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# The Book of Daniel - Number Twenty-Eight

Danyýel kitaby — ýigrimi sekizinji san

Walls

Diwarlar

Author

Jeff Pippenger

Published

December 23, 2023

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Nebuchadnezzar represents the beginning of Adventism, the beginning of the United States, the beginning of the Protestant horn and the beginning of the Republican horn. Belshazzar represents the end of all these lines.

Nebukadnesar Adventizmiň başlangyjyny, Amerikanyň Birleşen Ştatlarynyň başlangyjyny, protestant şahynyň başlangyjyny we respublikan şahynyň başlangyjyny aňladýar. Belsazar bolsa bu setirleriň hemmesiniň soňuny aňladýar.

Nebuchadnezzar represents the history of the first and second angels’ messages from 1798, through to 1844, and the beginning of God’s investigative judgment. His testimony parallels Daniel chapter one. Belshazzar represents the history of the third angel’s message from 1989, through to the Sunday law, and the beginning of God’s executive judgment. His testimony parallels Daniel chapters one through three.

Nebukadnesar 1798-nji ýyldan başlap 1844-nji ýyla çenli bolan birinji we ikinji perişdeleriň habarlarynyň taryhyny, hem-de Hudaýyň derňew hökümynyň başlangyjyny aňladýar. Onuň şaýatlygy Danieliň birinji baby bilen utgaşýar. Belşasar 1989-njy ýyldan başlap ýekşenbe kanunyna çenli bolan üçünji perişdäniň habarynyň taryhyny, hem-de Hudaýyň ýerine ýetiriji hökümynyň başlangyjyny aňladýar. Onuň şaýatlygy Danieliň birinji babyndan üçünji babyňa çenli bölümler bilen utgaşýar.

Nebuchadnezzar marks the end of the “seven times” that came upon the northern kingdom of Israel in 1798, when his kingdom was restored unto him after living with the heart of a beast. His testimony continues until the opening of the investigative judgment at the end of the “seven times,” that came upon the southern kingdom of Judah in 1844. In his testimony the word “hour” represents the judgment hour message of the first angel, and then again, it represents the arrival of that message. The “hour” in his testimony marks both 1798, and 1844, which both represent the conclusion of the first indignation and the last indignation respectively.

Nebukadnesar, ýyrtyjy haýwanyň ýüregi bilen ýaşandan soň, öz patyşalygynyň özüne gaýtarylyp berlen 1798-nji ýylda Ysraýylyň demirgazyk patyşalygynyň başyna gelen “ýedi döwrüň” soňuny alamatlandyrýar. Onuň şaýatlygy, Ýahudanyň günorta patyşalygynyň başyna gelen “ýedi döwrüň” ahyrynda, 1844-nji ýylda derňew höküminiň açylýança dowam edýär. Onuň şaýatlygynda “sagat” sözi birinji perişdäniň höküm sagady baradaky habaryny aňladýar; soň bolsa ol ýene-de şol habaryň gelşini aňladýar. Onuň şaýatlygyndaky “sagat” hem 1798-nji ýyly, hem-de 1844-nji ýyly alamatlandyrýar; bularyň ikisi hem degişlilikde birinji gazabyň we soňky gazabyň jemlenmesini aňladýar.

Belshazzar’s end is marked by the mystical handwriting that equates to twenty-five hundred and twenty. The “seven times,” whether represented as an “hour,” a “scattering,” or “twenty-five hundred and twenty,” are a symbol of judgment. Nimrod’s judgment was a “scattering,” Nebuchadnezzar’s was “seven times,” and Belshazzar’s was twenty-five hundred and twenty. When Nebuchadnezzar judged the three worthies, he had the furnace heated “seven times,” above normal.

Belşazaryň soňy iki müň bäş ýüz ýigrimä deň gelýän syrly ýazgy bilen bellenýär. “Ýedi wagt”, “sagat”, “dargadylyş” ýa-da “iki müň bäş ýüz ýigrimi” görnüşinde görkezilýändigine garamazdan, höküm nyşanydyr. Nimroda berlen höküm “dargadylyş” boldy, Nebukadnesaryňky “ýedi wagt” boldy, Belşazaryňky bolsa iki müň bäş ýüz ýigrimi boldy. Nebukadnesar üç wepaly adama höküm edeninde, ojagy adaty ýagdaýyndan “ýedi esse” gyzdyrmagy buýurdy.

The judgment of the “seven times” is marked at the arrival of the first message, and the arrival of the third message. The end of Millerite Adventism in 1863 begins with the rejection of the doctrine of the “seven times,” and one hundred and twenty-six years later in 1989, “the time of the end” for the history of the third angel arrived. One hundred and twenty-six is a symbol of the “seven times”; so the end of the movement of the first angel in 1863, until the beginning of the movement of the third angel in 1989, is bridged together by the “seven times” by the symbolic one hundred and twenty-six.

“Ýedi wagt” baradaky höküm birinji habaryň gelmegi bilen we üçünji habaryň gelmegi bilen bellilenýär. 1863-nji ýylda Millerit Adventizminiň soňy “ýedi wagt” taglymatynyň ret edilmegi bilen başlanýar, we bir ýüz ýigrimi alty ýyl soň, 1989-njy ýylda, üçünji perişdäniň taryhy üçin “ahyryň wagty” gelip ýetdi. Bir ýüz ýigrimi alty “ýedi wagtyň” nyşanydyr; şonuň üçin 1863-nji ýylda birinji perişdäniň hereketiniň soňundan, 1989-njy ýylda üçünji perişdäniň hereketiniň başlangyjyna çenli bolan aralyk, nyşanlaýyn bir ýüz ýigrimi alty arkaly “ýedi wagt” bilen baglanyşdyrylýar.

Yet the testimony of Belshazzar’s fall in Daniel chapter five, teaches that no one can see the judgment of the “seven times,” even though it is written upon the “wall”. For the Republican horn, the judgment is written on Thomas Jefferson’s “wall of separation of church and state” that is removed in chapter five of Daniel. For the true Protestant horn, the judgment is written on the two sacred charts that are hung upon the “wall” in order that those who read it may run. But in the blindness of Laodicea the words are indiscernible. In both cases, the words of judgment represent that both the true Protestant and Republican horns are weighed in the balances, and found wanting. The story of Belshazzar has a message for the Republican horn, representing the nations of the world.

Şeýle-de, Danyýel kitabynyň bäşinji babynda Belsazaryň ýykylşy baradaky şaýatlyk, höküm onuň “diwarynda” ýazylan hem bolsa, hiç kimiň “ýedi wagtyň” hökümini görüp bilmeýändigini öwredýär. Respublikan şaha görä, bu höküm Tommas Jeffersonyň “ybadathana bilen döwletiň arasyndaky bölünişik diwarynda” ýazylgandyr; ol diwar Danyýeliň bäşinji babynda aýrylýar. Hakyky protestant şahasy üçin bolsa, höküm “ony okaýanlar ylgasynlar” diýip “diwara” asylan iki mukaddes çyzgyda ýazylgandyr. Emma Laodikýanyň körlüginde sözler saýgarylmaz bolýar. Iki ýagdaýda-da, höküm sözleri hem hakyky protestant, hem-de Respublikan şahalaryň terezide çekilip, kem tapylýandygyny aňladýar. Belsazar baradaky kyssa dünýä milletlerini aňladýan Respublikan şahasy üçin bir habary özünde jemleýär.

> “In the history of Nebuchadnezzar and Belshazzar, God speaks to nations of today.” Signs of the Times, July 20, 1891.

> «Nebukadnesaryň we Belşazzaryň taryhynda Hudaý şu günki halklara ýüzlenýär». Signs of the Times, 20-nji iýul, 1891.

The story of Belshazzar also has a message for the Protestant horn, representing the people of the world.

Belşasar baradaky hekaýat hem dünýä halkyny aňladýan protestant şahyna ýüzlenýän bir habary öz içine alýar.

> “In the history of Nebuchadnezzar and Belshazzar, God speaks to the people of today.” Bible Echo, September 17, 1894.

> “Nebukadnesaryň we Belşatsaryň taryhynda Hudaý şu günüň halkyna sözleýär.” Bible Echo, 17-nji sentýabr, 1894.

The sin of Belshazzar represents the sin of both horns of the earth beast. The sin of either of the horns is found in their rejection of their foundational truths, while having full knowledge of those truths. The Republican horn is held accountable to the light of the Constitution, and the beginning history when that divine document was produced, but has since been progressively rejected. When the nation speaks as a dragon the symbolic wall of separation of church and state will have been removed. For the true Protestant horn, the light from the history of the first and second angels’ messages, when the foundations were established, has been progressively rejected, and will continue to be increasingly rejected, until the “wall” of God’s law will also, ultimately be rejected.

Belşazzaryň günäsi ýer haýwanynyň iki şahynyň hem günäsini aňladýar. Şahlaryň haýsydyr biriniň günäsi, şol hakykatlary doly bilýän bolsalar-da, özleriniň düýpli hakykatlaryny ret etmeginde tapylýar. Respublikan şah Konstitusiýanyň nurunyň, hem-de şol ylahy resminamanyň döredilen başlangyç taryhynyň öňünde jogapkär hasaplanýar, emma şondan bäri ol barha ret edilip gelindi. Millet aždarha ýaly gepleýän wagtynda, ybadathana bilen döwletiň arasynda simwolik aýralyk diwary aýrylan bolar. Hakyky protestant şah üçin bolsa, binýatlar goýlan mahalynda birinji we ikinji perişdeleriň habarlarynyň taryhyndan gelen nur barha ret edilip gelindi we ol ret ediliş dowam edip, gitdigiçe güýçlener, ahyrsoňunda Hudaýyň kanunynyň “diwary” hem-de, iň soňunda, ret ediler.

> “The prophet here describes a people who, in a time of general departure from truth and righteousness, are seeking to restore the principles that are the foundation of the kingdom of God. They are repairers of a breach that has been made in God’s law—the wall that He has placed around His chosen ones for their protection, and obedience to whose precepts of justice, truth, and purity is to be their perpetual safeguard.

> Pygamber bu ýerde hakykatdan we dogrulykdan umumy ýüz öwrülýän bir döwürde, Hudaýyň Patyşalygynyň binýady bolan ýörelgeleri dikeltmäge çalyşýan bir halky beýan edýär. Olar Hudaýyň kanunynda emele gelen jaýrygy abatlaýjylardyr — Ol Öz saýlanlaryny goramak üçin olaryň daş-töweregine goýlan diwar bolup, adalat, hakykat we päklik baradaky onuň buýruklaryna boýun bolmak bolsa olar üçin baky gorag bolmalydyr.

> “In words of unmistakable meaning the prophet points out the specific work of this remnant people who build the wall. ‘If thou turn away thy foot from the Sabbath, from doing thy pleasure on My holy day; and call the Sabbath a delight, the holy of the Lord, honorable; and shalt honor Him, not doing thine own ways, nor finding thine own pleasure, nor speaking thine own words: then shalt thou delight thyself in the Lord; and I will cause thee to ride upon the high places of the earth, and feed thee with the heritage of Jacob thy father: for the mouth of the Lord hath spoken it.’ Isaiah 58:13, 14.” Prophets and Kings, 677, 678.

> “Aýdyň manysy bolan sözlerde pygamber diwary gurýan bu galyndy halkyň aýratyn işini görkezýär. ‘Eger sen aýagyňy Sabat gününden, meniň mukaddes günümde öz islegiňi ýerine ýetirmekden saklasaň; we Sabaty lezzet, Rebbiň mukaddes güni, hormatly diýip atlandyrsaň; Ony hormatlap, öz ýollaryň bilen gitmeseň, öz islegiňi gözlemeseň, öz sözleriňi geplemeseň: onda sen Rebde lezzet taparsyň; Men seni ýeriň belent ýerlerinde ýörederin we seni ataň Ýakubyň mirasy bilen iýdirerin; çünki muny Rebbiň agzy aýtdy.’ Işaýa 58:13, 14.” Pygamberler we Patyşalar, 677, 678.

The biblical methodology revealed by angels to William Miller, represents God’s prophetic laws, and unlike ancient Israel, modern Israel was to be the depositaries of not only the law of the Ten Commandments, but also the prophecies.

Perişdeler tarapyndan William Millera aýan edilen mukaddes kitabyň usulyýeti, Hudaýyň pygamberlik kanunlaryny aňladýar; gadymy Ysraýyldan tapawutlylykda bolsa, häzirki zaman Ysraýyly diňe On Sargydyň kanunynyň däl, eýsem pygamberlikleriň hem amanatçylary bolmalydy.

> “God has called His church in this day, as He called ancient Israel, to stand as a light in the earth. By the mighty cleaver of truth, the messages of the first, second, and third angels, He has separated them from the churches and from the world to bring them into a sacred nearness to Himself. He has made them the depositaries of His law and has committed to them the great truths of prophecy for this time. Like the holy oracles committed to ancient Israel, these are a sacred trust to be communicated to the world. The three angels of Revelation 14 represent the people who accept the light of God’s messages and go forth as His agents to sound the warning throughout the length and breadth of the earth. Christ declares to His followers: ‘Ye are the light of the world.’ To every soul that accepts Jesus the cross of Calvary speaks: ‘Behold the worth of the soul: “Go ye into all the world, and preach the gospel to every creature.’” Nothing is to be permitted to hinder this work. It is the all-important work for time; it is to be far-reaching as eternity. The love that Jesus manifested for the souls of men in the sacrifice which He made for their redemption, will actuate all His followers.” Testimonies, volume 5, 455.

> “Hudaý bu döwürde Öz ybadathanasy esasynda gadymy Ysraýyly çagyrşy ýaly, ýer ýüzünde bir ýagtylyk bolup durmaga çagyrdy. Ol hakykatyň kuwwatly pyçagy bilen, birinji, ikinji we üçünji perişdeleriň habarlary arkaly, olary ybadathanalardan hem-de dünýäden aýryp, Özüne mukaddes ýakynlyga getirdi. Ol olary Öz kanunynyň amanatçylary etdi we bu döwür üçin pygamberligiň beýik hakykatlaryny olara ynandy. Gadymy Ysraýyla tabşyrylan mukaddes ylahy sözler ýaly, bular hem dünýä ýetirilmäge degişli mukaddes bir amanatdyr. Ylham 14-däki üç perişde Hudaýyň habarlarynyň nury kabul edýän we Onuň wekilleri hökmünde ýer ýüzüniň uzaboýuna we inine duýduryşy jar etmek üçin öňe çykýan halky aňladýar. Mesih Öz yzyna eýerijilerine şeýle diýýär: ‘Siz dünýäniň ýagtylygysyňyz.’ Isany kabul edýän her bir jana Golgota haçy şeýle diýýär: ‘Janyň gymmatyna serediň: “Bütin dünýä gidiň, ähli mahluga Hoş Habary wagyz ediň.”’ Bu işe päsgel berjek hiç bir zada ýol berilmeli däldir. Bu wagt üçin iň möhüm işdir; ol ebedýet ýaly giň gerimli bolmalydyr. Isa adam janlary üçin olaryň gutulyşy ugrunda getiren gurbanlygynda görkezen söýgüsi, Onuň yzyna eýerijileriniň ählisini herekete getirer.” Testimonies, 5-nji jilt, 455.

The “great truths of prophecy,” which were delivered by angels, and established through the work of William Miller, are “a sacred trust to be communicated to the world.” The law of the Ten Commandments, the laws of nature, the laws of health and the laws of prophetic study were given by the same Great Lawgiver, and to reject one Commandment is to reject them all. The rejection of the methodology given to William Miller began a progressive rebellion, that ultimately will lead to Adventism rejecting the seventh-day Sabbath.

Perişdeler tarapyndan berlen we William Milleriň işi arkaly berkidilen “pygamberligiň beýik hakykatlary” “dünýä ýetirilmäge degişli mukaddes ynamdyr.” On tabşyrygyň kanuny, tebigatyň kanunlary, saglygyň kanunlary we pygamberlik öwrenişiniň kanunlary şol bir Beýik Kanun Goýujy tarapyndan berlendir, we bir tabşyrygy ret etmek olaryň hemmesini ret etmekdir. William Millerä berlen usulyýetiň ret edilmegi kem-kemden ösýän pitne bilen başlandy, ol bolsa ahyrsoňunda Adventizmiň ýedinji gün Sabatyny ret etmegine alyp barar.

> “The Lord has a controversy with his professed people in these last days. In this controversy men in responsible positions will take a course directly opposite to that pursued by Nehemiah. They will not only ignore and despise the Sabbath themselves, but they will try to keep it from others by burying it beneath the rubbish of custom and tradition. In churches and in large gatherings in the open air, ministers will urge upon the people the necessity of keeping the first day of the week. There are calamities on sea and land: and these calamities will increase, one disaster following close upon another; and the little band of conscientious Sabbath-keepers will be pointed out as the ones who are bringing the wrath of God upon the world by their disregard of Sunday.

> Rebbiň özüni halky diýip ykrar edýänler bilen şu ahyrky günlerde dawasy bardyr. Bu dawada jogapkär wezipelerde duran adamlar Nehemiýanyň tutan ýoluna gönüden-göni ters gelýän bir ýoly tutarlar. Olar diňe özleri Sabaty äsgermezlik edip, ony ýigrenmek bilen çäklenmän, eýsem däp-dessurlaryň we rowaýatlaryň galyndylarynyň astyna gömüp, ony beýlekilerden hem gizlemäge çalşarlar. Ybadathanalarda we açyk howadaky uly ýygnaklarda ruhanylar halka hepdäniň birinji gününi berjaý etmegiň zerurlygyny öňe sürerler. Deňizde we gury ýerde apatlar bardyr; we bu apatlar artar, bir betbagtçylyk beýlekisiniň yzyndan dessine geler; we wyždanly Sabat tutujylaryň kiçijik topary, ýekşenbäni äsgermezlik edýändikleri sebäpli dünýäniň üstüne Hudaýyň gazabyny getirýänler hökmünde görkeziler.

> “Satan urges this falsehood that he may take the world captive. It is his plan to compel men to accept errors. He takes an active part in the promulgation of all false religions, and will stop at nothing in his efforts to enforce erroneous doctrines. Under a cloak of religious zeal, men, influenced by his spirit, have invented the most cruel tortures for their fellow-men, and have inflicted the most awful sufferings upon them. Satan and his agents have the same spirit still; and the history of the past will be repeated in our day.

> Şeýtan bu ýalany dünýäni ýesir almak üçin öňe sürýär. Onuň meýilnamasy adamlary ýalňyşlyklary kabul etmäge mejbur etmekdir. Ol ähli ýalan dinleriň ýaýradylmagyna işjeň gatnaşýar we nädogry taglymatlary güýje girizmek ugrundaky tagallalarynda hiç zatdan çekinmez. Dindarlyk yhlasy perdesi astynda, onuň ruhunyň täsiri bilen adamlar öz ynsan doganlary üçin iň zalym gynamalary oýlap tapdylar we olaryň başyna iň elhenç jebir-jepalary inderdiler. Şeýtan bilen onuň wekilleri häzirem şol bir ruha eýedirler; geçmişiň taryhy bolsa biziň günlerimizde hem gaýtalanar.

> “There are men who have set their minds and will to accomplish evil; in the dark recesses of their hearts they have resolved what crimes they will commit. These men are self-deceived. They have rejected God’s great rule of right, and in its stead have erected a standard of their own, and comparing themselves with this standard they pronounce themselves holy. The Lord will permit them to reveal what is in their hearts, to act out the spirit of the master that controls them. He will let them show their hatred of his law in their treatment of those who are loyal to its requirements. They will be actuated by the same spirit of religious frenzy that goaded on the mob that crucified Christ; church and State will be united in the same corrupt harmony.

> “Öz akyllaryny we erklerini erbetligi amala aşyrmaga gönükdiren adamlar bardyr; ýürekleriniň garaňky jümmüşlerinde haýsy jenaýatlary etjekdiklerini kesgitläp goýandyrlar. Bu adamlar öz-özlerini aldyrýarlar. Olar Hudaýyň beýik dogrulyk kanunyny ret edip, onuň ýerine öz ölçeglerini gurdular we özlerini şol ölçeg bilen deňeşdirip, özlerini mukaddes diýip yglan edýärler. Reb olara ýüreklerinde näme bardygyny aýan etmäge, özlerine höküm edýän ussadyň ruhuny iş ýüzünde görkezmäge ýol berer. Olara Öz kanunyna bolan ýigrenjini onuň talaplaryna wepaly bolanlara edýän gatnaşyklarynda görkezmäge ýol berer. Olar Mesihi haça çüýleten mähelläni öjükdiren şol bir dini hyjuw ruhy tarapyndan herekete getiriler; ybadathana bilen döwlet şol bir zaýalanan sazlaşykda birleşerler.

> “The church of today has followed in the steps of the Jews of old, who set aside the commandments of God for their own traditions. She has changed the ordinance, broken the everlasting covenant, and now, as then, pride, unbelief, and infidelity are the result. Her true condition is set forth in these words from the song of Moses: ‘They have corrupted themselves, their spot is not the spot of his children; they are a perverse and crooked generation. Do ye thus requite the Lord, O foolish people and unwise? is not he thy father that hath bought thee? hath he not made thee, and established thee?’” Review and Herald, March 18, 1884.

> “Şu günleriň ybadathanasy gadymy ýehudylaryň yzyny eýerdi; olar öz däp-dessurlary üçin Hudaýyň tabşyryklaryny bir gyra goýdular. Ol düzgüni üýtgetdi, ebedi ähti bozdy, indi bolsa, şol wagt bolşy ýaly, munuň netijesi tekepbirlik, imansyzlyk we wepasyzlykdyr. Onuň hakyky ýagdaýy Musanyň aýdymyndan alnan şu sözlerde beýan edilýär: ‘Olar özlerini bozdylar, olaryň tegmili Onuň çagalarynyň tegmili däldir; olar ters we gyşyk bir nesildir. Eý akmak we paýhassyz halk, siz Rebbi şeýdipmi gaýtaryp berýärsiňiz? Seni satyn alan, seni ýaradan we seni berkidip goýandyr Ol seniň Ataň dälmi?’” Review and Herald, March 18, 1884.

The ultimate rejection of truth by Adventism occurs at the Sunday law, as Adventism repeats the history of ancient Israel, when “actuated by the same spirit of religious frenzy that goaded on the mob that crucified Christ; church and State will be united in the same corrupt harmony.” The progressive rebellion of Adventism is represented in Ezekiel chapter eight, with four escalating abominations, that prophetically mark the four generations of Adventism that began in 1863. The final abomination is when the leaders of Jerusalem bow down to the sun.

Adwentizm tarapyndan hakykatyň iň soňky ret edilmegi ýekşenbe güni baradaky kanun wagtynda bolup geçýär, sebäbi Adwentizm gadymy Ysraýylyň taryhyny gaýtalaýar; şol wagt “Mesihi haça çüýländiren mähelläni öjükdiren şol bir dini joşgun ruhy bilen herekete getirilip, ybadathana bilen döwlet şol bir bozuk sazlaşykda birleşer.” Adwentizmiň barha çuňlaşýan gozgalaňy Ezekieliň sekizinji babynda dört sany barha artýan ýigrenji iş arkaly görkezilýär; olar pygamberlik taýdan 1863-nji ýylda başlanan Adwentizmiň dört neslini alamatlandyrýar. Iň soňky ýigrenji iş, Iýerusalimiň ýolbaşçylary günüňe tagzym edenlerinde ýüze çykýar.

> And he brought me into the inner court of the Lord’s house, and, behold, at the door of the temple of the Lord, between the porch and the altar, were about five and twenty men, with their backs toward the temple of the Lord, and their faces toward the east; and they worshipped the sun toward the east. Then he said unto me, Hast thou seen this, O son of man? Is it a light thing to the house of Judah that they commit the abominations which they commit here? for they have filled the land with violence, and have returned to provoke me to anger: and, lo, they put the branch to their nose. Therefore will I also deal in fury: mine eye shall not spare, neither will I have pity: and though they cry in mine ears with a loud voice, yet will I not hear them. Ezekiel 8:16–18.

> Ol meni Rebbiň öýüniň içki howlusyna getirdi; ine, Rebbiň ybadathanasynyň gapysynda, eýwan bilen gurbanlyk sypasynyň arasynda, takmynan ýigrimi bäş adam bardy; olaryň arkasy Rebbiň ybadathanasyna, ýüzleri bolsa gündogara tarapdy; olar gündogara tarap ýüzlenip güneşe çokunýardylar. Soňra Ol maňa şeýle diýdi: «Eý, adam ogly, muny gördüňmi? Ýahuda öýüniň bu ýerde edýän nejisliklerini etmegi olar üçin ýeňil bir zatmy? Çünki olar ýurdy zorluk bilen doldurdylar we meni gazaba mündürmek üçin ýene-de dolandylar; ine, olar şahany burunlaryna ýetirýärler. Şonuň üçin Men hem gazap bilen hereket ederin: Meniň gözüm rehim etmez, Men-de nebsagyrly bolmaryn; hatda olar gulaklarymyň düýbünde gaty ses bilen gygyrysalar-da, Men olary eşitmerin». Ezekiel 8:16–18.

The judgment that is brought about at that time is illustrated in the “hour” of Belshazzar’s judgment.

Şol wagtda amala aşyrylýan höküm, Belşazaryň höküm edilen “sagady” bilen şekillendirilýär.

> 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 plaister 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 shew 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. 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. Daniel 5:1–9.

> Patyşa Belsazar müň begine uly meýlis berdi we şol müňüň öňünde şerap içdi. Belsazar şeraby dadyp oturan mahaly, patyşa, onuň begleri, aýallary we gyrnaklary şol gaplardan içsinler diýip, atasy Nebukadnessaryň Iýerusalimdäki ybadathanadan alyp gaýdan altyn hem kümüş gaplaryny getirmegi buýurdy. Şonda Iýerusalimdäki Hudaý öýüniň ybadathanasyndan alnyp gaýdylan altyn gaplary getirdiler; patyşa, onuň begleri, aýallary we gyrnaklary şolardan içdiler. Olar şerap içip, altyndan, kümüşden, bürünçden, demirden, agaçdan we daşdan edilen hudaýlary öwdüler. Şol pursatyň özünde adam eliniň barmaklary peýda bolup, patyşanyň köşgüniň diwarynyň suwagynyň üstünde, çyradanyň garşysynda ýazdy; patyşa bolsa ýazýan eliň bir bölegini gördi. Şonda patyşanyň ýüzi üýtgedi, pikirleri ony howsala saldy, onuň bil bogunlary gowşady, dyzlary biri-birine kaklyşdy. Patyşa jadygöýleri, haldeýleri we palçylary getirmek üçin gaty ses bilen gygyrdy. Patyşa söz açyp, Wawilonyň paýhasly adamlaryna şeýle diýdi: «Kim bu ýazgyny okap, onuň manysyny maňa aýtsa, gyrmyzy geýim geýdiriler, boýnuna altyn zynjyr dakylar we patyşalykda üçünji hökümdar bolar». Şondan soň patyşanyň ähli paýhasly adamlary girdiler; ýöne olar ýazgyny ne okap bildiler, ne-de onuň manysyny patyşaha bildirip bildiler. Şonda patyşa Belsazar örän howsala düşdi, ýüzi üýtgedi, begleri bolsa haýran galdylar. Daniýel 5:1–9.

In the “same hour” that Belshazzar’s judgment arrived, Shadrach, Meshach and Abednego were cast into the furnace that had been heated “seven times” hotter than normal.

Belşazaryň höküm günäsi ýetip gelen şol “şol sagatda”, Şadrak, Meşak we Abednego adatdakysyndan “ýedi esse” has gyzdyrylan peje taşlandy.

> Now if ye be ready that at what time ye hear the sound of the cornet, flute, harp, sackbut, psaltery, and dulcimer, and all kinds of music, ye fall down and worship the image which I have made; well: but if ye worship not, ye shall be cast the same hour into the midst of a burning fiery furnace; and who is that God that shall deliver you out of my hands? Shadrach, Meshach, and Abednego, answered and said to the king, O Nebuchadnezzar, we are not careful to answer thee in this matter. If it be so, our God whom we serve is able to deliver us from the burning fiery furnace, and he will deliver us out of thine hand, O king. But if not, be it known unto thee, O king, that we will not serve thy gods, nor worship the golden image which thou hast set up. Then was Nebuchadnezzar full of fury, and the form of his visage was changed against Shadrach, Meshach, and Abednego: therefore he spake, and commanded that they should heat the furnace one seven times more than it was wont to be heated. Daniel 3:15–19.

> Indi eger siz taýýar bolsaňyz, ýagny buýrugyň, tüýdügiň, arfanyň, sambykanyň, mezmuryň, santuryň we her dürli sazyň sesini eşiden wagtyňyzda, meniň ýasan şekilime ýykylyp sežde etseňiz, ýagşy bolar; emma sežde etmeseňiz, şol sagadyň özünde ýanyp duran otly pejiň ortasyna taşlanarsyňyz; onda sizi meniň elimden gutarjak Hudaý kimdir? Şadrak, Meşak we Abednego patyşa jogap berip diýdiler: «Eý, Nebukadnesar, bu meselede saňa jogap bermäge zerurlyk görmeýäris. Eger şeýle bolsa, hyzmat edýän Hudaýymyz bizi ýanyp duran otly peçden gutarmaga ukyplydyr, eý patyşa, Ol bizi seniň eliňden hem gutarar. Emma bolmasa-da, eý patyşa, saňa mälim bolsun: biz seniň hudaýlaryňa gulluk etmeris we seniň dikeldip goýan altyn şekiliňe sežde etmeris». Şonda Nebukadnesar gazapdan dolup, Şadraga, Meşaga we Abednego garşy ýüz keşbi üýtgedi; şonuň üçin ol sözläp, peji adaty gyzdyrylýanyndan ýedi esse artyk gyzdyrmagy buýurdy. Daniýel 3:15–19.

The “hour” of judgment for Belshazzar is the same “hour” of judgment for Shadrach, Meshach and Abednego, and in both lines “seven times” are represented as the symbol of that judgment. The three worthies are representing the two witnesses that ascend with clouds into heaven as the ensign in the “hour” of the great earthquake at the Sunday Law, and Belshazzar represents the judgment of national ruin that is brought upon the earth beast in the very same “hour.”

Belşasar üçin höküm edilmegiň “sagady” Şadrak, Meşak we Abednego üçin hem şol bir höküm edilmegiň “sagadydyr”, we iki beýanynda-da “ýedi gezek” şol hökümüň nyşany hökmünde görkezilýär. Şol üç wepaly adam, Ýekşenbe Kanuny wagtyndaky beýik ýer titremesiniň “sagadynda” baýdak hökmünde bulutlar bilen asmana galýan iki şaýady aňladýar, Belşasar bolsa hut şol bir “sagatda” ýer ýüzündäki haýwana getirilýän milli harabalygyň hökümüni aňladýar.

We will continue our study of Belshazzar’s judgment in the next article.

Indiki makalada Belşassaranyň hökümi baradaky gözlegimizi dowam etdireris.

> “I am deeply exercised in mind in reference to the low standard of piety among our people. And when I think of the woes passed on Capernaum, I think of how much heavier will come the condemnation upon those who know the truth and have not walked according to the truth, but in the sparks of their own kindling. In the night seasons I am addressing the people in a very solemn manner, beseeching them to ask their own consciences; What am I? Am I a Christian, or am I not? Is my heart renewed? Has the transforming grace of God moulded my character? Are my sins repented of? Are they confessed? Are they forgiven? Am I one with Christ as he is one with the Father? Do I hate what I once loved? Do I now love what I once hated? Do I count all things but loss for the excellency of the knowledge of Christ Jesus? Do I feel I am the purchased possession of Jesus Christ, and that every hour I must consecrate myself to his service?

> «Halkymyzyň arasynda takwalygyň derejesiniň şeýle pesdigine görä, men çuňňur aladalanýaryn. Kapernauma yglan edilen betbagtçylyklar hakda oýlananymda bolsa, hakykaty bilip-de, hakykata görä ýöremän, eýsem öz otlan zatlarynyň uçgunlarynda ýörenleriň üstüne geljek höküm edilmegiň nähili has agyr boljakdygyny pikir edýärin. Gije sagatlarynda men halka örän çynlakaý görnüşde ýüzlenip, olardan öz wyždanlaryna şeýle sowallary bermegini haýyş edýärin: Men kim? Men hristianmy, ýa-da hristian dälmi? Meniň ýüregim täzelendimi? Hudaýyň özgertiji merhemeti meniň häsiýetimi şekillendirdimi? Günälerime toba etdimmi? Olar boýun alyndymy? Olar bagyşlandymy? Men, Ol Atasy bilen bir bolşy ýaly, Mesih bilen birdigimmi? Bir wagtlar söýen zadymy indi ýigrenýärinmi? Bir wagtlar ýigrenen zadymy indi söýýärinmi? Mesih Isa baradaky bilimiň ajaýyplygy üçin hemme zady ýitgi hasap edýärinmi? Men özümi Isa Mesihiň satyn alan mülki hasap edip, her sagat özümizi Onuň hyzmatyna bagyşlamalydygymy duýýarynmy?»

> “We are standing upon the threshold of great and solemn events. The whole earth is to be lightened with the glory of the Lord as the waters cover the channels of the great deep. Prophecies are being fulfilled, and stormy times are before us. Old controversies which have apparently been hushed for a long time will be revived, and new controversies will spring up; new and old will commingle, and this will take place right early. The angels are holding the four winds, that they shall not blow, until the specified work of warning is given to the world; but the storm is gathering, the clouds are loading, ready to burst upon the world, and to many it will be as a thief in the night.

> “Biz beýik hem dabaraly wakalaryň bosagasynda durus. Bütin ýer ýüzi, ullakan çuňlugyň ýollaryny suwlaryň örtüşi ýaly, Rebbiň şöhraty bilen ýagtyldylmaly. Pygamberlikler berjaý bolýar, we öňümizde tupanly döwürler bardyr. Uzak wagtlap basylyp ýatyrylan ýaly bolup görünen köne jedeller gaýtadan janlandyrylar, täze jedeller ýüze çykar; täze bilen köne gatyşar, we bu örän tiz wagtda bolar. Perişdeler, dünýä degişli bellenen duýduryş işi berilýänçä, şol dört ýeli öwüsmesin diýip saklap durýarlar; emma tupan ýygnanýar, bulutlar dünýäniň üstüne inmäge taýýar bolup dolýar, we köpler üçin ol gije gelen ogrusy kimin bolar.

> “Many smiled and would not believe when we told them, twenty and thirty years ago, that the Sunday would be urged upon all the world, and a law be made to compel its observance, and force conscience. We see it being fulfilled. All that God has said of the future will surely come to pass; not one thing will fail of all that he has spoken. Protestantism is now reaching hands across the gulf to clasp hands with papacy, and a confederacy is being formed to trample out of sight the Sabbath of the fourth commandment; and the man of sin, who, at the instigation of Satan, instituted the spurious sabbath, this child of papacy, will be exalted to take the place of God.

> Köpler ýylgyryp, bize ynanmak islemediler, biz olara ýigrimi hem otuz ýyl mundan ozal ýekşenbäniň bütin dünýäniň üstüne hökmany ediljekdigini, onuň berjaý edilmegini mejbur etmek we wyždany zorlamak üçin kanun çykaryljakdygyny aýdanymyzda. Biz munuň amala aşýandygyny görýäris. Hudaýyň geljek hakda aýdan zatlarynyň ählisi hökman ýerine ýetjekdir; Onuň aýdan zatlarynyň hiç biri kemlik tapmaz. Protestantlyk indi uçurymyň aňyrsyndan el uzadyp, papalyk bilen el gysyşýar, we dördünji tabşyrygyň Sabatyny gözden ýitirmek üçin bir birleşik döredilýär; hem-de şeýtanyň höweslendirmegi bilen galp sabaty girizen günä adamy, papalygyň bu perzendi, Hudaýyň ornuny eýelemek üçin beýgeldiler.

> “All heaven is represented to me as watching the unfolding of events. A crisis is to be revealed in the great and prolonged controversy in the government of God on earth. Something great and decisive is to take place, and that right early. If any delay, the character of God and his throne will be compromised. The armory of heaven is open; all the universe of God and its equipments are ready. One word has justice to speak, and there will be terrific representations upon the earth, of the wrath of God. There will be voices and thunderings and lightnings and earthquakes and universal desolation. Every movement in the universe of heaven is to prepare the world for the great crisis.

> “Bütin asman maňa wakalaryň ýaýbaňlanyp açylyşyna syn edip duran ýaly görkezilýär. Ýerdäki Hudaýyň dolandyryşyndaky uly hem uzak wagtlap dowam eden dawada bir krizis ýüze çykarylmaly. Uly we aýgytly bir zat bolup geçmeli, hem-de ol juda tiz bolmaly. Eger haýsydyr bir gijikme bolsa, Hudaýyň häsiýeti we Onuň tagty töhmet astynda galar. Asmanyň ýaraghanasy açykdyr; Hudaýyň bütin älemi we onuň ähli enjamy taýyndyr. Adalatyň aýdara diňe bir sözi bar, şonda ýerde Hudaýyň gazabynyň elhenç beýany bolar. Sesler, gümmürdi-şaňňyrdylar, ýyldyrymlar, ýer titremeler we ählumumy weýrançylyk bolar. Asman älemindäki her bir hereket dünýäni şol beýik krizise taýýarlamak üçindir.

> “Intensity is taking possession of every earthly element; and as a people who have had great light and wonderful knowledge, many of them are represented by the five sleeping virgins with their lamps, but no oil in their vessels; cold, senseless, with a feeble, waning piety. While a new life is being diffused and is springing up from beneath and taking fast hold of all Satan’s agencies, preparatory to the last great conflict and struggle, a new light and life and power is descending from on high, and taking possession of God’s people who are not dead, as many now are, in trespasses and sins. The people who will now see what is soon to come upon us by what is being transacted before us, will no longer trust in human inventions, and will feel that the Holy Spirit must be recognized, received, presented before the people, that they may contend for the glory of God, and work everywhere in the byways and highways of life, for the saving of the souls of their fellow-men. The only rock that is sure and steadfast is the Rock of Ages. Those only who build on this Rock are secure.

> “Güýçleniş ýer ýüzündäki her bir dünýäwi zady eýeleýär; we uly ýagtylyga hem-de ajaýyp bilime eýe bolan bir halk hökmünde olaryň köpüsi çyralary bar, emma gaplarynda ýagy bolmadyk bäş uklap ýatan gyz bilen şekillendirilýär; sowuk, duýgusyz, gowşak we sönüp barýan tagwalylyk bilen. Täze bir ýaşaýyş ýaýrap, aşakdan gögerip çykyp, soňky beýik çaknyşyga we göreşe taýýarlyk hökmünde Şeýtanyň ähli serişdelerini berk ele alýan mahaly, täze bir ýagtylyk, ýaşaýyş we güýç hem ýokardan inip, häzir köpüsi bolşy ýaly, etmişlerde we günälerde öli bolmadyk Hudaýyň halkyny eýeleýär. Häzir gözümiziň öňünde bolup geçýän zatlar arkaly ýakynda başymyza injek zady görjek adamlar indi ynsan oýlap tapyşlaryna bil baglamazlar we Mukaddes Ruhyň ykrar edilmelidigini, kabul edilmelidigini, halkyň öňünde beýan edilmelidigini duýarlar; şonda olar Hudaýyň şöhraty ugrunda göreşip, durmuşyň ähli ýanýodalarynda we uly ýollarynda, öz ynsan doganlarynyň janynyň halas bolmagy üçin hemme ýerde zähmet çekerler. Ygtybarly we sarsmaz bolan ýeke-täk gaýa — Asyrlar Gaýasydyr. Diňe şu Gaýanyň üstünde gurýanlar amanlykda bolar.”

> “Those who are carnally minded now, notwithstanding the warnings given of God in his word and through the testimonies of his Spirit, will never unite with the holy family of the redeemed. They are sensual, debased in thought, and abominable in the sight of God. They have never been sanctified through the truth. They are not partakers of the divine nature, have never overcome self and the world with its affections and lusts. These characters are all through our churches, and as the result the churches are weak and sickly and ready to die. There must be no indifferent testimony borne now, but a decided, pointed testimony, rebuking every impurity, and exalting Jesus. We must as a people be in the attitude of expectation, working and waiting and watching and praying.

> “Häzir ten islegine görä pikir edýänler, Hudaýyň Öz Sözünde we Öz Ruhunyň şaýatlyklary arkaly beren duýduryşlaryna garamazdan, halas edilenleriň mukaddes maşgalasy bilen hiç haçan birleşmezler. Olar ten höweslerine berlen, pikirde peselen we Hudaýyň nazarynda ýigrenji adamlardyr. Olar hakykat arkaly hiç haçan mukaddeslenmediler. Olar ylahy tebigata şärik däldirler, özüni hem-de dünýäni onuň mähirleri we nebisleri bilen bilelikde hiç haçan ýeňip geçmediler. Şeýle häsiýetliler biziň ybadathanalarymyzyň ählisinde bardyr, we munuň netijesi hökmünde ybadathanalar gowşak, näsag we ölmäge taýýar ýagdaýdadır. Indi biparh şaýatlyk bolmaly däldir, eýsem her bir haramlygy ýazgarýan we Isany beýgeldýän berk, anyk şaýatlyk bolmalydyr. Biz halk hökmünde garaşma ýagdaýynda bolmaly, zähmet çekip, garaşyp, gözegçilik edip hem doga edip ýaşamalydyrys.”

> “This blessed hope of the second appearing of Christ needs to be presented often to the people, with its solemn realities; looking for the soon appearing of our Lord Jesus to come in his glory, will lead to the regarding of earthly things as emptiness and nothingness. All worldly honor or distinction is of no value, for the true believer lives above the world; his steps are advancing heavenward. He is a pilgrim and stranger. His citizenship is above. He is gathering the sunbeams of the righteousness of Christ into his soul, that he may be a burning and shining light in the moral darkness that has enshrouded the world. What vigorous faith, what lively hope, what fervent love, what holy, consecrated zeal for God is seen in him, and what a decided distinction between him and the world! ‘Watch ye therefore, and pray always, that ye may be accounted worthy to escape all these things that shall come to pass, and to stand before the Son of man.’ ‘Watch ye therefore, for ye know not what hour your Lord doth come.’ ‘Therefore be ye ready also; for in such an hour as ye think not the Son of man cometh.” “Behold, I come as a thief. Blessed is he that watcheth, and keepeth his garments.’” Pamphlets, 38–40.

> Mesihiň ikinji gezek zühur etmeginiň bu mübärek umydy halka ýygy-ýygydan, onuň çynlakaý hakykatlary bilen birlikde hödürlenmelidir; Rebbiňiz Isa Mesihiň şöhratynda tizden geljek zühur etmegine garaşmak, ýer ýüzündäki zatlara puçluk we ýok zat hökmünde garamaga eltýär. Dünýä degişli ähli hormat ýa-da tapawut hiç hili gymmata eýe däldir, çünki hakyky imanly dünýäden ýokarda ýaşaýar; onuň ädimleri asmana tarap öňe barýar. Ol bir zyýaratçy we kesekidir. Onuň raýatlygy ýokardadyr. Ol, dünýäni gurşap alan ahlak garaňkylygynda ýanyp duran we ýagtylyk saçýan bir çyraga öwrülmegi üçin, Mesihiň dogrulygynyň gün şöhlelerini öz janyna ýygnap alýar. Onda nähili gujurly iman, nähili janly umyt, nähili gyzgyn söýgi, Hudaý üçin nähili mukaddes, bagyşlanan yhlas görünýär, hem-de onuň bilen dünýäniň arasynda nähili aýdyň tapawut bardyr! “‘Şoňa görä hüşgär boluň we hemişe doga ediň, bolar-bolmaz ähli bu zatlardan gutulmaga we Ynsan Oglunyň öňünde durmaga mynasyp hasap edilmegiňiz üçin.’” “‘Şoňa görä hüşgär boluň, çünki Rebbiňiziň haýsy sagatda gelýändigini bilmersiňiz.’” “‘Şonuň üçin siz hem taýýar boluň; çünki Ynsan Ogly siziň pikir etmeýän sagadyňyzda gelýär.’” “‘Ine, Men ogrular ýaly gelýärin. Hüşgär bolup, lybaslaryny saklaýan adam bagtlydyr.’” Pamphlets, 38–40.

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