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# The Book of Daniel - Number Fifty-Six

Danyýel kitaby — Elli altynjy sany

Unlocking the Mystery of Revelation 17: The Final Prophecy of the Great Whore and the Beast

Ylham kitaby 17-nji bapdaky syr açylýar: Beýik Zynaçy Aýal bilen Ýyrtyjynyň iň soňky pygamberligi

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Jeff Pippenger

Published

January 20, 2024

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The last representation of the kingdoms of Bible prophecy is found in Revelation chapter seventeen. In that chapter, in verse three, John is carried into the “wilderness”, so that the angel can show John the judgment of the “great whore” of prophecy, who sits upon “many waters” and who committed “fornication” with the “kings of the earth.”

Mukaddes Kitabyň pygamberlikdäki patyşalyklarynyň iň soňky şekillendirişi Ylham kitabynyň on ýedinji babynda duş gelýär. Şol bapda, üçünji aýatda, perişde Ylhamyň “köp suwlaryň” üstünde oturan we “ýeriň patyşalary” bilen “zina eden” pygamberlikdäki “uly jelep” hakyndaky hökmi oňa görkezmek üçin, Ýahýa “çöle” alnyp gidilýär.

> And there came one of the seven angels which had the seven vials, and talked with me, saying unto me, Come hither; I will show unto thee the judgment of the great whore that sitteth upon many waters: With whom the kings of the earth have committed fornication, and the inhabitants of the earth have been made drunk with the wine of her fornication. So he carried me away in the spirit into the wilderness: and I saw a woman sit upon a scarlet coloured beast, full of names of blasphemy, having seven heads and ten horns. Revelation 17:1–3.

> Ýedi käsäniň eýesi bolan ýedi perişdäniň biri gelip, meniň bilen gepleşdi-de, maňa şeýle diýdi: «Beri gel; saňa köp suwlaryň üstünde oturan beýik jelep aýalyň höküm edilşini görkezjek; ýer ýüzüniň patyşalary onuň bilen zyna etdiler, ýer ýüzünde ýaşaýanlar bolsa onuň zynasynyň şerabyndan serhoş boldular». Şeýlelik bilen ol meni Ruhda çöl ýere alyp gitdi; men bolsa al reňkli bir janawaryň üstünde oturan bir aýaly gördüm; ol janawar küfür atlaryndan doludy, onuň ýedi kellesi we on şahy bardy. Ylham 17:1–3.

By John’s own words the “wilderness” represents the twelve hundred and sixty years of papal rule from the year 538, unto the time of the end in 1798.

Ýahýanyň öz sözlerine görä, “çöl” 538-nji ýyldan başlap, 1798-nji ýylda ahyrzaman döwrüne çenli dowam eden papalyk hökümranlygynyň bir müň iki ýüz altmyş ýylyny aňladýar.

> And the woman fled into the wilderness, where she hath a place prepared of God, that they should feed her there a thousand two hundred and threescore days. … And to the woman were given two wings of a great eagle, that she might fly into the wilderness, into her place, where she is nourished for a time, and times, and half a time, from the face of the serpent. Revelation 12:6, 14.

> Aýal çola gaçdy; ol ýerde Hudaý tarapyndan onuň üçin taýýar edilen bir ýer bardy, şonda ony bir müň iki ýüz altmyş gün bakmalydylar. … Aýala uly bir bürgüdiň iki ganaty berildi, şonuň bilen ol ýylanyň öňünden çola, öz ýerine uçup barsyn diýip; ol ýerde ol bir wagt, wagtlar we ýarym wagt dowamynda iýmitlendirilýär. Ylham 12:6, 14.

In the spirit, John was transported into the twelve hundred and sixty years of papal rule. Those years had been typified by the three and a half years of drought during the history of Jezebel, Ahab and Elijah. Those years were to continue until the papacy received its deadly wound in 1798, for that had been “determined” to occur at the end of the first indignation, which was the end of the war brought upon the sanctuary and host through the two desolating powers of paganism and papalism. All of these facts have been set forth in recent articles.

Ruhda, Ýahýa papalygyň on iki ýüz altmyş ýyllyk hökümdarlyk döwrüne geçirildi. Ol ýyllar Ýezebel, Ahab we Iliýas döwründäki üç ýarym ýyllyk guraklyk bilen öňden nusgalanandy. Ol ýyllar papalyk 1798-nji ýylda ölüm getiriji ýarasyny alýança dowam etmelidi, çünki bu ýagdaý buthananyň we onuň goşunynyň üstüne butparazlyk we papalyk diýen iki weýran ediji güýjüň getiren urşunyň soňy bolan ilkinji gazabyň ahyrynda bolup geçmeli diýip “bellenipdi”. Bu maglumatlaryň hemmesi soňky makalalarda beýan edildi.

The “great whore,” is Isaiah’s whore of Tyre, who was to be forgotten for seventy symbolic years, which were the “days of one king.” The history of the United States, is the history of the symbolic seventy years, which had been typified by the seventy years of captivity during the reign of Babylon, the first kingdom of Bible prophecy. During that history the great whore of Tyre was to be forgotten. At the end of that history she was to be remembered and once again to go forth and sing her songs, thus committing fornication with the kings of the earth. John was spiritually conveyed into the history of papal rule in order to see the judgment of the papal power. The judgment of a daughter of a priest who committed fornication was that she was to be burnt with fire.

“uly jöwenkeş”, Ýşaýanyň Tiriň jöwenkeşi bolup, ol “bir patyşanyň günleri” bolan ýetmiş nyşanly ýyl dowamynda unudylmalydy. Amerikanyň Birleşen Ştatlarynyň taryhy, Mukaddes Kitap pygamberliginiň birinji patyşalygy bolan Wawilonyň höküm süren döwründäki ýetmiş ýyllyk ýesirlik bilen öňden tymsallanan nyşanly ýetmiş ýylyň taryhydyr. Şol taryhyň dowamynda Tiriň uly jöwenkeşi unudylmalydy. Şol taryhyň ahyrynda ol ýatlanmalydy we ýene-de öňe çykyp, aýdymlaryny aýtmalydy; şeýlelik bilen, ýer ýüzüniň patyşalary bilen zyna etmelidi. Ýahýa, papalyk häkimiýetiniň hökümine şaýat bolmak üçin, ruhy taýdan papalyk dolandyryşynyň taryhyna geçirildi. Zyna eden ruhanynyň gyzynyň hökmi onuň otda ýakylmalydygyndan ybaratdy.

> And the daughter of any priest, if she profane herself by playing the whore, she profaneth her father: she shall be burnt with fire. Leviticus 21:9.

> Islendik ruhanyň gyzy özüni ahlaksyzlyk edip masgaralasa, ol atasyny-da masgaralaýar; ol otda ýakylmalydyr. Lewiler 21:9.

In the vision of the judgment of the great whore that was given to John by one of the angels who poured out one of the seven last plagues was that she was burnt with fire.

Ýahýa ýedi soňky betbagtçylygyň birini döken perişdeleriň birinden alan beýik zynahoryň hökümine degişli görnüşinde, onuň ot bilen ýandyryljakdygy görkezildi.

> And the ten horns which thou sawest upon the beast, these shall hate the whore, and shall make her desolate and naked, and shall eat her flesh, and burn her with fire. Revelation 17:16.

> Seniň haýwanyň üstünde gören on şahyň, şolaryň özi aýaly ýigrenerler, ony haraba hem ýalaňaç ederler, onuň etini iýerler we ony ot bilen ýakarlar. Ylham 17:16.

The waters that the great whore is sitting upon are the people of the world, who will be brought under her authority when the United States deceives the entire world to worship the beast, who is also the great whore. The United States then becomes the premier king of the ten kings who are represented in the prophecy of Revelation seventeen, and in this illustration the United States represents the first king to commit fornication with the whore, though she will accomplish that act with all the kings thereafter.

Beýik jelep oturan suwlary dünýäniň halklarydyr; Birleşen Ştatlar bütin dünýäni wagşy haýwana, ol hem beýik jelepdir, sežde etmäge aldap, şol halklar onuň häkimiýetiniň astyna getiriljekdir. Şonda Birleşen Ştatlar Ylham kitabynyň on ýedinji babyndaky pygamberlikde şekillendirilen on patyşanyň iň öňdebaryjy patyşasy bolar; bu şekillendirmede bolsa Birleşen Ştatlar jelep bilen zina eden ilkinji patyşany aňladýar, herçend bu işi ol soňra ähli patyşalar bilen hem amala aşyrjak bolsa-da.

The first king of many kings is represented by Ahab, who was married to the great whore, who is represented as Jezebel in the church of Thyatira. The judgment of Jezebel (the great whore), is accomplished by the ten kings, who will be forced into a church and state alliance by the power of the United States. Those kings will agree to allow the papacy to rule the world (sit upon the waters), in spite of their hatred for the whore.

Köp patyşalaryň ilkinjisi Ahap arkaly şekillendirilýär; ol Týatira ýygnagynda Izebel hökmünde görkezilýän uly jelep bilen öýlenendi. Izebeliňky (uly jelebiň) höküm edilşi, Amerikanyň Birleşen Ştatlarynyň güýji arkaly buthana bilen döwletiň bileleşigine mejbur ediljek on patyşa tarapyndan amala aşyrylar. Şol patyşalar, jelebe bolan ýigrençlerine garamazdan, papalyga dünýäni dolandyrmaga (suwlaryň üstünde oturmaga) rugsat bermäge razy bolarlar.

> And the ten horns which thou sawest are ten kings, which have received no kingdom as yet; but receive power as kings one hour with the beast. These have one mind, and shall give their power and strength unto the beast. These shall make war with the Lamb, and the Lamb shall overcome them: for he is Lord of lords, and King of kings: and they that are with him are called, and chosen, and faithful. And he saith unto me, The waters which thou sawest, where the whore sitteth, are peoples, and multitudes, and nations, and tongues. And the ten horns which thou sawest upon the beast, these shall hate the whore, and shall make her desolate and naked, and shall eat her flesh, and burn her with fire. For God hath put in their hearts to fulfil his will, and to agree, and give their kingdom unto the beast, until the words of God shall be fulfilled. And the woman which thou sawest is that great city, which reigneth over the kings of the earth. Revelation 17:12–18.

> Sen gören on şah bolsa, heniz patyşalyk almadyk on patyşadyr; emma olar wagşy haýwan bilen bile bir sagatlap patyşalar hökmünde ygtyýar alarlar. Olar bir pikirde bolup, öz güýjüni we ygtyýaryny wagşy haýwana bererler. Olar Guzujyk bilen uruş ederler, emma Guzujyk olary ýeňer; çünki Ol rebleriň Rebbi, patyşalaryň Patyşasydyr; Onuň bilen bile bolanlar hem çagyrylanlar, saýlananlar we wepaly bolanlardyr. Soňra ol maňa diýdi: “Sen gören, jelep aýalyň üstünde oturan suwlary halklar, köpçülikler, milletler we dillerdir. Sen wagşy haýwanyň üstünde gören on şah bolsa, jelep aýaldan ýigrenerler, ony haraba we ýalaňaç ederler, onuň etini iýerler we ony otda ýakarlar. Çünki Hudaý Öz erkini berjaý etmegi, bir pikire gelmegi we Hudaýyň sözleri amala aşýança öz patyşalyklaryny wagşy haýwana bermegi olaryň ýüreklerine saldy. Sen gören aýal bolsa, ýer ýüzüniň patyşalarynyň üstünden höküm sürýän şol beýik şäherdir.” Ylham 17:12–18.

The “ten kings” (the United Nations), actually hate the papacy, but are forced by circumstances to turn their short-lived kingdom over to the papal power in a vain hope to save the world from its increasing calamities. When they realize her deception, they become the instrument to burn her with fire in fulfillment of the law in Leviticus.

“On patyşa” (Birleşen Milletler Guramasy) hakykatda papalygy ýigrenýär, emma artýan betbagtçylyklardan dünýäni halas etmek baradaky bihuda umyt bilen, ýagdaýlaryň mejburylygy sebäpli özleriniň gysga ömürli patyşalygyny papalyk häkimiýetine tabşyrýarlar. Onuň aldawyna düşünende bolsa, Levililer kitabyndaky kanunyň berjaý bolmagynda ony ot bilen ýakýan gural bolýarlar.

The “ten kings” “make war with the Lamb” through the persecution they bring upon God’s last day people.

“On patyşa” Hudaýyň ahyrzamandaky halkyna ýetirýän yzarlamalary arkaly “Guzy bilen söweş edýärler”.

> Why do the heathen rage, and the people imagine a vain thing? The kings of the earth set themselves, and the rulers take counsel together, against the Lord, and against his anointed, saying, Let us break their bands asunder, and cast away their cords from us. He that sitteth in the heavens shall laugh: the Lord shall have them in derision. Then shall he speak unto them in his wrath, and vex them in his sore displeasure. Psalms 2:1–5.

> Milletler näme üçin gozgalaňa düşýär, halklar näme üçin biderek zady oýlaýar? Ýer ýüzüniň patyşalary garşy durýar, hökümdarlar Rebbe we Onuň Mesh edilenine garşy maslahat edýärler, şeýle diýýärler: «Geliň, olaryň zynjyrlaryny bölekläp üzeliň, olaryň baglaryny üstümizden taşlalyň». Göklerde oturan güler; Reb olary masgara eder. Soňra Ol gahar-gazaby bilen olara sözlär we güýçli gahary bilen olary lerzana salar. Zebur 2:1–5.

The persecution that is accomplished for the papacy by the kings of the earth, was also done against Christ at the cross.

Ýeriň patyşalary tarapyndan papalyk üçin amala aşyrylan yzarlanma, haçda Mesihe garşy hem amala aşyryldy.

> Who by the mouth of thy servant David hast said, Why did the heathen rage, and the people imagine vain things? The kings of the earth stood up, and the rulers were gathered together against the Lord, and against his Christ. For of a truth against thy holy child Jesus, whom thou hast anointed, both Herod, and Pontius Pilate, with the Gentiles, and the people of Israel, were gathered together, For to do whatsoever thy hand and thy counsel determined before to be done. Acts 4:25–28.

> Öz hyzmatkäriň Dawudyň agzy bilen şeýle diýdiň: “Näme üçin milletler gazaplandy, halklar bihuda zatlary oýlandy? Ýeriň patyşalary aýaga galdylar, ýolbaşçylar bolsa Rebbe we Onuň Mesihine garşy bir ýere ýygnandylar.” Çünki hakykatdan-da Seniň mesh eden mukaddes Ogul Ýesuwa garşy Hirodes hem-de Pontiý Pilat, beýleki milletler we Ysraýyl halky bilen bilelikde ýygnandylar, Seniň eliň hem-de maslahatynyň öňünden bolmagyny kesgitlän zatlarynyň baryny ýerine ýetirmek üçin. Resullaryň işleri 4:25–28.

The “kings of the earth” that stood up against Christ at his crucifixion represents the “ten kings” of Revelation seventeen that make war with the Lamb again by persecuting his people. At the cross, those kings were the “assembly of the wicked” who “compassed” Christ, and who do so again with his last day people.

Mesihi haça çekilişinde onuň garşysyna garşy çykan “ýeriň patyşalary” Ylham kitabynyň on ýedinji babyndaky Guzujyga garşy onuň halkyny yzarlamak arkaly täzeden uruş edýän “on patyşany” aňladýar. Haçda şol patyşalar Mesihi “gabap alan” “erbetleriň jemagaty”dy, we olar muny soňky günlerdäki onuň halky bilen hem ýene-de edýärler.

> For dogs have compassed me: the assembly of the wicked have enclosed me: they pierced my hands and my feet. I may tell all my bones: they look and stare upon me. They part my garments among them, and cast lots upon my vesture. Psalms 22:16–18.

> Çünki itler meni gabady: ýamanlaryň ýygnagy meni gurşap aldy: ellerimi we aýaklarymy deşdiler. Süňklerimiň hemmesini sanaýyp bilerin: olar maňa seredýärler we maňa garap durýarlar. Egin-eşiklerimi öz aralarynda paýlaşýarlar we lybasym üçin bije atýarlar. Zebur 22:16–18.

The ten kings, who bring judgment upon the great whore burn her with fire, for she is a whore that professes to be a priest’s daughter. Those kings are also represented as “dogs,” and the ten kings will not only burn the great whore with fire, but will “eat her flesh.” The death of Jezebel was brought about when she was thrown from the wall and splattered on the ground, and then the dogs came and ate her flesh.

Beýik jelep aýala höküm getirýän on patyşa ony otda ýakarlar, çünki ol özüni ruhanynyň gyzy diýip ykrar edýän bir jelep aýaldyr. Şol patyşalar şeýle hem “itler” hökmünde görkezilýär, we on patyşa beýik jelep aýaly diňe bir otda ýakmak bilen çäklenmän, eýsem “onuň etini hem iýerler.” İzebeliň ölümi onuň diwaryň üstünden aşak zyňlyp, ýerde pytraňňy bolmagy bilen amala aşyryldy, soňra bolsa itler gelip, onuň etini iýdiler.

> And when Jehu was come to Jezreel, Jezebel heard of it; and she painted her face, and tired her head, and looked out at a window. And as Jehu entered in at the gate, she said, Had Zimri peace, who slew his master? And he lifted up his face to the window, and said, Who is on my side? who? And there looked out to him two or three eunuchs. And he said, Throw her down. So they threw her down: and some of her blood was sprinkled on the wall, and on the horses: and he trode her under foot. And when he was come in, he did eat and drink, and said, Go, see now this cursed woman, and bury her: for she is a king’s daughter. And they went to bury her: but they found no more of her than the skull, and the feet, and the palms of her hands. Wherefore they came again, and told him. And he said, This is the word of the Lord, which he spake by his servant Elijah the Tishbite, saying, In the portion of Jezreel shall dogs eat the flesh of Jezebel: And the carcase of Jezebel shall be as dung upon the face of the field in the portion of Jezreel; so that they shall not say, This is Jezebel. 2 Kings 9:30–37.

> Ýehu Ýizregele gelende, Ýezebel muny eşitdi; ol ýüzüni bezedi, başyny timarlady we penjireden daşary bakdy. Ýehu derwezeden içeri girende, ol diýdi: «Öz hojaýynyny öldüren Zimri üçin parahatlyk boldumy?» Ol hem ýüzüni penjirä tarap galdyryp: «Meniň tarapymda kim bar? Kim?» diýdi. Şonda oňa iki ýa üç agtyk seretdi. Ol diýdi: «Ony aşak zyňyň». Şeýlelikde olar ony aşak zyňdylar; onuň ganynyň käbiri diwara we atlara sepildi, ol hem ony aýak astyna saldy. Ol içeri girenden soň, iýip-içdi we diýdi: «Baryň, indi şu näletlenen aýala serediň we ony jaýlaň; çünki ol patyşanyň gyzydyr». Olar ony jaýlamaga gitdiler, emma ondan kellesinden, aýaklaryndan we elleriniň aýalaryndan başga hiç zat tapmadylar. Şonuň üçin olar yzyna gelip, oňa habar berdiler. Ol diýdi: «Bu Rebbiň Öz hyzmatkäri tişbitli Ylýas arkaly aýdan sözüdir, ýagny: “Ýizreeliň paýynda itler Ýezebeliň etini iýerler; Ýezebeliň maslygy hem Ýizreeliň paýyndaky meýdanyň ýüzünde dökün ýaly bolar; şeýlelikde adamlar: ‘Bu Ýezebeldir’ diýip bilmezler”». 2 Patyşalar 9:30–37.

The ten kings, who are the United Nations, whose premier king is the United States, will bring judgment upon the papacy by burning her with fire and eating her flesh. That judgment is what the angel came to show to John, and in order to do so he carried John into the history of the wilderness, but not simply a random point in the history of the wilderness, but to the very end of the period. It is evident that John was placed at the end of the twelve hundred and sixty years, for when he sees the woman she was already drunk with the blood of persecution and already identified as the mother of harlots.

Birleşen Milletler bolan on patyşa, olaryň baş patyşasy Birleşen Ştatlar bolup, papalığa ot bilen ýakyp, onuň etini iýmek arkaly höküm salarlar. Şol höküm, perişdäniň Ýohanna görkezmäge gelen zadydyr; muny amala aşyrmak üçin ol Ýohanny çöliň taryhynyň içine alyp gitdi, emma çöliň taryhyndaky islendik bir tötänleýin pursada däl-de, hut şol döwrüň ahyryna alyp gitdi. Ýohannanyň bir müň iki ýüz altmyş ýylyň ahyrynda goýlandygy aýdyňdyr; çünki ol zenany gören wagtynda, ol eýýäm yzarlamanyň ganyndan serhoş bolupdy we eýýäm fahişeleriň enesi hökmünde tanalýardy.

> So he carried me away in the spirit into the wilderness: and I saw a woman sit upon a scarlet coloured beast, full of names of blasphemy, having seven heads and ten horns. 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: And upon her forehead was a name written, MYSTERY, BABYLON THE GREAT, THE MOTHER OF HARLOTS AND ABOMINATIONS OF THE EARTH. And I saw the woman drunken with the blood of the saints, and with the blood of the martyrs of Jesus: and when I saw her, I wondered with great admiration. Revelation 17:3–6.

> Şeýlelik bilen ol meni Ruhda çöl ýere alyp gitdi; men hem küfür atlaryndan doly, ýedi başly we on şahly, gyrmyzy reňkli bir wagşy haýwanyň üstünde oturan bir aýaly gördüm. Aýal bolsa gök we gyrmyzy reňkli geýimler geýnipdi, altyn, gymmatbahaly daşlar we merjenler bilen bezelipdi; elinde hem zynasynyň nejisliklerinden we ýigrençli zatlaryndan doly altyn käse bardy. Onuň maňlaýynda bolsa şeýle bir at ýazylgydy: SYR, BEÝIK WAWILON, ZYNAHORELERIŇ WE ÝERIŇ ÝIGRENÇLI ZATLARYNYŇ ENESI. Men ol aýaly mukaddesleriň ganyndan we Isanyň şaýytlarynyň ganyndan serhoş bolan halda gördüm; men ony görenimde, beýik haýranlyk bilen haýran galdym. Ylham 17:3–6.

The whore of Tyre, who is also the “great whore” that is represented in Revelation seventeen, was to be forgotten until the time when she would once again sing her songs and commit fornication with the kings of the earth.

On ýedinji bapda Ylhamda şekillendirilen “uly jelep” hem bolan Sur çehlesi, ýene bir gezek öz aýdymlaryny aýdyp, ýeriň patyşalary bilen zina eder wagty gelýänçä unudylmalydy.

Any reputable dictionary that was published before 1950 identifies that the woman arrayed in scarlet in Revelation seventeen is a symbol of the Roman Catholic church, but today the world thinks the Catholic church is a Christian church. The world has forgotten who she really is.

1950-nji ýyldan öň neşir edilen islendik abraýly sözlük Ylham kitabynda on ýedinji bapda gyrmyzy geýnen aýalyň Rim Katolik buthanasynyň nyşanydygyny görkezýär, emma häzirki wagtda dünýä Katolik buthanasyny hristian buthanasy hasaplaýar. Dünýä onuň hakykatdan hem kimdigini unutdy.

When John saw her the persecution of the Dark Ages was at its end, for she was already drunk with the blood of the saints. The natural illustrates the spiritual, and a person gets drunk after they drink, not before.

Ýahýa ony gören wagtynda Garaňky Asyrlaryň yzarlamasy ahyryna ýetipdi, çünki ol eýýäm mukaddesleriň ganyndan serhoş bolupdy. Tebigy zat ruhany zady görkezýär, adam içenden soň serhoş bolýar, öňünden däl.

The Protestants that broke from Catholicism centuries before 1798, had already begun their journey back to the Catholic communion by 1798, for she was identified as the “MOTHER OF HARLOTS.” When John saw her and wondered, the churches that had formerly separated from her fellowship had already returned. Thus John was carried to 1798, when the great whore already had murdered millions of Christians, and who had already seduced the former Protestant churches to accept her presumptuous claim that she was the head of the churches, as Justinian had identified her in the year 533.

1798-nji ýyldan ençeme asyr öň Katoliklikden bölünip çykan Protestantlar, ol “PAHIŞELERIŇ ENESI” hökmünde tanalýandygy sebäpli, 1798-nji ýyla çenli eýýäm Katolik bileleşigine gaýdyp barýan ýoluna başlapdylar. Ýahýa ony görüp geň galanda, ozal onuň şärikliginden aýrylan ybadathanalar eýýäm oňa gaýdyp gelipdiler. Şeýlelikde, Ýahýa 1798-nji ýyla alnyp baryldy; şol wagt beýik paşmaha eýýäm millionlarça mesihileri öldüripdi we eýýäm öňki Protestant ybadathanalaryny, edil Ýustinianyň 533-nji ýylda ony şeýle tanadyşy ýaly, özüniň ybadathanalaryň baştutanydygy baradaky tekepbir talabyny kabul etmäge azdyrypdy.

From the prophetic vantage point of 1798, the angel then presented John with the last representation of the kingdoms of Bible prophecy.

1798-nji ýylyň pygamberlik nukdaýnazaryndan seredilende, perişde soňra Ýohana Mukaddes Ýazgylaryň pygamberligindäki patyşalyklaryň iň soňky keşbini görkezdi.

> And the angel said unto me, Wherefore didst thou marvel? I will tell thee the mystery of the woman, and of the beast that carrieth her, which hath the seven heads and ten horns. The beast that thou sawest was, and is not; and shall ascend out of the bottomless pit, and go into perdition: and they that dwell on the earth shall wonder, whose names were not written in the book of life from the foundation of the world, when they behold the beast that was, and is not, and yet is. 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. And the ten horns which thou sawest are ten kings, which have received no kingdom as yet; but receive power as kings one hour with the beast. Revelation 17:7–12.

> Perişde maňa diýdi: «Näme üçin haýran galdyň? Men saňa aýalyň syryny hem-de ony göterýän, ýedi kellesi we on şahy bolan janawaryň syryny aýdaýyn. Seniň gören janawaryň bardy, indi ýokdur; ol düýpsüz çukurdan çykyp, heläkçilige gider. Dünýä ýaradylaly bäri atlary ýaşaýyş kitabyna ýazylmadyk ýer ýüzünde ýaşaýanlar, bardy, indi ýokdur, şeýle-de bolsa bardyr bolan janawary görenlerinde haýran galarlar. Ine, paýhasy bolan akyl şudur: ýedi kelle — aýalyň üstünde oturan ýedi dagdyr. Şeýle hem ýedi patyşa bardyr: bäşi ýykyldy, biri bardyr, beýlekisi entek gelmedi; ol gelende, az wagt durmalydyr. Barlygy bolup, indi ýok bolan janawar bolsa sekizinjidir, ýöne şol ýetidendir we heläkçilige gidýär. Seniň gören on şahyň bolsa heniz patyşalyk almadyk on patyşadyr; emma olar janawar bilen bilelikde bir sagatlyk patyşalar hökmünde häkimiýet alarlar. Ylham 17:7–12.»

A beast is a kingdom in Bible prophecy as easily identified in chapters seven and eight of Daniel, and the mystery that the angel is presenting to John is the mystery of the beast and the woman that rides upon the beast. The woman on the beast is the great whore who commits fornication with the kings of the earth. She is Jezebel and her husband is Ahab.

Mukaddes Kitabyň pygamberliklerinde, esasan hem aňsatlyk bilen Daniýeliň ýedinji we sekizinji baplarynda tanalyşy ýaly, haýwan bir patyşalykdyr; perişdäniň Ýohana açyp görkezýän syrasy bolsa haýwanyň we şol haýwanyň üstünde oturan aýalyň syrasydyr. Haýwanyň üstündäki aýal, ýeriň patyşalary bilen zyna edýän uly jelepdir. Ol Jezebeldir, adamsy bolsa Ahabdyr.

> Therefore shall a man leave his father and his mother, and shall cleave unto his wife: and they shall be one flesh. Genesis 2:24.

> Şonuň üçin erkek adam atasyny we enesini taşlap, aýalyna ýapyşar; olar bir ten bolar. Gelip çykyş 2:24.

A man is a man and a woman is a woman, but together they are one flesh. The mystery of the beast is that it is a combination of church and state, the combination of woman (church) and beast (kings) that are one kingdom, which consists of two parts. Statecraft and churchcraft combined, with the woman in control of the relationship, is the “image of the beast.” John is shown the woman being carried by the beast, for she is the one in control of the relationship.

Erkek erkektir, aýal hem aýaldyr, emma bilelikde olar bir ten bolýar. Haýwanyň syrly manysy onuň ýygnak bilen döwletiň birleşmesi bolmagydyr, ýagny iki bölekden ybarat bolan bir patyşalyk hökmünde aýalyň (ýygnagyň) we haýwanyň (patyşalaryň) birleşmegidir. Döwlet dolandyryşy bilen ýygnak dolandyryşynyň birleşdirilmegi, bu gatnaşyga aýalyň gözegçilik edýän ýagdaýynda, “haýwanyň şekili”dir. Ýuhanna aýalyň haýwan tarapyndan göterilip barýandygyny görýär, çünki bu gatnaşyga gözegçilik edýän şol aýaldyr.

> And the woman which thou sawest is that great city, which reigneth over the kings of the earth. Revelation 17:18.

> Sen gören şol aýal, ýer ýüzüniň patyşalarynyň üstünden höküm sürýän şol beýik şäherdir. Ylham 17:18.

Together the beast and the woman represent one kingdom (one flesh), but the angel is emphasizing the relationship of the great whore with the kings of the earth. “The beast that” “was, and is not”, which “shall ascend out of the bottomless pit, and go into perdition,” that “they that dwell on the earth shall wonder” after is the papacy when the great whore’s deadly wound is healed. She “was” the fifth kingdom of Bible prophecy, but it was “determined” that she would receive a deadly wound in 1798.

Jandar bilen aýal bilelikde bir patyşalygy (bir teni) aňladýar, ýöne perişde beýik jelep bilen ýer ýüzüniň patyşalarynyň arasyndaky gatnaşyga ünsi çekýär. “Bolan, emma indi ýok” bolan, “tükeniksiz çuňlukdan çykyp, heläkçilige gitjek” şol “jandar” hem-de “ýer ýüzünde ýaşaýanlar haýran bolup yzyna düşjek” şol zat, beýik jelebiň ölümli ýarasy sagaldylan mahalyndaky papalykdyr. Ol Mukaddes Kitabyň pygamberliklerinde bäşinji patyşalyk “bolupdy”, ýöne 1798-nji ýylda onuň ölümli ýara aljakdygy “kesgitlenipdi”.

When John was spiritually transported to 1798, she was “not” a beast, and “yet” when her deadly wound is healed at the end of the seventy symbolic years that conclude at the soon-coming Sunday law, she “is” again alive, singing her songs, committing fornication and murdering Christians.

Ýahýa ruhy taýdan 1798-nji ýyla alnyp gidilende, ol haýwan “däldi”, emma ýakyn wagtda geljek Ýekşenbe kanuny bilen tamamlanýan ýetmiş nyşanlaýyn ýylyň ahyrynda onuň ölüm howply ýarasy sagalanda, ol ýene-de “bardyr”: diri, aýdymlaryny aýdýar, zyna edýär we mesihileri öldürýär.

Chapter seventeen is the last presentation of the kingdoms of Bible prophecy, and as such it must agree with the first mention of the kingdoms of Bible prophecy. The first mention of those kingdoms is found in Daniel chapter two, which is represented upon both of the charts that were a fulfillment of Habakkuk’s command to write the vision and make it plain upon tables.

On ýedinji bap, Mukaddes Ýazgylaryň pygamberliklerindäki patyşalyklaryň iň soňky beýan edilişidir; şonuň üçin ol Mukaddes Ýazgylaryň pygamberliklerindäki patyşalyklaryň ilkinji gezek agzalşy bilen laýyk gelmelidir. Şol patyşalyklaryň ilkinji gezek agzalşy Daniýel kitabynyň ikinji babynda duş gelýär; bu bolsa Habakugyň «görnäni ýaz we ony tagtalaryň üstünde aýdyň et» diýen buýrugynyň ýerine ýetirilmesi bolan iki çyzgynyň ikisinde-de görkezilendir.

The Millerites were correct in their understanding of Daniel’s kingdoms of Bible prophecy as represented in chapters two, seven and eight, but their understanding was incomplete. Miller’s jewels of Daniel chapter two, shines ten times brighter in the last days, for it is recognized as identifying the first reference, not only of the kingdoms of Bible prophecy, but also of the first reference of the revelation that the eighth is of the seven. Jesus always illustrates the end of a thing with the beginning of a thing.

Milleritler Mukaddes Kitap pygamberliginiň Daniýel kitabynyň ikinji, ýedinji we sekizinji baplarynda görkezilen patyşalyklary baradaky düşünjelerinde dogrydylar, emma olaryň düşünjesi doly däldi. Milleriň Daniýel kitabynyň ikinji babyndaky dürleri ahyrky günlerde on esse has ýagty şöhle saçýar, çünki ol diňe bir Mukaddes Kitap pygamberliginiň patyşalyklarynyň ilkinji salgysyny däl, eýsem sekizinjiniň ýediniňkidendigi baradaky ylhamyň ilkinji salgysyny hem kesgitleýändigi hökmünde ykrar edilýär. Isa hemişe bir zadyň ahyryny şol zadyň başlangyjy bilen suratlandyrýar.

All the prophets are speaking of the last days, and John, in Revelation seventeen is identifying the last earthly kingdom when he presents “the beast that” “was, and is not; and shall ascend out of the bottomless pit, and go into perdition.” The beast ascends out of “the bottomless pit,” which is a symbol of a “new manifestation of satanic power.”

Ähli pygamberler soňky günler barada aýdýarlar, we Ýahýa, Ylham kitabynyň on ýedinji babynda, “bar bolan, emma häzir ýok bolan, we düýpsüz çukurdan çykyp, heläklige gitjek” “wagşy jandary” beýan edende, ýer ýüzündäki soňky patyşalygy kesgitleýär. Wagşy jandar “düýpsüz çukurdan” çykýar, bu bolsa “şeýtani güýjüň täze bir ýüze çykmasynyň” nyşanydyr.

> “‘When they shall have finished [are finishing] their testimony.’ The period when the two witnesses were to prophesy clothed in sackcloth ended in 1798. As they were approaching the termination of their work in obscurity, war was to be made upon them by the power represented as ‘the beast that ascendeth out of the bottomless pit.’ In many of the nations of Europe the powers that ruled in Church and State had for centuries been controlled by Satan, through the medium of the papacy. But here is brought to view a new manifestation of Satanic power.” The Great Controversy, 268.

> “‘Olar öz şaýatlygyny tamamlanlarynda [tamamlaýarlar].’ Iki şaýadyň çul geýnip pygamberlik etmelidigi döwür 1798-nji ýylda tamamlandy. Olar öz işleriniň garaňkylykda ýerine ýetirilmeginiň soňuna golaýlaşanlarynda, olara garşy ‘çuňlugyň düýbünden çykýan haýwan’ hökmünde görkezilen güýç tarapyndan uruş açylmalydy. Ýewropanyň köp milletlerinde Ybadathana bilen Döwleti dolandyran güýçler asyrlar boýy papalygyň üsti bilen Şeýtan tarapyndan dolandyrylyp gelnipdi. Emma bu ýerde şeýtanlyk güýjüň täze bir ýüze çykyşy göz öňüne getirilýär.” Beýik Göreş, 268.

Some of the theologians will argue that because the “beast that ascendeth out of the bottomless pit” in Revelation eleven, is identified in the passage as the atheism of the French Revolution, that the expression “bottomless pit” is a symbol of atheism. But Islam ascended out of the “bottomless pit” in Revelation nine, and Islam is not atheism. The bottomless pit represents a satanic manifestation.

Käbir ylahyýatçylaryň käbiri Wahýy kitabyň on birinji babynda agzalýan “dipsiz çuňlukdan çykýan janawar” şol parçada Fransuz rewolýusiýasynyň ateizmi hökmünde kesgitlenýändigi sebäpli, “dipsiz çuňluk” diýen aňlatmanyň ateizmiň nyşanydygyny öňe sürerler. Emma Wahýy kitabyň dokuzynjy babynda Yslam “dipsiz çuňlukdan” çykdy, Yslam bolsa ateizm däldir. Dipsiz çuňluk şeýtany bir ýüze çykmany aňladýar.

> “I told him that the Lord had shown me in vision that mesmerism was from the Devil, from the bottomless pit, and that it would soon go there, with those who continued to use it.” Review and Herald, July 21, 1851.

> “Men oňa Rebbiň maňa görnüşde mesmerizmiň Şeýtandan, düýpsüz çuňlukdan gelýändigini görkezendigini, hem-de ony ulanmagyny dowam etdirýänler bilen bilelikde tiz wagtda şol ýere gitjekdigini aýtdym.” Review and Herald, 21-nji iýul, 1851.

Something from “the Devil,” is something from “the bottomless pit.” In Revelation seventeen the beast that ascends out of the bottomless pit is the power that goes into perdition and those whose names are not written in the book shall wonder after. “Perdition” means eternal damnation and is represented in Revelation as the “lake of fire,” which is where the beast is cast into.

“Şeýtandan” bolan bir zat, “çuňňur düýpsüz uçurumdan” bolan bir zatdyr. Ylham kitabyň on ýedinji babynda düýpsüz uçurumdan çykýan wagşy haýwan heläkçilige gidýän güýçdür, ady kitapda ýazylmadyk adamlar bolsa onuň yzyndan haýran galyp giderler. “Heläkçilik” ebedi näletlenmäni aňladýar we Ylham kitabynda wagşy haýwanyň taşlanýan ýeri bolan “ot köli” hökmünde şekillendirilýär.

> And the beast was taken, and with him the false prophet that wrought miracles before him, with which he deceived them that had received the mark of the beast, and them that worshipped his image. These both were cast alive into a lake of fire burning with brimstone. Revelation 19:20.

> We jan tutuldy, onuň bilen bilelikde bolsa onuň öňünde gudratlar görkezip, şol gudratlar arkaly janyň nyşanyny kabul edenleri hem-de onuň keşbine sežde edenleri aldap ýören ýalan pygamber hem tutuldy. Bularyň ikisi-de diri halda kükürt bilen ýanýan odly köle taşlandy. Ylham 19:20.

In chapter thirteen the first beast that comes from the sea, which Sister White directly identifies as the papacy is identified. In that passage the world wonders after the papal beast.

On üçünji bapda deňizden çykýan ilkinji ýyrtyjy haýwan, ýagny uýam Waýtyň göni papalyk diýip kesgitleýän zady, tanadylýar. Şol parçeda dünýä papalyk ýyrtyjy haýwanynyň yzyndan haýrana galyp gidýär.

> And I saw one of his heads as it were wounded to death; and his deadly wound was healed: and all the world wondered after the beast. Revelation 13:13.

> Men onuň kelleleriniň biriniň edil ölüme ýaralanan ýaly bolandygyny gördüm; emma onuň öldüriji ýarasy sagaldy; bütin dünýä haýwanyň yzyna düşüp haýran galdy. Ylham 13:13.

The beast of Revelation seventeen that “they that dwell on the earth shall wonder” after is the final manifestation of satanic power that occurs when the deadly wound of the papacy is healed at the soon-coming Sunday law. Every prophetic characteristic of the woman and the beast she rides upon in chapter seventeen, identifies the church of Rome, just as the dictionaries published before 1950 identified.

Ylham kitaby on ýedinji bapdaky, “ýer ýüzünde ýaşaýanlar muňa geň galarlar” diýlen haýwan, ýakyn wagtda çykjak Ýekşenbe kanuny bilen papalygyň ölüm ýarasy bejerilen wagty ýüze çykýan şeýtany güýjüň iň soňky ýüze çykyşydyr. On ýedinji bapdaky aýalyň we onuň münen haýwanynyň her bir pygamberlik häsiýeti, edil 1950-nji ýyldan öň neşir edilen sözlükleriň kesgitlänidek, Rim buthanasyny tanadýar.

The beast of Revelation seventeen, is a symbol of the combination of church and state, which is the image of the beast. The beast with seven heads and ten horns is the kingdom that is composed of the ten kings (the United Nations), which the woman rides upon and rules over. The woman is the papacy, who is identified as Babylon the great, the mother of harlots. After the symbols are identified we can return to 1798; the point in history where John was carried to in order to receive the last representation of the kingdoms of Bible prophecy.

Ylhamyň on ýedinji babyndaky wagşy haýwan — ybadathana bilen döwletiň birleşiginiň, ýagny wagşy haýwanyň keşbiniň nyşanydyr. Ýedi kelleli we on şahlı wagşy haýwan, şol on patyşadan düzülen patyşalykdyr (Birleşen Milletler Guramasy); zenan onuň üstünde otyr we onuň üstünden höküm sürýär. Zenan bolsa, uly Babyl diýip atlandyrylýan, bozuk aýallaryň enesi hökmünde tanadylýan papalykdyr. Nyşanlar kesgitlenenden soň, biz 1798-nji ýyla gaýdyp bileris; bu, Ýahýanyň Mukaddes Kitap pygamberlikleriniň patyşalyklarynyň soňky şekillendirişini kabul etmek üçin äkidilen taryhy nokadydyr.

We shall address those kingdoms, and their representation in Daniel chapter two, in the next article.

Biz indiki makalada şol patyşalyklara we olaryň Daniýel kitabynyň ikinji babyndaky şekillendirişine ýüzleneris.

> “Every nation that has come upon the stage of action has been permitted to occupy its place on the earth, that it might be seen whether it would fulfill the purpose of ‘the Watcher and the Holy One.’ Prophecy has traced the rise and fall of the world’s great empires—Babylon, Medo-Persia, Greece, and Rome. With each of these, as with nations of less power, history repeated itself. Each had its period of test, each failed, its glory faded, its power departed, and its place was occupied by another.

> “Hereket meýdanyna çykan her bir millete ýerde öz ornuny eýelemäge rugsat berildi, şonuň bilen onuň «Gözegçi bilen Mukaddesiň» maksadyny ýerine ýetirip-etmejekdigini görmek mümkin bolsun. Pygamberlik dünýäniň beýik imperiýalarynyň — Wawilonyň, Midiýa-Persiýanyň, Gresiýanyň we Rimiň — ýokary galşyny hem-de ýykylşyny yzarlady. Bularyň her biri bilen, has gowşak güýje eýe bolan milletlerde bolşy ýaly, taryh özüni gaýtalady. Olaryň her biriniň synag döwri boldy, her biri şowsuzlyga uçrady, onuň şöhraty solup gitdi, gudraty elinden gitdi, we onuň orny başga biri tarapyndan eýelendi.

> “While the nations rejected God’s principles, and in this rejection wrought their own ruin, it was still manifest that the divine, overruling purpose was working through all their movements.” Education, 177.

> “Halklar Hudaýyň ýörelgelerini ret edenlerinde we bu ret ediş arkaly özleriniň heläkçiligini taýýarlanlarynda-da, olaryň ähli hereketleriniň üsti bilen ylahy, ähli zady dolandyryjy maksadyň işleýändigi şonda-da aýdyň görünýärdi.” Education, 177.

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