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# The Book of Daniel - Number Twenty-Five

Danyýel Kitaby — Ýigrimi Bäşinji San

The Unveiling of Babylon’s Decline: A Prophetic Passage from Nebuchadnezzar to Belshazzar

Wawilonyň Çöküşiniň Aýan Edilişi: Nebukadnesardan Belşassara çenli pygamberlikli bir bölek

Author

Jeff Pippenger

Published

December 20, 2023

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The fall of Belshazzar in chapter five had been typified by Nebuchadnezzar’s fall in chapter four.

Bäşinji bapda Belşazaryň ýykylmagy dördünji bapda Nebukadnesaryň ýykylmagy arkaly öňden nusgalanyp görkezilipdi.

> “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, onuň ilkinji hökümdaryna nusga hökmünde bolşy ýaly, Hudaýyň Gözegçisiniň hökümi gelip ýetdi: «Eý, patyşa, ... saňa aýdylýar: patyşalyk senden alnypdyr». Daniel 4:31. «Pygamberler we Patyşalar», 533.

Nebuchadnezzar represents the beginning and Belshazzar the end of the kingdom that ruled for seventy years, and thus symbolized the reign of the earth beast of Revelation chapter thirteen (the United States), that was to reign during the time when the whore of Tyre (the papacy), was forgotten.

Nebukadnesar ýetmiş ýyllap höküm süren patyşalygyň başlangyjyny, Belsazar bolsa onuň soňuny aňladýar; şeýlelikde olar Ylham kitabynyň on üçünji babynda beýan edilýän, Tiriň jelebi (papalyk) unudulan döwürde höküm sürmeli bolan ýer ýüzüniň haýwanynyň (Amerikanyň Birleşen Ştatlarynyň) hökümdarlygyny nyşanlandyrýardy.

> And it shall come to pass in that day, that Tyre shall be forgotten seventy years, according to the days of one king: after the end of seventy years shall Tyre sing as an harlot. Isaiah 23:15.

> Şol günde şeýle bolar: Tir ýetmiş ýyl unudylar, bir patyşanyň günleriniň möçberine görä; ýetmiş ýylyň ahyrynda Tir jelep ýaly aýdym aýdyp başlar. Işaýa 23:15.

Nebuchadnezzar therefore represents the beginning of the United States, and Belshazzar represents the end of the United States. Nebuchadnezzar represents the beginning of the Republican horn and the beginning of the Protestant horn. Belshazzar represents the ending of the Republican and Protestant horn.

Şeýlelik bilen, Nebukadnesar Amerikanyň Birleşen Ştatlarynyň başlangyjyny, Belsazar bolsa Amerikanyň Birleşen Ştatlarynyň soňuny aňladýar. Nebukadnesar Respublika şahyrynyň başlangyjyny we Protestant şahyrynyň başlangyjyny aňladýar. Belsazar bolsa Respublika we Protestant şahyrynyň soňuny aňladýar.

The judgment brought upon Nebuchadnezzar was “seven times.” The story of Nebuchadnezzar’s living as a beast for twenty-five hundred and twenty days, was employed by William Miller in his application of the “seven times” of Leviticus twenty-six, though he did not address the twenty-five hundred and twenty, that is symbolized in Belshazzar’s judgment.

Nebukadnesaryň üstüne getirilen höküm “ýedi wagt” boldy. Nebukadnesaryň iki müň bäş ýüz ýigrimi günläp haýwan ýaly ýaşandygy baradaky waka, William Miller tarapyndan Lewiler ýigrimi altydaky “ýedi wagty” ulanmakda peýdalanyldy, emma ol Belşazaryň höküminde nyşanlanýan iki müň bäş ýüz ýigrimini ara alyp maslahatlaşmady.

> And this is the writing that was written, MENE, MENE, TEKEL, UPHARSIN. This is the interpretation of the thing: MENE; God hath numbered thy kingdom, and finished it. TEKEL; Thou art weighed in the balances, and art found wanting. PERES; Thy kingdom is divided, and given to the Medes and Persians. Daniel 5:25–28.

> Ine, ýazylan ýazgy şeýle idi: MENE, MENE, TEKEL, UPHARSIN. Munuň düşündirişi şudur: MENE; Hudaý seniň patyşalygyňy sanap, ony soňuna ýetirdi. TEKEL; sen terezi çekildiň, we kem tapyldyň. PERES; seniň patyşalygyň bölündi we midýalylara hem parslylara berildi. Daniel 5:25–28.

Beyond the interpretation Daniel assigned to the mysterious handwriting on the wall, the words “mene” and “tekel,” represent a measurement of weight, and those words also represent a specific value of coinage (Exodus 30:13, Ezekiel 45:12). A “mene” is fifty shekels, or one thousand gerahs. “Mene, mene” therefore equates to two thousand gerahs. A “tekel” is twenty gerahs. Therefore “mene, mene, tekel” equates to two thousand and twenty gerahs. “Upharsin” means “to divide” and therefore means is one-half of a “mene,” and represents five hundred gerahs. Combined they represent the sum of twenty-five hundred and twenty.

Daniýeliň diwara ýazylan syrly ýazgyny düşündirişi bilen çäklenmän, “mene” we “tekel” sözleri agram ölçegini aňladýar, şeýle hem bu sözler teňňäniň belli bir gymmatyny hem aňladýar (Exodus 30:13, Ezekiel 45:12). Bir “mene” elli şekeldir ýa-da bir müň geradyr. Şeýlelikde “mene, mene” iki müň gera deňdir. Bir “tekel” ýigrimi geradyr. Şonuň üçin “mene, mene, tekel” iki müň ýigrimi gera deňdir. “Upharsin” “bölmek” diýmegi aňladýar, şonuň üçin hem bir “mene”niň ýarysyny, ýagny bäş ýüz gerany aňladýar. Bilelikde olar iki müň bäş ýüz ýigrimi diýen jemi aňladýarlar.

The last reference of Sister White identifies that Belshazzar was typified by Nebuchadnezzar, but more specifically she emphasized their mutual judgment, and both judgments are represented as a symbol of the “seven times” of Leviticus twenty-six. There are a few terms that the Scriptures employ to represent the “seven times” of Leviticus twenty-six. Jeremiah represents it as God’s indignation.

Waýt uýanyň soňky salgylanmasy Belşazaryň Nebukadnezzar arkaly öňden nyşanlanandygyny görkezýär, ýöne has anyk aýdanyňda, ol olaryň umumy hökümine aýratyn üns berýär, we bu hökümleriň ikisi hem Levililer ýigrimi altynjy bapdaky “ýedi wagtyň” nyşany hökmünde görkezilýär. Mukaddes Ýazgylar Levililer ýigrimi altynjy bapdaky “ýedi wagty” aňlatmak üçin birnäçe adalgany ulanýar. Ýeremiýa muny Hudaýyň gazaby hökmünde görkezýär.

> How hath the Lord covered the daughter of Zion with a cloud in his anger, and cast down from heaven unto the earth the beauty of Israel, and remembered not his footstool in the day of his anger! The Lord hath swallowed up all the habitations of Jacob, and hath not pitied: he hath thrown down in his wrath the strong holds of the daughter of Judah; he hath brought them down to the ground: he hath polluted the kingdom and the princes thereof. He hath cut off in his fierce anger all the horn of Israel: he hath drawn back his right hand from before the enemy, and he burned against Jacob like a flaming fire, which devoureth round about. He hath bent his bow like an enemy: he stood with his right hand as an adversary, and slew all that were pleasant to the eye in the tabernacle of the daughter of Zion: he poured out his fury like fire. The Lord was as an enemy: he hath swallowed up Israel, he hath swallowed up all her palaces: he hath destroyed his strong holds, and hath increased in the daughter of Judah mourning and lamentation. And he hath violently taken away his tabernacle, as if it were of a garden: he hath destroyed his places of the assembly: the Lord hath caused the solemn feasts and sabbaths to be forgotten in Zion, and hath despised in the indignation of his anger the king and the priest. The Lord hath cast off his altar, he hath abhorred his sanctuary, he hath given up into the hand of the enemy the walls of her palaces; they have made a noise in the house of the Lord, as in the day of a solemn feast. The Lord hath purposed to destroy the wall of the daughter of Zion: he hath stretched out a line, he hath not withdrawn his hand from destroying: therefore he made the rampart and the wall to lament; they languished together. Lamentations 2:1–8.

> Reb gazabynda Reb Sion gyzyny bulut bilen örtdi, Ysraýylyň gözelligini gökden ýere zyňdy, gazabynyň gününde öz aýak astyny ýatlamady! Reb Ýakubyň ähli mesgenlerini ýuwutdy, rehim etmedi; ol Ýahuda gyzynyň berkitmelerini gazabynda ýykyşdyrdy; olary ýere çökderdi; patyşalygy we onuň beglerini harlady. Ol gazabynyň gyzgynlygynda Ysraýylyň ähli güýjüni ýok etdi; duşmanyň öňünde öz sag elini yzyna çekdi, we töweregini ýuwudýan alawly ot ýaly Ýakuba garşy ýandy. Ol ýaýyny duşman ýaly gerdi; sag eli bilen garşydaş hökmünde durdy we Sion gyzynyň çadyrynda göze ýakymly bolanlaryň hemmesini öldürdi; gaharyny ot ýaly dökdi. Reb duşman kimin boldy: ol Ysraýyly ýuwutdy, onuň ähli köşklerini ýuwutdy; onuň berkitmelerini weýran etdi, we Ýahuda gyzynda agyny hem nalanyşy köpeltdi. Ol öz çadyryny bagdaky külbe ýalydyr öýdüp zor bilen aýyrdy; ýygnak ýerlerini ýok etdi; Reb Sionda dabaraly baýramlaryň we Sabatlaryň unudylmagyna sebäp boldy, we gazabynyň gaharynda patyşany-da, ruhanyny-da ýigrenç bilen ret etdi. Reb öz gurbanlyk sypasyny taşlady, mukaddes ýerini ýigrenji etdi, onuň köşkleriniň diwarlaryny duşmanyň eline berdi; olar Rebbiň öýünde dabaraly baýram günündäki ýaly galmagal etdiler. Reb Sion gyzynyň diwaryny ýok etmegi niýet etdi: ol ölçeg ýüpüni çekdi, ýok etmekden elini çekmedi; şonuň üçin ol berkitmäni we diwary ah çekdirdi; olar bilelikde halys tapdan düşdüler. Ýeremýanyň agylary 2:1–8.

The Lord’s anger is represented as the “indignation of his anger,” and his anger was accomplished upon both the northern kingdom and southern kingdom of Israel. This is why the book of Daniel identifies a “first” and a “last” indignation. Jeremiah identifies a “line” that the Lord “hath stretched out,” when he exercised his anger towards his chosen people. That line is also referred to in second Kings.

Rebbiň gahary «Onuň gaharynyň gahar-gazaby» hökmünde beýan edilýär, we Onuň gahary Ysraýylyň hem demirgazyk patyşalygynyň, hem-de günorta patyşalygynyň üstünde ýerine ýetirildi. Şonuň üçin Danyýel kitaby «birinji» we «soňky» gahar-gazaby görkezýär. Ýeremiýa Rebbiň Öz saýlan halkyna garşy gahar-gazabyny amala aşyran wagty «çekip goýberen» bir «çyzgysyny» görkezýär. Şol çyzgy Ikinji Patyşalar kitabynda hem agzalýar.

> And the Lord spake by his servants the prophets, saying, Because Manasseh king of Judah hath done these abominations, and hath done wickedly above all that the Amorites did, which were before him, and hath made Judah also to sin with his idols: Therefore thus saith the Lord God of Israel, Behold, I am bringing such evil upon Jerusalem and Judah, that whosoever heareth of it, both his ears shall tingle. 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. And I will forsake the remnant of mine inheritance, and deliver them into the hand of their enemies; and they shall become a prey and a spoil to all their enemies. 2 Kings 21:10–14.

> Reb öz gullary bolan pygamberleriň üsti bilen şeýle diýdi: «Ýahudanyň patyşasy Manassa bu ýigrenji işleri edendigi, özünden öň bolan amorlaryň edenleriniň ählisinden hem beter pislik edendigi we butlary bilen Ýahudany-da günä etdirdigi sebäpli, şonuň üçin Ysraýylyň Hudaýy Reb şeýle diýýär: Ine, Men Iýerusalime we Ýahuda şeýle bir bela inderýärin welin, ony eşiden her kimiň iki gulagy şaňlar. Men Iýerusalimiň üstüne Samariýanyň ölçeýji ýüpüni we Ahabyň öýüniň gurşun agramyny çekerin; hem-de adamyň tabagy süpürşi ýaly, süpürip, ters çevirişi ýaly, Iýerusalimi süpürerin. Şeýle-de mirasymyň galan bölegini taşlap, olary duşmanlarynyň eline bererin; olar ähli duşmanlaryna olja hem talaň bolarlar». 2 Patyşalar 21:10–14.

The “line” of God’s indignation that is Moses’ “seven times,” was first stretched over the northern kingdom (the house of Ahab), and then over Judah. Another biblical term for the “seven times” that is derived from Leviticus twenty-six is the term “scattered”.

Hudaýyň gaharynyň «çyzygy» bolan Musa degişli «ýedi gezek», ilki demirgazyk patyşalygyň (Ahabyň öýüniň) üstüne çekildi, soňra bolsa Ýahudanyň üstüne. Lewiler kitabynyň ýigrimi altynjy babyndan gelip çykýan «ýedi gezek» üçin başga bir Mukaddes Kitapdaky adalga «pytradylyş»dyr.

> Then I will walk contrary unto you also in fury; and I, even I, will chastise you seven times for your sins. And ye shall eat the flesh of your sons, and the flesh of your daughters shall ye eat. And I will destroy your high places, and cut down your images, and cast your carcases upon the carcases of your idols, and my soul shall abhor you. And I will make your cities waste, and bring your sanctuaries unto desolation, and I will not smell the savour of your sweet odours. And I will bring the land into desolation: and your enemies which dwell therein shall be astonished at it. And I will scatter you among the heathen, and will draw out a sword after you: and your land shall be desolate, and your cities waste. Then shall the land enjoy her sabbaths, as long as it lieth desolate, and ye be in your enemies’ land; even then shall the land rest, and enjoy her sabbaths. As long as it lieth desolate it shall rest; because it did not rest in your sabbaths, when ye dwelt upon it. Leviticus 26:28–35.

> Şonda Men hem gazap içinde size garşy ýörejekdirin; Men, hut Özüm, günäleriňiz sebäpli sizi ýedi esse jezalandyraryn. Siz öz ogullaryňyzyň etini iýersiňiz, gyzlaryňyzyň etini hem iýersiňiz. Men siziň beýik seždegähleriňizi ýumuraryn, butlaryňyzy çapyp ýykaryn, jesetleriňizi butlaryňyzyň jesetleriniň üstüne taşlaryn; kalbym sizden ýüwrüger. Men şäherleriňizi weýran ederin, mukaddes ýerleriňizi haraba öwürerin, hoşboý ysly tütetgileriňiziň ysyny kabul etmerin. Men ýurdy harabaçylyga salaryn; onda mesgen tutan duşmanlaryňyz hem muňa haýran galarlar. Men sizi butparaz halklaryň arasyna dargadaryn, yzyňyzdan gylyç çykararyn; ýurduňyz haraba öwrüler, şäherleriňiz weýran bolar. Şonda ýurt haraba bolup ýatyrka we siz duşmanlaryňyzyň ýurdunda bolýarkaňyz, ol öz Şenbe günleriniň öwezini alar; hut şol wagt ýurt dynç alar hem öz Şenbe günlerinden peýdalanar. Nähili uzak wagtlap haraba ýatyrsa, şonça wagt ol dynç alar; çünki siz onuň üstünde ýaşanyňyzda, siziň Şenbe günleriňizde ol dynç almady. Levitler 26:28–35.

The scattering among the heathen was fulfilled for Daniel when he was carried as a slave into Babylon, at the captivity of Jehoiakim. Then, while Daniel was in the “enemies’ land” the land rested and enjoyed “her sabbaths.” Second Chronicles informs us that the period of time was the seventy years of Jeremiah, which Daniel came to recognize in chapter nine.

Butparaz halklaryň arasyna dargadylmak Daniýel üçin Ýehýakimiň ýesir edilmegi wagtynda onuň gul hökmünde Wawilona alnyp gidilmeginde amala aşdy. Soňra Daniýel “duşmanlaryň ýurdunda” wagty, ýurt dynç aldy we “öz Şenbe günlerinden” lezzet aldy. Ikinji Ýazgylarda bize şol döwrüň Ýeremiýanyň ýetmiş ýyly bolandygy habar berilýär; muny Daniýel dokuzynjy bapda düşünip bildi.

> And them that had escaped from the sword carried he away to Babylon; where they were servants to him and his sons until the reign of the kingdom of Persia: To fulfil the word of the Lord by the mouth of Jeremiah, until the land had enjoyed her sabbaths: for as long as she lay desolate she kept sabbath, to fulfil threescore and ten years. Now in the first year of Cyrus king of Persia, that the word of the Lord spoken by the mouth of Jeremiah might be accomplished, the Lord stirred up the spirit of Cyrus king of Persia, that he made a proclamation throughout all his kingdom, and put it also in writing, saying, Thus saith Cyrus king of Persia, All the kingdoms of the earth hath the Lord God of heaven given me; and he hath charged me to build him an house in Jerusalem, which is in Judah. Who is there among you of all his people? The Lord his God be with him, and let him go up. 2 Chronicles 36:20–23.

> Gylyçdan aman galanlary ol Babyla ýesir alyp gitdi; Pars patyşalygynyň höküm sürýän döwrüne çenli olar oňa we onuň ogullaryna hyzmatkär boldular. Bu bolsa, Ýeremiýanyň agzy arkaly aýdylan Rebbiň sözüniň berjaý bolmagy üçindi, ýer öz şenbeliklerinden peýdalanyp bolýança; çünki ol haraba ýatan bütin wagty şenbeligi saklady, şeýlelikde ýetmiş ýyl dolup ýerine ýetdi. Indi Pars patyşasy Kiriň patyşalygynyň birinji ýylynda, Ýeremiýanyň agzy arkaly aýdylan Rebbiň sözi amala aşsyn diýip, Reb Pars patyşasy Kiriň ruhuny oýardy; şeýdip, ol bütin patyşalygy boýunça jar çekdirip, muny ýazmaça-da şeýle diýip yglan etdi: «Pars patyşasy Kir şeýle diýýär: Gökleriň Hudaýy Reb ýer ýüzündäki ähli patyşalyklary maňa berdi; Ol maňa Ýahudada ýerleşýän Iýerusalimde Özi üçin bir öý gurmagy tabşyrdy. Onuň ähli halkynyň içinden araňyzda kim bar? Rebb onuň Hudaýy onuň bilen bolsun, goý ol ýokary galsyn». 2 Hronikalar 36:20–23.

The term “scattering” is a symbol of the “seven times.” The judgment of Nebuchadnezzar of “seven times” living as a beast, typified the judgment of Belshazzar, as represented by the mystical words upon the wall, “mene, mene, tekel upharsin.” Belshazzar’s judgment was represented by the handwriting that equated to twenty-five hundred and twenty, the same number of days that Nebuchadnezzar lived like a beast, and the same number of years represented with the “seven times” of Leviticus twenty-six.

“Dargadylyş” diýen düşünje “ýedi wagt”yň nyşanydyr. Nebukadnesaryň “ýedi wagt” dowamynda haýwan ýaly ýaşamagy baradaky höküm, diwaryň üstündäki syrly sözler — “mene, mene, tekel upharsin” — arkaly görkezilişi ýaly, Belşazaryň hökümine bir tip boldy. Belşazaryň hökümi ýigrimi bäş ýüz ýigrimä deňleşýän ýazgy arkaly görkezildi; bu hem Nebukadnesaryň haýwan ýaly ýaşan günleriniň şol bir sany, hem-de Lewiler ýigrimi altydaky “ýedi wagt” bilen aňladylýan ýyllaryň şol bir sanydyr.

The judgment of Belshazzar, that was typified by the judgment of Nebuchadnezzar, was symbolically represented by the “seven times,” and both of those judgments represented a “fall of Babylon,” which is the symbol of the second angel’s message. The first fall of Babylon was when Nimrod’s tower was brought down.

Nebukadnesaryň hökümi arkaly öňünden şekillendirilen Belşazaryň hökümi “ýedi wagt” bilen nyşanlaýyn beýan edildi, we bu iki hökümiň ikisi-de ikinji perişdäniň habarynyň nyşany bolan “Wawilonyň ýykylmagyny” aňladýardy. Wawilonyň ilkinji ýykylmagy Nimrodyň diňiniň ýykylan wagtydy.

> And the whole earth was of one language, and of one speech. And it came to pass, as they journeyed from the east, that they found a plain in the land of Shinar; and they dwelt there. And they said one to another, Go to, let us make brick, and burn them thoroughly. And they had brick for stone, and slime had they for mortar. And they said, Go to, let us build us a city and a tower, whose top may reach unto heaven; and let us make us a name, lest we be scattered abroad upon the face of the whole earth. And the Lord came down to see the city and the tower, which the children of men builded. And the Lord said, Behold, the people is one, and they have all one language; and this they begin to do: and now nothing will be restrained from them, which they have imagined to do. Go to, let us go down, and there confound their language, that they may not understand one another’s speech. So the Lord scattered them abroad from thence upon the face of all the earth: and they left off to build the city. Genesis 11:1–8.

> Bütin ýer ýüzünde bir dil we bir söz bardy. Olar gündogardan göçüp barýarkalar, Şinar ýurdunda bir düzlük tapdylar-da, şol ýerde ýerleşdiler. Olar biri-birine: «Geliň, kerpiç ýasap, ony otda doly bişireliň» diýdiler. Şeýlelikde, olarda daş ýerine kerpiç, hek ýerine bolsa şepbe boldy. Olar ýene-de: «Geliň, özümize bir şäher we depesi göklere ýetýän bir minara guraly; özümize at gazanalyň, bütin ýer ýüzüne dargap gitmez ýaly» diýdiler. Reb adam ogullarynyň gurýan şäherini we minarasyny görmek üçin aşak indi. Reb: «Ine, halk birdir, olaryň hemmesiniň dili birdir; olaryň etmäge başlan zady şu; indi etmegi ýüreklerine düwen zatlarynyň hiç biri olar üçin mümkin däl bolmaz. Geliň, aşak ineliň-de, olar biri-biriniň sözüne düşünmez ýaly, dillerini bulaşdyralyň» diýdi. Şeýlelikde Reb olary şol ýerden bütin ýer ýüzüne dargatdy; olar hem şäher gurmagy bes etdiler. Gelip çykyş 11:1–8.

At the judgment of Babel, which was the judgment of Nimrod, the Lord “scattered” Nimrod’s rebels across the “face of the whole earth.” Nimrod and his cohorts knew their rebellion would cause them to be scattered, for they had said the motivation for building the tower and city was to “make us a name, lest we be scattered abroad upon the face of the whole earth.”

Babeliň höküminde, ýagny Nimrodyň höküminde, Reb Nimrodyň gozgalaňçylaryny “bütin ýeriň ýüzüne” dargatdy. Nimrod bilen onuň ýaranlary öz gozgalaňlarynyň olaryň dargadylmagyna sebäp boljakdygyny bilýärdiler, çünki olar diňi we şäheri gurmagyň sebäbiniň “özümize at çykarmak, ýogsam bütin ýeriň ýüzüne dargadylyp goýberileris” diýendiklerini aýdypdylar.

A “name” prophetically is a symbol of character. The character that Nimrod and his cohorts established is represented by their works, for by the fruits you shall know the character. The fruit of Nimrod’s rebellion, and therefore the symbol of his character, was the construction of the tower and the city. A “tower” is a symbol of a church, and a “city” is a symbol of a state. The name of Nimrod’s rebels, which represents their character, was the combination of church and state, which is also symbolically represented as the image of the beast.

Pygamberlik manysynda “at” häsiýetiň nyşanydyr. Nimrodyň we onuň ýoldaşlarynyň berkarar eden häsiýeti olaryň işleri arkaly görkezilýär, çünki siz häsiýeti miwesinden tanarsyňyz. Nimrodyň gozgalaňynyň miwesi, şonuň üçin hem onuň häsiýetiniň nyşany, minaranyň we şäheriň gurulmagy boldy. “Minara” ybadathananyň nyşanydyr, “şäher” bolsa döwletiň nyşanydyr. Nimrodyň pitneçileriniň ady, ýagny olaryň häsiýetini aňladýan zat, ybadathana bilen döwletiň birleşmesi boldy; bu hem nyşanly görnüşde haýwanyň şekili hökmünde görkezilýär.

The passage identifying the fall of Babel has the expression “go to” repeated three times. The third is when God brings the judgment of confounding their language, and scattering them abroad. The first “go to” was the preparation for the second “go to,” when they constructed their city and tower. When they had accomplished their work during the history of the second expression of “go to,” God came down to visually consider their rebellion. The third “go to,” was judgment, and the second “go to” was a visual test. The first “go to” represents their first failure, and prophetically the three times “go to” is expressed identifies the three-step testing process of the everlasting gospel. There is much more information in the testimony of Nimrod’s rebellion and fall, but we are simply identifying that the first time Babylon (Babel) fell, the symbol of “seven times,” as represented by the “scattering,” is identified. Nimrod’s judgment was represented by a scattering, Nebuchadnezzar’s by “seven times” and Belshazzar’s by “twenty-five hundred and twenty”.

Babeliň ýykylşyny kesgitleýän bölekde “hany” diýen aňlatma üç gezek gaýtalanýar. Üçünjisi, Hudaý olaryň dilini bulaşdyrmak we olary dünýä ýüzüne dargatmak arkaly höküm getirende bolýar. Ilkinji “hany”, olaryň şäherini we minarasyny guranda bolan ikinji “hany” üçin taýýarlyk boldy. Olar “hany” diýen aňlatmanyň ikinji gezekki taryhy dowamynda öz işlerini tamamlanyndan soň, Hudaý olaryň pitnesini göz bilen synap görmek üçin aşak indi. Üçünji “hany” höküm boldy, ikinji “hany” bolsa göz bilen görülýän synag boldy. Birinji “hany” olaryň ilkinji şowsuzlygyny aňladýar, we pygamberlik taýdan “hany” diýen aňlatmanyň üç gezek beýan edilmegi baky hoş habaryň üç basgançakly synag işini kesgitleýär. Nimrudyň pitnesiniň we ýykylşynyň şaýatlygynda mundan-da köp maglumat bar, emma biz diňe Wawilonyň (Babeliň) ilkinji gezek ýykylan mahaly, “dargatma” arkaly görkezilen “ýedi gezek” nyşanynyň kesgitlenýändigini belläp geçýäris. Nimrudyň hökümi dargatma arkaly, Nebukadnesaryňky “ýedi gezek” arkaly, Belşazaryňky bolsa “iki müň bäş ýüz ýigrimi” arkaly görkezildi.

The signature of the Alpha and Omega identifies that the line of prophecy represented by chapters four and five, is the latter rain message of the second angel and Midnight Cry. The line begins with the fall of Babylon represented by Nebuchadnezzar, identifying 1798, which is when spiritual Babylon (the papacy) fell the first time. Then at the end of the line, Belshazzar’s Babylon falls, marking the beginning of the progressive fall of spiritual Babylon (the papacy again), beginning at the Sunday law crisis. There are two witnesses of the fall of Babylon at the beginning of the line and two witnesses at the end of the line. Prophetic logic recognizes the signature of the great Beginning and Ending, while seeing the subject of Babylon’s fall testified to by four witnesses in the line represented by Daniel chapters four and five.

Alfa bilen Omeganyň goly dördünji we bäşinji baplar arkaly görkezilen pygamberlik ugrunyň ikinji perişdäniň habary hem-de Gijäniň Ýarysyndaky Gykylygyň giçki ýagmyr habarydygyny kesgitleýär. Bu ugur Nabuçadnesar arkaly görkezilen Wawilonyň ýykylyşy bilen başlanýar; bu bolsa 1798-nji ýyly görkezýär, ýagny ruhy Wawilon (papalyk) ilkinji gezek şol wagtda ýykyldy. Soňra uguryň ahyrynda Belşazaryň Wawilony ýykylyp, ruhy Wawilonyň (ýene-de papalygyň) yzygiderli ýykylyşynyň başlangyjyny belleýär; bu bolsa Ýekşenbe güni baradaky kanun krizisinden başlanýar. Uguryň başynda Wawilonyň ýykylyşyna iki şaýat bar, ahyrynda hem iki şaýat bar. Pygamberlik logikasy beýik Başlangyjyň we Ahyryň goluny ykrar edýär, şol bir wagtda Danieliň dördünji we bäşinji baplary arkaly görkezilen ugurda Wawilonyň ýykylyşy meselesiniň dört şaýat tarapyndan tassyklanýandygyny görýär.

In the type and antitype relationship of Nebuchadnezzar and Belshazzar, when aligned with the last days, we find the earth beast in its lamblike condition represented by Nebuchadnezzar, and then, when it speaks as a dragon, we see Belshazzar. We see in the prophetic relationship, the Republican horn being led by the Constitution of the United States represented by Nebuchadnezzar, and the overturning of the Constitution represented by Belshazzar. We will also see Nebuchadnezzar as a wise virgin and Belshazzar as a foolish virgin.

Nebukadnesar bilen Belsazaryň nusga we garşylykly nusga gatnaşyklarynda, munuň ahyrky günler bilen utgaşdyrylmagynda, guzy ýaly ýagdaýyndaky ýerdäki haýwanyň Nebukadnesar arkaly şekillendirilendigini görýäris; soňra bolsa ol aždaha ýaly geplände, Belsazary görýäris. Peygamberlik gatnaşyklarynda Respublikachy şahanyň Amerikanyň Birleşen Ştatlarynyň Konstitusiýasy tarapyndan ýolbaşçylyk edilmeginiň Nebukadnesar arkaly şekillendirilendigini, Konstitusiýanyň agdarylmagynyň bolsa Belsazar arkaly şekillendirilendigini görýäris. Şeýle hem biz Nebukadnesary akylly gyz hökmünde, Belsazary bolsa akylsyz gyz hökmünde göreris.

We will continue our consideration of Daniel chapters four and five in the next article.

Biz Daniel kitabynyň dördünji we bäşinji baplaryna degişli garamagymyzy indiki makalada dowam etdireris.

> “Belshazzar had been given many opportunities for knowing and doing the will of God. He had seen his grandfather Nebuchadnezzar banished from the society of men. He had seen the intellect in which the proud monarch gloried taken away by the One who gave it. He had seen the king driven from his kingdom, and made the companion of the beasts of the field. But Belshazzar’s love of amusement and self-glorification effaced the lessons he should never have forgotten; and he committed sins similar to those that brought signal judgments on Nebuchadnezzar. He wasted the opportunities graciously granted him, neglecting to use the opportunities within his reach for becoming acquainted with truth. ‘What must I do to be saved?’ was a question that the great but foolish king passed by indifferently.

> “Belşassar Hudaýyň erkini bilmek we ony ýerine ýetirmek üçin köp mümkinçilikler berlipdi. Ol atasynyň atasynyň Nebukadnesaryň adamlaryň arasyndan kowlup çykarylandygyny gördi. Ol bu tekepbir patyşanyň öwünýän akyl-paýhasynyň ony beren tarapyndan elinden alnandygyny gördi. Ol patyşanyň öz patyşalygyndan kowlup, meýdan haýwanlaryna ýoldaş edilendigini gördi. Emma Belşassaryň keýp-sapa we özüni beýgeltmäge bolan söýgüsi hiç wagt ýatdan çykarmaly däl bolan sapaklaryny süpürip aýyrdy; ol hem Nebukadnesaryň üstüne aýdyň hökümleri getiren günälere meňzeş günäleri etdi. Oňa rehimdarlyk bilen berlen mümkinçilikleri puja çykardy, hakykaty tanamak üçin eliniň aşagynda bolan mümkinçilikleri peýdalanmagy äsgermezlik etdi. ‘Gutulmak üçin men näme etmeli?’ diýen sowala bu beýik, emma akmak patyşa biparh garap geçdi.”

> “This is the danger of heedless, reckless youth today. The hand of God will awaken the sinner as it did Belshazzar, but with many it will be too late to repent.

> Bu şu günki bihabar, perwaýsyz ýaşlygyň howpudyr. Hudaýyň eli Belşassar bilen bolşy ýaly günäkärini oýarar, emma köpeler üçin toba etmäge juda giç bolar.

> “The ruler of Babylon had riches and honour, and in his haughty self-indulgence he had lifted himself up against the God of heaven and earth. He had trusted in his own arm, not supposing that any would dare to say, ‘Why doest thou this?’ But as the mysterious hand traced letters on the wall of his palace, Belshazzar was awed and silenced. In a moment he was completely shorn of his strength and humbled as a child. He realized that he was at the mercy of One greater than Belshazzar. He had been making sport of sacred things. Now his conscience was awakened. He realized that he had had the privilege of knowing and doing the will of God. The history of his grandfather stood out as vividly before him as the writing on the wall.” Bible Echo, April 25, 1898.

> “Wawilonyň hökümdarynyň baýlygy we abraýy bardy, ol bolsa tekepbir özkeýpine berlip, gökleriň we ýeriň Hudaýyna garşy özüni beýgeldipdi. Ol öz güýjüne bil baglapdy; hiç kimiň: ‘Sen näme üçin muny edýärsiň?’ diýip aýtmaga het edip biljekdigini hem pikir etmändi. Emma syrly bir el onuň köşgüniň diwaryna harplary ýazanda, Belşazar gorky we haýbat astynda doňup galdy, dili tutuldy. Bir pursatda ol bütin güýjünden jyda düşürilip, edil çaga kimin peseldildi. Ol Belşazardan hem beýik Biriniň merhemetine galandygyny aňdy. Ol mukaddes zatlary masgaralap gelýärdi. Indi onuň wyždany oýandy. Ol Hudaýyň erkini bilmek we ony berjaý etmek artykmaçlygynyň özüne berlendigine düşündi. Onuň atasynyň taryhy, diwar üstündäki ýazgy ýaly, onuň öňünde aýdyň hem janly durdy.” Bible Echo, April 25, 1898.

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