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# The Book of Daniel - Number Sixty

Doniyor kitobi — Oltmishinchi bo‘lim

Daniel’s Prayer and the Secret of the Eighth Kingdom: A Last Days Revelation

Doniyorning ibodati va sakkizinchi saltanatning siri: oxirgi kunlarga oid vahiy

Author

Jeff Pippenger

Published

January 24, 2024

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In chapters seventeen and eighteen of Revelation an angel brings the vision of the judgment of the papacy to John. In the breakdown of her ultimate judgment the kingdoms of Bible prophecy are represented.

Vahiyning o‘n yettinchi va o‘n sakkizinchi boblarida bir farishta Yuhannoga papalik ustidan chiqariladigan hukm haqidagi vahiyni keltiradi. Uning yakuniy hukmining tafsilotlarida Muqaddas Kitob bashoratidagi shohliklar tasvirlangan.

> 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.

> Va mana hikmatga ega bo‘lgan aqldir. Yetti bosh — ayol o‘tirgan yetti tog‘dir. Va yetti podshoh bordir: beshtasi qulagan, biri bor, boshqasi esa hali kelmagan; va u kelganida, oz muddat qolishi kerak. Va bo‘lgan, hozir yo‘q bo‘lgan maxluqning o‘zi sakkizinchisidir, u yettitadandir va halokatga ketur. Vahiy 17:9–11.

John had been spiritually conveyed to 1798, where he is instructed that the seven heads on the beast that carried the papal woman were seven kings. A king is a kingdom, and a kingdom is also a head in Bible prophecy. In 1798, five kingdoms had fallen and one was then ruling. A seventh kingdom was yet future, and it was represented by ten kings. Then John was informed that the eighth kingdom was the papal beast, that was of the seven. The papacy was the fifth kingdom, and it had received a deadly wound, so that when its deadly wound is healed, it then becomes the eighth head that is of the seven.

Yuhanno ruhiy jihatdan 1798-yilga olib borildi; o‘sha yerda unga papalik ayolini ko‘targan hayvondagi yetti bosh — yetti shoh ekani bildirildi. Muqaddas Kitob bashoratida shoh — saltanatdir, saltanat esa bosh hamdir. 1798-yilda besh saltanat qulagan edi va bittasi o‘sha paytda hukm surayotgan edi. Yettinchi saltanat esa hali kelajakda edi va u o‘nta shoh bilan ifodalangan edi. So‘ng Yuhannoga sakkizinchi saltanat yettilikdan bo‘lgan papalik hayvoni ekani ma’lum qilindi. Papalik beshinchi saltanat edi va u o‘limli jarohat olgan edi; shu bois, uning o‘limli jarohati tuzalgach, u yettilikdan bo‘lgan sakkizinchi boshga aylanadi.

In Daniel two the first four kingdoms are Babylon, Medo-Persia, Greece and Rome. Those four literal kingdoms also represent four spiritual kingdoms, and together they identify the eight kings, or heads of Revelation seventeen, for Jesus always illustrates the end of a thing with the beginning of a thing. Daniel chapter two, is the first mention of the kingdoms of Bible prophecy, and Revelation seventeen is the last, so they must agree, for God never changes.

Doniyorning ikkinchi bobida ilk to‘rtta shohlik Bobil, Midiya-Forsiya, Yunoniston va Rimdir. Bu to‘rtta so‘zma-so‘z shohlik, shuningdek, to‘rtta ruhiy shohlikni ham ifodalaydi va birgalikda ular Vahiy kitobining o‘n yettinchi bobidagi sakkizta podshohni, ya’ni boshlarni aniqlab beradi, chunki Iso har doim bir narsaning oxirini uning boshlanishi orqali tasvirlaydi. Doniyorning ikkinchi bobi Muqaddas Kitob bashoratidagi shohliklar haqida ilk bor zikr etilgan joydir, Vahiy kitobining o‘n yettinchi bobi esa oxirgisidir, shuning uchun ular o‘zaro muvofiq bo‘lishi kerak, chunki Xudo hech qachon o‘zgarmaydi.

The fifth kingdom that had fallen in 1798, was spiritual Babylon, the papacy. The sixth kingdom that was in power in 1798, was the two-horned kingdom that had been typified by the two-horned kingdom of the Medes and Persians. The seventh kingdom, which consists of ten kings, who in 1798 had not yet come, is the one-world government, that had been typified by Greece, the one-world government of Alexander the Great. The eighth head, who was of the seven was the fifth kingdom that had a deadly wound, yet lived again when the deadly wound was healed.

1798-yilda qulagan beshinchi shohlik ma’naviy Bobil, ya’ni papalik edi. 1798-yilda hokimiyatda bo‘lgan oltinchi shohlik, Midiyaliklar va Forslarning ikki shoxli shohligi orqali timsollangan ikki shoxli shohlik edi. 1798-yilda hali kelmagan o‘nta shohdan tashkil topgan yettinchi shohlik esa, Iskandar Zulqarnaynning bir dunyo hukumatiga timsollangan bir dunyo hukumatidir. Yetti boshdan bo‘lgan sakkizinchi bosh esa, o‘limli yara olgan, biroq o‘sha o‘limli yara tuzalgach yana yashagan beshinchi shohlik edi.

The judgment of the great whore occurs in the “hour” of the Sunday law crisis, that is a period of time beginning with the Sunday law in the United States and continuing through history until human probation closes. In that “hour,” which in Daniel is identified as “the days of these kings”, God will set up His kingdom. In that “hour” the latter rain is being poured out.

Buyuk fohishaning hukmi Yakshanba qonuni inqirozining “soati”da sodir bo‘ladi; ya’ni bu Qo‘shma Shtatlardagi Yakshanba qonuni bilan boshlanib, insoniyat uchun inoyat muddati yopilguniga qadar tarix davomida davom etadigan bir davrdir. O‘sha “soat”da, Doniyorda “bu shohlarning kunlari” deb belgilangan davrda, Xudo O‘z Shohligini o‘rnatadi. O‘sha “soat”da keyingi yomg‘ir yog‘dirilmoqda.

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

> “Keyingi yomg‘ir pok bo‘lganlar ustiga yog‘moqda — shunda hamma uni avvalgidek qabul qiladi.

> “When the four angels let go, Christ will set up His kingdom. None receive the latter rain but those who are doing all they can.” Spalding and Magan, 3.

> “To‘rt farishta qo‘yib yuborganlarida, Masih O‘z shohligini o‘rnatadi. Qo‘lidan kelgan barcha ishni qilayotganlardan boshqasi keyingi yomg‘irni qabul qilmaydi.” Spalding and Magan, 3.

The outpouring of the latter rain is progressive, for it corresponds to the judgment, and judgment is progressive. The Millerites understood they were living at the feet of the image of Daniel chapter two. They believed that Rome was the final earthly kingdom, and they were right, but limited in their understanding.

So‘nggi yomg‘irning yog‘ilishi bosqichma-bosqichdir, chunki u hukmga muvofiq keladi, hukm esa bosqichma-bosqichdir. Millerchilar o‘zlari Doniyor kitobining ikkinchi bobidagi haykalning oyoqlari davrida yashayotganliklarini tushungan edilar. Ular Rim oxirgi yer yuzidagi shohlik ekaniga ishongan edilar va bunda haq edilar, ammo ularning tushunchasi cheklangan edi.

The “days of these kings,” does occur in the history of the kingdom of Rome, but it is not the history of pagan or papal Rome, it is the history of modern Rome. The Millerites applied pagan and papal Rome as one kingdom, and in so doing they used a passage from the book of Ezekiel concerning the final king of Judah (Zedekiah), to uphold their understanding.

“Bu podshohlarning kunlari” haqiqatan ham Rim shohligining tarixida uchraydi, biroq bu butparast yoki papalik Rimining tarixi emas; bu zamonaviy Rimning tarixidir. Milleriylar butparast va papalik Rimini bitta shohlik sifatida qo‘llaganlar va shunday qilish jarayonida ular Yahudoning so‘nggi shohi (Sidqiyo) haqidagi Hizqiyo kitobidan olingan bir parchadan o‘z tushunchalarini qo‘llab-quvvatlash uchun foydalanganlar.

> And thou, profane wicked prince of Israel, whose day is come, when iniquity shall have an end, Thus saith the Lord God; Remove the diadem, and take off the crown: this shall not be the same: 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 21:25–27.

> Va sen, Isroilning harom bo‘lgan yovuz shahzodasi, kuni kelgan, gunohga nihoya yetadigan paytda, Egamiz Xudo shunday deydi: Salla yechib tashlansin, toj olib qo‘yilsin; bu avvalgidek bo‘lmaydi: past bo‘lganni yuksaltir, baland bo‘lganni esa past qil. Men uni ag‘daraman, ag‘daraman, ag‘daraman; va u endi bo‘lmaydi, toki unga haqli bo‘lgan Zot kelguncha; va Men uni Unga beraman. Hizqiyol 21:25–27.

From Zedekiah there would be three kingdoms that would be “overturned,” that would lead to Christ, whose “right it is,” to rule. Babylon, Medo-Persia and Greece would all be overthrown until the kingdom of Rome, and during the history of that fourth kingdom, Christ would come and set up a kingdom. He did that very thing.

Sidqiyodan boshlab, hukmronlik qilish “haqqi O‘ziga tegishli” bo‘lgan Masihga olib boradigan uchta saltanat “ag‘darib tashlanishi” kerak edi. Bobil, Midiya-Fors va Yunonistonning barchasi Rim saltanatigacha qulatilar edi, va o‘sha to‘rtinchi saltanatning tarixi davomida Masih kelib, bir saltanat barpo etar edi. U aynan shunday qildi.

> “Foremost among those who were rapidly leading the nation to ruin was Zedekiah their king. Forsaking utterly the counsels of the Lord as given through the prophets, forgetting the debt of gratitude he owed Nebuchadnezzar, violating his solemn oath of allegiance taken in the name of the Lord God of Israel, Judah’s king rebelled against the prophets, against his benefactor, and against his God. In the vanity of his own wisdom he turned for help to the ancient enemy of Israel’s prosperity, “sending his ambassadors into Egypt, that they might give him horses and much people.’

> “Xalqni halokat sari tez yetaklayotganlar orasida eng avvali ularning shohi Zidqiyo edi. U payg‘ambarlar orqali berilgan Egamizning maslahatlarini butunlay tark etib, Navuxadnazar oldidagi minnatdorlik qarzini unutib, Isroil Xudosi Egamiz nomi bilan qilgan sodiqlik haqidagi tantanali qasamini buzib, Yahudo shohi sifatida payg‘ambarlarga, o‘ziga yaxshilik qilgan homiysiga va o‘z Xudosiga qarshi bosh ko‘tardi. O‘z donoligining behudaligida u yordam so‘rab Isroil farovonligining qadimiy dushmani tomon yuzlandi, “ulardan otlar va ko‘p xalq berishlari uchun Misrga o‘z elchilarini yuborib.”

> “‘Shall he prosper?’ the Lord inquired concerning the one who had thus basely betrayed every sacred trust; ‘shall he escape that doeth such things? or shall he break the covenant, and be delivered? As I live, saith the Lord God, surely in the place where the king dwelleth that made him king, whose oath he despised, and whose covenant he brake, even with him in the midst of Babylon he shall die. Neither shall Pharaoh with his mighty army and great company make for him in the war: … seeing he despised the oath by breaking the covenant, when, lo, he had given his hand, and hath done all these things, he shall not escape.’ Ezekiel 17:15–18.

> “‘U ravnaq topadimi?’ — deb so‘radi Rabbiy, shu tariqa har bir muqaddas omonatga tubanlarcha xiyonat qilgan kishi haqida; ‘bunday ishlarni qiluvchi qochib qutuladimi? Yoki ahdni buzib, xalos bo‘ladimi? Men tirik ekanman, — deydi Parvardigor Egamiz, — albatta, uni shoh qilgan podshoh yashaydigan joyda, qasamini u mensimagan va ahdini buzgan o‘sha podshoh bilan birga, Bobilning o‘rtasida u o‘ladi. Na Fir’avn o‘zining qudratli lashkari va ulkan to‘dasi bilan urushda unga yordam bera oladi: … chunki u ahdni buzib qasamni mensimadi; mana, u qo‘l bergan edi, ammo shu ishlarning barchasini qildi, u qochib qutulmaydi.’ Hizqiyol 17:15–18.”

> “To the ‘profane wicked prince’ had come the day of final reckoning. ‘Remove the diadem,’ the Lord decreed, ‘and take off the crown.’ Not until Christ Himself should set up His kingdom was Judah again to be permitted to have a king. ‘I will overturn, overturn, overturn, it,’ was the divine edict concerning the throne of the house of David; ‘and it shall be no more, until He come whose right it is; and I will give it Him.’ Ezekiel 21:25–27.” Prophets and Kings, 450, 451.

> “«Harom qilingan fosiq shahzoda» uchun so‘nggi hisob-kitob kuni yetib kelgan edi. «Sallaingni olib tashla, — deb farmon berdi Egamiz, — va tojni yechib ol». Yahudoga yana shohga ega bo‘lishga faqat Masihning O‘zi O‘z shohligini barpo etganidan keyingina ijozat berilishi kerak edi. «Men uni ag‘daraman, ag‘daraman, ag‘daraman», — Dovud xonadoni taxti to‘g‘risidagi ilohiy farmon shunday edi; «va u endi bo‘lmaydi, to o‘sha unga haqdor bo‘lgan Zot kelgunicha; va Men uni Unga beraman». Hizqiyo 21:25–27.” Payg‘ambarlar va shohlar, 450, 451.

Miller was correct, but his understanding was limited, for the kingdom Christ set up when he walked among men, was not the final earthly kingdom. There was yet to be four kings after the kingdom of pagan Rome. Yet Christ did establish the kingdom of “grace” at the cross, but that kingdom was not set up in the days of the ten kings of Revelation seventeen, nor was it set up during the time of the latter rain. The kingdom which Christ establishes in the last days, is his kingdom of “glory.” Sister White speaks directly of both of these kingdoms.

Miller haq edi, ammo uning tushunchasi cheklangan edi, chunki Masih odamlar orasida yurganida barpo etgan Shohlik yakuniy yer yuzidagi Shohlik emas edi. Butparast Rim shohligidan keyin hali yana to‘rtta shoh bo‘lishi kerak edi. Shunga qaramay, Masih xochda “inoyat” Shohligini barpo etdi, biroq bu Shohlik Vahiy o‘n yettidagi o‘n shoh kunlarida barpo etilmadi, va u keyingi yomg‘ir davrida ham barpo etilmadi. Masih oxirgi kunlarda barpo etadigan Shohlik esa Uning “ulug‘vorlik” Shohligidir. Opa Uайт bu ikki Shohlikning har ikkalasi haqida ham to‘g‘ridan-to‘g‘ri so‘z yuritadi.

The Millerites understood that Christ established a kingdom during the history of the fourth kingdom, and they were correct, but limited in their understanding. In the history of the fourth kingdom, Christ set up the kingdom of “grace,” and in the history of the eighth kingdom, He set up His kingdom of “glory.” In the history when He set up the kingdom of “grace,” the Holy Spirit was poured out at Pentecost. Pentecost typifies the outpouring of the latter rain, in the history where He sets up his kingdom of “glory.”

Millerchilar Masih to‘rtinchi shohlik tarixi davomida bir shohlikni barpo etganini tushungan edilar va bu borada ular haq edilar, ammo ularning tushunchasi cheklangan edi. To‘rtinchi shohlik tarixida Masih “inoyat” shohligini o‘rnatdi, sakkizinchi shohlik tarixida esa U O‘zining “ulug‘vorlik” shohligini o‘rnatdi. U “inoyat” shohligini o‘rnatgan tarixiy davrda Muqaddas Ruh Hosil bayramida to‘kildi. Hosil bayrami U O‘zining “ulug‘vorlik” shohligini o‘rnatadigan tarixda keyingi yomg‘irning to‘kilishini timsollaydi.

The message of Pentecost was the message of Christ’s literal resurrection. The message of the latter rain, at least partially, is the message of the symbolic resurrection represented by the prophetic riddle that the eighth being of the seven, which is fulfilled in the beast, and also the two horns of the earth beast. The fourth and the eighth kingdoms are where Christ establishes His kingdom.

Pentekostning xabari Masihning tom ma’nodagi tirilishi haqidagi xabar edi. Keyingi yomg‘irning xabari esa, hech bo‘lmaganda qisman, bashoratli topishmoqda ifodalangan ramziy tirilish haqidagi xabardir; unda yettitadan bo‘lgan sakkizinchi mavjudot vahshiy hayvonda, shuningdek yer vahshiy hayvonining ikki shoxida ado bo‘ladi. To‘rtinchi va sakkizinchi shohliklar Masih O‘z shohligini o‘rnatadigan joylardir.

> “The announcement which had been made by the disciples in the name of the Lord was in every particular correct, and the events to which it pointed were even then taking place. ‘The time is fulfilled, the kingdom of God is at hand,’ had been their message. At the expiration of ‘the time’—the sixty-nine weeks of Daniel 9, which were to extend to the Messiah, ‘the Anointed One’—Christ had received the anointing of the Spirit after His baptism by John in Jordan. And the ‘kingdom of God’ which they had declared to be at hand was established by the death of Christ. This kingdom was not, as they had been taught to believe, an earthly empire. Nor was it that future, immortal kingdom which shall be set up when ‘the kingdom and dominion, and the greatness of the kingdom under the whole heaven, shall be given to the people of the saints of the Most High;’ that everlasting kingdom, in which ‘all dominions shall serve and obey Him.’ Daniel 7:27. As used in the Bible, the expression ‘kingdom of God’ is employed to designate both the kingdom of grace and the kingdom of glory. The kingdom of grace is brought to view by Paul in the Epistle to the Hebrews. After pointing to Christ, the compassionate intercessor who is ‘touched with the feeling of our infirmities,’ the apostle says: ‘Let us therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace.’ Hebrews 4:15, 16. The throne of grace represents the kingdom of grace; for the existence of a throne implies the existence of a kingdom. In many of His parables Christ uses the expression ‘the kingdom of heaven’ to designate the work of divine grace upon the hearts of men.

> Shogirdlar tomonidan Rabbiyning nomi bilan e’lon qilingan xabar har jihatdan to‘g‘ri edi va u ishora qilgan voqealar ayni o‘sha paytda sodir bo‘layotgan edi. “Vaqt to‘ldi, Xudoning Shohligi yaqinlashdi”, — ularning xabari shunday edi. Doniyor 9 dagi “vaqt”ning — Masihga, “Moylangan Zot”ga qadar davom etishi lozim bo‘lgan oltmish to‘qqiz haftaning — nihoyasida, Masih Iordanda Yahyo tomonidan suvga cho‘mdirilganidan keyin Ruhning moylanishini qabul qilgan edi. Ular yaqinlashgan deb e’lon qilgan “Xudoning Shohligi” esa Masihning o‘limi bilan barpo etildi. Bu shohlik, ularga ishontirilganidek, yer yuzidagi bir saltanat emas edi. Shuningdek, u “butun osmon ostidagi shohlik va hukmronlik hamda shohlikning ulug‘vorligi Oliy Zot azizlari xalqiga beriladigan” kelajakdagi, o‘lmas shohlik ham emas edi; o‘sha abadiy shohlikda “barcha hukmronliklar Unga xizmat qiladi va Unga itoat etadi”. Doniyor 7:27. Muqaddas Kitobda qo‘llanganidek, “Xudoning Shohligi” iborasi ham inoyat shohligini, ham ulug‘vorlik shohligini ifodalash uchun ishlatiladi. Inoyat shohligi Pavlus tomonidan Ibroniylarga maktubda ko‘rsatiladi. “Bizning zaifliklarimizga hamdard bo‘la oladigan” rahmdil Shafoatchi bo‘lgan Masihga ishora qilganidan so‘ng, havoriy shunday deydi: “Shunday ekan, marhamat topishimiz va o‘z vaqtida yordam beruvchi inoyatni qabul qilishimiz uchun inoyat taxtiga dadillik bilan yaqinlashaylik.” Ibroniylarga 4:15, 16. Inoyat taxti inoyat shohligini anglatadi; chunki taxtning mavjudligi shohlikning mavjudligini nazarda tutadi. Masih O‘zining ko‘plab masallarida inson qalblari ustida ilohiy inoyatning amalini ifodalash uchun “osmon shohligi” iborasini qo‘llaydi.

> “So the throne of glory represents the kingdom of glory; and this kingdom is referred to in the Saviour’s words: ‘When the Son of man shall come in His glory, and all the holy angels with Him, then shall He sit upon the throne of His glory: and before Him shall be gathered all nations.’ Matthew 25:31, 32. This kingdom is yet future. It is not to be set up until the second advent of Christ.

> “Demak, ulug‘vorlik taxti ulug‘vorlik shohligini ifodalaydi; va bu shohlik Najotkorning quyidagi so‘zlarida tilga olinadi: ‘Inson O‘g‘li O‘z ulug‘vorligida va barcha muqaddas farishtalar U bilan birga kelganida, U O‘z ulug‘vorligi taxtiga o‘tiradi; va Uning huzuriga barcha xalqlar jam qilinadi.’ Matto 25:31, 32. Bu shohlik hali kelajakdadir. U Masihning ikkinchi kelishigacha barpo etilmaydi.

> “The kingdom of grace was instituted immediately after the fall of man, when a plan was devised for the redemption of the guilty race. It then existed in the purpose and by the promise of God; and through faith, men could become its subjects. Yet it was not actually established until the death of Christ. Even after entering upon His earthly mission, the Saviour, wearied with the stubbornness and ingratitude of men, might have drawn back from the sacrifice of Calvary. In Gethsemane the cup of woe trembled in His hand. He might even then have wiped the blood-sweat from His brow and have left the guilty race to perish in their iniquity. Had He done this, there could have been no redemption for fallen men. But when the Saviour yielded up His life, and with His expiring breath cried out, ‘It is finished,’ then the fulfillment of the plan of redemption was assured. The promise of salvation made to the sinful pair in Eden was ratified. The kingdom of grace, which had before existed by the promise of God, was then established.

> “Inoyat shohligi inson qulagan zahoti, aybdor inson zotini qutqarish rejasi tuzilganda ta’sis etildi. Shundan keyin u Xudoning niyatida va va’dasi bilan mavjud edi; va imon orqali odamlar uning fuqarolari bo‘lishlari mumkin edi. Biroq u Masihning o‘limigacha amalda barpo etilmadi. Najotkor yer yuzidagi xizmatini boshlab qo‘yganidan keyin ham, insonlarning qaysarligi va noshukurligidan horib, Kalvariya qurbonligidan ortga chekinishi mumkin edi. Getsemaniyada g‘am-anduh kosasi Uning qo‘lida titrar edi. U hatto o‘sha paytning o‘zidayoq peshonasidan qonli terni artib, aybdor inson zotini o‘z gunohlari ichida halok bo‘lishga tashlab qo‘yishi mumkin edi. Agar U shunday qilganida, qulagan insonlar uchun hech qanday qutqarilish bo‘lmas edi. Ammo Najotkor O‘z jonini topshirib, so‘nggi nafasi bilan: ‘Bajarildi’, deb nidо qilganida, ana o‘shanda qutqarilish rejasining amalga oshishi kafolatlandi. Edenda gunoh qilgan juftlikka berilgan najot va’dasi tasdiqlandi. Ilgari Xudoning va’dasi bilan mavjud bo‘lgan inoyat shohligi ana o‘shanda barpo etildi.”

> “Thus the death of Christ—the very event which the disciples had looked upon as the final destruction of their hope—was that which made it forever sure. While it had brought them a cruel disappointment, it was the climax of proof that their belief had been correct. The event that had filled them with mourning and despair was that which opened the door of hope to every child of Adam, and in which centered the future life and eternal happiness of all God’s faithful ones in all the ages.

> “Shunday qilib, Masihning o‘limi — shogirdlar o‘z umidlarining butunlay barbod bo‘lishi deb qaragan ayni hodisa — o‘sha umidni abadiy ravishda qat’iy qilib qo‘ygan narsa edi. U ularga shafqatsiz bir umidsizlik olib kelgan bo‘lsa-da, u ularning e’tiqodi to‘g‘ri bo‘lganining dalilidagi cho‘qqi edi. Ularni motam va noumidlikka to‘ldirgan hodisa Odam Atoning har bir farzandi uchun umid eshigini ochgan va unda barcha asrlar davomida Xudoning barcha sodiq bandalarining kelajak hayoti hamda abadiy saodati mujassam bo‘lgan hodisa edi.”

> “Purposes of infinite mercy were reaching their fulfillment, even through the disappointment of the disciples. While their hearts had been won by the divine grace and power of His teaching, who ‘spake as never man spake,’ yet intermingled with the pure gold of their love for Jesus, was the base alloy of worldly pride and selfish ambitions. Even in the Passover chamber, at that solemn hour when their Master was already entering the shadow of Gethsemane, there was ‘a strife among them, which of them should be accounted the greatest.’ Luke 22:24. Their vision was filled with the throne, the crown, and the glory, while just before them lay the shame and agony of the garden, the judgment hall, the cross of Calvary. It was their pride of heart, their thirst for worldly glory, that had led them to cling so tenaciously to the false teaching of their time, and to pass unheeded the Saviour’s words showing the true nature of His kingdom, and pointing forward to His agony and death. And these errors resulted in the trial—sharp but needful—which was permitted for their correction. Though the disciples had mistaken the meaning of their message, and had failed to realize their expectations, yet they had preached the warning given them of God, and the Lord would reward their faith and honor their obedience. To them was to be entrusted the work of heralding to all nations the glorious gospel of their risen Lord. It was to prepare them for this work that the experience which seemed to them so bitter had been permitted.” The Great Controversy, 347, 348.

> “Cheksiz rahm-shafqatning maqsadlari, hatto shogirdlarning hafsalasi pir bo‘lishi orqali ham, o‘z bajo bo‘lishiga yetib borayotgan edi. Ularning qalblari, ‘hech bir inson so‘zlamagandek’ so‘zlagan Zotning ta’limotidagi ilohiy inoyat va qudrat tomonidan zabt etilgan bo‘lsa-da, Iso uchun bo‘lgan muhabbatlarining sof oltiniga dunyoviy mag‘rurlik va xudbin intilishlarning past qotishmasi ham aralashib ketgan edi. Hatto Fisih oqshomida, o‘sha tantanali soatda, ularning Ustozi allaqachon Getsimani soyasiga kirib borayotgan paytda ham, ular orasida ‘qaysi biri ulug‘roq deb hisoblanishi haqida tortishuv’ bor edi. Luqo 22:24. Ularning nigohi taxtga, tojga va shon-shuhratga qadalgan edi, holbuki ularning ro‘parasida bog‘ning sharmandaligi va iztirobi, hukm zali, Golgota xochi yotar edi. Ularning qalb mag‘rurligi, dunyoviy shon-shuhratga bo‘lgan tashnaligi ularni o‘z davrlarining soxta ta’limotiga shu qadar mahkam yopishib olishga, Najotkorning O‘z shohligining haqiqiy tabiatini ko‘rsatuvchi hamda O‘zining iztirobi va o‘limini oldindan ko‘rsatuvchi so‘zlarini esa e’tiborsiz qoldirishga olib kelgan edi. Va ana shu xatolar ularni tuzatish uchun yo‘l qo‘yilgan sinovga — o‘tkir, ammo zarur sinovga — olib keldi. Garchi shogirdlar o‘z xabarlarining ma’nosini noto‘g‘ri tushungan va kutganlarining amalga oshishini anglay olmagan bo‘lsalar-da, ularga Xudo tomonidan berilgan ogohlantirishni va’z qilgan edilar, va Rabbiy ularning imonini mukofotlab, itoatkorliklarini sharaflaydi. Ularga tirilgan Rabbilarining ulug‘vor xushxabarini barcha xalqlarga e’lon qilish vazifasi ishonib topshirilishi kerak edi. Ularni ana shu ishga tayyorlash uchun, o‘zlariga shu qadar achchiq tuyulgan tajribaga yo‘l qo‘yilgan edi.” The Great Controversy, 347, 348.

In the book of Revelation, the “mind that has wisdom” counts “the number of a man”, and recognizes that “the man” is also the eighth kingdom, that is of the seven. The “man of sin” is the head of the eighth kingdom that rules over the kings and merchants of the earth, who the seven churches join with to avoid the reproach of persecution, and who is seated upon many waters.

Vahiy kitobida “donolikka ega bo‘lgan aql” “bir odamning soni”ni hisoblaydi va “u odam” ayni paytda yettidan bo‘lgan sakkizinchi shohlik ekanini anglaydi. “Gunoh odami” yer yuzining shohlari va savdogarlari ustidan hukmronlik qiladigan sakkizinchi shohlikning boshidir; yetti jamoat quvg‘in tahqiridan qochish uchun ular bilan qo‘shiladi, va u ko‘p suvlar ustida o‘tirgandir.

> And he saith unto me, The waters which thou sawest, where the whore sitteth, are peoples, and multitudes, and nations, and tongues. Revelation 17:15.

> Va u menga dedi: “Sen ko‘rgan, fohisha o‘tirgan suvlar xalqlar, olomonlar, millatlar va tillardir.” Vahiy 17:15.

The “man of sin” rules over the political, monetary, religious, and civil world, and all men, except those who have obtained the victory over the beast, and his image, his mark and the number of his name.

“Gunoh odami” siyosiy, moliyaviy, diniy va fuqaroviy dunyo ustidan hukmronlik qiladi; hamma insonlar esa, maxluq ustidan, uning surati, uning tamg‘asi va uning nomining soni ustidan g‘alabaga erishganlardan tashqari, uning hukmronligi ostidadir.

> And I saw as it were a sea of glass mingled with fire: and them that had gotten the victory over the beast, and over his image, and over his mark, and over the number of his name, stand on the sea of glass, having the harps of God. And they sing the song of Moses the servant of God, and the song of the Lamb, saying, Great and marvellous are thy works, Lord God Almighty; just and true are thy ways, thou King of saints. Revelation 15:2, 3.

> Va men olovga qorishgan shishadek bir dengizni ko‘rdim; va yirtqich hayvon ustidan, uning surati ustidan, uning belgisi ustidan va uning ismining soni ustidan g‘alaba qozonganlar Xudoning arfalari bilan shishadek dengiz ustida turar edilar. Va ular shunday deb, Xudoning quli Musoning qo‘shig‘ini va Qo‘zining qo‘shig‘ini kuylaydilar: “Ey Qodir Egamiz Xudo, Sening ishlaring ulug‘ va ajoyibdir; ey azizlarning Shohi, yo‘llaring adolatli va haqiqatdir.” Vahiy 15:2, 3.

The “wise” who understand the “increase of knowledge,” when the Revelation of Jesus Christ is unsealed, are those who have “understanding” and “count the number of the beast: for it is the number of a man; and his number is Six hundred threescore and six.” That “understanding” represents part of the three-step testing process that always occurs when Jesus unseals a prophecy. This is why it is noted that they have “gotten the victory over” “the number of his name.”

Iso Masihning Vahiyi muhrsizlanganda, “bilimning ortishini” anglaydigan “donolar” shunday kishilardirki, ular “aql-farosat”ga ega bo‘lib, “mahluqning sonini hisoblaydilar; chunki bu insonning sonidir; va uning soni olti yuz oltmish oltidir.” Bu “aql-farosat” Iso biror bashoratni muhrsizlaganda doimo sodir bo‘ladigan uch bosqichli sinov jarayonining bir qismini ifodalaydi. Shu sababli ular “uning ismining soni” ustidan “g‘alaba qozonganlari” qayd etilgan.

To obtain victory is to pass a test, and those who are “wise” and “understand” get the victory associated with the number 666, and the verse also identifies that there are eight kingdoms, and that the eighth is of the seven. That “secret” is represented in Daniel chapter two, for Daniel’s prayer was to understand “the secret.” The revelation that there are eight kingdoms, and the eighth kingdom is of the seven, and the number of that kingdom is 666, is the secret Daniel is represented as obtaining by his prayer, and Daniel represents the “wise” of God’s last days.

G‘alabaga erishish — sinovdan o‘tish demakdir, va “dono” hamda “anglaydiganlar” 666 soni bilan bog‘liq bo‘lgan g‘alabaga erishadilar; oyat, shuningdek, sakkizta shohlik borligini va sakkizinchisi yettitadan ekanini ham ko‘rsatadi. O‘sha “sir” Doniyor kitobining ikkinchi bobida ifodalangan, chunki Doniyorning ibodati “sir”ni anglash uchun edi. Sakkizta shohlik borligi, sakkizinchi shohlik esa yettitadan ekani va o‘sha shohlikning soni 666 ekani haqidagi vahiy — Doniyor ibodati orqali qo‘lga kiritgan narsa sifatida tasvirlangan sirning o‘zidir, va Doniyor Xudoning oxirgi kunlaridagi “donolar”ni ifodalaydi.

Daniel represents the “wise” of the last days who have the secret of Daniel two unsealed unto them, and that secret is the revelation that the last and first reference to the kingdoms of Bible prophecy is that there are eight kingdoms in the image. That revelation upholds the Millerite understanding of Daniel chapter two, but shines ten times brighter, once it is recognized. Its brilliance, being ten times brighter, represents a test which the “wise” get victory over, for the eighth kingdom that is of the seven, is also the sixth kingdom which is a threefold union of the dragon, the beast and false prophet. As such, the dragon, the beast and the false prophet are all the sixth kingdom, and together represent 666.

Doniyor oxirgi kunlarning “dono”larini ifodalaydi; ularga Doniyor ikkinchi bobining muhrdan ochilgan siri berilgandir, va o‘sha sirning mazmuni shundan iboratki, Muqaddas Kitob bashoratidagi shohliklarga doir so‘nggi va birinchi ishora — bu suratda sakkizta shohlik borligidir. Bu vahiy Doniyor ikkinchi bobiga oid Millerchilar tushunchasini tasdiqlaydi, ammo u anglangach, o‘n karra yorqinroq porlaydi. Uning o‘n karra yorqinligi “dono”lar g‘alaba qozonadigan bir sinovni ifodalaydi, chunki yettitadan bo‘lgan sakkizinchi shohlik, ajdaho, maxluq va soxta payg‘ambardan iborat uch tomonlama ittifoq bo‘lgan oltinchi shohlikning o‘zidir. Binobarin, ajdaho, maxluq va soxta payg‘ambar — barchasi oltinchi shohlikdir va birgalikda 666 ni ifodalaydi.

Nebuchadnezzar was tested by the revelation of Daniel chapter two, and he failed the test. In Daniel two, Daniel represents the “wise” who pass the test of the secret of the image. Nebuchadnezzar in chapter three represents the wicked that fail the very same test. Nebuchadnezzar, as the first king of the first kingdom, represents the last king of the last kingdom. He therefore represents the “man of sin,” the man of prophecy that the seven churches take hold of. Man was created on the sixth day, and the number six is therefore the number of mankind. The number of Nebuchadnezzar is six. Nebuchadnezzar failed the test of the number 666, and represented the wicked of the last days. As a symbol of the man of sin, his number is six.

Navuxadnazar Doniyor kitobining ikkinchi bobidagi vahiy orqali sinovdan o‘tkazildi va u bu sinovdan o‘ta olmadi. Doniyorning ikkinchi bobida Doniyor haykalning siri sinovidan o‘tadigan “donolar”ni ifodalaydi. Uchinchi bobda esa Navuxadnazar ayni o‘sha sinovdan o‘ta olmaydigan yovuzlarni ifodalaydi. Navuxadnazar, birinchi saltanatning birinchi shohi sifatida, oxirgi saltanatning oxirgi shohini ifodalaydi. Shunday ekan, u yetti jamoat anglab yetadigan bashoratdagi shaxs — “gunoh odami”ni ifodalaydi. Inson oltinchi kuni yaratildi, shuning uchun olti soni insoniyatning sonidir. Navuxadnazarning soni — olti. Navuxadnazar 666 sonining sinovidan o‘ta olmadi va oxirgi kunlarning yovuzlarini ifodaladi. Gunoh odamining ramzi sifatida, uning soni — olti.

> Nebuchadnezzar the king made an image of gold, whose height was threescore cubits, and the breadth thereof six cubits: he set it up in the plain of Dura, in the province of Babylon. Daniel 3:1.

> Shoh Navuxadnazar oltindan bir but yasadi; uning bo‘yi oltmish tirsak, eni esa olti tirsak edi. Uni Bobil viloyatidagi Dura tekisligida o‘rnatdi. Doniyor 3:1.

The golden image was sixty cubits, by six cubits and it was made by Nebuchadnezzar, whose number is six. The image was erected in rebellion to the light of the image of chapter two, and the threefold description of the image, when you understand the number of Nebuchadnezzar is six, equates to six, six, six.

Oltin butning bo‘yi oltmish gaz, eni olti gaz edi va uni soni olti bo‘lgan Navuxadnazar yasatgan edi. Bu but ikkinchi bobdagi butning nuri qarshisida isyon bilan tiklandi; va butning uch karra tavsifi, Navuxadnazarning soni olti ekanini tushunganingizda, olti, olti, oltiga tenglashadi.

We will continue this study in the next article.

Biz bu tadqiqotni keyingi maqolada davom ettiramiz.

> “The thought of establishing the empire and a dynasty that should endure forever, appealed very strongly to the mighty ruler before whose arms the nations of earth had been unable to stand. With an enthusiasm born of boundless ambition and selfish pride, he entered into counsel with his wise men as to how to bring this about. Forgetting the remarkable providences connected with the dream of the great image; forgetting also that the God of Israel through His servant Daniel had made plain the significance of the image, and that in connection with this interpretation the great men of the realm had been saved an ignominious death; forgetting all except their desire to establish their own power and supremacy, the king and his counselors of state determined that by every means possible they would endeavor to exalt Babylon as supreme, and worthy of universal allegiance.

> “Abadiy davom etishi kerak bo‘lgan bir imperiya va sulolani barpo etish fikri, yer yuzidagi xalqlar uning qudratli qo‘llari qarshisida tura olmagan o‘sha buyuk hukmdorga nihoyatda kuchli ta’sir qildi. Cheksiz shuhratparastlik va xudbin kibrdan tug‘ilgan bir g‘ayrat bilan u bu ishni qanday amalga oshirish haqida donishmandlari bilan maslahatlashishga kirishdi. Ulkan haykal haqidagi tush bilan bog‘liq ajoyib ilohiy inoyatlarni unutib; Isroil Xudosi O‘zining xizmatkori Doniyor orqali o‘sha haykalning ma’nosini ravshan qilib berganini, hamda ayni shu talqin bilan bog‘liq holda saltanatning buyuk kishilari sharmandali o‘limdan qutqarilganini ham unutib; o‘z qudrati va ustunligini o‘rnatish istagidan boshqa hamma narsani chetga surib, podshoh va uning davlat maslahatchilari mumkin bo‘lgan har qanday yo‘l bilan Boburni eng oliy maqomga ko‘tarishga va uni hammaning umumiy sadoqatiga loyiq deb e’tirof ettirishga urinishga qat’iy qaror qildilar.

> “The symbolic representation by which God had revealed to king and people His purpose for the nations of earth, was now to be made to serve for the glorification of human power. Daniel’s interpretation was to be rejected and forgotten; truth was to be misinterpreted and misapplied. The symbol designed of Heaven to unfold to the minds of men important events of the future, was to be used to hinder the spread of the knowledge that God desired the world to receive. Thus through the devisings of ambitious men, Satan was seeking to thwart the divine purpose for the human race. The enemy of mankind knew that truth unmixed with error is a power mighty to save; but that when used to exalt self and to further the projects of men, it becomes a power for evil.

> “Xudo yer yuzidagi xalqlar uchun O‘z niyatini podshohga ham, xalqqa ham ochib bergan ramziy ifoda endi insoniy qudratni ulug‘lashga xizmat qildirilishi kerak edi. Doniyorning talqini rad etilishi va unutilishi lozim edi; haqiqat noto‘g‘ri talqin qilinib, noo‘rin qo‘llanilishi kerak edi. Osmon tomonidan insonlar ongiga kelajakdagi muhim voqealarni ochib berish uchun belgilangan ramz, endi Xudo dunyo qabul qilishini istagan bilimning tarqalishiga to‘sqinlik qilish uchun ishlatilishi kerak edi. Shu tariqa, shuhratparast odamlarning hiyla-nayranglari orqali Shayton inson zotiga doir ilohiy maqsadni barbod qilishga urinayotgan edi. Insoniyatning dushmani bilar ediki, xatodan xoli haqiqat najot berishda qudratli kuchdir; ammo u o‘zini ulug‘lash va odamlarning rejalarini ilgari surish uchun qo‘llanganda, yovuzlik kuchiga aylanadi.”

> “From his rich store of treasure, Nebuchadnezzar caused to be made a great golden image, similar in its general features to that which had been seen in vision, save in the one particular of the material of which it was composed. Accustomed as they were to magnificent representations of their heathen deities, the Chaldeans had never before produced anything so imposing and majestic as this resplendent statue, threescore cubits in height and six cubits in breadth. And it is not surprising that in a land where idol worship was of universal prevalence, the beautiful and priceless image in the plain of Dura, representing the glory of Babylon and its magnificence and power, should be consecrated as an object of worship. This was accordingly provided for, and a decree went forth that on the day of the dedication all should show their supreme loyalty to the Babylonian power by bowing before the image.” Prophets and Kings, 504, 505.

> “O‘zining boy xazinalaridan Nebuxadnazar umumiy qiyofasi jihatidan vahiyda ko‘rilgan tasvirga o‘xshash, faqat u yasalgan modda borasidagi birgina jihatdan farq qiladigan ulkan oltin haykal yasattirdi. O‘zlarining butparast ma’budlarining hashamatli tasvirlariga odatlangan bo‘lsalar-da, xaldeylar ilgari hech qachon balandligi oltmish tirsak, eni olti tirsak bo‘lgan, mana shu qadar ta’sirchan va ulug‘vor porloq haykalni yaratmagan edilar. Butparastlik umumiy ravishda hukm surgan bir yurtda Boburning? go‘zalligi, ulug‘vorligi va qudratini ifodalovchi Dura tekisligidagi bu go‘zal va bebaho haykal sajda obyekti sifatida muqaddas qilinishi ajablanarli emas. Shunga muvofiq chora ko‘rildi, va bag‘ishlanish kuni har bir kishi haykal oldida egilib, Bobil hokimiyatiga bo‘lgan oliy sadoqatini namoyon etishi lozimligi haqida farmon chiqarildi.” Payg‘ambarlar va Shohlar, 504, 505.

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