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# The Book of Daniel - Number Twenty-Eight

Doniyor Kitobi — Yigirma Sakkizinchi Bo‘lim

Walls

Devorlar

Author

Jeff Pippenger

Published

December 23, 2023

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Nebuchadnezzar represents the beginning of Adventism, the beginning of the United States, the beginning of the Protestant horn and the beginning of the Republican horn. Belshazzar represents the end of all these lines.

Navuxadnazar Adventizmning boshlanishini, Amerika Qo‘shma Shtatlarining boshlanishini, protestant shoxning boshlanishini va respublikachi shoxning boshlanishini ifodalaydi. Belshazar esa bu barcha chiziqlarning oxirini ifodalaydi.

Nebuchadnezzar represents the history of the first and second angels’ messages from 1798, through to 1844, and the beginning of God’s investigative judgment. His testimony parallels Daniel chapter one. Belshazzar represents the history of the third angel’s message from 1989, through to the Sunday law, and the beginning of God’s executive judgment. His testimony parallels Daniel chapters one through three.

Navuxadnazar 1798-yildan 1844-yilgacha bo‘lgan birinchi va ikkinchi farishtalar xabarlari tarixini hamda Xudoning tergov hukmining boshlanishini ifodalaydi. Uning guvohligi Doniyor kitobining birinchi bobiga paralleldir. Belshazzar 1989-yildan boshlab yakshanba qonunigacha bo‘lgan uchinchi farishta xabari tarixini hamda Xudoning ijro etuvchi hukmining boshlanishini ifodalaydi. Uning guvohligi Doniyor kitobining birinchi bobidan uchinchi bobigacha paralleldir.

Nebuchadnezzar marks the end of the “seven times” that came upon the northern kingdom of Israel in 1798, when his kingdom was restored unto him after living with the heart of a beast. His testimony continues until the opening of the investigative judgment at the end of the “seven times,” that came upon the southern kingdom of Judah in 1844. In his testimony the word “hour” represents the judgment hour message of the first angel, and then again, it represents the arrival of that message. The “hour” in his testimony marks both 1798, and 1844, which both represent the conclusion of the first indignation and the last indignation respectively.

Navuxadnazar, hayvon yuragi bilan yashaganidan so‘ng uning shohligi o‘ziga qayta tiklanganda, 1798-yilda Isroilning shimoliy shohligi boshiga kelgan “yetti zamon”ning yakunini belgilaydi. Uning guvohligi, Yahudoning janubiy shohligi boshiga kelgan “yetti zamon”ning oxirida, 1844-yilda tergov hukmi ochilgunicha davom etadi. Uning guvohligida “soat” so‘zi birinchi farishtaning hukm-soati xabarini anglatadi, so‘ngra esa yana o‘sha xabarning kelishini bildiradi. Uning guvohligidagi “soat” ham 1798-yilni, ham 1844-yilni belgilaydi; bu ikki sana esa mos ravishda birinchi g‘azabning va oxirgi g‘azabning yakunini ifodalaydi.

Belshazzar’s end is marked by the mystical handwriting that equates to twenty-five hundred and twenty. The “seven times,” whether represented as an “hour,” a “scattering,” or “twenty-five hundred and twenty,” are a symbol of judgment. Nimrod’s judgment was a “scattering,” Nebuchadnezzar’s was “seven times,” and Belshazzar’s was twenty-five hundred and twenty. When Nebuchadnezzar judged the three worthies, he had the furnace heated “seven times,” above normal.

Belshazzarning oxiri yigirma besh yuz yigirmaga teng bo‘lgan sirli bitik bilan belgilangan. “Yetti vaqt”, xoh “bir soat”, xoh “tarqatib yuborish”, yoxud “yigirma besh yuz yigirma” tarzida ifodalangan bo‘lsin, hukmning ramzidir. Nimrodning hukmi “tarqatib yuborish” edi, Nebukadnazarniki “yetti vaqt” edi, Belshazzarniki esa yigirma besh yuz yigirma edi. Nebukadnazar uch sodiq kishini hukm qilganida, u pechni odatdagidan “yetti marta” ortiq qizdirishni buyurgan edi.

The judgment of the “seven times” is marked at the arrival of the first message, and the arrival of the third message. The end of Millerite Adventism in 1863 begins with the rejection of the doctrine of the “seven times,” and one hundred and twenty-six years later in 1989, “the time of the end” for the history of the third angel arrived. One hundred and twenty-six is a symbol of the “seven times”; so the end of the movement of the first angel in 1863, until the beginning of the movement of the third angel in 1989, is bridged together by the “seven times” by the symbolic one hundred and twenty-six.

“Yetti vaqt” hukmi birinchi xabarning kelishi va uchinchi xabarning kelishi paytida belgilab qo‘yilgan. 1863-yildagi Millerchi adventizmning yakuni “yetti vaqt” haqidagi ta’limotning rad etilishi bilan boshlanadi, va oradan bir yuz yigirma olti yil o‘tib, 1989-yilda uchinchi farishta tarixining “oxirzamon”i yetib keldi. Bir yuz yigirma olti “yetti vaqt”ning ramzidir; shunday ekan, 1863-yildagi birinchi farishta harakatining oxiridan 1989-yildagi uchinchi farishta harakatining boshlanishigacha bo‘lgan davr ramziy bir yuz yigirma olti orqali “yetti vaqt” bilan o‘zaro bog‘lanadi.

Yet the testimony of Belshazzar’s fall in Daniel chapter five, teaches that no one can see the judgment of the “seven times,” even though it is written upon the “wall”. For the Republican horn, the judgment is written on Thomas Jefferson’s “wall of separation of church and state” that is removed in chapter five of Daniel. For the true Protestant horn, the judgment is written on the two sacred charts that are hung upon the “wall” in order that those who read it may run. But in the blindness of Laodicea the words are indiscernible. In both cases, the words of judgment represent that both the true Protestant and Republican horns are weighed in the balances, and found wanting. The story of Belshazzar has a message for the Republican horn, representing the nations of the world.

Biroq Doniyor kitobining beshinchi bobidagi Belshazarning qulashi haqidagi guvohlik shuni o‘rgatadiki, “yetti vaqt”ning hukmini, u “devor”ga yozilgan bo‘lsa ham, hech kim ko‘ra olmaydi. Respublika shoxi uchun hukm Tomas Jeffersonning “cherkov bilan davlatning ajralish devori”ga yozilgandir; bu devor Doniyorning beshinchi bobida olib tashlanadi. Haqiqiy protestant shoxi uchun esa hukm, uni o‘qiganlar yugursinlar deb, “devor”ga osib qo‘yilgan ikki muqaddas jadvalga yozilgandir. Ammo Laodikiya ko‘rligida bu so‘zlar farqlanmaydi. Har ikkala holatda ham hukm so‘zlari ham haqiqiy protestant, ham Respublika shoxlari taroziga tortilib, kam topilganini bildiradi. Belshazar haqidagi rivoyat dunyo xalqlarini ifodalovchi Respublika shoxi uchun bir xabarga egadir.

> “In the history of Nebuchadnezzar and Belshazzar, God speaks to nations of today.” Signs of the Times, July 20, 1891.

> “Nabuxadnazar va Belshazar tarixida Xudo bugungi xalqlarga gapiradi.” Signs of the Times, 1891-yil 20-iyul.

The story of Belshazzar also has a message for the Protestant horn, representing the people of the world.

Belshazzar haqidagi hikoya ham dunyo xalqlarini ifodalovchi protestant shox uchun bir xabarni o‘z ichiga oladi.

> “In the history of Nebuchadnezzar and Belshazzar, God speaks to the people of today.” Bible Echo, September 17, 1894.

> “Nabuxadnazar va Belshazar tarixida Xudo bugungi zamon xalqiga gapiradi.” Bible Echo, 1894-yil 17-sentyabr.

The sin of Belshazzar represents the sin of both horns of the earth beast. The sin of either of the horns is found in their rejection of their foundational truths, while having full knowledge of those truths. The Republican horn is held accountable to the light of the Constitution, and the beginning history when that divine document was produced, but has since been progressively rejected. When the nation speaks as a dragon the symbolic wall of separation of church and state will have been removed. For the true Protestant horn, the light from the history of the first and second angels’ messages, when the foundations were established, has been progressively rejected, and will continue to be increasingly rejected, until the “wall” of God’s law will also, ultimately be rejected.

Belshazarning gunohi yer hayvonining ikkala shoxining ham gunohini ifodalaydi. Shoxlarning har birining gunohi, o‘sha haqiqatlarni to‘liq bilgan holda, o‘zlarining poydevor haqiqatlarini rad etishlarida namoyon bo‘ladi. Respublikachi shox Konstitutsiya nuri va o‘sha ilohiy hujjat yaratilgan paytdagi boshlang‘ich tarix oldida javobgardir, ammo keyinchalik bu nur bosqichma-bosqich rad etib kelindi. Xalq ajdaho kabi gapirganda, jamoat bilan davlat o‘rtasidagi ramziy ajratish devori olib tashlangan bo‘ladi. Haqiqiy protestant shox uchun esa, poydevorlar barpo etilgan paytdagi birinchi va ikkinchi farishtalar xabarlari tarixidan kelgan nur bosqichma-bosqich rad etib kelindi va “devor” — Xudoning qonuni — ham oxir-oqibat rad etilguniga qadar tobora ko‘proq rad etilishda davom etadi.

> “The prophet here describes a people who, in a time of general departure from truth and righteousness, are seeking to restore the principles that are the foundation of the kingdom of God. They are repairers of a breach that has been made in God’s law—the wall that He has placed around His chosen ones for their protection, and obedience to whose precepts of justice, truth, and purity is to be their perpetual safeguard.

> “Bu yerda payg‘ambar haqiqat va solihlikdan umumiy chekinish davrida Xudoning Shohligining poydevori bo‘lgan tamoyillarni qayta tiklashga intilayotgan bir xalqni tasvirlaydi. Ular Xudoning qonunida hosil qilingan yoriqni tuzatuvchilardir — U O‘z tanlaganlari atrofida ularni himoya qilish uchun o‘rnatgan devorni; adolat, haqiqat va poklik haqidagi Uning amrlariga itoat esa ular uchun abadiy himoya bo‘lmog‘i kerak.”

> “In words of unmistakable meaning the prophet points out the specific work of this remnant people who build the wall. ‘If thou turn away thy foot from the Sabbath, from doing thy pleasure on My holy day; and call the Sabbath a delight, the holy of the Lord, honorable; and shalt honor Him, not doing thine own ways, nor finding thine own pleasure, nor speaking thine own words: then shalt thou delight thyself in the Lord; and I will cause thee to ride upon the high places of the earth, and feed thee with the heritage of Jacob thy father: for the mouth of the Lord hath spoken it.’ Isaiah 58:13, 14.” Prophets and Kings, 677, 678.

> “Payg‘ambar chalkashliksiz ma’noga ega bo‘lgan so‘zlar bilan devorni qurayotgan bu qoldiq xalqning muayyan ishini ko‘rsatib beradi. ‘Agar oyog‘ingni Shabbatdan, Mening muqaddas kunimda o‘z huzuringni qilishdan tiyib, Shabbatni lazzat, Egamizning muqaddas kuni, sharafli deb atasang; va Uni ulug‘lasang, o‘z yo‘llaring bilan yurmay, o‘z huzuringni izlamay, o‘z so‘zlaringni aytmay bo‘lsang: unda Egamizda zavqlanasan; va Men seni yerning yuksak joylari uzra mindirib yurdiraman, va seni otang Yoqubning merosi bilan oziqlantiraman; chunki Egamizning og‘zi shuni aytgan.’ Ishayo 58:13, 14.” Prophets and Kings, 677, 678.

The biblical methodology revealed by angels to William Miller, represents God’s prophetic laws, and unlike ancient Israel, modern Israel was to be the depositaries of not only the law of the Ten Commandments, but also the prophecies.

Farishtalar tomonidan William Millerga ochib berilgan Muqaddas Kitobiy metodologiya Xudoning bashoratga oid qonunlarini ifodalaydi; qadimgi Isroildan farqli ravishda, zamonaviy Isroil nafaqat O‘n Amr qonunining, balki bashoratlarning ham omonat saqlovchilari bo‘lishi kerak edi.

> “God has called His church in this day, as He called ancient Israel, to stand as a light in the earth. By the mighty cleaver of truth, the messages of the first, second, and third angels, He has separated them from the churches and from the world to bring them into a sacred nearness to Himself. He has made them the depositaries of His law and has committed to them the great truths of prophecy for this time. Like the holy oracles committed to ancient Israel, these are a sacred trust to be communicated to the world. The three angels of Revelation 14 represent the people who accept the light of God’s messages and go forth as His agents to sound the warning throughout the length and breadth of the earth. Christ declares to His followers: ‘Ye are the light of the world.’ To every soul that accepts Jesus the cross of Calvary speaks: ‘Behold the worth of the soul: “Go ye into all the world, and preach the gospel to every creature.’” Nothing is to be permitted to hinder this work. It is the all-important work for time; it is to be far-reaching as eternity. The love that Jesus manifested for the souls of men in the sacrifice which He made for their redemption, will actuate all His followers.” Testimonies, volume 5, 455.

> “Xudo qadimgi Isroilni chaqirganidek, bugungi kunda ham O‘z jamoatini yer yuzida nur sifatida turishga chaqirgan. U haqiqatning qudratli pichog‘i bilan, birinchi, ikkinchi va uchinchi farishtalarning xabarlari orqali, ularni cherkovlardan va dunyodan ajratib, O‘ziga muqaddas yaqinlikka olib kelgan. U ularni O‘z qonunining omonatdorlariga aylantirgan va bu zamon uchun bashoratning ulug‘ haqiqatlarini ularga ishonib topshirgan. Qadimgi Isroilga topshirilgan muqaddas kalomlar singari, bular ham dunyoga yetkazilishi lozim bo‘lgan muqaddas ishonchdir. Vahiy 14-bobdagi uch farishta Xudoning xabarlari nurini qabul qiladigan va yer yuzining uzunligi hamda kengligi bo‘ylab ogohlantirishni jar solish uchun Uning vakillari sifatida oldinga chiqadigan xalqni ifodalaydi. Masih O‘z izdoshlariga shunday deydi: ‘Sizlar dunyoning nurisizlar.’ Isoni qabul qilgan har bir jonga Kalvariya xochi shunday deydi: ‘Jonning qadriga boq: “Butun dunyo bo‘ylab boringlar va Injilni har bir maxluqqa va’z qilinglar.”’ Hech narsaga bu ishga to‘sqinlik qilishiga yo‘l qo‘yilmasligi kerak. Bu vaqt uchun eng muhim ishdir; u abadiyat qadar keng qamrovli bo‘lishi lozim. Iso insonlarning najoti uchun qilgan qurbonligida ularning jonlariga namoyon etgan sevgi Uning barcha izdoshlarini harakatga keltiradi.” Testimonies, 5-jild, 455.

The “great truths of prophecy,” which were delivered by angels, and established through the work of William Miller, are “a sacred trust to be communicated to the world.” The law of the Ten Commandments, the laws of nature, the laws of health and the laws of prophetic study were given by the same Great Lawgiver, and to reject one Commandment is to reject them all. The rejection of the methodology given to William Miller began a progressive rebellion, that ultimately will lead to Adventism rejecting the seventh-day Sabbath.

Farishtalar orqali yetkazilgan va Uilyam Millerning xizmati orqali mustahkamlangan “bashoratning ulug‘ haqiqatlari” “dunyoga yetkazilishi lozim bo‘lgan muqaddas omonat”dir. O‘n Amr qonuni, tabiat qonunlari, salomatlik qonunlari va bashoratni o‘rganish qonunlari bir xil Buyuk Qonun Beruvchi tomonidan berilgan bo‘lib, bitta Amrni rad etish ularning barchasini rad etishdir. Uilyam Millerga berilgan metodologiyani rad etish tobora kuchayib boruvchi isyonni boshlab berdi va u oxir-oqibat Adventizmning yettinchi kun Shabbatini rad etishiga olib keladi.

> “The Lord has a controversy with his professed people in these last days. In this controversy men in responsible positions will take a course directly opposite to that pursued by Nehemiah. They will not only ignore and despise the Sabbath themselves, but they will try to keep it from others by burying it beneath the rubbish of custom and tradition. In churches and in large gatherings in the open air, ministers will urge upon the people the necessity of keeping the first day of the week. There are calamities on sea and land: and these calamities will increase, one disaster following close upon another; and the little band of conscientious Sabbath-keepers will be pointed out as the ones who are bringing the wrath of God upon the world by their disregard of Sunday.

> “Egamizning bu oxirgi kunlarda O‘zini xalqim deb e’tirof etuvchi kishilar bilan da’vosi bor. Bu da’voda mas’ul lavozimlardagi odamlar Naximiyo tutgan yo‘lga mutlaqo zid bo‘lgan yo‘lni tutadilar. Ular nafaqat o‘zlari Shabbatni e’tiborsiz qoldirib, mensimaydilar, balki uni urf-odat va rivoyatlar xarobasi ostiga ko‘mib, boshqalardan ham uni saqlashni to‘sishga urinadilar. Jamoatlarda va ochiq havodagi katta yig‘inlarda xizmatchilar xalqqa haftaning birinchi kunini tutish zarurligini uqtiradilar. Dengizda ham, quruqlikda ham kulfatlar bo‘lmoqda; va bu kulfatlar ortib boradi, bir falokat boshqasining ketidan yaqindan ergashadi; va vijdonan Shabbatni saqlovchi kichikgina to‘da yakshanbani mensimaganlari sababli Xudoning g‘azabini dunyo ustiga keltirayotganlar sifatida ko‘rsatib qo‘yiladi.”

> “Satan urges this falsehood that he may take the world captive. It is his plan to compel men to accept errors. He takes an active part in the promulgation of all false religions, and will stop at nothing in his efforts to enforce erroneous doctrines. Under a cloak of religious zeal, men, influenced by his spirit, have invented the most cruel tortures for their fellow-men, and have inflicted the most awful sufferings upon them. Satan and his agents have the same spirit still; and the history of the past will be repeated in our day.

> “Shayton bu yolg‘onni dunyoni asir etib olishi uchun targ‘ib qiladi. Odamlarni xatolarni qabul qilishga majbur etish — uning rejasidir. U barcha soxta dinlarning yoyilishida faol ishtirok etadi va noto‘g‘ri ta’limotlarni majburan qabul qildirish yo‘lidagi urinishlarida hech narsadan to‘xtamaydi. Diniy g‘ayrat niqobi ostida, uning ruhi ta’siriga tushgan odamlar o‘z birodarlariga nisbatan eng shafqatsiz qiynoqlarni o‘ylab topganlar va ularga eng dahshatli azob-uqubatlarni yetkazganlar. Shayton va uning malaylari hanuz o‘sha o‘sha ruhga egadirlar; o‘tmish tarixi esa bizning kunlarimizda yana takrorlanadi.”

> “There are men who have set their minds and will to accomplish evil; in the dark recesses of their hearts they have resolved what crimes they will commit. These men are self-deceived. They have rejected God’s great rule of right, and in its stead have erected a standard of their own, and comparing themselves with this standard they pronounce themselves holy. The Lord will permit them to reveal what is in their hearts, to act out the spirit of the master that controls them. He will let them show their hatred of his law in their treatment of those who are loyal to its requirements. They will be actuated by the same spirit of religious frenzy that goaded on the mob that crucified Christ; church and State will be united in the same corrupt harmony.

> “Yomonlik qilishga o‘z aqlini ham, irodasini ham safarbar etgan odamlar bor; ular yuraklarining qorong‘i qa’rida qanday jinoyatlarni sodir etishga bel bog‘lagan bo‘lsalar, shuni hal qilib qo‘yganlar. Bu odamlar o‘zlarini o‘zlari aldaydilar. Ular Xudoning buyuk haq mezonini rad etib, uning o‘rniga o‘zlarining bir mezonini o‘rnatganlar va o‘zlarini shu mezon bilan solishtirib, o‘zlarini muqaddas deb e’lon qiladilar. Rabbiy ularga yuraklarida nima borligini oshkor etishga, ularni boshqarayotgan xo‘jayinning ruhini amalda namoyon etishga yo‘l qo‘yadi. U O‘z qonuniga bo‘lgan nafratlarini uning talablariga sodiq bo‘lganlarga qanday munosabatda bo‘lishlari orqali ko‘rsatib qo‘yishlariga imkon beradi. Ularni Masihni xochga mixlagan olomonni junbushga keltirgan o‘sha diniy junun ruhi harakatga soladi; cherkov bilan davlat xuddi o‘sha buzuq uyg‘unlikda birlashadi.”

> “The church of today has followed in the steps of the Jews of old, who set aside the commandments of God for their own traditions. She has changed the ordinance, broken the everlasting covenant, and now, as then, pride, unbelief, and infidelity are the result. Her true condition is set forth in these words from the song of Moses: ‘They have corrupted themselves, their spot is not the spot of his children; they are a perverse and crooked generation. Do ye thus requite the Lord, O foolish people and unwise? is not he thy father that hath bought thee? hath he not made thee, and established thee?’” Review and Herald, March 18, 1884.

> “Bugungi jamoat qadimgi yahudiylarning izidan bordi; ular o‘z an’analari uchun Xudoning amrlarini chetga surib qo‘ygan edilar. U qonunni o‘zgartirdi, abadiy ahdni buzdi, va endi, o‘shandagi kabi, buning natijasi mag‘rurlik, imonsizlik va bevafolik bo‘ldi. Uning haqiqiy holati Musoning qo‘shig‘idagi mana bu so‘zlarda bayon etilgan: ‘Ular o‘zlarini buzganlar, ularning dog‘i Uning farzandlarining dog‘i emas; ular egri va buzuq nasldir. Ey nodon va aqlsiz xalq, sizlar Egamizga shunday javob qaytarasizlarmi? Seni sotib olgan Otang U emasmi? Seni yaratgan va mustahkam qilgan U emasmi?’” Review and Herald, 1884-yil 18-mart.

The ultimate rejection of truth by Adventism occurs at the Sunday law, as Adventism repeats the history of ancient Israel, when “actuated by the same spirit of religious frenzy that goaded on the mob that crucified Christ; church and State will be united in the same corrupt harmony.” The progressive rebellion of Adventism is represented in Ezekiel chapter eight, with four escalating abominations, that prophetically mark the four generations of Adventism that began in 1863. The final abomination is when the leaders of Jerusalem bow down to the sun.

Adventizmning haqiqatni eng oxirgi rad etishi yakshanba qonuni paytida yuz beradi, chunki Adventizm qadimgi Isroil tarixini takrorlaydi; o‘sha vaqtda “Masihni xochga mixlagan olomonni junbishga keltirgan diniy jununiyatning ayni o‘sha ruhi ta’sirida cherkov va davlat xuddi o‘sha buzuq uyg‘unlikda birlashadi.” Adventizmning bosqichma-bosqich isyoni Hizqiyol kitobining sakkizinchi bobida, tobora kuchayib boruvchi to‘rtta jirkanchlik orqali ifodalangan bo‘lib, ular bashoratli tarzda 1863-yilda boshlangan Adventizmning to‘rt avlodini belgilab beradi. So‘nggi jirkanchlik — Quddus rahbarlari quyoshga sajda qiladigan paytdir.

> And he brought me into the inner court of the Lord’s house, and, behold, at the door of the temple of the Lord, between the porch and the altar, were about five and twenty men, with their backs toward the temple of the Lord, and their faces toward the east; and they worshipped the sun toward the east. Then he said unto me, Hast thou seen this, O son of man? Is it a light thing to the house of Judah that they commit the abominations which they commit here? for they have filled the land with violence, and have returned to provoke me to anger: and, lo, they put the branch to their nose. Therefore will I also deal in fury: mine eye shall not spare, neither will I have pity: and though they cry in mine ears with a loud voice, yet will I not hear them. Ezekiel 8:16–18.

> U meni Egamiz uyining ichki hovlisiga olib kirdi, va mana, Egamiz ma’badining eshigi oldida, ayvon bilan qurbongoh orasida, qariyb yigirma besh kishi turar edi; ularning orqalari Egamiz ma’badiga, yuzlari esa sharqqa qaratilgan edi; va ular sharqqa qarab quyoshga sajda qilardilar. So‘ng u menga dedi: “Buni ko‘rdingmi, ey inson o‘g‘li? Yahudo xonadoni uchun bu yerda qilayotgan jirkanch ishlarini qilish yengil narsami? Chunki ular yurtni zo‘ravonlik bilan to‘ldirdilar va Meni g‘azablantirish uchun yana qaytdilar; va mana, ular novdani burunlariga tutmoqdalar. Shuning uchun Men ham g‘azab bilan ish ko‘raman: Mening ko‘zim ayamaydi, rahm ham qilmayman; ular qulog‘imga baland ovoz bilan faryod qilsalar ham, Men ularni eshitmayman.” Hizqiyol 8:16–18.

The judgment that is brought about at that time is illustrated in the “hour” of Belshazzar’s judgment.

O‘sha vaqtda amalga oshiriladigan hukm Belshazarning hukmi “soati”da tasvirlab ko‘rsatilgan.

> 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 plaister 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 shew 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. Then came in all the king’s wise men: but they could not read the writing, nor make known to the king the interpretation thereof. Then was king Belshazzar greatly troubled, and his countenance was changed in him, and his lords were astonied. Daniel 5:1–9.

> Shoh Belshazar o‘zining ming nafar amaldoriga ulkan bir ziyofat berdi va o‘sha ming kishining oldida sharob ichdi. Belshazar sharob tatib ko‘rayotgan paytida, otasi Navuxadnazar Quddusdagi ma’baddan olib ketgan oltin va kumush idishlarni keltirishni buyurdi; toki shoh, uning amirlari, xotinlari va kanizaklari ulardan ichsinlar. Shunda ular Quddusdagi Xudoning uyi bo‘lgan ma’baddan olib kelingan oltin idishlarni keltirdilar; va shoh, uning amirlari, xotinlari hamda kanizaklari ulardan ichdilar. Ular sharob ichib, oltindan, kumushdan, misdan, temirdan, yog‘ochdan va toshdan bo‘lgan xudolarni ulug‘ladilar. O‘sha zahoti inson qo‘lining barmoqlari paydo bo‘lib, shoh saroyi devorining suvoq qilingan qismiga, shamdon ro‘parasiga yozdi; va shoh yozayotgan qo‘lning qismini ko‘rdi. Shunda shohning rangi o‘zgardi, xayollari uni bezovta qildi, belining bo‘g‘inlari bo‘shashib ketdi, tizzalari esa bir-biriga urila boshladi. Shoh baland ovoz bilan munajjimlarni, xaldeylarni va folbinlarni keltirishni buyurdi. Shoh gapirib, Bobilning donishmandlariga dedi: “Kim bu yozuvni o‘qib, uning ta’birini menga bildirib bersa, binafsha rang libosga kiydiriladi, bo‘yniga oltin zanjir taqiladi va saltanatda uchinchi hokim bo‘ladi”. Shunda shohning barcha donishmandlari kirib keldilar; ammo ular yozuvni na o‘qiy oldilar, na uning ta’birini shohga ayon qila oldilar. Shunda shoh Belshazar nihoyatda vahimaga tushdi, uning rangi o‘zgardi, amaldorlari esa hayratda qoldilar. Doniyor 5:1–9.

In the “same hour” that Belshazzar’s judgment arrived, Shadrach, Meshach and Abednego were cast into the furnace that had been heated “seven times” hotter than normal.

Belshazzarning hukmi yetib kelgan o‘sha “shu soatning o‘zida” Shadrax, Meshax va Abednego odatdagidan “yetti hissa” ortiq qizdirilgan o‘choqqa tashlandilar.

> Now if ye be ready that at what time ye hear the sound of the cornet, flute, harp, sackbut, psaltery, and dulcimer, and all kinds of music, ye fall down and worship the image which I have made; well: but if ye worship not, ye shall be cast the same hour into the midst of a burning fiery furnace; and who is that God that shall deliver you out of my hands? Shadrach, Meshach, and Abednego, answered and said to the king, O Nebuchadnezzar, we are not careful to answer thee in this matter. If it be so, our God whom we serve is able to deliver us from the burning fiery furnace, and he will deliver us out of thine hand, O king. But if not, be it known unto thee, O king, that we will not serve thy gods, nor worship the golden image which thou hast set up. Then was Nebuchadnezzar full of fury, and the form of his visage was changed against Shadrach, Meshach, and Abednego: therefore he spake, and commanded that they should heat the furnace one seven times more than it was wont to be heated. Daniel 3:15–19.

> Endi agar karnay, nay, chang, sambuka, psalteriya, dulcimer va har xil musiqa sadolarini eshitgan vaqtingizda yiqilib, men yasagan butga sajda qilishga tayyor bo‘lsangiz — yaxshi; ammo sajda qilmasangiz, o‘sha zahoti yonib turgan olovli pechning ichiga tashlanasiz; va qaysi xudo sizlarni mening qo‘limdan qutqara oladi? Shadrax, Meshax va Abednego javob berib shohga dedilar: “Ey Navuxadnazar, bu ishda senga javob berishga hojatimiz yo‘q. Agar shunday bo‘lsa, biz xizmat qilayotgan Xudoyimiz bizni yonib turgan olovli pechdan qutqarishga qodirdir, va U bizni sening qo‘lingdan ham qutqaradi, ey shoh. Ammo bunday bo‘lmasa ham, senga ma’lum bo‘lsinki, ey shoh, biz sening xudolaringga xizmat qilmaymiz va sen o‘rnatgan oltin butga sajda qilmaymiz”. Shunda Navuxadnazar g‘azabga to‘ldi, va uning yuzi Shadrax, Meshax va Abednegoga qarshi o‘zgardi; shuning uchun u gapirib, pechni odatdagidan yetti baravar ko‘proq qizdirishni buyurdi. Daniel 3:15–19.

The “hour” of judgment for Belshazzar is the same “hour” of judgment for Shadrach, Meshach and Abednego, and in both lines “seven times” are represented as the symbol of that judgment. The three worthies are representing the two witnesses that ascend with clouds into heaven as the ensign in the “hour” of the great earthquake at the Sunday Law, and Belshazzar represents the judgment of national ruin that is brought upon the earth beast in the very same “hour.”

Belshazzar uchun hukmning “soati” Shadrax, Meshax va Abednego uchun hukmning o‘sha ayni “soati”dir, va har ikki yo‘nalishda ham “yetti marta” ana shu hukmning timsoli sifatida ifodalanadi. Bu uch munosib zot Yakshanba Qonuni davridagi ulkan zilzilaning “soati”da bulutlar bilan osmonga ko‘tariladigan ikki guvohni bayroq-alam sifatida ifodalaydi, Belshazzar esa aynan o‘sha “soat”ning o‘zida yer maxluqi ustiga keltiriladigan milliy halokat hukmini ifodalaydi.

We will continue our study of Belshazzar’s judgment in the next article.

Biz Belshazzarning hukmi haqidagi tadqiqotimizni keyingi maqolada davom ettiramiz.

> “I am deeply exercised in mind in reference to the low standard of piety among our people. And when I think of the woes passed on Capernaum, I think of how much heavier will come the condemnation upon those who know the truth and have not walked according to the truth, but in the sparks of their own kindling. In the night seasons I am addressing the people in a very solemn manner, beseeching them to ask their own consciences; What am I? Am I a Christian, or am I not? Is my heart renewed? Has the transforming grace of God moulded my character? Are my sins repented of? Are they confessed? Are they forgiven? Am I one with Christ as he is one with the Father? Do I hate what I once loved? Do I now love what I once hated? Do I count all things but loss for the excellency of the knowledge of Christ Jesus? Do I feel I am the purchased possession of Jesus Christ, and that every hour I must consecrate myself to his service?

> “Xalqimiz orasidagi taqvodorlik mezonining pastligidan qalban chuqur tashvishdaman. Kafarnahum ustiga aytilgan voylarni o‘ylaganimda esa, haqiqatni bilib turib, haqiqatga muvofiq yurmagan, balki o‘zlari yoqqan uchqunlar ichida yurganlar ustiga tushadigan mahkumlik naqadar og‘irroq bo‘lishini o‘ylayman. Tun pallalarida men xalqqa nihoyatda jiddiy tarzda murojaat qilib, ularni o‘z vijdonlaridan so‘rashga yolvoraman: Men kimman? Men masihiymanmi yoki yo‘qmi? Yuragim yangilandimi? Xudoning o‘zgartiruvchi inoyati mening fe’l-atvorimni shakllantirdimi? Gunohlarimdan tavba qilinganmi? Ular e’tirof etilganmi? Ular kechirilganmi? Men Masih bilan, U Ota bilan bir bo‘lgani kabi, birmanmi? Bir vaqtlar sevgan narsamdan endi nafratlanamanmi? Bir vaqtlar nafratlangan narsamni endi sevamanmi? Masih Iso haqidagi bilishning oliyligi uchun hamma narsani zarar deb bilamanmi? O‘zimni Iso Masih tomonidan sotib olingan mulk deb his qilamanmi va har bir soatda o‘zimni Uning xizmatiga bag‘ishlashim kerakligini anglaymanmi?”

> “We are standing upon the threshold of great and solemn events. The whole earth is to be lightened with the glory of the Lord as the waters cover the channels of the great deep. Prophecies are being fulfilled, and stormy times are before us. Old controversies which have apparently been hushed for a long time will be revived, and new controversies will spring up; new and old will commingle, and this will take place right early. The angels are holding the four winds, that they shall not blow, until the specified work of warning is given to the world; but the storm is gathering, the clouds are loading, ready to burst upon the world, and to many it will be as a thief in the night.

> “Biz ulug‘ va tantanavor voqealar bo‘sag‘asida turibmiz. Butun yer yuzi, buyuk tubsizlikning o‘zanlarini suvlar qoplaganidek, Rabbimizning ulug‘vorligi bilan yoritilishi kerak. Bashoratlar amalga oshmoqda, va oldimizda dovulli zamonlar turibdi. Go‘yo uzoq vaqt davomida bosilgandek ko‘ringan eski tortishuvlar yana jonlanadi, va yangi tortishuvlar paydo bo‘ladi; yangi va eski bir-biriga qorishadi, va bu juda tez orada sodir bo‘ladi. Farishtalar to‘rt shamolni ushlab turibdilar, toki dunyoga ogohlantirishning belgilangan ishi yetkazilmaguncha ular esmasin; ammo bo‘ron yig‘ilmoqda, bulutlar quyuqlashmoqda, dunyo ustiga yorilib tushishga tayyor, va ko‘plar uchun bu kechasi keladigan o‘g‘ri kabi bo‘ladi.

> “Many smiled and would not believe when we told them, twenty and thirty years ago, that the Sunday would be urged upon all the world, and a law be made to compel its observance, and force conscience. We see it being fulfilled. All that God has said of the future will surely come to pass; not one thing will fail of all that he has spoken. Protestantism is now reaching hands across the gulf to clasp hands with papacy, and a confederacy is being formed to trample out of sight the Sabbath of the fourth commandment; and the man of sin, who, at the instigation of Satan, instituted the spurious sabbath, this child of papacy, will be exalted to take the place of God.

> “Yigirma va o‘ttiz yil avval ularga aytganimizda — yakshanba butun dunyoga majburan qabul qildirilishi, uning rioya etilishini taqozo qiluvchi qonun chiqarilishi va vijdon majburlanishi haqida — ko‘plar kulib, bunga ishonmadi. Biz buning amalga oshayotganini ko‘ryapmiz. Xudo kelajak haqida aytganlarning barchasi albatta ro‘yobga chiqadi; U aytgan narsalarning birortasi ham puchga chiqmaydi. Protestantizm endi bo‘shliq uzra qo‘l uzatib, papalik bilan qo‘l berib ko‘rishmoqda, va to‘rtinchi amrning Shabbatini ko‘zdan yo‘qotib, oyoqosti qilish uchun bir ittifoq tuzilmoqda; hamda Shaytonning gijgijlashi bilan soxta shabbatni joriy etgan gunoh odami, ya’ni papalikning bu farzandi, Xudoning o‘rnini egallashi uchun yuksaltiriladi.”

> “All heaven is represented to me as watching the unfolding of events. A crisis is to be revealed in the great and prolonged controversy in the government of God on earth. Something great and decisive is to take place, and that right early. If any delay, the character of God and his throne will be compromised. The armory of heaven is open; all the universe of God and its equipments are ready. One word has justice to speak, and there will be terrific representations upon the earth, of the wrath of God. There will be voices and thunderings and lightnings and earthquakes and universal desolation. Every movement in the universe of heaven is to prepare the world for the great crisis.

> “Menga butun osmon voqealarning rivojlanishini kuzatayotgandek namoyon etildi. Yer yuzida Xudoning boshqaruvidagi buyuk va uzoq davom etgan ziddiyatda bir inqiroz ayon bo‘lishi kerak. Buyuk va hal qiluvchi bir narsa sodir bo‘lishi kerak, va bu juda tez orada. Agar biror kechikish bo‘lsa, Xudoning fe’l-atvori va Uning taxti shubha ostida qoladi. Osmonning qurol-aslahaxonasi ochiq; Xudoning butun koinoti va uning barcha jihozlari tayyor. Adolat aytadigan birgina so‘z bor, va yer yuzida Xudoning g‘azabining dahshatli namoyonlari bo‘ladi. Ovozlar, momaqaldiroqlar, chaqmoqlar, zilzilalar va umumiy vayronagarchilik bo‘ladi. Osmon koinotidagi har bir harakat dunyoni buyuk inqirozga tayyorlash uchundir.”

> “Intensity is taking possession of every earthly element; and as a people who have had great light and wonderful knowledge, many of them are represented by the five sleeping virgins with their lamps, but no oil in their vessels; cold, senseless, with a feeble, waning piety. While a new life is being diffused and is springing up from beneath and taking fast hold of all Satan’s agencies, preparatory to the last great conflict and struggle, a new light and life and power is descending from on high, and taking possession of God’s people who are not dead, as many now are, in trespasses and sins. The people who will now see what is soon to come upon us by what is being transacted before us, will no longer trust in human inventions, and will feel that the Holy Spirit must be recognized, received, presented before the people, that they may contend for the glory of God, and work everywhere in the byways and highways of life, for the saving of the souls of their fellow-men. The only rock that is sure and steadfast is the Rock of Ages. Those only who build on this Rock are secure.

> “Shiddat har bir yerlik unsurga egalik qilmoqda; va buyuk nur hamda ajoyib bilimga ega bo‘lgan bir xalq sifatida, ularning ko‘plari chiroqlari bor, ammo idishlarida moyi yo‘q bo‘lgan uxlayotgan besh bokira qiz bilan tasvirlanadi; sovuq, hissiz, taqvosi zaif va so‘nib borayotgan holda. Yangi bir hayot tarqalib, quyi tomondan unib chiqayotgan va Shaytonning barcha vositalarini mahkam qamrab olayotgan bir paytda, so‘nggi buyuk to‘qnashuv va kurashga tayyorgarlik sifatida, yangi nur, hayot va qudrat yuqoridan tushib kelmoqda hamda hozir ko‘plar bo‘lgani kabi gunohlar va ma’siyatlarda o‘lik bo‘lmagan Xudoning xalqiga egalik qilmoqda. Hozir ko‘z o‘ngimizda sodir bo‘layotgan narsalardan bizning boshimizga tez orada nima kelishini ko‘radigan xalq endi insoniy ixtirolarga tayanmaydi va Muqaddas Ruh tan olinishi, qabul qilinishi, xalq oldida namoyon etilishi kerakligini his qiladi, toki ular Xudoning ulug‘vorligi uchun kurashsinlar va hayotning so‘qmoqlari hamda katta yo‘llarida hamma yerda o‘z yaqinlarining jonlarini qutqarish uchun mehnat qilsinlar. Ishonchli va sobit yagona qoya — Asrlar Qoyasidir. Faqat shu Qoya ustiga quradiganlargina xavfsizdirlar.”

> “Those who are carnally minded now, notwithstanding the warnings given of God in his word and through the testimonies of his Spirit, will never unite with the holy family of the redeemed. They are sensual, debased in thought, and abominable in the sight of God. They have never been sanctified through the truth. They are not partakers of the divine nature, have never overcome self and the world with its affections and lusts. These characters are all through our churches, and as the result the churches are weak and sickly and ready to die. There must be no indifferent testimony borne now, but a decided, pointed testimony, rebuking every impurity, and exalting Jesus. We must as a people be in the attitude of expectation, working and waiting and watching and praying.

> “Endilikda tana moyilligi bilan yashayotganlar, Xudo O‘z kalomida va O‘z Ruhining shahodatlari orqali bergan ogohlantirishlariga qaramay, hech qachon najot topganlarning muqaddas oilasi bilan birlashmaydilar. Ular hissiyotlarga berilgan, fikrda tubanlashgan va Xudoning nazarida jirkanchdirlar. Ular hech qachon haqiqat orqali muqaddaslanmaganlar. Ular ilohiy tabiatga sherik emaslar, hech qachon o‘zlikni ham, dunyoni ham uning mayllari va shahvatlari bilan birga yengmaganlar. Bunday kishilar bizning jamoatlarimizning hammasida uchraydi, va buning natijasida jamoatlar zaif, xastalashgan va o‘lim arafasidadir. Endi loqayd shahodat bo‘lmasligi kerak, balki har qanday nopoklikni fosh etib tanbeh beradigan va Isoni ulug‘laydigan qat’iy, aniq shahodat bo‘lishi kerak. Biz xalq sifatida kutish holatida bo‘lishimiz, mehnat qilishimiz, kutishimiz, hushyor turishimiz va ibodat qilishimiz kerak.”

> “This blessed hope of the second appearing of Christ needs to be presented often to the people, with its solemn realities; looking for the soon appearing of our Lord Jesus to come in his glory, will lead to the regarding of earthly things as emptiness and nothingness. All worldly honor or distinction is of no value, for the true believer lives above the world; his steps are advancing heavenward. He is a pilgrim and stranger. His citizenship is above. He is gathering the sunbeams of the righteousness of Christ into his soul, that he may be a burning and shining light in the moral darkness that has enshrouded the world. What vigorous faith, what lively hope, what fervent love, what holy, consecrated zeal for God is seen in him, and what a decided distinction between him and the world! ‘Watch ye therefore, and pray always, that ye may be accounted worthy to escape all these things that shall come to pass, and to stand before the Son of man.’ ‘Watch ye therefore, for ye know not what hour your Lord doth come.’ ‘Therefore be ye ready also; for in such an hour as ye think not the Son of man cometh.” “Behold, I come as a thief. Blessed is he that watcheth, and keepeth his garments.’” Pamphlets, 38–40.

> “Masihning ikkinchi bor zohir bo‘lishiga oid bu muborak umid xalqqa tez-tez, o‘zining ulug‘vor va jiddiy voqeliklari bilan taqdim etilishi lozim; ulug‘vorligida kelajak bo‘lgan Rabbimiz Iso alayhissalomning tez orada zohir bo‘lishini kutish, yerga oid narsalarni bo‘shlik va hech narsa deb bilishga olib keladi. Dunyoviy har qanday sharaf yoki martabaning hech qanday qadr-qimmati yo‘q, chunki haqiqiy imonli dunyodan yuqorida yashaydi; uning qadamları osmon sari ilgarilamoqda. U musofir va g‘aribdir. Uning fuqaroligi yuqoridadir. U Masihning solihligi quyosh nurlarini qalbiga jamlamoqdadir, toki dunyoni qoplab olgan axloqiy zulmat ichida yonuvchi va nur sochuvchi chiroq bo‘lsin. Unda naqadar qudratli imon, naqadar tirik umid, naqadar alangali muhabbat, naqadar muqaddas, Xudoga bag‘ishlangan g‘ayrat ko‘rinadi, va uning bilan dunyo o‘rtasida naqadar aniq bir farq bor! ‘Shunday ekan, hushyor bo‘linglar va doimo ibodat qilinglar, toki yuz berajak bu narsalarning hammasidan qochib qutulishga va Inson O‘g‘li huzurida turishga loyiq topilinglar’. ‘Shunday ekan, hushyor bo‘linglar, chunki Rabbingiz qaysi soatda kelishini bilmaysizlar’. ‘Shuning uchun sizlar ham tayyor bo‘linglar; zero Inson O‘g‘li sizlar o‘ylamagan soatda keladi.’ ‘Mana, Men o‘g‘ri kabi kelaman. Hushyor turib, o‘z kiyimlarini saqlaydigan kishi baxtlidir.’” Risolalar, 38–40.

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