Daniel eleven verse twenty-four identifies the period which pagan Rome would rule supremely with the word “time.” A “time” represents 360 years in prophetic application, and those years began at the most famous naval battle of ancient history, the battle of Actium in 31 BC. There were other naval battles that were larger and strategically more sophisticated, but Actium was the most iconic naval battle through its association with Marc Antony and Cleopatra. Similar in historical significance to the collapse of the Berlin Wall in fulfillment of Daniel 11:40, and the Twin Towers of 9/11 in fulfillment of Revelation eighteen; for when God chooses the historical events to fulfill His prophetic Word, He does so in a fashion that reaches the attention of the largest possible audience.
Doniyor kitobining o‘n birinchi bobi yigirma to‘rtinchi oyatda butparast Rimning mutlaq hukmronlik qiladigan davri “vaqt” so‘zi bilan belgilab beriladi. Payg‘ambarlik tatbiqida bir “vaqt” 360 yilni anglatadi, va bu yillar miloddan avvalgi 31-yildagi qadimgi tarixning eng mashhur dengiz jangi — Aktion jangidan boshlangan. Bundan kattaroq va strategik jihatdan murakkabroq bo‘lgan boshqa dengiz janglari ham mavjud edi, biroq Aktion Mark Antoniy va Kleopatra bilan bog‘liqligi sababli eng timsolli dengiz jangi bo‘lgan. Tarixiy ahamiyati jihatidan Doniyor 11:40 ning bajo bo‘lishida Berlin devorining qulashi hamda Vahiy kitobining o‘n sakkizinchi bobining bajo bo‘lishida 11-sentabr egizak minoralari bilan o‘xshashdir; chunki Xudo O‘zining payg‘ambarlik Kalomini bajo keltirish uchun tarixiy voqealarni tanlaganida, buni imkon qadar eng keng auditoriyaning e’tiboriga yetadigan tarzda qiladi.
And after the league made with him he shall work deceitfully: for he shall come up, and shall become strong with a small people. He shall enter peaceably even upon the fattest places of the province; and he shall do that which his fathers have not done, nor his fathers’ fathers; he shall scatter among them the prey, and spoil, and riches: yea, and he shall forecast his devices against the strong holds, even for a time. Daniel 11:23, 24.
Va u bilan ahd tuzilganidan keyin u hiyla bilan ish ko‘radi; chunki u ko‘tarilib kelib, oz sonli xalq bilan qudratli bo‘ladi. U osoyishtalik bilan viloyatning eng serhosil joylariga ham kirib boradi; va u ota-bobolari qilmagan, hatto ulardan oldingi bobolari ham qilmagan ishni qiladi; u o‘lja, talon-toroj va boyliklarni ular orasida tarqatadi; ha, u istehkomlarga qarshi o‘z reja va makrlarini, bir muddatgacha, oldindan tuzadi. Doniyor 11:23, 24.
Uriah Smith concludes his observations of the league between Rome and the Maccabees of verse twenty-three by commenting upon the small people of the verse.
Uriya Smit yigirma uchinchi oyatdagi Rim va Makkabiylar o‘rtasidagi ittifoq haqidagi kuzatuvlarini, oyatda tilga olingan oz sonli xalq haqida izoh berish bilan yakunlaydi.
“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.
“Bu paytda rimliklar kichik bir xalq edilar va hiyla bilan, ya’ni bu so‘z anglatganidek makkorlik bilan ish tuta boshladilar. Va shu nuqtadan boshlab ular keyinchalik erishgan hokimiyat cho‘qqisiga tomon izchil va tez yuksalish bilan ko‘tarildilar.
“[Verse twenty-four quoted].
“[Yigirma to‘rtinchi oyat keltirilgan].”
“The usual manner in which nations had, before the days of Rome, entered upon valuable provinces and rich territory, was by war and conquest. Rome was now to do what had not been done by the fathers or the fathers’ fathers; namely, receive these acquisitions through peaceful means. The custom, before unheard of, was now inaugurated, of kings’ leaving by legacy their kingdoms to the Romans. Rome came into possession of large provinces in this manner.
“Rimdan oldingi davrlarda xalqlar odatda qimmatli viloyatlar va serhosil hududlarga urush hamda zabt etish orqali kirib kelar edilar. Endi esa Rim otalar ham, otalarning otalari ham qilmagan ishni qilishi kerak edi; ya’ni, bu mulklarni tinch yo‘l bilan qabul qilishi kerak edi. Bungacha eshitilmagan odat endi yo‘lga qo‘yildi: podshohlar o‘z shohliklarini vasiyat orqali rimliklarga qoldirar edilar. Rim shu tariqa katta viloyatlarga egalik qildi.”
“And those who thus came under the dominion of Rome derived no small advantage therefrom. They were treated with kindness and leniency. It was like having the prey and spoil distributed among them. They were protected from their enemies, and rested in peace and safety under the aegis of the Roman power.
“Shunday qilib Rim hukmronligi ostiga kirganlar bundan oz bo‘lmagan foyda ko‘rdilar. Ularga mehribonlik va muloyimlik bilan muomala qilindi. Bu xuddi o‘lja va talon-toroj ularga taqsimlab berilgandek edi. Ular dushmanlaridan himoya qilindilar va Rim qudrati panohida tinchlik hamda osoyishtalik ichida orom topdilar.
“To the latter portion of this verse, Bishop Newton gives the idea of forecasting devices from strongholds, instead of against them. This the Romans did from the strong fortress of their seven-hilled city. ‘Even for a time;’ doubtless a prophetic time, 360 years. From what point are these years to be dated? Probably from the event brought to view in the following verse.” Uriah Smith, Daniel and the Revelation, 272, 273.
“Ushbu oyatning keyingi qismiga nisbatan, episkop Nyuton qal’alarga qarshi emas, balki qal’alardan turib hiyla-nayranglar uyushtirish g‘oyasini bildiradi. Rimliklar buni o‘zlarining yetti tepalikli shahrining mustahkam qal’asidan turib amalga oshirdilar. ‘Hatto bir muddatgacha;’ shubhasiz, bu bashoratli muddat, ya’ni 360 yildir. Bu yillar qaysi nuqtadan boshlab hisoblanishi kerak? Ehtimol, keyingi oyatda ko‘rsatilgan voqeadan.” Uriah Smith, Daniel and the Revelation, 272, 273.
Smith continues and identifies the battle of Actium in 31 BC as the starting point for the three hundred and sixty years. After quoting verse twenty-five Smith states the following.
Smit davom etadi va miloddan avvalgi 31-yildagi Aktiyum jangini uch yuz oltmish yilning boshlanish nuqtasi sifatida belgilaydi. Yigirma beshinchi oyatni keltirgach, Smit quyidagini bayon qiladi.
“By verses 23 and 24 we are brought down this side of the league between the Jews and the Romans, BC 161, to the time when Rome had acquired universal dominion. The verse now before us brings to view a vigorous campaign against the king of the south, Egypt, and the occurrence of a notable battle between great and mighty armies. Did such events as these transpire in the history of Rome about this time? — They did. The war was the war between Egypt and Rome; and the battle was the battle of Actium. Let us take a brief view of the circumstances that led to this conflict.
“23 va 24-oyatlar orqali biz yahudiylar bilan rimliklar o‘rtasidagi miloddan avvalgi 161-yildagi ittifoq davridan keyingi zamonga, Rim umumjahon hukmronligini qo‘lga kiritgan vaqtga olib kelinamiz. Endi oldimizdagi oyat janub shohi — Misrga qarshi kuchli bir harbiy yurishni hamda ulkan va qudratli qo‘shinlar o‘rtasida yuz bergan mashhur bir jangni ko‘z oldimizga keltiradi. Shu kabi voqealar aynan shu davrda Rim tarixida sodir bo‘lganmi? — Ha, bo‘lgan. Bu urush Misr bilan Rim o‘rtasidagi urush edi; bu jang esa Aksiy jangi edi. Keling, ushbu to‘qnashuvga olib kelgan holatlarni qisqacha ko‘rib chiqaylik.”
“[Marc] Antony, Augustus Caesar, and Lepidus constituted the triumvirate which had sworn to avenge the death of Julius Caesar. This Antony became the brother-in-law of Augustus by marrying his sister, Octavia. Antony was sent into Egypt on government business, but fell a victim to the arts and charms of Cleopatra, Egypt’s dissolute queen. So strong was the passion he conceived for her, that he finally espoused the Egyptian interests, rejected his wife, Octavia, to please Cleopatra, bestowed province after province upon the latter to gratify her avarice, celebrated a triumph at Alexandria instead of Rome, and otherwise so affronted the Roman people that Augustus had no difficulty in leading them to engage heartily in a war against this enemy of their country. This war was ostensibly against Egypt and Cleopatra; but it was really against Antony, who now stood at the head of Egyptian affairs. And the true cause of their controversy was, says Prideaux, that neither of them could be content with only half of the Roman empire; for Lepidus having been deposed from the triumvirate, it now lay between them, and each being determined to possess the whole, they cast the die of war for its possession.” Uriah Smith, Daniel and the Revelation, 273.
“[Mark] Antoniy, Avgust Qaysar va Lepid Yuliy Qaysarning o‘limi uchun qasos olishga qasamyod qilgan triumviratni tashkil etdilar. Shu Antoniy Avgustning singlisi Oktaviyaga uylanib, Avgustning qaynog‘asiga aylandi. Antoniy davlat ishlari bilan Misrga yuborildi, biroq Misrning axloqsiz malikasi Kleopatraning hiylalari va jozibasining qurboniga aylandi. Unga bo‘lgan ehtirosi shu qadar kuchli ediki, oxir-oqibat u Misr manfaatlarini yoqladi, Kleopatrani rozi qilish uchun xotini Oktaviyani rad etdi, uning ochko‘zligini qondirish uchun viloyat ketidan viloyatni unga hadya qildi, Rim o‘rniga Iskandariyada zafar tantanasini nishonladi va boshqa jihatlardan ham Rim xalqini shunchalik haqorat qildiki, Avgust ularni vatanlarining bu dushmaniga qarshi urushga chin dildan kirishishga undashda hech qanday qiyinchilik ko‘rmadi. Bu urush zohiran Misr va Kleopatraga qarshi edi; ammo aslida u endi Misr ishlarining boshida turgan Antoniyga qarshi edi. Ularning nizosining haqiqiy sababi esa, deydi Prideaux, shundan iborat ediki, ularning hech biri Rim imperiyasining faqat yarmigagina qanoat qila olmas edi; chunki Lepid triumviratdan chetlatilgach, masala endi ularning ikkovining o‘rtasida qolgan edi va har biri butun imperiyaga egalik qilishga qat’iy bel bog‘lagani bois, unga egalik qilish uchun urush qur’asini tashladilar.” Uriah Smith, Daniel and the Revelation, 273.
Prophetically the battle of Actium identifies the Sunday law, for it represented the third conquering of the three geographical obstacles which established pagan Rome’s “universal dominion,” as Smith describes it. As with pagan Rome, it was when the third obstacle of papal Rome was driven from the city of Rome that the “universal dominion” of papal Rome began in 538. Those two witnesses address the Sunday law where and when modern Rome overcomes both the sixth and seventh kingdoms of Bible prophecy, and in doing so, overcomes its third obstacle; thus, establishing “universal dominion” for forty-two symbolic months.
Payg‘ambarlik ma’nosida Actium jangi yakshanba qonunini ifodalaydi, chunki u, Smith ta’riflaganidek, butparast Rimning “umumjahon hukmronligi”ni barpo etgan uchta jug‘rofiy to‘siqning uchinchisini zabt etishni ifodalagan. Butparast Rimda bo‘lgani kabi, papalik Rimining uchinchi to‘sig‘i Rim shahridan haydab chiqarilgan paytda ham papalik Rimining “umumjahon hukmronligi” 538-yilda boshlandi. O‘sha ikki guvoh zamonaviy Rim Muqaddas Kitob bashoratining oltinchi va yettinchi shohliklarini yengib, shu orqali o‘zining uchinchi to‘sig‘ini ham yengadigan joy va zamonda yakshanba qonuniga ishora qiladi; shu tariqa qirq ikki ramziy oy davomida “umumjahon hukmronligi”ni o‘rnatadi.
And there was given unto him a mouth speaking great things and blasphemies; and power was given unto him to continue forty and two months. Revelation 13:5.
Va unga katta narsalar va kufrona so‘zlarni so‘zlaydigan bir og‘iz berildi; va unga qirq ikki oy davom etish uchun hokimiyat berildi. Vahiy 13:5.
Rome Against Egypt
Rim Misrga Qarshi
The prophetic dynamics of the war of Augustus of Rome, against Egypt and Cleopatra was motivated by the rebellion of Marc Antony, and those prophetic dynamics must of prophetic necessity represent the prophetic dynamics that are represented at the Sunday law.
Rimlik Avgustning Misr va Kleopatraga qarshi urushining bashoratli dinamikasi Mark Antoniyning isyoni tufayli yuzaga kelgan edi, va bu bashoratli dinamika, bashoratli zaruratga ko‘ra, Yakshanba qonunida ifodalangan bashoratli dinamikani ifodalashi lozim.
At Actium Rome conquered Egypt, a power which consisted of an alliance between a rebellious man and an unholy woman. The alliance of Antony and Cleopatra is the combination of church and state. At Actium, Augustine’s Rome conquered a power represented by an unholy combination of church and state.
Aktiyda Rim Misrni mag‘lub etdi; bu kuch isyonkor bir erkak bilan muqaddas bo‘lmagan bir ayol o‘rtasidagi ittifoqdan iborat edi. Antoniy va Kleopatraning ittifoqi — jamoat bilan davlatning qo‘shilishidir. Aktiyda Avgustning Rimi jamoat va davlatning muqaddas bo‘lmagan qo‘shilishi bilan ifodalangan bir kuchni mag‘lub etdi.
Image of the Beast
Hayvonning surati
Cleopatra represents a corrupted church aligned with Antony, a symbol of Rome. Cleopatra was the ruler over their relationship, as represented by Uriah Smith, when he stated that Antony “fell a victim to the arts and charms of Cleopatra, Egypt’s dissolute queen.” The alliance of church and state represented by Antony and Cleopatra identified Cleopatra as the power ruling in the relationship; so, the combination of church and state represented by their relationship meets the definition of the image of the beast—which is the combination of church and state with the woman in control of the relationship. Actium typified the soon-coming Sunday law.
Kleopatra Rimning timsoli bo‘lgan Antoniy bilan ittifoqda bo‘lgan buzuqlashgan jamoatni ifodalaydi. Uriya Smit buni shunday bayon etganidek, Kleopatra ularning munosabatlari ustidan hukmron edi: Antoniy “Misrning axloqsiz malikasi Kleopatraning makr va jozibalarining qurboniga aylandi.” Antoniy va Kleopatra orqali ifodalangan jamoat bilan davlatning ittifoqi, Kleopatraning bu munosabatdagi hukmron kuch ekanini ko‘rsatdi; shu bois, ularning munosabatida ifodalangan jamoat va davlatning birikmasi hayvon suratining ta’rifiga mos keladi — ya’ni, ayol munosabat ustidan nazorat qilayotgan holdagi jamoat va davlatning birikmasidir. Aktsiy tez orada keladigan yakshanba qonunining timsoli edi.
Augustus, represents the papal power conquering the United States at the soon-coming Sunday law. Marc Antony is the Republican horn of the earth beast and Cleopatra is the Protestant horn. Antony and Cleopatra come together and speak as a dragon at the soon-coming Sunday law. Both Cleopatra and Antony are symbols of a dragon power, and when they are fully joined together at the Sunday law—they speak as a dragon.
Avgust yaqin orada keladigan Yakshanba qonuni vaqtida Qo‘shma Shtatlarni zabt etadigan papalik hokimiyatini ifodalaydi. Mark Antoniy yer hayvonining Respublika shoxi, Kleopatra esa Protestan shoxidir. Antoniy va Kleopatra yaqin orada keladigan Yakshanba qonuni vaqtida birlashib, ajdaho kabi so‘zlaydilar. Kleopatra ham, Antoniy ham ajdaho hokimiyatining ramzlaridir, va ular Yakshanba qonuni vaqtida to‘la ravishda birlashganlarida — ajdaho kabi so‘zlaydilar.
Dragons
Ajdarlar
Both Greece and Egypt prophetically represent a dragon power, and Antony also represented a dragon power. Egypt was the south in Daniel eleven and Greece was the west. Egypt was taken by Ptolemy I after Alexander’s kingdom divided into four parts. Ptolemy I then became the first prophetic king of the south and Cleopatra was the last Ptolemaic ruler in Egypt. Ptolemy was born in Macedon, the birth place of Alexander the Great.
Yunoniston ham, Misr ham bashoratlarda ajdarho qudratini ifodalaydi, Antoniy ham ajdarho qudratini ifodalagan. Doniyor 11-bobda Misr janub, Yunoniston esa g‘arb edi. Aleksandrning podsholigi to‘rt qismga bo‘lingach, Misrni Ptolemey I egalladi. Shundan so‘ng Ptolemey I bashoratdagi janubning birinchi shohi bo‘ldi, Kleopatra esa Misrdagi Ptolemeylar sulolasining so‘nggi hukmdori edi. Ptolemey Buyuk Aleksandrning tug‘ilgan joyi bo‘lgan Makedoniyada tug‘ilgan edi.
Macedon was in northern Greece, and claimed their ancestral origins were from Greek mythical heroes. The southern Greek city-states considered the Macedonians as more barbaric than the Hellenists of southern Greece. The Macedonians were a monarchy, and the southern city-states (poleis) like Athens, Sparta, Thebes, Corinth, etc., were in southern and central Greece and the Aegean islands. These poleis often had democratic, oligarchic, or mixed governments, while Macedon was a centralized monarchy with a strong royal dynasty (the Argeads). Still, they were all Hellenists, and when Rome came into history, they labelled the Hellenists Greek. Cleopatra was the last Ptolemaic ruler, which represented the northern kingdom’s monarchial tribe of Greeks from the area of Macedon, or northern Greece.
Makedoniya Shimoliy Yunonistonda joylashgan bo‘lib, o‘z nasabiy kelib chiqishini yunon afsonaviy qahramonlaridan deb da’vo qilardi. Janubiy Yunoniston shahar-davlatlari makedoniyaliklarni janubiy Yunoniston ellinlariga qaraganda ko‘proq varvar deb hisoblar edi. Makedoniyaliklar monarxiya edilar, Afina, Sparta, Fiva, Korinf va hokazo kabi janubiy shahar-davlatlar (poleis) esa Janubiy va Markaziy Yunonistonda hamda Egey orollarida joylashgan edi. Bu poleislar ko‘pincha demokratik, oligarxik yoki aralash boshqaruv shakllariga ega bo‘lgan, Makedoniya esa kuchli qirollik sulolasi (Argeadlar)ga ega markazlashgan monarxiya edi. Shunga qaramay, ularning barchasi ellinlar edi, va Rim tarix sahnasiga kirib kelgach, ellinlarni yunonlar deb atadi. Kleopatra Ptolemeylar sulolasining so‘nggi hukmdori edi; bu esa Makedoniya, ya’ni Shimoliy Yunoniston hududidan chiqqan yunonlarning shimoliy shohligining monarxik qabilasini ifodalar edi.
King of the South
Janub Podshohi
Cleopatra was the final ruler of the Ptolemaic kingdom that began with Ptolemy I when Alexander’s kingdom divided into four. At the battle of Actium the Ptolemaic kingdom, the literal king of the south, reached its end. The next king of the south would be spiritual Egypt, represented by atheistic France during the French Revolution history.
Kleopatra Aleksandr saltanati to‘rtga bo‘linganida Ptolemey I bilan boshlangan Ptolemeylar shohligining so‘nggi hukmdori edi. Aktiy jangida janub podshohining so‘zma-so‘z ifodasi bo‘lgan Ptolemeylar shohligi o‘z nihoyasiga yetdi. Janubning navbatdagi podshohi Fransuz inqilobi tarixida ateistik Fransiya orqali ifodalangan ruhiy Misr bo‘lar edi.
And their dead bodies shall lie in the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified. Revelation 11:8.
Va ularning murdalari ma’nan Sado‘m va Misr deb ataladigan, Rabbimiz ham xochga mixlangan buyuk shahar ko‘chasida yotadi. Vahiy 11:8.
Literal Egypt was the literal king of the south as related to the division of Alexander’s kingdom, but spiritual Egypt is represented as the king of the south by the prophetic attributes of Egypt, not a literal direction.
So‘zma-so‘z Misr Aleksandr saltanatining bo‘linishiga nisbatan janubning so‘zma-so‘z shohi edi, ammo ma’naviy Misr janubning shohi sifatida so‘zma-so‘z yo‘nalish bilan emas, balki Misrning bashoratiy xususiyatlari orqali ifodalanadi.
South and West
Janub va G‘arb
Cleopatra being the last Ptolemaic ruler of the kingdom was prophetically a twofold power of Greek (west) and Egypt (south), whereas; the next, and then spiritual king of the south would be France, also a twofold power represented in Revelation eleven as Egypt and Sodom. The licentiousness of Sodom aligns with the licentiousness of Cleopatra of the west, and Cleopatra of the south aligns with the atheism of Egypt. The last literal king of the south’s twofold nature aligned with the first spiritual king of the south.
Kleopatra o‘sha shohlikning Ptolemeylar sulolasiga mansub so‘nggi hukmdori bo‘lib, bashoratga ko‘ra yunon (g‘arb) va Misrning (janub) ikki tomonlama qudrati edi; holbuki, undan keyingi va so‘ngra ma’naviy janub shohi Fransiya bo‘lib, u ham Vahiy kitobining o‘n birinchi bobida Misr va Sado‘m sifatida ifodalangan ikki tomonlama qudratdir. Sado‘mning axloqsizligi g‘arbning Kleopatrasidagi axloqsizlikka mos keladi, janubning Kleopatrasi esa Misrning ateizmi bilan mos keladi. So‘zma-so‘z ma’nodagi janub shohining so‘nggi ikki tomonlama tabiati ma’naviy janub shohining birinchisi bilan mos edi.
The battle of Actium was the unholy alliance of Antony’s dragon of Rome and Cleopatra’s dragon of the south and west. Antony and Cleopatra represent a church and a state, so the conquering of Actium by Augustus of Rome, represents a conquering where Rome prevails over an unholy twofold union typifying the image of the beast. Three hundred and sixty years later, in fulfillment of Daniel 11:24, Constantine divided Rome into east and west, leaving the woman of Rome in the west and moving the man of Rome to the east. A conquering of south and west typified the division of east and west after a “time” of three hundred and sixty years, at the battle of Actium. In an earlier encounter Antony was given eastern Rome and Augustus the west, so Actium brought together east and west, but only for a “time.”
Aktsiy jangi Antoniyning Rim ajdahosi bilan Kleopatraning janub va g‘arb ajdahosining nopok ittifoqi edi. Antoniy va Kleopatra jamoat va davlatni ifodalaydi; shu bois Rimlik Avgust tomonidan Aktsiyning zabt etilishi, vahshiy hayvon suratini timsollovchi nopok ikki karra ittifoq ustidan Rim g‘olib keladigan bir zabt etishni ifodalaydi. Uch yuz oltmish yil o‘tgach, Doniyor 11:24 ning bajo bo‘lishi sifatida, Konstantin Rimni sharq va g‘arbga bo‘ldi, Rim ayolini g‘arbda qoldirib, Rim erkagini sharqqa ko‘chirdi. Janub va g‘arbning zabt etilishi, uch yuz oltmish yillik bir “vaqt”dan keyin sharq va g‘arbning bo‘linishini Aktsiy jangida timsollagan edi. Avvalgi bir to‘qnashuvda Antoniyga sharqiy Rim, Avgustga esa g‘arb berilgan edi; shu tariqa Aktsiy sharq va g‘arbni birlashtirdi, ammo faqat bir “vaqt” uchun.
31 BC and 330
Miloddan avvalgi 31-yil va 330-yil
Jesus always illustrates the end with the beginning, so the conquering of Actium in 31 BC typifies the division of the empire into east and west in 330. Actium of 31 BC was the alpha of the omega in the 360 years that concluded in 330. Both 31 BC and 330 typify the soon-coming Sunday law as represented in verse sixteen and forty-one of Daniel eleven.
Iso har doim oxirni boshlanish bilan tasvirlaydi; shu bois miloddan avvalgi 31-yildagi Aktsiyumning zabt etilishi 330-yilda imperiyaning sharq va g‘arbga bo‘linishining timsolidir. Miloddan avvalgi 31-yildagi Aktsiyum 330-yilda yakun topgan 360 yil ichidagi omeganning alfasidir. Miloddan avvalgi 31-yil ham, 330-yil ham Doniyor kitobining o‘n birinchi bobidagi o‘n oltinchi va qirq birinchi oyatlarda ifodalanganidek, tez orada keladigan yakshanba qonunining timsolidir.
Another Symbol
Yana bir ramz
Antony of Rome, aligned with Cleopatra of the south and of the west represents a threefold alliance within their twofold union of the image of the beast. The cross also aligns with the Sunday law, and therefore with Actium and 330. At the cross a twofold union of church and state is represented by the Jews (corrupted church) joining with Rome (state) to murder Christ. The third party in the union at the cross is represented by Barabbas, a false Christ, whose name means “son of the father.” Barabbas is symbolically a false prophet when contrasted with Christ as the true prophet. Rome was Antony, and Cleopatra of the south and west represented the Jews and Barabbas.
Janubning va g‘arbning Kleopatrasi bilan ittifoqda bo‘lgan Rimlik Antoniy, hayvonning surati doirasidagi ularning ikki tomonlama birligida uch tomonlama ittifoqni ifodalaydi. Xoch ham yakshanba qonuni bilan, shu bois Aktiy va 330 yil bilan ham uyg‘unlashadi. Xochda cherkov va davlatning ikki tomonlama birligi yahudiylar (buzilgan cherkov)ning Masihni o‘ldirish uchun Rim (davlat) bilan qo‘shilishi orqali ifodalanadi. Xochdagi bu birlikning uchinchi tomoni Barabba orqali ifodalanadi; u soxta Masih bo‘lib, uning ismi “otaning o‘g‘li” degan ma’noni anglatadi. Barabba, haqiqiy payg‘ambar bo‘lgan Masih bilan qarama-qarshi qo‘yilganda, ramziy ma’noda soxta payg‘ambardir. Rim Antoniy edi, janub va g‘arbning Kleopatrasi esa yahudiylar va Barabbani ifodalardi.
The cross also aligns with Elijah on Mount Carmel where the choice was over who was the true or false prophet. The false prophet then was a twofold symbol consisting of the prophets of Baal and the priests of the grove. Baal is a male deity and the priests of the grove represented Ashtaroth, a female deity. The Jews at the cross were Ashtaroth, the female deity and Barabbas, the counterfeit of the Man of Sorrows, was the male deity Baal.
Xoch, shuningdek, Karmal tog‘idagi Ilyos bilan hamohangdir; u yerda tanlov kim haqiqiy, kim soxta payg‘ambar ekani ustida bo‘lgan edi. O‘sha paytdagi soxta payg‘ambar ikki qismli timsol bo‘lib, Baal payg‘ambarlari va muqaddas daraxtlar qavmi ruhoniylaridan iborat edi. Baal erkak ilohdir, muqaddas daraxtlar qavmi ruhoniylari esa ayol iloh Ashtorotni ifoda etgan. Xoch oldida turgan yahudiylar ayol iloh Ashtorot edi, Qayg‘ular Odamining qalbakilashtirilgan nusxasi bo‘lgan Barabbas esa erkak iloh Baal edi.
Cleopatra was both the queen of the south and the queen of the west. Antony was the image of Rome, part of the threefold triumvirate sworn to avenge the assassination of Julius. Julius death by twenty-three wounds represented the papacies deadly wound in 1798, in fulfillment of verse forty of Daniel eleven. Augustine at Actium represents the healing of that deadly wound. The wound is healed when Antony and Cleopatra die. Antony and Cleopatra represent the image of the beast in the United States that is a threefold prophetic entity, consisting of the earth beast and its two horns. Antony is one part and Cleopatra represents the other two parts. Whether it is Antony’s Rome, or Cleopatra’s Egypt and Greece, they die together at the Sunday law when the sixth kingdom of Bible prophecy ends. Prophetically Cleopatra in relation to Antony is the mixture of church craft and statecraft, with the church craft seducing and controlling the statecraft.
Kleopatra janubning ham, g‘arbning ham malikasi edi. Antoniy Rimning timsoli bo‘lib, Yuliyning o‘ldirilishi uchun qasos olishga qasam ichgan uch qismli triumviratning bir qismi edi. Yuliyning yigirma uch yara bilan o‘limi Doniyor 11-bobning qirqinchi oyati bajo bo‘lishida 1798-yildagi papalikning o‘limli yarasini ifodalagan edi. Aktsiydagi Avgustin o‘sha o‘limli yaraning tuzalishini ifodalaydi. Antoniy va Kleopatra o‘lganda, yara tuzaladi. Antoniy va Kleopatra Amerika Qo‘shma Shtatlaridagi, yer hayvoni va uning ikki shoxidan tarkib topgan, uch qismli bashoratli mavjudot bo‘lgan hayvonning timsolini ifodalaydi. Antoniy uning bir qismidir, Kleopatra esa qolgan ikki qismni ifodalaydi. Bu Antoniyga tegishli Rim bo‘ladimi yoki Kleopatraga tegishli Misr va Yunoniston bo‘ladimi, Muqaddas Kitob bashoratidagi oltinchi shohlik nihoyasiga yetadigan yakshanba qonunida ular birga halok bo‘ladilar. Bashorat nuqtayi nazaridan, Antoniyga nisbatan Kleopatra cherkov siyosati bilan davlat siyosatining aralashmasidir; bunda cherkov siyosati davlat siyosatini yo‘ldan urib, uni boshqaradi.
The Second Death Typified
Ikkinchi O‘limning Timsoli
At another prophetic level Cleopatra’s relation to Julius Caesar and Marc Antony represents two times that the church craft of Cleopatra is in a relationship with the statecraft of the Roman Empire. She was left by Julius in 1798 at her first symbolic death, in fulfillment of verse forty of Daniel eleven; and then she comes to her end with none to help, at Actium in fulfillment of verse forty-five of Daniel eleven. Verse forty is the alpha of her first deadly wound that is to be healed and the omega of verse forty-five is where she receives her second and final death.
Yana bir bashoratli darajada, Kleopatraning Yuliy Qaysar va Mark Antoniy bilan bo‘lgan munosabati, Kleopatraning cherkovona mahorati Rim imperiyasining davlat boshqaruv mahorati bilan ikki marta munosabatga kirishini ifodalaydi. U Doniyor o‘n birinchi bobining qirqinchi oyati bajo bo‘lishida, 1798 yilda, o‘zining birinchi ramziy o‘limida Yuliy tomonidan tark etildi; so‘ngra esa Doniyor o‘n birinchi bobining qirq beshinchi oyati bajo bo‘lishida, Aktiyda, unga yordam beradigan hech kim bo‘lmagan holda, o‘z oxiriga yetadi. Qirqinchi oyat uning shifo topishi lozim bo‘lgan birinchi halokatli yarasining alfasidir, qirq beshinchi oyatning omegasi esa uning ikkinchi va so‘nggi o‘limini qabul qiladigan joyidir.
As with the four Roman powers of verse sixteen through twenty-two, Cleopatra as a biblical symbol has more than one meaning, based upon the context. Julius left her in 1798 when kingly support was removed, and then her deadly wound is healed at the Sunday law, but the ten kings of Revelation seventeen ultimately destroy her with fire, when she meets her second and final death.
O‘n oltinchi oyatdan yigirma ikkinchi oyatgacha bo‘lgan to‘rtta Rim hokimiyati kabi, Kleopatra ham Injiliy timsol sifatida, kontekstga qarab, bir nechadan ortiq ma’noga ega. Yuliy uni 1798-yilda shohona tayanch olib tashlanganida tark etdi, so‘ngra uning o‘lik jarohati Yakshanba qonunida tuzatiladi; ammo Vahiy kitobining o‘n yettinchi bobidagi o‘nta shoh oxir-oqibat uni olov bilan halok qiladilar, u o‘zining ikkinchi va so‘nggi o‘limiga duch kelganida.
Cleopatra is a symbol of the twofold nature represented by the atheism of Pharoah’s Egypt, and the religious philosophy of Greece. Her twofold nature represents the statecraft of Egypt and the church craft of Greece. Greek religious philosophy is represented by the Greek goddess Athena, who was enshrined as a statue in her temple, called the Parthenon. Athena is the symbol of wisdom, and as a woman she represents a religion of human education, in contrast with Divine education.
Kleopatra Fir’avnning Misridagi ateizm va Yunonistonning diniy falsafasi orqali ifodalangan ikki tomonlama tabiatning ramzidir. Uning ikki tomonlama tabiati Misrning davlat siyosatini va Yunonistonning cherkov siyosatini ifodalaydi. Yunon diniy falsafasi yunon ma’budasi Afina orqali ifodalanadi; u Parfenon deb atalgan ma’badida haykal sifatida o‘rnatilgan edi. Afina donolikning ramzidir, va ayol sifatida u Ilohiy ta’limga zid ravishda insoniy ta’lim dinini ifodalaydi.
The two horns of the United States are Republicanism and Protestantism, which were typified in France by Egypt and Sodom. Egypt is statecraft and Sodom is church craft; thus, Republicanism aligns with Egypt and Protestantism with Sodom. Republicanism is Egypt and Protestantism is Sodom and Greece. The symbol of human education is the Greek goddess Athena, whose temple was the Parthenon that finds its modern twin in Nashville, Tennessee’s Parthenon temple. The symbol of the corrupt church that aligns with the Republican horn in the United States at the Sunday law is represented as Cleopatra, Ashtaroth, Salome and Sodom.
Amerika Qo‘shma Shtatlarining ikki shoxi — Respublikachilik va Protestantizmdir; ular Fransiyada Misr va Sado‘m orqali timsollangan edi. Misr — davlat siyosati, Sado‘m esa cherkov siyosatidir; shu bois Respublikachilik Misrga, Protestantizm esa Sado‘mga mos keladi. Respublikachilik Misrdir, Protestantizm esa Sado‘m va Yunonistondir. Insoniy ta’limning ramzi — yunon ma’budasi Afina bo‘lib, uning ma’badi Parfenon edi; uning zamonaviy egizagi Tennessi shtatining Neshvill shahridagi Parfenon ma’badida topiladi. Yakshanba qonuni vaqtida Amerika Qo‘shma Shtatlarida Respublikachi shox bilan uyg‘unlashadigan buzilgan cherkovning ramzi Kleopatra, Ashtorat, Salome va Sado‘m sifatida tasvirlanadi.
Cleopatra portrays the atheism of Pharoah and the religion of the Greeks. The religion that accompanies the philosophy of atheism is the worship of Greek education. Jesus always illustrates the end with the beginning and the tree in the garden that was forbidden to eat was the tree of the knowledge of good and evil, typifying the religion of Greek philosophy that Sister White calls, “higher education.” It identifies and emphasizes Cleopatra’s Greek religion of wisdom as the corrupted and counterfeit of true education in the great controversy between Christ and Satan.
Kleopatra Fir’avnning ateizmini va yunonlarning dinini ifodalaydi. Ateizm falsafasiga hamroh bo‘ladigan din — yunon ta’limiga sajda qilishdir. Iso doimo oxiratni ibtido bilan tasvirlaydi, va bog‘da yeyish taqiqlangan daraxt ezgulik va yovuzlikni bilish daraxti edi; bu, Opa White “oliy ta’lim” deb ataydigan yunon falsafasi dinini timsollaydi. Bu Masih va Shayton o‘rtasidagi buyuk kurashda Kleopatraning donolik haqidagi yunon dinini haqiqiy ta’limning buzilgan va qalbaki nusxasi sifatida aniqlab, ta’kidlaydi.
Nashville, Tennessee is called the “Athens of the south,” and Cleopatra was the last literal queen of the south. The last queen of the south typified the next and first spiritual king of the south, fulfilled by atheistic France. Atheistic France typifies the United States, where in Nashville, Tennessee, “Athens of the south” the Parthenon temple for the goddess Athena is symbolically represented. The temple is located at 2500 West End in Nashville. The number twenty-five represents the closed door of Matthew twenty-five’s three parables. Cleopatra as both the queen of the “south” and “west” comes to her “end” in Athens of the south.
Tennessi shtatidagi Nashvill “Janubning Afinasi” deb ataladi, va Kleopatra janubning so‘nggi tom ma’nodagi malikasidir. Janubning so‘nggi malikasi keyingi va birinchi ruhiy janub shohining timsoli edi; bu esa ateistik Fransiyada amalga oshdi. Ateistik Fransiya Amerika Qo‘shma Shtatlarining timsolidir; u yerda, Tennessi shtatining Nashvill shahrida, “Janubning Afinasi”da, Afina ma’budasiga bag‘ishlangan Parfenon ma’badi ramziy tarzda ifodalangan. Ma’bad Nashvill shahridagi 2500 West End manzilida joylashgan. Yigirma besh soni Matto yigirma beshinchi bobidagi uch masalning yopiq eshigini ifodalaydi. Kleopatra ham “janub”ning, ham “g‘arb”ning malikasi sifatida Janubning Afinasida o‘z “oxiri”ga yetadi.
With these considerations of Actium, Cleopatra, Augustus and Antony we return to verse twenty-four through verse thirty of Daniel eleven. Perhaps, the vaguest part of the passage is when they speak lies at one table.
Aktiy, Kleopatra, Avgust va Antoniy haqidagi ushbu mulohazalardan so‘ng, biz Doniyor kitobining o‘n birinchi bobidagi yigirma to‘rtinchi oyatdan o‘ttizinchi oyatgacha bo‘lgan qismga qaytamiz. Ehtimol, ushbu parchaning eng noaniq qismi — ular bir dasturxon atrofida o‘tirib, yolg‘on so‘zlaganlaridir.
And both these kings’ hearts shall be to do mischief, and they shall speak lies at one table; but it shall not prosper: for yet the end shall be at the time appointed. Daniel 11:27.
Bu ikki shohning ham yuragi yovuzlik qilishga moyil bo‘lur, va ular bir dasturxon atrofida o‘tirib, yolg‘on so‘zlar aytishar; ammo bu muvaffaqiyat qozonmas, chunki oxir hali belgilangan vaqtda bo‘lur. Doniyor 11:27.
The time appointed in the verse is 330, the end of the “time” of verse twenty-four. The time appointed represents the Sunday law for the United States and it also represents the close of human probation for the world. Before the Sunday law the two kings, whose hearts were to do mischief will speak lies to one another at one table. Before the Sunday law of verses sixteen and forty-one of Daniel eleven, two kings will speak lies at one table, but their lies do not prosper. Who are the two kings that speak lies to one another? Before we answer that thought, I will remind us of some symbolism we have previously addressed in this series.
Oyatda belgilangan vaqt 330 bo‘lib, yigirma to‘rtinchi oyatdagi “vaqt”ning oxiridir. Belgilangan vaqt Amerika Qo‘shma Shtatlari uchun Yakshanba qonunini anglatadi, shuningdek u butun dunyo uchun insoniyat sinov muddatining yopilishini ham anglatadi. Yakshanba qonunidan oldin, qalblari yovuzlik qilishga moyil bo‘lgan ikki shoh bir dasturxon atrofida bir-biriga yolg‘on so‘zlaydi. Doniyor 11-bobning o‘n oltinchi va qirq birinchi oyatlaridagi Yakshanba qonunidan oldin, ikki shoh bir dasturxon atrofida yolg‘on so‘zlaydi, biroq ularning yolg‘onlari ravnaq topmaydi. Bir-biriga yolg‘on so‘zlaydigan bu ikki shoh kimlar? Bu fikrga javob berishdan avval, ushbu turkumda ilgari ko‘rib chiqqan ayrim ramziy ma’nolarni eslatib o‘taman.
The four Roman rulers represent a variety of prophetic symbols depending on what context they are considered. Though Roman rulers, as a symbol they essentially represent the prophetic history of ancient Judah as they transitioned from the Seleucid domination into the domination of the Romans.
To‘rt Rim hukmdori ular qaysi kontekstda ko‘rib chiqilishiga qarab turli xil bashoriy timsollarni ifodalaydi. Ular Rim hukmdorlari bo‘lsa-da, timsol sifatida ular mohiyatan qadimgi Yahudoning bashoriy tarixini, u Salavkiylar hukmronligidan Rimliklar hukmronligiga o‘tgan davrdagi holatida ifodalaydi.
Pompey was a general and the next three Roman rulers were all Caesars. Julius in relation to Augustus represented two threefold unions with the two triumvirates, the first unofficial, the second official. All four rulers represent the Sunday law in certain contexts. Pompey conquered the glorious land, Julius, represented by twenty-three stab wounds is the first angel, for he is the first Caesar, and he typifies the third angel, which was Tiberias. Tiberias at the cross, which is the Sunday law is also represented by twenty-three, for twenty-three represents the at-one-ment; and the cross is a most essential part of the work of Christ in combining His Divinity with our humanity. So, Julius and Tiberias are the first and third message, represented by twenty-three.
Pompey sarkarda edi va undan keyingi uch Rim hukmdorining barchasi Qaysarlar edi. Yuliy Avgustga nisbatan ikki triumvirat bilan bog‘liq bo‘lgan ikki uch karra ittifoqqa vakillik qildi: birinchisi norasmiy, ikkinchisi rasmiy edi. To‘rtala hukmdorning barchasi muayyan kontekstlarda yakshanba qonunini ifodalaydi. Pompey ulug‘vor yurtni zabt etdi, Yigirma uchta pichoq zarbasi bilan ifodalangan Yuliy birinchi farishtadir, chunki u birinchi Qaysardir, va u uchinchi farishtani, ya’ni Tiberiyani timsollaydi. Xochdagi Tiberiya, ya’ni yakshanba qonuni, ham yigirma uch soni bilan ifodalanadi, chunki yigirma uch yarashtirishni bildiradi; va xoch Masihning O‘z ilohiyligini bizning insoniyligimiz bilan birlashtirish ishining eng muhim qismidir. Shunday qilib, Yuliy va Tiberiya yigirma uch bilan ifodalangan birinchi va uchinchi xabardir.
Julius was not the romantic figure he is often portrayed as in Hollywood lore; he was a ruthless man bent on power. Tiberias was worse than Julius, for his vileness is even addressed in the verse, for the last letter of the Hebrew alphabet is twenty-two and the first letter is one. The alpha is smaller than the omega and Tiberias’ vileness is located in verse twenty-two, which is the last letter of the Hebrew alphabet, and in between the two vile persons represented by Julius and Tiberias was Augustus. Augustus represents the height of the glory of Rome’s power and prestige. As the opposite of the first and third message he is represented by the letter thirteen, which is a symbol of rebellion. Augustus secured his kingdom by subduing the rebellion of Antony and Cleopatra, the most famous rebellion of Rome’s history.
Yuliy ko‘pincha Gollivud rivoyatlarida tasvirlanganidek romantik qahramon emas edi; u hokimiyatga intilgan shafqatsiz bir odam edi. Tiberiy Yuliydan ham battarroq edi, chunki uning razilligi hatto oyatda ham tilga olinadi, zero ibroniy alifbosining oxirgi harfi yigirma ikki, birinchi harfi esa birdir. Alfa omegadan kichikroqdir va Tiberiyning razilligi ibroniy alifbosining oxirgi harfi bo‘lgan yigirma ikkinchi oyatda joylashgan; Yuliy va Tiberiy orqali ifodalangan bu ikki razil shaxs o‘rtasida esa Avgust bor edi. Avgust Rim qudrati va nufuzining shon-shuhrati cho‘qqisini ifodalaydi. Birinchi va uchinchi xabarning zid tomoni sifatida u isyon timsoli bo‘lgan o‘n uchinchi harf bilan ifodalangan. Avgust o‘z saltanatini Rim tarixidagi eng mashhur isyon — Antoniy va Kleopatraning isyonini bostirish orqali mustahkamladi.
Augustus is the Roman power who conquered the third obstacle and in doing so he represented the Sunday law, and the Roman power who reigns during the forty-two symbolic months of Revelation thirteen’s chapter of rebellion. When placed before the Sunday law Pompey is both 1798 and 1989, making Pompey a symbol of Antiochus Magnus ending the fourth Syrian War from 219 unto 217 BC, in fulfillment of verse ten of chapter eleven. Julius Caesar is then aligned with verses eleven and twelve and the battle of the borderline, the battle of Raphia in 217 BC. There Julius is also Antiochus Magnus, and Augustus Caesar is also Antiochus Magnus in verse fifteen’s battle of Panium. Then in verse sixteen Tiberias is the Sunday law, but he is not Antiochus Magnus, for there he is Pompey, for Jesus always illustrates the end with the beginning. The verse marks the end of the Seleucid Empire typifying the end of the United States as the sixth kingdom of Bible prophecy.
Avgust — uchinchi to‘siqni zabt etgan Rim hokimiyatidir va shu tariqa u Yakshanba qonunini, shuningdek Vahiy kitobining o‘n uchinchi bobidagi isyonning qirq ikki ramziy oyi davomida hukmronlik qiladigan Rim hokimiyatini ifodalagan. Yakshanba qonunidan oldin qo‘yilganda, Pompey ham 1798-yilni, ham 1989-yilni anglatadi; bu esa Pompeyni miloddan avvalgi 219-yildan 217-yilgacha davom etgan to‘rtinchi Suriya urushini nihoyasiga yetkazgan Antiox Buyukning timsoliga aylantiradi, bu esa o‘n birinchi bobning o‘ninchi oyatining bajarilishidir. So‘ng Yuliy Sezar o‘n birinchi va o‘n ikkinchi oyatlarga, shuningdek chegara jangiga — miloddan avvalgi 217-yildagi Rafiya jangiga — muvofiqlashtiriladi. U yerda Yuliy ham Antiox Buyukdir, va Avgust Sezar ham o‘n beshinchi oyatdagi Panium jangida Antiox Buyukdir. So‘ng o‘n oltinchi oyatda Tiberiy Yakshanba qonunidir, biroq u Antiox Buyuk emas, chunki u yerda u Pompeydir, zero Iso har doim oxirni bosh bilan tasvirlaydi. Bu oyat Bibliya bashoratining oltinchi shohligi sifatida Qo‘shma Shtatlarning oxirini oldindan ko‘rsatuvchi Salavkiylar imperiyasining oxirini belgilaydi.
There are more alignments to be made of the four Roman rulers, and the line represents the hidden history of verse forty. The Maccabean line of verse twenty-three also illustrates the hidden history of verse forty. Then in verses twenty-four, the story of pagan Imperial Rome is represented by a time—three hundred and sixty years. The line of Roman history represented from verse twenty-four through to verse thirty is also an illustration of the hidden history of verse forty. It ends in verse thirty-one when the subject changes from pagan to papal Rome. Pagan Rome is still in the verse, but there it is not represented as the fourth kingdom of Bible prophecy, but as the political power that placed the papacy on the throne in 538. In 538 the papacy passed a Sunday law, so verse thirty-one is aligning with verses sixteen and forty-one. Verse twenty-four introduced the battle of Actium and the history associated with the line.
Rimning to‘rtta hukmdoriga doir yana boshqa muvofiqlashtirishlar ham qilinishi kerak, va bu qator qirqinchi oyatning yashirin tarixini ifodalaydi. Yigirma uchinchi oyatdagi Makkabiylar qatori ham qirqinchi oyatning yashirin tarixini tasvirlaydi. So‘ng yigirma to‘rtinchi oyatda butparast imperatorlik Rimi hikoyasi bir vaqt bilan — uch yuz oltmish yil bilan — ifodalanadi. Yigirma to‘rtinchi oyatdan to o‘ttizinchi oyatgacha ifodalangan Rim tarixining qatori ham qirqinchi oyatning yashirin tarixining bir tasviridir. Bu o‘ttiz birinchi oyatda nihoyasiga yetadi, chunki u yerda mavzu butparast Rimdan papalik Rimiga o‘zgaradi. Butparast Rim hali ham oyatda mavjud, biroq u yerda u Muqaddas Kitob bashoratining to‘rtinchi shohligi sifatida emas, balki 538-yilda papalikni taxtga o‘tqazgan siyosiy hokimiyat sifatida ifodalanadi. 538-yilda papalik yakshanba qonunini joriy qildi, shuning uchun o‘ttiz birinchi oyat o‘n oltinchi va qirq birinchi oyatlar bilan muvofiqlashadi. Yigirma to‘rtinchi oyat Aktiy jangini va ushbu qator bilan bog‘liq tarixni kiritdi.
Verse twenty-four is identifying when pagan Rome began to rule supremely for three hundred and sixty years, and then in verse thirty-one papal Rome begins to rule supremely for twelve hundred and sixty-years. The beginning and ending of the line bear the signature of Christ, the Alpha and Omega. In the verses we have the history of Marc Antony, Cleopatra and Augustus Caesar. In verse sixteen pagan Rome conquered the Seleucid Empire in 65 BC, and then Judah in 63 BC. The third obstacle of Actium in 31 BC identified the end of the kingdom of Egypt, as typified by the first obstacles of the Seleucid’s in 65 BC. Once again, we find the signature of the First and the Last. 65 BC was the first of three obstacles and it represented the conquering of the king of the north and 31 BC represented the third of three obstacles and it represented the conquering of the king of the south. Judah, as the middle obstacle of the three obstacles, was having a civil war within the walls of Jerusalem when Pompey arrived in 63 BC. The second obstacle is a symbol of rebellion.
Yigirma to‘rtinchi oyat butparast Rimning uch yuz oltmish yil davomida oliy hukmronlik qila boshlagan vaqtini ko‘rsatadi, so‘ng o‘ttiz birinchi oyatda papalik Rimi ming ikki yuz oltmish yil davomida oliy hukmronlik qila boshlaydi. Chiziqning boshlanishi va tugashi Alfa va Omega bo‘lgan Masihning muhrini o‘zida mujassam etadi. Bu oyatlarda biz Mark Antoniy, Kleopatra va Avgust Sezarning tarixini ko‘ramiz. O‘n oltinchi oyatda butparast Rim miloddan avvalgi 65-yilda Salavkiylar imperiyasini, so‘ng miloddan avvalgi 63-yilda Yahudoni zabt etdi. Miloddan avvalgi 31-yildagi Aktiyning uchinchi to‘sig‘i, miloddan avvalgi 65-yildagi Salavkiylarning birinchi to‘sig‘ida timsollanganidek, Misr shohligining yakunini ko‘rsatdi. Yana bir bor, biz Birinchi va Oxirgisining muhrini topamiz. Miloddan avvalgi 65-yil uch to‘siqning birinchisi edi va u shimol shohining zabt etilishini ifodalar edi, miloddan avvalgi 31-yil esa uch to‘siqning uchinchisini ifodalar edi va u janub shohining zabt etilishini bildirar edi. Uch to‘siqning o‘rtadagi to‘sig‘i bo‘lgan Yahudo, miloddan avvalgi 63-yilda Pompei kelganida, Quddus devorlari ichida fuqarolar urushini boshdan kechirayotgan edi. Ikkinchi to‘siq isyonning ramzidir.
In 538, the third obstacle for papal Rome was driven out of the City of Rome. That obstacle was the Goths, and there the fifth kingdom of Bible prophecy began; right where the fourth kingdom ended. And just as the fourth kingdom began at its third obstacle, the kingdom of Egypt was defeated, as had been typified in the first obstacle of the Seleucid kingdom. This identifies that the prophetic testimony found in verses twenty-four through to verse thirty, represent a line that is also to be located in the hidden history of verse forty. For this reason, it is essential to consider the various prophetic relationships that are represented by Marc Antony, Cleopatra, Julius Caesar, Pompey and Augustus Caesar.
538-yilda papalik Rimining uchinchi to‘sig‘i Rim shahridan haydab chiqarildi. Bu to‘siq gotlar edi, va aynan o‘sha yerda Muqaddas Kitob bashoratining beshinchi shohligi boshlandi; to‘rtinchi shohlik tugagan ayni joyda. Va qanday qilib to‘rtinchi shohlik o‘zining uchinchi to‘sig‘ida boshlangan bo‘lsa, xuddi shunday Misr shohligi ham mag‘lub etildi; bu esa Salavkiylar shohligining birinchi to‘sig‘ida oldindan timsollangan edi. Bu shuni ko‘rsatadiki, yigirma to‘rtinchi oyatdan o‘ttizinchi oyatgacha topiladigan bashoratli guvohlik qirqinchi oyatning yashirin tarixida ham joylashgan bo‘lishi lozim bo‘lgan bir chiziqni ifodalaydi. Shu sababli, Mark Antoniy, Kleopatra, Yuliy Sezar, Pompey va Avgust Sezar orqali ifodalangan turli bashoratli munosabatlarni ko‘rib chiqish nihoyatda muhimdir.
So is the vaguest part of the passage of verse twenty-four unto thirty, when they speak lies at one table?
Shunday ekan, yigirma to‘rtinchi oyatdan o‘ttizinchi oyatgacha bo‘lgan parchadagi eng noaniq qism ham ular bir dasturxon atrofida yolg‘on so‘zlagan paytimi?
And both these kings’ hearts shall be to do mischief, and they shall speak lies at one table; but it shall not prosper: for yet the end shall be at the time appointed. Daniel 11:27.
Bu ikki shohning ham yuragi yovuzlik qilishga qaratilgan bo‘ladi, va ular bir dasturxon atrofida yolg‘on so‘zlaydilar; ammo bu muvaffaqiyat qozonmaydi, chunki oxiri hali belgilangan vaqtda bo‘ladi. Doniyor 11:27.
Uriah Smith identifies the two kings as Marc Antony and Augustus Caesar.
Uriya Smit ikki podshohni Mark Antoniy va Avgust Sezar deb belgilaydi.
“Verse twenty-seven quoted
“Yigirma yettinchi oyat iqtibos qilindi”
“Antony and Caesar were formerly in alliance. Yet under the garb of friendship they were both aspiring and intriguing for universal dominion. Their protestations of deference to, and friendship for, each other, were the utterances of hypocrites. They spoke lies at one table. Octavia, the wife of Antony and sister of Caesar, declared to the people of Rome at the time Antony divorced her, that she had consented to marry him solely with the hope that it would prove a pledge of union between Caesar and Antony. But that counsel did not prosper. The rupture came; and in the conflict that ensued, Caesar came off entirely victorious.” Uriah Smith, Daniel and the Revelation, 276.
“Antoniy va Sezar ilgari ittifoqda edilar. Biroq do‘stlik niqobi ostida ikkalasi ham umumjahon hukmronligiga intilar va shu yo‘lda fitna uyushtirar edilar. Ularning bir-biriga nisbatan izhor etgan hurmati va do‘stligi munofiqlarning so‘zlari edi. Ular bir dasturxon atrofida yolg‘on gapirar edilar. Antoniyoning xotini va Sezarning singlisi bo‘lgan Oktaviya, Antoniy undan ajrashgan paytda Rim xalqiga shuni ma’lum qildiki, u unga turmushga chiqishga faqat bu nikoh Sezar bilan Antoniy o‘rtasidagi birlashuvning kafolati bo‘lishiga umid qilgani uchungina rozi bo‘lgan edi. Ammo o‘sha maslahat muvaffaqiyat qozonmadi. Uzilish yuz berdi; va undan keyin kelgan mojaroda Sezar mutlaqo g‘olib chiqdi.” Uriah Smith, Daniel and the Revelation, 276.
When Octavia identified that her marriage to Antony was as a pledge of union, it identified the marital alliance which had been typified earlier in chapter eleven with the Hellenistic-era marriage of Berenice to the Seleucid king Antiochus II Theos around 252 BC. Berenice was the daughter of Ptolemy II Philadelphus. Octavia and Berenice represent diplomatic marriages or prophetically, treaties. Verses five through ten identify the history of the diplomatic marriage between the southern and northern kingdoms, and when Marc Antony and Octavian, later known as Augustus Caesar, arranged the marriage, they also divided the kingdom into east and west.
Oktaviya Antoniy bilan bo‘lgan nikohini birlashuvning garovi sifatida ifodalaganida, bu o‘n birinchi bobda bundan avval miloddan avvalgi taxminan 252-yilda Berenikaning salavkiylar shohi Antiox II Teos bilan bo‘lgan ellinistik davr nikohi orqali timsol qilingan nikoh ittifoqini ko‘rsatdi. Berenika Ptolemey II Filadelfning qizi edi. Oktaviya va Berenika diplomatik nikohlarni yoki bashoratli ma’noda, ahdnoma va bitimlarni ifodalaydi. Beshinchi oyatdan o‘ninchi oyatgacha janubiy va shimoliy shohliklar o‘rtasidagi diplomatik nikoh tarixini ko‘rsatadi, va Mark Antoniy hamda keyinchalik Avgust Qaysar nomi bilan tanilgan Oktavian bu nikohni uyushtirganlarida, ular shohlikni sharq va g‘arbga ham bo‘lib yubordilar.
The Pact of Brundisium (40 BC) was a negotiated settlement between Marc Antony and Octavian (later Augustus) to resolve tensions in the Second Triumvirate after near-civil war. It involved dividing Roman territories (Antony east, Octavian west) and was sealed by Antony’s marriage to Octavia (Octavian’s sister). In 39 BC the original five-year Triumvirate term expired, Antony sailed to Italy with 300+ ships that were initially denied to land at Brundisium, so they ultimately docked at Tarentum. Octavian met him there after prolonged mediations produced by an unwillingness of Antony’s army to fight with Octavian’s army and vise versa. Octavia played a key mediating role, persuading Antony to support Octavian against Sextus Pompey. They renewed the Triumvirate for another five years (to 32 BC), with Antony providing Octavian 120 ships in exchange for promised troops (which Octavian later withheld).
Brundisiy pakti (miloddan avvalgi 40-yil) Mark Antoniy va Oktavian (keyinchalik Avgust) o‘rtasida, deyarli fuqarolar urushi darajasiga yetgan tanglikdan so‘ng, Ikkinchi Triumvirat ichidagi ziddiyatlarni bartaraf etish uchun muzokara yo‘li bilan erishilgan kelishuv edi. U Rim hududlarini taqsimlashni (Antoniyga sharq, Oktavianga g‘arb) o‘z ichiga olgan bo‘lib, Antoniyning Oktaviya (Oktavianning singlisi) bilan nikohi orqali mustahkamlandi. Miloddan avvalgi 39-yilda Triumviratning dastlabki besh yillik muddati tugadi; Antoniy 300 dan ortiq kema bilan Italiyaga suzib keldi, biroq ularga avvaliga Brundisiyga qo‘nishga ruxsat berilmadi, shu bois ular oxir-oqibat Tarentumga to‘xtadilar. Oktavian u yerda u bilan uchrashdi; bunga Antoniy qo‘shinining Oktavian qo‘shini bilan, shuningdek Oktavian qo‘shinining ham Antoniy qo‘shini bilan jang qilishni istamaganligi natijasida yuzaga kelgan uzoq davom etgan vositachiliklar sabab bo‘ldi. Oktaviya muhim vositachilik rolini o‘ynab, Antoniyni Sekst Pompeyga qarshi Oktavianni qo‘llab-quvvatlashga ko‘ndirdi. Ular Triumviratni yana besh yilga (miloddan avvalgi 32-yilgacha) yangiladilar; buning doirasida Antoniy Oktavianga va’da qilingan qo‘shinlar evaziga 120 kema berdi (bu qo‘shinlarni Oktavian keyinchalik berishdan bosh tortdi).
In 32 BC there was an open break between the two antagonists. Relations had deteriorated through propaganda, Antony’s eastern focus (with Cleopatra), and Octavian’s consolidation in the west. Octavian rejected later conference proposals from Antony before Actium.
Miloddan avvalgi 32-yilda bu ikki raqib o‘rtasida ochiq uzilish yuz berdi. Munosabatlar targ‘ibot, Antoniyning sharqqa qaratilgan e’tibori (Kleopatra bilan), hamda Oktavianning g‘arbda o‘z hokimiyatini mustahkamlashi tufayli yomonlashib ketgan edi. Oktavian Aktiydan oldin Antoniy tomonidan keyinroq ilgari surilgan muzokara takliflarini rad etdi.
In the diplomatic marriage with the king of the north (Antiochus) and the king of the south (Ptolemy), it was the southern king that supplied the bride, with the diplomatic marriage of Antony (the east) and Octavian (the west); the bride was supplied by the west. Both diplomatic marriages failed and the supplier of the daughter or sister was ultimately victorious over the power who broke the treaty.
Shimol podshohi (Antiox) bilan janub podshohi (Ptolemey) o‘rtasidagi diplomatik nikohda kelinni janub podshohi bergan bo‘lsa, Antoniy (sharq) bilan Oktavian (g‘arb) o‘rtasidagi diplomatik nikohda kelinni g‘arb taqdim etgan. Har ikkala diplomatik nikoh ham muvaffaqiyatsizlikka uchradi va qizni yoki singilni bergan tomon oxir-oqibat ahdni buzgan kuch ustidan g‘alaba qozondi.
The Testimony of Three
Uchlikning Guvohligi
At the end of the Seleucid Empire there was a third treaty where lies were spoke at one table. This occurred in the context of the Fifth Syrian War (202–195 BC), when Antiochus III Magnus exploited the weakness of the Ptolemaic Kingdom after Ptolemy IV Philopator’s death in 204 BC. Ptolemy V Epiphanes (Ptolemy V) ascended the throne as a child (around age 5–6), leaving Egypt under regents and vulnerable to internal chaos, native revolts, and external threats.
Salavkiylar imperiyasining oxirida bir stol atrofida yolg‘onlar aytilgan uchinchi ahdnoma bo‘ldi. Bu Miloddan avvalgi 202–195 yillardagi Beshinchi Suriya urushi doirasida yuz berdi; o‘shanda Antiox III Magnus miloddan avvalgi 204 yilda Ptolemey IV Filopator vafotidan keyin Ptolemeylar podsholigining zaifligidan foydalandi. Ptolemey V Epifan (Ptolemey V) bola holida (taxminan 5–6 yoshda) taxtga o‘tirdi, natijada Misr noiblar qo‘lida qolib, ichki tartibsizliklar, mahalliy qo‘zg‘olonlar va tashqi tahdidlarga nisbatan himoyasiz bo‘lib qoldi.
Antiochus Magnus had already invaded and seized much of the Ptolemaic territories in Coele-Syria, Palestine, and Asia Minor after victories like the Battle of Panium (200 BC). Rather than fully conquering Egypt (which risked Roman intervention, as Rome was pressuring him to stay out of certain areas), he pursued a diplomatic marriage alliance as a “protector” figure. In 197/195 BC, as part of the peace treaty ending the war, Antiochus Magnus betrothed and then married his young daughter Cleopatra I Syra (also called Cleopatra Syra) to the child Ptolemy V (the marriage took place in 193 BC at Raphia; Ptolemy was 16, Cleopatra 10).
Antioxus Magnus allaqachon Paniy janggi (miloddan avvalgi 200-yil) kabi g‘alabalardan so‘ng Koele-Suriya, Falastin va Kichik Osiyodagi Ptolemeylarga qarashli hududlarning katta qismini bostirib kirib egallab olgan edi. U Misrni to‘liq zabt etish o‘rniga (bu esa Rimning aralashuvi xavfini tug‘dirar edi, chunki Rim unga ayrim hududlardan yiroq turish uchun bosim o‘tkazayotgan edi), o‘zini “himoyachi” siymosi sifatida ko‘rsatib, diplomatik nikoh ittifoqi yo‘lini tanladi. Miloddan avvalgi 197/195-yillarda, urushni tugatgan tinchlik shartnomasining bir qismi sifatida, Antioxus Magnus yosh qizi Kleopatra I Syra (Kleopatra Syra deb ham ataladi)ni bolakay Ptolemey Vga unashtirdi va so‘ng unga turmushga berdi (nikoh miloddan avvalgi 193-yilda Rafiyada bo‘lib o‘tdi; Ptolemey 16 yoshda, Kleopatra esa 10 yoshda edi).
This was framed as a generous gesture: Antiochus positioned himself as an ally and “protector” of the young king, securing peace while retaining gains in Asia. The marriage gave him indirect influence over Egypt through his daughter (he hoped she would remain loyal to her Seleucid roots and act as a pro-Syrian voice in the Ptolemaic court). The ploy backfired for Cleopatra sided with her husband and Egypt, not her father, undermining Antiochus’s long-term control. This mirrors the Pact of Brundisium (40 BC) and related to Roman events in several ways.
Bu saxiyona imo-ishora sifatida taqdim etildi: Antiox o‘zini yosh podshohning ittifoqchisi va “himoyachisi” sifatida ko‘rsatib, Osiyodagi yutuqlarini saqlab qolgan holda tinchlikni ta’minladi. Nikoh unga qizi orqali Misr ustidan bilvosita ta’sir imkonini berdi (u qizining Salavkiylar ildizlariga sodiq qolib, Ptolemeylar saroyida Suriyaparast ovoz bo‘lib xizmat qilishiga umid qilgan edi). Bu hiyla esa teskarisiga chiqdi, chunki Kleopatra otasi tomonida emas, balki eri va Misr tomonida turdi va shu tariqa Antioxning uzoq muddatli nazoratini zaiflashtirdi. Bu miloddan avvalgi 40-yildagi Brundiziy pakti bilan hamohang bo‘lib, bir necha jihatdan Rim voqealari bilan bog‘liq edi.
Just as Antony married Octavia (sister of Octavian) to bind rival powers after near-war, Antiochus used his daughter’s marriage to Ptolemy V to formalize a temporary peace and territorial division (Seleucids kept conquests in the north, Ptolemy retained Egypt the south).
Antoni urushga sal qolgan bir vaziyatdan keyin raqib kuchlarni bog‘lash uchun Oktaviya (Oktavianning singlisi)ga uylangani kabi, Antiox ham qizi bilan Ptolemey V ning nikohidan vaqtinchalik tinchlikni va hududiy bo‘linishni rasmiylashtirish uchun foydalandi (Salavkiylar shimoldagi istilolarni saqlab qoldilar, Ptolemey esa janubdagi Misrni saqlab qoldi).
Antiochus acted as a de facto guardian over the child-king Ptolemy V (via family ties), similar to how Octavian (and the Triumvirate) positioned themselves amid power vacuums or rivalries. In both cases, the “stronger” figure (Antiochus/Octavian) sought leverage over a vulnerable counterpart through kinship. Both arrangements brought short-term stability but ‘did not prosper’ long-term due to underlying distrust—Cleopatra favored Egypt (undermining Antiochus), while Antony’s eastern focus (Cleopatra VII) led to the breakdown with Octavian.
Antiox V Ptolemey ismli go‘dak-shoh ustidan (qarindoshlik rishtalari orqali) amalda vasiy sifatida ish yuritdi; bu, xuddi Oktavian (hamda Triumvirat) hokimiyat bo‘shliqlari yoki raqobatlar orasida o‘zlarini qanday tutgan bo‘lsa, shunga o‘xshash edi. Har ikkala holatda ham “kuchliroq” shaxs (Antiox/Oktavian) qarindoshlik orqali zaif tomon ustidan ta’sir vositasini qo‘lga kiritishga intildi. Har ikkala tuzilma ham qisqa muddatli barqarorlikni keltirdi, biroq tubdagi ishonchsizlik sababli uzoq muddatda “ravnaq topmadi” — Kleopatra Misr tomonini oldi (bu Antioxni zaiflashtirdi), Antoniy esa sharqqa qaratilgan e’tibori (Kleopatra VII) tufayli Oktavian bilan uzilishga olib keldi.
Ptolemy V’s minority under regents parallels the instability after Julius Caesar’s death (leading to the Triumvirate’s formation and power struggles). The marriage of Berenice to Antiochus marked the beginning of the Seleucid Empire’s history in Daniel eleven, and the marriage of Antiochus Magnus daughter to the Egyptian child king, marked the ending of the Seleucid Empire. The ending of the marriage of Marc Antony to Octavia marked the ending of the Ptolemaic kingdom. The ending of Judah as God’s covenant people took place at the cross, and that Judean kingdom began with the Maccabees and the league they made with Rome. All of these prophetic lines are represented within the narrative of Daniel chapter eleven, and they all align with the hidden history of verse forty. Beginning in verse five we have the treaty of Berenice, that leads to Antiochus the Great and the treaty of his daughter Cleopatra Syra, that takes place in the history of the Maccabees of verse twenty-three. The Maccabees become part of the line based upon their rebellion against Antiochus Epiphanes, one of the last of the Seleucid Dynasty.
Ptolemey V ning vasiylar qo‘l ostidagi voyaga yetmaganlik davri Yuliy Qaysarning o‘limidan keyingi beqarorlikka (Triumviratning tuzilishi va hokimiyat uchun kurashlarga olib kelgan davrga) parallel bo‘ladi. Berenikaning Antioxga turmushga berilishi Doniyor kitobining o‘n birinchi bobida Salavkiylar imperiyasi tarixining boshlanishini belgilagan bo‘lsa, Antiox Magnusning qizining Misrdagi bola shohga turmushga berilishi Salavkiylar imperiyasining yakunini belgiladi. Mark Antonining Oktaviyadan ajralishi Ptolemeylar shohligining yakunini belgiladi. Yahudoning Xudoning ahd xalqi sifatidagi yakuni xochda sodir bo‘ldi, va o‘sha Yahudiya shohligi Makkabiylar hamda ularning Rim bilan tuzgan ittifoqi bilan boshlangan edi. Bu bashoratli chiziqlarning barchasi Doniyor kitobi o‘n birinchi bobining rivoyati ichida ifodalangan bo‘lib, ularning barchasi qirqinchi oyatning yashirin tarixi bilan muvofiqlashadi. Beshinchi oyatdan boshlab biz Berenikaning sulhini ko‘ramiz; bu esa buyuk Antioxga va uning qizi Kleopatra Siraning sulhiga olib boradi; bu esa yigirma uchinchi oyatdagi Makkabiylar tarixida sodir bo‘ladi. Makkabiylar Antiox Epifanga qarshi isyonlari asosida, ya’ni Salavkiylar sulolasining so‘nggilaridan biriga qarshi ko‘targan isyoni sababli, ushbu nasab chizig‘ining bir qismiga aylanadilar.
Antiochus Epiphanes is the Antiochus who was in Egypt in 168 BC near Alexandria during the Sixth Syrian War. Antiochus Epiphanes had invaded Egypt and was on the verge of capturing Alexandria. The Ptolemaic rulers appealed to Rome for help. Rome sent Popillius Laenas (with just a small entourage—no army) to deliver an ultimatum from the Senate; Antiochus must immediately withdraw from Egypt and Cyprus, or face war with Rome. When Antiochus received the letter and asked for time to consult his advisors, Popillius—described as stern and imperious—took his walking stick and drew a circle in the sand around the king’s feet. He then declared, “Before you step out of that circle, give me a reply to lay before the Senate.”
Antiox Epifanes — miloddan avvalgi 168-yilda, Oltinchi Suriya urushi chog‘ida, Iskandariya yaqinida Misrda bo‘lgan o‘sha Antioxdir. Antiox Epifanes Misrga bostirib kirgan va Iskandariyani egallash arafasida edi. Ptolemey hukmdorlari yordam so‘rab Rimga murojaat qildilar. Rim Senatdan bir ultimatum yetkazish uchun Popilliy Laenasni (faqatgina kichik bir hamrohlik guruhi bilan — qo‘shinsiz) yubordi; Antiox zudlik bilan Misr va Kiprdan chiqib ketishi, aks holda Rim bilan urushga duch kelishi kerak edi. Antiox maktubni olgach va maslahatchilari bilan maslahatlashish uchun vaqt so‘ragach, qattiqqo‘l va buyruqberuvchi sifatida tasvirlangan Popilliy o‘z hassasini olib, shohning oyoqlari atrofidagi qumga bir doira chizdi. So‘ng u shunday dedi: “Senatga taqdim etishim uchun, o‘sha doiradan chiqib ketishingdan oldin menga javob ber.”
The implication was clear; Antiochus could not leave the circle without committing to Rome’s demands—crossing it without agreement would mean war. Stunned and humiliated, Antiochus hesitated briefly but then agreed to comply, withdrew his forces from Egypt, and returned to Syria. This bold act of diplomacy (backed by Rome’s growing reputation for power) forced the retreat without a battle, showcasing Rome’s emerging dominance in the eastern Mediterranean. It’s widely cited as an origin for the phrase “drawing a line in the sand” (though it was literally a circle).
Ma’no ravshan edi: Antiox Rimning talablariga bo‘ysunishga rozi bo‘lmasdan turib, o‘sha doiradan chiqa olmas edi — unga rozi bo‘lmay turib uni bosib o‘tish urush degani bo‘lardi. Hangu mang va tahqirlangan holda, Antiox bir lahza ikkilanib turdi, biroq so‘ng itoat etishga rozi bo‘ldi, qo‘shinlarini Misrdan olib chiqdi va Suriyaga qaytdi. Diplomatiyaning bu jasoratli harakati (Rimning tobora ortib borayotgan qudrat nufuzi bilan mustahkamlangan holda) jang qilmasdan chekinishga majbur etdi va Sharqiy O‘rta yer dengizida Rimning yuzaga chiqayotgan hukmronligini namoyon qildi. Bu voqea “qumga chiziq tortmoq” iborasining kelib chiqish manbai sifatida keng tilga olinadi (garchi aslida u chiziq emas, doira bo‘lgan bo‘lsa-da).
Antiochus Epiphanes also became the Protestant understanding of the power that exalts himself, falls and establishes the vision in verse fourteen of Daniel eleven.
Antiox Epifan ham protestantlar talqiniga ko‘ra, Doniyor kitobining o‘n birinchi bobi o‘n to‘rtinchi oyatida o‘zini ulug‘laydigan, yiqiladigan va vahiyni mustahkamlaydigan hokimiyat sifatida tushunila boshlandi.
And in those times there shall many stand up against the king of the south: also the robbers of thy people shall exalt themselves to establish the vision; but they shall fall. Daniel 11:14.
Va o‘sha zamonlarda janub shohiga qarshi ko‘plar bosh ko‘taradilar; xalqing orasidagi talonchi zo‘ravonlar ham vahiyni qaror toptirish uchun o‘zlarini yuksaltiradilar; ammo ular yiqiladilar. Doniyor 11:14.
Antiochus IV Epiphanes reigned 175–164 BC, and was the eighth of thirteen Seleucid kings. He sought to impose Hellenistic culture and unify his empire under Greek religious practices. He plundered the Temple in 169 BC, banned Jewish practices (circumcision, Sabbath observance, Torah study), and forced sacrifices to pagan gods. In December 167 BC he erected a pagan altar (to Zeus) on top of the Jewish altar of burnt offerings in the Temple and sacrificed a pig, along with other profane acts. The desecration was the final straw for observant Jews, who saw it as the ultimate violation of the Temple’s sanctity and God’s law. It sparked immediate resistance when Mattathias (a priest from Modein) refused a Seleucid officer’s order to sacrifice to pagan gods and killed an apostate Jew and the officer, then fled to the hills with his sons (the future Maccabees). This ignited guerrilla warfare and revolt from 167–160 BC which aimed to restore Jewish worship, leading to the rededication of the Temple (Hanukkah) in 164 BC under Judas Maccabeus.
Antiox IV Epifanes miloddan avvalgi 175–164 yillarda hukmronlik qilgan bo‘lib, Salavkiylar sulolasining o‘n uch shohidan sakkizinchisi edi. U ellinistik madaniyatni joriy etishga va o‘z imperiyasini yunon diniy urf-odatlari ostida birlashtirishga intildi. Miloddan avvalgi 169 yilda u Ma’badni talon-toroj qildi, yahudiylarning amallarini (sunnat, Shabbatga rioya qilish, Tavrotni o‘rganish) taqiqladi va butparast xudolarga qurbonliklar keltirishga majbur qildi. Miloddan avvalgi 167 yilning dekabrida u Ma’badda yahudiylarning kuydiriladigan qurbonliklar qurbongohi ustiga butparast qurbongohni (Zevsga atalgan) o‘rnatdi va boshqa nopok ishlari qatorida cho‘chqa qurbon qildi. Bu tahqirlash taqvodor yahudiylar uchun oxirgi tomchi bo‘ldi, chunki ular buni Ma’bad muqaddasligi va Xudoning qonunining eng oliy darajadagi buzilishi deb bildilar. Bu zudlik bilan qarshilikka turtki bo‘ldi: Matatiyo (Modeinlik bir ruhoniy) Salavkiy amaldorining butparast xudolarga qurbonlik qilish haqidagi buyrug‘ini rad etib, murtad bir yahudiy bilan o‘sha amaldorni o‘ldirdi, so‘ng o‘g‘illari (kelajakdagi Makkabiylar) bilan birga tog‘larga qochib ketdi. Bu miloddan avvalgi 167–160 yillardagi partizan urushi va qo‘zg‘olonni alangalatdi; uning maqsadi yahudiy ibodatini tiklash bo‘lib, natijada miloddan avvalgi 164 yilda Yahudo Makkabiy boshchiligida Ma’bad qayta bag‘ishlandi (Hanukka).
At the beginning and ending of the Seleucid Empire there was a significant treaty represented by a diplomatic marriage that possessed the element of division of either east and west, or north and south. As the Seleucid Empire waned Antiochus Epiphanes becomes the symbol of the rising Roman power, and the focus of the Maccabean’s indignation. Later in history he becomes the counterfeit of the prophetic symbol that establishes the vision. The power in verse twenty-two of chapter eleven is broken when the prince of the covenant was broken.
Salavkiylar imperiyasining boshlanishi va yakunida sharq bilan g‘arbning yoki shimol bilan janubning bo‘linishi unsurini o‘z ichiga olgan, diplomatik nikoh orqali ifodalangan muhim bir ahdnoma mavjud edi. Salavkiylar imperiyasi zaiflashib borar ekan, Antiox Epifan ko‘tarilayotgan Rim qudratining ramziga, shuningdek Makkabiylarning g‘azab-e’tirozining markaziga aylanadi. Keyinchalik tarixda u vahiyotni o‘rnatadigan bashoratli ramzning soxta muqobiliga aylanadi. O‘n birinchi bobning yigirma ikkinchi oyatidagi qudrat ahdning shahzodasi sindirilgan paytda sindiriladi.
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 kabi qo‘shinlar uning oldidan supurib tashlanib, chilparchin qilinur; ha, ahdning amiri ham. Doniyor 11:22.
Antiochus Epiphanes’ reign ended in 164 BC, almost two hundred years before Christ, “the prince of the covenant” was “broken” at the cross. What we wish to note here is that the Seleucid Empire began and ended with a diplomatic treaty marriage where the deceit between the two parties is a matter of the historical record. During the reign of Antiochus Epiphanes, the Maccabean revolt began, which typified the American Revolution. In the history of the Maccabees their struggle to throw off the Seleucid power included a significant treaty with Rome. The verse that identifies the treaty directly identifies Rome as working deceitfully, or telling lies at the treaty table.
Antiox Epifanning hukmronligi miloddan avvalgi 164-yilda, Masihdan qariyb ikki yuz yil oldin, “ahd shahzodasi” xochda “sindirib tashlangan”idan oldin yakun topdi. Bu yerda ta’kidlashni istaganimiz shuki, Salavkiylar imperiyasi ikki tomon o‘rtasidagi makr tarixiy qaydlarda qayd etilgan diplomatik ahd nikohi bilan boshlangan va shunday nikoh bilan nihoyasiga yetgan. Antiox Epifan hukmronligi davrida Amerika inqilobini timsollagan Makkabiylar qo‘zg‘oloni boshlandi. Makkabiylar tarixida ularning Salavkiylar hokimiyatidan xalos bo‘lish uchun olib borgan kurashi Rim bilan tuzilgan muhim bir ahdni o‘z ichiga olgan. Bu ahdni ko‘rsatuvchi oyat Rimni bevosita makr bilan ish tutayotgan, ya’ni ahd stolida yolg‘on so‘zlayotgan tomon sifatida ko‘rsatadi.
And after the league made with him he shall work deceitfully: for he shall come up, and shall become strong with a small people. Daniel 11:23.
U bilan tuzilgan ahddan keyin u aldov bilan ish yuritadi; chunki u chiqib keladi va oz sonli xalq bilan kuchayadi. Doniyor 11:23.
Every prophetic line that precedes the time of the end in verse forty contains a broken treaty. Uriah Smith commenting on verse thirty’s “them that forsake the holy covenant” records the following:
Qirqinchi oyatda zikr etilgan oxirzamon oldidan keladigan har bir bashoratli yo‘nalishda buzilgan bir ahd mavjud. Uriya Smit o‘ttizinchi oyatdagi “muqaddas ahdni tark etuvchilar” haqida sharh berar ekan, quyidagini qayd etadi:
“‘Indignation against the covenant;’ that is, the Holy Scriptures, the book of the covenant. A revolution of this nature was accomplished in Rome. The Heruli, Goths, and Vandals, who conquered Rome, embraced the Arian faith, and became enemies of the Catholic Church. It was especially for the purpose of exterminating this heresy that Justinian decreed the pope to be the head of the church and the corrector of heretics. The Bible soon came to be regarded as a dangerous book that should not be read by the common people, but all questions in dispute were to be submitted to the pope. Thus was indignity heaped upon God’s word. And the emperors of Rome, the eastern division of which still continued, had intelligence, or connived with the Church of Rome, which had forsaken the covenant, and constituted the great apostasy, for the purpose of putting down ‘heresy.’ The man of sin was raised to his presumptuous throne by the defeat of the Arian Goths, who then held possession of Rome, in A.D.538.” Uriah Smith, Daniel and the Revelation, 281.
“‘Ahdga qarshi g‘azab’; ya’ni Muqaddas Yozuvlar, ahd kitobi. Bunday tusdagi bir inqilob Rimda amalga oshirildi. Rimni zabt etgan gerullar, gotlar va vandalilar ariylik e’tiqodini qabul qilib, Katolik cherkovining dushmanlariga aylandilar. Aynan shu bid’atni yo‘q qilish maqsadida Yustinian papani cherkovning boshlig‘i va bid’atchilarni tuzatuvchi deb farmon chiqardi. Tez orada Injil oddiy xalq o‘qimasligi kerak bo‘lgan xavfli kitob deb qarala boshladi, bahsli bo‘lgan barcha masalalar esa papaga havola etilishi lozim edi. Shunday qilib, Xudoning Kalomiga tahqir yog‘dirildi. Va Rim imperatorlari, uning sharqiy bo‘linmasi hanuz davom etib turgan bo‘lsa-da, ahdni tark etgan va buyuk murtadlikni tashkil etgan Rim cherkovi bilan aloqa qildilar yoki u bilan til biriktirdilar, ‘bid’at’ni bostirish maqsadida. Gunoh odami milodiy 538-yilda o‘sha paytda Rimga egalik qilib turgan ariy gotlarning mag‘lub etilishi orqali o‘zining mag‘rur taxtiga ko‘tarildi.” Uriah Smith, Daniel and the Revelation, 281.
Verse five of Daniel eleven identifies the line of history where the king of the south provides a diplomatic bride as a symbol of a treaty that was thereafter broken by the king of the north. The retaliation of the king of the south typified the retaliation of Napoleon’s spiritual king of the south against the papal king of the north in 1798. The broken treaty of verses five through nine typified Napoleon’s broken treaty of Tolentino, which typified Putin’s claim of a broken treaty by NATO. The retaliation of Napoleon typified the retaliation of Putin against the Ukraine in 2014. Verse ten’s retaliation of Antiochus Magnus ending the fourth Syrian War aligns with Napoleon in 1798 and also Putin in 2014. Following verse fifteen’s battle of Panium n 200 BC, Antiochus arranged a diplomatic marriage with the hidden intent of taking Egypt under his command without employing military boots on the ground. Antiochus Magnus throne was passed to his son, who was assassinated which brought Antiochus Magnus’s youngest son, Antiochus Epiphanes to the throne. His actions in implementing Greek customs and religion brought about the Maccabean revolt, that led to the deceitful treaty with Rome in verse twenty-three. Verse twenty-four introduces pagan Rome and identifies Antony and Augustus’s table of lies. In verse thirty pagan Rome enters into dialogue with the papal church, who are noted as them that had broken the holy covenant.
Doniyorning o‘n birinchi bobidagi beshinchi oyat tarixning shunday bir yo‘nalishini ko‘rsatadiki, unda janub shohi sulh ramzi sifatida diplomatik kelin beradi, ammo bu ahd keyinchalik shimol shohi tomonidan buziladi. Janub shohining qasos olishi 1798 yilda Napoleonning ruhiy ma’nodagi janub shohining papalikdagi shimol shohiga qarshi qasosini timsolladi. Beshinchi oyatdan to to‘qqizinchi oyatgacha bo‘lgan buzilgan ahd Napoleonning buzilgan Tolentino ahdini timsolladi, u esa o‘z navbatida Putinning NATO tomonidan buzilgan ahd haqidagi da’vosini timsolladi. Napoleonning qasos olishi 2014 yilda Putinning Ukrainaga qarshi qasosini timsolladi. O‘ninchi oyatda to‘rtinchi Suriya urushini yakunlagan Antiox Magnning qasos olishi 1798 yildagi Napoleon bilan, shuningdek 2014 yildagi Putin bilan hamohangdir. Miloddan avvalgi 200 yildagi o‘n beshinchi oyatdagi Panium jangidan so‘ng, Antiox Misrni quruqlikdagi harbiy kuchlarni ishga solmagan holda o‘z hokimiyati ostiga olishning yashirin niyati bilan diplomatik nikoh uyushtirdi. Antiox Magnning taxti uning o‘g‘liga o‘tdi, u suiqasd natijasida o‘ldirildi; bu esa Antiox Magnning kenja o‘g‘li Antiox Epifanni taxtga olib keldi. Uning yunon urf-odatlari va dinini joriy etishdagi harakatlari Makkabiylar qo‘zg‘oloniga sabab bo‘ldi, bu esa yigirma uchinchi oyatdagi Rim bilan tuzilgan makkorona ahdga olib keldi. Yigirma to‘rtinchi oyat butparast Rimni kiritadi va Antoniy hamda Avgustning yolg‘onlar dasturxonini ko‘rsatadi. O‘ttizinchi oyatda butparast Rim papalik cherkovi bilan muloqotga kirishadi; ular muqaddas ahdni buzganlar deb qayd etilgan.
Verses twenty-four to thirty is the testimony of pagan Rome and verses thirty-one to forty provide the testimony of papal Rome. Every line of Daniel eleven verse one on through verse forty represents a line of prophecy that is applied in the hidden history of verse forty. The line of the Seleucid kingdom, the line of the Ptolemaic kingdom, the line of the Judean kingdom of the Maccabees, the line of pagan Rome and the line of papal Rome all illustrate the history of 1989 unto the Sunday law. Each of those lines identify a broken treaty as a major element of the history.
Yigirma to‘rtinchi oyatdan o‘ttizinchi oyatgacha butparast Rimning guvohligi bo‘lib, o‘ttiz birinchi oyatdan qirqinchi oyatgacha papalik Rimining guvohligini taqdim etadi. Doniyor o‘n birinchi bobning birinchi oyatidan qirqinchi oyatigacha bo‘lgan har bir satr qirqinchi oyatning yashirin tarixida tatbiq etiladigan bashorat satrini ifodalaydi. Salavkiylar shohligining satri, Ptolemeylar shohligining satri, Makkabiylar Yahudiya shohligining satri, butparast Rimning satri va papalik Rimining satri — bularning barchasi 1989-yildan Yakshanba qonunigacha bo‘lgan tarixni tasvirlaydi. O‘sha satrlarning har biri buzilgan ahdni bu tarixning asosiy unsuri sifatida ko‘rsatadi.
It is Rome that establishes the vision of Daniel eleven, and both pagan and papal Rome’s prophetic treaties of deceit are marked as progressive and as occurring before Rome ruled supremely for their respective and distinct prophetic periods. Both powers marked the beginning of the prophetic period of supremacy as beginning when their third obstacle was overcome. Before the soon coming Sunday law in the United States there will be a treaty of deceit between two powers. Four times the two powers have been the kings of the south and the north, once between the glorious land of Judah and Rome, once between two parts of the Roman triumvirate and once between pagan and papal Rome. In both deceitful treaties concerning Rome it amounted to a treaty between one half of the Roman empire, whether Antony of the east, Augustus of the west, or pagan Rome of the east and papal Rome of the west. Four treaties of deceit between the kings of the north and south, two between the kings of the east and west and one between the soon-to-be king of the north and the glorious land.
Daniel o‘n birinchi bobining vahiy tasvirini o‘rnatadigan Rimdir, va ham butparast Rimning, ham papalik Rimining aldovga asoslangan bashoratli ahdlari bosqichma-bosqich ekanligi hamda Rim o‘zlarining tegishli va alohida bashoratli davrlari davomida oliy hukmronlik qilmasidan oldin sodir bo‘lgani bilan belgilanadi. Har ikkala hokimiyat ham ustunlikning bashoratli davri o‘zlarining uchinchi to‘sig‘i yengib o‘tilgan paytdan boshlanganini ko‘rsatgan. Amerika Qo‘shma Shtatlarida tez orada keladigan yakshanba qonunidan oldin ikki hokimiyat o‘rtasida aldovga asoslangan bir ahd bo‘ladi. To‘rt marta bu ikki hokimiyat janub va shimol shohlari bo‘lgan: bir marta Yahudoning ulug‘vor yurti bilan Rim o‘rtasida, bir marta Rim triumviratining ikki qismi o‘rtasida va bir marta butparast Rim bilan papalik Rimi o‘rtasida. Rimga oid har ikkala aldovga asoslangan ahdda, bu sharqdagi Antoniy, g‘arbdagi Avgust yoki sharqdagi butparast Rim va g‘arbdagi papalik Rimi bo‘lishidan qat’i nazar, mohiyatan Rim imperiyasining bir yarmi bilan ikkinchi yarmi o‘rtasidagi ahd edi. Shimol va janub shohlari o‘rtasida aldovga asoslangan to‘rtta ahd, sharq va g‘arb shohlari o‘rtasida ikkita ahd va yaqinda shimol shohi bo‘ladigan hokimiyat bilan ulug‘vor yurt o‘rtasida bitta ahd.
This concludes our initial presentation of the book of Daniel. The Panium series represents the conclusion of the series on the book of Daniel, which is the introduction to the hidden history of verse forty which we will continue to consider in the next article.
Shu bilan Doniyor kitobi haqidagi dastlabki taqdimotimiz yakunlanadi. Panium turkumi Doniyor kitobi haqidagi turkumning xulosasini ifodalaydi; bu esa qirqinchi oyatning yashirin tarixiga kirish bo‘lib, biz uni keyingi maqolada ko‘rib chiqishda davom etamiz.