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# The Book of Daniel - Number Twenty-Six

Doniyor Kitobi — Yigirma Oltinchi Son

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

Navuxadnazarning Yetti Vaqti: Butparastlik, Papalik va Qo‘shma Shtatlarni ochib beruvchi bashoratli to‘qima

Author

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.

To‘rtinchi bobdagi Navuxadnazar timsoli hayratlanarlidir. Uning “yetti zamoni” butparastlik (doimiy), va papalik (vayron qiluvchi gunoh) muqaddas maskan hamda lashkarni oyoq osti qilgan vaqt davrlarini ifodalaydi.

> 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.

> Shunda men bir muqaddas zotning so‘zlayotganini eshitdim, va so‘zlayotgan o‘sha muayyan muqaddas zotga boshqa bir muqaddas zot dedi: “Kundalik qurbonlik, vayron qiluvchi gunoh, ham muqaddas maskan, ham lashkarning oyoq osti qilinishi haqidagi vahiy qachongacha davom etadi?” Doniyor 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.

O‘n uchinchi oyatda qayd etilgan “muqaddas maskan ham, lashkar ham oyoq osti qilinishi” Xudoning ikki g‘azabidan oxirgisi bo‘lgan “yetti vaqt”ni ifodalaydi; Navuxadnazaroning “yetti vaqti” esa Xudoning g‘azablaridan birinchisi bo‘lgan “yetti vaqt”ni ifodalaydi, ammo payg‘ambarlik nuqtayi nazaridan ikkalasi ham bir xil chiziq sifatida tasvirlangan.

> 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 Quddus ustiga Samariya o‘lchov arqonini va Axab xonadonining shoqulini tortaman; Quddusni esa odam idishni artib, uni tozalab, teskari qilib ag‘dargandek artib tashlayman. 2 Shohlar 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.

Doniyor kitobining sakkizinchi bobi, o‘n uchinchi oyati, miloddan avvalgi 677-yildan boshlab Yahudoning janubiy shohligi ustiga keltirilgan Xudoning g‘azablarining ikkinchi qatoriga taalluqlidir. Navuxadnazarining “yetti zamoni” miloddan avvalgi 723-yildan boshlab Isroilning shimoliy shohligi ustiga keltirilgan Xudoning birinchi g‘azabi qatorini ifodalaydi. Navuxadnazarining “yetti zamoni” butparastlik muqaddas joy va lashkarni oyoq osti qilgan bir ming ikki yuz oltmish yilni, undan keyin esa papachilik muqaddas joy va lashkarni oyoq osti qilgan bir ming ikki yuz oltmish yilni ifodalaydi.

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.

Papalik shunchaki xristianlikni da’vo qilish bilan qoplangan butparastlikdir. Go‘yo “cho‘qintirilgan butparastlik”dir. Katolitsizmda Masihni yoki xristianlikni ifodalaydigan hech narsa yo‘q. Dunyo bu haqiqatni Zulmat asrlari tarixida bilib oldi, ammo 1798 yildan beri dunyo buni unutdi. Papalikning yuragi butparastlikning yuragi bilan aynandir. Din ham, dinlarning marosimlari ham bir xildir. Navuxadnazar ustidan chiqarilgan “yetti vaqt” hukmi unga bir mahluqning yuragi berilishidan iborat edi. Unga berilgan mahluqning yuragi, ochiq butparastlik bo‘ladimi yoki katolitsizm shaklidagi niqoblangan butparastlik bo‘ladimi, butparastlik dinini ifodalovchi yurak edi. Vahiyning o‘n ikkinchi bobidagi ajdarni Oq opa Shayton deb ta’riflaydi, ammo ikkilamchi ma’noda u butparast Rimdir.

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

> “Shunday qilib, ajdarho, birinchi navbatda, Shaytonni ifodalasa-da, ikkinchi darajada u butparast Rimning ramzidir.” Buyuk kurash, 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.

Navuxadnazar “yetti zamon” davomida timsol qilgan mahluq, bir ming ikki yuz oltmish kun davomida ajdahoning mahluqi edi, so‘ngra yana bir ming ikki yuz oltmish kun davomida katolitsizmning mahluqi bo‘ldi. O‘sha kunlarning oxirida Navuxadnazar oxir-oqibat soxta payg‘ambar bo‘lgan Amerika Qo‘shma Shtatlarining timsolidir. Bashorat nuqtayi nazaridan Navuxadnazar ajdaho, mahluq va soxta payg‘ambarni ifodalar edi; bular ruhiy Bobilni tashkil etuvchi va dunyoni Armageddonga yetaklaydigan uch karra kuchlardir. Navuxadnazar haqiqiy Bobilda timsol bo‘ladi va shu tariqa u oxirgi kunlarning ruhiy Bobilini tashkil etuvchi uchala kuchning hammasining timsoli sifatida qo‘llanilgan.

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.

Hozirgina aniqlangan ramziylikni anglash uchun, avvalo Navuxadnazarni milodiy 1798-yilda, ya’ni “yetti vaqt”ning oxirida uning shohligi tiklangan paytda joylashtirish muhimdir. Biz bu yo‘lbelgisini Doniyor kitobining to‘rtinchi bobida belgilab olamiz, so‘ngra bob bo‘ylab yanada tizimli tarzda ilgarilashni boshlaymiz.

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-yildagi “oxirzamon”da Doniyor kitobi muhrdan yechildi va shu tariqa bu kitob sinovdan o‘tkazadigan, poklaydigan hamda sajda qiluvchilarning ikki toifasini vujudga keltiradigan tobora ortib boruvchi nurni taqdim etish maqsadini ado etdi. Doniyor kitobining muhrdan yechilishi o‘sha vaqtda ochib berilgan haqiqatlarga asoslangan uch bosqichli sinov jarayonining boshlanishini belgilaydi.

> 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.

> U shunday dedi: Bor, ey Doniyor, chunki bu so‘zlar oxirzamongacha yopiq va muhrlangan bo‘ladi. Ko‘plar poklanadi, oqartiriladi va sinaladi; ammo fosiqlar fosiqlik qiladilar; fosiqlardan hech biri anglamaydi; lekin donolar anglaydilar. Doniyor 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.

Daniyor kitobi va Vahiy kitobidan iborat bo‘lgan kitobning muhrdan ochilishining bashoratli maqsadi, kitob muhrdan ochilgan tarix davrida tirik bo‘lgan avlodni sinashdir. Doniyor o‘n ikkinchi bobida aniqlab ko‘rsatilgan uchta vaqtga oid bashorat mavjud. Birinchisi, muqaddas xalqning qudrati tarqatib yuboriladigan bir ming ikki yuz oltmish yildir.

> 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.

> Ammo sen, ey Doniyor, bu so‘zlarni yashir va kitobni oxirzamon vaqtigacha muhrla; ko‘plar u yoqdan bu yoqqa yugurib yuradilar, va bilim ortadi. Shunda men, Doniyor, qaradim, va mana, yana boshqa ikki kishi turar edi: biri daryoning qirg‘og‘ining bu tomonida, boshqasi esa daryoning qirg‘og‘ining u tomonida. Va ulardan biri daryo suvlari uzra turgan, zig‘ir kiyimga burkangan kishiga dedi: “Bu ajoyibotlarning oxirigacha qancha vaqt bo‘ladi?” Va men daryo suvlari uzra turgan, zig‘ir kiyimga burkangan kishining osmonga o‘ng qo‘lini ham, chap qo‘lini ham ko‘tarib, abadulabad tirik Zot bilan qasam ichganini eshitdimki, bu bir vaqt, vaqtlar va yarim vaqtgacha bo‘ladi; va muqaddas xalqning qudratini sochib yuborishni tugatganida, bu narsalarning hammasi tamom bo‘ladi. Doniyor 12:4–7.

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

O‘n ikkinchi bobdagi qolgan ikki bashoratli davr — bir ming ikki yuz to‘qson kun va bir ming uch yuz o‘ttiz besh kundir.

> 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.

> Va men eshitdim, ammo tushunmadim; shunda dedim: Ey Rabbim, bu narsalarning oxiri nima bo‘lur? U dedi: Yo‘lingdan bor, Doniyor; chunki bu so‘zlar oxirzamon vaqtigacha yopiq va muhrlangan. Ko‘plar poklanur, oqartirilur va sinalur; ammo fosiqlar fosiqlik qilurlar; fosiqlardan hech biri tushunmas, lekin donolar tushunurlar. Va kundalik qurbonlik olib tashlanadigan va vayron qiluvchi jirkanchlik o‘rnatiladigan vaqtdan boshlab ming ikki yuz to‘qson kun bo‘lur. Kutib, ming uch yuz o‘ttiz besh kungacha yetib kelgan kishi baxtlidir. Doniyor 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…”

Oyatlardagi “oxirzamon vaqti” ikki marta tilga olinadi va Doniyorning so‘zlari muhrdan chiqariladigan nuqta sifatida ta’riflanadi. “Oxirzamon vaqti”da muhrdan chiqarilish mavzusi bo‘lgan so‘zlar — bir ming ikki yuz oltmish (bir zamon, zamonlar va yarim zamon), bir ming ikki yuz to‘qson va bir ming uch yuz o‘ttiz besh bo‘lgan uchta bashoratli davrdir. Uch davrdan ikkitasi “kunlar” deb ta’riflanadi. Uchalasidan ikkitasi 1798-yilda yakunlangan, uchinchisi esa 1843-yilning ayni oxirida yakunlangan. Aynan 1843-yilning eng oxirida, chunki oyat shunday deydi: “kutar va …gacha yetib kelgan kishi baxtlidir.”

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.

“Keladi” so‘zi tegadi, degan ma’noni bildiradi. Binobarin, kutadigan va shuningdek 1844 yilning birinchi kuniga ham tegadigan kishi baxtlidir. O‘n bokira haqidagi masalning kechikish vaqti Millerchilar tarixidagi birinchi ko‘ngilsizlikda boshlangan edi, va o‘sha ko‘ngilsizlik aynan 1843 yilning eng oxirgi kunida yuz berdi; 1843 yilning eng oxirgi kuni esa aynan 1844 yilning eng birinchi kuniga tegadi. Kutish barakasi kechikish vaqti birinchi ko‘ngilsizlikda boshlangan paytda boshlandi.

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 oyatlarda ko‘rib chiqilishi lozim bo‘lgan yana juda ko‘p masalalar bor, biroq bu yerda biz e’tibor qaratayotgan nuqta — Doniyorning payg‘ambarlikdagi vazifasidir. Mazkur parchada Doniyor ifoda etadigan Doniyor kitobining maqsadi, kitob muhridan yechilganda, uch bosqichli bir sinov jarayonini yuzaga keltirishdir. Doniyorga oxirzamon kelguniga qadar o‘z yo‘lida borishi aytilgan edi; ana o‘sha paytda kitobning muhri yechilishi kerak edi. Bobning xulosasi oxirzamon yetib kelganda nima sodir bo‘lishini ta’kidlaydi.

> 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.

> Ammo sen oxirigacha o‘z yo‘lingdan boraver; chunki sen orom topursan va kunlarning oxirida o‘z nasibangda turursan. Doniyor 12:13.

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

Doniyor kitobi Doniyorning bashoratli kunlari nihoyasida o‘z ulushida turishi kerak edi.

> “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.

> “Xudo bir insonga bajarishi uchun alohida bir ish berganida, u Doniyor kabi o‘z ulushi va o‘rnida turishi, Xudoning chaqirig‘iga javob berishga tayyor, Uning maqsadini ado etishga tayyor bo‘lishi kerak.” Manuscript Releases, 6-jild, 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.”

Oxirzamon davrida, 1798-yilda, Doniyor o‘z ulushida turdi; bu o‘n uchinchi oyatda “kunlarning oxirida” deb ifodalangan. Navuxadnazarni “yetti vaqt”ga quvg‘in qilish davrining nihoyasi 1798-yilni ko‘rsatadi, chunki u “kunlarning oxirida” yakun topgan edi.

> 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.

> Kunlarning oxirida men, Navuxadnazar, ko‘zlarimni osmonga ko‘tardim, va aql-idrokim menga qaytdi; men Taoloyi A’loni muborakladim, abadulabad Yashovchini madh etib ulug‘ladim; Uning hukmronligi abadulabad hukmronlikdir, va Uning shohligi nasldan naslga davom etur. Yer yuzining barcha aholisi hech narsa qatorida sanaladi; U osmon lashkari orasida ham, yer aholisi orasida ham O‘z irodasiga ko‘ra ish tutadi; va hech kim Uning qo‘lini to‘sa olmaydi yoki Unga: “Nima qilmoqdasan?” deya olmaydi. O‘sha zamonda aql-idrokim menga qaytdi; va shohligimning shon-shuhrati uchun izzatim va porloqligim ham menga qaytdi; maslahatchilarim va amaldorlarim meni izlab keldilar; men shohligimda mustahkamlandim, va menga ulug‘vor saltanat yanada ziyoda qilindi. Endi men, Navuxadnazar, osmon Shohini madh etaman, ulug‘layman va sharaflayman; Uning barcha ishlari haqiqatdir, va yo‘llari adolatdir; kibrda yurganlarni esa U xor qilishga qodirdir. Doniyor 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.”

“Kunlarning oxiri” degan ifoda 1798-yildagi oxir zamonni anglatadi. O‘sha paytda Navuxadnazar o‘z shohligida qaror topgan edi; bu endi butparastlik va papalik yirtqichlarining tarixi emas edi. O‘sha nuqtada Navuxadnazar to‘la tavba qilgan bir kishini ifodalagan, va shu bilan birga 1798-yilda hukmronlik qila boshlagan Muqaddas Kitob bashoratidagi yer yirtqichini ham ifodalagan; u qo‘zidek boshlangan bo‘lsa-da, oxir-oqibat ajdahodek gapirishi taqdir qilingan edi. U Ishayo yigirma uchning bajo bo‘lishida ramziy yetmish yil hukmronlik qiladigan yer yirtqichini ifodalaydi, xuddi uning so‘zma-so‘z shohligi so‘zma-so‘z yetmish yil hukmronlik qilgani kabi. Bu ramziylik “mutlaqo bexato”dir.

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.

Navuxadnazar Vahiy kitobining o‘n ikkinchi va o‘n uchinchi boblarida tasvirlangan uch hokimiyat o‘rtasidagi bashoratli bog‘liqlikni ifodalaydi. U yerda ular ajdarho, dengizdan chiqqan mahluq va yerdan chiqqan mahluq sifatida ko‘rsatilgan. Vahiy kitobining o‘n oltinchi bobida esa ular dunyoni Armageddonga olib boradigan uch hokimiyat sifatida ko‘rsatilgan. Navuxadnazarning “yetti davri” ana shu uchala mahluqni bir-biriga bog‘laydi, chunki so‘zma-so‘z Bobil ruhiy Bobilni ifodalaydi, va Doniyor kitobida joylashgan ayni bashorat qatori Vahiy kitobida davom ettiriladi, zero bu ikki kitob bir-birini mukammallikka yetkazadi.

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.

Navuxadnazar 1798 yilni ajdarho, hayvon va soxta payg‘ambar o‘rtasidagi bashoratli bog‘liqlik sifatida ifodalaydi. 1798 yil birinchi farishtaning xabari va Milleriylar tarixiga nisbatan “oxirzamon vaqti” edi. Uilyam Miller o‘zining butun bashoratli tuzilmasini butparastlikning ajdarhosi va katolitsizmning hayvoni haqidagi anglashiga asoslashga yo‘naltirilgan edi, biroq u Qo‘shma Shtatlarni yer hayvoni va soxta payg‘ambar sifatida ko‘rmadi. U 1798 yildagi “oxirzamon vaqti”dan oldingi tarixni ko‘ra olar edi, ammo kelajak hali ham kelajak edi. 1989 yildagi “oxirzamon vaqti”da esa o‘sha uchala qudratning barchasi tan olinadigan bo‘lar edi.

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-yilda ajdarho va yirtqichning payg‘ambarlikdagi tanib olinishi muhrining ochilishi yettinchi, sakkizinchi va to‘qqizinchi boblarning Ulay daryosi orqali ifodalangan. 1989-yilda ajdarho, yirtqich va soxta payg‘ambarning payg‘ambarlikdagi tanib olinishi muhrining ochilishi esa o‘ninchi, o‘n birinchi va o‘n ikkinchi boblarning Hiddekel daryosi orqali ifodalangan. Navuxadnazar 1798-yilda kelgan birinchi farishtaning harakatini ifodalaydi va u 1989-yilda kelgan uchinchi farishtaning harakatini ifodalovchi Belshazarning timsolidir. Shu sababli, to‘rtinchi bobdagi Navuxadnazarning ikkinchi tushi birinchi farishtaning xabarini ifodalaydi.

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.

Navuxadnazarning “yetti vaqt”i 1798-yilda, ya’ni kelajakdagi hukm haqidagi ogohlantirish xabari kelgan “oxirzamon”da yakunlandi. “Kunlarning oxiri”da u imonga kelgan bir insondir; shu bois u yer hayvonining qo‘ziqordek bo‘lgan davridagi Respublikachi shoxini ifodalaydi. Ayni paytda u yer hayvonining Filadelfiya Protestan shoxini ham ifodalaydi.

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.

Bobilning birinchi shohi sifatida u Bobilning oxirgi shohi Belshazzarni timsollaydi. Uning hukmi Nimrodning hukmi orqali timsollashtirilgan edi va o‘z navbatida Belshazzarning hukmini ham timsollashtirdi. Uning hukmi 1844-yil 22-oktabrda tergov hukmining ochilishini ifoda etdi.

> 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.

> Shoh Navuxadnazar, butun yer yuzida yashovchi barcha xalqlarga, elatlarga va tillarga: sizlarga tinchlik ziyoda bo‘lsin. Men uchun Oliy Xudo qilgan alomatlaru mo‘jizalarni bayon qilishni munosib deb bildim. Uning alomatlari naqadar ulug‘, mo‘jizalari naqadar qudratlidir! Uning shohligi abadiy shohlikdir, uning hukmronligi esa nasldan naslga davom etadi. Men, Navuxadnazar, o‘z uyimda osoyishta, saroyimda ravnaq topib yashar edim. Shunda meni qo‘rqitgan bir tush ko‘rdim; to‘shagim ustidagi o‘ylarim va boshimdagi vahiylar meni bezovta qildi. Doniyor 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.”

Tush Nebukadnazarning yuragiga qo‘rquv soldi, va tushning ramziy ma’nosi odamlarga “Xudodan qo‘rqing” deb amr etuvchi birinchi farishtaning abadiy xushxabarini ifodalaydi.

> 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.

> Va men osmonning o‘rtasida uchib ketayotgan yana bir farishtani ko‘rdim; u yer yuzida yashovchilarga, har bir elatga, qabilaga, tilga va xalqqa va’z qilish uchun abadiy xushxabarga ega edi. U baland ovoz bilan shunday der edi: Xudodan qo‘rqinglar va Unga ulug‘vorlik beringlar; chunki Uning hukm soati keldi; osmonni, yerni, dengizni va suv buloqlarini Yaratganga sajda qilinglar. Vahiy 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.

Abadiy xushxabar uch bosqichli xabardir: birinchi bosqich, birinchi farishta orqali ifodalanganidek, Xudodan qo‘rqishdir; ikkinchi bosqich Unga shon-sharaf berishdir; uchinchi bosqich esa Uning hukmi soati bilan ifodalanadi. “Shon-sharaf” xarakterni anglatadi, va Nimrod isyoni haqidagi hikoyadagi ikkinchi “tushib boraylik” aynan shahar va minoraning xarakteri tekshirilgan joydir. Bu tergov hukmi edi. Jamoat va davlatning birlashuvi maxluqning suratidir, va Nimrodning ikkinchi bosqichi maxluqning suratini namoyon etishda edi, biroq abadiy xushxabarning ikkinchi bosqichi Nimrodnikini emas, balki Xudoning xarakterining ulug‘lanishini hosil qiladi.

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.

Navuxadnazarning qo‘rquvi, xuddi Doniyor Bobilning taomini yemay qo‘yishni tanlagani kabi, birinchi sinovning ramzidir, chunki Doniyor Xudodan qo‘rqardi. Birinchi farishta tarixda 1798-yilda paydo bo‘ldi va shundan so‘ng 1840-yil 11-avgustda quvvatlantirildi. Navuxadnazarning tushi birinchi xabarning kelishini oxirzamon vaqti bo‘lgan 1798-yilga joylashtiradi.

> 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 qo‘rqib ketishimga sabab bo‘lgan bir tush ko‘rdim, to‘shagim ustidagi o‘ylarim va boshimdagi vahiylar meni bezovta qildi. Shuning uchun Bobilning barcha donishmandlarini huzurimga keltirish haqida farmon berdim, toki ular menga tushning ta’birini bildirsinlar. So‘ng sehrgarlar, munajjimlar, kaldiylar va folbinlar kirib keldilar; men ularga tushni aytdim, ammo ular uning ta’birini menga bildira olmadilar. Lekin oxiri oldimga Doniyor kirdi; uning ismi xudoyimning ismiga ko‘ra Beltashassar edi, unda muqaddas xudolarning ruhi bordir; men uning oldida tushni aytib, dedim: “Ey sehrgarlar boshlig‘i Beltashassar, senda muqaddas xudolarning ruhi borligini va hech bir sir seni qiynamasligini bilganim uchun, ko‘rgan tushimning vahiylarini va uning ta’birini menga aytib ber.” Doniyor 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-yilda oxirzamonda birinchi xabarning kelishi — bu Navuxadnazarning qo‘rquvi bilan ifodalangan — Doniyor kitobi muhrdan yechiladigan paytni belgilaydi.

> 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.

> Lekin sen, ey Doniyor, so‘zlarni yopib qo‘y va kitobni oxirzamon vaqtigacha muhrla: ko‘plar u yoq-bu yoqqa yugurib yuradilar, va bilim ko‘payadi. … Va u dedi: Yo‘lingdan bor, Doniyor, chunki bu so‘zlar oxirzamon vaqtigacha yopiq va muhrlangan. Ko‘plar poklanadilar, oppoq qilinadilar va sinaladilar; lekin fosiqlar fosiqlik qiladilar; va fosiqlarning hech biri tushunmaydi; ammo donolar tushunadilar. Doniyor 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.

Doniyor kitobi “oxirzamon”da muhrdan yechilganda, odamlar bilimning ko‘payishini kelib tadqiq etishga da’vat etildilar, va bu da’vat oxir-oqibat ikki toifa sajda qiluvchilarni yuzaga keltirdi. Bir toifa tushuna olmadi, boshqasi esa tushuna oldi. “Sehrgarlar, munajjimlar, xaldeylar va folbinlar” sifatida tasvirlangan Bobilning dono odamlari tushuna olmadilar, ammo Doniyor tushundi. Bobillik “dono odamlar” tushuna olmadilar va shuning uchun yovuzlarni ifodalaydilar. Doniyor esa donolarni ifodaladi.

We will continue Daniel chapter four in the next article.

Keyingi maqolada Doniyor kitobining to‘rtinchi bobini davom ettiramiz.

> “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.

> “Xudoning ishiga sodiq bo‘lmaganlar prinsipdan mahrumdirlar; ularning niyatlari shunday tabiatga ega emaski, har qanday sharoitda ham ularni to‘g‘rini tanlashga yetaklasin. Xudoning xizmatkorlari har doim o‘zlarini Ish beruvchisining nigohi ostida ekanliklarini his etishlari kerak. Belshazarning muqaddas narsalarni tahqirlovchi ziyofatini kuzatgan Zot barcha muassasalarimizda, savdogarning hisobxonasida, xususiy ustaxonada hozirdir; va qonsiz qo‘l, shakk-shubhasiz, kufrgo‘y podshohning dahshatli hukmini qayd etganidek, sizning beparvoligingizni ham qayd etmoqda. Belshazarning mahkum etilishi olovli so‘zlar bilan yozilgan edi: ‘Sen tarozida tortilding va kam topilding’; agar siz ham Xudo bergan majburiyatlaringizni ado etmasangiz, sizning mahkum etilishingiz ham xuddi shunday bo‘ladi.” Messages to Young People, 229.

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