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

Doniyor Kitobi — Bir yuz yetmish sakkizinchi

Prophetic Parallels: The Unfolding of Daniel 11 in the Last Days

Payg‘ambarlikdagi O‘xshashliklar: Oxirgi Kunlarda Doniyor 11 ning Ochilishi

Author

Jeff Pippenger

Published

April 8, 2024

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Verses sixteen through nineteen of Daniel chapter eleven represents the history beginning at the soon coming Sunday law in the United States, until Michael stands up and human probation closes. It therefore also represents the history of verse forty-one through verse forty-five of the same chapter.

Doniyor kitobining o‘n birinchi bobidagi o‘n oltinchi bobdan o‘n to‘qqizinchi bobgacha bo‘lgan oyatlar Amerika Qo‘shma Shtatlarida yaqin orada keladigan yakshanba qonunidan boshlab, Mikoil turib, insoniyat uchun sinov muddati yopilguniga qadar bo‘lgan tarixni ifodalaydi. Demak, u ayni bobning qirq birinchi oyatidan qirq beshinchi oyatigacha bo‘lgan tarixni ham ifodalaydi.

> 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. After this shall he turn his face unto the isles, and shall take many: but a prince for his own behalf shall cause the reproach offered by him to cease; without his own reproach he shall cause it to turn upon him. Then he shall turn his face toward the fort of his own land: but he shall stumble and fall, and not be found. Daniel 11:16–19.

> Lekin unga qarshi kelgan kishi o‘z irodasiga ko‘ra ish tutadi, va hech kim uning oldida tura olmaydi; u ham ulug‘vor yurtda turadi, va u uning qo‘li bilan halok qilinadi. U yana butun shohligining qudrati bilan kirishga yuz tutadi, va u bilan birga to‘g‘ri kishilar ham bo‘ladi; u shunday qiladi; va unga ayollar qizini buzish uchun beradi; lekin u uning tomonida turmaydi, na uning uchun bo‘ladi. Shundan keyin u yuzini orollarga qaratadi va ko‘plarini egallaydi; ammo bir hukmdor, o‘zi uchun, uning keltirgan haqoratiga chek qo‘yadi; o‘zining haqoratisiz uni uning o‘z boshiga qaytaradi. So‘ng u yuzini o‘z yurtining qal’asiga qaratadi; ammo u qoqilib yiqiladi va topilmaydi. Doniyor 11:16–19.

When Sister White addressed the final fulfillment of Daniel chapter eleven, she stated “that much of the history that has been fulfilled in this prophecy will be repeated.” Verses forty-one through forty-five repeat the prophetic history of these verses. The verses were fulfilled when pagan Rome took control of the world by first conquering three geographical areas.

Opa Uayt Doniyorning o‘n birinchi bobining yakuniy bajo bo‘lishiga murojaat qilganida, u shunday degan edi: “bu bashoratda bajo bo‘lgan tarixning katta qismi takrorlanadi.” Qirq birinchi oyatdan qirq beshinchi oyatgacha bo‘lgan oyatlar ushbu oyatlarning bashoratli tarixini takrorlaydi. Bu oyatlar butparast Rim avval uchta jug‘rofiy hududni zabt etish orqali dunyo ustidan nazoratni qo‘lga olganida bajo bo‘lgan.

> “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 unga qarshi chiqqan rimliklarga qarshi tura olmadi. Hech bir saltanat endi bu yuksalib borayotgan qudratga qarshilik ko‘rsata olmas edi. Miloddan avvalgi 65-yilda Pompey Antiox Osiyolikni mulklaridan mahrum qilib, Suriyani Rim viloyatiga aylantirganda, Suriya zabt etildi va 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 qudrat Muqaddas yurtda ham turib, uni yutib yuborishi kerak edi. Rim miloddan avvalgi 162-yilda Xudoning xalqi bo‘lgan yahudiylar bilan ittifoq orqali bog‘landi; ana shu sanadan boshlab u bashorat taqvimida muhim o‘rin egallaydi. Biroq u Yahudiya ustidan hokimiyatni amaldagi zabt etish yo‘li bilan miloddan avvalgi 63-yilgacha qo‘lga kiritmadi; va bu quyidagi tarzda yuz berdi.”

> “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.

> “Pont podshohi Mitridatga qarshi yurishidan Pompey qaytganida, Yahudiya toj-taxti uchun ikki da’vogar — Hirkon va Aristobul — o‘zaro kurashayotgan edilar. Ularning ishi Pompey huzuriga olib kelindi; u tez orada Aristobulning da’volaridagi adolatsizlikni anglab yetdi, biroq o‘zi uzoq vaqtdan beri orzu qilgan Arabistonga yurishini amalga oshirib bo‘lgunicha bu masala yuzasidan qarorni kechiktirmoqchi bo‘ldi; shundan so‘ng qaytib kelib, ishlarini adolatli va munosib deb topilgan tarzda hal etishga va’da berdi. Pompeyning asl kayfiyatini fahmlagan Aristobul shoshilinch ravishda Yahudiyaga qaytib, o‘z fuqarolarini qurollantirdi va shiddatli mudofaaga tayyorgarlik ko‘rdi; chunki u, qanday xavf bo‘lmasin, o‘zga biriga hukm qilinishi oldindan ayon bo‘lgan tojni saqlab qolishga qat’iy ahd qilgan edi. Pompey qochqinni yaqindan ta’qib qildi. U Quddusga yaqinlashganda, Aristobul o‘z yo‘lidan pushaymon bo‘la boshlab, uni qarshi olish uchun tashqariga chiqdi va to‘la bo‘ysunishni hamda katta miqdorda pul berishni va’da qilib, ishlarni 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 kelishuvga 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.

> “Bu tariqa aldanib qolishni jazosiz qoldirmaslik uchun Pompey o‘zi bilan ushlab turgan Aristobulni kishanga soldi va darhol butun qo‘shini bilan Quddusga qarshi yurish qildi. Aristobul tarafdorlari shaharni himoya qilish tarafdori edilar; Hirkon tarafdorlari esa darvozalarni ochish tarafdori edilar. Keyingilar ko‘pchilikni tashkil etib, ustun kelganlari bois, Pompeyga shaharga bemalol kirish imkoni berildi. Shundan so‘ng Aristobulning tarafdorlari Ma’bad tog‘iga chekindilar; ular bu joyni himoya qilishga qanchalik qat’iy qaror qilgan bo‘lsalar, Pompey ham uni egallashga shunchalik qat’iy bel bog‘lagan edi. Uch oy oxirida devorda hujum uchun yetarli darajada yorliq hosil qilindi va bu joy qilich tig‘i bilan egallab olindi. 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 ruhoniylarni ko‘rish nihoyatda ta’sirli manzara edi: ular xotirjam qo‘l va sobit maqsad bilan odatdagi xizmatlarini davom ettirar, go‘yo vahshiy g‘alayonni mutlaqo sezmayotgandek edilar, holbuki ularning atroflarida do‘stlari qirg‘in qilinar, ko‘pincha esa o‘z qonlari qurbonliklarining qoni bilan aralashib ketar 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 Quddusning devorlarini buzib tashladi, bir necha shaharlarni Yahudiyaning yurisdiksiyasidan Suriyanikiga o‘tkazdi va yahudiylarga xiroj soldi. Shunday qilib, Quddus ilk bor zabt etilish yo‘li bilan o‘sha qudratning qo‘liga topshirildi; u esa ‘ulug‘vor yurt’ni butunlay yemirib bitirguniga qadar uni temir changalida tutib 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 butun shohligining qudrati bilan kirishga yuz tutadi, va u bilan birga to‘g‘ri kishilar ham bo‘ladi; u shunday qiladi: va u ayollarning qizini unga beradi, uni buzish uchun; lekin u uning tomonida turmaydi, na unga bo‘ladi.’”

> “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.

> “Episkop Nyuton ushbu oyat uchun yana bir o‘qishni taqdim etadi; u ma’noni yanada ravshanroq ifodalaydigandek ko‘rinadi, quyidagicha: ‘U, shuningdek, butun saltanatga 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 bosib olgan edi. Endi Misr Aleksandrning ‘butun saltanati’dan qolgan va Rim hokimiyatiga bo‘ysundirilmagan yagona qism edi; ana endi shu hokimiyat o‘z yuzini o‘sha mamlakatga kuch bilan kirish uchun qaratdi.”

> “Ptolemy Auletes died BC 51. He left the crown and kingdom of Egypt to his eldest son and daughter, Ptolemy and Cleopatra. It was provided in his will that they should marry together, and reign jointly; and because they were young, they were placed under the guardianship of the Romans. The Roman people accepted the charge, and appointed Pompey as guardian of the young heirs of Egypt.

> “Ptolemey Aulet miloddan avvalgi 51-yilda vafot etdi. U Misrning tojini va shohligini o‘zining to‘ng‘ich o‘g‘li va qizi — Ptolemey hamda Kleopatraga qoldirdi. Uning vasiyatida ular o‘zaro nikohdan o‘tishlari va birgalikda hukmronlik qilishlari belgilab qo‘yilgan edi; ular yosh bo‘lganlari sababli esa, rimliklarning vasiyligiga topshirildilar. Rim xalqi bu mas’uliyatni qabul qildi va Misrning yosh merosxo‘rlariga vasiy qilib Pompeyni tayinladi.”

> “A quarrel having not long after broken out between Pompey and Caesar, the famous battle of Pharsalia was fought between the two generals. Pompey, being defeated, fled into Egypt. Caesar immediately followed him thither; but before his arrival, Pompey was basely murdered by Ptolemy, whose guardian he had been appointed. Caesar therefore assumed the appointment which had been given to Pompey, as guardian of Ptolemy and Cleopatra. He found Egypt in commotion from internal disturbances, Ptolemy and Cleopatra having become hostile to each other, and she being deprived of her share in the government. Notwithstanding this, he did not hesitate to land at Alexandria with his small force, 800 horse and 3200 foot, take cognizance of the quarrel, and undertake its settlement. The troubles daily increasing, Caesar found his small force insufficient to maintain his position, and being unable to leave Egypt on account of the north wind which blew at that season, he sent into Asia, ordering all the troops he had in that quarter to come to his assistance as soon as possible.

> Oradan ko‘p o‘tmay Pompey bilan Sezar o‘rtasida nizo kelib chiqdi va ikki sarkarda o‘rtasida mashhur Farsal jangi bo‘lib o‘tdi. Pompey mag‘lubiyatga uchrab, Misrga qochdi. Sezar darhol uning ortidan o‘sha yerga yo‘l oldi; biroq u yetib kelishidan oldin Pompey o‘zi homiy etib tayinlangan Ptolemey tomonidan qabihona tarzda o‘ldirildi. Shuning uchun Sezar Ptolemey va Kleopatraning homiysi sifatida Pompeyga berilgan tayinlovni o‘z zimmasiga oldi. U Misrni ichki nizolar tufayli g‘alayonda topdi: Ptolemey bilan Kleopatra bir-biriga dushman bo‘lib qolgan, u esa hukumatdagi o‘z ulushidan mahrum etilgan edi. Shunga qaramay, u o‘zining kichik qo‘shini — 800 otliq va 3200 piyoda bilan Iskandariyaga tushib, nizoni ko‘rib chiqish va uni hal etishni o‘z zimmasiga olishdan ikkilanmadi. G‘alayonlar kundan-kunga ortib borar ekan, Sezar o‘zining kichik kuchi mavqeini saqlab turish uchun yetarli emasligini angladi va o‘sha faslda esadigan shimoliy shamol sababli Misrdan chiqib keta olmagani uchun Osiyoga odam yuborib, o‘sha tomondagi barcha qo‘shinlariga imkon qadar tezroq yordamga kelishni buyurdi.

> “In the most haughty manner he decreed that Ptolemy and Cleopatra should disband their armies, appear before him for a settlement of their differences, and abide by his decision. Egypt being an independent kingdom, this haughty decree was considered an affront to its royal dignity, at which the Egyptians, highly incensed, flew to arms. Caesar replied that he acted by virtue of the will of their father, Auletes, who had put his children under the guardianship of the senate and people of Rome, the whole authority of which was now vested in his person as consul; and that, as guardian, he had the right to arbitrate between them.

> U o‘ta takabburona tarzda Ptolemey va Kleopatraga o‘z qo‘shinlarini tarqatib yuborishni, nizolarini hal etish uchun uning huzuriga kelishni va uning qaroriga bo‘ysunishni amr qildi. Misr mustaqil bir shohlik bo‘lgani uchun, bu takabburona farmon uning shohona qadr-qimmatiga nisbatan haqorat deb hisoblandi; bundan nihoyatda g‘azablangan misrliklar qurolga yopirildilar. Qaysar esa, ularning otasi Avlet o‘z farzandlarini Rim senati va xalqining vasiyligiga topshirganining irodasi asosida ish tutayotganini, bu hokimiyatning butun vakolati esa endi konsul sifatida uning shaxsida mujassam bo‘lganini; shu sababli, vasiy sifatida, ular o‘rtasida hakamlik qilishga haqli ekanini bildirdi.

> “The matter was finally brought before him, and advocates appointed to plead the cause of the respective parties. Cleopatra, aware of the foible of the great Roman conqueror, judged that the beauty of her presence would be more effectual in securing judgment in her favor than any advocate she could employ. To reach his presence undetected, she had recourse to the following stratagem: Laying herself at full length in a bundle of clothes, Apollodorus, her Sicilian servant, wrapped it up in a cloth, tied it with a thong, and raising it upon his Herculean shoulders, sought the apartments of Caesar. Claiming to have a present for the Roman general, he was admitted through the gate of the citadel, entered into the presence of Caesar, and deposited the burden at his feet. When Caesar had unbound this animated bundle, lo! the beautiful Cleopatra stood before him. He was far from being displeased with the stratagem, and being of a character described in 2 Peter 2:14, the first sight of so beautiful a person, says Rollin, had all the effect upon him she had desired.

> “Nihoyat ish uning huzuriga keltirildi va tegishli tomonlarning da’vosini himoya qilish uchun vakillar tayinlandi. Buyuk Rim fathchisining zaif tomonini yaxshi bilgan Kleopatra, o‘z foydasiga hukm chiqarilishini ta’minlashda yollashi mumkin bo‘lgan har qanday vakildan ko‘ra, o‘zining huzurda namoyon bo‘ladigan go‘zalligi ko‘proq ta’sir qiladi, deb o‘yladi. Uning huzuriga sezilmay kirib borish uchun u quyidagi hiylaga murojaat qildi: o‘zini bo‘yi baravar kiyimlar to‘plamiga yotqizgach, uning sitsiliyalik xizmatkori Apollodor uni matoga o‘radi, qayish bilan bog‘ladi va Herkulga xos yelkalariga ko‘tarib, Qaysarning xonalariga yo‘l oldi. Rim lashkarboshisi uchun sovg‘a olib kelganini aytib, u qal’a darvozasi orqali ichkariga kiritildi, Qaysarning huzuriga kirdi va yukni uning oyoqlari ostiga qo‘ydi. Qaysar bu jonli tugunni yechganida, ana, uning qarshisida go‘zal Kleopatra turar edi. U bu hiyladan aslo norozi bo‘lmadi va 2 Butrus 2:14 da tasvirlangan fe’l-atvorga ega bo‘lgani uchun, Rollinning aytishicha, bunchalik go‘zal bir shaxsni ilk bor ko‘rishning o‘zi unda Kleopatra istagan barcha ta’sirni hosil qildi.”

> “Caesar at length decreed that the brother and sister should occupy the throne jointly, according to the intent of the will. Pothinus, the chief minister of state, having been principally instrumental in expelling Cleopatra from the throne, feared the result of her restoration. He therefore began to excite jealousy and hostility against Caesar, by insinuating among the populace that he designed eventually to give Cleopatra the sole power. Open sedition soon followed. Achillas, at the head of 20,000 men, advanced to drive Caesar from Alexandria. Skillfully disposing his small body of men in the streets and alleys of the city, Caesar found no difficulty in repelling the attack. The Egyptians undertook to destroy his fleet. He retorted by burning theirs. Some of the burning vessels being driven near the quay, several of the buildings of the city took fire, and the famous Alexandrian library, containing nearly 400,000 volumes, was destroyed.

> “Nihoyat, Sezar vasiyatning niyatiga muvofiq, aka va singil taxtni birgalikda egallasinlar, deb farmon berdi. Davlatning bosh vaziri Pofin, Kleopatrani taxtdan quvib chiqarishda bosh omil bo‘lganligi sababli, uning qayta tiklanishining oqibatidan qo‘rqdi. Shu bois, u xalq orasida Sezar oxir-oqibat Kleopatraga yakka hokimiyatni berishni mo‘ljallamoqda, degan gapni singdirish orqali Sezarga qarshi rashk va adovat qo‘zg‘ata boshladi. Ko‘p o‘tmay ochiq isyon boshlandi. Axillas 20 000 kishiga bosh bo‘lib, Sezarni Iskandariyadan quvib chiqarish uchun oldinga yurdi. Sezar shaharning ko‘chalari va tor yo‘laklarida o‘zining oz sonli askarlarini mohirona joylashtirib, hujumni qaytarishda hech qanday qiyinchilikka duch kelmadi. Misrliklar uning flotini yo‘q qilishga urindilar. U esa bunga javoban ularning kemalarini yoqib yubordi. Yonayotgan kemalarning ba’zilari qirg‘oqqa yaqin haydab kelingani uchun, shahardagi bir necha binolarga o‘t ketdi va qariyb 400 000 jildni o‘z ichiga olgan mashhur Iskandariya kutubxonasi vayron bo‘ldi.”

> “The war growing more threatening, Caesar sent into all the neighboring countries for help. A large fleet came from Asia Minor to his assistance. Mithridates set out for Egypt with an army raised in Syria and Cilicia. Antipater the Idumean joined him with 3,000 Jews. The Jews, who held the passes into Egypt, permitted the army to pass on without interruption. Without this co-operation on their part, the whole plan must have failed. The arrival of this army decided the contest. A decisive battle was fought near the Nile, resulting in a complete victory for Caesar. Ptolemy, attempting to escape, was drowned in the river. Alexandria and all Egypt then submitted to the victor. Rome had now entered into and absorbed the whole of the original kingdom of Alexander.

> “Urush tobora tahlikali tus olayotgani sababli, Sezar yordam so‘rab barcha qo‘shni mamlakatlarga murojaat qildi. Katta bir flot Kichik Osiyodan uning yordamiga keldi. Mitridat Suriya va Kilikiyada to‘plangan lashkar bilan Misr tomon yo‘l oldi. Idumeyalik Antipatr unga 3 000 yahudiy bilan qo‘shildi. Misrga olib kiruvchi dovonlarni egallab turgan yahudiylar qo‘shinning hech qanday to‘siqsiz o‘tib borishiga yo‘l qo‘ydilar. Ularning bu hamkorligisiz butun reja albatta muvaffaqiyatsizlikka uchragan bo‘lur edi. Bu lashkarning yetib kelishi kurash taqdirini hal qildi. Nil yaqinida hal qiluvchi jang bo‘lib o‘tdi va u Sezarning to‘liq g‘alabasi bilan yakunlandi. Qochishga urinayotgan Ptolemey daryoda cho‘kib ketdi. Shundan so‘ng Iskandariya va butun Misr g‘olibga bo‘ysundi. Endi Rim Iskandarning asl saltanatining butunini o‘z ichiga olib, uni o‘ziga singdirib yuborgan edi.”

> “By the ‘upright ones’ of the text are doubtless meant the Jews, who gave him the assistance already mentioned. With out this, he must have failed; with it, he completely subdued Egypt to his power, BC 47.

> Matndagi “to‘g‘ri kishilar” deganda, shubhasiz, unga yuqorida aytib o‘tilgan yordamni bergan yahudiylar nazarda tutiladi. Busiz u, albatta, muvaffaqiyatsizlikka uchragan bo‘lar edi; ammo shu yordam bilan u miloddan avvalgi 47-yilda Misrni butunlay o‘z hokimiyati ostiga bo‘ysundirdi.

> “‘The daughter of women, corrupting her.’ The passion which Caesar had conceived for Cleopatra, by whom he had one son is assigned by the historian as the sole reason of his undertaking so dangerous a campaign as the Egyptian war. This kept him much longer in Egypt than his affairs required, he spending whole nights in feasting and carousing with the dissolute queen. ‘But,’ said the prophet, ‘she shall not stand on his side, neither be for him.’ Cleopatra afterward joined herself to Antony, the enemy of Augustus Caesar, and exerted her whole power against Rome.

> “‘Ayollarning qizi, uni buzib.’ Tarixchining ta’kidlashicha, Qaysarning Kleopatraga bo‘lgan ehtirosi — undan uning bir o‘g‘li ham bo‘lgan edi — uning Misr urushi kabi shunchalik xavfli bir yurishni boshlashining yagona sababi edi. Shu narsa uni ishlari talab qilganidan ancha uzoqroq Misrda ushlab qoldi; u esa buzuq malika bilan bazm-u ayshda va ichkilikbozlikda butun tunlarni o‘tkazar edi. ‘Ammo,’ dedi payg‘ambar, ‘u uning tomonida turmaydi, unga ham bo‘lmaydi.’ Kleopatra keyinchalik Avgust Qaysarning dushmani Antoniyga qo‘shildi va butun qudratini Rimga qarshi safarbar qildi.

> “‘VERSE 18. After this shall he turn his face unto the isles, and shall take many: but a prince for his own behalf shall cause the reproach offered by him to cease; without his own reproach he shall cause it to turn upon him.’

> “‘18-OYAT. Bundan so‘ng u o‘z yuzini orollarga qaratadi va ko‘plarini egallaydi; ammo bir shahzoda o‘z nomidan u tomonidan qilingan haqoratni to‘xtatadi; o‘zining haqoratisiz esa, uni uning o‘z boshiga qaytaradi.’”

> “War with Pharnaces, king of Cimmerian Bosphorus, at length drew him away from Egypt. ‘On his arrival where the enemy was,’ says Prideaux, ‘he, without giving any respite either to himself or them, immediately fell on, and gained an absolute victory over them; an account whereof he wrote to a friend of his in these three words: Veni, vidi, vici; I came, I saw, I conquered.’ The latter part of this verse is involved in some obscurity, and there is difference of opinion in regard to its application. Some apply it further back in Caesar’s life, and think they find a fulfilment in his quarrel with Pompey. But preceding and subsequent events clearly defined in the prophecy, compel us to look for the fulfilment of this part of the prediction between the victory over Pharnaces, and Caesar’s death at Rome, as brought to view in the following verse. A more full history of this period might bring to light events which would render the application of this passage unembarrassed.

> “Qimmeriya Bosforining shohi Farnak bilan bo‘lgan urush nihoyat uni Misrdan olib ketdi. ‘Dushman turgan joyga yetib kelgach,’ deydi Praydo, ‘u na o‘ziga, na ularga biron fursat berib, darhol hujum qildi va ular ustidan mutlaq g‘alabaga erishdi; bu haqda esa u o‘z do‘stlaridan biriga ushbu uch so‘z bilan yozdi: Veni, vidi, vici; Keldim, ko‘rdim, g‘alaba qozondim.’ Bu oyatning keyingi qismi ma’lum darajada noaniqlik bilan qoplangan bo‘lib, uni qo‘llash borasida fikrlar xilma-xildir. Ba’zilar uni Qaysarning hayotidagi oldinroq davrga tatbiq etadilar va uning bajarilishini Pompey bilan bo‘lgan nizosida topamiz, deb hisoblaydilar. Ammo bashoratda bundan oldingi va keyingi voqealarning aniq belgilab berilgani, bizni ushbu bashorat qismining bajarilishini Farnak ustidan qozonilgan g‘alaba bilan keyingi oyatda bayon etilgan Qaysarning Rimdagi o‘limi orasidan izlashga majbur qiladi. Bu davrning yanada to‘liqroq tarixi ushbu parchani qo‘llashni mushkulsiz qiladigan voqealarni yuzaga chiqarishi mumkin.”

> “‘VERSE 19. Then he shall turn his face toward the fort of his own land: but he shall stumble and fall, and not be found.’

> “‘19-OYAT. So‘ng u yuzini o‘z yurtining qal’asiga qaratadi; ammo u qoqilib yiqiladi va topilmaydi.’”

> “After this conquest, Caesar defeated the last remaining fragments of Pompey’s party, Cato and Scipio in Africa and Labienus and Varus in Spain. Returning to Rome, the ‘fort of his own land,’ he was made perpetual dictator; and such other powers and honors were granted him as rendered him in fact absolute sovereign of the whole empire. But the prophet had said that he should stumble and fall. The language implies that his overthrow would be sudden and unexpected, like a person accidentally stumbling in his walk. And so this man, who fought and won five hundred battles, taken one thousand cities, and slain one million one hundred and ninety-two thousand men, fell, not in the din of battle and the hour of strife, but when he thought his pathway was smooth and strewn with flowers, and when danger was supposed to be far away; for, taking his seat in the senate chamber upon his throne of gold, to receive at the hands of that body the title of king, the dagger of treachery suddenly struck him to the heart. Cassius, Brutus, and other conspirators rushed upon him, and he fell, pierced with twenty-three wounds. Thus he suddenly stumbled and fell, and was not found, BC 44.” Uriah Smith, Daniel and the Revelation, 258–264.

> “Bu zabtdan keyin Qaysar Pompey tarafdorlarining qolgan so‘nggi parchalari — Afrikada Kato va Skipionni, Ispaniyada esa Labienus va Varusni mag‘lub etdi. Rimga, ya’ni ‘o‘z yurtining qal’asi’ga qaytgach, u umrbod diktator etib tayinlandi; va unga yana shunday boshqa vakolatlar hamda sharaflar berildiki, buning natijasida u amalda butun imperiyaning mutlaq hukmdoriga aylandi. Ammo payg‘ambar uning qoqilib yiqilishini aytgan edi. Bu ifoda uning halokati kutilmagan va to‘satdan bo‘lishini anglatadi, xuddi odam yurib ketayotib tasodifan qoqilib yiqilgandek. Va shunday bo‘ldiki, besh yuz jang qilib g‘alaba qozongan, mingta shaharni egallagan hamda bir million bir yuz to‘qson ikki ming odamni o‘ldirgan bu kishi jangning shovqin-suroni va kurash soatida emas, balki yo‘li tekis va gullar bilan qoplangandek tuyulgan, xavf esa ancha yiroqda deb hisoblangan pallada yiqildi; chunki u senat majlislar zalida, o‘zining oltin taxtiga o‘tirib, o‘sha yig‘in qo‘lidan podsho unvonini qabul qilish uchun turgan paytda, xiyonat xanjarining zarbasi birdan uning yuragiga urildi. Kassiy, Brut va boshqa fitnachilar uning ustiga yopirildilar, va u yigirma uchta yara bilan teshib tashlangan holda yiqildi. Shunday qilib, u to‘satdan qoqilib yiqildi va topilmay qoldi, miloddan avvalgi 44-yilda.” Uriah Smith, Daniel and the Revelation, 258–264.

The historical fulfillment of pagan Rome (the king of the north), being established upon the throne is a history that prefigures the history of modern Rome’s enthronement at the threefold union which takes place at the soon coming Sunday law. The history is also typified in verses thirty through thirty-six, which identified when the papacy was first placed upon the throne in 538. Verses sixteen through nineteen, and verses thirty-one through thirty-six both represent the final rise and fall of the whore of Tyre. That history was also represented in verses five through nine, when the first king of the north was established after conquering three geographical areas. Thereafter he entered into a treaty with the king of the south, but broke the treaty, and in response the king of the south delivered a deadly wound, and the king of the north died in the captivity of Egypt.

Butparast Rimning (shimol podshohining) taxtga o‘rnatilishi bilan bog‘liq tarix, yaqinda kuchga kiradigan yakshanba qonuni paytida yuz beradigan uch karra ittifoqda zamonaviy Rimning taxtga chiqarilishi tarixini oldindan ifodalovchi tarixdir. Bu tarix, shuningdek, 538-yilda papalik ilk bor taxtga o‘rnatilgan vaqtni ko‘rsatgan o‘ttizinchi oyatdan o‘ttiz oltinchi oyatgacha bo‘lgan oyatlarda ham timsollangan. O‘n oltinchi oyatdan o‘n to‘qqizinchi oyatgacha bo‘lgan oyatlar ham, o‘ttiz birinchi oyatdan o‘ttiz oltinchi oyatgacha bo‘lgan oyatlar ham Tir fohishasining oxirgi yuksalishi va qulashini ifodalaydi. Bu tarix, shuningdek, birinchi shimol podshohi uchta geografik hududni zabt etgandan keyin o‘rnatilgan paytda, beshinchi oyatdan to‘qqizinchi oyatgacha bo‘lgan oyatlarda ham tasvirlangan. Shundan so‘ng u janub podshohi bilan ahd tuzdi, ammo ahdni buzdi; bunga javoban janub podshohi halokatli yara yetkazdi, va shimol podshohi Misr asirligida vafot etdi.

Verses five through nine, verses sixteen through nineteen, and verses thirty through thirty-six provide three prophetic lines that are fulfilled in verses forty through forty-five. When Sister White identified that “much of the history that has been fulfilled in this prophecy will be repeated,” it actually meant that the entire chapter illustrates verses forty through forty-five. Verses twenty through twenty-two identify the birth and the death of Christ, thus representing the time of the end in both 1798 and 1989 by His birth, and then His death on the cross represented October 22, 1844, and the Sunday law.

Beshinchi oyatdan to‘qqizinchi oyatgacha, o‘n oltinchi oyatdan o‘n to‘qqizinchi oyatgacha va o‘ttizinchi oyatdan o‘ttiz oltinchi oyatgacha bo‘lgan oyatlar qirqinchi oyatdan qirq beshinchi oyatgacha bajo keltiriladigan uchta bashoratli yo‘nalishni taqdim etadi. Opa Uayt “ushbu bashoratda bajo keltirilgan tarixning ko‘p qismi takrorlanadi” deb ta’kidlaganida, bu aslida butun bob qirqinchi oyatdan qirq beshinchi oyatgacha bo‘lgan oyatlarni yoritishini anglatgan edi. Yigirmanchi oyatdan yigirma ikkinchi oyatgacha bo‘lgan oyatlar Masihning tug‘ilishi va o‘limini ko‘rsatadi; shu tariqa, Uning tug‘ilishi orqali 1798 va 1989 yillardagi oxirzamonni ifodalaydi, so‘ngra Uning xochdagi o‘limi 1844-yil 22-oktabrni va yakshanba qonunini ifodalaydi.

Verse twenty-three identifies the league between the Jews and Rome, during the history of the Maccabean revolt. The “league” in that history is represented by the dates of 161 BC and 158 BC. The Maccabean history represents an internal line that finds its beginning with a “league” between Rome and the Maccabean Jews that was initiated by the Jews, and ultimately ended with the Jews pronouncing that they have no king but Caesar. Verse twenty-three of course follows verses twenty-one and twenty-two, and verse twenty-one identifies the birth of Christ, which is a prophetic time of the end, and verse twenty-two identifies the cross, which represents the Sunday law.

Yigirma uchinchi oyat Makkabiylar qo‘zg‘oloni tarixi davomida yahudiylar bilan Rim o‘rtasidagi ittifoqni ko‘rsatadi. O‘sha tarixdagi “ittifoq” miloddan avvalgi 161 va 158-yillar bilan ifodalanadi. Makkabiylar tarixi ichki bir chiziqni ifodalaydi; uning boshlanishi yahudiylar tomonidan boshlangan Rim bilan Makkabiy yahudiylar o‘rtasidagi bir “ittifoq”dan topiladi va u oxir-oqibat yahudiylarning Qaysardan boshqa podshohimiz yo‘q, deb e’lon qilishlari bilan nihoyasiga yetadi. Albatta, yigirma uchinchi oyat yigirma birinchi va yigirma ikkinchi oyatlardan keyin keladi, yigirma birinchi oyat esa Masihning tug‘ilishini ko‘rsatadi, bu esa payg‘ambarlikdagi oxirzamon vaqti hisoblanadi; yigirma ikkinchi oyat esa yakshanba qonunini ifodalovchi xochni ko‘rsatadi.

At the cross the Jews identified Caesar (Rome) as their king, and the “league” of verse twenty-three references the beginning of the Jews’ choice to serve Rome, right at the ending point of the Jews proclaiming their allegiance to Rome. The ending of the Jews, as represented at the cross, is followed by the beginning of the Jews’ association with Rome.

Xochda yahudiylar Qaysarni (Rimni) o‘z shohi deb tan oldilar, va yigirma uchinchi oyatdagi “ittifoq” yahudiylarning Rimga xizmat qilishni tanlashining boshlanishiga ishora qiladi; aynan yahudiylarning Rimga sadoqatini e’lon qilishining yakun nuqtasida. Xochda ifodalangan yahudiylarning yakuni ortidan yahudiylarning Rim bilan uyushmasining boshlanishi keladi.

Verses twenty-four through thirty describe the three hundred and sixty years that pagan Rome ruled supremely from the Battle of Actium in 31 BC, unto the transfer of the capital from Rome to Constantinople in the year 330. The period of three hundred and sixty years typifies the twelve hundred and sixty years papal Rome ruled supremely, and together they represent the period from verse forty-one, and the threefold union that occurs at the soon coming Sunday law, unto the close of probation.

Yigirma to‘rtinchi oyatdan o‘ttizinchi oyatgacha bo‘lgan oyatlar miloddan avvalgi 31-yildagi Aktium jangidan boshlab, milodiy 330-yilda poytaxtning Rimdan Konstantinopolga ko‘chirilishigacha butparast Rim oliy hukmronlik qilgan uch yuz oltmish yilni tasvirlaydi. Ushbu uch yuz oltmish yillik davr papalik Rimi oliy hukmronlik qilgan bir ming ikki yuz oltmish yilning timsolidir, va ular birgalikda qirq birinchi oyatda bayon etilgan davrni hamda tez orada chiqadigan yakshanba qonuni paytida yuz beradigan uch tomonlama ittifoqdan sinov muddatining yopilishigacha bo‘lgan davrni ifodalaydi.

All the prophetic lines of history in chapter eleven, align with the last six verses of Daniel eleven, but it is the prophetic history from the time of the end in 1989, represented in verse forty through to the Sunday law in verse forty-one, that is “that portion of the prophecy of Daniel relating to the last days.” The history that is left blank in verse forty, is the Revelation of Jesus Christ that is unsealed when the time is at hand, just before probation closes.

O‘n birinchi bobdagi tarixning barcha bashoratli chiziqlari Doniyor o‘n birinchi bobning so‘nggi olti oyati bilan uyg‘unlashadi, biroq 1989 yildagi oxirzamondan boshlab qirqinchi oyatda ifodalangan va qirq birinchi oyatdagi yakshanba qonunigacha davom etadigan bashoratli tarix “Doniyor bashoratining oxirgi kunlarga taalluqli bo‘lgan o‘sha qismi”dir. Qirqinchi oyatda bo‘sh qoldirilgan tarix sinov muddati yopilishidan sal oldin, vaqt yaqin bo‘lganda muhrdan yechiladigan Iso Masihning Vahiyidir.

We will continue this study in the next article.

Bu tadqiqotni keyingi maqolada davom ettiramiz.

> “We have the commandments of God and the testimony of Jesus Christ, which is the spirit of prophecy. Priceless gems are to be found in the word of God. Those who search this word should keep the mind clear. Never should they indulge perverted appetite in eating or drinking.

> “Bizda Xudoning amrlari va Iso Masihning guvohligi bor; bu esa bashorat ruhidir. Xudoning Kalomida bebaho javohirlar topiladi. Bu Kalomni tadqiq etuvchilar aqlni ravshan saqlashlari kerak. Ular hech qachon yeyish yoki ichishda buzuq nafsga berilmasliklari lozim.

> “If they do this, the brain will be confused; they will be unable to bear the strain of digging deep to find out the meaning of those things which relate to the closing scenes of this earth’s history.

> “Agar ular buni qilsalar, miya chalkashib qoladi; ular bu yer tarixining yakuniy manzaralariga taalluqli narsalarning ma’nosini aniqlash uchun chuqur qazishning zo‘riqishiga bardosh bera olmaydilar.”

> “When the books of Daniel and Revelation are better understood, believers will have an entirely different religious experience. They will be given such glimpses of the open gates of heaven that heart and mind will be impressed with the character that all must develop in order to realize the blessedness which is to be the reward of the pure in heart.

> “Doniyor va Vahiy kitoblari yaxshiroq tushunilganda, imonlilar butunlay boshqacha diniy tajribaga ega bo‘ladilar. Ularga osmonning ochiq darvozalari shunchalik namoyon etiladiki, qalb va aql barchaning qalbi poklarga mukofot bo‘ladigan saodatga erishish uchun rivojlantirishi lozim bo‘lgan fe’l-atvoridan chuqur taassurot oladi.

> “The Lord will bless all who will seek humbly and meekly to understand that which is revealed in the Revelation. This book contains so much that is large with immortality and full of glory that all who read and search it earnestly receive the blessing to those ‘that hear the words of this prophecy, and keep those things which are written therein.’

> “Vahiyda oshkor etilgan narsalarni kamtarlik va muloyimlik bilan tushunishga intiladiganlarning barchasini Rabbiy barakalaydi. Bu kitob o‘z ichida boqiylik bilan to‘lib-toshgan va ulug‘vorlikka to‘la shunchalik ko‘p narsani mujassam etganki, uni o‘qib, sidqidildan tadqiq etadiganlarning barchasi ‘ushbu bashoratning so‘zlarini eshitib, unda yozilgan narsalarga rioya qiladiganlar’ uchun va’da qilingan barakani oladilar.”

> “One thing will certainly be understood from the study of Revelation—that the connection between God and His people is close and decided.

> «Vahiy kitobini o‘rganishdan bir narsa, shubhasiz, anglashiladi — Xudo bilan Uning xalqi o‘rtasidagi bog‘liqlik yaqin va qat’iydir.

> “A wonderful connection is seen between the universe of heaven and this world. The things revealed to Daniel were afterward complemented by the revelation made to John on the Isle of Patmos. These two books should be carefully studied. Twice Daniel inquired, How long shall it be to the end of time?

> “Osmon olami bilan bu dunyo o‘rtasida ajoyib bir bog‘liqlik ko‘rinadi. Doniyorga ayon qilingan narsalar keyinchalik Patmos orolida Yuhannoga berilgan vahiy bilan to‘ldirildi. Bu ikki kitob sinchkovlik bilan o‘rganilishi kerak. Doniyor ikki marta so‘radi: Oxirzamonning nihoyasigacha qancha vaqt qoladi?”

> “‘And I heard, but I understood not: then said I, O my Lord, what shall be the end of these things? And He said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. And from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days. Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days. But go thou thy way till the end be: for thou shalt rest, and stand in thy lot at the end of the days.’

> “‘Men eshitdim, ammo tushunmadim; so‘ng dedim: Yo Rabbim, bu narsalarning oxiri qanday bo‘lur? Va U dedi: O‘z yo‘lingdan bor, ey Doniyor; chunki bu so‘zlar oxir zamongacha yopiq va muhrlangan turur. Ko‘plar poklanur, oppoq qilinur va sinalur; ammo fosiqlar fosiqlik qilurlar; fosiqlarning hech biri tushunmas, lekin donolar tushunurlar. Va doimiy qurbonlik olib tashlanadigan va vayron qiluvchi jirkanch narsa o‘rnatiladigan vaqtdan boshlab ming ikki yuz to‘qson kun bo‘lur. Kutib, ming uch yuz o‘ttiz besh kunga yetgan kishi baxtlidir. Ammo sen oxirigacha o‘z yo‘lingdan bor; chunki sen orom olursan va kunlarning oxirida o‘z nasibangda turursan.’”

> “It was the Lion of the tribe of Judah who unsealed the book and gave to John the revelation of what should be in these last days.

> “Muhrlangan kitobni ochgan va bu oxirgi kunlarda nimalar bo‘lishi kerakligi haqidagi vahiylarni Yuhannoga bergan Yahudo qabilasining Arsloni edi.

> “Daniel stood in his lot to bear his testimony which was sealed until the time of the end, when the first angel’s message should be proclaimed to our world. These matters are of infinite importance in these last days; but while ‘many shall be purified, and made white, and tried,’ ‘the wicked shall do wickedly: and none of the wicked shall understand.’ How true this is! Sin is the transgression of the law of God; and those who will not accept the light in regard to the law of God will not understand the proclamation of the first, second, and third angel’s messages. The book of Daniel is unsealed in the revelation to John, and carries us forward to the last scenes of this earth’s history.

> “Doniyor o‘z ulushida turib, oxirzamon vaqtigacha muhrlangan bo‘lgan o‘z guvohligini ko‘tardi; o‘sha vaqtda birinchi farishtaning xabari bizning dunyomizga e’lon qilinishi kerak edi. Bu masalalar mana shu so‘nggi kunlarda cheksiz ahamiyatga egadir; ammo ‘ko‘plar poklanadi, oq qilinadi va sinaladi,’ ‘fosiqlar esa fosiqlik qilishda davom etadilar; fosiqlardan hech biri tushunmaydi.’ Bu naqadar haqiqatdir! Gunoh — Xudoning qonunini buzishdir; va Xudoning qonuniga doir nurni qabul qilmaydiganlar birinchi, ikkinchi va uchinchi farishtalarning xabarlari e’lonini tushunmaydilar. Doniyor kitobi Yuhannoga berilgan vahiyda muhrdan ochiladi va bizni bu yer tarixining so‘nggi manzaralariga olib boradi.”

> “Will our brethren bear in mind that we are living amid the perils of the last days? Read Revelation in connection with Daniel. Teach these things.” Testimonies to Ministers, 114, 115.

> “Birodarlarimiz so‘nggi kunlarning xatarlari orasida yashayotganimizni yodda tutadilarmi? Vahiyni Doniyor bilan bog‘liq holda o‘qing. Bu narsalarni o‘rgating.” Testimonies to Ministers, 114, 115.

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