We will now address some of the implications of verse twelve of Daniel eleven, and thereafter, bring the three lines of “250” years into the history of verses eleven through fifteen, that was fulfilled at the battle of Panium in 200 BC. The line of “250” years that began in 457 BC ends in 207 BC in the middle of the period that begins with the battle of Raphia and ends with the battle of Panium. The “250” years in the line of Nero ends with the three-step history of Constantine, represented by the years 313, 321 and 330. The “250” years of the United States ends on July 4, 2026.

Endi biz Doniyor 11-bobning o‘n ikkinchi oyatining ayrim oqibatlarini ko‘rib chiqamiz, so‘ngra “250” yillik uch chiziqni miloddan avvalgi 200-yilda Panium jangida amalga oshgan o‘n birinchi oyatdan o‘n beshinchi oyatgacha bo‘lgan tarixga kiritamiz. Miloddan avvalgi 457-yilda boshlangan “250” yillik chiziq, Rafiya jangi bilan boshlanib Panium jangi bilan yakunlanadigan davrning o‘rtasi bo‘lgan miloddan avvalgi 207-yilda tugaydi. Neron chizig‘idagi “250” yil 313, 321 va 330-yillar bilan ifodalangan Konstantinning uch bosqichli tarixi bilan nihoyasiga yetadi. Amerika Qo‘shma Shtatlarining “250” yili 2026-yil 4-iyulda tugaydi.

Nero’s line represents the history of the image of the beast testing time, first in the United States, and then in the world. The line of 457 BC places Trump at a midpoint militarily between two battles. The period that extends from 1776 also marks a midpoint for Trump’s final presidency. In order to place these lines in their proper place we will first address verse twelve, and the demise of Russia and Putin. Then the three lines of “250” years, then the line of the Hasmonean Dynasty. With those lines in place, we will place Peter in alignment with Panium. When those lines are in place we should be able to recognize how the message of July 18, 2020 is to be corrected and proclaimed, and that it is the message of the book of Joel.

Neroning liniyasi avval Qo‘shma Shtatlarda, so‘ngra esa dunyoda hayvon suratining sinov vaqti tarixini ifodalaydi. Miloddan avvalgi 457 yil liniyasi Trampni harbiy jihatdan ikki jang o‘rtasidagi o‘rta nuqtaga joylashtiradi. 1776 yildan cho‘ziladigan davr ham Trampning so‘nggi prezidentligi uchun bir o‘rta nuqtani belgilaydi. Bu liniyalarni o‘zining tegishli o‘rniga qo‘yish uchun, avvalo, o‘n ikkinchi oyatni hamda Rossiya va Putinning qulashini ko‘rib chiqamiz. So‘ng “250” yillik uchta liniyani, undan keyin esa Hasmoniylar sulolasi liniyasini ko‘rib chiqamiz. Bu liniyalar o‘z o‘rniga qo‘yilgach, Butrusni Paniy bilan muvofiqlashtirib joylashtiramiz. Bu liniyalar o‘z o‘rniga qo‘yilganda, 2020 yil 18 iyul xabari qanday tuzatilishi va e’lon qilinishi lozimligini, hamda uning Yo‘el kitobining xabari ekanini anglay olishimiz kerak.

King Uzziah of Judah & Ptolemy King of Egypt

Yahudoning shohi Uzziyo va Misrning shohi Ptolemey

The history that fulfilled verse eleven at the battle of Raphia aligns with the history of king Uzziah. When Isaiah is purified and empowered to proclaim the message of the latter rain, his calling came in the year that Uzziah died.

Rafiya jangida o‘n birinchi oyatni bajo keltirgan tarix shoh Uziyyo tarixiga mos keladi. Ishayo poklanib, keyingi yomg‘ir xabarini e’lon qilish uchun quvvatlantirilganida, uning chaqirilishi Uziyyo vafot etgan yilda sodir bo‘ldi.

In the year that king Uzziah died I saw also the Lord sitting upon a throne, high and lifted up, and his train filled the temple. Isaiah 6:1.

Shoh Uziyo vafot etgan yili men ham Egamni taxt ustida o‘tirganini ko‘rdim; U yuksak va ulug‘vor edi, Uning kiyimining etaklari ma’badni to‘ldirib turar edi. Ishayo 6:1.

Uzziah’s death was preceded by the rebellion he manifested that paralleled and aligned with the rebellion of Ptolemy just after the victory at the battle of Raphia. Uzziah and Ptolemy are symbols of a southern king whose heart has been lifted up, who rebel by seeking to combining their state authority with church authority. When Uzziah attempted to combine church and state, the leprosy on his forehead typified the mark of the beast.

Uziyohning o‘limidan avval, u namoyon etgan isyon sodir bo‘ldi; bu isyon Rafiya jangidagi g‘alabadan so‘ng darhol Ptolemeyning isyoni bilan parallel bo‘lib, unga muvofiq kelardi. Uziyo va Ptolemey — yuragi mag‘rurlik bilan ko‘tarilgan, davlat hokimiyatini cherkov hokimiyati bilan birlashtirishga intilish orqali isyon qiluvchi janub podshohining timsollaridir. Uziyo cherkov bilan davlatni birlashtirishga uringanda, uning peshonasidagi moxov hayvonning tamg‘asining timsoli bo‘ldi.

And the third angel followed them, saying with a loud voice, If any man worship the beast and his image, and receive his mark in his forehead, or in his hand, The same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb: And the smoke of their torment ascendeth up for ever and ever: and they have no rest day nor night, who worship the beast and his image, and whosoever receiveth the mark of his name. Revelation 14:9–11.

Uchinchi farishta ham ularga ergashib, baland ovoz bilan dedi: Agar kimdir mahluqqa va uning tasviriga sajda qilib, peshonasiga yoki qo‘liga uning tamg‘asini olsa, o‘sha kishi ham Xudoning g‘azabi sharobidan ichadi; bu sharob Uning qahri kosasiga aralashmasdan quyilgandir; va u muqaddas farishtalar huzurida hamda Qo‘zi huzurida olov va oltingugurt bilan azoblanadi. Ularning azobining tutuni abadulabad ko‘tarilib turadi; mahluqqa va uning tasviriga sajda qiluvchilar hamda uning ismining tamg‘asini qabul qiluvchilar uchun kechayu kunduz orom yo‘q. Vahiy 14:9–11.

Uzziah then represents a progressive death from the time of his rebellious attempt to combine church and state. He then represents a lame-duck co-regency with his son for eleven years. Uzziah lived for eleven years after his rebellion. The beginning of his rebellion symbolizes the Sunday law, where church and state are combined and the mark of the beast is enforced. Eleven years later he died, representing the end of his reign as king of the southern kingdom of Judah, which was the glorious land, which is the United States.

So‘ngra Uzziyo jamoat va davlatni birlashtirishga bo‘lgan isyonkorona urinishidan boshlab bosqichma-bosqich o‘limni ifodalaydi. Keyin esa u o‘g‘li bilan o‘n bir yil davom etgan ta’sirsiz qo‘shhokimlikni ifodalaydi. Uzziyo isyonidan keyin o‘n bir yil yashadi. Uning isyonining boshlanishi yakshanba qonunini ramziy ifodalaydi; o‘sha yerda jamoat va davlat birlashtiriladi va hayvonning tamg‘asi majburan joriy etiladi. Oradan o‘n bir yil o‘tgach, u vafot etdi; bu esa Yahudoning janubiy shohligi ustidan podshoh sifatidagi hukmronligining oxirini ifodalaydi; u shonli yurt edi, ya’ni Amerika Qo‘shma Shtatlari.

In prophetic relation to Ptolemy, Uzziah represents Judah, the glorious land and apostate Protestantism, whereas; Ptolemy represents Egypt, which is the dragon power, whose religion is spiritualism. When the two kings are considered as parallel lines, Uzziah ceases to be an illustration of the glorious land and together they become a symbol of two nations. Egypt and Judah are symbols of the religions of spiritualism and apostate Protestantism. They are a symbol of the state and the church. The statecraft and the churchcraft they represent when they are aligned as one symbol contain two nations, as was the Medes and Persians, as was France’s Egypt and Sodom, as is the United States Republican and Protestant horns, as were the northern and southern kingdoms of Israel and Judah, as well as pagan Rome and papal Rome. As a symbol of two kingdoms, they are prophetically tied together by the temple in Jerusalem where both Uzziah and Ptolemy sought to sacrifice at the temple in Jerusalem. Two nations who both rebel at the same sanctuary.

Ptolemeyga oid bashoriy munosabatda Uzziyo Yahudo, ulug‘vor diyor va murtad protestantizmni ifodalaydi; holbuki Ptolemey Misrni ifodalaydi, u esa ajdaho qudrati bo‘lib, uning dini spiritizmdir. Bu ikki shoh o‘zaro parallel chiziqlar sifatida ko‘rilganda, Uzziyo ulug‘vor diyorning timsoli bo‘lishdan to‘xtaydi va ular birgalikda ikki millatning ramziga aylanadi. Misr va Yahudo spiritizm va murtad protestantizm dinlarining ramzlaridir. Ular davlat va jamoatning ramzidir. Ular yagona ramz sifatida birlashganida ifodalagan davlat siyosati va jamoat siyosati ikki millatni o‘z ichiga oladi, xuddi Midiya va Fors bo‘lgani kabi, xuddi Fransiyaning Misri va Sado‘mi bo‘lgani kabi, xuddi Amerika Qo‘shma Shtatlarining respublikachi va protestant shoxlari bo‘lgani kabi, shuningdek Isroil va Yahudoning shimoliy va janubiy shohliklari, hamda majusiy Rim va papalik Rimi bo‘lgani kabi. Ikki saltanatning ramzi sifatida ular bashoriy ma’noda Quddusdagi ma’bad orqali bir-biriga bog‘langan, chunki Uzziyo ham, Ptolemey ham Quddusdagi ma’badda qurbonlik qilishga intilgan edi. Bir muqaddas maskanda ikkalasi ham isyon ko‘taradigan ikki millat.

It is important to notice that the rebellion of both kings was in relation to the temple at Jerusalem, which is a symbol of the temple where Daniel saw Christ in chapter ten. Both these king’s histories align at the Ukrainian War, and in so doing they begin their testimony in 2014. They both were lifted up with military victories represented by the battle of Raphia in verse eleven. Raphia marks the borderland of the sixth kingdom of Bible prophecy and the threefold union of the Sunday law. It is also the border of the transition of the church militant unto the church triumphant.

Shuni e’tiborga olish muhimki, har ikkala shohning isyoni Quddusdagi ma’bad bilan bog‘liq edi; bu ma’bad o‘ninchi bobda Doniyor Masihni ko‘rgan ma’badning ramzidir. Bu ikki shohning tarixi Ukraina urushida bir chiziqqa tushadi va shu tariqa ular o‘z guvohliklarini 2014-yilda boshlaydilar. Ikkalasi ham o‘n birinchi oyatda Rofiya jangi bilan ifodalangan harbiy g‘alabalar orqali ko‘tarildilar. Rofiya Muqaddas Kitob bashoratidagi oltinchi shohlikning chegaradosh hududini va Yakshanba qonunining uch tomonlama ittifoqini belgilaydi. U, shuningdek, kurashuvchi jamoatning g‘olib jamoatga o‘tish chegarasidir.

After 2014, the richest king announced his intention to run for the presidency in 2015. In 2020 the richest king, representing the Republican horn received its deadly wound that would later be healed. In 2022 the Ukrainian War escalated. Trump then returned in fulfillment of verse thirteen, in the election of 2024. In July of 2023, a voice in the wilderness was sounded. December 31, 2023 the Protestant horn was resurrected, as was the Republican horn in the election of 2024, when Trump returned and then in 2025 the foundation test ended with the arrival of the temple test.

2014-yildan keyin eng boy podshoh 2015-yilda prezidentlikka nomzodini qo‘yish niyatini e’lon qildi. 2020-yilda Respublikachi shoxni ifodalovchi eng boy podshoh keyinchalik shifo topadigan o‘limli yarasini oldi. 2022-yilda Ukraina urushi keskinlashdi. So‘ng Trump 2024-yilgi saylovda o‘n uchinchi oyatning bajo bo‘lishi sifatida qaytdi. 2023-yil iyulida sahroda bir ovoz yangradi. 2023-yil 31-dekabrda Protestant shoxi tiriltirildi; xuddi shuningdek, 2024-yilgi saylovda ham Respublikachi shox tiriltirildi — o‘sha paytda Trump qaytgan edi — va so‘ng 2025-yilda ma’bad sinovining kelishi bilan poydevor sinovi nihoyasiga yetdi.

1989

1989

The truths which were unsealed in 1989 was twofold. The prophetic parallels of the reform movements and the last six verses of Daniel eleven were unsealed at the same time. There are certain prophetic rules that were employed to establish the initial message of verse forty. Some of those very truths are now the key to the hidden history of the very same verse where those prophetic gems were discovered. I’ll give you an example.

1989-yilda muhrdan yechilgan haqiqatlar ikki qismdan iborat edi. Islohot harakatlarining bashoratli parallellari hamda Doniyor o‘n birinchi bobning oxirgi olti oyati bir vaqtning o‘zida muhrdan yechildi. Qirqinchi oyatning dastlabki xabarini mustahkamlash uchun qo‘llanilgan muayyan bashoratli qoidalar bor edi. Ana o‘sha haqiqatlarning ayrimlari endi aynan o‘sha oyatda, o‘sha bashoratli javohirlar kashf etilgan joydagi yashirin tarixning kalitidir. Men sizga bir misol keltiraman.

In 1989, there was no unified understanding in Adventism as to what the last six verses of Daniel represented. That lack of unification was twofold. There was no consensus of the meaning of the verses. Those who professed to have understanding of the verses presented human ideas mixed the theology of apostate Protestantism and Catholicism, the birthright heritage they received from their forefathers of the rebellion of 1863, when they fulfilled the role of the disobedient prophet at Jeroboam’s foundational rebellion. Those individual ideas of what the verses were private interpretations, at best. Their ideas of the verses were either contradictory to basic prophetic application, and often contrary to the very premise they themselves identified of the verses.

1989-yilda Adventizmda Doniyor kitobining so‘nggi olti oyati nimani ifodalashi haqida yagona tushuncha yo‘q edi. Bu birlikning yo‘qligi ikki tomonlama edi. Oyatlarning ma’nosi borasida hech qanday yakdillik mavjud emas edi. Oyatlarni tushunganini da’vo qilganlar insoniy fikrlarni murtad Protestantizm va Katolitsizm ilohiyoti bilan aralashtirib taqdim etdilar; bu esa ular 1863-yildagi isyonning ajdodlaridan meros bo‘lib olgan to‘ng‘ichlik merosi edi, o‘shanda ular Yorubomning asos soluvchi isyonida itoatsiz payg‘ambarning rolini bajo keltirgan edilar. Bu oyatlar nimani anglatishi haqidagi o‘sha alohida fikrlar, eng yaxshi holatda, xususiy talqinlar edi. Oyatlar haqidagi ularning fikrlari yo asosiy bashoratli qo‘llanilishiga zid edi, va ko‘pincha hatto oyatlar haqida o‘zlari belgilagan asosiy farazning o‘ziga ham qarshi edi.

What we saw in the verses was a consistent understanding of all six verses. It was the consistency of the message we saw that encouraged me to present my understanding, even when I knew all of Adventism rejected what I understood. What we understood of those verses was published first in 1996, and the understanding there set forth has only grown stronger as time has marched out over thirty years!

Oyatlardan ko‘rganimiz narsa barcha olti oyatning izchil tushunilishi edi. Biz ko‘rgan xabarning ana shu izchilligi, Adventizmning barchasi men tushungan narsani rad etishini bilganim holda ham, o‘z tushunchamni taqdim etishga meni undadi. Bu oyatlar haqida tushunganlarimiz ilk bor 1996-yilda nashr etildi va o‘sha yerda bayon qilingan tushuncha o‘ttiz yil davomida vaqt o‘tishi bilan yanada mustahkamlanib bordi!

If you consider the very first reference in the magazine The Time of the End, you find Testimonies, volume 9, page 11. Five years before 9/11, the magazine starts with 9/11. One of those understandings that encouraged me was in understanding that at “the time of the end” in verse forty, the kings of the north and south were spiritual, not literal powers. At that time, I already knew that Sister White said that the books of Daniel and Revelation are the same book, and that the same line of prophecy that is in Daniel, is taken up by John in the Revelation. I had found that in Revelation eleven, which was fulfilled in the history surrounding the time of the end in 1798; Sister White’s commentary upon the chapter clearly teaches that France was spiritual Egypt, and she was just as clear that in Revelation seventeen, the whore upon the beast was spiritual Babylon.

Agar siz “The Time of the End” jurnalidagi eng birinchi havolani ko‘rib chiqsangiz, “Testimonies”, 9-jild, 11-betni topasiz. 9/11 dan besh yil oldin, jurnal 9/11 bilan boshlanadi. Meni ruhlantirgan tushunchalardan biri shunda ediki, qirqinchi oyatdagi “oxirzamonda” shimol va janub shohlari so‘zma-so‘z kuchlar emas, balki ruhiy kuchlar ekanini anglash edi. O‘sha vaqtda men allaqachon Sister White Doniyor va Vahiy kitoblari ayni bir kitob ekanini, va Doniyordagi ayni bashorat chizig‘ini Yuhanno Vahiyda davom ettirishini aytganini bilardim. Men Vahiy 11-bobda, milodiy 1798 yildagi oxirzamon davri bilan bog‘liq tarixda amalga oshgan voqealarda, Sister White’ning ushbu bobga bergan sharhi Fransiya ruhiy Misr bo‘lganini aniq o‘rgatishini topgan edim; va u xuddi shunchalik ravshan tarzda Vahiy 17-bobda hayvon ustidagi fohisha ruhiy Bobil ekanini ham aytgan edi.

Sister White’s identification of those two powers is in The Great Controversy, and those comments tie together John and Daniel’s testimony. The definition of the king of the south in Daniel chapter eleven is the power that controls Egypt, and the king of the north is the power who controls Babylon. When the Bible and Spirit of Prophecy worked in tandem to establish a truth by bringing Daniel and Revelation together to prove the point, was something I could never surrender to any misguided theologian, or misguided self-appointed leader of a self-supporting ministry.

Ushbu ikki hokimiyatning Sister White tomonidan aynanlashtirilishi The Great Controversy asarida keltirilgan bo‘lib, o‘sha mulohazalar Yuhanno va Doniyorning guvohligini o‘zaro bog‘laydi. Doniyorning o‘n birinchi bobidagi janub shohining ta’rifi — Misrni boshqaradigan hokimiyatdir, shimol shohi esa Bobilni boshqaradigan hokimiyatdir. Muqaddas Kitob va Bashorat Ruhi birgalikda ish olib borib, masalani isbotlash uchun Doniyor bilan Vahiyni birlashtirish orqali bir haqiqatni o‘rnatganida, bu men hech qachon biror adashgan ilohiyotshunosga yoki o‘zini o‘zi tayinlagan, o‘zini o‘zi ta’minlovchi xizmatning adashgan rahbariga taslim qila olmaydigan narsa edi.

To understand Ptolemy and Uzziah as symbols of the battle of Raphia and the fallout that occurs after their hearts are lifted up, is to be governed by the fact that Ptolemy represents the dragon power who defeats the proxy power of Rome, only to lose to the proxy power who had defeated Ptolemy in verse ten and in 1989. The historical distinctions are purposeful and important.

Ptolemey va Uziyyni Rafiya jangining ramzlari hamda ularning yuraklari kibrlangandan keyin yuz beradigan oqibatlarning timsollari sifatida tushunish, Ptolemey Rimning vositachi hokimiyatini mag‘lub etadigan ajdaho hokimiyatini ifodalashi, biroq keyinchalik o‘ninchi oyatda va 1989 yilda Ptolemeyni mag‘lub etgan o‘sha vositachi hokimiyatga yutqazishi haqiqati bilan boshqarilishni anglatadi. Tarixiy tafovutlar qasddan qo‘yilgan bo‘lib, muhimdir.

Uzziah receives the mark of the beast when he attempts to bring church and state together, Uzziah is the glorious land, and the glorious land was a major argument in the beginning of the message in 1989. Is the glorious land the United States, or is it the Seventh-day Adventist church? Those who then held to the erroneous idea that the glorious land is the Adventist church, along with any who still do—would argue that the glorious holy mountain of verse forty-five was clearly God’s church, so that meant to them, that a mountain and a land were the same symbol. Standard human reasoning, I suppose.

Uzziyo jamoat bilan davlatni birlashtirishga uringanida, hayvonning tamg‘asini oladi. Uzziyo — ulug‘vor mamlakatdir, va ulug‘vor mamlakat 1989 yildagi xabarning boshida asosiy dalillardan biri edi. Ulug‘vor mamlakat Amerika Qo‘shma Shtatlarimi, yoki Yettinchi kun adventistlari jamoatimi? O‘sha paytda ulug‘vor mamlakat Adventistlar jamoati degan xato fikrni tutganlar, shuningdek hanuz shu fikrda bo‘lganlar ham, qirq beshinchi oyatdagi ulug‘vor muqaddas tog‘ ravshan tarzda Xudoning jamoati edi, deb da’vo qilardilar; demak, bu ularning nazarida tog‘ bilan mamlakat bir xil ramz ekanini anglatardi. Menimcha, bu odatiy insoniy mulohaza.

Uzziah is the glorious land, and Ptolemy is Egypt. Uzziah, as the glorious land has the two horns of Protestantism and Republicanism. The political manifestation of Ptolemy is communism and its varied forms, and the religious manifestation of Ptolemy is spiritualism and its varied forms. A characteristic of the dragon power is that it is a confederacy, but the false prophet, who is the glorious land is a single nation with two horns.

Uzziyo ulug‘vor mamlakatdir, Ptolemey esa Misrdir. Ulug‘vor mamlakat bo‘lgan Uzziyo Protestantizm va Respublikachilikning ikki shoxiga egadir. Ptolemeyning siyosiy namoyon bo‘lishi kommunizm va uning turli shakllaridir, Ptolemeyning diniy namoyon bo‘lishi esa spiritizm va uning turli shakllaridir. Ajdarho hokimiyatining bir xususiyati shundaki, u konfederatsiyadir, ammo ulug‘vor mamlakat bo‘lgan soxta payg‘ambar ikki shoxli yagona millatdir.

Daniel eleven verse forty established that the United States was the proxy power of the papacy when the Soviet Union was swept away in 1989. This truth aligns with the role of the two-horned earth beast of Revelation thirteen, for the two books are the same.

Doniyor kitobining o‘n birinchi bobi qirqinchi oyat 1989-yilda Sovet Ittifoqi supurib tashlanganida, Amerika Qo‘shma Shtatlari papalikning vakil qudrati bo‘lganini belgilab berdi. Bu haqiqat Vahiy kitobining o‘n uchinchi bobidagi ikki shoxli yer hayvonining roli bilan uyg‘undir, chunki bu ikki kitob bir xildir.

And I beheld another beast coming up out of the earth; and he had two horns like a lamb, and he 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. Revelation 13:11, 12.

Va men yer yuzidan chiqib kelayotgan boshqa bir mahluqni ko‘rdim; uning qo‘zichoqnikiga o‘xshash ikki shoxi bor edi, va u ajdaho kabi so‘zlar edi. U birinchi mahluqning barcha hokimiyatini uning huzurida amalga oshiradi va yer yuzini hamda unda yashovchilarni o‘limli yarasi shifo topgan birinchi mahluqqa sajda qilishga majbur etadi. Vahiy 13:11, 12.

Revelation thirteen identifies the United States as the proxy power of the Papacy, for the earth beast “exerciseth al the power of the” beast out of the sea that came “before him.” In verse two the dragon of pagan Rome had given the Papacy its power, seat and great authority. The word translated as “power” means power, but in verse twelve it is a different word that is translated as “power,” meaning “delegated authority.”

Vahiy kitobining o‘n uchinchi bobi Qo‘shma Shtatlarni Papalikning vakil hokimiyati sifatida aniqlaydi, chunki yer hayvoni “uning oldida” dengizdan chiqqan hayvonning “butun hokimiyatini amalga oshiradi.” Ikkinchi oyatda butparast Rimning ajdahosi Papalikka o‘z qudratini, taxtini va buyuk hokimiyatini bergan edi. “Qudrat” deb tarjima qilingan so‘z qudrat ma’nosini bildiradi, ammo o‘n ikkinchi oyatda “hokimiyat” deb tarjima qilingan boshqa bir so‘z ishlatilgan bo‘lib, u “berib qo‘yilgan hokimiyat” degan ma’noni anglatadi.

The United States is the proxy power of the papacy, who has been typified by pagan Rome, who gave its military and economic support to the papacy as set forth in verse two. In doing so pagan Rome typified the United States who would also give its “chariots, ships and horsemen” to do the dirty-work of the papal power.

Qo‘shma Shtatlar papalikka vositachi qudratdir; papalik butparast Rim tomonidan timsollangan bo‘lib, ikkinchi oyatda bayon etilganidek, u papalikka o‘zining harbiy va iqtisodiy yordamini bergan. Shu tariqa, butparast Rim papalik hokimiyatining kir ishlarini bajarish uchun o‘zining “jang aravalari, kemalari va otliqlari”ni beradigan Qo‘shma Shtatlarning timsoli bo‘lgan.

When the three battles of verse ten, eleven and fifteen were fulfilled in history, Antiochus Magnus was at each battle. This fact identifies that the power represented in the three battles is a proxy power of the beast, for it is always Antiochus, and Antiochus in 1989 was the proxy power of the United States.

O‘ninchi, o‘n birinchi va o‘n beshinchi oyatlardagi uchta jang tarixda amalga oshganida, Antiochus Magnus har bir jangda ishtirok etgan edi. Bu haqiqat shuni ko‘rsatadiki, uchta jangda ifodalangan hokimiyat mahluqning vositachi hokimiyatidir, chunki u har doim Antiochusdir, va 1989 yilda Antiochus Amerika Qo‘shma Shtatlarining vositachi hokimiyati edi.

The three battles that lead to the Sunday law of verse sixteen bear the signature of Alpha and Omega, and also the structure of truth. It is the United States in the first battle and the third battle, identifying an alpha and omega in the first and last battle. The three battles that lead to the Sunday law of verse sixteen also bear the signature of truth. The proxy power of Nazi Ukraine is the battle in the middle that represents the rebellion of the middle waymark in the framework of the Hebrew word truth. The three battles represent 1989 unto the Sunday law, which means they represent the “hidden history” of verse forty.

O‘n oltinchi oyatdagi yakshanba qonuniga olib boradigan uchta jang Alfa va Omega muhrini, shuningdek haqiqatning tuzilishini ham o‘zida aks ettiradi. Birinchi jangda ham, uchinchi jangda ham Qo‘shma Shtatlar ishtirok etadi; bu esa birinchi va oxirgi jangda alfa va omegani ko‘rsatadi. O‘n oltinchi oyatdagi yakshanba qonuniga olib boradigan ushbu uchta jang haqiqatning muhrini ham o‘zida aks ettiradi. Natsist Ukraina vakil kuchi o‘rtadagi jang bo‘lib, ibroniycha “haqiqat” so‘zining tuzilmasidagi o‘rta belgi isyonini ifodalaydi. Ushbu uchta jang 1989-yildan yakshanba qonunigacha bo‘lgan davrni ifodalaydi, bu esa ularning qirqinchi oyatning “yashirin tarixi”ni ifodalashini anglatadi.

Verse eleven of Revelation eleven identifies 2023, as the point where both horns are resurrected. Daniel eleven, verse eleven identifies the very same period of history. The internal line of prophecy and the external line of prophecy align in 2023. The internal line is the “thing” Daniel understood and the external line is the “vision” he understood.

Vahiy 11-bobning o‘n birinchi oyati 2023 yilni har ikkala shox tiriltiriladigan nuqta sifatida belgilaydi. Doniyor 11-bob, 11-oyat esa ayni o‘sha tarixiy davrni ko‘rsatadi. Ichki bashorat chizig‘i bilan tashqi bashorat chizig‘i 2023 yilda uyg‘unlashadi. Ichki chiziq Doniyor anglagan “narsa”, tashqi chiziq esa u anglagan “vahiy”dir.

The temple test that Daniel illustrates began at the twenty-second day, and twenty-two years after 9/11, which is the point that Isaiah entered the temple brings you to 2023. Isaiah identifies the death of Uzziah after living with leprosy for eleven years at 9/11. The work of erecting the temple consists of first laying the foundation, and thereafter erecting the temple and placing the cap stone which then leads to the third litmus test, represented by the feast of trumpets in the line of Leviticus twenty-three. The internal work of the everlasting gospel is accomplished during the history of the external line. In verse eleven Putin has been typified by Ptolemy, and king Uzziah provides a second witness to the illustration of the king of the south who is lifted up through military success, who thereafter attempts to insert themselves into the realm of religion.

Doniyor tasvirlaydigan ma’bad sinovi yigirma ikkinchi kuni boshlandi; 11-sentabrdan yigirma ikki yil o‘tib esa — bu Ishayo ma’badga kirgan nuqta bo‘lib — sizni 2023-yilga olib keladi. Ishayo, o‘n bir yil davomida moxovlik bilan yashaganidan keyin Uzziyoning o‘limini 11-sentabrda belgilaydi. Ma’badni tiklash ishi avvalo poydevorni qo‘yishdan, so‘ngra ma’badni barpo etishdan va yakunda tamal toshini o‘rnatishdan iborat bo‘lib, bu esa Levilar kitobining yigirma uchinchi bobi qatoridagi Karnaylar bayrami bilan ifodalangan uchinchi sinov mezoniga olib keladi. Abadiy xushxabarning ichki ishi tashqi chiziq tarixida amalga oshiriladi. O‘n birinchi oyatda Putin Ptolemey orqali timsollashtirilgan bo‘lib, shoh Uzziyo harbiy muvaffaqiyat orqali yuksaltiriladigan, undan keyin esa o‘zini din sohasiga kiritishga urinadigan janub shohi haqidagi tasvirga ikkinchi guvohlikni taqdim etadi.

And the king of the south shall be moved with choler, and shall come forth and fight with him, even with the king of the north: and he shall set forth a great multitude; but the multitude shall be given into his hand. And when he hath taken away the multitude, his heart shall be lifted up; and he shall cast down many ten thousands: but he shall not be strengthened by it. Daniel 11:11, 12.

Janub podshohi g‘azabga to‘lib, chiqib kelib unga, ya’ni shimol podshohiga qarshi jang qiladi; u ulkan bir qo‘shin to‘playdi; ammo bu qo‘shin uning qo‘liga topshiriladi. Va u bu qo‘shinni yo‘q qilgach, uning yuragi mag‘rurlanadi; u o‘n minglab kishilarni yiqitadi; biroq bundan kuchaymaydi. Doniyor 11:11, 12.

Uriah Smith addresses Ptolemy Philopator’s history and his attempt to offer sacrifices in Jerusalem’s temple.

Uriya Smit Ptolemey Filopatorning tarixiga va uning Quddus ma’badida qurbonliklar keltirishga bo‘lgan urinishiga murojaat qiladi.

“Ptolemy lacked the prudence to make a good use of his victory. Had he followed up his success, he would probably have become master of the whole kingdom of Antiochus; but content with making only a few menaces and a few threats, he made peace that he might be able to give himself up to the uninterrupted and uncontrolled indulgence of his brutish passions. Thus, having conquered his enemies, he was overcome by his vices, and, forgetful of the great name which he might have established, he spent his time in feasting and lewdness.

“Ptolemey o‘z g‘alabasidan oqilona foydalanish uchun yetarli farosatga ega emas edi. Agar u o‘z muvaffaqiyatini davom ettirganida, ehtimol Antioxning butun shohligiga ega bo‘lgan bo‘lur edi; ammo u faqat bir necha po‘pisalar va bir necha tahdidlar bilan kifoyalanib, o‘zini hayvoniy shahvatlarining uzluksiz va nazoratsiz qondirilishiga bag‘ishlay olishi uchun sulh tuzdi. Shunday qilib, dushmanlarini yenggan bo‘lsa-da, o‘z illatlari tomonidan yengildi va o‘rnatishi mumkin bo‘lgan ulug‘ nomni unutib, vaqtini aysh-ishrat va buzuqlikda o‘tkazdi.”

“His heart was lifted up by his success, but he was far from being strengthened by it; for the inglorious use he made of it caused his own subjects to rebel against him. But the lifting up of his heart was more especially manifested in his transactions with the Jews. Coming to Jerusalem, he there offered sacrifices, and was very desirous of entering into the most holy place of the temple, contrary to the law and religion of that place; but being, though with great difficulty, restrained, he left the place burning with anger against the whole nation of the Jews, and immediately commenced against them a terrible and relentless persecution. In Alexandria, where the Jews had resided since the days of Alexander, and enjoyed the privileges of the most favored citizens, forty thousand according to Eusebius, sixty thousand according to Jerome, were slain in this persecution. The rebellion of the Egyptians, and the massacre of the Jews, certainly were not calculated to strengthen him in his kingdom, but were sufficient rather almost totally to ruin it.” Uriah Smith, Daniel and the Revelation, 254.

“Uning yuragi muvaffaqiyatidan mag‘rurlanib ko‘tarildi, ammo u bundan mustahkamlanishdan yiroq edi; chunki bu muvaffaqiyatdan u foydalangan nomunosib va shon-sharafsiz tarz oqibatida o‘z fuqarolari uning ustiga bosh ko‘tardilar. Biroq uning yuragining ko‘tarilishi, ayniqsa, yahudiylar bilan qilgan muomalalarida namoyon bo‘ldi. Quddusga kelib, u yerda qurbonliklar keltirdi va o‘sha joyning qonuni hamda diniga xilof ravishda ma’badning eng muqaddas joyiga kirishni juda istadi; ammo, garchi juda katta qiyinchilik bilan bo‘lsa-da, bunga to‘sqinlik qilingach, u butun yahudiy xalqiga qarshi g‘azab bilan yonib, o‘sha joyni tark etdi va darhol ularga qarshi dahshatli hamda shafqatsiz ta’qibni boshladi. Iskandariyada esa, yahudiylar Iskandar zamonidan beri istiqomat qilib, eng imtiyozli fuqarolar qatorida bo‘lish huquqlaridan bahramand bo‘lib kelgan joyda, bu ta’qibda Evseviyga ko‘ra qirq ming, Iyeronimga ko‘ra oltmish ming kishi o‘ldirildi. Misrliklarning isyoni va yahudiylarning qirg‘in qilinishi, albatta, uni o‘z saltanatida mustahkamlashga xizmat qiladigan hodisalar emas edi; aksincha, ular uni deyarli butunlay xarob qilish uchun yetarli edi.” Uriah Smith, Daniel and the Revelation, 254.

Ptolemy Philopator’s military victory at Raphia in 217 BC, did not strengthen Ptolemy, but it caused “his heart to be lifted up.” Victory in the Ukrainian War will not strengthen Putin, but it will “lift up his heart,” as did military success cause king Uzziah to lift up his heart.

Miloddan avvalgi 217-yilda Ptolemey Filopatorning Rafiyada qo‘lga kiritgan harbiy g‘alabasi Ptolemeyni mustahkamlamadi, balki uning “ko‘nglini mag‘rurlantirdi”. Ukraina urushidagi g‘alaba Putinni mustahkamlamaydi, biroq harbiy muvaffaqiyat shoh Uziyohning ko‘nglini mag‘rurlantirganidek, uning ham “ko‘nglini mag‘rurlantiradi”.

And Uzziah prepared for them throughout all the host shields, and spears, and helmets, and habergeons, and bows, and slings to cast stones. And he made in Jerusalem engines, invented by cunning men, to be on the towers and upon the bulwarks, to shoot arrows and great stones withal. And his name spread far abroad; for he was marvellously helped, till he was strong. But when he was strong, his heart was lifted up to his destruction: for he transgressed against the Lord his God, and went into the temple of the Lord to burn incense upon the altar of incense. 2 Chronicles 26:14–16.

Va Uzziyo butun lashkar uchun qalqonlar, nayzalar, dubulg‘alar, sovutlar, yoylar va tosh otadigan sapanlar tayyorladi. U Quddusda mohir kishilar ixtiro qilgan jangovar moslamalarni yasatdi; ular minoralarda va istehkomlar ustida turib, o‘qlar hamda ulkan toshlarni otish uchun edi. Va uning shuhrati uzoq-uzoqlarga taraldi; chunki u qudratli bo‘lgunicha ajoyib tarzda yordam topdi. Ammo u qudratli bo‘lgach, halokati sari uning yuragi kibrlanib ketdi; chunki u Egang Xudoga qarshi gunoh qildi va tutatqi qurbongohi ustida tutatqi tutatish uchun Egamizning ma’badiga kirdi. 2 Solnomalar 26:14–16.

Two southern kings whose hearts were lifted up from military victories, attempted to enter the same temple and offer and offering, which only a priest was allowed to do. In both cases, the priests resisted the proud kings attempts to do so. One king then initiated a retaliation upon the Jews, and the other was struck in the forehead with leprosy.

Harbiy g‘alabalar tufayli yuraklari kiborlikka to‘lgan janubning ikki shohi, faqat ruhoniyga ruxsat etilgan bir ishni qilishga — o‘sha ma’badga kirib, qurbonlik keltirishga — urindilar. Har ikkala holatda ham ruhoniylar kibor shohlarning bunday qilishga bo‘lgan urinishlariga qarshilik ko‘rsatdilar. Shunda shohlardan biri yahudiylarga qarshi qasos choralarini boshladi, boshqasi esa peshonasiga moxov urilishi bilan jazolandi.

And Azariah the priest went in after him, and with him fourscore priests of the Lord, that were valiant men: And they withstood Uzziah the king, and said unto him, It appertaineth not unto thee, Uzziah, to burn incense unto the Lord, but to the priests the sons of Aaron, that are consecrated to burn incense: go out of the sanctuary; for thou hast trespassed; neither shall it be for thine honour from the Lord God. Then Uzziah was wroth, and had a censer in his hand to burn incense: and while he was wroth with the priests, the leprosy even rose up in his forehead before the priests in the house of the Lord, from beside the incense altar. And Azariah the chief priest, and all the priests, looked upon him, and, behold, he was leprous in his forehead, and they thrust him out from thence; yea, himself hasted also to go out, because the Lord had smitten him. And Uzziah the king was a leper unto the day of his death, and dwelt in a several house, being a leper; for he was cut off from the house of the Lord: and Jotham his son was over the king’s house, judging the people of the land. Now the rest of the acts of Uzziah, first and last, did Isaiah the prophet, the son of Amoz, write. 2 Chronicles 26:17–22.

Shunda ruhoniy Ozariyo uning ortidan kirdi, u bilan birga Egamizning sakson nafar jasur ruhoniylari ham bor edi. Ular shoh Uzziyoga qarshi turib, unga dedilar: “Ey Uzziyo, Egamizga xushbo‘y tutatqi tutatish sening ishing emas, balki tutatqi tutatish uchun muqaddas qilingan Horunning o‘g‘illari bo‘lgan ruhoniylarning ishidir. Muqaddas joydan chiqib ket, chunki sen gunoh qilding; bu senga Egamiz Xudo tomonidan sharaf bo‘lmaydi.” Shunda Uzziyo g‘azablandi; uning qo‘lida tutatqi tutatish uchun tutatqidon bor edi. U ruhoniylarga g‘azab qilayotgan paytda, Egamizning uyida, tutatqi qurbongohi yonida, ruhoniylarning ko‘z o‘ngida uning peshonasida moxov paydo bo‘ldi. Oliy ruhoniy Ozariyo va barcha ruhoniylar unga qaradilar, va mana, uning peshonasida moxov bor edi; ular uni o‘sha yerdan darhol chiqarib yubordilar; u o‘zi ham chiqishga shoshildi, chunki Egamiz uni urgan edi. Shoh Uzziyo o‘z o‘limi kunigacha moxov bo‘lib qoldi va moxov bo‘lgani uchun alohida bir uyda yashadi; chunki u Egamizning uyidan ajratilgan edi. Uning o‘g‘li Yo‘tom esa shoh saroyi ustidan boshqaruvchi bo‘lib, yurt xalqiga hukm yuritar edi. Uzziyoning qolgan ishlari, avvalidan oxirigacha, Omoz o‘g‘li Ishayo payg‘ambar tomonidan yozib qoldirilgan. 2 Solnomalar 26:17–22.

In 2014, the globalists of Europe and the Obama regime initiated a color revolution upon the nation of the Ukraine. In 2022 Russia began an invasion that will ultimately lead to a victory for Putin and Russia; represented by Ptolemy and Uzziah, the kings of the south. Verse twelve says that after the victory of Putin, “his heart shall be lifted up; and he shall cast down many ten thousands: but he shall not be strengthened by it.” History then records a progressive demise of his kingdom.

2014-yilda Yevropadagi globalistlar va Obama rejimi Ukraina mamlakatiga qarshi rangli inqilobni boshlab berdi. 2022-yilda Rossiya bostirib kirishni boshladi; bu oxir-oqibat janub shohlari bo‘lmish Ptolemey va Uzziyo orqali ifodalangan Putin hamda Rossiyaning g‘alabasiga olib keladi. O‘n ikkinchi oyatda Putinning g‘alabasidan keyin shunday deyiladi: “va uning yuragi ko‘tarilur; u o‘n minglab kishilarni qulatib tashlaydi; ammo bundan u quvvat topmaydi.” Shundan so‘ng tarix uning saltanatining bosqichma-bosqich tanazzulini qayd etadi.

The progressive demise led to his death, and by the time Antiochus the Great retaliates for his loss at Raphia, Antiochus was no longer engaged with Ptolemy Philopator, Antiochus was then addressing a young child who was then Egypt’s ruler. A child is a symbol of the last generation, so at one level the child king that Antiochus defeats at Panium is the final generation of the kingdom of the south. At the practical level the child king represents weakness in relation to Antiochus’s strength.

Bosqichma-bosqich tanazzul uning o‘limiga olib keldi, va Buyuk Antiox Rafiyada ko‘rgan mag‘lubiyatining qasosini olgan paytga kelib, Antiox endi Ptolemey Filopator bilan emas, balki o‘sha vaqtda Misr hukmdori bo‘lgan yosh bir bola bilan ish ko‘rayotgan edi. Bola so‘nggi avlodning timsolidir; shu bois, bir ma’noda, Antiox Paniyumda mag‘lub etgan bola-shoh janub shohligining so‘nggi avlodidir. Amaliy darajada esa, bola-shoh Antioxning qudratiga nisbatan zaiflikni ifodalaydi.

“The peace concluded between Ptolemy Philopater and Antiochus lasted fourteen years. Meanwhile Ptolemy died from intemperance and debauchery, and was succeeded by his son, Ptolemy Epiphanes, a child then four or five years old. Antiochus, during the same time, having suppressed rebellion in his kingdom, and reduced and settled the eastern parts in their obedience, was at leisure for any enterprise when young Epiphanes came to the throne of Egypt; and thinking this too good an opportunity for enlarging his dominion to be let slip, he raised an immense army “greater than the former” (for he had collected many forces and acquired great riches in his eastern expedition), and set out against Egypt, expecting to have an easy victory over the infant king. How he succeeded we shall presently see; for here new complications enter into the affairs of these kingdoms, and new actors are introduced upon the stage of history.” Uriah Smith, Daniel and the Revelation, 255.

“Ptolemey Filopator bilan Antiox o‘rtasida tuzilgan tinchlik o‘n to‘rt yil davom etdi. Shu orada Ptolemey me’yorni bilmaslik va buzuqlik oqibatida vafot etdi va uning o‘rniga o‘sha paytda to‘rt yoki besh yoshli bola bo‘lgan o‘g‘li Ptolemey Epifan taxtga o‘tirdi. Xuddi shu davrda Antiox o‘z saltanatidagi isyonni bostirib, sharqiy hududlarni bo‘ysundirib va itoatda mustahkamlab, Misr taxtiga yosh Epifan chiqqanida har qanday tashabbus uchun bo‘sh edi; va o‘z hukmronligini kengaytirish uchun bundan ham qulayroq imkoniyatni qo‘ldan boy berib bo‘lmaydi, deb o‘ylab, u “avvalgisidan ham kattaroq” ulkan bir lashkar to‘pladi (chunki u sharqdagi yurishi davomida ko‘p kuchlarni yig‘ib, katta boyliklar orttirgan edi) va go‘dak podsho ustidan osongina g‘alaba qozonishni kutib, Misrga qarshi yo‘lga chiqdi. U qanday muvaffaqiyat qozonganini hozir ko‘ramiz; chunki bu yerda ushbu saltanatlar ishlariga yangi murakkabliklar kirib keladi va tarix sahnasiga yangi ishtirokchilar olib kiriladi.” Uriah Smith, Daniel and the Revelation, 255.

The King of the South

Janub Shohi

To outline the final steps of Russia, is to outline the final steps of the prophetic king of the south. A prophetic characteristic of the spiritual king of the south that arrived in prophetic history at the time of the end in 1798—is how it comes to its end. It is also a prophetic characteristic of the king of the north, and the false prophet. Each of the three powers that lead the world to Armageddon have endings that are specifically identified in God’s Word. Whatever happens to Putin and Russia will have been typified with past lines of the king of the south.

Rossiyaning so‘nggi qadamlarini bayon qilish — janubning bashoratli shohining so‘nggi qadamlarini bayon qilish demakdir. 1798-yilda, oxirzamon paytida, bashoratli tarixga kirib kelgan ruhiy janub shohining bashoratli xususiyatlaridan biri — uning o‘z nihoyasiga qanday yetishidir. Bu, shuningdek, shimol shohi va soxta payg‘ambarning ham bashoratli xususiyatidir. Dunyoni Armageddonga yetaklaydigan uch qudratning har birining oxiri Xudoning Kalomida alohida ko‘rsatib berilgan. Putin va Rossiya bilan nima yuz bermasin, bu avvalgi janub shohi yo‘nalishlari bilan timsollashtirilgan bo‘ladi.

The examples of the spiritual king of the south’s demise were typified by the demise of the first spiritual king of the south, who was atheistic France during the period of the Revolution. The demise of the southern kingdom includes the demise of the southern king. Napoleon’s demise corresponds to the demise of France, and aligns with the demise of the next kingdom of the south, who was Russia. Russia as the modern king of the south began in revolution, just as France, as the king of the south, began with revolution.

Janubning ruhiy shohining halokatiga doir misollar inqilob davridagi ateistik Fransiya bo‘lgan birinchi ruhiy janub shohining halokati orqali timsollashtirilgan edi. Janubiy shohlikning halokati janub shohining halokatini ham o‘z ichiga oladi. Napoleonning halokati Fransiyaning halokatiga mos keladi va janubning navbatdagi shohligi bo‘lgan Rossiyaning halokati bilan uyg‘unlashadi. Zamonaviy janub shohi sifatidagi Rossiya inqilob bilan boshlangan edi, xuddi janub shohi sifatidagi Fransiya ham inqilob bilan boshlanganidek.

Revolution is a characteristic of the dragon, who is the symbol of the southern kings. The dragon, the primary symbol of the king of the south is Satan, and as he attempts a revolution at the end of the millennium, fire comes down out of heaven and devours him. His rebellion in heaven at the beginning was the alpha of his rebellion at the conclusion of the millennium.

Inqilob janub shohlarining ramzi bo‘lgan ajdahoning o‘ziga xos xususiyatidir. Janub shohining asosiy ramzi bo‘lgan ajdaho — Shaytondir; u ming yillikning oxirida inqilob qilishga uringanida, osmondan olov tushib, uni yutib yuboradi. Uning boshida osmondagi isyoni ming yillik yakunidagi isyonining alfasidir.

In 1798, France prophetically took the throne as the spiritual king of the south during the French Revolution. That revolution swept through the nations of Europe and ultimately arrived at the Russian Revolution that was quickly followed by the Bolshevik Revolution in the same year.

1798-yilda Fransiya, Fransuz inqilobi davrida, bashoriy ma’noda janubning ruhiy shohi sifatida taxtni egalladi. O‘sha inqilob Yevropa xalqlari bo‘ylab yoyilib, oxir-oqibat Rossiya inqilobiga yetib bordi; uning ortidan esa o‘sha yilning o‘zida tez orada Bolshevik inqilobi sodir bo‘ldi.

The Russian Revolution of 1917 consisted of two main steps: the February Revolution (which overthrew the Tsarist monarchy, ended autocracy, and established a provisional government amid a period of dual power with the Soviets) and the October Revolution (also called the Bolshevik Revolution, where the Bolsheviks under Lenin seized power in a coup, leading to the establishment of Soviet rule and the path to socialism/communism).

1917-yildagi Rossiya inqilobi ikki asosiy bosqichdan iborat edi: Fevral inqilobi (u podsho monarxiyasini ag‘darib tashladi, mutlaq hokimiyatga barham berdi va Sovetlar bilan ikki hokimiyatchilik davri sharoitida muvaqqat hukumatni barpo etdi) va Oktyabr inqilobi (Bolsheviklar inqilobi deb ham ataladi; unda Lenin boshchiligidagi bolsheviklar davlat to‘ntarishi orqali hokimiyatni egallab oldilar, bu esa Sovet hokimiyatining o‘rnatilishiga hamda sotsializm/kommunizm sari yo‘lning ochilishiga olib keldi).

In historical analyses and revolutionary theory (particularly from Marxist perspectives like those of Trotsky, Luxemburg, and others drawing parallels), the French Revolution (1789–1799) is often seen as typifying or providing a schema for the course of the Russian events. The two steps of the French Revolution that typified these Russian phases are:

Tarixiy tahlillar va inqilobiy nazariyada (ayniqsa Trotskiy, Lyuksemburg va o‘xshashliklar keltirgan boshqalarning marksistik nuqtayi nazarlarida) Fransuz inqilobi (1789–1799) ko‘pincha rus voqealarining borishini tipik tarzda ifodalovchi yoki ular uchun bir andoza taqdim etuvchi hodisa sifatida qaraladi. Rus bosqichlarini tipik tarzda ifodalagan Fransuz inqilobining ikki bosqichi quyidagilardir:

  • The initial moderate/constitutional phase (roughly 1789–1792), which aligns with the February Revolution. This French phase began with the storming of the Bastille, the convening of the Estates-General/National Assembly, the abolition of feudal privileges, the Declaration of the Rights of Man, and the establishment of a constitutional monarchy under the Girondins and moderate reformers. It overthrew absolute monarchy but retained elements of bourgeois/liberal governance and dual/contested power structures (e.g., between the Assembly and the lingering monarchy). Similarly, February 1917 ended Tsarism, but led to a bourgeois provisional government and dual power with the Soviets.

    Boshlang‘ich mo‘tadil/konstitutsiyaviy bosqich (taxminan 1789–1792), fevral inqilobiga mos keladi. Fransiyadagi bu bosqich Bastiliyaning shturm bilan egallanishi, General shtatlarning/Milliy Assambleyaning chaqirilishi, feodal imtiyozlarning bekor qilinishi, Inson va fuqaro huquqlari deklaratsiyasi, hamda jirondistlar va mo‘tadil islohotchilar rahnamoligida konstitutsiyaviy monarxiyaning barpo etilishi bilan boshlandi. U mutlaq monarxiyani ag‘darib tashladi, biroq burjua/liberal boshqaruv unsurlarini va ikkiyoqlama/bahsli hokimiyat tuzilmalarini (masalan, Assambleya bilan saqlanib qolgan monarxiya o‘rtasidagi) saqlab qoldi. Xuddi shuningdek, 1917 yil fevrali ham chor tuzumiga barham berdi, biroq burjua muvaqqat hukumatiga va Sovetlar bilan ikkiyoqlama hokimiyatga olib keldi.

  • The radical/Jacobin phase (roughly 1792–1794, including the establishment of the First Republic, the execution of Louis XVI, and the Reign of Terror under Robespierre and the Jacobins/Committee of Public Safety) aligns with the October (Bolshevik) Revolution. The Jacobins seized power from the more moderate Girondins through radical action, declared a republic, suppressed counter-revolution, and pushed the revolution toward deeper social transformation and defense against internal/external threats. This mirrors how the Bolsheviks overthrew the provisional government, consolidated proletarian/dictatorship-of-the-proletariat rule, and advanced revolutionary socialism.

    Radikal/Yakobin bosqichi (taxminan 1792–1794-yillar, jumladan Birinchi Respublikaning ta’sis etilishi, Lui XVIning qatl qilinishi hamda Robespierre va Yakobinlar/Jamoat Xavfsizligi Qo‘mitasi ostidagi Terror hukmronligi) Oktyabr (Bolsheviklar) inqilobiga mos keladi. Yakobinlar mo‘tadilroq jirondistlardan hokimiyatni radikal harakat orqali tortib oldilar, respublika e’lon qildilar, aksilinobni bostirdilar va inqilobni yanada chuqurroq ijtimoiy o‘zgarish hamda ichki/tashqi tahdidlarga qarshi mudofaa tomon yo‘naltirdilar. Bu, bolsheviklarning muvaqqat hukumatni ag‘darib tashlagani, proletar/proletariat diktaturasi hukmronligini mustahkamlagani va inqilobiy sotsializmni ilgari surgani bilan hamohangdir.

These parallels emphasize how revolutions often follow a pattern: an initial broad uprising against the old regime (led by moderates/bourgeois forces), followed by a more extreme seizure of power by radicals to ‘save’ and deepen the revolution amid crisis. The Bolsheviks themselves consciously drew on the French example, viewing their October uprising as akin to the Jacobin coup—necessary to prevent counter-revolution and fulfill the revolution’s potential.

Bu o‘xshashliklar shuni ta’kidlaydiki, inqiloblar ko‘pincha muayyan bir andozaga amal qiladi: avval eski tuzumga qarshi keng qamrovli qo‘zg‘olon (mo‘tadil/burjua kuchlari boshchiligida), so‘ng esa inqilobni inqiroz sharoitida “saqlab qolish” va uni yanada chuqurlashtirish uchun radikallar tomonidan hokimiyatning yanada keskin tarzda egallab olinishi yuz beradi. Bolsheviklarning o‘zlari ham ongli ravishda Fransiya tajribasiga tayangan bo‘lib, o‘zlarining Oktyabr qo‘zg‘olonini Yakobinlar to‘ntarishiga o‘xshash deb ko‘rganlar — bu, ularning nazarida, aksilinqilobning oldini olish va inqilobning salohiyatini ro‘yobga chiqarish uchun zarur edi.

This typology appears in works like Trotsky’s History of the Russian Revolution (which explicitly compares the dual power phase in Russia to similar dynamics in France) and Rosa Luxemburg’s writings on the Russian events, where she notes the Russian Revolution’s first period (March–October) follows the schema of the French (and English) revolutions, with the Bolshevik takeover paralleling the Jacobin ascent.

Bu tipologiya Trotskiyning “Rus inqilobi tarixi” kabi asarlarda namoyon bo‘ladi (unda Rossiyadagi ikki hokimiyat bosqichi Fransiyadagi o‘xshash dinamikalar bilan ochiqdan-ochiq qiyoslanadi) hamda Roza Lyuksemburgning Rossiya voqealari haqidagi yozuvlarida ham uchraydi; u yerda u Rus inqilobining birinchi davri (mart–oktyabr) Fransuz (va Ingliz) inqiloblari sxemasiga muvofiq kechishini, bolsheviklarning hokimiyatni egallashi esa yakobinlarning yuksalishiga parallel ekanini ta’kidlaydi.

Jesus always illustrates the end with the beginning, and the demise of Napoleon as the first spiritual king of the south followed the waymarks at the beginning of the revolution, and in so doing represented the demise of the Soviet Union.

Iso har doim oxirni boshlanish orqali tasvirlaydi, va janubning birinchi ruhiy shohi sifatida Napoleonning halokati inqilob boshidagi yo‘lko‘rsatkichlarga muvofiq sodir bo‘ldi hamda shu tariqa Sovet Ittifoqining halokatini ifodaladi.

Napoleon’s progressive (step-by-step) demise aligns closely with the Soviet Union’s gradual decline and 1991 collapse, in the same typological framework where the French Revolution’s two phases prefigured the Russian Revolution’s February and October 1917 stages. The parallel extends into the post-radical consolidation phase (Bonapartism) and its inevitable unraveling. This draws from both general historical patterns and Marxist analyses (especially Trotsky’s in The Revolution Betrayed and related works), which treat Napoleon as the archetype of Bonapartism: a strongman regime that arises after a revolution’s radical peak, balances between classes, preserves key structural gains of the revolution (while suppressing its democratic thrust), builds a personal/military-bureaucratic empire, overextends, and then suffers a phased collapse leading to partial restoration of the old order.

Napoleonning progressiv (bosqichma-bosqich) halokati Sovet Ittifoqining asta-sekin tanazzulga yuz tutishi va 1991-yildagi qulashiga yaqin tarzda mos keladi; xuddi Fransuz inqilobining ikki bosqichi 1917-yildagi Rus inqilobining Fevral va Oktyabr bosqichlarini oldindan ko‘rsatgan ayni tipologik doira ichida. Bu parallellik radikal bosqichdan keyingi mustahkamlanish davriga (Bonapartizm) va uning muqarrar ravishda yechilishiga ham taalluqlidir. Bu ham umumiy tarixiy andozalardan, ham marksistik tahlillardan (ayniqsa Trotskiyning “The Revolution Betrayed” va unga aloqador asarlaridagi tahlillaridan) kelib chiqadi; ularda Napoleon Bonapartizmning arxetipi sifatida talqin qilinadi: inqilobning radikal cho‘qqisidan keyin yuzaga keladigan, sinflar o‘rtasida muvozanat saqlaydigan, inqilobning asosiy strukturaviy yutuqlarini (uning demokratik intilishini bostirgan holda) asrab qoladigan, shaxsiy/harbiy-byurokratik imperiya quradigan, haddan tashqari kengayib ketadigan, so‘ng esa eski tuzumning qisman tiklanishiga olib boruvchi bosqichma-bosqich qulashni boshdan kechiradigan kuchli hokim rejimi.

Napoleon’s Bonapartist Rise Parallels the Stalinist Consolidation

Napoleonning Bonapartistcha yuksalishi Stalincha mustahkamlanish bilan parallellik hosil qiladi

After the Jacobin radical phase and Thermidorian reaction (1794), the unstable Directory (1795–1799), Napoleon’s 18 Brumaire coup (1799) establishes the Consulate, then the Empire (1804). He codifies and exports bourgeois revolutionary gains (Napoleonic Code, end of feudal privileges, strong centralized state) but subordinates them to authoritarian rule, military glory, and a new elite.

Yakovinchilar radikal bosqichi va Termidor reaksiyasidan (1794) so‘ng, beqaror Direktoriyа davri (1795–1799) keladi; Napoleonning 18 Bryumer to‘ntarishi (1799) Konsullikni, so‘ngra esa Imperiyani (1804) barpo etadi. U burjua inqilobining yutuqlarini kodlashtiradi va yoyadi (Napoleon kodeksi, feodal imtiyozlarning tugatilishi, kuchli markazlashgan davlat), biroq ularni avtoritar hukmronlikka, harbiy shon-shuhratga va yangi elitaga bo‘ysundiradi.

After the Bolshevik/October radical phase and early Soviet experiments, bureaucratic degeneration sets in (especially from the mid-1920s). Stalin’s consolidation defeats the Left Opposition, enforces “socialism in one country,” and creates a police/military-bureaucratic dictatorship. The planned economy and nationalized property (core gains of October) are preserved but turned into tools of a privileged caste, with internationalism abandoned.

Bolshevik/Oktyabr radikal bosqichi va ilk sovet tajribalaridan so‘ng, byurokratik degeneratsiya yuzaga keladi (ayniqsa 1920-yillarning o‘rtalaridan boshlab). Stalinning hokimiyatni mustahkamlashi So‘l Oppozitsiyani mag‘lub etadi, “bir mamlakatda sotsializm”ni majburan joriy etadi va politsiyaviy/harbiy-byurokratik diktaturani vujudga keltiradi. Rejali iqtisodiyot va milliylashtirilgan mulk (Oktyabrning asosiy yutuqlari) saqlab qolinadi, biroq ular imtiyozli bir kasta qurollariga aylantiriladi, xalqarochilik esa tark etiladi.

In both cases, the revolutionary energy is “frozen” and redirected into state power and expansion under a single figure or apparatus (Trotsky explicitly called the Stalin regime a form of “Soviet Bonapartism,” closer to Napoleon’s Empire than the Consulate).

Har ikkala holatda ham inqilobiy quvvat “muzlatiladi” va yagona shaxs yoki apparat ostida davlat hokimiyati hamda kengayish yo‘liga yo‘naltiriladi (Trotskiy Stalin rejimini ochiqchasiga “Sovet bonapartizmi”ning bir shakli deb atagan, bu Konsullikdan ko‘ra Napoleon Imperiyasiga yaqinroqdir).

The Step-by-Step Collapse

Bosqichma-bosqich qulash

This is the core alignment—the decline is not one sudden event but a successive series of erosions driven by overextension, internal contradictions, military quagmires, loss of peripheral control, failed reforms, and final dissolution/restoration.

Bu asosiy moslikdir — tanazzul birgina to‘satdan yuz bergan hodisa emas, balki haddan tashqari kengayib ketish, ichki ziddiyatlar, harbiy boshi berk ko‘chalar, chekka hududlar ustidan nazoratning yo‘qolishi, muvaffaqiyatsiz islohotlar hamda yakuniy parchalanish/tiklanish bilan harakatga kelgan, ketma-ket yuz bergan yemirilishlar silsilasidir.

Napoleonic side (1812 to 1815)

Napoleon davri tomoni (1812-yildan 1815-yilgacha)

  • 1812: Disastrous invasion of Russia—Grande Armée (600,000 men) decimated by logistics, winter, and resistance. Catastrophic turning point; massive loss of prestige and manpower.

    1812: Rossiyaga halokatli bostirib kirish — Grande Armée (600 000 kishilik qo‘shin) ta’minot muammolari, qish va qarshilik tufayli qirib tashlandi. Bu halokatli burilish nuqtasi bo‘lib, obro‘-e’tibor va jonli kuchning ulkan yo‘qotilishiga olib keldi.

  • 1813: Coalition forms against him; defeat at Leipzig (“Battle of the Nations”)—loss of German allies and territories; empire begins shrinking.

    1813: Unga qarshi koalitsiya tuziladi; Leyptsigdagi mag‘lubiyat (“Xalqlar jangi”) — nemis ittifoqchilari va hududlaridan ayrilish; imperiya qisqara boshlaydi.

  • 1814: Allies invade France proper; Paris falls; Napoleon abdicates and is exiled to Elba.

    1814: Ittifoqchi davlatlar Fransiyaning o‘z hududiga bostirib kiradilar; Parij qulaydi; Napoleon taxtdan voz kechadi va Elbaga surgun qilinadi.

  • 1815: Brief return (Hundred Days), final defeat at Waterloo; permanent exile to St. Helena; Bourbon monarchy restored (reactionary rollback of revolutionary gains, though not total—some legal/administrative changes survived).

    1815: Qisqa muddatli qaytish (Yuz Kun), Vaterlooda yakuniy mag‘lubiyat; Muqaddas Yelena oroliga doimiy surgun; Burbonlar monarxiyasi qayta tiklandi (inqilobiy yutuqlarning reaksion ortga qaytarilishi, biroq to‘liq emas — ayrim huquqiy/ma’muriy o‘zgarishlar saqlanib qoldi).

Soviet side (1970s to 1991)

Sovet tomoni (1970-yillardan 1991-yilgacha)

  • Late 1970s–1980s: Economic stagnation (“zastoi” under Brezhnev), chronic shortages, technological lag, and crippling arms race with the US/NATO—systemic overextension begins to hollow out the economy.

    1970-yillarning oxiri–1980-yillar: iqtisodiy turg‘unlik (“Brejnev davridagi zastoy”), surunkali tanqislik, texnologik ortda qolish va AQSh/NATO bilan holdan toydiruvchi qurollanish poygasi — tizimli me’yordan ortiq cho‘zilish iqtisodiyotni ichidan bo‘shatishni boshlaydi.

  • 1979–1989: Afghanistan war—Soviet “Vietnam”; quagmire drains resources, morale, and international standing (note the ironic parallel: Napoleon destroyed in Russia; USSR bled in a rugged, resistant theater).

    1979–1989: Afg‘oniston urushi — Sovetlarning “Vyetnami”; botqoqlik singari bu urush resurslarni, ruhiy bardamlikni va xalqaro nufuzni so‘rib tugatadi (kinoyali parallellikka e’tibor bering: Napoleon Rossiyada yakson bo‘lgan; SSSR esa qo‘pol, qarshilikka to‘la jang maydonida qoni qurigancha holdan toygan).

  • 1985–1989: Gorbachev’s perestroika/glasnost reforms (attempted “saving” of the system, like some late Napoleonic adjustments) instead expose and accelerate contradictions; Eastern Bloc satellites revolt and break free (Berlin Wall falls November 9, 1989, regimes collapse across 1989–1990)—loss of the “outer empire,” exactly like Napoleon’s loss of allied states.

    1985–1989: Gorbachyovning perestroika/glasnost islohotlari (tizimni “saqlab qolish”ga bo‘lgan urinish, xuddi Napoleon davrining so‘ngidagi ayrim tuzatishlar kabi) buning o‘rniga ichki ziddiyatlarni fosh etib, ularni jadallashtiradi; Sharqiy blokning yo‘ldosh davlatlari qo‘zg‘olonga chiqib, ozod bo‘lib ketadi (Berlin devori 1989-yil 9-noyabrda qulaydi, tuzumlar 1989–1990 yillar davomida birin-ketin qulaydi) — “tashqi imperiya”ning yo‘qotilishi, aynan Napoleonning ittifoqchi davlatlarni yo‘qotganidek.

  • 1990–1991: Internal nationalist crises, republics declare sovereignty; August 1991 hardliner coup fails spectacularly; Gorbachev resigns December 25, 1991; USSR dissolves into 15 states. Capitalist restoration follows (Yeltsin-era shock therapy, oligarchs, privatization)—analogous to the Bourbon restoration: prerevolutionary class elements (or their equivalents) return, rolling back full revolutionary property relations while keeping some administrative forms.

    1990–1991: Ichki millatchilik inqirozlari, respublikalar suverenitetini e’lon qiladi; 1991-yil avgustidagi qattiqqo‘lchilar to‘ntarishi sharmandali tarzda muvaffaqiyatsizlikka uchraydi; Gorbachev 1991-yil 25-dekabrda iste’fo beradi; SSSR 15 davlatga parchalanadi. Shundan so‘ng kapitalistik restavratsiya yuz beradi (Yeltsin davridagi “shok terapiyasi”, oligarxlar, xususiylashtirish) — bu Burbonlar restavratsiyasiga o‘xshaydi: inqilobdan oldingi sinf unsurlari (yoki ularning ekvivalentlari) qaytib keladi, inqilobning to‘laqonli mulkiy munosabatlarini ortga surib, ayni paytda ayrim ma’muriy shakllarni saqlab qoladi.

In both, the “empire” (French Continental System vs. Soviet Eastern Bloc/COMECON influence) fragments outward-in, internal decay accelerates, a final crisis exposes the hollowness, and the old social forces reassert (monarchy/capitalism). Bonapartism proves unsustainable—a “pyramid balanced on its point,” as Trotsky put it—because it rests on suppressing the revolution’s democratic base while defending (but distorting) its economic base amid hostile external pressures. The Soviet collapse was not “sudden” in the long view but the culmination of progressive internal rot, just as Napoleon’s empire did not vanish overnight but eroded through successive defeats until restoration.

Har ikkala holatda ham “imperiya” (Fransiyaning Kontinental tizimi va Sovetlarning Sharqiy bloki/COMECON ta’siri) tashqaridan ichkariga qarab parchalanadi, ichki yemirilish tezlashadi, yakuniy inqiroz uning puchligini fosh etadi va eski ijtimoiy kuchlar (monarxiya/kapitalizm) yana o‘zini namoyon qiladi. Bonapartizm barqaror bo‘lib chiqmaydi — Trotskiy ta’biri bilan aytganda, u “uchida muvozanatlangan piramida”dir, — chunki u inqilobning demokratik asosini bostirishga tayangan holda, dushmanona tashqi bosimlar sharoitida uning iqtisodiy asosini himoya qiladi (ammo buzib ko‘rsatadi). Sovet qulashini uzoq tarixiy nuqtai nazardan “to‘satdan” deb bo‘lmaydi; u ichki chirishning izchil kuchayib borishining yakuni edi, xuddi Napoleon imperiyasi ham bir kechada yo‘qolib ketmagan, balki restavratsiyagacha ketma-ket mag‘lubiyatlar orqali yemirilganidek.

The beginning and ending of France and the Soviet Union align with the testimony of king Uzziah and Ptolemy. Ptolemy IV Philopator wins a decisive victory at the Battle of Raphia (217 BC) against the king of the north (Antiochus III), but “he shall not be strengthened by it”—he makes peace instead of pressing the advantage, returns to luxury and self-exaltation, then (per the record preserved in 3 Maccabees 1–2) Ptolemy visits Jerusalem after his triumph. His heart lifted up, he attempts to enter the Holy of Holies and offer sacrifice himself—an act of usurpation and defiance against the true God. He is divinely struck (paralysis), humiliated, and turns to persecution of God’s people. His reign thereafter is one of progressive decline: moral corruption, internal revolts, and loss of strength until his death. This is the exact mirror of King Uzziah (2 Chronicles 26:16–21) whose heart was lifted up after military success., who then entered the temple to burn incense (usurping the priests) and was struck with leprosy in the forehead, which was a public, visible judgment. From then on Uzziah lived in isolation, cut off from the house of the Lord, until death—a slow, lingering demise rather than instant destruction.

Fransiya va Sovet Ittifoqining boshlanishi ham, oxiri ham shoh Uzziyo va Ptolemeyning guvohligiga mos keladi. Ptolemey IV Filopator shimol shohi (Antiox III) ustidan Rofiya jangida (miloddan avvalgi 217-yil) hal qiluvchi g‘alabaga erishadi, biroq “u bu bilan mustahkamlanmaydi” — u ustunlikni davom ettirish o‘rniga sulh tuzadi, hashamat va o‘zini ulug‘lashga qaytadi, so‘ngra (3 Makkabiylar 1–2 da saqlanib qolgan rivoyatga ko‘ra) Ptolemey o‘z g‘alabasidan keyin Quddusga tashrif buyuradi. Uning yuragi mag‘rurlik bilan ko‘tarilib, u Quddusi Aqdasa kirishga va o‘zi qurbonlik keltirishga urinadi — bu haqiqiy Xudoga qarshi o‘zboshimchalik va isyonkorlik amali edi. U ilohiy tarzda zarbaga uchraydi (falaj bo‘ladi), xor qilinadi va Xudoning xalqini quvg‘in qilishga yuzlanadi. Shundan keyin uning hukmronligi tobora kuchayib boruvchi tanazzul davriga aylanadi: axloqiy buzuqlik, ichki qo‘zg‘olonlar va o‘limigacha kuch-qudratning yo‘qolishi. Bu harbiy muvaffaqiyatdan keyin yuragi ko‘tarilib ketgan shoh Uzziyoning (2 Solnomalar 26:16–21) aynan aksidir; u keyin ma’badda tutatqi yoqish uchun ichkariga kirgan (ruhoniylarning vazifasini o‘zlashtirib) va peshonasiga moxov urilib, hammaga ko‘rinadigan, ochiq hukmga duchor bo‘lgan. Shundan keyin Uzziyo o‘limigacha yolg‘izlikda yashadi, Egamizning uyidan ajratib qo‘yildi — bu bir zumdagi vayronagarchilik emas, balki sekin va uzoq davom etgan halokat edi.

Both are southern kings whose pride manifests in a temple intrusion at Jerusalem, followed by a progressive, erosive ending instead of immediate collapse. This is the typological template for every later “king of the south.”

Ikkalasi ham janubiy shohlar bo‘lib, ularning mag‘rurligi Quddusdagi ma’badga bostirib kirishda namoyon bo‘ladi; buning ortidan esa zudlik bilan qulash emas, balki asta-sekin, yemiruvchi bir yakun keladi. Bu keyingi har bir “janub shohi” uchun tipologik andozadir.

1798: France Becomes the Spiritual King of the South

1798: Fransiya Janubning Ruhiy Podshohiga Aylanadi

At “the time of the end” (1798), atheistic France (the power that had just manifested the spiritual characteristics of Egypt—open denial of God, as in Revelation 11:8) pushes at the king of the north (the Papacy) by taking the Pope captive. Napoleon is the military embodiment of that push. France wears the crown of the south in 1798, because it exalts the same atheistic spirit that ancient Egypt embodied.

“Oxirzamon paytida” (1798) ateistik Fransiya (hozirgina Misrning ruhiy xususiyatlarini — Vahiy 11:8 dagidek, Xudoni ochiq inkor etishni — namoyon etgan kuch) shimol podshohiga (Papalikka) Papani asirga olish orqali hujum qiladi. Napoleon o‘sha hujumning harbiy timsolidir. Fransiya 1798 yilda janub tojini kiyadi, chunki u qadimgi Misr o‘zida mujassam etgan o‘sha ateistik ruhni ulug‘laydi.

But just as Ptolemy could not “make the most of his victory,” the French Revolution’s radical phase could not sustain or fully export its gains. The crown of the south passes onward as the philosophy of atheism matures and finds a new governmental voice.

Ammo Ptolemey “o‘z g‘alabasidan to‘liq foydalana olmaganidek”, Fransuz inqilobining radikal bosqichi ham o‘z qo‘lga kiritgan yutuqlarini saqlab qola olmadi yoki ularni to‘liq tashqariga yoyolmadi. Janubning toji oldinga o‘tadi, chunki ateizm falsafasi yetilib, hukumatning yangi bir ovozini topadi.

Progressive Leadership Symbols: Napoleon to Lenin to Stalin

Progressiv rahbarlik ramzlari: Napoleondan Leninga, Stalingacha

These three are not random; they are progressive endings—each representing a further stage in the king of the south’s trajectory toward its own slow dissolution. Napoleon—the first great symbol after 1798. Victorious in Egypt (the literal south), he overreaches (Russian campaign of 1812 was a disaster beginning a series of losses to his peripheral empire step by step (1813–1814), suffers final defeat (Waterloo 1815), and is exiled twice. Napoleon represents a progressive, phased demise—exactly like unto the Ptolemy and Uzziah.

Bu uchalasi tasodifiy emas; ular bosqichma-bosqich yakunlardir — har biri janub shohining o‘zining sekin-asta yemirilishi sari bo‘lgan yo‘nalishidagi navbatdagi bosqichni ifodalaydi. Napoleon — 1798 yildan keyingi birinchi buyuk ramz. Misrda (so‘zma-so‘z janubda) g‘alaba qozongan holda, u haddidan oshadi (1812 yilgi Rossiya yurishi falokat bo‘lib, mag‘lubiyatlar silsilasining boshlanishi bo‘ldi), uning chekka imperiyasi qadam-baqadam yo‘qotishlarga uchraydi (1813–1814), u yakuniy mag‘lubiyatni boshdan kechiradi (Vaterloo, 1815) va ikki marta surgun qilinadi. Napoleon bosqichma-bosqich, fazali halokatni ifodalaydi — xuddi Ptolemey va Uzziyo singari.

Lenin seized the crown in the 1917 October Revolution. The Bolshevik “push” continues the war against the old order (including religious power). But the radical phase cannot stabilize; Lenin’s own health fails early, and the system begins to bureaucratize.

Lenin 1917-yildagi Oktabr inqilobida tojni egallab oldi. Bolsheviklarning “turtkisi” eski tuzumga (jumladan diniy hokimiyatga) qarshi urushni davom ettiradi. Ammo radikal bosqich barqarorlasha olmaydi; Leninning o‘z salomatligi erta ishdan chiqadi va tizim byurokratlashishni boshlaydi.

Stalin, the consolidator (Soviet Bonapartism) “freezes” the revolution into a military-bureaucratic empire, preserves the core gains (nationalized economy the anti-feudal parallel to Napoleon’s Code), but turns the power inward (purges) and outward (expansion). Yet the heart is lifted up in atheism; the system cannot truly “make the most of its victory.” Overextension (Afghanistan parallel to Napoleon’s Russia), stagnation, failed reforms (perestroika was the last desperate attempt), loss of satellites (1989–90 = loss of “allies”), and final dissolution (1991).

Stalin, mustahkamlovchi (Sovet Bonapartizmi) inqilobni harbiy-byurokratik imperiyaga “muzlatadi”, uning asosiy yutuqlarini saqlab qoladi (milliylashtirilgan iqtisodiyot — Napoleon Kodeksining anti-feodal muqobili), biroq hokimiyatni ichkariga (tozalashlar) va tashqariga (kengayish) buradi. Ammo qalb ateizmda kibrga ko‘tariladi; tizim o‘zining “g‘alabasidan to‘liq foydalana” olmaydi. Haddan tashqari cho‘zilish (Afg‘oniston — Napoleonning Rossiyasiga qiyos), turg‘unlik, muvaffaqiyatsiz islohotlar (perestroika so‘nggi umidsiz urinish edi), sun’iy yo‘ldosh davlatlarning yo‘qotilishi (1989–90 = “ittifoqchilar”ning yo‘qolishi) va yakuniy parchalanish (1991).

The Soviet Union’s collapse was not sudden—it was progressive, exactly as Napoleon’s empire eroded step by step and as Ptolemy’s and Uzziah’s reigns withered after their temple-pride moment. The “spiritual” king of the south (atheism in governmental form) received its own lingering judgment: hollowed out from within, unable to sustain the lie, swept away in the counter-movement of the king of the north (the Papacy’s resurgence in the vacuum).

Sovet Ittifoqining qulashı to‘satdan yuz bermadi — u bosqichma-bosqich sodir bo‘ldi; xuddi Napoleon imperiyasi qadamma-qadam yemirilgani kabi va Ptolemey hamda Uzziyoning hukmronliklari ma’baddagi mag‘rurlik lahzasidan keyin so‘nib borgani kabi. Janubning “ruhoniy” shohi (davlat shaklidagi ateizm) o‘ziga xos cho‘zilgan hukmni qabul qildi: ichkaridan bo‘shatilib, yolg‘onni saqlab tura olmay, shimol shohining qarshi harakati ichida supurib tashlandi (bo‘shliq ichida Papalikning qayta yuksalishi).

The French Revolution (two steps) typifies the Russian Revolution (February and October/Bolshevik). Napoleonic Bonapartism and progressive demise typify Stalinist consolidation and Soviet progressive demise. All of it is the modern outworking of Daniel 11’s king of the south line, from Ptolemy’s Raphia failure and temple arrogance, through Uzziah’s identical sin and slow end, to France in 1798 and its atheistic heir (Lenin–Stalin era) that could not strengthen itself by its victories.

Fransuz inqilobi (ikki bosqich) Rus inqilobining (Fevral va Oktyabr/Bolshevik) timsolidir. Napoleoncha bonapartizm va bosqichma-bosqich tanazzul Stalincha mustahkamlanish hamda Sovetlarning bosqichma-bosqich tanazzulining timsolidir. Bularning barchasi Doniyor 11-bobdagi janub shohi silsilasining zamonaviy voqelanishidir: Ptolemeyning Rafiyadagi muvaffaqiyatsizligi va ma’badga nisbatan kibridan boshlab, Uzziyoning ayni shu gunohi va sekin-asta yakun topishigacha, so‘ng 1798-yildagi Fransiyaga va o‘z g‘alabalari bilan o‘zini mustahkamlay olmagan uning ateistik vorisigacha (Lenin–Stalin davri).

Lenin, the radical founder or seizer of power (parallel to the Jacobin/Bolshevik ascent; the “push” phase post-1917, is akin to Napoleon’s early Consulate after Brumaire). Stalin was the Bonapartist consolidator (Soviet empire builder, purges, WWII victory, Cold War peak; heart lifted up in atheism, but unable to fully “strengthen” the victory long-term—overextension begins).

Lenin — hokimiyatni qo‘lga kiritgan yoki uning radikal asoschisi (yakobinlar/bolsheviklar yuksalishiga parallel; 1917-yildan keyingi “itarish” bosqichi Brumayerdan keyingi Napoleonning ilk Konsulligiga o‘xshaydi). Stalin esa Bonapartcha mustahkamlovchi edi (Sovet imperiyasining bunyodkori, tozalashlar, Ikkinchi jahon urushidagi g‘alaba, Sovuq urush cho‘qqisi; qalbi ateizmda ko‘tarildi, biroq g‘alabani uzoq muddat to‘la “mustahkamlash”ga qodir bo‘lmadi — haddan tashqari kengayish boshlanadi).

Khrushchev was the post-peak “thaw” leader (1953–1964): denounces Stalin (Secret Speech 1956), exposes some corruption, attempts limited reforms, but fails to resolve systemic contradictions. This parallels a “Thermidorian” or early-decline phase—loosening terror while the core atheist structure remains, yet prestige erodes (e.g., Cuban Missile Crisis humiliation 1962 mirrors minor Napoleonic setbacks before the big ones).

Xrushchyov cho‘qqidan keyingi “iliqlashuv” davrining yetakchisi edi (1953–1964): Stalinni qoralaydi (“Maxfiy nutq”, 1956), ayrim korrupsion holatlarni fosh etadi, cheklangan islohotlarga urinadi, biroq tizimli ziddiyatlarni hal qila olmaydi. Bu “Termidoriy” yoki tanazzulning ilk bosqichiga muvofiq keladi — terror yumshatiladi, biroq asosiy ateistik tuzilma saqlanib qoladi, shu bilan birga nufuz yemirila boradi (masalan, 1962-yildagi Kuba raketa inqirozidagi tahqirlanish buyuk mag‘lubiyatlardan oldingi kichik Napoleoncha muvaffaqiyatsizliklarni aks ettiradi).

Gorbachev was the desperate reformer (1985–1991) with perestroika (restructuring) and glasnost (openness) as last-ditch efforts to “save” the system, but they accelerate collapse—loss of the Eastern Bloc (1989 Berlin Wall), internal revolts. This is the clearest “progressive ending” marker: like unto Napoleon’s late attempts at adjustment before the 1814 invasion, or Ptolemy/Uzziah’s lingering decline after temple-pride. Gorbachev’s 1989 concordat/meeting with Pope John Paul II (king of the north) symbolizes the spiritual defeat—the southern king’s atheism yielding to papal resurgence.

Gorbachev tizimni “saqlab qolish” uchun so‘nggi chora sifatida perestroyka (qayta qurish) va glasnost (oshkoralik) bilan chiqqan noumid islohotchi edi (1985–1991), biroq ular qulashni jadallashtirdi — Sharqiy blokning yo‘qotilishi (1989 yil, Berlin devori), ichki qo‘zg‘olonlar. Bu “bosqichma-bosqich yakun”ning eng ravshan belgisidir: xuddi Napoleonning 1814 yilgi bosqindan oldingi moslashishga doir kechki urinishlari kabi, yoki Ptolemey/Uziyoning ma’bad-mag‘rurligidan keyingi cho‘zilgan tanazzuli kabi. Gorbachevning 1989 yildagi Papa Ioann Pavel II (shimol podshohi) bilan konkordati/uchrashuvi ma’naviy mag‘lubiyatni ramziy ifodalaydi — janub podshohining ateizmi papalikning qayta yuksalishiga yon berishi.

Yeltsin was the final dissolution figure (1991 onward) who led to the August 1991 coup resistance, becomes president of Russia, oversees USSR breakup (December 1991), shock therapy privatization, capitalist restoration. He embodies the chaotic end and partial “restoration” of prerevolutionary elements (oligarchic capitalism, like Bourbon’s return post-Napoleon). The southern king’s palace is swept away, fulfilling Daniel 11:40’s whirlwind conquest by the north (Papacy via US alliance).

Yeltsin yakuniy parchalanish arbobi edi (1991 yildan boshlab); u 1991-yil avgustidagi to‘ntarishga qarshilikka boshchilik qildi, Rossiya prezidenti bo‘ldi, SSSRning parchalanishini (1991-yil dekabr) nazorat qildi, shok terapiyasi asosidagi xususiylashtirish va kapitalistik tiklanishni amalga oshirdi. U inqilobdan oldingi unsurlarning qisman “tiklanishi”ni (oligarxik kapitalizm, xuddi Napoleon davridan keyin Burbonlarning qaytishi kabi) va tartibsiz yakunni o‘zida mujassam etadi. Janub shohining saroyi supurib tashlanadi; bu Daniyo 11:40 dagi shimol tomonidan bo‘rondek bosib olishning (AQSh ittifoqi orqali Papalik) amalga oshishidir.

The typology emphasizes lingering, step-by-step judgment rather than instant fall, just as Ptolemy IV’s Raphia victory led to pride, temple intrusion, divine striking, and slow decay; Uzziah’s leprosy isolation until death; Napoleon’s phased losses (Russia, Leipzig, Paris, Elba, Waterloo). The Soviet line identifies the peak strength under Stalin, the progressive hollowing during Khrushchev’s thaw that exposes the cracks in the system. Then the Brezhnev-era stagnation and then Gorbachev’s reforms become accelerants; Yeltsin’s era completes the sweep (USSR dissolved, atheism’s governmental form ends). The “heart lifted up” manifests across the line (atheistic defiance), but none “makes the most of victory.”

Tipologiya birdan qulashdan ko‘ra cho‘zilib boradigan, bosqichma-bosqich hukmni ta’kidlaydi; xuddi Ptolemey IV ning Rafiya ustidan qozongan g‘alabasi mag‘rurlikka, ma’badga bostirib kirishga, ilohiy zarbaga va sekin yemirilishga olib kelgani kabi; Uzziyoning o‘limigacha moxovlikda ajratib qo‘yilgani kabi; Napoleonning bosqichma-bosqich yo‘qotishlari (Rossiya, Leypsig, Parij, Elba, Vaterloo) kabi. Sovet chizig‘i Stalinning davridagi eng yuqori qudratni, Xrushchyovning “iliqlik” davrida esa tizimdagi yoriqlarni oshkor etadigan bosqichma-bosqich ichdan bo‘shab borishni ko‘rsatadi. So‘ng Brejnev davridagi turg‘unlik, undan keyin esa Gorbachevning islohotlari tezlatgichlarga aylanadi; Yelsin davri supurib tashlashni yakunlaydi (SSSR parchalanadi, ateizmning hukumat shakli barham topadi). “Yurakning ko‘tarilishi” butun chiziq bo‘ylab namoyon bo‘ladi (ateistik isyon), biroq hech biri “g‘alabadan to‘liq foydalanmaydi.”

The end of the southern kings are progressive, Satan’s demise began at the cross, and he is ultimately sent into exile for 1,000 years and then he dies.

Janubdagi shohlarning oxiri bosqichma-bosqichdir; Shaytonning halokati xochda boshlandi, va nihoyat u 1 000 yilga surgun qilinadi, so‘ng esa u halok bo‘ladi.

And I saw an angel come down from heaven, having the key of the bottomless pit and a great chain in his hand. And he laid hold on the dragon, that old serpent, which is the Devil, and Satan, and bound him a thousand years, And cast him into the bottomless pit, and shut him up, and set a seal upon him, that he should deceive the nations no more, till the thousand years should be fulfilled: and after that he must be loosed a little season.

Va men osmondan tushayotgan bir farishtani ko‘rdim; uning qo‘lida tubsizlik qa’rining kaliti va katta bir zanjir bor edi. U ajdahoni, ya’ni qadimgi ilonni — iblisni va shaytonni — ushlab oldi-da, uni ming yilga bog‘lab qo‘ydi. So‘ng uni tubsizlik qa’riga tashladi, uni qamab qo‘ydi va uning ustiga muhr bosdi, toki ming yil tamom bo‘lgunicha u xalqlarni endi aldamasin; shundan keyin esa u qisqa bir muddatga ozod qilinishi lozim.

And I saw thrones, and they sat upon them, and judgment was given unto them: and I saw the souls of them that were beheaded for the witness of Jesus, and for the word of God, and which had not worshipped the beast, neither his image, neither had received his mark upon their foreheads, or in their hands; and they lived and reigned with Christ a thousand years. But the rest of the dead lived not again until the thousand years were finished.

Va men taxtlarni ko‘rdim, va ular ularga o‘tirdilar, va hukm qilish ularga berildi. Yana Isoning shahodati va Xudoning kalomi uchun boshi kesilganlarning ruhlarini ko‘rdim; ular na maxluqqa, na uning suratiga sajda qilgan edilar va na uning belgisini peshonalariga yoki qo‘llariga qabul qilgan edilar. Ular tirilib, Masih bilan birga ming yil hukmronlik qildilar. Ammo qolgan o‘liklar ming yil tamom bo‘lmaguncha yana tirilmadilar.

This is the first resurrection. Blessed and holy is he that hath part in the first resurrection: on such the second death hath no power, but they shall be priests of God and of Christ, and shall reign with him a thousand years.

Bu — birinchi tirilishdir. Birinchi tirilishda ulushi bo‘lgan kishi baxtlidir va muqaddasdir: bundaylar ustidan ikkinchi o‘limning hech qanday hokimiyati yo‘q, balki ular Xudo va Masihning ruhoniylari bo‘ladilar hamda U bilan ming yil hukmronlik qiladilar.

And when the thousand years are expired, Satan shall be loosed out of his prison, And shall go out to deceive the nations which are in the four quarters of the earth, Gog and Magog, to gather them together to battle: the number of whom is as the sand of the sea. And they went up on the breadth of the earth, and compassed the camp of the saints about, and the beloved city: and fire came down from God out of heaven, and devoured them. And the devil that deceived them was cast into the lake of fire and brimstone, where the beast and the false prophet are, and shall be tormented day and night for ever and ever. Revelation 20:1–10.

Va ming yil tamom bo‘lgach, Shayton o‘z qamoqxonasidan ozod qilinadi, va yerning to‘rt burchagidagi xalqlarni — Gog va Magogni — aldab, ularni jangga to‘plash uchun chiqadi; ularning soni dengiz qumidekdir. Va ular yerning kengligi uzra chiqib, azizlarning qarorgohini va sevikli shaharni qurshab oldilar; shunda osmondan Xudodan olov tushib, ularni yutib yubordi. Va ularni aldagan iblis olov va oltingugurt ko‘liga tashlandi; u yerda maxluq va soxta payg‘ambar ham bor edi; va ular kecha-kunduz to abad va abadlar davomida azoblanadilar. Vahiy 20:1–10.

We will continue our considerations of the southern king in Daniel eleven, verses eleven through fifteen in the next article.

Keyingi maqolada Doniyorning o‘n birinchi bobi, o‘n birinchi oyatdan o‘n beshinchi oyatgacha bo‘lgan qismdagi janub shohi haqidagi mulohazalarimizni davom ettiramiz.

The Time of the End magazine was published in 1996 and it represents the prophecy from the book of Daniel that was unsealed in 1989. Recently the magazine was read by ChatGPT and asked to evaluate the role of Ukraine in the history of verse forty represented in the magazine. The following is the breakdown of the magazine that has been in the public record for thirty years. The first passage from the writings of Ellen White in the magazine is Testimonies, volume 9, 11.

“Oxirzamon Vaqti” jurnali 1996 yilda nashr etilgan bo‘lib, u 1989 yilda muhrdan yechilgan Doniyor kitobidagi bashoratni ifodalaydi. Yaqinda jurnal ChatGPT tomonidan o‘qildi va undan jurnalda ifodalangan qirqinchi oyat tarixida Ukrainaning o‘rnini baholash so‘raldi. Quyida o‘ttiz yildan beri ommaviy qaydlarda mavjud bo‘lib kelgan jurnalning tahlili keltiriladi. Jurnaldagi Ellen Uayt yozuvlaridan olingan birinchi parcha — “Testimonies”, 9-jild, 11-bet.

Overview: Ukraine in the Prophetic Framework

Umumiy ko‘rinish: Ukraina bashoratli doirada

Within the magazine’s prophetic outline of Daniel 11:40–45, Ukraine is discussed in connection with the collapse of the Soviet Union and the struggle between the Papacy (king of the north) and atheistic communism (king of the south). Ukraine is presented as a key religious and geopolitical battleground during the closing stages of the proxy wars, particularly in relation to the Ukrainian Catholic Church and its legalization after decades of suppression under Soviet rule.

Jurnalning Doniyor 11:40–45 ga oid bashoratli bayonida Ukraina Sovet Ittifoqining qulashi hamda Papalik (shimol shohi) bilan ateistik kommunizm (janub shohi) o‘rtasidagi kurash munosabati bilan muhokama qilinadi. Ukraina, ayniqsa Ukraina Katolik Cherkovi va uning Sovet hukmronligi ostida o‘nlab yillar davom etgan bostirishdan so‘ng qonuniylashtirilishi bilan bog‘liq holda, vakil urushlarning yakunlovchi bosqichlarida muhim diniy va geosiyosiy jang maydoni sifatida taqdim etiladi.

The magazine presents Ukraine as part of the broader prophetic fulfillment of Daniel 11:40, describing the sweeping away of the king of the south through a Vatican–United States alliance. Ukraine is shown as evidence of the weakening of Soviet atheism and the resurgence of Catholic influence in Eastern Europe.

Jurnal Ukrainani Daniel 11:40 oyatining kengroq bashoratiy ado bo‘lishining bir qismi sifatida taqdim etadi va bunda janub shohining Vatikan–Qo‘shma Shtatlar ittifoqi orqali supurib tashlanishi tasvirlanadi. Ukraina Sharqiy Yevropada sovet ateizmining zaiflashuvi va katolik ta’sirining qayta yuksalishining dalili sifatida ko‘rsatiladi.

Ukraine in the War Between the King of the North and South

Shimol Shohi bilan Janub Shohi o‘rtasidagi urushda Ukraina

The magazine teaches that the king of the south is atheism, embodied first by France (1798) and later by Soviet Russia. The king of the north is the papacy and Daniel 11:40 describes a spiritual war beginning in 1798 and culminating in the collapse of the Soviet Union in 1989. Ukraine appears within this context as part of the Soviet bloc that is swept away in fulfillment of Daniel 11:40. The publication presents the collapse of the Soviet Union as the first step in the healing of the Papacy’s deadly wound (Revelation 13).

Jurnal janub podshohi — dastlab Fransiyada (1798), keyinroq esa Sovet Rossiyasida gavdalangan ateizm, deb ta’lim beradi. Shimol podshohi esa papalikdir, va Doniyor 11:40 1798-yilda boshlangan hamda 1989-yilda Sovet Ittifoqining qulashi bilan o‘z cho‘qqisiga yetgan ruhiy urushni tasvirlaydi. Ukraina bu kontekstda Doniyor 11:40 ning bajo bo‘lishida supurib tashlangan Sovet blokining bir qismi sifatida namoyon bo‘ladi. Nashr Sovet Ittifoqining qulashini papalikning halokatli yarasining sog‘ayishidagi birinchi qadam sifatida taqdim etadi (Vahiy 13).

Suppression of the Ukrainian Catholic Church (Quoted Sources)

Ukraina Katolik Cherkovining bostirilishi (iqtibos keltirilgan manbalar)

The magazine includes secular documentation of Catholic persecution under Soviet rule.

Jurnalda Sovet hukmronligi ostida katoliklarga nisbatan bo‘lgan ta’qiblarning dunyoviy hujjatlari keltirilgan.

From Time Magazine, December 4, 1989:

Time jurnalidan, 1989-yil 4-dekabr:

“After World War II, fierce but generally less bloody persecution spread into the Ukraine and the new Soviet bloc, affecting millions of Roman Catholics and Protestants as well as Orthodox.”

Ikkinchi jahon urushidan keyin, shafqatsiz, ammo umuman olganda kamroq qonli ta’qiblar Ukraina va yangi Sovet blokiga yoyilib, millionlab rim-katoliklar va protestantlarga, shuningdek pravoslavilarga ham ta’sir ko‘rsatdi.

Ukraine is identified as a major area where Catholicism was suppressed under communism.

Ukraina kommunizm hukmronligi ostida katolitsizm bostirilgan asosiy hududlardan biri sifatida qayd etiladi.

Legalization of the Ukrainian Catholic Church

Ukraina Katolik Cherkovining qonuniylashtirilishi

A major focus of the Ukraine discussion is the legalization of the long-banned Ukrainian Catholic Church.

Ukraina haqidagi muhokamaning asosiy e’tibor markazlaridan biri uzoq vaqt taqiqlab kelingan Ukraina Katolik Cherkovini qonuniylashtirishdir.

From Life Magazine, December 1989:

1989-yil dekabrdagi Life jurnalidan:

“Three new Catholic bishops have recently been named in Czechoslovakia. And this month Gorbachev meets Pope John Paul II during a visit to Italy—the first face-to-face encounter between leaders of the Kremlin and the Vatican. The sessions may lead to legalization of the long-banned Ukrainian Catholic Church in the U.S.S.R.”

“Yaqinda Chexoslovakiyada uch nafar yangi katolik episkopi tayinlandi. Va shu oy Gorbachyov Italiyaga tashrifi chog‘ida Papa Ioann Pavel II bilan uchrashadi — bu Kreml va Vatikan rahbarlari o‘rtasidagi yuzma-yuz ilk uchrashuvdir. Muzokaralar SSSRda uzoq vaqt taqiqlab kelingan Ukraina Katolik Cherkovining qonuniylashtirilishiga olib kelishi mumkin.”

From U.S. News & World Report, December 11, 1989:

U.S. News & World Report’dan, 1989-yil 11-dekabr:

“The revival of religious freedom is expected to include lifting of an official ban on the five-million-member Ukraine Catholic Church, which has survived underground since 1946 when Stalin ordered it absorbed into the Russian Orthodox Church. Winning legalization for the Ukrainian Church has been a primary aim of the pope’s.”

“Diniy erkinlikning qayta tiklanishi tarkibida besh million a’zoga ega Ukraina Katolik Cherkoviga qo‘yilgan rasmiy taqiqning bekor qilinishi ham bo‘lishi kutilmoqda; mazkur cherkov 1946-yildan buyon, Stalin uni Rus Pravoslav Cherkovi tarkibiga singdirishni buyurgan paytdan beri, yashirin holda saqlanib kelgan. Ukraina Cherkovining qonuniylashtirilishiga erishish papaning asosiy maqsadlaridan biri bo‘lib kelgan.”

The magazine presents this as evidence of the weakening of atheistic control, the restoration of Catholic power. It is identified as a direct outcome of Vatican diplomatic pressure and a milestone in Daniel 11:40’s fulfillment is set forth as the Ukraine as a visible example of the Papacy regaining influence in former communist territory.

Jurnal buni ateistik nazoratning zaiflashuvi, katolik hokimiyatining tiklanishining dalili sifatida taqdim etadi. Bu Vatikan diplomatik bosimining bevosita natijasi sifatida ko‘rsatiladi va Daniel 11:40 ning bajo bo‘lishidagi muhim bosqich sifatida, Ukraina esa sobiq kommunistik hududda Papalikning ta’sirni qayta qo‘lga kiritayotganining ko‘rinadigan misoli sifatida bayon etiladi.

Ukraine as Evidence of the Papacy’s Advance

Ukraina — Papalikning ilgarilab borayotganining dalili

The collapse of communism not merely as political change but as a spiritual defeat of atheism, a geopolitical advance of the Papacy and the beginning of the Papacy’s return to world dominance. The Ukraine becomes a case study in the dismantling of Soviet religious suppression and a strategic victory of Rome in Eastern Europe. It represents the visible shift from enforced atheism to restored Catholic authority and the legalization of the Ukrainian Catholic Church is treated as prophetic confirmation that the king of the north was sweeping away the king of the south “like a whirlwind.”

Kommunizmning qulashi shunchaki siyosiy o‘zgarish sifatida emas, balki ateizmning ma’naviy mag‘lubiyati, Papalikning geopolitik yuksalishi va Papalikning jahon hukmronligiga qaytishining boshlanishi sifatida qaraladi. Ukraina Sovetlarning diniy bostirish tizimining yemirilishi hamda Sharqiy Yevropada Rimning strategik g‘alabasi borasida bir tadqiqot namunasi bo‘lib qoladi. Bu majburiy ateizmdan tiklangan katolik hokimiyatiga o‘tishning ko‘rinadigan ifodasini anglatadi va Ukraina Katolik Cherkovining qonuniylashtirilishi shimol shohi janub shohini “bo‘ron kabi” supurib tashlayotganining bashoratli tasdig‘i sifatida talqin qilinadi.

Ukraine and the Broader Prophetic Sequence

Ukraina va Kengroq Bashoratli Ketma-ketlik

  • 1798 – Papacy receives deadly wound.

    1798 — Papalik halokatli jarohat oladi.

  • 1917 – Atheism relocates to Russia (Bolshevik Revolution).

    1917 — Ateizm Rossiyaga ko‘chadi (Bolshevik inqilobi).

  • 1989 – Soviet Union collapses.

    1989 – Sovet Ittifoqi qulaydi.

  • Ukraine – Catholic Church legalized.

    Ukraina — Katolik Cherkovi qonuniylashtirildi.

  • Papacy regains geopolitical influence.

    Papalik geosiyosiy ta’sirini qayta tiklaydi.

  • United States eventually comes under Papal influence (Daniel 11:41).

    Qo‘shma Shtatlar oxir-oqibat Papalik ta’siri ostiga kiradi (Doniyor 11:41).

  • Entire world follows (Daniel 11:42–43).

    Butun dunyo ergashadi (Doniyor 11:42–43).

Ukraine fits into stages 3–4 as part of the transition between Soviet atheism and restored Papal influence.

Ukraina sovet ateizmi bilan qayta tiklangan Papalik ta’siri o‘rtasidagi o‘tishning bir qismi sifatida 3–4-bosqichlarga mos keladi.

Sources Referenced in Ukraine Discussion

Ukraina muhokamasida murojaat qilingan manbalar

  • Jeff Pippenger (primary theological framework)

    Jeff Pippenger (asosiy ilohiy asos)

Spirit of Prophecy

Payg‘ambarlik Ruhi

  • The Great Controversy

    Buyuk Kurash

  • Selected Messages

    Tanlangan xabarlar

  • Testimonies for the Church

    Jamoat uchun guvohliklar

Secular Press

Dunyoviy Matbuot

  • Time Magazine

    Time jurnali

  • Life Magazine

    Hayot jurnali

  • U.S. News & World Report

    U.S. News & World Report

Ukraine is mentioned in connection with:

Ukraina quyidagilar bilan bog‘liq holda tilga olinadi:

  • Post-World War II Catholic persecution

    Ikkinchi jahon urushidan keyingi katolik ta’qibi

  • Underground survival of the Ukrainian Catholic Church

    Ukraina Katolik Cherkovining yerosti tarzda omon qolishi

  • Gorbachev–Vatican diplomacy

    Gorbachev–Vatikan diplomatiyasi

  • Legal restoration of Catholic hierarchy

    Katolik ierarxiyasining huquqiy tiklanishi

Summary of Ukraine’s Role in the Newsletter

Axborot byulletenida Ukrainaning roli haqida qisqacha mazmun

The Ukraine was a stronghold of suppressed Catholicism under Soviet atheism. The legalization of the Ukrainian Catholic Church signaled the weakening of the king of the south. The Vatican’s influence in the Ukraine demonstrated the Papacy’s resurgence and the Ukraine’s religious shift served as tangible evidence that Daniel 11:40 was being fulfilled. The events surrounding Ukraine formed part of the first step in the healing of the Papacy’s deadly wound. The Ukraine is therefore presented not as an isolated political event, but as a prophetic marker within the final movements of Daniel 11.

Ukraina Sovet ateizmi ostida bostirilgan katoliklikning bir istehkomi edi. Ukraina Katolik Cherkovining qonuniylashtirilishi janub shohining zaiflashayotganidan darak berdi. Vatikanning Ukrainadagi ta’siri Papalikning qayta yuksalayotganini namoyon etdi, va Ukrainaning diniy siljishi Doniyor 11:40 bajo bo‘layotganining aniq dalili bo‘lib xizmat qildi. Ukraina bilan bog‘liq voqealar Papalikning o‘limga mahkum yarasining tuzalishidagi birinchi qadamning bir qismini tashkil etdi. Shunday ekan, Ukraina alohida bir siyosiy hodisa sifatida emas, balki Doniyor 11 ning so‘nggi harakatlari doirasidagi payg‘ambarlik belgisi sifatida taqdim etiladi.