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# The Book of Daniel - Number Twenty-Six

Danyýel Kitaby — Ýigrimi Altynjy San

Nebuchadnezzar’s Seven Times: A Prophetic Tapestry Unveiling Paganism, Papalism, and the United States

Nebukadnesaryň ýedi döwri: butparazlygy, papalygy we Birleşen Ştatlary açyp görkezýän pygamberlik nagyşy

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Jeff Pippenger

Published

December 21, 2023

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The symbol of Nebuchadnezzar in chapter four is amazing. His “seven times,” typified the periods of time that paganism (the daily), and papalism (the transgression of desolation), trampled down the sanctuary and host.

Dördünji bapdaky Nebukadnessaryň nyşany haýran galdyryjydyr. Onuň «ýedi wagty» butparazlygyň (gündelik), we papalygyň (harabalygyň günäsi) mukaddes ýeri hem-de goşuny depelän wagt döwürlerini alamatlandyrdy.

> Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? Daniel 8:13.

> Soň men bir mukaddesiň gepleýändigini eşitdim, we şol gepleýän belli mukaddese başga bir mukaddes şeýle diýdi: «Gündelik gurbanlyk, weýrançylygyň ýazyk işi, hem mukaddes ýeriň, hem goşunyň aýak astyna salynmagyna berilmegi baradaky bu görnüş näçe wagta çenli dowam eder?» Daniýel 8:13.

The trampling down of “both the sanctuary and the host,” noted in verse thirteen, represents the “seven times” that was the last of two of God’s indignations; and Nebuchadnezzar’s “seven times” is representing the “seven times” that was the first of God’s indignations, but both are represented as the same line prophetically.

On üçünji aýatda agzalan “mukaddes ýer hem-de goşun” depelenip basylmasy, Hudaýyň iki gaharynyň soňkusy bolan “ýedi wagt”y aňladýar; Nebukadnesaryň “ýedi wagty” bolsa, Hudaýyň gaharlarynyň birinjisi bolan “ýedi wagt”y aňladýar, emma pygamberlikde olaryň ikisi-de şol bir çyzyk hökmünde görkezilýär.

> And I will stretch over Jerusalem the line of Samaria, and the plummet of the house of Ahab: and I will wipe Jerusalem as a man wipeth a dish, wiping it, and turning it upside down. 2 Kings 21:13.

> Men Samariýanyň ölçeýiş ýüpegini, Ahabyň öýüniň gurşun ölçegini Iýerusalemiň üstüne uzadaryn; we bir adamyň tabagy süpürşi ýaly, men Iýerusalemi süpürerin, ony süpürip, tersine çevirerin. 2 Patyşalar 21:13.

Daniel chapter eight, and verse thirteen, is addressing the second line of God’s indignations, as brought upon the southern kingdom of Judah, beginning in 677 BC. Nebuchadnezzar’s “seven times,” represents the line of God’s first indignation, as brought upon the northern kingdom of Israel, beginning in 723 BC. Nebuchadnezzar’s “seven times” represents twelve hundred and sixty years that paganism trampled down the sanctuary and host, followed by the twelve hundred and sixty years that papalism trampled down the sanctuary and host.

Danyýl kitabynyň sekizinji babyndaky on üçünji aýat, biziň eramyzdan öň 677-nji ýylda başlap, Hudaýyň gazabynyň günorta Ýahuda patyşalygynyň üstüne getirilen ikinji çyzygyna degişli bolup durýar. Nebukadnesaryň “ýedi wagty” bolsa, biziň eramyzdan öň 723-nji ýylda başlap, Hudaýyň gazabynyň demirgazyk Ysraýyl patyşalygynyň üstüne getirilen birinji çyzygyny aňladýar. Nebukadnesaryň “ýedi wagty” mukaddes ýeri we goşuny butparazlygyň depelän bir müň iki ýüz altmyş ýylyny, şondan soň hem mukaddes ýeri we goşuny papalygyň depelän bir müň iki ýüz altmyş ýylyny aňladýar.

Papalism is simply paganism covered with the profession of Christianity. “Baptized paganism” as it were. There is nothing that represents Christ or Christianity in Catholicism. The world learned that fact in the history of the Dark Ages, but since 1798, the world has forgotten. The papacy has the same heart as paganism. The religion and the rites of the religions are identical. Nebuchadnezzar’s judgment of “seven times,” consisted of him being given the heart of a beast. The beast’s heart he was given was the heart that represented the religion of paganism, whether it was outright paganism or cloaked paganism in the form of Catholicism. Sister White identifies that the dragon in Revelation twelve is Satan, but in a secondary sense it is pagan Rome.

Papalizm diýilýäni, ýönekeýje, Hristiançylygy kabul eden görnüş bilen örtülen butparazlykdyr. Edil şeýle diýse bolar: “çokundyrylan butparazlyk.” Katoliklikde Mesihi ýa-da Hristiançylygy aňladýan hiç zat ýokdur. Dünýä bu hakykaty Garaňky Asyrlar döwrüniň taryhynda öwrendi, emma 1798-nji ýyldan bäri dünýä muny unutdy. Papalyk butparazlyk bilen bir ýürege eýedir. Din hem-de dinleriň dessurlary birmeňzeşdir. Nebukadnesaryň “ýedi wagt” hökmi, oňa haýwanyň ýüreginiň berilmeginden ybaratdy. Oňa berlen şol haýwan ýüregi, aç-açan butparazlyk bolsun ýa-da Katoliklik görnüşinde örtüklenen butparazlyk bolsun, butparazlyk dinini aňladýan ýürekdi. Waýth uýa Ylhamyň on ikinji babyndaky aždarhanyň Şeýtandygyny, emma ikinji derejeli manyda onuň butparaz Rimdigini görkezýär.

> “Thus while the dragon, primarily, represents Satan, it is, in a secondary sense, a symbol of pagan Rome.” The Great Controversy, 439.

> “Şeýlelik bilen, aždarha ilki bilen Şeýtany aňladýan bolsa-da, ikinji derejeli manyda ol butparaz Rimiň nyşanydyr.” The Great Controversy, 439.

The beast that Nebuchadnezzar represented for “seven times,” was the beast of the dragon for twelve hundred and sixty days, and then the beast of Catholicism for another twelve hundred and sixty days. At the end of those days Nebuchadnezzar is a symbol of the United States, which is ultimately the false prophet. Prophetically Nebuchadnezzar represented the dragon, the beast and the false prophet which are the three-fold powers that make up spiritual Babylon, and who lead the world to Armageddon. Nebuchadnezzar represents literal Babylon, and in so doing he was employed as a symbol of all three of the powers that make up spiritual Babylon of the last days.

Nebukadnetsaryň “ýedi wagt” üçin şekillendirilen wagşy haýwany, bir müň iki ýüz altmyş günläp aždahanyň wagşy haýwanydy, ondan soň bolsa ýene bir müň iki ýüz altmyş günläp katolisizmiň wagşy haýwany boldy. Şol günleriň ahyrynda Nebukadnetsar ahyrsoňy ýalan pygamber bolan Amerikanyň Birleşen Ştatlarynyň nyşanydyr. Pygamberlik taýdan Nebukadnetsar ruhy Wawilony emele getirýän we dünýäni Armageddona alyp barýan üç esse güýji — aždahany, wagşy haýwany we ýalan pygamberi — şekillendirýärdi. Nebukadnetsar göni manydaky Wawilony aňladýar, şeýle etmek bilen hem ol soňky günleriň ruhy Wawilony emele getirýän şol üç güýjüň hemmesiniň nyşany hökmünde ulanyldy.

In order to recognize the symbolism just identified it is important to first locate Nebuchadnezzar in 1798, when his kingdom is restored at the end of the “seven times.” We will establish this waymark in Daniel chapter four, before we begin to proceed through the chapter in a more systematic fashion.

Täze kesgitlenen nyşanly many-mazmuny tanamak üçin, ilki bilen Nebukadnesary 1798-nji ýylda, onuň patyşalygy “ýedi wagt” tamamlananda täzeden dikeldilen pursatynda ýerleşdirmek möhümdir. Bu ýolbelgisini has yzygiderli görnüşde bap boýunça öňe gitmäge başlamazdan ozal, Danyýel kitabynyň dördünji babynda kesgitläris.

At the “time of the end” in 1798, the book of Daniel was unsealed, and the book then fulfilled its purpose of presenting an increasing light that would test, purify and produce two classes of worshippers. The unsealing of the book of Daniel marks the beginning of the three-step testing process that is based upon the truths revealed at that time.

1798-nji ýylda, «ahyryň döwründe», Danyýel kitabyň möhri aýryldy, we şondan soň ol kitap barha artýan nury hödürlemek arkaly öz maksadyny ýerine ýetirdi; şol nur ybadat edýänleri synap, saplap we iki topara bölüp çykarmalydy. Danyýel kitabynyň möhüriniň açylmagy şol döwürde aýan edilen hakykatlara esaslanýan üç ädimli synag işiniň başlangyjyny alamatlandyrýar.

> And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:9, 10.

> Ol oňa şeýle diýdi: «Öz ýoluň bilen git, Daniýel; çünki bu sözler ahyrzaman wagta çenli ýapyk we möhürli saklanar. Köpler tämizlener, agardar we synagdan geçiriler; emma erbetler erbetlik ederler; erbetleriň hiç biri düşünmez; ýöne paýhaslylar düşünär». Daniýel 12:9, 10.

The prophetic purpose of the unsealing of the book that consists of the book of Daniel and the book of Revelation, is to test the generation that is alive during the history that the book is unsealed. In Daniel twelve, there are three time prophecies that are identified. The first is the twelve hundred and sixty years that the power of the holy people was to be scattered.

Danyýel kitaby bilen Ylham kitabyndan ybarat bolan kitabyň möhüriniň açylmagynyň pygamberlik maksady, şol kitabyň möhüri açylan taryhy döwürde diri bolan nesli synagdan geçirmekdir. Danyýel on ikinji bapda üç wagt pygamberligi görkezilýär. Olaryň birinjisi, mukaddes halkyň güýjüniň dargadylmaly bolan bir müň iki ýüz altmyş ýyldyr.

> But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased. Then I Daniel looked, and, behold, there stood other two, the one on this side of the bank of the river, and the other on that side of the bank of the river. And one said to the man clothed in linen, which was upon the waters of the river, How long shall it be to the end of these wonders? And I heard the man clothed in linen, which was upon the waters of the river, when he held up his right hand and his left hand unto heaven, and sware by him that liveth for ever that it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished. Daniel 12:4–7.

> Emma sen, eý Danyýel, sözleri ýapyk sakla we kitaby ahyrzamanyň wagtyna çenli möhürle; köpler oňa-buňa ylgap geçerler, bilim artar. Soň men, Danyýel, seretdim, ine, ýene iki kişi durdy: biri derýanyň kenarynyň bu tarapynda, beýlekisi bolsa derýanyň kenarynyň ol tarapynda. Olaryň biri derýanyň suwlarynyň üstünde duran, zygyr geýimli adama şeýle diýdi: “Bu ajaýyp zatlaryň soňuna çenli näçe wagt bolar?” Men derýanyň suwlarynyň üstünde duran, zygyr geýimli adamy eşitdim: ol sag elini hem çep elini göge galdyryp, baky ýaşaýanyň ady bilen ant içip, şeýle diýdi: “Bir wagt, wagtlar we ýarym wagt bolar; mukaddes halkyň güýjüni dargatmagy tamamlanynda, bu zatlaryň hemmesi tamamlanyar.” Danyýel 12:4–7.

The other two prophetic periods in chapter twelve are twelve hundred and ninety days and thirteen hundred and thirty-five days.

On ikinji bapdaky beýleki iki pygamberlik döwri müň iki ýüz togsan gün we müň üç ýüz otuz bäş gündir.

> And I heard, but I understood not: then said I, O my Lord, what shall be the end of these things? And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. And from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days. Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days. Daniel 12:8–12.

> Men eşitdim, emma düşünmedim; şonda men: «Eý Rebbim, bu zatlaryň ahyry näme bolar?» diýdim. Ol bolsa şeýle diýdi: «Öz ýoluňa git, Daniýel; çünki bu sözler ahyrzaman wagta çenli ýapyk we möhürli saklanar. Köp adamlar arassalanylar, agarylar we synalyp görüler; emma erbetler erbetlik ederler; erbetleriň hiç biri düşünmez, emma paýhaslylar düşünerler. Gündelik gurbanlygyň aýryljak wagtyndan we weýrana ediji ýigrenji zadyň goýuljak pursatyndan başlap, bir müň iki ýüz togsan gün bolar. Garaşýan we bir müň üç ýüz otuz bäş güne ýetýän adam bagtlydyr». Daniýel 12:8–12.

In the verses the “time of the end,” is twice referenced and defined as the point when the words of Daniel would be unsealed. The words that are the subject of being unsealed at the “time of the end” are the three prophetic periods of twelve hundred and sixty (time, times, and a half), twelve hundred and ninety, and thirteen hundred and thirty-five. Two of the three periods are defined as “days.” Two of the three ended in 1798, and the third ended at the very end of 1843. It is at the very end of 1843, for the verse states, “blessed is he that waiteth, and cometh to…”

Aýatlarda “soňky wagt” iki gezek agzalýar we Danyýeliň sözleriniň möhüriniň açyljak nokady hökmünde kesgitlenýär. “Soňky wagt”da möhüri açylmagyň mazmuny bolan sözler bir müň iki ýüz altmyş (bir wagt, wagtlar we ýarym wagt), bir müň iki ýüz togsan we bir müň üç ýüz otuz bäş bolan üç pygamberlik döwrüdir. Üç döwürden ikisi “günler” diýlip kesgitlenýär. Üçüsinden ikisi 1798-nji ýylda tamamlandy, üçünjisi bolsa 1843-nji ýylyň edil ahyrynda tamamlandy. Aýatyň: “garaşýan we … ýetýän adam bagtlydyr” diýýändigine görä, hut 1843-nji ýylyň edil ahyrynda.

The word “cometh,” means touches. Blessed therefore is he who waits, and also touches the first day of 1844. The tarrying time of the parable of the ten virgins began at the first disappointment in Millerite history, and that disappointment arrived on the very last day of 1843, and the very last day of 1843, touches the very first day of 1844. The blessing of waiting began when the tarrying time began at the first disappointment.

“Gelýär” sözi “degýär” diýen manyny berýär. Şonuň üçin 1844-nji ýylyň ilkinji gününe garaşýan hem-de oňa degýän adam bagtlydyr. On gyzyň tymsalyndaky gijä galma wagty Milleritleriň taryhyndaky ilkinji lapykeçlikde başlady, şol lapykeçlik hem hut 1843-nji ýylyň iň soňky gününde bolup geçdi; 1843-nji ýylyň iň soňky güni bolsa 1844-nji ýylyň iň ilkinji gününe degýär. Garaşmagyň berekedi gijä galma wagtynyň ilkinji lapykeçlik bilen başlan pursatynda başlady.

There is a great deal more to address in these verses, but the point we are considering here is the prophetic role of Daniel. The purpose of the book of Daniel, which Daniel represents in the passage, is to produce a three-step testing process when the book is unsealed. Daniel was told to go his way until the time of the end when the book was to be unsealed. The conclusion of the chapter emphasizes what will happen when the time of the end arrives.

Bu aýatlarda ele alynmaly zatlar has köp, ýöne biziň bu ýerde garap duran meselämiz Danyýeliň pygamberlik wezipesidir. Bu ýerde Danyýeliň wekilçilik edýän Danyýel kitabynyň maksady, kitap açylanda üç basgançakly synag işini emele getirmekdir. Danyýele kitabyň açylmaly ahyrzaman wagtyna çenli öz ýoluna gitmegi buýruldy. Bapyň jemleýji netije bölegi ahyrzaman wagty gelip ýetende nämeleriň bolup geçjekdigini nygtaýar.

> But go thou thy way till the end be: for thou shalt rest, and stand in thy lot at the end of the days. Daniel 12:13.

> Ýöne sen ahyra çenli öz ýoluň bilen git; çünki sen dynç alarsyň we günleriň ahyrynda öz paýyňda durarsyň. Daniel 12:13.

The book of Daniel was to stand in its lot at the end of the prophetic days of Daniel.

Danyýel kitaby Danyýeliň pygamberlik günleriniň ahyrynda öz paýynda durmalydy.

> “When God gives a man a special work to do, he is to stand in his lot and place as did Daniel, ready to answer the call of God, ready to fulfill His purpose.” Manuscript Releases, volume 6, 108.

> “Taňry adama ýörite bir işi ýerine ýetirmegi ynananda, ol Danyýel ýaly öz paýynda we ornunda durmaly, Taňrynyň çagyryşyna jogap bermäge taýýar, Onuň maksadyny ýerine ýetirmäge taýýar bolmalydyr.” Manuscript Releases, 6-njy tom, 108.

At the time of the end in 1798, Daniel stood in his lot, which is expressed in verse thirteen as “at the end of the days.” The end of Nebuchadnezzar’s banishment of “seven times” identifies 1798, for it concluded at “the end of the days.”

1798-nji ýylda, soňky wagtda, Daniel öz bije paýynda durdy; bu on üçünji aýatda “günleriň ahyrynda” diýlip beýan edilýär. Nebukadnesaryň “ýedi wagt” sürgünliginiň soňy 1798-nji ýyly görkezýär, çünki ol “günleriň ahyrynda” tamamlandy.

> And at the end of the days I Nebuchadnezzar lifted up mine eyes unto heaven, and mine understanding returned unto me, and I blessed the most High, and I praised and honoured him that liveth for ever, whose dominion is an everlasting dominion, and his kingdom is from generation to generation: And all the inhabitants of the earth are reputed as nothing: and he doeth according to his will in the army of heaven, and among the inhabitants of the earth: and none can stay his hand, or say unto him, What doest thou? At the same time my reason returned unto me; and for the glory of my kingdom, mine honour and brightness returned unto me; and my counsellors and my lords sought unto me; and I was established in my kingdom, and excellent majesty was added unto me. Now I Nebuchadnezzar praise and extol and honour the King of heaven, all whose works are truth, and his ways judgment: and those that walk in pride he is able to abase. Daniel 4:34–37.

> Günleriň ahyrynda men, Nebukadnesar, gözlerimi asmana galdyrdym, akyl-huşum maňa gaýdyp geldi; men Beýikleriň Beýigini mübärekledim, ebedilik ýaşaýany şöhratlandyrdym we hormatladym. Çünki Onuň hökmürowanlygy ebedi hökmürowanlykdyr, Onuň patyşalygy nesilden-nesle dowam edýär. Ýeriň ähli ýaşaýjylary hiç zat hasap edilýändir; Ol asmanyň goşunynda-da, ýeriň ýaşaýjylarynyň arasynda-da Öz erkine görä hereket edýär; hiç kim Onuň elini saklap bilmez ýa-da Oňa: «Näme edýärsiň?» diýip bilmez. Şol wagt akyl-huşum maňa gaýdyp geldi; patyşalygymyň şöhraty üçin mertebäm we nuranalygym hem maňa gaýdyp geldi; geňeşdarlarım we beglerim meni gözläp geldiler; men patyşalygymda berkarar edildim, maňa bolsa has beýik beýiklik goşuldy. Indi men, Nebukadnesar, asmanlaryň Patyşasyny öwýärin, beýgeldýärin we hormatlaýaryn; Onuň ähli işleri hakykatdyr, ýollary adalatdyr; tekepbirlikde ýöränleri bolsa Ol peseldip bilýändir. Daniýel 4:34–37.

The expression “end of the days” represents the time of the end in 1798. Nebuchadnezzar was then established in his kingdom, which was no longer the history of the beasts of paganism and papalism. At that point, Nebuchadnezzar represented a fully converted man, and in so doing represented the earth beast of Bible prophecy that began to reign in 1798, and it began as a lamb, though it was destined to eventually speak as a dragon. He represents the earth beast that would reign for seventy symbolic years in fulfillment of Isaiah twenty-three, just as his literal kingdom reigned for seventy literal years. The symbolism is “air tight.”

“Günleriň ahyry” diýen aňlatma 1798-nji ýylda bolan ahyrzaman döwrüni aňladýar. Şol wagt Nebukadnetsar öz patyşalygynda berkidildi; bu indi butparazlygyň we papalygyň haýwanlarynyň taryhy däldi. Şol pursatda Nebukadnetsar doly öwrülen bir adamy aňladýardy we şeýle etmek bilen, 1798-nji ýylda höküm sürüp başlamyş Mukaddes Kitap pygamberligindäki ýer ýüzüniň haýwanyny aňladýardy; ol guzy hökmünde başlady, emma ahyrsoňy aždaha ýaly geplär diýip öňünden bellenipdi. Ol Işaýa ýigrimi üçünjiniň berjaý bolmagynda ýetmiş nyşanly ýyl höküm sürmeli bolan ýer ýüzüniň haýwanyny aňladýar, edil onuň hakyky patyşalygynyň ýetmiş hakyky ýyl höküm sürşi ýaly. Bu nyşanlylyk “doly berkdir.”

Nebuchadnezzar represents a prophetic link between the three powers represented in Revelation chapters twelve and thirteen. There they are identified as the dragon, the sea beast and the earth beast. In Revelation sixteen they are identified as the three powers that lead the world to Armageddon. Nebuchadnezzar’s “seven times,” ties together all three of those beasts, for literal Babylon illustrates spiritual Babylon, and the same line of prophecy that is located in the book of Daniel is taken up in the book of Revelation, for the two books bring each other to perfection.

Nebukadnesar Ylham kitabynyň on ikinji we on üçünji baplarynda görkezilen üç güýjüň arasyndaky pygamberlik baglanyşygyny aňladýar. Ol ýerde olar aždarha, deňizden çykan wagşy haýwan we ýerden çykan wagşy haýwan hökmünde kesgitlenýär. Ylham kitabynyň on altynjy babynda bolsa olar dünýäni Armageddona alyp barýan üç güýç hökmünde kesgitlenýär. Nebukadnesaryň “ýedi wagty” şol üç wagşy haýwanyň hemmesini özara baglanyşdyrýar, çünki hakyky Wawilon ruhy Wawilony suratlandyrýar, hem-de Daniýel kitabynda ýerleşýän şol bir pygamberlik ugry Ylham kitabynda dowam etdirilýär, sebäbi bu iki kitap biri-birini kämillige ýetirýär.

Nebuchadnezzar represents 1798 as a prophetic link between the dragon, the beast and the false prophet. 1798 was “the time of the end” for the message of the first angel and the Millerite history. William Miller was led to place all of his prophetic structure upon his recognition of the dragon of paganism and the beast of Catholicism, but he did not see the United States as the earth beast and false prophet. He could see the history prior to “the time of the end” in 1798, but the future was yet future. At “the time of the end” in 1989, all three powers would then be recognized.

Nebukadnesar aždarha, haýwan we ýalançy pygamberiň arasyndaky pygamberlik baglanyşygy hökmünde 1798-nji ýyly aňladýar. 1798-nji ýyl birinji perişdäniň habary we Millerit taryhy üçin “ahyryň wagty” boldy. William Miller ähli pygamberlik gurluşyny butparazlygyň аждарhasyny we Katolisizmiň haýwanyny tanamagynyň esasynda ýerleşdirmäge ýolbaşçylyk edildi, emma ol Birleşen Ştatlary ýer ýüzünden çykýan haýwan hem-de ýalançy pygamber hökmünde görmedi. Ol 1798-nji ýyldaky “ahyryň wagtyndan” öňki taryhy görüp bilýärdi, ýöne geljek heniz geljekdi. 1989-njy ýyldaky “ahyryň wagtynda” şol üç güýjüň hemmesi hem şonda tanalar.

The unsealing of the prophetic recognition of the dragon and beast in 1798, is represented by the Ulai River of chapters seven, eight and nine. The unsealing of the prophetic recognition of the dragon, beast and false prophet in 1989, is represented by the Hiddekel River of chapters ten, eleven and twelve. Nebuchadnezzar represents the movement of the first angel that arrived in 1798, and he typifies Belshazzar who represents the movement of the third angel that arrived in 1989. For this reason, Nebuchadnezzar’s second dream, in chapter four, represents the message of the first angel.

1798-nji ýylda aždahanyň we wagşy haýwanyň pygamberlik taýdan ykrar edilmeginiň möhüriniň açylmagy, ýedinji, sekizinji we dokuzynjy baplaryň Ulaý derýasy arkaly şekillendirilýär. 1989-njy ýylda aždahanyň, wagşy haýwanyň we galp pygamberiň pygamberlik taýdan ykrar edilmeginiň möhüriniň açylmagy bolsa, onunjy, on birinji we on ikinji baplaryň Hiddekel derýasy arkaly şekillendirilýär. Nebukadnesar 1798-nji ýylda gelen birinji perişdäniň hereketini aňladýar we ol 1989-njy ýylda gelen üçünji perişdäniň hereketini aňladýan Belşazary typsallaýar. Şol sebäpli, dördünji bapdaky Nebukadnesaryň ikinji düýşi birinji perişdäniň habaryny aňladýar.

Nebuchadnezzar’s “seven times” concluded at “the time of the end” in 1798, with the arrival of the warning message of judgment to come. At the “end of the days,” he is a converted man, thus representing the Republican horn of the earth beast, when it was lamblike. He simultaneously represents the Philadelphian Protestant horn of the earth beast.

Nebukadnesaryň «ýedi wagty» 1798-nji ýylda, gelejek höküm baradaky duýduryş habarynyň gelmegi bilen, «ahyry-zamanyň wagtynda» tamamlandy. «Günleriň ahyrynda» ol iman eden adamdyr; şeýlelik bilen, ol guzy ýaly bolan döwründe ýer ýyrtyjysynyň Respublika şahyny aňladýar. Şol bir wagtda-da ol ýer ýyrtyjysynyň Filadelfiýa Protestan şahyny aňladýar.

As the first king of Babylon, he typifies Belshazzar the last king of Babylon. His judgment was typified by the judgment of Nimrod, and in turn typified the judgment of Belshazzar. His judgment represented the opening of the investigative judgment on October 22, 1844.

Wawilonyň ilkinji patyşasy hökmünde ol Wawilonyň soňky patyşasy Belşaçary nyşanlaýar. Onuň hökümi Nimrodyň hökümi bilen öňünden nyşanlandy we öz gezeginde Belşaçaryň hökümini hem nyşanlady. Onuň hökümi 1844-nji ýylyň 22-nji oktýabrynda derňew höküminiň açylmagyny aňladýardy.

> Nebuchadnezzar the king, unto all people, nations, and languages, that dwell in all the earth; Peace be multiplied unto you. I thought it good to show the signs and wonders that the high God hath wrought toward me. How great are his signs! and how mighty are his wonders! his kingdom is an everlasting kingdom, and his dominion is from generation to generation. I Nebuchadnezzar was at rest in mine house, and flourishing in my palace: I saw a dream which made me afraid, and the thoughts upon my bed and the visions of my head troubled me. Daniel 4:1–5.

> Patyşa Nebukadnesar, ýer ýüzünde ýaşaýan ähli halklara, milletlere we dillere: size parahatlyk artsyn. Beýik Hudaýyň maňa görkezen alamatlaryny we gudratlaryny aýan etmegi laýyk gördüm. Onuň alamatlary nähili beýikdir! Gudratlary nähili gudratlydyr! Onuň patyşalygy ebedi patyşalykdyr, Onuň hökmürowanlygy nesilden-nesile dowam edýär. Men, Nebukadnesar, öýümde rahatlykda we köşgümde gülläp ösüp durkam, meni gorkuzaýan bir düýş gördüm; düşegimdäki pikirlerim we kellämdäki görnüşler meni howsala saldy. Daniel 4:1–5.

The dream made Nebuchadnezzar afraid, and the symbolism of the dream represents the everlasting gospel of the first angel, which commands men to “fear God.”

Düýş Nebukadnesary gorkuzdy, we düýşüň nyşanly manysy birinji perişdäniň baky hoş habaryny aňladýar; ol adamlara: «Hudaýdan gorkuň» diýip buýurýar.

> And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people, Saying with a loud voice, Fear God, and give glory to him; for the hour of his judgment is come: and worship him that made heaven, and earth, and the sea, and the fountains of waters. Revelation 14:6, 7.

> Soňra men asmanyň ortasynda uçup barýan başga bir perişdäni gördüm; onuň ýerde ýaşaýanlara, her bir millete, tire-taýpa, dile we halka wagyz etmek üçin ebedi Hoş Habary bardy. Ol gaty ses bilen şeýle diýýärdi: Hudaýdan gorkuň we Oňa şöhrat beriň; çünki Onuň höküm sagady gelip ýetdi; asmanyň, ýeriň, deňziň we suw çeşmeleriniň Ýaradyjysyna ybadat ediň. Ylham 14:6, 7.

The everlasting gospel is a three-step message, the first step, as represented in the first angel, is to fear God, the second step is to give him glory and the third is represented by the hour of his judgment. “Glory” represents character, and the second “go to” in the story of Nimrod’s rebellion is where the character of the city and the tower was investigated. It was an investigative judgment. The combination of church and state is the image of the beast, and Nimrod’s second step was in manifesting the image of the beast, but the second step of the everlasting gospel produces a glorification of God’s character, not Nimrod’s.

Baky Hoş Habar üç basgançakly habardyr; birinji basgançak, birinji perişdäniň üsti bilen görkezilişi ýaly, Hudaýdan gorkmakdyr; ikinji basgançak Oňa şöhrat bermekdir; üçünjisi bolsa Onuň höküm sagadynyň gelmegi bilen görkezilýär. “Şöhrat” häsiýeti aňladýar, we Nimrodyň pitnesi baradaky wakadaky ikinji “geliň” şäheriň we minaranyň häsiýetiniň derňelenen ýeridir. Bu derňew hökümidi. Ybadathana bilen döwletiň utgaşmasy haýwanyň şekilidir, we Nimrodyň ikinji basgançagy haýwanyň şekilini ýüze çykarmakda boldy; emma baky Hoş Habaryň ikinji basgançagy Nimrodyňky däl-de, Hudaýyň häsiýetiniň şöhratlandyrylmagyny emele getirýär.

Nebuchadnezzar’s fear is a symbol of the first test, just as was Daniel’s choice to not eat Babylon’s diet, for Daniel feared God. The first angel arrived in history in 1798, and was thereafter empowered on August 11, 1840. Nebuchadnezzar’s dream locates the arrival of the first message at the time of the end in 1798.

Nebukadnetsaryň gorkusy ilkinji synagyň nyşanydyr; edil Danyýeliň Babylonyň iýmitini iýmezlik baradaky saýlawynyň hem şeýle bolşy ýaly, çünki Danyýel Hudaýdan gorkýardy. Birinji perişde taryha 1798-nji ýylda geldi, şondan soň bolsa 1840-njy ýylyň 11-nji awgustynda güýç berildi. Nebukadnetsaryň düýşi birinji habaryň gelşini ahyrzamanyň wagtynda, 1798-nji ýylda ýerleşdirýär.

> I saw a dream which made me afraid, and the thoughts upon my bed and the visions of my head troubled me. Therefore made I a decree to bring in all the wise men of Babylon before me, that they might make known unto me the interpretation of the dream. Then came in the magicians, the astrologers, the Chaldeans, and the soothsayers: and I told the dream before them; but they did not make known unto me the interpretation thereof. But at the last Daniel came in before me, whose name was Belteshazzar, according to the name of my god, and in whom is the spirit of the holy gods: and before him I told the dream, saying, O Belteshazzar, master of the magicians, because I know that the spirit of the holy gods is in thee, and no secret troubleth thee, tell me the visions of my dream that I have seen, and the interpretation thereof. Daniel 4:5–9.

> Men bir düýş gördüm, ol meni gorkuzdy; düşegimdäki pikirlerim we kellämdäki görnüşler meni bimaza etdi. Şonuň üçin men Babiliň ähli akyldarlaryny meniň huzuryma getirmek barada perman çykardym, olar maňa bu düýşiň ýorgudyny aýan etsinler diýip. Soňra jadugärler, münäçjimler, kasdylar we palçylar girdiler; men olaryň öňünde düýşi gürrüň berdim, emma onuň ýorgudyny maňa aýan edip bilmediler. Emma ahyrsoňy meniň huzuryma Daniýel girdi; onuň ady meniň hudaýymyň adyna görä Beltşaşar diýlip atlandyrylýardy, onda mukaddes hudaýlaryň ruhy bardy; men onuň öňünde düýşi aýdyp şeýle diýdim: “Eý, jadugärleriň baştutany Beltşaşar, senden bilýärin ki, mukaddes hudaýlaryň ruhy sende bardyr we hiç bir syr seni bimaza etmez; gördügim düýşümiň görnüşlerini we onuň ýorgudyny maňa aýt”. Daniýel 4:5–9.

The arrival of the first message at the time of the end in 1798, that is represented by Nebuchadnezzar’s fear, marks the point when the book of Daniel was to be unsealed.

1798-nji ýylda, ahyrzamanyň döwründe birinji habaryň gelmegi — bu Nebukadnesaryň gorkusy bilen şekillendirilýär — Danyýel kitabynyň möhüriniň açylmaly wagtynyň ýetendigini görkezýän nokady belleýär.

> But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased. … And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:4, 9, 10.

> Emma sen, eý Daniýel, bu sözleri ýapyk sakla we kitaby ahyrzaman wagtyna çenli möhürle; köpler o ýana-bu ýana ylgarlar, we bilim artar. … Ol şeýle diýdi: Ýoluňa git, Daniýel; çünki bu sözler ahyrzaman wagtyna çenli ýapyk we möhürli saklanandyr. Köpler arassalanar, ak ediler we synagdan geçiriler; emma erbetler erbetlik ederler; erbetleriň hiç biri düşünmez, ýöne paýhaslylar düşünerler. Daniel 12:4, 9, 10.

When the book of Daniel was unsealed at “the time of the end”, men were called to come and investigate the increase of knowledge, and that call eventually produced two classes of worshippers. One class could not understand and the other class could. The wise men of Babylon, represented as “the magicians, the astrologers, the Chaldeans, and the soothsayers” could not understand, but Daniel understood. The Babylonian “wise men” could not understand, and therefore represent the wicked. Daniel represented the wise.

Danyýl kitaby “ahyrzamanyň wagtynda” açylanda, adamlara artýan bilimi görüp-barlamak üçin gelmäge çagyryldy, we şol çagyryş ahyrsoňy sežde edýänleriň iki synpyny döretdi. Bir synp düşünip bilmedi, beýleki synp bolsa düşünip bildi. “Jadygöýler, ýyldyzçylary, kaldeliler we palçylar” hökmünde görkezilen Wawilonyň akyldarlary düşünip bilmedi, emma Danyýl düşündi. Wawilonyň “akylly adamlary” düşünip bilmedi, şonuň üçin olar pisleri aňladýar. Danyýl bolsa paýhaslylary aňladýardy.

We will continue Daniel chapter four in the next article.

Biz indiki makalada Danyýel kitabynyň dördünji babyny 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 ýörelgeden mahrumdyrlar; olaryň niýetleri şeýle häsiýetde däldir welin, ähli ýagdaýlarda dogry zady saýlamaga olary ugrukdyrsyn. Hudaýyň hyzmatkärleri hemişe özleriniň iş berijileriniň nazary astyndadygyny duýmalydyrlar. Belşazaryň mukaddeslige dil ýetirilen toýuna syn eden Şol Bir ähli edaralarymyzda-da, söwdagäriň hasap otagynda-da, hususy ussahanada-da bardyr; we gansyz el, nädip küfür edýän patyşanyň üstünden çykan elhenç hökümi ýazyp goýan bolsa, siziň äsgermezçiligiňizi hem edil şonuň ýaly şübhesiz ýazýar. Belşazaryň höküm edilşi otly sözler bilen ýazylypdy: ‘Sen terezi gabaklarynda tartyldyň, we kem tapyldyň’; eger Hudaý tarapyndan size berlen borçlaryňyzy ýerine ýetirmeseňiz, siziň höküm edilşiňiz hem şonuň ýaly bolar.” Messages to Young People, 229.

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