Article

# The Eighth is of the Seven - Number Two

Sakkizinchisi Yettitadan biridir — Ikkinchi qism

Kingdoms of Bible Prophecy

Muqaddas Kitob bashoratidagi shohliklar

Author

Jeff Pippenger

Published

September 15, 2023

Formats

PDF
Word
Song MP3

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

Oldingi maqolada biz Millerchilar Rimni butparast Rim va papalik Rimidan ortiq tarzda ko‘ra olmaganliklarini aniqladik, garchi ular bu ikki hokimiyat o‘rtasidagi farqlarni ko‘rib chiqqan bo‘lsalar ham. Millerchilar uchun butparast Rim bilan papalik Rimi o‘rtasidagi farqlar ularni papalik Rimi butparast Rimning to‘rtinchi shohligidan keyin kelgan beshinchi shohlik ekanini anglashga olib bormadi. 1844-yildagi umidsizlikdan so‘ng, Oq opa Vahiy 12 va 13-boblardagi uch hokimiyatni Vahiy 12-bobdagi ajdarho, so‘ngra 13-bobda dengizdan chiqqan mahluq sifatidagi papalik va undan keyin yerdan chiqqan mahluq sifatidagi Amerika Qo‘shma Shtatlari deb aniqladi. Poydevor qo‘yilgandan keyin, Rabbiy Vahiyning 16-bobida dunyoni Armageddonga olib boradigan ajdarho, mahluq va soxta payg‘ambarning uch karra ittifoqi haqidagi nurni ochdi.

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

> Ushbu ramzlar uchraydigan bashoratlar silsilasi Vahiy 12-bobdan, Masihni tug‘ilgan paytidayoq yo‘q qilishga uringan ajdaho bilan boshlanadi. Ajdaho Shayton ekani aytiladi (Vahiy 12:9); Najotkorni o‘limga mahkum etish uchun Hirodni harakatga keltirgan aynan o‘sha edi. Ammo xristian erasining dastlabki asrlarida Masihga va Uning xalqiga qarshi urush olib borishda Shaytonning bosh vositasi butparastlik hukmron din bo‘lgan Rim imperiyasi edi. Shunday qilib, ajdaho, avvalo, Shaytonni ifodalasa-da, ikkilamchi ma’noda u butparast Rimning ramzidir.

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

> 13-bobda (1–10-oyatlar) yana bir hayvon — “qoplonga o‘xshash” hayvon — tasvirlanadi; unga ajdaho “o‘z qudratini, o‘z taxtini va ulkan hokimiyatni” berdi. Aksariyat protestantlar ishonganidek, bu timsol qadimgi Rim imperiyasi bir vaqtlar egallab turgan qudrat, taxt va hokimiyatni meros qilib olgan papalikni ifodalaydi. Qoplonga o‘xshash hayvon haqida shunday deyilgan: “Unga katta gaplar va kufrlar so‘zlaydigan bir og‘iz berildi…. Va u Xudoga qarshi kufr aytish uchun, Uning nomiga, Uning maskaniga va osmonda yashovchilarga kufr aytish uchun og‘zini ochdi. Va unga azizlar bilan urush qilish va ularni yengish huquqi berildi; va unga barcha qabilalar, tillar va xalqlar ustidan hokimiyat berildi.” Doniyor 7 dagi kichik shoxning ta’rifiga deyarli aynan mos keladigan bu bashorat, shubhasiz, papalikka ishora qiladi.

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

> “‘Unga qirq ikki oy davom etish uchun hokimiyat berildi.’ Va payg‘ambar deydi: ‘Men uning boshlaridan birini go‘yo o‘lim darajasida yaralanganini ko‘rdim.’ Va yana: ‘Kim boshqalarni asirlikka olib borsa, o‘zi ham asirlikka ketadi; kim qilich bilan o‘ldirsa, o‘zi ham qilich bilan o‘ldirilishi kerak.’ Qirq ikki oy — Doniyor 7 dagi ‘vaqt, vaqtlar va yarim vaqt’, ya’ni uch yarim yil yoki 1260 kun bilan aynandir; bu davr davomida papalik hokimiyati Xudoning xalqiga zulm qilishi kerak edi. Avvalgi boblarda bayon etilganidek, bu davr milodiy 538-yilda papalikning ustunligi bilan boshlangan va 1798-yilda yakunlangan. O‘sha paytda papa fransuz qo‘shini tomonidan asir olindi, papalik hokimiyati o‘limli yarasini oldi va bashorat bajo bo‘ldi: ‘Kim boshqalarni asirlikka olib borsa, o‘zi ham asirlikka ketadi.’”

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

> “Bu yerda yana bir timsol kiritiladi. Payg‘ambar shunday deydi: ‘Men yerdan chiqib kelayotgan boshqa bir vahshiyni ko‘rdim; uning qo‘zichoqnikidek ikki shoxi bor edi.’ 11-oyat. Bu vahshiyning ham tashqi ko‘rinishi, ham uning ko‘tarilib chiqish tarzi, u ifodalovchi xalq avvalgi timsollar ostida ko‘rsatilganlardan farq qilishini bildiradi. Dunyoga hukmronlik qilgan buyuk saltanatlar Doniyor payg‘ambarga yirtqich hayvonlar sifatida namoyon etilgan bo‘lib, ular ‘osmonning to‘rt shamoli ulkan dengiz ustida qattiq qo‘zg‘alganda’ ko‘tarilib chiqqan edi. Doniyor 7:2. Vahiy 17-bobda bir farishta suvlar ‘xalqlar, olomonlar, elatlar va tillar’ni anglatishini tushuntirdi. Vahiy 17:15. Shamollar nizoning timsolidir. Osmonning to‘rt shamolining ulkan dengiz ustida qattiq qo‘zg‘alishi saltanatlar hokimiyatga erishgan dahshatli zabt etish va inqilob manzaralarini ifodalaydi.”

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

> “Ammo qo‘zichoqsimon shoxlarga ega bo‘lgan maxluq ‘yerdan chiqib kelayotgan’ holda ko‘rindi.” Demak, o‘zini qaror toptirish uchun boshqa hokimiyatlarni ag‘darib tashlash o‘rniga, shu tarzda ifodalangan xalq ilgari egallanmagan hududda paydo bo‘lishi hamda asta-sekin va tinch yo‘l bilan o‘sib borishi kerak edi. Shunday ekan, u Eski Dunyoning gavjum va o‘zaro kurashayotgan millatlari orasidan — “xalqlar, olomonlar, elatlar va tillar”ning o‘sha g‘alayonli dengizidan — chiqishi mumkin emas edi. Uni G‘arbiy Qit’adan izlash lozim edi.

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

> “Yangi Dunyoning qaysi xalqi 1798 yilda kuch-qudrat sari ko‘tarilib, qudrat va ulug‘lik va’dasini berar hamda dunyoning e’tiborini tortayotgan edi? Ramzning tatbiqi borasida hech qanday savolga o‘rin yo‘q. Bu bashoratning tavsiflariga bitta xalq, faqat bitta xalq mos keladi; u shubhasiz Amerika Qo‘shma Shtatlariga ishora qiladi. Muqaddas muallifning fikri, deyarli ayni so‘zlari, bu xalqning paydo bo‘lishi va o‘sishini tasvirlashda notiq va tarixchi tomonidan qayta-qayta, o‘zlari sezmagan holda qo‘llangan. Mahluq “yerdan chiqib kelayotgan” holda ko‘rildi; tarjimonlarga ko‘ra, bu yerda “chiqib kelayotgan” deb tarjima qilingan so‘z so‘zma-so‘z “o‘simlik kabi o‘smoq yoki unib chiqmoq” ma’nosini anglatadi. Va, ko‘rganimizdek, bu xalq ilgari egallanmagan hududda paydo bo‘lishi kerak edi. Taniqli bir muallif Amerika Qo‘shma Shtatlarining yuksalishini tasvirlar ekan, “uning bo‘shliqdan paydo bo‘lishi sir-sinoati” haqida so‘z yuritadi va shunday deydi: “Biz sokin urug‘ singari imperiyaga aylandik.” — G. A. Townsend, The New World Compared With the Old, 462-bet. 1850 yilda bir Yevropa jurnali Amerika Qo‘shma Shtatlarini “paydo bo‘lib kelayotgan” va “yerning sukunati orasida kundan-kunga o‘z qudrati va g‘ururiga qo‘shib borayotgan” ajoyib bir imperiya deb atagan edi. — The Dublin Nation. Edward Everett, bu xalqning Pilgrim asoschilari haqida so‘zlagan nutqida shunday degan edi: “Ular Leydenning kichik jamoati vijdon erkinligidan bahramand bo‘lishi mumkin bo‘lgan, xiraligi bilan bezarar va olisligi bilan xavfsiz bir panoh joy izladilarmi? Mana, ular tinch fath orqali … xoch bayroqlarini ko‘targan ulkan o‘lkalarni ko‘ring!” — Massachusetts shtatining Plymouth shahrida 1824 yil 22 dekabrda so‘zlangan nutq, 11-bet.”

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

> “‘Va uning qoʻzichoqnikiga oʻxshash ikkita shoxi bor edi.’ Qoʻzichoqsimon shoxlar yoshlikni, begʻuborlikni va muloyimlikni bildiradi hamda 1798-yilda paygʻambarga ‘koʻtarilib chiqayotgan’ tarzda koʻrsatilgan Amerika Qoʻshma Shtatlarining tabiatini munosib ravishda ifodalaydi. Dastlab Amerikaga qochib kelib, qirollik zulmi va ruhoniylar toqatsizligidan panoh izlagan masihiy surgunlar orasida fuqaroviy va diniy erkinlikning keng poydevori ustiga davlat barpo etishga qat’iy ahd qilganlar koʻp edi. Ularning qarashlari Mustaqillik Deklaratsiyasida oʻz ifodasini topdi; unda ‘barcha odamlar teng yaratilganligi’ va ularga ‘hayot, erkinlik va baxt-saodatga intilish’ning ajralmas huquqi berilgani haqidagi buyuk haqiqat bayon etilgan. Konstitutsiya esa xalqqa oʻzini oʻzi boshqarish huquqini kafolatlaydi va xalq ovozi bilan saylangan vakillar qonunlarni chiqarishi hamda amalga oshirishi belgilab qoʻyiladi. Diniy e’tiqod erkinligi ham berildi; har bir kishiga vijdoni amriga muvofiq Xudoga sajda qilishga ruxsat etildi. Respublika boshqaruvi va protestantizm millatning asosiy tamoyillariga aylandi. Ana shu tamoyillar uning qudrati va ravnaqining siridir. Butun xristian olamidagi zulm koʻrgan va ezilganlar bu yurtga qiziqish va umid bilan yuzlandilar. Millionlab kishilar uning qirgʻoqlariga intildilar va Amerika Qoʻshma Shtatlari yer yuzidagi eng qudratli xalqlar qatoridan oʻrin oldi.”

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

> “Ammo qo‘zichoqnikiga o‘xshash shoxlari bor hayvon ‘ajdahoday gapirdi. U birinchi hayvonning butun hokimiyatini uning huzurida amalga oshiradi va yer yuzini hamda unda yashovchilarni o‘limli yarasi tuzalgan birinchi hayvonga sajda qilishga majbur etadi; … yer yuzida yashovchilarga, qilichdan yara olgan, ammo tirik qolgan o‘sha hayvonning tasvirini yasashlari kerakligini aytadi.’ Vahiy 13:11–14.” Buyuk kurash, 438–441.

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

Mazkur parcha o‘n ikkinchi va o‘n uchinchi boblar Vahiy kitobining o‘n oltinchi bobida dunyoni Armageddonga yetaklaydigan uch kuchni — ajdarhoni, maxluqni va soxta payg‘ambarni — aniqlab berishini ko‘rsatadi. Bu uch kuchning har biri aynan bir xil bashoriy tarixni qamrab oluvchi o‘ziga xos alohida boblariga ega. Doniyor kitobining o‘n birinchi bobidagi oxirgi olti oyat “Va oxirzamonda” degan so‘zlar bilan boshlanadi; bu esa 1798 yil edi. So‘ngra bu olti oyat papalikning yakuniy harakatlarini, Doniyor o‘n ikkinchi bobning birinchi oyatida Mixail o‘rnidan turib, insoniy sinov muddati tugashi va yetti oxirgi balo kirib kelishigacha bo‘lgan voqealarni aniqlab beradi. O‘n birinchi bobning qirq to‘rtinchi oyatida esa papalikni g‘azablantiradigan hamda sinov muddati tugashidan sal oldin yuz beradigan qonli qirg‘inni boshlab beradigan o‘sha soatning xabari “sharqdan va shimoldan keladigan xabarlar” sifatida ifodalanadi.

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

Sharq va shimoldan keladigan xabar oxirgi ogohlantirish xabarini anglatadi, chunki u Mixoil o‘rnidan turishidan sal oldin e’lon qilinadi. Bu Muqaddas Ruhning to‘kilishi davrida e’lon qilinadigan uchinchi farishtaning xabaridir. Doniyor bu xabarni ikki tomonlama qilib ifodalagan. Papalikni g‘azablantiradigan “shimol” xabari “shimol shohi”ni papalik hokimiyati deb aniqlaydigan xabardir, “sharq” xabari esa sharq farzandlari xabari bo‘lib, bu Islomdir. Albatta, uning yana boshqa muhim ma’nolari ham bor, biroq sharq Islomning timsolidir va Masihga qarshi kuch haqiqiy Shimol Shohining qalbakilashtirilgan soxtasidir. Shimol shohining tamg‘asini (hayvonning tamg‘asini) qabul qilishdan ogohlantiradigan uchinchi farishtaning xabari, shuningdek, Islom Qo‘shma Shtatlar uchun gunoh kosasi to‘lib-toshgan nuqtada zarba berishini ham ogohlantiradi, Qo‘shma Shtatlar esa o‘z gunoh kosasini yakshanba qonunida to‘ldiradi.

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

Vahiy kitobining o‘n uchinchi bobi, o‘n birinchi oyatdan boshlab va undan keyingi oyatlar davomida ayni o‘sha bashoratli tarixni ko‘rsatadi, va u ham oxirzamonning 1798-yilidagi davridan boshlanadi.

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

> “1798-yilda Yangi Dunyodagi qaysi xalq kuch-qudratga ko‘tarilib borar, quvvat va buyuklik va’dasini berar hamda butun dunyoning e’tiborini o‘ziga tortar edi? Bu ramzning tatbiqi borasida hech qanday savol bo‘lishi mumkin emas. Bu bashoratning tavsiflariga faqat bitta xalq, va faqat o‘sha birgina xalq mos keladi; u shubhasiz ravishda Amerika Qo‘shma Shtatlariga ishora qiladi.” The Great Controversy, 440.

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

Vahiy kitobining o‘n uchinchi bobi, o‘n birinchi oyatdan o‘n sakkizinchi oyatgacha bo‘lgan qismida, Doniyor kitobining o‘n birinchi bobi, qirqinchi oyatdan qirq beshinchi oyatgacha bo‘lgan qismida bayon etilgan ayni bir bashoriy tarix qamrab olingan. Doniyordagi oyatlarda bo‘lgani kabi, Qo‘shma Shtatlarning roli haqidagi hikoya ham sinov muddatining yopilishi bilan nihoyasiga yetadi, chunki Qo‘shma Shtatlar dunyoni mahluqning tamg‘asini qabul qilishga majbur qiladi. So‘ngra, Doniyor o‘n birinchi bobda bo‘lgani kabi, vaqtning xabari o‘n to‘rtinchi bobda taqdim etiladi. Har ikki parchada tuzilma aynan bir xildir; bundan mustasno jihati shuki, Doniyorning oyatlari papalik faoliyatlarini tasvirlaydi, Vahiy kitobining o‘n uchinchi bobi esa Qo‘shma Shtatlarning rolini aniqlab beradi. Ana shu ikki yo‘nalish orqali biz Vahiy kitobining o‘n yettinchi bobi ham ayni tarixni qamrab olishini ko‘ramiz, biroq u o‘nta shoh sifatida tasvirlangan, ya’ni Birlashgan Millatlar Tashkiloti bo‘lgan ajdahoning rolini ta’kidlaydi. Ko‘rib chiqilgan bu uch bob satr ustiga satr tarzida ajdaho, mahluq va soxta payg‘ambarning rolini aniqlab beradi; ular o‘n oltinchi bobda dunyoni Armageddonga olib boradilar. Shu bois, Yuhanno bizga o‘n yettinchi bob boshlanganda, Rim fohishasining hukmi haqida unga aytib berish uchun kelgan zot yetti oxirgi baloni to‘kkan farishtalardan biri ekanini ma’lum qilishi katta ahamiyatga egadir.

> And there came one of the seven angels which had the seven vials, and talked with me, saying unto me, Come hither; I will shew unto thee the judgment of the great whore that sitteth upon many waters: With whom the kings of the earth have committed fornication, and the inhabitants of the earth have been made drunk with the wine of her fornication. Revelation 17:1, 2.

> Yetti kosaga ega bo‘lgan yetti farishtadan biri kelib, men bilan gaplashib dedi: “Bu yerga kel; men senga ko‘p suvlar ustida o‘tirgan buyuk fohishaning hukmini ko‘rsataman. Yer podshohlari u bilan zino qilganlar, yer yuzida yashovchilar esa uning zinosi sharobidan mast bo‘lganlar.” Vahiy 17:1, 2.

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

Millerchilar uchun masala butparast Rim va papalik Rimi haqida edi, ammo oxirida gap uch tomonlama ittifoq haqida ketadi. O‘n ikkinchi va o‘n uchinchi boblarda u o‘sha uch hokimiyatni qanday aniq belgilagan bo‘lsa, xuddi shunday o‘n yettinchi bobdagi ayolni ham papalik sifatida aniq belgilaydi.

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

> Vahiy 17-bobdagi ayol [Bobil] “binafsha va qirmizi ranglarga burkangan, oltin, qimmatbaho toshlar va marvaridlar bilan bezangan, qo‘lida jirkanch narsalar va nopoklikka to‘la oltin kosa tutgan; … va uning peshonasiga: ‘Sir, buyuk Bobil, fohishalarning onasi’, deb yozilgan ism bor edi”, deb tasvirlanadi. Payg‘ambar shunday deydi: “Men ayolni azizlarning qoni va Isoning shahidlarining qoni bilan mast holda ko‘rdim.” Yana Bobil “yer shohlarining ustidan hukmronlik qiluvchi o‘sha buyuk shahar”, deb e’lon qilinadi. Vahiy 17:4–6, 18. Xristian olami monarxlari ustidan shuncha asrlar davomida mustabidona hukmronlikni saqlab kelgan qudrat — Rimdir.” Buyuk kurash, 382.

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

Xo‘sh, o‘n yettinchi bobda ifodalangan bashoratli tarix qachondan boshlanadi?

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

> Shunday qilib, u meni ruhda sahroga olib ketdi; va men qip-qizil rangli, kufr nomlariga to‘la, yetti boshli va o‘n shoxli bir hayvon ustida o‘tirgan bir ayolni ko‘rdim. Ayol binafsha va qirmizi ranglarga burkangan, oltin, qimmatbaho toshlar va marvaridlar bilan bezangan edi; uning qo‘lida zinosining jirkanchliklari va nopokliklariga to‘la oltin kosa bor edi. Uning peshonasiga esa bir nom yozilgan edi: SIR, BUYUK BOBIL, FOHISHALARNING VA YER YUZIDAGI JIRKANCHLIKLARNING ONASI. Va men ayolni azizlarning qoni hamda Isoning shahidlarining qoni bilan mast bo‘lgan holda ko‘rdim; va uni ko‘rganimda, nihoyatda hayratga tushdim. Vahiy 17:3–6.

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

Yuhanno ayolni ko‘rishi uchun, u vahiyona tarzda cho‘lga olib chiqiladi; Yuhannoning o‘zi esa bu cho‘lni o‘n ikkinchi bobda ikki guvoh bilan bog‘liq holda papa hokimiyatining ming ikki yuz oltmish yili sifatida allaqachon belgilab qo‘ygan.

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

> Va ayol sahroga qochib ketdi; u yerda Xudo tomonidan uning uchun tayyorlangan bir joy bor edi, toki ular uni o‘sha yerda ming ikki yuz oltmish kun boqsinlar.... Va ayolga ulkan burgutning ikki qanoti berildi, toki u ilonning yuzidan sahroga, o‘z joyiga uchib borsin; u yerda u bir vaqt, vaqtlar va yarim vaqt davomida oziqlantiriladi. Vahiy 12:6, 14.

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

Yuhanno payg‘ambarlik jihatidan sahro davriga ko‘chirildi, ammo uchinchi oyat va undan keyingi oyatlar Yuhanno o‘n ikki yuz oltmish yilning aynan qaysi nuqtasiga olib borilganini aniq ko‘rsatadi, chunki o‘sha ayol ta’qibning qoni bilan allaqachon mast bo‘lib ulgurgan edi va u allaqachon “fohishalarning onasi” edi. Yuhanno sahro davrining oxiriga olib borildi, chunki ayol allaqachon ta’qibning qonidan ichgan edi va protestant jamoatlar allaqachon uning bag‘riga qaytib, uning qizlariga aylanayotgan edi, zero u o‘sha davrda “fohishalarning onasi” deb tanilgan edi. Uning allaqachon qizlari bor edi. O‘n yettinchi bobdagi Yuhannoning guvohligi 1798-yilda boshlandi; xuddi shu payg‘ambarlik tarixi ham Doniyor o‘n birinchi bobdagi hayvonni va Vahiy o‘n uchinchi bobdagi soxta payg‘ambarni ifodalagan edi.

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

Boshqa ikki qator bilan bo‘lgani kabi, o‘n yettinchi bob yakunlanganda, o‘n sakkizinchi bob so‘ngra o‘sha soatning xabarini aniqlab beradi. Uch qismli ittifoqning har biri uchun bittadan — uchta bashoratli qator. Ularning barchasi 1798-yilda boshlanib, sinov muddatining yopilishigacha davom etadigan ayni bir tarixiy tuzilma ustida tasvirlangan bo‘lib, uchalasi ham yakuniy ogohlantirish xabarini ta’kidlaydi.

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

Habakkukning Jadvallari Vahiy kitobining o‘n yettinchi bobidagi mavzuni ancha batafsilroq yoritadi, shu bois endi men Muqaddas Kitob bashoratining sakkizta shohligini bayon etadigan bobda ifodalangan topishmoqqa o‘taman.

> 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 donolikdadir. Yetti bosh — ayol o‘tirgan yetti tog‘dir. Yana yetti shoh bor: beshtasi qulagan, bittasi bor, boshqasi esa hali kelmagan; u kelgach, oz muddat turmog‘i kerak. Bor edi-yu, endi yo‘q bo‘lgan mahluq esa sakkizinchisidir, ammo yettining ichidandir va halokatga ketadi. Vahiy 17:9–11.

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

Doniyor Nabuḫadnazzarga dedi: “Oltindan bo‘lgan bu bosh sensan.”

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

> Va inson o‘g‘illari qayerda yashamasinlar, dala hayvonlari va osmon qushlarini U sening qo‘lingga topshirdi hamda seni ularning barchasi ustidan hukmdor qildi. O‘sha oltin bosh sensan. Daniel 2:38.

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

Doniyor ham Navuxadnazarga shunday dedi: “Ey podshoh, sen podshohlar podshohisan.”

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

> Ey shoh, sen shohlar shohisan; chunki osmon Xudosi senga podshohlikni, qudratni, kuchni va shon-shuhratni bergandir. Doniyor 2:37.

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

Nabuxadnazar “bosh” edi va u shoh edi; u shohlar shohi ham edi, chunki u tasvirda ifodalangan shohliklarning birinchisini ifoda etardi. Nabuxadnazar oltin bilan ifodalangan shoh edi, va boshqa shohliklar hamda shohlar tasvirdagi boshqa metallar bilan ifodalanar edi, ammo Nabuxadnazar birinchi edi va shu bois shohlarning shohi edi. Hozircha biz to‘xtalib o‘tmaydigan yana bir daraja shuki, Bobil shohligi haqiqiy Shohlar Shohi bo‘lgan Masihga taqlid qilishga intiladigan shohlikni ifodalaydi.

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

Ishayoning ikki ming besh yuz yigirma yillik bashoratlar (Levilar 26 dagi yetti vaqt) haqidagi guvohligining boshida Ishayo shohlarni boshlar sifatida aynan ko‘rsatadi.

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

> Chunki Suriyaning boshi Damashqdir, Damashqning boshi esa Rezin; va oltmish besh yil ichida Efrayim shunday parchalanadiki, u endi xalq bo‘lmaydi. Efrayimning boshi Samariya, Samariyaning boshi esa Remaliyoning o‘g‘lidir. Agar sizlar ishonmasangizlar, albatta, sobit bo‘lmaysizlar. Ishayo 7:7, 8.

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

Ishayo faqat Samariyaning shimoliy saltanati va Yahudoning janubiy saltanati ustidan belgilangan ikki ming besh yuz yigirma yillik ikki vaqt davrining boshlanish nuqtasini bayon etmoqda, va buni qilar ekan, u bir xalqning poytaxt shahri uning boshi ekaniga, hamda shoh esa poytaxt shaharning boshi ekaniga doir ikki guvohni ham keltiradi. “Bosh” — shoh va saltanatdir. Vahiy kitobida ham xuddi Doniyordagidek shu bashorat yo‘nalishi davom ettiriladi.

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

Shunday ekan, Yuhanno 1798-yilga olib borilib, yettita “bosh” borligini ko‘rsatuvchi jumboq unga taqdim etilganda, bu yerda yettita shohlik nazarda tutilayotganini aniqlamoqda. So‘ng unga boshlarning yoki shohliklarning beshtasi qulagani aytiladi. 1798-yilda Muqaddas Kitob bashoratidagi beshinchi shohlik endigina qulagan edi, chunki u keyinchalik shifo topadigan halokatli yara olgan edi.

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

1798-yildagi oxirzamon tarixida turib turgan Yuhannoga, boshlarning biridan biri “bor” ekani ham aytiladi. Muqaddas Kitob bashoratidagi oltinchi shohlik 1798-yilda boshlangan, shuning uchun Yuhanno bashorat orqali 1798-yilga olib borilganida, o‘sha paytda mavjud bo‘lgan shohlik Amerika Qo‘shma Shtatlari edi; unga, bundan tashqari, yettinchi shohlik 1798-yilga nisbatan hali kelajakda ekani, chunki u hali kelmagan edi, ma’lum qilindi. 1798-yilga nisbatan hali kelajakda bo‘lgan yettinchi shohlik, o‘n shoh orqali ifodalangan va Vahiy kitobining o‘n yettinchi bobining mavzusi bo‘lgan Birlashgan Millatlardir. Ammo yettitaning ichidan bo‘lgan sakkizinchisi ham bor. Rim har doim sakkizinchi bo‘lib paydo bo‘ladi va u yettidandir.

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

O‘n yettinchi bobning mazmuni haqida aytiladigan gap ko‘p, biroq biz shunchaki o‘n yettinchi bobda tasvirlangan, Injil bashoratidagi sakkizta shohlikni aniqlab olyapmiz, toki Millerchilar tushunchasidagi to‘rtta shohlik Vahiy kitobining o‘n yettinchi bobi dagi sakkizta shohlik bilan qanday mos kelishini ko‘raylik.

We will address this in the next article.

Bu masalaga keyingi maqolada to‘xtalamiz.

Back to Articles