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# The Book of Daniel - Number Twenty-Nine

Doniyor kitobi — Yigirma to‘qqizinchi qism

Belshazzar’s Feast and the Prophetic Hour: Unveiling the Sunday Law, the Fall of Babylon, and the Final Crisis

Belshazarning ziyofati va bashoratli soat: Yakshanba qonuni, Bobilning qulashi va yakuniy inqirozning ochib berilishi

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Jeff Pippenger

Published

December 24, 2023

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Belshazzar’s feast identifies the “hour” of the Sunday law, but it places the emphasis upon the judgment of the Republican horn. Nebuchadnezzar’s golden image in Daniel chapter three, places the same history, in the context of God’s faithful people who are then lifted up as an ensign. Daniel chapter six, addresses the same line, but addresses the role of the Protestant horn. Belshazzar is representing the “state,” and he called one thousand of his “lords.”

Belshazzarning bazmi yakshanba qonunining “soati”ni aniqlab beradi, biroq u urg‘uni Respublika shoxining hukmi ustiga qo‘yadi. Doniyorning uchinchi bobidagi Navuxadnazar o‘rnatgan oltin but ayni tarixni Xudoning sodiq xalqining kontekstida joylashtiradi; ular o‘sha paytda bayroq sifatida yuksaltiriladi. Doniyorning oltinchi bobi shu chiziqning o‘ziga murojaat qiladi, biroq Protestant shoxining roliga murojaat qiladi. Belshazzar “davlat”ni ifodalaydi va u o‘zining “amirlari”dan ming kishini chaqirdi.

> Belshazzar the king made a great feast to a thousand of his lords, and drank wine before the thousand. Belshazzar, whiles he tasted the wine, commanded to bring the golden and silver vessels which his father Nebuchadnezzar had taken out of the temple which was in Jerusalem; that the king, and his princes, his wives, and his concubines, might drink therein. Then they brought the golden vessels that were taken out of the temple of the house of God which was at Jerusalem; and the king, and his princes, his wives, and his concubines, drank in them. They drank wine, and praised the gods of gold, and of silver, of brass, of iron, of wood, and of stone. In the same hour came forth fingers of a man’s hand, and wrote over against the candlestick upon the plaster of the wall of the king’s palace: and the king saw the part of the hand that wrote. Daniel 5:1–5.

> Shoh Belshazzar o‘zining mingta amaldoriga ulkan ziyofat berdi va o‘sha ming kishining oldida sharob ichdi. Belshazzar sharobni totib ko‘rarkan, otasi Nebukadnazar Quddusdagi ma’baddan olib ketgan oltin va kumush idishlarni keltirishni buyurdi; toki shoh, uning amirlari, xotinlari va cho‘rilari ulardan ichsinlar. Shunda Quddusdagi Xudoning uyi bo‘lgan ma’baddan olib kelingan oltin idishlarni keltirdilar; va shoh, uning amirlari, xotinlari hamda cho‘rilari ulardan ichdilar. Ular sharob ichib, oltin, kumush, mis, temir, yog‘och va tosh xudolarni maqtadilar. O‘sha soatda inson qo‘lining barmoqlari paydo bo‘lib, shoh saroyi devorining suvoqi ustiga, shamdon ro‘parasiga yozdi; shoh esa yozayotgan qo‘lning qismini ko‘rdi. Doniyor 5:1–5.

The number “ten” represents the dragon, and one hundred, and one thousand is simply a magnification of the same symbol. In chapter six, one hundred and twenty push the deceitful law, and one hundred and twenty is a symbol for priests. Considering “line upon line,” Belshazzar’s feast is illustrating the judgment upon a corrupted statecraft, and judgment of a corrupted churchcraft. Belshazzar was drunk with the Babylonian wine, and then determined to desecrate the sacred vessels of God’s temple in Jerusalem.

“O‘n” soni ajdarhoni anglatadi, yuz va ming esa ayni shu ramzning shunchaki kattalashtirilgan ifodasidir. Oltinchi bobda bir yuz yigirma kishi aldovchi qonunni ilgari suradi, va bir yuz yigirma ruhoniylarning ramzidir. “Satr ustiga satr” tamoyilini hisobga olganda, Belshazzarning ziyofati buzilgan davlat boshqaruvi ustidan chiqarilgan hukmni, shuningdek, buzilgan cherkov boshqaruvi ustidan chiqarilgan hukmni tasvirlaydi. Belshazzar Bobil sharobidan mast bo‘lgan edi, so‘ngra Quddusdagi Xudoning ma’badining muqaddas idishlarini harom qilishga qaror qildi.

> “The prophet says, ‘I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils’ (Revelation 18:1, 2). This is the same message that was given by the second angel. Babylon is fallen, ‘because she made all nations drink of the wine of the wrath of her fornication’ (Revelation 14:8). What is that wine?—Her false doctrines. She has given to the world a false sabbath instead of the Sabbath of the fourth commandment, and has repeated the falsehood that Satan first told Eve in Eden—the natural immortality of the soul. Many kindred errors she has spread far and wide, ‘teaching for doctrines the commandments of men’ (Matthew 15:9).” Selected Messages, book 2, 118.

> “Payg‘ambar shunday deydi: ‘Men osmondan tushib kelayotgan, buyuk qudratga ega bo‘lgan boshqa bir farishtani ko‘rdim; va yer uning ulug‘vorligidan yorishdi. U kuchli ovoz bilan qattiq nido qilib dedi: Buyuk Bobil yiqildi, yiqildi va jinlarning maskaniga aylandi’ (Vahiy 18:1, 2). Bu ikkinchi farishta tomonidan berilgan o‘sha xabardir. Bobil yiqilgan, ‘chunki u barcha xalqlarga o‘z zinosi qahrining sharobidan ichirdi’ (Vahiy 14:8). Bu qanday sharob? — Uning soxta ta’limotlaridir. U dunyoga to‘rtinchi amrning Shabbati o‘rniga soxta shabbatni berdi hamda Shaytonning avval Adanda Momo Havoga aytgan yolg‘onini — jonning tabiiy o‘lmasligini — takrorladi. U shunga o‘xshash ko‘plab xatolarni uzoq-yaqinlarga yoydi, ‘inson amrlarini ta’limot sifatida o‘rgatib’ (Matto 15:9).” Selected Messages, 2-kitob, 118.

The wine Belshazzar was drinking was the papacy’s idol sabbath, for the feast represented the prophetic “hour” of the Sunday law. The sanctuary vessels he brought into the banquet hall represented not only rebellion against God, but sacred vessels also represent God’s people, for the literal represents the spiritual, and people are vessels.

Belshassar ichayotgan sharob papalikning butparast shanbasi edi, chunki o‘sha ziyofat Yakshanba qonunining bashoratli “soati”ni ifodalar edi. U ziyofat zaliga olib kirgan muqaddasxona idishlari nafaqat Xudoga qarshi isyonni ifodalagan, balki muqaddas idishlar Xudoning xalqini ham ifodalaydi, zero zohiriy narsa ruhiy narsani bildiradi, va odamlar idishlardir.

> Nevertheless the foundation of God standeth sure, having this seal, The Lord knoweth them that are his. And, Let everyone that nameth the name of Christ depart from iniquity. But in a great house there are not only vessels of gold and of silver, but also of wood and of earth; and some to honour, and some to dishonour. If a man therefore purge himself from these, he shall be a vessel unto honour, sanctified, and meet for the master’s use, and prepared unto every good work. 2 Timothy 2:19–21.

> Shunga qaramay, Xudoning poydevori mustahkam turibdi va unda mana bu muhr bor: “Egamiz O‘ziga tegishlilarni biladi”. Yana: “Masihning nomini tilga olgan har bir kishi nohaqlikdan chetga chiqsin”. Ammo katta bir uyda nafaqat oltin va kumush idishlar, balki yog‘och va sopol idishlar ham bo‘ladi; ba’zilari izzat uchun, ba’zilari esa sharmandalik uchundir. Shunday ekan, agar kimsa o‘zini bulardan poklasa, u izzat uchun mo‘ljallangan, muqaddas qilingan, xo‘jayinning ishlatishiga yaroqli va har qanday ezgu ishga tayyorlangan bir idish bo‘ladi. 2 Timofeyga 2:19–21.

In the midst of desecrating God’s people through enforced Sunday worship, the fiery handwriting spells out Belshazzar’s doom.

Xudoning xalqini majburiy yakshanba ibodati orqali tahqirlash avjida, olovli bitik Belshazzarning halokatini e’lon qiladi.

> In the same hour came forth fingers of a man’s hand, and wrote over against the candlestick upon the plaster of the wall of the king’s palace: and the king saw the part of the hand that wrote. Then the king’s countenance was changed, and his thoughts troubled him, so that the joints of his loins were loosed, and his knees smote one against another. The king cried aloud to bring in the astrologers, the Chaldeans, and the soothsayers. And the king spake, and said to the wise men of Babylon, Whosoever shall read this writing, and show me the interpretation thereof, shall be clothed with scarlet, and have a chain of gold about his neck, and shall be the third ruler in the kingdom. Daniel 5:5–7.

> O‘sha ondayoq bir inson qo‘lining barmoqlari paydo bo‘lib, podshoh saroyining devor suvoqiga, shamdonning ro‘parasiga yozdi; podshoh esa yozayotgan qo‘lning bir qismini ko‘rdi. Shunda podshohning chehrasi o‘zgardi, fikrlari uni bezovta qildi, beli bo‘g‘inlari bo‘shashib ketdi, tizzalari esa bir-biriga urila boshladi. Podshoh baland ovoz bilan munajjimlarni, xaldeylarni va folbinlarni keltirishni buyurdi. Podshoh so‘z olib, Bobilning donishmandlariga dedi: “Kim bu yozuvni o‘qib, uning talqinini menga bildirib bersa, alvon libos kiydiriladi, bo‘yniga oltin zanjir taqiladi va saltanatda uchinchi hokim bo‘ladi”. Doniyor 5:5–7.

Historically the passage is understood to be identifying that Belshazzar’s father, had left the political throne to Belshazzar, and for this reason the best his son could offer for an interpretation of the handwriting was a position of being the third ruler. Leading up to the Sunday law in the United States, the political leadership will be in a subservient position to the religious leadership who will be working to introduce a new form of worship. The image of the beast represents the combination of church and state with the church in control of the relationship, and at the Sunday law Belshazzar was the political king, thus symbolizing the state, but he was only the second in command to his father’s religious authority. The best he could offer Daniel was to be third.

Tarixiy jihatdan bu parcha Belshazzarning otasi siyosiy taxtni Belshazzarga topshirib ketganini ko‘rsatadi, va shu sababli yozuvning ta’biriga evaziga uning o‘g‘li taklif qila oladigan eng yuqori martaba uchinchi hokimlik maqomi edi, deb tushuniladi. Amerika Qo‘shma Shtatlarida yakshanba qonunigacha bo‘lgan davrda siyosiy rahbariyat diniy rahbariyatga bo‘ysunuvchi mavqeda bo‘ladi; o‘sha diniy rahbariyat esa yangi bir sajda shaklini joriy etish uchun harakat qiladi. Hayvonning surati cherkov va davlatning birlashuvini, bunda munosabat ustidan nazorat cherkov qo‘lida bo‘lishini ifodalaydi; yakshanba qonuni paytida Belshazzar siyosiy podshoh bo‘lib, shu tariqa davlatni ramziy tarzda ifodalagan edi, biroq u otasining diniy hokimiyatidan keyin ikkinchi o‘rinda edi. Uning Doniyorga taklif qila olgan eng oliy narsa uchinchi o‘rinni berish edi.

> “When the early church became corrupted by departing from the simplicity of the gospel and accepting heathen rites and customs, she lost the Spirit and power of God; and in order to control the consciences of the people, she sought the support of the secular power. The result was the papacy, a church that controlled the power of the state and employed it to further her own ends, especially for the punishment of ‘heresy.’ In order for the United States to form an image of the beast, the religious power must so control the civil government that the authority of the state will also be employed by the church to accomplish her own ends. . . .

> “Ilk jamoat xushxabarning soddaligidan chekinib, butparast urf-odatlar va marosimlarni qabul qilish orqali buzilganda, u Xudoning Ruhi va qudratini yo‘qotdi; va xalqning vijdonlarini nazorat qilish uchun dunyoviy hokimiyatning tayanchini izlay boshladi. Natijada papalik paydo bo‘ldi — davlat hokimiyatini nazorat qilgan va undan o‘z maqsadlarini, ayniqsa ‘bid’at’ni jazolash uchun, ilgari surishda foydalangan bir jamoat. Qo‘shma Shtatlar mahluqning suratini barpo etishi uchun, diniy hokimiyat fuqaroviy hukumatni shunchalik nazorat qilishi kerakki, davlatning hokimiyati ham jamoat tomonidan o‘z maqsadlarini amalga oshirish uchun qo‘llanadigan bo‘lsin....”

> “The enforcement of Sundaykeeping on the part of Protestant churches is an enforcement of the worship of the papacy—of the beast. Those who, understanding the claims of the fourth commandment, choose to observe the false instead of the true Sabbath are thereby paying homage to that power by which alone it is commanded. But in the very act of enforcing a religious duty by secular power, the churches would themselves form an image to the beast; hence the enforcement of Sundaykeeping in the United States would be an enforcement of the worship of the beast and his image.” The Great Controversy, 443, 448, 449.

> “Protestant jamoatlar tomonidan yakshanbani saqlashni majburiy joriy etish papalikning — maxluqning — sajdasini majburiy joriy etishdir. To‘rtinchi amrning da’volarini anglagan holda, haqiqiy Shabbat o‘rniga soxtasini tutishni tanlaydiganlar, shu orqali bu amrni faqat o‘sha hokimiyat buyurgani uchun o‘sha hokimiyatga ta’zim bajo keltiradilar. Ammo jamoatlar dunyoviy hokimiyat orqali diniy bir majburiyatni ijro ettirishning ayni amalida o‘zlari maxluqqa bir surat yasagan bo‘lar edilar; demak, Amerika Qo‘shma Shtatlarida yakshanbani saqlashni majburiy joriy etish maxluq va uning suratiga sajdani majburiy joriy etish bo‘lar edi.” The Great Controversy, 443, 448, 449.

It is in a crisis that character is revealed, and the mysterious message on the wall produced a crisis in Belshazzar’s experience and marked the end of his kingdom, thus symbolizing the end of the kingdom of the earth beast. Belshazzar died that very night, representing the Sunday law, when the United States is overthrown as the sixth kingdom of Bible prophecy at the Sunday law, but the United States immediately transitions into the premier king of the ten kings. The ten kings are the seventh kingdom of Bible prophecy, and they immediately agree to give their seventh kingdom to the beast.

Inqiroz paytida fe’l-atvor namoyon bo‘ladi, va devordagi sirli xabar Belshazarning boshidan kechirganlarida inqirozni yuzaga keltirdi hamda uning shohligining nihoyasini belgiladi; shu tariqa u yer hayvoni shohligining oxirini ramziy tarzda ifodalaydi. Belshazar aynan o‘sha kechaning o‘zida halok bo‘ldi; bu esa yakshanba qonunini ifodalaydi, ya’ni Muqaddas Kitob bashoratidagi oltinchi shohlik sifatida Qo‘shma Shtatlar yakshanba qonuni vaqtida ag‘dariladi, biroq Qo‘shma Shtatlar darhol o‘nta shohning bosh shohiga aylanadi. O‘nta shoh Muqaddas Kitob bashoratidagi yettinchi shohlikdir va ular darhol o‘zlarining yettinchi shohligini hayvonga berishga rozi bo‘ladilar.

> For God hath put in their hearts to fulfil his will, and to agree, and give their kingdom unto the beast, until the words of God shall be fulfilled. Revelation 17:17.

> Chunki Xudo O‘z irodasini bajo keltirishlari, o‘zaro kelishishlari va Xudoning so‘zlari bajo bo‘lgunicha o‘z saltanatlarini mahluqqa topshirishlari uchun buni ularning yuraklariga soldi. Vahiy 17:17.

The final movements are rapid ones, and the transition from the sixth kingdom to the seventh, and then to the eighth is rapid, for the world is then in a great crisis. The overthrow of the earth beast causes Belshazzar to fear, and as the premier king of the ten kings, he represents the fear that all the kings of the earth will experience at the overthrow of the United States. In Revelation chapter eleven, the “hour” that the handwriting appears upon the wall, is the “hour” of the great earthquake. At that point three symbols of Islam are marked, and it is Islam that causes the kings to fear in the last days.

So‘nggi harakatlar shiddatlidir, va oltinchi shohlikdan yettinchisiga, so‘ngra sakkizinchisiga o‘tish tez sodir bo‘ladi, chunki o‘sha paytda dunyo buyuk bir inqiroz ichidadir. Yer hayvonining ag‘darilishi Belshazarni qo‘rqitadi, va o‘n shohning bosh shohi sifatida u Amerika Qo‘shma Shtatlarining ag‘darilishi chog‘ida yer yuzining barcha shohlari boshdan kechiradigan qo‘rquvni ifodalaydi. Vahiy kitobining o‘n birinchi bobida devorda yozuv paydo bo‘ladigan “soat” buyuk zilzilaning “soati”dir. O‘sha nuqtada Islomning uch ramzi belgilab qo‘yiladi, va oxirgi kunlarda shohlarni qo‘rquvga soladigan narsa Islomdir.

> For, lo, the kings were assembled, they passed by together. They saw it, and so they marvelled; they were troubled, and hasted away. Fear took hold upon them there, and pain, as of a woman in travail. Thou breakest the ships of Tarshish with an east wind. As we have heard, so have we seen in the city of the Lord of hosts, in the city of our God: God will establish it forever. Selah. Psalm 48:4–8.

> Chunki, mana, shohlar birga to‘plandilar, birgalikda o‘tib ketdilar. Ular buni ko‘rdilar va hayratga tushdilar; vahimaga tushib, shoshib qochdilar. O‘sha yerda ularni qo‘rquv tutdi, va dard, xuddi to‘lg‘oq tutgan ayolniki kabi. Sen Tarshish kemalarini sharq shamoli bilan sindirasan. Eshitganimizdek, Sarvari Olam Rabbining shahrida, Xudoyimizning shahrida ko‘rdik: Xudo uni to abad mustahkam qiladi. Sela. Zabur 48:4–8.

The lords, or kings were assembled at Belshazzar’s feast, drinking the wine of Babylon and handling and looking upon the sacred vessels of God’s sanctuary, when fear took hold of them, as represented by Belshazzar’s fear when the handwriting appeared upon the wall. Belshazzar’s fear began an escalating fear that is represented by a woman in travail, and Revelation eleven’s “hour” leads into chapter twelve, where the ensign is represented as a woman about to give birth. The first labor pain is the handwriting on the wall of the banquet hall. The fear is caused by the “east wind” of Islam, that “breakest the ships of Tarshish.”

Beklar, ya’ni shohlar, Belshazarning ziyofatida to‘plangan edilar; ular Bobil sharobini ichib, Xudoning muqaddas maskaniga tegishli muqaddas idishlarni qo‘llariga olib, ularga tikilib qarayotgan paytda, devorda yozuv paydo bo‘lganida Belshazarni qamrab olgan qo‘rquvda ifodalangandek, qo‘rquv ularni ham egalladi. Belshazarning qo‘rquvi tobora kuchayib boradigan bir qo‘rquvning boshlanishi bo‘ldi; bu qo‘rquv to‘lg‘oq tutgan ayol timsolida ifodalangan, va Vahiy kitobining o‘n birinchi bobidagi “soat” o‘n ikkinchi bobga olib kiradi; u yerda nishon tug‘ishga yaqin turgan ayol timsolida ifodalangan. Birinchi to‘lg‘oq dardi — ziyofat zalining devoridagi yozuvdir. Qo‘rquv Islomning “sharq shamoli” tufaylidir; u “Tarshish kemalarini sindiradi.”

In Belshazzar’s banquet hall, “one thousand lords” are consuming the wine of Babylon, which represents Sunday enforcement. At that time, Nebuchadnezzar’s orchestra begins to play the music, as Belshazzar has the ornaments of the sanctuary brought in. The whore of Tyre begins to sing, and apostate Israel begins to dance around Nebuchadnezzar’s golden idol. But the party is crashed by the “east wind,” which is the “third woe” that comes quickly, and is the “seventh trumpet.” When Islam crashes the party, the “nations are angered.” They are angered, for the ships of Tarshish, the symbol of the economic structure of planet earth is then sank in the midst of the sea.

Belshazzarning ziyofat zalida “mingta bek” Bobil sharobini ichmoqda, bu esa yakshanba kuniga rioya ettirishni anglatadi. O‘sha paytda, Belshazzar muqaddas ma’badning bezak buyumlarini keltirtirar ekan, Navuxadnazar orkestri musiqani chalishni boshlaydi. Tirning fohishasi kuylashni boshlaydi, va murtad Isroil Navuxadnazarning oltin buti atrofida raqs tushishni boshlaydi. Ammo bazmga “sharq shamoli” bostirib kiradi; u tez keladigan “uchinchi voy” va “yettinchi karnay”dir. Islom bazmni buzib kirganida, “xalqlar g‘azablanadi.” Ular g‘azablanadi, chunki o‘sha paytda Tarshish kemalari — yer sayyorasining iqtisodiy tuzilmasining timsoli — dengiz o‘rtasida cho‘ktirib yuboriladi.

> Tarshish was thy merchant by reason of the multitude of all kind of riches; with silver, iron, tin, and lead, they traded in thy fairs. Javan, Tubal, and Meshech, they were thy merchants: they traded the persons of men and vessels of brass in thy market. They of the house of Togarmah traded in thy fairs with horses and horsemen and mules. The men of Dedan were thy merchants; many isles were the merchandise of thine hand: they brought thee for a present horns of ivory and ebony. Syria was thy merchant by reason of the multitude of the wares of thy making: they occupied in thy fairs with emeralds, purple, and broidered work, and fine linen, and coral, and agate. Judah, and the land of Israel, they were thy merchants: they traded in thy market wheat of Minnith, and Pannag, and honey, and oil, and balm. Damascus was thy merchant in the multitude of the wares of thy making, for the multitude of all riches; in the wine of Helbon, and white wool. Dan also and Javan going to and fro occupied in thy fairs: bright iron, cassia, and calamus, were in thy market. Dedan was thy merchant in precious clothes for chariots. Arabia, and all the princes of Kedar, they occupied with thee in lambs, and rams, and goats: in these were they thy merchants. The merchants of Sheba and Raamah, they were thy merchants: they occupied in thy fairs with chief of all spices, and with all precious stones, and gold. Haran, and Canneh, and Eden, the merchants of Sheba, Asshur, and Chilmad, were thy merchants. These were thy merchants in all sorts of things, in blue clothes, and broidered work, and in chests of rich apparel, bound with cords, and made of cedar, among thy merchandise. The ships of Tarshish did sing of thee in thy market: and thou wast replenished, and made very glorious in the midst of the seas. Thy rowers have brought thee into great waters: the east wind hath broken thee in the midst of the seas. Thy riches, and thy fairs, thy merchandise, thy mariners, and thy pilots, thy calkers, and the occupiers of thy merchandise, and all thy men of war, that are in thee, and in all thy company which is in the midst of thee, shall fall into the midst of the seas in the day of thy ruin. Ezekiel 27:12–26.

> Tarshish sening savdogaring edi, chunki senda har xil boyliklar mo‘l edi; ular sening bozorlarda kumush, temir, qalay va qo‘rg‘oshin bilan savdo qilar edilar. Yovon, Tuvol va Meshex sening savdogarlaring edi; ular sening bozoringda odam jonlari va mis idishlar bilan savdo qilar edilar. Togarma xonadonidagilar sening bozorlarda otlar, chavandozlar va xachirlar bilan savdo qilar edilar. Dedan odamlari sening savdogarlaring edi; ko‘p orollar sening qo‘lingning savdo mollari edi; ular senga sovg‘a sifatida fil suyagi shoxlari va qora yog‘och keltirar edilar. Suriya sening savdogaring edi, chunki sening yasagan mollaring ko‘p edi; ular sening bozorlarda zumrad, binafsha mato, kashtado‘zlik buyumlari, nozik zig‘ir mato, marjon va aqiq bilan savdo qilar edilar. Yahudo va Isroil yurti sening savdogarlaring edi; ular sening bozoringda Minnit bug‘doyi, Pannag, asal, moy va balzam bilan savdo qilar edilar. Damashq sening savdogaring edi, chunki sening yasagan mollaring ko‘p, har xil boyliklaring mo‘l edi; Helbon sharobi va oq jun bilan savdo qilar edi. Dan ham, u yoq-bu yoqqa qatnaydigan Yovon ham sening bozorlarda savdo qilar edi; yaltiragan temir, kassiya va xushbo‘y qamish sening bozoringda bor edi. Dedan sening savdogaring edi, aravalar uchun qimmatbaho liboslar bilan. Arabiston va Kedarning barcha amirlari sen bilan qo‘zilar, qo‘chqorlar va echkilar savdosini qilar edilar; shular bilan ular sening savdogarlaring edi. Sheba va Raama savdogarlari sening savdogarlaring edi; ular sening bozorlarda eng sara ziravorlar, har xil qimmatbaho toshlar va oltin bilan savdo qilar edilar. Xaron, Kanna va Eden, Shebaning savdogarlari, Ashshur va Xilmad sening savdogarlaring edi. Ular sening savdogarlaring bo‘lib, turli-tuman narsalar, ko‘k matolar, kashtado‘zlik buyumlari, arqonlar bilan bog‘langan, sadr yog‘ochidan yasalgan qimmatbaho kiyim sandiqlari bilan savdo qilar edilar. Tarshish kemalari sening bozoringda sen haqingda kuylardi; sen dengizlar o‘rtasida to‘lib-toshib, nihoyatda ulug‘vor bo‘lib qolding. Eshkakchilaring seni ulkan suvlarga olib kirdilar; sharq shamoli seni dengizlar o‘rtasida parchaladi. Sening boyliklaring, bozorlariң, savdo mollaring, dengizchilaring va yo‘lboshlovchilaring, kemang yoriqlarini yamovchilaring, savdo bilan shug‘ullanuvchilaring, ichingdagi barcha jangchilaring va o‘rtangdagi butun jamoang halokat kuningda dengizlar o‘rtasiga qulab tushadi. Hizqiyol 27:12–26.

The “ships of Tarshish” are the symbol of the economic structure of planet earth, and they are sunk in the midst of the sea by the “east wind.” Ezekiel informs us this takes place in the “day of thy ruin,” and the subject of Ezekiel chapter twenty-seven, is the lamentation for Tyrus.

“Tarshish kemalari” yer sayyorasining iqtisodiy tuzilmasining ramzidir va ular “sharq shamoli” tomonidan dengiz o‘rtasida cho‘ktiriladi. Hizqiyo bizga bu “halokating kuni”da sodir bo‘lishini bildiradi, va Hizqiyo yigirma yettinchi bobining mavzusi — Tir ustidan aytilgan marsiyadir.

> The word of the Lord came again unto me, saying, Now, thou son of man, take up a lamentation for Tyrus; And say unto Tyrus, O thou that art situate at the entry of the sea, which art a merchant of the people for many isles, Thus saith the Lord God; O Tyrus, thou hast said, I am of perfect beauty. Ezekiel 27:1–3.

> Egamning kalomi yana menga kelib, dedi: “Endi sen, ey inson o‘g‘li, Tir ustidan marsiya aytgin; va Tirga shunday degin: Ey dengiz kiraverishida joylashgan, ko‘p orollar xalqlari bilan savdo qiluvchi, Rabbiy Egamiz shunday demoqda: Ey Tir, sen: ‘Men go‘zallikda komilman’, deding”. Hizqiyol 27:1–3.

The day of the ruin of Tyrus is the subject of the lamentation. The day of the ruin of Tyrus is the Sunday law, for Tyrus is a symbol of the papacy, whose judgment begins in the “hour” that the second voice of Revelation eighteen begins to call people out of Babylon.

Tirning vayron bo‘lish kuni marsiyaning mavzusidir. Tirning vayron bo‘lish kuni yakshanba qonunidir, chunki Tir papalikning timsolidir; uning hukmi Vahiy kitobining o‘n sakkizinchi bobidagi ikkinchi ovoz odamlarni Bobildan chiqishga da’vat eta boshlaydigan “soat”da boshlanadi.

> And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities. Reward her even as she rewarded you, and double unto her double according to her works: in the cup which she hath filled fill to her double. How much she hath glorified herself, and lived deliciously, so much torment and sorrow give her: for she saith in her heart, I sit a queen, and am no widow, and shall see no sorrow. Therefore shall her plagues come in one day, death, and mourning, and famine; and she shall be utterly burned with fire: for strong is the Lord God who judgeth her. And the kings of the earth, who have committed fornication and lived deliciously with her, shall bewail her, and lament for her, when they shall see the smoke of her burning, Standing afar off for the fear of her torment, saying, Alas, alas that great city Babylon, that mighty city! for in one hour is thy judgment come. And the merchants of the earth shall weep and mourn over her; for no man buyeth their merchandise any more. Revelation 18:4–11.

> Va men osmondan yana boshqa bir ovozni eshitdim; u shunday der edi: Ey xalqim, undan chiqinglar, toki uning gunohlariga sherik bo‘lib qolmanglar va uning balolaridan ulush olmanglar. Chunki uning gunohlari osmonga yetib bordi, va Xudo uning noqonuqliklarini esladi. U sizlarga qanday qaytargan bo‘lsa, sizlar ham unga shunday qaytaringlar; uning qilmishlariga yarasha unga ikki hissa qilib qaytaringlar: u to‘ldirgan kosada unga ikki hissa qilib to‘ldiringlar. U o‘zini qanchalik ulug‘lagan va ayshu ishratda yashagan bo‘lsa, unga shunchalik azob va motam beringlar; chunki u o‘z yuragida: Men malika bo‘lib o‘tiribman, beva emasman, aslo g‘am ko‘rmayman, — deydi. Shuning uchun uning balolari bir kunda keladi: o‘lim, motam va qahatchilik; va u olovda butkul kuydiriladi. Chunki uni hukm qiluvchi Rabbiy Xudo qudratlidir. U bilan zinokorlik qilgan va ayshu ishratda yashagan yer yuzining shohlari uning yonayotganining tutunini ko‘rganlarida, u uchun yig‘laydilar va aza tutadilar; uning azobidan qo‘rqib, uzoqda turib shunday deydilar: Voy, voy, ey buyuk shahar Bobil, ey qudratli shahar! Chunki bir soat ichida hukming yetib keldi. Yer yuzining savdogarlari ham u uchun yig‘lab aza tutadilar; chunki endi hech kim ularning mol-tovarini sotib olmaydi. Vahiy 18:4–11.

The word that is used five times as “hour,” in the book of Daniel, always represents some type of judgment. The type of judgment is determined by the context of the passage where it is employed. In Daniel chapter four, the word “hour” is used first to announce the coming of judgment, whether it was the investigative judgment that began on October 22, 1844, or the executive judgment that begins at the Sunday law. In both cases, the investigative or executive judgments are progressive. The executive judgment of the papacy begins at the Sunday law in the United States. That marks the “hour” that the papacy’s executive judgment begins, and that “hour” is the “hour” of the great earthquake of Revelation eleven, when the two witnesses, represented by Shadrach, Meshach and Abednego are cast into the furnace as the ensign that is lifted up as Ezekiel’s mighty army. That “hour” is when the handwriting appears upon Belshazzar’s wall.

Doniyor kitobida besh marta “soat” deb qo‘llanilgan so‘z har doim biror turdagi hukmni ifodalaydi. Hukmning turi u qo‘llanilgan oyatning mazmuni bilan belgilanadi. Doniyor kitobining to‘rtinchi bobida “soat” so‘zi avvalo kelajakdagi hukmni e’lon qilish uchun ishlatiladi — u 1844-yil 22-oktabrda boshlangan tergov hukmi bo‘ladimi yoki yakshanba qonuni bilan boshlanadigan ijro hukmi bo‘ladimi. Har ikkala holda ham, tergov hukmi ham, ijro hukmi ham bosqichma-bosqichdir. Papalik ustidan ijro hukmi Amerika Qo‘shma Shtatlarida yakshanba qonuni bilan boshlanadi. Bu papalikning ijro hukmi boshlanadigan “soat”ni belgilaydi, va o‘sha “soat” Vahiy kitobining o‘n birinchi bobidagi buyuk zilzilaning “soat”idir; o‘sha paytda Shodrax, Meshax va Abednego orqali ifodalangan ikki guvoh pechga tashlanadi, bu esa Hizqiyoning qudratli lashkari sifatida ko‘tarilgan bayroqdir. O‘sha “soat” — Belshazarning devorida qo‘l yozuvi paydo bo‘ladigan paytdir.

The “ships of Tarshish”, which represent the structure of the economic supply-lines of planet earth are sunk in the midst of the seas at that time, and it causes the merchants and kings of the earth to fear as represented by Belshazzar.

O‘sha vaqtda yer sayyorasining iqtisodiy ta’minot yo‘llari tuzilmasini ifodalovchi “Tarshish kemalari” dengizlar o‘rtasida cho‘ktirib yuboriladi va bu, Belshazar timsolida ifodalanganidek, yer yuzining savdogarlari hamda shohlarini qo‘rquvga soladi.

In Revelation eleven, the “hour” is when the “third Woe” of Islam comes quickly, and the Seventh Trumpet sounds, and the nations are made angry. All three of those symbols point to Islam as the providential tool the Lord uses to accomplish the slaying of Belshazzar at that very “hour.” Belshazzar was slain by enemies that secretly came into his kingdom through the gates that had been carelessly left open, just as the border wall between Mexico and the United States has been carelessly left open, as the “hour” of the “great earthquake” approaches.

Vahiy kitobining o‘n birinchi bobida “soat” — Islomning “uchinchi Voy”i tezlik bilan keladigan, Yettinchi Karnay chalinadigan va xalqlar g‘azabga keltiriladigan paytdir. Ana shu uchala ramzning barchasi ham Rabbiy Belshazzarning ayni o‘sha “soat”da o‘ldirilishini amalga oshirish uchun ishlatadigan taqdiriy vosita sifatida Islomga ishora qiladi. Belshazzar o‘z shohligiga beparvolik bilan ochiq qoldirilgan darvozalar orqali yashirincha kirib kelgan dushmanlar tomonidan o‘ldirilgan edi; xuddi Meksika bilan Qo‘shma Shtatlar o‘rtasidagi chegara devori ham “buyuk zilzila”ning “soati” yaqinlashar ekan, beparvolik bilan ochiq qoldirilganidek.

The healing of the deadly wound of the papacy is set forth in the last six verses of Daniel chapter eleven. In those verses three obstacles are identified that are overcome as the papacy’s deadly wound is healed. The King of the North always conquers three obstacles on his way to supreme power, and always in the order of: first his enemy, second his ally, and then finally his victim. The first to be conquered was the King of the South, representing the Soviet Union, the last enemy of Rome, that was swept away in 1989. The second obstacle is the glorious land, which is Rome’s ally who conquered the USSR for Rome, the United States, which is conquered in the “hour” we are now considering. Thereafter the third obstacle, represented as Egypt, represents when the papacy takes control of its victim, the United Nations.

Papalikning o‘limli yarasining tuzalishi Doniyor kitobining o‘n birinchi bobi so‘nggi olti oyatida bayon etilgan. O‘sha oyatlarda papalikning o‘limli yarasi tuzalib borar ekan, yengib o‘tiladigan uchta to‘siq ko‘rsatib beriladi. Shimol Shohi oliy hokimiyat sari yo‘lida doimo uchta to‘siqni zabt etadi va buni har doim quyidagi tartibda amalga oshiradi: avval dushmanini, keyin ittifoqchisini, so‘ng esa nihoyat qurbonini. Birinchi bo‘lib zabt etilgani Janub Shohi bo‘lib, u Sovet Ittifoqini, Rimning 1989 yilda supurib tashlangan so‘nggi dushmanini ifodalaydi. Ikkinchi to‘siq — ulug‘vor yurt bo‘lib, u Rimning o‘z nomidan SSSRni mag‘lub etgan ittifoqchisini, ya’ni biz hozir ko‘rib chiqayotgan “soat”da zabt etiladigan Amerika Qo‘shma Shtatlarini anglatadi. Shundan keyin Misr sifatida ifodalangan uchinchi to‘siq, papalik o‘z qurboni bo‘lgan Birlashgan Millatlar Tashkiloti ustidan nazoratni qo‘lga oladigan paytni ifodalaydi.

In 1989, when the unsealing of those verses occurred, and there was thereafter an increase of knowledge of those verses, it was recognized that pagan Rome, papal Rome and then modern Rome (represented as the King of the North in the last six verses of Daniel chapter eleven), each needed to overcome three geographical obstacles before they were established as a kingdom. For pagan Rome, those three obstacles were represented as three directions.

1989-yilda, o‘sha oyatlarning muhrdan yechilishi sodir bo‘lib, shundan keyin o‘sha oyatlar haqidagi bilim ortganida, butparast Rim, papalik Rimi va so‘ngra zamonaviy Rim (Doniyor kitobining o‘n birinchi bobidagi so‘nggi olti oyatda Shimol Podshohi sifatida ifodalangan)ning har biri saltanat sifatida qaror topishidan oldin uchta geografik to‘siqni yengib o‘tishi kerakligi anglab yetildi. Butparast Rim uchun bu uchta to‘siq uch yo‘nalish sifatida ifodalangan edi.

> And out of one of them came forth a little horn, which waxed exceeding great, toward the south, and toward the east, and toward the pleasant land. Daniel 8:9.

> Ularning biridan janub tomonga, sharq tomonga va go‘zal yurt tomonga nihoyatda ulug‘ayib borgan bir kichik shox chiqdi. Doniyor 8:9.

For papal Rome they were three horns that needed to be plucked up.

Papal Rim uchun ular sugʻurib tashlanishi lozim boʻlgan uchta shox edi.

> I considered the horns, and, behold, there came up among them another little horn, before whom there were three of the first horns plucked up by the roots: and, behold, in this horn were eyes like the eyes of man, and a mouth speaking great things. Daniel 7:8.

> Men shoxlarga qaradim, va mana, ularning orasidan yana bir kichik shox chiqdi; uning oldidan avvalgi shoxlardan uchtasi ildizi bilan sug‘urib tashlandi; va mana, bu shoxda inson ko‘zlariga o‘xshash ko‘zlar hamda katta-katta so‘zlar so‘zlaydigan bir og‘iz bor edi. Daniel 7:8.

For modern Rome (the king of the north), represented in the last six verses of Daniel eleven, the three obstacles were the king of the south, the glorious land, and Egypt. As with pagan Rome and papal Rome the three obstacles represented geographic obstacles. Modern Rome, represented as the king of the north in the last six verses of Daniel eleven, needed to overcome three “walls”, and with the first wall there was a philosophical “wall” that was removed at the same time a literal wall was removed. In 1989, when the king of the north brought down the Soviet Union (the king of the south), the philosophical “wall” of the “iron curtain” was removed, as the Berlin wall was dismantled.

Zamonaviy Rim uchun (shimol shohi), Doniyor kitobining o‘n birinchi bobidagi so‘nggi olti oyatda tasvirlanganidek, uchta to‘siq janub shohi, ulug‘vor yurt va Misr edi. Butparast Rim va papalik Rimi bilan bo‘lgani kabi, bu uch to‘siq ham jug‘rofiy to‘siqlarni ifodalar edi. Doniyor kitobining o‘n birinchi bobidagi so‘nggi olti oyatda shimol shohi sifatida tasvirlangan zamonaviy Rim uchta “devor”ni yengib o‘tishi lozim edi, va birinchi devor bilan bir vaqtda tom ma’nodagi bir devor olib tashlangan paytda falsafiy bir “devor” ham yo‘q qilindi. 1989 yilda, shimol shohi Sovet Ittifoqini (janub shohini) qulatganida, Berlin devori buzib tashlanar ekan, “temir parda”ning falsafiy “devori” ham olib tashlandi.

In the “hour” of Belshazzar’s judgment, when the handwriting is on the wall, and his enemies are secretly entering in through the unguarded gates, the philosophical “wall” of the separation of church and state is removed, while Islam of the third Woe has secretly entered through the unattended “wall” on the southern border of the glorious land.

Belshazzarning hukmi keladigan “soat”da, devorda yozuv paydo bo‘lgan va uning dushmanlari qo‘riqlanmay qolgan darvozalar orqali yashirincha kirib kelayotgan bir paytda, jamoat bilan davlatning ajratilishini bildiruvchi falsafiy “devor” olib tashlanadi, ayni vaqtda uchinchi Voyning Islomiyati ulug‘vor yurtning janubiy chegarasidagi qarovsiz qolgan “devor” orqali yashirincha kirib kelgan bo‘ladi.

When “Egypt”, representing the United Nations, is conquered, and the philosophical “wall of national sovereignty” is removed, as every nation is forced to accept the one-world government that is directed by the whore of Tyre. At that time, a financial crash will occur that produces the martial law and despotism of the last days. Something may very well happen on a street that is called “Wall Street”.

Birlashgan Millatlar Tashkilotini ifodalovchi “Misr” zabt etilib, Tir fohishasi boshqarayotgan yagona jahon hukumatini har bir xalq qabul qilishga majbur etilgani bois, “milliy suverenitet devori” deb atalgan falsafiy “devor” olib tashlanganda, o‘sha paytda oxirgi kunlarning harbiy holati va istibdodini keltirib chiqaradigan moliyaviy halokat yuz beradi. “Uoll-strit” deb ataladigan bir ko‘chada ham, ehtimol, shunday bir narsa sodir bo‘lishi mumkin.

> “The very means that is now so sparingly invested in the cause of God, and that is selfishly retained, will, in a little while, be cast with all idols to the moles and to the bats. Money will soon depreciate in value very suddenly when the reality of eternal scenes opens to the senses of man.” Welfare Ministry, 266.

> “Hozir Xudoning ishiga juda ham ziqnalik bilan sarflanayotgan va xudbinlik bilan o‘zida saqlab qolinayotgan ayni mablag‘, oz fursatdan so‘ng, barcha butlar bilan birga ko‘rsichqonlar va ko‘rshapalaklarga uloqtiriladi. Abadiy manzaralarning haqiqatligi insonning sezgilariga ochilganda, pulning qiymati tez orada nihoyatda keskin ravishda qadrsizlanadi.” Welfare Ministry, 266.

We continue our study of Belshazzar in the next article.

Keyingi maqolada Belshazzar haqidagi tadqiqotimizni davom ettiramiz.

> “Today, as in the days of Elijah, the line of demarcation between God’s commandment-keeping people and the worshipers of false gods is clearly drawn. ‘How long halt ye between two opinions?’ Elijah cried; ‘if the Lord be God, follow Him: but if Baal, then follow him.’ 1 Kings 18:21. And the message for today is: ‘Babylon the great is fallen, is fallen…. Come out of her, My people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities.’ Revelation 18:2, 4, 5.

> “Bugun, Ilyos davridagi kabi, Xudoning amrlariga itoat qiluvchi xalqi bilan soxta xudolarga sajda qiluvchilar o‘rtasidagi chegara chizig‘i aniq belgilab qo‘yilgan. «Qachongacha ikki fikr orasida ikkilanasizlar?» — deb faryod qildi Ilyos; «agar Egamiz Xudo bo‘lsa, Unga ergashinglar; agar Baal bo‘lsa, unga ergashinglar». 3 Shohlar 18:21. Va bugungi kun uchun xabar shudir: «Buyuk Bobil quladi, quladi…. Undan chiqinglar, ey Mening xalqim, toki uning gunohlariga sherik bo‘lmanglar va uning balolaridan ulush olmanglar. Chunki uning gunohlari osmongacha yetdi, va Xudo uning qonunsizliklarini esladi». Vahiy 18:2, 4, 5.”

> “The time is not far distant when the test will come to every soul. The observance of the false sabbath will be urged upon us. The contest will be between the commandments of God and the commandments of men. Those who have yielded step by step to worldly demands and conformed to worldly customs will then yield to the powers that be, rather than subject themselves to derision, insult, threatened imprisonment, and death. At that time the gold will be separated from the dross. True godliness will be clearly distinguished from the appearance and tinsel of it. Many a star that we have admired for its brilliance will then go out in darkness. Those who have assumed the ornaments of the sanctuary, but are not clothed with Christ’s righteousness, will then appear in the shame of their own nakedness.” Prophets and Kings, 187, 188.

> “Har bir jon uchun sinov keladigan vaqt uzoqda emas. Soxta shanbaga rioya qilish bizga majburan tiqishtiriladi. Kurash Xudoning amrlari bilan insonlarning amrlari o‘rtasida bo‘ladi. Dunyoviy talablar oldida qadamma-qadam yon bergan va dunyoviy urf-odatlarga moslashganlar o‘sha paytda masxara, haqorat, qamoq bilan tahdid va o‘limga duchor bo‘lishdan ko‘ra, hokim kuchlarga bo‘ysunadilar. O‘sha vaqtda oltin chiqindidan ajratiladi. Chin xudojo‘ylik uning ko‘rinishi va yaltiroq bezagidan aniq farqlanadi. Biz uning yorqinligi uchun hayratlangan ko‘plab yulduzlar o‘shanda zulmatda so‘nadi. Muqaddas maskanning bezaklarini o‘ziga taqqan, ammo Masihning solihligi bilan kiyinmaganlar o‘shanda o‘z yalang‘ochligining sharmandaligida namoyon bo‘ladilar.” Prophets and Kings, 187, 188.

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