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# The Book of Daniel - Number Twenty-Five

Doniyor Kitobi — Yigirma Beshinchi Bo‘lim

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

Bobilning tanazzulining ochib berilishi: Navuxadnazardan Belshazzargacha bo‘lgan bashoratli parcha

Author

Jeff Pippenger

Published

December 20, 2023

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

Beshinchi bobdagi Belshazzarning qulashi to‘rtinchi bobdagi Navuxadnazarning qulashi orqali oldindan timsollangan edi.

> “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, timsolan uning birinchisiga bo‘lgani kabi, ilohiy Qo‘riqchining hukmi keldi: ‘Ey shoh, ... senga aytiladiki: shohlik sendan ketdi.’ Doniyor 4:31.” Payg‘ambarlar va Shohlar, 533.

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

Nabuxadnazar yetmish yil hukmronlik qilgan shohlikning boshlanishini, Belshazar esa uning oxirini ifodalaydi; shu tariqa ular Vahiy kitobining o‘n uchinchi bobidagi yer hayvonining (Amerika Qo‘shma Shtatlari) hukmronligini ramziy tarzda bildiradi; bu hukmronlik Tir fohishasi (papalik) unutilgan vaqt davomida ro‘y berishi kerak edi.

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

> Va o‘sha kunda shunday bo‘ladiki, Tir yetmish yilga, bir podshohning kunlari kabi, unutiladi; yetmish yilning oxirida esa Tir fohisha singari qo‘shiq aytadi. Ishayo 23:15.

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

Shunday qilib, Navuxadnazar Amerika Qo‘shma Shtatlarining boshlanishini, Belshazar esa Amerika Qo‘shma Shtatlarining oxirini ifodalaydi. Navuxadnazar Respublikachi shoxning boshlanishini va Protestant shoxning boshlanishini ifodalaydi. Belshazar esa Respublikachi va Protestant shoxning yakunini ifodalaydi.

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

Nabuxadnazarga keltirilgan hukm “yetti zamon” edi. Nabuxadnazarning ikki ming besh yuz yigirma kun davomida hayvon kabi yashagani haqidagi hikoya, Uilyam Miller tomonidan Levilar yigirma oltinchi bobdagi “yetti zamon”ni qo‘llashda ishlatilgan, garchi u Belshazarning hukmida ramziy ifodalangan ikki ming besh yuz yigirmaga to‘xtalmagan bo‘lsa-da.

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

> Va yozilgan yozuv mana shu edi: MENE, MENE, TEKEL, UPHARSIN. Bu so‘zning talqini esa shudir: MENE; Xudo saltanatingning kunlarini sanab bo‘ldi va unga nihoya berdi. TEKEL; sen tarozida tortilding va kam topilding. PERES; saltanating bo‘lindi va Midiyaliklar hamda Forslarga berildi. Doniyor 5:25–28.

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

Doniyor devordagi sirli yozuvga bergan talqindan tashqari, “mene” va “tekel” so‘zlari og‘irlik o‘lchovini bildiradi, shuningdek bu so‘zlar tangalarning muayyan qiymatini ham anglatadi (Chiqish 30:13, Hizqiyol 45:12). Bir “mene” ellik shekel, ya’ni bir ming gerahdir. Shunday qilib, “mene, mene” ikki ming gerahga tengdir. Bir “tekel” yigirma gerahdir. Demak, “mene, mene, tekel” ikki ming yigirma gerahga tengdir. “Upharsin” “bo‘lib tashlamoq” degan ma’noni bildiradi va shu bois bir “mene”ning yarmiga teng bo‘lib, besh yuz gerahni ifodalaydi. Birgalikda ular ikki ming besh yuz yigirma yig‘indini ifodalaydi.

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

Opa Uayt xonimning so‘nggi iqtibosi Belshazzar Nebukadnazar orqali timsollanganini ko‘rsatadi, biroq u bundan ham aniqroq tarzda ularning umumiy hukmini ta’kidladi, va har ikkala hukm ham Levitlar yigirma oltidagi “yetti vaqt”ning ramzi sifatida tasvirlangan. Muqaddas Yozuvlarda Levitlar yigirma oltidagi “yetti vaqt”ni ifodalash uchun qo‘llanadigan bir necha atamalar bor. Yeremiyo buni Xudoning g‘azabi sifatida ifodalaydi.

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

> Egamiz O‘z g‘azabida Sion qizini qanday bulut bilan qoplab qo‘ydi, Isroilning go‘zalligini osmondan yerga uloqtirdi, g‘azabi kunida O‘z oyoqlari ostidagi joyni ham eslamadi! Egamiz Yoqubning barcha maskanlarini yutib yubordi va rahm qilmadi; O‘z qahrida Yahudo qizining qal’alarini qulatdi; ularni yer bilan yakson qildi; shohlikni va uning amirlarini bulg‘adi. U qattiq g‘azabida Isroilning barcha qudratini kesib tashladi; dushman oldidan O‘z o‘ng qo‘lini tortib oldi va Yoqubga qarshi atrofni yutib yuboruvchi alangali olov kabi yondi. U yoyini dushmanday tarang tortdi; O‘z o‘ng qo‘li bilan raqibday turdi va Sion qizining chodirida ko‘zga yoqimli bo‘lgan hamma narsani o‘ldirdi; O‘z qahrini olov kabi to‘kdi. Egamiz dushman kabi bo‘ldi: Isroilni yutib yubordi, uning barcha saroylarini yutib yubordi; uning qal’alarini vayron qildi va Yahudo qizida aza va nola ko‘paytirdi. U O‘z chodirini bog‘dagi kulbaday zo‘rlik bilan olib tashladi; yig‘in joylarini vayron qildi; Egamiz Sionda tantanali bayramlar va shanbalarni unuttirdi hamda O‘z g‘azabining qattiq qahrida shoh bilan ruhoniyni nafrat bilan rad etdi. Egamiz O‘z qurbongohini tashlab qo‘ydi, O‘z muqaddas maskanidan jirkanib yuz o‘girdi, uning saroylari devorlarini dushman qo‘liga topshirdi; ular Egamizning uyida tantanali bayram kunidagidek shovqin ko‘tardilar. Egamiz Sion qizining devorini vayron qilishni niyat qildi; o‘lchov arqonini tortdi, halok qilishdan O‘z qo‘lini qaytarmadi; shu bois tayanch devor bilan asosiy devorni birga motam tuttirib qo‘ydi; ular birgalikda zaiflashib qoldilar. Marsiya 2:1–8.

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

Rabbiyning g‘azabi “Uning g‘azabining qahr-u g‘azabi” sifatida tasvirlanadi va Uning g‘azabi Isroilning ham shimoliy shohligi, ham janubiy shohligi ustida ijro etildi. Shuning uchun Doniyor kitobida “birinchi” va “oxirgi” qahr-g‘azab tilga olinadi. Yeremiyo Egamiz O‘zining tanlangan xalqiga nisbatan g‘azabini ijro etganida, U “cho‘zgan” bir “o‘lchov chizig‘i”ni zikr qiladi. O‘sha chiziq Ikkinchi Shohlar kitobida ham tilga olinadi.

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

> Egamiz O‘z xizmatkorlari bo‘lmish payg‘ambarlar orqali shunday dedi: “Yahudo shohi Manashe bu jirkanch ishlarni qilgani, undan oldin bo‘lgan Amoriylar qilgan hamma ishlardan ham ortiqroq yovuzlik qilgani va o‘z butlari bilan Yahudoni ham gunohga botirgani uchun, Isroilning Xudosi Egamiz shunday demoqda: mana, Men Quddus va Yahudo ustiga shunday bir falokat keltirurman-ki, bu haqda kim eshitsa, ikkala qulog‘i ham shang‘illab ketadi. Men Quddus ustiga Samariyaning o‘lchov ipini va Axab xonadonining shoqulini tortaman; men Quddusni, odam tovoqni artgandek, artib, ag‘darib tashlayman. Va Men O‘z merosimning qoldig‘ini tark etaman hamda ularni dushmanlarining qo‘liga topshiraman; ular barcha dushmanlariga o‘lja va talon-toroj bo‘ladilar.” 2 Shohlar 21:10–14.

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

Xudoning g‘azabining Musoning “yetti karra”si bo‘lgan “o‘lchov chizig‘i” avval shimoliy shohlik (Axab xonadoni) ustiga, so‘ng esa Yahudo ustiga tortildi. Levilar yigirma oltinchi bobidan kelib chiqqan, “yetti karra” uchun qo‘llanadigan yana bir Muqaddas Kitobiy atama “tarqatib yuborilgan”dir.

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

> Shunda Men ham sizlarga ham qahr bilan qarshi yuraman; va Men, aynan Men, gunohlaringiz uchun sizlarni yetti karra jazolayman. Va sizlar o‘g‘illaringizning go‘shtini yeysizlar, qizlaringizning go‘shtini ham yeysizlar. Va Men sizlarning baland joylaringizni vayron qilaman, butlaringizni qulataman, jasadlaringizni butlaringizning jasadlari ustiga tashlayman, va jonim sizlardan jirkanadi. Va Men shaharlaringizni vayronaga aylantiraman, muqaddas maskanlaringizni xarob qilaman, va yoqimli xushbo‘y hidlaringizni hidlamayman. Va Men yerni vayronaga aylantiraman; unda yashaydigan dushmanlaringiz bundan dahshatga tushadilar. Va Men sizlarni xalqlar orasiga tarqatib yuboraman, ortingizdan qilich yalang‘ochlayman; yeringiz vayrona bo‘ladi, shaharlaringiz xarob bo‘ladi. Shunda yer o‘z shanbalaridan bahramand bo‘ladi, u qancha vaqt vayrona bo‘lib yotsa va sizlar dushmanlaringizning yurtida bo‘lsangiz, o‘sha paytda ham yer tinch oladi va o‘z shanbalaridan bahramand bo‘ladi. U vayrona bo‘lib yotgan barcha vaqt davomida tinch oladi; chunki sizlar unda yashab turgan paytingizda, shanbalaringizda u tinch olmagan edi. Levilar 26:28–35.

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

Butparast xalqlar orasiga tarqatib yuborilish Doniyor uchun, Yo‘xayiqimning asirga olib ketilishida, o‘zi Bobilga qul sifatida olib ketilganida bajo bo‘ldi. So‘ngra, Doniyor “dushmanlar yurtida” bo‘lgan paytda, yurt orom topdi va “o‘z shanbalaridan” bahramand bo‘ldi. Ikkinchi Solnomalar bizga bu muddat Yeremiyoning yetmish yili bo‘lganini ma’lum qiladi; Doniyor esa buni to‘qqizinchi bobda anglab yetdi.

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

> Qilichdan omon qolganlarni esa u Bobilga olib ketdi; va ular Fors shohligining hukmronligi boshlanguncha unga va uning o‘g‘illariga xizmatkor bo‘ldilar. Bu Egamizning Yeremiyo og‘zi bilan aytgan kalomi bajo bo‘lishi uchun edi, ya’ni yurt o‘z shanbalaridan bahramand bo‘lguncha; chunki u xarob yotgan butun davrda, yetmish yil to‘lguncha, shanba tutdi. Endi Fors shohi Kirning birinchi yilida, Egamizning Yeremiyo og‘zi bilan aytilgan kalomi amalga oshishi uchun, Egamiz Fors shohi Kirning ruhini qo‘zg‘atdi; shunda u butun shohligi bo‘ylab bir farmon chiqardi va uni yozma ravishda ham e’lon qilib, dedi: “Fors shohi Kir shunday aytadi: Osmonlar Xudosi — Egamiz menga yer yuzidagi barcha shohliklarni berdi; va U menga Yahudoda joylashgan Quddusda O‘zi uchun bir uy qurishni buyurdi. Uning barcha xalqi orasida sizlardan kim bor? Egamiz uning Xudosi u bilan bo‘lsin, va u yuqoriga chiqsin”. 2 Solnomalar 36:20–23.

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

“Tarqalish” atamasi “yetti vaqt”ning ramzidir. Navuxadnazar ustidan chiqarilgan, “yetti vaqt” davomida yirtqich hayvon kabi yashash haqidagi hukm, devordagi sirli so‘zlar — “mene, mene, tekel upharsin” — bilan ifodalanganidek, Belshazarning hukmini timsollagan. Belshazarning hukmi yigirma besh yuz yigirmaga teng bo‘lgan devordagi yozuv bilan ifodalangan edi; bu Navuxadnazar yirtqich hayvon kabi yashagan kunlarning ayni soni, hamda Levitikus yigirma oltidagi “yetti vaqt” bilan ifodalangan yillarning ham ayni sonidir.

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

Nabuxadnazarning hukmi orqali oldindan timsollangan Belshazarning hukmi ramziy tarzda “yetti vaqt” bilan ifodalangan edi va bu ikkala hukm ham ikkinchi farishtaning xabarining timsoli bo‘lgan “Bobilning qulashini” ifodalagan. Bobilning birinchi qulashi Nimro‘dning minorasi qulatilgan paytda sodir bo‘lgan edi.

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

> Butun yer yuzi bir tilga va bir xil nutqqa ega edi. Shunday bo‘ldiki, ular sharqdan ko‘chib kelar ekanlar, Shinor yurtida bir tekislik topdilar va o‘sha yerda joylashdilar. Va ular bir-birlariga dedilar: “Kelinglar, g‘isht quyaylik va uni yaxshilab pishiraylik”. Shunday qilib, ularda tosh o‘rniga g‘isht, ohak o‘rniga esa smola bor edi. Va ular dedilar: “Kelinglar, o‘zimizga bir shahar va cho‘qqisi osmongacha yetadigan bir minora quraylik; va o‘zimizga nom chiqaraylik, toki butun yer yuzi bo‘ylab tarqalib ketmaylik”. Egamiz inson bolalari qurayotgan shahar va minorani ko‘rish uchun pastga tushdi. Va Egamiz dedi: “Mana, xalq bir, va ularning barchasining tili bitta; ular mana shuni boshladilar; endi esa ular qilishni xayol qilgan hech narsa ulardan tiyib qolinmaydi. Kelinglar, pastga tushaylik va ularning tilini o‘sha yerning o‘zida aralashtirib yuboraylik, toki ular bir-birlarining nutqini tushunmay qolsinlar”. Shunday qilib, Egamiz ularni o‘sha joydan butun yer yuzi bo‘ylab tarqatib yubordi; va ular shaharni qurishni to‘xtatdilar. Ibtido 11:1–8.

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

Bobil hukmida — bu Nimrohdan chiqarilgan hukm edi — Rabbiy Nimrohning isyonkorlarini “butun yer yuzi bo‘ylab” “tarqatib yubordi”. Nimroh va uning safdoshlari o‘zlarining isyoni o‘zlarining tarqatib yuborilishiga sabab bo‘lishini bilgan edilar, chunki ular minora va shahar qurishdan maqsad “o‘zimizga nom chiqaraylik, toki butun yer yuzi bo‘ylab tarqalib ketmaylik”, deb aytgan edilar.

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

Payg‘ambarlik ma’nosida “nom” xarakterning ramzidir. Nimrod va uning safdoshlari qaror toptirgan xarakter ularning ishlari orqali namoyon bo‘ladi, chunki mevadan xarakterni bilib olasiz. Nimrodning isyonining mevasi, va shuning uchun uning xarakterining ramzi, minora va shahar qurilishi edi. “Minora” jamoatning ramzi, “shahar” esa davlatning ramzidir. Nimrod isyonchilarining nomi, ya’ni ularning xarakterini ifodalovchi narsa, jamoat bilan davlatning birlashuvi edi; bu, shuningdek, ramziy tarzda hayvonning surati sifatida ham ifodalanadi.

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

Bobilning qulashini aniqlab beruvchi parchada “qani, kelaylik” degan ibora uch marta takrorlanadi. Uchinchisi — Xudo ularning tilini aralashtirib yuborish va ularni yer yuziga tarqatib yuborish hukmini keltirgan paytdir. Birinchi “qani, kelaylik” ular o‘z shahrini va minorasini qurgan ikkinchi “qani, kelaylik” uchun tayyorgarlik edi. Ular “qani, kelaylik” degan ikkinchi ifoda tarixida o‘z ishlarini tamomlagach, Xudo ularning isyonini ko‘z bilan ko‘rib chiqish uchun pastga tushdi. Uchinchi “qani, kelaylik” hukm edi, ikkinchi “qani, kelaylik” esa ko‘zga ko‘rinadigan sinov edi. Birinchi “qani, kelaylik” ularning birinchi muvaffaqiyatsizligini ifodalaydi va payg‘ambarlik ma’nosida “qani, kelaylik” iborasining uch marta aytilgani abadiy Xushxabarning uch bosqichli sinov jarayonini ko‘rsatadi. Nimro‘dning isyoni va qulashi haqidagi guvohlikda bundan ham ko‘proq ma’lumot bor, biroq biz shunchaki shuni ta’kidlayapmizki, Bobil (Babel) birinchi marta qulaganida, “tarqatib yuborish” orqali ifodalangan “yetti marta” ramzi aniqlab ko‘rsatiladi. Nimro‘dning hukmi tarqatib yuborish bilan, Navuxadnazarni esa “yetti marta” bilan, Belshazarnikini esa “ikki ming besh yuz yigirma” bilan ifodalangan edi.

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

Alfa va Omegaga xos muhr shuni ko‘rsatadiki, to‘rtinchi va beshinchi boblar bilan ifodalangan bashorat chizig‘i ikkinchi farishtaning xabari hamda Yarim Tun Nidosining keyingi yomg‘ir xabaridir. Bu chiziq Navuxadnazar bilan ifodalangan Bobilning qulashidan boshlanadi; bu esa 1798-yilni ko‘rsatadi, ya’ni ruhiy Bobil (papalik) birinchi marta qulagan vaqtni. So‘ngra chiziqning oxirida Belshazzarning Bobili qulaydi va bu ruhiy Bobilning (yana papalikning) bosqichma-bosqich qulashining boshlanishini belgilaydi; bu qulash Yakshanba qonuni inqirozidan boshlanadi. Chiziqning boshida Bobilning qulashiga oid ikki guvoh bor, oxirida ham ikki guvoh bor. Bashoratli mantiq buyuk Boshlanish va Yakunning muhrini tan oladi, shu bilan birga Doniyorning to‘rtinchi va beshinchi boblari bilan ifodalangan chiziqda Bobilning qulashiga oid mavzu to‘rt guvoh orqali tasdiqlanganini ko‘radi.

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

Nebuxadnazar va Belshazar o‘rtasidagi timsol va antitimsol munosabatida, oxirgi kunlarga tatbiq etilganda, biz qo‘zichoqqa o‘xshash holatdagi yer hayvonining Nebuxadnazar bilan ifodalanganini, so‘ngra u ajdarhodek so‘zlaganida esa Belshazarni ko‘ramiz. Bashoratli munosabatda biz Respublika shoxining Amerika Qo‘shma Shtatlari Konstitutsiyasi tomonidan boshqarilishini Nebuxadnazar bilan ifodalangan holda, Konstitutsiyaning ag‘darib tashlanishini esa Belshazar bilan ifodalangan holda ko‘ramiz. Shuningdek, biz Nebuxadnazarni dono bokira, Belshazarni esa nodon bokira sifatida ham ko‘ramiz.

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

Keyingi maqolada Doniyor kitobining to‘rtinchi va beshinchi boblarini ko‘rib chiqishni davom ettiramiz.

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

> “Belshazarga Xudoning irodasini bilish va uni bajarish uchun ko‘plab imkoniyatlar berilgan edi. U bobosi Nebuxadnazar insonlar jamiyatidan quvilganini ko‘rgan edi. U mag‘rur hukmdor faxrlangan aql-zakovatni uni bergan Zot tortib olganini ko‘rgan edi. U podshoh o‘z saltanatidan haydalib, dala hayvonlariga hamroh qilinganini ko‘rgan edi. Ammo Belshazarning ko‘ngilocharlikka va o‘zini ulug‘lashga bo‘lgan muhabbati u hech qachon unutmasligi kerak bo‘lgan saboqlarni o‘chirib yubordi; va u Nebuxadnazarga ochiq-oydin hukmlar keltirgan gunohlarga o‘xshash gunohlarni qildi. U o‘ziga inoyat bilan berilgan imkoniyatlarni sovurdi, haqiqat bilan tanishish uchun o‘z qo‘li yetadigan imkoniyatlardan foydalanishni e’tiborsiz qoldirdi. “Najot topishim uchun nima qilishim kerak?” — buyuk, ammo nodon podshoh beparvolik bilan chetlab o‘tgan savol ana shu edi.

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

> “Bugungi beparvo, o‘ylovsiz yoshlarning xavfi shudir. Xudoning qo‘li Belshazarniki kabi gunohkorni uyg‘otadi, ammo ko‘plar uchun tavba qilishga juda kech bo‘ladi.

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

> “Bobil hukmdori boylik va shon-sharafga ega edi, va o‘zining mag‘rur, nafsgir o‘zini erkalatishida u osmonu yerning Xudosiga qarshi o‘zini yuksaltirgan edi. U o‘z kuchiga tayangan, hech kim: ‘Nega bunday qilyapsan?’ deb aytishga jur’at etadi, deb o‘ylamagan edi. Ammo sirli qo‘l uning saroyi devoriga harflarni bitar ekan, Belshazar dahshatga tushib, tilsiz qoldi. Bir lahzada u butunlay qudratidan mahrum bo‘lib, boladek pastga tushirildi. U Belshazardan ham buyukroq Zotning rahm-shafqatiga tobe ekanini anglab yetdi. U muqaddas narsalarni masxara qilib kelgan edi. Endi esa uning vijdoni uyg‘ondi. U Xudoning irodasini bilish va bajo keltirish imtiyoziga ega bo‘lganini anglab yetdi. Bobosining tarixi uning ko‘z o‘ngida devordagi yozuv qadar ravshan namoyon bo‘ldi.” Bible Echo, 1898-yil 25-aprel.

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