In chapters seventeen and eighteen of Revelation an angel brings the vision of the judgment of the papacy to John. In the breakdown of her ultimate judgment the kingdoms of Bible prophecy are represented.
Ylham kitabyň on ýedinji we on sekizinji baplarynda bir perişde Ýuhanna papalygyň höküm edilşi baradaky görnüşi getirýär. Onuň soňky höküminiň beýan edilişinde Mukaddes Kitabyň pygamberliklerindäki patyşalyklar şekillendirilýär.
And here is the mind which hath wisdom. The seven heads are seven mountains, on which the woman sitteth. And there are seven kings: five are fallen, and one is, and the other is not yet come; and when he cometh, he must continue a short space. And the beast that was, and is not, even he is the eighth, and is of the seven, and goeth into perdition. Revelation 17:9–11.
Ine, paýhasa eýe bolan akyl şudur. Ýedi baş — zenanyň üstünde oturan ýedi dagdyr. Şeýle hem ýedi patyşa bar: olaryň bäşi ýykyldy, biri bardyr, beýlekisi entek gelmedi; ol gelende bolsa, az wagt galmalydyr. Bolan hem-de häzirki wagtda ýok bolan haýwan bolsa, hut özi sekizinjidir, şeýle-de ol ýediden biridir we heläketlige gidýändir. Ylham 17:9–11.
John had been spiritually conveyed to 1798, where he is instructed that the seven heads on the beast that carried the papal woman were seven kings. A king is a kingdom, and a kingdom is also a head in Bible prophecy. In 1798, five kingdoms had fallen and one was then ruling. A seventh kingdom was yet future, and it was represented by ten kings. Then John was informed that the eighth kingdom was the papal beast, that was of the seven. The papacy was the fifth kingdom, and it had received a deadly wound, so that when its deadly wound is healed, it then becomes the eighth head that is of the seven.
Ýahýa ruhy taýdan 1798-nji ýyla alnyp baryldy; şol ýerde oňa papalyk zenany göteren wagşy haýwanyň üstündäki ýedi kelläniň ýedi patyşadygy öwredildi. Mukaddes Kitap pygamberliklerinde patyşa bir patyşalykdyr, patyşalyk hem bir kellädir. 1798-nji ýylda bäş patyşalyk ýykylypdy, biri bolsa şol wagtda höküm sürýärdi. Ýedinji patyşalyk entek geljekdedi we ol on patyşa arkaly şekillendirilipdi. Soňra Ýahýa sekizinji patyşalygyň ýediden bolan papalyk wagşy haýwandygyny habarly edildi. Papalyk bäşinji patyşalykdy we oňa ölüm ýarasy ýetirilipdi; şeýlelikde, onuň ölüm ýarasy bejerilende, ol ýediden bolan sekizinji kellä öwrülýär.
In Daniel two the first four kingdoms are Babylon, Medo-Persia, Greece and Rome. Those four literal kingdoms also represent four spiritual kingdoms, and together they identify the eight kings, or heads of Revelation seventeen, for Jesus always illustrates the end of a thing with the beginning of a thing. Daniel chapter two, is the first mention of the kingdoms of Bible prophecy, and Revelation seventeen is the last, so they must agree, for God never changes.
Danyýlyň ikinji babynda ilkinji dört patyşalyk Babylyn, Mado-Persiýa, Gresiýa we Rimdir. Şol dört göni manydaky patyşalyk, ruhy taýdan hem dört patyşalygy aňladýar, we olar bilelikde Ylham kitaby on ýedinjidäki sekiz patyşany, ýagny başlary kesgitleýär, çünki Isa elmydama bir zadyň soňuny şol zadyň başlangyjy bilen şekillendirýär. Danyýyl kitabynyň ikinji baby Mukaddes Kitap pygamberligindäki patyşalyklar barada ilkinji agzalmadyr, Ylham kitabynyň on ýedinji baby bolsa iň soňkusydyr; şonuň üçin olar biri-birine laýyk gelmelidir, sebäbi Hudaý hiç wagt üýtgemeýär.
The fifth kingdom that had fallen in 1798, was spiritual Babylon, the papacy. The sixth kingdom that was in power in 1798, was the two-horned kingdom that had been typified by the two-horned kingdom of the Medes and Persians. The seventh kingdom, which consists of ten kings, who in 1798 had not yet come, is the one-world government, that had been typified by Greece, the one-world government of Alexander the Great. The eighth head, who was of the seven was the fifth kingdom that had a deadly wound, yet lived again when the deadly wound was healed.
1798-nji ýylda ýykylyp geçen bäşinji patyşalyk ruhy Wawil, ýagny papalykdy. 1798-nji ýylda häkimiýetde bolan altynjy patyşalyk, Midelileriň we Parsylaryň iki şahly patyşalygy arkaly öňden nyşanlanan iki şahly patyşalykdy. 1798-nji ýylda entek gelmedik, on patyşadan ybarat ýedinji patyşalyk bolsa, Isgender Zülkarneýniň bir dünýälik hökümeti bolan Gretsiýa arkaly öňden nyşanlanan bir dünýälik hökümetdir. Ýediden bolan sekizinji baş bolsa, ölüm howply ýarasyny alan, emma şol ölüm howply ýara sagaldylanda ýene dirilen bäşinji patyşalykdy.
The judgment of the great whore occurs in the “hour” of the Sunday law crisis, that is a period of time beginning with the Sunday law in the United States and continuing through history until human probation closes. In that “hour,” which in Daniel is identified as “the days of these kings”, God will set up His kingdom. In that “hour” the latter rain is being poured out.
Uly jelebiň höküm edilmegi ýekşenbe güni baradaky kanun krizisiniň “sagatynda” bolup geçýär; ýagny bu döwür Amerikanyň Birleşen Ştatlarynda ýekşenbe güni baradaky kanunyň girizilmegi bilen başlap, adamzat üçin merhemet synagynyň ýapylýança taryhyň dowamynda dowam edýän wagt aralygydyr. Şol “sagatda”, Daniýelde “bu patyşalaryň günleri” diýlip görkezilen döwürde, Hudaý Öz patyşalygyny gurar. Şol “sagatda” giçki ýagmyr dökülip dur.
“The latter rain is coming on those that are pure—all then will receive it as formerly.
“Soňky ýagmyr arassa bolanlaryň üstüne gelýär — şonda hemmesi-de ony öňküsi ýaly kabul eder.”
“When the four angels let go, Christ will set up His kingdom. None receive the latter rain but those who are doing all they can.” Spalding and Magan, 3.
«Dört melek serbest bıraktığında, Mesih kendi krallığını kuracaktır. Ellerinden gelenin tümünü yapanlardan başkası son yağmuru almayacaktır.» Spalding and Magan, 3.
The outpouring of the latter rain is progressive, for it corresponds to the judgment, and judgment is progressive. The Millerites understood they were living at the feet of the image of Daniel chapter two. They believed that Rome was the final earthly kingdom, and they were right, but limited in their understanding.
Soňky ýagşyň dökülmegi tapgyrlaýyn häsiýete eýedir, çünki ol höküm bilen laýyk gelýär, höküm hem tapgyrlaýyn häsiýete eýedir. Milleritler özleriniň Daniýel kitabynyň ikinji babyndaky heýkeliň aýaklarynyň döwründe ýaşaýandyklaryna düşünýärdiler. Olar Rimiň ýerdäki iň soňky patyşalykdygyna ynanýardylar, we olar dogrydylar, emma düşünjeleri çäklidi.
The “days of these kings,” does occur in the history of the kingdom of Rome, but it is not the history of pagan or papal Rome, it is the history of modern Rome. The Millerites applied pagan and papal Rome as one kingdom, and in so doing they used a passage from the book of Ezekiel concerning the final king of Judah (Zedekiah), to uphold their understanding.
«Bu patyşalaryň günlerinde» diýen söz düzümi Rim patyşalygynyň taryhynda hakykatdan hem ýüze çykýar, emma bu butparaz ýa-da papalyk Rimiň taryhy däl, eýsem häzirki zaman Rimiň taryhydyr. Milleritler butparaz Rimi we papalyk Rimi bir patyşalyk hökmünde ulanypdyrlar, we şeýle etmek bilen, öz düşünjelerini goldamak üçin Ezekiel kitabyndaky Ýahudanyň iň soňky patyşasy (Sidkiýa) baradaky bir parçany ulanypdyrlar.
And thou, profane wicked prince of Israel, whose day is come, when iniquity shall have an end, Thus saith the Lord God; Remove the diadem, and take off the crown: this shall not be the same: exalt him that is low, and abase him that is high. I will overturn, overturn, overturn, it: and it shall be no more, until he come whose right it is; and I will give it him. Ezekiel 21:25–27.
Sen, eý ysraýylyň haramzade, zalym begi, seniň günüň geldi, haçanda günäniň soňy ýeter, Reb Hudaý şeýle diýýär: başdaky daşy aýyr, täji çykar; bu öňküsi ýaly bolmaz; pesdäkini beýgelt, beýikdäkini bolsa peselt. Men ony ýumuraryn, ýumuraryn, ýene ýumuraryn; ol indi bolmaz, tä öz hak eýesi gelýänçä; men ony oňa bererin. Ezekiel 21:25–27.
From Zedekiah there would be three kingdoms that would be “overturned,” that would lead to Christ, whose “right it is,” to rule. Babylon, Medo-Persia and Greece would all be overthrown until the kingdom of Rome, and during the history of that fourth kingdom, Christ would come and set up a kingdom. He did that very thing.
Sedekiýadan başlap, höküm sürmäge “hukugy bolan” Mesihe eltjek üç patyşalyk “agdarlar”; ýagny Wawilon, Midiýa-Pars we Gresiýa hemmesi Rim patyşalygyna çenli ýykylar, hem-de şol dördünji patyşalygyň taryhynyň dowamynda Mesihe gelip, bir patyşalyk gurar. Ol hut şony etdi.
“Foremost among those who were rapidly leading the nation to ruin was Zedekiah their king. Forsaking utterly the counsels of the Lord as given through the prophets, forgetting the debt of gratitude he owed Nebuchadnezzar, violating his solemn oath of allegiance taken in the name of the Lord God of Israel, Judah’s king rebelled against the prophets, against his benefactor, and against his God. In the vanity of his own wisdom he turned for help to the ancient enemy of Israel’s prosperity, “sending his ambassadors into Egypt, that they might give him horses and much people.’
Milleti heläklige çalt alyp barýanlaryň arasynda iň öndäki adam olaryň patyşasy Sedekiýady. Ol pygamberleriň üsti bilen berlen Rebbiň maslahatlaryny bütinleý terk edip, Nebukadnesara bergili bolan minnetdarlyk borjuny unudyp, Ysraýyl Hudaýy Rebbiň adyndan eden wepalylyk baradaky dabaraly kasamyny bozup, Ýahudanyň patyşasy hökmünde pygamberlere, öz haýyrdaryna hem-de öz Hudaýyna garşy pitne turuzdy. Öz paýhasynyň biderekliginde ol Ysraýylyň abadançylygynyň gadymy duşmanyndan kömek gözläp, “özüne atlar we köp halk bersinler diýip, Müsüre ilçilerini iberdi.”
“‘Shall he prosper?’ the Lord inquired concerning the one who had thus basely betrayed every sacred trust; ‘shall he escape that doeth such things? or shall he break the covenant, and be delivered? As I live, saith the Lord God, surely in the place where the king dwelleth that made him king, whose oath he despised, and whose covenant he brake, even with him in the midst of Babylon he shall die. Neither shall Pharaoh with his mighty army and great company make for him in the war: … seeing he despised the oath by breaking the covenant, when, lo, he had given his hand, and hath done all these things, he shall not escape.’ Ezekiel 17:15–18.
“‘Ol üstünlik gazanarmy?’ Reb her mukaddes amanata şeýle bihaýalyk bilen hyýanat eden adam hakda sorady; ‘şeýle işleri edýän adam gutulyp bilermi? ýa-da ähti bozup, halas edilermi? Men diri bolşyma,’ diýýär Reb Hudaý, ‘ony patyşa eden patyşanyň ýaşýan ýerinde, onuň antyny ýigrenen, onuň ähtini bozan şol adam, hut onuň ýanynda, Wawilonyň ortasynda öler. Şeýle-de Faraon öz güýçli goşuny we uly jemagaty bilen uruşda oňa kömek etmez: … çünki ol antga äsgermezlik edip, ähti bozdy; ynha, ol elini beripdi, soň bolsa şu zatlaryň baryny etdi, ol gutulmaz.’ Ezekiel 17:15–18.”
“To the ‘profane wicked prince’ had come the day of final reckoning. ‘Remove the diadem,’ the Lord decreed, ‘and take off the crown.’ Not until Christ Himself should set up His kingdom was Judah again to be permitted to have a king. ‘I will overturn, overturn, overturn, it,’ was the divine edict concerning the throne of the house of David; ‘and it shall be no more, until He come whose right it is; and I will give it Him.’ Ezekiel 21:25–27.” Prophets and Kings, 450, 451.
“‘Haram erbet şazada’ üçin soňky hasaplaşyk güni gelip ýetipdi. Reb şeýle diýip buýurdy: ‘Selläni aýyr’ we ‘täji çykaryp al’. Mesih Özi Öz patyşalygyny berkarar edýänçä, Ýehuda ýene patyşaly bolmaga rugsat berilmejekdi. Dawudyň öýüniň tagty hakynda ylahy perman şeýle diýýärdi: ‘Men ony agdararyn, agdararyn, agdararyn’; ‘we ol, oňa haky bolan gelýänçä, indi bolmaz; men ony Oňa bererin.’ Ezekiel 21:25–27.” Prophets and Kings, 450, 451.
Miller was correct, but his understanding was limited, for the kingdom Christ set up when he walked among men, was not the final earthly kingdom. There was yet to be four kings after the kingdom of pagan Rome. Yet Christ did establish the kingdom of “grace” at the cross, but that kingdom was not set up in the days of the ten kings of Revelation seventeen, nor was it set up during the time of the latter rain. The kingdom which Christ establishes in the last days, is his kingdom of “glory.” Sister White speaks directly of both of these kingdoms.
Miller dogrydy, emma onuň düşünjesi çäklidi, çünki Mesih adamlaryň arasynda gezip ýören wagty esaslandyran patyşalygy soňky ýer ýüzüniň patyşalygy däldi. Butparaz Rimiň patyşalygyndan soň heniz dört patyşa bolmalydy. Şeýle-de bolsa, Mesih haçda “rehmet” patyşalygyny hakykatdanam esaslandyrdy, ýöne şol patyşalyk Ylham on ýedidäki on patyşanyň günlerinde hem, giçki ýagşyň döwründe hem esaslandyrylmady. Mesihiň ahyrky günlerde esaslandyrýan patyşalygy Onuň “şöhrat” patyşalygydyr. Waýt uýa bu iki patyşalyk barada-da gönüden-göni aýdýar.
The Millerites understood that Christ established a kingdom during the history of the fourth kingdom, and they were correct, but limited in their understanding. In the history of the fourth kingdom, Christ set up the kingdom of “grace,” and in the history of the eighth kingdom, He set up His kingdom of “glory.” In the history when He set up the kingdom of “grace,” the Holy Spirit was poured out at Pentecost. Pentecost typifies the outpouring of the latter rain, in the history where He sets up his kingdom of “glory.”
Milleritler Mesihiň dördünji patyşalygyň taryhynyň dowamynda bir patyşalyk gurandygyny düşündiler, we olar dogrydylar, emma olaryň düşünjesi çäklidi. Dördünji patyşalygyň taryhynda Mesih “merhemet” patyşalygyny berkarar etdi, sekizinji patyşalygyň taryhynda bolsa Öz “şan-şöhrat” patyşalygyny berkarar etdi. Ol “merhemet” patyşalygyny berkarar eden taryhynda, Mukaddes Ruh Pentikost gününde döküldi. Pentikost, Onuň “şan-şöhrat” patyşalygyny berkarar edýän taryhynda döküljek soňky ýagyşyň öňden berlen nyşanydyr.
The message of Pentecost was the message of Christ’s literal resurrection. The message of the latter rain, at least partially, is the message of the symbolic resurrection represented by the prophetic riddle that the eighth being of the seven, which is fulfilled in the beast, and also the two horns of the earth beast. The fourth and the eighth kingdoms are where Christ establishes His kingdom.
Pentekost habary Mesihiň sözme-söz direlişiniň habarydy. Soňky ýagşyň habary, iň bolmanda bölekleýin, wagşyda ýerine ýetýän, ýediniň sekizinjisi bolan barada pygamberlik bilmejegi bilen, şeýle hem ýer wagşysynyň iki şahy bilen aňladylýan nyşanlaýyn direlişiň habarydyr. Dördünji we sekizinji patyşalyklar Mesihiň Öz patyşalygyny berkarar edýän ýerleridir.
“The announcement which had been made by the disciples in the name of the Lord was in every particular correct, and the events to which it pointed were even then taking place. ‘The time is fulfilled, the kingdom of God is at hand,’ had been their message. At the expiration of ‘the time’—the sixty-nine weeks of Daniel 9, which were to extend to the Messiah, ‘the Anointed One’—Christ had received the anointing of the Spirit after His baptism by John in Jordan. And the ‘kingdom of God’ which they had declared to be at hand was established by the death of Christ. This kingdom was not, as they had been taught to believe, an earthly empire. Nor was it that future, immortal kingdom which shall be set up when ‘the kingdom and dominion, and the greatness of the kingdom under the whole heaven, shall be given to the people of the saints of the Most High;’ that everlasting kingdom, in which ‘all dominions shall serve and obey Him.’ Daniel 7:27. As used in the Bible, the expression ‘kingdom of God’ is employed to designate both the kingdom of grace and the kingdom of glory. The kingdom of grace is brought to view by Paul in the Epistle to the Hebrews. After pointing to Christ, the compassionate intercessor who is ‘touched with the feeling of our infirmities,’ the apostle says: ‘Let us therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace.’ Hebrews 4:15, 16. The throne of grace represents the kingdom of grace; for the existence of a throne implies the existence of a kingdom. In many of His parables Christ uses the expression ‘the kingdom of heaven’ to designate the work of divine grace upon the hearts of men.
Reb tarapyndan şägirtleriň adyndan edilen yglan ähli taraplary boýunça dogrydy, we onuň görkezýän wakalary hut şol wagt bolup geçýärdi. Olaryň habary şeýle bolupdy: «Wagt doly ýerine ýetdi, Hudaýyň Patyşalygy golaýlady». «Wagtyň» — Mesih, ýagny «Ýag çalnan» Birine çenli dowam etmeli bolan Daniýel 9-daky altmyş dokuz hepdäniň — tamamlanmagynda, Mesih Ýordanda Ýahýa tarapyndan çokundyrylandan soň Ruh bilen ýaglandy. Olar tarapyndan golaýlady diýip yglan edilen «Hudaýyň Patyşalygy» hem Mesihiň ölümi arkaly bina edildi. Bu patyşalyk, olaryň ynanmaga öwredilişi ýaly, ýer ýüzündäki imperiýa däldi. Şeýle hem ol, «asmanyň aşagyndaky ähli patyşalygyň patyşalygy, hökmürowanlygy we beýikligi Beýikleriň Iň Beýiginiň mukaddesleriniň halkyna berler» diýlen wagty bina ediljek geljekki, ölmez-ýitmez patyşalyk hem däldi; şol ebedi patyşalykda «ähli hökümdarlyklar Oňa hyzmat ederler we Oňa boýun egerler». Daniýel 7:27. Mukaddes Kitapda ulanylyşy ýaly, «Hudaýyň Patyşalygy» diýen aňlatma hem merhemet patyşalygyny, hem-de şöhrat patyşalygyny aňlatmak üçin ulanylýar. Merhemet patyşalygy Ýewreýlere ýazylan hatda Pawlus tarapyndan görkezilýär. Özümiziň ejizliklerimiziň duýgudaşlygyny paýlaşýan rehimdar araçy bolan Mesihi görkezenden soň, resul şeýle diýýär: «Şonuň üçin rehim tapmak we merhemete gowuşmak üçin merhemet tagtyna batyrgaýlyk bilen golaýlaşalyň». Ýewreýler 4:15, 16. Merhemet tagty merhemet patyşalygyny aňladýar; çünki tagtyň bolmagy patyşalygyň barlygyny göz öňünde tutýar. Mesih Öz tymsallarynyň köpüsinde adamlaryň ýüreklerinde ylahy merhemetiň işini aňlatmak üçin «asmanyň Patyşalygy» diýen aňlatmany ulanýar.
“So the throne of glory represents the kingdom of glory; and this kingdom is referred to in the Saviour’s words: ‘When the Son of man shall come in His glory, and all the holy angels with Him, then shall He sit upon the throne of His glory: and before Him shall be gathered all nations.’ Matthew 25:31, 32. This kingdom is yet future. It is not to be set up until the second advent of Christ.
Şeýlelik bilen, şöhrat tagty şöhrat patyşalygyny aňladýar; we bu patyşalyk Halasgäriň şu sözlerinde agzalýar: “Ynsan Ogly Öz şöhratynda we ähli mukaddes perişdeler Onuň bilen gelende, şonda Ol Öz şöhratynyň tagtynda oturar; Onuň öňünde ähli milletler ýygnanar.” Matta 25:31, 32. Bu patyşalyk heniz geljekdedir. Ol Mesihiň ikinji gezek gelşine çenli bina edilmez.
“The kingdom of grace was instituted immediately after the fall of man, when a plan was devised for the redemption of the guilty race. It then existed in the purpose and by the promise of God; and through faith, men could become its subjects. Yet it was not actually established until the death of Christ. Even after entering upon His earthly mission, the Saviour, wearied with the stubbornness and ingratitude of men, might have drawn back from the sacrifice of Calvary. In Gethsemane the cup of woe trembled in His hand. He might even then have wiped the blood-sweat from His brow and have left the guilty race to perish in their iniquity. Had He done this, there could have been no redemption for fallen men. But when the Saviour yielded up His life, and with His expiring breath cried out, ‘It is finished,’ then the fulfillment of the plan of redemption was assured. The promise of salvation made to the sinful pair in Eden was ratified. The kingdom of grace, which had before existed by the promise of God, was then established.
Merhemet patyşalygy, günä adamzadyň başyna düşen badyna, günäkär nesli halas etmegiň meýilnamasy düzülende, dessine esaslandyryldy. Şonda ol Hudaýyň niýetinde hem-de wadasy arkaly bardy; iman arkaly bolsa adamlar onuň raýatlary bolup bilýärdiler. Şeýle-de bolsa, ol Mesihiň ölümine çenli hakykatda berkarar edilmedi. Halasgär hatda ýer ýüzündäki gullugyna girişenden soň hem, adamlaryň tersligi we nankörlügi sebäpli ýadap, Kalwariýanyň gurbanlygyndan ýüz öwrüp bilerdi. Getsemani bagynda hasrat käsesi Onuň elinde sandyrapdy. Hatda şol pursatda-da Ol maňlaýyndaky ganly deri süpürip, günäkär nesli öz etmişlerinde heläk bolmaga taşlap bilerdi. Eger Ol şeýle eden bolsady, ýykylyp düşen adamlar üçin hiç bir halas bolmazdy. Emma Halasgär Öz janyny tabşyranda we soňky demi bilen: «Tamam boldy» diýip gygyranda, şonda halas boluş meýilnamasynyň ýerine ýetirilmegi kepillendirildi. Erem bagynda günäli jübüte berlen halas wadasy tassyklanyldy. Ondan öň diňe Hudaýyň wadasy arkaly bar bolan merhemet patyşalygy şonda berkarar edildi.
“Thus the death of Christ—the very event which the disciples had looked upon as the final destruction of their hope—was that which made it forever sure. While it had brought them a cruel disappointment, it was the climax of proof that their belief had been correct. The event that had filled them with mourning and despair was that which opened the door of hope to every child of Adam, and in which centered the future life and eternal happiness of all God’s faithful ones in all the ages.
Şeýlelikde, şägirtleriň öz umytlarynyň soňky heläkçiligi hökmünde garan Mesihiň ölümi, hut olaryň şol umydyny ebedilik berkiden waka boldy. Bu waka olara gazaply bir lapykeçlik getiren hem bolsa, olaryň ynanjynyň dogrudygyny tassyklaýan subutnamanyň iň ýokary nokady boldy. Olary matama we umytsyzlyga dolduran şol waka, Adam nesliniň her bir çagasyna umyt gapysyny açan waka boldy; ähli döwürlerde Hudaýa wepaly bolanlaryň geljekki ýaşaýşy we ebedi bagty hem şonda jemlenýärdi.
“Purposes of infinite mercy were reaching their fulfillment, even through the disappointment of the disciples. While their hearts had been won by the divine grace and power of His teaching, who ‘spake as never man spake,’ yet intermingled with the pure gold of their love for Jesus, was the base alloy of worldly pride and selfish ambitions. Even in the Passover chamber, at that solemn hour when their Master was already entering the shadow of Gethsemane, there was ‘a strife among them, which of them should be accounted the greatest.’ Luke 22:24. Their vision was filled with the throne, the crown, and the glory, while just before them lay the shame and agony of the garden, the judgment hall, the cross of Calvary. It was their pride of heart, their thirst for worldly glory, that had led them to cling so tenaciously to the false teaching of their time, and to pass unheeded the Saviour’s words showing the true nature of His kingdom, and pointing forward to His agony and death. And these errors resulted in the trial—sharp but needful—which was permitted for their correction. Though the disciples had mistaken the meaning of their message, and had failed to realize their expectations, yet they had preached the warning given them of God, and the Lord would reward their faith and honor their obedience. To them was to be entrusted the work of heralding to all nations the glorious gospel of their risen Lord. It was to prepare them for this work that the experience which seemed to them so bitter had been permitted.” The Great Controversy, 347, 348.
“Çäksiz rehim-merhemediň maksatlary, hatda şägirtleriň lapykeçligi arkaly hem, öz ýerine ýetmegine ýetip barýardy. Olar ýürekleri bilen Onuň taglymatynyň, ‘hiç bir adamyň geplemedik ýaly gepleýän’ ilahi merhemeti we gudratly güýji tarapyndan özüne çekilen bolsalar-da, olaryň Isaga bolan söýgüsiniň sap altynynyň arasyna dünýä buýsanjynyň we nebisjeň islegleriň pes garyndysy hem goşulypdy. Hatda Pesah otagynda, olaryň Mugallymy eýýäm Getsemanäniň kölegesine girip barýan şol dabarly sagatda-da, olaryň arasynda ‘özlerinden haýsysynyň beýik hasap edilmelidigi barada dawa’ bardy. Luka 22:24. Olaryň göz öňüni tagt, täç we şöhrat doldurýardy, emma edil olaryň öňünde bagyň masgaraçylygy we jebri, kazyýet zaly, Kalwariýanyň haçy ýatyrdy. Hut olaryň ýürek tekepbirligi, dünýä şöhratyna bolan teşneligi olary öz döwrüniň ýalan taglymatyna şeýle berk ýapyşmaga, hem-de Halaskäriň Onuň Patyşalygynyň hakyky häsiýetini görkezýän we Onuň jebrine hem ölüme tarap öňünden salgylanýan sözlerini ünsden düşürmäge eltipdi. Bu ýalňyşlyklar bolsa olaryň düzedilmegi üçin rugsat edilen, agyr, ýöne zerur synaga getirdi. Şägirtler öz habarynyň manysyna ýalňyş düşünen we öz garaşýan zatlarynyň amala aşmagyna düşünip ýetmedik bolsalar-da, özlerine Hudaý tarapyndan berlen duýduryşy wagyz edipdiler, hem Reb olaryň imanlaryny sylaglar we boýun egijiliklerini hormatlar. Olara direlen Rebleriniň şöhratly Hoş Habaryny ähli halklara jar etmek işi ynanylyp tabşyrylmaly boldy. Olar üçin şeýle ajy bolup görünen bu tejribe, hut şu işe taýýarlamak üçin rugsat edilipdi.” The Great Controversy, 347, 348.
In the book of Revelation, the “mind that has wisdom” counts “the number of a man”, and recognizes that “the man” is also the eighth kingdom, that is of the seven. The “man of sin” is the head of the eighth kingdom that rules over the kings and merchants of the earth, who the seven churches join with to avoid the reproach of persecution, and who is seated upon many waters.
Ylham kitabynda “paýhasa eýe bolan akyl” “bir adamyň sanyny” hasaplaýar we “ol adamyň” ýediden bolan sekizinji patyşalykdygyny tanaýar. “Günäniň adamy” ýer ýüzüniň patyşalarynyň we söwdagärleriniň üstünden höküm sürýän sekizinji patyşalygyň başydyr; ýedi ýygnak yzarlanmagyň masgarasyndan gaça durmak üçin şolar bilen birleşýär, we ol köp suwlaryň üstünde otyrandyr.
And he saith unto me, The waters which thou sawest, where the whore sitteth, are peoples, and multitudes, and nations, and tongues. Revelation 17:15.
Ol maňa şeýle diýýär: “Sen gören, jelep oturan suwlar halklardyr, köpçüliklerdir, milletlerdir we dillerdir.” Ylham 17:15.
The “man of sin” rules over the political, monetary, religious, and civil world, and all men, except those who have obtained the victory over the beast, and his image, his mark and the number of his name.
“Günä adamy” syýasy, pul-maliýe, dini we jemgyýetçilik dünýäsi üstünden höküm sürýär, hem-de haýwanyň, onuň keşbiniň, onuň nyşanynyň we adynyň sanynyň üstünden ýeňiş gazananlardan başga ähli adamlar onuň ygtyýarynda bolýar.
And I saw as it were a sea of glass mingled with fire: and them that had gotten the victory over the beast, and over his image, and over his mark, and over the number of his name, stand on the sea of glass, having the harps of God. And they sing the song of Moses the servant of God, and the song of the Lamb, saying, Great and marvellous are thy works, Lord God Almighty; just and true are thy ways, thou King of saints. Revelation 15:2, 3.
Soňra men ot bilen garyşan aýna deňizine meňzeş bir zady gördüm; haýwanyň üstünden, onuň keşbiniň üstünden, onuň nyşanynyň üstünden we onuň adynyň sanynyň üstünden ýeňiş gazananlar bolsa, Taňrnyň arfalaryny tutup, aýna deňziniň üstünde durdylar. Olar şeýle diýip, Taňrnyň hyzmatkäri Musanyň aýdymy bilen Guzynyň aýdymyny aýdýarlar: «Eý Gudratygüýçli Reb Hudaý, Seniň işleriň beýikdir we täsinler bilen doludyr; eý mukaddesleriň Patyşasy, Seniň ýollaryň adalatlydyr we hakdyr». Ylham 15:2, 3.
The “wise” who understand the “increase of knowledge,” when the Revelation of Jesus Christ is unsealed, are those who have “understanding” and “count the number of the beast: for it is the number of a man; and his number is Six hundred threescore and six.” That “understanding” represents part of the three-step testing process that always occurs when Jesus unseals a prophecy. This is why it is noted that they have “gotten the victory over” “the number of his name.”
Isa Mesihiň Ylhamy açylanda, “bilimiň artmagyna” düşünýän “parasatlular” — “düşünjesi” bolan we “haýwanyň sanyny hasaplaýanlardyr; çünki ol bir adamyň sanydyr; onuň sany alty ýüz altmyş altydyr.” Şol “düşünje”, Isa pygamberligi açanda hemişe bolup geçýän üç basgançakly synag işiniň bir bölegini aňladýar. Şonuň üçinem olaryň “onuň adynyň sanynyň” üstünden “ýeňiş gazanandygy” bellenilýär.
To obtain victory is to pass a test, and those who are “wise” and “understand” get the victory associated with the number 666, and the verse also identifies that there are eight kingdoms, and that the eighth is of the seven. That “secret” is represented in Daniel chapter two, for Daniel’s prayer was to understand “the secret.” The revelation that there are eight kingdoms, and the eighth kingdom is of the seven, and the number of that kingdom is 666, is the secret Daniel is represented as obtaining by his prayer, and Daniel represents the “wise” of God’s last days.
Ýeňiş gazanmak synagdan geçmegi aňladýar, we “parasatly” hem-de “düşünýän” bolanlar 666 sany bilen baglanyşykly ýeňşi gazanýarlar; aýat hem sekiz patyşalygyň bardygyny, sekizinjiniň bolsa ýediden bolandygyny kesgitleýär. Şol “syry” Danyýel kitabynyň ikinji babynda görkezilýär, çünki Danyýeliň dilegi “syry” düşünmek üçindi. Sekiz patyşalygyň bardygy, sekizinji patyşalygyň ýediden bolandygy we şol patyşalygyň sanynyň 666-dygy baradaky ylham Danyýeliň öz dilegi arkaly alan zady hökmünde görkezilýän syrydyr, we Danyýel Hudaýyň soňky günleriniň “parasatlysyny” aňladýar.
Daniel represents the “wise” of the last days who have the secret of Daniel two unsealed unto them, and that secret is the revelation that the last and first reference to the kingdoms of Bible prophecy is that there are eight kingdoms in the image. That revelation upholds the Millerite understanding of Daniel chapter two, but shines ten times brighter, once it is recognized. Its brilliance, being ten times brighter, represents a test which the “wise” get victory over, for the eighth kingdom that is of the seven, is also the sixth kingdom which is a threefold union of the dragon, the beast and false prophet. As such, the dragon, the beast and the false prophet are all the sixth kingdom, and together represent 666.
Daniýel soňky günleriň “parasatlylaryny” aňladýar; olara Daniýeliň ikinji bapdaky syr açylypdyr, şol syr bolsa Mukaddes Kitabyň pygamberliklerindäki patyşalyklar barada iň soňky hem-de ilkinji salgylanmanyň şekildäki sekiz patyşalygyň bardygy baradaky ylhamdyr. Bu ylham Daniýeliň ikinji baby baradaky Millerçi düşünjäni goldaýar, ýöne ol ykrar edilenden soň on esse has ýagty şöhle saçýar. Onuň şöhleliliginiň on esse has ýagty bolmagy, “parasatlylaryň” ýeňiş gazanýan synagyny aňladýar; çünki ýediden bolan sekizinji patyşalyk, şol bir wagtda aždarhanyň, haýwanyň we ýalan pygamberiň üç taraplaýyn birleşigi bolan altynjy patyşalykdyr. Şeýlelikde, аждарha, haýwan we ýalan pygamberiň bary hem altynjy patyşalykdyr we bilelikde 666-ny aňladýar.
Nebuchadnezzar was tested by the revelation of Daniel chapter two, and he failed the test. In Daniel two, Daniel represents the “wise” who pass the test of the secret of the image. Nebuchadnezzar in chapter three represents the wicked that fail the very same test. Nebuchadnezzar, as the first king of the first kingdom, represents the last king of the last kingdom. He therefore represents the “man of sin,” the man of prophecy that the seven churches take hold of. Man was created on the sixth day, and the number six is therefore the number of mankind. The number of Nebuchadnezzar is six. Nebuchadnezzar failed the test of the number 666, and represented the wicked of the last days. As a symbol of the man of sin, his number is six.
Nebukadnesar Danieliň ikinji babyndaky ylham arkaly synag edildi, emma ol bu synagdan geçip bilmedi. Danieliň ikinji babynda Daniel şekiliň syrynyň synagyndan geçýän “akyldarlary” aňladýar. Üçünji bapda bolsa Nebukadnesar hut şol bir synagdan geçip bilmeýän erbetleri aňladýar. Nebukadnesar, birinji patyşalygyň ilkinji patyşasy hökmünde, iň soňky patyşalygyň soňky patyşasyny aňladýar. Şonuň üçin ol “günä adamy,” ýedi ýygnagyň berk ýapyşýan pygamberlikdäki şol adamy aňladýar. Adam altynjy günde ýaradyldy, şonuň üçin alty sany adamzadyň sanydyr. Nebukadnesaryň sany altydyr. Nebukadnesar 666 sanynyň synagyndan geçip bilmedi we ahyrzamanyň erbetlerini aňlatdy. Günä adamynyň nyşany hökmünde onuň sany altydyr.
Nebuchadnezzar the king made an image of gold, whose height was threescore cubits, and the breadth thereof six cubits: he set it up in the plain of Dura, in the province of Babylon. Daniel 3:1.
Patyşa Nebukadnesar altyndan bir heýkel ýasatdy; onuň beýikligi altmyş tirsek, ini bolsa alty tirsekdi; ol ony Bawil welaýatyndaky Dura düzlüginde dikdirdi. Daniýel 3:1.
The golden image was sixty cubits, by six cubits and it was made by Nebuchadnezzar, whose number is six. The image was erected in rebellion to the light of the image of chapter two, and the threefold description of the image, when you understand the number of Nebuchadnezzar is six, equates to six, six, six.
Altyn heýkeliň boýy altmyş tirsek, ini bolsa alty tirsekdi, we ol sany alty bolan Nebukadnesar tarapyndan ýasaldy. Bu heýkel ikinji bapdaky heýkeliň nuruna garşy çykmak bilen dikeldildi, we heýkeliň üç esse beýan edilişi, Nebukadnesaryň sanynyň altydygyna düşüneniňde, alty, alty, alty bilen deňleşýär.
We will continue this study in the next article.
Bu öwrenişi indiki makalada dowam etdireris.
“The thought of establishing the empire and a dynasty that should endure forever, appealed very strongly to the mighty ruler before whose arms the nations of earth had been unable to stand. With an enthusiasm born of boundless ambition and selfish pride, he entered into counsel with his wise men as to how to bring this about. Forgetting the remarkable providences connected with the dream of the great image; forgetting also that the God of Israel through His servant Daniel had made plain the significance of the image, and that in connection with this interpretation the great men of the realm had been saved an ignominious death; forgetting all except their desire to establish their own power and supremacy, the king and his counselors of state determined that by every means possible they would endeavor to exalt Babylon as supreme, and worthy of universal allegiance.
Bakydy dowam etmeli imperiýany we nesilşalygy berkarar etmek pikiri, ýer ýüzüniň milletleri öz goşunlarynyň öňünde durup bilmedik şol gudratly hökümdara örän güýçli täsir etdi. Çäksiz hyjuwdan we bähbitparaz tekepbirlikden dörän joşgun bilen, muny nähili amala aşyrmalydygy barada ol öz paýhasly adamlary bilen maslahatlaşdy. Uly heýkeliň düýşi bilen baglanyşykly täsin ylahy takdyrlary unudyp; şeýle hem Ysraýylyň Hudaýynyň Öz hyzmatkäri Daniýel arkaly şol heýkeliň manysyny aç-açan beýan edendigini, hem-de bu düşündiriş bilen baglylykda döwletiň beýik adamlarynyň masgaraçylykly ölümden halas edilendigini unudyp; öz güýjüni we hökmürowanlygyny berkarar etmek isleginden başga ähli zady ýatdan çykaran patyşa bilen onuň döwlet geňeşçileri mümkin bolan ähli serişdeler arkaly Wawilony iň ýokary derejä galdyrmaga we ähliumumy wepalylyga mynasyp etmäge çalyşmak kararyna geldiler.
“The symbolic representation by which God had revealed to king and people His purpose for the nations of earth, was now to be made to serve for the glorification of human power. Daniel’s interpretation was to be rejected and forgotten; truth was to be misinterpreted and misapplied. The symbol designed of Heaven to unfold to the minds of men important events of the future, was to be used to hinder the spread of the knowledge that God desired the world to receive. Thus through the devisings of ambitious men, Satan was seeking to thwart the divine purpose for the human race. The enemy of mankind knew that truth unmixed with error is a power mighty to save; but that when used to exalt self and to further the projects of men, it becomes a power for evil.
Hudaýyň ýer ýüzüniň halklary baradaky maksadyny patyşa bilen halka açyp görkezmek üçin aýan eden nyşanly beýany indi adam güýjüniň şöhratlandyrylmagyna hyzmat etdirmeli edilýärdi. Danyýeliň düşündirişi ret edilip, unudylmalydy; hakykat nädogry düşündirilip, nädogry ulanylmalydy. Gök tarapyndan adamlaryň akyllarynda geljekdäki möhüm wakalary açyp görkezmek üçin niýetlenen nyşan, Hudaýyň dünýäniň kabul etmegini isleýän biliminiň ýaýramagyna päsgel bermek üçin ulanylmalydy. Şeýlelikde, şan-şöhratparaz adamlaryň oýlap tapmalary arkaly Şeýtan adam nesli babatda ylahy maksady puja çykarmaga çalyşýardy. Adamzadyň duşmany ýalňyşlyksyz, arassa hakykatyň gutkarmaga kuwwatly bir güýçdigini bilýärdi; emma ol özüňi beýgeltmek we adamlaryň niýetlerini ilerletmek üçin ulanylanda, ýamanlyk üçin bir güýje öwrülýär.
“From his rich store of treasure, Nebuchadnezzar caused to be made a great golden image, similar in its general features to that which had been seen in vision, save in the one particular of the material of which it was composed. Accustomed as they were to magnificent representations of their heathen deities, the Chaldeans had never before produced anything so imposing and majestic as this resplendent statue, threescore cubits in height and six cubits in breadth. And it is not surprising that in a land where idol worship was of universal prevalence, the beautiful and priceless image in the plain of Dura, representing the glory of Babylon and its magnificence and power, should be consecrated as an object of worship. This was accordingly provided for, and a decree went forth that on the day of the dedication all should show their supreme loyalty to the Babylonian power by bowing before the image.” Prophets and Kings, 504, 505.
“Öz baý hazynasyndan Nebukadnesar görnüşde ozal wahyda görkezilen zada umumy alamatlary boýunça meňzeş, diňe onuň düzülen maddasy babatda bir aýratynlykda tapawutlanýan uly bir altyn heýkeli ýasatdy. Özleriniň butparaz hudaýlarynyň ajaýyp şekillerine öwrenişen haldyýlar öň hiç haçan beýikligi altmyş tirsek we ini alty tirsek bolan bu şöhle saçýan heýkel ýaly şeýle haýbatly we beýik zat öndürmändiler. Şeýle hem, butlara ybadat etmegiň hemme ýerde giňden ýaýran bir ýurdunda, Dura düzlügindäki, Wawilonyň şöhratyny hem-de onuň beýikligini we kuwwatyny aňladýan, gözel we bahasyna ýetip bolmajak bu şekiliň ybadat edilýän bir nesne hökmünde mukaddeslenmegi geň däldir. Muňa laýyklykda hem şeýle tertip goýuldy, we bagyş ediliş güni hemmeler heýkeliň öňünde tagzym etmek arkaly Wawilon häkimiýetine bolan iň ýokary wepalylygyny görkezmelidigi barada bir perman çykaryldy.” Pygamberler we Patyşalar, 504, 505.