For in one hour so great riches is come to nought. And every shipmaster, and all the company in ships, and sailors, and as many as trade by sea, stood afar off, And cried when they saw the smoke of her burning, saying, What city is like unto this great city! And they cast dust on their heads, and cried, weeping and wailing, saying, Alas, alas, that great city, wherein were made rich all that had ships in the sea by reason of her costliness! for in one hour is she made desolate. Revelation 18:8–19.

> Şonuň üçin onuň başyna betbagtlyklary bir günde geler: ölüm, ýas we açlyk; ol doly ot bilen ýakylar; çünki ony höküm edýän Reb Hudaý güýçlüdir. Onuň bilen zyna edip, nepis ýaşaýyş süren ýer ýüzüniň patyşalary onuň ýanmagynyň tüssesini görenlerinde onuň üçin aglap, matam tutarlar, onuň azabynyň gorkusy sebäpli uzakda durup: «Wah, wah, eý beýik şäher Wawilon, eý güýçli şäher! çünki seniň hökümiň bir sagatda geldi» diýerler. Ýer ýüzüniň söwdagärleri hem onuň üstüne aglap, matam tutarlar; çünki indi olaryň harytlaryny hiç kim satyn almaz: altyn, kümüş, gymmatbaha daşlar, merjenler, näzik zygyr matasy, gyrmyzy mata, ýüpek, al mata, her dürli hoşboý agaç, pil süňkünden her dürli gap-gaçlar, iň gymmatbaha agaçdan, bürünçden, demirden we mermerden her dürli gap-gaçlar, darçyn, hoşboý yslar, ýaglar, ladan, şerap, ýag, inçe un, bugdaý, mallar, goýunlar, atlar, arabalar, gullar we adam janlary. Seniň janyňyň höwes eden miweleri senden aýryldy, ähli näzik we gözellikli zatlar senden gitdi, sen olary indi hiç wagt tapmarsyň. Bu zatlaryň söwdagärleri, onuň arkaly baýlaşanlar, onuň azabynyň gorkusy sebäpli uzakda durup, aglap we nala çekip: «Wah, wah, näzik zygyr matasyna, gyrmyzy we al mata geýdirilen, altyn, gymmatbaha daşlar we merjenler bilen bezelen ol beýik şäher! Çünki şeýle uly baýlyk bir sagatda puja çykdy» diýerler. Her bir gämi başlygy, gämilerde ýolagçy bolanlaryň hemmesi, deňizçiler we deňiz arkaly söwda edýänleriň barysy uzakda durdular, onuň ýanmagynyň tüssesini görenlerinde gygyryp: «Bu beýik şähere meňzeş haýsy şäher bar!» diýdiler. Olar başlaryna toprak sepip, aglap we nala çekip: «Wah, wah, deňizdäki gämileri bolanlaryň hemmesi onuň gymmatlylygynyň netijesinde baýlaşan ol beýik şäher! çünki ol bir sagatda haraba edildi» diýdiler. Ylham 18:8–19.

The unsealing of the Revelation of Jesus Christ includes the message of the Midnight Cry. That message is the second prophecy of Ezekiel thirty-seven that brings the dead dry bones that have laid in the streets for three and a half days to life as a mighty army. That message is the message that includes the truth that it is Islam that the Lord employs to bring executive judgment upon the United States for Sunday enforcement. That judgment arrives in the “hour” of the great earthquake, which is also the “hour” that the handwriting came upon Belshazzar’s wall. The handwriting produced the fear, that is represented as taking hold of all the kings and merchants when the economic structure of planet earth is taken down by the “east wind” of Islam, who have secretly slipped into Belshazzar’s kingdom, through the neglected lower “wall” to the south.

Isa Mesihiň Ylhamynyň möhüriniň açylmagy Gijeki Ýaňlanşyň habaryny hem öz içine alýar. Ol habar Ezekiel otuz ýediniň ikinji pygamberligidir; ol köçelerde üç ýarym günläp ýatan gury öli süňkleri beýik bir goşun hökmünde ýaşaýarýar. Ol habar Rebbiň ýekşenbe gününi mejbury berjaý etdirmek sebäpli Birleşen Ştatlaryň üstüne ýerine ýetiriji höküm getirmek üçin ulanyp duran zadyň hut yslamdygy baradaky hakykaty hem öz içine alýar. Ol höküm beýik ýer titremäniň “sagadynda” gelýär; şol hem Belşazzaryň diwarynda ýazynyň peýda bolan “sagadydyr”. Ol ýazgy gorky döretdi; şol gorky, ýer ýüzüniň ykdysady gurluşy Belşazzaryň patyşalygyna gizlinlik bilen, günortadaky äsgerilmedik aşaky “diwar” arkaly aralaşan yslamyň “gündogar şemaly” tarapyndan ýykylanda, ähli patyşalary we täjirleri gurşap alýan zat hökmünde görkezilýär.

The “city” or kingdom that the kings and merchants lament of and ask, “what city is like unto this great city” is the kingdom of the whore of Tyre, who is then singing her songs and committing fornication with those very kings. All the prophets speak of the end of the world and they agree with one another, so Ezekiel’s merchants are the same merchants in Revelation chapter eighteen. Three times in Revelation chapter eighteen they lament “alas, alas,” as the great city and the financial structure of planet earth is taken down. The Greek word translated as “alas,” in the passage, is the very same word that is translated three times in Revelation chapter eight, and verse thirteen, which is there translated with a different English word.

Patyşalar bilen täjirleriň matam tutup: «Bu beýik şähere meňzeş nähili şäher bar?» diýip soraýan şol «şäher» ýa-da şalylyk, Tiriň jelep aýalynyň şalylygydyr; ol bolsa şol wagt hut şol patyşalar bilen aýdymlaryny aýdyp, zyna edýär. Ähli pygamberler dünýäniň soňy hakda sözleýärler we olar biri-biri bilen ylalaşýarlar; şonuň üçin Ezekieldäki täjirler bilen Ylham kitabyň on sekizinji babyndaky täjirler şolaryň özleridir. Ylham kitabyň on sekizinji babynda, beýik şäher we ýer ýüzüniň maliýe gurluşy ýykylýan mahaly, olar üç gezek: «Wah, wah!» diýip matam tutýarlar. Şol parçadaky «wah» diýip terjime edilen grek sözi, hut şol bir sözdür; ol Ylham kitabyň sekizinji baby, on üçünji aýatda hem üç gezek başga bir iňlis sözi bilen terjime edilendir.

> And I beheld, and heard an angel flying through the midst of heaven, saying with a loud voice, Woe, woe, woe, to the inhabiters of the earth by reason of the other voices of the trumpet of the three angels, which are yet to sound! Revelation 8:13.

> Men seredip gördüm we asmanyň ortasyndan uçup barýan bir perişdäni eşitdim; ol gaty ses bilen şeýle diýýärdi: Ýeriň ýüzünde ýaşaýanlaryň başyna betbagtçylyk, betbagtçylyk, betbagtçylyk gelsin! Çünki heniz surnaý çalmaly bolan beýleki üç perişdäniň surnaý sesleri geljekdir! Ylham 8:13.

The kings and merchants are lamenting the destruction of the world’s economy with the words, “alas, alas,” meaning “woe, woe,” and the “Woe” is a symbol of Islam. The fear that takes hold of Belshazzar and his lords when the handwriting appears on the wall, is the fear produced when the economic structure of planet earth is destroyed by ongoing attacks from Islam, which God employs as His providential tool to bring about His executive judgment upon those who drink the wine of Babylon, that is Sunday enforcement. This truth is the theme of the Isaiah twenty-three “burden” of the whore of “Tyre.”

Patyşalar we söwdagärler dünýä ykdysadyýetiniň heläk edilmegine “wah, wah” diýen sözler bilen aglap-zar edýärler; munuň manysy “hasrat, hasratdyr”, we “Hasrat” Yslamyň nyşanydyr. Diwarda ýazgy peýda bolanda Belşasaryň we onuň begleriniň üstüni basan gorky, ýer ýüzüniň ykdysady gurluşy Hudaýyň öz ýerine ýetiriji hökmini Wawilonyň şerabyny — ýagny Ýekşenbe gününe mejbur etmegi — içýänleriň üstüne getirmek üçin Öz takdyrynyň guraly hökmünde ulanýan Yslamyň yzygiderli hüjümleri arkaly weýran edilende döreýän gorkudyr. Bu hakykat Işaýa ýigrimi üçünji bapdaky “Tiriň” jelep aýaly baradaky “ýüküň” temasydyr.

> The burden of Tyre. Howl, ye ships of Tarshish; for it is laid waste, so that there is no house, no entering in: from the land of Chittim it is revealed to them. Be still, ye inhabitants of the isle; thou whom the merchants of Zidon, that pass over the sea, have replenished. And by great waters the seed of Sihor, the harvest of the river, is her revenue; and she is a mart of nations. Be thou ashamed, O Zidon: for the sea hath spoken, even the strength of the sea, saying, I travail not, nor bring forth children, neither do I nourish up young men, nor bring up virgins. As at the report concerning Egypt, so shall they be sorely pained at the report of Tyre. Pass ye over to Tarshish; howl, ye inhabitants of the isle. Is this your joyous city, whose antiquity is of ancient days? her own feet shall carry her afar off to sojourn. Who hath taken this counsel against Tyre, the crowning city, whose merchants are princes, whose traffickers are the honourable of the earth? The Lord of hosts hath purposed it, to stain the pride of all glory, and to bring into contempt all the honourable of the earth. Pass through thy land as a river, O daughter of Tarshish: there is no more strength. He stretched out his hand over the sea, he shook the kingdoms: the Lord hath given a commandment against the merchant city, to destroy the strong holds thereof. And he said, Thou shalt no more rejoice, O thou oppressed virgin, daughter of Zidon: arise, pass over to Chittim; there also shalt thou have no rest. Behold the land of the Chaldeans; this people was not, till the Assyrian founded it for them that dwell in the wilderness: they set up the towers thereof, they raised up the palaces thereof; and he brought it to ruin. Howl, ye ships of Tarshish: for your strength is laid waste. And it shall come to pass in that day, that Tyre shall be forgotten seventy years, according to the days of one king: after the end of seventy years shall Tyre sing as an harlot. Take an harp, go about the city, thou harlot that hast been forgotten; make sweet melody, sing many songs, that thou mayest be remembered. And it shall come to pass after the end of seventy years, that the Lord will visit Tyre, and she shall turn to her hire, and shall commit fornication with all the kingdoms of the world upon the face of the earth. And her merchandise and her hire shall be holiness to the Lord: it shall not be treasured nor laid up; for her merchandise shall be for them that dwell before the Lord, to eat sufficiently, and for durable clothing. Isaiah 23:1–18.

> Tiriň ýüki. Eý, Tarşyş gämileri, nala çekiň; çünki ol weýran edildi, öý ýokdur, girere ýer ýokdur; bu olara Kittim ýurdundan aýan edildi. Eý, ada ilaty, dymyň; deňzi kesip geçýän Sidon söwdagärleri seni doldurypdylar. Beýik suwlaryň üstünden Sihoryň tohumy, derýanyň hasyly onuň girdejisidir; ol milletleriň bazarydyr. Eý, Sidon, utan; çünki deňiz, ýagny deňziň galasy şeýle diýdi: «Men zähmet çekmedim, çaga dogurmadym; ne ýaş ýigitleri ösdürip ýetişdirdim, ne-de gyzlary ulaltdym». Müsür baradaky habarda bolşy ýaly, Tir baradaky habarda-da olar gaty ejir çekerler. Tarşyşa geçiň; eý, ada ilaty, nala çekiň. Bu siziň şatlykly şäheriňizmi? Onuň gadymyýeti örän gadym zamandan bäri bardyr. Öz aýaklary ony uzaklara, ýurt tutmaga alyp gider. Täç geýdirýän şäher bolan Tire garşy, söwdagärleri şazadalar, täjirleri ýer ýüzüniň hormatly adamlary bolan bu şäheriň garşysyna bu niýeti kim döretdi? Muny Hökmürowan Reb niýet etdi: ähli şöhratyň tekepbirligini masgara etmek we ýer ýüzüniň ähli hormatlylaryny äsgermezlige düşürmek üçin. Eý, Tarşyşyň gyzy, ýeriňden derýa ýaly akyp geç; indi seni saklajak güýç ýokdur. Ol elini deňziň üstüne uzatdy, patyşalyklary sarsdyrdy; Reb söwda şäherine garşy onuň gala berklerini ýok etmek üçin buýruk berdi. Ol diýdi: «Eý, zulum gören päk gyz, Sidonyň gyzy, indi şatlanmarsyň; tur, Kittime geç; ol ýerde-de saňa rahatlyk bolmaz». Ine, haldeýleriň ýurduna seret; bu halk öň ýokdy, ony çölde ýaşaýanlar üçin aşurly esaslandyrdy. Olar onuň diňlerini gurdular, köşklerini dikeldiler; emma ol ony harabaçylyga öwürdi. Eý, Tarşyş gämileri, nala çekiň; çünki siziň güýjüňiz weýran edildi. Şol günde şeýle bolar: Tir bir patyşanyň günlerine görä ýetmiş ýyl unudylar; ýetmiş ýylyň ahyrynda Tir jelep ýaly aýdym aýdyp başlar. Eý, unudylan jelep, lirany al, şäheri aýlanyp çyk; ýakymly saz çal, köp aýdymlar aýt, ýat edilmegiň üçin. Şeýle-de ýetmiş ýylyň soňunda Reb Tire ýüzlener; ol öz hakyna dolanar we ýer ýüzünde dünýäniň ähli patyşalyklary bilen zyna eder. Emma onuň söwdasy hem hak tölegi-de Reb üçin mukaddeslik bolar; ol hazyna edilmez, ýygnalyp goýulmaz; çünki onuň söwdasy Rebbiň huzurynda ýaşaýanlara dok iýmek we berk egin-eşik üçin bolar. Işaýa 23:1–18.

The seventy years, which is as “the days of one king”, is represented by the kingdom of Babylon, for a king is a kingdom, and literal Babylon reigned for seventy years. The seventy years of literal Babylon ended in the “hour” the handwriting appeared upon the walls of Belshazzar’s banquet hall. That very night he was slain, by the power that came through the “wall” unnoticed, for he was having a party drinking the wine of Babylon, while Nebuchadnezzar’s orchestra was playing the music, and the whore of Tyre sang the sweet melody, and apostate Israel danced and bowed.

“bir patyşanyň günleri” hökmünde bolan ýetmiş ýyl Wawilon patyşalygy bilen şekillendirilýär, çünki patyşa — bir patyşalykdyr, we göni manydaky Wawilon ýetmiş ýyl höküm sürdi. Göni manydaky Wawilonyň ýetmiş ýyly Belşatsaryň toý zalynyň diwarlarynda ýazuw peýda bolan “sagatda” tamamlandy. Şol gijäniň özünde, “diwaryň” üsti bilen duýulman gelen güýjüň täsiri bilen ol öldürildi; çünki ol Wawilonyň şerabyny içip meýlis edýärdi, şol wagt Nebukadnetsaryň orkestri saz çalýardy, Tire jelep zenany süýji owaz aýdýardy, we imandan dänmiş Ysraýyl tans edip baş egýärdi.

Then fear took hold of all involved, for God had “taken counsel against Tyre” and had “purposed” “to stain the pride of all glory, and to bring into contempt all the honourable of the earth.” God therefore “shook the kingdoms” with the “great earthquake” of that “hour,” for God had “given a commandment against the merchant” kingdom, “to destroy the strong holds thereof.” In the “hour” of fear for Belshazzar, the kings and the merchants began a search to understand the meaning of the fiery words on the wall. The death of Belshazzar is about to happen, but at that point, he is still alive. He therefore sought to understand the mysterious words and offered rewards to the wise men, if they could interpret the writing, but it could not be done, for the wise men of Babylon employ the methodology of biblical study that was a counterfeit of truth. The mysterious words are as the vision of a book that is sealed.

Soňra Hudaýyň «Tyr barada geňeş edendigini» hem-de «ähli şöhratyň tekepbirligini hapalamagy we ýeriň ähli hormatlylaryny masgaraçylyga salmagy» «niýet edinendigini» görenleriň hemmesini gorky gaplady. Şonuň üçin Hudaý şol «sagadyň» «beýik ýer titremesi» bilen «patyşalyklary sarsdyrdy», çünki Hudaý söwdagärlik edýän patyşalyk barada, «onuň galalaryny ýykmak üçin», «buýruk beripdi». Belşatsar üçin gorky «sagadynda» patyşalar we söwdagärler diwardaky otly sözleriň manysyna düşünmek üçin gözleg edip başladylar. Belşatsaryň ölümi indi bolup geçjekdi, emma şol pursatda ol heniz diridi. Şonuň üçin ol syrly sözlere düşünmäge çalyşdy we ýazgyny düşündirip bilseler, dana adamlara sylaglar wada berdi, emma bu mümkin bolmady, çünki Wawilonyň dana adamlary Mukaddes Ýazgyny öwrenmegiň hakykatyň galpy bolan usulyny ulanýardylar. Şol syrly sözler möhürlenen kitabyň görnüşindäki görnüş ýalydyr.

> Then came in all the king’s wise men: but they could not read the writing, nor make known to the king the interpretation thereof. Then was king Belshazzar greatly troubled, and his countenance was changed in him, and his lords were astonied. Now the queen by reason of the words of the king and his lords came into the banquet house: and the queen spake and said, O king, live forever: let not thy thoughts trouble thee, nor let thy countenance be changed: There is a man in thy kingdom, in whom is the spirit of the holy gods; and in the days of thy father light and understanding and wisdom, like the wisdom of the gods, was found in him; whom the king Nebuchadnezzar thy father, the king, I say, thy father, made master of the magicians, astrologers, Chaldeans, and soothsayers; Forasmuch as an excellent spirit, and knowledge, and understanding, interpreting of dreams, and showing of hard sentences, and dissolving of doubts, were found in the same Daniel, whom the king named Belteshazzar: now let Daniel be called, and he will show the interpretation. Then was Daniel brought in before the king. And the king spake and said unto Daniel, Art thou that Daniel, which art of the children of the captivity of Judah, whom the king my father brought out of Jewry? I have even heard of thee, that the spirit of the gods is in thee, and that light and understanding and excellent wisdom is found in thee. And now the wise men, the astrologers, have been brought in before me, that they should read this writing, and make known unto me the interpretation thereof: but they could not show the interpretation of the thing: And I have heard of thee, that thou canst make interpretations, and dissolve doubts: now if thou canst read the writing, and make known to me the interpretation thereof, thou shalt be clothed with scarlet, and have a chain of gold about thy neck, and shalt be the third ruler in the kingdom. Daniel 5:8–16.

> Şondan soň patyşanyň ähli akyldarlary içeri girdiler; emma olar ýazgyny okap bilmediler, onuň düşündirişini-de patyşa mälim edip bilmediler. Şonda patyşa Belşazar örän howsala düşdi, onuň ýüz-görki üýtgedi, onuň begleri bolsa haýran galdylar. Patyşa bilen onuň begleriniň sözleri sebäpli şa aýaly meýlis öýüne girdi; şa aýaly sözläp şeýle diýdi: Eý, patyşa, baky ýaşa; goý, seniň pikirleriň seni bimaza etmesin, seniň ýüz-görküň hem üýtgemesin. Seniň şalygyňda mukaddes hudaýlaryň ruhy bolan bir adam bar; seniň ataňyň günlerinde onda nur, düşünje we hudaýlaryň paýhasyna meňzeş paýhas tapyldy; seniň ataň Nebukadnesar patyşa, hawa, seniň ataň patyşa ony jadugärleriň, ýyldyzçylaryň, haldelileriň we palçylaryň başlygy edip belledi. Çünki şol Danielde — patyşanyň oňa Beltşazar diýip at goýan şol adamda — ajaýyp ruh, bilim, düşünje, düýşleri ýormak, syrly sözleri açmak we şübheleri çözmek ýaly zatlar tapyldy; indi Daniel çagyrylsyn, ol düşündirişi mälim eder. Şondan soň Daniel patyşanyň huzuryna getirildi. Patyşa Daniela ýüzlenip şeýle diýdi: Sen ýehuda sürgünleriniň neslinden bolan, atam patyşanyň Ýehudadan getirip äkiden şol Danielmi? Men seniň hakyňda eşitdim: sende hudaýlaryň ruhy bar, sende nur, düşünje we ajaýyp paýhas tapylýar diýýärler. Indi akyldarlar, ýyldyzçylar bu ýazgyny okap, onuň düşündirişini maňa mälim etsinler diýip meniň huzuryma getirildiler; emma olar bu zadyň düşündirişini görkezip bilmediler. Men bolsa seniň düşündiriş edip bilýändigiňi we şübheleri çözüp bilýändigiňi eşitdim. Indi eger sen bu ýazgyny okap, onuň düşündirişini maňa mälim edip bilseň, gyrmyzy geýim geýdirilersiň, boýnuňa altyn zynjyr dakylar we şalykda üçünji hökümdar bolarsyň. Daniel 5:8–16.

The queen in the palace was not Belshazzar’s wife, but the queen of his grandfather, and she knew who could read the writing on the wall. There was a church (for a woman is a church prophetically), in the kingdom that knew who could understand the secrets of God.

Köşkdäki şa aýaly Belşaşaryň aýaly däl-de, onuň atasynyň şa aýalydy, we ol diwardaky ýazgyny kimiň okap biljekdigini bilýärdi. Patyşalykda, Hudaýyň syrlaryna kimiň düşünip biljekdigini bilýän bir ybadathana bardy (çünki pygamberlik taýdan aýal ybadathanadyr).

> “There was in the palace a woman who was wiser than them all,—the queen of Belshazzar’s grandfather. In this emergency she addressed the king in language that sent a ray of light into the darkness. ‘O king, live forever,’ she said, ‘let not thy thoughts trouble thee, nor let thy countenance be changed. There is a man in thy kingdom in whom is the spirit of the holy gods; and in the days of thy father light and understanding and wisdom, like the wisdom of the gods, was found in him; whom the king Nebuchadnezzar, thy father, the king, I say, thy father, made master of the magicians, astrologers, Chaldeans, and soothsayers; …now let Daniel be called, and he will show the interpretation.’

> Köşkde olaryň hemmesinden has akyldar bir zenan bardy,—Belşasaryň atasynyň aýaly bolan şa zenany. Şu gyssagly ýagdaýda ol patyşa garaňkylygyň içine bir ýagtylyk şöhlesini salan sözler bilen ýüzlendi. «Eý, patyşa, baky ýaşa» diýip, ol aýtdy, «goý, pikirleriň seni ynjytmasyn, ýüzüň hem üýtgemesin. Seniň patyşalygyňda mukaddes hudaýlaryň ruhy bolan bir adam bar; we seniň ataňyň günlerinde onda ýagtylyk, düşünje we hudaýlaryň paýhasy ýaly paýhas tapyldy; patyşa Nebukadnesar, seniň ataň, patyşa, hawa, seniň ataň ony jadugärleriň, münçileriň, haldeleriň we palçylaryň başlygy edip belledi; … indi bolsa Daniýel çagyrylsyn, ol hem düşündirişini berer.»

> “‘Then was Daniel brought in before the king.’ Making an effort to brace himself and to show his authority, Belshazzar said, ‘Art thou that Daniel which art of the children of the captivity of Judah, which the king, my father, brought out of Jewry? I have even heard of thee, that the spirit of the gods is in thee, and that light and understanding and excellent wisdom is found in thee…. Now if thou canst read the writing, and make known to me the interpretation thereof, thou shalt be clothed with scarlet, and have a chain of gold about thy neck, and shalt be the third ruler in the kingdom.’

> “Şondan soň Danyýel patyşanyň huzuryna getirilipdi.” Özünü ele almaga we öz häkimiýetini görkezmäge çalşyp, Belşazar şeýle diýdi: “Sen patyşanyň, ýagny meniň atamyň, Ýahuda ýesirlerinden ýurtdan alyp gelen şol Danyýelmi? Men seniň barada hatda şeýle diýip eşitdim: sende taňrylaryň ruhy bar eken, sende nur, düşünje we iň ýokary paýhas tapylýar eken…. Indi eger sen bu ýazgyny okap, onuň manysyny maňa aýan edip bilseň, saňa gyrmyzy lybas geýdiriler, boýnuňa altyn zynjyr dakylar we sen patyşalykda üçünji hökümdar bolarsyň.”

> “Daniel was not awed by the king’s appearance, nor confused or intimidated by his words. ‘Let thy gifts be to thyself,’ he answered, ‘and give thy rewards to another; yet I will read the writing unto the king, and make known to him the interpretation. O thou king, the most high God gave Nebuchadnezzar thy father a kingdom, and majesty, and glory, and honour…. But when his heart was lifted up, and his mind hardened in pride, he was deposed from his kingly throne, and they took his glory from him…. And thou his son, O Belshazzar, hast not humbled thine heart, though thou knewest all this, but hast lifted up thyself against the God of heaven; and they have brought the vessels of His house before thee, and thou, and thy lords, thy wives, and thy concubines, have drunk in them, and thou hast praised the gods of silver and gold, of brass, iron, wood, and stone, which see not, nor hear, nor know; and the God in whose hand thy breath is, and whose all thy ways, hast thou not glorified.’

> «Danyel patyşanyň daş keşbinden haýrana galmady, onuň sözlerinden hem aljyramady ýa-da gorkmady. Ol şeýle jogap berdi: “Sowgatlaryň özüňe galsyn, sylaglaryňy-da başga birine ber; şonda-da men ýazgyny patyşa okap bererin we onuň manysyny oňa mälim ederin. Eý, patyşa, ähli zatdan belent Hudaý seniň ataň Nebukadnesara patyşalyk, beýiklik, şöhrat we hormat berdi…. Emma onuň ýüregi galkynyp, akyly tekepbirlikde gatanda, ol patyşalyk tagtyndan agdaryldy, şöhraty-da ondan alyndy…. Sen bolsa, onuň ogly Belşassar, bularyň barysyny bilýän hem bolsaň, ýüregiňi peseltmediň, gaýtam asmanyň Hudaýyna garşy özüňi beýgeltdiň; Onuň öýüniň gap-gaçlaryny seniň öňüňe getirdiler, sen, begleriň, aýallaryň we gyrnaklaryň şolarda içdiňiz; sen görmeýän, eşitmeýän, düşünmeýän kümüş, altyn, bürünç, demir, agaç we daş hudaýlaryny wasp etdiň; emma demiň Öz elinde bolan, ähli ýollaryň hem Öz ygtyýarynda bolan Hudaýa sen şöhrat bermediň.”»

> “‘This is the writing that was written, Mene, Mene, Tekel, Upharsin. This is the interpretation of the thing: Mene: God hath numbered thy kingdom and finished it. Tekel: Thou art weighed in the balances, and art found wanting. Peres: Thy kingdom is divided and given to the Medes and Persians.’

> “‘Ýazylan ýazgy şudur: Mene, Mene, Tekel, Upharsin. Munuň manysy şudur: Mene: Hudaý seniň şalygyňy sanady we ony ahyryna ýetirdi. Tekel: Sen terezilerde ölçendiň, we kem tapyldyň. Peres: Seniň şalygyň bölünip, madýanlylara we parsylara berildi.’

> “Daniel did not swerve from his duty. He held the king’s sin before him, showing him the lessons he might have learned but did not. Belshazzar had not heeded the events so significant to him. He had not read his grandfather’s history correctly. The responsibility of knowing truth had been laid upon him, but the practical lesson he might have learned and acted upon had not been taken to heart; and his course of action brought the sure result.

> Danyýel öz wezipesinden ýüz öwürmedi. Ol patyşanyň günäsini onuň öňünde goýup, oňa öwrenip biläýjek, ýöne öwrenmedik sapaklaryny görkezdi. Beleşazzar özi üçin şeýle uly ähmiýeti bolan wakalara gulak asmady. Ol atasynyň taryhyny dogry okap bilmedi. Hakykaty bilmek jogapkärçiligi onuň üstüne ýüklenipdi, emma öwrenip, şoňa görä hereket edip biläýjek amaly sapak onuň ýüregine siňmändi; onuň tutan ýoly bolsa gutulgysyz netijä getirdi.

> “This was the last feast of boasting held by the Chaldean king; for He who bears long with man’s perversity had passed the irrevocable sentence. Belshazzar had greatly dishonoured the One who had exalted him as king, and his probation was taken from him. While the king and his nobles were at the height of their revelry, the Persians turned the Euphrates out of its channel, and marched into the unguarded city. As Belshazzar and his lords were drinking from the sacred vessels of Jehovah, and praising their gods of silver and gold, Cyrus and his soldiers stood under the walls of the palace. ‘In that night,’ the record says, ‘was Belshazzar the king of the Chaldeans slain. And Darius the Median took the kingdom.’” Bible Echo, May 2, 1898.

> “Bu, Kaldýaly patyşanyň ulumsylyk bilen geçirilen soňky baýramydy; çünki adamyň tersligine uzak sabyr edýän Ol yzyna gaýtaryp bolmajak hökümi çykarypdy. Belşasar özüni patyşa edip beýgelden Birine örän uly hormatsyzlyk edipdi, we onuň synag möhleti elinden alyndy. Patyşa bilen onuň begleri şagalaňlarynyň iň joşgunly pursatynda bolanlarynda, parslar Ýefrady öz akymyndan sowup, goragsyz galan şähere girdiler. Belşasar bilen onuň begleri Ýehowanyň mukaddes gaplaryndan içip, kümüşden we altyndan bolan hudaýlaryny wasp edýärkäler, Kiros bilen onuň esgerleri köşgüň diwarlarynyň aşagynda durdular. “Şol gije,” diýlip ýazgyda aýdylýar, “Kaldýalylaryň patyşasy Belşasar öldürüldi. We midýaly Darius patyşalygy aldy.” Bible Echo, 1898-nji ýylyň 2-nji maýy.

In the midst of the crisis, the queen (a church), identified that there is a source that can identify the “Future for America”. Daniel once again stands in his lot to fulfill his purpose at the end of the days. The witness of the ensign given in the fiery furnace by Shadrach, Meshach and Abednego is now given by Daniel, as he adds to the line of truth that in the “hour” of the Sunday law crisis, those who represent the ensign will be brought before the state authorities to testify of the truth.

Krizisiň ortasynda şa aýaly (bir ybadathana) “Amerika üçin Geljegi” kesgitläp biljek bir çeşmäniň bardygyny tanady. Daniel öz paýynda ýene-de bir gezek durup, günleriň ahyrynda öz maksadyny ýerine ýetirmek üçin öňe çykýar. Otly peçde Şadraç, Meşaç we Abednego tarapyndan berlen baýdagyň şaýatlygy indi Daniel tarapyndan berilýär, sebäbi ol hakykat setirine şuny goşýar: Ýekşenbe kanuny krizisiniň “sagatynda” baýdagy wekilçilik edýänler hakykat barada şaýatlyk etmek üçin döwlet häkimiýetleriniň öňüne getiriljekdir.

> “‘They will deliver you up to councils, … yea and before governors and kings shall ye be brought for My sake, for a testimony to them and to the Gentiles.’ Matthew 10:17, 18, R. V. Persecution will spread the light. The servants of Christ will be brought before the great men of the world, who, but for this, might never hear the gospel. The truth has been misrepresented to these men. They have listened to false charges concerning the faith of Christ’s disciples. Often their only means of learning its real character is the testimony of those who are brought to trial for their faith. Under examination these are required to answer, and their judges to listen to the testimony borne. God’s grace will be dispensed to His servants to meet the emergency. ‘It shall be given you,’ says Jesus, ‘in that same hour what ye shall speak. For it is not ye that speak, but the Spirit of your Father which speaketh in you.’ As the Spirit of God illuminates the minds of His servants, the truth will be presented in its divine power and preciousness. Those who reject the truth will stand to accuse and oppress the disciples. But under loss and suffering, even unto death, the Lord’s children are to reveal the meekness of their divine Example. Thus will be seen the contrast between Satan’s agents and the representatives of Christ. The Saviour will be lifted up before the rulers and the people.” The Desire of Ages, 354.

> “‘Sizi geňeşleriň öňüne tabşyrarlar, … hatda Meniň ugrum üçin welaýat häkimleriniň we patyşalaryň öňüne-de getirilersiňiz; bu, olar hem-de başga milletler üçin şaýatlyk bolar.’ Matta 10:17, 18, R. V. Yzar görkezijilik nury ýaýradar. Mesihiň hyzmatkärleri dünýäniň beýik adamlarynyň öňüne getiriler; başgaça bolan bolsa, olar Hoş Habary hiç wagt eşitmezdiler. Bu adamlara hakykat ýoýulyp görkezildi. Olar Mesihiň şägirtleriniň iman hakynda ýalan aýyplamalary diňlediler. Köplenç onuň hakyky häsiýetini bilmegiň olaryň ýeke-täk ýoly, imany üçin sud edilmäge getirilenleriň şaýatlygydyr. Derňew astynda bulardan jogap bermek talap edilýär, olaryň kazylary bolsa berilýän şaýatlygy diňlemäge borçly bolýarlar. Şeýle ýagdaýda gerek bolan zat üçin Hudaýyň merhemeti Öz hyzmatkärlerine berler. Isa: ‘Şol sagatda näme diýjegiňiz size berler. Çünki sözleýän siz dälsiňiz, eýsem sizde sözleýän Ataňyzyň Ruhudyr’ diýýär. Hudaýyň Ruhy Öz hyzmatkärleriniň aňlaryny nurlandyranda, hakykat öz ylahy güýjünde we gymmatlylygynda öňe sürler. Hakykaty ret edýänler şägirtleri aýyplamak we ezmek üçin öňe çykarlar. Emma ýitgi we ejir içinde, hatda ölüme çenli, Rebbiň çagalary Özleriniň ylahy Nusgasynyň ýumşaklygyny açyp görkezmelidirler. Şeýlelikde Şeýtanyň gurallary bilen Mesihiň wekilleriniň arasyndaky tapawut görüner. Halasgär hökümdarlaryň we halkyň öňünde beýgeldiler.” The Desire of Ages, 354.

As with the three worthies, Daniel was not interested in any gifts, nor did he need to rehearse what he was going to say. He very simply presented the interpretation of the “seven times,” represented upon the wall.

Üç wepaly adamda bolşy ýaly, Daniýel hiç hili sowgatlara gyzyklanma bildirmedi, hem-de näme diýjekdigini öňünden gaýtalap taýýarlamaga mätäç däldi. Ol diwarda görkezilen “ýedi wagt” baradaky düşündirişi örän ýönekeýlik bilen beýan etdi.

We will continue the story of Belshazzar in the next article.

Biz Belşazaryň hekaýasyny indiki makalada dowam etdireris.

> “Those who are unfaithful to the work of God are lacking in principle; their motives are not of a character to lead them to choose the right under all circumstances. The servants of God are to feel at all times that they are under the eye of their employer. He who watched the sacrilegious feast of Belshazzar is present in all our institutions, in the counting-room of the merchant, in the private workshop; and the bloodless hand is as surely recording your neglect as it recorded the awful judgment of the blasphemous king. Belshazzar’s condemnation was written in words of fire, ‘Thou art weighed in the balances, and art found wanting’; and if you fail to fulfill your God-given obligations your condemnation will be the same.” Messages to Young People, 229.

> “Hudaýyň işine wepasyz bolanlar prinsipden mahrumdyrlar; olaryň niýetleri şeýle häsiýetde däldir welin, olary ähli ýagdaýlarda dogryny saýlamaga alyp barsyn. Hudaýyň hyzmatkärleri özleriniň hemişe Özleriniň Iş Berijisiniň nazarynyň astyndadygyny duýmaly. Belşaçaryň mukaddeslige garşy edilen meýlisini synlan Şol Birisi biziň ähli edaralarymyzda, söwdagäriň hasap otagynda, hususy ussahanada hem bardyr; we gansyz el, hudaýsyz patyşanyň elhenç hökmini nähili ýazgy eden bolsa, siziň sowuk-salalygyňyzy hem şonuň ýaly hökman ýazga geçirýär. Belşaçaryň üstünden çykarylan höküm otly sözler bilen ýazylypdy: ‘Sen terezilerde ölçendiň, we kem tapyldyň’; we eger siz Hudaý tarapyndan berlen borçlaryňyzy ýerine ýetirmeseňiz, siziň üstüňizden çykaryljak höküm hem şol bolar.” Messages to Young People, 229.

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