Article

# Panium - Number Eight

Panium — Sakkizinchi raqam

Third Line Overview

Uchinchi yo‘nalishning umumiy ko‘rinishi

Author

Jeff Pippenger

Published

March 17, 2025

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Seleucus III Ceraunus, ruled briefly as king from 226 to 223 BC before being assassinated or dying under mysterious circumstances. Seleucus III was the immediate predecessor of Antiochus III. The two brothers represent the “sons” of verse ten, and they represent Reagan and Bush in 1989.

Seleuk III Keraun miloddan avvalgi 226-yildan 223-yilgacha shoh sifatida qisqa muddat hukmronlik qildi, so‘ngra suiqasd natijasida o‘ldirildi yoki sirli sharoitlarda vafot etdi. Seleuk III Antiox III ning bevosita salafi edi. Bu ikki aka-uka o‘ninchi oyatdagi “o‘g‘illar”ni ifodalaydi va ular 1989-yilda Reygan hamda Bushni ifodalaydi.

> But his sons shall be stirred up, and shall assemble a multitude of great forces: and one shall certainly come, and overflow, and pass through: then shall he return, and be stirred up, even to his fortress. Daniel 11:10.

> Lekin uning o‘g‘illari g‘azabga kelib, katta-katta qo‘shinlarning ko‘pligini to‘playdilar; va ulardan biri albatta kelib, toshib o‘tadi va o‘tib ketadi; so‘ng u qaytib kelib, hatto o‘z qal’asigacha g‘azabga keladi. Daniel 11:10.

Verse ten is the third line and it represents the “time of the end” in 1989. It ties together with verse forty of chapter eleven and Isaiah eight verse eight. The connection of these three verses identifies that verse eleven represents the current Ukrainian war, with Putin and Zelenskyy as the antagonists represented in the Battle of Raphia set forth in verse eleven. Verse twelve identifies the aftermath of the Ukrainian war and the fate of Putin. Verse thirteen through fifteen is the battle of Panium.

O‘ninchi oyat uchinchi qator bo‘lib, u 1989-yildagi “oxirzamon vaqti”ni ifodalaydi. U o‘n birinchi bobning qirqinchi oyati hamda Ishayo sakkizinchi bob sakkizinchi oyat bilan o‘zaro bog‘lanadi. Bu uch oyatning o‘zaro aloqasi o‘n birinchi oyat hozirgi Ukraina urushini ifodalashini ko‘rsatadi; unda Putин va Zelenskiy o‘n birinchi oyatda bayon etilgan Rofiya jangida ifodalangan qarama-qarshi tomonlardir. O‘n ikkinchi oyat Ukraina urushining oqibatlarini va Putinning taqdirini ko‘rsatadi. O‘n uchinchi oyatdan o‘n beshinchi oyatgacha Panium jangidir.

The theme of verse ten is the “time of the end” and in agreement with the principles associated with the unsealing of truth at the “time of the end” the verse, though only one verse has a multitude of prophetic lines represented. Verse ten identifies the beginning of the hidden history of verse forty, which marks the beginning of the movement of the third angel and the sealing of the one hundred and forty-four thousand.

O‘ninchi oyatning mavzusi “oxirzamon”dir va “oxirzamon”da haqiqatning ochilishi bilan bog‘liq tamoyillarga muvofiq ravishda, bu oyat, garchi u atigi bitta oyat bo‘lsa-da, unda ko‘plab bashorat yo‘nalishlari ifodalangan. O‘ninchi oyat qirqinchi oyatning yashirin tarixining boshlanishini ko‘rsatadi; bu esa uchinchi farishta harakatining va bir yuz qirq to‘rt ming kishining muhrlanishining boshlanishini belgilaydi.

The verse connects the seven times of Leviticus twenty-six as identified in the vision which begins in Isaiah chapter seven. That connection marks the combining of divinity with humanity, which is the finishing of the mystery of godliness during the sounding of the seventh trumpet, which is the third woe of Islam.

Bu oyat Ishayo yettinchi bobda boshlanadigan vahiyda aniqlangan Levilar yigirma oltinchi bobdagi yetti zamonni bir-biriga bog‘laydi. Bu bog‘liqlik ilohiyatning insoniyat bilan birlashishini bildiradi; bu esa Islomning uchinchi voyi bo‘lgan yettinchi karnay sadosi chalinishi davrida xudojo‘ylik sirining nihoyasiga yetkazilishidir.

The verse marks 1989 as the time of the end, and with the connection of Leviticus twenty-six’s seven times, it includes the foundational truth of William Miller, and the rebellion of 1863. The verse starts the hidden history of verse forty. It is therefore an essential element of the increase of knowledge that arrives at the time of the end in 1989 and begins the prophetic illustration of the external events that make up the hidden history of verse forty, and through its connection with the seven times also identifies the internal events in the history between 1989 and the Sunday law.

Bu oyat 1989 yilni oxirzamonning vaqti sifatida belgilaydi va Levilar yigirma oltinchi bobdagi yetti vaqt bilan bog‘lanishi orqali Uilyam Millerning asosiy haqiqatini hamda 1863 yildagi isyonni o‘z ichiga oladi. Bu oyat qirqinchi oyatning yashirin tarixini boshlab beradi. Shu bois, u 1989 yildagi oxirzamonning vaqtida kelib tushadigan bilimning ortishining muhim unsuridir va qirqinchi oyatning yashirin tarixini tashkil etuvchi tashqi voqealarning bashoratli tasvirini boshlaydi hamda yetti vaqt bilan bo‘lgan bog‘lanishi orqali 1989 yil bilan yakshanba qonuni orasidagi tarixdagi ichki voqealarni ham aniqlab beradi.

The number ten is a symbol of a test, and the verses’ connection with the vision of Isaiah seven which places an emphasis upon understanding the truth.

O‘n soni sinovning timsolidir, va bu oyatlarning Ishayo yettinchi bobdagi haqiqatni anglashga urg‘u beruvchi vahiy bilan bog‘liqligi ham shuni ko‘rsatadi.

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

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

You will not be established if you do not believe that a “head” represents a capital city (Samaria and Damascus) and a king (Rezin and Remaliah’s son Pekah). If you do not understand those three interchangeable symbols, in the context of Isaiah eight, verse eight, (which is the same vision as chapter seven) then you will not be able to identify Putin and Russia as the king of the south in verses eleven through fifteen.

Agar “bosh” poytaxt shaharni (Samariya va Damashq) hamda shohni (Razin va Ramaliyoning o‘g‘li Peka) anglatishini ishonch bilan qabul qilmasangiz, mustahkam bo‘la olmaysiz. Agar Ishayo kitobining sakkizinchi bob, sakkizinchi oyati kontekstida (bu yettinchi bobdagi ayni vahiydir) o‘sha o‘zaro almashinadigan uch ramzni tushunmasangiz, unda o‘n birinchi oyatdan o‘n beshinchi oyatgacha bo‘lgan joylarda Putinni va Rossiyani janub shohi sifatida aniqlay olmaysiz.

> Now therefore, behold, the Lord bringeth up upon them the waters of the river, strong and many, even the king of Assyria, and all his glory: and he shall come up over all his channels, and go over all his banks: And he shall pass through Judah; he shall overflow and go over, he shall reach even to the neck; and the stretching out of his wings shall fill the breadth of thy land, O Immanuel. Isaiah 8:7, 8.

> Endi, bas, mana, Rabbiy ularga daryoning suvlari — qudratli va ko‘p suvlari — ni, ya’ni Ossuriya shohini va uning butun shon-shuhratini bostirib keltiradi; u o‘zining barcha o‘zanlaridan ko‘tarilib chiqadi va barcha qirg‘oqlaridan toshib o‘tadi. U Yahudo orqali o‘tadi; toshib, bosib o‘tadi; bo‘yingacha yetadi; ey Immanuil, uning qanotlarining yoyilishi Sening yeringning kengligini to‘ldiradi. Ishayo 8:7, 8.

The theme of verse ten is a three-step testing process that begins at the time of the end and leads to the close of probation at the Sunday law.

O‘ninchi oyatning mavzusi uch bosqichli sinov jarayoni bo‘lib, u oxirzamonda boshlanadi va Yakshanba qonuni paytida inoyat muddatining yopilishiga olib boradi.

> 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. Daniel 12:9, 10.

> Va u dedi: Yo‘lingdan bor, ey Doniyor, chunki bu so‘zlar oxirzamon vaqtigacha yopiq va muhrlangan turur. Ko‘plar poklanadi, oq qilinadi va sinaladi; ammo fosiqlar fosiqlik qiladilar, va fosiqlarning hech biri tushunmaydi; lekin donolar tushunadilar. Doniyor 12:9, 10.

At the “time of the end” the book of Daniel is “unsealed” and a three-step testing process as represented by “purified, and made white, and tried” begins. The “wise” understand, the “wicked” do not understand. Their lack of understanding, just as their lack of oil in the parable of the ten virgins causes them to be destroyed.

“Oxirzamon”da Doniyor kitobi “muhrdan yechiladi” va “poklanadilar, oqartiriladilar va sinovdan o‘tkaziladilar” degan so‘zlar bilan ifodalangan uch bosqichli sinov jarayoni boshlanadi. “Dono”lar tushunadilar, “fosiq”lar esa tushunmaydilar. Ularning tushunmasligi, xuddi o‘nta bokira qizi haqidagi masalda moylari yetishmagani kabi, ularning halok bo‘lishiga sabab bo‘ladi.

> My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to me: seeing thou hast forgotten the law of thy God, I will also forget thy children. Hosea 4:6.

> Xalqim bilim yetishmasligi tufayli halok bo‘lmoqda; sen bilimni rad etganing uchun, Men ham seni rad etaman, toki sen Menga ruhoniy bo‘lmay qolasan; o‘z Xudoyingning qonunini unutganing bois, Men ham sening farzandlaringni unutaman. Hosea 4:6.

The words “My people” means a covenant people, and these covenant people are to be rejected and destroyed for “lack of knowledge.” The Sunday law in the United States is the waymark where things are forgotten or remembered. Remember the Sabbath day is present truth at that point. It is there the whore of Tyre is remembered. It is there that God remembers the sins of Babylon in Revelation.

“Mening xalqim” degan so‘zlar ahd xalqi ma’nosini anglatadi, va bu ahd xalqi “bilim yetishmasligi” tufayli rad etilib, halok qilinishi kerak. Qo‘shma Shtatlardagi yakshanba qonuni narsalar unutiladigan yoki eslanadigan belgi nuqtasidir. “Shanba kunini yodda tut” degan amr o‘sha nuqtada hozirgi haqiqatdir. O‘sha yerda Tir fohishasi eslanadi. O‘sha yerda Vahiy kitobida Xudo Bobilning gunohlarini eslaydi.

> And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities. Reward her even as she rewarded you, and double unto her double according to her works: in the cup which she hath filled fill to her double. Revelation 18:4–6.

> Va men osmondan boshqa bir ovozni eshitdim; u shunday der edi: Ey Mening xalqim, uning gunohlariga sherik bo‘lib qolmasligingiz va uning balolaridan ulush olmasligingiz uchun undan chiqinglar. Chunki uning gunohlari osmongacha yetdi, va Xudo uning nohaqliklarini esladi. U sizlarga qanday qaytargan bo‘lsa, sizlar ham unga shunday qaytaringlar; uning qilmishlariga yarasha unga ikki barobar qilib qaytaringlar: u to‘ldirgan kosaga uning uchun ikki barobar qilib to‘ldiringlar. Vahiy 18:4–6.

It is there that the children, or the prophetic last generation of Laodicean Adventism is cut off. It is there that those who Daniel calls the “wicked” manifest that they had “forgot” God’s law, and the portion of God’s law which they forgot is God’s prophetic rules or laws. The context is clearly that they lack the “knowledge” that is increased when the book of Daniel is unsealed. Daniel contrasts the “wise” with the “wicked” and Jesus the “wise virgins” with the “foolish virgins.” Amos identifies the same class as “fair virgins” as those who are unable to find the prophetic message represented by the east, north and seas.

Aynan o‘sha yerda bolalar, ya’ni Laodikeyachi Adventizmning bashorat qilingan oxirgi avlodi qirqib tashlanadi. Aynan o‘sha yerda Doniyor “yovuzlar” deb ataydiganlar Xudoning qonunini “unutganliklarini” namoyon qiladilar, ular unutgan Xudo qonunining qismi esa Xudoning bashoriy qoidalari yoki qonunlaridir. Mazkur matnning konteksti aniq shuki, Doniyor kitobi muhrdan yechilganda ortadigan “bilim” ularda yo‘q. Doniyor “donolar”ni “yovuzlar”ga qarama-qarshi qo‘yadi, Iso esa “dono bokiralar”ni “nodon bokiralar”ga qarama-qarshi qo‘yadi. Omos xuddi shu toifani “go‘zal bokiralar” deb belgilaydi; bular sharq, shimol va dengizlar bilan ifodalangan bashoriy xabarni topa olmaydiganlardir.

> Behold, the days come, saith the Lord God, that I will send a famine in the land, not a famine of bread, nor a thirst for water, but of hearing the words of the Lord: And they shall wander from sea to sea, and from the north even to the east, they shall run to and fro to seek the word of the Lord, and shall not find it. In that day shall the fair virgins and young men faint for thirst. They that swear by the sin of Samaria, and say, Thy god, O Dan, liveth; and, The manner of Beersheba liveth; even they shall fall, and never rise up again. Amos 8:11–14.

> Mana, shunday kunlar keladiki, — deydi Rabbiy Xudo, — Men yurtga ocharchilik yuboraman; non ocharchiligini ham, suvga chanqoqlikni ham emas, balki Egamizning so‘zlarini eshitish ocharchiligini. Ular dengizdan dengizgacha, shimoldan sharqqacha sarson bo‘lib kezadilar; Egamizning kalomini izlab u yoqdan bu yoqqa yuguradilar, ammo uni topa olmaydilar. O‘sha kunda go‘zal qizlar va yigitlar chanqoqlikdan holsizlanadilar. Samariyaning gunohi nomi bilan qasam ichadiganlar va: “Ey Don, sening xudoying tirikdir”, deydiganlar hamda: “Bershebaning yo‘li tirikdir”, deydiganlar — ana o‘shalar yiqilurlar va qayta turmaydilar. Amos 8:11–14.

The message they cannot find is represented by where they are looking as they “wander from sea to sea, and from the north even to the east.” Amos says these “fair virgins” are in a “famine” of hearing “the Word of the Lord,” and that “in that day they shall run to and fro to seek the word of the Lord, and shall not find it.” The message that was unsealed from the book of Daniel at the time of the end in 1989 in fulfillment of verse forty and also of verse ten of chapter eleven is summarized in the final two verses of chapter eleven.

Ular topa olmayotgan xabar, “dengizdan dengizga, shimoldan hatto sharqqacha” tentirab yurganlarida qaerdan izlayotganlari orqali tasvirlangan. Amos bu “go‘zal bokiralar”ni Egamizning Kalomini eshitish bo‘yicha “qahatchilik” ichida ekanini aytadi va “o‘sha kunda ular Egamizning kalomini izlab u yoqdan bu yoqqa yuguradilar, ammo uni topa olmaydilar”, deydi. Oxirzamon paytida, 1989 yilda, qirqinchi oyatning, shuningdek o‘n birinchi bobning o‘ninchi oyatining bajo bo‘lishida Doniyor kitobidan muhrdan yechilgan xabar, o‘n birinchi bobning so‘nggi ikki oyatida qisqacha bayon qilingan.

> But tidings out of the east and out of the north shall trouble him: therefore he shall go forth with great fury to destroy, and utterly to make away many. And he shall plant the tabernacles of his palace between the seas in the glorious holy mountain; yet he shall come to his end, and none shall help him. Daniel 11:44, 45.

> Ammo sharqdan va shimoldan kelgan xabarlar uni bezovta qiladi; shu bois u ko‘plarni halok qilish va butunlay yo‘qotish uchun qattiq g‘azab bilan yo‘lga chiqadi. U o‘z saroyining chodirlarini dengizlar oralig‘ida, ulug‘vor muqaddas tog‘da tikadi; ammo u o‘z oxiratiga yetadi, va unga yordam beradigan hech kim bo‘lmaydi. Doniyor 11:44, 45.

The foolish, fair and wicked virgins who lack the oil, the message of the east, north and seas who rejected knowledge and God’s covenant and Law are remembered by God at the Sunday law. Three battles are represented in verses ten through fifteen. I separate these three battles into three histories, but they are also a line when considered together, for verse ten opens up the “time of the end” and therefore initiates a three-step testing process.

Sharq, shimol va dengizlar haqidagi xabardan mahrum bo‘lgan, bilimni hamda Xudoning ahdi va Qonunini rad etgan, moysiz ahmoq, go‘zal va yovuz bokiralar Yakshanba qonuni vaqtida Xudo tomonidan eslanadi. O‘ninchi oyatdan o‘n beshinchi oyatgacha bo‘lgan oyatlarda uchta jang ifodalangan. Men bu uchta jangni uch tarixga ajrataman, biroq ular birgalikda ko‘rib chiqilganda bir chiziqni ham tashkil etadi, chunki o‘ninchi oyat “oxirzamon vaqti”ni ochib beradi va shu bois uch bosqichli sinov jarayonini boshlab beradi.

Verse ten connects with the seven times of Leviticus twenty-six and therefore the foundations of Adventism and William Miller’s work. The second step of the three steps is a visual test that began when the light of verse eleven and the Ukrainian war opened up. The second test is visual and represents a test concerning our ability to recognize current events in the light of God’s prophetic Word. The third test is the Battle of Panium of verse fifteen, where Simon Barjonah’s name was changed to Peter, and thus marked the sealing of the one hundred and forty-four thousand just before probation closes at the Sunday law of verse sixteen.

O‘ninchi oyat Levilar kitobining yigirma oltinchi bobidagi yetti vaqt bilan, demakki Adventizmning poydevorlari va William Millerning ishi bilan bog‘lanadi. Uch bosqichning ikkinchi bosqichi ko‘rinadigan sinov bo‘lib, o‘n birinchi oyatning nuri va Ukrainadagi urush ochilganda boshlangan. Ikkinchi sinov ko‘rinadigan bo‘lib, Xudoning bashoratli Kalomi nurida hozirgi voqealarni anglash qobiliyatimizga doir sinovni ifodalaydi. Uchinchi sinov esa o‘n beshinchi oyatdagi Paniyum jangi bo‘lib, u yerda Simon Barjona ismi Butrusga o‘zgartirildi; shu tariqa o‘n olti oyatdagi yakshanba qonunida sinov muddati yopilishidan sal oldin bir yuz qirq to‘rt mingning muhrlanishi belgilandi.

When we consider Antiochus Magnus appearance in each of the three battles represented by verse ten, eleven and fifteen we also see the history of verse nine through sixteen the rise and fall of the false prophet of Bible prophecy.

O‘ninchi, o‘n birinchi va o‘n beshinchi oyatlarda tasvirlangan uch jangning har birida Antioxus Magnusning namoyon bo‘lishini ko‘rib chiqarkanmiz, to‘qqizinchi oyatdan o‘n oltinchi oyatgacha bo‘lgan tarixda ham Muqaddas Kitob bashoratidagi soxta payg‘ambarning ko‘tarilishi va qulashini ko‘ramiz.

Verses one through four identify the rise and fall of the dragon power. Verses nine and ten identify 1798 and 1989 respectively and in so doing, verses nine through sixteen identify the rise and fall of the false prophet. Verses forty to forty-five represent the rise and fall of the beast. Verses nine and ten also align with verse forty’s two “time of the ends” in 1798 and 1989.

Birinchi to‘rtta oyat ajdarho qudratining ko‘tarilishi va qulashini aniqlab beradi. To‘qqizinchi va o‘ninchi oyatlar esa mos ravishda 1798 va 1989-yillarni aniqlab beradi va shu orqali to‘qqizinchi oyatdan o‘n oltinchi oyatgacha soxta payg‘ambarning ko‘tarilishi va qulashini aniqlab beradi. Qirqinchi oyatdan qirq beshinchi oyatgacha bo‘lgan oyatlar mahluqning ko‘tarilishi va qulashini ifodalaydi. To‘qqizinchi va o‘ninchi oyatlar, shuningdek, qirqinchi oyatdagi ikki “oxirzamon” bilan — 1798 va 1989-yillar bilan — hamohangdir.

Sister White informs us clearly that to misunderstand the “time of the end” produces confusion as to where to apply the prophecies.

Opa Uayt bizga shuni aniq bildiradiki, “oxirzamon”ni noto‘g‘ri tushunish bashoratlarni qayerga tatbiq etish masalasida chalkashlik keltirib chiqaradi.

> “Many are doing the same thing today, in 1897, because they have not had experience in the testing message comprehended in the first, second, and third angels’ messages. There are those who are searching the Scriptures for proof that these messages are still in the future. They gather together the truthfulness of the messages, but they fail to give them their proper place in prophetic history. Therefore such are in danger of misleading the people in regard to locating the messages. They do not see and understand the time of the end, or when to locate the messages. The day of God is coming with stealthy tread, but the supposed wise and great men are prating about ‘higher education’ which they suppose originates with finite men. They know not the signs of Christ’s coming, or of the end of the world.” Sermons and Talks, volume 1, 290.

> “Bugun, 1897 yilda, ko‘plar ham xuddi shunday ish qilmoqdalar, chunki ular birinchi, ikkinchi va uchinchi farishtalarning xabarlarida qamrab olingan sinovchi xabar bo‘yicha tajribaga ega bo‘lmaganlar. Shunday kishilar borki, bu xabarlar hali ham kelajakda ekanini isbotlash uchun Muqaddas Yozuvlarni qidirmoqdalar. Ular xabarlarning haqiqiyligini jamlaydilar, ammo ularga bashorat tarixida tegishli o‘rnini berishda muvaffaqiyatsizlikka uchraydilar. Shuning uchun bunday kishilar xabarlarning joylashuviga doir masalada xalqni yo‘ldan ozdirish xavfi ostidadirlar. Ular oxirzamon vaqtini ham, xabarlarni qachon joylashtirish lozimligini ham ko‘rmaydilar va tushunmaydilar. Xudoning kuni pinhona qadamlar bilan yaqinlashmoqda, ammo o‘zlarini dono va ulug‘ deb bilgan kishilar «oliy ta’lim» haqida safsata qilmoqdalar; ular buni cheklangan insonlardan kelib chiqadi deb o‘ylaydilar. Ular Masihning kelish alomatlarini ham, dunyoning oxirini ham bilmaydilar”. Sermons and Talks, 1-jild, 290.

Verse ten’s theme is the “time of the end” and there are several “time of the ends” identified in chapter eleven. If you “do not see and understand” the “time of the ends” in chapter eleven, you will not know when “to locate the messages.” She says, “there are those who are searching the Scriptures,” and as with all prophets her words are addressing the last days, so in the last days those she is identifying are a class who do not understand the time of the end, so they are also Amos’ “fair virgins” who fall and never rise again.

O‘ninchi oyatning mavzusi “oxirzamon vaqti”dir, va o‘n birinchi bobda bir necha “oxirzamon vaqtlari” ko‘rsatilgan. Agar siz o‘n birinchi bobdagi “oxirzamon vaqtlari”ni “ko‘rmasangiz va anglamasangiz”, “xabarlarni qayerga joylashtirish” kerakligini bilmaysiz. U shunday deydi: “Muqaddas Yozuvlarni tadqiq qilayotganlar bor”, va barcha payg‘ambarlar kabi uning so‘zlari oxirgi kunlarga qaratilgandir; shuning uchun oxirgi kunlarda u ko‘rsatib berayotganlar oxirzamon vaqtini anglamaydigan bir toifadir, demak ular yiqilib tushib, boshqa hech qachon turmaydigan Amosning “go‘zal bokiralari” hamdir.

In chapter eleven verse one Darius and Cyrus stand together to mark the time of the end in 1989. When Ptolemy went to Babylon and took the northern king into captivity in Egypt in 246 BC, in turn typifying 1798 as represented in verses seven through nine, it was a “time of the end.” Verse ten is the “time of the end” in 1989.

O‘n birinchi bobning birinchi oyatida Doro va Kirus 1989-yildagi oxirzamonni belgilash uchun birga turadilar. Miloddan avvalgi 246-yilda Ptolemey Bobilga borib, shimol podshohini Misrda asirlikka olganida, bu esa o‘z navbatida yettinchi oyatdan to to‘qqizinchi oyatgacha ifodalanganidek 1798-yilning timsoli bo‘lganida, bu “oxirzamon” edi. O‘ninchi oyat 1989-yildagi “oxirzamon”dir.

1798 is the end of the twenty-five hundred and twenty years of scattering against the northern kingdom of Israel which began in 723 BC. Twelve hundred and sixty years later in 538 the papacy ruled for twelve hundred and sixty years until 1798. 1798 is a “time of the end,” for it is the end of the seven times, and also the twelve hundred and sixty years, as well as the twelve hundred and ninety years of Daniel chapter twelve. 1798 is a “time of the end” and therefore 538 is also a “time of the end.” 538 is the end of the twelve hundred and sixty years that paganism trampled down God’s sanctuary and His host which preceded papalism doing the same work for the same amount of time.

1798 yil miloddan avvalgi 723 yilda boshlangan, Isroilning shimoliy shohligiga qarshi sochib yuborilishning ikki ming besh yuz yigirma yillik davrining nihoyasidir. Oradan bir ming ikki yuz oltmish yil o‘tib, 538 yilda papalik bir ming ikki yuz oltmish yil davomida hukmronlik qildi, to 1798 yilgacha. 1798 yil “oxirzamondagi bir vaqt”dir, chunki u yetti vaqtning ham, shuningdek Danielning o‘n ikkinchi bobidagi bir ming ikki yuz oltmish yilning, shuningdek bir ming ikki yuz to‘qson yilning ham nihoyasidir. 1798 yil “oxirzamondagi bir vaqt”dir, va shuning uchun 538 yil ham “oxirzamondagi bir vaqt”dir. 538 yil papalik xuddi shu ishni xuddi shu muddat davomida qilishidan oldin, butparastlik Xudoning ma’badini va Uning lashkarini oyoq osti qilgan bir ming ikki yuz oltmish yilning nihoyasidir.

538 represents the empowerment of the papacy and in so doing it represents the empowerment of the papacy again at the Sunday law. The Sunday law identifies a “time of the end.” Therefore, verse sixteen, as well as verse one, seven through nine and verse ten all mark the “time of the end.” This truth is to be understood by those who know when to locate the messages. Pompey fulfilled verse sixteen when he took Jerusalem. He was followed by Julius Caesar, Augustus Caesar and Tiberias Caesar. Jesus’ birth was a “time of the end” and it took place in the time of Augustus Caesar.

538 papalikning quvvatlantirilishini bildiradi va shu tariqa u Yakshanba qonuni vaqtida papalikning yana bir bor quvvatlantirilishini ham bildiradi. Yakshanba qonuni “oxirzamon”ni aniqlab beradi. Shuning uchun o‘n oltinchi oyat, shuningdek birinchi oyat, yettinchidan to‘qqizinchi oyatlargacha va o‘ninchi oyatning barchasi “oxirzamon”ni belgilaydi. Bu haqiqat xabarlarni qayerga joylashtirish lozimligini biladiganlar tomonidan tushunilishi kerak. Pompey Quddusni egallaganida o‘n oltinchi oyatni amalga oshirdi. Undan keyin Yuliy Qaysar, Avgust Qaysar va Tiberiy Qaysar keldi. Isoning tug‘ilishi “oxirzamon” edi va u Avgust Qaysar davrida sodir bo‘ldi.

> Then shall stand up in his estate a raiser of taxes in the glory of the kingdom: but within few days he shall be destroyed, neither in anger, nor in battle. Daniel 11:20.

> So‘ngra uning o‘rnida saltanatning ulug‘vorligida soliq undiruvchi bir kishi ko‘tariladi; ammo oz kunlar ichida u na g‘azab bilan, na jangda halok qilinadi. Doniyor 11:20.

Verse twenty adds to the list of “time of the ends” in chapter eleven, and so does Tiberias Caesar who ruled during the crucifixion of Christ.

Yigirmanchi oyat o‘n birinchi bobdagi “oxir zamon”lar ro‘yxatiga qo‘shiladi; Masihning xochga mixlanishi davrida hukmronlik qilgan Tiberiy Qaysar ham shunday.

> And in his estate shall stand up a vile person, to whom they shall not give the honour of the kingdom: but he shall come in peaceably, and obtain the kingdom by flatteries. And with the arms of a flood shall they be overflown from before him, and shall be broken; yea, also the prince of the covenant. Daniel 11:21, 22.

> Uning o‘rnida jirkanch bir kishi turadi; unga shohlik sharafi berilmaydi. Ammo u osoyishtalik bilan kelib, xushomadlar orqali shohlikni qo‘lga kiritadi. To‘fonning qo‘shinlari uning oldidan supurib tashlanadi va sindiriladi; ha, ahdning shahzodasi ham. Doniyor 11:21, 22.

The cross stands at the center of the prophetic week which Christ came to confirm with many.

Xoch Masih ko‘plar bilan tasdiqlash uchun kelgan bashoratli haftaning markazida turadi.

> And he shall confirm the covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease, and for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate. Daniel 9:27.

> Va u ko‘plar bilan ahdni bir hafta muddatga mustahkamlaydi; va haftaning yarmida qurbonlik bilan hadyani to‘xtatadi, va jirkanch narsalarning yoyilishi tufayli uni xarob qiladi, hattoki nihoyasigacha; va belgilab qo‘yilgan narsa xaroba bo‘lganning ustiga quyiladi. Doniyor 9:27.

In the midst of the week, we have a beginning and an ending for the first twelve hundred and sixty days ended right where the next twelve hundred and sixty days started. The week aligns with the seven times of scattering against the northern kingdom that represented both paganism and papalism trampling down the sanctuary and host.

Haftaning o‘rtasida biz bir boshlanish va bir yakunni ko‘ramiz: birinchi ming ikki yuz oltmish kunning yakuni aynan keyingi ming ikki yuz oltmish kunning boshlanishiga to‘g‘ri keldi. Bu hafta muqaddas maskan va lashkarni oyoq osti qilgan butparastlik hamda papalikni ifodalagan shimoliy shohlikka qarshi sochilishning yetti vaqtiga mos keladi.

> Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? Daniel 8:13.

> Shunda men bir muqaddas zotning so‘zlayotganini eshitdim; va boshqa bir muqaddas zot so‘zlayotgan o‘sha muayyan muqaddas zotga dedi: “Kundalik qurbonlik, vayron qiluvchi gunoh va muqaddas maskan bilan lashkarning oyoq osti qilinishi haqidagi vahiy qachongacha davom etadi?” Doniyor 8:13.

538 is a “time of the end” and it aligns with the cross, which is also the end of a prophetic period. 538 and the cross provide two witnesses that both the beginning and ending of a prophecy is prophetically marked as a “time of the end.”

538 — “oxirzamon”dir va u xoch bilan mos keladi; xoch ham bashoratli bir davrning oxiridir. 538 va xoch ikki guvohlikni taqdim etadi: bashoratning ham boshlanishi, ham yakuni bashoratli tarzda “oxirzamon” sifatida belgilangan.

Verses twenty-one and twenty-two, verse twenty, verse sixteen, verse ten, verses seven through nine and verse one all mark the “time of the end.” Verse twenty-three identifies the league the Maccabean Jews made with pagan Rome in 161 to 158 BC. The history of the Hasmonean Dynasty from their initial battle unto their ending in the destruction of Jerusalem in 70 AD represents apostate Protestantism in the United States beginning in 1844, the end of a time prophecy, and therefore a “time of the end,” and ending at the Sunday law as represented by 70 AD.

Yigirma bir va yigirma ikki-oyatlar, yigirmanchi oyat, o‘n oltinchi oyat, o‘ninchi oyat, yettidan to‘qqizinchi oyatlargacha hamda birinchi oyatning barchasi “oxirzamon”ni belgilaydi. Yigirma uchinchi oyat miloddan avvalgi 161–158-yillarda Makkabiy yahudiylari butparast Rim bilan tuzgan ittifoqni ko‘rsatadi. Hasmoniylar sulolasining dastlabki jangidan boshlab milodiy 70-yilda Quddusning vayron qilinishi bilan yakun topguniga qadar bo‘lgan tarixi, 1844-yilda — vaqt haqidagi bir bashoratning oxirida va shu sababli “oxirzamon”da — boshlangan Amerika Qo‘shma Shtatlaridagi murtad protestantlikni ifodalaydi hamda milodiy 70-yil bilan ramziy tarzda ifodalangan yakshanba qonuni bilan nihoyasiga yetadi.

Verse twenty-three identifies a “time of the end” in 167 BC at the battle of Modein and also in 70 AD, both typifying 1844 and the Sunday law respectively. Verse twenty-three, verses twenty-one and twenty-two, verse twenty, verse sixteen, verse ten, verses seven through nine and verse one all mark the “time of the end.”

Yigirma uchinchi oyat “oxirzamon”ni miloddan avvalgi 167-yilda Modein jangida, shuningdek milodiy 70-yilda ham ko‘rsatadi; bu ikkalasi mos ravishda 1844-yil va yakshanba qonunining timsolidir. Yigirma uchinchi oyat, yigirma birinchi va yigirma ikkinchi oyatlar, yigirmanchi oyat, o‘n oltinchi oyat, o‘ninchi oyat, yettinchi oyatdan to‘qqizinchi oyatgacha hamda birinchi oyatning barchasi “oxirzamon”ni belgilaydi.

Verse twenty-four identifies the three-hundred-and-sixty-year supremacy of pagan Rome, thus marking both the beginning in 31 BC and ending in 330 as “time of the ends.” Verse twenty-seven and twenty-nine identify both the beginning and ending of that period, so verse twenty-four, verse twenty-seven, verse twenty-nine, verse twenty-three, verses twenty-one and twenty-two, verse twenty, verse sixteen, verse ten, verses seven through nine and verse one all mark the “time of the end.”

Yigirma to‘rtinchi oyat butparast Rimning uch yuz oltmish yillik ustunligini ko‘rsatadi va shu tariqa miloddan avvalgi 31-yildagi boshlanishni hamda 330-yildagi yakunni “oxir zamon” deb belgilaydi. Yigirma yettinchi va yigirma to‘qqizinchi oyatlar o‘sha davrning ham boshlanishini, ham yakunini ko‘rsatadi; demak, yigirma to‘rtinchi oyat, yigirma yettinchi oyat, yigirma to‘qqizinchi oyat, yigirma uchinchi oyat, yigirma birinchi va yigirma ikkinchi oyatlar, yigirmanchi oyat, o‘n oltinchi oyat, o‘ninchi oyat, yettinchi oyatdan to‘qqizinchi oyatgacha bo‘lgan oyatlar va birinchi oyatning barchasi “oxir zamon”ni ko‘rsatadi.

Verse thirty-one identifies 538 when the abomination that maketh desolate was placed and verses thirty-six and forty identify 1798 as the “time of the end.” 538 in verse thirty-one and 1798 in verses thirty-six and forty, verses twenty-seven and twenty-nine, verse twenty-four, verse twenty-three, verses twenty-one and twenty-two, verse twenty, verse sixteen, verse ten, verses seven through nine and verse one all mark the “time of the end.”

O‘ttiz birinchi oyat vayron qiluvchi jirkanchlik o‘rnatilgan 538-yilni belgilaydi, o‘ttiz oltinchi va qirqinchi oyatlar esa 1798-yilni “oxirzamon” sifatida belgilaydi. O‘ttiz birinchi oyatdagi 538-yil va o‘ttiz oltinchi hamda qirqinchi oyatlardagi 1798-yil, yigirma yettinchi va yigirma to‘qqizinchi oyatlar, yigirma to‘rtinchi oyat, yigirma uchinchi oyat, yigirma birinchi va yigirma ikkinchi oyatlar, yigirmanchi oyat, o‘n oltinchi oyat, o‘ninchi oyat, yettinchi oyatdan to‘qqizinchi oyatgacha hamda birinchi oyat — bularning barchasi “oxirzamon”ni belgilaydi.

The “time of the end” is marked thirteen times before verse forty-one which is the Sunday law and another “time of the end,” as is verse forty-five when the pope comes to his end with none to help. Fifteen times the “time of the end” is located in chapter eleven. Verse ten’s theme is the “time of the end.” It represents the truths which are unsealed in the sealing time of the one hundred and forty-four thousand.

“Oxirzamon” qirq birinchi oyatdan oldin o‘n uch marta qayd etilgan bo‘lib, qirq birinchi oyat — Yakshanba qonunidir va yana bir “oxirzamon”dir; xuddi shuningdek qirq beshinchi oyat ham, u yerda papa yordam beruvchi hech kim bo‘lmagan holda o‘z nihoyasiga yetadi. “Oxirzamon” iborasi o‘n birinchi bobda o‘n besh marta joylashtirilgan. O‘ninchi oyatning mavzusi “oxirzamon”dir. U bir yuz qirq to‘rt ming kishining muhrlanish vaqtida muhrsizlanadigan haqiqatlarni ifodalaydi.

We will continue in the next article.

Biz keyingi maqolada davom etamiz.

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