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# The Book of Daniel - Number One-Hundred and Sixty-Seven

Doniyor Kitobi — Bir yuz oltmish yettinchi qism

Decoding Prophecy: Unveiling the Historical and Prophetic Significance of Daniel 11:10 and Beyond

Payg‘ambarona bashoratni talqin etish: Doniyor 11:10 va undan keyingilarning tarixiy hamda bashoratli ahamiyatini ochib berish

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Jeff Pippenger

Published

March 30, 2024

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Verse forty of Daniel chapter eleven, begins at the time of the end in 1798, when the king of the north is delivered his deadly wound at the hands of the king of the south. That history was typified by the year 246 BC, when Ptolemy brought revenge upon the northern kingdom, and also by Napoleonic France taking the pope captive in 1798. After the king of the south returns to Egypt in verse nine, then verse ten identifies that the king of the north would mount a counter-attack against the king of the south.

Doniyor kitobining o‘n birinchi bobidagi qirqinchi oyat nihoya zamonida, 1798-yilda boshlanadi; o‘sha vaqtda janub shohining qo‘li bilan shimol shohiga halokatli yarasi yetkaziladi. Bu tarix miloddan avvalgi 246-yilda Ptolemeyning shimoliy saltanat ustidan qasos olishi bilan, shuningdek, 1798-yilda Napoleonchi Fransiyaning papani asir etishi bilan timsollangan edi. To‘qqizinchi oyatda janub shohi Misrga qaytganidan so‘ng, o‘ninchi oyat shimol shohi janub shohiga qarshi javob hujumini boshlashini ko‘rsatadi.

> So the king of the south shall come into his kingdom, and shall return into his own land. But his sons shall be stirred up, and shall assemble a multitude of great forces: and one shall certainly come, and overflow, and pass through: then shall he return, and be stirred up, even to his fortress. Daniel 11:9, 10.

> Shunday qilib, janub shohi o‘z shohligiga kirib boradi va o‘z yurtiga qaytadi. Ammo uning o‘g‘illari junbushga kelib, ko‘p sonli ulkan qo‘shinlarni to‘playdilar; ulardan biri, albatta, kelib, toshib o‘tadi va bosib o‘tadi; so‘ng u yana qaytib, hatto uning qal’asigacha junbushga keladi. Doniyor 11:9, 10.

Before we consider Uriah Smith’s commentary upon the history that fulfilled verse ten, we note the expression of “overflow, and pass through.” The Hebrew phrase that is translated in this fashion, is also translated in verse forty, as “overflow and pass over.” It is the same phrase in the original Hebrew. It is only found one other place in the Scriptures.

O‘ninchi oyatni bajo keltirgan tarix haqidagi Uriya Smitning sharhini ko‘rib chiqishdan oldin, “toshib o‘tadi va o‘tib ketadi” degan ifodaga e’tibor qaratamiz. Bu tarzda tarjima qilingan ibroniycha ibora qirqinchi oyatda ham “toshadi va ustidan o‘tadi” deb tarjima qilingan. Bu asli ibroniy matnda aynan bir xil iboradir. U Muqaddas Yozuvlarda yana faqat bitta boshqa joyda uchraydi.

> And he shall pass through Judah; he shall overflow and go over, he shall reach even to the neck; and the stretching out of his wings shall fill the breadth of thy land, O Immanuel. Isaiah 8:8.

> U Yahudodan o‘tadi; toshib, oshib o‘tadi; bo‘yingacha yetib keladi; va uning qanotlarining yoyilishi sening yurtingning kengligini to‘ldiradi, ey Immanuil. Ishayo 8:8.

In Daniel chapter eleven, verse ten and verse forty, and then again in Isaiah chapter eight, verse eight, the identical Hebrew phrase is translated three different ways, though they represent the same meaning. The last word of the phrase, the Hebrew word “abar,” is either represented as “pass through,” in verse ten, “pass over,” in verse forty, and then as “go over,” in Isaiah. The meaning is essentially the same in each of the three references, but in Isaiah there is also another prophetic connection between the references.

Doniyor kitobining o‘n birinchi bobi, o‘ninchi oyati va qirqinchi oyatida, so‘ng yana Ishayo kitobining sakkizinchi bobi, sakkizinchi oyatida ayni bir xil ibroniycha ibora uch xil tarzda tarjima qilingan bo‘lsa-da, ular bir xil ma’noni anglatadi. Iboraning oxirgi so‘zi — ibroniycha “abar” so‘zi — o‘ninchi oyatda “kesib o‘tmoq”, qirqinchi oyatda “oshib o‘tmoq”, Ishayoda esa “ustidan o‘tmoq” tarzida ifodalangan. Bu uchala murojaatning har birida ma’no mohiyatan bir xil, biroq Ishayoda bu murojaatlar o‘rtasida yana boshqa bir bashoratli bog‘liqlik ham mavjud.

The verse in Isaiah, was fulfilled when the king of Assyria conquered Judah and came to Jerusalem, but never conquered the city itself. He came up “to the neck,” but he never conquered the “head.” In the very same prophecy, Isaiah sets forth a prophetic symbol of what a “head” represents, and he identifies a “head,” as the capital of the kingdom, and the king of the kingdom is also the “head.” He provides two witnesses of the prophetic truth that a head, is a king, and a kingdom, and then cryptically identifies that if the student of prophecy will not accept and understand this truth, he will not be established. The cryptic verse is part of the very same prophecy that identifies that the king of the north would overflow and go over, but only up “to the neck.”

Ishayodagi bu oyat Ossuriya shohi Yahudoni zabt etib, Quddusga kelganida amalga oshdi, biroq u shaharning o‘zini hech qachon zabt etmadi. U “bo‘yinga qadar” ko‘tarildi, ammo “bosh”ni hech qachon zabt etmadi. Aynan shu bashoratning o‘zida Ishayo “bosh” nimani anglatishining bashoratli timsolini bayon qiladi va “bosh”ni saltanatning poytaxti sifatida belgilaydi; shuningdek, saltanatning shohi ham “bosh”dir. U bashoratli haqiqatning ikkita guvohini keltiradiki, bosh — bu shoh ham, saltanat hamdir; so‘ngra yashirin tarzda shuni bildiradiki, agar bashoratni o‘rganuvchi bu haqiqatni qabul qilmasa va tushunmasa, u mustahkam bo‘lmaydi. Bu sirli oyat xuddi o‘sha bashoratning bir qismidirki, unda shimol shohi toshib o‘tib, oshib o‘tishi, ammo faqat “bo‘yinga qadar” yetishi aniqlab ko‘rsatilgan.

> For the head of Syria is Damascus, and the head of Damascus is Rezin; and within threescore and five years shall Ephraim be broken, that it be not a people. And the head of Ephraim is Samaria, and the head of Samaria is Remaliah’s son. If ye will not believe, surely ye shall not be established. Isaiah 7:8, 9.

> Chunki Suriyaning boshi Damashqdir, Damashqning boshi esa Rezindir; oltmish besh yil ichida Efrayim xalq bo‘lmaydigan darajada chilparchin bo‘lur. Efrayimning boshi Samariyadir, Samariyaning boshi esa Remalyoning o‘g‘lidir. Agar sizlar ishonmasangiz, albatta mustahkam turmaysizlar. Ishayo 7:8, 9.

The “head” of the nation of Syria was its capital city “Damascus,” and the “head” of “Damascus” (the capital city) was “Rezin,” the king of Syria. Also, the “head” of the nation of Ephraim was its capital city “Samaria,” and the “head” of “Samaria” (the capital city) was “Remaliah’s son” (Pekah), the king of Samaria. In the same prophecy, in the next chapter, in verse eight, King Sennacherib of Assyria surrounded Jerusalem, and in verse eight, it identifies his surrounding of Jerusalem as coming up to the neck.

Suriya xalqining “boshi” uning poytaxt shahri — “Damashq” edi, “Damashq”ning (poytaxt shaharning) “boshi” esa Suriya shohi “Ratsin” edi. Shuningdek, Efrayim xalqining “boshi” uning poytaxt shahri — “Samariya” edi, “Samariya”ning (poytaxt shaharning) “boshi” esa Samariya shohi “Remaliyahning o‘g‘li” (Pekax) edi. Xuddi o‘sha bashoratning keyingi bobida, sakkizinchi oyatda, Ossuriya shohi Sanxariv Quddusni qurshab oldi va sakkizinchi oyatda uning Quddusni qurshab olishi bo‘yingacha yetib kelish deb ifodalanadi.

Verses seven and eight, which set forth upon two witnesses, the prophetic symbol of a “head,” representing both the king and the capital of the king’s nation is the prophecy of sixty-five years that identifies the starting point of both prophecies of twenty-five hundred and twenty years against the northern and southern kingdoms of Israel. It is therefore, a very complex verse, for it connects with verse ten, and forty, of chapter eleven of Daniel, which both also identify engagements of a northern king attacking a southern king, just as Sennacherib, a king of the north, attacked Judah, a southern king in verse eight, of Isaiah chapter eight.

Shohning ham shohini va shoh xalqining poytaxtini ifodalovchi “bosh”ning bashoratli timsolini ikki guvoh asosida bayon etuvchi yettinchi va sakkizinchi oyatlar, Isroilning shimoliy va janubiy shohliklariga qarshi bo‘lgan ikki ming besh yuz yigirma yillik har ikkala bashoratning boshlanish nuqtasini belgilab beruvchi oltmish besh yillik bashoratdir. Shuning uchun bu nihoyatda murakkab oyatdir, chunki u Doniyorning o‘n birinchi bobi o‘ninchi va qirqinchi oyatlari bilan bog‘lanadi; ularning ikkalasi ham Ishayo sakkizinchi bobining sakkizinchi oyatida shimol shohi bo‘lgan Sanxarivning janubiy shohlik bo‘lgan Yahudoga hujum qilgani kabi, janubiy shohga hujum qilayotgan shimoliy shoh bilan bog‘liq to‘qnashuvlarni ham ko‘rsatadi.

The key that connects these engagements of northern and southern kings together is the “head,” and the “overflowing and passing over.” When the king of the north retaliates against the king of the south in verse ten, of chapter eleven, he wins the battle, but he leaves the “head,” for he “comes, and overflows, and passes through” “to” the king of the south’s “fortress.” The history of verse ten represents the northern king’s victory over the southern king, but he does not enter into Egypt (the fortress), the capital—the “head.”

Shimol va janub podshohlarining bu to‘qnashuvlarini bir-biriga bog‘laydigan kalit — “bosh” hamda “toshib o‘tish va o‘tib ketish”dir. O‘n birinchi bobning o‘ninchi oyatida shimol podshohi janub podshohiga qarshi javob zarbasi berganida, u jangda g‘alaba qozonadi, biroq “bosh”ni qoldiradi, chunki u janub podshohining “qal’asi”ga “keladi, toshib o‘tadi va o‘tib ketadi.” O‘ninchi oyatdagi tarix shimol podshohining janub podshohi ustidan qozongan g‘alabasini ifodalaydi, ammo u Misrga (qal’aga), poytaxtga — “bosh”ga kirmaydi.

When the southern king previously defeated the northern king in verses seven and eight, he “entered into the fortress of the king of the north, and” “prevailed and” “carried captives” back to “Egypt.” In the king of the north’s retaliatory victory, he did not enter into Egypt, thus typifying that when the Soviet Union was swept away in 1989, Russia, its capital—its head was left standing. “If ye will not believe, surely ye shall not be established.” It is Russia, represented as the king of the south in verses eleven and twelve, that wins the battle of the borderland, which in antiquity was Raphia, and today is Ukraine.

Janubdagi podshoh ilgari yettinchi va sakkizinchi oyatlarda shimoldagi podshohni mag‘lub etganida, u “shimol podshohining qal’asiga kirib borib”, “ustun kelgan” va asirlarni “Misrga” “olib ketgan” edi. Shimol podshohining qasoskorona g‘alabasida esa u Misrga kirib bormadi; shu tariqa, 1989-yilda Sovet Ittifoqi supurib tashlanganida, Rossiya — uning poytaxti, ya’ni uning boshi — tik qolganini timsollaydi. “Agar ishonmasangizlar, albatta mustahkam turmaysizlar.” O‘n birinchi va o‘n ikkinchi oyatlarda janub podshohi sifatida tasvirlangan Rossiyadirki, qadimda Rafiya bo‘lgan, bugun esa Ukraina bo‘lgan chegara o‘lkasidagi jangda g‘alaba qozonadi.

> “‘VERSE 10. But his sons shall be stirred up, and shall assemble a multitude of great forces: and one shall certainly come, and overflow, and pass through: then shall he return, and be stirred up, even to his fortress.’

> “‘10-OYAT. Ammo uning o‘g‘illari g‘azabga kelib, ulkan qo‘shinlar to‘dasini to‘playdilar; va ulardan biri albatta kelib, toshib o‘tadi va o‘tib ketadi; so‘ng u qaytib kelib, hatto uning qal’asigacha jangga otlanadi.’”

> “The first part of this verse speaks of sons, in the plural; the last part, of one, in the singular. The sons of Seleucus Callinicus were Seleucus Ceraunus and Antiochus Magnus. These both entered with zeal upon the work of vindicating and avenging the cause of their father and their country. The elder of these, Seleucus, first took the throne. He assembled a great multitude to recover his father’s dominions; but being a weak and pusillanimous prince, both in body and estate, destitute of money, and unable to keep his army in obedience, he was poisoned by two of his generals after an inglorious reign of two or three years. His more capable brother, Antiochus Magnus, was thereupon proclaimed king, who, taking charge of the army, retook Seleucia and recovered Syria, making himself master of some places by treaty, and of others by force of arms. A truce followed, wherein both sides treated for peace, yet prepared for war; after which Antiochus returned and overcame in battle Nicolas, the Egyptian general, and had thoughts of invading Egypt itself. Here is the ‘one’ who should certainly overflow and pass through.” Uriah Smith, Daniel and the Revelation, 253.

> “Bu oyatning birinchi qismi ko‘plikda o‘g‘illar haqida so‘zlaydi; oxirgi qismi esa birlikda bir kishi haqida. Salavk Kallinikning o‘g‘illari Salavk Keraun va Antioxus Magnus edi. Ularning ikkalasi ham otalari va o‘z yurtlari ishini oqlash hamda qasosini olish vazifasiga g‘ayrat bilan kirishdilar. Ulardan kattasi Salavk avval taxtni egalladi. U otasining hukmronliklarini qaytarib olish uchun katta bir olomon qo‘shdi; biroq u tanasi va mulki jihatidan ham zaif va qo‘rqoq bir shahzoda bo‘lib, puldan mahrum, qo‘shinini itoatda ushlab tura olmaydigan edi; shuning uchun u sharmandali ikki yoki uch yillik hukmronlikdan so‘ng o‘zining ikki sarkardasi tomonidan zaharlab o‘ldirildi. Shundan keyin uning qobiliyatliroq ukasi Antioxus Magnus podshoh deb e’lon qilindi; u qo‘shin boshqaruvini o‘z zimmasiga olib, Salavkiyani qayta egalladi va Suriyani qaytarib oldi; ayrim joylarga sulh orqali, boshqalariga esa qurol kuchi bilan egalik qildi. Shundan so‘ng sulh tuzildi; unda har ikki tomon tinchlik haqida muzokara olib borar, ayni paytda urushga tayyorlanar edi; undan keyin Antioxus qaytib kelib, jangda Misr sarkardasi Nikolay ustidan g‘alaba qozondi va Misrning o‘ziga bostirib kirish fikrini ham ko‘ngliga tugdi. Ana shu, albatta, toshib o‘tadigan va o‘tib ketadigan ‘bir’ kishidir.” Uriah Smith, Daniel and the Revelation, 253.

The collapse of the Soviet Union in 1989, marked the “time of the end,” and the two sons in the verse, represent the two waymarks of Reagan and Bush the first. Since the “time of the end,” in 1798, which is where verse forty of Daniel eleven began, the whore of Rome has been forgotten, for she, as Jezebel, remains behind in Samaria, while her husband Ahab addresses Elijah at Mount Carmel. She was in hiding, but secretly pulling the strings, as she was in World War One and World War Two. Her husband is her proxy army against the king of the south. When she retaliated in 1989, she, as the king of the north, brought chariots, ships and horsemen.

1989-yilda Sovet Ittifoqining qulashı “oxirzamon vaqti”ni belgiladi, va oyatdagi ikki o‘g‘il Reygan hamda birinchi Bushning ikki yo‘lbelgisini ifodalaydi. 1798-yildagi “oxirzamon vaqti”dan boshlab, ya’ni Doniyor 11-bobning qirqinchi oyati boshlangan nuqtadan e’tiboran, Rim fohishasi unutilgan, chunki u, Izabel sifatida, Samariyada ortda qoladi, uning eri Axab esa Karmil tog‘ida Ilyosga murojaat qiladi. U yashiringan edi, biroq yashirin ravishda iplarni tortib turardi, xuddi Birinchi jahon urushi va Ikkinchi jahon urushi davrida bo‘lgani kabi. Uning eri janub shohiga qarshi uning vakil qo‘shinidir. U 1989-yilda javob zarbasi berganida, u, shimol shohi sifatida, aravalar, kemalar va otlilarni olib keldi.

> And at the time of the end shall the king of the south push at him: and the king of the north shall come against him like a whirlwind, with chariots, and with horsemen, and with many ships; and he shall enter into the countries, and shall overflow and pass over. Daniel 11:40.

> Oxirzamon vaqtida janub shohi unga qarshi turtki beradi; shimol shohi esa aravalar, otliqlar va ko‘plab kemalar bilan unga qarshi dovuldek bostirib keladi; u mamlakatlarga kirib, toshib o‘tadi va o‘tib ketadi. Doniyor 11:40.

Her proxy in the retaliation is represented by “ships,” which are economic power, and by “chariots and horsemen,” which are military might. Military might and economic power are the two prophetic attributes of the United States in the prophecies of the last days, for the United States will forbid those who will not bow to Jezebel from buying and selling, and if they still refuse Jezebel’s mark of authority, they will be put to death. It was the economic power and military strength of the United States that was employed in cooperation with the papacy that brought about the dissolution of the Soviet Union in 1989, though Russia was left standing.

Qasos olishda uning vakili “kemalar” orqali ifodalanadi, bu iqtisodiy qudratni anglatadi, hamda “jang aravalari va otliqlar” orqali, bu esa harbiy qudratni bildiradi. Harbiy qudrat va iqtisodiy qudrat oxirgi kunlar haqidagi bashoratlarda Amerika Qo‘shma Shtatlarining ikki bashoratli xususiyatidir, chunki Amerika Qo‘shma Shtatlari Izebelga sajda qilmaydiganlarga oldi-sotdi qilishni taqiqlaydi, va agar ular hanuz Izebelning hokimiyat belgisi bo‘lgan tamg‘asini rad etsalar, o‘limga mahkum qilinadilar. 1989-yilda Sovet Ittifoqining parchalanishiga olib kelgan narsa papalik bilan hamkorlikda ishga solingan Amerika Qo‘shma Shtatlarining iqtisodiy qudrati va harbiy kuchi edi, garchi Rossiya saqlanib qolgan bo‘lsa ham.

The history which fulfilled verse ten of Daniel chapter eleven is repeated in the history of the second part of verse forty which identifies the time of the end in 1989. The history of verses six through nine represent the history that led to the time of the end, which is identified in the first part of verse forty. Verses five through ten of Daniel chapter eleven perfectly illustrate the history of verse forty of Daniel eleven, for as Sister White recorded, “much of the history that has been fulfilled in the eleventh of Daniel will be repeated.”

Doniyor kitobining o‘n birinchi bobidagi o‘ninchi oyatni amalga oshirgan tarix, 1989-yildagi oxirzamonni aniqlab beradigan qirqinchi oyatning ikkinchi qismi tarixida takrorlanadi. Oltinchi oyatdan to‘qqizinchi oyatgacha bo‘lgan tarix, qirqinchi oyatning birinchi qismida aniqlangan oxirzamonga olib kelgan tarixni ifodalaydi. Doniyor kitobining o‘n birinchi bobidagi beshinchi oyatdan o‘ninchi oyatgacha bo‘lgan oyatlar Doniyor 11:40 dagi tarixni mukammal tarzda tasvirlaydi, chunki opa White qayd etganidek, “Doniyorning o‘n birinchi bobida amalga oshgan tarixning ko‘p qismi takrorlanadi.”

Verses one through four of Daniel eleven identify Cyrus, the second king of the two-horn nation at the time of the end in the last days. The “time of the end” in the last days was 1989, and the second president, represented by Cyrus, establishes a prophetic sequence that allows a student of prophecy to count to the sixth president after 1989, who would be the richest president, and who would stir up (awaken), the globalist dragon powers whether they be the globalists of the world, or those in the United States. That prophetic history then jumps to the seventh kingdom of Bible prophecy, the ten kings of the United Nations, and identifies its primary and first king, as represented by Alexander the Great (meaning “The Warrior of Men”), and the ultimate dissolution of his kingdom when the four winds of Islam are fully released at the close of human probation.

Doniyor kitobining o‘n birinchi bobidagi birinchi to‘rtta oyat oxirgi kunlarda “oxirzamon” paytida ikki shoxli xalqning ikkinchi shohi bo‘lgan Kirni aniqlab beradi. Oxirgi kunlardagi “oxirzamon” 1989 yil edi, va Kir bilan ifodalangan ikkinchi prezident bashoratli bir ketma-ketlikni o‘rnatadiki, bu bashorat talabasi 1989 yildan keyingi oltinchi prezidentgacha sanashiga imkon beradi; u eng boy prezident bo‘ladi va globalist ajdar kuchlarini — ular dunyodagi globalistlar bo‘ladimi yoki Qo‘shma Shtatlardagilar bo‘ladimi — qo‘zg‘atadi (uyg‘otadi). So‘ng o‘sha bashoratli tarix Muqaddas Kitob bashoratidagi yettinchi shohlikka, ya’ni Birlashgan Millatlar Tashkilotining o‘n shohiga o‘tadi va uning asosiy hamda birinchi shohini Iskandar Zulqarnayn bilan ifodalangan holda aniqlaydi (“Insonlar Jangchisi” ma’nosida), shuningdek, insoniyatning sinov muddati yakunida Islomning to‘rt shamoli to‘liq qo‘yib yuborilganda, uning shohligining yakuniy parchalanishini ham ko‘rsatadi.

Then verses five through nine illustrate the history represented by the period that preceded the establishment of the papacy upon the throne in 538, for first the power who is to become the king of the north must overcome three geographical obstacles, as did Seleucus, who then was established as the king of the north. Thereafter for three and a half years, as represented by thirty-five actual years, the king of the north ruled, until the king of the south entered into his fortress and took him captive, where he later died in Egypt from falling off a horse. Thus, the verses identify the history that concluded at the time of the end in 1798.

So‘ngra beshinchi oyatdan to‘qqizinchi oyatgacha bo‘lgan oyatlar 538-yilda papalikning taxtga o‘rnatilishidan oldingi davr bilan ifodalangan tarixni tasvirlaydi, chunki avvalo shimol podshohiga aylanishi kerak bo‘lgan kuch, keyinchalik shimol podshohi sifatida o‘rnatilgan Selevk kabi, uchta jug‘rofiy to‘siqni yengib o‘tishi lozim. Shundan keyin, o‘ttiz besh haqiqiy yil bilan ifodalangan uch yarim yil davomida shimol podshohi hukmronlik qildi, janub podshohi esa uning qal’asiga kirib, uni asir oldi; keyinchalik u Misrda otdan yiqilib halok bo‘ldi. Shunday qilib, bu oyatlar 1798-yilda oxirzamon paytida yakunlangan tarixni ko‘rsatadi.

Verse ten identifies the history of the time of the end in 1989, and together with verses five through nine, they represent the history of verse forty, as does the history of verses thirty to thirty-six. Therefore, from verse one to verse ten, line upon line, there are two prophetic lines. The first addresses the leaders of the sixth and seventh kingdoms, though there is an empty space between the sixth and richest president of the sixth kingdom and the seventh kingdom.

O‘ninchi oyat 1989 yildagi oxirzamon tarixini aniqlaydi va beshinchi oyatdan to‘qqizinchi oyatgacha bo‘lgan oyatlar bilan birgalikda, ular qirqinchi oyat tarixini ifodalaydi; xuddi shuningdek, o‘ttizinchi oyatdan o‘ttiz oltinchi oyatgacha bo‘lgan oyatlar tarixi ham shuni ifodalaydi. Shuning uchun, birinchi oyatdan o‘ninchi oyatgacha, satr ustiga satr tarzida, ikkita bashoratli chiziq mavjud. Birinchisi oltinchi va yettinchi shohliklarning rahbarlariga taalluqlidir, garchi oltinchi shohlikning oltinchi va eng boy prezidenti bilan yettinchi shohlik o‘rtasida bo‘shliq mavjud bo‘lsa ham.

The second line covers the history of the removal of the three obstacles, the period the king of the north reigned, and who was then removed in 1798, and up to 1989, and the second president, represented in the previous line by Cyrus.

Ikkinchi qator uch to‘siqning olib tashlanishi tarixini, shimol shohining hukmronlik qilgan davrini hamda 1798-yilda kimning chetlatilganini va 1989-yilgacha bo‘lgan davrni, shuningdek avvalgi qatorda Kir tomonidan ifodalangan ikkinchi prezidentni qamrab oladi.

Verses eleven and twelve represent a third line of history that occurs after the rich president of verse two, but sometime after the collapse of the Soviet Union at the time of the end in 1989, and somewhere before the Sunday law in the United States as represented in verse sixteen.

O‘n birinchi va o‘n ikkinchi oyatlar tarixning uchinchi bir yo‘nalishini ifodalaydi; u ikkinchi oyatdagi boy prezidentdan keyin, ammo 1989-yilda oxirat zamoni chog‘ida Sovet Ittifoqining qulashidan so‘ng bir paytda va o‘n oltinchi oyatda tasvirlanganidek, Qo‘shma Shtatlarda yakshanba qonunidan oldinroq sodir bo‘ladi.

The history after the time of the end in 1989, is taken to the sixth and richest president who stirs up the globalists beginning in 2016, in the first line. The prophetic history is taken to 1989, in the second line. The Battle of Raphia (“The Borderline”) in verses eleven and twelve, precedes verse thirteen, where the recently defeated king of the north restores his army and then defeats the king of the south, just before the Sunday law of verse sixteen. The king of the north’s proxy power in verse thirteen, is the last of the eight presidents that reign from 1989 to the Sunday law. Verse thirteen must therefore take place at or after the election of the eighth president, who is of the seven. Verses eleven and twelve begin just before the sixth, richest president, and likely ends just before the election of that very same president, who becomes the eighth that is of the seven, and is victorious in the third battle of the proxy war, in verses thirteen to fifteen.

1989-yildagi oxirzamon vaqtidan keyingi tarix, birinchi qatorda, 2016-yildan boshlab globalistlarni qo‘zg‘atadigan oltinchi va eng boy prezidentgacha olib boriladi. Ikkinchi qatorda esa, bashoratli tarix 1989-yilgacha olib boriladi. O‘n birinchi va o‘n ikkinchi oyatlardagi Raphia jangi (“Chegara chizig‘i”), o‘n uchinchi oyatdan oldin keladi; o‘sha yerda yaqinda mag‘lub bo‘lgan shimol shohi o‘z qo‘shinini tiklaydi va so‘ng, o‘n oltinchi oyatdagi yakshanba qonunidan sal oldin, janub shohini mag‘lub etadi. O‘n uchinchi oyatdagi shimol shohining vakil qudrati, 1989-yildan yakshanba qonunigacha hukmronlik qiladigan sakkiz prezidentning oxirgisidir. Demak, o‘n uchinchi oyat yettitasidan bo‘lgan sakkizinchi prezidentning saylovi vaqtida yoki undan keyin sodir bo‘lishi kerak. O‘n birinchi va o‘n ikkinchi oyatlar oltinchi, eng boy prezidentdan sal oldin boshlanadi va, ehtimol, o‘sha ayni prezidentning saylovidan sal oldin tugaydi; u yettitadan bo‘lgan sakkizinchiga aylanadi va o‘n uchinchidan o‘n beshinchi oyatlargacha bo‘lgan vakillik urushining uchinchi jangida g‘alaba qozonadi.

The retaliation of the king of the south in verses eleven and twelve, is in response to the defeat the king of the south suffered in verse ten. Verse ten identifies the victory of the king of the north in 1989, which was brought about by the secret alliance of the United States and the Vatican. The victory for the northern army was the first battle of the proxy war. The literal hot war that was fulfilled in antiquity typified a proxy war in the last days, and the victory of verse eleven and twelve will therefore be a victory for the southern king, in the second battle of the proxy wars.

O‘n birinchi va o‘n ikkinchi oyatlardagi janub shohining javob zarbasi, o‘ninchi oyatda janub shohi uchragan mag‘lubiyatga javobdir. O‘ninchi oyat 1989-yilda shimol shohining g‘alabasini ko‘rsatadi; bu g‘alaba Amerika Qo‘shma Shtatlari va Vatikan o‘rtasidagi maxfiy ittifoq orqali yuzaga kelgan edi. Shimoliy lashkar uchun bu g‘alaba vakolatli urushning birinchi jangi edi. Qadimda amalga oshgan so‘zma-so‘z qizg‘in urush oxirgi kunlarda vakolatli urushni oldindan ifodalagan edi; shu bois o‘n birinchi va o‘n ikkinchi oyatlardagi g‘alaba vakolatli urushlarning ikkinchi jangida janub shohining g‘alabasi bo‘ladi.

There are three battles in verses ten through fifteen, and they were all fulfilled in antiquity by literal hot wars, but they represent three battles in the proxy wars in the last days. The first battle was won by the secret alliance of the beast and false prophet, against the dragon in 1989. The second battle of the proxy wars will be won by the atheistic dragon power of the king of the south, against the alliance of the pope and his proxy army. The third battle of the proxy wars will be won by the proxy army of the king of the north, as represented in verses thirteen through fifteen.

O‘ninchi oyatdan o‘n beshinchi oyatgacha uchta jang bor, va ularning barchasi qadim zamonlarda tom ma’nodagi qizg‘in urushlar orqali amalga oshgan, biroq ular oxirgi kunlardagi vakillik urushlaridagi uchta jangni ifodalaydi. Birinchi jang 1989-yilda maxfiy ittifoq bo‘lgan mahluq va soxta payg‘ambar tomonidan, ajdahoga qarshi qo‘lga kiritildi. Vakillik urushlarining ikkinchi jangi janub shohining ateistik ajdaho qudrati tomonidan, papa va uning vakil qo‘shinining ittifoqiga qarshi yutib olinadi. Vakillik urushlarining uchinchi jangi esa, o‘n uchinchi oyatdan o‘n beshinchi oyatgacha tasvirlanganidek, shimol shohining vakil qo‘shini tomonidan yutib olinadi.

Prophetically there are three hot world wars, three proxy wars, consisting of three battles, and the warfare of the three woes of Islam. There is also a Civil War and a Revolutionary war. The second battle of the proxy wars is now under way in the Ukraine, “The Borderline”, as represented by Raphia, which was the borderline between the king of the south and the king of the north, when verses eleven and twelve were first fulfilled in history.

Payg‘ambarlik nuqtayi nazaridan, uchta qizg‘in jahon urushi, uchta vakillik urushi bo‘lib, ular uchta jangdan tashkil topgan, hamda Islomning uchta voyining urushi mavjud. Shuningdek, Fuqarolar urushi va Inqilobiy urush ham bor. Vakillik urushlarining ikkinchi jangi hozir “Chegara chizig‘i” bo‘lgan Ukrainada davom etmoqda; bu Raphia orqali ifodalanadi, u esa o‘n birinchi va o‘n ikkinchi oyatlar tarixda ilk bor amalga oshgan paytda janub shohi bilan shimol shohi o‘rtasidagi chegara chizig‘i bo‘lgan.

At the very same time that the second battle of the proxy wars in the Ukraine is being carried out, the second of three attacks of Islam against the glorious land is also occurring. The first attack of the third woe arrived on September 11, 2001, and the sealing of the one hundred and forty-four thousand began. The sealing time ends at the soon coming Sunday law in the United States, when Islam of the third woe will once again strike the United States. The first and last strikes are the same, and they both mark a voice of the angel of Revelation eighteen, which is also the voice of the third angel, which is also the sounding of the seventh trumpet, which is also the third woe.

Aynan o‘sha paytda, Ukrainadagi vakillik urushlarining ikkinchi jangi amalga oshirilayotgan bir vaqtda, Islomning ulug‘vor yurtga qarshi uch hujumidan ikkinchisi ham sodir bo‘lmoqda. Uchinchi voyaning birinchi hujumi 2001-yil 11-sentabrda yetib keldi va yuz qirq to‘rt mingning muhrlanishi boshlandi. Muhrlanish davri Qo‘shma Shtatlarda tez orada keladigan yakshanba qonuni bilan nihoyasiga yetadi; o‘shanda uchinchi voyaning Islom’i Qo‘shma Shtatlarga yana bir bor zarba beradi. Birinchi va oxirgi zarbalar birdir, va ularning ikkalasi ham Vahiy kitobining o‘n sakkizinchi bobidagi farishtaning ovozini belgilaydi; bu esa, ayni paytda, uchinchi farishtaning ovozidir, yettinchi karnayning chalinishidir va uchinchi voyaning o‘zidir.

In the middle of those two attacks, which are two voices, which are the sound of the seventh trumpet, Islam of the third woe attacked, not the modern spiritual glorious land, but the ancient literal glorious land on October 7, 2023.

Ana shu ikki hujumning o‘rtasida — ya’ni ikki ovozning, yettinchi karnay sadosining o‘rtasida — uchinchi voyga mansub Islom 2023-yil 7-oktabrda zamonaviy ma’naviy ulug‘vor yurtga emas, balki qadimgi so‘zma-so‘z ulug‘vor yurtga hujum qildi.

The warfare that then began, is now taking place in the exact area where the Battle of Raphia occurred as described in verses eleven and twelve. The Gaza strip is the borderline between the southern kingdom of Judah and Egypt. October 7, 2023, is a wheel within the other wheels that marks the rebellion, or thirteenth letter in the Hebrew alphabet that together with the first and the last letters creates the word “truth.”

O‘shanda boshlangan urush endi aynan o‘n birinchi va o‘n ikkinchi oyatlarda tasvirlangan Rofiya janggi sodir bo‘lgan hududning o‘zida davom etmoqda. G‘azo sektori Yahudoning janubiy shohligi bilan Misr o‘rtasidagi chegara chizig‘idir. 2023-yil 7-oktabr boshqa g‘ildiraklar ichidagi bir g‘ildirak bo‘lib, isyonni, ya’ni ibroniy alifbosidagi o‘n uchinchi harfni bildiradi; u birinchi va oxirgi harflar bilan birga “haqiqat” so‘zini hosil qiladi.

The second attack against the glorious land by Islam of the third woe, took place on October 7, 2023, and it took place in the exact area that the ancient Battle of Raphia occurred in fulfillment of verses eleven and twelve. The second attack upon the glorious land, is through prophetic geographic symbolism, connected to the second battle of the proxy wars, as represented by the war in Ukraine.

Uchinchi voyaning Islomidan ulug‘vor yurtga qilingan ikkinchi hujum 2023-yil 7-oktabrda sodir bo‘ldi va u aynan qadimgi Raphia janggi sodir bo‘lgan hududda, o‘n birinchi va o‘n ikkinchi oyatlarning bajo bo‘lishi sifatida yuz berdi. Ulug‘vor yurtga qilingan ikkinchi hujum, bashoratli geografik ramziylik orqali, Ukrainadagi urush bilan ifodalangan vakillik urushlarining ikkinchi jangi bilan bog‘langan.

Line upon line, the second battle of the proxy wars that is now under way in the Ukraine (The Borderland), includes the second note of the trumpet of the third woe (October 7, 2023), that is accomplished in the final period of the sealing of the one hundred and forty-four thousand. That sealing experience is illustrated by Daniel in chapter ten, when he sees the “marah” vision after the twenty-one day period of mourning, which is the three and a half days that the two prophets were dead in the street. The vision was interpreted as the explanation of “what was to befall God’s people in the last days.”

Satrma-satr, hozir Ukrainada (Chegaradosh yurtda) davom etayotgan vositachi urushlarning ikkinchi jangi uchinchi voy karnayining ikkinchi sadosini (2023-yil 7-oktabr) o‘z ichiga oladi; bu hodisa bir yuz qirq to‘rt mingning muhrlanishining yakuniy davrida amalga oshadi. O‘sha muhrlanish tajribasi Doniyor tomonidan o‘ninchi bobda tasvirlangan: u yigirma bir kunlik motam davridan so‘ng “marah” vahiyini ko‘radi; bu esa ko‘chada o‘lik yotgan ikki payg‘ambarning uch yarim kuniga tengdir. Vahiy “oxirgi kunlarda Xudoning xalqining boshiga nima tushishi kerakligi”ning bayoni sifatida talqin qilingan.

The truth that is represented by the vision of the Hiddekel River, which is the sealing truth, is fulfilled in the prophetic history of verses eleven through fifteen. It is the history of verse forty that begins in 1989, and continues to verse forty-one and the soon coming Sunday law. It is the history of the sixth, richest president in verse two that is represented until the seventh kingdom of “Alexander the Great” as noted in verse three.

Muhrlovchi haqiqat bo‘lgan Hiddekel daryosi haqidagi vahiy orqali ifodalangan haqiqat o‘n birinchi oyatdan o‘n beshinchi oyatgacha bo‘lgan bashoratli tarixda bajo keltiriladi. Bu 1989-yilda boshlanadigan qirqinchi oyatning tarixi bo‘lib, qirq birinchi oyatgacha va tez orada keladigan yakshanba qonunigacha davom etadi. Bu ikkinchi oyatda tilga olingan oltinchi, eng boy prezidentning tarixi bo‘lib, uchinchi oyatda qayd etilgan “Buyuk Iskandar”ning yettinchi shohligigacha ifodalanadi.

The history which began at the commencement of the second battle of the proxy wars in 2014, that was followed by the richest president beginning his campaign in 2015, is the empty area of verse forty, from 1989 unto the Sunday law in verse forty-one, and it is also the empty area from the sixth, richest president in verse two, unto the seventh kingdom. It is the history that began with the first voice of Revelation chapter eighteen on September 11, 2001, and ends with the second voice at the hour of the great earthquake in chapter eleven of Revelation. That history is also the period of history identified by Ezekiel in chapter twelve, where every vision is fulfilled. That period of time is the sealing time of the one hundred and forty-four thousand. The sanctification of God’s people is accomplished through His word.

2014-yilda vositachi urushlarning ikkinchi jangining boshlanishi bilan boshlangan va undan keyin 2015-yilda eng boy prezidentning o‘z kampaniyasini boshlashi bilan davom etgan tarix — qirqinchi oyatdagi, 1989-yildan qirq birinchi oyatdagi Yakshanba qonunigacha bo‘lgan bo‘sh oraliqdir; u, shuningdek, ikkinchi oyatdagi oltinchi, eng boy prezidentdan tortib yettinchi shohlikkacha bo‘lgan bo‘sh oraliq hamdir. Bu tarix Vahiyning o‘n sakkizinchi bobidagi birinchi ovoz bilan 2001-yil 11-sentyabrda boshlangan va Vahiyning o‘n birinchi bobidagi buyuk zilzila soatida ikkinchi ovoz bilan yakunlanadi. Bu tarix, shuningdek, Hizqiyol tomonidan o‘n ikkinchi bobda ko‘rsatilgan, har bir vahiy amalga oshadigan tarix davridir. O‘sha vaqt oralig‘i — bir yuz qirq to‘rt mingning muhrlanish vaqtidir. Xudoning xalqining muqaddas qilinishi Uning Kalomi orqali amalga oshiriladi.

> Sanctify them through thy truth: thy word is truth. John 17:17.

> Ularni O‘z haqiqating bilan muqaddas qilgin: Sening kaloming haqiqatdir. Yuhanno 17:17.

We will continue this study in the next article.

Biz bu tadqiqotni keyingi maqolada davom ettiramiz.

> “This vision was given to Ezekiel at a time when his mind was filled with gloomy forebodings. He saw the land of his fathers lying desolate. The city that was once full of people was no longer inhabited. The voice of mirth and the song of praise were no more heard within her walls. The prophet himself was a stranger in a strange land, where boundless ambition and savage cruelty reigned supreme. That which he saw and heard of human tyranny and wrong distressed his soul, and he mourned bitterly day and night. But the wonderful symbols presented before him beside the river Chebar revealed an overruling power mightier than that of earthly rulers. Above the proud and cruel monarchs of Assyria and Babylon the God of mercy and truth was enthroned.

> “Bu vahiy Hizqiyoga uning fikri xira va g‘amgin oldindan sezishlar bilan to‘lgan bir paytda berildi. U ota-bobolarining yurti xarob bo‘lib yotganini ko‘rdi. Bir vaqtlar odamlar bilan to‘la bo‘lgan shahar endi aholi yashamaydigan holga kelgan edi. Quvonch sadosi va hamd qo‘shig‘i endi uning devorlari orasida eshitilmas edi. Payg‘ambarning o‘zi esa cheksiz shuhratparastlik va vahshiy shafqatsizlik hukm surgan begona yurtda musofir edi. Insoniy zulm va nohaqlikdan ko‘rganlari hamda eshitganlari uning jonini iztirobga soldi, va u kechayu kunduz qattiq qayg‘urdi. Ammo Kebar daryosi bo‘yida uning oldida namoyon etilgan ajoyib ramzlar unga yer yuzidagi hukmdorlarnikidan qudratliroq bo‘lgan hukmron Qudratni ochib berdi. Ossuriya va Bobilning mag‘rur hamda shafqatsiz podshohlari ustida rahm-shafqat va haqiqat Xudosi taxtda o‘tirar edi.

> “The wheellike complications that appeared to the prophet to be involved in such confusion were under the guidance of an infinite hand. The Spirit of God, revealed to him as moving and directing these wheels, brought harmony out of confusion; so the whole world was under His control. Myriads of glorified beings were ready at His word to overrule the power and policy of evil men, and bring good to His faithful ones.

> Payg‘ambarga shunday chalkashlik ichida bo‘lib tuyulgan g‘ildiraksimon murakkabliklar cheksiz Qo‘lning rahbarligi ostida edi. Unga bu g‘ildiraklarni harakatga keltirib, yo‘naltiruvchi sifatida ochib berilgan Xudoning Ruhi chalkashlikdan uyg‘unlikni yuzaga chiqardi; shu tariqa butun dunyo Uning nazorati ostida edi. Ulug‘langan mavjudotlarning son-sanoqsiz ming-minglari Uning so‘zi bilan yovuz odamlarning qudrati va siyosatini jilovlashga hamda O‘ziga sodiq bo‘lganlarga yaxshilik keltirishga tayyor turar edi.

> “In like manner, when God was about to open to the beloved John the history of the church for future ages, He gave him an assurance of the Saviour’s interest and care for His people by revealing to him ‘One like unto the Son of man,’ walking among the candlesticks, which symbolized the seven churches. While John was shown the last great struggles of the church with earthly powers, he was also permitted to behold the final victory and deliverance of the faithful. He saw the church brought into deadly conflict with the beast and his image, and the worship of that beast enforced on pain of death. But looking beyond the smoke and din of the battle, he beheld a company upon Mount Zion with the Lamb, having, instead of the mark of the beast, the ‘Father’s name written in their foreheads.’ And again he saw ‘them that had gotten the victory over the beast, and over his image, and over his mark, and over the number of his name, stand on the sea of glass, having the harps of God’ and singing the song of Moses and the Lamb.

> “Xuddi shunday, Xudo sevikli Yuhannoga kelgusi asrlar uchun jamoat tarixini ochib bermoqchi bo‘lganida, unga Najotkorning O‘z xalqiga bo‘lgan qiziqishi va g‘amxo‘rligiga ishonch hosil qilish uchun, yetti jamoatning ramzi bo‘lgan shamdonlar orasida yurayotgan, ‘Inson O‘g‘liga o‘xshash Bir Zot’ni namoyon qildi. Yuhannoga jamoatning yer yuzidagi hokimiyatlar bilan bo‘ladigan oxirgi buyuk kurashlari ko‘rsatilgan paytda, unga sodiqlarning yakuniy g‘alabasi va najotini ham ko‘rishga ijozat berildi. U jamoatni mahluq va uning surati bilan o‘limga olib boruvchi to‘qnashuvga kiritilganini va o‘sha mahluqqa sajda qilish o‘lim tahdidi ostida majburiy etilganini ko‘rdi. Ammo u jangning tutuni va shovqinidan nariga boqib, Sion tog‘ida Qo‘zi bilan birga turgan bir jamoani ko‘rdi; ularda mahluqning tamg‘asi o‘rniga, ‘Otaning ismi peshonalariga yozilgan’ edi. Yana u ‘mahluk va uning surati, va uning tamg‘asi, va uning ismining soni ustidan g‘alaba qozonganlarni, Xudoning arfalarini tutgan holda, shisha dengiz ustida turganini’ ko‘rdi va ular Muso hamda Qo‘zining qo‘shig‘ini kuylayotgan edilar.”

> “These lessons are for our benefit. We need to stay our faith upon God, for there is just before us a time that will try men’s souls. Christ, upon the Mount of Olives, rehearsed the fearful judgments that were to precede His second coming: ‘Ye shall hear of wars and rumors of wars.’ ‘Nation shall rise against nation, and kingdom against kingdom: and there shall be famines, and pestilences, and earthquakes, in divers places. All these are the beginning of sorrows.’ While these prophecies received a partial fulfillment at the destruction of Jerusalem, they have a more direct application to the last days.

> “Bu saboqlar bizning manfaatimiz uchundir. Imonimizni Xudoga mahkam bog‘lashimiz kerak, chunki oldimizda insonlarning jonini sinovdan o‘tkazadigan bir vaqt turibdi. Masih Zaytun tog‘ida O‘zining ikkinchi kelishidan oldin yuz berishi kerak bo‘lgan dahshatli hukmlarni bayon qilib dedi: ‘Urushlar va urush xabarlarini eshitasizlar’. ‘Millat millatga, saltanat saltanatga qarshi ko‘tariladi; turli joylarda ocharchiliklar, o‘latlar va zilzilalar bo‘ladi. Bularning hammasi dard-alamlarning boshlanishidir’. Bu bashoratlar Quddusning vayron qilinishida qisman amalga oshgan bo‘lsa-da, ular eng bevosita tarzda oxirgi kunlarga taalluqlidir.”

> “We are standing on the threshold of great and solemn events. Prophecy is fast fulfilling. The Lord is at the door. There is soon to open before us a period of overwhelming interest to all living. The controversies of the past are to be revived; new controversies will arise. The scenes to be enacted in our world are not yet even dreamed of. Satan is at work through human agencies. Those who are making an effort to change the Constitution and secure a law enforcing Sunday observance little realize what will be the result. A crisis is just upon us.

> “Biz buyuk va tantanavor voqealar bo‘sag‘asida turibmiz. Bashorat tez sur’at bilan amalga oshmoqda. Rabb eshik oldidadir. Yaqinda oldimizda barcha tiriklar uchun nihoyatda ulkan qiziqish uyg‘otadigan bir davr ochiladi. O‘tmishdagi bahslar yana jonlantiriladi; yangi bahslar paydo bo‘ladi. Dunyoimizda yuz beradigan manzaralar hali hatto tasavvur ham qilinmagan. Shayton insoniy vositalar orqali ish olib bormoqda. Konstitutsiyani o‘zgartirish va yakshanbaga rioya etishni majburiy qiladigan qonunni ta’minlash uchun sa’y-harakat qilayotganlar buning natijasi qanday bo‘lishini juda oz darajada anglaydilar. Inqiroz esa ayni boshimizga kelib qolgan.”

> “But God’s servants are not to trust to themselves in this great emergency. In the visions given to Isaiah, to Ezekiel, and to John we see how closely heaven is connected with the events taking place upon the earth and how great is the care of God for those who are loyal to Him. The world is not without a ruler. The program of coming events is in the hands of the Lord. The Majesty of heaven has the destiny of nations, as well as the concerns of His church, in His own charge.” Testimonies, volume 5, 752, 753.

> “Ammo bu buyuk tanglikda Xudoning xizmatkorlari o‘zlariga ishonmasliklari kerak. Ishayoga, Hizqiyoga va Yuhannoga berilgan vahiylarda osmon yer yuzida sodir bo‘layotgan voqealar bilan naqadar yaqin bog‘langanini hamda Unga sodiq bo‘lganlar uchun Xudoning g‘amxo‘rligi naqadar buyuk ekanini ko‘ramiz. Dunyo Hukmdorsiz emas. Kelajak voqealarining dasturi Rabbiy qo‘lidadir. Osmon Saltanati Oliy Zotining qo‘lida xalqlarning taqdiri ham, O‘z jamoatining ishlari ham turibdi.” Testimonies, 5-jild, 752, 753.

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