The previous article ended with the paragraph that read, “The treaty marriage of 313 represents the final treaty marriage of the papal power with the United States—the premier king of Revelation seventeen’s ten kings; a two horned power that is typified by the two horned power of France. The history that began with Clovis in 496 and ultimately led to the decree of Justinian in 533 and the enthronement of the papacy in 538, represents the history of 1989 unto the Sunday law.”
Avvalgi maqola quyidagi xatboshi bilan yakunlangan edi: “313-yildagi ahd nikohi papalik hokimiyatining Amerika Qo‘shma Shtatlari bilan—Vahiy kitobining o‘n yettinchi bobidagi o‘nta shohning yetakchi shohi; Fransiyaning ikki shoxli hokimiyati orqali timsollangan ikki shoxli hokimiyat bilan—bo‘lgan yakuniy ahd nikohini ifodalaydi. Klovis bilan 496-yilda boshlangan va nihoyat Yustinianning 533-yildagi farmoniga hamda 538-yilda papalikning taxtga o‘tirishiga olib kelgan tarix 1989-yildan boshlab yakshanba qonunigacha bo‘lgan tarixni ifodalaydi.”
Ronald Reagan was typified by Clovis in 496 and Donald Trump is typified by Justinian in 533. Justinian’s decree came five years before the papacy ascended the throne in 538, and the Edict of Milan came eight years before the first Sunday law of 321. Both the decree and edict align as the waymark which precedes the Sunday law.
Ronald Reagan 496-yilda Xlodvix orqali timsollangan, Donald Trump esa 533-yilda Yustinian orqali timsollangan. Yustinianning farmoni papalik 538-yilda taxtga ko‘tarilishidan besh yil oldin chiqarilgan, Milan Edikti esa 321-yildagi birinchi yakshanba qonunidan sakkiz yil oldin chiqqan. Farmon ham, edikt ham yakshanba qonunidan oldin keladigan yo‘l belgisi sifatida bir-biriga muvofiq keladi.
Reagan
Reygan
In 1870, Italian troops captured Rome (20 September 1870). The Papal States ceased to exist as a territorial state, and Pope Pius IX became the “prisoner in the Vatican.” With no remaining papal territory recognized as a sovereign state, the United States (like many other countries) no longer maintained formal diplomatic relations with the Pope as a temporal ruler. In October of 1951, President Harry S. Truman nominated General Mark W. Clark as U.S. Ambassador to the Vatican. Strong opposition quickly arose from many Protestant churches and organizations, who argued that the appointment violated the separation of church and state. In January of 1952 General Clark withdrew his name.
1870 yilda Italiya qo‘shinlari Rimni egallab oldi (20 sentabr 1870 yil). Papa Davlatlari hududiy davlat sifatida mavjud bo‘lishdan to‘xtadi va Papa Piy IX “Vatikan mahbusi”ga aylandi. Suveren davlat sifatida tan olingan papa hududi endi qolmagani sababli, Qo‘shma Shtatlar (boshqa ko‘plab mamlakatlar kabi) endilikda Papani dunyoviy hukmdor sifatida formal diplomatik munosabatlarda tan olmadi. 1951 yil oktabrida Prezident Harry S. Truman general Mark W. Clarkni AQShning Vatikandagi elchisi lavozimiga nomzod qilib ko‘rsatdi. Cherkov va davlatning ajratilganligi tamoyili buzilayotganini ta’kidlagan ko‘plab protestant cherkovlari va tashkilotlari tomonidan tez orada kuchli qarshilik ko‘tarildi. 1952 yil yanvarida general Clark o‘z nomzodini qaytarib oldi.
On January 10, 1984, President Ronald Reagan and Pope John Paul II formally agreed to establish full diplomatic relations between the United States and the Holy See. April 9, 1984 William A. Wilson (who had already been serving as Reagan’s personal representative) presented his credentials and became the first U.S. Ambassador to the Holy See.
1984-yil 10-yanvarda Prezident Ronald Reygan va Papa Ioann Pavel II Amerika Qo‘shma Shtatlari bilan Muqaddas Taxt o‘rtasida to‘liq diplomatik munosabatlar o‘rnatish to‘g‘risida rasman kelishib oldilar. 1984-yil 9-aprelda Uilyam A. Uilson (u allaqachon Reyganning shaxsiy vakili sifatida xizmat qilib kelayotgan edi) o‘z ishonch yorliqlarini topshirdi va Muqaddas Taxt huzuridagi AQShning birinchi elchisi bo‘ldi.
Within the thirty-three years from 1951 until 1984 the resistance of Protestantism against Catholicism dissipated. The “arms” that stood for the papacy in 496 with Clovis typify Reagan in 1984 on through to 1989. Clovis represented the removal of the religion (paganism) that was restraining the papacy from rising back into power, and by 1984 the resistance of Protestantism to the rise of the papacy had been taken away. The “daily” (paganism) had been removed, and Paul describes that removing of the resistance of paganism to the papacy as a “falling away.”
1951-yildan 1984-yilgacha bo‘lgan o‘ttiz uch yil ichida Protestantizmning Katolitsizmga qarshi qarshiligi tarqalib ketdi. 496-yilda Xlodvig bilan birga papalikni ifodalagan “qurollar” 1984-yilda Reyganni, va undan 1989-yilgacha bo‘lgan davrni timsollaydi. Xlodvig papalikning yana hokimiyatga ko‘tarilishiga to‘sqinlik qilayotgan dinning (butparastlikning) olib tashlanishini ifodalagan edi; 1984-yilga kelib esa papalikning yuksalishiga qarshi Protestantizmning qarshiligi ham olib tashlangan edi. “Doimiy” (butparastlik) olib tashlangan edi, va Pavlus butparastlikning papalikka qarshi qarshiligining olib tashlanishini “imanadan qaytish” deb ta’riflaydi.
The symbolic church of compromise represented by Constantine the Great and the history of 313 unto 538 represented a period when a church compromised itself and fell away. The religion represented by ‘508’ which had previously restrained the inroads of papal power, typified the falling away of the Protestants in the United States. Reagan was represented by Clovis. In 496 Clovis gave his “power” to the papacy, thus typifying the “unholy alliance” that was accomplished in the Reagan years. Clovis also represented the taking away of the “daily” in 508. 508 typified 1984.
Buyuk Konstantin va 313 dan 538 yilgacha bo‘lgan tarix bilan ifodalangan murosachi ramziy jamoat, jamoatning o‘zi murosaga borib, imondan qaytgan davrni aks ettirdi. Ilgari papalik hokimiyatining suqilib kirishini tiyib turgan va “508” bilan ifodalangan din, Qo‘shma Shtatlardagi protestantlarning imondan qaytishini timsolladi. Reygan Xlodvig bilan ifodalangan edi. 496 yilda Xlodvig o‘zining “qudratini” papalikka berdi va shu tariqa Reygan yillarida amalga oshirilgan “nopok ittifoq”ning timsoli bo‘ldi. Xlodvig, shuningdek, 508 yilda “doimiy”ning olib tashlanishini ham ifodaladi. 508, 1984 yilning timsoli edi.
“This compromise between paganism and Christianity resulted in the development of ‘the man of sin’ foretold in prophecy as opposing and exalting himself above God. That gigantic system of false religion is a masterpiece of Satan’s power—a monument of his efforts to seat himself upon the throne to rule the earth according to his will.” The Great Controversy, 50.
“Butparastlik bilan xristianlik o‘rtasidagi bu murosa, bashoratda Xudoga qarshi turuvchi va o‘zini Xudodan yuqori ko‘taruvchi deb oldindan aytilgan ‘gunoh odami’ning rivojlanishiga olib keldi. Soxta dinning o‘sha ulkan tizimi Shayton qudratining durdona asaridir — uning o‘z irodasiga ko‘ra yer yuzini boshqarish uchun o‘zini taxtga o‘tqazishga bo‘lgan urinishlarining yodgorligidir.” The Great Controversy, 50.
Reagan famously called the Soviet Union an “evil empire” in a 1983 speech and regarded atheistic communism as a profound moral and spiritual threat. He and John Paul II formed a close personal and political partnership against Soviet communism. Both men saw the struggle in moral and even providential terms; Reagan privately spoke of a “Divine Plan” to bring down communism. Reagan had an interest in the Fatima apparitions (the warning that “Russia would spread her errors”), and the two leaders discussed their shared sense that God had spared their lives (both survived assassination attempts in 1981) for a purpose connected to defeating communism.
Reygan 1983-yildagi nutqida Sovet Ittifoqini mashhur tarzda “yovuzlik saltanati” deb atagan va ateistik kommunizmni chuqur axloqiy hamda ruhiy tahdid deb bilgan. U va Ioann Pavel II Sovet kommunizmiga qarshi yaqin shaxsiy va siyosiy hamkorlikni shakllantirdilar. Har ikkala arbob ham bu kurashni axloqiy, hatto ilohiy taqdir nuqtayi nazaridan ko‘rgan; Reygan kommunizmni qulatish uchun “Ilohiy Reja” mavjudligi haqida xususiy tarzda so‘zlagan. Reygan Fotima zohir bo‘lishlariga (“Rossiya o‘z xatolarini yoyadi” degan ogohlantirishga) qiziqish bildirgan, va bu ikki yetakchi Xudo ularning hayotini (ikkalasi ham 1981-yilda suiqasd urinishidan omon qolgan) kommunizmni mag‘lub etish bilan bog‘liq bir maqsad uchun asrab qolgan, degan mushtarak tuyg‘uni muhokama qilganlar.
The Disciples of Christ
Masihning shogirdlari
Reagan was raised in the Disciples of Christ denomination whose founding fathers directly taught that the pope of Catholicism was the antichrist. Alexander Campbell, the most prominent early leader of the Disciples of Christ church repeatedly identified the papacy as the antichrist. In debates and writings, he argued that the little horn of Daniel 7, the beast of Revelation 13, and the man of sin of 2 Thessalonians 2 all pointed to the popes of Rome. He used these identifications in public debates (including with Catholic Bishop John B. Purcell in 1837). Barton W. Stone referred to the government of the Pope as the true antichrist and the “man of sin.” Walter Scott (another early evangelist of the movement) wrote that the man of sin, the Pope of Rome, would arise in the Christian church and exalt himself above God.
Reagan katoliklik papasi masihga qarshi ekanini bevosita ta’lim bergan asoschilar tomonidan barpo etilgan Masihning Shogirdlari mazhabida tarbiya topgan edi. Masihning Shogirdlari jamoatining eng ko‘zga ko‘ringan dastlabki yetakchisi Aleksandr Kempbell papalikni masihga qarshi deb qayta-qayta ta’kidlagan. U munozaralar va yozuvlarida Doniyor 7-bobdagi kichik shox, Vahiy 13-bobdagi mahluq va 2 Salonikaliklarga 2-bobdagi gunoh odami barchasi Rim papalariga ishora qilishini ta’kidlagan. U bu aynanlashtirishlardan ommaviy munozaralarda (jumladan, 1837-yilda katolik episkopi John B. Purcell bilan bo‘lgan bahsda) foydalangan. Barton W. Stone Papaniнг boshqaruvini haqiqiy masihga qarshi va “gunoh odami” deb atagan. Walter Scott (harakatning yana bir dastlabki voizi) gunoh odami, ya’ni Rim papasi, xristian jamoati ichida paydo bo‘lib, o‘zini Xudodan yuqori ko‘tarishini yozgan.
Reagan’s mother Nelle, was a devout member of the Disciples of Christ denomination and was the main religious influence in his childhood. Reagan was baptized in the Disciples of Christ church in Dixon, Illinois, at age 11 and was active there as a teenager (including teaching Sunday school). He attended Eureka College, which was affiliated with the Disciples of Christ.
Reyganning onasi Nell Masihning Shogirdlari (Disciples of Christ) konfessiyasining taqvodor a’zosi edi va uning bolalik davridagi asosiy diniy ta’sir manbai bo‘lgan. Reygan 11 yoshida Illinoys shtatining Dikson shahridagi Masihning Shogirdlari cherkovida suvga cho‘mdirilgan va o‘smirlik davrida u yerda faol bo‘lgan (jumladan, yakshanba maktabida dars bergan). U Masihning Shogirdlari bilan bog‘liq bo‘lgan Yureka kollejida tahsil olgan.
“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.” Kress Collection, 105.
“Kalomni anglashda adashib qoladiganlar, maxdidxristning ma’nosini ko‘ra olmaydiganlar, shubhasiz, o‘zlarini maxdidxrist tomoniga qo‘yadilar. Endi biz uchun dunyo bilan uyg‘unlashib ketishga hech qanday vaqt yo‘q.” Kress Collection, 105.
Reagan was typified by Clovis and also the compromise of Constantine the Great. Reagan was also the first of the last eight presidents since the time of the end in 1989. As the first of the last eight presidents he typifies Donald Trump, who, like unto Reagan is profoundly confused about the true aims of the papacy, and who the papacy is.
Reygan Klovis, shuningdek Buyuk Konstantinning murosasi bilan timsollangan edi. Reygan, shuningdek, 1989-yildagi oxirzamon davridan beri bo‘lgan so‘nggi sakkiz prezidentning birinchisi edi. So‘nggi sakkiz prezidentning birinchisi sifatida u Donald Trampning timsolidir; Tramp ham, Reygan kabi, papalikning haqiqiy maqsadlari va papalikning o‘zi kim ekani borasida nihoyatda adashgandir.
Can two walk together, except they be agreed? Amos 3:3.
Ikkovi kelishmay turib, birga yura oladimi? Amos 3:3.
The sixth and final treaty marriage in Daniel chapter eleven occurs in the history that begins at the time of the end in 1989, and ends in the history of Donald Trump.
Doniyor kitobining o‘n birinchi bobidagi oltinchi va yakuniy ahd nikohi 1989 yildagi oxirzamondan boshlanib, Donald Tramp tarixida yakun topadigan tarixda sodir bo‘ladi.
“In the movements now in progress in the United States to secure for the institutions and usages of the church the support of the state, Protestants are following in the steps of papists. Nay, more, they are opening the door for the Papacy to regain in Protestant America the supremacy which she has lost in the Old World.” The Great Controversy, 573.
“Hozirda Qo‘shma Shtatlarda cherkovning muassasalari va urf-odatlari uchun davlatning ko‘magini ta’minlash maqsadida davom etayotgan harakatlarda protestantlar papachilarning izidan bormoqdalar. Bundan ham ortig‘i, ular Papalikka Eski Dunyoda yo‘qotgan ustunligini Protestant Amerikada qayta qo‘lga kiritishi uchun eshik ochib bermoqdalar.” The Great Controversy, 573.
The marriage treaty of 313 and the Edict of Milan aligns with the history of 533, and the decree of Justinian in 533 will again be implemented by a professed Christian administration, that no longer understands that to identify the papal power as a Christian institution is an oxymoron at best, and a fatal delusion at worst.
313-yildagi nikoh ahdi va Milan farmoni 533-yil tarixi bilan uyg‘unlashadi, va 533-yilda Yustinian chiqargan farmon yana bir bor o‘zini xristian deb e’lon qilgan boshqaruv tomonidan amalga tatbiq etiladi; u esa papalik hokimiyatini xristian muassasasi sifatida ta’riflash eng yaxshi holda ichki zidlik, eng yomon holda esa halokatli aldov ekanini endi anglamaydi.
Church and State
Jamoat va davlat
In 457 BC, the third decree of Artaxerxes returned national sovereignty for both political and religious authority.
Miloddan avvalgi 457-yilda Artaxerksning uchinchi farmoni siyosiy hamda diniy hokimiyat uchun milliy suverenitetni qayta tikladi.
And thou, Ezra, after the wisdom of thy God, that is in thine hand, set magistrates and judges, which may judge all the people that are beyond the river, all such as know the laws of thy God; and teach ye them that know them not. And whosoever will not do the law of thy God, and the law of the king, let judgment be executed speedily upon him, whether it be unto death, or to banishment, or to confiscation of goods, or to imprisonment. Ezra 7:25, 26.
Sen esa, Ezra, qo‘lingdagi Xudoyingning donoligiga ko‘ra, daryoning narigi tomonidagi barcha xalq ustidan, Xudoyingning qonunlarini biladiganlarning hammasi ustidan hukm qiladigan hokimlar va qozilarni tayinla; bilmaydiganlarga esa o‘rgatinglar. Kimki Xudoyingning qonunini va shohning qonunini bajarmasa, unga nisbatan hukm tezlik bilan ijro etilsin: xoh o‘lim, xoh badarg‘a qilish, xoh mol-mulkni musodara etish, xoh qamoq bo‘lsin. Ezra 7:25, 26.
The third decree provided authority to execute judgment and punishment for both the laws of God and the laws of the king. That decree marked the beginning of the twenty-three-hundred-year prophecy which concluded on October 22, 1844 when Christ suddenly came to His temple. It also marked the beginning of a two-hundred-and-fifty-year prophecy that ended in 207 BC, in the history between the battles of Raphia in 217 BC and Panium in 200 BC. The restoration of both civil and religious sovereignty in 457 BC identifies a twofold alpha that finds two omega fulfillment's. Both omega fulfillment's represent a closed door; one for the Protestant horn and the other for the Republican horn.
Uchinchi farmon Xudoning qonunlari hamda shohning qonunlari bo‘yicha hukm va jazoni ijro etish uchun vakolat berdi. O‘sha farmon, Masih O‘z ma’badiga to‘satdan kelgan 1844-yil 22-oktabrda yakunlangan ikki ming uch yuz yillik bashoratning boshlanishini belgiladi. U, shuningdek, miloddan avvalgi 217-yildagi Rofiya jangi bilan miloddan avvalgi 200-yildagi Panium jangi orasidagi tarixda, miloddan avvalgi 207-yilda tugagan ikki yuz ellik yillik bashoratning ham boshlanishini belgiladi. Miloddan avvalgi 457-yilda ham fuqaroviy, ham diniy suverenitetning tiklanishi ikki qirrali alfani ko‘rsatadi; u esa o‘zining ikki omega bajo kelishiga ega. Har ikkala omega bajo kelishi ham yopiq eshikni ifodalaydi; biri Protestant shoxi uchun, ikkinchisi esa Respublikachi shoxi uchundir.
The first prophecy of twenty-three hundred years represented God’s laws, and the two-hundred-and-fifty-year prophecy represented the king’s laws. The two prophecies identify the horn of Protestantism and the horn of Republicanism upon the earth beast of Revelation thirteen. The Republican horn of the earth beast is placed into the middle of verses eleven through sixteen of Daniel eleven. The seventeen-year period between Raphia and Panium is intersected by one horn from the dual prophecy of the third decree in 457 BC. The twofold prophecy identifies both the judgment of the final covenant people and also the judgment of the nation where that covenant people find their roots.
Ikki ming uch yuz yillik birinchi bashorat Xudoning qonunlarini ifodalagan, ikki yuz ellik yillik bashorat esa podshohning qonunlarini ifodalagan. Bu ikki bashorat Vahiy kitobining o‘n uchinchi bobidagi yer hayvonidagi protestantizm shoxi va respublikachilik shoxini aniqlab beradi. Yer hayvonining respublikachi shoxi Doniyor kitobining o‘n birinchi bobidagi o‘n birinchi oyatdan o‘n oltinchi oyatgacha bo‘lgan qismning o‘rtasiga joylashtirilgan. Rafia bilan Paniy o‘rtasidagi o‘n yetti yillik davr miloddan avvalgi 457-yildagi uchinchi farmonning qo‘shaloq bashoratidan chiqqan bir shox bilan kesishadi. Bu ikki qirrali bashorat ham ahd xalqining yakuniy hukmini, ham o‘sha ahd xalqining ildizlari joylashgan xalqning hukmini aniqlab beradi.
And he said unto Abram, Know of a surety that thy seed shall be a stranger in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years; And also that nation, whom they shall serve, will I judge: and afterward shall they come out with great substance. Genesis 15:13, 14.
Va U Abramga dedi: “Shuni aniq bilgilki, sening nasling o‘zlariga tegishli bo‘lmagan yurtda musofir bo‘ladi, ularga qullik qiladi; va ular to‘rt yuz yil davomida zulm ostida bo‘ladilar. Ammo ular qullik qiladigan o‘sha xalqni Men hukm qilaman; shundan keyin esa ular katta boylik bilan chiqib ketadilar.” Ibtido 15:13, 14.
In the book of Ezekiel, October 22, 1844 is typified by October 22, 573 BC. One date identifies the beginning of the investigative judgment and the other identifies the sounding of the Jubilee trumpet at both the beginning and the conclusion of the judgment process. Both dates align, and both identify a closed door. 1844 represents the closing of the door of the holy place, as Christ moved into the Most Holy Place. 573 BC identifies the close of human probation where the slaves of sin who have been redeemed are given their freedom, and a new earth to dwell in.
Hizqiyol kitobida 1844-yil 22-oktabr miloddan avvalgi 573-yil 22-oktabr orqali timsollanadi. Bir sana tergov hukmining boshlanishini ko‘rsatadi, ikkinchisi esa hukm jarayonining ham boshida, ham yakunida Yubiley karnayining chalinishini bildiradi. Har ikkala sana ham bir-biriga muvofiq keladi va ikkalasi ham yopiq eshikni anglatadi. 1844 yil Masih Eng Muqaddas Joyga kirganida muqaddas joy eshigining yopilishini ifodalaydi. Miloddan avvalgi 573 yil esa gunoh qulligidan qutqarilganlarga ozodlik beriladigan va ular yashashi uchun yangi yer ato etiladigan insoniy sinov muddatining yakunini bildiradi.
And if he be not redeemed in these years, then he shall go out in the year of jubile, both he, and his children with him. For unto me the children of Israel are servants; they are my servants whom I brought forth out of the land of Egypt: I am the Lord your God. Leviticus 25:54, 55.
Agar u shu yillar ichida qutqarib olinmasa, yubiley yilida u ham, u bilan birga bolalari ham ozod bo‘lib chiqadi. Chunki Isroil o‘g‘illari Menga xizmatkorlardir; ular Men Misr yurtidan olib chiqqan Mening xizmatkorlarimdir. Men Egangiz Xudoman. Levilar 25:54, 55.
Both October 22’s represent the closed door of the soon-coming Sunday law. The period of probation given to Adventism began in 1844 and ends at the soon-coming Sunday law, and the period of probation given to the United States also ends at the soon-coming Sunday law. Both endings align with October 22’s two witnesses of 2,300 years and two hundred and fifty years.
22-oktabrning har ikkisi ham yaqin orada keladigan yakshanba qonunining yopiq eshigini ifodalaydi. Adventizmga berilgan sinov muddati 1844-yilda boshlangan bo‘lib, yaqin orada keladigan yakshanba qonuni bilan nihoyasiga yetadi; Amerika Qo‘shma Shtatlariga berilgan sinov muddati ham yaqin orada keladigan yakshanba qonuni bilan tugaydi. Har ikkala yakun ham 22-oktabrning 2 300 yil va ikki yuz ellik yilga oid ikki guvohiga muvofiq keladi.
The two hundred and fifty years that ends in the history between Raphia and Panium divides the period of the two battles into two symbolic numbers, which together possess their own peculiar meaning. Ten years after Raphia, meaning borderland and seven years before Panium which was a battle fought upon a plain and ended at a siege. Ten and seven as a symbol identify the dragon power upon several witnesses. 207 BC places Trump, the symbol of the earth beast in between verse eleven and fifteen of Daniel eleven prophetically preparing to speak as a dragon, as represented by the combination of the number ten and the number seven.
Rafiya va Panium o‘rtasidagi tarixda nihoyasiga yetadigan ikki yuz ellik yil bu ikki jang davrini ikki ramziy songa ajratadi; bu sonlar birgalikda o‘zlariga xos alohida ma’noga egadir. Rafiyadan o‘n yil keyin — ma’nosi chegaradosh yer — va Paniumdan yetti yil oldin; Panium esa tekislik ustida olib borilgan va qamal bilan yakunlangan jang edi. O‘n va yetti ramz sifatida bir necha guvohliklar asosida ajdar qudratini ko‘rsatadi. Miloddan avvalgi 207 yil Trampni — yer yirtqichining timsolini — Doniyor 11-bobning o‘n birinchi va o‘n beshinchi oyatlari orasiga qo‘yadi va shu tariqa uni, o‘n soni bilan yetti sonining uyg‘unligi orqali ifodalanganidek, ajdar kabi so‘zlashga payg‘ambarlik jihatidan tayyorlaydi.
Seventeen is also symbolic and it expands the history of Raphia to Panium beyond Panium and also before Raphia. Ptolemy IV Philopator reigned as king of Ptolemaic Egypt from 221 BC to 204 BC, and he defeated Antiochus Magnus at Raphia in 217 BC. Ptolemy began to reign before Raphia, and he reigned for ‘seventeen’ years. The number seventeen represents a historical period which begins prior to Raphia, and that extends beyond the battle of Panium and the siege of Sidon unto the close of human probation as represented by the year 330. The two-hundred-and-fifty-year prophecy for the period of the church of Smyrna began in the 64 and ended at the Edict of Milan and the marriage treaty of 313.
O‘n yetti ham ramziy ma’noga ega bo‘lib, u Rafiya tarixini Paniyumdan nariga, shuningdek Paniyumdan oldinga va Rafiya oldiga ham yoyadi. Ptolemey IV Filopator miloddan avvalgi 221 yildan miloddan avvalgi 204 yilgacha Ptolemey Misri ustidan podshoh sifatida hukm surdi va miloddan avvalgi 217 yilda Rafiyada Antioxus Magnusni mag‘lub etdi. Ptolemey Rafiya jangidan oldin hukmronlik qila boshladi va u “o‘n yetti” yil hukmronlik qildi. O‘n yetti soni Rafiya oldidan boshlanadigan va Paniyum jangidan hamda Sidon qamalidan o‘tib, 330 yil bilan ifodalangan insoniyat sinov muddatining yakunigacha cho‘ziladigan tarixiy davrni ifodalaydi. Smirna jamoati davri uchun bo‘lgan ikki yuz ellik yillik bashorat 64 yilda boshlandi va 313 yildagi Milan Edikti hamda nikoh shartnomasi bilan nihoyasiga yetdi.
Constantine the Great represents the history of the church of Pergamos, and that history began in 313 and ended in 538. The first ‘seventeen’ years after the conclusion of the two-hundred-and-fifty-year prophecy in 313 possesses three waymarks. 313 was the Edict of Milan, 321 was the first Sunday law and the division of the empire is marked in 330. 330 represents the final Sunday law which marks the close of human probation. The number seventeen therefore begins before Raphia and ends well after the military campaign of Panium and Sidon. Verse sixteen in Daniel eleven represents the Sunday law in the United States
Buyuk Konstantin Pergam jamoati tarixini ifodalaydi, va bu tarix 313-yilda boshlanib, 538-yilda yakunlangan. 313-yildagi ikki yuz ellik yillik bashoratning yakunidan keyingi dastlabki “o‘n yetti” yil uchta belgi nuqtasini o‘z ichiga oladi. 313 — Milan farmoni, 321 — birinchi yakshanba qonuni edi, va imperiyaning bo‘linishi 330-yilda belgilanadi. 330 inson uchun sinov muddatining yopilishini belgilovchi yakuniy yakshanba qonunini ifodalaydi. Shunday qilib, o‘n yetti soni Rofiyodan oldin boshlanadi va Paniyum hamda Sidon harbiy yurishidan ancha keyin tugaydi. Doniyor 11-bobdagi o‘n oltinchi oyat Amerika Qo‘shma Shtatlaridagi yakshanba qonunini ifodalaydi.
The Smyrna prophecy identifies the sign of the siege that is the very heart of Ezekiel’s warning message. The waymark that precedes the Sunday law, as represented by the two illustrations of the destruction of Jerusalem is the siege, but it is also the Edict of Milan, which begins the formation of the image of the beast.
Smyrna haqidagi bashorat Hizqiyolning ogohlantiruvchi xabarining ayni markazi bo‘lgan qamal alomatini aniqlab beradi. Quddusning vayron qilinishiga doir ikki tasvir orqali ifodalangan va Yakshanba qonunidan oldin keladigan yo‘l belgisi — qamaldir, biroq u, shuningdek, maxluqning suratining shakllanishini boshlab beradigan Milan farmonidir.
At the siege a treaty marriage procession will occur. It is a fractal of the marriage procession that began with Reagan, as typified by Clovis in 496, but the final procession unto the marriage begins at the siege aligning with Justinian’s decree of 533, and with the Edict of Milan in 313. Both waymarks precede the Sunday law. 313 preceded the first Sunday law of 321, and the decree of 533 preceded the Sunday law at the third Counsel of Orleans in 538. Some type of legislation will fulfill the prophetic characteristics of both the decree of Justinian and the Edict of Milan, while some type of a symbolic treaty marriage will be put in place.
Qamal vaqtida ahdiy nikoh yurishi sodir bo‘ladi. U 496-yilda Klovis orqali timsollangan, Reagan bilan boshlangan nikoh yurishining fraktalidir; biroq nikoh sari bo‘lgan yakuniy yurish qamal vaqtida boshlanadi va u Yustinianning 533-yildagi farmoniga hamda 313-yildagi Milan Ediktiga muvofiq keladi. Har ikkala yo‘lko‘rsatkich ham yakshanba qonunidan oldin keladi. 313 321-yildagi birinchi yakshanba qonunidan oldin kelgan, 533-yildagi farmon esa 538-yilda Orlean uchinchi Kengashidagi yakshanba qonunidan oldin kelgan. Qandaydir turdagi qonunchilik Yustinian farmonining ham, Milan Ediktining ham bashoratli xususiyatlarini bajo keltiradi, shu bilan birga qandaydir ramziy ahdiy nikoh ham o‘rnatiladi.
When that decree is made it is too late to get ready, for the door of probation is closed upon the Protestant horn as surely as it closed at the first Passover in Egypt. Thereafter the Sunday law, the next waymark identifies not simply that the image of the beast has been fully formed, but also the enforcement of the mark of the beast. The Sunday law marks the end of probation for the Republican horn, the earth beast of Revelation thirteen as certainly as Pharaoh and his host died in the Red Sea after the Passover.
O‘sha farmon chiqarilganda tayyorlanib ulgurish uchun endi juda kech bo‘ladi, chunki sinov muddati Protestant shoxi uchun xuddi Misrdagi birinchi Fisihda yopilgani kabi mutlaq tarzda yopiladi. Shundan keyin yakshanba qonuni — navbatdagi yo‘l belgisi — nafaqat hayvonning surati to‘liq shakllanganini, balki hayvonning tamg‘asining majburiy tatbiq etilishini ham ko‘rsatadi. Yakshanba qonuni Vahiy kitobining o‘n uchinchi bobidagi yer hayvoni bo‘lgan Respublikachi shoxi uchun sinov muddatining tugashini, xuddi Fisihdan keyin Fir’avn va uning lashkari Qizil dengizda halok bo‘lganidek, shubhasiz tarzda belgilaydi.
The two hundred and fifty years that concludes in 207 BC identifies Donald Trump, as represented by Antiochus Magnus preparing for the upcoming campaign that begins on the plain of Panium and ends with the siege of Sidon. After the Battle of Panium, the Ptolemaic commander Scopas of Aetolia fled with about 10,000 surviving troops to the city of Sidon. Antiochus pursued him and laid ‘siege’ to Sidon. The Ptolemaic government in Alexandria sent a relief force, but it failed. Facing starvation, Scopas surrendered the city. Antiochus allowed Scopas to leave; Scopas later returned to Egypt, where he was eventually executed on charges of treason and embezzlement. The siege of Sidon completed Antiochus’s conquest of Coele-Syria after Panium.
Miloddan avvalgi 207-yilda yakun topadigan ikki yuz ellik yil Panium tekisligida boshlanib, Sidon qamalida nihoyasiga yetadigan yaqinlashib kelayotgan yurishga tayyorgarlik ko‘rayotgan Antioxus Magnus timsolida ifodalangan Donald Trampni aniqlaydi. Panium jangidan keyin Ptolemey qo‘mondoni, Aetoliyalik Skopas, tirik qolgan taxminan 10 000 askari bilan Sidon shahriga qochdi. Antioxus uni quvib bordi va Sidonni “qamal” qildi. Iskandariyadagi Ptolemey hukumati yordamchi qo‘shin yubordi, biroq u muvaffaqiyatsizlikka uchradi. Ocharchilik xavfi qarshisida Skopas shaharni taslim qildi. Antioxus Skopasga chiqib ketishga ruxsat berdi; Skopas keyinchalik Misrga qaytdi va u yerda oxir-oqibat xiyonat va o‘zlashtirish ayblovlari bilan qatl etildi. Sidon qamali Paniumdan keyin Antioxusning Koele-Suriya ustidan zabtini yakunladi.
Sister White identifies Uriah Smith’s book, Daniel and the Revelation as “God’s helping hand.” Smith identifies the two-step campaign of Antiochus in his commentary on verses fourteen and fifteen of Daniel eleven.
Opa Uayt Uriya Smitning “Daniel va Vahiy” kitobini “Xudoning ko‘maklashuvchi qo‘li” deb ataydi. Smit Doniyor kitobining o‘n birinchi bobidagi o‘n to‘rtinchi va o‘n beshinchi oyatlarga yozgan sharhida Antioxning ikki bosqichli yurishini ko‘rsatib beradi.
“The tuition of the young king of Egypt was entrusted by the Roman Senate to M. Emilius Lepidus, who appointed Aristomenes, an old and experienced minister of that court, his guardian. His first act was to provide against the threatened invasion of the two confederated kings, Philip and Antiochus.
Misrning yosh shohining tarbiyasi Rim Senati tomonidan M. Emilius Lepidga topshirildi; u esa o‘sha saroyning keksa va tajribali vaziri Aristomenesni uning vasiyi etib tayinladi. Uning birinchi ishi ittifoq tuzgan ikki shoh — Filip va Antioxning tahdid solayotgan bostirib kirishiga qarshi chora ko‘rish bo‘ldi.
“To this end he despatched Scopas, a famous general of AEtolia, then in the service of the Egyptians, into his native country to raise reinforcements for the army. Having equipped an army, he marched into Palestine and Coele-Syria (Antiochus being engaged in a war with Attalus in Lesser Asia), and reduced all Judea into subjection to the authority of Egypt.
“Shu maqsadda u, o‘sha paytda misrliklar xizmatida bo‘lgan AEtoliyaning mashhur sarkardasi Skopasni qo‘shin uchun qo‘shimcha kuchlar to‘plash maqsadida uning ona yurtiga yubordi. U qo‘shin tuzib, Falastin va Koele-Suriyaga yurish qildi (Antiox esa Kichik Osiyoda Attalus bilan urush olib borayotgan edi) va butun Yahudiyani Misr hokimiyatiga bo‘ysundirdi.
“Thus affairs were brought into a posture for the fulfillment of the verse before us. For Antiochus, desisting from his war with Attalus at the dictation of the Romans, took speedy steps for the recovery of Palestine and Coele-Syria from the hands of the Egyptians. Scopas was sent to oppose him. Near the sources of the Jordan, the two armies met. [Panium] Scopas was defeated, pursued to Sidon, and there closely besieged. Three of the ablest generals of Egypt, with their best forces, were sent to raise the siege, but without success. At length Scopas meeting, in the gaunt and intangible specter of famine, a foe with whom he was unable to cope, was forced to surrender on the dishonorable terms of life only; whereupon he and his ten thousand men were suffered to depart, stripped and naked. Here was the taking of the most fenced cities by the king of the north; for Sidon was, both in its situation and its defenses, one of the strongest cities of those times. Here was the failure of the arms of the south to withstand, and the failure also of the people which the king of the south had chosen; namely, Scopas and his Aetolian forces.” Daniel and the Revelation, 257, 258.
“Shunday qilib, ishlar bizning oldimizdagi oyatning bajo bo‘lishi uchun mos holatga keltirildi. Chunki Antiox, rimliklarning ko‘rsatmasiga binoan Attal bilan bo‘lgan urushini to‘xtatib, Falastin va Kele-Suriyani misrliklar qo‘lidan qaytarib olish uchun zudlik bilan choralar ko‘rdi. Unga qarshi turish uchun Skopas yuborildi. Iordanning manbalari yaqinida ikki qo‘shin to‘qnashdi. [Panium] Skopas mag‘lub etildi, Sidongacha quvib borildi va u yerda qattiq qamal qilindi. Misrning eng qobiliyatli uch sarkardasi o‘zlarining eng yaxshi qo‘shinlari bilan qamalni bekor qilish uchun yuborildi, ammo muvaffaqiyatga erisha olmadi. Nihoyat, Skopas ochlikning ozg‘in va qo‘lga ilinmas sharpasi timsolida o‘zi bardosh bera olmaydigan bir dushmanga duch kelib, faqat jon saqlab qolish sharti bilan — sharmandali shartlar ostida — taslim bo‘lishga majbur bo‘ldi; shundan so‘ng unga va uning o‘n ming odamiga, talangan va yalang‘och holda, chiqib ketishga ruxsat berildi. Mana shu yerda shimol podshohi tomonidan eng mustahkam qal’ali shaharlarning olinishi namoyon bo‘ldi; chunki Sidon o‘zining joylashuvi hamda mudofaa inshootlari jihatidan o‘sha davrning eng qudratli shaharlaridan biri edi. Mana shu yerda janubning qurollari qarshilik ko‘rsata olmagani, shuningdek, janub podshohi tanlagan xalqning ham muvaffaqiyatsizlikka uchragani ko‘rindi; ya’ni, Skopas va uning etoliyalik qo‘shinlari.” Daniel and the Revelation, 257, 258.
The two hundred and fifty years that concludes in 207 BC identifies Donald Trump. The two-hundred-and-fifty-year prophecy that ends at 313 with the treaty marriage of east and west, and the Edict of Milan is identifying the formation of the image of the beast in the United States. The church of Pergamos, which began in 313 represents the history where Christianity fell away through a compromise with the religion of paganism, in advance of the papal power taking the throne. Pergamos and the year 313, typifies the compromise that is represented by the formation of the image of the beast in the United States. It represents the compromise of Christianity and papal Rome, for the religion of Catholicism is nothing more or less than paganism disguised as a Christian institution. The two-hundred-and-fifty-year prophecy that began in 1776 and ends this year is also addressing the United States. Thus, all three two-hundred-and-fifty-year prophecies address some prophetic aspect of the earth beast of Revelation thirteen, and all three end within the prophetic lines represented by the number seventeen.
Miloddan avvalgi 207-yilda yakun topadigan ikki yuz ellik yillik davr Donald Trampni aniqlab beradi. Sharq va g‘arbning shartnomaviy nikohi hamda Milan farmoni bilan 313-yilda nihoyasiga yetadigan ikki yuz ellik yillik bashorat Qo‘shma Shtatlarda hayvon suratining shakllanishini ko‘rsatib bermoqda. 313-yilda boshlangan Pergam jamoati xristianlik papalik hokimiyati taxtni egallashidan oldin butparastlik dini bilan murosa orqali yo‘ldan ozgan tarixni ifodalaydi. Pergam va 313-yil Qo‘shma Shtatlarda hayvon suratining shakllanishi bilan ifodalangan murosaning timsolidir. Bu xristianlik va papalik Rimining murosasini ifodalaydi, chunki katoliklik dini xristian muassasasi qiyofasiga kirgan butparastlikdan boshqa narsa emas. 1776-yilda boshlangan va bu yil yakunlanadigan ikki yuz ellik yillik bashorat ham Qo‘shma Shtatlar haqida so‘z yuritmoqda. Shunday qilib, ikki yuz ellik yillik bashoratlarning uchalasi ham Vahiy kitobining o‘n uchinchi bobidagi yer hayvonining muayyan bashoratli jihatiga taalluqlidir va ularning barchasi o‘n yetti soni bilan ifodalangan bashoratli chiziqlar doirasida yakun topadi.
The Sunday law is when the United States speaks as a dragon, and the speaking of a nation is the action of its legislative and judicial authorities.
Yakshanba qonuni — Qo‘shma Shtatlar ajdaho singari so‘zlaydigan paytdir, xalqning so‘zlashi esa uning qonun chiqaruvchi va sud hokimiyati organlarining harakatidir.
“The ‘speaking’ of the nation is the action of its legislative and judicial authorities.” The Great Controversy, 442.
«Xalqning “gapirishi” — uning qonun chiqaruvchi va sud hokimiyati organlarining harakatidir». Buyuk kurash, 442.
Trump is neither a judicial or legislative authority, so the soon-coming Sunday law is accomplished by the Congress. Yet any action that provides support for the papal power, typifies the Sunday law. The decree of 533, and the edict of 313 identify the beginning of the period when the image of the beast is formed. The conclusion is the soon-coming Sunday law, and Jesus always illustrates the end with the beginning, so the action of Trump through an executive order that would provide any “concession” to the antichrist of Bible prophecy would represent the alpha of the movement that only ends at the omega, when the United States “shall so abjure the principles of its government as to enact a Sunday law.”
Tramp na sud hokimiyati, na qonun chiqaruvchi hokimiyatdir, shuning uchun yaqinda keladigan Yakshanba qonuni Kongress tomonidan amalga oshiriladi. Shunga qaramay, papalik hokimiyatiga ko‘mak beradigan har qanday harakat Yakshanba qonunining timsolidir. 533-yildagi farmon va 313-yildagi edikt vahshiy hayvon suratining shakllanish davri boshlanishini ko‘rsatadi. Uning yakuni esa yaqinda keladigan Yakshanba qonunidir, va Iso har doim oxirni boshlanish orqali tasvirlaydi; demak, Trampning Ijroiya farmoni orqali Muqaddas Kitob bashoratidagi masih daxliga beriladigan har qanday “yon berish” harakati, faqat omega bilan nihoyasiga yetadigan harakatning alfasini ifodalaydi; o‘sha paytda Qo‘shma Shtatlar “o‘z hukumatining prinsiplardan shu qadar yuz o‘giradiki, Yakshanba qonunini qabul qiladi.”
“There are many, even of those engaged in this movement for Sunday enforcement, who are blinded to the results which will follow this action. They do not see that they are striking directly against religious liberty. There are many who have never understood the claims of the Bible Sabbath and the false foundation upon which the Sunday institution rests. Any movement in favor of religious legislation is really an act of concession to the papacy, which for so many ages has steadily warred against liberty of conscience. Sunday observance owes its existence as a so-called Christian institution to ‘the mystery of iniquity;’ and its enforcement will be a virtual recognition of the principles which are the very cornerstone of Romanism. When our nation shall so abjure the principles of its government as to enact a Sunday law, Protestantism will in this act join hands with popery; it will be nothing else than giving life to the tyranny which has long been eagerly watching its opportunity to spring again into active despotism.” Testimonies, volume 5, 711.
“Yakshanba kunini majburan joriy etish harakatida qatnashayotganlarning ko‘plari ham bu qadamning ortidan qanday oqibatlar kelishini ko‘rmay, ko‘r bo‘lib qolganlar. Ular o‘zlari diniy erkinlikka to‘g‘ridan-to‘g‘ri zarba berayotganlarini anglamaydilar. Muqaddas Kitobdagi Shanba kunining da’volarini va yakshanba institutining tayanib turgan soxta poydevorini hech qachon tushunmaganlar ko‘p. Diniy qonunchilik foydasiga qilingan har qanday harakat, aslida, ko‘p asrlar davomida vijdon erkinligiga uzluksiz qarshi urush olib borgan papalik foydasiga yon berishdir. Yakshanbaga rioya qilish o‘z mavjudligini go‘yoki xristian muassasasi sifatida “gunohkorlik siri”dan qarzdordir; va uni majburan joriy etish rimchilikning tamal toshi bo‘lgan tamoyillarni amalda tan olish bo‘ladi. Qachonki xalqimiz o‘z hukumatining tamoyillaridan shu darajada voz kechib, yakshanba qonunini qabul qilsa, bu ishda protestantizm papalik bilan qo‘l biriktirgan bo‘ladi; bu esa uzoqdan beri yana faol istibdodga otilib kirish imkonini poylab kelgan zulmga hayot bag‘ishlashdan boshqa narsa bo‘lmaydi.” Testimonies, 5-jild, 711.
Any “movement in favor of religious legislation is really an act of concession to the papacy,” and those movements occur in advance of the soon-coming Sunday law.
“Diniy qonunchilikni qo‘llab-quvvatlovchi” har qanday “harakat aslida papalikka yon berish amalidir”, va bunday harakatlar tez orada joriy etiladigan yakshanba qonunidan oldin sodir bo‘ladi.
“The decree enforcing the worship of this day is to go forth to all the world. In a limited degree, it has already gone forth. In several places the civil power is speaking with the voice of a dragon, just as the heathen king spoke to the Hebrew captives.” Signs of the Times, May 6, 1897.
“Ushbu kunga sajda qilishni majburiy etuvchi farmon butun dunyoga yoyilishi lozim. Muayyan darajada u allaqachon yoyilgan. Bir necha joylarda fuqaroviy hokimiyat ajdarning ovozi bilan gapirmoqda, xuddi butparast podshoh ibroniy asirlarga gapirganidek.” Signs of the Times, 1897-yil 6-may.
We will continue these things in the next article.
Bu masalalarni keyingi maqolada davom ettiramiz.