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# The Eighth is of the Seven - Number Two

Sekizinjisi Ýediniňkidir — Iki San}

Kingdoms of Bible Prophecy

Mukaddes Kitap pygamberliginiň patyşalyklary

Author

Jeff Pippenger

Published

September 15, 2023

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In the previous article we identified that the Millerites could not see Rome as more than pagan and papal Rome, though they did address the distinctions between those two powers. For the Millerites the distinctions between pagan and papal Rome did not lead them to recognize that papal Rome was the fifth kingdom that followed the fourth kingdom of pagan Rome. After the disappointment in 1844, Sister White identified the three powers of Revelation twelve and thirteen as the dragon in chapter twelve, then the papacy, as the beast that came from the sea in chapter thirteen that was followed by the United States as the beast that came out of the earth. After the foundation was laid, the Lord opened the light upon the three-fold union of the dragon, the beast and false prophet that in chapter sixteen of Revelation leads the world to Armageddon.

Öňki makalada biz Millerçileriň Rimi butparaz Rimden we papalyk Rimden artyk görüp bilmändiklerini, ýöne şol iki güýjüň arasyndaky tapawutlara degip geçendiklerini kesgitledik. Millerçiler üçin butparaz Rim bilen papalyk Rimiň arasyndaky tapawutlar, papalyk Rimiň butparaz Rimiň dördünji patyşalygyndan soň gelýän bäşinji patyşalykdygyny ykrar etmäge getirmedi. 1844-nji ýyldaky lapykeçlikden soň, Uýam White Ylham kitabyň on ikinji we on üçünji baplaryndaky üç güýji şeýle kesgitledi: on ikinji bapdaky aždarha, soňra on üçünji bapda deňizden çykan haýwan hökmünde papalyk, onuň yzysüre bolsa ýerden çykan haýwan hökmünde Amerikanyň Birleşen Ştatlary. Esas goýlandan soň, Reb Ylham kitabyň on altynjy babynda dünýäni Armageddona alyp barýan aždarhanyň, haýwanyň we ýalan pygamberiň üç taraplaýyn birleşigi baradaky ýagtylygy açdy.

> “The line of prophecy in which these symbols are found begins with Revelation 12, with the dragon that sought to destroy Christ at His birth. The dragon is said to be Satan (Revelation 12:9); he it was that moved upon Herod to put the Saviour to death. But the chief agent of Satan in making war upon Christ and His people during the first centuries of the Christian Era was the Roman Empire, in which paganism was the prevailing religion. Thus while the dragon, primarily, represents Satan, it is, in a secondary sense, a symbol of pagan Rome.

> Bu nyşanlaryň duş gelýän pygamberlik ugry, Mesihi doglanda ýok etmäge synanyşan aždaha bilen Ylham 12-den başlanýar. Aždahanyň Şeýtandyg y aýdylýar (Ylham 12:9); Halasgäri ölüme höküm etdirmek üçin Hirody herekete getiren hem şoldy. Emma hristian eýýamynyň ilkinji asyrlarynda Mesihe we Onuň halkyna garşy uruş açmakda Şeýtanyň baş serişdesi, butparazlyk agalyk edýän din bolan Rim imperiýasy boldy. Şeýlelikde, aždaha ilkinji nobatda Şeýtany aňladýan bolsa-da, ikinji derejeli manyda ol butparaz Rimiň nyşanydyr.

> “In chapter 13 ( verses 1–10) is described another beast, ‘like unto a leopard,’ to which the dragon gave ‘his power, and his seat, and great authority.’ This symbol, as most Protestants have believed, represents the papacy, which succeeded to the power and seat and authority once held by the ancient Roman empire. Of the leopardlike beast it is declared: ‘There was given unto him a mouth speaking great things and blasphemies…. And he opened his mouth in blasphemy against God, to blaspheme His name, and His tabernacle, and them that dwell in heaven. And it was given unto him to make war with the saints, and to overcome them: and power was given him over all kindreds, and tongues, and nations.’ This prophecy, which is nearly identical with the description of the little horn of Daniel 7, unquestionably points to the papacy.

> 13-nji bapda (1–10-njy aýatlarda) ajdarhanyň öz «gudratyny, tagtyny we uly ygtyýaryny» beren, «gaplaňa meňzeş» başga bir wagşy haýwan suratlandyrylýar. Protestantlaryň köpüsiniň ynanyşy ýaly, bu nyşan gadymy Rim imperiýasynyň bir wagtlar eýelän gudratyny, tagtyny we ygtyýaryny miras alan papalygy aňladýar. Gaplaňa meňzeş bu wagşy haýwan hakda şeýle diýilýär: «Oňa uly sözleri we küpür sözleri aýdýan agyz berildi.... Ol Hudaýa garşy küfür etmek, Onuň adyny, Onuň mukaddes çadyryny we gökde ýaşaýanlary küfürlemek üçin agzyny açdy. Oňa mukaddesler bilen söweş etmek we olary ýeňmek ygtyýary berildi; şeýle hem oňa ähli taýpalar, diller we milletler üstünden ygtyýar berildi». Danyýel 7-däki kiçi şahyň beýany bilen tas birmeňzeş bolan bu pygamberlik, şübhesiz, papalyga yşarat edýär.

> “‘Power was given unto him to continue forty and two months.’ And, says the prophet, ‘I saw one of his heads as it were wounded to death.’ And again: ‘He that leadeth into captivity shall go into captivity: he that killeth with the sword must be killed with the sword.’ The forty and two months are the same as the ‘time and times and the dividing of time,’ three years and a half, or 1260 days, of Daniel 7—the time during which the papal power was to oppress God’s people. This period, as stated in preceding chapters, began with the supremacy of the papacy, A.D. 538, and terminated in 1798. At that time the pope was made captive by the French army, the papal power received its deadly wound, and the prediction was fulfilled, ‘He that leadeth into captivity shall go into captivity.’

> “‘Oňa kyrk iki aý dowam etmäge ygtyýar berildi.’ We pygamber şeýle diýýär: ‘Men onuň kelleleriniň biriniň ölüme çenli ýaralanan ýalydygyny gördüm.’ We ýene: ‘Ýesirlige alyp gidýän özi-de ýesirlige gider; gylyç bilen öldürýän gylyç bilen öldürilmelidir.’ Kyrk iki aý, Daniel 7-däki ‘bir wagt, wagtlar we wagtyň ýarysy’ bilen deňdir, ýagny üç ýarym ýyl, ýa-da 1260 gün — papalyk häkimiýetiniň Hudaýyň halkyny ezmeli bolan döwri. Bu döwür, öňki baplarda beýan edilişi ýaly, biziň eramyzyň 538-nji ýylynda papalygyň agalyk etmeginiň başlanmagy bilen başlap, 1798-nji ýylda tamamlandy. Şol wagtda papa fransuz goşuny tarapyndan ýesir alnypdy, papalyk häkimiýeti ölümcül ýarasyny aldy, hem-de: ‘Ýesirlige alyp gidýän özi-de ýesirlige gider’ diýen pygamberlik ýerine ýetdi.”

> “At this point another symbol is introduced. Says the prophet: ‘I beheld another beast coming up out of the earth; and he had two horns like a lamb.’ Verse 11. Both the appearance of this beast and the manner of its rise indicate that the nation which it represents is unlike those presented under the preceding symbols. The great kingdoms that have ruled the world were presented to the prophet Daniel as beasts of prey, rising when ‘the four winds of the heaven strove upon the great sea.’ Daniel 7:2. In Revelation 17 an angel explained that waters represent ‘peoples, and multitudes, and nations, and tongues.’ Revelation 17:15. Winds are a symbol of strife. The four winds of heaven striving upon the great sea represent the terrible scenes of conquest and revolution by which kingdoms have attained to power.

> “Şu pursatda başga bir nyşan girizilýär. Pygamber şeýle diýýär: ‘Men ýeriň içinden çykyp gelýän başga bir haýwany gördüm; onuň guzynyňky ýaly iki şahy bardy.’ 11-nji aýat. Bu haýwanyň hem daşky görnüşi, hem-de onuň ýüze çykyş usuly onuň aňladýan milletiniň öňki nyşanlar arkaly görkezilenlerden tapawutlydygyny bildirýär. Dünýäni dolandyran beýik patyşalyklar pygamber Danyýele ýyrtyjy haýwanlar hökmünde görkezildi; olar ‘asmanyň dört ýeli uly deňziň üstünde uruşýarka’ ýokary galýardylar. Danyýel 7:2. Ylham 17-de bir perişde suwlaryň ‘halklary, köplügi, milletleri we dilleri’ aňladýandygyny düşündirdi. Ylham 17:15. Ýeller dawalaşmagyň nyşanydyr. Uly deňziň üstünde uruşýan asmanyň dört ýeli patyşalyklaryň häkimiýete eýe bolmaklary üçin bolup geçen basybalyşlaryň we öwrülişikleriň elhenç sahnalaryny aňladýar.”

> “But the beast with lamblike horns was seen ‘coming up out of the earth.’ Instead of overthrowing other powers to establish itself, the nation thus represented must arise in territory previously unoccupied and grow up gradually and peacefully. It could not, then, arise among the crowded and struggling nationalities of the Old World—that turbulent sea of ‘peoples, and multitudes, and nations, and tongues.’ It must be sought in the Western Continent.

> “Emma guzynyňky ýaly şahly wagşy haýwan «ýerden çykyp gelýär» diýip görüldi.” Özüni berkarar etmek üçin beýleki güýçleri agdaran däl-de, şeýlelikde şekillendirilen millet öň başga hiç kim eýelemän gelen çäkde peýda bolup, kem-kemden hem parahatçylykly ösüp ulalmaly boldy. Şeýle bolansoň, ol Köne Dünýäniň gür ilatly we göreşli milletleriniň arasynda — «halklaryň, köpçülikleriň, milletleriň we dilleriň» tolgunyşykly deňzinde — ýüze çykyp bilmezdi. Ony Günbatar yklymynda gözlemeli.

> “What nation of the New World was in 1798 rising into power, giving promise of strength and greatness, and attracting the attention of the world? The application of the symbol admits of no question. One nation, and only one, meets the specifications of this prophecy; it points unmistakably to the United States of America. Again and again the thought, almost the exact words, of the sacred writer has been unconsciously employed by the orator and the historian in describing the rise and growth of this nation. The beast was seen ‘coming up out of the earth;’ and, according to the translators, the word here rendered ‘coming up’ literally signifies ‘to grow or spring up as a plant.’ And, as we have seen, the nation must arise in territory previously unoccupied. A prominent writer, describing the rise of the United States, speaks of ‘the mystery of her coming forth from vacancy,’ and says: ‘Like a silent seed we grew into empire.’—G. A. Townsend, The New World Compared With the Old, page 462. A European journal in 1850 spoke of the United States as a wonderful empire, which was ‘emerging,’ and ‘amid the silence of the earth daily adding to its power and pride.’—The Dublin Nation. Edward Everett, in an oration on the Pilgrim founders of this nation, said: ‘Did they look for a retired spot, inoffensive for its obscurity, and safe in its remoteness, where the little church of Leyden might enjoy the freedom of conscience? Behold the mighty regions over which, in peaceful conquest, … they have borne the banners of the cross!’—Speech delivered at Plymouth, Massachusetts, Dec. 22, 1824, page 11.

> “Täze Dünýäniň haýsy milleti 1798-nji ýylda güýje galyp, kuwwat we beýiklik wada berýän hem-de dünýäniň ünsüni özüne çekýän ýagdaýda ýüze çykýardy? Bu nyşanyň degişli edilmegi babatda hiç hili şübhe bolup bilmez. Bu pygamberligiň şertlerine gabat gelýän bir millet bar, diňe bir millet; ol şübhesiz ýagdaýda Amerikanyň Birleşen Ştatlaryny görkezýär. Bu milletiň ýüze çykşyny we ösüşini beýan eden mahaly, hatyp hem-de taryhçy mukaddes ýazyjynyň pikirini, hatda tas onuň sözlerini, gaýtadan-gaýtadan özleri hem duýman ulanypdyrlar. Janawar “ýerden çykyp gelýän” halda görüldi; terjimeçileriň aýtmagyna görä bolsa, bu ýerde “çykyp gelýän” diýip terjime edilen söz göni manyda “ösüp çykmak ýa-da ösümlik kimin gögerip çykmak” diýmegi aňladýar. Şeýle hem, görşümiz ýaly, bu millet öň ýaşaýyş bolmadyk ýerde döremeli boldy. Amerikanyň Birleşen Ştatlarynyň ýüze çykşyny beýan edýän belli bir ýazyjy, “onuň boşlukdan peýda bolşunyň syry” hakda söz açyp, şeýle diýýär: “Biz sessiz tohum kimin imperiýa öwrülip ösdük.”—G. A. Townsend, The New World Compared With the Old, page 462. 1850-nji ýylda bir Ýewropa neşiri Amerikanyň Birleşen Ştatlary hakda “ýüze çykýan” we “ýeriň dym-ümsümliginiň arasynda öz güýjüni we buýsanjyny günsaýyn artdyrýan” ajaýyp imperiýa hökmünde ýazdy.—The Dublin Nation. Edward Everett bu milleti esaslandyran Hajy-köçegärler hakdaky nutugynda şeýle diýdi: “Olar, Leideniň kiçi ýygnagynyň wyždan azatlygyny lezzet bilen ýaşap bilmegi üçin, öz näbelli bolşy bilen zyýansyz we öz uzaklygy bilen howpsuz bir çet ýer gözledilermikä? Ine, olar haçyň baýdaklaryny parahat basyp alyş arkaly göterip geçen ägirt uly ýurtlara serediň!”—Speech delivered at Plymouth, Massachusetts, Dec. 22, 1824, page 11.

> “‘And he had two horns like a lamb.’ The lamblike horns indicate youth, innocence, and gentleness, fitly representing the character of the United States when presented to the prophet as ‘coming up’ in 1798. Among the Christian exiles who first fled to America and sought an asylum from royal oppression and priestly intolerance were many who determined to establish a government upon the broad foundation of civil and religious liberty. Their views found place in the Declaration of Independence, which sets forth the great truth that ‘all men are created equal’ and endowed with the inalienable right to ‘life, liberty, and the pursuit of happiness.’ And the Constitution guarantees to the people the right of self-government, providing that representatives elected by the popular vote shall enact and administer the laws. Freedom of religious faith was also granted, every man being permitted to worship God according to the dictates of his conscience. Republicanism and Protestantism became the fundamental principles of the nation. These principles are the secret of its power and prosperity. The oppressed and downtrodden throughout Christendom have turned to this land with interest and hope. Millions have sought its shores, and the United States has risen to a place among the most powerful nations of the earth.

> “‘Ol guzynyňky ýaly iki şahasy bardy.’ Guza meňzeş şahlar ýaşlygy, bigünäliligi we mylaýymlygy aňladýar; bular 1798-nji ýylda pygambere ‘ýokary galyp gelýän’ hökmünde görkezilen Amerikanyň Birleşen Ştatlarynyň häsiýetini ýerlikli suratlandyrýar. Ilki Amerikaga gaçyp gelen hem-de patyşa zulumyndan we ruhany çydamsyzlygyndan pena gözlän mesihi sürgünleriň arasynda raýat we dini azatlygyň giň binýady üstünde hökümet gurmagy ýüregine düwenler köpdi. Olaryň garaýyşlary Garaşsyzlyk Jarnamasynda beýanyny tapdy; ol ýerde ‘ähli adamlaryň deň ýaradylandygy’ hem-de olara ‘ýaşaýyş, azatlyk we bagty gözlemek’ ýaly aýrylmaz hukugyň berlendigi baradaky beýik hakykat beýan edilýär. Konstitusiýa bolsa halka öz-özüni dolandyrmak hukugyny kepillendirýär we halkyň ses bermegi bilen saýlanan wekilleriň kanunlary çykarmalydygyny hem-de ýerine ýetirmelidigini göz öňünde tutýar. Dini ynanç azatlygy hem berildi; her bir adama wyždanynyň görkezmesine görä Hudaýa sežde etmäge rugsat edildi. Respublikaçylyk we protestantlyk milletiň esasy ýörelgelerine öwrüldi. Bu ýörelgeler onuň güýjüniň we gülläp ösüşiniň syrydyr. Ähli Hristian dünýäsinde ezilenler we depelenenler bu ýurda gyzyklanma we umyt bilen ýüz tutdular. Millionlarça adam onuň kenarlaryna geldi, we Amerikanyň Birleşen Ştatlary ýer ýüzüniň iň kuwwatly milletleriniň arasynda orun aldy.

> “But the beast with lamblike horns ‘spake as a dragon. And he exerciseth all the power of the first beast before him, and causeth the earth and them which dwell therein to worship the first beast, whose deadly wound was healed; … saying to them that dwell on the earth, that they should make an image to the beast, which had the wound by a sword, and did live.’ Revelation 13:11–14.” The Great Controversy, 438–441.

> Emma guzu ýaly şahly haýwan “aždarha ýaly gepleýärdi. Ol onuň öňünde birinji haýwanyň ähli häkimiýetini amala aşyrýar hem-de ýeri we onda ýaşaýanlary, öldüriji ýarasy sagalan birinji haýwana sežde etmäge mejbur edýär; … ýerde ýaşaýanlara gylyçdan ýara alan, ýöne diri galan haýwana bir şekil ýasamaklaryny aýdýar.” Ylham 13:11–14. Uly Göreş, 438–441.

The passage identifies that chapters twelve and thirteen are identifying the dragon, the beast and the false prophet, the three powers in Revelation sixteen that lead the world to Armageddon. Those three powers each have their own special chapters that covers the identical prophetic history. The last six verses of Daniel eleven begin with the words, “And at the time of the end,” which was 1798. Then the six verses identify the final movements of the papacy until in verse one of Daniel twelve Michael stands up and human probation closes and ushers in the seven last plagues. In verse forty-four of chapter eleven the message of the hour that enrages the papacy and initiates the blood bath that takes place just before probation closes is represented as “tidings out of the east and out of the north.”

Bu parça, on iki we on üçnji baplaryň, dünýäni Armageddona alyp barýan Ylham on altydaky üç güýji — aždarhany, wagşy haýwany we ýalan pygamberi — tanadýandygyny görkezýär. Şol üç güýjüň her biriniň şol bir pygamberlik taryhyny beýan edýän öz aýratyn baplary bar. Daniýel on biriň soňky alty aýaty: «Soňky döwrüň wagtynda» diýen sözler bilen başlanýar; bu bolsa 1798-nji ýyl boldy. Soňra şol alty aýat papalygyň soňky hereketlerini görkezýär, tä Daniýel on ikiniň birinji aýatynda Mikaýyl ýerinden turýança, adam üçin synag möhleti ýapylýança we soňky ýedi belany getirýänçä. On birinji babyň kyrk dördünji aýatynda, papalygy gazaba getirýän we synag möhleti ýapylmazdan öň bolup geçýän ganly gyrgynçylygy başladýan şol döwrüň habary, «gündogardan we demirgazykdan gelýän habarlar» hökmünde görkezilýär.

The message east and north represents the final warning message, for it is proclaimed just before Michael stands up. It is the third angel’s message that is proclaimed during the outpouring of the Holy Spirit. Daniel represented the message as two-fold. The message of the “north” that enrages the papacy is the message identifying the “king of the north” as the papal power, and the message of the “east” is the message of the children of the east, which is Islam. Of course, it has other important meanings as well, but east is a symbol of Islam and the antichrist is the counterfeit of the true King of the North. The message of the third angel that warns against receiving the mark of the king of the north (the mark of the beast) also warns that Islam will strike at the point that the cup of iniquity is full for the United States, and the United States fills its cup of iniquity at the Sunday law.

Gündogardan we demirgazykdan gelen habar iň soňky duýduryş habaryny aňladýar, çünki ol Mihailiň ýerinden turmagynyň edil öň ýanynda yglan edilýär. Bu Mukaddes Ruhuň dökülip berilmegi döwründe yglan edilýän üçünji perişdäniň habarydyr. Danyýel bu habary iki taraply görnüşde görkezdi. Papalygy gaharlendirýän “demirgazyk” habary “demirgazygyň patyşasynyň” papalyk häkimiýetidigini kesgitleýän habardyr, “gündogar” habary bolsa gündogar ogullarynyň habarydyr, ýagny Yslamdyr. Elbetde, onuň başga-da möhüm manylary bar, emma gündogar Yslamyň nyşanydyr, antimesih bolsa hakyky Demirgazygyň Patyşasynyň galp meňzetmesidir. Demirgazygyň patyşasynyň nyşanyny (haýwanyň nyşanyny) kabul etmezlik barada duýduryş berýän üçünji perişdäniň habary, şeýle hem, ABŞ üçin etmiş käsesi dolan pursatda Yslamyň urjakdygyny duýdurýar; ABŞ bolsa öz etmiş käsesini ýekşenbe kanuny bilen doldurýar.

Revelation thirteen beginning with verse eleven and then onward identifies the very same prophetic history, and it also begins at the time of the end in 1798.

Ylham on üç, on birinji aýatdan başlap dowam edip, şol bir pygamberlik taryhyny görkezýär, ol hem ahyrzaman döwründe, 1798-nji ýylda başlanýar.

> “What nation of the New World was in 1798 rising into power, giving promise of strength and greatness, and attracting the attention of the world? The application of the symbol admits of no question. One nation, and only one, meets the specifications of this prophecy; it points unmistakably to the United States of America.” The Great Controversy, 440.

> “Täze Dünýäniň haýsy halky 1798-nji ýylda kuwwata galyp, güýç we beýiklik wada berip, dünýäniň ünsüni özüne çekýärdi? Nyşanyň ulanylyşy hiç bir soraga ýer goýmaýar. Bir halk, diňe bir halk, bu pygamberligiň şertlerine laýyk gelýär; ol hiç bir şübhesiz Amerika Birleşen Ştatlaryna yşarat edýär.” Uly Jedel, 440.

The same prophetic history is covered in Revelation thirteen verses eleven through eighteen as is covered in Daniel eleven verse forty through forty-five. As with the verses in Daniel the story of the role of the United States ends with the close of probation as the United States forces the world to accept the mark of the beast. Then as in Daniel eleven the message of the hour is presented in chapter fourteen. It is the identical structure in both passages, with the exception that Daniel’s verses are describing the papal activities and Revelation thirteen is identifying the role of the United States. With those two lines we find that chapter seventeen of Revelation covers the same history, but emphasizes the role of the dragon, represented as ten kings, who are the United Nations. The three chapters considered line upon line identify the role of the dragon, the beast and false prophet which in chapter sixteen lead the world to Armageddon, so it is of significance that John informs us that when chapter seventeen begins it is one of the angels that had poured out the seven last plagues that comes to tell John of the judgment of the whore of Rome.

Şol bir pygamberlik taryhy Daniel 11:40–45-de nähili beýan edilse, Ylham 13:11–18-de hem şol bir görnüşde beýan edilýär. Danieldäki aýatlarda bolşy ýaly, Amerikanyň Birleşen Ştatlarynyň ornuna degişli hekaýa hem synag möhletiniň ýapylmagy bilen tamamlanýar, çünki Amerikanyň Birleşen Ştatlary dünýäni haýwanyň nyşanyny kabul etmäge mejbur edýär. Soňra, Daniel 11-de bolşy ýaly, döwrüň habary on dördünji bapda beýan edilýär. Iki parçanyň hem gurluşy hut birdir; diňe bir tapawut şudur: Danieliň aýatlary papalygyň işlerini suratlandyrýar, Ylham 13 bolsa Amerikanyň Birleşen Ştatlarynyň ornuny kesgitleýär. Şol iki ugry nazara alyp, biz Ylhamyň on ýedinji babynyň hem şol bir taryhy öz içine alýandygyny görýäris, emma ol ajdarhanyň ornuna aýratyn üns berýär; ajdarha on patyşa hökmünde görkezilýär, olar bolsa Birleşen Milletler Guramasydyr. Setir üstüne setir garalýan şol üç bap, on altynjy bapda dünýäni Armageddona alyp barýan ajdarhanyň, haýwanyň we ýalan pygamberiň ornuny kesgitleýär; şonuň üçin hem, on ýedinji bap başlananda, Rim jelepiniň hökümine degişli habary Ýahýa ýetirmek üçin geleniň ýedi soňky belany döken perişdeleriň biridigi barada Ýahýanyň bize habar bermegi möhüm ähmiýete eýedir.

> And there came one of the seven angels which had the seven vials, and talked with me, saying unto me, Come hither; I will shew 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. Revelation 17:1, 2.

> Soň ýedi käsä eýe bolan ýedi perişdäniň biri gelip, meniň bilen gepleşip maňa şeýle diýdi: “Bärik gel; men saňa köp suwlaryň üstünde oturan beýik jelep aýalyň höküm edilşini görkezjek. Ýeriň patyşalary onuň bilen zyna etdiler, ýeriň ýaşaýjylary bolsa onuň zynasyna degişli şerapdan serhoş boldular.” Ylham 17:1, 2.

With the Millerites it was about pagan Rome and papal Rome, but at the end it is about the three-fold union. As with her identification of those three powers in chapters twelve and thirteen, she clearly identifies the woman of chapter seventeen as the papacy.

Milleritlerde mesele butparaz Rim bilen papalyk Rim hakyndady, emma ahyrda mesele üç taraplaýyn birleşik hakyndadyr. Onuň on iki we on üç baplarda şol üç güýji kesgitleýşi ýaly, ol on ýediinji babyň aýalyny hem açyk-aýdyň papalyk hökmünde kesgitleýär.

> “The woman [Babylon] of Revelation 17 is described as ‘arrayed in purple and scarlet color, and decked with gold and precious stones and pearls, having a golden cup in her hand full of abominations and filthiness:…and upon her forehead was a name written, ‘Mystery, Babylon the Great, the mother of harlots.’ Says the prophet: ‘I saw the woman drunk with the blood of the saints, and with the blood of the martyrs of Jesus.’ Babylon is further declared to be ‘that great city, which reigneth over the kings of the earth.’ Revelation 17:4–6, 18. The power that for so many centuries maintained despotic sway over the monarchs of Christendom is Rome.” The Great Controversy, 382.

> Ylham 17-däki aýal [Wawilon] şeýle suratlandyrylýar: “melewşe we gyrmyzy reňkli geýimler geýnip, altyn, gymmatbahaly daşlar we merjenler bilen bezelipdi; elinde bolsa nejisliklerden we ýigrenji zatlardan doly altyn käse bardy; … onuň maňlaýynda şeýle at ýazylgydy: ‘Syr, Beýik Wawilon, jelepleriň enesi’.” Pygamber şeýle diýýär: “Men ol aýaly mukaddesleriň ganyndan we Isanyň şaýatlarynyň ganyndan serhoş bolan halda gördüm.” Şeýle hem Wawilon “ýeriň patyşalarynyň üstünden höküm sürýän şol beýik şäherdir” diýip yglan edilýär. Ylham 17:4–6, 18. Köp asyrlaryň dowamynda hristian äleminiň monarhlarynyň üstünden despotik häkimligi dowam etdiren güýç Rimdir.” Beýik Dawalyşyk, 382.

So, when does the prophetic history represented in chapter seventeen begin?

Şeýlelik bilen, on ýedinji bapda şekillendirilen pygamberlik taryhy haçan başlanýar?

> 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.

> Şeýlelikde, ol meni ruhda çöle alyp gitdi; men bolsa hakaratly atlardan doly, ýedi başly hem-de on şahly, al reňkli bir haýwanyň üstünde oturan bir aýaly gördüm. Aýal gyrmyzy we al reňkli geýimler bilen bezelipdi, altyn, gymmatbaha daşlar we merjenler bilen şaýlanypdy; elinde bolsa azgynlygynyň nejisligi we ýigrençli zatlaryndan doly altyn käse bardy. Onuň maňlaýynda bolsa şeýle bir at ýazylgydy: SYR, BEÝIK BABIL, ZYNAXORLARYŇ WE ÝER ÝÜZÜNDEGI ÝIGRENÇLI ZATLARYŇ ENESI. Men şol aýaly mukaddesleriň ganyndan we Isanyň şaýatlarynyň ganyndan serhoş bolan halda gördüm; men ony görenimde, örän uly haýranlyk bilen geň galdym. Ylham 17:3–6.

In order for John to see the woman he is prophetically carried into the wilderness which John himself has already identified with two witnesses as the twelve hundred and sixty years of papal rule in chapter twelve.

Ýahýanyň aýaly görmegi üçin, ol pygamberlik taýdan çöle alnyp gidilýär; Ýahýa bolsa şol çöli eýýäm on ikinji bapda iki şaýat bilen birlikde papalyk häkimiýetiniň müňe iki ýüz altmyş ýyllyk döwri hökmünde kesgitläpdi.

> 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 çöle gaçdy; ol ýerde onuň üçin Hudaý tarapyndan taýýarlanan bir ýer bardy, ol ýerde ony müň iki ýüz altmyş gün bakmalydylar.... Aýala uly bürgüdiň iki ganaty berildi, ol çöle, öz ýerine uçup barsyn diýip; ol ýerde ýylan ýüzünden bir wagt, wagtlar we ýarym wagt dowamynda eklenilýär. Ylham 12:6, 14.

John was prophetically transported into the wilderness time period, but verse three and onward specifies exactly where in the twelve hundred and sixty years John was taken to, for the woman had already become drunk with the blood of persecution, and she was already the “mother of harlots.” John was taken to the end of the wilderness period for the woman had already drunk of the blood of persecution and the Protestant churches were already returning to her fold and becoming her daughters, for she was identified in that period of time as the “mother of harlots.” She already had daughters. John’s testimony in chapter seventeen begins in 1798 as did the same prophetic history which represented the beast in Daniel eleven and the false prophet in Revelation thirteen.

Ýahýa pygamberlik taýdan çöl döwrüne alnyp gidildi, ýöne üçünji aýat we ondan soňraky aýatlar takyklykda Ýahýanyň müň iki ýüz altmyş ýylyň içinde nirä alnyp gidilendigini görkezýär, çünki aýal yzarlamanyň ganyndan eýýäm serhoş bolupdy we ol eýýäm “ahlaksyz aýallaryň enesi” bolupdy. Ýahýa çöl döwrüniň ahyryna alnyp gidildi, çünki aýal eýýäm yzarlamanyň ganyndan içipdi we Protestan ybadathanalary eýýäm onuň gujagyna dolanyp, onuň gyzlary bolup barýardy, sebäbi ol şol döwürde “ahlaksyz aýallaryň enesi” hökmünde tanalýardy. Onuň eýýäm gyzlary bardy. On ýedinji bapdaky Ýahýanyň şaýatlygy 1798-nji ýylda başlaýar; edil şonuň ýaly-da, şol bir pygamberlik taryhy Danyýel 11-de haýwany we Ylham 13-de ýalan pygamberi aňladýardy.

Just as with the other two lines, when chapter seventeen concludes, chapter eighteen then identifies the message of the hour. Three prophetic lines, one for each of the three-fold union. They are all illustrated upon the same historical structure beginning in 1798 and continuing until the close of probation, and all three emphasize the final warning message.

Beýleki iki çyzykda bolşy ýaly, on ýedinji bap tamamlanyp, on sekizinji bap bolsa şol sagadyň habaryny kesgitleýär. Üç pygamberlik çyzygy bar, üç esse birleşigiň hersi üçin biri. Olaryň ählisi 1798-nji ýylda başlanýan we synag möhletiniň ýapylmagyna çenli dowam edýän şol bir taryhy gurluşyň üstünde şekillendirilýär, hem-de üçüsi hem soňky duýduryş habaryny nygtaýar.

Habakkuk’s Tables addresses the subject of Revelation seventeen in much greater detail, so I will now jump to the riddle that is represented in the chapter that sets forth eight kingdoms of Bible prophecy.

Habakkugyň Tabletleri Ylham kitabynyň on ýedinji babyndaky meselä has giňişleýin seredýär, şonuň üçin indi Mukaddes Kitap pygamberliginiň sekiz patyşalygyny beýan edýän şol babyň aňladýan syryna geçerin.

> And here is the mind which hath wisdom. The seven heads are seven mountains, on which the woman sitteth. And there are seven kings: five are fallen, and one is, and the other is not yet come; and when he cometh, he must continue a short space. And the beast that was, and is not, even he is the eighth, and is of the seven, and goeth into perdition. Revelation 17:9–11.

> Ine, paýhasly aňdyr. Ýedi baş — aýalyň üstünde oturan ýedi dagdyr. Şeýle hem ýedi patyşa bardyr: olaryň bäşi ýykyldy, biri bardyr, beýlekisi entek gelmedi; ol gelende bolsa, az wagt galmalydyr. Öň bolan, emma häzir ýok bolan haýwan hem sekizinjidir, ol ýediniň biridir we heläklige gidýändir. Ylham 17:9–11.

Daniel told Nebuchadnezzar, “Thou art this head of gold.”

Danyýel Nebukadnesara şeýle diýdi: «Sen şol altyn başsyň».

> And wheresoever the children of men dwell, the beasts of the field and the fowls of the heaven hath he given into thine hand, and hath made thee ruler over them all. Thou art this head of gold. Daniel 2:38.

> Adamlaryň perzentleri nirede ýaşasa, meýdanyň haýwanlaryny we asmanyň guşlaryny hem Ol seniň eliňe berdi we olaryň hemmesine seni höküm sürüji etdi. Şol altyn baş sensiň. Daniel 2:38.

Daniel also told Nebuchadnezzar, “Thou, O king, art a king of kings.”

Danyýel hem Nebukadnesara şeýle diýdi: «Sen, eý patyşa, patyşalaryň patyşasysyň.»

> Thou, O king, art a king of kings: for the God of heaven hath given thee a kingdom, power, and strength, and glory. Daniel 2:37.

> Sen, eý patyşa, patyşalaryň patyşasysyň; çünki gökleriň Hudaýy saňa patyşalyk, gudrat, kuwwat we şöhrat berdi. Daniel 2:37.

Nebuchadnezzar was the “head” and he was a king, and he was a king of kings for he represented the first of the kingdoms represented in the image. Nebuchadnezzar was the king represented by gold, and other kingdoms and kings would be represented by the other metals in the image, but Nebuchadnezzar was first and therefore the king of the kings. Another level which we will not address right now is that the kingdom of Babylon represents the kingdom that seeks to counterfeit Christ, who is the true King of kings.

Nebukadnesar “baş”dy, ol patyşady, we ol patyşalaryň patyşasydy, çünki ol heýkelde görkezilen patyşalyklaryň ilkinjisini wekilçilik edýärdi. Nebukadnesar altyn bilen görkezilen patyşady, beýleki patyşalyklar we patyşalar bolsa heýkeldäki beýleki metallarda görkezilerdi; emma Nebukadnesar ilki bolandygy üçin patyşalaryň patyşasydy. Häzirlikçe seretmejek başga bir gatlak hem şudur: Wawilon patyşalygy hakyky Patyşalaryň Patyşasy bolan Mesihi galplaşdyrmaga çalyşýan patyşalygy wekilçilik edýär.

In the beginning of Isaiah’s testimony of the twenty-five hundred and twenty year prophecies (Leviticus twenty-six’s seven times) Isaiah identifies kings as heads.

Işaýanyň iki müň bäş ýüz ýigrimi ýyllyk pygamberlikler (Lewiler 26-daky ýedi gezek) baradaky şaýatlygynyň başynda Işaýa patyşalary başlar hökmünde kesgitleýär.

> For the head of Syria is Damascus, and the head of Damascus is Rezin; and within threescore and five years shall Ephraim be broken, that it be not a people. And the head of Ephraim is Samaria, and the head of Samaria is Remaliah’s son. If ye will not believe, surely ye shall not be established. Isaiah 7:7, 8.

> Çünki Siriýanyň başy Şamdyr, Şamyň başy bolsa Rezindir; altmyş bäş ýylyň içinde Efraýym halk bolmakdan çykylyp döwler. Efraýymyň başy Samariýadyr, Samariýanyň başy bolsa Remalýanyň ogludyr. Eger siz iman etmeseňiz, elbetde berk durup bilmersiňiz. Işaýa 7:7, 8.

Isaiah is just setting forth the starting point for the two twenty-five hundred and twenty year time periods against the northern kingdom of Samaria and the southern kingdom of Judah and as he does so he includes two witnesses that the capitol city of a nation is its head, and that the king is the head of the capitol city. A “head” is a king and a kingdom. In the Revelation the same line of prophecy is taken up as in Daniel.

Işaýa diňe Samariýanyň demirgazyk patyşalygyna we Ýahudanyň günorta patyşalygyna garşy bolan iki müň bäş ýüz ýigrimi ýyllyk iki döwriň başlangyç nokadyny beýan edýär, hem-de muny edende, bir milletiň paýtagt şäheriniň onuň başydygyna, patyşanyň bolsa paýtagt şäheriň başydygyna şaýatlyk edýän iki şaýady hem öz içine alýar. “Baş” patyşadyr we patyşalykdyr. Ylham kitabynda şol bir pygamberlik ugry, Daniýeldäki ýaly, dowam etdirilýär.

Therefore, when John is taken to 1798 and presented with the riddle that identifies that there are seven “heads,” he is identifying that there are seven kingdoms. He is then told that five of the heads or kingdoms have fallen. In 1798 the fifth kingdom of Bible prophecy had just fallen as it received a deadly wound that would eventually be healed.

Şonuň üçin Ýahýa 1798-nji ýyla alnyp gidilip, ýedi «başyň» bardygyny görkezýän syr bilen tanyşdyrylanda, onuň ýedi patyşalygy aňladýandygyny kesgitleýär. Soňra oňa başlaryň, ýagny patyşalyklaryň bäşisiniň ýykylandygy aýdylýar. 1798-nji ýylda Bibliýa pygamberliginiň bäşinji patyşalygy ölümli ýara aldygy sebäpli ýaňy ýykylypdy; şol ýara bolsa ahyrsoňy sagaldylar.

John who is standing in the history of the time of the end in 1798, is also told that one of the heads “is.” The sixth kingdom of Bible prophecy began in 1798, so when John was prophetically conveyed to 1798, the kingdom that then was, is the United States, and he was further informed that the seventh kingdom was still future to 1798, for it had not yet come. The seventh kingdom that was still future to 1798, is the United Nations who are represented by ten kings, and are the subject of Revelation seventeen. But there is also an eighth, who is of the seven. Rome always comes up eighth and is of the seven.

Ahyrzamanyň döwrüniň taryhynda, 1798-nji ýylda duran Ýahýa, şeýle hem başlaryň biriniň “bar”dygy barada habardar edilýär. Mukaddes Kitap pygamberliginiň altynjy şalygy 1798-nji ýylda başlandy; şonuň üçin Ýahýa pygamberlik taýdan 1798-nji ýyla geçirilende, şol wagt bar bolan şalyk Amerikanyň Birleşen Ştatlarydyr, hem-de oňa ýedinji şalygyň heniz 1798-nji ýyl üçin geljekdedigi, sebäbi onuň entek gelmändigi-de habar berildi. 1798-nji ýyl üçin heniz geljekde bolan ýedinji şalyk, on patyşa arkaly görkezilýän we Ylham on ýedinjäniň temasy bolan Birleşen Milletler Guramasydyr. Emma ýedinjiden bolan sekizinji hem bardyr. Rim hemişe sekizinji bolup ýüze çykýar we ol ýediniň biridir.

There is much to say about the contents of chapter seventeen, but we are simply identifying the eight kingdoms of Bible prophecy represented in chapter seventeen in order to see how the Millerite understanding of four kingdoms squares up with the eight kingdoms of Revelation seventeen.

On ýedinji babyň mazmuny barada aýdyljak zat köp, emma biz diňe on ýedinji bapda şekillendirilen, Mukaddes Kitabyň pygamberliklerindäki sekiz patyşalygy kesgitleýäris, şonuň bilen Millerit düşünjesindäki dört patyşalygyň Ylham kitabynyň on ýedinji babyndaky sekiz patyşalyk bilen nähili laýyk gelýändigini görmek üçin.

We will address this in the next article.

Muny indiki makalada serederis.

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