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# The Book of Daniel - Number Twenty-Four

Danyýel kitaby — ýigrimi dört sanı

Nimrod, Nebuchadnezzar and Belshazzar

Nimrod, Nebukadnezzar we Belşazar

Author

Jeff Pippenger

Published

December 19, 2023

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The books of Daniel and Revelation are the same book, just as assuredly as the Old Testament and the New Testament are the same book. Just before probation closes the Revelation of Jesus Christ is unsealed.

Danyýel bilen Ylham kitaplary, Köne Äht bilen Täze Ähtiň şol bir kitap bolşy ýaly, şol bir kitapdyr. Synag möhleti ýapylmazyndan biraz öň Isa Mesihiň Ylhamy möhürsizlenýär.

> And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. And, behold, I come quickly; and my reward is with me, to give every man according as his work shall be. I am Alpha and Omega, the beginning and the end, the first and the last. Revelation 22:10–13.

> Ol maňa şeýle diýýär: «Bu kitabyň pygamberlik sözlerini möhürleme, çünki wagt golaýdyr. Adalatsyz bolan, goý, öňküsi ýaly adalatsyz bolup galsyn; nejis bolan, goý, öňküsi ýaly nejis bolup galsyn; dogry bolan, goý, öňküsi ýaly dogry bolup galsyn; mukaddes bolan hem, goý, öňküsi ýaly mukaddes bolup galsyn. Ine, Men tiz gelýärin; sylagym Meniň bilendir, her kime eden işine görä bermek üçin. Men Alfa we Omega, başlangyç we ahyr, ilkinji we soňkudygyn». Ylham 22:10–13.

The biblical “rule of first mention,” which includes the truth that the end of a thing is illustrated by the beginning of a thing, emphasizes the significance of the first three chapters of the book of Daniel, for they are the first truth mentioned in the book that is the books of Daniel and Revelation. Jesus is Alpha and Omega, so the beginning of the book that is the books of Daniel and Revelation, must represent the truth which is unsealed at the end. At one level then, the truth which is unsealed is the everlasting gospel of the angels of Revelation fourteen.

Bir zadyň soňunyň onuň başlangyjy arkaly şekillendirilýändigi baradaky hakykaty öz içine alýan Mukaddes Kitabyň “ilkinji agzalma düzgünine” görä, Danyýel kitabynyň ilkinji üç babyň ähmiýeti aýratyn nygtalýar; çünki olar Danyýel we Ylham kitaplary bolan kitapda ilkinji agzalýan hakykatdyr. Isa Alfa we Omegadoyr, şonuň üçin Danyýel we Ylham kitaplary bolan kitabyň başlangyjy, ahyrda möhürden açylýan hakykaty aňlatmalydyr. Şeýlelikde, bir derejede möhürden açylýan hakykat Ylham kitabynyň on dördünji babyndaky perişdeleriň ebedi Hoş Habarydyr.

The Revelation of Jesus Christ that is introduced in the first verse of chapter one of Revelation, is the message that is to be conveyed to the churches when the “time is at hand,” and the time that is “at hand” in chapter one of Revelation, must be the same time that is “at hand,” just before probation closes in chapter twenty-two of Revelation.

Ylham kitabynyň birinji babyndaky ilkinji aýatda beýan edilýän Isa Mesihiň Ylhamy, “wagt golaýlanda” ybadathanalara ýetirilmegi zerur bolan habardyr; we Ylham kitabynyň birinji babyndaky “golaý” bolan wagt, höküm möhleti ýapylmazyndan öň, Ylham kitabynyň ýigrimi ikinji babynda “golaý” diýlip görkezilen şol bir wagtyň özi bolmalydyr.

> The Revelation of Jesus Christ, which God gave unto him, to show unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John: Who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw. Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand. Revelation 1:1-3.

> Isa Mesihiň Ylhamy, Hudaýyň ýakynda bolmaly zatlary gullaryna görkezmek üçin Oňa beren ylhamydyr; Ony öz perişdesini iberip, guly Ýahýa arkaly mälim etdi. Ýahýa Hudaýyň sözüne, Isa Mesihiň şaýatlygyna we öz gören zatlarynyň hemmesine şaýatlyk etdi. Bu pygamberligiň sözlerini okaýan bagtlydyr, ony eşidip, onda ýazylanlary ýerine ýetirýänler hem bagtlydyr; çünki wagt ýakyndyr. Ylham 1:1-3.

The message that is the final message, which is unsealed just before probation closes, when “the time is at hand,” is the latter rain message of the second angel and Midnight Cry. It is the truth connected with the “hidden history” of the Seven Thunders. It is the revelation of “the eighth being of the seven”, and the golden thread that weaves all these precious revelations together into the beautiful garment of Christ’s righteousness is the “precious” “seven times,” of Leviticus twenty-six. Daniel chapter one, and then again, Daniel chapters one through three, is that message. The “secret” of chapter two, is also that message.

Synag möhleti tamamlanmagyna az galanda, “wagty golaý” bolanda açylýan iň soňky habar, ikinji perişdäniň we Gijäniň ýaryndaky jarçylygyň giçki ýagyn habarydyr. Bu, Ýedi Gök gürlemesiniň “gizlin taryhy” bilen baglanyşykly hakykatdyr. Ol “ýediniň içinden bolan sekizinjiniň” aýan edilmegidir; we bu gymmatly aýanlyklaryň ählisini Mesihiň adalatynyň ajaýyp lybasyna dokap birleşdirýän altyn sapak, Lewiler ýigrimi altydaky “gymmatly” “ýedi gezekdir”. Danyýel birinji bap, soňra bolsa ýene-de Danyýel birinji bapdan üçünji bapa çenli, şol habardyr. Ikinji bapdaky “syryň” özi-de şol habardyr.

Chapter one of Daniel represents the first angel’s message, and just as all the prophetic waymarks of all three angels’ messages are represented in the first angel’s message of chapter fourteen of Revelation; all the prophetic waymarks of all three messages are represented in chapter one, of Daniel. Those elements are the three-step testing process, which in Daniel chapter one, represents a dietary test, that is followed by a visual test, which leads to a litmus test. Chapter one, when considered in relation to chapters two and three, represents the dietary test, and chapter two the visual test, and chapter three the litmus test. The three angels’ messages of Revelation fourteen, and Daniel chapters one through three, provide four witnesses to the three-step testing process.

Danyýlyň birinji baby birinji perişdäniň habaryny aňladýar; Ylham kitabynyň on dördünji babyndaky birinji perişdäniň habarynda üç perişdäniň ähli habarlarynyň pygamberlik ýolbellikleri nähili görkezilen bolsa, Danyýlyň birinji babynda hem şol üç habaryň ähli pygamberlik ýolbellikleri görkezilendir. Şol düzüm bölekleri üç basgançakly synag işidir; bu, Danyýlyň birinji babynda iýmit bilen bagly synagy aňladýar, onuň yzyndan göz arkaly synag gelýär, ol hem öz gezeginde litmus synagyna alyp barýar. Birinji bap, ikinji we üçünji baplar bilen baglanyşykda garalanda, iýmit synagyny aňladýar; ikinji bap göz arkaly synagy, üçünji bap bolsa litmus synagyny aňladýar. Ylham kitabynyň on dördünji babyndaky üç perişdäniň habarlary hem-de Danyýlyň birinjiden üçünji baplaryna çenli bolan bölümleri üç basgançakly synag işine dört şaýat berýär.

Chapters four and five of Daniel represent a very profound line of prophetic history. The line produced by those two chapters, contains at least six distinct prophetic lines. One of those prophetic lines, begins in the year 723 BC, and continues through to the Sunday law. Another of the six lines represents the history of 1798, through to the Sunday law, and in that line, three lines of prophecy are simultaneously represented; the line of the earth beast (the United States), then the line of the Protestant horn and also the line of the Republican horn. Together they establish a fifth line in the beginning of the prophetic line of the United States. That line marks the unsealing of chapters seven, eight and nine of Daniel in 1798. At the ending of the prophetic line of the United States, a sixth line is produced, which marks the unsealing of chapters ten, eleven and twelve in 1989.

Danyýlyň dördünji we bäşinji baplary pygamberlik taryhynyň örän çuň bir ugruny aňladýar. Şol iki bapdan emele gelýän ugur azyndan alty aýratyn pygamberlik ugruny öz içine alýar. Şol pygamberlik ugurlarynyň biri miladydan öňki 723-nji ýylda başlanýar we Ýekşenbe kanunyna çenli dowam edýär. Alty uguryň ýene biri 1798-nji ýylyň taryhyny Ýekşenbe kanunyna çenli aňladýar, we şol ugurda pygamberligiň üç ugry bir wagtyň özünde görkezilýär: ýer janawarynyň ugry (Birleşen Ştatlar), soňra protestant şahyzyň ugry, şeýle hem respublikan şahyzyň ugry. Olar bilelikde Birleşen Ştatlaryň pygamberlik ugrunyň başlangyjynda bäşinji bir ugry döredýärler. Şol ugur 1798-nji ýylda Danyýlyň ýedinji, sekizinji we dokuzynjy baplarynyň möhüriniň açylmagyny alamatlandyrýar. Birleşen Ştatlaryň pygamberlik ugrunyň ahyrynda altynjy bir ugur emele gelýär; bu ugur 1989-njy ýylda onunjy, on birinji we on ikinji baplaryň möhüriniň açylmagyny alamatlandyrýar.

The beginning of the prophetic line of the earth beast, as represented by Daniel chapter four, is marked by the symbol of the “seven times,” and the ending of the prophetic line of the earth beast is also marked by the symbol of the “seven times.” The beginning and ending of the period of history that is represented by the unsealing of chapters seven, eight and nine is also marked by the symbol of the “seven times.” The beginning and ending of the period of history that is represented by the unsealing of Daniel chapters ten, eleven and twelve is also marked by the “seven times.”

Ýer haýwanynyň pygamberlik çyzygynyň başlangyjy, Daniýeliň dördünji babynda görkezilişi ýaly, “ýedi wagt” nyşany bilen bellidir; ýer haýwanynyň pygamberlik çyzygynyň soňy hem “ýedi wagt” nyşany bilen bellidir. Şeýle hem, ýedinji, sekizinji we dokuzynjy baplaryň möhüriniň açylmagy arkaly görkezilen taryh döwrüniň başlangyjy we soňy “ýedi wagt” nyşany bilen bellidir. Mundan başga-da, Daniýeliň onunjy, on birinji we on ikinji baplarynyň möhüriniň açylmagy arkaly görkezilen taryh döwrüniň başlangyjy we soňy hem “ýedi wagt” nyşany bilen bellidir.

The ending of the period of history that began when Daniel chapters seven, eight and nine were unsealed at “the time of the end” in 1798, was 1863. The beginning of the period of history that began when Daniel chapters ten, eleven and twelve was unsealed at “the time of the end” was 1989. From 1863, to 1989 equates to one hundred and twenty-six years. One hundred and twenty-six years is a tenth, or a tithe, of twelve hundred and sixty years. The number one hundred and twenty-six is therefore a symbol of the twelve hundred and sixty years, that represent the “wilderness,” which in turn is a symbol of the twenty-five hundred and twenty years of the “seven times.”

1798-nji ýylda, «ahyry zamanyň wagtynda» Daniel kitabynyň ýedinji, sekizinji we dokuzynjy baplary açylanda başlanan taryhy döwrüň soňy 1863-nji ýyl boldy. 1989-njy ýyl bolsa, «ahyry zamanyň wagtynda» Daniel kitabynyň onunjy, on birinji we on ikinji baplary açylanda başlanan taryhy döwrüň başlangyjy boldy. 1863-nji ýyldan 1989-njy ýyla çenli aralyk ýüz ýigrimi alty ýyla deňdir. Ýüz ýigrimi alty ýyl müň iki ýüz altmyş ýylyň ondan biri, ýagny onlugydyr. Şeýlelikde, ýüz ýigrimi alty sany müň iki ýüz altmyş ýylyň nyşanydyr; ol bolsa öz gezeginde «çölüň» nyşany bolup, «ýedi wagtyň» iki müň bäş ýüz ýigrimi ýylyny aňladýar.

This reality identifies that in the history of the earth beast, in the movement of the first angel at the beginning, and then at the movement of the third angel at the ending, are both marked at their beginnings and endings with the “seven times.” And the period of time between those two movements which binds them together is also represented by the “seven times.”

Bu hakykat ýerdäki haýwanyň taryhynda, başdaky birinji perişdäniň hereketinde, soň bolsa ahyrdaky üçünji perişdäniň hereketinde olaryň ikisiniň hem başlangyçlarynda we soňlarynda “ýedi wagt” bilen alamatlandyrylandygyny görkezýär. Şeýle hem, şol iki hereketiň arasynda bolup, olary biri-birine baglaýan wagt döwri hem “ýedi wagt” arkaly beýan edilýär.

Without applying the biblical methodology of “line upon line,” this type of revelation is impossible to see and understand, for without that methodology the sealed book, could be given to one who was educated in the art of theology, and then he could be asked for an explanation of what the book that was sealed meant. His pride of opinion would lead him to point out that the sealed book cannot be understood, for it was sealed. You could then take that sealed book and give it to one of the flock that is controlled and neutered by that enlightened one, and the flock that has become comfortable dining on the theologian’s dishes of fables, would decline from making an application of the sealed book, for they know full well that only those that are members of the theological Sanhedrin have been appointed to decide what truth is.

Mukaddes Kitapdaky “setir üstüne setir” diýen usulyýeti ulanmazdan, aýanlygyň bu görnüşini görmek we oňa düşünmek mümkin däldir; çünki şol usulyýet bolmazdan, möhürlenen kitap ylahyýet sungatynda bilim alan birine berlip, soňra oňa şol möhürlenen kitabyň nämäni aňladýandygy barada düşündiriş soralyp bilnerdi. Öz pikirine bolan tekepbirligi ony möhürlenen kitaba düşünip bolmaýandygyny görkezmäge itererdi, çünki ol möhürlenendir. Soňra şol möhürlenen kitaby alyp, ony şol “nurlanan” adam tarapyndan dolandyrylýan we güýjünden mahrum edilen süriň bir agzasyna berip bolardy; ylahyýetçiniň ertekilerden düzülen naharlary bilen iýmitlenmäge endik eden bu süri, möhürlenen kitaba degişli bir tatbigat etmäge razy bolmazdy, sebäbi olar hakykatyň nämedigini kesgitlemek üçin diňe ylahyýetçilik Sinedrionynyň agzalarynyň bellenendigini örän gowy bilýärler.

> “‘Stay yourselves, and wonder, cry ye out, and cry; they are drunken but not with wine; they stagger; but not with strong drink. For the Lord hath poured out upon you the spirit of deep sleep, and hath closed your eyes; the prophets and your rulers, the seers hath he covered. And the vision of all is become unto you as the words of a book that is sealed, which men delivered to one that is learned saying, read this, I pray thee; and he saith, I am not learned.’

> “‘Özüňizi saklap, haýran galyň; perýat ediň, hawa, perýat ediň; olar çakyrdan däl-de serhoş bolandyrlar; yranýarlar, ýöne güýçli içgiden däl. Çünki Reb siziň üstüňize çuň uka ruhuny dökdi we gözleriňizi ýumdy; pygamberleri we baştutanlaryňyzy, ýagny görüjileri, ol örtdi. Şeýlelikde, ähli görnüş size möhürlenen kitabyň sözleri ýaly boldy; ony bilimli adama berip: «Muny oka, haýyş edýärin» diýerler, ol bolsa: «Oka bilmeýärin» diýer.’”

> “‘Wherefore the Lord saith, Forasmuch as this people draw near me with their mouths, and with their lips do honor me, but have removed their hearts afar from me, and their fear toward me is taught by the precept of men; therefore, behold, I will proceed to do a marvelous work, and a wonder for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid. Woe unto them that seek deep to hide their counsel from the Lord, and their works are in the dark, and they say, Who seeth us, and who knoweth us? Surely your turning of things upside down shall be esteemed as the potters clay; for shall the work say of him that made it, He made me not, or shall the thing framed say of him that framed it, He had no understanding?’

> “‘Şonuň üçin Reb şeýle diýýär: Bu halk maňa agyzlary bilen golaýlaşýar we dodaklary bilen maňa hormat goýýar, emma ýüreklerini menden uzaklaşdyrdylar, maňa bolan gorkulary bolsa adamlaryň öwredýän düzgüninden ybaratdyr; şonuň üçin, ine, men täsin bir iş we gudrat amala aşyraryn; olaryň akyldarlarynyň paýhasy ýok bolar, parasatlylarynyň düşünjesi gizlener. Öz maslahatlaryny Rebden çuň gizlemäge çalyşýanlaryň halyna waý! Olaryň işleri garaňkylykda bolýar, olar: Bizi kim görýär, bizi kim bilýär? diýýärler. Elbetde, zatlary tersine öwürmegiňiz küýzegäriň palçygy bilen deň tutuljakdyr; sebäbi ýasalan zat özüni ýasana: Ol meni ýasamadymy? ýa-da şekillendirilen zat özüni şekillendiren barada: Onuň akyly ýokdy diýermi?’”

> “Every word of this will be fulfilled. There are those who do not humble their hearts before God, and who will not walk uprightly. They hide their true purposes, and keep in fellowship with the fallen angel, who loveth and maketh a lie. The enemy puts spirit upon the men whom he can use to deceive those who are partially in the dark. Some are becoming imbued with the darkness that prevails, and are setting the truth aside for error. The day pointed out by prophecy is come. Jesus Christ is not understood. Jesus Christ is to them a fable. At this stage of the earth’s history, many act like drunken men. ‘Stay yourselves, and wonder; cry ye out, and cry; they are drunken, but not with wine; they stagger, but not with strong drink. For the Lord hath poured out upon you the spirit of deep sleep, and hath closed your eyes. The prophets and your rulers, the seers hath he covered.’ A spiritual drunkenness is upon many who suppose they are the people who shall be exalted. Their religious faith is just as is represented in this Scripture. Under its influence, they cannot walk straight. They make crooked paths in their course of action. One and then another, they reel to and fro. They are looked upon by the Lord with great pity. The way of truth they have not known. They are scientific schemers, and those who could and should have helped, because of a clear spiritual eyesight, are themselves deceived, and are sustaining an evil work.

> “Munuň her bir sözi ýerine ýetiriler. Öz ýüreklerini Hudaýyň öňünde peseltmeýän, dogruçyl ýolda ýöremejek adamlar bar. Olar öz hakyky maksatlaryny gizleýärler we ýalan söýýän hem-de ýalan edýän ýykylan perişde bilen gatnaşyk saklaýarlar. Duşman, bölekleýin garaňkylykda bolanlary aldamak üçin peýdalanyp biljek adamlarynyň üstüne ruh goýýar. Käbirleri höküm sürýän garaňkylyk bilen siňişip barýarlar we hakykaty ýalňyşlyk üçin bir gyra goýýarlar. Pygamberlik tarapyndan görkezilen gün gelip ýetdi. Isa Mesih düşnülmeýär. Isa Mesih olar üçin bir erteki kimidir. Ýeriň taryhynyň şu döwründe köp adam serhoş adamlar ýaly hereket edýär. ‘Özüňizi saklap geň galyň; gygyryň we nala çekiň; olar serhoşdyr, emma şerap bilen däl; olar yralanýarlar, emma güýçli içgi bilen däl. Çünki Reb siziň üstüňize çuňňur ukusyň ruhuny dökdi we gözleriňizi ýumdy. Pygamberleri we siziň ýolbaşçylaryňyz bolan görüjileri Ol örtdi.’ Özleriniň beýgeldiljek halkdygyny çak edýän köp adamlaryň üstüne ruhy serhoşluk inendir. Olaryň dini imany bu Ýazgyda görkezilişi ýalydyr. Onuň täsiri astynda olar göni ýöräp bilmeýärler. Öz hereketleriniň ugrunda egri ýollar edýärler. Biri, soň ýene biri, ol ýana-bu ýana çaýkanýar. Reb olara uly rehimi bilen seredýär. Olar hakykat ýoluny bilmändirler. Olar ylmy hilegarlardyr, aýdyň ruhy görüş sebäpli kömek edip biljek we etmeli bolanlar bolsa, özleri aldanylýarlar we erbet işi goldaýarlar.

> “The developments of these last days will soon become decided. When these spiritualistic deceptions are revealed to be what they really are,—the secret workings of evil spirits,—those who have acted a part in them will become as men who have lost their minds.

> Soňky günleriň bu ösüşleri tizden-tiz aýdyň kesgitlener. Bu spiritistik aldawlar hakykatda nämedigi—ýaman ruhlaryň gizlin işi—bolup äşgär edilende, olarda rol oýnanlar aklyny ýitiren adamlar ýaly bolarlar.

> “‘Wherefore the Lord saith, Forasmuch as this people draw near me with their mouth, and with their lips do honor me, but have removed their hearts far from me, and their fear toward me is taught by the precept of men therefore, behold I will proceed to do a marvelous work among this people, even a marvelous work and a wonder for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid. Woe unto them that seek deep to hide their counsel from the Lord, and their works are in the dark, and they say, who seeth us, and who knoweth us? Surely your turning of things upside down shall be esteemed as the potter’s clay; for shall the work say of him that made it, He made me not? or shall the thing framed say of him that framed it. He had no understanding?’

> “Şonuň üçin Reb şeýle diýýär: Bu halk maňa agzy bilen golaýlaşýar, dodaklary bilen maňa hormat goýýar, emma ýüreklerini menden daşlaşdyrdylar, maňa bolan gorkulary bolsa adamlyk buýruklara görä öwredilendir; şonuň üçin, ine, Men bu halkyň arasynda täsin bir iş etjekdirin, hatda täsin bir iş we gudrat: olaryň akyldarlarynyň paýhasy ýok bolar, düşünjelileriniň düşünjesi bolsa gizlener. Rebden maslahatlaryny çuň gizlemäge çalyşýanlaryň halyna waý! Olaryň işleri garaňkylykda bolup, olar: “Bizi kim görýär? Bizi kim tanaýar?” diýýärler. Elbetde, zatlary tersine öwürmegiňiz küýzegäriň palçygy ýaly hasap ediler; çünki ýasalan zat ony ýasana barada: “Ol meni ýasamadymy?” diýermi? Ýa-da şekillendirilen zat ony şekillendiren barada: “Onuň düşünjesi ýokdy” diýermi?”

> “It is presented to me that in our experience we have been and are meeting this very condition of things. Men who have had great light and wonderful privileges have taken the word of leaders who think themselves wise, who have been greatly favored and blessed by the Lord, but who have taken themselves out of the hands of God and placed themselves in the ranks of the enemy. The world is to be flooded with specious fallacies. One human mind, accepting these fallacies, will work upon other human minds, who have been turning the precious evidence of God’s truth into a lie. These men will be deceived by fallen angels, when they should have stood as faithful guardians, watching for souls, as they that must give an account. They have laid down the weapons of their warfare, and have given heed to seducing spirits. They make of no effect the counsel of God and set aside his warnings and reproofs, and are positively on Satan’s side, giving heed to seducing spirits and doctrines of devils.

> “Maňa görkezilýär welin, öz tejribämizde biz hut şu ýagdaý bilen ýüzbe-ýüz bolup geldik we bolup durus. Uly nur we ajaýyp artykmaçlyklary alan adamlar, özlerini akyldar hasap edýän ýolbaşçylaryň sözüni kabul etdiler; olar Reb tarapyndan köp merhemet we bereket gördüler, emma özlerini Hudaýyň elinden çykaryp, duşmanyň hataryna goýdular. Dünýä aldawçy ýalňyş pikirler bilen gaplanmalydyr. Şeýle ýalňyşlyklary kabul eden bir ynsan akyly, Hudaýyň hakykatynyň gymmatly subutnamasyny ýalana öwürip gelýän beýleki ynsan akyllaryna täsir eder. Bu adamlar, hasabat bermeli adamlar hökmünde, janlara gözegçilik edip, wepaly sakçylar bolup durmaly ýerlerinde, ýykylan perişdeler tarapyndan aldanaýarlar. Olar söweşleriniň ýaraglaryny taşlap, azdyryjy ruhlara gulak asdylar. Olar Hudaýyň geňeşini güýjünden gaçyrýarlar we Onuň duýduryşlaryny hem-de käýinçlerini bir gyra itýärler, şeýlelikde aç-açan Şeýtanyň tarapynda durup, azdyryjy ruhlara we jynlaryň taglymatlaryna gulak asýarlar.”

> “Spiritual drunkenness is now upon men who ought not to be staggering as men under the influence of strong drink. Crimes and irregularities, fraud, deceit, and unfair dealing fill the world, in accordance with the teaching of the leader who rebelled in the heavenly courts.

> Ruhy serhoşluk indi güýçli içginiň täsiri astyndaky adamlar ýaly ysgynsyz halda ýörmeli bolmadyk adamlaryň üstündedir. Jenaýatlar we kanuna laýyk däl işler, galplyk, hile, aldaw hem-de adalatsyz çemeleşme asmandaky kazyýetlerde pitne turzan ýolbaşçynyň öwredişine laýyklykda dünýäni doldurýar.

> “History is to be repeated. I could specify what will be in the near future, but the time is not yet. The forms of the dead will appear, through the cunning device of Satan, and many will link up with the one who loveth and maketh a lie. I warn our people that right among us some will turn away from the faith, and give heed to seducing spirits and doctrines of devils, and by them the truth will be evil spoken of.” Battle Creek Letters, 123–125.

> “Taryh gaýtalanar. Ýakyn geljekde nämeleriň boljakdygyny anyk aýdyp bilerdim, emma wagty entek gelenok. Şeýtanyň hilegär usuly arkaly ölüleriň şekilleri peýda bolar, we köpler ýalany söýýän hem-de ýalan edýän bilen birleşerler. Men halkymyza duýduryş berýärin: hut aramyzda käbirleri imandan ýüz döndererler, aldawçy ruhlara we jynlaryň taglymatlaryna gulak asarlar, hem-de olar arkaly hakykat hakda erbet sözlener.” Battle Creek Letters, 123–125.

Daniel chapter one, representing the message of the first angel of Revelation fourteen, aligns with the beginning history of the earth beast. Daniel chapters one, two and three representing the messages of all three angels in Revelation fourteen, aligns with the ending of the United States. Nebuchadnezzar represents the history of the first angel, and the first chapter of Daniel. Belshazzar represents the history of the third angel, and the first three chapters of Daniel.

Danyýl kitabynyň birinji baby, Ylham kitabynyň on dördünji babyndaky birinji perişdäniň habaryny aňladyp, ýerden çykan janawaryň başlangyç taryhy bilen gabat gelýär. Danyýl kitabynyň birinji, ikinji we üçünji baplary, Ylham kitabynyň on dördünji babyndaky üç perişdäniň ählisiniň habarlaryny aňladyp, Amerikanyň Birleşen Ştatlarynyň soňlanyşy bilen gabat gelýär. Nebukadnesar birinji perişdäniň taryhyny we Danyýl kitabynyň birinji babyndaky taryhy aňladýar. Belşassar üçünji perişdäniň taryhyny we Danyýl kitabynyň ilkinji üç babyndaky taryhy aňladýar.

> “To the last ruler of Babylon, as in type to its first, had come the sentence of the divine Watcher: ‘O king, . . . to thee it is spoken; The kingdom is departed from thee.’ Daniel 4:31.” Prophets and Kings, 533.

> “Wawilonyň iň soňky hökümdaryna-da, onuň ilkinji hökümdaryna nusga hökmünde gelşi ýaly, ylahy Gözegçiniň hökümi gelip ýetdi: ‘Eý patyşa,... saňa diýilýär; patyşalyk senden aýryldy.’ Daniýel 4:31.” Pygamberler we Patyşalar, 533.

We will continue our study of Nebuchadnezzar and Belshazzar in the next article.

Nebukadnesar bilen Belşassar baradaky öwrenişimizi indiki makalada dowam etdireris.

> “Belshazzar, awed by this representation of God’s power, showing that they had a witness, though they knew it not, had had great opportunities of knowing the works of the living God, and His power, and of doing His will. He had been privileged with much light. His grandfather, Nebuchadnezzar, had been warned of his danger in forgetting God and glorifying himself. Belshazzar had a knowledge of his banishment from the society of men, and his association with the beasts of the field; and these facts, which ought to have been a lesson to him, he disregarded, as if they had never occurred; and he went on repeating the sins of his grandfather. He dared to commit the crimes which brought God’s judgments upon Nebuchadnezzar. He was condemned, not alone that he himself was doing wickedly, but that he had not availed himself of opportunities and capabilities, if cultivated, of being right.” Testimonies to Ministers, 436.

> “Belşazar, Hudaýyň gudratynyň bu görnüşinden haýran galyp, olar muny bilmedik bolsalar-da, özleriniň şaýadyň bardygyny görkezen bu alamat arkaly, ýaşaýan Hudaýyň işlerini, Onuň gudratyny bilmek hem-de Onuň islegini ýerine ýetirmek üçin uly mümkinçiliklere eýe bolupdy. Oňa köp nur berlipdi. Onuň atasy Nebukadnesar Hudaýy unutmagyň we özüni beýgeltmegiň howpy barada duýdurylypdy. Belşazar onuň adamlaryň jemgyýetinden kowulandygyny we meýdan haýwanlary bilen ýaşamaga mejbur bolandygyny bilýärdi; özüne sapak bolmaly bu wakalara bolsa, edil hiç haçan bolmadyk ýaly, parh etmän, atasynyň günälerini gaýtalamagyny dowam etdirdi. Ol Nebukadnesaryň üstüne Hudaýyň hökümlerini getiren jenaýatlary etmäge het etdi. Ol diňe özüniň ýamanlyk edýändigi üçin däl, eýsem dogry bolmak üçin, ösdürilip ýetişdirilen ýagdaýynda, peýdalanyp biljek mümkinçiliklerinden we ukyplaryndan peýdalanmandygy üçin hem ýazgaryldy.” Testimonies to Ministers, 436.

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