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# Panium - Number Nineteen

Panium — O‘n To‘qqizinchi Raqam

The Greats: Antiochus, Constantine, and the Last President

Buyuklar: Antiox, Konstantin va Oxirgi Prezident

Author

Jeff Pippenger

Published

March 1, 2026

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The key to rightly dividing verses ten through sixteen of Daniel eleven is found in the basic prophetic applications that were employed over thirty years ago, in 1996, when The Time of the End magazine was published. Thirty years later, the Lord has revealed that another prophetic message is to be formalized as was the Millerite message formalized in 1831. In the omega history of these thirty years the message to be formalized is represented as a correction of a previous message of Islam, as represented by Josiah Litch and also a corrected message of the closed door, as represented by Samuel Snow, which is the symbol of the parable of the ten virgins. A message of Islam, accompanied with a warning of the progressive closing doors of probation as Christ finishes His work of judgment will be proclaimed. The message is twofold, possessing and internal and external line, which in turn represent the first two steps of the three-step testing process that always occurs when a prophecy is unsealed, as was the revelation of Jesus Christ on December 31, 2023.

Doniyorning o‘n birinchi bobidagi o‘ninchi oyatdan o‘n oltinchi oyatgacha bo‘lgan oyatlarni to‘g‘ri taqsimlashning kaliti o‘ttiz yildan ortiq vaqt avval, 1996 yilda, “The Time of the End” jurnali nashr etilgan paytda qo‘llangan asosiy payg‘ambarlik tatbiqlarida topiladi. Oradan o‘ttiz yil o‘tgach, Rabbiy 1831 yilda Millerchilar xabari rasmiylashtirilganidek, yana bir payg‘ambarlik xabari ham rasmiylashtirilishi lozimligini ochib berdi. Ushbu o‘ttiz yillik omega tarixida rasmiylashtirilishi lozim bo‘lgan xabar oldingi Islom haqidagi xabarning tuzatmasi sifatida, ya’ni Josiah Litch orqali ifodalanganidek, va shuningdek yopiq eshik haqidagi tuzatilgan xabar sifatida, ya’ni o‘n bokira haqidagi masalning ramzi bo‘lgan Samuel Snow orqali ifodalanganidek, tasvirlanadi. Islom haqidagi bir xabar, Masih O‘z hukm ishini yakunlayotganda sinov muddatining izchil yopilib boruvchi eshiklari haqidagi ogohlantirish bilan birga, e’lon qilinadi. Bu xabar ikki qatlamlidir: u ichki va tashqi chiziqqa ega bo‘lib, ular o‘z navbatida 2023 yil 31 dekabrda Iso Masihning vahiyi bo‘lgani kabi, bir bashorat muhrdan ochilganda har doim yuz beradigan uch bosqichli sinov jarayonining dastlabki ikki bosqichini ifodalaydi.

The Time of the End magazine contains the basic overview of the future for America as represented in the last six verses of Daniel eleven which were unsealed at the time of the end in 1989. The magazine has been in the public record for thirty years and no one saw that a main theme of the magazine was the religious struggle between communism and the churches under the influence of Catholicism, especially in the Ukraine. That religious battle from the period of 1989, explains the context of the religious demise of Putin as represented by Ptolemy and Uzziah in the rebellion they both manifested at the temple in Jerusalem. The temple in Jerusalem was Uzziah’s temple, not Ptolemy’s temple. Both Putin and Zelenskyy desecrate the same temple in two different ways; one as an Egyptian and one as a Jew.

“Oxirzamon Vaqti” jurnali 1989-yilda oxirzamon paytida muhri ochilgan Doniyor kitobining o‘n birinchi bobidagi so‘nggi olti oyatda ifodalanganidek, Amerika kelajagining asosiy umumiy manzarasini o‘z ichiga oladi. Ushbu jurnal o‘ttiz yil davomida jamoatchilik yozuvlarida mavjud bo‘lib keldi, biroq hech kim jurnalning asosiy mavzularidan biri, ayniqsa Ukrainada, kommunizm bilan katolitsizm ta’siri ostidagi cherkovlar o‘rtasidagi diniy kurash ekanini ko‘rmadi. 1989-yil davriga oid o‘sha diniy jang Quddusdagi ma’badda ikkalasi ham namoyon etgan isyonda Ptolemey va Uzziyo orqali tasvirlangan Putinning diniy halokatining kontekstini tushuntiradi. Quddusdagi ma’bad Ptolemeyning ma’badi emas, Uzziyoning ma’badi edi. Putin ham, Zelenskiy ham ayni bir ma’badni ikki xil yo‘l bilan harom qiladilar: biri misrlik sifatida, ikkinchisi yahudiy sifatida.

The church that was struggling against the king of the south in 1989 was the Catholic church. And why not? Atheism of France delivered the deadly wound to the king of the north in 1798, so why wouldn’t the papacy retaliate against atheism’s long-drawn-out persecution of the Catholic church, especially in the Ukraine? More significant is that this clear testimony about the Ukraine came from a publication in 1996, that was citing the secular historians about the history of 1989. Now that the Lord is unsealing the hidden history of verse forty, He has pointed to the struggle between two orthodox churches to provide the prophetic and historical context of the battle of Raphia and its aftermath, and He had already included the necessary insights in The Time of the End magazine that was published thirty years ago.

1989-yilda janub podshohiga qarshi kurash olib borgan jamoat Katolik jamoati edi. Va nega bunday bo‘lmasin? Fransiyaning ateizmi 1798-yilda shimol podshohiga o‘limli jarohatni yetkazgan ekan, unda nega papalik ateizmning, ayniqsa Ukrainada, Katolik jamoatiga qarshi uzoq davom etgan ta’qibi uchun javob qaytarmasin? Bundan ham muhimrog‘i shundaki, Ukraina haqidagi bu ravshan guvohlik 1996-yildagi bir nashrdan kelgan bo‘lib, u 1989-yil tarixiga doir dunyoviy tarixchilarga iqtibos keltirayotgan edi. Endi Rabbiy qirqinchi oyatning yashirin tarixini muhrdan yechayotgan ekan, U Rafiya jangini va uning oqibatlarini payg‘ambarlik hamda tarixiy nuqtayi nazardan tushuntirish uchun ikki pravoslav jamoat o‘rtasidagi kurashga ishora qildi, va U zarur bo‘lgan tushunchalarni bundan o‘ttiz yil oldin nashr etilgan “The Time of the End” jurnaliga allaqachon kiritgan edi.

The demise of Napoleon aligns with the progressive demise of Lenin, Stalin and the system of the Soviet Union. When the prophetic southern kingdom moved its capital to Russia there were two major revolutions in 1917. The first is what is called the Russian revolution when the Czar was overthrown, and then in the same year the Bolshevik Revolution followed, which led to the civil war of 1917 unto 1922. In 1922 the Soviet Union was formed.

Napoleonning qulashi Lenin, Stalin va Sovet Ittifoqi tizimining bosqichma-bosqich qulashi bilan uyg‘unlashadi. Bashoratdagi janubiy shohlik o‘z poytaxtini Rossiyaga ko‘chirganida, 1917-yilda ikkita yirik inqilob yuz berdi. Birinchisi, podsho ag‘darib tashlangan va Rus inqilobi deb ataladigan voqeadir; so‘ng o‘sha yilning o‘zida 1917-yildan 1922-yilgacha davom etgan fuqarolar urushiga olib kelgan Bolsheviklar inqilobi sodir bo‘ldi. 1922-yilda Sovet Ittifoqi tuzildi.

The beginning of Russia as the spiritual king of the south represented a two-step revolution that led to civil war, then the formation of a confederacy of countries. The collapse of the Soviet Union was also two steps, beginning with the tearing down of the Berlin wall on November 9, 1989, which then led to the dissolution of the Soviet Union on December 31, 1991. As the last ruler of Russia, the king of the south, Vladimir Putin was typified by the first Russian ruler—Vladimir Lenin.

Rossiyaning janubning ruhiy shohi sifatidagi boshlanishi fuqarolar urushiga olib borgan, so‘ngra esa mamlakatlar konfederatsiyasining shakllanishiga olib kelgan ikki bosqichli inqilobni ifodalagan edi. Sovet Ittifoqining qulash jarayoni ham ikki bosqichdan iborat bo‘lib, 1989-yil 9-noyabrda Berlin devorining buzib tashlanishi bilan boshlanib, so‘ng 1991-yil 31-dekabrda Sovet Ittifoqining tarqatib yuborilishiga olib keldi. Rossiyaning, ya’ni janub shohining, so‘nggi hukmdori sifatida Vladimir Putin Rossiyaning birinchi hukmdori — Vladimir Lenin orqali timsollangan edi.

Vladimir means “a great leader” and Putin means “the path.” Lenin means “a great river,” but Vladimir Lenin chose the name of Lenin to hide his real name, which was Vladimir Ilyich Ulyanov. Ilyich means “son of Elijah,” and Ulyanov means “youthful son of Elijah.”

Vladimir “buyuk yo‘lboshchi” degan ma’noni bildiradi, Putin esa “yo‘l” deganidir. Lenin “buyuk daryo” degan ma’noni anglatadi, biroq Vladimir Lenin o‘zining asl ismini yashirish uchun Lenin nomini tanlagan; uning haqiqiy ismi Vladimir Ilyich Ulyanov edi. Ilyich “Ilyosning o‘g‘li” degan ma’noni, Ulyanov esa “Ilyosning yosh o‘g‘li” degan ma’noni bildiradi.

The great Russian leader on the path, in the history represented by the battle of Raphia in 217 BC, was typified by the first leader of Russia, who as Vladimir Lenin was the great leader of the mighty river, but who hid his name. A name is a symbol of character, and for Vladimir to hide his two names represents a character that chose a great river of political thought, over a character represented by Elijah, which means “God is Jehovah.” The root of atheism is the denial of God, and atheism is a prime characteristic of the king of the south. The second and third given name of Lenin emphasize Elijah and his son, and the end of Russia as the king of the south is represented by Ptolemy IV, who was victorious at the battle of Raphia, but when Antiochus returned in 200 BC at the battle of Panium Ptolemy’s five-year-old son was then ruling. Lenin’s two original names identify Elijah and his son, and align with Ptolemy and his son. Elijah and the message to his children occurs in the latter days, just before “the great and dreadful day of the Lord;” which is where the battles of Raphia and Panium are also located.

Yo‘ldagi buyuk rus yetakchisi, miloddan avvalgi 217-yildagi Raphia jangi orqali ifodalangan tarixda, Rossiyaning birinchi yetakchisi tomonidan timsollangan edi; u Vladimir Lenin sifatida qudratli daryoning buyuk yetakchisi bo‘lgan, ammo o‘z ismini yashirgan edi. Ism — xarakterning ramzidir, va Vladimirning o‘zining ikki ismini yashirgani, “Xudo — Yahovadir” degan ma’noni anglatuvchi Ilyos bilan ifodalangan xarakter o‘rniga, siyosiy tafakkurning buyuk daryosini tanlagan bir xarakterni ifodalaydi. Ateizmning ildizi — Xudoni inkor etishdir, va ateizm janub shohining asosiy xususiyatidir. Leninning ikkinchi va uchinchi qo‘yilgan ismi Ilyosni va uning o‘g‘lini ta’kidlaydi, va Rossiyaning janub shohi sifatidagi oxiri Raphia jangida g‘alaba qilgan Ptolemey IV orqali ifodalanadi; biroq miloddan avvalgi 200-yilda Panium jangida Antiox qaytib kelganida, o‘sha paytda Ptolemeyning besh yoshli o‘g‘li hukmronlik qilayotgan edi. Leninning asl ikki ismi Ilyosni va uning o‘g‘lini ko‘rsatadi hamda Ptolemey va uning o‘g‘li bilan muvofiqlashadi. Ilyos va uning farzandlariga bo‘lgan xabar oxirgi kunlarda, “Egamizning buyuk va dahshatli kuni”dan sal oldin sodir bo‘ladi; Raphia va Panium janglari ham aynan o‘sha joyda joylashgan.

> Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord: And he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with a curse. Malachi 4:5, 6.

> Mana, Egamizning ulug‘ va dahshatli kuni kelishidan oldin Men sizlarga Ilyos payg‘ambarni yuboraman. U otalarning qalbini bolalarga, bolalarning qalbini esa otalariga buradi, toki Men kelib yerni la’nat bilan urmayin. Malaki 4:5, 6.

The testimony of Uzziah and Ptolemy align in verse eleven of Daniel eleven, and Uzziah lived for eleven years after his rebellion and leprosy; whereas, Ptolemy ruled for a total of seventeen years, which is the same number of years between the battles of verse eleven and verse fifteen. The 250-year prophecy that began in 457 BC, ended in 207 BC in the middle of those two battles; ten years after Raphia and seven before Panium. Ptolemy IV’s reign began in 221 BC, and he died in 204 BC, so the seventeen years of Ptolemy are not the same line as the seventeen years from Raphia to Panium. Nor are they the same seventeen years that are represented by the conclusion of the 250-year prophecy beginning with Nero in 64 and ending in 313. From 313 to the first Sunday law in 321 is eight years, and nine years later in 330 Constantine divided the kingdom into east and west.

Uzziyo va Ptolemeyning guvohligi Doniyor 11-bobning o‘n birinchi oyatida bir-biriga muvofiq keladi, va Uzziyo isyoni hamda moxovligidan keyin o‘n bir yil yashadi; holbuki, Ptolemey jami o‘n yetti yil hukmronlik qildi, bu esa o‘n birinchi oyatdagi janglar bilan o‘n beshinchi oyatdagi janglar orasidagi yillar soni bilan bir xildir. Miloddan avvalgi 457-yilda boshlangan 250 yillik bashorat miloddan avvalgi 207-yilda o‘sha ikki jangning o‘rtasida yakun topdi; Rafiyadan o‘n yil keyin va Paniydan yetti yil oldin. Ptolemey IV ning hukmronligi miloddan avvalgi 221-yilda boshlandi va u miloddan avvalgi 204-yilda vafot etdi, shuning uchun Ptolemeyning o‘n yetti yili Rofiyadan Paniygacha bo‘lgan o‘n yetti yil bilan ayni chiziq emas. Shuningdek, ular Neron bilan 64-yilda boshlanib, 313-yilda tugagan 250 yillik bashoratning xulosasi bilan ifodalangan o‘sha o‘n yetti yil ham emas. 313-yildan 321-yildagi birinchi yakshanba qonunigacha sakkiz yil bor, va to‘qqiz yil o‘tib, 330-yilda Konstantin shohlikni sharq va g‘arbga bo‘ldi.

In the very near future Putin and Russia will defeat Ukraine and the footsteps of Ptolemy and Uzziah will begin to repeat in the history represented by verse twelve. The two biblical witnesses place the final crisis for Putin in a church and state crisis. Their rebellion was manifested at the temple in Jerusalem, thus identifying Uzziah’s temple and religion as the point of prophetic reference.

Yaqin kelajakda Putin va Rossiya Ukrainani mag‘lub etadi va o‘n ikkinchi oyat bilan tasvirlangan tarixda Ptolemey va Uziyoning izlari takrorlana boshlaydi. Injildagi ikki guvoh Putin uchun yakuniy inqirozni cherkov va davlat inqirozi doirasida joylashtiradi. Ularning isyoni Quddusdagi ma’badda namoyon bo‘ldi; shu tariqa, Uziyoning ma’badi va diniy tizimi bashoratli murojaat nuqtasi ekanini ko‘rsatadi.

Zelenskyy, which means “green,” is the puppet of the globalist bureaucrats of the European Union and the United Nations, whose globalist agenda is aptly represented by the green political movement that worships mother earth. It is fitting that Zelenskyy was an actor, for he is clearly a proxy of other powers, and his name meaning “green” identifies the political philosophy that guides his movements on the chess board of human history. Checkmate is right around the corner for Zelenskyy.

“Yashil” ma’nosini anglatadigan Zelenskiy ona yerga sig‘inadigan yashil siyosiy harakat tomonidan munosib tarzda ifodalanadigan globalistik kun tartibiga ega bo‘lgan Yevropa Ittifoqi va Birlashgan Millatlar Tashkilotining globalist byurokratlari qo‘lidagi qo‘g‘irchoqdir. Zelenskiyning aktyor bo‘lgani joizdir, chunki u boshqa kuchlarning vakili ekani ravshandir, va uning “yashil” ma’nosini bildiradigan ismi insoniyat tarixining shaxmat taxtasidagi harakatlariga yo‘l ko‘rsatuvchi siyosiy falsafani belgilab turadi. Zelenskiy uchun mot juda yaqin.

In this final history the rebellion of Uzziah and Ptolemy will once again be acted out, but Ptolemy (Putin) died four years before the battle of Panium, and the last ruler of the king of the south is represented by a five-year-old child who is being handled by a series of corrupt and incompetent regents.

Bu yakuniy tarixda Uzziyo va Ptolemeyning isyoni yana bir bor namoyon bo‘ladi, biroq Ptolemey (Putin) Paniyum jangidan to‘rt yil oldin vafot etgan edi, va janub shohining so‘nggi hukmdori esa buzuq va noqobil regentlar ketma-ketligi tomonidan boshqarilayotgan besh yoshli bola orqali ifodalanadi.

Ptolemy V was only about 5–6 years old when he ascended the throne in 204 BC (after his father’s mysterious death), and the Ptolemaic kingdom was paralyzed by a series of incompetent or corrupt regencies during his reign. The initial regency was from 204–202 BC, after Ptolemy IV’s death was concealed and his mother Arsinoe III murdered. The court favorites Sosibius, a longtime minister under Ptolemy IV, and Agathocles the brother of Ptolemy IV’s mistress Agathoclea, declared themselves regents. They forged or presented a will making them guardians, placed the young king under the care of Agathoclea and her family, and purged potential rivals. Sosibius handled much of the early administration.

Miloddan avvalgi 204-yilda (otasi sirli ravishda vafot etganidan keyin) Ptolemey V taxtga chiqqanida atigi taxminan 5–6 yoshda edi, va uning hukmronligi davrida Ptolemeylar podsholigi bir qator noqobil yoki poraxo‘r regentliklar sababli falaj holga tushib qoldi. Dastlabki regentlik miloddan avvalgi 204–202-yillarni qamrab oldi; bu Ptolemey IV ning o‘limi yashirilganidan va uning onasi Arsinoe III o‘ldirilganidan keyin yuz berdi. Saroyning yaqin mulozimlari — Ptolemey IV davrida uzoq yillar vazir bo‘lib xizmat qilgan Sosibiy va Ptolemey IV ning ma’shuqasi Agatokleiyaning akasi Agatokl — o‘zlarini regentlar deb e’lon qildilar. Ular o‘zlarini vasiy etib tayinlovchi vasiyatnomani soxtalashtirdilar yoki taqdim etdilar, yosh podshohni Agatokleiya va uning oilasi qaramog‘iga topshirdilar hamda ehtimoliy raqiblarni yo‘q qildilar. Sosibiy dastlabki boshqaruv ishlarining katta qismini yuritdi.

A shift occurred around 202 BC, when Agathocles became the dominant regent, but was widely hated for debauchery and mismanagement. A popular uprising in Alexandria led to his brutal lynching by a mob, with the boy-king nominally approving. Subsequent regents were Tlepolemus the governor of Pelusium, and then Aristomenes. By the time of the battle of Panium in 200 BC, the kingdom was under this rotating series of regents and court advisors.

Miloddan avvalgi 202-yillar atrofida bir o‘zgarish yuz berdi: Agatokl hukmron regentga aylandi, biroq u buzuqligi va boshqaruvdagi no‘noqligi sabab keng nafratga uchradi. Iskandariyada yuz bergan xalq qo‘zg‘oloni uning olomon tomonidan shafqatsizlarcha linch qilinishiga olib keldi, buni esa bola-shoh nomigagina ma’qulladi. Keyingi regentlar Pelusiy hokimi Tlepolem, undan so‘ng esa Aristomen bo‘ldi. Miloddan avvalgi 200-yildagi Paniy jangi vaqtiga kelib, podshohlik mana shu navbatma-navbat almashib turgan regentlar va saroy maslahatchilari qo‘li ostida edi.

At the battle of Panium the Ptolemaic forces were led in the field by the general Scopas of Aetolia, a mercenary commander appointed under the regency, not by Ptolemy V himself. The young king had no real control—the decisions, military strategy, and kingdom’s overall weakness stemmed from the regents’ paralysis, internal revolts (like the native Egyptian uprisings), and court intrigue. This instability allowed Antiochus III the Great to decisively defeat Scopas at Panium, seizing Coele-Syria, including Judea permanently from Ptolemaic control.

Paniyum jangida Ptolemeylar qo‘shiniga jang maydonida Ptolemey V ning o‘zi emas, balki regentlik davrida tayinlangan yollanma qo‘mondon, Etoliyalik sarkarda Skopas boshchilik qilgan edi. Yosh podshohning haqiqiy nazorati yo‘q edi — qarorlar, harbiy strategiya va saltanatning umumiy zaifligi regentlarning harakatsizligidan, ichki qo‘zg‘olonlardan (masalan, mahalliy misrliklarning isyonlaridan) va saroy fitnalaridan kelib chiqqan edi. Ana shu beqarorlik Antiox III Buyukka Paniyumda Skopasni qat’iy ravishda mag‘lub etish, Ko‘h-Suriyani, jumladan Yahudiyani ham, Ptolemeylar nazoratidan butunlay tortib olish imkonini berdi.

Historians discuss the probability that Ptolemy IV’s death was by poisoning, which is also part of the historical speculation concerning Vladimir Lenin, Joseph Stalin, as well as the queen of the south, Cleopatra. Putin prevails in the Ukrainian War, but then his demise begins with his desire to implement the controlling relationship that the Soviet Union formerly had with the Ukrainian church, which when removed in 1989, was the symbol of the victory of the king of the north over the king of the south.

Tarixchilar Ptolemey IV ning o‘limi zaharlanish oqibatida bo‘lgan bo‘lishi ehtimolini muhokama qiladilar; bu, shuningdek, Vladimir Lenin, Iosif Stalin, shuningdek janub malikasi Kleopatra haqidagi tarixiy taxminlarning ham bir qismidir. Putin Ukraina urushida ustun keladi, biroq so‘ngra uning halokati Sovet Ittifoqi ilgari Ukraina cherkovi bilan ega bo‘lgan nazorat qiluvchi munosabatni qayta joriy etish istagi bilan boshlanadi; bu munosabat 1989 yilda bekor qilinganida, u shimol shohining janub shohi ustidan qozongan g‘alabasining timsoli bo‘lgan edi.

The Ukraine is the cradle of Eastern Slavic Orthodoxy. The baptism of Vladimir the Great took place in 988 in Kyiv. Moscow later claimed the title “Third Rome” after Constantinople fell, positioning itself as the rightful heir and spiritual guardian of all Russian lands, including the Ukraine as its “canonical territory”.

Ukraina Sharqiy slavyan pravoslavligining beshigidir. Buyuk Vladimirning suvga cho‘mishi 988-yilda Kiyevda sodir bo‘lgan. Keyinchalik, Konstantinopol qulagach, Moskva o‘zini “Uchinchi Rim” deb atay boshladi va shu orqali o‘zini barcha rus yerlarining qonuniy merosxo‘ri hamda ma’naviy qo‘riqchisi, jumladan Ukrainani ham o‘zining “kanonik hududi” deb bilgan holda, shunday maqomga qo‘ydi.

The Moscow Patriarchate has always viewed Ukraine as spiritually inseparable from Russia with the motto of “One people, one faith,” which is a phrase Putin himself has repeatedly used. Ukraine, especially since 2014/2022, increasingly sees Moscow’s oversight as colonial and imperial domination rather than true spiritual motherhood. As of February 2026, there are two competing Orthodox structures. One is the Orthodox Church of Ukraine, which since 2019 has been independent from Ecumenical Patriarch Bartholomew of Constantinople. In Kyiv the Orthodox Church of Ukraine is considered as the truly national church.

Moskva Patriarxati Ukrainani har doim “Bir xalq, bir e’tiqod” shiori ostida Rossiyadan ruhiy jihatdan ajralmas deb ko‘rib kelgan; bu iborani Putinning o‘zi ham qayta-qayta ishlatgan. Ukraina esa, ayniqsa 2014/2022-yillardan beri, Moskvaning nazoratini haqiqiy ruhiy onalikdan ko‘ra ko‘proq mustamlakachilik va imperiyaviy hukmronlik deb bilmoqda. 2026-yil fevral holatiga ko‘ra, o‘zaro raqobat qilayotgan ikki pravoslav tuzilmasi mavjud. Ulardan biri — 2019-yildan buyon Konstantinopolning Ekumenik Patriarxi Varfolomeydan mustaqil bo‘lgan Ukraina Pravoslav Cherkovidir. Kiyevda Ukraina Pravoslav Cherkovi chinakam milliy cherkov deb qaraladi.

Reader beware: the Orthodox Church of Ukraine is a different church than the Ukrainian Orthodox church. The Ukrainian Orthodox church is connected with Russia’s orthodox church, and for this reason Zelenskyy has been attacking it. The Vatican opposes the attacks of Zelenskyy that are already underway, but Putin’s rebellion of verse twelve follows his victory at Raphia, and is yet future.

O‘quvchi ogoh bo‘lsin: Ukraina Pravoslav Cherkovi Ukraina pravoslav cherkovidan boshqa bir cherkovdir. Ukraina pravoslav cherkovi Rossiyaning pravoslav cherkovi bilan bog‘langan, va shu sababli Zelenskiy unga hujum qilib kelmoqda. Vatikan allaqachon boshlanib ketgan Zelenskiyning hujumlariga qarshi, biroq o‘n ikkinchi oyatdagi Putinning isyoni uning Raphiadagi g‘alabasidan keyin keladi va hali kelajakdadir.

The Ukrainian Orthodox Church was historically linked to the Moscow body. In the aftermath of the invasion of 2022, the Ukrainian Orthodox Church declared full autonomy in May 2022, but Ukrainian state investigations (DESS) have repeatedly argued it remains canonically and legally affiliated with Moscow. Ukraine passed a law in August 2024 (signed by Zelenskyy) banning any religious body tied to the Russian Orthodox Church (the “aggressor state”). The Ukrainian Orthodox Church has been ordered to fully sever ties or face court-ordered dissolution of its Kyiv Metropolis. As of late 2025 and early 2026, there are ongoing raids, parish transfers to the Ukrainian Orthodox Church (over 1,300 since 2022), court cases, and UN experts warning of religious-freedom concerns regarding the Ukrainian Orthodox Church.

Ukraina Pravoslav Cherkovi tarixan Moskva tuzilmasi bilan bog‘liq bo‘lgan. 2022 yilgi bosqindan keyingi davrda Ukraina Pravoslav Cherkovi 2022 yil may oyida to‘liq avtonomiyani e’lon qildi, biroq Ukraina davlat tekshiruvlari (DESS) u hanuz kanonik va huquqiy jihatdan Moskva bilan aloqador bo‘lib qolayotganini bir necha bor ta’kidlab kelgan. Ukraina 2024 yil avgust oyida (Zelenskiy tomonidan imzolangan) Rossiya Pravoslav Cherkovi (ya’ni “tajovuzkor davlat”) bilan bog‘liq har qanday diniy tuzilmani taqiqlovchi qonunni qabul qildi. Ukraina Pravoslav Cherkoviga aloqalarni to‘liq uzish, aks holda uning Kiyev Metropoliyasi sud qarori bilan tugatilishi xavfiga duch kelishi buyurilgan. 2025 yil oxiri va 2026 yil boshiga kelib, Ukraina Pravoslav Cherkoviga doir davom etayotgan reydlar, jamoatlarning Ukraina Pravoslav Cherkoviga o‘tkazilishi (2022 yildan beri 1,300 dan ortiq), sud ishlari hamda BMT ekspertlarining diniy erkinlik bilan bog‘liq xavotirlar yuzasidan ogohlantirishlari mavjud.

The Vatican has publicly opposed any forced dissolution of the Ukrainian Orthodox Church. Russia and Putin frame this as outright persecution of canonical Orthodoxy and have made protection of the “Russian Orthodox churches” an explicit demand in any peace negotiations. Russian propaganda consistently ties the Ukrainian Orthodox Church and the Ukrainian state attacks upon it as “Nazism” and as part of their “denazification” justification.

Vatikan Ukraina Pravoslav cherkovini zo‘rlik bilan tarqatib yuborishga qaratilgan har qanday urinishga ochiqchasiga qarshi chiqdi. Rossiya va Putin buni kanonik Pravoslavlikka qarshi ochiq ta’qib sifatida talqin qilmoqda hamda har qanday tinchlik muzokaralarida “Rus pravoslav cherkovlari”ni himoya qilishni aniq talab sifatida ilgari surgan. Rossiya targ‘iboti izchil ravishda Ukraina Pravoslav cherkovini va unga qarshi Ukraina davlati tomonidan uyushtirilayotgan hujumlarni “natsizm” deb, shuningdek o‘zlarining “denatsifikatsiya” asoslantirishi doirasining bir qismi sifatida bog‘lab keladi.

Putin will presumptuously “enter the temple” and claim full spiritual dominion over Ukrainian Orthodoxy in attempt to re-subordinate the entire Ukrainian church structure under Moscow, demanding recognition as the rightful spiritual head of the Russian orthodox world.

Putin mutakabbirona ravishda “ma’badga kiradi” va butun Ukraina cherkov tuzilmasini yana Moskva tasarrufiga qayta bo‘ysundirishga urinishda Ukraina pravoslavligi ustidan to‘liq ruhiy hukmronlikni da’vo qiladi hamda rus pravoslav olamining qonuniy ruhiy boshlig‘i sifatida tan olinishini talab qiladi.

This is the exact parallel to Ptolemy entering the Most Holy Place, while Uzziah is Zelenskyy seeking to burn incense. Ptolemy’s rebellion was in the Most Holy Place and Uzziah’s was in the holy place. A southern king, flushed with the victory of the “borderline,” ending the proxy-power of Nazism, and then overstepping into the place that belongs only to the realm of religion. Then will come a sudden providential humbling, and Putin will disappear from the scene (as Ptolemy IV died in 204 BC). After the power vacuum of a ‘weak-successors phase,’ the northern king returns with greater force and prevails at the modern battle of Panium in verse 15.

Bu Ptolemeyning Eng Muqaddas Joyga kirishining mutlaq paralleli bo‘lib, Uzziyo esa xushbo‘ylik tutatini yoqishga urinayotgan Zelenskiydir. Ptolemeyning isyoni Eng Muqaddas Joyda bo‘lgan edi, Uzziyoniki esa Muqaddas Joyda. “Chegara chizig‘i”ning g‘alabasidan ruhlangan, natsizmning vositachi-qudratini tugatgan janubiy podsho, so‘ngra faqat din sohasiga tegishli bo‘lgan makonga haddidan oshib kiradi. Shundan keyin to‘satdan ilohiy taqdir bilan bir xorlik keladi, va Putin sahnadan g‘oyib bo‘ladi (xuddi Ptolemey IV miloddan avvalgi 204 yilda vafot etganidek). “Zaif vorislar davri”ning hokimiyat bo‘shlig‘idan so‘ng, shimoliy podsho yanada katta kuch bilan qaytadi va 15-oyatda zamonaviy Panium jangida g‘alaba qozonadi.

## Seventeen

O‘n yetti

Seventeen years occurs three times in the history where the battles of Raphia and Panium merge together, line upon line. The seventeen years from the edict of Milan where the eastern and western thrones of the empire were brought together through marriage, until the kingdom was divided and divorced in 330. The seventeen years beginning and ending are waymarks of two other related prophetic periods. Beginning with Nero in the year 64 a period of persecution is marked that ended in the history of Constantine the Great. The transition from Nero’s period of persecution unto the compromise represented by Constantine identifies the transition from the church of Smyrna unto the church of Pergamos. 313 and the edict of Milan identify the end of the church of Smyrna, and the end of the seventeen-year period is the year 330, which was the fulfillment of the three-hundred-and-sixty-year prophecy of Daniel 11:24.

O‘n yetti yil tarixda uch marta uchraydi; bu yerda Rafiya va Paniyum janglari satr ustiga satr tarzida o‘zaro qo‘shilib ketadi. Milan farmonidan boshlab — imperiyaning sharqiy va g‘arbiy taxtlari nikoh orqali birlashtirilgan paytdan — to 330-yilda shohlik bo‘linib, ajrashguniga qadar bo‘lgan o‘n yetti yil. Boshlanishi ham, tugashi ham bo‘lgan bu o‘n yetti yil o‘zaro bog‘liq yana ikki boshqa bashoratli davrning yo‘l-belgilaridir. 64-yilda Neron bilan boshlangan ta’qib davri Konstantin Buyuk tarixida yakun topgan davr sifatida belgilangan. Neronning ta’qib davridan Konstantin ifodalagan murosaga o‘tish Smirna jamoatidan Pergam jamoatiga o‘tishni ko‘rsatadi. 313-yil va Milan farmoni Smirna jamoatining nihoyasini bildiradi, o‘n yetti yillik davrning oxiri esa 330-yil bo‘lib, bu Doniyor 11:24 dagi uch yuz oltmish yillik bashoratning bajo bo‘lishi edi.

> He shall enter peaceably even upon the fattest places of the province; and he shall do that which his fathers have not done, nor his fathers’ fathers; he shall scatter among them the prey, and spoil, and riches: yea, and he shall forecast his devices against the strong holds, even for a time. Daniel 11:24.

> U viloyatning eng serhosil joylariga ham tinchlik bilan kirib boradi; u otalari ham, otalarining otalari ham qilmagan ishni qiladi; u ular orasida o‘lja, talon-toroj va boylikni taqsimlaydi; ha, u qal’alarga qarshi o‘z makr-rejalarini tuzadi, ammo faqat bir muddatga. Doniyor 11:24.

The seventeen years from 313 and the edict of Milan, begins with a fulfillment of prophecy and ends at the fulfillment of another prophecy. The first prophetic fulfillment which marks the beginning, identifies the transition from the church of Smyrna unto the church of Pergamos, and the prophecy that marks the end of those seventeen years, identifies the division of Rome into eastern and western Rome. The seventeen years is identified by prophetic history, not by any specific seventeen-year proclamation. The alpha of the division of the second church from the third church aligned with the division of the empire into east and west at the fulfillment of the time prophecy of 360 years. Those two prophecies establish a period of seventeen years, and they need to be established as a legitimate prophetic period based upon the witness of two or three; if seventeen is a valid prophetic symbol.

313-yildan va Milan farmonidan boshlab hisoblanadigan o‘n yetti yil bir bashoratning bajo bo‘lishi bilan boshlanib, boshqa bir bashoratning bajo bo‘lishi bilan yakunlanadi. Boshlanishni belgilab beruvchi birinchi bashoratning bajo bo‘lishi Smirna jamoatidan Pergamos jamoatiga o‘tishni ko‘rsatadi; o‘sha o‘n yetti yilning yakunini belgilovchi bashorat esa Rimning Sharqiy va G‘arbiy Rimga bo‘linishini ko‘rsatadi. Bu o‘n yetti yil biror aniq o‘n yetti yillik e’lon orqali emas, balki bashoratli tarix orqali aniqlanadi. Ikkinchi jamoatning uchinchi jamoatdan ajralishining alfasi 360 yillik vaqt bashoratining bajo bo‘lishida imperiyaning sharq va g‘arbga bo‘linishi bilan mos tushdi. Bu ikki bashorat o‘n yetti yillik bir davrni belgilaydi, va agar o‘n yetti haqiqiy bashoratli ramz bo‘lsa, ular ikki yoki uch guvohning shahodatiga asoslangan holda qonuniy bashoratli davr sifatida mustahkamlanishi lozim.

Those witnesses exist in another 250-year period which began in 457 BC. On that date the 2,300-year prophecy of Daniel 8:14 began. 457 BC is a prophetic starting point, and an established prophetic waymark. Extending 250 years into the future brings you to 207 BC, which is the history between the battles of Raphia and Panium. The battle of Raphia and Panium cannot be separated, for they are both engaged in by Antiochus the Great. From the battle of Raphia in 217 BC unto the battle of Panium in 200 BC is seventeen years. The 2,300-year prophecy identifies a change of dispensation at the beginning, when the third decree restored Judah’s national sovereignty and then at the ending there was a change of dispensation when Christ moved from the holy place to the Most Holy Place. 207 BC represents the change of dispensation of Egyptian rule over Judea, unto the Seleucid dispensation of rule over the glorious land. The dispensation of Seleucid control over the glorious land produced the revolt of the Maccabees in 167 BC.

O‘sha guvohlar miloddan avvalgi 457-yilda boshlangan yana bir 250 yillik davrda mavjuddir. O‘sha sanada Doniyor 8:14 dagi 2 300 yillik bashorat boshlangan. Miloddan avvalgi 457-yil bashoratli boshlanish nuqtasi va tasdiqlangan bashoratli belgi-nuqta hisoblanadi. Kelajakka 250 yil uzaytirilsa, miloddan avvalgi 207-yilga yetib boriladi; bu esa Rafiya va Paniyum janglari orasidagi tarixdir. Rafiya va Paniyum janglarini bir-biridan ajratib bo‘lmaydi, chunki ularning ikkalasida ham Buyuk Antiox ishtirok etgan. Miloddan avvalgi 217-yildagi Rafiya jangidan miloddan avvalgi 200-yildagi Paniyum jangigacha o‘n yetti yil bor. 2 300 yillik bashorat boshida boshqaruv davrining o‘zgarishini ko‘rsatadi, ya’ni uchinchi farmon Yahudoning milliy suverenitetini tiklagan paytda; so‘ng oxirida ham boshqaruv davrining o‘zgarishi bo‘lgan, Masih Muqaddas joydan O‘ta Muqaddas joyga o‘tgan paytda. Miloddan avvalgi 207-yil Yahudiya ustidan Misr hukmronligi davridan ulug‘vor yurt ustidan Salavkiylar hukmronligi davriga o‘tishni ifodalaydi. Ulug‘vor yurt ustidan Salavkiylar nazorati davri miloddan avvalgi 167-yilda Makkabeylar qo‘zg‘olonini yuzaga keltirdi.

The Nero period of 250 years ends with the history of Constantine the GREAT and the 250 years that conclude between the two battles is the history of Antiochus the GREAT. At the battle of Raphia, Ptolemy IV defeated Antiochus the Great and Ptolemy reigned for seventeen years. Both 250-year periods contain a distinct seventeen-year period. Both end in the history of a ruler who is known as the GREAT. Both 250-year periods begin at an established prophetic waymark and they both end at an established prophetic waymark.

Nero davri bo‘lgan 250 yillik muddat Buyuk Konstantin tarixida yakunlanadi, va ikki jang orasida nihoyasiga yetadigan 250 yil Buyuk Antiox tarixi hisoblanadi. Rafiya jangida Ptolemey IV Buyuk Antioxni mag‘lub etdi va Ptolemey o‘n yetti yil hukmronlik qildi. Har ikkala 250 yillik davr o‘ziga xos o‘n yetti yillik muddatni o‘z ichiga oladi. Har ikkisi ham BUYUK deb tanilgan bir hukmdorning tarixida yakun topadi. Har ikkala 250 yillik davr ham belgilangan payg‘ambarlik yo‘lbelgisidan boshlanadi va ikkalasi ham belgilangan payg‘ambarlik yo‘lbelgisida yakunlanadi.

The United States began on July 4, 1776 and 250 years later brings you to July 4, 2026 when Donald Trump, who is known as the one seeking to make America “great,” is going to celebrate those 250 years. 2026, like unto the 250 years from 457 BC concludes in the middle of the history of the modern battles of Raphia and Panium, known as the Ukrainian and Third World War. The reign of a southern king, the period of the first Sunday law and the period from the battle of Raphia to Panium provide three periods of seventeen years that are all connected with the same prophetic history. Three 250-year periods all arrive together in the same prophetic histories. The three periods of 250 years establish three lines of prophetic truth with history associated with Donald Trump, represented as either Constantine the Great, or Antiochus the Great.

Amerika Qo‘shma Shtatlari 1776-yil 4-iyulda boshlandi va oradan 250 yil o‘tib, sizni 2026-yil 4-iyulga olib keladi; o‘sha kuni Amerikani “buyuk” qilishga intilayotgan shaxs sifatida tanilgan Donald Tramp ana shu 250 yillikni nishonlaydi. 2026 yil, xuddi miloddan avvalgi 457-yildan boshlab hisoblangan 250 yil kabi, Ukraina urushi va Uchinchi jahon urushi deb ataladigan, zamonaviy Rafiya va Paniyum janglari tarixining o‘rtasida yakun topadi. Janubiy podshohning hukmronligi, birinchi yakshanba qonuni davri hamda Rafiya jangidan Paniyumgacha bo‘lgan davr — bularning barchasi bir xil bashoratli tarix bilan bog‘langan o‘n yetti yillik uch davrni taqdim etadi. 250 yillik uch davrning barchasi ayni bir bashoratli tarixlar ichida bir joyga kelib tutashadi. Ushbu 250 yillik uch davr Donald Tramp bilan bog‘liq tarix asosida bashoratli haqiqatning uch chizig‘ini belgilaydi; u Buyuk Konstantin yoki Buyuk Antiox sifatida ifodalanadi.

The three lines of 250 years provide three different, but complementary illustrations of the latter days. Nero’s line identifies the seventeen-year history of compromise that perfectly speaks to the prophetic characteristics of the formation of the image of the beast.

250 yillik uchta chiziq oxirgi kunlarning uch xil, biroq bir-birini to‘ldiruvchi tasvirini taqdim etadi. Neronning chizig‘i yon berishning o‘n yetti yillik tarixini ko‘rsatadi; bu tarix mahluqning suratining shakllanishiga oid bashoratli xususiyatlarni mukammal tarzda ifodalaydi.

> “The Lord has shown me clearly that the image of the beast will be formed before probation closes; for it is to be the great test for the people of God, by which their eternal destiny will be decided. Your position is such a jumble of inconsistencies that but few will be deceived.

> “Rabbiy menga vahshiy hayvonning surati sinov muddati yopilishidan oldin shakllantirilishini aniq ko‘rsatdi; chunki u Xudoning xalqi uchun buyuk sinov bo‘lib, ular orqali ularning abadiy taqdiri hal qilinadi. Sizning nuqtayi nazaringiz shu qadar chigal va o‘zaro nomuvofiqliklar bilan to‘lganki, juda oz kishigina aldanadi.

> “In Revelation 13 this subject is plainly presented; [Revelation 13:11–17, quoted].

> “Vahiy 13-bobda bu mavzu ochiq-oydin bayon etilgan; [Vahiy 13:11–17, iqtibos keltirilgan].”

> “This is the test that the people of God must have before they are sealed. All who proved their loyalty to God by observing His law, and refusing to accept a spurious sabbath, will rank under the banner of the Lord God Jehovah, and will receive the seal of the living God. Those who yield the truth of heavenly origin and accept the Sunday sabbath, will receive the mark of the beast.” Manuscript Releases, volume 15, 15.

> “Xudoning xalqi muhrlanishidan oldin boshdan kechirishi lozim bo‘lgan sinov mana shudir. Uning qonuniga rioya qilish va qalbaki shanbani qabul qilishdan bosh tortish orqali Xudoga sadoqatini isbotlaganlarning barchasi Rabbiy Xudo Yahovaning bayrog‘i ostida saf tortadi va tirik Xudoning muhrini qabul qiladi. Samoviy manbadan kelgan haqiqatdan voz kechib, yakshanba shanbasini qabul qiladiganlar esa, hayvonning tamg‘asini qabul qiladi.” Manuscript Releases, 15-jild, 15.

The image of the beast is the combination of church and state, with the church in control of the relationship. The compromise of Constantine in attempting to bring paganism together with Christianity is the classic example of the compromise of the latter days.

Hayvonning surati — bu cherkov va davlatning birlashmasi bo‘lib, bunda munosabat ustidan nazorat cherkov qo‘lidadir. Konstantinning butparastlikni xristianlik bilan birlashtirishga urinishdagi murosasi oxirgi kunlardagi murosaning klassik namunasidir.

> “In the movements now in progress in the United States to secure for the institutions and usages of the church the support of the state, Protestants are following in the steps of papists. Nay, more, they are opening the door for the papacy to regain in Protestant America the supremacy which she has lost in the Old World. And that which gives greater significance to this movement is the fact that the principal object contemplated is the enforcement of Sunday observance—a custom which originated with Rome, and which she claims as the sign of her authority. It is the spirit of the papacy—the spirit of conformity to worldly customs, the veneration for human traditions above the commandments of God—that is permeating the Protestant churches and leading them on to do the same work of Sunday exaltation which the papacy has done before them.

> “Hozir Qo‘shma Shtatlarda cherkovning muassasalari va amaliyotlarini davlat tomonidan qo‘llab-quvvatlatish uchun olib borilayotgan harakatlarda protestantlar papachilar izidan bormoqdalar. Bundan ham ortig‘i, ular papalikka Protestan Amerikada Eski Dunyoda yo‘qotgan ustunligini qayta qo‘lga kiritishi uchun eshik ochib bermoqdalar. Bu harakatga yanada katta ahamiyat beradigan narsa shundaki, ko‘zda tutilayotgan asosiy maqsad yakshanba kuniga rioya etishni majburiy tarzda joriy qilishdir — bu odat Rimdan kelib chiqqan bo‘lib, u buni o‘z hokimiyatining belgisi deb da’vo qiladi. Protestant cherkovlariga singib borayotgan va ularni papalik o‘zlaridan oldin qilgan yakshanbani ulug‘lash ishini qilishga yetaklayotgan narsa — bu papalik ruhi, ya’ni dunyoviy urf-odatlarga moslashish ruhi, hamda Xudoning amrlaridan ustun qo‘yilgan insoniy an’analarga ehtirom ruhidir.”

> “If the reader would understand the agencies to be employed in the soon-coming contest, he has but to trace the record of the means which Rome employed for the same object in ages past. If he would know how papists and Protestants united will deal with those who reject their dogmas, let him see the spirit which Rome manifested toward the Sabbath and its defenders.

> “Agar o‘quvchi yaqinlashib kelayotgan kurashda ishga solinadigan kuchlarni tushunmoqchi bo‘lsa, o‘tmish asrlarda ayni shu maqsad uchun Rim qo‘llagan vositalar haqidagi qaydni kuzatib chiqishi kifoyadir. Agar u papachilar bilan protestantlar birlashib, ularning aqidalarini rad etuvchilarga qanday munosabatda bo‘lishini bilmoqchi bo‘lsa, Rimning Shabbatga va uni himoya qiluvchilarga nisbatan namoyon etgan ruhini ko‘rsin.

> “Royal edicts, general councils, and church ordinances sustained by secular power were the steps by which the pagan festival attained its position of honor in the Christian world. The first public measure enforcing Sunday observance was the law enacted by Constantine. (A.D. 321) This edict required townspeople to rest on ‘the venerable day of the sun,’ but permitted countrymen to continue their agricultural pursuits. Though virtually a heathen statute, it was enforced by the emperor after his nominal acceptance of Christianity.” The Great Controversy, 574.

> “Qirollik farmonlari, umumiy kengashlar va dunyoviy hokimiyat tomonidan qo‘llab-quvvatlangan cherkov nizomlari butparast bayramning xristian olamida sharafli mavqega erishishiga olib borgan bosqichlar edi. Yakshanbaga rioya etishni majburan joriy qilgan birinchi ommaviy chora Konstantin tomonidan chiqarilgan qonun edi. (Mil. 321-y.) Bu farmon shahar aholisidan ‘quyoshning ulug‘ kunida’ dam olishni talab qilar, biroq qishloq aholisiga o‘z dehqonchilik ishlari bilan shug‘ullanishni davom ettirishga ruxsat berar edi. Garchi u mohiyatan butparast nizom bo‘lsa-da, xristianlikni nomigagina qabul qilganidan keyin imperator tomonidan ijro ettirildi.” Buyuk kurash, 574.

The progression of compromise that led to, and will again lead to the Sunday law is represented with the seventeen-year period from 313 to 330, with the first Sunday law of 321 as the midpoint of the history. At the beginning was a marriage of east and west, and at the end was the divorce of east and west. The first Sunday law is the middle waymark representing rebellion, just as the thirteenth letter of the Hebrew alphabet, when preceded by the first letter and followed by the twenty-second and last letter of the alphabet makes up the Hebrew word truth. Marriage at the beginning and divorce at the end identifies the alpha letter in agreement with the omega letter. The period of 250-years that began with Nero has the signature of Christ, and it speaks to a subject of present truth in the latter days.

Yakshanba qonuniga olib kelgan va yana olib keladigan murosaning rivoji 313-yildan 330-yilgacha bo‘lgan o‘n yetti yillik davr orqali ifodalanadi; bu tarixning o‘rtasidagi nuqta sifatida 321-yildagi birinchi Yakshanba qonuni turadi. Boshida sharq bilan g‘arbning nikohi bor edi, oxirida esa sharq bilan g‘arbning ajralishi bo‘ldi. Birinchi Yakshanba qonuni isyonni ifodalovchi o‘rta belgi bo‘lib, xuddi ibroniy alifbosining o‘n uchinchi harfi oldidan birinchi harf kelib, undan keyin alifboning yigirma ikkinchi va oxirgi harfi kelganda, ular birgalikda ibroniycha “haqiqat” so‘zini hosil qilgani kabidir. Boshidagi nikoh va oxiridagi ajralish alfa harfini omega harfi bilan uyg‘unlikda ekanini ko‘rsatadi. Neron bilan boshlangan 250 yillik davr Masihning imzosiga ega bo‘lib, u oxirgi kunlarda hozirgi haqiqatning bir mavzusi haqida so‘zlaydi.

The 250-year period that begins with 457 BC is emphasizing the statecraft represented by Antiochus the Great as he stands within the seventeen-year period from Raphia to Panium. We understand it as statecraft, for in 457 BC a prophecy of 2,300 years also began. The 2,300 years is the internal line of prophecy that speaks to God’s work of redemption, which aligns with a symbol of churchcraft. Unlike the 250-year period that began with Nero, the period that begins in 457 BC is addressing the political role of the last American president who is seeking to make America and then the world great, as he promotes the erroneous Catholic concept of a golden age of a thousand years of peace.

Miloddan avvalgi 457-yildan boshlanadigan 250 yillik davr, Rafiya jangidan Panium jangigacha bo‘lgan o‘n yetti yillik davr ichida turgan Buyuk Antiox timsolida ifodalangan davlat boshqaruvi san’atini ta’kidlamoqda. Biz buni davlat boshqaruvi san’ati deb tushunamiz, chunki miloddan avvalgi 457-yilda 2 300 yillik bashorat ham boshlangan edi. Bu 2 300 yil — Xudoning qutqarish ishiga ishora qiluvchi ichki bashorat chizig‘i bo‘lib, u cherkov boshqaruvi timsoliga muvofiq keladi. Neron bilan boshlangan 250 yillik davrdan farqli o‘laroq, miloddan avvalgi 457-yilda boshlanadigan davr Amerikani, so‘ngra esa dunyoni buyuk qilishga intilayotgan, ming yillik tinchlikdan iborat oltin asr haqidagi xato katolik konsepsiyasini targ‘ib qilayotgan so‘nggi Amerika prezidentining siyosiy roliga murojaat qilmoqda.

The 250 years of the United States, who is the earth beast of Revelation thirteen identifies the conclusion of the sixth kingdom of Bible prophecy, that ends where it began, in the midst of war. The victors of history, define the record of history that is preserved. The globalist dragon powered Democrats, view the current anarchy as a revolution, and the all-talk and no action Republicans view this current history as a civil war. The Democrats are representatives of the dragon of Bible prophecy, and the Republicans are represented as apostate Protestants, or in the terms of John in Revelation sixteen, they are the false prophet. The United States began in a war of revolution and it ends with a war of revolution. The Republican party began in a civil war and they end in a civil war. Republicans see the civil war that Democrats call a revolution.

Vahiyning o‘n uchinchi bobidagi yer maxluqi bo‘lgan Amerika Qo‘shma Shtatlarining 250 yili Muqaddas Kitob bashoratidagi oltinchi shohlikning xulosasini belgilaydi; u urush o‘rtasida, boshlangan joyida, o‘sha yerda nihoyasiga yetadi. Tarixning g‘oliblari saqlanib qoladigan tarixiy yozuvni belgilaydilar. Globalist ajdar kuchi bilan quvvatlangan demokratlar hozirgi anarxiyani inqilob deb biladilar, gap ko‘p-u amal yo‘q respublikachilar esa ushbu hozirgi tarixni fuqarolar urushi deb biladilar. Demokratlar Muqaddas Kitob bashoratidagi ajdarning vakillaridir, respublikachilar esa murtad protestantlar sifatida tasvirlanadi, yoki Yuhannoning Vahiy o‘n oltinchi bobidagi ifodasi bilan aytganda, ular soxta payg‘ambardir. Amerika Qo‘shma Shtatlari inqilob urushi bilan boshlandi va inqilob urushi bilan tugaydi. Respublikachilar partiyasi fuqarolar urushi davrida boshlandi va ular fuqarolar urushi bilan yakun topadilar. Respublikachilar demokratlar inqilob deb ataydigan fuqarolar urushini ko‘radilar.

Trump, as the last Republican president possesses the prophetic attributes of the first Republican president, who arrived in the external history of the Civil War. Lincoln’s external Civil War was also the internal history of Isaiah’s prophecy of chapter seven, verse eight that ended in 1863, the very year of the Emancipation Proclamation. The distinction between the two parties is a primary and foundational prophetic principle. It began with Cain and Abel, who in the time of Christ were represented by the Sadducees and the Pharisees, two classes of Cain who were to murder one Abel.

Tramp, so‘nggi Respublikaçi prezident sifatida, Fuqarolar urushining tashqi tarixida namoyon bo‘lgan birinchi Respublikaçi prezidentning bashoratli xususiyatlariga egadir. Linkolnning tashqi Fuqarolar urushi, shuningdek, Ishayo kitobining yettinchi bob, sakkizinchi oyatidagi bashoratning 1863-yilda yakunlangan ichki tarixi ham edi; aynan o‘sha yil Ozodlik to‘g‘risidagi e’lon yili edi. Ikki partiya o‘rtasidagi tafovut bosh va asosiy bashoratli tamoyildir. Bu Qobil va Hobil bilan boshlangan bo‘lib, Masih davrida ular bir Hobilni o‘ldirishi kerak bo‘lgan Qobilning ikki toifasi sifatida sadduqiylar va farziylar tomonidan ifodalangan edi.

The Pharisees and Sadducees represent those who agreed to crucify their Messiah, for different reasons, but agreement—just the same. The Pharisees professed to uphold the law, but didn’t, as with Republicans. The Pharisees professed to uphold the original divine law, but interpreted the law through their own bigoted logic. The original Law for the Pharisees is the Constitution for the Republicans, the very Constitution they claim to support, but don’t. The Sadducees rejected the power of God, and though a smaller sect than the Pharisees, the Sadducees controlled the religious and political landscape of Judea in the time of Christ. The Democrats are a smaller sect than the Republicans, so small they must cheat to stay in power, but stay in power they do, for their opponents who profess to uphold equal justice for all, do nothing to enforce the principles of the law they profess to uphold.

Farziylar va Sadduqiylar turli sabablarga ko‘ra o‘z Masihini xochga mixlashga rozi bo‘lganlarni ifodalaydi, ammo bu baribir rozilik edi. Farziylar qonunni qo‘llab-quvvatlashlarini da’vo qilar edilar, ammo Respublikachilar singari uni tutmas edilar. Farziylar asl ilohiy qonunni qo‘llab-quvvatlashlarini da’vo qilar edilar, biroq qonunni o‘zlarining mutaassib mantiqlari orqali talqin qilar edilar. Farziylar uchun asl Qonun nima bo‘lgan bo‘lsa, Respublikachilar uchun Konstitutsiya ham shudir — ular qo‘llab-quvvatlashlarini da’vo qiladigan, ammo amalda qo‘llab-quvvatlamaydigan ayni o‘sha Konstitutsiya. Sadduqiylar Xudoning qudratini rad etganlar, va ular Farziylardan kichikroq bir firqa bo‘lishiga qaramay, Masih zamonida Yahudiyaning diniy va siyosiy manzarasini Sadduqiylar nazorat qilganlar. Demokratlar Respublikachilarga qaraganda kichikroq bir firqadir; ular shu qadar kichikki, hokimiyatda qolish uchun aldov ishlatishga majburdirlar, ammo hokimiyatda qoladilar ham, chunki barchaga teng adolatni qo‘llab-quvvatlashlarini da’vo qiladigan ularning raqiblari o‘zlari qo‘llab-quvvatlashlarini da’vo qiladigan qonun tamoyillarini ijro etish uchun hech narsa qilmaydilar.

There is nothing new under the sun, and the two political parties in the United States are as much a part of the prophetic landscape as were the Pharisees and Sadducees. There are of course many other parallels along this prophetic line, but it is only when you see the prophetic relationship of the two unholy powers, who though adversaries, become united against holiness, that you then see Ptolemy and Uzziah in the proper light. Both southern kings attempted to sacrifice at the same temple, but Ptolemy, from Egypt represents a dragon power—the Democrats. Uzziah, as king of Judea is the leader of the glorious land, who is apostate Protestantism, or the false prophet—the Republicans.

Quyosh ostida yangi hech narsa yo‘q, va Qo‘shma Shtatlardagi ikki siyosiy partiya ham bashorat manzarasining xuddi Farziylar va Sadduqiylar bo‘lgani kabi bir qismidir. Albatta, ushbu bashorat yo‘nalishi bo‘ylab boshqa ko‘plab parallellar ham mavjud, biroq faqat o‘zaro dushman bo‘lsalar-da, muqaddaslikka qarshi birlashadigan bu ikki nopok hokimiyatning bashoriy munosabatini ko‘rganingizdagina, Ptolemey va Uzziyohni to‘g‘ri nurda ko‘rasiz. Janubdagi har ikkala shoh ham bir ma’badda qurbonlik keltirishga uringan, biroq Misrdan bo‘lgan Ptolemey ajdarho qudratini — Demokratlarni ifodalaydi. Uzziyoh esa Yahudo shohi sifatida ulug‘vor yurtning rahnamosidir; u murtad protestantizmni, ya’ni soxta payg‘ambarni — Respublikachilarni ifodalaydi.

The relationship of the dragon and false prophet is classically represented at Mount Carmel. At the mount, Ahab represented the dragon and Jezebel’s prophets of Baal and Ashtaroth represented the false prophets who stood against Elijah. The beast that is Jezebel was still behind the scenes in Samaria. The dragon united with the false prophet was also represented by pagan Rome and the Jews unification at the cross, as will be the unification of the Democrats and the Republicans at the Sunday law. The elements of a united power are represented by the Democrats and Republicans within the Republican horn of the earth beast. Those two unholy political powers are represented by Cain, and the line of Abel also possesses a twofold division.

Ajdaho va soxta payg‘ambar o‘rtasidagi munosabat Karmil tog‘ida klassik tarzda ifodalangan. O‘sha tog‘da Ahab ajdahoni ifodalagan, Izebelning Baal va Ashtorot payg‘ambarlari esa Ilyosga qarshi turgan soxta payg‘ambarlarni ifodalagan. Izebel bo‘lgan hayvon esa hali ham Samariyada parda ortida edi. Soxta payg‘ambar bilan birlashgan ajdaho xoch oldida butparast Rim va yahudiylarning birlashuvi orqali ham ifodalangan bo‘lib, xuddi yakshanba qonuni paytida demokratlar va respublikachilarning birlashuvi qanday bo‘lsa, shunday bo‘ladi. Birlashgan hokimiyatning unsurlari yer hayvonining respublikachi shoxi ichidagi demokratlar va respublikachilar orqali ifodalangan. O‘sha ikki nopok siyosiy kuch Qobil orqali ifodalangan, Hobilning nasli ham ikki tomonlama bo‘linishga ega.

Abel’s line, which in relation to Cain’s external line is the internal line, and is represented by two classes of virgins. The progression of the Protestant horn of the earth beast that is the United States is represented by a series of religious purging’s beginning with the church of Sardis in 1798, when the United States became the sixth kingdom of Bible prophecy. Sardis was a church who had a name claiming that it lived, but it was dead. By 1798 the Protestant sects that had broken away from the papal church were already returning to Rome. Christians were first named Christians in Antioch.

Qobilning tashqi nasabiga nisbatan ichki nasab bo‘lgan Hobilning nasabi ikki toifa bokira qizlar bilan ifodalanadi. Yer hayvoni bo‘lgan va Qo‘shma Shtatlar hisoblangan protestant shoxining rivojlanishi 1798-yilda Sardis jamoatidan boshlangan diniy poklanishlar ketma-ketligi bilan ifodalanadi; o‘sha paytda Qo‘shma Shtatlar Muqaddas Kitob bashoratining oltinchi shohligiga aylangan edi. Sardis shunday bir jamoat ediki, u tirik ekanini da’vo qiluvchi nomga ega edi, ammo o‘lik edi. 1798-yilga kelib, papalik jamoatidan ajralib chiqqan protestant mazhablari allaqachon Rimga qaytayotgan edi. Masihiylar ilk bor Antioxiyada masihiylar deb atalganlar.

> “It was in Antioch that the disciples were first called Christians. The name was given them because Christ was the main theme of their preaching, their teaching, and their conversation. Continually they were recounting the incidents that had occurred during the days of His earthly ministry, when His disciples were blessed with His personal presence. Untiringly they dwelt upon His teachings and His miracles of healing. With quivering lips and tearful eyes they spoke of His agony in the garden, His betrayal, trial, and execution, the forbearance and humility with which He had endured the contumely and torture imposed upon Him by His enemies, and the Godlike pity with which He had prayed for those who persecuted Him. His resurrection and ascension, and His work in heaven as the Mediator for fallen man, were topics on which they rejoiced to dwell. Well might the heathen call them Christians, since they preached Christ and addressed their prayers to God through Him.

> “Shogirdlar ilk bor Antioxiyada masihiylar deb ataldilar. Bu nom ularga berildi, chunki Masih ularning va’zgo‘yligi, ta’limoti va suhbatlarining bosh mavzusi edi. Ular Uning yer yuzidagi xizmat kunlari davomida sodir bo‘lgan voqealarni, shogirdlari Uning shaxsiy huzuridan bahramand bo‘lgan o‘sha kunlarni, muttasil ravishda hikoya qilib yurardilar. Ular Uning ta’limotlari va shifo mo‘jizalari ustida charchamay to‘xtalib o‘tardilar. Titroq lablar va yoshli ko‘zlar bilan ular Uning bog‘dagi iztirobi, xiyonatga uchrashi, sud qilinishi va qatl etilishi, dushmanlari tomonidan Unga ravo ko‘rilgan haqorat va azob-uqubatlarga qanday sabr-bardosh va kamtarlik bilan chidadi, hamda O‘zini quvg‘in qilganlar uchun qanday ilohiy rahm-shafqat bilan ibodat qilganini so‘zlab berardilar. Uning tirilishi va osmonga ko‘tarilishi, hamda qulagan inson uchun Vositachi sifatidagi osmondagi xizmati ular quvonch bilan to‘xtalib o‘tadigan mavzular edi. Butparastlar ularni masihiylar deb atashlari bejiz emas edi, chunki ular Masihni va’z qilar va ibodatlarini U orqali Xudoga yo‘naltirar edilar.”

> “It was God who gave to them the name of Christian. This is a royal name, given to all who join themselves to Christ. It was of this name that James wrote later, ‘Do not rich men oppress you, and draw you before the judgment seats? Do not they blaspheme that worthy name by the which ye are called?’ James 2:6, 7. And Peter declared, ‘If any man suffer as a Christian, let him not be ashamed; but let him glorify God on this behalf.’ ‘If ye be reproached for the name of Christ, happy are ye; for the spirit of glory and of God resteth upon you.’ 1 Peter 4:16, 14.” Acts of the Apostles, 157.

> “Ularga Masihiy degan nomni bergan Zot Xudoning O‘zi edi. Bu — Masihga o‘zlarini bog‘laydigan barcha kishilarga berilgan shohona nomdir. Keyinroq Yoqub aynan shu nom haqida shunday yozgan edi: ‘Boylar sizlarga zulm qilmaydilarmi va sizlarni mahkama o‘rindiqlari oldiga sudrab bormaydilarmi? Ular sizlar atalayotgan o‘sha munosib nomga kufr keltirmaydilarmi?’ Yoqub 2:6, 7. Butrus esa shunday bayon qilgan: ‘Agar kimdir Masihiy sifatida azob cheksa, uyat qilmasin; balki shu jihatdan Xudoni ulug‘lasin.’ ‘Agar sizlar Masihning nomi uchun haqorat qilinsangizlar, baxtlisizlar; chunki ulug‘vorlikning va Xudoning Ruhi sizlarning ustingizda turibdi.’ 1 Butrus 4:16, 14.” Havoriylarning faoliyati, 157.

The church of Ephesus was given the name of Christian which led to the persecuted church of Smyrna, that was followed by the church of compromise in the history of Pergamos. When the papacy took the throne, a separation identified God’s true church as the church in the wilderness. The Roman church was Thyatira. At the ending of the wilderness of twelve hundred and sixty years, the church of Protestantism arose, and from that point onward the Protestant horn is represented by a divine series of tests and purges.

Efes jamoatiga Masihiy degan nom berildi; bu esa ta’qib ostidagi Smirna jamoatiga olib keldi, undan keyin esa Pergam tarixidagi murosakor jamoat keldi. Papalik taxtni egallaganida, bir ajralish Xudoning haqiqiy jamoatini sahrodagi jamoat sifatida belgilab qo‘ydi. Rim jamoati Tiyatira edi. Bir ming ikki yuz oltmish yillik sahro davrining oxirida Protestantizm jamoati paydo bo‘ldi, va o‘sha nuqtadan boshlab protestant shoxi ilohiy sinovlar va poklanishlar silsilasi bilan ifodalanadi.

Protestantism began when Martin Luther nailed his 95 theses upon the door in 1517, and “23” years later in 1540 the Jesuit order began. In 2013 the 95th and final presentation of Habakkuk’s Tables was nailed to the door, and on March 13, 2013¸ the first Jesuit pope was inaugurated. Martin Luther was excommunicated in that very history by pope Leo. Go figure…

Protestantizm 1517 yilda Martin Lyuter o‘zining 95 tezisini eshikka qoqib qo‘yganida boshlandi, va “23” yil o‘tib, 1540 yilda Iyezuitlar ordeni paydo bo‘ldi. 2013 yilda Habakkuk Jadvallarining 95-chi va yakuniy taqdimoti eshikka qoqib qo‘yildi, va 2013 yil 13 martda birinchi iyezuit papa taxtga o‘tqazildi. Martin Lyuter aynan o‘sha tarixda Papa Lev tomonidan cherkovdan haydalgan edi. Xulosa o‘zingizdan…

In 1798 the church of Sardis claimed to hold to the name of “Protestant,” but by returning to Rome they were already failing to uphold their name. When Millerite Adventism took the torch of Protestantism in 1844, they represented a rebuke against Jeroboam the first king of Israel, a nation who were blood relatives of the tribe in Judah, where God had placed His temple. Jeroboam set up a counterfeit, based upon the religion that represented his nation’s former bondage. He repeated Aaron’s foundational rebellion of erecting an image of a beast with all the prophetic significance associated with the story. But at his dedication service Millerite Adventism rebuked his unwillingness to continue to direct true worship to the sanctuary where God lives. Jeroboam, wanted the focus of worship to be in Bethel and Dan, representing those from Sardis in 1844 who refused to follow Christ into the Most Holy Place.

1798-yilda Sardis jamoati o‘zini “protestant” nomi bilan atashni da’vo qildi, ammo Rimga qaytish orqali ular allaqachon o‘z nomlarini munosib tarzda saqlab qola olmayotgan edilar. 1844-yilda Millerchi Adventizm protestantlik mash’alasini qo‘lga olganida, ular Isroilning birinchi shohi Yerobomga nisbatan bir tanbehni ifoda etdilar; u Xudo O‘z ma’badini joylashtirgan Yahudodagi qabilaning qondosh qarindoshlari bo‘lgan xalqning shohi edi. Yerobom o‘z xalqining avvalgi qulligini ifodalagan dinga asoslangan bir soxtalikni barpo qildi. U hikoya bilan bog‘liq barcha bashoratli ahamiyatni o‘zida mujassam etgan holda, hayvonning tasvirini tiklashdan iborat Horunning asosiy isyonini takrorladi. Ammo o‘z bag‘ishlanish marosimida Millerchi Adventizm uning haqiqiy sajdani Xudo istiqomat qiladigan muqaddasxonaga yo‘naltirishni davom ettirishni istamaganini fosh etib tanbeh berdi. Yerobom esa sajda markazi Baytil va Donda bo‘lishini istadi; bu 1844-yilda Masihga ergashib Eng Muqaddas Joyga kirishdan bosh tortgan Sardisdagilarni ifodalaydi.

Millerite Adventism chose to return to the religion of Rome, and took up the very doctrinal arguments of those who had just been exposed as false prophets through their rejection of Miller’s message; as their theological masters in order to justify their rejection of the prophetic message of the seven times. Millerite Adventism, as with the disobedient prophet chose their own path, instead of following God’s direction. The path that is chosen by the foolish in all the tests and purges of the wise and foolish virgins from the Protestant reformation onward in prophetic history is the path which returns to the worship of the land that you were delivered from, and as they say, “all roads lead to Rome.” All roads except Jeremiah’s old paths.

Millerchi Adventizm Rim diniga qaytishni tanladi va Millarning xabarini rad etishlari orqali yolg‘on payg‘ambarlar ekanligi endigina fosh etilgan kishilarning ayni ta’limotiy dalillarini yetti zamon haqidagi bashoratli xabarni rad etishlarini oqlash uchun o‘zlariga ilohiyotchilik ustozlari sifatida qabul qildi. Millerchi Adventizm, itoatsiz payg‘ambar kabi, Xudoning yo‘l-yo‘rig‘iga ergashish o‘rniga o‘z yo‘lini tanladi. Bashoratli tarixda Protestant islohotidan boshlab dono va nodon bokiralarning barcha sinovlari hamda poklanishlarida nodonlar tanlaydigan yo‘l — bu o‘zingiz qutqarib chiqarilgan yurtning sajdasiga qaytadigan yo‘ldir va aytganlaridek, “barcha yo‘llar Rimga olib boradi.” Yeremiyoning qadimgi yo‘llaridan boshqa barcha yo‘llar.

The Protestant reformation had been typified by Moses’ return to Egypt in order to lead God’s people into the Promised Land. Once out of the land of captivity God purposed to give His chosen people His law. In the line of Moses and the Protestant reformation rebellion was manifested immediately after the deliverance. God tested Sardis, a people who claimed to have a living name, but were dead by the time of the message of William Miller. Two purging’s took place in 1844; the first was the purge of the church of Sardis, who had claimed to be Protestants, but were proven to be dead; and then the Millerite’s were purged in the same year, in fulfillment of the parable of the ten virgins.

Protestant Islohoti Musoning Misrga qaytib, Xudoning xalqini Va’da Qilingan Yerga olib chiqishi orqali oldindan timsollashtirilgan edi. Asorat yurtidan chiqqach, Xudo O‘zining tanlangan xalqiga O‘z qonunini berishni maqsad qilgan edi. Muso va Protestant islohoti qatorida qutqarilishdan so‘ng darhol isyon namoyon bo‘ldi. Xudo Sardisni — tirik nomga ega ekanini da’vo qilgan, ammo Uilyam Miller xabari vaqtiga kelib o‘lik bo‘lib qolgan xalqni — sinovdan o‘tkazdi. 1844 yilda ikki tozalash sodir bo‘ldi: birinchisi o‘zlarini protestantlar deb da’vo qilgan, ammo o‘lik ekani isbotlangan Sardis jamoatining tozalanishi edi; so‘ngra o‘sha yilning o‘zida o‘n bokira haqidagi masalning bajo bo‘lishida Millerchilar ham tozalandi.

The Democrats and Republicans represent two political classes that together make up the Republican horn on the earth beast of Revelation thirteen. The wise and foolish virgins are two religious classes that together make up the Protestant horn on the earth beast. The wise virgins possess the first name given at Antioch. The wise virgins are Christians, but they are also Philadelphians who have the promise of receiving a name.

Demokratlar va Respublikachilar birgalikda Vahiy kitobining o‘n uchinchi bobidagi yer hayvonining respublikachi shoxini tashkil etadigan ikki siyosiy tabaqani ifodalaydi. Dono va nodon bokiralar birgalikda yer hayvonidagi protestant shoxni tashkil etadigan ikki diniy tabaqadir. Dono bokiralar Antioxiyada berilgan birinchi ismga egadirlar. Dono bokiralar Masihiylardir, biroq ular ismni qabul qilish va’dasiga ega bo‘lgan Filadelfiyaliklar hamdir.

> Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name. Revelation 3:12.

> G‘olib kelganni Men O‘z Xudoyimning ma’badida ustun qilaman, va u endi hech qachon tashqariga chiqmaydi; va Men uning ustiga O‘z Xudoyimning ismini, O‘z Xudoyimning shahrining nomini — ya’ni, Osmondan, O‘z Xudoyim huzuridan tushib keladigan yangi Quddusning nomini — va O‘zimning yangi ismimni yozaman. Vahiy 3:12.

The first time God named His people Christian was at Antioch, and the history where the Laodicean movement of the one hundred and forty-four thousand changes unto the Philadelphian movement of the one hundred and forty-four thousand is also the history of Antiochus the Great, who the city of Antioch is named after, and who is represented at the end of a 250-year period between the battles of Raphia and Panium.

Xudo O‘z xalqini ilk bor Antioxiyada masihiy deb atagan; bir yuz qirq to‘rt minglik Laodikiya harakati bir yuz qirq to‘rt minglik Filadelfiya harakatiga aylanuvchi tarix ham Antioxiya shahri nomi bilan atalgan Buyuk Antiox tarixidir; u esa Rafiya va Paniy janglari orasidagi 250 yillik davrning oxirida ifodalanadi.

We will continue these things in the next article.

Bu masalalarni keyingi maqolada davom ettiramiz.

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