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# The Book of Daniel - Number Twenty-Four

Doniyor Kitobi — Yigirma To‘rtinchi Qism

Nimrod, Nebuchadnezzar and Belshazzar

Nimrod, Navuxadnazar va Belshazar

Author

Jeff Pippenger

Published

December 19, 2023

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The books of Daniel and Revelation are the same book, just as assuredly as the Old Testament and the New Testament are the same book. Just before probation closes the Revelation of Jesus Christ is unsealed.

Doniyor va Vahiy kitoblari, xuddi Eski Ahd va Yangi Ahd ayni bir kitob bo‘lgani kabi, ayni bir kitobdir. Sinov muddati yopilishidan sal oldin Iso Masihning Vahiyi muhrdan yechiladi.

> And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. And, behold, I come quickly; and my reward is with me, to give every man according as his work shall be. I am Alpha and Omega, the beginning and the end, the first and the last. Revelation 22:10–13.

> U menga dedi: “Bu kitobdagi bashorat so‘zlarini muhrlama, chunki vaqt yaqindir. Nohaq bo‘lgan nohaqligicha qolsin; iflos bo‘lgan iflosligicha qolsin; solih bo‘lgan solihligicha qolsin; muqaddas bo‘lgan muqaddasligicha qolsin. Va mana, Men tez orada kelaman; mukofotim O‘zim bilan birgadir, har kimga o‘z ishiga yarasha qaytarish uchun. Men Alfa va Omegaman, ibtido va intihoman, birinchi va oxirgiman.” Vahiy 22:10–13.

The biblical “rule of first mention,” which includes the truth that the end of a thing is illustrated by the beginning of a thing, emphasizes the significance of the first three chapters of the book of Daniel, for they are the first truth mentioned in the book that is the books of Daniel and Revelation. Jesus is Alpha and Omega, so the beginning of the book that is the books of Daniel and Revelation, must represent the truth which is unsealed at the end. At one level then, the truth which is unsealed is the everlasting gospel of the angels of Revelation fourteen.

Bir narsaning oxiri uning boshlanishi bilan tasvirlanadi, degan haqiqatni ham o‘z ichiga olgan Muqaddas Kitobdagi “birinchi eslatilish qoidasi”, Doniyor kitobining dastlabki uch bobining ahamiyatini ta’kidlaydi, chunki ular Doniyor va Vahiy kitoblaridan iborat bo‘lgan kitobda birinchi eslatilgan haqiqatdir. Iso Alfa va Omegadir, shuning uchun Doniyor va Vahiy kitoblaridan iborat bo‘lgan kitobning boshlanishi oxirida muhrdan ochiladigan haqiqatni ifodalashi lozim. Demak, bir darajada, muhrdan ochiladigan haqiqat Vahiy o‘n to‘rtinchi bobdagi farishtalarning abadiy xushxabaridir.

The Revelation of Jesus Christ that is introduced in the first verse of chapter one of Revelation, is the message that is to be conveyed to the churches when the “time is at hand,” and the time that is “at hand” in chapter one of Revelation, must be the same time that is “at hand,” just before probation closes in chapter twenty-two of Revelation.

Vahiyning birinchi bobining birinchi oyatida keltirilgan Iso Masihning vahiyi, “vaqt yaqin” bo‘lganida jamoatlarga yetkazilishi lozim bo‘lgan xabardir; va Vahiyning birinchi bobida “yaqin” bo‘lgan vaqt, Vahiyning yigirma ikkinchi bobida sinov muddati yopilishidan sal avval “yaqin” bo‘lgan ayni o‘sha vaqt bo‘lishi kerak.

> The Revelation of Jesus Christ, which God gave unto him, to show unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John: Who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw. Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand. Revelation 1:1-3.

> Iso Masihning Vahiyidir; buni Xudo Unga O‘z qullariga tez orada yuz berishi kerak bo‘lgan narsalarni ko‘rsatish uchun berdi; va U buni O‘z farishtasi orqali O‘z quli Yuhannoga yuborib, ayon qildi. U esa Xudoning kalomi, Iso Masihning shahodati va o‘zi ko‘rgan hamma narsaga guvohlik berdi. Bu bashoratning so‘zlarini o‘qiydigan hamda eshitib, unda yozilganlarga rioya qiladiganlar baxtlidir; chunki vaqt yaqindir. Vahiy 1:1-3.

The message that is the final message, which is unsealed just before probation closes, when “the time is at hand,” is the latter rain message of the second angel and Midnight Cry. It is the truth connected with the “hidden history” of the Seven Thunders. It is the revelation of “the eighth being of the seven”, and the golden thread that weaves all these precious revelations together into the beautiful garment of Christ’s righteousness is the “precious” “seven times,” of Leviticus twenty-six. Daniel chapter one, and then again, Daniel chapters one through three, is that message. The “secret” of chapter two, is also that message.

Sinov muddati yopilishidan sal oldin, “vaqt yaqin” bo‘lgan paytda muhrdan yechiladigan yakuniy xabar — bu ikkinchi farishtaning va Yarim Tun Nidosining kechki yomg‘ir xabaridir. U Yetti Momaqaldiroqning “yashirin tarixi” bilan bog‘liq haqiqatdir. U “yettidan bo‘lgan sakkizinchi”ning vahiyidir, va bu qimmatli vahiylarning barchasini Masihning solihligining go‘zal libosiga birlashtirib to‘qiydigan oltin ip — Levilar yigirma oltinchi bobidagi “qimmatli” “yetti karra”dir. Doniyorning birinchi bobi, va so‘ng yana Doniyorning birinchi bobidan uchinchi bobigacha, ana shu xabardir. Ikkinchi bobdagi “sir” ham ana shu xabardir.

Chapter one of Daniel represents the first angel’s message, and just as all the prophetic waymarks of all three angels’ messages are represented in the first angel’s message of chapter fourteen of Revelation; all the prophetic waymarks of all three messages are represented in chapter one, of Daniel. Those elements are the three-step testing process, which in Daniel chapter one, represents a dietary test, that is followed by a visual test, which leads to a litmus test. Chapter one, when considered in relation to chapters two and three, represents the dietary test, and chapter two the visual test, and chapter three the litmus test. The three angels’ messages of Revelation fourteen, and Daniel chapters one through three, provide four witnesses to the three-step testing process.

Doniyor kitobining birinchi bobi birinchi farishtaning xabarini ifodalaydi, va Vahiy kitobining o‘n to‘rtinchi bobidagi birinchi farishtaning xabarida uchala farishtaning xabarlaridagi barcha bashoratli belgilovchi nuqtalar qanday ifodalangan bo‘lsa, Doniyorning birinchi bobida ham uchala xabarning barcha bashoratli belgilovchi nuqtalari ifodalangan. Bu unsurlar uch bosqichli sinov jarayonidir; Doniyorning birinchi bobida u ovqatga oid sinovni ifodalaydi, undan keyin ko‘rish orqali sinov keladi, va bu lakmus sinoviga olib boradi. Birinchi bob, ikkinchi va uchinchi boblarga nisbatan ko‘rib chiqilganda, ovqatga oid sinovni ifodalaydi; ikkinchi bob ko‘rish orqali sinovni, uchinchi bob esa lakmus sinovini ifodalaydi. Vahiyning o‘n to‘rtinchi bobidagi uch farishtaning xabarlari hamda Doniyor kitobining birinchi bobidan uchinchi bobigacha bo‘lgan qismi uch bosqichli sinov jarayoniga to‘rtta guvohlikni taqdim etadi.

Chapters four and five of Daniel represent a very profound line of prophetic history. The line produced by those two chapters, contains at least six distinct prophetic lines. One of those prophetic lines, begins in the year 723 BC, and continues through to the Sunday law. Another of the six lines represents the history of 1798, through to the Sunday law, and in that line, three lines of prophecy are simultaneously represented; the line of the earth beast (the United States), then the line of the Protestant horn and also the line of the Republican horn. Together they establish a fifth line in the beginning of the prophetic line of the United States. That line marks the unsealing of chapters seven, eight and nine of Daniel in 1798. At the ending of the prophetic line of the United States, a sixth line is produced, which marks the unsealing of chapters ten, eleven and twelve in 1989.

Doniyor kitobining to‘rtinchi va beshinchi boblari g‘oyat chuqur bir bashoratli tarixiy chiziqni ifodalaydi. O‘sha ikki bob hosil qilgan chiziq kamida oltita alohida bashoratli chiziqni o‘z ichiga oladi. Bu bashoratli chiziqlardan biri miloddan avvalgi 723-yilda boshlanib, yakshanba qonunigacha davom etadi. Oltita chiziqdan yana biri 1798-yildagi tarixni yakshanba qonunigacha ifodalaydi, va o‘sha chiziqda bir vaqtning o‘zida bashoratning uchta chizig‘i namoyon bo‘ladi: yer hayvoni (Amerika Qo‘shma Shtatlari) chizig‘i, so‘ng protestant shoxi chizig‘i, shuningdek respublikachi shox chizig‘i. Ular birgalikda Amerika Qo‘shma Shtatlarining bashoratli chizig‘ining boshida beshinchi bir chiziqni o‘rnatadi. O‘sha chiziq 1798-yilda Doniyorning yettinchi, sakkizinchi va to‘qqizinchi boblarining muhrdan yechilishini belgilaydi. Amerika Qo‘shma Shtatlarining bashoratli chizig‘i yakunida oltinchi bir chiziq hosil bo‘ladi, u esa 1989-yilda o‘ninchi, o‘n birinchi va o‘n ikkinchi boblarning muhrdan yechilishini belgilaydi.

The beginning of the prophetic line of the earth beast, as represented by Daniel chapter four, is marked by the symbol of the “seven times,” and the ending of the prophetic line of the earth beast is also marked by the symbol of the “seven times.” The beginning and ending of the period of history that is represented by the unsealing of chapters seven, eight and nine is also marked by the symbol of the “seven times.” The beginning and ending of the period of history that is represented by the unsealing of Daniel chapters ten, eleven and twelve is also marked by the “seven times.”

Daniel kitobining to‘rtinchi bobida ifodalangan yer hayvoni haqidagi bashoratli chiziqning boshlanishi “yetti vaqt” timsoli bilan belgilangan, va yer hayvoni haqidagi bashoratli chiziqning oxiri ham “yetti vaqt” timsoli bilan belgilangan. Yettinchi, sakkizinchi va to‘qqizinchi boblarning muhrdan ochilishi orqali ifodalangan tarix davrining boshlanishi va oxiri ham “yetti vaqt” timsoli bilan belgilangan. Daniel kitobining o‘ninchi, o‘n birinchi va o‘n ikkinchi boblarining muhrdan ochilishi orqali ifodalangan tarix davrining boshlanishi va oxiri ham “yetti vaqt” bilan belgilangan.

The ending of the period of history that began when Daniel chapters seven, eight and nine were unsealed at “the time of the end” in 1798, was 1863. The beginning of the period of history that began when Daniel chapters ten, eleven and twelve was unsealed at “the time of the end” was 1989. From 1863, to 1989 equates to one hundred and twenty-six years. One hundred and twenty-six years is a tenth, or a tithe, of twelve hundred and sixty years. The number one hundred and twenty-six is therefore a symbol of the twelve hundred and sixty years, that represent the “wilderness,” which in turn is a symbol of the twenty-five hundred and twenty years of the “seven times.”

1798 yilda “oxirat vaqti”da Doniyor kitobining yettinchi, sakkizinchi va to‘qqizinchi boblari muhrdan ochilganida boshlangan tarixiy davrning oxiri 1863 yil bo‘ldi. “Oxirat vaqti”da Doniyor kitobining o‘ninchi, o‘n birinchi va o‘n ikkinchi boblari muhrdan ochilganida boshlangan tarixiy davrning boshlanishi 1989 yil bo‘ldi. 1863 yildan 1989 yilgacha bo‘lgan oraliq bir yuz yigirma olti yilga tengdir. Bir yuz yigirma olti yil — bir ming ikki yuz oltmish yilning o‘ndan biri, ya’ni ushridir. Shunday ekan, bir yuz yigirma olti soni “cho‘l”ni ifodalovchi bir ming ikki yuz oltmish yilning timsolidir; “cho‘l” esa, o‘z navbatida, “yetti vaqt”ning ikki ming besh yuz yigirma yilining timsolidir.

This reality identifies that in the history of the earth beast, in the movement of the first angel at the beginning, and then at the movement of the third angel at the ending, are both marked at their beginnings and endings with the “seven times.” And the period of time between those two movements which binds them together is also represented by the “seven times.”

Bu haqiqat shuni ko‘rsatadiki, yer hayvoni tarixida, birinchi farishtaning boshidagi harakatida va so‘ngra uchinchi farishtaning oxiridagi harakatida, ikkalasi ham o‘z boshlanishlari va yakunlarida “yetti vaqt” bilan belgilangan. Va bu ikki harakatni o‘zaro bog‘lab turuvchi ular orasidagi vaqt davri ham “yetti vaqt” bilan ifodalanadi.

Without applying the biblical methodology of “line upon line,” this type of revelation is impossible to see and understand, for without that methodology the sealed book, could be given to one who was educated in the art of theology, and then he could be asked for an explanation of what the book that was sealed meant. His pride of opinion would lead him to point out that the sealed book cannot be understood, for it was sealed. You could then take that sealed book and give it to one of the flock that is controlled and neutered by that enlightened one, and the flock that has become comfortable dining on the theologian’s dishes of fables, would decline from making an application of the sealed book, for they know full well that only those that are members of the theological Sanhedrin have been appointed to decide what truth is.

Muqaddas Kitobdagi “satr ustiga satr” metodologiyasini qo‘llamasdan turib, bunday turdagi vahiylarni ko‘rish va tushunishning imkoni yo‘q; chunki o‘sha metodologiyasiz muhrlangan kitob ilohiyot san’atida tahsil ko‘rgan kishiga berilishi, so‘ng undan muhrlangan kitob nimani anglatishini izohlab berishi so‘ralishi mumkin edi. Uning o‘z fikridan tug‘ilgan g‘ururi uni muhrlangan kitobni tushunib bo‘lmasligini ko‘rsatishga undar edi, chunki u muhrlangan edi. Shunda siz o‘sha muhrlangan kitobni olib, o‘sha ma’rifatli zot tomonidan boshqariladigan va bichilgan suruvdan biriga berishingiz mumkin bo‘lardi; ilohiyotchining afsonaviy taomlari bilan oziqlanishga ko‘nikib qolgan bu suruv esa muhrlangan kitobni qo‘llashdan bosh tortardi, chunki ular haqiqat nima ekanini faqat ilohiy Sanhedrin a’zolari bo‘lganlargina belgilash uchun tayinlanganini juda yaxshi biladilar.

> “‘Stay yourselves, and wonder, cry ye out, and cry; they are drunken but not with wine; they stagger; but not with strong drink. For the Lord hath poured out upon you the spirit of deep sleep, and hath closed your eyes; the prophets and your rulers, the seers hath he covered. And the vision of all is become unto you as the words of a book that is sealed, which men delivered to one that is learned saying, read this, I pray thee; and he saith, I am not learned.’

> “‘Hayratda qolinglar va taajjublaninglar, faryod qilinglar va nola tortinglar; ular sharobdan emas, mastdirlar; ular gandiraklaydilar, ammo kuchli ichimlikdan emas. Chunki Egamiz ustingizga qattiq uyqu ruhini quydi va ko‘zlaringizni yumdi; payg‘ambarlarni va boshliqlaringizni, ya’ni ko‘ruvchilarni, U qopladi. Va butun vahiy sizlar uchun muhrlangan kitobning so‘zlari kabi bo‘lib qoldi; uni bilimdorga berib: “Iltimos, buni o‘qib ber”, deydilar, u esa: “O‘qiy olmayman, chunki u muhrlangan”, deydi.’”

> “‘Wherefore the Lord saith, Forasmuch as this people draw near me with their mouths, and with their lips do honor me, but have removed their hearts afar from me, and their fear toward me is taught by the precept of men; therefore, behold, I will proceed to do a marvelous work, and a wonder for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid. Woe unto them that seek deep to hide their counsel from the Lord, and their works are in the dark, and they say, Who seeth us, and who knoweth us? Surely your turning of things upside down shall be esteemed as the potters clay; for shall the work say of him that made it, He made me not, or shall the thing framed say of him that framed it, He had no understanding?’

> “‘Shuning uchun Rabbiy shunday deydi: Bu xalq Menga og‘zi bilan yaqinlashadi, lablari bilan Meni ulug‘laydi, ammo yuragini Mendan uzoqlashtirgan, va Mendan qo‘rqishi insoniy qoidalar bilan o‘rgatilgandir; shuning uchun, mana, Men bu xalq orasida ajoyib bir ishni, mo‘jizaviy bir ishni qilaman; dono kishilarining donoligi halok bo‘lur, aqllilarining aqli esa yashirin bo‘lur. Kengashlarini Rabbiydan chuqur yashirmoqchi bo‘lganlarning holiga voy! Ularning ishlari zulmatda bo‘lib, ular: “Bizni kim ko‘radi, bizni kim biladi?” — deydilar. Darhaqiqat, sizlarning hamma narsani ostin-ustun qilishingiz kulolning loyidek sanaladi; axir, yaratilgan narsa o‘zini yaratganga: “U meni yaratmadi”, — dermi? Yoki yasalgan narsa o‘zini yasaganga: “Uning aqli yo‘q edi”, — dermi?’”

> “Every word of this will be fulfilled. There are those who do not humble their hearts before God, and who will not walk uprightly. They hide their true purposes, and keep in fellowship with the fallen angel, who loveth and maketh a lie. The enemy puts spirit upon the men whom he can use to deceive those who are partially in the dark. Some are becoming imbued with the darkness that prevails, and are setting the truth aside for error. The day pointed out by prophecy is come. Jesus Christ is not understood. Jesus Christ is to them a fable. At this stage of the earth’s history, many act like drunken men. ‘Stay yourselves, and wonder; cry ye out, and cry; they are drunken, but not with wine; they stagger, but not with strong drink. For the Lord hath poured out upon you the spirit of deep sleep, and hath closed your eyes. The prophets and your rulers, the seers hath he covered.’ A spiritual drunkenness is upon many who suppose they are the people who shall be exalted. Their religious faith is just as is represented in this Scripture. Under its influence, they cannot walk straight. They make crooked paths in their course of action. One and then another, they reel to and fro. They are looked upon by the Lord with great pity. The way of truth they have not known. They are scientific schemers, and those who could and should have helped, because of a clear spiritual eyesight, are themselves deceived, and are sustaining an evil work.

> “Buning har bir so‘zi amalga oshadi. Yuraklarini Xudo oldida kamtar qilmaydigan va to‘g‘ri yo‘ldan yurmaydiganlar bor. Ular o‘zlarining asl maqsadlarini yashiradilar va yolg‘onni sevib, yolg‘on qiluvchi qulagan farishta bilan hamkorlikda bo‘ladilar. Dushman o‘zi aldash uchun foydalana oladigan kishilar ustiga, qisman zulmatda bo‘lganlarni yo‘ldan urish uchun ruh yuboradi. Ba’zilar hukm surayotgan zulmat bilan sug‘orilib bormoqda va haqiqatni chetga surib, xatoni qabul qilmoqda. Bashorat ko‘rsatib bergan kun kelib qoldi. Iso Masih anglanmayapti. Iso Masih ular uchun afsonadir. Yer tarixining ayni shu bosqichida ko‘plar mast odamlardek harakat qiladilar. ‘To‘xtab turinglar va hayratda qolinglar; faryod qilinglar va dod solinglar; ular mastdirlar, ammo sharobdan emas; ular gandiraklaydilar, ammo kuchli ichimlikdan emas. Chunki Egamiz sizlarning ustingizga qattiq uyqu ruhini to‘kdi va ko‘zlaringizni yumdi. Payg‘ambarlarni va hukmdorlaringizni, ko‘ruvchilarni U qopladi.’ O‘zlarini yuksaltiriladigan xalq deb o‘ylaydigan ko‘plar ustida ruhiy mastlik bor. Ularning diniy e’tiqodi aynan shu Oyatda tasvirlanganidekdir. Uning ta’siri ostida ular to‘g‘ri yura olmaydilar. Ular o‘z yurish-turishlarida egri yo‘llar qiladilar. Biri, so‘ng yana boshqasi, u yoqdan-bu yoqqa chayqaladi. Rabbiy ularga buyuk rahm-shafqat bilan qaraydi. Ular haqiqat yo‘lini bilmaganlar. Ular ilmiy makr-hiyla tuzuvchilardir, va ravshan ruhiy ko‘rish tufayli yordam bera olgan va berishi kerak bo‘lganlar o‘zlari ham aldanib, yovuz ishni qo‘llab-quvvatlamoqdalar.

> “The developments of these last days will soon become decided. When these spiritualistic deceptions are revealed to be what they really are,—the secret workings of evil spirits,—those who have acted a part in them will become as men who have lost their minds.

> “Bu so‘nggi kunlarning voqealari tez orada qat’iy tus oladi. Bu spiritistik aldovlar aslida nima ekanligi fosh bo‘lganda,—ya’ni yovuz ruhlarning maxfiy ishlari ekani ayon bo‘lganda,—ularda ishtirok etganlar aqlini yo‘qotgan odamlar kabi bo‘lib qoladilar.

> “‘Wherefore the Lord saith, Forasmuch as this people draw near me with their mouth, and with their lips do honor me, but have removed their hearts far from me, and their fear toward me is taught by the precept of men therefore, behold I will proceed to do a marvelous work among this people, even a marvelous work and a wonder for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid. Woe unto them that seek deep to hide their counsel from the Lord, and their works are in the dark, and they say, who seeth us, and who knoweth us? Surely your turning of things upside down shall be esteemed as the potter’s clay; for shall the work say of him that made it, He made me not? or shall the thing framed say of him that framed it. He had no understanding?’

> “‘Shuning uchun Rabbiy shunday deydi: Bu xalq Menga og‘zi bilan yaqinlashadi, lablari bilan Meni ulug‘laydi, ammo yuragini Mendan uzoqlashtirgan; Mendan qo‘rqishi esa insoniy qoidalar bilan o‘rgatilgandir. Shu bois, mana, Men bu xalq orasida ajoyib bir ishni, ha, ajoyib bir ish va mo‘jizani qilaman; donolarining donoligi yo‘q bo‘ladi, oqillarining fahmi esa yashirin qoladi. O‘z maslahatini Egamizdan chuqur yashirishga urinadiganlarning holiga voy! Ularning ishlari zulmatdadir, va ular: “Bizni kim ko‘radi, bizni kim biladi?” deydilar. Albatta, narsalarni ostin-ustin qilishingiz kulolning loyidek hisoblanur; axir yaratilgan narsa o‘zini yaratgan zot haqida: “U meni yaratmadi”, deydimi? Yoki yasalgan narsa o‘zini yasagan zot haqida: “Unda idrok yo‘q edi”, deydimi?’”

> “It is presented to me that in our experience we have been and are meeting this very condition of things. Men who have had great light and wonderful privileges have taken the word of leaders who think themselves wise, who have been greatly favored and blessed by the Lord, but who have taken themselves out of the hands of God and placed themselves in the ranks of the enemy. The world is to be flooded with specious fallacies. One human mind, accepting these fallacies, will work upon other human minds, who have been turning the precious evidence of God’s truth into a lie. These men will be deceived by fallen angels, when they should have stood as faithful guardians, watching for souls, as they that must give an account. They have laid down the weapons of their warfare, and have given heed to seducing spirits. They make of no effect the counsel of God and set aside his warnings and reproofs, and are positively on Satan’s side, giving heed to seducing spirits and doctrines of devils.

> “Menga shunday ko‘rsatilmoqdaki, biz o‘z tajribamizda aynan mana shunday holatga duch kelganmiz va duch kelmoqdamiz. Ulkan nur va ajoyib imtiyozlarga ega bo‘lgan kishilar o‘zlarini dono deb biladigan yo‘lboshchilarning so‘zini qabul qildilar; ular Rabbiy tomonidan nihoyatda marhamat topgan va barakalangan edilar, ammo o‘zlarini Xudoning qo‘lidan chiqarib, dushman safidan joy oldilar. Dunyo aldovga to‘la xushomadgo‘y soxtaliklar bilan qoplanishi kerak. Ana shu soxtaliklarni qabul qilgan bir insoniy aql boshqa insoniy aqllarga ta’sir o‘tkazadi; ular esa Xudo haqiqatining qimmatli dalillarini yolg‘onga aylantirib kelganlar. Bu kishilar, hisobot berishlari kerak bo‘lganlar singari, jonlar ustidan kuzatib turuvchi sodiq qo‘riqchilar bo‘lib turishlari lozim bo‘lgan bir paytda, qulagan farishtalar tomonidan aldanadilar. Ular jangovar qurollarini qo‘yib, vasvasaga soluvchi ruhlarga quloq tutdilar. Ular Xudoning maslahatini kuchdan qoldiradilar, Uning ogohlantirishlari va tanbehlarini chetga suradilar hamda aniq-ravshan Shayton tomonida turib, vasvasaga soluvchi ruhlar va jinlarning ta’limotlariga quloq tutadilar.

> “Spiritual drunkenness is now upon men who ought not to be staggering as men under the influence of strong drink. Crimes and irregularities, fraud, deceit, and unfair dealing fill the world, in accordance with the teaching of the leader who rebelled in the heavenly courts.

> “Ma’naviy mastlik endi kuchli ichimlik ta’siridagi odamlardek gandiraklamasliklari lozim bo‘lgan insonlar ustiga kelgan. Jinoyatlar va tartibsizliklar, firibgarlik, aldov va insofsiz muomala dunyoni to‘ldirmoqda; bularning barchasi samoviy huzurlarda isyon ko‘targan yo‘lboshchining ta’limotiga muvofiqdir.

> “History is to be repeated. I could specify what will be in the near future, but the time is not yet. The forms of the dead will appear, through the cunning device of Satan, and many will link up with the one who loveth and maketh a lie. I warn our people that right among us some will turn away from the faith, and give heed to seducing spirits and doctrines of devils, and by them the truth will be evil spoken of.” Battle Creek Letters, 123–125.

> “Tarix takrorlanadi. Men yaqin kelajakda nima bo‘lishini aniq aytib bera olardim, ammo vaqti hali kelgani yo‘q. O‘liklarning qiyofalari Shaytonning makkorona vositasi orqali namoyon bo‘ladi va ko‘plar yolg‘onni sevib, uni qiluvchi kishi bilan qo‘shiladilar. Men xalqimizni ogohlantiraman: aynan oramizdan ba’zilar imondan yuz o‘girib, aldaydigan ruhlar va jinlarning ta’limotlariga quloq tutadilar, va ular tufayli haqiqat yomonlanadi.” Battle Creek Letters, 123–125.

Daniel chapter one, representing the message of the first angel of Revelation fourteen, aligns with the beginning history of the earth beast. Daniel chapters one, two and three representing the messages of all three angels in Revelation fourteen, aligns with the ending of the United States. Nebuchadnezzar represents the history of the first angel, and the first chapter of Daniel. Belshazzar represents the history of the third angel, and the first three chapters of Daniel.

Vahiy kitobining o‘n to‘rtinchi bobidagi birinchi farishtaning xabarini ifodalovchi Doniyorning birinchi bobi, yer hayvoni tarixining boshlanishi bilan mos keladi. Vahiy kitobining o‘n to‘rtinchi bobidagi uchala farishtaning xabarlarini ifodalovchi Doniyorning birinchi, ikkinchi va uchinchi boblari, Amerika Qo‘shma Shtatlarining yakuni bilan mos keladi. Navuxodonosor birinchi farishtaning tarixini va Doniyor kitobining birinchi bobini ifodalaydi. Belshazar esa uchinchi farishtaning tarixini va Doniyor kitobining dastlabki uch bobini ifodalaydi.

> “To the last ruler of Babylon, as in type to its first, had come the sentence of the divine Watcher: ‘O king, . . . to thee it is spoken; The kingdom is departed from thee.’ Daniel 4:31.” Prophets and Kings, 533.

> “Bobilning so‘nggi hukmdoriga, timsol tariqasida uning birinchisiga bo‘lgani kabi, ilohiy Qo‘riqchining hukmi kelgan edi: ‘Ey shoh, ... senga aytilmoqda: shohlik sendan ketdi.’ Doniyor 4:31.” Payg‘ambarlar va Shohlar, 533.

We will continue our study of Nebuchadnezzar and Belshazzar in the next article.

Nebukadnetsar va Belshazar haqidagi tadqiqotimizni keyingi maqolada davom ettiramiz.

> “Belshazzar, awed by this representation of God’s power, showing that they had a witness, though they knew it not, had had great opportunities of knowing the works of the living God, and His power, and of doing His will. He had been privileged with much light. His grandfather, Nebuchadnezzar, had been warned of his danger in forgetting God and glorifying himself. Belshazzar had a knowledge of his banishment from the society of men, and his association with the beasts of the field; and these facts, which ought to have been a lesson to him, he disregarded, as if they had never occurred; and he went on repeating the sins of his grandfather. He dared to commit the crimes which brought God’s judgments upon Nebuchadnezzar. He was condemned, not alone that he himself was doing wickedly, but that he had not availed himself of opportunities and capabilities, if cultivated, of being right.” Testimonies to Ministers, 436.

> “Xudoning qudratini namoyon etgan bu manzaradan dahshatga tushgan Belshazzar, o‘zlari buni bilmagan bo‘lsalar-da, ular guvohga ega bo‘lganlarini angladi; u tirik Xudoning ishlarini, Uning qudratini bilish va Uning irodasini bajo keltirish uchun ulkan imkoniyatlarga ega bo‘lgan edi. U katta nurdan bahramand qilingan edi. Uning bobosi Nebukadnetsarga Xudoni unutish va o‘zini ulug‘lash xavfi haqida ogohlantirish berilgan edi. Belshazzar uning odamlar jamiyatidan quvg‘in qilingani va dala hayvonlari bilan birga yashagani haqida bilardi; va o‘zi uchun saboq bo‘lishi lozim bo‘lgan bu haqiqatlarni u, go‘yo ular hech qachon yuz bermagandek, mensimadi; va u bobosining gunohlarini takrorlashda davom etdi. U Xudoning hukmlarini Nebukadnetsar ustiga keltirgan jinoyatlarni sodir etishga jur’at qildi. U nafaqat o‘zi yovuzlik qilayotgani uchun, balki to‘g‘ri bo‘lish uchun, agar tarbiyalanganida, foydalanishi mumkin bo‘lgan imkoniyatlar va qobiliyatlardan foydalanmaganligi uchun ham hukm qilindi.” Testimonies to Ministers, 436.

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