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# The Eighth is of the Seven - Number One

Sakkizinchisi Yettitasidandir — Birinchi Raqam

Miller’s Two Rome’s

Millerning Ikki Rimi

Author

Jeff Pippenger

Published

September 13, 2023

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William Miller based his prophetic message upon the framework of two desolating powers, which he correctly identified as pagan Rome and papal Rome.

Uilyam Miller o‘zining bashoratli xabarini vayron qiluvchi ikki hokimiyatning tuzilmasiga asosladi; u bularni butparast Rim va papalik Rimi deb to‘g‘ri aniqladi.

> “William Miller, when applying his hermeneutic, noticed in the various apocalyptic passages a recurring theme of controversy between the people of God and their enemies. In his analysis of the persecuting powers of God’s people throughout the ages he developed the concept of the two abominations, defined as paganism (the first abomination) symbolizing the persecuting force outside the church, and the papacy (the second abomination) representing the persecuting power within the church. It was the motif of the two abominations that characterized most of his following prophetic interpretations.” P. Gerard Damsteegt, Foundations of the Seventh-day Adventist Message and Mission, 22.

> “William Miller o‘z germenevtikasini qo‘llar ekan, turli apokaliptik parchalarda Xudoning xalqi bilan ularning dushmanlari o‘rtasidagi qarama-qarshilikning takrorlanib turadigan mavzusini payqadi. U asrlar davomida Xudoning xalqini quvg‘in qilgan kuchlarni tahlil qilar ekan, ikki makruh narsa tushunchasini ishlab chiqdi; bular butparastlik (birinchi makruh narsa) bo‘lib, jamoatdan tashqaridagi quvg‘inchi kuchni ramziy ifodalar edi, va papalik (ikkinchi makruh narsa) bo‘lib, jamoat ichidagi quvg‘inchi hokimiyatni ifodalar edi. Keyingi bashoratga oid talqinlarining aksariyatini aynan shu ikki makruh narsa motivi tavsiflab turardi.” P. Gerard Damsteegt, Foundations of the Seventh-day Adventist Message and Mission, 22.

The theologians of Adventism acknowledge the fact that Miller’s framework of prophetic application was the two desolating powers of paganism and papalism, even if they only consider it as an analysis of Millerite history, and not as a truth that was given him by God.

Adventizm ilohiyotchilari Millerning bashoratni tatbiq etish tizimi butparastlik va papalikning vayron qiluvchi ikki hokimiyati bo‘lganini tan oladilar, garchi ular buni faqat Millerchilar tarixining tahlili sifatida, Xudo tomonidan unga berilgan haqiqat sifatida emas, deb hisoblasalar ham.

> “God sent His angel to move upon the heart of a farmer who had not believed the Bible, to lead him to search the prophecies. Angels of God repeatedly visited that chosen one, to guide his mind and open to his understanding prophecies which had ever been dark to God’s people. The commencement of the chain of truth was given to him, and he was led on to search for link after link, until he looked with wonder and admiration upon the Word of God. He saw there a perfect chain of truth. That Word which he had regarded as uninspired now opened before his vision in its beauty and glory. He saw that one portion of Scripture explains another, and when one passage was closed to his understanding, he found in another part of the Word that which explained it. He regarded the sacred Word of God with joy and with the deepest respect and awe.” Early Writings, 230.

> “Xudo O‘z farishtasini Muqaddas Kitobga ishonmagan bir dehqonning yuragiga ta’sir etish, uni bashoratlarni tadqiq etishga yo‘llash uchun yubordi. Xudoning farishtalari o‘sha tanlangan kishini qayta-qayta ziyorat qilib, uning fikrini yo‘naltirdilar va Xudoning xalqiga doimo qorong‘i bo‘lib kelgan bashoratlarni uning idrokiga ochdilar. Haqiqat zanjirining boshlanishi unga berildi va u bo‘g‘indan bo‘g‘inga qadar izlashga yo‘naltirildi, toki u Xudoning Kalomiga hayrat va tahsin bilan boqadigan bo‘ldi. U yerda u haqiqatning mukammal bir zanjirini ko‘rdi. Ilhomlanmagan deb hisoblagan o‘sha Kalom endi uning nigohi oldida o‘zining go‘zalligi va ulug‘vorligi bilan ochildi. U Muqaddas Yozuvning bir qismi boshqasini sharhlashini ko‘rdi, va bir oyat uning idrokiga yopiq bo‘lganda, Kalomning boshqa qismida uni izohlovchi narsani topdi. U Xudoning muqaddas Kalomiga quvonch bilan hamda eng chuqur hurmat va muqaddas qo‘rquv bilan qaradi.” Ilk asarlar, 230.

“His angel” is identified directly as Gabriel by Sister White.

“Uning farishtasi” Oqsoch opa tomonidan to‘g‘ridan-to‘g‘ri Jabroil deb aniqlangan.

> “The words of the angel, ‘I am Gabriel, that stand in the presence of God,’ show that he holds a position of high honor in the heavenly courts. When he came with a message to Daniel, he said, ‘There is none that holdeth with me in these things, but Michael [Christ] your Prince.’ Daniel 10:21. Of Gabriel the Saviour speaks in the Revelation, saying that ‘He sent and signified it by His angel unto His servant John.’ Revelation 1:1. And to John the angel declared, ‘I am a fellow servant with thee and with thy brethren the prophets.’ Revelation 22:9, R.V. Wonderful thought—that the angel who stands next in honor to the Son of God is the one chosen to open the purposes of God to sinful men.” The Desire of Ages, 99.

> “Farishtaning: «Men Xudoning huzurida turuvchi Jabroilman», degan so‘zlari uning samoviy saroylarda yuksak sharafli mavqega ega ekanini ko‘rsatadi. U Doniyorning huzuriga xabar bilan kelganida shunday degan edi: «Bu ishlarda menga yordam beruvchi hech kim yo‘q, faqat sizning Amir-ingiz Mikoil [Masih] bordir». Doniyor 10:21. Vahiy kitobida Najotkor Jabroil haqida shunday deydi: «Uni O‘z farishtasi orqali quli Yuhannoga yuborib, ayon qildi». Vahiy 1:1. Va farishta Yuhannoga shunday e’lon qildi: «Men sening va payg‘ambar bo‘lgan birodarlaringning hamkasb quliman». Vahiy 22:9, R.V. Qanday ajoyib fikr — Xudoning O‘g‘liga sharafda eng yaqin turuvchi farishta aynan gunohkor insonlarga Xudoning niyatlarini ochib berish uchun tanlangandir.” “Asrlar orzusi”, 99.

“Wonderful thought—that the angel who stands next in honor to the Son of God is the one chosen to open the purposes of God” to William Miller’s mind. Not only Gabriel, but angels in the plural guided his understanding of the prophecies “which had ever been dark to God’s people.” Gabriel and other angels led Miller through the Bible consecutively from Genesis onward. He therefore was led to the longest time prophecy in the Bible, which is the “seven times” (twenty-five hundred and twenty years) of Leviticus twenty-six, well before he was led to the twenty-three hundred days of Daniel chapter eight and verse fourteen.

“Xudoning O‘g‘liga sharafda eng yaqin turadigan farishta Xudoning niyatlarini William Millerning ongiga ochib berish uchun tanlangani — naqadar ajoyib fikr.” Xalqiga Xudo tomonidan “doimo qorong‘i” bo‘lib kelgan bashoratlarni tushunishda unga yo‘l-yo‘riq bergan faqat Jabroil emas, balki ko‘plikdagi farishtalar ham edi. Jabroil va boshqa farishtalar Millerni Muqaddas Kitob bo‘ylab Ibtidodan boshlab izchil ravishda yetakladilar. Shu sababli u Daniel kitobi sakkizinchi bob, o‘n to‘rtinchi oyatdagi ikki ming uch yuz kunlik bashoratga yetaklanishidan ancha oldin, Muqaddas Kitobdagi eng uzun vaqt bashoratiga, ya’ni Leviticus yigirma oltidagi “yetti vaqt”ga (ikki ming besh yuz yigirma yil) yetaklandi.

> “I then devoted myself to prayer and to the reading of the word. I determined to lay aside all my prepossessions, to thoroughly compare Scripture with Scripture, and to pursue its study in a regular and methodical manner. I commenced with Genesis, and read verse by verse, proceeding no faster than the meaning of the several passages should be so unfolded, as to leave me free from embarrassment respecting any mysticism or contradictions. Whenever I found anything obscure, my practice was to compare it with all collateral passages; and by the help of CRUDEN, I examined all the texts of Scripture in which were found any of the prominent words contained in any obscure portion. Then by letting every word have its proper bearing on the subject of the text, if my view of it harmonized with every collateral passage in the Bible, it ceased to be a difficulty. In this way I pursued the study of the Bible, in my first perusal of it, for about two years, and was fully satisfied that it is its own interpreter. I found that by a comparison of Scripture with history, all the prophecies, as far as they have been fulfilled, had been fulfilled literally; that all the various figures, metaphors, parables, similitudes, etc. of the Bible, were either explained in their immediate connection, or the terms in which they were expressed were defined in other portions of the word, and when thus explained, are to be literally understood in accordance with such explanation. I was thus satisfied that the Bible is a system of revealed truths, so clearly and simply given, that the “wayfaring man, though a fool, need not err therein.’ …

> “Shundan so‘ng men o‘zimni ibodatga va Kalomni o‘qishga bag‘ishladim. Men barcha oldindan shakllangan qarashlarimni chetga surishga, Muqaddas Yozuvni Muqaddas Yozuv bilan sinchiklab qiyoslashga hamda uni muntazam va uslubiy tarzda o‘rganishga qat’iy ahd qildim. Men Ibtidodan boshladim va oyat-bay-oyat o‘qidim, turli parchalarning ma’nosi shunday ochilmaguncha tezroq ilgarilamadimki, natijada har qanday ramziylik yoki ziddiyatlar borasida menda hech qanday noqulaylik qolmasin. Qachonki men biror mavhum narsaga duch kelsam, uni barcha aloqador parchalar bilan qiyoslashni odat qildim; va CRUDEN yordamida, mavhum bo‘lakdagi asosiy so‘zlardan birortasi uchraydigan Muqaddas Yozuvning barcha matnlarini tekshirdim. So‘ngra har bir so‘zga matn mavzusiga nisbatan tegishli o‘rnini berib, agar mening qarashim Muqaddas Kitobdagi barcha aloqador parchalar bilan uyg‘unlashsa, u endi qiyinchilik bo‘lib qolmas edi. Shu tariqa men Muqaddas Kitobni, uni ilk bora boshdan-oyoq o‘qib-o‘rganishim davomida, qariyb ikki yil mobaynida tadqiq qildim va u o‘zining o‘zi sharhlovchisi ekaniga to‘la qanoat hosil qildim. Men shuni topdimki, Muqaddas Yozuvni tarix bilan qiyoslash orqali barcha bashoratlar, ular qanchalik amalga oshgan bo‘lsa, so‘zma-so‘z amalga oshgan; Muqaddas Kitobdagi turli timsollar, isti’oralar, masallar, o‘xshatishlar va hokazolar yo o‘zlarining bevosita bog‘lanishida izohlangan, yoki ular ifodalangan istilohlar Kalomning boshqa qismlarida ta’riflangan bo‘ladi, va shunday izohlangach, ular ana shu izohga muvofiq so‘zma-so‘z tushunilishi lozim. Shu tariqa men Muqaddas Kitob oshkor qilingan haqiqatlar tizimi ekaniga qanoat hosil qildim; bu haqiqatlar shu qadar ravshan va sodda tarzda berilganki, hatto ‘yo‘ldan o‘tuvchi odam, garchi nodon bo‘lsa ham, unda adashmaydi.’ …”

> “From a farther study of the Scriptures, I concluded that the seven times of Gentile supremacy must commence when the Jews ceased to be an independent nation at the captivity of Manasseh, which the best chronologers assigned to B. C. 677; that the 2300 days commenced with the seventy weeks, which the best chronologers dated from B. C. 457; and that the 1335 days commencing with the taking away of the daily, and the setting up of the abomination that maketh desolate, Daniel chapter seven verse eleven, were to be dated from the setting up of the Papal supremacy, after the taking away of Pagan abominations, and which, according to the best historians I could consult, should be dated from about A. D. 508. Reckoning all these prophetic periods from the several dates assigned by the best chronologers for the events from which they should evidently be reckoned, they all would terminate together, about A. D. 1843. I was thus brought, in 1818, at the close of my two years study of the Scriptures, to the solemn conclusion, that in about twenty-five years from that time all the affairs of our present state would be wound up…” William Miller’s Apology and Defense, 6, 12.

> “Muqaddas Yozuvlarni yanada chuqurroq tadqiq etish natijasida men shunday xulosaga keldimki, g‘ayriyahudiylar hukmronligining yetti zamoni yahudiylar Manashe asirligi paytida mustaqil xalq bo‘lishdan to‘xtaganlarida boshlanishi kerak edi; eng ishonchli xronologlar buni miloddan avvalgi 677-yilga nisbat beradilar; 2300 kun esa eng ishonchli xronologlar miloddan avvalgi 457-yildan boshlab sanagan yetmish hafta bilan boshlanadi; va Doniyor kitobi yettinchi bob, o‘n birinchi oyatda zikr etilgan kundalikning olib tashlanishi hamda vayron qiluvchi jirkanchlikning o‘rnatilishi bilan boshlanuvchi 1335 kun, butparastlik jirkanchliklari olib tashlanganidan keyin papalik hukmronligining o‘rnatilishidan boshlab sanalishi kerak edi va men murojaat qila olgan eng ishonchli tarixchilarga ko‘ra, bu taxminan milodiy 508-yildan boshlab sanalishi lozim edi. Bu bashoratli davrlarning barchasini, eng ishonchli xronologlar ular ravshan tarzda sanalishi kerak bo‘lgan voqealar uchun belgilagan turli sanalardan hisoblaganda, ularning hammasi bir vaqtda, taxminan milodiy 1843-yilda nihoyasiga yetardi. Shunday qilib, 1818-yilda, Muqaddas Yozuvlarni ikki yil davomida o‘rganishimning nihoyasida, men shu tantanavor xulosaga keldimki, o‘sha vaqtdan taxminan yigirma besh yil ichida hozirgi holatimizga oid barcha ishlar yakuniga yetadi…” Uilyam Millerning “Apology and Defense” asari, 6, 12.

The rule of first mention establishes that the first thing mentioned is of the greatest importance, and the first thing mentioned in Revelation chapter one verse one is the communication process that the Father employs as He gives a message to Jesus, who in turn gives it to His angel, which then gives it to a prophet that then writes it out and sends it to the churches. When Adventism rejected the work and discoveries of William Miller, they not only rejected their foundations, but they also rejected the very communication process which led Miller to his understandings, and they rejected the process which is the only avenue for men to understand the Revelation of Jesus Christ that is opened up just before probation closes.

Birinchi bor eslatish qoidasi shuni belgilaydiki, birinchi bo‘lib eslatilgan narsa eng katta ahamiyatga egadir, va Vahiy kitobining birinchi bobi, birinchi oyatida birinchi bo‘lib eslatilgan narsa — Otaning qo‘llaydigan aloqa jarayonidir: U xabarni Isoga beradi, Iso esa uni O‘z farishtasiga beradi, u esa uni bir payg‘ambarga yetkazadi, so‘ngra u buni yozib, jamoatlarga yuboradi. Adventizm Uilyam Millerning ishini va kashfiyotlarini rad etganida, ular nafaqat o‘z poydevorlarini rad etdilar, balki Millerni o‘z tushunchalariga olib kelgan aynan o‘sha aloqa jarayonining o‘zini ham rad etdilar; va ular sinov muddati yopilishidan sal avval ochib beriladigan Iso Masihning Vahiysini insonlar tushunishi uchun yagona yo‘l bo‘lgan jarayonni ham rad etdilar.

Miller was led to understand that the seven times of Leviticus commenced in 677 BC. It was not until 1856 that the Lord used Hiram Edson to identify that the scattering of the seven times was also carried out against the northern ten tribes of Israel. The Lord was attempting to develop the understanding of the seven times in agreement with, but well beyond Miller’s foundational discovery of the seven times. But in 1856 the light presented by Hiram Edson came mysteriously to an end, for the eighth article in the series ended with the words of James White, then the Editor of the Review and Herald, “To be continued.” It was to be “continued” but not until post September 11, 2001 when the Lord led his people to the “old paths” and ultimately to the unfinished series of articles penned by Hiram Edson.

Miller Levilar 26-bobdagi yetti zamon miloddan avvalgi 677-yilda boshlanganini tushunishga yetaklandi. Faqat 1856-yilgagina Rabbiy Hiram Edsondan foydalanib, yetti zamonning tarqatib yuborilishi Isroilning shimoliy o‘n qabilasiga qarshi ham amalga oshirilganini aniqlattirdi. Rabbiy yetti zamon haqidagi tushunchani Millerning yetti zamon borasidagi poydevoriy kashfiyoti bilan muvofiq holda, ammo undan ancha ilgarilatib rivojlantirishga urinayotgan edi. Ammo 1856-yilda Hiram Edson taqdim etgan nur sirli tarzda nihoyasiga yetdi, chunki turkumdagi sakkizinchi maqola o‘sha paytda Review and Herald muharriri bo‘lgan James White ning: “Davomi bor”, degan so‘zlari bilan tugagan edi. U “davom ettirilishi” kerak edi, biroq faqat 2001-yil 11-sentabrdan keyingina, Rabbiy O‘z xalqini “qadimiy yo‘llar”ga va oxir-oqibat Hiram Edson qalamiga mansub tugallanmagan maqolalar turkumiga yetaklaganida, bu amalga oshdi.

We are not currently addressing the rebellion that began shortly after the great disappointment, but to simply point out that even though Miller was led to the “seven times” of Leviticus twenty-six, it is clear that the Lord purposed to increase the initial understanding of the seven times beyond Miller’s foundational understanding of the subject. He chose Hiram Edson, the same servant from that very history that He had previously chosen to give the vision of Christ moving into the Most Holy Place on October 23, 1844.

Biz hozir buyuk umidsizlikdan ko‘p o‘tmay boshlangan isyon masalasini ko‘rib chiqayotganimiz yo‘q; balki shuni ta’kidlash uchungina aytyapmizki, garchi Miller Levilar yigirma oltinchi bobdagi “yetti vaqt”ga yetaklangan bo‘lsa-da, Rabbiy bu mavzu bo‘yicha Millerning asosiy tushunchasidan tashqari, “yetti vaqt” haqidagi dastlabki anglashni yanada kengaytirishni niyat qilgani ravshandir. U 1844-yil 23-oktabrda Masihning Eng Muqaddas Joyga kirayotganini ko‘rsatgan vahiy uchun ilgari tanlagan o‘sha tarixdagi ayni xizmatkor — Hiram Edsonni tanladi.

This is why I used the Adventist theologian’s words to acknowledge that the framework for all of Miller’s prophetic applications was based upon his understanding of the two desolating powers that in the book of Daniel are represented as the “daily” (paganism), which is always associated with either the “transgression” or “abomination,” both representing different aspects of the desolating power of papalism. Miller’s foundational understanding of the Roman powers has greatly increased since the history he represents.

Shuning uchun men adventist ilohiyotchining so‘zlaridan foydalanib, Millerning barcha bashoriy qo‘llanishlari uchun asos bo‘lgan tuzilma uning Doniyor kitobida “doimiy” (butparastlik) sifatida ifodalangan, va u doimo “gunoh” yoki “jirkanchlik” bilan bog‘langan ikki vayron qiluvchi hokimiyat haqidagi tushunchasiga tayanganini e’tirof etdim; bu ikkisi ham papalikning vayron qiluvchi hokimiyatining turli jihatlarini ifodalaydi. Rim hokimiyatlari haqidagi Millerning asosiy tushunchasi u ifodalagan tarixdan buyon ancha kengaydi.

The angels of God, including Gabriel, led Miller to the understandings he proclaimed. Those understandings included the prophecies he proclaimed, the rules of biblical interpretation he used and also the framework that allowed him to organize the prophecies correctly. Miller was given the framework that the two desolating powers addressed in Daniel were pagan Rome and papal Rome. Future for America was led to the framework of the three desolating powers of the dragon, the beast and false prophet.

Xudoning farishtalari, jumladan Jabroil, Millerni u e’lon qilgan tushunchalarga yo‘naltirdilar. Bu tushunchalar u e’lon qilgan bashoratlarni, u qo‘llagan Muqaddas Kitobni talqin qilish qoidalarini, shuningdek bashoratlarni to‘g‘ri tartibga solishiga imkon bergan asosni ham o‘z ichiga olardi. Millerga Doniyorda tilga olingan vayron qiluvchi ikki hokimiyat butparast Rim va papalik Rimi ekanligi haqidagi asos berildi. “Future for America” esa ajdarho, hayvon va soxta payg‘ambar bo‘lgan vayron qiluvchi uch hokimiyat haqidagi asosga yo‘naltirildi.

> And I saw three unclean spirits like frogs come out of the mouth of the dragon, and out of the mouth of the beast, and out of the mouth of the false prophet. For they are the spirits of devils, working miracles, which go forth unto the kings of the earth and of the whole world, to gather them to the battle of that great day of God Almighty. Revelation 16:13, 14.

> Va men ajdahoning og‘zidan, maxluqning og‘zidan va soxta payg‘ambarning og‘zidan baqalarga o‘xshash uch nopok ruh chiqqanini ko‘rdim. Chunki ular moʻjizalar ko‘rsatadigan jinlar ruhlaridir; ular butun yer yuzi va dunyo podshohlari oldiga chiqib, ularni Qodir Xudoning o‘sha buyuk kunidagi jangga to‘plash uchun boradilar. Vahiy 16:13, 14.

Future for America’s framework is built upon Miller’s work, but goes beyond where his work left off. Adventism left his framework and returned to the theology of apostate Protestantism and Rome. The same line of prophecy is taken up in the book of Revelation that is began in the book of Daniel.

Amerikaning kelajagi uchun asos Millerning ishiga qurilgandir, ammo uning ishi to‘xtagan joydan ham nariga o‘tadi. Adventizm uning asosidan voz kechib, murtad protestantizm va Rimning ilohiyotiga qaytdi. Doniyor kitobida boshlangan o‘sha bashorat chizig‘i Vahiy kitobida davom ettiriladi.

> “Revelation is a sealed book, but it is also an opened book. It records marvelous events that are to take place in the last days of this earth’s history. The teachings of this book are definite, not mystical and unintelligible. In it the same line of prophecy is taken up as in Daniel. Some prophecies God has repeated, thus showing that importance must be given to them. The Lord does not repeat things that are of no great consequence.” Manuscript Releases, volume 9, 8.

> “Vahiy muhrlangan kitobdir, biroq u ayni paytda ochilgan kitob hamdir. Unda bu yer tarixining so‘nggi kunlarida sodir bo‘lishi kerak bo‘lgan ajoyib voqealar qayd etilgan. Bu kitobning ta’limotlari aniqdir, sirli va tushunarsiz emas. Unda Doniyolda bo‘lgani kabi ayni bashorat yo‘nalishi davom ettiriladi. Xudo ayrim bashoratlarni takrorlagan, shu tariqa ularga ahamiyat berilishi kerakligini ko‘rsatgan. Rabbiy katta ahamiyatga ega bo‘lmagan narsalarni takrorlamaydi.” Manuscript Releases, 9-jild, 8.

Miller could not grasp the prophecies of the book of Revelation, for the line of paganism and papalism that is so firmly identified in Daniel is expanded in the book of Revelation to include the next persecuting power to arrive on the stage of prophetic history.

Miller Vahiy kitobidagi bashoratlarni anglay olmadi, chunki Doniyor kitobida shunchalik aniq belgilab berilgan butparastlik va papalikning silsilasi Vahiy kitobida bashoratli tarix sahnasiga keyin kirib keladigan navbatdagi quvg‘inchi hokimiyatni ham o‘z ichiga oladigan tarzda kengaytiriladi.

> “Through paganism, and then through the Papacy, Satan exerted his power for many centuries in an effort to blot from the earth God’s faithful witnesses. Pagans and papists were actuated by the same dragon spirit. They differed only in that the Papacy, making a pretense of serving God, was the more dangerous and cruel foe. Through the agency of Romanism, Satan took the world captive. The professed church of God was swept into the ranks of this delusion, and for more than a thousand years the people of God suffered under the dragon’s ire. And when the Papacy, robbed of its strength, was forced to desist from persecution, John beheld a new power coming up to echo the dragon’s voice, and carry forward the same cruel and blasphemous work. This power, the last that is to wage war against the church and the law of God, was symbolized by a beast with lamblike horns. The beasts preceding it had risen from the sea, but this came up out of the earth, representing the peaceful rise of the nation which is symbolized. The ‘two horns like a lamb’ well represent the character of the United States Government, as expressed in its two fundamental principles, Republicanism and Protestantism. These principles are the secret of our power and prosperity as a nation. Those who first found an asylum on the shores of America rejoiced that they had reached a country free from the arrogant claims of popery and the tyranny of kingly rule. They determined to establish a government upon the broad foundation of civil and religious liberty.

> “Butparastlik orqali, so‘ngra esa Papalik orqali Shayton ko‘p asrlar davomida Xudoning sodiq guvohlarini yer yuzidan yo‘q qilib tashlash maqsadida o‘z qudratini ishga soldi. Butparastlar ham, papachilar ham ayni o‘sha ajdaho ruhi bilan boshqarilar edilar. Ular faqat shunda farq qilar edilarki, Papalik, Xudoga xizmat qilayotgandek ko‘rinish berib, yanada xavfliroq va shafqatsizroq dushman edi. Rimchilik vositasi bilan Shayton dunyoni asir qilib oldi. Xudoning deb e’tirof etilgan jamoati ham ushbu aldov saflariga sweptirib kiritildi, va ming yildan ortiq vaqt davomida Xudoning xalqi ajdahoning g‘azabi ostida azob chekdi. Papalik esa o‘z kuchidan mahrum etilib, ta’qibni to‘xtatishga majbur bo‘lganida, Yuhanno ajdahoning ovozini takrorlaydigan va o‘sha shafqatsiz hamda kufrona ishni davom ettiradigan yangi bir hokimiyatning ko‘tarilib kelayotganini ko‘rdi. Jamoat va Xudoning qonuniga qarshi urush olib boradigan oxirgi hokimiyat bo‘lgan bu kuch qo‘zichoqnikiga o‘xshash shoxlari bor bir hayvon bilan ramziy ifodalangan edi. Undan oldingi hayvonlar dengizdan chiqqan bo‘lsa, bu biri yerdan chiqdi; bu esa ramz qilingan xalqning tinch yo‘l bilan yuksalganini bildiradi. “Qo‘zichoqnikiga o‘xshash ikki shox” Amerika Qo‘shma Shtatlari hukumatining ikki asosiy tamoyili — respublikachilik va protestantlikda ifodalangan fe’l-atvorini juda yaxshi aks ettiradi. Ana shu tamoyillar millat sifatidagi qudratimiz va ravnaqimizning siridir. Dastlab Amerika qirg‘oqlarida panoh topganlar papachilikning mutakabbir da’volari va podshohona boshqaruv zulmidan xoli bir mamlakatga yetib kelganlaridan quvondilar. Ular fuqaroviy va diniy erkinlikning keng poydevori ustiga hukumat barpo etishga qaror qildilar.

> “But the stern tracing of the prophetic pencil reveals a change in this peaceful scene. The beast with lamblike horns speaks with the voice of a dragon, and ‘exerciseth all the power of the first beast before him.’ Prophecy declares that he will say to them that dwell on the earth that they should make an image to the beast, and that ‘he causeth all, both small and great, rich and poor, free and bond, to receive a mark in their right hand, or in their foreheads; and that no man might buy or sell, save he that had the mark, or the name of the beast, or the number of his name.’ Thus Protestantism follows in the steps of the Papacy.” Signs of the Times, November 1, 1899.

> “Ammo bashoratli qalamning qat’iy chizgilari bu osoyishta manzarada bir o‘zgarishni namoyon etadi. Qo‘zichoqnikiga o‘xshash shoxli hayvon ajdahoning ovozi bilan gapiradi va ‘uning oldida birinchi hayvonning butun hokimiyatini ishlatadi.’ Bashorat shuni e’lon qiladiki, u yer yuzida yashovchilarga hayvon uchun bir tasvir yasashlarini aytadi va u ‘kichik-katta, boy-kambag‘al, ozod-qul — hammasiga o‘ng qo‘llariga yoki peshonalariga bir tamg‘a oldiradi; va hech kim hayvonning tamg‘asi, yoki uning nomi, yoxud nomining soniga ega bo‘lmasa, sotib ham, sota ham olmasin.’ Shunday qilib Protestantizm Papalikning izidan boradi.” Signs of the Times, November 1, 1899.

For Miller the sea beast and earth beast of Revelation thirteen represented pagan Rome followed by papal Rome. Miller also attempted to apply his framework to Revelation seventeen, but the healing of the deadly wound of the papacy, the prophetic role of the United States and the United Nations were outside the divine framework that had been given him by angels. For him the beast that came up out of the earth in Revelation thirteen was the papacy.

Miller uchun Vahiy kitobining o‘n uchinchi bobidagi dengizdan chiqqan hayvon va yerdan chiqqan hayvon butparast Rim, undan keyin esa papalik Rimini ifodalar edi. Miller, shuningdek, o‘zining bu tushuntirish doirasini Vahiy kitobining o‘n yettinchi bobiga ham tatbiq etishga urindi, ammo papalikning halokatli yarasining tuzalishi, Amerika Qo‘shma Shtatlarining va Birlashgan Millatlar Tashkilotining bashoratdagi roli unga farishtalar tomonidan berilgan ilohiy doiradan tashqarida edi. Uning nazarida Vahiy kitobining o‘n uchinchi bobida yerdan chiqqan hayvon papalik edi.

Miller was the messenger that was to be used to remove the mantle of Protestantism from the hands of the professed Protestants that had come out of the Dark Ages. The period when the United States would speak as a dragon, when Republicanism turned into a democracy and apostate Protestantism would combine with the apostate government and repeat the combination of church and state that is the image of the papacy was still future to his day. For that reason, he attempted to place the book of Revelation into the divine framework he had been given by angels.

Miller Zulmat Asrlaridan chiqib kelgan, o‘zlarini protestant deb e’lon qilgan protestantlarning qo‘lidan Protestantizm mantiyasini olib tashlash uchun ishlatilishi lozim bo‘lgan xabarchi edi. Amerika Qo‘shma Shtatlari ajdaho kabi gapiradigan, Respublikachilik demokratiyaga aylanadigan va murtad Protestantizm murtad hukumat bilan birlashib, papalikning suratini tashkil etuvchi jamoat va davlat ittifoqini takrorlaydigan davr uning kunlari uchun hali kelajakda edi. Shu sababdan, u Vahiy kitobini farishtalar orqali o‘ziga berilgan ilohiy qolip ichiga joylashtirishga urindi.

He was chosen to understand the increase of knowledge that was produced in 1798 when the Ulai River vision of Daniel eight and nine was unsealed. Future for America was to understand the vision of the Hiddekel River of Daniel chapters ten through twelve that was unsealed in 1989, when, as described in Daniel eleven, verse forty, the countries representing the former Soviet Union were swept away by the papacy and the United States.

U 1798-yilda Daniyorning sakkizinchi va to‘qqizinchi boblaridagi Ulai daryosi vahiyi muhrdan yechilganda yuzaga kelgan bilimning ortishini tushunish uchun tanlangan edi. Amerika uchun kelajak shundan iborat ediki, u 1989-yilda muhrdan yechilgan, Daniyorning o‘ninchi bobidan o‘n ikkinchi bobigacha bo‘lgan Hiddekel daryosi vahiyini tushunishi kerak edi; o‘sha paytda, Daniyorning o‘n birinchi bobi, qirqinchi oyatida tasvirlanganidek, sobiq Sovet Ittifoqini ifodalovchi mamlakatlar papalik va Qo‘shma Shtatlar tomonidan supurib tashlangan edi.

The framework that was given by angels to Future for America was based upon the identification of, and application of prophecy in the context of the three-fold union of the dragon, the beast and false prophet.

Farishtalar tomonidan Future for America’ga berilgan asos ajdaho, hayvon va soxta payg‘ambarning uch tomonlama ittifoqi kontekstida bashoratni aniqlash va qo‘llashga asoslangan edi.

> “The light that Daniel received from God was given especially for these last days. The visions he saw by the banks of the Ulai and the Hiddekel, the great rivers of Shinar, are now in process of fulfillment, and all the events foretold will soon come to pass.” Testimonies to Ministers, 112.

> “Daniel Xudodan olgan nur ayniqsa mana shu oxirgi kunlar uchun berilgan edi. U Ulay va Xiddekel bo‘ylarida, Shinarning ulug‘ daryolari yonida ko‘rgan vahiylar hozir amalga oshish jarayonidadir, va oldindan aytilgan barcha voqealar tez orada yuz beradi.” Testimonies to Ministers, 112.

The Millerites presented the first and second angel’s message, announcing the opening of the judgment. Future for America is presenting the third angel’s message.

Millerchilar hukmning ochilganini e’lon qilib, birinchi va ikkinchi farishtaning xabarini taqdim etdilar. Amerikaga kelajakda taqdim etiladigan xabar esa uchinchi farishtaning xabaridir.

> I have planted, Apollos watered; but God gave the increase. So then neither is he that planteth any thing, neither he that watereth; but God that giveth the increase. Now he that planteth and he that watereth are one: and every man shall receive his own reward according to his own labour. For we are labourers together with God: ye are God’s husbandry, ye are God’s building. According to the grace of God which is given unto me, as a wise masterbuilder, I have laid the foundation, and another buildeth thereon. But let every man take heed how he buildeth thereupon. For other foundation can no man lay than that is laid, which is Jesus Christ. 1 Corinthians 3:6–11.

> Men ekdim, Apollos sug‘ordi; ammo o‘sishni Xudo berdi. Shunday ekan, na ekkan biror narsa, na sug‘organ; balki o‘sishni beruvchi Xudodir. Endi ekkan bilan sug‘organ birdir; va har kim o‘z mehnatiga yarasha o‘z mukofotini oladi. Chunki biz Xudo bilan birga mehnat qiluvchilarmiz: sizlar Xudoning ekinzorisiz, sizlar Xudoning imoratisiz. Menga berilgan Xudoning inoyatiga ko‘ra, men dono me’mor kabi poydevor qo‘ydim, boshqasi esa uning ustiga bino qilmoqda. Ammo har kim uning ustiga qanday bino qilayotganiga ehtiyot bo‘lsin. Chunki qo‘yilgan poydevordan, ya’ni Iso Masihdan boshqa hech kim boshqa poydevor qo‘ya olmaydi. 1 Korinfliklarga 3:6–11.

To correctly present the third angel’s message you must also present the first two angels’ messages, for we are informed that there cannot be a third without a first and second. The first and second messages are the foundation and the third is the capstone, but the third message will never deny or contradict the first and second. If it does it is not the genuine message.

Uchinchi farishtaning xabarini to‘g‘ri taqdim etish uchun siz birinchi ikki farishtaning xabarlarini ham taqdim etishingiz kerak, chunki bizga uchinchi xabar birinchi va ikkinchisiz bo‘lishi mumkin emasligi bildirilgan. Birinchi va ikkinchi xabar poydevordir, uchinchi esa tamal toshidir, ammo uchinchi xabar hech qachon birinchi va ikkinchi xabarlarni inkor etmaydi yoki ularga zid bo‘lmaydi. Agar shunday qilsa, u haqiqiy xabar emas.

> “The first and second messages were given in 1843 and 1844, and we are now under the proclamation of the third; but all three of the messages are still to be proclaimed. It is just as essential now as ever before that they shall be repeated to those who are seeking for the truth. By pen and voice we are to sound the proclamation, showing their order, and the application of the prophecies that bring us to the third angel’s message. There cannot be a third without the first and second. These messages we are to give to the world in publications, in discourses, showing in the line of prophetic history the things that have been and the things that will be.” Selected Messages, book 2, 104, 105.

> “Birinchi va ikkinchi xabarlar 1843 va 1844 yillarda berilgan edi, va biz hozir uchinchi xabarning e’loni ostidamiz; ammo uchala xabar hamon e’lon qilinishi kerak. Ular haqiqatni izlayotganlarga qayta bayon etilishi hozir ham avvalgidek zarurdir. Biz qalam va ovoz orqali ushbu e’lonni yangratmog‘imiz, ularning tartibini hamda bizni uchinchi farishta xabariga olib keladigan bashoratlarning tatbiqini ko‘rsatmog‘imiz lozim. Birinchi va ikkinchisiz uchinchi bo‘lishi mumkin emas. Bu xabarlarni biz dunyoga nashrlar orqali, ma’ruzalar orqali, bashoratli tarix yo‘nalishida bo‘lib o‘tgan narsalarni va bo‘ladigan narsalarni ko‘rsatib yetkazmog‘imiz kerak.” Selected Messages, 2-kitob, 104, 105.

There is a very nice observation of Millerite history and our history. The Millerites were the beginning and we are the end. They presented and lived the first and second angel’s messages. We present the third angel. Their unsealed message (the Ulai vision) is found in two chapters of Daniel, and ours (the Hiddekel vision) is found in three chapters. They identified the first and second woes, and lived within the fulfillment of the second woe. We identify and live within the fulfillment of the third woe. Their framework of prophetic application was pagan Rome (the dragon) and papal Rome (the beast). Our framework for prophetic application is modern Rome as a three-fold beast.

Millerchilar tarixi bilan bizning tariximiz o‘rtasida juda go‘zal bir kuzatish mavjud. Millerchilar boshlanish edi, biz esa yakunmiz. Ular birinchi va ikkinchi farishtaning xabarlarini taqdim etdilar va ularga muvofiq yashadilar. Biz uchinchi farishtaning xabarini taqdim etamiz. Ularning muhrsiz xabari (Ulai vahiy-si) Doniyol kitobining ikki bobida uchraydi, bizniki esa (Hiddekel vahiy-si) uch bobda uchraydi. Ular birinchi va ikkinchi voylarni aniqladilar hamda ikkinchi voy amalga oshishining doirasida yashadilar. Biz uchinchi voyning amalga oshishi doirasini aniqlaymiz va unda yashaymiz. Ularning bashoratni tatbiq etish doirasi majusiy Rim (ajdarho) va papalik Rimi (mahluq) edi. Bizning bashoratni tatbiq etish doiramiz esa zamonaviy Rim bo‘lib, u uch qismli mahluq sifatida namoyon bo‘ladi.

As we begin to consider the characteristic of papal Rome in chapter seventeen of Revelation being the eighth that is of the seven it is worthwhile to consider what the Millerites understood of Rome during the foundational history. The third angel will have additional light, but that light will never contradict established truth.

Vahiy kitobining o‘n yettinchi bobida papa Rimining yettidan bo‘lgan sakkizinchi ekani haqidagi xususiyatni ko‘rib chiqishni boshlarkanmiz, asosiy tarix davrida Millerchilar Rim haqida nimani tushunganlarini ko‘rib chiqish o‘rinlidir. Uchinchi farishta qo‘shimcha nurga ega bo‘ladi, ammo bu nur hech qachon qaror topgan haqiqatga zid bo‘lmaydi.

Daniel chapter two, seven, eight, eleven and twelve identify Rome, among other powers. We are considering Rome’s two phases prior to 1798; pagan and papal as the framework for Miller’s prophetic applications. Miller and the pioneers identify that “the robbers of thy people” in Daniel chapter eleven and verse fourteen represents Rome.

Doniyor kitobining ikki, yetti, sakkiz, o‘n bir va o‘n ikkinchi boblari boshqa qudratlar qatorida Rimni ham aniqlab beradi. Biz 1798-yilgacha bo‘lgan davrdagi Rimning ikki bosqichini — butparast va papalik bosqichlarini — Millerning bashoratga oid tatbiqlari uchun asos sifatida ko‘rib chiqmoqdamiz. Miller va ilk kashshoflar Doniyor kitobi o‘n birinchi bob, o‘n to‘rtinchi oyatdagi “sening xalqingning talonchilari” Rimni ifodalaydi, deb aniqlaydilar.

> And in those times there shall many stand up against the king of the south: also the robbers of thy people shall exalt themselves to establish the vision; but they shall fall. Daniel 11:14.

> Va o‘sha zamonlarda janub podshohiga qarshi ko‘plar bosh ko‘tarur; xalqing orasidagi zo‘ravonlar ham vahiyda ko‘rilgan narsani bajo keltirish uchun o‘zlarini yuksaltirurlar; ammo ular yiqilurlar. Doniyor 11:14.

There are at least two important points to consider within this verse. The word “vision” in the verse is one of two Hebrew words in the book of Daniel that are translated as “vision.” One of the Hebrew words translated as “vision” is châzôn, and means a dream, or a prophecy or a vision. The word châzôn identifies prophetic history, or a period of time, and it is found ten times in Daniel and always translated as “vision.”

Ushbu oyat doirasida e’tiborga olish lozim bo‘lgan kamida ikkita muhim jihat bor. Oyatdagi “vahiy” so‘zi Doniyor kitobida “vahiy” deb tarjima qilingan ikkita ibroniycha so‘zdan biridir. “Vahiy” deb tarjima qilingan ibroniycha so‘zlardan biri châzôn bo‘lib, u tushni, yoki bashoratni, yoxud vahiyni anglatadi. châzôn so‘zi bashoratli tarixni, yoki bir vaqt davrini bildiradi, va u Doniyor kitobida o‘n marta uchraydi hamda har safar “vahiy” deb tarjima qilinadi.

The other Hebrew word that is also translated as “vision” is mar-eh’ and means appearance. The word mar-eh’ is identifying a singular sight, a point in time. The Hebrew word mar-eh’ is found thirteen times in Daniel and it is translated as “vision” six times, four times as “countenance,” twice as “appearance” and once as “well favored.”

“Vahiy” deb tarjima qilinadigan boshqa bir ibroniycha so‘z ham mar-eh’ bo‘lib, “ko‘rinish” degan ma’noni anglatadi. Mar-eh’ so‘zi yakka bir manzarani, vaqtning muayyan bir nuqtasini bildiradi. Ibroniycha mar-eh’ so‘zi Doniyor kitobida o‘n uch marta uchraydi va u olti marta “vahiy”, to‘rt marta “qiyofa”, ikki marta “ko‘rinish” va bir marta “xushsurat” deb tarjima qilingan.

The robbers of thy people represent Rome and it is therefore the prophetic subject of Rome that establishes the prophetic “vision” in the book of Daniel. For this reason, it is important to understand the significance of Rome as a prophetic symbol.

Sening xalqingning bosqinchilari Rimni anglatadi va shu bois Doniyor kitobidagi bashoratli “vahiy”ni belgilab beradigan narsa — Rimning bashoratli mavzusidir. Shu sababli, Rimning bashoratli ramz sifatidagi ahamiyatini tushunish muhimdir.

Prophetic logic demands that the word “vision” representing prophetic history is the same “vision” that is addressed in the book of Revelation, for inspiration identifies that Daniel and Revelation are the same book, that they complement each other, that they bring each other to perfection and that the same line of prophecy that is located in Daniel is taken up in the Revelation. Those points set forth in the Spirit of Prophecy have already been included in this series of articles, so I won’t include them again. I will add another point that we have also already included from Sister White. That point is that all the books of the Bible meet and end in the book of Revelation. The “vision” of prophetic history (châzôn) that is found in Daniel and is established with the prophetic subject of Rome, represents the vision of prophetic history throughout the Bible. All the books of the Bible meet and end in the Revelation and God never contradicts Himself. Never! If you think He has, you are misunderstanding something. The very same Hebrew word (châzôn) is also translated as vision in the book of Proverbs.

Payg‘ambarlik mantiqi shuni talab qiladiki, payg‘ambarlik tarixini ifodalovchi “vahiy” so‘zi Vahiy kitobida murojaat qilinayotgan ayni o‘sha “vahiy”dir, chunki ilhom Daniel va Vahiy bir kitob ekanini, ular bir-birini to‘ldirishini, bir-birini mukammallikka yetkazishini va Danielda joylashgan ayni o‘sha bashoratlar qatori Vahiy kitobida davom ettirilishini aniqlab beradi. Bashorat Ruhida bayon qilingan bu nuqtalar ushbu maqolalar turkumiga allaqachon kiritilgan, shu bois men ularni yana keltirmayman. Men yana bir nuqtani qo‘shaman; bu nuqtani ham biz allaqachon Opa Uaytdan kiritganmiz. Bu nuqta shundan iboratki, Muqaddas Kitobning barcha kitoblari Vahiy kitobida uchrashadi va nihoyasiga yetadi. Danielda topiladigan hamda Rimning bashoratli mavzusi bilan belgilangan payg‘ambarlik tarixining “vahiyi” (châzôn), butun Muqaddas Kitob bo‘ylab payg‘ambarlik tarixining vahiyini ifodalaydi. Muqaddas Kitobning barcha kitoblari Vahiyda uchrashadi va nihoyasiga yetadi, va Xudo hech qachon O‘ziga zid kelmaydi. Hech qachon! Agar siz U shunday qilgan deb o‘ylasangiz, demak, siz biror narsani noto‘g‘ri tushunyapsiz. Ayni o‘sha ibroniycha so‘z (châzôn) Hikmatlar kitobida ham “vahiy” deb tarjima qilingan.

> Where there is no vision, the people perish: but he that keepeth the law, happy is he. Proverbs 29:18.

> Vahiy bo‘lmagan joyda xalq halok bo‘ladi; ammo qonunni saqlaydigan baxtlidir. Hikmatlar 29:18.

That is the first point to consider about the verse. If we misunderstand Rome, then we cannot establish the vision of prophetic history. That fact essentially defines the efforts of Jesuits and others throughout history who have introduced counterfeit theology to destroy the prophetic subject of Rome. As we consider the foundational understanding of Rome, we should bear this in mind.

Bu oyat haqida ko‘rib chiqilishi lozim bo‘lgan birinchi nuqta shudir. Agar biz Rimni noto‘g‘ri tushunsak, unda bashoratli tarix manzarasini tiklay olmaymiz. Ana shu haqiqat, aslida, tarix davomida Rimning bashoratli mavzusini barbod qilish uchun soxta ilohiyotni kiritgan iezuitlar va boshqalarning sa’y-harakatlarini belgilab beradi. Rim haqidagi asosiy tushunchani ko‘rib chiqar ekanmiz, buni yodda tutishimiz kerak.

> “Those who become confused in their understanding of the word, who fail to see the meaning of antichrist, will surely place themselves on the side of antichrist. There is no time now for us to assimilate with the world. Daniel is standing in his lot and in his place. The prophecies of Daniel and of John are to be understood. They interpret each other. They give to the world truths which everyone should understand. These prophecies are to be witness in the world. By their fulfillment in these last days, they will explain themselves.” Kress Collection, 105.

> “Kalomni anglashda adashib qoladiganlar, antimashihning ma’nosini ko‘ra olmaydiganlar, shubhasiz, o‘zlarini antimashih tomoniga qo‘yadilar. Endi biz uchun dunyo bilan moslashib ketish vaqti emas. Doniyor o‘z ulushida va o‘z o‘rnida turibdi. Doniyor va Yuhannoning bashoratlari tushunilishi lozim. Ular bir-birini sharhlaydi. Ular dunyoga har bir kishi tushunishi kerak bo‘lgan haqiqatlarni beradi. Bu bashoratlar dunyoda guvohlik bo‘lishi kerak. So‘nggi kunlarda ularning bajo bo‘lishi orqali ular o‘zlarini o‘zlari izohlab beradi.” Kress Collection, 105.

If you fail to see the meaning of antichrist (Rome) you will join Rome, and this warning is placed within the context of being able to or not being able to understand the books of Daniel and Revelation. The Millerites built the foundational understanding of Adventism upon their identification of Rome. They understood that Rome was represented by two desolating powers, that both were phases of Rome, but they were not at a place in history to see Rome as a three-fold union as represented in the book of Revelation. Daniel is therefore the foundation represented by the Millerites and Revelation is the capstone represented by Future for America. There is another point from Daniel eleven verse fourteen which we wish to identify.

Agar siz masihga qarshi kuchning (Rimning) ma’nosini ko‘ra olmasangiz, siz Rimga qo‘shilasiz, va bu ogohlantirish Doniyor hamda Vahiy kitoblarini tushuna olish yoki tushuna olmaslik doirasida berilgan. Milleriylar Adventizmning asosiy tushunchasini Rimni aniqlab olishlari ustiga qurdilar. Ular Rim ikki xarob qiluvchi hokimiyat bilan ifodalanganini, ikkalasi ham Rimning bosqichlari ekanini tushundilar, biroq ular tarixda Vahiy kitobida tasvirlanganidek Rimni uch tomonlama ittifoq sifatida ko‘ra oladigan joyda emas edilar. Shuning uchun Doniyor Milleriylar bilan ifodalangan poydevordir, Vahiy esa Future for America bilan ifodalangan eng yuqori yakuniy toshdir. Doniyor o‘n birinchi bob, o‘n to‘rtinchi oyatdan yana bir nuqtani aniqlab ko‘rsatmoqchimiz.

Miller and the pioneers understood that the image of Nebuchadnezzar’s dream represented the four kingdoms of Babylon, Medo-Persia, Greece and Rome. They could not see beyond the fourth kingdom, for they understood that papal Rome was simply a second phase of Rome and therefore that the fourth kingdom had ended in 1798. From their vantage point of history the only prophetic waymark left was the Second Coming of Christ, where the rock that was cut out of the mountain would strike the feet of the image. The Millerites recognized prophetic distinctions between pagan and papal Rome, but being forced to align 1798 with Christ’s return they could see no further than four kingdoms.

Miller va kashshoflar Navuxadnazar tushining surati Bobil, Midiya-Fors, Yunoniston va Rim degan to‘rtta shohlikni ifodalashini tushungan edilar. Ular to‘rtinchi shohlikdan narini ko‘ra olmadilar, chunki ular papalik Rimini shunchaki Rimning ikkinchi bosqichi deb tushunganlar va shu sababli to‘rtinchi shohlik 1798-yilda yakunlangan, deb hisoblagan edilar. Ularning tarixiy nuqtai nazaridan qolgan yagona bashoratli yo‘l belgisi Masihning Ikkinchi Kelishi edi; o‘shanda tog‘dan kesib olingan tosh suratning oyoqlariga urar edi. Millerchilar butparast Rim bilan papalik Rimi o‘rtasidagi bashoratli farqlarni tan olganlar, biroq 1798-yilni Masihning qaytishi bilan muvofiqlashtirishga majbur bo‘lganlari uchun ular to‘rtta shohlikdan narini ko‘ra olmadilar.

> “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.” Seventh-day Adventist Bible Commentary, volume 4, 1168.

> “Biz Xudoning muqaddas ishi loy bilan aralashtirilgan temirga ega bo‘lgan haykalning oyoqlari bilan ifodalangan zamonga yetib keldik. Xudoning bir xalqi, tanlangan bir xalqi bor; ularning farqlash qobiliyati muqaddas qilinishi kerak, ular poydevor ustiga yog‘och, pichan va somon qo‘yish orqali nopok bo‘lib qolmasliklari lozim. Xudoning amrlariga sodiq bo‘lgan har bir jon imonimizning ajralib turuvchi belgisi yettinchi kun — Shabbat ekanini ko‘radi. Agar hukumat Shabbat kunini Xudo buyurganidek ulug‘lasa, u Xudoning qudratida turar va azizlarga bir marta topshirilgan imonni himoya qilgan bo‘lar edi. Ammo davlat arboblari soxta sabbatni qo‘llab-quvvatlaydilar va o‘z diniy e’tiqodlarini papalikning bu farzandiga rioya qilish bilan aralashtiradilar, uni Egamiz muqaddas qilgan va baraka bergan, inson uni muqaddas saqlashi uchun alohida ajratgan, O‘zi bilan O‘z xalqi o‘rtasida ming avlodgacha belgi qilib qo‘ygan Shabbatdan ustun qo‘yadilar. Cherkovchilik bilan davlatchilikning aralashtirilishi temir va loy bilan ifodalangan. Bu ittifoq jamoatlarning butun qudratini zaiflashtirmoqda. Jamoatga davlat hokimiyatini berish yomon natijalarni keltirib chiqaradi. Odamlar deyarli Xudoning sabr-toqatining chegarasidan o‘tib ketdilar. Ular o‘z kuchlarini siyosatga sarfladilar va papalik bilan birlashdilar. Ammo shunday vaqt keladiki, Xudo O‘z qonunini bekor qilganlarni jazolaydi, va ularning yovuz ishlari o‘z boshlariga qaytadi.” Seventh-day Adventist Bible Commentary, volume 4, 1168.

Revelation seventeen is the last identification of the kingdoms of Bible prophecy, and it identifies that seven kingdoms have fallen and that the eighth kingdom is the three-fold union of modern Rome. If the first reference to the kingdoms of Bible prophecy is Daniel chapter two, and it most certainly is; then the last reference should be illustrated by the first reference. How can the four kingdoms of Daniel chapter two agree with eight kingdoms in Revelation seventeen?

Vahiy kitobining o‘n yettinchi bobi Muqaddas Kitob bashoratidagi shohliklarning oxirgi aniqlanishidir va u yetti shohlik qulaganini hamda sakkizinchi shohlik zamonaviy Rimning uch karra ittifoqi ekanini ko‘rsatadi. Agar Muqaddas Kitob bashoratidagi shohliklarga doir birinchi ishora Doniyor kitobining ikkinchi bobi bo‘lsa, va bu, albatta, shundaydir; unda oxirgi ishora birinchi ishora orqali tasvirlanishi kerak. Doniyor kitobining ikkinchi bobidagi to‘rtta shohlik Vahiy kitobining o‘n yettinchi bobidagi sakkizta shohlik bilan qanday mos kelishi mumkin?

Remember therefore as we proceed, the Millerites could not see prophetic events beyond their history. The message they understood and proclaimed identified the Second Coming of Christ as the next waymark of prophetic history. But if the Millerite understanding of Rome as the symbol that establishes the vision of prophetic history and also Daniel chapter two are both Millerite foundational truths, how can this agree with the eight kingdoms of chapter seventeen of Revelation?

Shunday ekan, davom etar ekanmiz, yodda tuting: Millerchilar o‘z tarixlaridan naridagi bashoratli voqealarni ko‘ra olmas edilar. Ular tushungan va e’lon qilgan xabar Masihning Ikkinchi Kelishini bashorat tarixining navbatdagi yo‘l belgisi sifatida belgilagan edi. Ammo agar Rimning bashorat tarixining vahiyini belgilovchi ramz ekani haqidagi Millerchi tushuncha hamda Doniyorning ikkinchi bobi ham Millerchilar ta’limotining asosiy haqiqatlari bo‘lsa, bu Vahiy kitobining o‘n yettinchi bobidagi sakkizta shohlik bilan qanday muvofiqlashadi?

If you are uncertain if the image of Daniel two is foundational, all you need to do is consider the 1843 and 1850 pioneer charts. Both have the image of Daniel two portrayed upon them. Just as significantly is that Ellen White identifies that both charts were made by God’s direction and by His design.

Agar Danielning ikkinchi bobidagi haykal timsoli asosiy ekanligiga ishonchingiz komil bo‘lmasa, 1843 va 1850-yillardagi kashshoflar jadvallarini ko‘rib chiqishingiz kifoya. Ularning har ikkisida ham Danielning ikkinchi bobidagi haykal tasviri aks ettirilgan. Shuningdek, bundan kam ahamiyatli bo‘lmagan jihat shuki, Ellen Uayt har ikkala jadval ham Xudoning yo‘llanmasi va Uning rejasiga ko‘ra tayyorlanganini ta’kidlaydi.

> “I have seen that the 1843 chart was directed by the hand of the Lord, and that it should not be altered; that the figures were as He wanted them; that His hand was over and hid a mistake in some of the figures, so that none could see it, until His hand was removed.” Early Writings, 74, 75.

> “Men 1843-yilgi jadval Rabbiy qo‘li tomonidan yo‘naltirilganini va uni o‘zgartirmaslik kerakligini ko‘rdim; raqamlar U xohlaganidek ekanini; Uning qo‘li ayrim raqamlardagi bir xatoni ustida turib, uni yashirib turganini, shuning uchun Uning qo‘li olib tashlanmaguncha hech kim uni ko‘ra olmaganini ko‘rdim.” Early Writings, 74, 75.

Of the 1850 chart she stated:

1850-yilgi jadval haqida u shunday degan:

> “I saw that God was in the publishment of the chart by Brother Nichols. I saw that there was a prophecy of this chart in the Bible, and if this chart is designed for God’s people, if it [is] sufficient for one it is for another, and if one needed a new chart painted on a larger scale, all need it just as much.” Manuscript Releases, volume 13, 359.

> “Men Xudoning Nichols birodar tomonidan jadvalning nashr etilishida bo‘lganini ko‘rdim. Men bu jadval haqida Muqaddas Kitobda bir bashorat borligini ko‘rdim, va agar bu jadval Xudoning xalqi uchun mo‘ljallangan bo‘lsa, agar u bir kishi uchun yetarli bo‘lsa, boshqasi uchun ham shundaydir, va agar bir kishi kattaroq hajmda bo‘yalgan yangi jadvalga muhtoj bo‘lgan bo‘lsa, unda hamma ham unga xuddi shunchalik muhtojdir.” Manuscript Releases, 13-jild, 359.

There is an ancient proverb from the world that states, “Error has many paths, but truth has only one.” There are several various errors that have been employed to prevent people from recognizing that modern Rome in Revelation seventeen is the eighth head that is of the seven. One of those errors which is employed by the theologians of Adventism is a misrepresentation of the kingdoms of history. I am not here referring to the kingdoms of Bible prophecy, these are two different designations. The kingdoms of Bible prophecy are established upon the first mention in Daniel chapter two, but there were kingdoms of history that preceded Babylon. Ellen White clearly identifies who the kingdoms of history were, but the theologians of Adventism ignore the inspired testimony and create a sequence of kingdoms of history that clouds the understanding that Rome always comes up eighth and is of the seven. Yet it is Rome that establishes the vision.

Dunyoda shunday qadimiy bir maqol bor: “Xatolarning yo‘li ko‘p, ammo haqiqatning yo‘li bitta.” Vahiyning o‘n yettinchi bobidagi zamonaviy Rim yettilikdan bo‘lgan sakkizinchi bosh ekanini odamlar anglab yetishlariga to‘sqinlik qilish uchun qo‘llanilgan bir necha xil xatolar mavjud. Adventizm ilohiyotchilari tomonidan qo‘llanadigan ana shunday xatolardan biri tarix shohliklarini noto‘g‘ri talqin qilishdir. Men bu yerda Muqaddas Kitob bashoratidagi shohliklarni nazarda tutayotganim yo‘q; bular ikki xil atamadir. Muqaddas Kitob bashoratidagi shohliklar ilk bor Doniyorning ikkinchi bobida tilga olinishi asosida belgilangan, biroq Bobildan oldin ham tarix shohliklari bo‘lgan. Ellen White tarix shohliklari kimlar bo‘lganini aniq belgilab beradi, ammo Adventizm ilohiyotchilari ilhomlangan guvohlikni e’tiborsiz qoldirib, tarix shohliklarining shunday bir ketma-ketligini yaratadilarki, bu Rimning har doim sakkizinchi bo‘lib chiqishi va yettilikdan ekanini anglashni xiralashtiradi. Holbuki, aynan Rim vahiy manzarasini belgilab beradi.

The theologians of Adventism and apostate Protestantism suggest that the kingdoms of history were Egypt, Assyria, Babylon, Medo-Persia, Greece, Rome and on. Sister White informs us that there is a third kingdom of history, which they choose to leave out. Are they leaving out that kingdom, or are they leaving out the Spirit of Prophecy? Both.

Adventizm va murtad protestantizm ilohiyotchilari tarixning shohliklari Misr, Ossuriya, Bobil, Midiya-Fors, Yunoniston, Rim va hokazo bo‘lganini ta’kidlaydilar. Opa Uayt bizga tarixning uchinchi bir shohligi borligini ma’lum qiladi; ular esa uni ataylab chetda qoldiradilar. Ular o‘sha shohlikni chetda qoldiryaptimi, yoki Bashorat Ruhini chetda qoldiryaptimi? Har ikkalasini ham.

> “The history of nations that one after another have occupied their allotted time and place, unconsciously witnessing to the truth of which they themselves knew not the meaning, speaks to us. To every nation and to every individual of today God has assigned a place in His great plan. Today men and nations are being measured by the plummet in the hand of Him who makes no mistake. All are by their own choice deciding their destiny, and God is overruling all for the accomplishment of His purposes.

> “O‘zlariga ajratilgan vaqt va makonni birin-ketin egallagan xalqlarning tarixi, o‘zlari ma’nosini bilmagan haqiqatga ongsiz ravishda guvohlik berib, bizga so‘zlaydi. Bugungi kunda har bir xalqqa va har bir shaxsga Xudo O‘zining buyuk rejasida bir o‘rin tayinlagan. Bugun insonlar ham, xalqlar ham xato qilmaydigan Zotning qo‘lidagi shoqul bilan o‘lchanmoqda. Har kim o‘z tanlovi bilan o‘z taqdirini belgilamoqda, va Xudo O‘z maqsadlarini amalga oshirish uchun hammasini boshqarib turibdi.

> “The history which the great I AM has marked out in His word, uniting link after link in the prophetic chain, from eternity in the past to eternity in the future, tells us where we are today in the procession of the ages, and what may be expected in the time to come. All that prophecy has foretold as coming to pass, until the present time, has been traced on the pages of history, and we may be assured that all which is yet to come will be fulfilled in its order.

> “Buyuk MEN BOR bo‘lgan Zot O‘z kalomida belgilab qo‘ygan tarix — bashorat zanjirida bo‘g‘in ortidan bo‘g‘inni birlashtirib, o‘tmishdagi abadiylikdan kelajakdagi abadiylikkacha — bizga bugun asrlar oqimining qaysi nuqtasida turganimizni va kelajak zamonda nimalarni kutish mumkinligini ko‘rsatadi. Bashorat sodir bo‘lishini oldindan aytgan barcha narsalar hozirgi vaqtgacha tarix sahifalarida o‘z izini qoldirdi, va biz hali kelajakda ro‘y berishi lozim bo‘lgan hamma narsa ham o‘z tartibi bilan amalga oshishiga amin bo‘lishimiz mumkin.”

> “The final overthrow of all earthly dominions is plainly foretold in the word of truth. In the prophecy uttered when sentence from God was pronounced upon the last king of Israel is given the message: ‘Thus saith the Lord God; Remove the diadem, and take off the crown: … exalt him that is low, and abase him that is high. I will overturn, overturn, overturn, it: and it shall be no more, until He come whose right it is; and I will give it Him.’ Ezekiel 21:26, 27.

> “Barcha yer yuzidagi hukmronliklarning yakuniy ag‘darilishi haqiqat kalomida ravshan bashorat qilingan. Isroilning oxirgi shohi ustidan Xudoning hukmi e’lon qilingan paytda aytilgan bashoratda shunday xabar berilgan: ‘Egamiz Rabbiy shunday deydi: Salla olib tashlansin, toj yechib olinsin: … past bo‘lganni yuksaltir, baland bo‘lganni esa pastlat. Men uni ag‘daraman, ag‘daraman, ag‘daraman; va u endi bo‘lmaydi, toki huquqi O‘ziniki bo‘lgan Zot kelmaguncha; va Men uni Unga beraman.’ Hizqiyol 21:26, 27.”

> “The crown removed from Israel passed successively to the kingdoms of Babylon, Medo-Persia, Greece, and Rome. God says, ‘It shall be no more, until He come whose right it is; and I will give it Him.’

> “Isroildan olib tashlangan toj ketma-ket Bobil, Midiya-Fors, Yunoniston va Rim shohliklariga o‘tdi. Xudo shunday deydi: «U, unga haqqi tegishli bo‘lgan Zot kelgunicha, endi bo‘lmaydi; Men uni Unga beraman».”

> “That time is at hand. Today the signs of the times declare that we are standing on the threshold of great and solemn events. Everything in our world is in agitation. Before our eyes is fulfilling the Saviour’s prophecy of the events to precede His coming: ‘Ye shall hear of wars and rumors of wars…. Nation shall rise against nation, and kingdom against kingdom: and there shall be famines, and pestilences, and earthquakes, in divers places.’ Matthew 24:6, 7.

> “O‘sha vaqt yaqinlashib qoldi. Bugun zamonning alomatlari biz buyuk va tantanali voqealar ostonasida turganimizni e’lon qilmoqda. Dunyoimizdagi hamma narsa larzaga kelgan. Ko‘z o‘ngimizda Najotkorning Uning kelishidan oldin yuz beradigan hodisalar haqidagi bashorati bajo bo‘lmoqda: ‘Urushlar va urush xabarlari to‘g‘risida eshitasizlar…. Xalq xalqqa va shohlik shohlikka qarshi ko‘tariladi; turli joylarda ocharchiliklar, vabolar va zilzilalar bo‘ladi.’ Matto 24:6, 7.”

> “The present is a time of overwhelming interest to all living. Rulers and statesmen, men who occupy positions of trust and authority, thinking men and women of all classes, have their attention fixed upon the events taking place about us. They are watching the strained, restless relations that exist among the nations. They observe the intensity that is taking possession of every earthly element, and they recognize that something great and decisive is about to take place—that the world is on the verge of a stupendous crisis.

> “Bugungi davr barcha tiriklar uchun nihoyatda katta qiziqish davridir. Hukmdorlar va davlat arboblari, ishonch va hokimiyat lavozimlarini egallagan kishilar, barcha tabaqalarga mansub tafakkurli erkaklar va ayollar e’tiborlarini atrofimizda yuz berayotgan voqealarga qaratganlar. Ular xalqlar o‘rtasida mavjud bo‘lgan tarang va bezovta munosabatlarni kuzatmoqdalar. Ular har bir dunyoviy unsurga singib borayotgan keskinlikni ko‘rmoqdalar va buyuk hamda hal qiluvchi bir voqea yuz bermoqchi ekanini — dunyo ulkan bir inqiroz yoqasida turganini — anglamoqdalar.

> “Angels are now restraining the winds of strife, that they may not blow until the world shall be warned of its coming doom; but a storm is gathering, ready to burst upon the earth; and when God shall bid His angels loose the winds, there will be such a scene of strife as no pen can picture.

> “Farishtalar hozir nizolar shamollarini tutib turibdilar, toki dunyo uning kelayotgan halokati haqida ogohlantirilmaguncha ular esmasin; ammo bir bo‘ron to‘planmoqda, yer uzra yorilib tushishga shay turibdi; va Xudo O‘z farishtalariga shamollarni qo‘yib yuborishni buyurganida, shunday bir nizo manzarasi yuz beradi-ki, uni hech qanday qalam tasvirlab bera olmaydi.

> “The Bible, and the Bible only, gives a correct view of these things. Here are revealed the great final scenes in the history of our world, events that already are casting their shadows before, the sound of their approach causing the earth to tremble and men’s hearts to fail them for fear.” Education, 178–180.

> “Muqaddas Kitob, faqat Muqaddas Kitobgina, bu narsalar haqida to‘g‘ri tasavvur beradi. Unda dunyomiz tarixidagi buyuk yakuniy manzaralar, allaqachon o‘z soyalarini oldindan tashlayotgan voqealar ochib berilgan; ularning yaqinlashuvining sadosi yer yuzini larzaga solmoqda va odamlarning yuraklari qo‘rquvdan holdan ketmoqda.” Education, 178–180.

This passage has much light for our time, but what I want to point out is that Sister White clearly identifies that the kingdom of history that preceded Babylon was Israel, not Assyria. The kingdoms of history that is used by theologians leave out Israel as a kingdom of history, in spite of the power and glory that was established during the reign of king Solomon, and in spite of inspiration’s direct testimony through Ezekiel and Ellen White that the crown of Israel passed to Babylon.

Bu parcha bizning zamonamiz uchun ko‘p nurga ega, ammo men ta’kidlamoqchi bo‘lgan narsa shuki, Opa Uayt Bobildan oldin kelgan tarix shohligi Ossuriya emas, balki Isroil bo‘lganini aniq belgilaydi. Ilohiyotchilar tomonidan qo‘llanadigan tarix shohliklari Isroilni tarix shohligi sifatida chetda qoldiradi, garchi podshoh Sulaymon hukmronligi davrida qudrat va shon-shuhrat qaror topgan bo‘lsa ham, va garchi ilhomning Hizqiyol hamda Ellen Uayt orqali bergan bevosita guvohligi Isroil tojining Bobilga o‘tganini tasdiqlasa ham.

If we apply the inspired commentary to the kingdoms of history, we find that Israel needs to be counted among those kingdoms. Israel, Assyria and Egypt are kingdoms of history that preceded the first kingdom of Bible prophecy which was Babylon. Therefore, the fourth kingdom of “history” was Babylon, the fifth was Medo-Persia, the sixth was Greece, the seventh was pagan Rome, and the eighth was papal Rome, which was of the seven for it represents the second phase of pagan Rome. With the kingdoms of history papal Rome is the eighth, and is of the seven.

Agar ilhomlangan sharhni tarix shohliklariga tatbiq etsak, Isroil ham o‘sha shohliklar qatorida sanalishi lozimligini ko‘ramiz. Isroil, Ossuriya va Misr tarix shohliklari bo‘lib, Muqaddas Kitob bashoratining birinchi shohligi bo‘lgan Bobilga qadar mavjud bo‘lgan. Shunday ekan, “tarix”ning to‘rtinchi shohligi Bobil, beshinchisi Midiya-Fors, oltinchisi Yunoniston, yettinchisi butparast Rim, sakkizinchisi esa papalik Rimi edi; u yettidan edi, chunki u butparast Rimning ikkinchi bosqichini ifodalaydi. Tarix shohliklari hisobida papalik Rimi sakkizinchidir va u yettidandir.

In Daniel seven we have the kingdoms of Bible prophecy represented by beasts. Babylon is the lion that was followed by the bear of Medo-Persia. The third was Greece as the leopard, and then Rome as the “dreadful and terrible” beast that had “iron teeth.” The terrible beast in agreement with the image of Daniel two is Rome, the fourth kingdom of Bible prophecy.

Doniyorning yettinchi bobida Muqaddas Kitob bashoratidagi shohliklar yirtqich hayvonlar orqali ifodalanganini ko‘ramiz. Bobil — Medo-Forsning ayig‘i tomonidan ortidan kelgan sherdir. Uchinchi shohlik qoplon sifatidagi Yunoniston edi, so‘ngra esa “temir tishlari” bo‘lgan “qo‘rqinchli va dahshatli” yirtqich sifatidagi Rim keldi. Dahshatli yirtqich Doniyorning ikkinchi bobidagi haykal bilan muvofiq holda Muqaddas Kitob bashoratidagi to‘rtinchi shohlik bo‘lgan Rimdir.

The Millerites understood the fourth kingdom to be Rome, so they understood the characteristics of the terrible beast as such, and simply applied all the prophetic characteristics of the beast unto the fourth kingdom. They saw the distinction between pagan Rome and papal Rome in the passage, but could not see a fifth kingdom of Bible prophecy, for they correctly used the first mention of the kingdoms of Bible prophecy as their point of reference. But the distinction between the two Rome’s is in the passage, which allows us to consider the distinction between the two Rome’s as representing two kingdoms. But this is not the point we are considering.

Millerchilar to‘rtinchi shohlikni Rim deb tushungan edilar; shu bois ular dahshatli hayvonning xususiyatlarini ham shunday tushunib, hayvonga oid barcha bashoratli xususiyatlarni shunchaki to‘rtinchi shohlikka tatbiq etdilar. Ular ushbu parcha ichida butparast Rim bilan papalik Rim o‘rtasidagi farqni ko‘rdilar, biroq Muqaddas Kitob bashoratidagi beshinchi shohlikni ko‘ra olmadilar, chunki ular Muqaddas Kitob bashoratidagi shohliklarning ilk bor tilga olinishi holatini o‘zlari uchun murojaat nuqtasi sifatida to‘g‘ri qo‘llagan edilar. Ammo parcha ichida bu ikki Rim o‘rtasidagi farq mavjud bo‘lib, bu bizga ikki Rim o‘rtasidagi farqni ikki shohlikni ifodalovchi narsa sifatida ko‘rib chiqish imkonini beradi. Biroq bu biz ko‘rib chiqayotgan nuqta emas.

> Thus he said, The fourth beast shall be the fourth kingdom upon earth, which shall be diverse from all kingdoms, and shall devour the whole earth, and shall tread it down, and break it in pieces. And the ten horns out of this kingdom are ten kings that shall arise: and another shall rise after them; and he shall be diverse from the first, and he shall subdue three kings. And he shall speak great words against the most High, and shall wear out the saints of the most High, and think to change times and laws: and they shall be given into his hand until a time and times and the dividing of time. But the judgment shall sit, and they shall take away his dominion, to consume and to destroy it unto the end. Daniel 7:23–26.

> Shunday qilib, u dedi: To‘rtinchi hayvon yer yuzidagi to‘rtinchi shohlik bo‘ladi; u barcha shohliklardan farq qiladi, butun yer yuzini yutib yuboradi, uni oyoq osti qiladi va parchalab tashlaydi. Bu shohlikdan chiqqan o‘nta shox esa ko‘tariladigan o‘nta shohdir; ulardan keyin yana boshqasi ko‘tariladi; u avvalgilaridan farq qiladi va uchta shohni bo‘ysundiradi. U Oliy Zotga qarshi ulug‘ so‘zlar aytadi, Oliy Zotning azizlarini holdan toydiradi, zamonlar va qonunlarni o‘zgartirishni o‘ylaydi; va ular bir zamon, zamonlar va zamonning yarmi davomida uning qo‘liga topshiriladi. Lekin hukm o‘rnatiladi, va uning hukmronligi oxirigacha yo‘q qilinishi va barham topishi uchun undan tortib olinadi. Doniyor 7:23–26.

The fourth kingdom in Daniel two is Rome. The ten horns represent the ten nations that represent the kingdom of pagan Rome, and before papal Rome would take control of the world in 538, three of those kingdoms would be removed, or plucked up. Then the “little” “horn” of verse eight with “eyes like the eyes of man, and a mouth speaking great things,” would arise. If we have ten horns in the fourth kingdom and three are removed in order for the “little horn” to replace those three horns, then when the three horns are removed it leaves seven horns, and the little horn is the eighth, for Rome always comes up eighth and is of the seven. There is much light concerning Rome in its two phases in this chapter, but we are simply here providing a second witness that prophetically as well as historically, Rome comes up eighth and is of the seven.

Doniyorning ikkinchi bobidagi to‘rtinchi shohlik — Rimdir. O‘nta shox butparast Rim shohligini ifodalovchi o‘nta xalqni bildiradi, va papa Rimi 538-yilda dunyo ustidan hukmronlikni qo‘lga kiritishidan oldin, o‘sha shohliklardan uchtasi olib tashlanishi, ya’ni yulib tashlanishi kerak edi. Shundan so‘ng sakkizinchi oyatdagi, “inson ko‘zlariga o‘xshash ko‘zlari va katta gaplar gapiradigan og‘zi bor” “kichik” “shox” paydo bo‘lar edi. Agar to‘rtinchi shohlikda o‘nta shox bo‘lsa va “kichik shox” o‘sha uch shoxning o‘rnini egallashi uchun ulardan uchtasi olib tashlansa, unda uch shox olib tashlanganida yettita shox qoladi, va kichik shox sakkizinchisidir; chunki Rim har doim sakkizinchi bo‘lib chiqadi va yettitadan biridir. Ushbu bobda Rimning ikki bosqichi haqida ko‘p nur bor, biroq biz bu yerda shunchaki shuni ikkinchi guvohlik sifatida ko‘rsatmoqdamizki, bashorat jihatidan ham, tarixiy jihatdan ham Rim sakkizinchi bo‘lib chiqadi va yettitadandir.

In chapter eight we find the enlargement of chapter seven. The chapter once again identifies the kingdoms of Bible prophecy but leaves off the first kingdom of Babylon for when Daniel received the vision of chapter eight it was very close to the end of Babylon. In the chapter Medo-Persia is represented by a ram that had two horns. Greece is represented by a goat with one horn that is broken and produces four horns out of the broken horn. Then a “little horn” follows after Greece, and once again the little horn is representing Rome. Though Rome was not a direct descendant from the empire of Greece, the passage portrays the little horn as coming out of one of the four horns that arose in the Greek kingdom after the first horn—representing Alexander the Great—was broken. Rome was not a descendant of the Greeks, but it began its conquering of the world from the area of Greece, and in that sense, it came out of one of those four horns.

Sakkizinchi bobda biz yettinchi bobning kengaytirilgan bayonini topamiz. Bu bob Muqaddas Kitob bashoratidagi shohliklarni yana bir bor aniqlab beradi, biroq birinchi shohlik — Bobilni chetda qoldiradi; chunki Doniyor sakkizinchi bobdagi vahiyzni qabul qilgan paytda Bobilning oxiri juda yaqin edi. Bu bobda Midiya-Fors ikki shoxli qo‘chqor bilan ifodalanadi. Yunoniston esa bitta shoxli taka bilan ifodalanadi; o‘sha shox sinadi va singan shoxdan to‘rtta shox paydo bo‘ladi. So‘ng Yunonistondan keyin “kichik shox” keladi va bu yerda ham kichik shox Rimni ifodalaydi. Rim Yunoniston imperiyasining bevosita vorisi bo‘lmagan bo‘lsa-da, ushbu parcha kichik shoxni birinchi shox — Iskandar Zulqarnaynni ifodalovchi shox — singanidan keyin yunon shohligida paydo bo‘lgan to‘rtta shoxdan biridan chiqqandek tasvirlaydi. Rim yunonlarning avlodi emas edi, biroq u dunyoni zabt etishni Yunoniston hududidan boshlagan edi, va shu ma’noda, u o‘sha to‘rtta shoxning biridan chiqqan edi.

We therefore find in chapter eight a second witness to chapter seven. Medo-Persia had two horns, Greece had one and thereafter four more horns. That equals seven horns before Rome, as the little horn came out of one of Greece’s four horns. Two plus one plus four equals seven, then Rome, the little horn, is the eighth and it is of the seven. It is worth noting that in this passage that identifies that Rome comes out of one of the Greek horns is one of the greatest prophetic arguments that Miller and his co-laborers had to meet in their history.

Shunday qilib, sakkizinchi bobda yettinchi bobga ikkinchi guvohlikni topamiz. Midiya-Forsda ikkita shox bor edi, Yunonistonda bitta va undan keyin yana to‘rtta shox paydo bo‘ldi. Bu Rimdan oldingi yettita shoxni tashkil etadi, chunki kichik shox Yunonistonning to‘rtta shoxidan biridan chiqdi. Ikki ustiga bir va ustiga to‘rt — yetti; so‘ng Rim, ya’ni kichik shox, sakkizinchisidir va u o‘sha yettitadandir. Shuni ta’kidlash joizki, Rimning yunon shoxlaridan biridan chiqqanini aniqlab beradigan mazkur parcha, Miller va uning hamkorlari o‘z tarixlarida qarshi turishga majbur bo‘lgan eng buyuk bashoriy dalillardan biridir.

The Protestants of that history insisted that the little horn of Rome could not be Rome, for the prophecy identifies that the little horn came out from one of the four Grecian horns. They therefore argued that the little horn represented Antiochus Epiphanes who was one of the Seleucid kings that carried on through history after the division of Alexander the Great’s demise. The argument of Millerite history over this issue was so great that on the 1843 chart the argument against the Protestant teaching that was based upon the fact that Daniel saw the little horn come out from one of the four Grecian horns and therefore could not identify Rome, for Rome did not descend from Greece. The argument impacted all the passages in Daniel where Rome is identified. The Protestant position included that the “robbers of thy people” in verse fourteen of Daniel eleven had to be Antiochus Epiphanes. The Millerites therefore included upon the chart that Sister White identified was “directed by the hand of the Lord and should not be altered,” a reference to Antiochus Epiphanes identifying why he could not have been that fourth kingdom. Does Rome establish the vision of prophetic history or did a Seleucid king that died over a hundred years before Christ was born represent the power that stood up against Christ at his crucifixion?

O‘sha tarixdagi protestantlar Rimning kichik shoxi Rim bo‘lishi mumkin emas, deb turib oldilar, chunki bashorat kichik shox yunonlarning to‘rtta shoxidan biridan chiqqanini ko‘rsatadi. Shu bois ular kichik shox Buyuk Iskandar vafotidan keyin uning saltanati bo‘linib ketganidan so‘ng tarix davomida hukmronlik qilgan Salavkiy podshohlardan biri bo‘lgan Antiox Epifanni ifodalaydi, deb ta’kidladilar. Bu masala yuzasidan Millerchilar tarixidagi bahs shu qadar katta ediki, 1843 yilgi jadvalda Daniel kichik shoxning yunonlarning to‘rtta shoxidan biridan chiqqanini ko‘rgani va shu sababli u Rimni ifodalay olmasligi haqidagi protestant ta’limotiga qarshi dalil keltirildi, chunki Rim Yunonistondan kelib chiqmagan edi. Bu dalil Daniel kitobida Rim aniqlab berilgan barcha oyatlarga ta’sir ko‘rsatdi. Protestantlarning nuqtai nazariga ko‘ra, Doniyor o‘n birinchi bobning o‘n to‘rtinchi oyatidagi “xalqingning bosqinchilari” ham Antiox Epifan bo‘lishi kerak edi. Shuning uchun Millerchilar, Opa Uayt “Rabbiyning qo‘li bilan boshqarilgan va o‘zgartirilmasligi kerak” deb ta’riflagan jadvalga, Antiox Epifan nega o‘sha to‘rtinchi shohlik bo‘la olmaganini ko‘rsatuvchi ishorani kiritdilar. Bashoratli tarixning vahiysini Rim o‘rnatadimi yoki Masih tug‘ilishidan yuz yildan ortiq avval o‘lgan bir Salavkiy podsho Masihning xochga mixlanishida Unga qarshi turgan qudratni ifodalaganmi?

The question that could be raised is, why was Daniel shown Rome coming out of one of the Grecian horns, if Rome was not a direct descendant of Greece? The answer is that the beginning of Rome’s rise to power began in that region which had formerly been Greek territory, but why was the prophecy portrayed in such a way to allow for that confusion?

Ko‘tarilishi mumkin bo‘lgan savol shuki: agar Rim Yunonistonning bevosita avlodi bo‘lmagan bo‘lsa, nega Doniyorga Rim Yunon shoxlaridan biridan chiqib kelayotgandek ko‘rsatildi? Javob shuki, Rimning qudratga ko‘tarilishi avval Yunon hududi bo‘lgan o‘sha mintaqada boshlangan edi; ammo nega bashorat bu qadar chalkashlikka yo‘l qo‘yadigan tarzda tasvirlangan?

At least one answer, beyond the importance of noting where Rome began to rise, is that the enigma of Rome always coming up eighth and being of the seven is answered by Rome being associated with the territory of Greece, in order to retain the enigma’s point of Rome being of the seven. The enigma is that important, though the Millerites could never have understood that concept from their vantage point in history. The fact that all the references upon not only the 1843, but also the 1850 chart are illustrations of subjects that are directly addressed in God’s prophetic Word, except for the one reference that emphasizes that Antiochus Epiphanes is not the power that stood against Christ, makes the addition to the chart very significant. How sad is it that when Adventism left their foundations, they find themselves today teaching that the power of verse fourteen of Daniel eleven is Antiochus Epiphanes and not Rome! They now teach what the Millerites opposed so strongly that they represented that controversy upon the 1843 chart!

Rim qayerda ko‘tarila boshlaganini qayd etish muhimligidan tashqari, kamida bitta javob shuki, Rimning doimo sakkizinchi bo‘lib chiqishi va yettitadan biri bo‘lishi haqidagi jumboq, jumboqning Rim yettitadan biri ekanligi haqidagi mazmunini saqlab qolish uchun, Rimning Yunoniston hududi bilan bog‘lanishi orqali yechiladi. Bu jumboq shunchalik muhimki, garchi Millerchilar tarixdagi o‘z nuqtayi nazarlaridan turib bu tushunchani hech qachon anglay olmagan bo‘lsalar-da. 1843-yilgi jadvaldagina emas, balki 1850-yilgi jadvaldagi barcha havolalar ham, Antiox Epifanes Masihga qarshi turgan qudrat emasligini ta’kidlaydigan bitta havoladan tashqari, Xudoning payg‘ambarlik Kalomida bevosita ko‘rib chiqiladigan mavzularning tasvirlari ekanligi, jadvalga kiritilgan ushbu qo‘shimchani nihoyatda muhim qiladi. Adventizm o‘z poydevorlarini tark etganida, bugun o‘zini Doniyor o‘n birinchi bobining o‘n to‘rtinchi oyatidagi qudrat Rim emas, balki Antiox Epifanesdir, deb ta’lim berayotgan holda topishi naqadar achinarlidir! Endi ular Millerchilar shu qadar qat’iy qarshi chiqqan ta’limotni o‘rgatmoqdalar; shu qadar-ki, Millerchilar o‘sha bahsni 1843-yilgi jadvalda aks ettirgan edilar!

The kingdoms of history identify that Rome comes up eighth and is of the seven. The “little horn” in chapter seven that speaks “great words against the Most High” comes up eighth and is of the seven. The horns of chapter eight identify that Rome comes up eighth and is of the seven.

Tarix shohliklari Rimning sakkizinchi bo‘lib chiqishini va yettilardan ekanini ko‘rsatadi. Yettinchi bobdagi, “Taoloyi A’loga qarshi buyuk so‘zlar” so‘zlaydigan “kichik shox” sakkizinchi bo‘lib chiqadi va yettilardan. Sakkizinchi bobdagi shoxlar Rimning sakkizinchi bo‘lib chiqishini va yettilardan ekanini ko‘rsatadi.

In the next article we will consider how modern Rome, as represented in Revelation seventeen comes up eighth and is of the seven. We will then return to Daniel two and identify why Daniel two’s four kingdoms, which is the first mention of the kingdoms of Bible prophecy, is in agreement with Revelation seventeen’s eight kingdoms.

Keyingi maqolada biz Vahiy kitobining o‘n yettinchi bobida tasvirlanganidek, zamonaviy Rimning sakkizinchi bo‘lib chiqishi va yettidan ekanini ko‘rib chiqamiz. So‘ngra Doniyor ikkinchi bobga qaytamiz va Muqaddas Kitob bashoratidagi shohliklar haqida birinchi bor eslatiladigan Doniyor ikkinchi bobdagi to‘rt shohlik nima uchun Vahiy kitobining o‘n yettinchi bobidagi sakkiz shohlik bilan muvofiq ekanini aniqlaymiz.

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