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# The Eighth is of the Seven - Number Three

Sekizinji ýediniň içindendir — Üçünji sany

Daniel Two

Danyýel Iki

Author

Jeff Pippenger

Published

September 17, 2023

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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.

Bu makalada çözmäge synanyşjak soragymyz şudur: Injil pygamberligindäki patyşalyklar hakynda Daniýel kitabynyň ikinji babynda ilkinji gezek aýdylan zat bilen, Ylham kitabynyň on ýedinji babynda şol patyşalyklar hakynda iň soňky gezek aýdylan zat nähili gabat gelýär. Men Nebukadnesaryň heýkelinde hakykatda nämeleriň görkezilýändigi hem-de öňdebaryjylaryň tutan ornuna degişli käbir soraglary orta atmagy maksat edinýärin; olaryň düşünjesine görä, olaryň taryhy daşyň heýkeliň aýaklaryna urjak pursadyny görkezýärdi.

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.”

Ak uýpaýan aýal şeýle kesgitleýär: biz “Hudaýyň mukaddes işiniň demir palçyk bilen garyşan şekiliň aýaklary arkaly aňladylýan” derejä ýetipdik; muny ol mundan beýläk “ybadathanaçylyk bilen döwletçilik işleriniň gatyşdyrylmagy” diýip häsiýetlendirýär.

> “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 Hudaýyň mukaddes işiniň demir bilen palçygyň garylmagy arkaly heýkeliň aýaklary bilen şekillendirilýän döwrüne gelip ýetdik. Hudaýyň Öz halky, saýlanan bir halky bardyr; olaryň düşünje-parasady mukaddeslenmelidir, olar binýadyň üstüne agaç, ot-çöp we samany goýmak bilen haram bolmaly däldirler. Hudaýyň buýruklaryna wepaly bolan her bir jan, ynanjymyzyň tapawutlandyryjy aýratynlygynyň ýedinji günüň Sabatydygyny görer. Eger hökümet Sabata Hudaýyň buýruşy ýaly hormat goýsa, ol Hudaýyň güýjünde durar we bir wagtlar mukaddeslere gowşurylan imany gorar. Emma döwlet işgärleri galp sabaty goldarlar we özleriniň dini ynanjyny papalygyň bu perzendiniň tutulmagy bilen garyşdyrarlar, ony Rebbiň mukaddesläp, bereketlän Sabatyndan ýokarda goýup, ony adamyň mukaddes saklamagy üçin aýratyn bellärler; ol hem Onuň bilen Öz halkynyň arasynda müň nesle çenli alamatdyr. Ybadathana syýasaty bilen döwlet syýasatynyň garyşdyrylmagy demir we palçyk bilen görkezilýär. Bu birleşik ähli ybadathanalaryň güýjüni gowşadýar. Ybadathanany döwletiň güýji bilen üpjün etmek ýaman netijeleri getirjekdir. Adamlar Hudaýyň sabyrlylygynyň çäginden tas geçdiler. Olar öz güýjüni syýasata goýdular we papalyk bilen birleşdiler. Emma Hudaýyň kanunyny biderek edenleri Hudaýyň jezalandyrjak wagty geler, we olaryň ýaman işi öz başlaryna gaýdyp geler.” 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.”

Hudaýyň mukaddes işiniň ybadathana syýasaty bilen döwlet syýasatynyň özara garylýandygy döwre gelip ýetmegimiz, öňe gidýän bir wagt döwrüniň beýanydyr. Ol bu garyşmagyň “ybadathanalaryň ähli güýjüni gowşadýandygyny”, onuň “erbet netijeleri getirjekdigini” hem-de “Hudaýyň Öz kanunyny güýjüni ýitirenler edenleri jezalandyrjak wagtynyň geljekdigini” aýdýar.

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.”

Ybadathana bilen döwletiň gatyşmagy, ybadathanalaryň güýjüni gowşadýan hadysa bolup, ol Pergam ybadathanasynyň beýanydyr; bu ýerde ybadathana syýasaty bilen döwlet syýasatynyň utgaşdyrylmagy günä adamsynyň aýan edilmeginden öň gelýän dinden sapmany aňladýardy. Pergam hem-de Mesihçilige we butparazlyga arasyndaky ylalaşygy alamatlandyrýan imperator Danyýel ikidäki dördünji patyşalykda ýüze çykýar. Şol ylalaşyk Danyýel ikide “palçyk” sözüniň ulanylmagy arkaly görkezilýär.

> 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.

> Sen, eý patyşa, gördüň, ine, ägirt uly bir heýkel bardy. Şol ägirt uly heýkel, parlaklygy juda ajaýyp bolup, seniň öňüňde durýardy; onuň keşbi bolsa gorkunçdy. Bu heýkeliň kellesi sap altyndandy, onuň döşi we gollary kümüşdendi, garny we butlary misdendi, Aýaklary demirdendi, aýaklarynyň bir bölegi demirden, bir bölegi palçykdandy. Sen görüp durkaň, ynsan elleri degmän bir daş kesilip alnyp, demirden we palçykdan bolan aýaklaryna urdy-da, olary döwüp-derbi-dagyn etdi. Daniel 2:31–34.

As Daniel’s interpretation continues it is no longer “clay” but it became dirty or “miry clay.”

Danyýeliň düşündirişi dowam edýärkä, ol indi diňe “palçyk” bolman, hapa, ýagny “laýly palçyga” öwrüldi.

> 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.

> Sen aýaklary we aýak barmaklaryny bölekleýin küýzegäriň palçygyndan, bölekleýin hem demirden ybarat görşüň ýaly, şol patyşalyk bölünen bolar; emma onda demriň kuwwatyndan bir paý bolar, sebäbi sen demriň palçyk bilen garyşandygyny gördüň. Daniel 2:41.

The pure clay which was the Potter’s clay changes to miry clay. God is the Divine Potter and His work is never miry.

Küýzegäriň topragy bolan päk palçyk batgalyk palçyga öwrülýär. Hudaý Ylahy Küýzegärdir, Onuň işi bolsa hiç wagt batgalyk däldir.

> 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.

> Emma indi, eý Reb, sen biziň Atamyzsyň; biz palçykdyrys, Sen bolsa biziň küýzegärimizsiň; hemmämiz Seniň eliňiň eseridiris. Işaýa 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 2 Thessalonians.

Butparaz Rimiň taryhynda Smyrna ýygnagy arassa toýun boldy. Danieliň ikinji babyndaky dördünji patyşalyk bolan Pergamosyň taryhynda bolsa, bu toýun palçyga öwrülýär. Başda diňe «toýun», soňra bolsa «küýzegäriň toýny» diýlip agzalýan zat, düşündirişiň dowam etmegi bilen «palçyga» öwrülýär. Pergamos — Týatira, ýagny papalyk Rimi üçin ýol taýýarlamak maksady bilen şol özgertmäniň amala aşyrylan ýeri boldy. «Toýnuň» «palçyga» öwrülmegi, Pawlusyň 2 Selaniklilerde «ilki düşüş bolmaly» diýip atlandyrýan, Týatira üçin ýol taýýarlýan dinden ýüz dönderişdir.

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?

Milleritler Rimiň dördünji patyşalygyndan aňryny görüp bilmediler we Mesihe degişli Ikinji Gelişi indiki pygamberlik wakasy bolar diýip garaşdylar, çünki heýkeliň aýaklaryna urýan daş Ikinji Gelişi aňladýar. Emma Mesih 1798-nji ýylda bir patyşalyk gurupmydy? Ol 1844-nji ýylyň 22-nji oktýabrynda bir patyşalygy kabul etmek üçin Iň Mukaddes ýere girdi, ýöne şol wagtda ol patyşalyk guruldymy?

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.

Şol iki soragyň birinjisine jogap şudur: Mesih Öz ebedi patyşalygyny 1798-nji ýylda berkarar etmedi. Ikinji sorag, ýagny Mesih Öz ebedi patyşalygyny 1844-nji ýylyň 22-nji oktýabrynda berkarar etdimi ýa-da ýok, onuň jogaby hem ýokdur.

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.

Butparaz Rimiň döwründe bir patyşalyk guruldymy? Men muny soraýaryn, sebäbi ilkinji öňdebaryjylar dördünji patyşalygy hem butparaz, hem-de papalyk Rimi diýip düşünipdirler; bu bolsa 1798-nji ýyly, Mesihiň ebedi bir patyşalyk gurjak wagty hökmünde, dördünji patyşalygyň tamamlanşy diýip görkezýär. Emma Ylham kitaby butparaz Rimden soň gelýän dört patyşalygy görkezýär.

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.”

Eger Danyýel kitabyndaky ikinji bapda beýan edilen demirden dördünji patyşalyk diňe butparaz Rimini aňladýan bolsa we Konstantiniň ylalaşygy laýyň palçyga öwrülmegi arkaly görkezilýän bolsa, onda Mesih şol taryhy döwürde bir patyşalyk gurupmydy? Jogap — hawa. Pergam taryhy bolan haçda, Týatira däl, Mesih Öz «merhemet» patyşalygyny berkarar etdi. Haçda ebedi bir patyşalyk guruldy, we şol patyşalygyň tagty ahyrky ýagmyr döwründe gurulýan bir tagtyň nyşanydyr. Şol ahyrky ýagmyr tagty Onuň «şöhrat» patyşalygyny aňladýar.

> “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.

> Şägirtleriň Rebbiň ady bilen eden yglany her bir taýdan dogrydy, we onuň salgylanýan wakalary hut şol wagt bolup geçýärdi. Olaryň habary: «Wagt doly boldy, Hudaýyň Patyşalygy golaýlady» diýen habardy. «Wagtyň» — Mesihä, «Mähel edilene» çenli dowam etmeli bolan Daniel 9-daky altmyş dokuz hepdäniň — tamam bolmagy bilen, Mesih Iordanda Ýahýa tarapyndan çokundyrylandan soň Ruh bilen mähel edildi. Olar tarapyndan golaýlady diýip yglan edilen «Hudaýyň Patyşalygy» bolsa Mesihiň ölümi bilen bina edildi. Bu patyşalyk, olara ynandyrlyşy ýaly, ýer ýüzündäki bir imperiýa däldi. Şeýle hem ol, «Bütin asmanyň astyndaky patyşalyk we hökümdarlyk, hem-de patyşalygyň beýikligi Beňňi Ýokaryň mukaddesleriniň halkyna beriljek» wagtynda dikeldiljek geljekki, ölmez-ýitmez patyşalyk däldi; şol ebedi patyşalykda «ähli hökümdarlyklar Oňa gulluk ederler we Oňa boýun egerler». Daniel 7:27. Mukaddes Kitapda ulanylyşy boýunça «Hudaýyň Patyşalygy» diýen aňlatma hem merhemet patyşalygyny, hem-de şöhrat patyşalygyny bildirmek üçin ulanylýar. Merhemet patyşalygy Pawlus tarapyndan Ýewreýlere ýazylan hatda görkezilýär. Biziň «güýçsüzlügimiziň duýgusy bilen duýgudaşlyk edýän» rehimdar şefagataçy Mesihi görkezenden soň, resul şeýle diýýär: «Şeýlelikde, merhemet gazanyp, kömek wagtynda ýardam tapmagymyz üçin, geliň, merhemet tagtyna batyrgaýlyk bilen ýakynlaşalyň». Ýewreýler 4:15, 16. Merhemet tagty merhemet patyşalygyny aňladýar; çünki tagtyň bar bolmagy patyşalygyň bar bolmagyny göz öňünde tutýar. Mesih Öz tymsallarynyň köpüsinde «asmanyň patyşalygy» diýen aňlatmany adamlaryň ýüreklerinde ylahy merhemetiň işini aňlatmak üçin 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 şalygyny aňladýar; we bu şalyk Halasgäriň şu sözlerinde beýan edilýär: “Ynsan Ogly Öz şöhraty içinde, ähli mukaddes perişdeler bilen bile gelende, şonda Öz şöhratynyň tagtynda oturar; Onuň öňünde ähli milletler ýygnanar.” Matta 25:31, 32. Bu şalyk heniz geljekdedir. Ol Mesihiň ikinji gelişi bolýança 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.” The Great Controversy, 347.

> “Merhemet şalygy adamyň ýykylmagyndan dessine soň döredildi, haçanda günäkär adam neslini halas etmek üçin bir meýilnama düzülende. Şondan soň ol Hudaýyň maksadynda we wadasy arkaly bardy; iman arkaly bolsa adamlar onuň raýatlary bolup bilýärdiler. Şeýle-de bolsa, ol diňe Mesihiň ölümi bilen hakykatda döredildi. Hatda ýer ýüzündäki gullugyna girişenden soň hem, adamlaryň kesirligi we nankörlügi sebäpli halasgär Kalwariýanyň gurbanlygynyň öňünden yza çekilip bilerdi. Getsimaniýada betbagtlyk käsesi Onuň elinde sandyrady. Ol hatda şol pursadyň özünde-de maňlaýyndaky ganly deri aýryp, günäkär nesli öz zalymlyklarynda heläk bolmaga taşlap bilerdi. Eger Ol şeýle eden bolsady, ýykylan adamlar üçin hiç hili halas bolmazdy. Emma Halasgär Öz janyny tabşyranda we soňky demi bilen: ‘Tamam boldy,’ diýip gygyranda, onda halas ediliş meýilnamasynyň ýerine ýetirilmegi kepillendirildi. Edende günä eden jübütlere berlen gutulyş wadasy berkidildi. Ondan öň Hudaýyň wadasy arkaly bar bolan merhemet şalygy şonda döredildi.” Beýik göreş, 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.

Mesih heýwenlik Rimiň pygamberlik taryhynda, papalyk Rimiň ahyrynda däl-de, ebedi bir patyşalygy hakykatdan hem gurdy. Şeýle hem Ol Öz şöhrat patyşalygyny Ikinji Gelişinde gurýar; bu bolsa yslamynyň dört şemalynyň goýberilýän wagty bolan soňky ýagşyň taryhyny öz içine alýar.

> “The latter rain is coming on those that are pure—all then will receive it as formerly.

> “Giç ýagyş sap bolanlaryň üstüne gelýär — şonda hemmesi hem öňküsi ýaly ony alarlar.

> “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.

> “Dört melek serbest bıraktığında, Mesih kendi krallığını kuracaktır. Geç yağmuru, ellerinden gelenin tümünü yapanlardan başkası alamaz. Mesih bize yardım edecektir. Herkes, Tanrı’nın lütfuyla, İsa’nın kanı aracılığıyla galip gelebilir. Bütün gök bu işle ilgilenmektedir. Melekler ilgilenmektedir.” 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.

Dört ýel goýberilende, Mesih Öz şalygyny bina edýär. Soňky ýagyş hem-de dört ýeliň goýberilmegi ikisi-de tapgyrlaýyn wakalary aňladýar, olaryň hiç biri hem wagtyň diňe bir nokadyny aňlatmaýar. Dört ýel Yslamy aňladýar.

> “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.

> “Perişdeler dört ýeli saklap durýarlar; olar, boşanyp çykmaga we bütin ýeriň ýüzüne topulmaga dyrjaşýan, ýolunda heläkçiligi we ölümi getirýän gazaply at görnüşinde suratlandyrylýar.

> “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 ebedi dünýäniň hut çäginde uklap ýatmalymy? Biz sust, sowuk we öli bolmalymy? Eý, ybadathanalarymyzda Hudaýyň Öz halkyna üflenýän Ruhy we demi bolsa, olar aýaklarynyň üstünde durlar we ýaşarlar diýseň! Biz ýoluň dar, derwezäniň hem gysykdygyny görmelidiris. Emma biz şol gysyk derwezeden geçip baranymyzda, onuň giňligi çäksizdir.” Manuscript Releases, volume 20, 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.

Perişdeler, ýoluna ölüm we weýrançylyk getirip, boşanyp çykmaga ymtylýan Yslamyň gaharly atyny, Hudaýyň Ruhy Hudaýyň halkynyň üstüne üflenýän döwürde, saklap durýarlar. Şonda olar aýaklarynyň üstünde durýarlar we ýaşaýarlar. Ruh olaryň üstüne üflenmezinden ozal, Hudaýyň halky ölüdir, çünki Ruhyň demi olaryň ýerinden turup ýaşamagyna sebäp bolýar. Uýam Waýt, indi demir bilen palçyk garylan heýkeliň aýaklarynyň ybadathana bilen döwletiň birleşmesini aňladýan bir döwre gelip ýetendigimizi aýdanda, ahyrky ýagşyň dökülmegi heniz geljekdedi.

> “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.

> “Soňky ýagyş Hudaýyň halkynyň üzerine ýagmalydyr. Gudratly bir perişde asmandan inmeli, we bütin ýer onuň şöhraty bilen ýagtylandyrylmalydyr.” Review and Herald, 21-nji aprel, 1891.

There are two voices in Revelation eighteen.

Ylhamyň on sekizinji babynda iki ses bar.

> “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.

> “Isa Öz hyzmatyna açyk görnüşde başlanda, Ol Ybadathanany onuň mukaddeslige garşy haram edilmeginden arassalady. Onuň hyzmatynyň soňky işleriniň arasynda Ybadathananyň ikinji gezek arassalanmagy hem bardy. Şonuň ýaly-da, dünýäni duýdurmak üçin edilýän soňky işde ybadathanalara iki aýratyn çagyryş edilýär.” Selected Messages, book 2, 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.

Birinji ses Hudaýyň halky üçin oýanşyk çagyryşydyr, ikinji ses bolsa heniz-de Wawilonda bolan Hudaýyň beýleki çagalary üçin oýanşyk çagyryşydyr.

> “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.

> “Erbetlikde, aldawda we hyýal azaşmasynda, ölüm kölegesiniň hut özünde ýatan bir dünýä bar,—ukuda, ukuda. Olary oýarmak üçin kimler janyndan zähmet çekýär? Haýsy ses olara ýetip biler? Meniň pikirim geljege alnyp gidilýär; şol wagt alamat berler: ‘Ine, Gelin ýigidi gelýär; Ony garşy almaga çykyň.’ Emma käbirleri çyralaryny doldurmak üçin ýag edinmegi gijikdirerler, we olar juda giç ýag bilen aňladylýan häsiýetiň başga birine geçirilmeýändigini bilerler.” 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?

Parçada iki soru sorulmuştur. Onları uyandırmak için can ıstırabını kimler duymaktadır? Hangi ses onlara ulaşabilir?

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.

Dünýäni oýarýan “ses” — Ylham kitabynyň on sekizinji babyndaky Hudaýyň beýleki sürüsini Babyldan çykmaga çagyrýan ikinji sesdir. Hudaýyň halky hem, dünýä hem Gije ýary çagyryşy arkaly oýarylmaga mätäçdir; bu bolsa, diňe ahyrky ýagşyň başga bir nyşanydyr.

Were the Millerites correct in identifying that in the days of the fourth kingdom Christ would set up an everlasting kingdom? Yes.

Dördünji patyşalygyň günlerinde Mesihiň ebedi bir patyşalyk gurjakdygyny kesgitlemekde Milleritler dogrumydy? Hawa.

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.

Ol Öz «merhemet» patyşalygyny haçda, ýagny Mukaddes Kitabyň pygamberlikleriniň dördünji patyşalygynyň taryhy döwründe berkarar etdi. Ol patyşalyk butparaz Rimdir. Danieliň ikinji babynda, Týatira ýygnagyndan öň gelýän ýüz öwürme şekillendirilýämi? Hawa, çünki Hudaýyň halkyny aňladýan palçyk palçykdan batgalyk palçyga öwrüldi. Onda şekiliň içinde Týatira nirede? Ýa-da ol asla şekiliň içindemi? Ol şekiliň içinde görkezilýär, we Nebukadnesar şol hakykata Danieliň dördünji babynda özüniň buýsançly tekepbirliginiň iň ýokary derejesine ýetende ýagtylyk saçýar.

> 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.

> Patyşa şeýle diýip sözledi: «Bu meniň gudratly güýjüm bilen patyşalyk öýi üçin bina eden beýik Babil dälmi? we bu meniň beýikligimiň şöhraty üçin dälmi?» Daniel 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.

Nebukadnesaryň meýdanyň haýwany ýaly ýaşan iki müň bäş ýüz ýigrimi günlük jezasyndan edil öň, ol öz tekepbirligini: “Beýik Wawilon diýilýän patyşalygy men gurmadymmy?” diýen soragy bermek bilen görkezdi. Ylham kitaby on ýedinjidäki jelep zenanyň maňlaýynda şeýle ýazgy bardy: “SYR, BEÝIK WAWILON, JELEPLERIŇ WE ÝER ÝÜZÜNIŇ ÝIGRENÇLI ZATLARYNYŇ ENESI.” Uýam Waýtyň atlandyryşy ýaly, Rim buthanasy Beýik Wawilondyr. Şekildäki altyn baş sözme-söz Wawilony aňladýar, şeýle hem ol ruhy Wawilony, ýagny Mukaddes Kitap pygamberliginiň ölüm howply ýara alan güýç bolmak ýaly ýeke-täk häsiýetli bäşinji patyşalygyny-da aňladýar. Işaýa ýigrimi üçde, Tir hökmünde görkezilen papalyk güýji bir patyşanyň günleri ýaly ýetmiş ýyl unutdyrylar. Nebukadnesar arkaly görkezilen sözme-söz Wawilon hem, Nebukadnesar iki müň bäş ýüz ýigrimi günläp öz patyşalygyndan kowlanda, soňra bejerilen ölüm howply ýara aldy. Sözme-söz beýik Wawilon ruhy beýik Wawilonyň nyşany boldy, olaryň ikisiniň hem patyşalyklary wagtlaýyn elinden alyndy, soň bolsa gaýtadan dikeldildi. Ylham kitaby on ýedinjidäki jelep zenanyň elinde kümüş käse-de ýokdy, bürünç ýa-da demir käse-de däl, onuň elinde altyn käse bardy.

> 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.

> Aýal gyrmyzy we al matalar bilen bezelen, altyn, gymmat bahaly daşlar we merjenler bilen şaýlanan eken; onuň elinde zynaçylygynyň nejisligi we ýigrenji zatlary bilen doly altyn käsesi bardy. Ylham 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.

Altyn göni Wawilony aňladýardy we ol ruhy Wawilony hem aňladýar; bu Mukaddes Kitap pygamberliginiň bäşinji patyşalygydyr, ol 1798-nji ýylda ölüm howply ýara aldy, şol wagt Mukaddes Kitap pygamberliginiň altynjy patyşalygy tagta çykdy. Şol şekildäki göni Wawilondan soň iki güýjden — Medlerden we Parslardan — ybarat kümüş patyşalyk geldi, Danieliň sekizinji babyndaky pars şahy soňundan we beýikräk bolup göterildi. Darius Med birinji şahydy, onuň serkerdesi Kiros bolsa, Med patyşasy Dariusdan soň ahyrsoňy häkimiýete geljek parsdy.

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.

Kiros Hudaýyň halkyny ýesirlikden azat etmek işine başlajak Mesihe degişli bir nyşandy. Med-Persiýa imperiýasy Injil pygamberliginiň altynjy patyşalygyny, ýagny Amerikanyň Birleşen Ştatlaryny aňladýar. Amerikanyň Birleşen Ştatlarynyň iki şahy bar bolup, olar Respublikançylygy we Protestantlygy aňladýar. Dariý ABŞ-nyň respublikançylyk şahyny, Kiros bolsa protestantlyk şahyny aňladýar. Kiros Hudaýyň halkynyň Iýerusalimi we ybadathanany gaýtadan gurmagy üçin olary azat etmek işine başlaýşy ýaly, Amerikanyň Birleşen Ştatlary hem ruhy Wawilonyň ýesirligindäki ýesirleri azat etmek üçin göterilen ýurt boldy; maksat Milleritleriň binýadyny goýan ruhy ybadathanasyny dikeltmekdi. Göni manydaky Wawilon ýesirliginiň ýetmiş ýyl bolşy, ruhy Wawilondaky ýesirligiň bir müň iki ýüz altmyş ýylynyň nyşany boldy. Amerikanyň Birleşen Ştatlary Nebukadnesaryň keşbindäki kümüş döşlerdir.

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.

Bürünçden bolan üçünji patyşalyk bütindünýä patyşalygyny aňladýan Gresiýady. Ol patyşalyk Birleşen Milletler Guramasydyr; Ylham kitaby on ýedinjide ol, 1798-nji ýylda entek gelmedik patyşalykdy. Ylham kitaby on ýedinjidäki on patyşa öz patyşalygyny ýediden bolan sekizinji patyşalyk bolan papalyga bermäge razy bolýarlar. Olar bu ylalaşygy Amerikanyň Birleşen Ştatlary tarapyndan muňa mejbur edilýändikleri we dünýäniň Amerikanyň Birleşen Ştatlarynda ýekşenbe kanuny başlanda doly guýulyp başlanýan ahyrky ýagşyň döwründe goýberilýän Yslamyň “dört ýeli” tarapyndan weýran edilýändigi sebäpli baglaşýarlar.

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.

Amerikanyň Birleşen Ştatlarynda Ýekşenbe kanuny kabul edilende, Hudaý Öz halkyny baýdak hökmünde ýokary galdyryp, Hudaýyň beýleki çagalaryny Wawilondan çykmaga çagyrmak arkaly Öz «şöhrat» Patyşalygyny berkarar edýär. Şeýlelikde, Protestantizmiň şahyry iň soňunda ýüze çykýar we Medo-Persiýanyň iki şahyry bilen laýyklykda öňküsinden beýik bolýar. Birleşen Milletler Guramasy dünýäniň dolandyrylyşyny papalyga bermäge razy bolan badyna, Yslamyň dört şemaly goýberilýär we bütindünýä patyşalygy, Gresiýanyň döwlen ilkinji şahyrynyň ölüminden soň dört şahyr emele gelenligi bilen yzarlan uruş bilen ýüzbe-ýüz bolýar.

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.

Şekil demirden ayaklara (devlet idaresi) ve çamurlu kile (kilise idaresi) ve on parmağa (on kral) ulaştığında, dağdan elsiz olarak koparılmış olan taş şeklin ayaklarına çarpar. Milleritler, peygamberlik tarihindeki kendi bakış noktalarından mümkün olabildiği ölçüde, Daniel’in şekline sadık bir doğruluk içindeydiler. Fakat Alfa ve Omega daima sonu başlangıçla tasvir eder ve Nebukadnessar’ın suretindeki dört krallık, dünyanın sonunda kendi ruhsal karşılıklarını örnekleyen dört gerçek krallığı temsil eder.

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).

Tarihiň patyşalyklarynda Rim sekizinji bolup ýüze çykýar we ýedidendir. Daniýel ýedinjide Rim sekizinji bolup ýüze çykýar we ýedidendir. Daniýel sekizinjide Rim sekizinji bolup ýüze çykýar we ýedidendir. Ylham on ýedinjide Rim sekizinji bolup ýüze çykýar we ýedidendir. Bibliýa pygamberliginiň patyşalyklarynyň ilkinji gezek agzalşyny görkezýän Daniýel ikinjide häzirki zaman ruhy Rim sekizinji bolup ýüze çykýar we ýedidendir. Bibliýa pygamberliginiň patyşalyklarynyň ilkinji (Alfa) suratlandyrylyşy iň soňkusyny (Omega) kesgitleýär.

> “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 şeýle bir döwre geldik welin, onda Hudaýyň mukaddes işi demir palçyk bilen garyşan heýkeliň aýaklary arkaly şekillendirilýär. Hudaýyň bir halky, saýlanyp alnan bir halky bar; olaryň saýgarmasy mukaddeslenmelidir, olar binýadyň üstüne agaç, ot-çöp we saman goýmak arkaly haram bolmaly däldir. Hudaýyň buýruklaryna wepaly bolan her bir jan biziň imanymyzyň tapawutlandyryjy aýratynlygynyň ýedinji günüň Sabatydygyny görer. Eger hökümet Sabaty Hudaýyň emr edişi ýaly hormatlasa, onda ol Hudaýyň güýjünde durar hem-de bir wagtlar mukaddeslere tabşyrylan imanyň goragynda bolar. Emma döwlet işgärleri galp sabaty goldarlar we özleriniň dini ynanjyny papalygyň bu çagasynyň berjaý edilişi bilen garyşdyrarlar, ony Rebbiň mukaddeslän hem-de bereketlän Sabatynyň üstünde goýup, adamyň ony mukaddes saklamagy üçin aýratyn belläp goýan, Özi bilen Öz halkynyň arasynda müň nesle çenli bir alamat bolan Sabatdan ýokarda tutarlar. Ybadathana syýasaty bilen döwlet syýasatynyň garyşdyrylmagy demir bilen palçyk arkaly şekillendirilýär. Bu birleşme ähli ybadathanalaryň güýjüni gowşadýar. Ybadathanany döwletiň häkimiýeti bilen üpjün etmek erbet netijeleri getirer. Adamlar tas Hudaýyň sabyrlylygynyň çäginden geçdiler. Olar öz güýjüni syýasata bagyşladylar we papalyk bilen birleşdiler. Emma şeýle wagt geler welin, Hudaý Öz kanunyny güýjüni ýitiren edenleri jezalandyrar, olaryň edýän ýaman işleri bolsa öz başlaryna dolanar.” The Seventh-day Adventist Bible Commentary, volume 4, 1168.

The Alpha and Omega has made the correct pioneer understanding of Daniel two “new.”

Alfa we Omega Danyýlyň iki baradaky başlangyç düşünjesiniň dogrudygyny “täze” etdi.

> 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.

> Tagtda oturan şeýle diýdi: Ine, Men ähli zady täzeden edýärin. Ol maňa: “Ýaz, çünki bu sözler hakykatdyr we ygtybarlydyr” diýdi. Şeýle hem maňa: “Tamam boldy. Men Alfa we Omegamyn, başlangyç hem ahyr. Teşnä ömür suwunyň çeşmesinden mugt bererin” diýdi. Ylham 21:5, 6.

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