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# Rome Establishes the Vision - Number Five

Rim Vahyni O‘rnatadi — Beshinchi Raqam

Unveiling the Repeated Prophetic Controversies in Adventism: Understanding the Robbers of Thy People

Adventizmda Takrorlanuvchi Payg‘ambarlik Mojarolarini Ochib Berish: Sening Xalqingning Qaroqchilarini Anglash

Author

Jeff Pippenger

Published

August 9, 2024

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In the last article, we identified six prophetic lines of controversy which have occurred in the history of Adventism from the Millerite time period until the present day. I contend the first and the last controversy over the “robbers of thy people” in verse fourteen of Daniel chapter eleven are prophetically identical. The Millerites understood the “robbers” to be Rome, and the Protestants taught the “robbers” were a Syrian king named Antiochus Epiphanes.

Oxirgi maqolada biz Milleriylar davridan to hozirgi kungacha Adventizm tarixida yuz bergan bahs-munozaralarning oltita bashoratli yo‘nalishini aniqladik. Men Doniyor kitobining o‘n birinchi bobidagi o‘n to‘rtinchi oyatda tilga olingan “sening xalqingning talonchilari” haqidagi birinchi va oxirgi bahs bashoratan aynan bir xil, deb ta’kidlayman. Milleriylar “talonchilar”ni Rim deb tushunganlar, protestantlar esa “talonchilar” Suriyalik Antiox Epifan ismli bir podshoh, deb ta’lim berganlar.

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

> Va o‘sha zamonlarda janub podshohiga qarshi ko‘plar bosh ko‘taradilar; xalqing orasidagi zo‘ravonlar ham vahiyni qaror toptirish uchun o‘zlarini yuksaltiradilar; ammo ular yiqiladilar. Doniyor 11:14.

Beginning in verse ten, and continuing through verse fifteen a warfare between the kingdoms of Egypt and Syria is represented. Egypt is the king of the south in the passage, and the Syrian king is represented as the king of the north. Verse ten identifies what the historians call the beginning of the Fourth Syrian war in 219 BC, verses eleven and twelve represent the battle of Raphia in 217 BC, and its aftermath. Then verses thirteen through fifteen identify the battle of Panium in 200 BC. In verses ten through fifteen the Syrian king is Antiochus Magnus, ruler of the Seleucid Empire.

O‘ninchi oyatdan boshlab, o‘n beshinchi oyatgacha Misr va Suriya shohliklari o‘rtasidagi urush tasvirlanadi. Ushbu parchada Misr janub shohi, Suriya shohi esa shimol shohi sifatida ifodalangan. O‘ninchi oyat tarixchilar miloddan avvalgi 219-yilda To‘rtinchi Suriya urushining boshlanishi deb ataydigan voqeani ko‘rsatadi, o‘n birinchi va o‘n ikkinchi oyatlar esa miloddan avvalgi 217-yildagi Rafiya jangini va uning oqibatlarini ifodalaydi. So‘ngra o‘n uchinchi oyatdan o‘n beshinchi oyatgacha miloddan avvalgi 200-yildagi Panium jangi ko‘rsatiladi. O‘ninchi oyatdan o‘n beshinchi oyatgacha bo‘lgan oyatlarda Suriya shohi Salavkiylar imperiyasining hukmdori Antioxus Magnusdir.

Verse ten represents the history when Antiochus Magnus begins a war to regain territory that was taken from the Seleucid kingdom years before. In the verse he regains the lost territory in 219 BC, but he temporarily ceases his aggressions, and seeks to regroup his military strength. He had regained control of the lost territory, and made it all the way to the border of Egypt, the southern kingdom ruled by the Ptolemy dynasty. Between 219 BC and 217 BC, both the king of the south and the king of the north made plans for the approaching battle of Raphia.

O‘ninchi oyat Antiox Buyuk bir necha yil avval Salavkiylar shohligidan tortib olingan hududni qaytarib olish uchun urush boshlagan davr tarixini ifodalaydi. Ushbu oyatda u miloddan avvalgi 219-yilda yo‘qotilgan hududni qaytarib oladi, biroq tajovuzlarini vaqtincha to‘xtatib, o‘z harbiy qudratini qayta jamlashga intiladi. U yo‘qotilgan hudud ustidan nazoratni tiklagan va janubiy shohlik bo‘lgan, Ptolemeylar sulolasi hukmronlik qilgan Misr chegarasigacha yetib borgan edi. Miloddan avvalgi 219-yildan 217-yilgacha bo‘lgan davrda ham janub shohi, ham shimol shohi yaqinlashib kelayotgan Rofiya jangi uchun rejalar tuzdilar.

The battle of Raphia took place in 217 BC, and the southern kingdom of Egypt, ruled by Ptolemy prevailed over the Syrian king Antiochus Magnus, king of the north in the prophetic passage. Then in verses thirteen through fifteen, seventeen years later in 200 BC, Antiochus Magnus, who had then formed an alliance with Philip of Macedon engaged Egypt in the battle of Panium. The southern kingdom of Egypt then had a child king of five or six years old, and Antiochus Magnus and Philip could not resist taking advantage of the child king of Egypt, and Antiochus Magnus prevailed in the battle of Panium. The three verses that represent the battle of Panium contain verse fourteen, where a new power is introduced into the prophetic narrative.

Rafiya jangi miloddan avvalgi 217-yilda bo‘lib o‘tdi va janubiy shohlik bo‘lgan Misr, Ptolemey hukmronligi ostida, bashoratli parchadagi shimol shohi bo‘lgan Suriya podshohi Buyuk Antiox ustidan g‘alaba qozondi. So‘ngra o‘n uchinchi oyatdan o‘n beshinchi oyatgacha, oradan o‘n yetti yil o‘tib, miloddan avvalgi 200-yilda, o‘sha paytda Makedoniyalik Filip bilan ittifoq tuzgan Buyuk Antiox Misrga qarshi Panium jangida qatnashdi. O‘sha vaqtda janubiy shohlik bo‘lgan Misrning shohi besh yoki olti yoshli bola edi, va Buyuk Antiox hamda Filip Misrning bola shohidan foydalanish vasvasasiga qarshi tura olmadilar; Buyuk Antiox Panium jangida g‘alaba qozondi. Panium jangini ifodalovchi ushbu uch oyat o‘z ichiga o‘n to‘rtinchi oyatni oladi; aynan shu yerda bashoratli rivoyatga yangi bir qudrat kiritiladi.

The robbers of thy people are a different power than the Egyptian king of the south, or the Seleucid king of the north, or Philip the Macedonian ruler. The Millerites recognized that Rome is the robbers of thy people. One of the Hebrew root words that is translated as “robbers,” means breaker. Pagan Rome is represented in prophecy as the power who would break in pieces.

Sening xalqingning qaroqchilari Misrning janub podshohidan, yoki Salavkiylarning shimol podshohidan, yoxud Makedoniyalik hukmdor Filipdan boshqa bir qudratdir. Milleriylar Rimni “sening xalqingning qaroqchilari” deb tan olganlar. “Qaroqchilar” deb tarjima qilingan ibroniycha o‘zak so‘zlardan biri “buzuvchi” degan ma’noni anglatadi. Majusiy Rim bashoratda parchalab yuboradigan qudrat sifatida tasvirlangan.

> After this I saw in the night visions, and behold a fourth beast, dreadful and terrible, and strong exceedingly; and it had great iron teeth: it devoured and brake in pieces, and stamped the residue with the feet of it: and it was diverse from all the beasts that were before it; and it had ten horns. Daniel 7:7.

> Shundan keyin men tungi vahiylarda ko‘rdim, va mana, to‘rtinchi bir hayvon — dahshatli, qo‘rqinchli va nihoyatda qudratli edi; uning katta temir tishlari bor edi: u yutib yuborar, parcha-parcha qilar va qolganini oyoqlari bilan ezib tashlar edi; u o‘zidan oldingi barcha hayvonlardan boshqacha edi; va uning o‘nta shoxi bor edi. Doniyor 7:7.

When Uriah Smith comments on the robbers, he quotes a historian who points out that robbers represent breakers.

Uriya Smit talonchilar haqida izoh berganda, talonchilar buzuvchilarni ifodalashini ta’kidlagan bir tarixchidan iqtibos keltiradi.

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

> “Endi yangi bir qudrat maydonga chiqadi,—‘sening xalqingning talonchilari’; yepiskop Nyutonning aytishicha, so‘zma-so‘z, ‘sening xalqingning buzib kiruvchilari.’ Tibr bo‘ylarining uzoqlarida bir saltanat ulug‘vor niyatlar va qorong‘i rejalardan oziqlanib kelayotgan edi. Avvaliga kichik va zaif bo‘lgan bu saltanat, kuch va quvvatda hayratlanarli tezlik bilan o‘sib, o‘z qudratini sinab ko‘rish va jangovar qo‘lining quvvatini tekshirish uchun ehtiyotkorlik bilan bu yerda va u yerda qo‘l cho‘za boshladi; so‘ngra esa, o‘z qudratini anglab yetgach, yer yuzidagi xalqlar orasida dadillik bilan bosh ko‘tardi va yengib bo‘lmas qo‘l bilan ularning ishlarining boshqaruvini qo‘lga oldi. Shundan buyon Rim nomi tarix sahifasida namoyon bo‘ladi; u uzoq asrlar davomida dunyo ishlarini boshqarishga va zamonning oxirigacha xalqlar orasida qudratli ta’sir ko‘rsatishga tayin etilgandir.”

> “Rome spoke; and Syria and Macedonia soon found a change coming over the aspect of their dream. The Romans interfered in behalf of the young king of Egypt, determined that he should be protected from the ruin devised by Antiochus and Philip. This was BC 200, and was one of the first important interferences of the Romans in the affairs of Syria and Egypt.” Uriah Smith, Daniel and the Revelation, 257.

> “Rim gapirdi; va tez orada Suriya hamda Makedoniya o‘z orzularining manzarasi o‘zgarib borayotganini ko‘rdilar. Rimliklar Misrning yosh podshohi tarafini olib aralashdilar va uni Antiox hamda Filip rejalashtirgan halokatdan himoya qilishga qat’iy ahd qildilar. Bu miloddan avvalgi 200-yil edi va Rimliklarning Suriya hamda Misr ishlariga qilgan ilk muhim aralashuvlaridan biri bo‘ldi.” Uriah Smith, Daniel and the Revelation, 257.

The prediction set forth in the verses was fulfilled in roughly twenty years from 219 BC unto 200 BC, but the prophets speak more about the last days than the days in which they lived.

Oyatlarda bayon qilingan bashorat taxminan miloddan avvalgi 219-yildan miloddan avvalgi 200-yilgacha bo‘lgan yigirma yil ichida amalga oshdi, ammo payg‘ambarlar o‘zlari yashagan kunlardan ko‘ra ko‘proq oxirgi kunlar haqida so‘zlaydilar.

> “Each of the ancient prophets spoke less for their own time than for ours, so that their prophesying is in force for us. ‘Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come.’ 1 Corinthians 10:11. ‘Not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into.’ 1 Peter 1:12. . . .

> “Qadimgi payg‘ambarlarning har biri o‘z zamonasi uchun emas, bizning zamonamiz uchun ko‘proq so‘zlagan, shuning uchun ularning bashoratlari biz uchun kuchdadir. ‘Endi bularning hammasi ularga ibrat bo‘lsin deb yuz berdi; va zamonlarning oxiri yetib kelgan bizlarni ogohlantirish uchun yozib qo‘yildi.’ 1 Korinfliklarga 10:11. ‘Ular o‘zlariga emas, balki bizga xizmat qilganliklari ularga ayon qilingan edi; bu narsalar endi sizlarga osmondan yuborilgan Muqaddas Ruh orqali sizlarga xushxabarni va’z qilganlar tomonidan ma’lum qilindi; farishtalar ham bu narsalarga nazar solishni orzu qiladilar.’ 1 Butrus 1:12....”

> “The Bible has accumulated and bound up together its treasures for this last generation. All the great events and solemn transactions of Old Testament history have been, and are, repeating themselves in the church in these last days.” Selected Messages, book 3, 338, 339.

> “Muqaddas Kitob o‘z xazinalarini mana shu oxirgi avlod uchun jamlab, bir-biriga bog‘lab qo‘ygan. Eski Ahd tarixidagi barcha buyuk voqealar va tantanavor hodisalar bu oxirgi kunlarda jamoatda takrorlangan va takrorlanmoqda.” Selected Messages, 3-kitob, 338, 339.

Although Daniel did not live in the twenty-year time period we are considering, inspiration through the writings of Sister White informs is that much of the history recorded in Daniel eleven is to be repeated in the final fulfillment of Daniel eleven.

Garchi Doniyor biz ko‘rib chiqayotgan yigirma yillik vaqt oralig‘ida yashamagan bo‘lsa-da, Uayt xonimning yozuvlari orqali berilgan ilhom bizga shuni ma’lum qiladiki, Doniyor 11-bobda qayd etilgan tarixning katta qismi Doniyor 11-bobning yakuniy amalga oshishida yana takrorlanadi.

> “We have no time to lose. Troublous times are before us. The world is stirred with the spirit of war. Soon the scenes of trouble spoken of in the prophecies will take place. The prophecy in the eleventh of Daniel has nearly reached its complete fulfillment. Much of the history that has taken place in fulfillment of this prophecy will be repeated.” Manuscript Releases, number 13, 394.

> “Bizning yo‘qotishga vaqtimiz yo‘q. Oldimizda g‘oyat notinch zamonlar turibdi. Dunyo urush ruhi bilan junbushga kelgan. Tez orada bashoratlarda tilga olingan musibat manzaralari yuz beradi. Doniyor kitobining o‘n birinchi bobidagi bashorat deyarli to‘liq amalga oshib bo‘ldi. Bu bashoratning ro‘yobga chiqishida sodir bo‘lgan tarixning ko‘p qismi yana takrorlanadi.” Manuscript Releases, 13-son, 394.

Verses ten through fifteen of Daniel eleven represent the history of the last days which leads up to the soon-coming Sunday law, for verse sixteen identifies when Rome, for the first time, conquered the “glorious land.”

Doniyor o‘n birinchi bobining o‘ndan o‘n beshinchi oyatlarigacha bo‘lgan qismi yaqin orada keladigan yakshanba qonuniga olib boruvchi oxirgi kunlar tarixini ifodalaydi, chunki o‘n oltinchi oyat Rimning “go‘zal yurt”ni birinchi marta qachon zabt etganini ko‘rsatadi.

> But he that cometh against him shall do according to his own will, and none shall stand before him: and he shall stand in the glorious land, which by his hand shall be consumed. Daniel 11:16.

> Lekin unga qarshi keladigan kishi o‘z irodasiga ko‘ra ish tutadi, va uning oldida hech kim tura olmaydi; u ulug‘vor yurtda turadi, va u uning qo‘li bilan halok qilinadi. Daniel 11:16.

Daniel employs the expression “glorious land” twice in his writings. The first is verse sixteen, when literal pagan Rome conquered the literal glorious land of Judah.

Doniyor o‘z yozuvlarida “ulug‘vor mamlakat” iborasini ikki marta qo‘llaydi. Birinchisi o‘n oltinchi oyatda bo‘lib, unda butparast so‘zma-so‘z Rim Yahudoning so‘zma-so‘z ulug‘vor mamlakatini zabt etdi.

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

> “Misr shimol podshohi Antioxusga qarshi tura olmagan bo‘lsa-da, Antioxus ham endi unga qarshi chiqqan rimliklarga qarshi tura olmadi. Hech bir saltanat endi bu yuksalib borayotgan qudratga uzoq vaqt qarshilik ko‘rsata olmadi. Miloddan avvalgi 65-yilda Pompey Antioxus Asiaticusni mulklaridan mahrum qilib, Suriyani Rim viloyatiga aylantirganida, Suriya zabt etildi va Rim imperiyasiga qo‘shib olindi.”

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

> “Xuddi o‘sha qudrat Muqaddas Yurtda ham turib, uni yutib yuborishi kerak edi. Rim miloddan avvalgi 162-yilda ittifoq orqali Xudoning xalqi bo‘lgan yahudiylar bilan bog‘landi; ayni shu sanadan boshlab u bashorat taqvimida muhim o‘rin egallaydi. Biroq u Yahudiya ustidan hokimiyatni amaldagi istilo orqali miloddan avvalgi 63-yilgacha qo‘lga kiritmadi; va bu keyingi tarzda sodir bo‘ldi.” Uriah Smith, Daniel and the Revelation, 259.

The other verse where Daniel employs the “glorious land” is in verse forty-one.

Doniyor “ulug‘vor yurt” iborasini qo‘llagan boshqa oyat qirq birinchi oyatdir.

> He shall enter also into the glorious land, and many countries shall be overthrown: but these shall escape out of his hand, even Edom, and Moab, and the chief of the children of Ammon. Daniel 11:41.

> U ulug‘vor mamlakatga ham kiradi, va ko‘p mamlakatlar qulatiladi; ammo uning qo‘lidan bular qutulib qoladi: ya’ni Edom, Mo‘ab va Ammon farzandlarining boshliqlari. Daniel 11:41.

Verse forty-one of course follows verse forty, and verse forty begins with the words “and at the time of the end.” In The Great Controversy, Sister White identifies 1798 as the “time of the end,” so verse forty-one is identifying history that follows after the time of the end in 1798.

Albatta, qirq birinchi oyat qirqinchi oyatdan keyin keladi, va qirqinchi oyat “va oxirzamon paytida” degan so‘zlar bilan boshlanadi. “Buyuk Kurash”da Vayt opa 1798-yilni “oxirzamon payti” deb belgilaydi; demak, qirq birinchi oyat 1798-yildagi oxirzamon paytidan keyin keladigan tarixni ko‘rsatmoqda.

> “But at the time of the end, says the prophet, “Many shall run to and fro, and knowledge shall be increased.’ Daniel 12:4. . . . Since 1798 the book of Daniel has been unsealed, knowledge of the prophecies has increased, and many have proclaimed the solemn message of the judgment near.” The Great Controversy, 356.

> “Lekin oxirzamon paytida, — deydi payg‘ambar, — «ko‘plar u yoqdan bu yoqqa yugurib yuradilar, va bilim ortadi». Doniyor 12:4.... 1798-yildan buyon Doniyor kitobi muhrdan ochildi, bashoratlarga oid bilim ortdi, va ko‘plar yaqinlashib kelayotgan hukmning tantanavor xabarini e’lon qildilar.” Buyuk kurash, 356.

The glorious land of verse forty-one is not literal ancient Judah of old, but spiritual modern Judah. The United States is spiritual modern Judah, and verse forty-one is identifying the soon-coming Sunday law in the United States.

Qirq birinchi oyatdagi ulug‘vor yurt qadimgi Yahudoning tom ma’nodagi qadimiy o‘lkasi emas, balki ma’naviy zamonaviy Yahudodir. Amerika Qo‘shma Shtatlari ma’naviy zamonaviy Yahudodir, va qirq birinchi oyat Amerika Qo‘shma Shtatlarida tez orada joriy etiladigan yakshanba qonunini ko‘rsatmoqda.

> Howbeit that was not first which is spiritual, but that which is natural; and afterward that which is spiritual. 1 Corinthians 15:46.

> Lekin avval ruhiy bo‘lgan emas, balki tabiiy bo‘lgan; undan keyin esa ruhiy bo‘lgan. 1 Korinfliklarga 15:46.

That Sunday law is typified by verse sixteen, for “much of the history that has taken place” in the fulfillment of Daniel eleven is to be repeated. Verses ten through fifteen in the last days, represents the history preceding and leading up to the Sunday law.

O‘sha yakshanba qonuni o‘n oltinchi oyat bilan timsollangan, chunki Doniyor o‘n birning amalga oshishida “sodir bo‘lgan tarixning ko‘p qismi” takrorlanishi kerak. So‘nggi kunlarda o‘ninchi oyatdan o‘n beshinchi oyatgacha bo‘lgan oyatlar yakshanba qonunidan oldingi va unga olib boruvchi tarixni ifodalaydi.

The king of the north in those five verses, as well as the king of the south who were fulfilled by the Seleucid king Antiochus Magnus and the Egyptian kings of the Ptolemaic kingdom, typify powers that are the focus of the history that leads to the soon-coming Sunday law. These verses identify the history of the movement of the one hundred and forty-four thousand, for verse ten identifies the collapse of the Soviet Union in 1989, and verse sixteen the soon-coming Sunday law.

O‘sha besh oyatdagi shimol podshohi, shuningdek Salavkiylar podshohi Buyuk Antiox va Ptolemeylar podsholigining Misr podshohlari orqali bajo keltirilgan janub podshohi, tez orada keladigan yakshanba qonuniga olib boruvchi tarixning markazida turgan kuchlarning timsolidir. Bu oyatlar bir yuz qirq to‘rt minglik harakatining tarixini ko‘rsatadi, chunki o‘ninchi oyat 1989-yilda Sovet Ittifoqining qulashini, o‘n oltinchi oyat esa tez orada keladigan yakshanba qonunini ko‘rsatadi.

Christ emphasizes these verses by aligning verse ten with verse forty and verse sixteen with verse forty-one. The direct reference to the literal glorious land which typifies the spiritual glorious land of verse forty-one is the end of the six verses, and verse ten is the beginning.

Masih ushbu oyatlarni o‘ninchi oyatni qirqinchi oyat bilan va o‘n oltinchi oyatni qirq birinchi oyat bilan muvofiqlashtirish orqali ta’kidlaydi. Qirq birinchi oyatdagi ruhiy ulug‘vor yerni timsollovchi so‘zma-so‘z ulug‘vor yerga to‘g‘ridan-to‘g‘ri ishora ushbu olti oyatning oxiridir, o‘ninchi oyat esa uning boshidir.

Just as Christ made sure verse sixteen has a direct connection with verse forty-one, and so too, verse ten has a direct connection with verse forty. The expression in verse ten “overflow, and pass through,” is the identical Hebrew phrase that is translated as “overflow and pass over,” in verse forty. The phrase is only found one other place in the Scriptures, but it is translated a little differently than verse ten and verse forty. Still, it is the same Hebrew phrase.

Masih o‘n oltinchi oyat qirq birinchi oyat bilan bevosita bog‘liqlikka ega bo‘lishini qanday ta’minlagan bo‘lsa, xuddi shunday, o‘ninchi oyat ham qirqinchi oyat bilan bevosita bog‘liqlikka egadir. O‘ninchi oyatdagi “toshib o‘tmoq va o‘tib ketmoq” ifodasi qirqinchi oyatda “toshib o‘tmoq va oshib o‘tmoq” deb tarjima qilingan ayni o‘sha ibroniycha iboradir. Bu ibora Muqaddas Bitiklarda yana faqat bir joyda uchraydi, biroq u o‘ninchi va qirqinchi oyatlardagidan biroz boshqacharoq tarzda tarjima qilingan. Shunga qaramay, bu aynan o‘sha ibroniycha iboradir.

> 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 8:8.

> U Yahudo orqali o‘tadi; toshib ketib, oshib o‘tadi, hatto bo‘yingacha yetib keladi; uning qanotlarining yoyilishi esa, ey Immanuil, yurtingning butun kengligini to‘ldiradi. Ishayo 8:8.

Isaiah’s “overflow and go over,” is the same as verse ten’s “overflow, and pass through,” and verse forty’s “overflow and pass over.” More than this, each of the three verses are describing an attack from the king of the north upon the king of the south. In Isaiah, the northern king of Assyria, Sennacherib, was attacking Judah, the southern kingdom of Israel. In verse ten Antiochus Magnus, the northern king of the Seleucid Empire was attacking the southern kingdom of Egypt. In verse forty, the king of the north, the papal power, who had received a deadly wound at the beginning of verse forty, was attacking the southern atheistic power of the Soviet Union. Each verse represents the same prophetic structure of a conflict between the kings of the north and south, and in each verse the northern king “overflows and passes over.”

Ishayoning “toshib o‘tadi va oshib ketadi” degan ifodasi o‘ninchi oyatdagi “toshqin kabi bostirib kiradi va o‘tib ketadi” hamda qirqinchi oyatdagi “toshib o‘tadi va oshib ketadi” degan ifoda bilan aynandir. Bundan ham ortig‘i shuki, ushbu uch oyatning har biri shimol shohining janub shohiga qarshi hujumini tasvirlaydi. Ishayoda shimoliy Ossuriya shohi Sanxarib Isroilning janubiy shohligi bo‘lgan Yahudoga hujum qilayotgan edi. O‘ninchi oyatda Salavkiylar imperiyasining shimoliy shohi Antioxus Magnus Misrning janubiy shohligiga hujum qilayotgan edi. Qirqinchi oyatda esa qirqinchi oyatning boshida halokatli yara olgan shimol shohi — papalik hokimiyati — janubdagi ateistik hokimiyat bo‘lgan Sovet Ittifoqiga hujum qilayotgan edi. Har bir oyat shimol va janub shohlari o‘rtasidagi to‘qnashuvning ayni bir bashoratli tuzilmasini ifodalaydi va har bir oyatda shimoliy shoh “toshib o‘tadi va oshib ketadi.”

Isaiah’s testimony and verse ten both identify that when the northern king attacks he ceases before entering into the capital of the southern kingdom. Sennacherib brought his warfare to the walls of Jerusalem, and no further. In 219 BC, Antiochus Magnus came to the border of Egypt and stopped. Then he lost the battle of Raphia that occurred two years later in 217 BC. Sennacherib came to the walls of Jerusalem and lost the battle as God intervened.

Ishayoning guvohligi hamda o‘ninchi oyatning o‘zi shimoliy podshoh hujum qilganida, u janubiy shohlik poytaxtiga kirishdan oldin to‘xtashini ko‘rsatadi. Sanxariv urushini Quddus devorlarigacha olib keldi, va bundan nariga o‘tmadi. Miloddan avvalgi 219-yilda Buyuk Antiox Misr chegarasigacha keldi va to‘xtadi. So‘ng miloddan avvalgi 217-yilda, ikki yil o‘tib sodir bo‘lgan Rofiya jangida u mag‘lub bo‘ldi. Sanxariv Quddus devorlarigacha keldi va Xudo aralashganida o‘sha jangda mag‘lub bo‘ldi.

> Therefore thus saith the Lord concerning the king of Assyria, He shall not come into this city, nor shoot an arrow there, nor come before it with shield, nor cast a bank against it. By the way that he came, by the same shall he return, and shall not come into this city, saith the Lord. For I will defend this city, to save it, for mine own sake, and for my servant David’s sake. And it came to pass that night, that the angel of the Lord went out, and smote in the camp of the Assyrians an hundred fourscore and five thousand: and when they arose early in the morning, behold, they were all dead corpses. So Sennacherib king of Assyria departed, and went and returned, and dwelt at Nineveh. And it came to pass, as he was worshipping in the house of Nisroch his god, that Adrammelech and Sharezer his sons smote him with the sword: and they escaped into the land of Armenia. And Esarhaddon his son reigned in his stead. 2 Kings 19:32–37.

> Shuning uchun Egamiz Ossuriya shohi haqida shunday deydi: U bu shaharga kirmaydi, u yerga bir o‘q ham otmaydi, qalqon bilan uning oldiga kelmaydi va unga qarshi qamal tuprog‘ini ham uyib tashlamaydi. Qaysi yo‘ldan kelgan bo‘lsa, o‘sha yo‘ldan qaytadi va bu shaharga kirmaydi, — deydi Egamiz. Zero Men bu shaharni O‘zimning haqqim uchun va qulim Dovudning haqqi uchun himoya qilib, uni qutqaraman. O‘sha kechasi shunday bo‘ldiki, Egamizning farishtasi chiqib, ossuriylar qarorgohida bir yuz sakson besh ming kishini qirib tashladi; ertalab erta turishganda esa, mana, ularning hammasi o‘lik jasadlar edi. Shunda Ossuriya shohi Sanxariv jo‘nab ketdi; qaytib, Naynavoda yashadi. Va shunday bo‘ldiki, u o‘z xudosi Nisroxning ma’badida sajda qilib turganida, o‘g‘illari Adrammelex va Sharezer uni qilich bilan urib o‘ldirdilar; o‘zlari esa Armaniston yurtiga qochib ketdilar. Uning o‘rniga o‘g‘li Esarxaddon shoh bo‘ldi. 2 Shohlar 19:32–37.

In 1989, the king of the north swept away the Soviet Union, but he did not overcome the capital of the Soviet Union. Russia was left standing. The next battle, typified in verses eleven and twelve, was the battle of Raphia, which was also typified by the overthrow of Sennacherib’s army and his subsequent death which identifies a victory for the southern king, which was Judah in the testimony of Sennacherib, and Raphia in the testimony of Antiochus Magnus.

1989-yilda shimol shohi Sovet Ittifoqini supurib tashladi, ammo u Sovet Ittifoqining poytaxtini yenga olmadi. Rossiya tik holda qoldi. O‘n birinchi va o‘n ikkinchi oyatlarda timsollangan navbatdagi jang Rafiya jangi edi; bu jang Sanxarib lashkarining tor-mor etilishi va undan keyingi o‘limi orqali ham timsollangan bo‘lib, bu janub shohi uchun qozonilgan g‘alabani ko‘rsatadi; Sanxarib haqidagi guvohlikda bu Yahudo, Antiox Magnus haqidagi guvohlikda esa Rafiyadir.

Verse ten provides a direct connection to verse forty and verse sixteen provides a direct connection with verse forty-one. Verses ten through sixteen represent the history of 1989 unto the Sunday law. The verse represents a hidden history in verse forty that begins with the collapse of the Soviet Union in 1989 and continues unto the Sunday law. Verse ten also directly connects the “seven times” of Leviticus twenty-six to the hidden history, but that line of truth is outside what we are here setting forth.

O‘ninchi oyat qirqinchi oyat bilan bevosita bog‘liqlikni ta’minlaydi va o‘n oltinchi oyat qirq birinchi oyat bilan bevosita bog‘liqlikni ta’minlaydi. O‘ninchi oyatdan o‘n oltinchi oyatgacha bo‘lgan oyatlar 1989-yildan Yakshanba qonunigacha bo‘lgan tarixni ifodalaydi. Bu oyat qirqinchi oyatda yashirin tarixni ifodalaydi; u 1989-yilda Sovet Ittifoqining qulashi bilan boshlanib, Yakshanba qonunigacha davom etadi. O‘ninchi oyat, shuningdek, Leviticus yigirma oltidagi “yetti marta”ni ushbu yashirin tarix bilan bevosita bog‘laydi, biroq bu haqiqat yo‘nalishi biz bu yerda bayon qilayotgan narsadan tashqaridadir.

In Millerite history the first of six primary controversies within Adventism concerning the correct identification of Rome occurred, and it was over who the robbers of verse fourteen represented. The Protestants held they represented Antiochus Epiphanes, and the Millerites identified them as Rome. In the last controversy of Adventism concerning the correct identification of Rome it is also over the robbers of verse fourteen. One class, represented by the Millerites, is upholding the foundational understanding of the Millerites, which was endorsed by the Spirit of Prophecy.

Milleriylar tarixida Adventizm ichidagi Rimni to‘g‘ri aniqlashga doir oltita asosiy bahsning birinchisi yuz berdi va u o‘n to‘rtinchi oyatdagi qaroqchilar kimni ifodalashi masalasi ustida edi. Protestantlar ular Antiox Epifanni ifodalaydi, deb hisoblaganlar, Milleriylar esa ularni Rim deb aniqlaganlar. Adventizmning Rimni to‘g‘ri aniqlashga doir oxirgi bahsida ham masala yana o‘n to‘rtinchi oyatdagi qaroqchilar ustidadir. Milleriylar bilan ifodalangan bir toifa Milleriylarning asosiy tushunchasini himoya qilmoqda; bu tushuncha Bashorat Ruhi tomonidan tasdiqlangan edi.

> “I have seen that the 1843 chart was directed by the hand of the Lord, and that it should not be altered; that the figures were as He wanted them; that His hand was over and hid a mistake in some of the figures, so that none could see it, until His hand was removed.” Early Writings, 74.

> “Men 1843-yildagi jadval Rabbiyning qo‘li bilan yo‘naltirilganini va u o‘zgartirilmasligi kerakligini ko‘rdim; raqamlar U xohlaganidek edi; Uning qo‘li ayrim raqamlardagi bir xatoni berkitib, uning ustida turar edi, shundayki, Uning qo‘li olib tashlanmaguncha, hech kim uni ko‘ra olmas edi.” Early Writings, 74.

That sacred chart identifies the controversy with the notation of 164 BC.

O‘sha muqaddas jadval mazkur qarama-qarshilikni miloddan avvalgi 164-yil degan qayd bilan belgilaydi.

> “164 Death of Antiochus Epiphanes, who of course, stood not up against the Prince of Princes, as he had been 164 yrs. dead before the Prince of Princes was born.”

> “164 — Albatta, Shahzodalar Shahzodasiga qarshi turmagan Antiox Epifanesning o‘limi, chunki u Shahzodalar Shahzodasi tug‘ilishidan 164 yil oldin allaqachon vafot etgan edi.”

The reference of that controversy upon the sacred chart represents the only truth represented upon the sacred chart that is not based upon a prophetic passage from God’s Word. In doing so it identifies a waymark, not of biblical history, but of Advent history, and “it should not be altered,” for the controversy identifies how the prophetic vision is established. To reject that foundational truth is to simultaneously reject the authority of the Spirit of Prophecy’s endorsement of the sacred chart.

Muqaddas jadvaldagi o‘sha bahsga oid ishora, muqaddas jadvalda aks ettirilgan va Xudoning Kalomidagi bashoratli parchaga asoslanmagan yagona haqiqatni ifodalaydi. Shu tariqa u Muqaddas Kitob tarixiga emas, balki Advent tarixiga oid bir yo‘lbelgisini ko‘rsatadi va “u o‘zgartirilmasligi kerak”, chunki o‘sha bahs bashoratli vahiy qanday qilib mustahkamlanganini ko‘rsatadi. O‘sha poydevor haqiqatini rad etish, ayni paytda Bashorat Ruhi tomonidan muqaddas jadvalning ma’qullangan vakolatini ham rad etish demakdir.

> “The very last deception of Satan will be to make of none effect the testimony of the Spirit of God. ‘Where there is no vision, the people perish’ (Proverbs 29:18). Satan will work ingeniously, in different ways and through different agencies, to unsettle the confidence of God’s remnant people in the true testimony. He will bring in spurious visions to mislead, and will mingle the false with the true, and so disgust people that they will regard everything that bears the name of visions as a species of fanaticism; but honest souls, by contrasting false and true, will be enabled to distinguish between them.” Selected Messages, book 2, 78.

> “Shaytonning eng so‘nggi aldovi Xudo Ruhining guvohligini samarasiz qilib qo‘yish bo‘ladi. ‘Vahiy bo‘lmasa, xalq halok bo‘lur’ (Hikmatlar 29:18). Shayton turli yo‘llar bilan va turli vositalar orqali mohirona ish olib borib, Xudoning qolgan xalqining haqiqiy guvohlikka bo‘lgan ishonchini izdan chiqarishga urinadi. U adashtirish uchun soxta vahiylarni kiritadi hamda soxtani haqiqat bilan aralashtirib yuboradi, shunday qilib odamlarning jirkanchini keltirib chiqaradiki, ular vahiy nomi bilan ataladigan hamma narsani mutaassiblikning bir ko‘rinishi deb biladilar; ammo halol qalbli jonlar, soxta bilan haqiqatni qiyoslab, ularni bir-biridan ajrata olishga qodir bo‘ladilar.” Tanlangan xabarlar, 2-kitob, 78.

The last controversy of “the robbers of thy people”, is the same as the first, and without an understanding of the symbol which establishes the vision, “the people perish.” They “perish” because they “make of none effect the testimony of the Spirit of God.”

“Sening xalqingning talonchilari”ning so‘nggi bahsi birinchisi bilan aynandir va vahiyga asos bo‘ladigan timsolni anglamasdan turib, “xalq halok bo‘ladi.” Ular “halok bo‘ladilar”, chunki ular “Xudoning Ruhining guvohligini bekor qiladilar.”

The other class claims that the United States is represented as the robbers of verse fourteen. That class is unable or unwilling to see that Antiochus Magnus in verses ten through fifteen represents the United States. Just as the Protestants of Millerite history claimed the robbers were Antiochus, the class who is unwilling to see identifies the robbers as the power (the United States) that is typified by Antiochus.

Boshqa bir toifa Qo‘shma Shtatlar o‘n to‘rtinchi oyatdagi qaroqchilar sifatida tasvirlanganini da’vo qiladi. O‘sha toifa o‘ndan o‘n beshinchi oyatlargacha Antiox Magnus Qo‘shma Shtatlarni ifodalashini ko‘ra olmaydi yoki ko‘rishni istamaydi. Milleriylar tarixidagi protestantlar qaroqchilarni Antiox deb da’vo qilganlari kabi, ko‘rishni istamaydigan toifa ham qaroqchilarni Antiox timsolida ko‘rsatilgan qudrat—Qo‘shma Shtatlar—deb belgilaydi.

Sennacherib’s attack upon Judah that reached to the capital, Jerusalem, and that failed, was led by Sennacherib’s general, Rabshakeh.

Yahudoga qarshi bo‘lgan, poytaxt Quddusgacha yetib borgan va muvaffaqiyatsizlikka uchragan Sennaxeribning hujumiga uning sarkardasi Rabshoqe boshchilik qilgan edi.

> Now therefore, I pray thee, give pledges to my lord the king of Assyria, and I will deliver thee two thousand horses, if thou be able on thy part to set riders upon them. How then wilt thou turn away the face of one captain of the least of my master’s servants, and put thy trust on Egypt for chariots and for horsemen? Am I now come up without the Lord against this place to destroy it? The Lord said to me, Go up against this land, and destroy it. Then said Eliakim the son of Hilkiah, and Shebna, and Joah, unto Rabshakeh, Speak, I pray thee, to thy servants in the Syrian language; for we understand it: and talk not with us in the Jews’ language in the ears of the people that are on the wall. But Rabshakeh said unto them, Hath my master sent me to thy master, and to thee, to speak these words? hath he not sent me to the men which sit on the wall, that they may eat their own dung, and drink their own piss with you? Then Rabshakeh stood and cried with a loud voice in the Jews’ language, and spake, saying, Hear the word of the great king, the king of Assyria. 2 Kings 18:23–28.

> Endi esa, iltimos qilamanki, xo‘jayinim Ossuriya shohiga garov bergin, shunda sen o‘z tomoningdan ularga minuvchilar qo‘ya olsang, men senga ikki ming ot beraman. Shunday ekan, xo‘jayinimning xizmatkorlari ichidagi eng kichik lashkarboshilardan birining ham yuzini qanday qaytara olasan, holbuki aravalar va otliqlar uchun Misrga ishonch bog‘laysan? Endi men bu joyni vayron qilish uchun Egamizsiz qarshi chiqdimmi? Egam menga: “Bu yurtga qarshi chiqib, uni vayron qil”, dedi. Shunda Hilqiyo o‘g‘li Eliyaqim, Shebna va Yoah Rabshaqoga dedilar: “Iltimos, xizmatkorlaringga oromiy tilida gapirgin, chunki biz uni tushunamiz; devor ustidagi xalq qulog‘iga yahudiylar tilida biz bilan gaplashma.” Ammo Rabshaqo ularga dedi: “Xo‘jayinim meni bu so‘zlarni faqat xo‘jayiningga va senga aytish uchun yuborganmi? Siz bilan birga o‘z tezaklarini yeb, o‘z siydiklarini ichishga majbur bo‘ladigan devor ustida o‘tirgan odamlarga emasmi?” So‘ng Rabshaqo turib, yahudiylar tilida baland ovoz bilan qichqirdi va shunday dedi: “Buyuk shohning, Ossuriya shohining so‘zini eshitinglar.” 2 Shohlar 18:23–28.

Rabshakeh was presenting not his words, but the words of Sennacherib, king of Assyria. In Daniel eleven verse forty the king of the north is the papal power who at the time of the end in 1798 received a deadly wound at the hands of atheistic France, the southern king. In the verse the king of the north ultimately retaliates and overflows the southern kingdom (the USSR) in 1989. When the king of the north accomplished that work, he brought with him “chariots, and with horsemen, and many ships.” “Chariots and horsemen” represent military might and “ships” represent economic power. Those symbols identify the United States as papal Rome’s proxy army in the victory of 1989, as typified by Rabshakeh. Antiochus Magnus in verse ten through fifteen represents the United States, and as William Miller correctly identified that the word “also” in verse fourteen establishes a new power entering the prophetic narrative, the “robbers” must represent a power distinct from either the Ptolemaic kings of the south, or Antiochus the king of the north or Philip of Macedon.

Rabshoqe Ossuriya shohi Sanxaribning o‘z so‘zlarini emas, balki uning so‘zlarini bayon qilayotgan edi. Doniyor kitobining o‘n birinchi bob qirqinchi oyatida shimol shohi — oxirzamon paytida, 1798-yilda, janub shohi bo‘lgan ateistik Fransiya qo‘lidan halokatli yara olgan papalik hokimiyatidir. Ushbu oyatda shimol shohi oxir-oqibat javob zarbasi berib, 1989-yilda janubiy saltanatni (SSSRni) toshib o‘tib bosib oladi. Shimol shohi ana shu ishni amalga oshirganida, u o‘zi bilan “aravalar, otliqlar va ko‘p kemalar”ni olib keladi. “Aravalar va otliqlar” harbiy qudratni, “kemalar” esa iqtisodiy qudratni ifodalaydi. Bu ramzlar 1989-yilgi g‘alabada Rabshoqe timsolida ko‘rsatilganidek, Qo‘shma Shtatlarni papalik Rimining vakil qo‘shini sifatida aniqlaydi. O‘ninchi oyatdan o‘n beshinchi oyatgacha bo‘lgan parchada Antioxus Magnus Qo‘shma Shtatlarni ifodalaydi va Uilyam Miller to‘g‘ri ravishda ta’kidlaganidek, o‘n to‘rtinchi oyatdagi “shuningdek” so‘zi bashorat rivoyatiga yangi bir hokimiyat kirib kelayotganini belgilaydi; shu bois “talonchilar” na janubning Ptolemey shohlarini, na shimol shohi Antioxusni, na Makedoniyalik Filippni emas, balki ulardan alohida bo‘lgan bir hokimiyatni ifodalashi kerak.

> “The king of the south, in this verse, without any doubt, means king of Egypt; but what the robbers of thy people means remains yet a doubt perhaps to some. That it cannot mean Antiochus, or any king of Syria, it is plain; for the angel had been talking about that nation for a number of verses previous, and now says, ‘also the robbers of thy people,’ etc., evidently implying some other nation. I will admit that Antiochus did perhaps rob the Jews; but how could this ‘establish the vision,’ as Antiochus is not spoken of anywhere in the vision as performing any act of that kind; for he belonged to what is called the Grecian kingdom in the vision. Again, ‘to establish the vision,’ must mean to make sure, complete, or fulfill the same.” William Miller, Miller’s Works, Lecture 6, 89.

> “Bu oyatda ‘janub podshohi’, hech qanday shubhasiz, Misr podshohini anglatadi; ammo ‘sening xalqingning talonchilari’ nimani anglatishi, ehtimol, ayrimlar uchun hanuz shubhali bo‘lib qolmoqda. Buning Antioxni yoki Suriyaning biron podshohini anglatishi mumkin emasligi ravshandir; chunki farishta bundan oldingi bir necha oyatlar davomida o‘sha xalq haqida gapirib kelgan va endi: ‘shuningdek, sening xalqingning talonchilari’, va hokazo, deb aytmoqda, bu esa, ayonki, boshqa bir xalqni nazarda tutadi. Men Antiox ehtimol yahudiylarni talaganini tan olaman; ammo Antiox bunday turdagi biror ishni amalga oshirgan shaxs sifatida vahiyda hech qayerda tilga olinmagan ekan, bu qanday qilib ‘vahiyni tasdiqlash’ bo‘lishi mumkin? Zero, u vahiyda Yunon podsholigi deb ataladigan narsaga mansub edi. Yana, ‘vahiyni tasdiqlash’ aynan o‘shaning ishonchli qilinishi, to‘ldirilishi yoki bajo keltirilishini anglatishi kerak.” William Miller, Miller’s Works, Lecture 6, 89.

“Antiochus” was a name selected by many of the kings of the Syrian Seleucid Empire. The founder of that empire was Seleucid Nicator, and somewhere between twenty-six to thirty kings made up the entire list of Seleucid kings. Many of those kings chose the name “Antiochus”, just as the many popes choose throne-names when they are selected as popes. The popes are all “antichrist,” which means “against Christ”. The word “anti” meaning “against”. As antichrists they have taken the name of their spiritual forefather, who is Satan. Satan and the popes are both identified as the antichrist in inspiration.

“Antiox” Suriyadagi Salavkiylar imperiyasining ko‘plab shohlari tomonidan tanlangan ism edi. O‘sha imperiyaning asoschisi Salavkiy Nikator bo‘lgan, va Salavkiy shohlarining to‘liq ro‘yxati taxminan yigirma oltidan o‘ttiztagacha shohni o‘z ichiga oladi. O‘sha shohlarning ko‘pi “Antiox” ismini tanlaganlar, xuddi ko‘plab papalar papa etib saylanganlarida taxt nomlarini tanlaganlari kabi. Barcha papalar “anti-masih”dir, bu esa “Masihga qarshi” degan ma’noni anglatadi. “Anti” so‘zi “qarshi” degan ma’noni bildiradi. Ular anti-masihlar sifatida o‘zlarining ruhiy otabobolari bo‘lmish Shaytonning ismini olganlar. Ilhomda Shayton ham, papalar ham anti-masih sifatida aynan shunday ko‘rsatilgan.

> “The determination of antichrist to carry out the rebellion he began in heaven will continue to work in the children of disobedience.” Testimonies, volume 9, 230.

> “Masihga qarshining osmonda boshlagan isyonini amalga oshirishga bo‘lgan qat’iyati itoatsizlik farzandlarida hamon faoliyatini davom ettiradi.” Testimonies, 9-jild, 230.

A pope is a representative of Satan, and thus they are both against Christ, and therefore are the “antichrist.” They choose a name when they take the position as pope, and become Satan’s earthly representative.

Papa — Shaytonning vakili, va shunday ekan, ular ikkalasi ham Masihga qarshidirlar, va demak, “dajjol”dirlar. Ular papa lavozimini qabul qilganlarida o‘zlariga bir nom tanlaydilar va Shaytonning yerdagi vakiliga aylanadilar.

> “To secure worldly gains and honors, the church was led to seek the favor and support of the great men of earth; and having thus rejected Christ, she was induced to yield allegiance to the representative of Satan—the bishop of Rome.” The Great Controversy, 50.

> “Dunyoviy foyda va sharaflarni qo‘lga kiritish uchun jamoat yer yuzining ulug‘ kishilarining iltifoti va madadiga intilishga yetaklandi; va shu tariqa Masihni rad etib, u Shaytonning vakili — Rim episkopiga bo‘ysunishga undaldi.” The Great Controversy, 50.

By their works you shall know them, and the popes carry on the same work as Satan.

Ularni ularning ishlaridan bilib olasizlar, va papalar ham Shaytonning o‘sha ishini davom ettiradilar.

> “Through the pope of Rome the same work has been carried on here on earth as was carried on in the courts of heaven before the expulsion of the prince of darkness. Satan sought to correct the law of God in heaven, and to supply an amendment of his own. He exalted his own judgment above that of his Creator, and placed his will above the will of Jehovah, and in this way virtually declared God to be fallible. The pope also takes the same course and, claiming infallibility for himself, seeks to adjust the law of God to meet his own ideas, thinking himself able to correct the mistakes he thinks he sees in the statutes and commands of the Lord of heaven and earth. He virtually says to the world, I will give you better laws than those of Jehovah. What an insult is this to the God of heaven!” Signs of the Times, November 19, 1894.

> “Rim papasi orqali bu yer yuzida, zulmat shahzodasi quvib chiqarilishidan oldin osmon saroylarida olib borilgan ishning aynisi davom ettirildi. Shayton osmonda Xudoning qonunini tuzatishga va unga o‘zidan bir tuzatish kiritishga intildi. U o‘z hukmini Yaratguvchisining hukmidan yuqori ko‘tardi, o‘z irodasini Yahovaning irodasidan ustun qo‘ydi va shu yo‘l bilan amalda Xudoni xato qilishi mumkin, deb e’lon qildi. Papa ham xuddi shu yo‘ldan boradi va o‘zi uchun xatosizlikni da’vo qilib, Xudoning qonunini o‘z qarashlariga moslashtirishga urinadi, go‘yo osmonu yerning Rabbining nizomlari va amrlarida o‘zi ko‘rayotgan xatolarni tuzatishga qodirdek hisoblaydi. U amalda dunyoga shunday deydi: Men sizga Yahovanikidan ham yaxshiroq qonunlar beraman. Bu osmon Xudosiga naqadar haqoratdir!” Signs of the Times, 1894-yil 19-noyabr.

Though Seleucus Nicator established the Seleucid Empire, many of the following kings chose the name “Antiochus,” in honor, not of Seleucus, but of his father. Seleucus’ father, Antiochus, was a nobleman and a general in the service of King Philip II of Macedon, who was the father of Alexander the Great. This noble status and military background helped establish the foundation for Seleucus’s own prominent role and subsequent rise to power after the death of Alexander the Great.

Garchi Selevk Nikator Salavkiylar imperiyasiga asos solgan bo‘lsa-da, keyingi podshohlarning ko‘plari “Antiox” ismini Selevkning sharafiga emas, balki uning otasi sharafiga tanladilar. Selevkning otasi Antiox zodagon va Buyuk Iskandarning otasi bo‘lgan Makedoniyalik podshoh Filipp II xizmatidagi lashkarboshi edi. Ana shu zodagonlik maqomi va harbiy kelib chiqish Selevkning o‘zining ham nufuzli mavqeini shakllantirishga hamda Buyuk Iskandar vafotidan keyin hokimiyat sari keyingi yuksalishiga zamin yaratdi.

Seleucus’ kingdom was established when he took control of three of the four areas of Alexander’s kingdom. Rome also conquers three geographical powers in order to take control and become the king of the north. When Seleucus had secured the east, the west and the north he became the king of the north in the historical narrative, and his capital was the city of Babylon. Many of the following kings chose the name “Antiochus” when they took the northern throne in order to honor their political forefather. The parallel is easy to see, if you choose to see. If you don’t, you don’t.

Salavkiyning shohligi Iskandar shohligining to‘rtta hududidan uchtasi ustidan nazoratni qo‘lga olganida barpo etildi. Rim ham nazoratni qo‘lga olib, shimol shohi bo‘lish uchun uchta jug‘rofiy qudratni zabt etadi. Salavkiy sharqni, g‘arbni va shimolni mustahkam egallaganida, tarixiy bayonda u shimol shohiga aylandi, va uning poytaxti Bobil shahri edi. Keyingi shohlardan ko‘plari shimol taxtiga chiqqanlarida siyosiy ajdodlarini sharaflash maqsadida “Antiox” nomini tanladilar. Agar ko‘rishni istasangiz, bu o‘xshashlikni ko‘rish oson. Agar istamasangiz, ko‘rmaysiz.

The name “Antiochus” (Ἀντίοχος in Greek) comes from the Greek elements’ “anti” (meaning “against” or “opposite”) and “ocheo” (meaning “to hold fast” or “to maintain”). The northern kings chose the name to maintain their political heritage with the father, just as the antichrist (popes) choose names when they begin to rule. Just as the popes are representatives of their father, the devil, so too the Antiochus’ of the Syrian Empire typify representatives of their father. In this application Antiochus represents a proxy of their father. The proxy of the papal power in 1989 was the United States, and the secular testimony upholds the relationship between the antichrist, Pope John Paul II, and Ronald Reagan in their work to bring down the former Soviet Union.

“Antiox” nomi (yunonchada Ἀντίοχος) yunoncha “anti” (“qarshi” yoki “teskari” ma’nosini bildiradi) va “ocheo” (“mahkam ushlamoq” yoki “saqlab turmoq” ma’nosini bildiradi) unsurlaridan kelib chiqqan. Shimol podshohlari otalari bilan bo‘lgan siyosiy merosni saqlab qolish uchun bu nomni tanladilar; xuddi shuningdek, dajjol (papalar) ham hukmronlik qila boshlaganlarida ism tanlaydilar. Papalar o‘z otalari — iblisning vakillari bo‘lganlari kabi, Suriya imperiyasining Antioxlari ham o‘z otalarining vakillarini timsollaydi. Ushbu tatbiqda Antiox o‘z otasining vakilini ifodalaydi. 1989 yilda papalik hokimiyatining vakili Amerika Qo‘shma Shtatlari edi va dunyoviy guvohlik sobiq Sovet Ittifoqini qulatish yo‘lidagi faoliyatlarida dajjol, Papa Ioann Pavel II va Ronald Reygan o‘rtasidagi munosabatni tasdiqlaydi.

In verses ten through sixteen, the first and last verse possess direct references to verses forty and forty-one. Verse ten directly represents verse forty. Verse sixteen directly represents verse forty-one. The verses represent the portion of the prophecy of Daniel that relates to the last days.

O‘ninchi oyatdan o‘n oltinchi oyatgacha bo‘lgan oyatlarda birinchi va oxirgi oyat qirqinchi va qirq birinchi oyatlarga bevosita ishoralarni o‘zida mujassam etadi. O‘ninchi oyat qirqinchi oyatni to‘g‘ridan-to‘g‘ri ifodalaydi. O‘n oltinchi oyat qirq birinchi oyatni to‘g‘ridan-to‘g‘ri ifodalaydi. Bu oyatlar Doniyor kitobidagi bashoratning oxirgi kunlarga taalluqli qismini ifodalaydi.

> “The book that was sealed was not the book of Revelation, but that portion of the prophecy of Daniel which related to the last days. The Scripture says, ‘But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased’ (Daniel 12:4). When the book was opened, the proclamation was made, ‘Time shall be no longer.’ (See Revelation 10:6.) The book of Daniel is now unsealed, and the revelation made by Christ to John is to come to all the inhabitants of the earth. By the increase of knowledge a people is to be prepared to stand in the latter days. . . .

> “Muhrlangan kitob Vahiy kitobi emas, balki Doniyorning bashoratining oxirgi kunlarga taalluqli bo‘lgan o‘sha qismi edi. Muqaddas Yozuv shunday deydi: «Ammo sen, ey Doniyor, bu so‘zlarni yashir va kitobni oxirzamon vaqtigacha muhrlab qo‘y; ko‘plar u yoqdan bu yoqqa yugurib yuradilar, va bilim ko‘payadi» (Doniyor 12:4). Kitob ochilganda, shunday e’lon qilindi: «Vaqt endi bo‘lmaydi». (Qarang: Vahiy 10:6.) Doniyor kitobi endi muhrdan yechilgan, va Masih tomonidan Yuhannoga berilgan vahiy yer yuzining barcha aholisi oldiga yetib borishi kerak. Bilimning ortishi orqali keyingi kunlarda sobit turish uchun bir xalq tayyorlanishi lozim....”

> “In the first angel’s message men are called upon to worship God, our Creator, who made the world and all things that are therein. They have paid homage to an institution of the Papacy, making of no effect the law of Jehovah, but there is to be an increase of knowledge on this subject.” Selected Messages, book 2, 105, 106.

> “Birinchi farishtaning xabarida insonlar dunyoni va undagi barcha narsalarni yaratgan Yaratguvchimiz Xudoga sajda qilishga da’vat etiladilar. Ular Papalikning bir muassasasiga ehtirom ko‘rsatib, Yahovaning qonunini kuchsiz qildilar, ammo bu mavzu borasidagi bilim ortib boradi.” Selected Messages, book 2, 105, 106.

At the time of the end in 1989 the last six verses of Daniel chapter eleven represent the “portion of the prophecy of Daniel which related to the last days.” It was recognized when it was then unsealed, and that unsealing produced an increase of knowledge on the “institution of the Papacy, making of no effect the law of Jehovah.” The Alpha and Omega always illustrates the end with the beginning, and the testing process that began in 1989, was designed to produce two classes of worshippers.

1989-yilda oxirzamon davrida Doniyor kitobining o‘n birinchi bobidagi oxirgi olti oyat “Doniyor bashoratining oxirgi kunlarga taalluqli qismi”ni ifodalaydi. Bu qism o‘sha paytda muhrdan ochilganda tan olindi va o‘sha muhrdan ochilish “Papalik institutiga, Yahovaning qonunini kuchsiz qilish” to‘g‘risidagi bilimning ortishiga sabab bo‘ldi. Alfa va Omega har doim oxirni boshlanish orqali tasvirlaydi, va 1989-yilda boshlangan sinov jarayoni ikki toifa sajda qiluvchilarni yuzaga keltirish uchun mo‘ljallangan edi.

> 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: Bor o‘z yo‘ling bilan, Doniyor; chunki bu so‘zlar oxirzamon vaqtigacha yopiq va muhrlangan turur. Ko‘plar poklanadi, oppoq qilinadi va sinaladi; ammo fosiqlar fosiqlik qilaveradi: va fosiqlardan hech biri tushunmaydi; lekin donolar tushunadilar. Doniyor 12:9, 10.

We are now in the final period of that testing process, for the controversy of the robbers at the beginning of Adventism is now being repeated. To identify the robbers as the United States is to identify Antiochus as the robbers. It is the identical controversy of the Millerites and Protestants.

Biz hozir o‘sha sinov jarayonining yakuniy davridamiz, chunki adventizmning boshida bo‘lgan qaroqchilar haqidagi bahs endi yana takrorlanmoqda. Qaroqchilarni Amerika Qo‘shma Shtatlari deb aniqlash — Antioxni qaroqchilar deb aniqlash demakdir. Bu Millerchilar va protestantlarning aynan o‘sha bir xil bahsidir.

At the end of the testing process, just as in the beginning of the testing process, which began in 1989, the Lion of the tribe of Judah unseals “that portion of the prophecy of Daniel which related to the last days.” In 1989 it was the last six verses of Daniel eleven, and at the ending it is the hidden history of verse forty, that is typified by verses ten through sixteen.

Sinov jarayonining oxirida ham, 1989-yilda boshlangan sinov jarayonining boshida bo‘lgani kabi, Yahudo qabilasining Arsloni “Doniyorning bashoratining oxirgi kunlarga taalluqli bo‘lgan o‘sha qismini” muhrdan yechadi. 1989-yilda bu Doniyor o‘n birinchi bobining so‘nggi olti oyati edi, yakunida esa bu qirqinchi oyatning yashirin tarixidir; u o‘ninchi oyatdan o‘n oltinchi oyatgacha bo‘lgan oyatlar bilan timsollangan.

We will continue our consideration of the six lines of controversies within the history of Adventism in the following articles. The first of those six controversies illustrates the last of those six controversies. We will use the first and last controversies to overlay the other four controversies as we unfold the elements involved with the efforts of the enemy of righteousness to prevent God’s people from rightly dividing “the vision”, which is established with the symbol of Rome.

Keyingi maqolalarda Adventizm tarixidagi tortishuvlarning olti yo‘nalishini ko‘rib chiqishni davom ettiramiz. O‘sha olti tortishuvning birinchisi o‘sha olti tortishuvning oxirgisini tasvirlaydi. Solihlik dushmanining Xudoning xalqini Rim timsoli bilan mustahkamlangan “vahiy”ni to‘g‘ri taqsim etishdan to‘sishga qaratilgan urinishlari bilan bog‘liq unsurlarni ochib borar ekanmiz, qolgan to‘rt tortishuvni yoritib ko‘rsatish uchun birinchi va oxirgi tortishuvlardan foydalanamiz.

> “Unless we understand the importance of the moments that are swiftly passing into eternity, and make ready to stand in the great day of God, we shall be unfaithful stewards. The watchman is to know the time of night. Everything is now clothed with a solemnity that all who believe the truth for this time should realize. They should act in reference to the day of God. The judgments of God are about to fall upon the world, and we need to be preparing for that great day.

> “Agar biz abadiyatga shiddat bilan o‘tib borayotgan lahzalarning ahamiyatini anglamasak va Xudoning ulug‘ kunida turishga tayyor bo‘lmasak, biz sadoqatsiz boshqaruvchilar bo‘lib qolamiz. Qo‘riqchi tunning qaysi vaqti ekanini bilishi kerak. Hozir hamma narsa shunday bir tantanavorlik bilan qoplanganki, bu zamon haqiqatiга ishonadiganlarning barchasi buni anglashi lozim. Ular Xudoning kuniga nisbatan amal qilishlari kerak. Xudoning hukmlari dunyo ustiga tushish arafasida turibdi, va biz o‘sha buyuk kunga tayyorlanayotgan bo‘lishimiz kerak.”

> “Our time is precious. We have but few, very few days of probation in which to make ready for the future, immortal life. We have no time to spend in haphazard movements. We should fear to skim the surface of the word of God.” Testimonies, volume 6, 407.

> “Bizning vaqtimiz qimmatlidir. Kelajakdagi, boqiy hayotga tayyorlanishimiz uchun bizga faqat ozgina, juda ozgina sinov kunlari berilgan. Tasodifiy harakatlarga sarflaydigan vaqtimiz yo‘q. Xudoning Kalomini yuzaki o‘rganib o‘tishdan qo‘rqmog‘imiz kerak.” Testimonies, 6-jild, 407.

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