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

Doniyor kitobi — bir yuz oltmish birinchi

Rome’s Role in Establishing the Vision of Bible Prophecy: A Detailed Examination of Daniel Chapter Eleven

Muqaddas Kitob bashoratining vahiyini qaror toptirishda Rimning o‘rni: Doniyor kitobining o‘n birinchi bobini batafsil tadqiq etish

Author

Jeff Pippenger

Published

March 27, 2024

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The vision of Daniel chapter eleven, is the main point of reference for all the visions of Bible prophecy, and the vision of chapter eleven is established by the symbol of Rome.

Doniyor kitobining o‘n birinchi bobidagi vahiy Muqaddas Kitob bashoratlariga oid barcha vahiylar uchun asosiy tayanch nuqtasidir, va o‘n birinchi bobdagi bu vahiy Rim ramzi orqali mustahkamlangan.

> And in those times there shall many stand up against the king of the south: also the robbers of thy people shall exalt themselves to establish the vision; but they shall fall. Daniel 11:14.

> Va o‘sha zamonlarda janub podshohiga qarshi ko‘plar bosh ko‘taradilar; xalqing ichidagi talonchi kishilar ham vahiyni amalga oshirish uchun o‘zlarini yuksaltiradilar; ammo ular yiqiladilar. Daniel 11:14.

Jones addresses the previous verse as follows:

Jones oldingi oyatga quyidagicha murojaat qiladi:

> “When the Amorites had filled up the measure of their iniquity, their place was given to Israel, the people of God. When Israel, following the way of the heathen, filled also the cup of iniquity, God brought up the kingdom of Babylon, and took all away. When Babylon had filled up the cup of its iniquity, the power was transferred to Persia. And when the angel was turned away by the wickedness of the Persians, then the prince of Grecia comes in and sweeps it away.”

> “Amoriylar o‘z gunohlarining me’yorini to‘ldirganlarida, ularning o‘rni Xudoning xalqi bo‘lgan Isroilga berildi. Isroil esa, majusiylarning yo‘lidan borib, gunoh kosasini ham to‘ldirgach, Xudo Bobil shohligini ko‘tardi va hammasini tortib oldi. Bobil o‘z gunoh kosasini to‘ldirgach, hokimiyat Forsga ko‘chirildi. Forslarning yovuzligi sababli farishta yuz o‘girganida esa, Yunoniston amiri kirib keladi va uni supurib tashlaydi.”

> “And how long was the power of Grecia to continue? When was it to be broken? ‘When the transgressors were come to the full.’ That nation stands until it has filled up the measure of its iniquity, and then the power is transferred to another kingdom. That power to which it was transferred was the Roman, as we learn from Daniel 11:14. ‘And in those times there shall many stand up against the king of the south; also the robbers of thy people shall exalt themselves to establish the vision; but they shall fall.’ This nation is pointed out as a nation of robbers—the children of robbers, as says the margin of the text.

> “Va Yunonistonning qudrati qancha vaqt davom etishi kerak edi? Qachon u sindirilishi kerak edi? ‘Qonunbuzarlar gunohining to‘la chorasiga yetganlarida.’ O‘sha xalq o‘z qabihligining me’yorini to‘ldirguniga qadar turadi, so‘ng hokimiyat boshqa bir shohlikka o‘tkaziladi. U o‘tkazilgan hokimiyat esa Rimniki edi, buni Doniyor 11:14 dan bilamiz. ‘Va o‘sha zamonlarda janub shohiga qarshi ko‘plar bosh ko‘taradilar; shuningdek, xalqing orasidagi talonchi kishilar ham vahiy tasdiqlansin deb o‘zlarini ko‘taradilar; ammo yiqilurlar.’ Bu xalq talonchilar xalqi sifatida ko‘rsatilgan — matn hoshiyasida aytilganidek, talonchilarning farzandlari sifatida.”

> “These are the ones to whom the kingdom is now given, and what for?—‘The children of robbers shall exalt themselves to establish the vision.’ When this nation comes upon the scene, then there enters that which establishes the vision, that which is one great object of the vision, the one chief landmark in the line of vision which God has given through the prophets for all time.” A. T. Jones, The Columbian Year and the Meaning of the Four Centuries, 6.

> “Shohlik endi aynan shularga beriladi, va nima uchun? — ‘Bosqinchilar farzandlari vahiy(ni) mustahkamlash uchun o‘zlarini yuksaltiradilar.’ Bu xalq maydonga chiqqanida, u holda vahiyni mustahkamlaydigan narsa kirib keladi; u vahiydagi ulug‘ maqsadlardan biri, Xudo barcha zamonlar uchun payg‘ambarlar orqali bergan vahiy chizig‘idagi asosiy bosh mo‘ljal bo‘lgan narsadir.” A. T. Jones, The Columbian Year and the Meaning of the Four Centuries, 6.

Jones says when the Roman power “comes upon the scene, then there enters that which establishes the” … “line of vision which God has given through the prophets for all time.” In Miller’s history the Protestants taught, as Laodicea Adventism now does, that the robbers of thy people represent Antiochus Epiphanes, a Seleucid king who ruled from 175 to 164 BC. He was a member of the Seleucid dynasty, which was one of the Greek successor states which came out of the breakup of Alexander the Great’s empire. The disagreement over this issue was so specific in Millerite history, that the identification of Antiochus Epiphanes is represented upon the 1843 pioneer chart.

Jonsning aytishicha, Rim hokimiyati “sahna ustiga chiqqanida, o‘shanda” … “Xudo payg‘ambarlar orqali barcha zamonlar uchun bergan ko‘rish chizig‘ini belgilab beradigan narsa kirib keladi.” Miller tarixida protestantlar, xuddi hozirgi Laodikiya Adventizmi o‘rgatayotganidek, “sening xalqingning talonchilari” miloddan avvalgi 175 yildan 164 yilgacha hukmronlik qilgan Salavkiylar shohi Antiox Epifan ekanini o‘rgatganlar. U Salavkiylar sulolasiga mansub edi; bu sulola Aleksandr Makedonskiy imperiyasining parchalanishidan keyin yuzaga kelgan yunon voris davlatlaridan biri edi. Bu masala yuzasidan kelishmovchilik Milleriylar tarixida shu qadar aniq bo‘lganki, Antiox Epifanning aynan shunday identifikatsiyasi 1843 yilgi kashshoflar jadvalida aks ettirilgan.

The reference to Antiochus on the chart represents the only reference to something that is not found in God’s prophetic Word. It is there to refute the false teachings of the Protestants of that period, which is now the false teaching of Laodicean Adventism. Whether William Miller understood the depth of importance in understanding that Rome is the earthly power that establishes the “line of vision which God has given through the prophets for all time,” is doubtful, but it was clear enough to soundly defend the fact that Rome establishes the vision.

Jadvaldagi Antioxga oid ishora Xudoning payg‘ambarlik Kalomida topilmaydigan narsaga qilingan yagona ishorani ifodalaydi. U o‘sha davrdagi protestantlarning soxta ta’limotlarini — hozir esa Laodikeya Adventizmining soxta ta’limoti bo‘lgan qarashni — rad etish uchun u yerda joylashtirilgan. Uilyam Miller «Xudo barcha zamonlar uchun payg‘ambarlar orqali bergan ko‘rish chizig‘ini» o‘rnatadigan yer yuzidagi qudrat Rim ekanini anglashdagi ahamiyatning nechog‘li teranligini tushunganmi-yo‘qmi, bu shubhali; biroq Rim vahiy-ko‘rishni o‘rnatishini qat’iy himoya qilish uchun bu yetarlicha ravshan edi.

> Where there is no vision, the people perish: but he that keepeth the law, happy is he. Proverbs 28:14.

> Vahiy bo‘lmagan yerda xalq halok bo‘ladi; ammo qonunni saqlaydigan baxtlidir. Hikmatlar 28:14.

Solomon recorded that where there is no vision, the people perish, and the Hebrew word “vision,” in verse fourteen is the same as in Solomon’s proverb. The vision is a life-or-death proposition, and the “vision” is established by the symbol of Rome. The word “vision” in verse fourteen, is the same word for vision in Habakkuk, chapter two.

Sulaymon shuni qayd etganki, vahiy bo‘lmagan joyda xalq halok bo‘ladi, va o‘n to‘rtinchi oyatdagi ibroniycha “vahiy” so‘zi Sulaymonning hikmatli so‘zidagi bilan aynan bir xildir. Vahiy hayot-mamot masalasidir, va “vahiy” Rim ramzi orqali mustahkamlanadi. O‘n to‘rtinchi oyatdagi “vahiy” so‘zi Habakkuk kitobining ikkinchi bobidagi vahiy uchun ishlatilgan ayni o‘sha so‘zdir.

> I will stand upon my watch, and set me upon the tower, and will watch to see what he will say unto me, and what I shall answer when I am reproved. And the Lord answered me, and said, Write the vision, and make it plain upon tables, that he may run that readeth it. For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. Habakkuk 2:1–3.

> Men qo‘riqxonamda turaman, minoraga chiqib o‘rnimni egallayman va U menga nima deyishini hamda tanbeh topganimda nima deb javob berishimni ko‘rish uchun kuzataman. Shunda Egamiz menga javob berib, dedi: “Vahiyni yozib qo‘y, uni lavhalar ustiga ravshan qilib bitib qo‘y, toki uni o‘qigan odam yugurib borsin. Chunki vahiy hali belgilangan vaqt uchundir, ammo oxirida u so‘zlaydi va yolg‘on chiqmaydi; agar u kechikkanday bo‘lsa ham, uni kut; chunki u albatta keladi, kech qolmaydi.” Habakkuk 2:1–3.

The word “reproved” in verse one, means “argued with”. William Miller was the watchman that was set upon the tower in the history of the movement of the first and second angels, and when in prophetic symbolism he asked what he should answer in the debate of his history, he was told to write the vision, which is established by the symbol of Rome. In agreement with this fact, when the Millerites produced the 1843 pioneer chart in fulfillment of these three verses of Habakkuk, they gave reference to the very heart of the debate they engaged in. They no doubt, did not understand that their referencing to the foolish argument that Antiochus Epiphanes was the power who established the vision represents the debate of Habakkuk chapter two, but Sister White said that chart was “directed by the hand of the Lord, and should not be altered,” so the reference to the debate on the chart was from God’s hand.

Birinchi oyatdagi “reproved” so‘zi “bahslashdi” degan ma’noni anglatadi. William Miller birinchi va ikkinchi farishtalar harakati tarixida minoraga qo‘yilgan soqchi edi, va u bashoratli ramziylikda o‘z tarixining bahsida nima deb javob berishi kerakligini so‘raganida, unga vahyni yozib qo‘yish aytildi; bu vahiy Rim ramzi orqali mustahkamlangan. Bu haqiqatga muvofiq ravishda, Millerchilar Habakkukning ushbu uch oyatining bajo bo‘lishida 1843 yilgi kashshof jadvalni tayyorlaganlarida, ular o‘zlari kirishgan bahsning ayni markaziga ishora berdilar. Hech shubhasiz, ular Antiox Epifanning vahyni mustahkamlagan kuch bo‘lgani haqidagi nodonona dalilga ishora qilishlari Habakkukning ikkinchi bobidagi bahsni ifodalashini tushunmagan edilar, biroq Oq opa o‘sha jadval “Rabbiyning qo‘li bilan yo‘naltirilgan va o‘zgartirilmasligi kerak” degan edi; shunday ekan, jadvaldagi bahsga bo‘lgan ishora Xudoning qo‘lidan edi.

The Millerites came to correctly understand that the first disappointment on April 19, 1844 initiated the tarrying time, referenced by Habakkuk and also Matthew’s parable of the ten virgins. They also came to understand that those two prophecies were directly connected with Ezekiel chapter twelve, where Ezekiel identifies a period of time where the effect of every vision will occur. That word “vision”, is the same Hebrew word we are now considering. This is why Jones is correct when he states, “When” Rome “comes upon the scene, then there enters that which establishes the vision, that which is one great object of the vision, the one chief landmark in the line of vision which God has given through the prophets for all time.” Rome establishes the entire vision of God’s prophetic Word, and more specifically it is Rome that the entire structure of chapter eleven is built upon.

Millerchilar 1844-yil 19-apreldagi birinchi ko‘ngilsizlik Habakkukda, shuningdek Mattoning o‘nta bokira haqidagi masalida tilga olingan kechikish davrini boshlab berganini to‘g‘ri tushundilar. Ular, shuningdek, bu ikki bashorat Hizqiyo kitobining o‘n ikkinchi bobi bilan bevosita bog‘langanini ham angladilar; u yerda Hizqiyo har bir vahiy o‘z samarasini ko‘rsatadigan bir vaqt davrini belgilab beradi. “Vahiy” degan o‘sha so‘z ayni paytda biz ko‘rib chiqayotgan ibroniycha so‘zning o‘zidir. Shu sababli Jons quyidagini aytganda haqdir: “Qachonki” Rim “sahnaga chiqsa, o‘shanda vahiyni mustahkamlaydigan narsa, vahiyning buyuk maqsadlaridan biri bo‘lgan narsa, Xudo payg‘ambarlar orqali barcha zamonlar uchun bergan vahiy yo‘nalishidagi bosh belgi kirib keladi.” Rim Xudoning bashoratli Kalomidagi butun vahiyni mustahkamlaydi, va yanada aniqroq aytganda, o‘n birinchi bobning butun tuzilishi aynan Rim ustiga qurilgandir.

When Sister White refers to the final fulfillment of chapter eleven of Daniel and states that “much of the history that has taken place in fulfillment of this prophecy will be repeated,” she is identifying that the histories of chapter eleven that had already been fulfilled typified the final verses of Daniel chapter eleven. The subject of the final verses of chapter eleven is the king of the north, who there represents modern Rome. Therefore, the histories of Daniel chapter eleven, that are repeated, are histories that represent Rome.

Opa Uayt Doniyor kitobining o‘n birinchi bobining yakuniy bajo bo‘lishiga ishora qilib, “ushbu bashoratning bajo bo‘lishida sodir bo‘lgan tarixning ko‘p qismi takrorlanadi”, deb aytganida, u o‘n birinchi bobdagi allaqachon bajo bo‘lgan tarixlar Doniyor kitobining o‘n birinchi bobidagi yakuniy oyatlarning timsoli bo‘lganini ko‘rsatmoqda. O‘n birinchi bobning yakuniy oyatlarining mavzusi shimol podshohidir; u yerda u zamonaviy Rimni ifodalaydi. Shunday ekan, Doniyor kitobining o‘n birinchi bobidagi takrorlanadigan tarixlar Rimni ifodalovchi tarixlardir.

In the last six verses of chapter eleven modern Rome (the king of the north), conquers three geographical powers. In verse forty he conquers the king of the south (the former Soviet Union in 1989), the glorious land (the United States at the soon coming Sunday law), and Egypt (the entire world as represented by the United Nations.) In Daniel eleven pagan Rome is represented as conquering three geographical powers in order to capture the then-known world, and then papal Rome is represented as conquering three geographical powers in order to capture the earth.

O‘n birinchi bobning so‘nggi olti oyatida zamonaviy Rim (shimol shohi) uchta geografik qudratni zabt etadi. Qirqinchi oyatda u janub shohini (1989 yildagi sobiq Sovet Ittifoqini), ulug‘vor yerni (yaqin orada keladigan Yakshanba qonuni paytida Qo‘shma Shtatlarni) va Misrni (Birlashgan Millatlar Tashkiloti timsolida ifodalangan butun dunyoni) zabt etadi. Doniyor o‘n birinchi bobda majusiy Rim o‘sha davrda ma’lum bo‘lgan dunyoni egallash uchun uchta geografik qudratni zabt etuvchi sifatida tasvirlangan, so‘ngra esa papalik Rimi yer yuzini egallash uchun uchta geografik qudratni zabt etuvchi sifatida tasvirlangan.

Pagan Rome is first mentioned in the chapter in verse fourteen, in order to identify it as the symbol that establishes the vision, but its rise to power is not addressed until verse sixteen. Alexander the Great’s kingdom was divided into four parts in fulfillment of God’s prophetic Word, but those four parts quickly consolidated into two primary antagonists that are identified as either the king of the south or the king of the north in the prophetic narrative that continues to the conclusion of the chapter. In verse fourteen the rising power of Rome is mentioned as the power that would establish the vision, but the subjects that are being addressed are the struggles between the remnants of Alexander’s kingdom as represented by the kings of the north and the south.

Butparast Rim bobda ilk bor o‘n to‘rtinchi oyatda tilga olinadi; bu, uni vahiyga asos bo‘ladigan ramz sifatida aniqlash uchundir, biroq uning hokimiyatga ko‘tarilishi o‘n oltinchi oyatgacha bayon etilmaydi. Aleksandr Makedonskiyning saltanati Xudoning bashoratli Kalomining bajo bo‘lishi sifatida to‘rt qismga bo‘lindi, ammo bu to‘rt qism tez orada bobning oxirigacha davom etadigan bashoratli rivoyatda janub shohi yoki shimol shohi sifatida ko‘rsatilgan ikki asosiy qarama-qarshi kuchga birlashdi. O‘n to‘rtinchi oyatda Rimning yuksalib kelayotgan qudrati vahiyga asos soladigan kuch sifatida tilga olinadi, biroq muhokama qilinayotgan mavzu shimol va janub shohlari bilan ifodalangan holda Aleksandr saltanatining qoldiqlari o‘rtasidagi kurashlardir.

In verse fifteen, those two kings are still engaged in their struggle, and the king of the north is prevailing. But in verse sixteen Rome arrives and the verse says, “But he that cometh against him,” meaning that when Rome comes against the northern king who has just been prevailing over the southern king, the king of the north will be unable to stand against Rome. Rome prevails, and in verse sixteen, Rome was also to stand in the glorious land of Judah. In verse seventeen Rome shall “set his face to enter with the strength of his whole kingdom.” He took the northern king who was unable to stand before him, then he took Judah, then he entered into Egypt.

O‘n beshinchi oyatda bu ikki shoh hali ham o‘zaro kurash olib bormoqda va shimol shohi g‘olib kelmoqda. Ammo o‘n oltinchi oyatda Rim keladi va oyatda shunday deyiladi: “Lekin unga qarshi keluvchi”, ya’ni shimol shohi janub shohi ustidan endigina g‘olib kelayotgan paytda Rim shimol shohiga qarshi kelganida, shimol shohi Rimga qarshi tura olmaydi. Rim g‘olib chiqadi va o‘n oltinchi oyatda Rim yana Yahudoning ulug‘vor yurtida turishi ham kerak edi. O‘n yettinchi oyatda Rim “butun saltanatining qudrati bilan kirishga yuz tutadi”. U o‘ziga qarshi tura olmagan shimol shohini oldi, so‘ng Yahudoni oldi, keyin esa Misrga kirdi.

> And in those times there shall many stand up against the king of the south: also the robbers of thy people shall exalt themselves to establish the vision; but they shall fall. So the king of the north shall come, and cast up a mount, and take the most fenced cities: and the arms of the south shall not withstand, neither his chosen people, neither shall there be any strength to withstand. But he that cometh against him shall do according to his own will, and none shall stand before him: and he shall stand in the glorious land, which by his hand shall be consumed. He shall also set his face to enter with the strength of his whole kingdom, and upright ones with him; thus shall he do: and he shall give him the daughter of women, corrupting her: but she shall not stand on his side, neither be for him. Daniel 11:14–17.

> Va o‘sha zamonlarda janub podshohiga qarshi ko‘plar bosh ko‘taradilar; sening xalqing ichidagi talonchilar ham vahiyni amalga oshirmoq uchun o‘zlarini yuksaltiradilar; ammo ular yiqiladilar. Shunda shimol podshohi kelib, qamal tepaligini ko‘taradi va eng mustahkam shaharlarni egallaydi; janubning qo‘shinlari ham, uning tanlangan xalqi ham qarshilik ko‘rsata olmaydi, na qarshi turishga kuch topiladi. Ammo unga qarshi kelayotgan kishi o‘z irodasiga ko‘ra ish tutadi, va hech kim uning oldida tura olmaydi; u go‘zal yurtda turadi, va u uning qo‘li bilan vayron qilinadi. U, shuningdek, butun shohligining qudrati bilan kirishga yuz tutadi, va solihlar uning bilan bo‘ladi; shunday qiladi: va u unga ayollar qizini beradi, uni buzish uchun; ammo u uning tomonida turmaydi va u uchun ham bo‘lmaydi. Doniyor 11:14–17.

The conquering illustrated in these verses is a fulfillment of Daniel chapter eight.

Bu oyatlarda tasvirlangan g‘alaba Daniel kitobining sakkizinchi bobining bajo bo‘lishidir.

> And out of one of them came forth a little horn, which waxed exceeding great, toward the south, and toward the east, and toward the pleasant land. Daniel 8:9.

> Va ulardan biridan janubga, sharqqa va go‘zal yurt tomonga nihoyatda ulug‘aygan bir kichik shox chiqdi. Doniyor 8:9.

The little horn of verse nine is pagan Rome, and verse nine identifies, in agreement with verses fourteen through seventeen of chapter eleven, that pagan Rome would conquer three geographical entities as it took control of the world. Those entities were the south (Egypt), the east (Syria, the king of the north) and the pleasant land (Judah). The history of verses sixteen and seventeen are typifying the historical three-step conquering of modern Rome in verses forty through forty-three, for as Sister White stated, “Much of the history that has taken place in fulfillment of this prophecy will be repeated.”

To‘qqizinchi oyatdagi kichik shox butparast Rimdir, va to‘qqizinchi oyat, o‘n birinchi bobning o‘n to‘rtinchi oyatidan o‘n yettinchi oyatigacha bo‘lgan oyatlarga muvofiq holda, butparast Rim dunyo ustidan hukmronlikni qo‘lga olar ekan, uchta geografik hududni zabt etishini ko‘rsatadi. Bu hududlar janub (Misr), sharq (Suriya, shimol shohi) va go‘zal yurt (Yahudo) edi. O‘n oltinchi va o‘n yettinchi oyatlardagi tarix qirqinchi oyatdan qirq uchinchi oyatgacha bo‘lgan oyatlarda zamonaviy Rimning tarixiy uch bosqichli zabt etishini timsol qilmoqda, chunki Opa Uайт aytganidek: “Ushbu bashoratning amalga oshishida sodir bo‘lgan tarixning katta qismi takrorlanadi.”

> “Although Egypt could not stand before Antiochus, the king of the north, Antiochus could not stand before the Romans, who now came against him. No kingdoms were longer able to resist this rising power. Syria was conquered, and added to the Roman empire, when Pompey, BC 65, deprived Antiochus Asiaticus of his possessions, and reduced Syria to a Roman province.

> “Misr shimol podshohi Antioxga qarshi tura olmagan bo‘lsa-da, Antiox endi o‘ziga qarshi chiqqan rimliklarga qarshi tura olmadi. Hech bir shohlik endi bu ko‘tarilib kelayotgan qudratga qarshilik ko‘rsata olmas edi. Miloddan avvalgi 65-yilda Pompey Antiox Asiaticusni mulklaridan mahrum qilib, Suriyani Rim viloyatiga aylantirganida, Suriya zabt etilib, Rim imperiyasiga qo‘shib olindi.”

> “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.

> “Xuddi o‘sha kuch Muqaddas Diyorda ham turishi va uni yutib yuborishi kerak edi. Rim miloddan avvalgi 162-yilda ahd orqali Xudoning xalqi bo‘lgan yahudiylar bilan bog‘landi; shu sanadan boshlab u bashorat taqvimida muhim o‘rin egallaydi. Biroq u Yahudiya ustidan hokimiyatni amaldagi istilo orqali miloddan avvalgi 63-yilgacha qo‘lga kiritmadi; va bu quyidagi tarzda sodir bo‘ldi.”

> “On Pompey’s return from his expedition against Mithridates, king of Pontus, two competitors, Hyrcanus and Aristobulus, were struggling for the crown of Judea. Their cause came before Pompey, who soon perceived the injustice of the claims of Aristobulus, but wished to defer decision in the matter till after his long-desired expedition into Arabia, promising then to return, and settle their affairs as should seem just and proper. Aristobulus, fathoming Pompey’s real sentiments, hastened back to Judea, armed his subjects, and prepared for a vigorous defense, determined, at all hazards, to keep the crown, which he foresaw would be adjudicated to another. Pompey closely followed the fugitive. As he approached Jerusalem, Aristobulus, beginning to repent of his course, came out to meet him, and endeavored to accommodate matters by promising entire submission and large sums of money. Pompey, accepting this offer, sent Gabinius, at the head of a detachment of soldiers, to receive the money. But when that lieutenant-general arrived at Jerusalem, he found the gates shut against him, and was told from the top of the walls that the city would not stand to the agreement.

> “Pompey Pont podshohi Mitridatga qarshi yurishidan qaytganida, Yahudiya tojiga ikki da’vogar — Girkon va Aristobul — kurash olib borayotgan edi. Ularning ishi Pompey huzuriga keltirildi; u tez orada Aristobulning da’volari nohaq ekanini anglab yetdi, biroq uzoq vaqtdan beri orzu qilgan Arabistonga yurishini amalga oshirib kelguncha bu masaladagi qarorni kechiktirishni istadi va shundan so‘ng qaytib kelib, ularning ishlarini adolat va munosiblikka muvofiq hal qilishga va’da berdi. Pompeyning haqiqiy niyatini anglab yetgan Aristobul shoshilinch ravishda Yahudiyaga qaytib bordi, o‘z fuqarolarini qurollantirdi va kuchli mudofaaga tayyorgarlik ko‘rdi; chunki u tojning boshqaga hukm qilinishini oldindan ko‘rib, har qanday xatar evaziga bo‘lsa ham uni saqlab qolishga qat’iy bel bog‘lagan edi. Pompey qochqinni yaqindan ta’qib qildi. U Quddusga yaqinlashganda, Aristobul o‘z yo‘lidan pushaymon bo‘la boshladi, uning qarshisiga chiqdi va to‘la bo‘ysunish hamda katta miqdorda pul va’da qilish orqali ishni murosaga keltirishga urindi. Pompey bu taklifni qabul qilib, pulni qabul qilib olish uchun bir bo‘linma askar boshida Gabiniyni yubordi. Ammo o‘sha leytenant-general Quddusga yetib kelganida, darvozalar uning yuziga yopilganini ko‘rdi va devorlar tepasidan unga shahar bu bitimga rioya qilmasligi aytildi.”

> “Pompey, not to be deceived in this way with impunity, put Aristobulus, whom he had retained with him, in irons, and immediately marched against Jerusalem with his whole army. The partisans of Aristobulus were for defending the place; those of Hyrcanus, for opening the gates. The latter being in the majority, and prevailing, Pompey was given free entrance into the city. Whereupon the adherents of Aristobulus retired to the mountain of the temple, as fully determined to defend that place as Pompey was to reduce it. At the end of three months a breach was made in the wall sufficient for an assault, and the place was carried at the point of the sword. In the terrible slaughter that ensued, twelve thousand persons were slain. It was an affecting sight, observes the historian, to see the priests, engaged at the time in divine service, with calm hand and steady purpose pursue their accustomed work, apparently unconscious of the wild tumult, though all around them their friends were given to the slaughter, and though often their own blood mingled with that of their sacrifices.

> “Pompey bu tarzda jazosiz aldab qo‘yilishni istamay, o‘zi bilan olib yurgan Aristobulni kishanga soldi va darhol butun lashkari bilan Quddusga qarshi yurish qildi. Aristobul tarafdorlari shaharni himoya qilish tarafdori edilar; Hirkan tarafdorlari esa darvozalarni ochish tarafdori edilar. Keyingilar ko‘pchilikni tashkil etib, ustun kelganlari sababli, Pompeyga shaharga erkin kirish imkoni berildi. Shundan so‘ng Aristobul tarafdorlari ma’bad tog‘iga chekindilar; ular bu joyni himoya qilishga qanchalik qat’iy bel bog‘lagan bo‘lsalar, Pompey ham uni zabt etishga shunchalik qat’iy edi. Uch oy oxirida devorda hujum uchun yetarli bir yorilish hosil qilindi va bu joy qilich tig‘i bilan egallandi. Shundan keyin yuz bergan dahshatli qirg‘inda o‘n ikki ming kishi halok bo‘ldi. Tarixchining ta’kidlashicha, o‘sha paytda ilohiy xizmat bilan mashg‘ul bo‘lgan ruhoniylarning sokin qo‘l va sobit maqsad bilan odatdagi xizmatlarini davom ettirayotganlarini ko‘rish juda ta’sirli manzara edi; go‘yo ular vahshiy g‘ala-g‘ovurdan mutlaqo bexabar edilar, holbuki atroflarida do‘stlari qirg‘in qilinayotgan, hatto ko‘pincha ularning o‘z qoni ham qurbonliklari qoni bilan qo‘shilib ketayotgan edi.”

> “Having put an end to the war, Pompey demolished the walls of Jerusalem, transferred several cities from the jurisdiction of Judea to that of Syria, and imposed tribute on the Jews. Thus for the first time was Jerusalem placed by conquest in the hands of that power which was to hold the ‘glorious land’ in its iron grasp till it had utterly consumed it.

> “Urushga barham berib, Pompey Quddus devorlarini vayron qildi, bir necha shaharlarni Yahudiyaning yurisdiksiyasidan olib Suriyanikiga o‘tkazdi va yahudiylar zimmasiga xiroj soldi. Shu tariqa, Quddus ilk bor fath yo‘li bilan o‘sha hokimiyatning qo‘liga topshirildi; u esa «ulug‘vor yurt»ni uni tamoman yemirib bitirgunicha temir changalidagi tutqunlikda ushlab turishi kerak edi.”

> “‘VERSE 17. He shall also set his face to enter with the strength of his whole kingdom, and upright ones with him; thus shall he do: and he shall give him the daughter of women, corrupting her: but she shall not stand on his side, neither be for him.’

> “‘17-OYAT. U, shuningdek, butun shohligining qudrati bilan kirish uchun yuzini qaratadi, va u bilan birga to‘g‘ri kishilar ham bo‘ladi; u shunday qiladi: va unga ayollar qizini beradi, uni buzish uchun; ammo u uning tomonida turmaydi va u uchun ham bo‘lmaydi.’”

> “Bishop Newton furnishes another reading for this verse, which seems more clearly to express the sense, as follows: ‘He shall also set his face to enter by force the whole kingdom.’ Verse 16 brought us down to the conquest of Syria and Judea by the Romans. Rome had previously conquered Macedon and Thrace. Egypt was now all that remained of the ‘whole kingdom’ of Alexander, not brought into subjection to the Roman power, which power now set its face to enter by force into that country.” Uriah Smith, Daniel and the Revelation, 258–260.

> “Yepiskop Nyuton bu oyat uchun yana bir o‘qishni taqdim etadi; u ma’noni yanada ravshanroq ifodalaydigandek ko‘rinadi, quyidagicha: ‘U, shuningdek, butun shohlikka kuch bilan kirish uchun o‘z yuzini qaratadi.’ 16-oyat bizni rimliklar tomonidan Suriya va Yahudiyaning zabt etilishigacha olib keldi. Rim bundan avval Makedoniya va Frakiyani ham zabt etgan edi. Endi Misr Iskandarning ‘butun shohligi’dan Rim hokimiyati bo‘ysundirmagan holda qolgan yagona qism edi; ana shu hokimiyat endi o‘z yuzini o‘sha mamlakatga kuch bilan kirish uchun qaratdi.” Uriah Smith, Daniel and the Revelation, 258–260.

We have already noted, more than once in these articles, how verse thirty and thirty-one of Daniel eleven align with verses forty and forty-one, and the history of verses thirty and thirty-one also aligns with the plucking up of three horns.

Biz ushbu maqolalarda allaqachon, bir necha bor, Doniyor kitobining o‘n birinchi bobidagi o‘ttizinchi va o‘ttiz birinchi oyatlar qirqinchi va qirq birinchi oyatlarga qanday mos kelishini ta’kidlaganmiz; shuningdek, o‘ttizinchi va o‘ttiz birinchi oyatlar tarixi ham uchta shoxning sug‘urib tashlanishiga mos keladi.

> I considered the horns, and, behold, there came up among them another little horn, before whom there were three of the first horns plucked up by the roots: and, behold, in this horn were eyes like the eyes of man, and a mouth speaking great things. … And of the ten horns that were in his head, and of the other which came up, and before whom three fell; even of that horn that had eyes, and a mouth that spake very great things, whose look was more stout than his fellows. Daniel 7:8, 20.

> Men shoxlarga qaradim, va mana, ularning orasidan yana bir kichik shox ko‘tarilib chiqdi; uning oldidan avvalgi shoxlardan uchtasi ildizi bilan sug‘urib tashlandi; va mana, bu shoxda inson ko‘zlariga o‘xshash ko‘zlar hamda katta-katta so‘zlarni gapiradigan bir og‘iz bor edi. … Va uning boshidagi o‘nta shox haqida, shuningdek ko‘tarilib chiqqan va oldidan uchtasi yiqilgan boshqa shox haqida; ya’ni ko‘zlari bor, juda katta so‘zlarni gapiradigan og‘zi bor, va ko‘rinishi o‘z sheriklarinikidan salobatliroq bo‘lgan o‘sha shox haqida. Doniyor 7:8, 20.

Just as Daniel chapter eight, verse nine, represents the three geographical areas of conquering that established pagan Rome on the throne, so too, the plucking up of the horns (representing the Heruli, Ostrogoths and Vandals) represented the three geographical areas of conquering that established papal Rome on the throne. Both those histories align with verses forty to forty-three of Daniel eleven, and the plucking up of the three horns aligns with the history of verses thirty and thirty-one.

Doniyor kitobining sakkizinchi bobi, to‘qqizinchi oyati butparast Rimni taxtga o‘rnatgan zabt etishning uchta geografik hududini ifodalaganidek, shuningdek, shoxlarning yulib tashlanishi ham (Herullar, Ostrogotlar va Vandallarni ifodalab) papalik Rimini taxtga o‘rnatgan zabt etishning uchta geografik hududini ifodalagan. Bu ikkala tarix ham Doniyor 11-bobning qirqinchi oyatidan qirq uchinchi oyatigacha bo‘lgan oyatlarga mos keladi, va uch shoxning yulib tashlanishi o‘ttizinchi va o‘ttiz birinchi oyatlar tarixiga mos keladi.

> “‘VERSE 8. I considered the horns, and, behold, there came up among them another little horn, before whom there were three of the first horns plucked up by the roots; and, behold, in this horn were eyes like the eyes of man, and a mouth speaking great things.’

> “‘8-OYAT. Men shoxlarni kuzatib turgan edim, va mana, ularning orasidan yana bir kichik shox o‘sib chiqdi; uning oldida dastlabki shoxlardan uchtasi ildizi bilan sug‘urib tashlandi; va mana, bu shoxda insonning ko‘zlariga o‘xshash ko‘zlar hamda ulug‘ so‘zlarni so‘zlovchi bir og‘iz bor edi.’

> “Daniel considered the horns. Indications of a strange movement appeared among them. A little horn (at first little, but afterward more stout than its fellows) thrust itself up among them. It was not content quietly to find a place of its own, and fill it; it must thrust aside some of the others, and usurp their places. Three kingdoms were plucked up before it. This little horn, as we shall have occasion to notice more fully hereafter, was the papacy. The three horns plucked up before it were the Heruli, the Ostrogoths, and the Vandals. And the reason why they were plucked up was because they were opposed to the teaching and claims of the papal hierarchy, and hence to the supremacy in the church of the bishop of Rome.

> “Doniyor shoxlarni kuzatdi. Ularning orasida g‘alati bir harakatning alomatlari ko‘rindi. Kichik bir shox (avval kichik, biroq keyinchalik o‘z tengdoshlaridan ko‘ra qudratliroq bo‘lgan) ularning orasidan otilib chiqdi. U osoyishtalik bilan o‘ziga bir o‘rin topib, uni egallash bilan qanoatlanmadi; u boshqalaridan ba’zilarini siqib chiqarib, ularning o‘rinlarini bosib olishi kerak edi. Uning oldida uchta shohlik sug‘urib tashlandi. Bu kichik shox, keyinroq buni yanada to‘laroq ko‘rib chiqish imkoniga ega bo‘lamiz, papalik edi. Uning oldida sug‘urib tashlangan uchta shox gerullar, ostrogotlar va vandallar edi. Ularning sug‘urib tashlanishining sababi esa shuki, ular papalik ierarxiyasining ta’limoti va da’volariga qarshi edilar, demakki, jamoatdagi Rim episkopining ustunligiga ham qarshi edilar.”

> “And ‘in this horn were eyes like the eyes of man, and a mouth speaking great things,’ the eyes, a fit emblem of the shrewdness, penetration, cunning, and foresight of the papal hierarchy; and the mouth speaking great things, a fit symbol of the arrogant claims of the bishops of Rome.” Uriah Smith, Daniel and the Revelation, 132–134.

> “Va ‘bu shoxda inson ko‘zlariga o‘xshash ko‘zlar va katta-katta gaplarni so‘zlaydigan og‘iz bor edi’; bu ko‘zlar papalik iyerarxiyasining ziyrakligi, teran fahmi, makr-hiylasi va oldindan ko‘ra bilishining ayni munosib timsolidir; katta-katta gaplarni so‘zlaydigan og‘iz esa Rim yepiskoplarining mag‘rur da’volarining ayni munosib ramzidir.” Uriah Smith, Daniel and the Revelation, 132–134.

It is Rome that establishes the vision of Bible prophecy, and especially the vision of Daniel chapter eleven. In that chapter much of the prophetic history that had been fulfilled before the Millerite movement was to be repeated in the last six verses of Daniel eleven. The conquering of three geographical obstacles that established both pagan and papal Rome upon the throne is represented in chapter eleven, and those two representations typify the time when modern Rome is again established upon the throne. It is Rome that establishes the vision, and Paul identifies that papal Rome is revealed in its time.

Muqaddas Kitob bashoratining vahiyini, ayniqsa Daniel kitobining o‘n birinchi bobidagi vahiyni, aynan Rim belgilab beradi. O‘sha bobda Millerchilar harakatidan oldin amalga oshgan bashoratli tarixning katta qismi Daniel 11-bobning so‘nggi olti oyatida takrorlanishi lozim edi. Butparast Rimni ham, papalik Rimini ham taxt ustiga o‘rnatgan uchta jug‘rofiy to‘siqning zabt etilishi 11-bobda tasvirlangan, va bu ikki tasvir zamonaviy Rimning yana taxt ustiga o‘rnatiladigan vaqtining timsolidir. Vahiyni belgilab beradigan aynan Rimdir, va Pavlus papalik Rimi o‘z vaqtida ayon bo‘lishini ko‘rsatadi.

> Let no man deceive you by any means: for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition; Who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, showing himself that he is God. Remember ye not, that, when I was yet with you, I told you these things? And now ye know what withholdeth that he might be revealed in his time. 2 Thessalonians 2:3–6.

> Hech kim sizni hech qanday yo‘l bilan aldamasin; chunki o‘sha kun avval bir imondan qaytish yuz bermaguncha va halokat o‘g‘li bo‘lgan gunoh odami oshkor qilinmaguncha kelmaydi; u Xudo deb atalgan yoki sajda qilinadigan hamma narsaga qarshi turadi va o‘zini ulardan yuqori qo‘yadi; hatto o‘zini Xudodek ko‘rsatib, Xudoning ma’badida o‘tiradi va o‘zining Xudo ekanini namoyon qiladi. Men hali sizlar bilan bo‘lganimda, bu narsalarni sizlarga aytganimni eslamaysizlarmi? Endi esa uning o‘z vaqtida oshkor bo‘lishi uchun nimaning to‘sqinlik qilayotganini bilasizlar. 2 Salonikaliklarga 2:3–6.

The papacy took the throne as the fifth kingdom of Bible prophecy in the year 538, and many who consider verse six, would no doubt assume that Paul means that “the Papacy would be revealed in 538.” This may be correct, but it is at minimum a secondary truth of what Paul was identifying. Paul, like all prophets is speaking more about the last days, than his own time period. He was referring to how the papacy would be revealed prophetically, for as a prophet he was in agreement with all the other prophets. Line upon line, those who have not the vision perish, and those who have not the vision, have not the vision because they do not know what establishes the vision. Knowing that Rome establishes the vision is a life-or-death understanding. Paul, in agreement with the other prophets is identifying that what reveals papal Rome, who is the Rome of the last days is “his time.” The prophetic “time” associated with Rome, is what reveals what and who Rome is.

Papalik Muqaddas Kitob bashoratining beshinchi shohligi sifatida milodiy 538-yilda taxtni egalladi, va oltinchi oyatni ko‘rib chiquvchilarning ko‘pi, shubhasiz, Pavlus “Papalik 538-yilda ochib beriladi”, degan ma’noni nazarda tutgan, deb o‘ylashadi. Bu to‘g‘ri bo‘lishi mumkin, ammo bu, eng kami bilan, Pavlus nimani ko‘rsatib berayotganining ikkilamchi haqiqatidir. Pavlus, barcha payg‘ambarlar kabi, o‘z davridan ko‘ra ko‘proq oxirgi kunlar haqida gapirmoqda. U papalikning bashoratli tarzda qanday ochib berilishini nazarda tutgan edi, chunki payg‘ambar sifatida u boshqa barcha payg‘ambarlar bilan hamfikr edi. Qator ustiga qator, vahiyga ega bo‘lmaganlar halok bo‘ladi, va vahiyga ega bo‘lmaganlar, vahiy nimaning asosida qaror topishini bilmagani uchun vahiyga ega emaslar. Rim vahiyga asos solishini bilish hayot-mamot masalasidir. Pavlus, boshqa payg‘ambarlar bilan hamfikr holda, oxirgi kunlarning Rimi bo‘lgan papalik Rimini ochib beradigan narsa “uning vaqti” ekanini ko‘rsatmoqda. Rim bilan bog‘liq bo‘lgan bashoratli “vaqt” Rim nima ekanini va kim ekanini ochib beradi.

We will continue this study in the next article.

Biz bu tadqiqotni keyingi maqolada davom ettiramiz.

> “The apostle Paul, in his second letter to the Thessalonians, foretold the great apostasy which would result in the establishment of the papal power. He declared that the day of Christ should not come, ‘except there come a falling away first, and that man of sin be revealed, the son of perdition; who opposeth and exalteth himself above all that is called God, or that is worshiped; so that he as God sitteth in the temple of God, showing himself that he is God.’ And furthermore, the apostle warns his brethren that ‘the mystery of iniquity doth already work.’ 2 Thessalonians 2:3, 4, 7. Even at that early date he saw, creeping into the church, errors that would prepare the way for the development of the papacy.

> “Havoriy Pavlus Salonikaliklarga yozgan ikkinchi maktubida papalik hokimiyatining barpo etilishiga olib keladigan buyuk murtadlikni oldindan aytgan edi. U Masihning kuni, ‘avval murtadlik yuz bermaguncha va gunoh odami, halokat o‘g‘li oshkor bo‘lmaguncha, kelmasligini; u Xudo deb atalgan yoki sajda qilinadigan har qanday narsaga qarshi turib, o‘zini ulardan yuqori qo‘yishini; hatto o‘zini Xudo qilib ko‘rsatib, Xudoning ma’badida Xudoday o‘tirishini’, deb bayon qilgan edi. Bundan tashqari, havoriy o‘z birodarlarini shunday deb ogohlantiradi: ‘nohaqlik siri allaqachon amal qilmoqda.’ 2 Salonikaliklarga 2:3, 4, 7. Hatto o‘sha ilk davrning o‘zidayoq u jamoat ichiga asta-sekin kirib kelayotgan, papalikning rivojlanishiga yo‘l hozirlaydigan xatolarni ko‘rgan edi.”

> “Little by little, at first in stealth and silence, and then more openly as it increased in strength and gained control of the minds of men, ‘the mystery of iniquity’ carried forward its deceptive and blasphemous work. Almost imperceptibly the customs of heathenism found their way into the Christian church. The spirit of compromise and conformity was restrained for a time by the fierce persecutions which the church endured under paganism. But as persecution ceased, and Christianity entered the courts and palaces of kings, she laid aside the humble simplicity of Christ and His apostles for the pomp and pride of pagan priests and rulers; and in place of the requirements of God, she substituted human theories and traditions. The nominal conversion of Constantine, in the early part of the fourth century, caused great rejoicing; and the world, cloaked with a form of righteousness, walked into the church. Now the work of corruption rapidly progressed. Paganism, while appearing to be vanquished, became the conqueror. Her spirit controlled the church. Her doctrines, ceremonies, and superstitions were incorporated into the faith and worship of the professed followers of Christ.

> “Oz-ozdan, dastlab pinhona va sukunatda, so‘ng esa kuchayib, insonlar ongini egallab borgan sari yanada ochiqroq tarzda, ‘gunoh sirligi’ o‘zining aldovchi va kufrona ishini davom ettirdi. Butparastlik urf-odatlari deyarli sezilmas darajada xristian jamoatiga kirib keldi. Murosa va moslashuv ruhi bir muddat jamoat butparastlik hukmronligi ostida boshidan kechirgan shafqatsiz ta’qiblar bilan jilovlab turildi. Ammo ta’qiblar to‘xtagach va xristianlik podshohlarning saroylari hamda qasrlariga kirgach, u Masih va Uning havoriylariga xos kamtarona soddalikni chetga surib, butparast kohinlar va hukmdorlarning hashamati hamda mag‘rurligini qabul qildi; va Xudoning talablarining o‘rniga insoniy nazariyalar va rivoyatlarni qo‘ydi. To‘rtinchi asrning boshlarida Konstantinning nomigagina bo‘lgan dinni qabul qilishi katta shodlikka sabab bo‘ldi; va solihlik qiyofasiga burkangan dunyo jamoat ichiga kirib keldi. Endi buzilish ishi tez sur’at bilan rivojlandi. Butparastlik, garchi yengilgandek ko‘rinsa-da, g‘olibga aylandi. Uning ruhi jamoatni boshqardi. Uning ta’limotlari, marosimlari va xurofotlari Masihning izdoshlari ekanini da’vo qiluvchilarning e’tiqodi va sajdasiga singdirildi.”

> “This compromise between paganism and Christianity resulted in the development of ‘the man of sin’ foretold in prophecy as opposing and exalting himself above God. That gigantic system of false religion is a masterpiece of Satan’s power—a monument of his efforts to seat himself upon the throne to rule the earth according to his will.” The Great Controversy, 49, 50.

> “Butparastlik bilan xristianlik o‘rtasidagi bu murosa, bashoratda Xudoga qarshi turuvchi va o‘zini Xudodan yuqori ko‘taruvchi deb oldindan aytilgan “gunoh odami”ning shakllanishiga olib keldi. Soxta dinning o‘sha ulkan tizimi Shayton qudratining eng yuksak asaridir — uning o‘z irodasiga ko‘ra yer yuzini boshqarish uchun taxtga o‘tirishga bo‘lgan urinishlarining yodgorligidir.” The Great Controversy, 49, 50.

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