The question we will seek to resolve in this article is how the first mention of the kingdoms of Bible prophecy in Daniel chapter two agrees with the last mention of the kingdoms of Bible prophecy in Revelation seventeen. I intend to raise some questions about what is actually identified in Nebuchadnezzar’s image and the pioneer’s position, that their history represented the point when the rock would strike the feet of the image.
Ushbu maqolada biz hal etishga intiladigan masala shundan iboratki, Muqaddas Kitob bashoratidagi shohliklarning Doniyorning ikkinchi bobida birinchi bor tilga olinishi Vahiy o‘n yettinchi bobida Muqaddas Kitob bashoratidagi shohliklarning oxirgi bor tilga olinishi bilan qanday uyg‘unlashadi. Men Navuxadnazar haykalida aslida nima aniqlanganiga va ilk kashshoflarning tarixlari qoya haykalning oyoqlariga uriladigan paytni ifodalagan, degan qarashiga doir ayrim savollarni ko‘tarishni niyat qilaman.
Sister White identifies that we had reached the point where “God’s sacred work is represented by the feet of the image in which the iron was mixed with the miry clay,” which she further describes as the “mingling of churchcraft and statecraft.”
Oqsoch opa shuni ko‘rsatadiki, biz “Xudoning muqaddas ishi temir loy bilan aralashgan tasvirning oyoqlari orqali ifodalangan” nuqtaga yetgan edik; u buni yana “cherkovchilik bilan davlatchilikning aralashuvi” deb ta’riflaydi.
“We have come to a time when God’s sacred work is represented by the feet of the image in which the iron was mixed with the miry clay. God has a people, a chosen people, whose discernment must be sanctified, who must not become unholy by laying upon the foundation wood, hay, and stubble. Every soul who is loyal to the commandments of God will see that the distinguishing feature of our faith is the seventh-day Sabbath. If the government would honor the Sabbath as God has commanded, it would stand in the strength of God and in defense of the faith once delivered to the saints. But statesmen will uphold the spurious sabbath, and will mingle their religious faith with the observance of this child of the papacy, placing it above the Sabbath which the Lord has sanctified and blessed, setting it apart for man to keep holy, as a sign between Him and His people to a thousand generations. The mingling of churchcraft and statecraft is represented by the iron and the clay. This union is weakening all the power of the churches. This investing the church with the power of the state will bring evil results. Men have almost passed the point of God’s forbearance. They have invested their strength in politics, and have united with the papacy. But the time will come when God will punish those who have made void His law, and their evil work will recoil upon themselves.” The Seventh-day Adventist Bible Commentary, volume 4, 1168.
“Biz Xudoning muqaddas ishi temir loyqa loy bilan aralashtirilgan haykalning oyoqlari orqali ifodalangan zamonga kelib qoldik. Xudoning bir xalqi, tanlangan bir xalqi bor; ularning farqlash qobiliyati muqaddas qilinishi kerak, va ular poydevor ustiga yog‘och, pichan va somon qo‘yib, nopok bo‘lib qolmasliklari lozim. Xudoning amrlariga sodiq bo‘lgan har bir jon imonimizning ajratuvchi belgisi yettinchi kun — Shabbat ekanini ko‘radi. Agar hukumat Shabbatni Xudo buyurganidek ulug‘lasa, u Xudoning qudratida turar va bir vaqtlar azizlarga topshirilgan imonni himoya qilgan bo‘lar edi. Ammo davlat arboblari soxta shabbatni qo‘llab-quvvatlaydilar va o‘z diniy e’tiqodlarini papalikning bu farzandiga rioya qilish bilan aralashtiradilar; shu tariqa uni Rabbiy muqaddas qilgan va barakali etgan, Uni va O‘z xalqi o‘rtasida ming avlodlar davomida alomat bo‘lsin deb inson saqlasin uchun alohida ajratgan Shabbatdan yuqori qo‘yadilar. Cherkovchilik bilan davlatchilikning aralashtirilishi temir bilan loy orqali ifodalangan. Bu ittifoq jamoatlarning butun quvvatini zaiflashtirmoqda. Jamoatni davlat hokimiyati bilan qurollantirish yovuz natijalar keltirib chiqaradi. Odamlar deyarli Xudoning sabr-toqati chegarasidan o‘tib ketdilar. Ular o‘z kuchlarini siyosatga safarbar etdilar va papalik bilan birlashdilar. Ammo shunday vaqt keladiki, Xudo O‘z qonunini bekor qilganlarni jazolaydi, va ularning yovuz ishlari o‘z boshlariga qaytadi.” The Seventh-day Adventist Bible Commentary, volume 4, 1168.
The time which we have come to when God’s sacred work is mingling churchcraft and statecraft, is a description of a progressive period of time. She says the mingling “is weakening all the power of the churches,” and it “will bring evil results,” and that “the time will come when God will punish those who have made void His law.”
Biz yetib kelgan, Xudoning muqaddas ishiga cherkov siyosati va davlat siyosati aralashib ketayotgan vaqt — bu vaqtning izchil rivojlanib boruvchi bir davrining tasviridir. U bu aralashuv “jamoatlarning barcha qudratini zaiflashtirayotganini”, uning “yomon oqibatlar keltirib chiqarishini” va “Xudo O‘z qonunini bekor qilganlarni jazolaydigan vaqt kelishini” aytadi.
The mingling of church and state that weakens the power of the churches is a description of the church of Pergamos, where the combining of churchcraft and statecraft represented the falling away that precedes the revealing of the man of sin. Pergamos and the emperor that symbolizes the compromise between Christianity and idolatry takes place in the fourth kingdom of Daniel two. That compromise is represented in Daniel two with the use of the word “clay.”
Jamoat va davlatning, jamoatlarning qudratini zaiflashtiradigan tarzda qorishib ketishi, Pergamos jamoatining tavsifidir; unda jamoat siyosati bilan davlat siyosatining birikishi gunoh odamining oshkor bo‘lishidan oldin yuz beradigan murtadlikni ifodalagan. Pergamos va nasroniylik bilan butparastlik o‘rtasidagi murosani ramziy qiladigan imperator Doniyor ikkinchi bobidagi to‘rtinchi shohlikda namoyon bo‘ladi. Bu murosa Doniyor ikkinchi bobida “loy” so‘zining qo‘llanishi bilan ifodalangan.
Thou, O king, sawest, and behold a great image. This great image, whose brightness was excellent, stood before thee; and the form thereof was terrible. This image’s head was of fine gold, his breast and his arms of silver, his belly and his thighs of brass, His legs of iron, his feet part of iron and part of clay. Thou sawest till that a stone was cut out without hands, which smote the image upon his feet that were of iron and clay, and brake them to pieces. Daniel 2:31–34.
Ey shoh, sen ko‘rding, va mana, ulkan bir haykal. Bu ulkan haykalning jilosi nihoyatda porloq edi; u sening oldingda turar edi, va uning qiyofasi dahshatli edi. Bu haykalning boshi sof oltindan, ko‘kragi va qo‘llari kumushdan, qorni va sonlari bronzadan, oyoqlari temirdan, panjalari esa qisman temirdan va qisman loydan edi. Sen shuni ko‘rib turdingki, qo‘lsiz bir tosh kesib olindi va u temir hamda loydan bo‘lgan oyoqlariga urilib, ularni chil-chil qildi. Doniyor 2:31–34.
As Daniel’s interpretation continues it is no longer “clay” but it became dirty or “miry clay.”
Doniyorning talqini davom etar ekan, u endi shunchaki “loy” emas edi, balki iflos, ya’ni “botqoq loy”ga aylandi.
And whereas thou sawest the feet and toes, part of potters’ clay, and part of iron, the kingdom shall be divided; but there shall be in it of the strength of the iron, forasmuch as thou sawest the iron mixed with miry clay. Daniel 2:41.
Oyoqlar va barmoqlarni kulolning loyidan qisman, qisman esa temirdan bo‘lgan holda ko‘rganingdek, shohlik bo‘linib ketgan bo‘lur; ammo unda temirning qudratidan bo‘lur, chunki sen temirning loy bilan aralashganini ko‘rding. Daniel 2:41.
The pure clay which was the Potter’s clay changes to miry clay. God’s is the divine Potter and his work is never miry.
Kulolning loy bo‘lgan sof loy botqoq loyga aylanadi. Xudo ilohiy Kuloldir, Uning ishi esa hech qachon botqoq bo‘lmaydi.
But now, O Lord, thou art our father; we are the clay, and thou our potter; and we all are the work of thy hand. Isaiah 64:8.
Ammo endi, ey Rabbiy, Sen bizning Otamizsan; biz loymiz, Sen esa bizning kulolimizsan; va barchamiz Sening qo‘lingning ishimiz. Ishayo 64:8.
In the history of pagan Rome, the church of Smyrna was pure clay. In the history of Pergamos, which is the fourth kingdom in Daniel two, the clay changes into miry clay. What is first mentioned in the passage as simply “clay”, and thereafter “potter’s clay”, changes into “miry clay”, as the interpretation continues. Pergamos is where that change was accomplished in order to prepare the way for Thyatira, or papal Rome. The change from “clay” into “miry clay” is the falling away that prepares the way for Thyatira, which Paul identifies as the “falling away first” in Second Thessalonians.
Butparast Rim tarixida Smirna jamoati sof loy edi. Doniyor 2-bobdagi to‘rtinchi shohlik bo‘lgan Pergam tarixida esa loy balchiqli loyga aylanadi. Parchada dastlab shunchaki “loy”, keyin esa “kulol loy”i sifatida tilga olingan narsa, ta’bir davom etar ekan, “balchiqli loy”ga aylanadi. Bu o‘zgarish Fiyatira, ya’ni papalik Rimi uchun yo‘l tayyorlash maqsadida aynan Pergamda amalga oshdi. “Loy”dan “balchiqli loy”ga o‘tish — Fiyatira uchun yo‘l tayyorlaydigan imondan qaytishdir; Pavlus buni Ikkinchi Salonikaliklarga maktubda “avval yuz beradigan murtadlik” deb ataydi.
The Millerites could see no further than the fourth kingdom of Rome and expected the Second Coming of Christ to be the next prophetic event, for the stone that smites the image’s feet represents the Second Coming. But did Christ set up a kingdom in 1798? He did come into the Most Holy Place on October 22, 1844, to receive a kingdom, but was it set up at that time?
Millerchilar Rimning to‘rtinchi shohligidan narini ko‘ra olmadilar va Masihning Ikkinchi Kelishini navbatdagi bashoratli voqea deb kutdilar, chunki tasvirning oyoqlariga uriladigan tosh Ikkinchi Kelishni ifodalaydi. Ammo Masih 1798-yilda shohlikni o‘rnatdimi? U 1844-yil 22-oktabrda shohlikni qabul qilish uchun Eng Muqaddas Joyga kirdi, lekin o‘sha vaqtda u o‘rnatildimi?
The answer to the first of those two questions is that Christ did not set up His everlasting kingdom in 1798. The second question whether or not Christ set up His everlasting kingdom on October 22, 1844 is also no.
Bu ikki savolning birinchisiga javob shuki, Masih 1798 yilda O‘zining abadiy shohligini o‘rnatmadi. Ikkinchi savolga, ya’ni Masih 1844 yil 22 oktyabrda O‘zining abadiy shohligini o‘rnatdimi-yo‘qmi degan savolga ham javob yo‘qdir.
Was there a kingdom set up in the time of pagan Rome? I ask this for the pioneers understood the fourth kingdom to be both pagan and papal Rome which identifies 1798 as the conclusion of the fourth kingdom when Christ would set up an everlasting kingdom. But the book of Revelation identifies four kingdoms that follow pagan Rome.
Butparast Rim davrida bir shohlik barpo etildimi? Men buni shuning uchun so‘rayapmanki, kashshoflar to‘rtinchi shohlikni ham butparast, ham papalik Rimi deb tushunganlar, bu esa 1798 yilni Masih abadiy shohlikni barpo etadigan paytda to‘rtinchi shohlikning yakuni sifatida belgilaydi. Ammo Vahiy kitobi butparast Rimdan keyin keladigan to‘rtta shohlikni ko‘rsatadi.
If the fourth kingdom of iron in Daniel two is simply representing pagan Rome where the compromise of Constantine is represented by the clay being turned into miry clay, did Christ setup a kingdom in that history? The answer is yes. At the cross, which is the history of Pergamos, not Thyatira, Christ established His kingdom of “grace.” There was an everlasting kingdom set up at the cross, and the throne of that kingdom typifies a throne that gets set up during the latter rain. That latter rain throne represents His kingdom of “glory.”
Agar Doniyorning ikkinchi bobidagi temirdan iborat to‘rtinchi shohlik shunchaki butparast Rimni ifodalasa va Konstantinning murosasi loyning balchiqli loyga aylanishi bilan tasvirlangan bo‘lsa, Masih o‘sha tarix ichida bir shohlikni barpo etdimi? Javob — ha. Faqat Tiyatirada emas, balki Pergam tarixida bo‘lgan xochda Masih O‘zining “inoyat” shohligini o‘rnatdi. Xochda abadiy bir shohlik barpo etildi, va o‘sha shohlikning taxti keyingi yomg‘ir davrida o‘rnatiladigan bir taxtning timsolidir. O‘sha keyingi yomg‘ir taxti Uning “ulug‘vorlik” shohligini ifodalaydi.
“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.
Shogirdlar tomonidan Rabbimiz nomi bilan e’lon qilingan xabar har bir jihatdan to‘g‘ri edi, va u ishora qilgan voqealar aynan o‘sha paytning o‘zida sodir bo‘layotgan edi. Ularning xabari: “Vaqt-to‘lgandir, Xudoning Shohligi yaqinlashdi”, degan edi. Doniyor 9 dagi “vaqt” — Masihga, ya’ni “Moylangan Zot”ga qadar cho‘ziladigan oltmish to‘qqiz hafta — nihoyasiga yetganida, Masih Iordanda Yahyo tomonidan cho‘mdirilganidan so‘ng Ruhning moylanishini qabul qilgan edi. Ular yaqinlashdi, deb e’lon qilgan “Xudoning Shohligi” esa Masihning o‘limi orqali barpo etildi. Bu shohlik, ularga ishontirib kelinganidek, yer yuzidagi bir saltanat emas edi. Shuningdek, u “butun osmon ostidagi shohlik, hokimiyat va shohlikning ulug‘vorligi Oliy Zot azizlari xalqiga beriladigan” paytda o‘rnatilajak bo‘lgan kelajakdagi, boqiy shohlik ham emas edi; o‘sha abadulabad shohlikki, unda “barcha hukmronliklar Unga xizmat qiladi va Unga itoat etadi”. Doniyor 7:27. Muqaddas Kitobda “Xudoning Shohligi” iborasi ham inoyat shohligini, ham ulug‘vorlik shohligini anglatish uchun qo‘llanadi. Inoyat shohligi Pavlus tomonidan Ibroniylarga maktubda bayon etiladi. Bizning zaifliklarimizga hamdard bo‘ladigan rahmdil Shafoatchi Masihga ishora qilganidan so‘ng, havoriy shunday deydi: “Shunday ekan, marhamat topishimiz va yordam uchun o‘z vaqtida inoyatga erishishimiz uchun inoyat taxtiga jasorat bilan yaqinlashaylik”. Ibroniylar 4:15, 16. Inoyat taxti inoyat shohligini ifodalaydi; zero, taxtning mavjudligi shohlikning mavjudligini nazarda tutadi. Masih O‘zining ko‘plab masallarida “Osmon Shohligi” iborasini ilohiy inoyatning insonlar qalblari ustidagi ishini ifodalash uchun qo‘llaydi.
“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.
“Demak, ulug‘vorlik taxti ulug‘vorlik shohligini ifodalaydi; va bu shohlik Najotkorning quyidagi so‘zlarida tilga olinadi: ‘Inson O‘g‘li O‘z ulug‘vorligida va barcha muqaddas farishtalar U bilan birga kelganida, O‘z ulug‘vorligining taxtiga o‘tiradi; va Uning huzuriga barcha xalqlar yig‘iladi.’ Matto 25:31, 32. Bu shohlik hali kelajakdadir. U Masihning ikkinchi kelishigacha barpo etilmaydi.”
“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.” The Great Controversy, 347.
“Inoyat shohligi inson qulagan zahoti, aybdor insoniyatni qutqarish uchun bir reja tuzilganida, ta’sis etildi. Shundan so‘ng u Xudoning niyati va va’dasi bilan mavjud edi; va imon orqali odamlar uning fuqarolari bo‘lishlari mumkin edi. Biroq u amalda Masihning o‘limigacha barpo etilmadi. Hatto O‘zining yerdagi xizmatini boshlaganidan keyin ham, Najotkor, odamlarning qaysarligi va noshukrligidan holdan toyib, Kalvariya qurbonligidan qaytishi mumkin edi. Getsemaniyada qayg‘u kosasi Uning qo‘lida titrardi. U o‘sha onda ham peshonasidagi qonli terni artib, aybdor insoniyatni o‘z gunohlari ichida halok bo‘lishga tashlab qo‘yishi mumkin edi. Agar U shunday qilganida, qulagan insonlar uchun najot bo‘lmas edi. Ammo Najotkor O‘z jonini topshirib, so‘nggi nafasi bilan: «Tamom bo‘ldi», — deb nido qilganida, ana o‘shanda najot rejasining amalga oshishi kafolatlandi. Edenda gunohkor juftlikka berilgan najot va’dasi tasdiqlandi. Ilgari Xudoning va’dasi bilan mavjud bo‘lgan inoyat shohligi o‘shanda barpo etildi.” The Great Controversy, 347.
Christ did set up an everlasting kingdom in the prophetic history of pagan Rome, not at the end of papal Rome. He also sets up His kingdom of glory at His Second Coming which includes the history of the latter rain, when the four winds of Islam are released.
Masih butparast Rimning bashoratli tarixida, papalik Rimining oxirida emas, abadiy bir Shohlikni o‘rnatdi. U, shuningdek, Islomning to‘rt shamoli qo‘yib yuboriladigan, keyingi yomg‘ir tarixini o‘z ichiga olgan O‘zining ulug‘vorlik Shohligini Ikkinchi Kelishida o‘rnatadi.
“The latter rain is coming on those that are pure—all then will receive it as formerly.
“Keyingi yomg‘ir pok bo‘lganlar ustiga yog‘moqda — o‘shanda ularning barchasi ham avvalgidek uni qabul qiladilar.
“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. Christ would help us. All could be overcomers by the grace of God, through the blood of Jesus. All heaven is interested in the work. Angels are interested.” Spalding and Magan, 3.
“To‘rt farishta qo‘yib yuborganida, Masih O‘z saltanatini o‘rnatadi. So‘nggi yomg‘irni, bor kuchi bilan hamma narsani qilayotganlardan boshqasi olmaydi. Masih bizga yordam berar edi. Hammaning Xudoning inoyati bilan, Isoning qoni orqali g‘olib bo‘lishi mumkin edi. Butun osmon bu ishga qiziqmoqda. Farishtalar qiziqmoqda.” Spalding and Magan, 3.
When the four winds are released, Christ sets up His kingdom. Both the latter rain and the releasing of the four winds represent progressive events, and neither represent a point in time. The four winds represent Islam.
To‘rt shamol qo‘yib yuborilganda, Masih O‘z saltanatini o‘rnatadi. Keyingi yomg‘ir ham, to‘rt shamolning qo‘yib yuborilishi ham bosqichma-bosqich kechadigan voqealarni ifodalaydi, va ularning hech biri vaqtning bitta nuqtasini anglatmaydi. To‘rt shamol Islomni ifodalaydi.
“Angels are holding the four winds, represented as an angry horse seeking to break loose and rush over the face of the whole earth, bearing destruction and death in its path.
“Farishtalar to‘rt shamolni ushlab turibdilar; ular g‘azablangan, bo‘shalib ketib butun yer yuzi uzra otilib chiqishga intilayotgan ot timsolida tasvirlangan bo‘lib, o‘z yo‘lida vayronagarchilik va o‘limni olib keladi.
“Shall we sleep on the very verge of the eternal world? Shall we be dull and cold and dead? Oh, that we might have in our churches the Spirit and breath of God breathed into His people, that they might stand upon their feet and live. We need to see that the way is narrow, and the gate strait. But as we pass through the strait gate, its wideness is without limit.” Manuscript Releases, volume 20, 217.
“Biz abadiy dunyoning ayni yoqasida uxlab yotarmiz? Loqayd, sovuq va o‘lik bo‘lib qolarmizmi? Oh, qani edi jamoatlarimizda Xudoning Ruhi va nafasi Uning xalqiga puflansa, toki ular oyoqqa turib, tirik bo‘lsalar. Biz yo‘l tor ekanini va darvoza tang ekanini ko‘rishimiz kerak. Ammo biz o‘sha tang darvozadan o‘tar ekanmiz, uning kengligi cheksizdir.” Manuscript Releases, 20-jild, 217.
The angels are holding the angry horse of Islam that is seeking to break loose bearing death and destruction in its path, in the time period when the Spirit of God is breathed upon God’s people. They then stand upon their feet and live. Prior to the Spirit being breathed upon them, God’s people are dead, for the breath of the Spirit causes them to stand up and live. When Sister White says we have now come to a time when the feet of the image that is mixed with iron and miry clay represents the combination of church and state, the outpouring of the latter rain was still in the future.
Farishtalar Islomning g‘azabga to‘lgan, yo‘lida o‘lim va vayronagarchilik keltirib, bo‘shanishga urinayotgan otini, Xudoning Ruhi Xudoning xalqiga puflanayotgan davrda ushlab turibdilar. So‘ng ular oyoqqa turadilar va yashaydilar. Ularga Ruh puflanishidan avval, Xudoning xalqi o‘likdir, chunki Ruhning nafasi ularning oyoqqa turib, yashashiga sabab bo‘ladi. Opa Uайт hozir biz temir va loyqa loy bilan aralashgan tasvirning oyoqlari jamoat bilan davlatning birikmasini ifodalaydigan zamonga kelganimizni aytganda, keyingi yomg‘irning to‘kilishi hali kelajakda edi.
“The latter rain is to fall upon the people of God. A mighty angel is to come down from heaven, and the whole earth is to be lighted with his glory.” Review and Herald, April 21, 1891.
“Keyingi yomg‘ir Xudoning xalqi ustiga yog‘ilishi kerak. Qudratli bir farishta osmondan tushib kelishi kerak, va butun yer yuzi uning ulug‘vorligi bilan yoritilishi kerak.” Review and Herald, 1891-yil 21-aprel.
There are two voices in Revelation eighteen.
Vahiy kitobining o‘n sakkizinchi bobida ikki ovoz bor.
“When Jesus began His public ministry, He cleansed the Temple from its sacrilegious profanation. Among the last acts of His ministry was the second cleansing of the Temple. So in the last work for the warning of the world, two distinct calls are made to the churches.” Selected Messages, book 2, 118.
“Iso O‘zining ommaviy xizmatini boshlaganida, U Ma’badni uning muqaddaslikni tahqirlovchi nopoklanishidan pokladi. Uning xizmatining so‘nggi amallari orasida Ma’badning ikkinchi bor poklanishi ham bor edi. Xuddi shunday, dunyoni ogohlantirish uchun qilinadigan so‘nggi ishda jamoatlarga ikki alohida da’vat qilinadi.” Selected Messages, 2-kitob, 118.
The first voice is a wake-up call for God’s people, the second voice is the wake-up call for God’s other children that are still in Babylon.
Birinchi ovoz Xudoning xalqi uchun uyg‘otuvchi da’vatdir, ikkinchi ovoz esa hanuz Bobilda bo‘lgan Xudoning boshqa farzandlari uchun uyg‘otuvchi da’vatdir.
“There is a world lying in wickedness, in deception, and delusion, in the very shadow of death,—asleep, asleep. Who are feeling travail of soul to awaken them? What voice can reach them? My mind is carried to the future when the signal will be given, ‘Behold the Bridegroom cometh; go ye out to meet Him.’ But some will have delayed to obtain the oil for replenishing their lamps, and too late they will find that character, which is represented by the oil, is not transferable.” Bible Echo, May 4, 1896.
“Yovuzlikda, aldov va gumrohlik ichida, o‘limning ayni soyasi ostida yotgan bir dunyo bor,—uyquda, uyquda. Ularni uyg‘otish uchun kim qalb iztirobini his qilmoqda? Qaysi ovoz ulargacha yetib bora oladi? Mening fikrim kelajakka ko‘chadi, o‘shanda shunday signal beriladi: ‘Mana, Kuyov kelmoqda; Uni qarshi olishga chiqinglar.’ Ammo ba’zilar chiroqlarini to‘ldirish uchun moy olishni kechiktirgan bo‘ladilar va ular haddan tashqari kech holda shuni anglaydilarki, moy bilan ifodalangan fe’l-atvor boshqaga ko‘chirib bo‘lmaydi.” Bible Echo, May 4, 1896.
In the passage two questions were asked. Who are feeling travail of soul to awaken them? What voice can reach them?
Mazkur parchada ikki savol berilgan. Ularni uyg‘otish uchun qalb iztirobini kim his etmoqda? Qaysi ovoz ulargacha yetib bora oladi?
The “voice” that awakens the world is the second voice of Revelation eighteen that calls God’s other flock out of Babylon. Both God’s people and the world need to be awakened by the Midnight Cry, which is simply another symbol of the latter rain.
Dunyoni uyg‘otadigan “ovoz” — Vahiy kitobining o‘n sakkizinchi bobidagi, Xudoning boshqa suruvini Bobildan tashqariga chorlaydigan ikkinchi ovozdir. Xudoning xalqi ham, dunyo ham Yarim tunda yangragan nidо orqali uyg‘otilishi kerak; bu esa shunchaki keyingi yomg‘irning yana bir ramzidir.
Were the Millerites correct in identifying that in the days of the fourth kingdom Christ would set up an everlasting kingdom? Yes.
Millerchilar to‘rtinchi shohlik kunlarida Masih abadiy shohlikni o‘rnatishini aniqlashda haq edilarmi? Ha.
He established His kingdom of “grace” at the cross, which was during the history of the fourth kingdom of Bible prophecy. That kingdom being pagan Rome. In Daniel two, is the falling away that precedes the church of Thyatira represented? Yes, for the clay which represents God’s people changed from clay unto miry clay. So where is Thyatira in the image? Or is it even in the image? It is represented in the image, and Nebuchadnezzar sheds light on that fact when he reaches the height of his proud arrogance in chapter four of Daniel.
U O‘zining “inoyat” shohligini xochda, ya’ni Muqaddas Kitob bashoratidagi to‘rtinchi shohlik tarixi davrida o‘rnatdi. O‘sha shohlik butparast Rimdir. Doniyorning ikkinchi bobida, Tiyatira jamoatidan oldin keladigan murtadlik tasvirlanganmi? Ha, chunki Xudoning xalqini ifodalovchi loy loydan botqoq loyga aylandi. Shunday ekan, Tiyatira bu haykalning qayerida? Yoki u umuman haykalda bormi? U haykalda ifodalangan, va Navuxadnazar bu haqiqatga Doniyorning to‘rtinchi bobida o‘zining mag‘rur takabburligining cho‘qqisiga yetganida oydinlik kiritadi.
The king spake, and said, Is not this great Babylon, that I have built for the house of the kingdom by the might of my power, and for the honour of my majesty? Daniel 4:30.
Shoh so‘zlab dedi: “Men o‘z qudratimning kuchi bilan podshohlik uyi uchun qurgan va ulug‘vorligimning sharafi uchun bunyod etgan shu buyuk Bobil emasmi?” Doniyor 4:30.
Just prior to Nebuchadnezzar’s judgment of twenty-five hundred and twenty days of living like a beast of the field, he exhibited his pride by asking the question of whether or not he built the kingdom that is Babylon the great? The whore of Revelation seventeen has written on her forehead, “MYSTERY, BABYLON THE GREAT, THE MOTHER OF HARLOTS AND ABOMINATIONS OF THE EARTH.” The Roman church, as Sister White calls her is Babylon the Great. The head of gold in the image represents literal Babylon and it also represents spiritual Babylon, the fifth kingdom of Bible prophecy that has the singular characteristic as being the power who received a deadly wound. In Isaiah twenty-three the papal power represented as Tyre, would be forgotten for seventy years as the days of one king. Literal Babylon represented by Nebuchadnezzar also received a deadly wound that was healed when Nebuchadnezzar was banished from his kingdom for twenty-five hundred and twenty days. Literal Babylon the great typified spiritual Babylon the great and both had their kingdoms temporarily removed, and thereafter restored. The whore of Revelation seventeen did not have a silver cup in her hand, nor a brass or iron cup, she had a golden cup.
Navuxadnazarning dala hayvoni kabi yashab, ikki ming besh yuz yigirma kunlik hukmni qabul qilishidan sal avval, u: ulug‘ Bobil bo‘lgan bu shohlikni men qurdimmi yoki yo‘qmi, degan savolni berib, o‘zining mag‘rurligini namoyon etdi. Vahiy o‘n yettidagi fohishaning peshonasiga: “SIR; BUYUK BOBIL, FOHISHALARNING VA YER YUZIDAGI JIRKANCHLIKLARNING ONASI”, deb yozilgan. Rim cherkovi, Opa Uayt uni ataganidek, Buyuk Bobildir. Haykaldagi oltin bosh tom ma’nodagi Bobilni ifodalaydi va u, shuningdek, ma’naviy Bobilni ham, ya’ni Muqaddas Kitob bashoratidagi beshinchi shohlikni ham ifodalaydi; bu shohlikning o‘ziga xos belgisi shundaki, u halokatli yara olgan hokimiyatdir. Ishayo yigirma uchda Tir sifatida ifodalangan papalik hokimiyati bir shohning kunlaridek yetmish yilga unutilgan bo‘lar edi. Navuxadnazar bilan ifodalangan tom ma’nodagi Bobil ham, Navuxadnazar ikki ming besh yuz yigirma kun davomida o‘z shohligidan quvg‘in qilinganida, keyinchalik tuzalgan halokatli yarani qabul qildi. Tom ma’nodagi buyuk Bobil ma’naviy buyuk Bobilning timsoli edi va ikkalasining ham shohligi vaqtincha olib qo‘yildi, so‘ngra esa tiklandi. Vahiy o‘n yettidagi fohishaning qo‘lida kumush kosa ham, mis yoki temir kosa ham emas, balki oltin kosa bor edi.
And the woman was arrayed in purple and scarlet colour, and decked with gold and precious stones and pearls, having a golden cup in her hand full of abominations and filthiness of her fornication. Revelation 17:4.
Ayol binafsha va qirmizi ranglarga burkanib, oltin, qimmatbaho toshlar va marvaridlar bilan bezatilgan edi; uning qo‘lida zinosining jirkanchliklari va nopokligi bilan to‘la oltin kosasi bor edi. Vahiy 17:4.
Gold represented literal Babylon and it also represents spiritual Babylon, the fifth kingdom of Bible prophecy that received a deadly wound in 1798, when the sixth kingdom of Bible prophecy took the throne. Literal Babylon in the image was followed by a silver kingdom that consisted of two powers, the Medes and the Persians, and the Persian horn in Daniel eight came up last and higher. Darius the Mede was the first horn and his general, Cyrus was a Persian that would ultimately come into power after the Median king Darius.
Oltin so‘zma-so‘z Bobilni anglatar edi va u, shuningdek, Muqaddas Kitob bashoratidagi beshinchi shohlik bo‘lgan ruhiy Bobilni ham anglatadi; bu shohlik 1798-yilda, Muqaddas Kitob bashoratidagi oltinchi shohlik taxtga chiqqan paytda, halokatli yara oldi. Tasvirdagi so‘zma-so‘z Bobildan keyin ikki hokimiyatdan — Midiyaliklar va Forslardan — iborat bo‘lgan kumush shohlik keldi; Doniyor sakkizinchi bobdagi fors shoxi esa keyinroq chiqib, balandroq bo‘ldi. Midiyalik Doro birinchi shox edi, uning lashkarboshisi Kir esa fors bo‘lib, oxir-oqibat Midiya shohi Dorodan keyin hokimiyat tepasiga keladigan edi.
Cyrus was a type of Christ who was going to begin the process of freeing God’s people from captivity. The Medo-Persian empire represents the sixth kingdom of Bible prophecy which is the United States. The United States has two horns representing Republicanism and Protestantism. Darius represents the Republican horn of the United States and Cyrus represents the horn of Protestantism. As Cyrus began the process of freeing God’s people to rebuild Jerusalem and the temple, the United States was the land which was raised up to free the captives of spiritual Babylon’s captivity in order to erect the spiritual temple, of which the Millerites laid the foundation. The literal captivity in Babylon being seventy years typified the captivity in spiritual Babylon for twelve hundred and sixty years. The United States is the shoulders of silver in Nebuchadnezzar’s image.
Kir Xudoning xalqini asirlikdan ozod etish jarayonini boshlashi lozim bo‘lgan Masihning timsoli edi. Midiya-Fors imperiyasi Muqaddas Kitob bashoratidagi oltinchi shohlikni, ya’ni Amerika Qo‘shma Shtatlarini ifodalaydi. Amerika Qo‘shma Shtatlarining ikki shoxi bor bo‘lib, ular Respublikachilik va Protestantlikni anglatadi. Doro Amerika Qo‘shma Shtatlarining Respublikachilik shoxini, Kir esa Protestantlik shoxini ifodalaydi. Kir Xudoning xalqini Quddus va ma’badni qayta qurish uchun ozod etish jarayonini boshlagani kabi, Amerika Qo‘shma Shtatlari ham Millerchilar poydevorini qo‘ygan ruhiy ma’badni barpo etish uchun ruhiy Bobil asirligidagi asirlarni ozod qilish maqsadida ko‘tarilgan yurt edi. Bobildagi so‘zma-so‘z asirlikning yetmish yil bo‘lgani, ruhiy Bobildagi bir ming ikki yuz oltmish yillik asirlikning timsoli edi. Amerika Qo‘shma Shtatlari Navuxadnazar haykalidagi kumush yelkalardir.
The third kingdom of brass was Greece that represents a worldwide kingdom. That kingdom is the United Nations, that in Revelation seventeen was the kingdom that in 1798 had not yet came. The ten kings of Revelation seventeen agree to give their kingdom unto the papacy, the eighth kingdom, that is of the seven. They make this agreement because they are forced to by the United States, and because the world is being destroyed by the “four winds” of Islam, that are released during the time of the latter rain, which begins to be fully poured out at the Sunday law in the United States.
Misdan bo‘lgan uchinchi shohlik Gretsiya bo‘lib, u butunjahon shohligini ifodalaydi. O‘sha shohlik Vahiy 17-bobda 1798-yilda hali kelmagan shohlik bo‘lgan Birlashgan Millatlar Tashkilotidir. Vahiy 17-bobdagi o‘n shoh o‘z shohligini yetti shohlikdan bo‘lgan sakkizinchi shohlik — papalikka berishga rozi bo‘ladilar. Ular bu kelishuvni Amerika Qo‘shma Shtatlari tomonidan majbur qilinganlari uchun va dunyo Amerika Qo‘shma Shtatlaridagi yakshanba qonuni paytida to‘liq yog‘ila boshlaydigan keyingi yomg‘ir davrida qo‘yib yuboriladigan Islomning “to‘rt shamoli” tomonidan vayron qilinayotganligi uchun tuzadilar.
At the Sunday law in the United States, God establishes His kingdom of “glory” as He lifts up His people as an ensign to call God’s other children out of Babylon. Thus, the horn of Protestantism comes up last and is higher than the first in agreement with the two horns of Medo-Persia. Once the United Nations agrees to turn the control of the world over to the papacy, the four winds of Islam are released and the worldwide kingdom is confronted by the warfare that followed the death of Greece’s first horn that was broken and produced four horns.
Amerika Qo‘shma Shtatlarida yakshanba qonuni joriy etilganda, Xudo O‘z xalqini bayroq qilib ko‘tarib, Xudoning boshqa farzandlarini Bobildan tashqariga chorlar ekan, O‘zining “ulug‘vorlik” shohligini barpo etadi. Shunday qilib, Protestantizmning shoxi eng oxirida ko‘tariladi va Midiya-Forsiyaning ikki shoxiga muvofiq ravishda birinchisidan balandroq bo‘ladi. Birlashgan Millatlar Tashkiloti dunyo boshqaruvini papalikka topshirishga rozi bo‘lgach, Islomning to‘rt shamoli qo‘yib yuboriladi va butunjahon shohligi Yunonistonning singan, so‘ngra undan to‘rtta shox chiqqan birinchi shoxining o‘limidan keyin yuz bergan urush bilan yuzma-yuz keladi.
When the image reaches the feet of iron (statecraft) and miry clay (churchcraft) and the ten toes (ten kings), the stone that has been cut out of the mountain without hands strikes the feet of the image. The Millerites were accurate to Daniel’s image, as much as they could be accurate from their vantage point in prophetic history. But the Alpha and Omega always illustrates the end with the beginning and the four kingdoms of Nebuchadnezzar’s image represent four literal kingdoms that typify their spiritual counterparts at the end of the world.
Tasvir temir (davlat boshqaruvi) va loyqa loy (cherkov boshqaruvi)dan iborat oyoqlarga hamda o‘nta barmoqqa (o‘nta shohga) yetganida, qo‘lsiz holda tog‘dan kesib olingan tosh tasvirning oyoqlariga uriladi. Millerchilar Doniyorning tasviriga nisbatan aniq edilar, ya’ni bashorat tarixidagi o‘z nuqtayi nazarlaridan turib qanchalik aniq bo‘la olgan bo‘lsalar, shunchalik aniq edilar. Ammo Alfa va Omega har doim oxirni boshlanish orqali tasvirlaydi, va Navuxadnazar tasviridagi to‘rtta shohlik dunyoning oxirida o‘zlarining ruhiy muqobillarining timsoli bo‘lib xizmat qiladigan to‘rtta literal shohlikni ifodalaydi.
With the kingdoms of history Rome comes up eighth and is of the seven. In Daniel seven Rome comes up eighth and is of the seven. In Daniel eight Rome comes up eighth and is of the seven. In Revelation seventeen Rome comes up eighth and is of the seven. In Daniel two, which represents the first mention of the kingdoms of Bible prophecy, modern spiritual Rome comes up eighth and is of the seven. The first (Alpha) illustration of the kingdoms of Bible prophecy identifies the last (Omega).
Tarix saltanatlari bilan bog‘liq holda, Rim sakkizinchi bo‘lib chiqadi va yettining ichidandir. Doniyor yettinchi bobda Rim sakkizinchi bo‘lib chiqadi va yettining ichidandir. Doniyor sakkizinchi bobda Rim sakkizinchi bo‘lib chiqadi va yettining ichidandir. Vahiy o‘n yettinchi bobda Rim sakkizinchi bo‘lib chiqadi va yettining ichidandir. Injil bashorati saltanatlarining ilk zikrini ifodalovchi Doniyor ikkinchi bobda zamonaviy ruhiy Rim sakkizinchi bo‘lib chiqadi va yettining ichidandir. Injil bashorati saltanatlarining birinchi (Alfa) tasviri oxirgisini (Omega) aniqlaydi.
“We have come to a time when God’s sacred work is represented by the feet of the image in which the iron was mixed with the miry clay. God has a people, a chosen people, whose discernment must be sanctified, who must not become unholy by laying upon the foundation wood, hay, and stubble. Every soul who is loyal to the commandments of God will see that the distinguishing feature of our faith is the seventh-day Sabbath. If the government would honor the Sabbath as God has commanded, it would stand in the strength of God and in defense of the faith once delivered to the saints. But statesmen will uphold the spurious sabbath, and will mingle their religious faith with the observance of this child of the papacy, placing it above the Sabbath which the Lord has sanctified and blessed, setting it apart for man to keep holy, as a sign between Him and His people to a thousand generations. The mingling of churchcraft and statecraft is represented by the iron and the clay. This union is weakening all the power of the churches. This investing the church with the power of the state will bring evil results. Men have almost passed the point of God’s forbearance. They have invested their strength in politics, and have united with the papacy. But the time will come when God will punish those who have made void His law, and their evil work will recoil upon themselves.” The Seventh-day Adventist Bible Commentary, volume 4, 1168.
“Biz Xudoning muqaddas ishi temir loyqa loy bilan aralashgan haykalning oyoqlari bilan ifodalangan zamonga yetib keldik. Xudoning bir xalqi, tanlangan bir xalqi bor; ularning farqlash qobiliyati muqaddas qilinishi kerak, ular poydevor ustiga yog‘och, pichan va somon qo‘yib, nopok bo‘lib qolmasliklari lozim. Xudoning amrlariga sodiq bo‘lgan har bir jon imonimizning ajratuvchi belgisi yettinchi kun Shabbati ekanini ko‘radi. Agar hukumat Shabbatni Xudo amr etganidek hurmat qilganida edi, u Xudoning qudratida turar va azizlarga bir karra topshirilgan imonni himoya qilgan bo‘lur edi. Ammo davlat arboblari soxta shabbatni qo‘llab-quvvatlaydilar va o‘zlarining diniy e’tiqodlarini papalikning bu farzandiga rioya qilish bilan aralashtiradilar, uni Egamiz muqaddas qilgan va barakali qilgan, inson uni muqaddas tutishi uchun, O‘zi bilan O‘z xalqi o‘rtasida ming avlodlargacha bir alomat qilib ajratib qo‘ygan Shabbatdan ustun qo‘yadilar. Cherkovchililik bilan davlatchililikning aralashuvi temir va loy bilan ifodalangan. Bu ittifoq jamoatlarning butun qudratini zaiflashtirmoqda. Jamoatni davlat hokimiyati bilan ta’minlash yomon natijalar keltirib chiqaradi. Odamlar deyarli Xudoning sabr-toqatining chegarasidan o‘tib ketdilar. Ular o‘z kuchlarini siyosatga safarbar qildilar va papalik bilan birlashdilar. Ammo shunday vaqt keladiki, Xudo O‘z qonunini bekor qilganlarni jazolaydi va ularning yovuz ishi o‘z boshlariga qaytadi.” The Seventh-day Adventist Bible Commentary, volume 4, 1168.
The Alpha and Omega has made the correct pioneer understanding of Daniel two “new.”
Alfa va Omega Daniyol kitobiga doir to‘g‘ri pionercha tushunchadagi ikki narsani “yangi” qildi.
And he that sat upon the throne said, Behold, I make all things new. And he said unto me, Write: for these words are true and faithful. And he said unto me, It is done. I am Alpha and Omega, the beginning and the end. I will give unto him that is athirst of the fountain of the water of life freely. Revelation 21:5, 6.
Taxtda O‘tirgan Zot dedi: “Mana, Men hamma narsani yangi qilaman.” So‘ng U menga dedi: “Yozgin, chunki bu so‘zlar haq va ishonchlidir.” Yana U menga dedi: “Tamom bo‘ldi. Men Alfa va Omegamman, ibtido va intihoman. Chanqaganga hayot suvi bulog‘idan tekin beraman.” Vahiy 21:5, 6.