Article

# Panium - Number Seven

Paniyum — Yettinchi Raqam

Daniel 11 Unveiled: Prophetic Lines from 1989 to the Sunday Law

Daniel 11 ochib berilgan: 1989-yildan Yakshanba qonunigacha bo‘lgan bashoratli chiziqlar

Author

Jeff Pippenger

Published

March 15, 2025

Formats

PDF
Word
Song MP3

We are working on bringing all the lines of Daniel eleven together in connection with the hidden history of verse forty that represents 1989 unto the Sunday law in the United States. Our calling as students of prophecy is to rightly divide the word of truth.

Biz Daniel kitobining o‘n birinchi bobidagi barcha satrlarni 1989-yildan Qo‘shma Shtatlardagi yakshanba qonunigacha bo‘lgan davrni ifodalovchi qirqinchi oyatning yashirin tarixi bilan bog‘liq holda birlashtirish ustida ishlamoqdamiz. Bashorat talabasi sifatidagi da’vatimiz — haqiqat kalomini to‘g‘ri taqsimlashdir.

> Study to show thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth. 2 Timothy 2:15.

> O‘zingni Xudoga ma’qul ko‘rsatishga astoydil harakat qilgin: haqiqat kalomini to‘g‘ri taqsim qiladigan, uyalishga hojat qolmaydigan bir ishchi bo‘lgin. 2 Timofeyga 2:15.

Daniel chapter eleven can be divided into ten prophetic lines. Verses one through four represent one prophetic line. Verse five through nine represents a second line. Verse ten represents a third line. Verses eleven and twelve represent the fourth line. The fifth line is verses thirteen through fifteen. The sixth line is verses sixteen through twenty-two. The seventh line is verses twenty-three and twenty-four. Verse twenty-four through verse thirty-one is the eighth line. Verse thirty-one through forty is the ninth line, and the tenth and final line are verses forty through forty-five. These ten lines are to be brought together line upon line.

Doniyor kitobining o‘n birinchi bobi o‘nta bashoratli qatorga bo‘linishi mumkin. Birinchi oyatdan to‘rtinchi oyatgacha bo‘lgan qism bitta bashoratli qatorni ifodalaydi. Beshinchi oyatdan to‘qqizinchi oyatgacha bo‘lgan qism ikkinchi qatorni ifodalaydi. O‘ninchi oyat uchinchi qatorni ifodalaydi. O‘n birinchi va o‘n ikkinchi oyatlar to‘rtinchi qatorni ifodalaydi. O‘n uchinchi oyatdan o‘n beshinchi oyatgacha bo‘lgan qism beshinchi qatordir. O‘n oltinchi oyatdan yigirma ikkinchi oyatgacha bo‘lgan qism oltinchi qatordir. Yigirma uchinchi va yigirma to‘rtinchi oyatlar yettinchi qatordir. Yigirma to‘rtinchi oyatdan o‘ttiz birinchi oyatgacha bo‘lgan qism sakkizinchi qatordir. O‘ttiz birinchi oyatdan qirqinchi oyatgacha bo‘lgan qism to‘qqizinchi qatordir, qirqinchi oyatdan qirq beshinchi oyatgacha bo‘lgan qism esa o‘ninchi va yakuniy qatordir. Bu o‘nta qator qator ustiga qator tarzida birlashtirilishi kerak.

> Whom shall he teach knowledge? and whom shall he make to understand doctrine? them that are weaned from the milk, and drawn from the breasts.

> U bilimni kimga o‘rgatadi? Va ta’limotni kimga anglatadi? Sutdan ajratilganlarga, ko‘krakdan chiqarilganlarga.

> For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little:

> Chunki buyruq ustiga buyruq, buyruq ustiga buyruq; satr ustiga satr, satr ustiga satr; bu yerda ozgina, u yerda ozgina bo‘lishi kerak:

> For with stammering lips and another tongue will he speak to this people. To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear.

> Chunki U bu xalqqa duduqlanuvchi lablar va boshqa til bilan gapiradi. U ularga dedi: “Mana, charchaganga orom topdirishingiz mumkin bo‘lgan orom shudir; mana, yangilanish ham shudir”; ammo ular quloq solishni istamadilar.

> But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken. Isaiah 28:9–13.

> Ammo Egamizning so‘zi ular uchun qoida ustiga qoida, qoida ustiga qoida; satr ustiga satr, satr ustiga satr; bu yerda ozgina, u yerda ozgina edi; toki ular borib, orqaga yiqilsinlar, chilparchin bo‘lsinlar, tuzoqqa tushsinlar va tutilsinlar. Ishayo 28:9–13.

Each of the ten prophetic lines are of course interrelated, but within each line a specific theme can be recognized. Though each line has a primary theme, the lines possess more than a singular testimony. I intend to identify each of the themes in the ten lines.

O‘n bashoratli qatorning har biri, albatta, o‘zaro bog‘liqdir, biroq har bir qator ichida muayyan bir mavzuni ajratib ko‘rish mumkin. Har bir qatorning asosiy mavzusi bo‘lsa-da, bu qatorlar faqat bitta guvohlikka ega emas. Men o‘n qatorning har biridagi mavzularni aniqlab ko‘rsatmoqchiman.

## First Line

Birinchi satr

> Also I in the first year of Darius the Mede, even I, stood to confirm and to strengthen him. And now will I shew thee the truth. Behold, there shall stand up yet three kings in Persia; and the fourth shall be far richer than they all: and by his strength through his riches he shall stir up all against the realm of Grecia. And a mighty king shall stand up, that shall rule with great dominion, and do according to his will. And when he shall stand up, his kingdom shall be broken, and shall be divided toward the four winds of heaven; and not to his posterity, nor according to his dominion which he ruled: for his kingdom shall be plucked up, even for others beside those. Daniel 11:1–4.

> Men ham Midiyalik Doro hukmronligining birinchi yilida uni tasdiqlash va mustahkamlash uchun turdim. Endi esa senga haqiqatni ayon qilaman. Mana, Forsda yana uchta shoh ko‘tariladi; to‘rtinchisi esa ularning barchasidan ancha boy bo‘ladi; va u o‘z boyligi tufayli qudratga to‘lib, hammani Yunoniston podsholigiga qarshi qo‘zg‘atadi. So‘ng buyuk bir shoh ko‘tariladi; u ulkan hukmronlik bilan saltanat yuritadi va o‘z irodasiga ko‘ra ish qiladi. Ammo u ko‘tarilganida, uning podsholigi parchalanadi va osmonning to‘rt shamoli tomon bo‘linadi; ammo uning zurriyotiga emas, na u hukmronlik qilgan saltanatiga muvofiq bo‘ladi; chunki uning podsholigi yulib olinadi, hatto ulardan boshqa kishilarga beriladi. Doniyor 11:1–4.

The first year of Darius marks the end of seventy years, thus identifying a prophetic time of the end. By verse three Alexander the Great establishes his worldwide kingdom, and by verse four his kingdom was to be plucked up and divided unto the four winds. Using Darius as the time of the end in 1989 allows us to count the kings represented in verse two. When Gabriel states in verse one, “Also in the first year of Darius” he is following up on what he informed Daniel at the beginning of the vision, which began in chapter ten.

Doro birinchi yili yetmish yilning nihoyasini belgilaydi va shu tariqa oxirzamonning bashoratli vaqtini aniqlab beradi. Uchinchi oyatga kelib Iskandar Zulqarnayn o‘zining butun dunyo bo‘ylab saltanatini barpo etadi, to‘rtinchi oyatda esa uning shohligi ildizi bilan sug‘urib tashlanib, osmonning to‘rt shamoli tomon bo‘linishi kerak edi. Doroni 1989-yildagi oxirzamon vaqti sifatida qabul qilish bizga ikkinchi oyatda ifodalangan shohlarni sanash imkonini beradi. Jabroil birinchi oyatda: “Shuningdek, Doro birinchi yilida”, deb aytganda, u o‘ninchi bobda boshlangan vahiy avvalida Doniyorga ma’lum qilgan narsasini davom ettirmoqda.

> In the third year of Cyrus king of Persia a thing was revealed unto Daniel, whose name was called Belteshazzar; and the thing was true, but the time appointed was long: and he understood the thing, and had understanding of the vision. Daniel 10:1.

> Fors shohi Kirning uchinchi yilida, ismi Beltashassar deb atalgan Doniyorga bir narsa vahiy qilindi; va u narsa haq edi, ammo belgilangan vaqt uzoq edi; va u bu narsani tushundi hamda vahiydan anglab yetdi. Doniyor 10:1.

The waymark that represents a “time of the end” contains two symbols. The “time of the end” for Moses’ prophetic line was Aaron’s birth, followed three years later with the birth of Moses. Aaron and Moses are the twofold symbol of the “time of the end” in their history and typify the birth of John the Baptist and Jesus six months thereafter. The “time of the end” in 1798 marked the capture of the pope of Rome who thereafter died in captivity in 1799. From “the first year of Darius the Mede” unto “the third year of Cyrus king of Persia”; Darius and Cyrus represent thee “time of the end” in 1989, for all the prophets are speaking more about the last days than the days in which they lived.

“Oxirat vaqti”ni ifodalovchi yo‘l belgisi ikki ramzni o‘z ichiga oladi. Musoning payg‘ambarlik qatori uchun “oxirat vaqti” Horunning tug‘ilishi bo‘lib, oradan uch yil o‘tib Muso tug‘ildi. Horun va Muso o‘z tarixlarida “oxirat vaqti”ning ikki karra ramzi bo‘lib, olti oy o‘tib Yahyo cho‘mdiruvchi va Isoning tug‘ilishini timsollaydi. 1798-yildagi “oxirat vaqti” Rim papasining asir olinishi bilan belgilandi; u shundan so‘ng asirlikda 1799-yilda vafot etdi. “Midiyalik Doro hukmronligining birinchi yilidan” “Fors podshohi Kir hukmronligining uchinchi yiligacha”; Doro va Kir 1989-yildagi “oxirat vaqti”ni ifodalaydi, chunki barcha payg‘ambarlar o‘zlari yashagan kunlardan ko‘ra ko‘proq oxirgi kunlar haqida so‘zlaydilar.

> Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come. 1 Corinthians 10:11.

> Endi bularning hammasi ularga ibrat bo‘lishi uchun yuz berdi; va ular zamonlarning oxiri yetib kelgan bizlarga tanbeh uchun yozilgandir. 1 Korinfliklarga 10:11.

Darius and Cyrus represent Ronald Reagan and George Bush senior in 1989. Both were presidents that year. Verse one of chapter eleven places the vision in the third year of Cyrus, which would represent George Bush the senior who followed Reagan as Cyrus followed Darius. Verse two states that three kings would yet stand up and the fourth is far richer than them all. The final “time of the end” in chapter eleven begins in 1989 and identifies that after George Bush senior three kings would yet stand up, thus identifying the three presidents that followed Bush senior. Those three kings were Bill Clinton, George Bush junior, Barak Obama and then the richest president, Donald Trump would “by his strength” and “through his riches he shall stir up all against the realm of Grecia”.

Doro va Kir 1989-yilda Ronald Reygan va katta Jorj Bushni ifodalaydi. O‘sha yili ikkalasi ham prezident edi. O‘n birinchi bobning birinchi oyati vahiy Kirning uchinchi yilida berilganini ko‘rsatadi; bu esa Reygandan keyin, xuddi Kir Dorodan keyin kelganidek, uning ortidan kelgan katta Jorj Bushni ifodalaydi. Ikkinchi oyatda aytilishicha, yana uchta shoh turib chiqadi va to‘rtinchisi ularning barchasidan ancha boy bo‘ladi. O‘n birinchi bobdagi yakuniy “oxir zamon” 1989-yilda boshlanadi va katta Jorj Bushdan keyin yana uchta shoh turib chiqishini ko‘rsatadi; shu tariqa katta Bushdan keyin kelgan uch prezidentni aniqlab beradi. O‘sha uch shoh Bill Klinton, kichik Jorj Bush, Barak Obama edi, so‘ngra esa eng boy prezident Donald Tramp “o‘z qudrati bilan” va “o‘z boyliklari orqali Yunoniston saltanatiga qarshi barchani qo‘zg‘atadi”.

Verse three then introduces Alexander the Great and therefore typifies the last leader of United Nations who unites with the papacy in the last days, but who like unto the papacy comes to his end. The United Nations is the seventh kingdom represented as ten kings in Revelation seventeen, and the confederacy of ten kings agree to give their seventh kingdom unto the papal beast for one symbolic hour.

So‘ng uchinchi oyat Iskandar Zulqarnaynni tanishtiradi va shu bois u oxirgi kunlarda papalik bilan birlashadigan, ammo papalik singari o‘z nihoyasiga yetadigan Birlashgan Millatlar Tashkilotining so‘nggi rahbarini timsollashtiradi. Birlashgan Millatlar Tashkiloti Vahiy o‘n yettinchi bobda o‘n podshoh sifatida tasvirlangan yettinchi shohlikdir va o‘n podshohdan iborat konfederatsiya o‘zlarining yettinchi shohligini bir ramziy soat muddatiga papalik yirtqichiga berishga rozi bo‘ladi.

> And the ten horns which thou sawest are ten kings, which have received no kingdom as yet; but receive power as kings one hour with the beast. These have one mind, and shall give their power and strength unto the beast. These shall make war with the Lamb, and the Lamb shall overcome them: for he is Lord of lords, and King of kings: and they that are with him are called, and chosen, and faithful. Revelation 17:12–14.

> Sen ko‘rgan o‘n shox esa o‘n podshohdir; ular hali podshohlik olgan emaslar, lekin hayvon bilan birga bir soat podshohlardek hokimiyat olurlar. Bular bir fikrda bo‘lib, o‘z qudrati va kuchini hayvonga berurlar. Bular Qo‘zi bilan urush qilurlar, va Qo‘zi ularni yengar; chunki U hukmdorlarning Hukmdori va podshohlarning Podshohidir; va U bilan birga bo‘lganlar chorlangan, tanlangan va sodiq bo‘lganlardir. Vahiy 17:12–14.

Those ten kings are represented by verses three and four and also by the history of the rise and fall of Alexander the Great who fulfilled the verses in the fourth century. Greece is the third kingdom of Bible prophecy and is a symbol of the dragon, a third of the threefold union of the dragon, the beast and the false prophet. At the cross the message “King of the Jews” was recorded in Hebrew, Latin and Greek; representing the Jews, the Romans and the rest of the multitudes from the other nations that would be in Jerusalem at the Passover. The Greeks represent the dragon, the Romans represent the beast, and the Jews were the false prophet.

O‘sha o‘n shoh uchinchi va to‘rtinchi oyatlar, shuningdek, to‘rtinchi asrda o‘sha oyatlarni bajo keltirgan Iskandar Zulqarnaynning yuksalishi va qulash tarixi orqali ifodalanadi. Yunoniston Muqaddas Kitob bashoratining uchinchi shohligidir va ajdarho, mahluq hamda soxta payg‘ambardan iborat uch tomonlama ittifoqning uchdan biri bo‘lgan ajdarhoning ramzidir. Xochda “Yahudiylarning Shohi” degan xabar ibroniy, lotin va yunon tillarida yozildi; bu Fisih bayramida Quddusda bo‘ladigan yahudiylar, rimliklar va boshqa xalqlardan bo‘lgan qolgan ko‘pchilikni ifodalar edi. Yunonlar ajdarhoni, rimliklar mahluqni, yahudiylar esa soxta payg‘ambarni ifodalar edi.

The first four verses of chapter eleven identify the end of the earthly dragon power who commits fornication with the papal power as human probation closes. Verses three and four identify the final rise and fall of the last manifestation of an earthly dragon power. The verses overlay the last six verses which identify the end of the beast who commits fornication with the kings of the earth. The beginning and ending of chapter eleven identify the history where the enemies of God come to their end with none to help. The first four verses aligned with the last six verses and in so doing they bear the symbolism of the Ten Commandments with a table of the first four commandments and a table with the last six commandments, while also symbolizing a test with the number ten.

O‘n birinchi bobning dastlabki to‘rt oyati, insoniy sinov muddati yakunlanayotgan paytda papalik hokimiyati bilan zinokorlik qiluvchi yerlik ajdarho hokimiyatining oxirini ko‘rsatadi. Uchinchi va to‘rtinchi oyatlar yerlik ajdarho hokimiyatining so‘nggi ko‘rinishining yakuniy ko‘tarilishi va qulashini ko‘rsatadi. Bu oyatlar yer yuzining shohlari bilan zinokorlik qiluvchi mahluqning oxirini ko‘rsatadigan so‘nggi olti oyat ustiga qoplanadi. O‘n birinchi bobning boshi ham, oxiri ham Xudoning dushmanlari ularga yordam beradigan hech kim bo‘lmagan holda o‘z nihoyasiga yetadigan tarixni ko‘rsatadi. Dastlabki to‘rt oyat so‘nggi olti oyat bilan muvofiqlashtirilgan bo‘lib, shu orqali ular O‘n Amrning ramziyligini — birinchi to‘rt amr jadvali va so‘nggi olti amr jadvalini — o‘zida mujassam etadi, shu bilan birga o‘n soni orqali sinovni ham ramziy tarzda ifodalaydi.

The first four verses represent a beginning that illustrates the ending while anchoring the message as beginning at the “time of the end” in 1989. The verses represent 1989 until the close of human probation, thus summarizing the message of the last six verses which are the increase of knowledge that was unsealed in 1989, which identify the events connected with the close of probation.

Dastlabki to‘rt oyat 1989 yildagi “oxirzamon vaqti”dan boshlanadigan xabarni mustahkamlash bilan birga, oxirini tasvirlab beradigan bir boshlanishni ifodalaydi. Bu oyatlar 1989 yildan insoniyatning sinov muddati yopilguniga qadar bo‘lgan davrni ifodalaydi; shu tariqa ular 1989 yilda muhrdan chiqarilgan bilimning ortishini tashkil etuvchi va sinov muddatining yopilishi bilan bog‘liq voqealarni aniqlab beradigan so‘nggi olti oyatning xabarini jamlab beradi.

The verses provide the prophetic anchor to recognize that beginning in 1989 there would be a total of eight presidents, with the eighth being of the seven previous presidents, thus tying the passage together with the enigma of the eighth being of the seven, which is a prophetic characteristic that is present truth in the last days.

Ushbu oyatlar 1989-yildan boshlab jami sakkizta prezident bo‘lishini, sakkizinchisi esa avvalgi yetti prezidentdan biri bo‘lishini anglash uchun bashoratli tayanchni beradi; shu tariqa, ular mazkur parchani sakkizinchining yettidan biri ekani haqidagi jumboq bilan bog‘laydi; bu esa oxirgi kunlarda hozirgi haqiqat bo‘lgan bashoratli xususiyatdir.

The theme which can be understood with the verses is the final destruction of the dragon power who commits fornication with the whore of Tyre. The whore commits fornication with all the kings of the earth, but just as ancient France became the firstborn of the Catholic church when Clovis dedicated his throne to the papacy in 496, so too, the earth beast of the United States will also be the first of the kings to commit fornication with the whore at the Sunday law. Just as in the ending six verses the beginning four verses identify and emphasize all three powers that lead the world to Armageddon, but the theme in the first four verses is the dragon power represented by Grecia and Alexander the Great.

Oyatlar orqali anglash mumkin bo‘lgan mavzu — Tir fohishasi bilan zino qiluvchi ajdaho hokimiyatining yakuniy halokatidir. Fohisha yer yuzining barcha shohlari bilan zino qiladi, biroq qadimgi Fransiya 496-yilda Klovis o‘z taxtini papalikka bag‘ishlaganida Katolik cherkovining to‘ng‘ich farzandiga aylangani kabi, shuningdek, Qo‘shma Shtatlarning yer hayvoni ham Yakshanba qonuni paytida fohisha bilan zino qiladigan shohlarning birinchisi bo‘ladi. Yakuniy olti oyatda bo‘lgani kabi, boshlang‘ich to‘rt oyat ham dunyoni Armageddonga yetaklaydigan barcha uch hokimiyatni aniqlab, ta’kidlaydi, biroq birinchi to‘rt oyatdagi mavzu Yunoniston va Buyuk Iskandar bilan ifodalangan ajdaho hokimiyatidir.

Reagan began the process of eight presidents that has led now to the last of the eight presidents. The eighth president will erect the image of the beast and enforce a Sunday law in the United States, while also brokering and arrangement making him the head of the United Nations, that will at that very point enter into a worldwide church state relationship under the guise of solving the increasing warfare of radical Islam.

Reygan sakkizta prezident jarayonini boshlab berdi; bu jarayon hozir sakkiz prezidentning oxirgisigacha olib keldi. Sakkizinchi prezident hayvonning tasvirini o‘rnatadi va Amerika Qo‘shma Shtatlarida yakshanba qonunini majburan joriy etadi, shu bilan birga uni Birlashgan Millatlar Tashkilotining boshlig‘iga aylantiradigan kelishuvga vositachilik qilib va uni tuzib, aynan o‘sha paytda Birlashgan Millatlar Tashkiloti radikal islomning kuchayib borayotgan urushlarini hal etish bahonasi ostida butun dunyo miqyosida cherkov-davlat munosabatiga kiradi.

The transition of the United States, which is the earth beast of Revelation chapter thirteen from being the sixth kingdom of Bible prophecy unto the head of the seventh kingdom of Bible prophecy, while consummating the unlawful relationship with the eighth kingdom of Bible prophecy is illustrated from verse one identifying 1989, through the presidents that lead to the Sunday law in the United States, and immediately then identifies the mighty king standing up. That mighty king is Trump assuming control over the United Nations, which he is now in the process of dismantling in advance of his demands.

Vahiy kitobining o‘n uchinchi bobi yer hayvoni bo‘lgan Amerika Qo‘shma Shtatlarining Muqaddas Kitob bashoratidagi oltinchi shohlikdan Muqaddas Kitob bashoratidagi yettinchi shohlikning boshiga aylanishi, ayni paytda esa Muqaddas Kitob bashoratidagi sakkizinchi shohlik bilan noqonuniy munosabatni nihoyasiga yetkazishi, 1989-yilni ko‘rsatib beruvchi birinchi oyatdan boshlab, Amerika Qo‘shma Shtatlaridagi yakshanba qonunigacha olib boradigan prezidentlar orqali tasvirlanadi va shundan so‘ng darhol qudratli shohning oyoqqa turishi aniqlanadi. Bu qudratli shoh — Tramp bo‘lib, u Birlashgan Millatlar Tashkiloti ustidan nazoratni o‘z qo‘liga olmoqda; u hozir o‘z talablaridan oldin uni parchalash jarayonidadir.

## Second Line

Ikkinchi qator

Verse five through nine represents the first mention and the point by point illustration of the battle between the kings of the north and south that the entire chapter employs as the primary prophetic backdrop. Verse five sets forth the theme of the passage.

Beshinchi oyatdan to‘qqizinchi oyatgacha bo‘lgan qism butun bob asosiy bashoratli fon sifatida qo‘llaydigan shimol va janub shohlari o‘rtasidagi jangning ilk tilga olinishi hamda nuqta-ba-nuqta tasvirini ifodalaydi. Beshinchi oyat ushbu parchaning mavzusini bayon etadi.

> And the king of the south shall be strong, and one of his princes; and he shall be strong above him, and have dominion; his dominion shall be a great dominion. Daniel 11:5.

> Janub shohi kuchli bo‘ladi, uning lashkarboshilaridan biri ham; u undan ham kuchli bo‘lib, hukmronlik qiladi; uning hukmronligi buyuk hukmronlik bo‘ladi. Doniyor 11:5.

Ptolemy I Soter and Seleucus I Nicator are represented in the verse. Both were a fourth of the “Diadochi” (meaning successor) of Alexander’s kingdom. Seleucus is the first “king of the north” in chapter eleven, and in agreement with pagan Rome, papal Rome and modern Rome—Seleucus was only established as the prophetic king of the north after three primary victories or pivotal events: his reclamation of Babylon in 312 BC, the Battle of Ipsus in 301 BC, and the Battle of Corupedium in 281 BC. These movements defeated his major rivals, expanded his empire, and solidified his dominance in the region.

Oyatda Ptolemey I Soter va Selevk I Nikator tasvirlangan. Ikkalasi ham Aleksandr podshohligining “Diadoxlar”ining (ya’ni “voris” degani) to‘rtdan biri edi. Selevk o‘n birinchi bobdagi birinchi “shimol podshohi”dir va butparast Rim, papalik Rimi hamda zamonaviy Rim bilan uyg‘un holda — Selevk bashoratdagi shimol podshohi sifatida faqat uchta asosiy g‘alaba yoki burilish nuqtasi bo‘lgan voqeadan keyingina qaror topdi: miloddan avvalgi 312-yilda Bobilni qayta egallashi, miloddan avvalgi 301-yildagi Ipsus jangi va miloddan avvalgi 281-yildagi Korupedion jangi. Bu harakatlar uning asosiy raqiblarini mag‘lub etdi, saltanatini kengaytirdi va mintaqadagi ustunligini mustahkamladi.

The second line begins with identifying the kings of the north and south in distinction with any other of the successors (Diadochi) of Alexander’s divided kingdom. It begins with identifying that the king of the north is only empowered after three conquests. Then in the history of the struggle for dominion that unfolded after Alexanders death in verses six through nine, identify a period that concludes with the overthrow of the king of the north by the king of the south. This is the first of three times in chapter eleven that the king of the south prevails over the king of the north. They provide three internal witnesses within the chapter that clearly establishes the waymarks of the history that leads to a king of the south defeating a king of the north.

Ikkinchi qator shimol va janub podshohlarini Aleksandrning bo‘linib ketgan shohligining boshqa vorislaridan (Diadokhlardan) farqlab aniqlash bilan boshlanadi. U shimol podshohi faqat uchta zabtdan keyin qudratga ega bo‘lishini ko‘rsatishdan boshlanadi. So‘ng Aleksandrning o‘limidan keyin yuzaga chiqqan hukmronlik uchun kurash tarixida, oltinchi oyatdan to‘qqizinchi oyatgacha, janub podshohi tomonidan shimol podshohining ag‘darilishi bilan yakunlanadigan bir davr aniqlanadi. Bu o‘n birinchi bobda janub podshohi shimol podshohi ustidan g‘alaba qiladigan uch holatning birinchisidir. Ular bob ichida uchta ichki guvohlikni taqdim etadi; bu guvohliklar janub podshohi shimol podshohini mag‘lub etishiga olib boradigan tarixning belgi-nuqtalarini ravshan tarzda belgilab beradi.

> And the king of the south shall be strong, and one of his princes; and he shall be strong above him, and have dominion; his dominion shall be a great dominion. And in the end of years they shall join themselves together; for the king’s daughter of the south shall come to the king of the north to make an agreement: but she shall not retain the power of the arm; neither shall he stand, nor his arm: but she shall be given up, and they that brought her, and he that begat her, and he that strengthened her in these times. But out of a branch of her roots shall one stand up in his estate, which shall come with an army, and shall enter into the fortress of the king of the north, and shall deal against them, and shall prevail: And shall also carry captives into Egypt their gods, with their princes, and with their precious vessels of silver and of gold; and he shall continue more years than the king of the north. So the king of the south shall come into his kingdom, and shall return into his own land. Daniel 11:5–9.

> Janub podshohi qudratli bo‘ladi, va uning amirlaridan biri ham; u undan ham qudratli bo‘lib, hukmronlik qiladi; uning hukmronligi buyuk bir hukmronlik bo‘ladi. Yillar oxirida esa ular o‘zaro ittifoq tuzadilar; chunki janub podshohining qizi sulh tuzish uchun shimol podshohining huzuriga keladi; ammo u bilakning qudratini saqlab qola olmaydi; na u, na uning bilagi bardosh bera oladi; balki u ham, uni olib kelganlar ham, uni dunyoga keltirgan ham, shu zamonlarda unga quvvat bergan ham taslim qilinadi. Ammo uning ildizlaridan chiqqan bir novda uning o‘rnida turadi; u lashkar bilan kelib, shimol podshohining qal’asiga kiradi va ularga qarshi ish tutib, g‘olib chiqadi. U, shuningdek, ularning xudolarini, amirlari bilan birga, kumush va oltindan bo‘lgan qimmatbaho idishlari bilan birga, asir qilib Misrga olib ketadi; va u shimol podshohidan ko‘proq yillar turadi. Shunday qilib, janub podshohi uning shohligiga kiradi va o‘z yurtiga qaytadi. Doniyor 11:5–9.

The historical fulfillment of the verses provides the template for the prophetic fulfillment of the twelve hundred and sixty years of papal rule identified in verses thirty-one through forty, and the prophetic template for the fulfillment of verse eleven, that was first fulfilled in 217 BC at the Battle of Raphia. Those three witnesses identify the characteristics of the Ukrainian War where Putin, the final king of the south will prevail over the proxy army of the papal king of the north.

Ushbu oyatlarning tarixiy bajo bo‘lishi, o‘ttiz birinchi oyatdan qirqinchi oyatgacha ko‘rsatilgan papalik hukmronligining ming ikki yuz oltmish yilga oid bashoratli bajo bo‘lishi uchun andoza beradi, shuningdek, ilk bor miloddan avvalgi 217 yilda Rofiya jangida bajo bo‘lgan o‘n birinchi oyatning bajo bo‘lishi uchun ham bashoratli andozani taqdim etadi. Ana shu uch guvoh, janubning so‘nggi shohi bo‘lgan Putin shimolning papalik shohining vositachi qo‘shini ustidan g‘olib chiqadigan Ukraina urushining xususiyatlarini belgilab beradi.

The theme of the second line of prophetic history is how the deadly wound is delivered to the papacy in 1798, as represented by verses five through nine and the battle of Raphia in verse eleven. The king of the south, which is Egypt, is the dragon power.

Payg‘ambarlik tarixining ikkinchi yo‘nalishining mavzusi shundan iboratki, 1798-yilda papalikka o‘limli yara yetkaziladi; bu beshinchidan to‘qqizinchi oyatlargacha hamda o‘n birinchi oyatdagi Rofiya jangi orqali ifodalanadi. Janub shohi esa Misr bo‘lib, ajdaho hokimiyatidir.

> Son of man, set thy face against Pharaoh king of Egypt, and prophesy against him, and against all Egypt: Speak, and say, Thus saith the Lord God; Behold, I am against thee, Pharaoh king of Egypt, the great dragon that lieth in the midst of his rivers, which hath said, My river is mine own, and I have made it for myself. Ezekiel 29:2, 3.

> Ey inson o‘g‘li, yuzingni Misr shohi Fir’avnga qarshi qarat va unga hamda butun Misrga qarshi bashorat qil: Gapir va ayt: Egamiz Xudo shunday demoqda: Mana, Men senga qarshiman, ey Misr shohi Fir’avn, o‘z daryolarining o‘rtasida yotuvchi ulkan ajdarho; u: “Mening daryom o‘zimniki, men uni o‘zim uchun yaratdim”, degandir. Hizqiyo 29:2, 3.

The three illustrations of the king of the south prevailing over the king of the north in chapter eleven combine to identify the final fall of the king of the north in verse forty-five.

O‘n birinchi bobda janub shohining shimol shohi ustidan g‘alaba qozonishi haqidagi uchta tasvir birlashib, qirq beshinchi oyatda shimol shohining yakuniy qulashini ko‘rsatadi.

> And he shall plant the tabernacles of his palace between the seas in the glorious holy mountain; yet he shall come to his end, and none shall help him. Daniel 11:45.

> Va u dengizlar orasida ulug‘ muqaddas tog‘da o‘z saroyining chodirlarini tikadi; ammo u o‘z nihoyasiga yetadi va unga hech kim yordam bermaydi. Daniel 11:45.

There are three lines in chapter eleven that illustrate a king of the south defeating a king of the north, but when the king of the north comes to his end with none to help it is not so apparent. But the book of Revelation identifies that it is the dragon power that brings her down by eating her flesh and burning her with fire. Once the dragon power is recognized from the book of Revelation we can see the kings, who are also the dragon and also the king of the south who are going to bring down the king of the north in verse forty-five. Three direct witnesses in the chapter that are all testifying to their perfect fulfillment as represented through the connection of the books of Daniel and Revelation.

O‘n birinchi bobda janub shohi shimol shohini mag‘lub etishini tasvirlaydigan uchta yo‘nalish bor, ammo shimol shohi unga yordam beradigan hech kim bo‘lmay oxiriga yetganda, bu unchalik ravshan ko‘rinmaydi. Lekin Vahiy kitobi uni pastga qulatadigan kuch ajdaho kuchi ekanini, uning go‘shtini yeb, uni olov bilan kuydirish orqali ko‘rsatadi. Ajdaho kuchi Vahiy kitobidan tanib olingach, qirq beshinchi oyatda shimol shohini qulatadigan podshohlarni ko‘ra olamiz; ular ayni paytda ajdaho ham, janub shohi hamdir. Bobdagi uchta to‘g‘ridan-to‘g‘ri guvohning barchasi Doniyor va Vahiy kitoblarining o‘zaro bog‘lanishi orqali ifodalanganidek, o‘zlarining mukammal bajo bo‘lishiga guvohlik bermoqda.

The modern papal king of the north comes to his end with none to help in verse forty-five, and the book of Revelation identifies how the papal power comes to his end at the hands of the dragon power.

Qirq beshinchi oyatda shimolning zamonaviy papalik podshohi unga yordam beruvchi hech kim bo‘lmagan holda o‘z nihoyasiga yetadi, va Vahiy kitobi papalik hokimiyati ajdarho hokimiyatining qo‘li bilan qanday qilib o‘z nihoyasiga yetishini ko‘rsatadi.

> And the ten horns which thou sawest upon the beast, these shall hate the whore, and shall make her desolate and naked, and shall eat her flesh, and burn her with fire. For God hath put in their hearts to fulfil his will, and to agree, and give their kingdom unto the beast, until the words of God shall be fulfilled. Revelation 17:16, 17.

> Va sen ko‘rgan maxluq ustidagi o‘n shox — fohishadan nafratlanadilar, uni xaroba va yalang‘och qiladilar, uning go‘shtini yeb, uni olovda kuydiradilar. Chunki Xudo O‘z irodasini bajo keltirishni, o‘zaro bir fikrda bo‘lishni va Xudoning kalomlari amalga oshguncha o‘z shohliklarini maxluqqa topshirishni ularning yuraklariga solgan. Vahiy 17:16, 17.

The ten kings burn the papal king of the north with fire and eat her flesh. The kings of the last days are the dragon power.

O‘n shoh shimolning papalik podshohini olov bilan kuydiradi va uning go‘shtini yeydi. Oxirgi kunlarning shohlari ajdaho qudratidir.

> “Kings and rulers and governors have placed upon themselves the brand of antichrist, and are represented as the dragon who goes to make war with the saints—with those who keep the commandments of God and who have the faith of Jesus. In their enmity against the people of God, they show themselves guilty also of the choice of Barabbas instead of Christ.” Testimonies to Ministers, 38.

> “Shohlar, hukmdorlar va noiblar o‘zlariga masihga qarshi kuchning tamg‘asini qo‘yganlar hamda ular avliyo kishilar bilan — Xudoning amrlarini tutadigan va Iso imoniga ega bo‘lganlar bilan — urush qilgani boradigan ajdarho sifatida tasvirlanganlar. Xudoning xalqiga bo‘lgan adovatlarida ular o‘zlarini Masih o‘rniga Barabbani tanlashda ham aybdor ekanliklarini namoyon qiladilar.” Testimonies to Ministers, 38.

The ten kings are the dragon power, who is also represented by the kingdom of Greece and Alexander. Those kings are southern kings, for they are represented by Pharaoh king of Egypt. They will eat her flesh, for they are also the prophetic “dogs” which the Psalmist calls the “assembly of the wicked.”

O‘n shoh ajdarho qudratidir; u shuningdek Yunoniston shohligi va Iskandar orqali ham ifodalanadi. Bu shohlar janubning shohlaridir, chunki ular Misr shohi Fir’avn orqali ifodalanadi. Ular uning go‘shtini yeydilar, chunki ular Zaburchi “fosiqlar jamoasi” deb atagan bashoratdagi “itlar” hamdir.

> For dogs have compassed me: the assembly of the wicked have enclosed me: they pierced my hands and my feet. I may tell all my bones: they look and stare upon me. They part my garments among them, and cast lots upon my vesture. Psalms 22:16–18.

> Chunki itlar meni o‘rab oldi; yovuzlar jamoasi meni qurshab oldi; ular mening qo‘llarimni va oyoqlarimni teshdilar. Men barcha suyaklarimni sanay olaman; ular esa menga tikilib qaraydilar. Ular mening kiyimlarimni o‘zaro bo‘lib oldilar va libosim uchun qur’a tashladilar. Zabur 22:16–18.

The papacy is the king of the north in verse forty-five, and the papacy is represented by Jezebel in the church of Thyatira.

Qirq beshinchi oyatda papalik shimol shohidir, va papalik Tiyatira jamoatida Izabel orqali ifodalangan.

> Notwithstanding I have a few things against thee, because thou sufferest that woman Jezebel, which calleth herself a prophetess, to teach and to seduce my servants to commit fornication, and to eat things sacrificed unto idols. And I gave her space to repent of her fornication; and she repented not. Behold, I will cast her into a bed, and them that commit adultery with her into great tribulation, except they repent of their deeds. Revelation 2:20–22.

> Shunga qaramay, Senga qarshi bir necha e’tirozim bor: sen o‘zini payg‘ambar ayol deb ataydigan o‘sha Izebel ayolga yo‘l qo‘yibsan; u Mening qullarimga ta’lim berib, ularni zinoga va butlarga qurbon qilingan narsalarni yeyishga yo‘ldan ozdirmoqda. Men unga o‘z zinosidan tavba qilishi uchun fursat berdim, ammo u tavba qilmadi. Mana, Men uni to‘shakka tashlayman, u bilan zino qilayotganlarni esa, agar ular o‘z qilmishlaridan tavba qilmasalar, ulug‘ qayg‘uga giriftor qilaman. Vahiy 2:20–22.

Jezebel’s judgment is accomplished when she is eaten by dogs.

Izabelning hukmi u itlar tomonidan yeb qo‘yilganda ijro etiladi.

> And of Jezebel also spake the Lord, saying, The dogs shall eat Jezebel by the wall of Jezreel. 1 Kings 21:23.

> Egamiz Yezabel haqida ham shunday degan edi: Yizreel devori yonida itlar Yezabelni yeb qo‘yadi. 3 Shohlar 21:23.

The dogs are pagan Rome, the dragon power, for it was pagan Rome that crucified Christ.

Itlar butparast Rimdir, ajdarho qudratidir, chunki Masihni xochga mixlagan butparast Rim edi.

> “In the sufferings of Christ upon the cross prophecy was fulfilled. Centuries before the crucifixion, the Saviour had foretold the treatment He was to receive. He said, ‘Dogs have compassed Me: the assembly of the wicked have enclosed Me: they pierced My hands and My feet. I may tell all My bones: they look and stare upon Me. They part My garments among them, and cast lots upon My vesture.’ Psalm 22:16–18. The prophecy concerning His garments was carried out without counsel or interference from the friends or the enemies of the Crucified One. To the soldiers who had placed Him upon the cross, His clothing was given. Christ heard the men’s contention as they parted the garments among them. His tunic was woven throughout without seam, and they said, ‘Let us not rend it, but cast lots for it, whose it shall be.’” The Desire of Ages, 746.

> “Masihning xochdagi azob-uqubatlarida bashorat bajo keltirildi. Xochga mixlanishdan asrlar oldin Najotkor O‘zi duch keladigan muomalani oldindan aytgan edi. U shunday degan: ‘Itlar Meni o‘rab oldi; yovuzlar jamoasi Meni qurshab oldi; ular Mening qo‘llarimni va oyoqlarimni teshdilar. Men barcha suyaklarimni sanab chiqishim mumkin; ular Menga tikilib qaraydilar. Ular kiyimlarimni o‘zaro bo‘lib oldilar va libosim uchun qur’a tashladilar.’ Zabur 22:16–18. Uning kiyimlariga doir bashorat Xochga Mixlangan Zotning na do‘stlari, na dushmanlarining maslahati yoki aralashuvisiz amalga oshdi. Uni xochga mixlagan askarlarga Uning kiyimlari berildi. Masih kiyimlarni o‘zaro bo‘lib olayotgan odamlarning bahsini eshitdi. Uning xitoni boshdan-oyoq bir butun to‘qilgan bo‘lib, choksiz edi, va ular: ‘Uni yirtmaylik, balki kimniki bo‘lishi uchun unga qur’a tashlaylik’, dedilar.” Asrlar Orzusi, 746.

The ten kings, who are the dogs, who are the assembly of the wicked, who are Greece and Egypt will also to burn the whore with fire.

Yovuzlar yig‘ini bo‘lgan, Yunoniston va Misr bo‘lgan, itlar bo‘lgan o‘n shoh ham fohishani olovda kuydiradi.

> And the daughter of any priest, if she profane herself by playing the whore, she profaneth her father: she shall be burnt with fire. Leviticus 21:9.

> Agar biron ruhoniyning qizi fohishalik qilib o‘zini harom etsa, u otasini harom qilgan bo‘ladi; u olovda kuydirilsin. Leviticus 21:9.

The ten kings burn the whore with fire for she professes to be a priestess but is a whore.

O‘nta shoh uni olovda yoqib yuboradi, chunki u o‘zini ruhoniya deb da’vo qiladi, ammo fohishadir.

> And it shall come to pass in that day, that Tyre shall be forgotten seventy years, according to the days of one king: after the end of seventy years shall Tyre sing as an harlot. Take an harp, go about the city, thou harlot that hast been forgotten; make sweet melody, sing many songs, that thou mayest be remembered. And it shall come to pass after the end of seventy years, that the Lord will visit Tyre, and she shall turn to her hire, and shall commit fornication with all the kingdoms of the world upon the face of the earth. Isaiah 23:15–17.

> Va o‘sha kunda shunday bo‘ladiki, Tir bir podshohning kunlariga ko‘ra yetmish yil unutiladi; yetmish yilning oxirida esa Tir fohisha kabi kuylaydi. Arfani ol, shaharni aylanib yur, ey unutilgan fohisha; yoqimli nag‘malar chal, ko‘p qo‘shiqlar ayt, toki seni eslasinlar. Va shunday bo‘ladiki, yetmish yilning oxiridan keyin Egamiz Tirni yo‘qlaydi, va u o‘z haqiga qaytadi hamda yer yuzidagi dunyoning barcha shohliklari bilan zino qiladi. Ishayo 23:15–17.

In verses five through nine, and verses thirty-one through forty, we find witness to the papacy coming to its end at the hands of the dragon power. This principle is also currently being fulfilled in the Ukrainian War. These three witnesses inform us that when the king of the north comes to his end with none to help in verse forty-five, the dragon will eat her flesh and burn her with fire. Upon three witnesses the motivation for the dragon’s action will include a broken treaty.

Beshinchi oyatdan to‘qqizinchi oyatgacha bo‘lgan oyatlarda hamda o‘ttiz birinchi oyatdan qirqinchi oyatgacha bo‘lgan oyatlarda biz papalikning ajdarho kuchi qo‘li bilan o‘z nihoyasiga yetishiga guvohlik topamiz. Bu tamoyil hozirda Ukraina urushida ham amalga oshib bormoqda. Bu uch guvoh bizga shuni bildiradiki, qirq beshinchi oyatda shimol shohi unga yordam beradigan hech kim bo‘lmagan holda o‘z nihoyasiga yetganda, ajdarho uning go‘shtini yeydi va uni olovda kuydiradi. Uch guvohning shahodatiga ko‘ra, ajdarhoning bu harakatiga turtki bo‘ladigan sabablar qatoriga buzilgan ahd ham kiradi.

In verses five through nine, the second Syrian War ended with a treaty in 253 BC. The war had started in 260 BC and seven years into the second Syrian War a peace treaty was accomplished by the king of the south giving a daughter to the king of the north so he could marry the king of the south’s daughter and bring about peace through the marriage alliance. Seven years after the marriage in 246 BC the king of the north set aside the southern bride and restored his original wife who he had set aside when he married the Egyptian princess. The motivation for the king of the south to invade the northern kingdom and capture the northern king was a broken treaty.

Beshinchi oyatdan to‘qqizinchi oyatgacha bo‘lgan oyatlarda Ikkinchi Suriya urushi miloddan avvalgi 253-yilda tuzilgan sulh shartnomasi bilan yakun topdi. Urush miloddan avvalgi 260-yilda boshlangan edi va Ikkinchi Suriya urushining yettinchi yilida janub podshohi shimol podshohiga bir qiz berib, uni janub podshohining qiziga uylantirish orqali nikoh ittifoqi vositasida tinchlik o‘rnatildi. Nikohdan yetti yil o‘tib, miloddan avvalgi 246-yilda shimol podshohi janublik kelinni chetga surib, Misr malikasi bilan turmush qurganida chetga surgan asl xotinini qayta tikladi. Janub podshohining shimoliy shohlikka bostirib kirib, shimol podshohini asir olishi uchun sabab buzilgan shartnoma edi.

The broken treaty typified the broken Treaty of Tolentino in 1797 that provided Napoleon with the motivation to take the pope captive in 1798, as Ptolemy had done to Seleucus in 246 BC. When Ptolemy III returned to Egypt from his victory over the northern Seleucid empire of Seleucus II he brought so many treasures back to Egypt that the Egyptians gave the title of “Euergetes” (meaning Benefactor) to Ptolemy III for restoring their “captive gods” after many years.

Buzilgan ahd 1797-yildagi buzilgan Tolentino shartnomasining timsoli edi; u Napoleonga xuddi miloddan avvalgi 246-yilda Ptolemey Seleukni asir olganidek, 1798-yilda papani asirga olish uchun turtki berdi. Ptolemey III Seleuk II ning shimoldagi Salavkiylar imperiyasi ustidan qozongan g‘alabasidan so‘ng Misrga qaytganida, u Misrga shunchalik ko‘p xazinalar olib keldiki, misrliklar ko‘p yillardan keyin o‘zlarining “asir olingan xudolari”ni qayta tiklab bergani uchun Ptolemey III ga “Euergetes” (ya’ni Xayrixoh) unvonini berdilar.

> But out of a branch of her roots shall one stand up in his estate, which shall come with an army, and shall enter into the fortress of the king of the north, and shall deal against them, and shall prevail: And shall also carry captives into Egypt their gods, with their princes, and with their precious vessels of silver and of gold; and he shall continue more years than the king of the north. Daniel 11:7, 8.

> Lekin uning ildizlaridan chiqqan bir novdadan biri uning o‘rnida turadi; u lashkar bilan kelib, shimol podshohining qal’asiga kiradi, ularga qarshi ish tutadi va g‘olib chiqadi. U ularning xudolarini ham, amirlarini ham, kumush va oltindan bo‘lgan qimmatbaho idishlarini ham asir qilib Misrga olib ketadi; va u shimol podshohidan ko‘proq yillar davom etadi. Doniyor 11:7, 8.

When Napoleon took the pope captive in 1798, he robbed the Vatican treasures and brought them back to France as typified by Ptolemy III, who took treasures and also Seleucus II back to Egypt, where Seleucus II died falling from a horse. This typified Napoleon removing the papacy from the beast in 1798, and the death of the pope in 1799. The papacy in Revelation seventeen is the woman who rides upon the beast, and Seleucus’ defeat, captivity and subsequent death falling from a horse, typifies Napoleon removing the civil authority of the papacy (represented as a beast in Revelation seventeen).

Napoleon 1798-yilda papani asir olganida, Ptolemey III xazinalarni, shuningdek Seleuk II ni ham Misrga olib ketganiga o‘xshash tarzda, Vatikan xazinalarini talon-toroj qilib, ularni Fransiyaga olib ketdi; u yerda Seleuk II otdan yiqilib halok bo‘ldi. Bu 1798-yilda Napoleonning papalikni maxluqdan ajratib tashlaganini va 1799-yilda papaning o‘limini timsollaydi. Vahiy kitobining o‘n yettinchi bobida papalik maxluq ustiga minib olgan ayoldir; Seleukning mag‘lubiyati, asirga olinishi va keyinchalik otdan yiqilib o‘lishi Napoleonning papalikning fuqaroviy hokimiyatini (Vahiy kitobining o‘n yettinchi bobida maxluq sifatida ifodalangan) olib tashlashini timsollaydi.

> So he carried me away in the spirit into the wilderness: and I saw a woman sit upon a scarlet coloured beast, full of names of blasphemy, having seven heads and ten horns. … And the angel said unto me, Wherefore didst thou marvel? I will tell thee the mystery of the woman, and of the beast that carrieth her, which hath the seven heads and ten horns. … And the woman which thou sawest is that great city, which reigneth over the kings of the earth. Revelation 17:3, 7, 18.

> Shunday qilib, u meni Ruh ichida sahroga olib ketdi; va men qirmizi rangli, kufr nomlariga to‘la, yetti boshli va o‘n shoxli bir mahluq ustida o‘tirgan bir ayolni ko‘rdim. … Va farishta menga dedi: Nega hayratlanding? Men senga ayolning sirini va uni ko‘tarib turgan, yetti boshli va o‘n shoxli mahluqning sirini aytib beraman. … Sen ko‘rgan ayol esa yer yuzining shohlari ustidan hukmronlik qiladigan o‘sha buyuk shahardir. Vahiy 17:3, 7, 18.

Verse five through nine introduces the warfare between the king of the north and south in chapter eleven. Verse five provides the anchor to Rome as the king of the north for it identifies that the king of the north would conquer three geographical areas before it ruled supremely. The verses provide the prophetic structure that sets forth a period when the king of the north rules but comes to its end. This is the very premise and promise of chapter eleven. The theme of the line is the deadly wound of the papal king of the north, or as verse forty-five states, “he comes to his end, with none to help.” This truth is present truth in the last days.

Beshinchi oyatdan to to‘qqizinchi oyatgacha bo‘lgan qism o‘n birinchi bobdagi shimol va janub shohlari o‘rtasidagi jangni tanishtiradi. Beshinchi oyat shimol shohi sifatida Rimga bog‘lovchi tayanchni beradi, chunki u shimol shohi oliy hukmronlik qilishidan oldin uchta jug‘rofiy hududni zabt etishini ko‘rsatadi. Bu oyatlar shimol shohi hukmronlik qiladigan, ammo oxir-oqibat o‘z nihoyasiga yetadigan davrni bayon etuvchi bashoratli tuzilmani taqdim etadi. Bu o‘n birinchi bobning ayni asosiy fikri va va’dasidir. Ushbu qatorning mavzusi — papalik shimol shohining halokatli jarohati, yoki qirq beshinchi oyatda aytilganidek: “u o‘z nihoyasiga yetadi, va unga yordam beradigan hech kim bo‘lmaydi.” Bu haqiqat oxirgi kunlardagi hozirgi haqiqatdir.

We will continue in the next article.

Keyingi maqolada davom etamiz.

Back to Articles