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# The Book of Daniel - Number One-Hundred and Seventy-Nine

Doniyor Kitobi — Bir yuz yetmish to‘qqizinchi qism

The Midnight Cry and Rome’s Prophetic Role: Unveiling the Last Days in the Book of Daniel

Yarim tun faryodi va Rimning bashoratdagi roli: Doniyor kitobida oxirgi kunlarning ochib berilishi

Author

Jeff Pippenger

Published

April 9, 2024

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We are now on sacred ground, in terms of the book of Daniel, for we have arrived at the verses which represent the Midnight Cry for the one hundred and forty-four thousand. The verses also identify the sealing of the ensign who are lifted up. These are the verses that are the portion from the book of Daniel that relates to the last days that is unsealed, and represent Daniel’s expression of the Revelation of Jesus Christ that is unsealed when the “time is at hand,” just before probation closes in verse sixteen.

Endi biz muqaddas zamindamiz, Doniyor kitobi nuqtayi nazaridan, chunki biz bir yuz qirq to‘rt ming kishi uchun Yarim tun faryodini ifodalaydigan oyatlarga yetib keldik. Bu oyatlar, shuningdek, ko‘tarilgan alomat bayrog‘ining muhrlanishini ham aniqlab beradi. Bular Doniyor kitobidan oxirgi kunlarga taalluqli bo‘lgan, muhrdan ochilgan qismning oyatlaridir va “vaqt yaqin” bo‘lganida, ya’ni o‘n oltinchi oyatda sinov muddati yopilishidan sal oldin, muhrdan ochiladigan Iso Masihning Vahiysining Doniyor tomonidan ifodalangan bayonini aks ettiradi.

It is Rome that establishes the vision, as represented in verse fourteen of chapter eleven, and it is therefore important to look closely at Rome as we navigate through verses eleven through fifteen, for where there is “no vision, the people perish,” and if you will not believe Isaiah chapter seven, verses eight and nine, “surely you will not be established.”

Vahiyni o‘rnatadigan — o‘n birinchi bobning o‘n to‘rtinchi oyatida tasvirlanganidek — Rimdir; shu bois, o‘n birinchi oyatdan o‘n beshinchi oyatgacha bo‘lgan matndan o‘tar ekanmiz, Rimga diqqat bilan nazar solish muhimdir, chunki “vahiy bo‘lmasa, xalq halok bo‘ladi”, va agar siz Ishayo yettinchi bob, sakkizinchi va to‘qqizinchi oyatlarga ishonmasangiz, “albatta, mustahkam turmaysiz.”

Uriah Smith references a prophetic rule at least four times in his book, Daniel and the Revelation. That rule identifies that a prophetic power is not identified in prophecy until it becomes “connected” with the people of God. The first reference he addresses it is in connection with the introduction of Babylon into the prophetic testimony.

Uriya Smit o‘zining “Daniel va Vahiy” kitobida bashoratga oid bir qoidaga kamida to‘rt marta murojaat qiladi. Bu qoida shuni ko‘rsatadiki, bashoratdagi bir qudrat Xudoning xalqi bilan “bog‘lanmaguncha” bashoratda aniqlanmaydi. U bu qoidani ilk bor Bobilning bashoratli guvohlikka kiritilishi bilan bog‘liq holda bayon qiladi.

> “It is a manifest rule of interpretation that we may look for nations to be noticed in prophecy when they become so far connected with the people of God that mention of them becomes necessary to make the records of sacred history complete.” Uriah Smith, Daniel and the Revelation, 46.

> “Sharhlashning ravshan qoidasiga ko‘ra, biz xalqlarni bashoratda tilga olinadi, deb kutishimiz mumkin, qachonki ular Xudoning xalqi bilan shunchalik bog‘lanib qolsaki, muqaddas tarix bayonini to‘liq qilish uchun ular haqida zikr etish zarur bo‘lib qolsa.” Uriah Smith, Daniel and the Revelation, 46.

At least three other times, Smith addresses the rule, and he points to the “league” of the Jews in each of the three, but in one reference he identifies the league as being fulfilled in 162 BC, but the other two references are in agreement with the modern historians, who identify the fulfillment of the “league” of the Jews and Rome as 161 BC.

Yana kamida uch marta Smit bu qoidaga murojaat qiladi va har uchalasida ham yahudiylarning “ittifoqi”ni ko‘rsatadi, biroq bir havolada u bu ittifoqning amalga oshganini miloddan avvalgi 162-yil deb belgilaydi, ammo qolgan ikki havola yahudiylar va Rim o‘rtasidagi “ittifoq”ning amalga oshganini miloddan avvalgi 161-yil deb belgilovchi zamonaviy tarixchilar bilan hamfikrdir.

> “It is unnecessary to remind the reader that earthly governments are not introduced into prophecy till they become in some way connected with the people of God. Rome became connected with the Jews, the people of God at that time, by the famous Jewish League, BC 161. 1 Maccabees 8; Josephus’s Antiquities, book 12, chapter 10, section 6; Prideaux, Vol. II, page 166. But seven years before this, that is, in BC 168, Rome had conquered Macedonia, and made that country a part of its empire. Rome is therefore introduced into prophecy just as, from the conquered Macedonian horn of the goat, it is going forth to new conquests in other directions. It therefore appeared to the prophet, or may be properly spoken of in this prophecy, as coming forth from one of the horns of the goat.” Uriah Smith, Daniel and the Revelation, 175.

> “O‘quvchiga shuni eslatish ortiqchadirki, yer yuzidagi hukumatlar bashoratga faqat Xudoning xalqi bilan qandaydir tarzda bog‘langanlaridagina kiritiladi. Rim miloddan avvalgi 161-yilda mashhur Yahudiy ittifoqi orqali o‘sha davrdagi Xudoning xalqi bo‘lgan yahudiylar bilan bog‘landi. 1 Makkabiylar 8; Iosif Flaviyning Antiquities asari, 12-kitob, 10-bob, 6-bo‘lim; Prideaux, II jild, 166-bet. Ammo bundan yetti yil oldin, ya’ni miloddan avvalgi 168-yilda, Rim Makedoniyani zabt etib, u mamlakatni o‘z imperiyasining bir qismiga aylantirgan edi. Shunday ekan, Rim bashoratga aynan echkining zabt etilgan Makedoniya shoxidan boshqa yo‘nalishlarda yangi istilolar sari chiqib borayotgan paytida kiritiladi. Binobarin, u payg‘ambarga echkining shoxlaridan biridan chiqib kelayotgandek ko‘rindi, yoki bu bashoratda shu tarzda tilga olinishi to‘g‘ridir.” Uriah Smith, Daniel and the Revelation, 175.

But Smith also states that it was 162 BC.

Ammo Smit ham bu miloddan avvalgi 162-yil bo‘lganini aytadi.

> “The same power was also to stand in the Holy Land, and consume it. Rome became connected with the people of God, the Jews, by alliance, BC 162, from which date it holds a prominent place in the prophetic calendar. It did not, however, acquire jurisdiction over Judea by actual conquest till BC 63; and then in the following manner.” Uriah Smith, Daniel and the Revelation, 259.

> “O‘sha kuch Muqaddas Yurtda ham turib, uni yutib yuborishi kerak edi. Rim miloddan avvalgi 162-yilda ittifoq orqali Xudoning xalqi bo‘lgan yahudiylar bilan bog‘landi; shu sanadan boshlab u bashorat taqvimida ko‘zga ko‘ringan o‘rin egallaydi. Biroq u Yahudiya ustidan hokimiyatni haqiqiy zabt etish orqali miloddan avvalgi 63-yilgacha qo‘lga kiritmadi; va keyin bu quyidagi tarzda sodir bo‘ldi.” Uriah Smith, Daniel and the Revelation, 259.

And then the third time he references the event, he again says 161 BC.

So‘ng, u bu hodisaga uchinchi bor ishora qilganida, yana miloddan avvalgi 161-yil, deb aytadi.

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

> “Payg‘ambar bizni imperiyaning dunyoviy voqealari orqali yetmish hafta oxirigacha olib kelgach, 23-oyatda bizni rimliklar yahudiylar ittifoqi orqali Xudoning xalqi bilan bevosita bog‘langan vaqtga, miloddan avvalgi 161-yilga qaytaradi; shu nuqtadan boshlab esa biz voqealarning uzluksiz zanjiri bo‘ylab jamoatning so‘nggi g‘alabasiga va Xudoning abadiy shohligining barpo etilishiga qadar olib borilamiz. Yahudiylar Suriya podshohlari tomonidan qattiq ezilgani bois, rimliklardan yordam so‘rash va ular bilan “do‘stlik va ittifoq ahdnomasiga qo‘shilish” uchun Rimga elchilar yubordilar. 1 Makkabeylar 8; Prideaux, II, 234; Josephusning Antiquities asari, 12-kitob, 10-bob, 6-bo‘lim. Rimliklar yahudiylarning iltimosiga quloq tutdilar va ularga quyidagi so‘zlar bilan ifodalangan farmon berdilar:—

> “‘The decree of the senate concerning a league of assistance and friendship with the nation of the Jews. It shall not be lawful for any that are subject to the Romans, to make war with the nation of the Jews, nor to assist those that do so, either by sending them corn, or ships, or money; and if any attack be made upon the Jews, the Romans shall assist them as far as they are able; and again, if any attack be made upon the Romans, the Jews shall assist them. And if the Jews have a mind to add to, or to take from, this league of assistance, that shall be done with the common consent of the Romans. And whatever addition shall thus be made, it shall be of force.’ ‘This decree,’ says Josephus, ‘was written by Eupolemus, the son of John, and by Jason, the son of Eleazer, when Judas was high priest of the nation, and Simon, his brother, was general of the army. And this was the first league that the Romans made with the Jews, and was managed after this manner.’” Uriah Smith, Daniel and the Revelation, 271.

> “‘Yahudiylar xalqi bilan o‘zaro yordam va do‘stlik ittifoqi to‘g‘risidagi senat qarori. Rimliklarga tobe bo‘lganlardan birortasiga yahudiylar xalqiga qarshi urush qilish, yoxud shunday qilayotganlarga bug‘doy, kemalar yoki pul yuborish orqali yordam berish qonuniy bo‘lmasin; agar yahudiylarga hujum qilinsa, rimliklar imkonlari yetganicha ularga yordam bersinlar; va shuningdek, agar rimliklarga hujum qilinsa, yahudiylar ularga yordam bersinlar. Va agar yahudiylar bu yordam ittifoqiga biror narsa qo‘shishni yoki undan biror narsani olib tashlashni istasalar, bu ish rimliklarning umumiy roziligi bilan qilinsin. Va shu tariqa kiritiladigan har qanday qo‘shimcha o‘z kuchiga ega bo‘lsin.’ ‘Bu qaror,’ deydi Iosif Flaviy, ‘Yahyo o‘g‘li Evpolem va Elazar o‘g‘li Yason tomonidan, Yahudo xalqning oliy ruhoniysi, uning ukasi Simun esa qo‘shin sarkardasi bo‘lgan paytda yozilgan edi. Va bu rimliklar yahudiylar bilan tuzgan birinchi ittifoq edi va u mana shu tarzda amalga oshirilgan edi.’” Uriah Smith, Daniel and the Revelation, 271.

It is not my burden to explain why Smith cited 162 BC, other than my assumption it was a typo. My point is in referencing the emphasis he places upon what he identifies as “a manifest rule of interpretation that we may look for nations to be noticed in prophecy when they become so far connected with the people of God that mention of them becomes necessary to make the records of sacred history complete.” When Smith emphasizes that rule, he identifies that Rome became connected with the people of God at the “league,” of verse twenty-three in 161 BC, but Smith identifies that Rome is first introduced into the prophetic narrative in 200 BC, thirty-nine years before 161 BC.

Smitning miloddan avvalgi 162-yilni nega keltirganini tushuntirish mening zim-mamda emas; bundan boshqa taxminim yo‘qki, bu matn xatosi bo‘lgan. Mening maqsadim — u “muqaddas tarix yozuvlarini to‘liq qilish uchun ular haqida zikr etish zarur bo‘ladigan darajada Xudoning xalqi bilan bog‘lanib qolgan paytda, xalqlar bashoratda tilga olinadi, deb kutishimiz mumkin bo‘lgan talqinning ayon qoidasi” deb belgilagan narsaga bergan urg‘usini nazarda tutishdir. Smit o‘sha qoidani ta’kidlaganida, u Rim Xudoning xalqi bilan 161-yilda, yigirma uchinchi oyatdagi “ittifoq”da bog‘langanini ko‘rsatadi, biroq Smit Rim bashoratli rivoyatga birinchi bor miloddan avvalgi 200-yilda, ya’ni miloddan avvalgi 161-yildan o‘ttiz to‘qqiz yil oldin kiritilganini ham ko‘rsatadi.

> “A new power is now introduced,—‘the robbers of thy people;’ literally, says Bishop Newton, ‘the breakers of thy people.’ Far away on the banks of the Tiber, a kingdom had been nourishing itself with ambitious projects and dark designs. Small and weak at first, it grew with marvelous rapidity in strength and vigor, reaching out cautiously here and there to try its prowess, and test the vigor of its warlike arm, till, conscious of its power, it boldly reared its head among the nations of the earth, and seized with invincible hand the helm of their affairs. Henceforth the name of Rome stands upon the historic page, destined for long ages to control the affairs of the world, and exert a mighty influence among the nations even to the end of time.

> “Endi yangi bir qudrat maydonga chiqadi,—‘sening xalqingning talonchilari’; yepiskop Nyutonning aytishicha, so‘zma-so‘z, ‘sening xalqingning buzuvchilari.’ Tiber bo‘ylarida, yiroqlarda, bir saltanat ulkan shuhratparast niyatlar va zimiston rejalari bilan oziqlanib kelayotgan edi. Avvaliga kichik va zaif bo‘lgan bu saltanat, kuch va qudratda hayratomuz tezlik bilan o‘sib bordi; o‘z salohiyatini sinab ko‘rish va jangovar qo‘lining quvvatini tekshirish uchun ehtiyotkorlik bilan bu yerda va u yerda qo‘l uzatib turdi; nihoyat, o‘z qudratini anglagach, yer yuzidagi xalqlar orasida boshini dadillik bilan ko‘tardi va yengilmas qo‘li bilan ularning ishlarining boshqaruvini qo‘lga oldi. Shu vaqtdan boshlab Rim nomi tarix sahifasida paydo bo‘ladi; u uzoq asrlar davomida dunyo ishlarini idora etishga va hatto zamonning oxirigacha xalqlar orasida qudratli ta’sir ko‘rsatishga tayin etilgandir.”

> “Rome spoke; and Syria and Macedonia soon found a change coming over the aspect of their dream. The Romans interfered in behalf of the young king of Egypt, determined that he should be protected from the ruin devised by Antiochus and Philip. This was BC 200, and was one of the first important interferences of the Romans in the affairs of Syria and Egypt.” Uriah Smith, Daniel and the Revelation, 256.

> “Rim gapirdi; va Suriya hamda Makedoniya tez orada o‘z orzularining qiyofasi o‘zgarayotganini ko‘rdilar. Rimliklar Misrning yosh shohi foydasiga aralashdilar va uning Antiox hamda Filip tomonidan rejalashtirilgan halokatdan himoya qilinishiga qat’iy qaror qildilar. Bu miloddan avvalgi 200-yil edi va Rimliklarning Suriya hamda Misr ishlariga qilgan ilk muhim aralashuvlaridan biri bo‘ldi.” Uriah Smith, Daniel and the Revelation, 256.

Rome is first introduced into the prophetic narrative in the year 200 BC, and that introduction in verse fourteen, is the most significant reference of Rome in all of Daniel, for it is the very verse that defines Rome as the symbol that establishes the vision. Why Smith could emphasize such a rule of prophecy, then cite 161 BC, while also identifying the year 200 BC, as the point where the power of Rome was “introduced,” is not a problem I wish to resolve. If I have a question that needs to be resolved, it would be whether the rule as defined by Smith is valid or not. If it is valid, then I would argue that verse fourteen, must have a connection with the Jews, that occurred before the league of 161 BC.

Rim birinchi marta bashoratli rivoyatga miloddan avvalgi 200-yilda kiritiladi va o‘n to‘rtinchi oyatdagi o‘sha kiritilish Daniel kitobidagi Rimga doir barcha ishoralar ichida eng muhimidir, chunki aynan o‘sha oyat vahiyni o‘rnatuvchi timsol sifatida Rimni belgilab beradi. Smit qanday qilib bunday bashorat qoidasini ta’kidlashi, so‘ng miloddan avvalgi 161-yilni keltirishi, shu bilan birga miloddan avvalgi 200-yilni Rim qudrati “kiritilgan” nuqta sifatida ham belgilashi mumkin bo‘lganini hal etish men istaydigan masala emas. Agar men uchun hal etilishi kerak bo‘lgan bir savol bo‘lsa, u Smit tomonidan ta’riflangan qoida haqiqiy yoki haqiqiy emasligi masalasidir. Agar u haqiqiy bo‘lsa, unda men o‘n to‘rtinchi oyat miloddan avvalgi 161-yildagi ittifoqdan oldin sodir bo‘lgan, yahudiylar bilan bog‘liq bir aloqaga ega bo‘lishi kerak, deb ta’kidlagan bo‘lardim.

I understand that the history of verses thirteen to fifteen, are identifying a history in the last days when papal Rome intrudes herself into prophetic history, and she does so in connection with the United States, who are God’s people in that history. Because Jesus always illustrates the end with the beginning, the year 200 BC, when pagan Rome came into history, must have a connection with people of God in that history. Therefore, I agree with Smith’s rule, even if he found no direct connection between Rome and the Jews in the year 200 BC.

Men tushunamanki, o‘n uchinchi oyatdan o‘n beshinchi oyatgacha bo‘lgan tarix oxirgi kunlardagi shunday bir tarixni ko‘rsatadiki, unda papalik Rim bashorat tarixiga kirib keladi va u buni o‘sha tarixda Xudoning xalqi bo‘lgan Amerika Qo‘shma Shtatlari bilan bog‘liq holda amalga oshiradi. Chunki Iso har doim oxirni boshlanish orqali tasvirlagani uchun, majusiy Rim tarixga kirib kelgan miloddan avvalgi 200-yil ham o‘sha tarixdagi Xudoning xalqi bilan bog‘liqlikka ega bo‘lishi kerak. Shuning uchun, hatto Smit miloddan avvalgi 200-yilda Rim bilan yahudiylar o‘rtasida hech qanday bevosita bog‘liqlik topmagan bo‘lsa ham, men uning qoidasiga qo‘shilaman.

Verses eleven and twelve, identify the victory and aftermath of the Battle of Raphia, which occurred in 217 BC, between the Seleucid Empire, led by Antiochus III Magnus, or “The Great”, and the Ptolemaic Kingdom of Egypt, led by King Ptolemy IV Philopator. This battle occurred during the struggle for control over Coele-Syria (southern Syria) and southern Palestine, territories contested between the Ptolemaic and Seleucid kingdoms. Ptolemy IV Philopator’s victory at Raphia allowed him to maintain control over Coele-Syria and southern Palestine for a time.

O‘n birinchi va o‘n ikkinchi oyatlar miloddan avvalgi 217-yilda Antiox III Magnus, ya’ni “Buyuk”, boshchiligidagi Salavkiylar imperiyasi bilan podshoh Ptolemey IV Filopator boshchiligidagi Misrning Ptolemeylar podsholigi o‘rtasida yuz bergan Rafiya jangining g‘alabasi va uning oqibatlarini ko‘rsatadi. Bu jang Ptolemeylar va Salavkiylar podshohliklari o‘rtasida tortishuvli hududlar bo‘lgan Koele-Suriya (janubiy Suriya) va janubiy Falastin ustidan nazorat uchun olib borilgan kurash davrida sodir bo‘ldi. Ptolemey IV Filopatorning Rafiyadagi g‘alabasi unga bir muddat Koele-Suriya va janubiy Falastin ustidan nazoratni saqlab turish imkonini berdi.

The Battle of Panium, which occurred seventeen years later in 200 BC, also known as the Battle of Mount Panium or the Battle of Paneas, was between the Seleucid Empire, led by King Antiochus III, and the Ptolemaic Kingdom of Egypt, led by King Ptolemy V.

O‘n yetti yil o‘tib, miloddan avvalgi 200-yilda sodir bo‘lgan Panium jangi, shuningdek Panium tog‘i jangi yoki Paneas jangi nomi bilan ham ma’lum bo‘lib, podsho Antiox III boshchiligidagi Salavkiylar imperiyasi bilan podsho Ptolemey V boshchiligidagi Misrning Ptolemeylar qirolligi o‘rtasida bo‘lib o‘tgan edi.

Thirty-one years later, in 167 BC, the Maccabean Revolt, a Jewish rebellion against the Seleucid Empire’s attempts to suppress Jewish religious practices and impose Hellenistic culture, began in the town of Modein, a small town located in the region of Judea, in what is now modern-day Israel.

Oradan o‘ttiz bir yil o‘tgach, miloddan avvalgi 167-yilda, Salavkiylar imperiyasining yahudiy diniy amallarini bostirish va ellinistik madaniyatni majburan joriy etishga bo‘lgan urinishlariga qarshi yahudiy qo‘zg‘oloni bo‘lgan Makkabiylar qo‘zg‘oloni hozirgi zamonaviy Isroil hududidagi Yahudiya mintaqasida joylashgan kichik Modiin shahrida boshlandi.

The event in question involved the infamous Greek Seleucid ruler, Antiochus IV Epiphanes, who had imposed strict Hellenistic practices on the Jewish population, including the prohibition of Jewish religious observances and the desecration of the Temple in Jerusalem. In an effort to enforce his decrees, Antiochus sent representatives to various towns and villages to compel the Jewish inhabitants to comply with his orders.

Mazkur voqea mashhur badnom yunon Salavkiylar hukmdori Antiox IV Epifan bilan bog‘liq bo‘lib, u yahudiy aholiga qat’iy ellinistik urf-amallarni majburan joriy etgan edi; bular jumlasiga yahudiy diniy marosimlarini taqiqlash va Quddusdagi Ma’badni tahqirlash ham kirardi. O‘z farmonlarini ijro ettirish maqsadida Antiox turli shahar va qishloqlarga vakillar yuborib, yahudiy aholisini uning buyruqlariga bo‘ysunishga majbur qilgan edi.

In Modein, one of the Seleucid officials arrived to enforce the king’s decree by commanding the Jewish inhabitants to participate in pagan rituals and make offerings to Greek gods. An elderly Jewish priest named Mattathias refused to comply with the order and killed both a Jew who stepped forward to offer the sacrifice and the Seleucid official. This act of defiance by Mattathias and his family marked the beginning of the Maccabean Revolt against Seleucid rule.

Modiyinda salavkiy amaldorlaridan biri podshohning farmonini ijro etish uchun kelib, yahudiy aholini butparastona marosimlarda qatnashib, yunon xudolariga qurbonliklar keltirishga buyurdi. Mattatiyas ismli yoshi ulug‘ bir yahudiy ruhoniysi bu buyruqqa bo‘ysunishdan bosh tortdi va qurbonlikni keltirish uchun oldinga chiqqan bir yahudiyni ham, salavkiy amaldorini ham o‘ldirdi. Mattatiyas va uning oilasi ko‘rsatgan bu itoatsizlik harakati salavkiylar hukmronligiga qarshi Makkabiylar qo‘zg‘olonining boshlanishini belgiladi.

Mattathias and his five sons, including Judas Maccabee, fled to the hills and began a guerrilla war against the Seleucid forces. The revolt eventually grew in strength and support, leading to a series of military victories against the Seleucids.

Mattatiyos va uning besh o‘g‘li, jumladan Yahudo Makkabiy, tog‘larga qochib ketib, Salavkiylar qo‘shinlariga qarshi partizan urushini boshladilar. Qo‘zg‘olon oxir-oqibat kuch va qo‘llab-quvvatlash jihatidan o‘sib bordi hamda Salavkiylarga qarshi bir qator harbiy g‘alabalarga olib keldi.

The events at Modein in 167 BC, were a pivotal moment in Jewish history, marking the beginning of the Maccabean Revolt and the struggle for religious freedom and independence against foreign rule. The rededication of the second temple in Jerusalem, which marks the historical event celebrated during Hanukkah, occurred in 164 BC, three years before the “league” of verse twenty-three.

Miloddan avvalgi 167 yilda Modeinda yuz bergan voqealar yahudiylar tarixidagi burilish nuqtasi bo‘lib, Makkabiylar qo‘zg‘olonining boshlanishi hamda chet el hukmronligiga qarshi diniy erkinlik va mustaqillik uchun kurashni belgiladi. Hanukka bayrami davomida nishonlanadigan tarixiy voqeani ifodalovchi Quddusdagi ikkinchi ma’badning qayta bag‘ishlanishi esa miloddan avvalgi 164 yilda, yigirma uchinchi oyatdagi “ittifoq”dan uch yil oldin sodir bo‘ldi.

After reclaiming Jerusalem and the Temple, the Maccabees cleansed the Temple of the pagan defilements and restored it to its proper religious use. According to tradition, they found only a single cruse of consecrated oil, enough to light the menorah for only one day. Actually, no contemporary historical witness of that event exists, and it was not until the sixth century that the Jewish fable is found in literature. Sister White compares the apostate Jewish church with the Catholic church, especially emphasizing that both churches base the religion upon human customs and traditions. As with the many various fabricated miracles within the history of the papal Church, the fable of the one days oil lasting for eight days has no historical witness.

Quddus va Ma’badni qayta qo‘lga kiritgach, Makkabiylar Ma’badni butparastona bulg‘anishlardan pokladilar va uni o‘zining munosib diniy foydalanishiga qaytardilar. An’anaga ko‘ra, ular faqat bitta muqaddas qilingan moy ko‘zachasini topdilar; u menorani atigi bir kun yoqish uchun yetarli edi. Aslida esa, o‘sha voqeaga oid zamondosh biror tarixiy guvohlik mavjud emas, va yahudiy afsonasi adabiyotda faqat oltinchi asrga kelibgina uchraydi. Sister White murtad yahudiy cherkovini katolik cherkovi bilan qiyoslaydi, ayniqsa har ikkala cherkov ham dinni insoniy urf-odatlar va an’analar ustiga asoslashini ta’kidlaydi. Papalik cherkovi tarixidagi ko‘plab uydirma mo‘jizalarda bo‘lgani kabi, bir kunlik moyning sakkiz kun davom etgani haqidagi afsona ham hech qanday tarixiy guvohlikka ega emas.

Verse ten, of Daniel chapter eleven, identifies the first battle of the three battles of verse forty, which I have previously identified as three battles of a cold war, as well as, three proxy wars. A sister questioned my defining the Ukrainian War, which is the second of these three wars as cold wars, for as she correctly pointed out there has been abundant death and destruction. What I have been defining in previous articles as the three battles of the “cold war”, was defined in those terms to draw a distinction between these three battles and the three World Wars that occur during the history of the earth beast of Revelation thirteen. These three wars are proxy wars and have also been defined that way.

Doniyor kitobining o‘n birinchi bobidagi o‘ninchi oyat qirqinchi oyatdagi uchta jangning birinchi jangini belgilaydi; men avvalroq ularni sovuq urushning uchta jangi, shuningdek, uchta vositachi urush sifatida aniqlagan edim. Bir opa-singil bu uch urushdan ikkinchisi bo‘lgan Ukraina urushini sovuq urushlar deb ta’riflashimga savol berdi, chunki u to‘g‘ri ta’kidlaganidek, unda o‘lim va vayronagarchilik nihoyatda ko‘p bo‘lgan. Avvalgi maqolalarda men “sovuq urush”ning uchta jangi deb ta’riflagan narsalar shu atamalar bilan, Vahiy kitobining o‘n uchinchi bobidagi yer yirtqichining tarixi davomida sodir bo‘ladigan uchta Jahon urushi bilan bu uch jang o‘rtasidagi farqni ko‘rsatish uchun ifodalangan edi. Bu uch urush vositachi urushlardir va ular shu tarzda ham ta’riflangan.

I intend to identify those three battles as “the three battles of verse forty” or proxy wars, from this point onward in these articles, to remove the discrepancy of identifying a hot war as a cold war. By my definition, the three battles of verse forty, do not include the battle of 1798, which is part of verse forty, but only the three battles from the time of the end in 1989 unto the Sunday law of verse forty-one. The three battles are more correctly identified as proxy wars, that are accomplished within the context of the warfare between the king of the north and the king of the south, which in the history of verse forty, represent the warfare between Catholicism (the king of the north) and Communism (the king of the south).

Men bundan buyon ushbu maqolalarda o‘sha uchta jangni “qirqinchi oyatning uch jangi” yoki proksi urushlar deb atamoqchiman, toki qizg‘in urushni sovuq urush deb belgilashdagi nomuvofiqlik bartaraf etilsin. Mening ta’rifimga ko‘ra, qirqinchi oyatning uch jangi qirqinchi oyatning bir qismi bo‘lgan 1798-yildagi jangni o‘z ichiga olmaydi, balki faqat oxirzamonning 1989-yildan boshlab qirq birinchi oyatdagi yakshanba qonunigacha bo‘lgan uchta jangni qamrab oladi. Bu uchta jangni, aniqrog‘i, proksi urushlar deb belgilash to‘g‘ridir; ular shimol podshohi bilan janub podshohi o‘rtasidagi urush doirasida amalga oshadi, va qirqinchi oyat tarixida bu urush katolitsizm (shimol podshohi) bilan kommunizm (janub podshohi) o‘rtasidagi kurashni ifodalaydi.

The first of those three battles identifies the victory of Catholicism over Communism in 1989, as the papacy joined with its proxy army, represented by the United States, in sweeping away the Soviet Union in 1989, though Russia, the head (or “fortress”), was left standing. The current Ukrainian War is once again a battle between Catholicism and Communism, with the papacy employing the Ukrainian government as its proxy against Russia, along with the support of the papacy’s previous proxy power, the United States, including the rest of the globalist western world. That war is represented in verses eleven and twelve, and identifies that Communism (Russia), will prevail over Catholicism.

O‘sha uchta jangning birinchisi 1989-yilda katolitsizmning kommunizm ustidan qozongan g‘alabasini ko‘rsatadi; o‘sha paytda papalik o‘zining vakil qo‘shini bilan, ya’ni Qo‘shma Shtatlar orqali ifodalangan kuch bilan birlashib, 1989-yilda Sovet Ittifoqini supurib tashladi, garchi Rossiya, bosh (yoki “qal’a”) bo‘lib, tik qolgan bo‘lsa-da. Hozirgi Ukraina urushi ham yana katolitsizm bilan kommunizm o‘rtasidagi jang bo‘lib, unda papalik Rossiyaga qarshi o‘zining vakili sifatida Ukraina hukumatidan foydalanmoqda, bunga papalikning avvalgi vakil qudrati bo‘lgan Qo‘shma Shtatlar, shuningdek globalistik g‘arb dunyosining qolgan qismi ham ko‘mak bermoqda. Bu urush o‘n birinchi va o‘n ikkinchi oyatlarda tasvirlangan bo‘lib, kommunizm (Rossiya) katolitsizm ustidan g‘alaba qozonishini ko‘rsatadi.

The third of those three proxy battles is represented in verse fifteen, as the Battle of Panium. The battle was between the Ptolemaic kingdom (the king of the south) and the Seleucid kingdom (the king of the north). In that battle the proxy army of Catholicism is once again the United States.

O‘sha uchta vakillik urushining uchinchisi o‘n beshinchi oyatda Panium jangi sifatida ifodalangan. Bu jang Ptolemeylar shohligi (janub shohi) bilan Salavkiylar shohligi (shimol shohi) o‘rtasida bo‘lgan. O‘sha jangda katolitsizmning vakillik qo‘shini yana bir bor Amerika Qo‘shma Shtatlaridir.

In the first battle in 1989, the proxy army of the Republican horn of the United States was employed by the papacy to bring down the political structure of the Soviet Union, while leaving intact, its head (Russia). In the second battle, which is the Ukrainian war, the proxy army of the Nazi’s is defeated by Russia. In the third battle the United States, the proxy army of the papacy again defeats the king of the south.

1989-yildagi birinchi jangda Amerika Qo‘shma Shtatlarining Respublikachi shoxining proksiya armiyasi papalik tomonidan Sovet Ittifoqining siyosiy tuzilmasini qulatish uchun ishga solindi, shu bilan birga uning boshini (Rossiyani) saqlab qoldi. Ukraina urushi bo‘lgan ikkinchi jangda natsistlarning proksiya armiyasi Rossiya tomonidan mag‘lub etiladi. Uchinchi jangda esa papalikning proksiya armiyasi bo‘lgan Amerika Qo‘shma Shtatlari yana janub shohini mag‘lub etadi.

The three battles bear the signature of “Truth”, with the first and last battles being carried out by the victorious proxy army of the United States. In the first battle the head of the king of the south was left intact, and in the third battle the proxy army of the United States, becomes the head of the king of the south. The second proxy army was also the proxy army of the papacy in the Second World War. In both instances the proxy army of Nazism was and will be defeated. The papacy fully subdues all her enemies before verse sixteen, when the threefold union is accomplished.

Uch jang “Haqiqat”ning muhrini o‘zida olib yuradi; birinchi va oxirgi janglar Amerika Qo‘shma Shtatlarining g‘olib vakil qo‘shini tomonidan olib boriladi. Birinchi jangda janub shohining boshi butun qoldirilgan edi, uchinchi jangda esa Amerika Qo‘shma Shtatlarining vakil qo‘shini janub shohining boshiga aylanadi. Ikkinchi vakil qo‘shin Ikkinchi jahon urushi davrida papalikning ham vakil qo‘shini edi. Har ikkala holatda ham natsizmning vakil qo‘shini mag‘lub etilgan va etiladi. Papalik o‘zining barcha dushmanlarini o‘n oltinchi oyatgacha, ya’ni uch karra ittifoq amalga oshirilguncha, to‘liq bo‘ysundiradi.

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

> “Ptolemey [Putin] o‘z g‘alabasidan oqilona foydalanish uchun zarur farosatdan mahrum edi. Agar u o‘z muvaffaqiyatini izchil davom ettirganida, ehtimol Antioxning butun saltanatiga hukmdor bo‘lib olgan bo‘lur edi; biroq u atigi bir necha po‘pisa va bir necha tahdid bilan kifoyalanib, o‘zini hayvoniy ehtiroslarining uzluksiz va jilovsiz rohatiga topshira olishi uchun sulh tuzdi. Shunday qilib, dushmanlarini yenggan bo‘lsa-da, u o‘z illatlari tomonidan yengildi va barpo etishi mumkin bo‘lgan ulug‘ nomni unutib, vaqtini bazm-u ishrat hamda shahvatparastlik ichida o‘tkazdi.

> “His heart was lifted up by his success, but he was far from being strengthened by it; for the inglorious use he made of it caused his own subjects to rebel against him.” Uriah Smith, Daniel and the Revelation, 254.

> “Uning qalbi muvaffaqiyati tufayli mag‘rurlanib ketdi, ammo bu bilan u quvvatlanishdan yiroq edi; chunki u bundan sharafsiz tarzda foydalangani o‘z fuqarolarining unga qarshi bosh ko‘tarishiga sabab bo‘ldi.” Uriah Smith, Daniel and the Revelation, 254.

A second witness that the victory of Putin marks his end, is with the southern kingdom of Judah’s king Uzziah, whose heart was also lifted up by his military victories, and thereafter, as with Ptolemy, sought to perform the work of the priests in the sanctuary, and was struck with leprosy and immediately removed from power. Putin’s victory in the Ukrainian war marks the beginning of his end as the king of the south (the king of atheism). His end was typified with the beginning of verse forty’s prophetic king of the south (France), which identified a revolution that overthrew the leadership, as happened with Ptolemy. Putin’s end was also represented with the end of the Soviet Union, where the leader (Gorbachev), dissolved the Soviet Union, and immediately took a job with the United Nations, the last-day globalist symbol of atheism, the king of the south. After Putin’s victory in the Ukraine, he is also typified by Napoleon at Waterloo, and the exile that followed; and also, king Uzziah, with his leprosy, and the exile that followed, as well as Ptolemy’s drunken end and the end of the Soviet Union in 1989.

Putinning g‘alabasi uning oxirini bildirayotganining ikkinchi guvohligi Yahudoning janubiy shohligi shohi Uzziyo misolida ko‘rinadi; uning ham yuragi harbiy g‘alabalari tufayli kibrlanib ketgan edi, va shundan so‘ng, Ptolemey singari, muqaddasxonada ruhoniylarning ishini bajarishga urindi, buning oqibatida moxovlikka chalindi va darhol hokimiyatdan chetlatildi. Putinning Ukraina urushidagi g‘alabasi uning janub shohi (ateizm shohi) sifatidagi oxirining boshlanishini belgilaydi. Uning oxiri qirqinchi oyatning bashoratli janub shohi (Fransiya)ning boshlanishi bilan timsollangan bo‘lib, bu, Ptolemey bilan yuz bergani kabi, rahbariyatni ag‘darib tashlagan bir inqilobni ko‘rsatgan edi. Putinning oxiri, shuningdek, Sovet Ittifoqining tugashi bilan ham ifodalangan edi; o‘shanda yetakchi (Gorbachyov) Sovet Ittifoqini tarqatib yubordi va darhol Birlashgan Millatlar Tashkilotida, ya’ni oxirgi kunlarning ateizmning globalistik timsoli bo‘lgan janub shohida, ish oldi. Putinning Ukrainadagi g‘alabasidan so‘ng, u, shuningdek, Vaterloodagi Napoleon va undan keyin kelgan surgun bilan; shuningdek, moxovligi bilan shoh Uzziyo va undan keyin kelgan surgun bilan; shuningdek, Ptolemeyning mastlikdagi oxiri va 1989 yildagi Sovet Ittifoqining tugashi bilan ham timsollanadi.

The Battle of Panium occurred in 200 BC, and in that very year Rome openly intercedes into history. Their insertion into the prophetic narrative precedes the conquering of Jerusalem represented in verse sixteen, and fulfilled in 63 BC. at the time she proclaimed that she was the defender of the child king in Egypt. In the third battle of verse forty, involving the kings of the north and south, the papacy will insert itself into history again, pretending to be the protector of Russia. At that same time Seleucus, in the type, defeated Ptolemy in the battle of Panium, thus identifying that the United States, the proxy army of the papacy in the first and last battles of verse forty, defeats “Egypt” (the king of the south).

Panium jangi miloddan avvalgi 200-yilda sodir bo‘ldi va aynan o‘sha yili Rim tarixga ochiqdan-ochiq aralashadi. Ularning bashoratli rivoyatga kirib kelishi o‘n oltinchi oyatda ifodalangan va miloddan avvalgi 63-yilda amalga oshgan Quddusning zabt etilishidan oldin keladi; o‘sha paytda u Misrdagi go‘dak podshohning himoyachisi ekanini e’lon qilgan edi. Qirqinchi oyatdagi uchinchi jangda, shimol va janub podshohlari ishtirok etadigan o‘sha to‘qnashuvda, papalik yana tarixga kirib keladi va o‘zini Rossiyaning himoyachisi qilib ko‘rsatadi. Xuddi o‘sha vaqtda timsolda Seleuk Panium jangida Ptolemeyni mag‘lub etdi; shu tariqa qirqinchi oyatning birinchi va oxirgi janglarida papalikning vakil qo‘shini bo‘lgan Qo‘shma Shtatlar “Misr”ni (janub podshohini) mag‘lub etishi aniqlanadi.

In the year 200 BC, we symbolically find the papacy, as the whore of Tyre begins to sing her songs of fornication in advance of the threefold union at the Sunday law of verse sixteen. At the same time the United States prevails over the United Nations, thus securing its position as the premier king of the ten kings. All the dynamics of the threefold union that are accomplished at the Sunday law, are settled before verse sixteen.

Miloddan avvalgi 200-yilda biz ramziy ma’noda papalikni topamiz; Tirning fohishasi o‘n oltinchi oyatdagi Yakshanba qonunida yuz beradigan uch karra ittifoqdan oldin zinosining qo‘shiqlarini ayta boshlaydi. Ayni paytda Amerika Qo‘shma Shtatlari Birlashgan Millatlar Tashkiloti ustidan ustun keladi va shu tariqa o‘nta shohning bosh shohi sifatidagi mavqeini mustahkamlaydi. Yakshanba qonunida amalga oshadigan uch karra ittifoqning barcha dinamikalari o‘n oltinchi oyatdan oldin hal etiladi.

The dragon power’s political structure, as represented by the United Nations, agrees, in verse sixteen, to give its political structure to the beast, but before it does so the papacy conquers the religion of the dragon. Paganism must once again, be taken away. Protestantism was removed in the Reagan years, in the first battle of verse forty, and in the time of the last Republican president the religion of the dragon will also be placed into subjection to the religion of Catholicism, as it was in the year 508. The process of removing any religious resistance to the papacy being placed upon the throne began in the Reagan years, and it ends in the Trump years. The resistance of apostate Protestantism against Catholicism was removed in the first battle of verse forty, and the resistance of spiritualism will be removed in the last battle of verse forty.

Ajdaho qudratining siyosiy tuzilmasi, Birlashgan Millatlar Tashkiloti orqali ifodalanganidek, o‘n oltinchi oyatda o‘z siyosiy tuzilmasini maxluqqa berishga rozi bo‘ladi, biroq bundan oldin papalik ajdahoning dinini zabt etadi. Butparastlik yana bir bor olib tashlanishi kerak. Protestantizm qirqinchi oyatning birinchi jangida, Reygan yillarida chetlatildi, va so‘nggi Respublikachi prezident davrida ajdahoning dini ham, xuddi 508-yilda bo‘lgani kabi, katoliklik diniga bo‘ysundiriladi. Papalikning taxtga o‘tqazilishiga qarshi bo‘lgan har qanday diniy qarshilikni bartaraf etish jarayoni Reygan yillarida boshlandi va Tramp yillarida nihoyasiga yetadi. Murtad protestantizmning katoliklikka qarshi qarshiligi qirqinchi oyatning birinchi jangida olib tashlandi, va spiritizmning qarshiligi qirqinchi oyatning so‘nggi jangida olib tashlanadi.

In the same complicated interplay of human events, apostate Protestantism must establish itself as the religious and political authority over the ten kings of Revelation chapter seventeen. Thus, the Battle of Panium is identifying when the United States prevails over the United Nations, just before the Sunday law of verse sixteen.

Xuddi insoniy voqealarning o‘sha murakkab o‘zaro ta’siri doirasida, murtad Protestantizm Vahiy kitobining o‘n yettinchi bobidagi o‘nta podsho ustidan diniy va siyosiy hokimiyat sifatida o‘zini qaror toptirishi lozim. Shunday qilib, Paniyum jangi Vahiy 17:16 dagi yakshanba qonunidan sal avval, Amerika Qo‘shma Shtatlari Birlashgan Millatlar Tashkiloti ustidan g‘olib keladigan paytni aniqlab bermoqda.

It is an established rule of prophecy that the dragon, the beast and the false prophet each have their own peculiar prophetic characteristics. One of those prophetic characteristics is that the beast (Catholicism), is always prophetically located in the city of Rome. The False Prophet is always prophetically located in the United States. But with the dragon, the characteristic of where the dragon is prophetically located is that it always moves. The dragon began in heaven, then came to the Garden of Eden, and eventually the dragon is located in Egypt.

Vahiy ilmining muqarrar qoidasi shuki, ajdarho, hayvon va soxta payg‘ambarning har biri o‘ziga xos bashoratli xususiyatlarga egadir. Ana shu bashoratli xususiyatlardan biri shundaki, hayvon (katoliklik) bashoratda doimo Rim shahrida joylashgan bo‘ladi. Soxta payg‘ambar esa bashoratda doimo Amerika Qo‘shma Shtatlarida joylashgan bo‘ladi. Ammo ajdarhoga kelganda, uning bashoratda qayerda joylashganini ifodalovchi xususiyat shuki, u doimo ko‘chib yuradi. Ajdarho avval osmonda boshlangan, so‘ng Adan bog‘iga kelgan, va oxir-oqibat ajdarho Misrda joylashgan bo‘ladi.

> 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 29:3.

> Gapirgin va aytgin: “Egamiz Rabbiy shunday demoqda: Mana, Men senga qarshiman, ey Misr shohi Fir’avn, o‘z daryolari o‘rtasida yotgan ulkan ajdarho, sen: ‘Mening daryom o‘zimnikidir, uni o‘zim uchun yaratdim’, degansan.” Hizqiyol 29:3.

The prophetic location of the dragon moves. In the time of John, the seat of the dragon, which represents its throne, was identified as being in Pergamos.

Ajdahoning bashoratdagi joylashuvi ko‘chadi. Yuhanno davrida ajdahoning maskani, ya’ni uning taxtini ifodalovchi o‘rni, Pergamda ekanligi ko‘rsatilgan edi.

> And to the angel of the church in Pergamos write; These things saith he which hath the sharp sword with two edges; I know thy works and where thou dwellest, even where Satan’s seat is: and thou holdest fast my name, and hast not denied my faith, even in those days wherein Antipas was my faithful martyr, who was slain among you, where Satan dwelleth. Revelation 2:12, 13.

> Pergamdagi jamoatning farishtasiga shunday yoz: Ikki qirrali o‘tkir qilichga ega bo‘lgan Zot shunday deydi: Men sening ishlaringni va qayerda yashashingni bilaman, ya’ni Shaytonning taxti turgan joyda; sen esa Mening nomimni mahkam tutib turibsan va hatto Antipa — sizlarning orangizda, Shayton yashaydigan joyda o‘ldirilgan, Mening sodiq shahidim bo‘lgan — o‘sha kunlarda ham Menga bo‘lgan imonni inkor etmading. Vahiy 2:12, 13.

The practice of pagan Rome was to bring all the pagan deities they became associated with back to the city of Rome, and represent them in the Pantheon Temple. This is why Daniel records that the “place of his sanctuary was cast down.” The place of pagan Rome’s sanctuary was the city of Rome, which was cast down by Constantine in the year 330, but the sanctuary that was “in” Rome was the Pantheon Temple, Pan-Theon meaning, “the temple of all the gods”. The Romans moved the location of Satan’s seat to the Pantheon Temple from Pergamos. Sister White informs us that pagan Rome is the dragon.

Butparast Rimning odati shundan iborat ediki, ular aloqa qilgan barcha butparast xudolarni Rim shahriga olib kelib, Pantheon ma’badida namoyon etar edilar. Shuning uchun Doniyor “uning muqaddas joyining maskani yiqitib tashlandi”, deb qayd etadi. Butparast Rimning muqaddas joyi turgan maskan Rim shahri edi; u Konstantin tomonidan milodiy 330-yilda qulatildi, ammo Rimning “ichida” bo‘lgan muqaddas joy Pantheon ma’badi edi; Pan-Theon “barcha xudolar ma’badi” degan ma’noni anglatadi. Rimliklar Shaytonning taxti joylashgan o‘rinni Pergamdan Pantheon ma’badiga ko‘chirdilar. Opa Uayt bizga butparast Rim ajdaho ekanini ma’lum qiladi.

> “Thus while the dragon, primarily, represents Satan, it is, in a secondary sense, a symbol of pagan Rome.” The Great Controversy, 439.

> “Shunday qilib, ajdaho, birlamchi ma’noda, Shaytonni ifodalasa-da, ikkilamchi ma’noda butparast Rimning ramzidir.” The Great Controversy, 439.

Pagan Rome divided into ten nations, and France became the king of the south when it introduced the atheism of Egypt during the French Revolution. By 1917, the dragon had moved from France to Russia. Verse ten represents 1989, and verses eleven and twelve, represent the battles of “the borderline” (Raphia and Ukraine), and the battle of Panium represents the third step the papacy accomplishes as she secures the threefold union in verse sixteen. It represents the hidden history of verse forty.

Butparast Rim o‘nta xalqqa bo‘lindi, va Fransiya Fransuz inqilobi davrida Misrning ateizmini joriy etganida janub podshohi bo‘ldi. 1917-yilga kelib, ajdaho Fransiyadan Rossiyaga ko‘chdi. O‘ninchi oyat 1989-yilni ifodalaydi, o‘n birinchi va o‘n ikkinchi oyatlar esa “chegara chizig‘i”ning janglarini (Rafiya va Ukraina) ifodalaydi, Panium jangi esa papalik o‘n oltinchi oyatda uch karra ittifoqni mustahkamlab borar ekan, amalga oshiradigan uchinchi qadamni ifodalaydi. Bu qirqinchi oyatning yashirin tarixini ifodalaydi.

We will continue this study in the next article.

Biz bu tadqiqotni keyingi maqolada davom ettiramiz.

> When Jesus came into the coasts of Caesarea Philippi [Panium], he asked his disciples, saying, Whom do men say that I the Son of man am? And they said, Some say that thou art John the Baptist: some, Elias; and others, Jeremias, or one of the prophets. He saith unto them, But whom say ye that I am? And Simon Peter answered and said, Thou art the Christ, the Son of the living God. And Jesus answered and said unto him, Blessed art thou, Simon Barjona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven. And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven. Then charged he his disciples that they should tell no man that he was Jesus the Christ. From that time forth began Jesus to show unto his disciples, how that he must go unto Jerusalem, and suffer many things of the elders and chief priests and scribes, and be killed, and be raised again the third day. Matthew 16:13–21.

> Iso Qaysariya Filippi [Paniyum] hududlariga kelganida, shogirdlaridan so‘rab dedi: Odamlar Meni, Inson O‘g‘lini, kim deb aytishadi? Ular dedilar: ba’zilari Seni Yahyo Cho‘mdiruvchi deydilar; ba’zilari Ilyos; boshqalari esa Irmiyo yoki payg‘ambarlardan biri, deydilar. U ularga dedi: Sizlar-chi, Meni kim deb aytasizlar? Shunda Simun Butrus javob berib dedi: Sen Masihsan, barhayot Xudoning O‘g‘lisan. Iso unga javob berib dedi: Baxtlisan sen, Simun Barjona, chunki buni senga etu suyak emas, balki osmondagi Otam ayon qildi. Men ham senga aytaman: sen Butrussan, va Men O‘z jamoatimni mana shu qoya ustiga quraman; do‘zax darvozalari unga bas kelolmaydi. Men senga Osmon Shohligining kalitlarini beraman; yer yuzida nimani bog‘lasang, osmonda bog‘langan bo‘ladi, va yer yuzida nimani bo‘shatsang, osmonda bo‘shatilgan bo‘ladi. Shundan keyin U shogirdlariga O‘zi Iso Masih ekanini hech kimga aytmaslikni qat’iy buyurdi. O‘sha vaqtdan boshlab Iso shogirdlariga Quddusga borishi, oqsoqollar, bosh ruhoniylar va ulamolardan ko‘p azob chekishi, o‘ldirilishi va uchinchi kuni qayta tirilishi kerakligini ko‘rsata boshladi. Matto 16:13–21.

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