Panium - Number Twenty | English and Uzbek Side by Side

The pioneer application of the history which fulfilled verses ten through sixteen identified that Rome, who established the vision arrived in the year 200 BC, the same year as the battle of Panium, and I am suggesting that in 2025 Rome arrived and established the vision with the inauguration of Trump and Pope Leo. 2025 represents the only time a pope and President were inaugurated in the same year. The beast and its image was lifted up for all who are willing to see in 2025. Unlike the pioneers, I am applying the sequence of the verses, instead of the history that initially fulfilled the verses. I agree with the history, but am drawing upon a sequence within the verses as the framework for the history, as opposed to using the history to define the framework of the verses. I contend that the two approaches are both accurate.

O‘ninchi oyatdan o‘n oltinchi oyatgacha bo‘lgan oyatlarni ado etgan tarixning peshqadamlar tomonidan qo‘llanilishi, vahyni qaror toptirgan Rim miloddan avvalgi 200-yilda, ya’ni Panium jangi bo‘lgan ayni yilda yetib kelganini aniqlagan edi; men esa 2025-yilda Rim Tramp va Papa Leo inauguratsiyasi bilan yetib kelib, vahyni qaror toptirdi, deb ta’kidlamoqdaman. 2025-yil papa va Prezident ayni bir yilda inauguratsiya qilingan yagona vaqtni ifodalaydi. Mahluq va uning surati 2025-yilda ko‘rishga tayyor bo‘lganlarning barchasi uchun yuksaltirildi. Peshqadamlardan farqli o‘laroq, men oyatlarni dastlab ado etgan tarixni emas, balki oyatlarning ketma-ketligini qo‘llamoqdaman. Men tarixga qo‘shilaman, biroq oyatlar ichidagi ketma-ketlikni tarix uchun andoza sifatida asos qilib olyapman; oyatlar andozasini belgilash uchun tarixdan foydalanish o‘rniga. Men bu ikki yondashuvning ham to‘g‘ri ekanini ilgari suraman.

The Revolution of the Maccabees

Makkabeylar inqilobi

I apply the line of the Maccabees in a similar fashion. The Maccabean revolt in 167 BC was well after the battle of Panium in 200 BC, and well before Pompey captured Jerusalem in 63 BC. The line which begins at verse sixteen with general Pompey’s conquering of Jerusalem in 63 BC, and continues through to Tiberias Caesar who reigned when Jesus was crucified. The cross and Tiberias is represented in verse twenty-two of chapter eleven.

Men Makkabeylar sulolasini shunga o‘xshash tarzda tatbiq etaman. Miloddan avvalgi 167-yildagi Makkabeylar qo‘zg‘oloni miloddan avvalgi 200-yildagi Panium jangidan ancha keyin, hamda miloddan avvalgi 63-yilda Pompey Quddusni egallab olganidan ancha oldin sodir bo‘lgan. O‘n birinchi bobning o‘n oltinchi oyatidan miloddan avvalgi 63-yilda sarkarda Pompeyning Quddusni zabt etishi bilan boshlanadigan va Iso xochga mixlangan paytda hukmronlik qilgan Tiberiy Qaysargacha davom etadigan chiziq keladi. Xoch va Tiberiy o‘n birinchi bobning yigirma ikkinchi oyatida ifodalangan.

And with the arms of a flood shall they be overflown from before him, and shall be broken; yea, also the prince of the covenant. Daniel 11:22.

Va toshqin qo‘llari bilan ular uning oldidan supurib tashlanadi va chilparchin qilinadi; ha, ahdning shahzodasi ham shunday bo‘ladi. Daniel 11:22.

General Pompey conquering Jerusalem in 63 BC in verse sixteen, and then the cross in 31 AD in verse twenty-two, represents a line of prophecy that begins at a symbol of the Sunday law and ends with a symbol of the Sunday law. Verse twenty-three is a break in the passage, thus marking verse twenty-two as the end of the prophetic line that began in verse sixteen. Accompanied with the distinct ending of the line in verse twenty-two, is the fact that verse twenty-two is a symbol of the same waymark represented in verse sixteen, thus providing an alpha and omega witness that verses sixteen to twenty-two represents a distinct prophetic line.

O‘n oltinchi oyatda miloddan avvalgi 63-yilda sarkarda Pompeyning Quddusni zabt etishi va yigirma ikkinchi oyatda milodiy 31-yildagi xoch, yakshanba qonunining timsolidan boshlanib, yakshanba qonunining timsoli bilan yakunlanadigan bir bashorat chizig‘ini ifodalaydi. Yigirma uchinchi oyat ushbu parchadagi uzilishdir; shu bois, u yigirma ikkinchi oyatni o‘n oltinchi oyatda boshlangan bashorat chizig‘ining yakuni sifatida belgilaydi. Yigirma ikkinchi oyatda chiziqning aniq yakun topishi bilan birga, yigirma ikkinchi oyat o‘n oltinchi oyatda ifodalangan ayni yo‘l-belgisining ham timsoli ekanligi mavjuddir; shu tariqa, o‘n oltinchi oyatdan yigirma ikkinchi oyatgacha bo‘lgan oyatlar alohida bir bashorat chizig‘ini ifodalashiga alfa va omega guvohligini taqdim etadi.

Add to this that verses fifteen and sixteen are marking the transition from the Seleucid kingdom to the Roman power, and you see a break in continuity from the Seleucids in verse fifteen unto the Romans in verse sixteen and the line of verse sixteen to twenty-two is clearly isolated as a singular prophetic line. Verse sixteen introduces the next power who will dominate Judea, thus marking a transition of prophetic history just as with verse twenty-three. The line begins and ends with a symbol of the Sunday law, and the line ends in the twenty-second verse of the eleventh chapter.

Bunga shuni ham qo‘shingki, o‘n beshinchi va o‘n oltinchi oyatlar Salavkiylar shohligidan Rim hokimiyatiga o‘tishni belgilamoqda; shunda siz o‘n beshinchi oyatda Salavkiylardan boshlab o‘n oltinchi oyatda Rimliklargacha davomiylikdagi uzilishni ko‘rasiz, hamda o‘n oltinchi oyatdan yigirma ikkinchi oyatgacha bo‘lgan qator yagona bashoratli qator sifatida ravshan tarzda ajratib qo‘yilgan. O‘n oltinchi oyat Yahudiyani hukmronlik ostiga oladigan keyingi hokimiyatni tanishtiradi va shu tariqa, xuddi yigirma uchinchi oyatdagi kabi, bashorat tarixidagi o‘tishni belgilaydi. Bu qator yakshanba qonunining timsoli bilan boshlanadi va yakshanba qonunining timsoli bilan tugaydi, va bu qator o‘n birinchi bobning yigirma ikkinchi oyatida nihoyasiga yetadi.

Smith—and Three Caesars

Smit — va uchta Sezar

The fact that verse sixteen represents the Sunday law, as does verse twenty-two—demands that the two verses be aligned upon each other. Uriah Smith comments on verse twenty-three, and explains why it represents a history that began further back in the history of the previous verses, as opposed to representing a history that follows immediately after the cross of verse twenty-two.

O‘n oltinchi oyat, shuningdek yigirma ikkinchi oyat ham Yakshanba qonunini ifodalashi — bu ikki oyatni bir-biriga muvofiq holda joylashtirishni talab qiladi. Uriah Smith yigirma uchinchi oyat haqida sharh beradi va nega u yigirma ikkinchi oyatdagi xochdan darhol keyin keladigan tarixni emas, balki oldingi oyatlar tarixida undan ham avvalroq boshlangan bir tarixni ifodalashini tushuntiradi.

“‘VERSE 23. And after the league made with him he shall work deceitfully: for he shall come up, and shall become strong with a small people.’

“23-OYAT. U bilan ittifoq tuzilgandan keyin, u hiyla bilan ish tutadi; chunki u ko‘tarilib chiqadi va oz sonli xalq bilan kuchayib boradi.”

“The ‘him’ with whom the league here spoken of is made, must be the same power which has been the subject of the prophecy from the 14th verse; and that this is the Roman power is shown beyond controversy in the fulfilment of the prophecy in three individuals, as already noticed, who successively ruled over the Roman Empire; namely, Julius, Augustus, and Tiberius Caesar. The first, on returning to the fort of his own land in triumph, stumbled and fell, and was not found. Verse 19. The second was a raiser of taxes; and he reigned in the glory of the kingdom, and died neither in anger nor in battle, but peacefully in his own bed. Verse 20. The third was a dissembler, and one of the vilest of characters. He entered upon the kingdom peaceably, but both his reign and life were ended by violence. And in his reign the Prince of the covenant, Jesus of Nazareth, was put to death upon the cross. Verses 21. 22. Christ can never be broken or put to death again; hence in no other government, and at no other time, can we find a fulfilment of these events. Some attempt to apply these verses to Antiochus, and make one of the Jewish high priests the prince of the covenant, though they are never called such. This is the same kind of reasoning which endeavors to make the reign of Antiochus a fulfilment of the little horn of Daniel 8; and it is offered for the same purpose; namely, to break the great chain of evidence by which it is shown that the Advent doctrine is the doctrine of the Bible, and that Christ is now at the door. But the evidence cannot be overthrown; the chain cannot be broken.

Bu yerda so‘z yuritilayotgan ahd tuzilgan “u”, 14-oyatdan boshlab bashoratning mavzusi bo‘lib kelgan o‘sha hukmron kuchning o‘zi bo‘lishi kerak; va buning Rim hokimiyati ekani, avval qayd etilganidek, Rim imperiyasi ustidan ketma-ket hukmronlik qilgan uch shaxsda bashoratning bajo bo‘lishi orqali bahsdan xoli tarzda ko‘rsatiladi; ya’ni Yuliy, Avgust va Tiberiy Qaysar. Birinchisi o‘z yurti qal’asiga zafar bilan qaytib kelgach, qoqilib yiqildi va topilmadi. 19-oyat. Ikkinchisi soliqlar undiruvchi edi; u saltanatning shuhrati ichida hukmronlik qildi va g‘azabda ham, jangda ham emas, balki o‘z to‘shagida tinch holda vafot etdi. 20-oyat. Uchinchisi esa makkor va eng razil tabiatli shaxslardan biri edi. U saltanatni tinch yo‘l bilan egalladi, ammo uning ham hukmronligi, ham hayoti zo‘ravonlik bilan nihoyasiga yetdi. Va uning hukmronligi davrida ahdning Shahzodasi, Nosiralik Iso, xochda o‘limga topshirildi. 21, 22-oyatlar. Masih hech qachon yana sindirilishi yoki o‘limga topshirilishi mumkin emas; shu bois bu voqealarning bajo bo‘lishini na boshqa bir hukumatda, na boshqa bir davrda topa olamiz. Ba’zilar bu oyatlarni Antioxga tatbiq etishga urinadilar va yahudiy oliy ruhoniylaridan birini ahdning shahzodasi qilib ko‘rsatadilar, holbuki ular hech qachon bunday nom bilan atalmagan. Bu, Daniel 8 dagi kichik shoxning bajo bo‘lishini Antiox hukmronligiga taalluqli qilishga urinadigan o‘sha turdagi mulohazadir; va u ayni shu maqsadda ilgari suriladi; ya’ni Advent ta’limoti Muqaddas Kitob ta’limoti ekanini va Masih hozir eshik oldida turganini ko‘rsatadigan buyuk dalillar zanjirini uzib tashlash uchun. Ammo bu dalillarni qulatib bo‘lmaydi; bu zanjirni uzib bo‘lmaydi.

“Having taken us down through the secular events of the empire to the end of the seventy weeks, the prophet, in verse 23, takes us back to the time when the Romans became directly connected with the people of God by the Jewish league, BC 161: from which point we are then taken down in a direct line of events to the final triumph of the church, and the setting up of God’s everlasting kingdom. The Jews, being grievously oppressed by the Syrian kings, sent an embassy to Rome, to solicit the aid of the Romans, and to join themselves in ‘a league of amity and confederacy with them.’ 1 Mac.8; Prideaux, II, 234; Josephus’s Antiquities, book 12, chap.10, sec.6. The Romans listened to the request of the Jews, and granted them a decree, couched in these words:—

“Payg‘ambar bizni imperiyaning dunyoviy voqealari orqali yetmish haftaning oxirigacha olib borgach, 23-oyatda Rimliklar miloddan avvalgi 161-yilda yahudiylar bilan tuzilgan ittifoq orqali Xudoning xalqi bilan bevosita bog‘langan vaqtga qaytaradi; shu nuqtadan boshlab esa biz voqealarning uzluksiz zanjiri bo‘ylab jamoatning yakuniy g‘alabasiga va Xudoning abadiy shohligining o‘rnatilishigacha olib borilamiz. Yahudiylar Suriya shohlari tomonidan qattiq zulm ostida qolganlari sababli, Rimdan yordam so‘rash va o‘zlarini ular bilan “do‘stlik va ittifoq ahdnomasiga” qo‘shish uchun Rimga elchilar yubordilar. 1 Mac.8; Prideaux, II, 234; Josephus’s Antiquities, book 12, chap.10, sec.6. Rimliklar yahudiylarning iltimosini tingladilar va ularga quyidagi so‘zlar bilan bayon etilgan farmonni berdilar:—”

“‘The decree of the senate concerning a league of assistance and friendship with the nation of the Jews. It shall not be lawful for any that are subject to the Romans, to make war with the nation of the Jews, nor to assist those that do so, either by sending them corn, or ships, or money; and if any attack be made upon the Jews, the Romans shall assist them as far as they are able; and again, if any attack be made upon the Romans, the Jews shall assist them. And if the Jews have a mind to add to, or to take from, this league of assistance, that shall be done with the common consent of the Romans. And whatever addition shall thus be made, it shall be of force.’ ‘This decree,’ says Josephus, ‘was written by Eupolemus, the son of John, and by Jason, the son of Eleazer, when Judas was high priest of the nation, and Simon, his brother, was general of the army. And this was the first league that the Romans made with the Jews, and was managed after this manner.’

“‘Yahudiylar xalqi bilan yordam va do‘stlik ittifoqi haqidagi senat qarori. Rimliklarga bo‘ysunuvchi hech bir kimsaga yahudiylar xalqiga qarshi urush qilish, na bug‘doy, na kemalar, na pul yuborish orqali bu ishni qiluvchilarga yordam berish joiz bo‘lmasin; va agar yahudiylarga qarshi biror hujum qilinsa, rimliklar ularga qo‘llaridan kelganicha yordam bersinlar; shuningdek, agar rimliklarga qarshi biror hujum qilinsa, yahudiylar ularga yordam bersinlar. Va agar yahudiylar ushbu yordam ittifoqiga biror narsa qo‘shishni yoki undan biror narsani olib tashlashni istasalar, bu rimliklarning umumiy roziligi bilan amalga oshirilsin. Va shu tariqa kiritiladigan har qanday qo‘shimcha kuchga ega bo‘lsin.’ ‘Bu qaror,’ deydi Iosif Flaviy, ‘Yuhanno o‘g‘li Eupolemus va Eleazar o‘g‘li Yason tomonidan, Yahudo xalqning oliy ruhoniysi bo‘lgan va uning ukasi Shimo‘n lashkarning sarkardasi bo‘lgan paytda yozilgan edi. Va bu rimliklarning yahudiylar bilan tuzgan birinchi ittifoqi bo‘lib, shu tarzda amalga oshirilgan edi.’”

“At this time the Romans were a small people, and began to work deceitfully, or with cunning, as the word signifies. And from this point they rose by a steady and rapid ascent to the height of power which they afterward attained.” Uriah Smith, Daniel and the Revelation, 270, 271.

“Bu vaqtda rimliklar kichik bir xalq edilar va so‘z anglatganidek, ayyorlik bilan yoki hiyla-nayrang ila ish tuta boshladilar. Va shu nuqtadan boshlab ular keyinchalik erishgan hokimiyat cho‘qqisiga izchil va tez ko‘tarilish bilan yuksaldilar.” Uriah Smith, Daniel and the Revelation, 270, 271.

Not only does the cross of verse twenty-two end a line with a symbol that is also at the beginning of the line, but the next verse drops back into the history which preceded the cross, to roughly thirty years after Panium and roughly one hundred years before Rome conquered Jerusalem. The waymark of the league of the Jews that Smith here identifies as 161 BC, is identified by other pioneers as 158 BC. The point I am focusing on here is not so much the date, but that verses sixteen to twenty-two represents a line of prophetic history that the Sunday law is both the alpha and omega of the line. Then once the line of verse sixteen unto twenty-two is set forth, verse twenty-three repeats and enlarges upon the history within the line of verses sixteen to twenty-two. The prophetic line of history represented by verse twenty-three is the history of the Maccabees, and the history of the Maccabees is a perfect parallel to the history of the United States.

Yigirma ikkinchi oyatdagi xoch nafaqat satrni satr boshida ham mavjud bo‘lgan bir ramz bilan yakunlaydi, balki keyingi oyat xochdan avvalgi tarixga ham qaytadi, ya’ni taxminan Paniumdan o‘ttiz yil keyingi va Rim Quddusni zabt etishidan qariyb yuz yil oldingi davrga. Smit bu yerda yahudiylar ittifoqining yo‘l-belgisi sifatida miloddan avvalgi 161-yilni ko‘rsatsa, boshqa ilk kashshoflar uni miloddan avvalgi 158-yil deb belgilaydilar. Bu yerda men e’tibor qaratayotgan masala sana emas, balki o‘n oltinchi oyatdan yigirma ikkinchi oyatgacha bo‘lgan oyatlar yakshanba qonuni ushbu chiziqning ham alfasi, ham omegasi bo‘lgan bashoratli tarix chizig‘ini ifodalashidir. So‘ngra, o‘n oltinchi oyatdan yigirma ikkinchi oyatgacha bo‘lgan chiziq bayon etilgach, yigirma uchinchi oyat o‘n oltinchi oyatdan yigirma ikkinchi oyatgacha bo‘lgan oyatlar ichidagi tarixni takrorlaydi va kengaytiradi. Yigirma uchinchi oyat bilan ifodalangan bashoratli tarix chizig‘i Makkabeylar tarixidir, va Makkabeylar tarixi Qo‘shma Shtatlar tarixiga mukammal parallel hisoblanadi.

Two Dynasties

Ikki sulola

The Maccabees represent a rebellion against the Seleucid kingdom that began during the reign of Antiochus Epiphanes. The rebellion was against the northern Seleucid kingdom and it resulted in a victory that led to one of two Judean dynasties in the period that ultimately led to the destruction of Jerusalem in 70 AD. The first dynasty was the Hasmonean and the second was the Herodian. The Herodian dynasty was the second Judean government after deliverance from the northern Seleucid kingdom. It was directly connected to the Roman system, whereas; the prior Hasmonean dynasty was essentially Jewish. The Hasmonean dynasty began in 141 BC and in 37 BC the Herodian dynasty began and lasted until 70 AD.

Makkabeylar Antiox Epifanes hukmronligi davrida boshlangan Salavkiylar shohligiga qarshi qoʻzgʻolonni ifodalaydi. Bu qoʻzgʻolon shimoldagi Salavkiylar shohligiga qarshi edi va u gʻalaba bilan yakunlanib, milodiy 70-yilda Quddusning vayron qilinishiga oxir-oqibat olib borgan davrdagi Yahudiyadagi ikki suloladan birining yuzaga kelishiga sabab boʻldi. Birinchi sulola Hasmoniylar, ikkinchisi esa Hirodiylar sulolasi edi. Hirodiylar sulolasi shimoldagi Salavkiylar shohligidan xalos etilgandan keyingi Yahudiyadagi ikkinchi hukumat edi. U bevosita Rim tizimi bilan bogʻliq edi, holbuki undan oldingi Hasmoniylar sulolasi mohiyatan yahudiy edi. Hasmoniylar sulolasi miloddan avvalgi 141-yilda boshlangan, miloddan avvalgi 37-yilda esa Hirodiylar sulolasi boshlangan va milodiy 70-yilgacha davom etgan.

The dynasties represent the government of Judea, the ancient and literal glorious land. The Maccabean revolt was from 167 to 160 BC. In 164 BC the Maccabees drove Antiochus Epiphanes out of Jerusalem and cleansed and rededicated the temple after Antiochus had desecrated it, but it was not until 141 BC that the northern Seleucid power was fully vanquished and the Hasmonean dynasty began.

Sulolalar Yahudiyaning, qadimgi va tom ma’nodagi ulug‘vor yurtning hokimiyatini ifodalaydi. Makkabiylar qo‘zg‘oloni miloddan avvalgi 167 yildan 160 yilgacha davom etdi. Miloddan avvalgi 164 yilda Makkabiylar Antiox Epifanni Quddusdan haydab chiqardilar hamda Antiox uni harom qilganidan keyin Ma’badni poklab, qayta bag‘ishladilar, biroq miloddan avvalgi 141 yilgagina shimoldagi Salavkiylar qudrati butunlay tor-mor etildi va Hasmoniylar sulolasi boshlandi.

The Herodian dynasty is a key to this line, for it was Herod the Great who called to execute the babies at the time of Jesus birth, and his son was ruling when Jesus died. Herod the Great was the father, and he was a king over Judea, but his son was only a tetrarch, meaning he was a ruler over a fourth of the kingdom, like a governor rather than a king. That is why he lacked the authority which required him to connect with Pilate to crucify Christ. Jesus’ birth was the prophetic “time of the end” in his line of prophecy, and His death represents the Sunday law. The first Herod represents 1989, and the last Herod is the Sunday law. Herod the father to Herod the son is the prophetic line of Christ.

Hirodlar sulolasi ushbu qatorning kalitidir, chunki Isoning tug‘ilishi vaqtida go‘daklarni qatl ettirishga buyruq bergan Hirod Buyuk edi, va Iso vafot etgan paytda uning o‘g‘li hukmronlik qilayotgan edi. Hirod Buyuk ota edi va Yahudiya ustidan podshoh bo‘lgan, biroq uning o‘g‘li faqat tetrarx edi, ya’ni u podshoh emas, balki hokimga o‘xshash tarzda saltanatning to‘rtdan biri ustidan hukmronlik qiluvchi boshqaruvchi edi. Shuning uchun unda Masihni xochga mixlatish uchun Pilat bilan bog‘lanishni talab qiladigan vakolat yo‘q edi. Isoning tug‘ilishi uning bashorat qatoridagi bashoratli “oxirat vaqti” edi, va Uning o‘limi yakshanba qonunini ifodalaydi. Birinchi Hirod 1989 yilni ifodalaydi, oxirgi Hirod esa yakshanba qonunidir. Ota Hiroddan o‘g‘il Hirodgacha bo‘lgan yo‘l Masihning bashorat qatoridir.

The line of the Maccabees begins with a victorious rebellion against a northern king who had enforced his Greek customs, culture as well as the Greek religion upon the Jews. The beginning of the Hasmonean dynasty represented 1798. Why so, you might ask? If one dynasty begins at a prophetic “time of the end,” as it was with the Herodian dynasty at Christ’s birth, then the other dynasty would of prophetic necessity have the same beginning. The two dynasties both begin with a time of the end, when we apply Christ birth as the “time of the end,” but the foolish never see the unsealed light associated with the time of the end.

Makkabiylar sulolasi yahudiylarga o‘zining yunon urf-odatlari, madaniyati va yunon dinini zo‘rlab singdirgan shimoliy bir podshohga qarshi g‘alabali qo‘zg‘olon bilan boshlanadi. Hasmoniylar sulolasining boshlanishi 1798 yilni ifodalagan. Nima uchun shunday, deb so‘rashingiz mumkin? Agar bir sulola bashoratdagi “oxirzamon vaqti”da boshlangan bo‘lsa, xuddi Masih tug‘ilgan paytda Hirodiylar sulolasi bilan bo‘lgani kabi, unda boshqa sulola ham bashoratiy zaruratga ko‘ra ayni shu boshlanishga ega bo‘lishi kerak edi. Har ikkala sulola ham, agar Masihning tug‘ilishini “oxirzamon vaqti” deb qo‘llasak, oxirzamon vaqti bilan boshlanadi, ammo nodonlar oxirzamon vaqti bilan bog‘liq muhrdan ochilgan nurni hech qachon ko‘rmaydilar.

“In ours, as in Christ’s day, there may be a misreading or misinterpreting of the Scriptures. If the Jews had studied the Scriptures with earnest, prayerful hearts, their searching would have been rewarded with a true knowledge of the time, and not only the time, but also the manner of Christ’s appearing. They would not have ascribed the glorious second appearing of Christ to his first advent. They had the testimony of Daniel; they had the testimony of Isaiah and the other prophets; they had the teaching of Moses; and here was Christ in their very midst, and still they were searching the Scriptures for evidence in regard to his coming. And they were doing unto Christ the very things that had been prophesied they would do. They were so blinded they knew not what they were doing.

“Bizning davrimizda ham, Masihning kunlarida bo‘lgani kabi, Muqaddas Yozuvlarni noto‘g‘ri o‘qish yoki noto‘g‘ri talqin qilish holati bo‘lishi mumkin. Agar yahudiylar Muqaddas Yozuvlarni sidqidildan, ibodat bilan to‘la qalblar ila o‘rganganlarida, ularning izlanishlari vaqt haqidagi haqiqiy bilim bilan mukofotlangan bo‘lur edi; va nafaqat vaqt, balki Masihning zohir bo‘lish usuli haqidagi bilim bilan ham. Ular Masihning ulug‘vor ikkinchi zohir bo‘lishini Uning birinchi kelishiga nisbat bermagan bo‘lur edilar. Ularda Doniyorning shahodati bor edi; ularda Ishayoning va boshqa payg‘ambarlarning shahodati bor edi; ularda Musoning ta’limoti bor edi; va mana, Masih ularning ayni o‘rtasida edi, shunga qaramay ular Uning kelishi haqida dalil izlab Muqaddas Yozuvlarni titkilab qidirar edilar. Va ular Masihga nisbatan aynan ular qilajaklari haqida bashorat qilingan ishlarni qilayotgan edilar. Ular shu qadar ko‘r bo‘lib qolgan edilarki, nima qilayotganlarini bilmas edilar.”

“And many are doing the same things today, in 1897, because they have not had experience in the testing messages comprehended in the first, second and third angels’ messages. There are those who are searching the Scriptures for proof that these messages are still in the future. They gather together the truthfulness of the messages, but they fail to give them their proper place in prophetic history. Therefore such are in danger of misleading the people in regard to locating the messages. They do not see and understand the time of the end, or when to locate the messages. The day of God is coming with stealthy tread; but the supposed wise and great men are prating about ‘Higher Education.’ They know not the signs of Christ’s coming, or of the end of the world.” Paulson Collection, 423, 424.

“Va bugun, 1897-yilda ham, ko‘plar xuddi shu ishlarni qilmoqdalar, chunki ular birinchi, ikkinchi va uchinchi farishtalarning xabarlarida qamrab olingan sinovchi xabarlar borasida tajribaga ega bo‘lmaganlar. Bu xabarlar hali kelajakda ekanini isbotlash uchun Muqaddas Yozuvlarni tadqiq qilayotganlar ham bor. Ular xabarlarning haqiqatligini to‘plab jamlaydilar, ammo ularga bashorat tarixidagi tegishli o‘rnini berolmaydilar. Shuning uchun bunday kishilar xabarlarning o‘rnini belgilash masalasida xalqni chalg‘itish xavfi ostidadirlar. Ular oxirzamon vaqtini ham, xabarlarni qachonga joylashtirish kerakligini ham ko‘rmaydilar va tushunmaydilar. Xudoning kuni pinhona qadamlar bilan yaqinlashmoqda; ammo o‘zini dono va buyuk deb biluvchi kishilar ‘Oliy Ta’lim’ haqida safsata qilmoqdalar. Ular Masihning kelish alomatlarini ham, dunyoning oxiri alomatlarini ham bilmaydilar.” Paulson Collection, 423, 424.

Identifying Christ’s birth as the “time of the end,” and therefore as the key of bringing the line of the Maccabees into the present truth context of the latter days, is making Christ the very center of the passage, which is also evidence the application is valid.

Masihning tug‘ilishini “oxirzamon vaqti” deb belgilash va shu bois Makkabeylar nasabini keyingi kunlarning hozirgi haqiqat kontekstiga olib kirishning kaliti sifatida ko‘rish, Masihni aynan ushbu parchanning markaziga qo‘yishdir; bu esa mazkur tatbiqning to‘g‘ri ekanligining ham dalilidir.

The line of the Maccabees illustrates the spiritual glorious land, and the illustration begins in a period where the citizens of the glorious land break away from the king of the north’s political and religious domination. The Maccabean revolt that led to the Hasmonean dynasty represents 1776, and the revolt against the king of the north that was accomplished by the Maccabees represented the Revolutionary War. The twenty-two years of 1776 unto 1798 represents the Maccabean rebellion that led to the Hasmonean dynasty at the time of the end in 1798, which continued until the Herodian dynasty began at the time of the end in 1989. The Herodian dynasty continued until the destruction of Jerusalem in 70 AD.

Makkabeylar nasli ruhiy ulugʻvor mamlakatni tasvirlaydi, va bu tasvir ulugʻvor mamlakat fuqarolari shimol podshohining siyosiy va diniy hukmronligidan ajralib chiqadigan davrda boshlanadi. Hasmoniylar sulolasiga olib kelgan Makkabeylar qoʻzgʻoloni 1776-yilni ifodalaydi, va Makkabeylar tomonidan amalga oshirilgan shimol podshohiga qarshi qoʻzgʻolon Inqilobiy urushni ifodalagan. 1776-yildan 1798-yilgacha boʻlgan yigirma ikki yil 1798-yildagi oxir zamonida Hasmoniylar sulolasiga olib kelgan Makkabeylar qoʻzgʻolonini ifodalaydi; bu esa 1989-yildagi oxir zamonida Hirodiylar sulolasi boshlanganiga qadar davom etdi. Hirodiylar sulolasi milodiy 70-yilda Quddusning vayron qilinishigacha davom etdi.

What is important to recognize in this line of history is twofold; it is an illustration of the ancient glorious land that typifies the modern glorious land, and it begins within a line of history that starts with verse sixteen, where Rome conquers the glorious land for the first time, thus identifying the primary theme of the line. The line of verse sixteen unto verse twenty-two represents the glorious land, and its context is the soon-coming Sunday law. The line also represents the two classes of worshippers that influence both dynastic governments. The Sadducees were less in numbers but generally controlled the Jewish religious and political systems in both dynastic periods. The religious system was managed by a priesthood, and that priesthood was also influenced by both Sadducees and Pharisees. The Hasmonean and Herodian governments were both influenced by the Pharisees and Sadducees, and the two dynasties represent the government of the United States from 1798 unto the Sunday law.

Tarixning ushbu qatorida anglash muhim bo‘lgan narsa ikki tomonlamadir; u zamonaviy ulug‘vor yurtni timsollovchi qadimgi ulug‘vor yurtning bir tasviridir, va u o‘n oltinchi oyatdan boshlanadigan tarix qatori ichida boshlanadi; aynan o‘sha yerda Rim ulug‘vor yurtni birinchi marta zabt etadi va shu tariqa ushbu qatorning asosiy mavzusini belgilaydi. O‘n oltinchi oyatdan yigirma ikkinchi oyatgacha bo‘lgan qator ulug‘vor yurtni ifodalaydi, va uning konteksti yaqinlashib kelayotgan Yakshanba qonunidir. Bu qator, shuningdek, har ikkala sulolaviy hukumatga ta’sir ko‘rsatadigan sajda qiluvchilarning ikki toifasini ham ifodalaydi. Sadduqiylar son jihatidan kamroq edilar, biroq har ikkala sulolaviy davrda ham, odatda, yahudiy diniy va siyosiy tizimlarini nazorat qilardilar. Diniy tizim ruhoniylik tomonidan boshqarilar edi, va o‘sha ruhoniylikka ham Sadduqiylar, ham Farziylar ta’sir ko‘rsatgan. Hasmoniylar va Hirodiylar hukumatlarining har ikkalasiga ham Farziylar va Sadduqiylar ta’sir ko‘rsatgan, va bu ikki sulola 1798-yildan Yakshanba qonunigacha bo‘lgan davrda Amerika Qo‘shma Shtatlari hukumatini ifodalaydi.

The Pharisees and Sadducees represent two parties of political persuasions that are distinguished by their stand upon the issue of slavery. The Democrats are pro-slavery and the Republicans are anti-slavery; and together they interact with the political apparatus of the constitutional government of the United States. That government is the earth beast of Revelation thirteen, and the external history of the earth beast is represented by its republican horn. The internal history is represented by the protestant horn. The horns are separated on the beast, for the beast is the Constitution that separates the state horn from the church horn, but they move through history together. The republican horn has two influences either for or against slavery. The protestant horn has two influences either for the seventh-day Sabbath or the first day of the sun.

Farziylar va sadduqiylar qullik masalasidagi tutgan mavqei bilan bir-biridan ajralib turadigan siyosiy yo‘nalishdagi ikki partiyani ifodalaydi. Demokratlar qullik tarafdori, Respublikachilar esa qullikka qarshi; va ular birgalikda Amerika Qo‘shma Shtatlarining konstitutsiyaviy hukumatining siyosiy apparati bilan o‘zaro aloqada bo‘ladilar. O‘sha hukumat Vahiy kitobining o‘n uchinchi bobidagi yer maxluqidir, va yer maxluqining tashqi tarixi uning respublikachi shoxi orqali ifodalanadi. Ichki tarixi esa protestant shoxi orqali ifodalanadi. Shoxlar maxluqda bir-biridan ajratilgan, chunki maxluq davlat shoxini cherkov shoxidan ajratib turuvchi Konstitutsiyadir, biroq ular tarix davomida birga harakat qiladilar. Respublikachi shoxning qullik tarafida yoki qullikka qarshi bo‘lgan ikki ta’siri bor. Protestant shoxning esa yettinchi kun Shabbati yoki quyoshning birinchi kuni tarafida bo‘lgan ikki ta’siri bor.

Roughly thirty years after the battle of Panium the Maccabees mark the history of the United States as the sixth kingdom of Bible prophecy. Then roughly a century later, verse sixteen is fulfilled when Jerusalem is conquered, typifying the cross. Judea is the second of the three obstacles Rome subdues as it takes control of the world. General Pompey conquered Syria in 65 BC, and then Judah in 63 BC. Augustus Caesar would conquer the third obstacle at the battle of Actium in 31 BC. This history is represented in the line of verse sixteen to twenty-two.

Panium jangidan taxminan o‘ttiz yil o‘tgach, Makkabiylar Muqaddas Kitob bashoratining oltinchi shohligi sifatida Amerika Qo‘shma Shtatlari tarixini belgilaydi. So‘ng taxminan bir asr o‘tgach, o‘n oltinchi oyat Quddus zabt etilganda amalga oshadi, bu xochning timsolidir. Yahudiya Rim dunyo ustidan nazoratni qo‘lga olar ekan bo‘ysundirgan uch to‘siqning ikkinchisidir. General Pompey miloddan avvalgi 65-yilda Suriyani, so‘ng miloddan avvalgi 63-yilda Yahudoni zabt etdi. Avgust Sezar uchinchi to‘siqni miloddan avvalgi 31-yilda Aktium jangida zabt etadi. Bu tarix o‘n oltinchi oyatdan yigirma ikkinchi oyatgacha bo‘lgan satrda ifodalangan.

By the time of the cross the Maccabean history has been running for almost two hundred years. Uriah Smith identifies that the history represented by the league with the Jews in verse twenty-three is to be aligned to a starting point in history that occurred almost two hundred years before the history of the cross in verse twenty-two. The history of the cross in verse twenty-two must be aligned with verse sixteen, for verse sixteen is also the Sunday law. This means the line of the Maccabees, which is the history of the glorious land of Judah, begins well before verse sixteen’s Sunday law.

Xoch zamoniga kelib, Makkabiylar tarixi qariyb ikki yuz yildan beri davom etib kelayotgan edi. Uriya Smit yigirma uchinchi oyatda yahudiylar bilan tuzilgan ittifoq orqali ifodalangan tarix, yigirma ikkinchi oyatdagi xoch tarixidan qariyb ikki yuz yil avval sodir bo‘lgan bir tarixiy boshlanish nuqtasiga moslashtirilishi kerakligini ta’kidlaydi. Yigirma ikkinchi oyatdagi xoch tarixi o‘n oltinchi oyat bilan moslashtirilishi kerak, chunki o‘n oltinchi oyat ham Yakshanba qonunidir. Bu esa shuni anglatadiki, Yahudoning ulug‘vor yurti tarixini tashkil etuvchi Makkabiylar qatori o‘n oltinchi oyatdagi Yakshanba qonunidan ancha oldin boshlanadi.

When we understand that the Millerite history illustrates the history of the one hundred and forty-four thousand, we can align the time of the end for the Millerites in 1798, with the time of the end for the one hundred and forty-four thousand in 1989. When we do this, we are overlaying the history of the first and second angels, with the history of the third angel. 1798 and 1989 are the alpha and omega waymark of the history of verse forty of Daniel eleven.

Millerchilar tarixi yuz qirq to‘rt mingning tarixini tasvirlab berishini anglaganimizda, Millerchilar uchun oxirzamonga oid vaqt 1798-yilda bo‘lganidek, yuz qirq to‘rt ming uchun oxirzamon vaqti 1989-yilda bo‘lganini o‘zaro muvofiqlashtira olamiz. Buni qilganimizda, biz birinchi va ikkinchi farishtalar tarixini uchinchi farishta tarixi bilan ustma-ust qo‘yayotgan bo‘lamiz. 1798 va 1989 Doniyor 11-bob 40-oyat tarixining alfa va omega yo‘l-belgilaridir.

Verse forty begins at the “time of the end,” which is easily proved to be 1798; and when correctly understood, the collapse of the Soviet Union in 1989, fulfilled verse forty, and that fulfillment was also “the time of the end.” Two “time of the ends,” in one verse, that is in the same chapter as the line of the Maccabees. The Maccabean revolt that led to the Hasmonean dynasty represents the twenty-two years from 1776 unto 1798. In 1798 the Hasmonean dynasty began and the Herodian dynasty began in 1989.

Qirqinchi oyat “oxirzamon vaqti”da boshlanadi; bu vaqtning 1798 yil ekani osonlikcha isbotlanadi; va to‘g‘ri tushunilganda, 1989 yilda Sovet Ittifoqining qulashiga qirqinchi oyatning bajo bo‘lishi sifatida qaraladi, va o‘sha bajo bo‘lish ham “oxirzamon vaqti” edi. Bir oyatning o‘zida ikkita “oxirzamon vaqti” — bu esa Makkabiylar chizig‘i bilan bir bobning o‘zida joylashgan. Hasmoniylar sulolasiga olib kelgan Makkabiylar qo‘zg‘oloni 1776 yildan 1798 yilgacha bo‘lgan yigirma ikki yilni ifodalaydi. 1798 yilda Hasmoniylar sulolasi boshlandi va Hirodiylar sulolasi 1989 yilda boshlandi.

Verse ten of Daniel eleven identifies 1989, and verse sixteen is the Sunday law. The line of history within those verses represent three battles, and a demise of a southern king and the entrance of Rome into prophetic history. It also contains the line of two dynasties that typify the change that occurs when the earth beast of Revelation thirteen who “had two horns like a lamb, and” “spake as a dragon.” Sequentially the first Jewish dynasty is the lamb and the second Roman dynasty is the dragon. The first dynasty was Jewish, the second was Roman. Whether Jewish or Roman the earth beast had two horns.

Doniyorning o‘n birinchi bobidagi o‘ninchi oyat 1989-yilni ko‘rsatadi, o‘n oltinchi oyat esa yakshanba qonunidir. O‘sha oyatlar ichidagi tarix chizig‘i uchta jangni, janub shohlaridan birining halokatini va Rimning bashoratli tarixga kirib kelishini ifodalaydi. Shuningdek, u Vahiy kitobining o‘n uchinchi bobidagi “qo‘zichoqnikiga o‘xshash ikkita shoxi bor” va “ajdarhodek gapirgan” yer hayvoni bilan sodir bo‘ladigan o‘zgarishni timsollovchi ikki sulola chizig‘ini ham o‘z ichiga oladi. Ketma-ketlikda birinchi yahudiy sulolasi qo‘zichoq, ikkinchi rimlik sulola esa ajdarhodir. Birinchi sulola yahudiy, ikkinchisi rimlik edi. Yahudiy bo‘ladimi yoki rimlik bo‘ladimi, yer hayvonining ikkita shoxi bor edi.

The Jewish dynasty represents the Protestant horn and the Roman dynasty represents the Republican horn. Both horns also possess a prophetic division of two. The Sadducees and Pharisees provide the framework of the pro-slavery Democrats as opposed to the anti-slavery Republicans; while also representing a twofold division of foolish virgins in contrast with the wise virgins. The Pharisees as foolish virgins are purged at the first disappointment and the Sadducees are purged at the second temple cleansing. The Pharisees, like unto the church of Sardis professed to have a name of life, but were dead, and are purged first, then the Sadducees who denied the power of God, denied the power and message of the Midnight Cry. The Sadducees are the covenant people who are being passed by, the Sadducees are those who are satisfied with the feelings of good emotions.

Yahudiy sulolasi Protestant shoxni, Rim sulolasi esa Respublikachi shoxni ifodalaydi. Har ikkala shox ham bashoratli ikki bo‘linishga egadir. Sadduqiylar va Farziylar qullik tarafdori bo‘lgan Demokratlarga qarshi qullikka qarshi bo‘lgan Respublikachilar uchun andoza beradi; shu bilan birga ular dono bokiralarga zid ravishda nodon bokiralarning ikki qismli bo‘linishini ham ifodalaydi. Farziylar nodon bokiralar sifatida birinchi umidsizlikda poklanadi, Sadduqiylar esa ma’badning ikkinchi poklanishida poklanadi. Farziylar, Sardis jamoatiga o‘xshab, o‘zlarini hayot nomiga ega deb da’vo qilganlar, ammo o‘lik edilar, va avval ular poklanadi; so‘ngra esa Xudoning qudratini inkor etgan Sadduqiylar poklanadi, ular Tungi nido xabarining qudratini ham, xabarini ham inkor etdilar. Sadduqiylar — chetlab o‘tilayotgan ahd xalqidir; Sadduqiylar — yaxshi hissiyotlar tuyg‘ulari bilan qanoatlanadiganlardir.

“The coming of Christ, as announced by the first angel’s message, was understood to be represented by the coming of the bridegroom. The widespread reformation under the proclamation of His soon coming, answered to the going forth of the virgins. In this parable, as in that of Matthew 24, two classes are represented. All had taken their lamps, the Bible, and by its light had gone forth to meet the Bridegroom. But while ‘they that were foolish took their lamps, and took no oil with them,’ ‘the wise took oil in their vessels with their lamps.’ The latter class had received the grace of God, the regenerating, enlightening power of the Holy Spirit, which renders His word a lamp to the feet and a light to the path. In the fear of God they had studied the Scriptures to learn the truth, and had earnestly sought for purity of heart and life. These had a personal experience, a faith in God and in His word, which could not be overthrown by disappointment and delay. Others ‘took their lamps, and took no oil with them.’ They had moved from impulse. Their fears had been excited by the solemn message, but they had depended upon the faith of their brethren, satisfied with the flickering light of good emotions, without a thorough understanding of the truth or a genuine work of grace in the heart. These had gone forth to meet the Lord, full of hope in the prospect of immediate reward; but they were not prepared for delay and disappointment. When trials came, their faith failed, and their lights burned dim.” The Great Controversy, 393.

“Masihning kelishi, birinchi farishtaning xabari tomonidan e’lon qilinganidek, kuyovning kelishi bilan ifodalangan deb tushunildi. Uning tez orada kelishini e’lon qilish ostida yuzaga kelgan keng ko‘lamli islohot bokiralarning tashqariga chiqishiga muvofiq edi. Bu masalda, Matto 24 dagi masaldagidek, ikki toifa tasvirlangan. Ularning hammasi o‘z chiroqlarini, ya’ni Muqaddas Kitobni, oldilar va uning nuri bilan Kuyovni kutib olish uchun chiqdilar. Ammo «nodonlari chiroqlarini oldilar-u, o‘zlari bilan moy olmadilar», «donolari esa chiroqlari bilan birga idishlariga moy oldilar». Keyingi toifa Xudoning inoyatini, Muqaddas Ruhning qayta tug‘diruvchi, yorituvchi qudratini qabul qilgan edi; ana shu qudrat Uning kalomini oyoqlar uchun chiroq va yo‘l uchun nur qiladi. Ular Xudodan qo‘rqish ila haqiqatni bilish uchun Muqaddas Yozuvlarni o‘rgandilar va yurak hamda hayot pokligini astoydil izladilar. Bular shaxsiy tajribaga, Xudoga va Uning kalomiga bo‘lgan, umidsizlik va kechikish tomonidan ag‘darib bo‘lmaydigan imonga ega edilar. Boshqalar esa «chiroqlarini oldilar-u, o‘zlari bilan moy olmadilar». Ular hissiy turtki bilan harakat qilgan edilar. Ularning qo‘rquvlari bu tantanavor xabar orqali qo‘zg‘atilgan edi, ammo ular haqiqatni chuqur anglamasdan yoki yurakda inoyatning chinakam ishiga ega bo‘lmasdan, birodarlarining imoniga tayanib, yaxshi tuyg‘ularning lipillovchi nuri bilan kifoyalangan edilar. Bular darhol mukofot olish umidi bilan to‘lib, Rabbiy bilan uchrashish uchun chiqqan edilar; ammo ular kechikish va umidsizlikka tayyor emas edilar. Sinovlar kelganda, ularning imoni sustlashdi va chiroqlari xira yona boshladi.” Buyuk Kurash, 393.

Whether political or religious both classes unite against the wise at the crisis at midnight. This being said, we began the article by raising the point that I am applying verse fourteen based upon its placement in the flow of the verses, in contradiction with the historical sequence represented by the verses. I employ that logic in agreement with the placement of verse twenty-three. The placement of a waymark is to correspond to its historical fulfillment. The league that the Jews made with Rome during the Maccabean time period defined where the verse would be applied. The “robbers” of verse fourteen, who establish the vision did so in 200 BC, the very year of the battle of Panium, but the battle and the robbers are two different symbols.

Siyosiy bo‘ladimi yoki diniy bo‘ladimi, har ikki toifa ham yarim tunda yuz beradigan inqiroz paytida donolarga qarshi birlashadi. Buni aytgan holda, biz maqolani shundan boshladikki, men o‘n to‘rtinchi oyatni oyatlarning oqimidagi joylashuviga asoslanib qo‘llamoqdaman, bu esa oyatlar ifodalayotgan tarixiy ketma-ketlikka zid keladi. Men bu mantiqni yigirma uchinchi oyatning joylashuviga muvofiq ravishda qo‘llayman. Bir yo‘lko‘rsatkichning joylashuvi uning tarixiy bajo bo‘lishiga mos kelishi kerak. Yahudiylarning Makkabiylar davrida Rim bilan tuzgan ittifoqi oyatning qayerga qo‘llanishini belgilab berdi. Vahiy-ni barpo etuvchi o‘n to‘rtinchi oyatdagi “qaroqchilar” miloddan avvalgi 200-yilda, ya’ni aynan Paniy jangining yilida shunday qildilar, biroq jang ham, qaroqchilar ham ikki xil timsoldir.

The “robbers” become part of the narrative, not to establish a direct connection with the date of the battle of Panium, but to identify the relation they made with the weakened five-year-old ruler of Egypt that was about to be defeated by Antiochus. They did not want a disruption of the importation of Egyptian wheat to the Roman Empire. The prophetic relation of Rome with the vulnerable five-year-old Egyptian king is the subject of the verse. That intercession is identifying the aftermath of the fallout that follows Putin’s attempt to include the subjection of the Ukrainian church to the Russian church as it had formerly been, before 1989. That attempt starts the progressive demise of his southern kingdom, and when Putin dies as did Ptolemy, or is somehow exiled as was Uzziah and Napoleon, he is prophetically removed and his kingdom is then being handled by a series of less competent leaders. Then, in the time of the five-year old king, papal Rome intercedes to protect its interests, which is the Ukrainian church.

“Qaroqchilar” rivoyatning bir qismiga aylanadi; bu Panium jangining sanasi bilan bevosita bog‘liqlikni o‘rnatish uchun emas, balki ular Antiox tomonidan mag‘lub etilishi arafasida turgan Misrning zaiflashgan besh yoshli hukmdori bilan qanday munosabat o‘rnatganini ko‘rsatish uchundir. Ular Misr bug‘doyining Rim imperiyasiga keltirilishi izdan chiqishini istamadilar. Rimning himoyaga muhtoj bo‘lgan besh yoshli Misr shohi bilan bo‘lgan bashoratli munosabati ushbu oyatning mavzusidir. O‘sha shafoat Putinning 1989-yilgacha avvalgidek Ukraina cherkovini Rus cherkoviga bo‘ysundirishni ham o‘z ichiga olgan urinishidan keyin yuzaga keladigan inqiroz oqibatlarining keyingi bosqichini ko‘rsatadi. O‘sha urinish uning janubiy shohligining bosqichma-bosqich yemirilishiga sabab bo‘ladi, va Putin ham Ptolemey kabi vafot etganda yoki Uziyyo hamda Napoleon singari qandaydir tarzda surgun qilinganda, u bashorat nuqtayi nazaridan sahnadan olinadi va shundan keyin uning shohligi kamroq qobiliyatli bo‘lgan bir qator rahbarlar tomonidan boshqariladi. So‘ngra, besh yoshli shoh davrida, papalik Rimi o‘z manfaatlarini, ya’ni Ukraina cherkovini himoya qilish uchun shafoat qiladi.

The papacy is not picking sides between Russian or Ukrainian orthodoxy; she is playing every side to bring all the religious bodies under her authority as represented in Isaiah four.

Papalik rus yoki ukrain pravoslavligi o‘rtasida bir tomonning yonini olayotgani yo‘q; u Ishayo to‘rtinchi bobda tasvirlanganidek, barcha diniy jamoalarni o‘z hokimiyati ostiga keltirish uchun har bir tomonni o‘ynatmoqda.

And in that day seven women shall take hold of one man, saying, We will eat our own bread, and wear our own apparel: only let us be called by thy name, to take away our reproach. In that day shall the branch of the Lord be beautiful and glorious, and the fruit of the earth shall be excellent and comely for them that are escaped of Israel. And it shall come to pass, that he that is left in Zion, and he that remaineth in Jerusalem, shall be called holy, even every one that is written among the living in Jerusalem. Isaiah 4:1–3.

Va o‘sha kunda yetti ayol bir erkakdan mahkam tutib, shunday derlar: Biz o‘z nonimizni yeymiz, o‘z kiyimimizni kiyamiz; faqat sening noming bilan atalaylik, sharmandaligimizni olib tashlagin. O‘sha kunda Egamizning novdasi go‘zal va ulug‘vor bo‘lur, yerning hosili esa Isroildan qutulib qolganlar uchun a’lo va ko‘rkam bo‘lur. Va shunday bo‘ladiki, Sionda qolgan va Quddusda omon qolgan kishi muqaddas deb ataladi, ya’ni Quddusda tiriklar qatoriga yozilgan har bir kishi. Ishayo 4:1–3.

The papacy takes control of all the religious bodies, represented as seven women, meaning all the churches. Those seven churches wish to be called catholic, which means universal, and they are clearly not God’s people, for they intend to wear their own apparel. The unification of all the religious bodies who wish to wear their own human garments does so in the time when those in “Jerusalem shall be called holy,” which is when the branch of the Lord transforms from a Laodicean to Philadelphian people, which is where the papacy becomes the head of all the religious bodies in the very time she will also be made the head of the political bodies.

Papalik barcha diniy tashkilotlar ustidan nazoratni qo‘lga oladi; ular yetti ayol sifatida tasvirlangan bo‘lib, bu barcha jamoatlarni anglatadi. O‘sha yetti jamoat o‘zlarini katolik, ya’ni umumjahon deb atalishini istaydi, va ular ravshanki Xudoning xalqi emas, chunki ular o‘z kiyimlarini kiyishni niyat qilganlar. O‘zlarining insoniy liboslarini kiyishni istagan barcha diniy tashkilotlarning birlashuvi “Quddusdagilar muqaddas deb ataladigan” davrda sodir bo‘ladi; bu esa Rabbiyning novdasi Laodikiyalik xalqdan Filadelfiyalik xalqqa aylanishi paytidir; aynan shu vaqtda papalik barcha diniy tashkilotlarning boshlig‘iga aylanishi bilan birga, siyosiy tuzilmalar ustidan ham bosh etib tayinlanadi.

In 1989, the Ukrainian church was a symbol of the king of the north sweeping away the Soviet Union, and Putin will seek to restore the former relationship of submission, and receive leprosy on his forehead and begin a persecution against the religion that refused his demands. That persecution took place in Ptolemy’s own nation, in the city of Alexandria, so the churches within Russia that are influenced by Rome will become Putin’s target, and his ending. As Trump prepares for the battle of Panium his open relationship with the protector of the weakened Egyptian child king is identified in 2025. The Roman power that in 200 BC protected the Egyptian child-king, will not then protect the child-king. She will help to end the child king. Rome as Egypt’s protector in 200 BC, represents Rome as Egypt’s destroyer at the battle of Panium.

1989 yilda Ukraina jamoati shimol shohining Sovet Ittifoqini supurib tashlashining ramzi edi, va Putin bo‘ysunishning avvalgi munosabatini tiklashga intiladi hamda peshonasida moxov kasalini qabul qilib, uning talablarini rad etgan dinlarga qarshi quvg‘inni boshlaydi. O‘sha quvg‘in Ptolemeyning o‘z xalqida, Iskandariya shahrida sodir bo‘lgan edi; shuning uchun Rim ta’siri ostida bo‘lgan Rossiya ichidagi jamoatlar Putinning nishoniga, va uning yakuniga aylanadi. Trump Paniy jangi uchun tayyorgarlik ko‘rar ekan, zaiflashgan Misrning bola-shohi himoyachisi bilan uning ochiq munosabati 2025 yilda aniqlanadi. Miloddan avvalgi 200 yilda Misrning bola-shohini himoya qilgan Rim qudrati, o‘sha paytda bola-shohni himoya qilmaydi. U bola-shohga yakun yasashga yordam beradi. Miloddan avvalgi 200 yilda Misrning himoyachisi bo‘lgan Rim, Paniy jangida Misrning vayron qiluvchisi sifatidagi Rimni ifodalaydi.

Millerites

Milleritlar

The Millerites did not see three Roman powers, they only saw two, but their truth was truth, just the same. The prophetic logic of Antiochus as a symbol allows us to apply verse fourteen in a history that precedes verse fifteen, even if the history which initially fulfilled the verses placed both verse fourteen and fifteen in the year 200 BC. I am claiming verse sixteen is the soon-coming Sunday law and that verse fourteen was 2025, and verse fifteen is the yet future battle of Panium. Antiochus proves the three battles are one prophetic line for he is at all three battles, but he also proves the claim I am asserting that the latter-day application of the verses, when rightly divided with line upon line methodology.

Millerchilar Rimning uchta hokimiyatini ko‘rmaganlar, ular faqat ikkitani ko‘rganlar, biroq shunga qaramay, ularning haqiqatlari baribir haqiqat edi. Antioxning timsol sifatidagi bashoratli mantiqi bizga o‘n to‘rtinchi oyatni o‘n beshinchi oyatdan oldingi tarixga tatbiq etish imkonini beradi, hatto oyatlarni dastlab bajo keltirgan tarix o‘n to‘rtinchi va o‘n beshinchi oyatlarning har ikkalasini miloddan avvalgi 200-yilga joylashtirgan bo‘lsa ham. Men o‘n oltinchi oyat yaqin orada keladigan Yakshanba qonuni ekanini, o‘n to‘rtinchi oyat esa 2025-yil bo‘lganini, o‘n beshinchi oyat esa hali kelajakdagi Panium jangidir, deb da’vo qilmoqdaman. Antiox uchala jangda ham hozir bo‘lgani uchun, u uch jangning bitta bashoratli chiziq ekanini isbotlaydi; ammo u men ilgari surayotgan da’voni ham, ya’ni oyatlarning oxirgi kunlardagi tatbiqi “line upon line” metodologiyasi bilan to‘g‘ri ajratilganda, isbotlaydi.

Antiochus was at all three battles and in the latter days he represents the papacies proxy power in 1989 (Reagan and the USA), 2014 (Zelenskyy and the Ukraine), and then at the battle of Panium it is the same proxy power as 1989, for Jesus always represents the end with the beginning. Ronald Reagan is dead and buried, so the historical witness of Antiochus is accurate to the Millerite understanding, but subject to the rules which govern a line upon line application. The last papal proxy power in the verses is Trump, even though historically Antiochus was at all three battles. In order to fulfill verse thirteen Trump had to lose the second election, for in verse thirteen he “returns,” stronger than ever, strong enough to take a bullet through the ear, which along with the right thumb and right big toe is what was to be anointed with blood, when the priests were anointed.

Antiox uchala jangda ham qatnashgan edi va oxirgi kunlarda u 1989-yilda (Reagan va AQSh), 2014-yilda (Zelenskiy va Ukraina) papalikning vakil qudratini ifodalaydi; so‘ng Panium jangida ham u 1989-yildagidek o‘sha vakil qudratdir, chunki Iso har doim oxirni boshlanish bilan ifodalaydi. Ronald Reagan vafot etgan va dafn qilingan, shuning uchun Antioxning tarixiy guvohligi Millerchilar tushunchasiga muvofiqdir, biroq u “qator ustiga qator” tarzidagi tatbiqni boshqaradigan qoidalarga bo‘ysunadi. Oyatlardagi papalikning so‘nggi vakil qudrati — Trumpdir, garchi tarixan Antiox uchala jangda ham qatnashgan bo‘lsa-da. O‘n uchinchi oyat bajo bo‘lishi uchun Trump ikkinchi saylovda yutqazishi kerak edi, chunki o‘n uchinchi oyatda u “qaytadi”, har qachongidan ham kuchliroq bo‘lib, qulog‘idan o‘q yeb omon qolishga yetarli darajada qudratli bo‘ladi; quloq esa, o‘ng bosh barmoq va o‘ng oyoqning bosh barmog‘i bilan birga, ruhoniylar moylanganda qon surtib muqaddas qilinishi lozim bo‘lgan a’zolardan edi.

Reagan typified Trump, for Reagan is the first of the final eight presidents from the time of the end in 1989. Lincoln typified Trump, for he was the first Republican president. Lincoln was assassinated by proslavery Democrats in alliance with Rome, and both Ronald Reagan and his popish counterpart John Paul II survived assassination attempts. Trump was politically assassinated in 2020, with the stolen election in fulfillment of Revelation eleven, verse seven, and then in 2024 he was resurrected in fulfillment of verse eleven.

Reygan Trampning timsoli edi, chunki Reygan oxirzamonning 1989-yilidan boshlab so‘nggi sakkiz prezidentning birinchisidir. Linkoln Trampning timsoli edi, chunki u birinchi Respublikachi prezident bo‘lgan. Linkoln Rim bilan ittifoqdagi qullik tarafdori demokratlar tomonidan suiqasd qilindi, Ronald Reygan ham, uning popparast muqobili Ioann Pavel II ham suiqasd urinishlaridan omon qoldilar. Tramp 2020-yilda Vahiy kitobining o‘n birinchi bob, yettinchi oyati bajo bo‘lishi bilan o‘g‘irlangan saylov orqali siyosiy jihatdan suiqasd qilindi, so‘ng 2024-yilda o‘n birinchi oyat bajo bo‘lishi bilan tiriltirildi.

And when they shall have finished their testimony, the beast that ascendeth out of the bottomless pit shall make war against them, and shall overcome them, and kill them. … And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. Revelation 11:7, 11.

Va ular o‘z shahodatlarini tugatganlarida, tubsiz chuqurlikdan chiqadigan maxluq ularga qarshi urush qiladi, ularni yengadi va o‘ldiradi. … Uch yarim kundan keyin esa Xudodan hayot Ruhi ularga kirdi, va ular oyoqqa turdilar; buni ko‘rganlarning ustiga buyuk qo‘rquv tushdi. Vahiy 11:7, 11.

Trump’s resurrection was his “return” of verse thirteen, and it also provided a parallel of a characteristic of Rome, for Rome is “the eighth that is of the seven,” and Trump is an image of Rome.

Trampning tirilishi o‘n uchinchi oyatdagi uning “qaytishi” edi, va bu, shuningdek, Rimning bir xususiyatiga parallellik ham taqdim etdi, chunki Rim “yettidan bo‘lgan sakkizinchidir”, va Tramp Rimning timsolidir.

And the beast that was, and is not, even he is the eighth, and is of the seven, and goeth into perdition. Revelation 17:11.

Va bo‘lgan, ammo hozir yo‘q bo‘lgan mahluqning o‘zi sakkizinchidir, va u yettitadan biridir, va halokatga ketadi. Vahiy 17:11.

Trump’s second term makes him the eighth president since Reagan, and because he was also the sixth, Trump, in alignment with the papacy is “the eight, that is of the seven.” Eight is the symbol of resurrection, which emphasizes that he, as an image of the papacy needed to have a deadly wound that was healed in order to “return.”

Trampning ikkinchi muddati uni Reygandan buyon sakkizinchi prezidentga aylantiradi, va u oltinchi ham bo‘lganligi sababli, Tramp papalik bilan uyg‘unlikda “yettidan bo‘lgan sakkizinchidir.” Sakkiz — tirilishning timsolidir; bu esa, papalikning bir timsoli sifatida, “qaytib kelishi” uchun unda tuzalgan o‘limli yara bo‘lishi zarur bo‘lganini ta’kidlaydi.

And I saw one of his heads as it were wounded to death; and his deadly wound was healed: and all the world wondered after the beast. Revelation 13:3.

Men uning boshlaridan birini go‘yo o‘ldirilgudek yaralanganini ko‘rdim; va uning o‘limli yarasi tuzaldi: va butun dunyo hayvonning ortidan hayrat bilan ergashdi. Vahiy 13:3.

When the deadly wound is healed the world “wonders after the beast,” and when Trump was resurrected as the eighth that is of the seven in 2024, he “returned” and the whole world wondered after him.

Halokatli yara bitganda, dunyo “mahluq ortidan hayrat bilan ergashadi”, va Trump 2024-yilda yettidan bo‘lgan sakkizinchisi sifatida qayta tirilganda, u “qaytib keldi” va butun dunyo uning ortidan hayrat bilan ergashdi.

And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. And they heard a great voice from heaven saying unto them, Come up hither. And they ascended up to heaven in a cloud; and their enemies beheld them. Revelation 11:11, 12.

Uch yarim kundan keyin Xudodan kelgan hayot ruhi ularga kirdi, va ular oyoqqa turdilar; va ularni ko‘rganlarning ustiga buyuk qo‘rquv tushdi. Va ular osmondan o‘zlariga shunday degan baland bir ovozni eshitdilar: “Bu yoqqa chiqinglar”. Va ular bulut ichida osmonga ko‘tarildilar; va dushmanlari ularni ko‘rdilar. Vahiy 11:11, 12.

Trump “returned” in the election of 2024, and then in 2025 he and pope Leo were both inaugurated. Jesus gave a direct and fair warning, to any who wished to see.

Tramp 2024-yilgi saylovda “qaytdi”, so‘ngra 2025-yilda u ham, Papa Leo ham lavozimga kirishdi. Ko‘rishni istagan har kim uchun Iso ochiq va adolatli ogohlantirish berdi.

When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place, (whoso readeth, let him understand.) Matthew 24:15.

Shunday ekan, qachonki sizlar Doniyor payg‘ambar tomonidan aytilgan vayronagarchilikning jirkanchligi muqaddas joyda turganini ko‘rsangiz, (kim o‘qisa, anglasin.) Matto 24:15.

Mark says it perhaps a little clearer.

Mark buni ehtimol biroz ravshanroq ifodalaydi.

But when ye shall see the abomination of desolation, spoken of by Daniel the prophet, standing where it ought not, (let him that readeth understand,) then let them that be in Judaea flee to the mountains. Mark 13:14.

Lekin sizlar Doniyor payg‘ambar aytgan vayronagarchilik jirkanchligi lozim bo‘lmagan joyda turganini ko‘rganingizda, (o‘quvchi anglasin,) o‘shanda Yahudiyada bo‘lganlar tog‘larga qochsinlar. Mark 13:14.

The abomination of desolation is Rome in each of its three phases. Pagan, papal and modern Rome is each a symbol of warning for the people of God. The warning is to be recognized when Rome is in a “holy place” or where “it ought not” be. The glorious land is the holy land in Scripture, and the United States is the spiritual glorious land.

Vayronagarchilik jirkanchligi Rimning har uch bosqichidagi ko‘rinishidir. Butparast, papalik va zamonaviy Rimning har biri Xudoning xalqi uchun ogohlantirish timsolidir. Ogohlantirish Rim “muqaddas joy”da bo‘lganida yoki “bo‘lmasligi lozim bo‘lgan” joyda turganida anglanishi kerak. Muqaddas Yozuvlarda ulug‘vor yurt muqaddas yurtdir, va Qo‘shma Shtatlar ruhiy ma’noda ulug‘vor yurtdir.

And the Lord shall inherit Judah his portion in the holy land, and shall choose Jerusalem again. Be silent, O all flesh, before the Lord: for he is raised up out of his holy habitation. Zechariah 2:12, 13.

Egamiz muqaddas yurtda Yahudoni O‘z ulushi sifatida meros qilib oladi va Quddusni yana tanlaydi. Ey barcha bashar, Egamiz huzurida sukut saqla, chunki U O‘zining muqaddas maskanidan qo‘zg‘aldi. Zakariyo 2:12, 13.

When you see Rome standing in the holy place the Lord is choosing Jerusalem as His covenant people for the final time. When Reagan, the first of eight presidents arranged a secret alliance with the antichrist of Bible prophecy, it represented an open alliance with Rome by the eighth and last president since the time of the end in 1989. Omega symbols often reverse attributes of the alpha symbol.

Muqaddas joyda Rim turganini ko‘rganingizda, bu Egamizning Quddusni O‘z ahd xalqi sifatida so‘nggi marta tanlayotganini bildiradi. Injil bashoratidagi Dajjol bilan sakkiz prezidentning birinchisi bo‘lgan Reagan maxfiy ittifoq tuzganida, bu 1989-yilda oxirzamon boshlangan vaqtdan beri sakkizinchi va so‘nggi prezident tomonidan Rim bilan ochiq ittifoqni ifoda etdi. Omega ramzlari ko‘pincha alfa ramzining xususiyatlarini teskarisiga aylantiradi.

The inauguration of pope Leo and Trump in 2025 is identifying an open relationship between the sea beast and the earth beast of Revelation thirteen. The reversal to an open alliance of Trump and Leo that was typified by the secret alliance of Reagan and John Paul II, informs us that the support of the Egyptian child-king that fulfilled verse fourteen in 200 BC, represents a lack of support in the latter-days.

2025-yilda papa Leo va Trampning inauguratsiyasi Vahiy kitobining o‘n uchinchi bobidagi dengiz yirtqichi bilan quruqlik yirtqichi o‘rtasidagi ochiq munosabatni ko‘rsatmoqda. Reagan va Ioann Pavel II ning maxfiy ittifoqi bilan timsollangan Tramp va Leo o‘rtasidagi ochiq ittifoqqa yuzlangan bu teskari o‘zgarish bizga shuni bildiradiki, miloddan avvalgi 200-yilda o‘n to‘rtinchi oyatni amalga oshirgan misrlik bola-podshohning qo‘llab-quvvatlashi oxirgi kunlarda qo‘llab-quvvatlashning yo‘qligini ifodalaydi.

2025 establishes the external foundational vision or prophecy, for it lifts up Rome as the warning of Rome that is identified by Daniel with the symbolism of “the abomination of desolation.” The warning of the abomination of desolation takes place in advance of the destruction represented by “desolation.” In the siege of Jerusalem under Cestius the warning was represented by the banners of Rome’s authority being placed within the sacred precincts of the sanctuary. Those who saw, understood, obeyed and left the city and were protected when the siege was re-engaged. They saw the Roman warning sign. The Christians who separated from the compromised church of Pergamos and thereafter the church of Thyatira fled into the wilderness when they saw the man of sin setting in the temple of God. Those witnesses identify a warning of the abomination of desolation spoken of by Daniel in the latter days.

2025 tashqi asosiy vahiy yoki bashoratni belgilaydi, chunki u Rimni Doniyor tomonidan “vayronagarchilik jirkanchligi” ramzi bilan aynanlashtirilgan Rim haqidagi ogohlantirish sifatida yuksaltiradi. Vayronagarchilik jirkanchligi haqidagi ogohlantirish “vayronagarchilik” bilan ifodalangan halokatdan oldin sodir bo‘ladi. Quddusning Cestiy qo‘mondonligi ostidagi qamalida bu ogohlantirish Rim hokimiyatining bayroqlari muqaddas ma’bad hududlari ichiga o‘rnatilishi bilan ifodalangan edi. Ko‘rgan, anglagan, itoat etgan va shaharni tark etganlar qamal qayta boshlanganida himoya qilindilar. Ular Rimning ogohlantiruvchi belgisini ko‘rdilar. Murosaga kelgan Pergam jamoatidan, so‘ngra Tiyatira jamoatidan ajralib chiqqan masihiylar gunoh odamini Xudoning ma’badida o‘tirganini ko‘rganlarida sahroga qochdilar. O‘sha guvohlar oxirgi kunlarda Doniyor so‘zlagan vayronagarchilik jirkanchligi haqidagi ogohlantirishni aniqlab beradi.

We have repeatedly shown that 1888 was the siege of Cestius, and the conclusion of the Sunday law crisis is the siege of Titus. The Blair Sunday law bills of the 1880’s in accompaniment with the Sunday laws that were implemented in some southern states during the 1880’s was the warning of Cestius that also marked the dividing line on Sister White’s counsel on country living. Before the 1880’s her counsel was that in the future we would need to move to the country, but after the 1880’s country living was something that was to have already been accomplished. The warning sign of the Blair Bills, promoting the papal power’s mark of authority being discussed in 1880’s typified the Patriot Act at 9/11, for the angel of Revelation eighteen appeared in both those histories.

Biz takror-takror shuni ko‘rsatdikki, 1888 yil — Cestiusning qamali bo‘lgan, va Yakshanba qonuni inqirozining xulosasi esa Titusning qamalidir. 1880-yillardagi Blair Yakshanba qonuni loyihalari, 1880-yillar davomida ayrim janubiy shtatlarda joriy etilgan Yakshanba qonunlari bilan birga, Cestiusning ogohlantirishi bo‘lib, ayni paytda Opa Uaytning qishloqda yashash haqidagi maslahatidagi ajratuvchi chiziqni ham belgilagan. 1880-yillardan oldin uning maslahati shundan iborat ediki, kelajakda biz qishloqqa ko‘chib o‘tishimiz zarur bo‘ladi, biroq 1880-yillardan keyin qishloqda yashash allaqachon amalga oshirilgan bo‘lishi lozim bo‘lgan narsa edi. 1880-yillarda muhokama qilingan, papalik hokimiyatining hokimiyat belgisi targ‘ib qilingan Blair Billlari ogohlantirish belgisi 11-sentabrdagi Patriot Actning timsoli bo‘lgan, chunki Vahiy kitobining o‘n sakkizinchi bobidagi farishta har ikkala tarixda ham zohir bo‘lgan.

9/11 was the warning of Cestius placing his authority in the holy place where it should not be, for at 9/11 Roman law replaced English law. In the Pelosi Trials of 2021 the due process clause was repudiated, and represents another footstep towards the siege of Titus, which ends at the soon-coming Sunday law in the United States. The siege is a period of time. 1888 speaks to the rebellion of the internal Protestant horn, and 9/11 speaks to the rebellion of the external Republican horn. The inauguration of the pope from the glorious land in the same year that the final president is also inaugurated represents the final warning of the abomination of desolation standing where it ought not, just before the battle of Panium. The battle of Panium leads directly into the Sunday law and the battle of Actium, which represented the third and final obstacle for pagan Rome, and then pagan Rome ruled supremely for 360 years in fulfillment of Daniel 11:24. At the Sunday law the sixth and seventh kingdoms are both conquered by Rome, and modern Rome then reigns for one symbolic hour, or forty-two symbolic months.

9/11 muqaddas joyda, bo‘lishi kerak bo‘lmagan holda, o‘z hokimiyatini o‘rnatgan Cestiusning ogohlantirishi edi, chunki 9/11 da Rim qonuni ingliz qonunining o‘rnini egalladi. 2021-yildagi Pelosi sud jarayonlarida tegishli huquqiy tartib bandi rad etildi va bu Titus qamaliga tomon tashlangan yana bir qadamni ifodalaydi; bu qamal esa Amerika Qo‘shma Shtatlarida tez orada keladigan yakshanba qonuni bilan yakun topadi. Qamal — bu bir vaqt davridir. 1888 ichki protestant shoxining isyoniga ishora qiladi, 9/11 esa tashqi Respublikachi shoxning isyoniga ishora qiladi. So‘nggi prezident ham taxtga o‘tirgan ayni yilda ulug‘vor yurtdan papaning inauguratsiya qilinishi vayron qiluvchi jirkanchlikning bo‘lishi kerak bo‘lmagan joyda turishiga oid so‘nggi ogohlantirishni ifodalaydi, Panium jangidan sal oldin. Panium jangi to‘g‘ridan-to‘g‘ri yakshanba qonuniga va butparast Rim uchun uchinchi hamda so‘nggi to‘siqni ifodalagan Actium jangiga olib kiradi, shundan keyin esa butparast Rim Doniyor 11:24 ning bajo bo‘lishida 360 yil davomida mutlaq hukmronlik qildi. Yakshanba qonunida oltinchi va yettinchi shohliklarning har ikkisi ham Rim tomonidan zabt etiladi, va shundan so‘ng zamonaviy Rim bir ramziy soat, ya’ni qirq ikki ramziy oy davomida hukmronlik qiladi.

In verse sixteen Pompey, who has just conquered pagan Rome’s first obstacles of Syria then conquers Jerusalem. Pompey takes down Rome’s first two obstacles and Augustus Caesar conquers the third at Actium. Modern Rome first conquers the king of the south in 1989 in fulfillment of verse forty, and as typified by verse ten. Then at the Sunday law modern Rome conquers its second and third obstacle with the United States and then the United Nations immediately agrees to give their kingdom to the papal power. Pagan Rome conquered two with Pompey and then one, and papal Rome conquered one in 1989, and then its next two in verse sixteen, which is where Pompey is marked with his second conquering.

O‘n oltinchi oyatda butparast Rimning dastlabki to‘siqlari bo‘lgan Suriyani endigina zabt etgan Pompey so‘ng Quddusni ham zabt etadi. Pompey Rimning dastlabki ikki to‘sig‘ini qulatadi, uchinchisini esa Avgust Qaysar Aktiumda zabt etadi. Zamonaviy Rim avvalo janub shohini 1989-yilda qirqinchi oyatning bajo bo‘lishi sifatida va o‘ninchi oyat orqali ifodalangandek zabt etadi. So‘ngra Yakshanba qonuni paytida zamonaviy Rim ikkinchi va uchinchi to‘siqlarini Qo‘shma Shtatlar orqali zabt etadi, shundan keyin esa Birlashgan Millatlar Tashkiloti darhol o‘z saltanatini papalik hokimiyatiga berishga rozi bo‘ladi. Butparast Rim Pompey orqali ikkitasini, so‘ng yana bittasini zabt etdi; papalik Rimi esa 1989-yilda bittasini zabt etdi, so‘ng keyingi ikkitasini o‘n oltinchi oyatda zabt etdi; aynan o‘sha yerda Pompeyning ikkinchi zabti qayd etilgan.

Whether it was the third obstacle at Actium for pagan Rome, or when the third obstacle, represented by the Goths being driven out of the city of Rome in 538, when Rome overcomes the third obstacle it rules supremely.

Bu butparast Rim uchun Aktiumdagi uchinchi to‘siq bo‘lgan bo‘ladimi, yoki 538-yilda gotlarning Rim shahridan haydab chiqarilishi bilan ifodalangan uchinchi to‘siq bo‘lgan bo‘ladimi, Rim uchinchi to‘siqni yengganida, u mutlaq hukmronlik qiladi.

Surely the Lord God will do nothing, but he revealeth his secret unto his servants the prophets. Amos 3:7.

Albatta, Rabbiy Xudo hech narsa qilmas, toki O‘z sirini qullari bo‘lmish payg‘ambarlarga oshkor etmaguncha. Amos 3:7.

The Lord will surely give the final manifestation of the warning sign that is represented as the abomination of desolation in the book of Daniel, before the desolation arrives. That warning sign is the open alliance in contrast with Reagan’s secret alliance being represented in 2025. The Lord will not bring punishment, without first giving warning, and Amos is very direct about what the secret revelation to His servants is, and who it is directed at.

Rab, vayronagarchilik yetib kelishidan oldin, Doniyor kitobida xarob qiluvchi jirkanchlik sifatida tasvirlangan ogohlantiruvchi alomatning so‘nggi namoyon bo‘lishini albatta beradi. O‘sha ogohlantiruvchi alomat 2025-yilda ifodalanayotgan Reyganning maxfiy ittifoqidan farqli ravishda ochiq ittifoqdir. Rab avval ogohlantirish bermasdan turib jazo keltirmaydi, va Amos Uning xizmatkorlariga beriladigan maxfiy vahiy nima ekanini ham, u kimlarga qaratilganini ham juda aniq bayon qiladi.

Hear this word that the Lord hath spoken against you, O children of Israel, against the whole family which I brought up from the land of Egypt, saying, You only have I known of all the families of the earth: therefore I will punish you for all your iniquities. Amos 3:1, 2.

Ey Isroil o‘g‘illari, Egamiz sizlarga qarshi, Misr yurtidan O‘zim olib chiqqan butun xonadonga qarshi aytgan bu so‘zni eshiting: “Yer yuzidagi barcha qavmlar orasida faqat sizlargina Men tanidim; shu bois barcha gunohlaringiz uchun sizlarni jazolayman.” Amos 3:1, 2.

Amos is addressing the last generation of God’s chosen covenant people who are to be punished, in alignment with the 25 men who bow to the sun in Ezekiel eight. Amos is presenting the Laodicean message, which is the third angel’s message during the blotting out of sin in the time of the judgment of the living. Amos’s warning is based upon a unification of two parties.

Amos Xudoning jazolanadigan tanlangan ahd xalqining so‘nggi avlodiga murojaat qilmoqda; bu holat Hizqiyol sakkizinchi bobda quyoshga sajda qilayotgan yigirma besh kishi bilan uyg‘undir. Amos tiriklarning hukmi vaqtida gunohning o‘chirilishi jarayonida uchinchi farishtaning xabari bo‘lgan Laodikeya xabarini taqdim etmoqda. Amosning ogohlantirishi ikki tomonning birlashuviga asoslangan.

Can two walk together, except they be agreed? Will a lion roar in the forest, when he hath no prey? will a young lion cry out of his den, if he have taken nothing? Can a bird fall in a snare upon the earth, where no gin is for him? shall one take up a snare from the earth, and have taken nothing at all? Shall a trumpet be blown in the city, and the people not be afraid? shall there be evil in a city, and the Lord hath not done it? Amos 3:3–6.

Ikki kishi kelishib olmas ekan, birga yura oladimi? O‘rmondagi sher o‘ljasi bo‘lmasa, bo‘kirarmidi? Yosh sher hech narsa tutmagan bo‘lsa, inidan nola qilarmidi? Qush uchun tuzoq bo‘lmagan joyda, u yerda qush yerga tuzoqqa tusharmidi? Hech narsa tutilmagan bo‘lsa, tuzoq yerdan ko‘tarilarmidi? Shaharda karnay chalinib, xalq qo‘rqmasmidi? Shaharda balo bo‘lib, uni Egamiz qilmagan bo‘larmidi? Amos 3:3–6.

The warning of two walking together as one, is set within the context of a snare catching a bird from the earth. Birds are symbols of religious bodies, and the papacy is a cage of every unclean and hateful bird in Revelation.

Ikki kishining bir bo‘lib birga yurishi haqidagi ogohlantirish, yerdan qushni tuzoq ilib olish manzarasi kontekstida berilgan. Qushlar diniy tashkilotlarning timsollaridir, va Vahiy kitobida papalik har bir nopok va jirkanch qushning qafasidir.

And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. For all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earth are waxed rich through the abundance of her delicacies. Revelation 18:2, 3.

Va u baland ovoz bilan qattiq nido qilib dedi: “Buyuk Bobil qulab tushdi, qulab tushdi va jinlarning maskaniga, har bir nopok ruhning panohiga hamda har bir nopok va jirkanch qushning qafasiga aylandi. Chunki barcha xalqlar uning zinosining g‘azab sharobidan ichdilar, yer yuzining shohlari u bilan zino qildilar, va yer yuzining savdogarlari uning hashamatining mo‘l-ko‘lligi orqali boyib ketdilar.” Vahiy 18:2, 3.

A bird in a cage is a captured bird, and when a nation commits fornication with the whore of Rome it becomes a captured bird, and the bird that is lifted up above all the other prophetic birds is the power whose threefold house is built, is established at the Sunday law, in her place, which is Shinar, which is Babylon. It is the bird that received a deadly wound in 1798, or as Zechariah states, had a lead cover placed over its basket, but was thereafter lifted up by the birds of spiritualism and apostate Protestantism.

Qafasdagi qush — tutqun qilingan qushdir, va qachonki bir xalq Rim fohishasi bilan zino qilsa, u tutqun qilingan qushga aylanadi; va boshqa barcha bashoratli qushlardan yuqoriga ko‘tariladigan qush — uch qavatli uyi qurilgan, yakshanba qonuni bilan, o‘z joyida, ya’ni Shinarda, ya’ni Bobilda, mustahkamlangan hokimiyatdir. U 1798-yilda halokatli yara olgan qushdir, yoki Zakariyo aytganidek, savati ustiga qo‘rg‘oshin qopqoq qo‘yilgan edi, biroq shundan keyin spiritizm va murtad protestantizm qushlari tomonidan yuqoriga ko‘tarildi.

Then the angel that talked with me went forth, and said unto me, Lift up now thine eyes, and see what is this that goeth forth. And I said, What is it? And he said, This is an ephah that goeth forth. He said moreover, This is their resemblance through all the earth. And, behold, there was lifted up a talent of lead: and this is a woman that sitteth in the midst of the ephah. And he said, This is wickedness. And he cast it into the midst of the ephah; and he cast the weight of lead upon the mouth thereof. Then lifted I up mine eyes, and looked, and, behold, there came out two women, and the wind was in their wings; for they had wings like the wings of a stork: and they lifted up the ephah between the earth and the heaven. Then said I to the angel that talked with me, Whither do these bear the ephah? And he said unto me, To build it an house in the land of Shinar: and it shall be established, and set there upon her own base. Zechariah 5:5–11.

Shunda men bilan gaplashayotgan farishta oldinga chiqib, menga dedi: “Endi ko‘zlaringni ko‘tarib, chiqib kelayotgan narsa nima ekanini ko‘r.” Men dedim: “Bu nima?” U dedi: “Bu chiqib kelayotgan efa o‘lchovidir.” U yana dedi: “Butun yer yuzi bo‘ylab ularning qiyofasi shudir.” Va mana, bir talant qo‘rg‘oshin ko‘tarildi; efa o‘lchovining o‘rtasida o‘tirgan bir ayol bor edi. U dedi: “Bu yovuzlikdir.” So‘ng uni efa o‘lchovining o‘rtasiga tashladi va uning og‘ziga qo‘rg‘oshin toshini tashlab yopdi. Keyin men ko‘zlarimni ko‘tarib qaradim, va mana, ikki ayol chiqib kelayotgan edi; ularning qanotlarida shamol bor edi, chunki ularning qanotlari laylak qanotlariga o‘xshar edi; ular efa o‘lchovini yer bilan osmon orasida ko‘tarib ketdilar. Shunda men men bilan gaplashayotgan farishtaga dedim: “Bular efa o‘lchovini qayerga olib bormoqdalar?” U menga dedi: “Shinar yurtida unga uy qurish uchun; u mustahkam o‘rnatilgach, o‘z poydevori ustiga qo‘yiladi.” Zakariyo 5:5–11.

Amos’s snare catches the bird from the earth, for it represents the alliance that precedes the soon-coming Sunday law where the earth-bird is captured, and according to Amos the alliance is a rebuke to Laodicean Seventh-day Adventism, for there will be a warning trumpet blown in the city, which they will refuse to hear.

Amosning tuzog‘i qushni yerdan tutib oladi, chunki u yaqin orada keladigan Yakshanba qonunidan oldin yuzaga keladigan ittifoqni ifodalaydi; o‘sha paytda yer qushi qo‘lga olinadi. Amosga ko‘ra, bu ittifoq Laodikiyadagi Yettinchi kun Adventizmiga tanbehdur, chunki shaharda ogohlantiruvchi karnay chalinadi, ammo ular uni eshitishni rad etadilar.

Shall a trumpet be blown in the city, and the people not be afraid? shall there be evil in a city, and the Lord hath not done it? Surely the Lord God will do nothing, but he revealeth his secret unto his servants the prophets. The lion hath roared, who will not fear? the Lord God hath spoken, who can but prophesy? Amos 3:6–8.

Shaharda karnay chalinib, xalq qo‘rqmay qoladimi? Shaharda bir falokat bo‘lib, Egamiz uni qilmagan bo‘ladimi? Albatta, Rabbiy Egamiz hech narsa qilmaydi, balki O‘z sirini O‘z qullari bo‘lgan payg‘ambarlarga ochib beradi. Arslon o‘kirdi, kim qo‘rqmaydi? Rabbiy Egamiz so‘zladi, kim payg‘ambarlik qilmasdan tura oladi? Amos 3:6–8.

The Lion who roars is the Lion of the tribe of Judah, who represents Christ when He seals and unseals His prophetic Word. The open alliance of 2025 is the siege of Cestius and the symbol of the robbers of God’s people is established when you see two walking together that should never co-exist. Rome allied and aligned with Protestants is an oxymoron, for to be a Protestant means to protest against Rome.

Guvillayotgan Arslon — Yahudo qabilasining Arsloni bo‘lib, U O‘zining bashoratli Kalomini muhrlaganida va muhrlarini yechganda Masihni ifodalaydi. 2025-yildagi ochiq ittifoq — bu Cestius qamali bo‘lib, Xudoning xalqini talovchilarning ramzi, hech qachon birga mavjud bo‘lmasligi kerak bo‘lgan ikki tomonning birga yurganini ko‘rganingizda o‘rnatiladi. Rimning protestantlar bilan ittifoq tuzib, bir safda turishi o‘z-o‘ziga zid iboradir, chunki protestant bo‘lish — Rimga qarshi norozilik bildirish demakdir.

We will continue these things in the next article.

Bu masalalarni keyingi maqolada davom ettiramiz.

Too Late to Escape the Snare

Tuzoqdan qochish uchun juda kech

“And let it be remembered, it is the boast of Rome that she never changes. The principles of Gregory VII and Innocent III are still the principles of the Roman Catholic Church. And had she but the power, she would put them in practice with as much vigor now as in past centuries. Protestants little know what they are doing when they propose to accept the aid of Rome in the work of Sunday exaltation. While they are bent upon the accomplishment of their purpose, Rome is aiming to re-establish her power, to recover her lost supremacy. Let the principle once be established in the United States that the church may employ or control the power of the state; that religious observances may be enforced by secular laws; in short, that the authority of church and state is to dominate the conscience, and the triumph of Rome in this country is assured.

“Va shuni yodda tutish kerakki, Rim hech qachon o‘zgarmasligi bilan maqtanadi. Gregoriy VII va Innosentiy III ning tamoyillari hanuz Rim-katolik cherkovining tamoyillaridir. Va agar uning qo‘lida qudrat bo‘lganida, u ularni o‘tgan asrlardagidek hozir ham xuddi shunday qat’iyat bilan amalda qo‘llagan bo‘lur edi. Protestantlar yakshanbani ulug‘lash ishida Rimning yordamini qabul qilishni taklif etayotganlarida, nima qilayotganlarini juda kam anglaydilar. Ular o‘z maqsadlarini amalga oshirishga berilib ketgan bir paytda, Rim o‘z hokimiyatini qayta tiklashni, yo‘qotgan ustunligini qaytarib olishni ko‘zlamoqda. Qo‘shma Shtatlarda bir marta shu tamoyil qaror topsaki, ya’ni cherkov davlat hokimiyatidan foydalanishi yoki uni boshqarishi mumkin; diniy marosimlar dunyoviy qonunlar bilan majburiy qildirib qo‘yilishi mumkin; qisqasi, cherkov bilan davlatning hokimiyati vijdon ustidan hukmronlik qilishi kerak, degan tamoyil o‘rnatilsa, bu mamlakatda Rimning g‘alabasi muqarrardir.”

“God’s word has given warning of the impending danger; let this be unheeded, and the Protestant world will learn what the purposes of Rome really are, only when it is too late to escape the snare. She is silently growing into power. Her doctrines are exerting their influence in legislative halls, in the churches, and in the hearts of men. She is piling up her lofty and massive structures in the secret recesses of which her former persecutions will be repeated. Stealthily and unsuspectedly she is strengthening her forces to further her own ends when the time shall come for her to strike. All that she desires is vantage ground, and this is already being given her. We shall soon see and shall feel what the purpose of the Roman element is. Whoever shall believe and obey the word of God will thereby incur reproach and persecution.” The Great Controversy, 581.

“Xudoning Kalomi yaqinlashib kelayotgan xavf haqida ogohlantirish bergan; agar bunga quloq solinmasa, protestant olami Rimning asl maqsadlari nimaligini faqat tuzoqdan qutulish uchun endi juda kech bo‘lgandagina bilib oladi. U sokinlik bilan qudratga ega bo‘lib bormoqda. Uning ta’limotlari qonunchilik zallarida, jamoatlarda va insonlar qalblarida o‘z ta’sirini o‘tkazmoqda. U o‘zining yuksak va ulkan inshootlarini barpo etmoqda; ularning pinhona bag‘rida uning avvalgi quvg‘inlari yana takrorlanadi. U yashirincha va hech kim sezmagan holda, vaqti kelib o‘z zarbasini berishi uchun, o‘z maqsadlarini ilgari surishga xizmat qiladigan kuchlarini mustahkamlamoqda. U istaydigan narsa faqat qulay mavqedir, va bu unga allaqachon berilmoqda. Biz yaqin orada Rim unsurining maqsadi nima ekanini ko‘ramiz va his qilamiz. Kimki Xudoning Kalomiga ishonsa va unga itoat etsa, shu orqali malomat va quvg‘inga duchor bo‘ladi.” The Great Controversy, 581.

“There is a world lying in wickedness, in deception, and delusion, in the very shadow of death,—asleep, asleep. Who are feeling travail of soul to awaken them? What voice can reach them? My mind is carried to the future when the signal will be given, ‘Behold the Bridegroom cometh; go ye out to meet Him.’ But some will have delayed to obtain the oil for replenishing their lamps, and too late they will find that character, which is represented by the oil, is not transferable. That oil is the righteousness of Christ. It represents character, and character is not transferable. No man can secure it for another. Each must obtain for himself a character purified from every stain of sin.” Bible Echo, May 4, 1896.

“Yovuzlik, aldov va gumrohlikda, o‘limning naq soya-salqinida yotgan bir dunyo bor,—uyquda, uyquda. Ularni uyg‘otish uchun kim qalb iztirobini his etmoqda? Qaysi ovoz ulargacha yetib borishi mumkin? Mening fikrim kelajakka ko‘chadi; o‘sha paytda: ‘Mana, Kuyov kelmoqda; Uni kutib olish uchun tashqariga chiqinglar’, degan signal beriladi. Ammo ba’zilar chiroqlarini to‘ldirish uchun yog‘ olishni kechiktirgan bo‘ladilar va ular juda kech holda yog‘ bilan ifodalangan xulq-atvor boshqa birovga ko‘chirilmasligini anglab yetadilar. O‘sha yog‘ Masihning solihligidir. U xulq-atvorni ifodalaydi, xulq-atvor esa ko‘chirilmaydi. Uni hech bir kishi boshqasi uchun ta’minlab bera olmaydi. Har bir inson o‘zi uchun gunohning har bir dog‘idan poklangan xulq-atvorni qo‘lga kiritishi kerak.” Bible Echo, May 4, 1896.

“As I viewed poor souls dying for want of the present truth, and some who professed to believe the truth were letting them die by withholding the necessary means to carry forward the work of God, the sight was too painful, and I begged of the angel to remove it from me. I saw that when the cause of God called for some of their property, like the young man who came to Jesus (Matthew 19:16–22) they went away sorrowful, and that soon the overflowing scourge would pass over and sweep their possessions all away, and then it would be too late to sacrifice earthly goods, and lay up a treasure in heaven.” Early Writings, 49.

“Hozirgi haqiqatga muhtojlikdan bechora jonlarning halok bo‘layotganini, hamda haqiqatga ishonishini da’vo qiladigan ayrimlar esa Xudoning ishini oldinga olib borish uchun zarur vositalarni ushlab qolib, ularni halokatga tashlab qo‘yayotganini ko‘rganimda, bu manzara nihoyatda og‘riqli bo‘ldi, va men farishtadan uni mendan olib tashlashini iltijo qildim. Men shuni ko‘rdimki, Xudoning ishi ularning mol-mulkidan bir qismini talab etganida, xuddi Isoga kelgan yigit kabi (Matto 19:16–22) ular g‘amgin holda ketdilar; va tez orada toshqin kabi keladigan balo ularning mulkini butunlay supurib ketadi, shunda esa yer yuzidagi boyliklarni qurbon qilib, osmonda xazina to‘plash uchun juda kech bo‘ladi.” Ilk Yozuvlar, 49.

“Judas saw that his entreaties were in vain, and he rushed from the hall exclaiming, It is too late! It is too late! He felt that he could not live to see Jesus crucified, and in despair went out and hanged himself.” The Desire of Ages, 722.

“Yahudo o‘z iltijolari behuda ekanini ko‘rdi va u: Juda kech! Juda kech! — deb qichqirgancha zaldan otilib chiqdi. U Isoga xochga mixlanayotganini ko‘rib yashab tura olmasligini his qildi va noumidlik ichida chiqib borib, o‘zini osdi.” The Desire of Ages, 722.