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

Doniyor Kitobi — Bir yuz saksoninchi

The Prophetic Intersection of Rome, the Maccabees, and Modern Times: A Study in Daniel’s Visions

Rim, Makkabiylar va Zamonaviy Zamonning Bashoratli Kesishuv Nuqtasi: Doniyorning Vahiylari Tadqiqi

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Jeff Pippenger

Published

April 10, 2024

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Uriah Smith wrote, “Rome became connected with the people of God, the Jews, by alliance, BC 162.” Most modern historians mark the date as 161 BC, and Smith twice references 161 BC, in the same book. My assumption is that this reference to 162 BC, is a typo.

Uriya Smit shunday deb yozgan: “Rim miloddan avvalgi 162-yilda ittifoq orqali Xudoning xalqi bo‘lgan yahudiylar bilan bog‘landi.” Aksariyat zamonaviy tarixchilar sanani miloddan avvalgi 161-yil deb belgilaydilar, va Smit ayni kitobning o‘zida miloddan avvalgi 161-yilga ikki marta ishora qiladi. Mening taxminimcha, miloddan avvalgi 162-yilga bo‘lgan bu ishora matbaa xatosidir.

> “By verses 23 and 24 we are brought down this side of the league between the Jews and the Romans, BC 161, to the time when Rome had acquired universal dominion.” Uriah Smith, Daniel and the Revelation, 273.

> “23 va 24-oyatlar orqali biz yahudiylar bilan rimliklar o‘rtasidagi miloddan avvalgi 161-yildagi ittifoqdan keyingi davrga, ya’ni Rim umumjahon hukmronligini qo‘lga kiritgan zamonga olib kelinamiz.” Uriah Smith, Daniel and the Revelation, 273.

Verses eleven and twelve, identify the victory and aftermath of the Battle of Raphia, which occurred in 217 BC, between the Seleucid Empire, led by Antiochus III the Great, and the Ptolemaic Kingdom of Egypt, led by King Ptolemy IV Philopator.

O‘n birinchi va o‘n ikkinchi oyatlar miloddan avvalgi 217-yilda Buyuk Antiokh III boshchiligidagi Salavkiylar imperiyasi bilan podsho Ptolemey IV Filopator boshchiligidagi Misrning Ptolemeylar shohligi o‘rtasida yuz bergan Rafiya jangining g‘alabasi va undan keyingi oqibatlarini ko‘rsatadi.

The Battle of Panium, which occurred seventeen years later in 200 BC, was again between the Seleucid kingdom, and the Ptolemaic kingdom.

Miloddan avvalgi 200-yilda, oradan o‘n yetti yil o‘tib yuz bergan Panium jangi yana Salavkiylar podsholigi bilan Ptolemeylar podsholigi o‘rtasida bo‘ldi.

The Maccabean Revolt, began in 167 BC, and was the Jewish rebellion against the Seleucid Empire’s attempts to suppress Jewish religious practices and impose Greek culture.

Makkabiylar qoʻzgʻoloni miloddan avvalgi 167-yilda boshlangan boʻlib, yahudiylarning Salavkiylar imperiyasining yahudiy diniy amaliyotlarini bostirish va yunon madaniyatini majburan singdirish urinishlariga qarshi qoʻzgʻoloni edi.

The rededication of the Second Temple in Jerusalem, which marks the historical event celebrated during Hanukkah, occurred in 164 BC, three years before the “league” of verse twenty-three. This event followed the successful military campaign of the Maccabees against the forces of the Seleucid Empire, led by the infamous Antiochus IV Epiphanes, who had desecrated the Temple and outlawed Jewish religious practices. Antiochus IV Epiphanes died shortly after the victory that is commemorated by Hanukkah, and marks the descent of Syrian power from that point onward in history.

Quddus bayrami davomida nishonlanadigan tarixiy hodisani bildiruvchi Quddusdagi Ikkinchi Ma’badning qayta bag‘ishlanishi miloddan avvalgi 164-yilda, yigirma uchinchi oyatdagi “ittifoq”dan uch yil oldin sodir bo‘lgan. Bu voqea Ma’badni tahqirlab, yahudiylarning diniy amallarini taqiqlagan badnom Antiox IV Epifanes boshchiligidagi Salavkiylar imperiyasi kuchlariga qarshi Makkabiylarning muvaffaqiyatli harbiy yurishidan keyin yuz bergan. Antiox IV Epifanes Hanukka bilan yodga olinadigan g‘alabadan ko‘p o‘tmay vafot etgan va shu paytdan boshlab tarixda Suriya qudratining tanazzuli boshlangan.

In 200 BC, (which was also the time of the Battle of Panium), Rome, for the first time inserted itself into the prophetic history of Daniel chapter eleven. There is the symbol which establishes the vision. Its purposeful influence in that history identifies the work of Jezebel, a symbol of a church that pulls strings from behind the scenes. Jezebel was home in Samaria when her husband Ahab watched her prophets get slain by Elijah. Herodias was not at Herod’s birthday party, where her daughter Salome seduced Herod. In the history of the United States, the papacy, represented by the whore of Tyre, is forgotten, until the end of the symbolic seventy years. She then begins to sing her songs of deception to the kings of the earth. The year 200 BC typifies when she begins to openly sing to the kings in the last days, just before the soon coming Sunday law, as represented in verse sixteen.

Miloddan avvalgi 200-yilda (bu, shuningdek, Paniy jangining vaqti ham edi) Rim ilk bor Doniyor kitobining o‘n birinchi bobidagi bashoratli tarixga aralashdi. Vahiyni belgilab beradigan ramz o‘sha yerda mavjud. Uning o‘sha tarixdagi maqsadli ta’siri, parda ortidan iplarni tortib turadigan jamoatning ramzi bo‘lgan Izabelning ishini aniqlab beradi. Ilyos uning payg‘ambarlarini qatl etayotganini eri Axab tomosha qilgan paytda, Izabel Samariyada edi. Hirodiya qizi Salomiya Hirodni yo‘ldan ozdirgan Hirodning tug‘ilgan kun ziyofatida hozir emas edi. Amerika Qo‘shma Shtatlari tarixida, Tir fohishasi bilan ifodalangan papalik, ramziy yetmish yilning oxirigacha unutiladi. Shundan so‘ng u yer yuzining shohlariga o‘z aldov qo‘shiqlarini ayta boshlaydi. Miloddan avvalgi 200-yil u oxirgi kunlarda, yaqinda keladigan yakshanba qonunidan sal oldin, o‘n oltinchi oyatda tasvirlanganidek, shohlarga ochiqchasiga kuylay boshlaydigan vaqtning timsolidir.

Before the “league” of the Jews in 161 BC to 158 BC, the Maccabees rededicated the temple, as is commemorated by Hanukkah in 164 BC. Then three years later, still in an ongoing struggle with the Syrians, the Maccabean Jews reached out to Rome for support. The “league” with Rome that was then formed becomes a prophetic test for God’s last-day students of prophecy.

Miloddan avvalgi 161 yildan 158 yilgacha bo‘lgan yahudiylarning “ittifoqi”dan oldin, Makkabiylar miloddan avvalgi 164 yilda Hanukka bayrami bilan yodga olinadigan tarzda Ma’badni qayta bag‘ishladilar. So‘ng uch yil o‘tib, hanuz suriyaliklar bilan davom etayotgan kurash ichida bo‘lgan Makkabiy yahudiylar yordam so‘rab Rimga murojaat qildilar. O‘shanda Rim bilan tuzilgan “ittifoq” Xudoning oxirzamon bashoratini o‘rganuvchi shogirdlari uchun bashoratli bir sinovga aylanadi.

History identifies 161 BC as the point where the “league” took place, but the pioneers identify that history as 158 BC. Was Miller right, or are the modern historians right? Miller added six hundred and sixty-six years (666), to the year 158 BC, and arrived at the year 508, when “the daily” was taken away. Search as you might, it will be extremely difficult, if not actually impossible to find a historical support for 158 BC as the league between the Jews and the Romans.

Tarix “ittifoq” yuz bergan nuqta sifatida miloddan avvalgi 161-yilni ko‘rsatadi, ammo kashshoflar o‘sha tarixni miloddan avvalgi 158-yil deb belgilaydilar. Miller haq edimi, yoki zamonaviy tarixchilar haqmi? Miller miloddan avvalgi 158-yilga olti yuz oltmish olti yilni (666) qo‘shib, “doimiy” olib tashlangan milodiy 508-yilga yetib kelgan. Qanchalik izlamang, yahudiylar bilan rimliklar o‘rtasidagi ittifoq sifatida miloddan avvalgi 158-yilni tarixiy jihatdan tasdiqlovchi dalilni topish nihoyatda qiyin, hatto amalda imkonsizdir.

Verse sixteen is the Sunday law, but before that history Rome enters into history to establish the vision in the year 200 BC. The Maccabean revolt began at Modein in 167 BC, and eventually they rededicated the temple in 164 BC. Then from 161 BC, to 158 BC, the Jews enter into a covenant with the Roman power. 161 BC to 158 BC represents a period of time which was required to establish the “league.” This understanding identifies the “league” in agreement with the historians’ testimony, and also with the chart that was directed by the hand of the Lord and should not be altered.

O‘n oltinchi oyat — Yakshanba qonunidir, ammo undan avval, miloddan avvalgi 200-yilda vahiyda ko‘rsatilgan narsani barpo etish uchun Rim tarix sahnasiga kiradi. Makkabiylar qo‘zg‘oloni miloddan avvalgi 167-yilda Modeinda boshlandi va oxir-oqibat ular miloddan avvalgi 164-yilda ma’badni qayta bag‘ishladilar. So‘ng miloddan avvalgi 161-yildan miloddan avvalgi 158-yilgacha yahudiylar Rim qudrati bilan ahdga kiradilar. Miloddan avvalgi 161-yildan miloddan avvalgi 158-yilgacha bo‘lgan davr “ittifoq”ni qaror toptirish uchun zarur bo‘lgan vaqtni ifodalaydi. Bu tushuncha “ittifoq”ni tarixchilarning guvohligiga, shuningdek Rabbimizning qo‘li bilan yo‘naltirilgan va o‘zgartirilmasligi lozim bo‘lgan jadvalga muvofiq tarzda aniqlaydi.

The historians inform us that the process of negotiating treaties between ancient nations like Judah and Rome in the second century BC, varied depending on the specific circumstances, diplomatic protocols, and power dynamics involved. Typically, the process would begin with one party expressing interest in establishing a treaty or alliance with the other. In the case of Judah and Rome, Judah initiated contact with Rome to propose a formal alliance.

Tarixchilar bizga miloddan avvalgi ikkinchi asrda Yahudo va Rim kabi qadimgi xalqlar o‘rtasida shartnomalar tuzish bo‘yicha muzokaralar jarayoni muayyan vaziyatlar, diplomatik protokollar va ishtirok etgan kuchlar nisbatiga qarab farqlanganini ma’lum qiladilar. Odatda, bu jarayon tomonlardan birining ikkinchi tomon bilan shartnoma yoki ittifoq tuzishga qiziqish bildirishi bilan boshlanar edi. Yahudo va Rim holatida esa, rasmiy ittifoq tuzishni taklif etish uchun Rim bilan aloqani Yahudo boshlab bergan.

Diplomatic channels would have been utilized to convey the proposal and initiate negotiations. This had to involve sending ambassadors or envoys to Rome to meet with its leaders or representatives. Once negotiations commenced, both parties would discuss the terms of the proposed treaty. This could involve a series of meetings, exchanges of diplomatic messages, and possibly the involvement of intermediaries or mediators to facilitate discussions. During negotiations, each party would consider the terms proposed by the other and may offer counter-proposals or seek amendments to certain terms. This process could involve careful deliberation, consultation with advisors, and assessments of the potential benefits and drawbacks of the proposed treaty.

Taklifni yetkazish va muzokaralarni boshlash uchun diplomatik kanallardan foydalanilgan bo‘lur edi. Bu, albatta, Rimga uning rahbarlari yoki vakillari bilan uchrashish uchun elchilar yoki maxsus vakillar yuborishni o‘z ichiga olishi kerak edi. Muzokaralar boshlangach, har ikki tomon taklif etilgan shartnoma shartlarini muhokama qilar edi. Bu bir qator uchrashuvlarni, diplomatik xabarlar almashinuvini va ehtimol muhokamalarni yengillashtirish uchun vositachilar yoki kelishtiruvchilarning ishtirokini ham o‘z ichiga olishi mumkin edi. Muzokaralar davomida har bir tomon boshqasi taklif etgan shartlarni ko‘rib chiqar, qarshi takliflar bildirishi yoki ayrim shartlarga o‘zgartirishlar kiritishni so‘rashi mumkin edi. Bu jarayon ehtiyotkorona mulohaza yuritishni, maslahatchilar bilan maslahatlashishni hamda taklif etilgan shartnomaning ehtimoliy foyda va kamchiliklarini baholashni o‘z ichiga olishi mumkin edi.

If both parties reached an agreement on the terms of the treaty, formal documentation would be prepared outlining the terms and conditions agreed upon by both sides. The treaty would then need to be ratified by the respective authorities of each nation. In the case of Rome, this might involve approval by the Senate or other governing bodies. Similarly, in Judah, the treaty would likely require approval by its leadership or governing council. Once ratified, the treaty would be implemented, and both parties would be expected to adhere to its terms. This might involve various forms of cooperation, mutual defense agreements, trade relations, or other forms of diplomatic engagement outlined in the treaty.

Agar har ikki tomon shartnomaning shartlari yuzasidan kelishuvga erishgan bo‘lsa, ikkala taraf tomonidan ma’qullangan shartlar va qoidalarni bayon etuvchi rasmiy hujjatlar tayyorlanar edi. Shundan so‘ng, shartnoma har bir xalqning tegishli hokimiyat organlari tomonidan ratifikatsiya qilinishi lozim bo‘lardi. Rim misolida bu Senat yoki boshqa boshqaruv organlari tomonidan tasdiqlanishni o‘z ichiga olishi mumkin edi. Xuddi shuningdek, Yahudoda ham shartnoma, ehtimol, uning rahbariyati yoki boshqaruv kengashi tomonidan tasdiqlanishini talab qilgan bo‘lardi. Ratifikatsiya qilingach, shartnoma kuchga kiritilar va har ikki tomondan uning shartlariga rioya etilishi kutilar edi. Bu shartnomada bayon etilgan turli hamkorlik shakllarini, o‘zaro mudofaa bitimlarini, savdo aloqalarini yoki diplomatik munosabatlarning boshqa shakllarini o‘z ichiga olishi mumkin edi.

In the second century BC, travel from Judea (located in the eastern Mediterranean region) to Rome (located in central Italy) would have been a challenging and time-consuming endeavor, especially considering the limitations of ancient transportation methods. The distance between Judea and Rome is approximately 1,500 to 2,000 kilometers (930 to 1,240 miles) depending on the specific route taken. Sea travel was often faster and more efficient than overland travel in ancient times, but sea travel was subject to the prevailing winds. Traveling by ship from a port in Judea to a port in Italy (such as Ostia, the port of Rome) could take several weeks, depending on factors like wind conditions, sea currents, and the type of vessel used.

Miloddan avvalgi ikkinchi asrda Yahudiyadan (Sharqiy O‘rta yer dengizi mintaqasida joylashgan) Rimga (Markaziy Italiyada joylashgan) sayohat qilish, ayniqsa qadimgi transport vositalarining cheklangan imkoniyatlarini hisobga olganda, qiyin va ko‘p vaqt talab etadigan bir ish bo‘lgan bo‘lur edi. Yahudiya bilan Rim orasidagi masofa, tanlangan aniq yo‘lga qarab, taxminan 1 500 dan 2 000 kilometrgacha (930 dan 1 240 milyagacha) bo‘lgan. Qadimgi davrlarda dengiz orqali sayohat ko‘pincha quruqlik orqali sayohatga qaraganda tezroq va samaraliroq bo‘lgan, biroq dengiz sayohati hukmron shamollarga bog‘liq edi. Yahudiyadagi bir bandargohdan Italiyadagi bir bandargohga (masalan, Rim bandargohi bo‘lgan Ostiyaga) kema bilan borish, shamol sharoitlari, dengiz oqimlari va qo‘llanilgan kemaning turiga o‘xshash omillarga qarab, bir necha hafta davom etishi mumkin edi.

Overland travel from Judea to Rome would have been slower and more arduous. Travelers would have to navigate through various terrains, including mountains, valleys, and rivers, and contend with obstacles such as bandits and hostile territories. It’s estimated that travel by foot or by horse-drawn carriage could take several months. Travel time would have also been influenced by factors such as the condition of roads, availability of accommodations and rest stops, and the need to rest and resupply along the way.

Yahudiyadan Rimga quruqlik orqali sayohat qilish sekinroq va mashaqqatliroq bo‘lgan bo‘lardi. Sayohatchilar tog‘lar, vodiylar va daryolarni o‘z ichiga olgan turli yer tuzilmalaridan o‘tishlari, shuningdek qaroqchilar va dushman hududlar kabi to‘siqlarga duch kelishlari kerak bo‘lardi. Taxmin qilinishicha, piyoda yoki ot qo‘shilgan aravada sayohat qilish bir necha oy davom etishi mumkin edi. Sayohat vaqti, shuningdek, yo‘llarning holati, turar joy va dam olish maskanlarining mavjudligi, hamda yo‘l davomida dam olish va zaxiralarni to‘ldirish zarurati kabi omillar ta’sirida ham bo‘lgan bo‘lardi.

When the Maccabean Jews sought a league with Rome, they would have needed to send ambassadors to Rome. Once those ambassadors were received by the Roman authorities, there would be a period of negotiation. In historical theory, for no precise record is available, once a treaty was formalized, it would need to be taken back to Judea for confirmation, and then probably it would need to be returned to Rome to confirm the acceptance of the Jews. It is almost impossible to believe that the process of forming an alliance in that period of time would have been accomplished in one year, so the understanding that the “league” represents a process from 161 BC to 158 BC fits other lines of prophecy that identify the history that leads to the Sunday law of verse sixteen.

Makkabiy yahudiylari Rim bilan ittifoq tuzishga intilganlarida, ular Rimga elchilar yuborishlari kerak bo‘lgan bo‘lardi. O‘sha elchilar Rim hokimiyati tomonidan qabul qilinganidan so‘ng, muzokaralar davri yuzaga kelgan bo‘lardi. Tarixiy nazariyaga ko‘ra, chunki aniq bir qayd mavjud emas, shartnoma rasmiylashtirilgach, u tasdiqlanishi uchun Yahudiyaga olib borilishi, so‘ngra esa, ehtimol, yahudiylarning uni qabul qilganini tasdiqlash uchun yana Rimga qaytarilishi kerak bo‘lgan bo‘lardi. O‘sha davr sharoitida ittifoq tuzish jarayoni bir yil ichida amalga oshirilganiga ishonish deyarli mumkin emas; shu bois, “ittifoq” miloddan avvalgi 161-yildan miloddan avvalgi 158-yilgacha bo‘lgan jarayonni anglatadi, degan tushuncha o‘n oltinchi oyatdagi yakshanba qonuniga olib boradigan tarixni belgilovchi bashoratning boshqa yo‘nalishlariga ham mos keladi.

A “league” that all historians agree was initiated by the Maccabean Jews, began in Judea in 161 BC. The purpose was that the Jews wanted support against the Syrians who they had been struggling with since their revolt began in 167 BC. The revolt was sparked by the efforts of Mattathias, a Jewish priest, and his five sons, particularly Judas Maccabee, to resist the Hellenization policies imposed by the Seleucid ruler Antiochus IV Epiphanes. These policies included attempts to suppress Jewish religious practices and force the adoption of Greek customs and beliefs.

Barcha tarixchilar Makkabiy yahudiylar tomonidan boshlanganiga ittifoq qiladigan bir “ittifoq” miloddan avvalgi 161-yilda Yahudiyada boshlandi. Uning maqsadi shundan iborat ediki, yahudiylar miloddan avvalgi 167-yilda ularning qo‘zg‘oloni boshlanganidan beri kurashib kelayotgan suriyaliklarga qarshi yordam istagan edilar. Qo‘zg‘olon yahudiy ruhoniysi Mattatiyo va uning besh o‘g‘li, ayniqsa Yahudo Makkabiy tomonidan Salavkiy hukmdori Antiox IV Epifanes joriy etgan ellinlashtirish siyosatiga qarshilik ko‘rsatish sa’y-harakatlari natijasida alangalandi. Bu siyosat yahudiylarning diniy amallarini bostirishga va yunon urf-odatlari hamda e’tiqodlarini qabul qilishga majbur etishga qaratilgan urinishlarni o‘z ichiga olardi.

The catalyst for the revolt was an incident in the village of Modein, where Mattathias refused to comply with a decree to offer a sacrifice to a Greek deity. “Modein” is derived from the Hebrew word “modi’a,” which means “to declare” or “to protest.” In his protest, Mattathias killed a Jewish apostate who was about to perform the sacrifice, and he and his sons fled to the hills, initiating a guerrilla warfare campaign against the Seleucid forces. The Maccabean Revolt lasted for several years, during which the Maccabees engaged in numerous battles against the Seleucids and their allies. Despite being vastly outnumbered and out-equipped, the Maccabees achieved several significant victories.

Qoʻzgʻolonning turtkisi Modein qishlogʻida yuz bergan bir voqea boʻldi; u yerda Mattatiya yunon maʼbudiga qurbonlik keltirish haqidagi farmonga boʻysunishdan bosh tortdi. “Modein” nomi ibroniycha “modi’a” soʻzidan kelib chiqqan boʻlib, “eʼlon qilmoq” yoki “norozilik bildirmoq” degan maʼnoni anglatadi. Mattatiya oʻz noroziligida qurbonlikni ado etmoqchi boʻlgan bir yahudiy murtadni oʻldirdi, soʻngra u va oʻgʻillari togʻlarga qochib ketib, Salavkiylar kuchlariga qarshi partizan urushi yuritishni boshlab berdilar. Makkabiylar qoʻzgʻoloni bir necha yil davom etdi; shu davr mobaynida Makkabiylar Salavkiylar va ularning ittifoqchilariga qarshi koʻplab janglarda qatnashdilar. Son jihatidan ham, qurol-aslaha jihatidan ham nihoyatda ustun kuchlarga qarshi turgan boʻlishlariga qaramay, Makkabiylar bir necha muhim gʻalabalarga erishdilar.

The Seleucid Empire was seeking to impose the religion of Greece upon the Jews, and the Greeks represent the globalists of the last days. Their religion is expressed in the woke-ism that is currently being forced upon the United States and the world, by the globalist forces of the banking system, the mainstream media, the educational centers, and the tearing down of national distinctions through the forced immigration of illegal aliens. When Antiochus Epiphanes was forcing the Greek religion upon the Jews, there were Jews who were cooperating with his efforts. The Maccabees represent one class of apostate Jews, who were resisting the religion of Greece, but there was also another class of apostate Jews who were supporting the work of enforcing the Greek religion.

Salavkiylar imperiyasi yunon dinini yahudiylarga zo‘rlab singdirishga intilayotgan edi, va yunonlar oxirgi kunlarning globalistlarini ifodalaydi. Ularning dini hozirda bank tizimining globalist kuchlari, asosiy oqim ommaviy axborot vositalari, ta’lim markazlari hamda noqonuniy muhojirlarni majburan kiritish orqali milliy tafovutlarni yemirish yo‘li bilan Amerika Qo‘shma Shtatlariga va butun dunyoga majburan singdirilayotgan woke-izmda namoyon bo‘lmoqda. Antiox Epifan yunon dinini yahudiylarga zo‘rlab singdirayotgan paytda, uning sa’y-harakatlari bilan hamkorlik qilayotgan yahudiylar ham bor edi. Makkabiylar murtad yahudiylarning yunon diniga qarshilik ko‘rsatayotgan bir toifasini ifodalaydi, biroq yunon dinini majburan joriy etish ishini qo‘llab-quvvatlayotgan murtad yahudiylarning boshqa bir toifasi ham bor edi.

Verse sixteen is the soon coming Sunday law, and the threefold union of the dragon, the beast and false prophet. That history is preceded by verses thirteen through fifteen, where the three battles of verse forty occur from verse ten (1989), verses eleven and twelve (the Ukrainian war), and the Battle of Panium. The Battle of Panium represents a battle in which the two-horned earth beast prevails over the globalist’s religious and political philosophies.

O‘n oltinchi oyat — yaqin orada keladigan Yakshanba qonuni hamda ajdarho, maxluq va soxta payg‘ambarning uch tomonlama ittifoqidir. Bu tarixdan oldin o‘n uchinchi oyatdan o‘n beshinchi oyatgacha bo‘lgan voqealar keladi; ularda qirqinchi oyatdagi uch jang o‘ninchi oyatdan (1989), o‘n birinchi va o‘n ikkinchi oyatlardan (Ukraina urushi) hamda Panium jangi orqali yuz beradi. Panium jangi ikki shoxli yer maxluqi globalistlarning diniy va siyosiy falsafalari ustidan g‘olib keladigan jangni ifodalaydi.

In that battle the final president of the United States must deal with the aftermath of Putin’s victory and subsequent collapse represented in verses eleven and twelve. He will form an alliance with NATO, or the United Nations, in order to resolve the fallout from the collapse of Russia, and within the history of that alliance he will engage the United Nations in the Battle of Panium. The third battle of verse forty, will be as the first battle of verse forty. As the Soviet Union collapsed under the economic and military force of the United States, the globalists of the United Nations will be forced to repeat “perestroika” the key component of Gorbachev’s efforts to reform the Soviet Union, though they ultimately contributed to the unraveling of the Soviet system and the eventual dissolution of the Soviet Union.

O‘sha jangda Qo‘shma Shtatlarning oxirgi prezidenti o‘n birinchi va o‘n ikkinchi oyatlarda tasvirlangan Putinning g‘alabasi hamda undan keyingi qulashning oqibatlari bilan yuzma-yuz bo‘lishi kerak. U Rossiyaning qulashidan kelib chiqqan oqibatlarni bartaraf etish maqsadida NATO yoki Birlashgan Millatlar Tashkiloti bilan ittifoq tuzadi, va o‘sha ittifoq tarixida u Birlashgan Millatlar Tashkilotini Paniyum jangiga jalb etadi. Qirqinchi oyatdagi uchinchi jang qirqinchi oyatdagi birinchi jang kabi bo‘ladi. Sovet Ittifoqi Qo‘shma Shtatlarning iqtisodiy va harbiy kuchi ostida qulaganidek, Birlashgan Millatlar Tashkilotining globalistlari ham “perestroika”ni takrorlashga majbur bo‘ladilar; bu Gorbachyovning Sovet Ittifoqini isloh qilishga qaratilgan sa’y-harakatlarining asosiy tarkibiy qismi edi, garchi ular oxir-oqibat Sovet tuzumining yemirilishiga va Sovet Ittifoqining pirovard tarqalib ketishiga hissa qo‘shgan bo‘lsalar-da.

The third battle is illustrated by the first battle, and through economics and military pressure Trump, as represented by Reagan, will force the United Nations into “perestroika,” which means restructuring or reformation. The restructuring will place the United States upon the head of the ten kings’ system that is the United Nations. In the battle the papacy will then introduce itself into history, claiming to be the defender of the system that Trump is then conquering.

Uchinchi jang birinchi jang orqali tasvirlangan bo‘lib, iqtisodiy va harbiy bosim orqali Tramp, Reygan orqali ifodalanganidek, Birlashgan Millatlar Tashkilotini “perestroyka”ga, ya’ni qayta tuzish yoki islohga majbur qiladi. Bu qayta tuzish Birlashgan Millatlar Tashkiloti bo‘lgan o‘nta shoh tizimining boshi uzra Qo‘shma Shtatlarni joylashtiradi. So‘ng, jangda papalik tarix maydoniga o‘zini olib kirib, Tramp o‘sha paytda zabt etayotgan tizimning himoyachisi ekanini da’vo qiladi.

In the same history Trump will face an internal Civil War that he will be forced to address, just as Abraham Lincoln was forced to address. The Civil War will be among two opposing apostate factions within the United States. One class represented by those who have accepted the religion and philosophy of woke-ism, who are the progressive globalists of both political parties. The other class (MAGA-ism) professes to be genuine Protestants, though they lost that mantle in 1844.

Xuddi o‘sha tarixda Tramp ham Avraam Linkoln majbur bo‘lganidek, ichki Fuqarolar urushiga duch keladi va unga javob berishga majbur bo‘ladi. Bu Fuqarolar urushi Qo‘shma Shtatlar ichidagi bir-biriga qarshi turgan ikki murtad guruh o‘rtasida bo‘ladi. Bir toifa — woke-ism dinini va falsafasini qabul qilganlar bo‘lib, ular har ikki siyosiy partiyadagi progressiv globalistlardir. Boshqa toifa (MAGA-ism) o‘zini haqiqiy protestantlar deb da’vo qiladi, garchi ular bu maqomni 1844-yilda yo‘qotgan bo‘lsalar ham.

The President’s faction is represented by MAGA-ism, and is based upon the misguided claim of upholding true Protestantism and the Constitution. Woke-ism’s claim is the religion of Mother Earth, the New Age and the belief that the Constitution is applied by the existing circumstances of society’s norms, not by the archaic ideas of the founding fathers.

Prezidentning fraksiyasi MAGAizm bilan ifodalanadi va haqiqiy protestantizm hamda Konstitutsiyani qo‘llab-quvvatlash haqidagi yanglish da’voga asoslanadi. Voukizmning da’vosi esa Ona Yer dini, Yangi Asr va Konstitutsiya jamiyat me’yorlarining mavjud sharoitlariga ko‘ra, asoschi otalarning eskirib qolgan g‘oyalariga ko‘ra emas, balki shu sharoitlarga muvofiq tatbiq etiladi, degan e’tiqoddir.

Mattathias (Trump) will end the attempts of the globalist-progressive Democrats within the United States as represented by the revolt that began in Modein in 167 BC. Trump will then repeat the history of 164 BC, when the Maccabees rededicated the temple, as commemorated by the observance of Hanukkah. Then in the period represented from 161 BC to 158 BC, Trump will begin the final push for erecting the image of the papacy, which is an image that identifies an illicit relationship between the religious power and the political power. In 158 BC the league will be implemented as the soon coming Sunday law of verse sixteen is enforced.

Mattathias (Trump) miloddan avvalgi 167-yilda Modeinda boshlangan qoʻzgʻolon bilan ifodalanganidek, Amerika Qoʻshma Shtatlari ichidagi globalist-progressiv demokratlarning urinishlariga barham beradi. Soʻngra Trump Hanukka nishonlanishi bilan yodga olinadigan, Makkabiylar ma’badni qayta bagʻishlagan miloddan avvalgi 164-yil tarixini takrorlaydi. Keyin esa miloddan avvalgi 161-yildan 158-yilgacha bilan ifodalangan davrda, Trump papalikning tasvirini oʻrnatish uchun yakuniy turtkini boshlaydi; bu tasvir diniy hokimiyat bilan siyosiy hokimiyat oʻrtasidagi gʻayriqonuniy munosabatni aniqlab beruvchi bir tasvirdir. Miloddan avvalgi 158-yilda ittifoq amalga oshiriladi, chunki oʻn oltinchi oyatdagi tez orada keladigan yakshanba qonuni kuchga tatbiq etiladi.

Daniel eleven first identifies how Rome politically takes control, and then Daniel repeats and enlarges the same history with a line identifying how Rome deals with God’s people in the very same history. From verse sixteen unto verse nineteen the three obstacles to pagan Rome taking control of the world are illustrated. In verse sixteen, Syria was conquered by pagan Rome in 65 BC, and then Judea was conquered by Pompey in 63 BC. Verse sixteen identifies when Rome was to stand in the glorious land, and in so doing is typifying the Sunday law of verse forty-one of the same chapter.

Doniyorning o‘n birinchi bobida avval Rimning siyosiy jihatdan qanday qilib hukmronlikni qo‘lga olishi aniqlanadi, so‘ngra Doniyor ayni o‘sha tarixni takrorlab, kengaytiradi va xuddi shu tarix ichida Rimning Xudoning xalqi bilan qanday muomala qilishini ko‘rsatuvchi bir qatorni kiritadi. O‘n oltinchi oyatdan o‘n to‘qqizinchi oyatgacha butparast Rimning dunyo ustidan hukmronlikni qo‘lga kiritishiga to‘sqinlik qilgan uchta to‘siq tasvirlanadi. O‘n oltinchi oyatda Suriya miloddan avvalgi 65-yilda butparast Rim tomonidan zabt etilgani, so‘ng esa Yahudiya miloddan avvalgi 63-yilda Pompey tomonidan zabt etilgani ko‘rsatiladi. O‘n oltinchi oyat Rimning ulug‘vor yurtda turishi kerak bo‘lgan paytni ko‘rsatadi va shu orqali ayni bobning qirq birinchi oyatidagi yakshanba qonunining timsoli bo‘lib xizmat qiladi.

It is important to note that the history of the conquering occurred in 63 BC [parallel to 1863], in the midst of a Civil War taking place within Jerusalem. Uriah Smith stated, “On Pompey’s return from his expedition against Mithridates, king of Pontus, two competitors, Hyrcanus and Aristobulus, were struggling for the crown of Judea.”

Bosib olish tarixi miloddan avvalgi 63-yilda [1863-yilga parallel ravishda], Quddus ichida yuz berayotgan fuqarolar urushi avjida sodir bo‘lganini ta’kidlash muhimdir. Uriya Smit shunday degan: “Pompey Pont podshohi Mitridatga qarshi yurishidan qaytganida, Yahudiya toj-taxti uchun ikki da’vogar — Hirkon va Aristobul — kurash olib borayotgan edi.”

The names “Hyrcanus” and “Aristobulus’ are both of Greek origin and have historical significance, particularly in the context of Jewish history during the Hellenistic period and the Hasmonean dynasty. “Hyrcanus” is derived from the Greek word “Hurkanos,” which likely originated from the word “hurkan,” meaning “wolf” in the Persian language. Hyrcanus was a name borne by several Hasmonean rulers. “Aristobulus” means “best counselor” or “best adviser.” Aristobulus was another name borne by several Hasmonean rulers. Both “Hyrcanus” and “Aristobulus” are names associated with significant figures in Jewish history during the Hasmonean period. They were rulers who played important roles in the governance and expansion of the Hasmonean Kingdom in Judea. The prophetic descendants and representatives of the Hasmonean kingdom in the time of Christ was the Pharisees.

“Hyrcanus” va “Aristobulus” nomlari ikkalasi ham yunoncha kelib chiqishga ega bo‘lib, ayniqsa ellinistik davr va Hasmoniylar sulolasi zamonidagi yahudiylar tarixi doirasida tarixiy ahamiyatga egadir. “Hyrcanus” yunoncha “Hurkanos” so‘zidan kelib chiqqan bo‘lib, u ehtimol fors tilidagi “bo‘ri” ma’nosini anglatuvchi “hurkan” so‘zidan olingan. Hyrcanus nomini bir necha Hasmoniy hukmdorlar ko‘targan. “Aristobulus” esa “eng yaxshi maslahatchi” yoki “eng yaxshi kengashchi” degan ma’noni bildiradi. Aristobulus ham bir necha Hasmoniy hukmdorlar ko‘targan yana bir nom edi. “Hyrcanus” ham, “Aristobulus” ham Hasmoniylar davridagi yahudiylar tarixining muhim shaxslari bilan bog‘liq nomlardir. Ular Yahudiyadagi Hasmoniylar Shohligining boshqaruvi va kengayishida muhim rol o‘ynagan hukmdorlar edilar. Masih davridagi Hasmoniylar shohligining bashoratli avlodlari va vakillari Farziylar edi.

When Pompey conquered Jerusalem, two political parties both traced their origins back to the time of the revolt represented by Modein in 167 BC. Once Pompey was drawn into the rebellion, he determined to take Jerusalem and the political party of Aristobulus determined to resist him, but the party of Hyrcanus determined to open the gates to Pompey. Pompey then mounted his attack upon Jerusalem and three months later Jerusalem was forever under the jurisdiction of Rome.

Pompey Quddusni zabt etganida, ikki siyosiy firqa ham o‘z kelib chiqishini miloddan avvalgi 167 yilda Modein timsolida namoyon bo‘lgan qo‘zg‘olon davriga borib taqalishini da’vo qilar edi. Pompey bu isyonga jalb etilgach, u Quddusni egallashga qaror qildi; Aristobul firqasi esa unga qarshilik ko‘rsatishga qaror qildi, biroq Hirkan firqasi darvozalarni Pompeyga ochishga qaror qildi. Shundan so‘ng Pompey Quddusga hujum boshladi va uch oy o‘tib, Quddus abadiy Rim yurisdiksiyasi ostiga o‘tdi.

By verse nineteen Egypt, the third and final obstacle, was taken by Rome. Then in verse twenty the birth of Christ is identified as Daniel begins to set forth how Rome would deal with God’s people in that history. In verses twenty-one and twenty-two Christ is crucified. In verse twenty-three, the league that began in 161 BC to 158 BC, is identified immediately after the verses that describe the cross where the apostate Jews proclaimed they “had no king, but Caesar.” The line of the apostate Jews, represented by the Maccabees, who had resisted the inroads of Greek religious philosophy, and in so doing formed an unholy relationship with Rome, follows the verse identifying the history of the cross, where the fruit of their unholy relationship was fully manifested.

O‘n to‘qqizinchi oyatga kelib, uchinchi va yakuniy to‘siq bo‘lgan Misr Rim tomonidan egallandi. So‘ngra yigirmanchi oyatda, Doniyor Rimning o‘sha tarixda Xudoning xalqi bilan qanday muomala qilishini bayon eta boshlarkan, Masihning tug‘ilishi ko‘rsatib beriladi. Yigirma birinchi va yigirma ikkinchi oyatlarda Masih xochga mixlanadi. Yigirma uchinchi oyatda esa miloddan avvalgi 161-yildan miloddan avvalgi 158-yilgacha boshlangan ittifoq, murtad yahudiylar “Qaysardan boshqa podshohimiz yo‘q”, deb e’lon qilgan xochni tasvirlovchi oyatlardan darhol keyin aniqlab ko‘rsatiladi. Yunon diniy falsafasining suqilib kirishiga qarshilik ko‘rsatgan va shu tariqa Rim bilan nopok munosabat o‘rnatgan, Makkabiylar tomonidan ifodalangan murtad yahudiylar qatori, ularning nopok munosabatining mevasi to‘la namoyon bo‘lgan xoch tarixini belgilovchi oyatdan keyin keladi.

The Shekinah never returned to the temple that was erected after the seventy years of captivity. The last prophetic testimony, proclaimed by Malachi, was given about the middle of the fifth century BC. There had been no visible presence of God, nor any prophetic testimony for hundreds of years before the Maccabees stood up against the globalist Greek influence. At the beginning of their revolt, they accomplished the very rebellion that both Ptolemy and King Uzziah had attempted, when both kings sought to fulfill the role of priest and make an offering in the temple.

Shekinah yetmish yillik asirlikdan keyin barpo etilgan ma’badga hech qachon qaytmadi. Malaki tomonidan e’lon qilingan so‘nggi bashoratli guvohlik miloddan avvalgi beshinchi asrning o‘rtalarida berilgan edi. Makkabiylar globalist yunon ta’siriga qarshi bosh ko‘targunlaricha, yuzlab yillar davomida na Xudoning ko‘rinadigan huzuri, na biror bashoratli guvohlik bo‘lgan edi. Ularning qo‘zg‘oloni boshida, ular aynan Ptolemey hamda shoh Uzziyo uringan isyonning o‘zini sodir etdilar, chunki bu ikki shoh ham ruhoniyning vazifasini ado etib, ma’badda qurbonlik keltirishga intilgan edi.

Jonathan Apphus (also known as Jonathan Maccabeus), was one of the sons of Mattathias, who initiated the Maccabean Revolt, and he played a significant role in leading the Jewish rebellion against the Seleucid Empire. After the death of his brother Judas Maccabee in battle, Jonathan assumed leadership of the Maccabean forces. In addition to his military and political leadership, Jonathan also took on the role of high priest, serving as the spiritual leader of the Jewish people. Jonathan’s dual role as both leader and high priest marked a significant development in Jewish history, as it consolidated both political and religious authority within the Hasmonean dynasty. His leadership helped to strengthen Jewish autonomy and establish the Hasmonean rule in Judea.

Yonatan Apphus (shuningdek, Yonatan Makkabey nomi bilan ham tanilgan) Makkabiylar qoʻzgʻolonini boshlab bergan Mattatiyoning oʻgʻillaridan biri edi va u Salavkiylar imperiyasiga qarshi yahudiylar qoʻzgʻoloniga boshchilik qilishda muhim rol oʻynadi. Uning akasi Yahudo Makkabey jangda halok boʻlgach, Yonatan Makkabiy qoʻshinlariga rahbarlikni oʻz zimmasiga oldi. Harbiy va siyosiy yetakchiligidan tashqari, Yonatan oliy ruhoniylik vazifasini ham oʻz zimmasiga olib, yahudiy xalqining ruhiy yetakchisi sifatida xizmat qildi. Yonatanning ham rahbar, ham oliy ruhoniy sifatidagi ikki tomonlama vazifasi yahudiylar tarixida muhim bir rivojlanishni anglatdi, chunki bu Hashmoniylar sulolasi doirasida ham siyosiy, ham diniy hokimiyatning birlashuviga olib keldi. Uning rahbarligi yahudiylar muxtoriyatini mustahkamlashga va Yahudiyada Hashmoniylar hukmronligini qaror toptirishga yordam berdi.

The very sin which Ptolemy attempted after the victory of Raphia was accomplished at the very beginning of the revolt of the Maccabees. It was the same sin that was resisted by the priests in the time of king Uzziah, but the Maccabees’ professed defense of God’s temple services was a misguided and rebellious manifestation of the combination of church and state, and as such, typifies the rebellion of apostate Protestantism that is now rallying in support of Trump against the inroads of Biden’s globalist woke-ism.

Ptolemey Rafia g‘alabasidan keyin sodir etishga uringan ayni gunoh Makkabiylar qo‘zg‘olonining eng boshidayoq amalga oshirildi. Bu, shoh Uzziyo davrida ruhoniylar qarshilik ko‘rsatgan o‘sha gunohning o‘zi edi, biroq Makkabiylarning Xudoning Ma’bad xizmatlarini himoya qilayotgandek da’vo qilishi jamoat bilan davlatning birikuvining adashgan va isyonkor bir namoyoni edi; shu bois, u hozirda Baydenning globalist “woke”-izmining kirib kelishlariga qarshi Trampni qo‘llab-quvvatlash uchun safarbar bo‘layotgan murtad protestantizmning isyoniga timsol bo‘ladi.

The Bible teaches that you will know them by their fruits, and the Pharisees during the time of Christ were the final remnants of the Hasmonean dynasty that began with Mattathias. Mattathias, and the rebellion he began, bore the fruits of Pharisee-ism, as does the apostate Protestants that are supporting the concept of “Make America Great Again”. America was great when the Constitution was understood to keep church and state separated from each other, but at the counterfeit miracle represented by the victory that is commemorated by the feast of Hanukkah, the movement for Sunday legislation will come out into the open.

Muqaddas Kitob ularni mevalaridan bilib olishingizni o‘rgatadi, va Masih zamonidagi farziylar Mattatiyo bilan boshlangan Hasmoniylar sulolasining so‘nggi qoldiqlari edilar. Mattatiyo ham, u boshlab bergan qo‘zg‘olon ham, bugungi kunda “Make America Great Again” konsepsiyasini qo‘llab-quvvatlayotgan murtad protestantlar singari, farziylikning mevalarini keltirdi. Amerika, Konstitutsiya jamoat bilan davlatni bir-biridan ajratib turishi kerak, deb tushunilgan paytda buyuk edi, biroq Hanukka bayrami bilan yodga olinadigan g‘alaba orqali ifodalangan soxta mo‘jiza vaqtida, yakshanba qonunchiligi uchun harakat oshkora maydonga chiqadi.

We will continue this study in the next article.

Biz bu tadqiqotni keyingi maqolada davom ettiramiz.

> “Heretofore those who presented the truths of the third angel’s message have often been regarded as mere alarmists. Their predictions that religious intolerance would gain control in the United States, that church and state would unite to persecute those who keep the commandments of God, have been pronounced groundless and absurd. It has been confidently declared that this land could never become other than what it has been—the defender of religious freedom. But as the question of enforcing Sunday observance is widely agitated, the event so long doubted and disbelieved is seen to be approaching, and the third message will produce an effect which it could not have had before.

> “Shu paytgacha uchinchi farishtaning xabari haqiqatlarini taqdim etganlar ko‘pincha shunchaki vahima soluvchilar deb qaralgan. Ularning, diniy toqatsizlik Amerika Qo‘shma Shtatlarida hukmronlikni qo‘lga oladi, cherkov bilan davlat esa Xudoning amrlariga rioya qiluvchilarni quvg‘in qilish uchun birlashadi, degan bashoratlari asossiz va bema’ni deb e’lon qilingan. Bu yurt hech qachon o‘zining avvalgi holatidan boshqacha bo‘la olmaydi — ya’ni diniy erkinlikning himoyachisi bo‘lib qoladi, deb qat’iy ta’kidlangan. Ammo yakshanbaga rioya etishni majburan joriy qilish masalasi keng ko‘lamda qo‘zg‘atilayotgan bir paytda, uzoq vaqt shubha ostiga olingan va ishonilmagan voqea yaqinlashib kelayotgani ko‘rinmoqda, va uchinchi xabar ilgari hech qachon ega bo‘la olmagan ta’sirni yuzaga keltiradi.”

> “In every generation God has sent His servants to rebuke sin, both in the world and in the church. But the people desire smooth things spoken to them, and the pure, unvarnished truth is not acceptable. Many reformers, in entering upon their work, determined to exercise great prudence in attacking the sins of the church and the nation. They hoped, by the example of a pure Christian life, to lead the people back to the doctrines of the Bible. But the Spirit of God came upon them as it came upon Elijah, moving him to rebuke the sins of a wicked king and an apostate people; they could not refrain from preaching the plain utterances of the Bible— doctrines which they had been reluctant to present. They were impelled to zealously declare the truth and the danger which threatened souls. The words which the Lord gave them they uttered, fearless of consequences, and the people were compelled to hear the warning.

> “Har bir avlodda Xudo O‘z xizmatkorlarini gunohni fosh etish uchun, ham dunyoda, ham jamoatda yuborgan. Ammo xalq o‘ziga yoqimli so‘zlar aytilishini istaydi, pok, bezaksiz haqiqat esa maqbul emas. Ko‘plab islohotchilar o‘z ishlariga kirishar ekanlar, jamoat va millatning gunohlariga qarshi chiqishda katta ehtiyotkorlik ko‘rsatishga qaror qildilar. Ular pok masihiy hayotining namunasi orqali xalqni Muqaddas Kitob ta’limotlariga qaytarishga umid qildilar. Lekin Xudoning Ruhi Ilyosga kelgani kabi ular ustiga ham keldi; bu Ruh uni yovuz podshoh va murtad xalqning gunohlarini fosh etishga undagan edi; ular Muqaddas Kitobning ochiq-oydin bayonotlarini— ilgari taqdim etishga ikkilanib yurgan ta’limotlarni— va’z qilishdan o‘zlarini tiyib turolmadilar. Ular haqiqatni va jonlarga tahdid solayotgan xavfni g‘ayrat bilan e’lon qilishga majbur bo‘ldilar. Egamiz ularga bergan so‘zlarni ular oqibatidan qo‘rqmay aytdilar, xalq esa ogohlantirishni eshitishga majbur bo‘ldi.”

> “Thus the message of the third angel will be proclaimed. As the time comes for it to be given with greatest power, the Lord will work through humble instruments, leading the minds of those who consecrate themselves to His service. The laborers will be qualified rather by the unction of His Spirit than by the training of literary institutions. Men of faith and prayer will be constrained to go forth with holy zeal, declaring the words which God gives them. The sins of Babylon will be laid open. The fearful results of enforcing the observances of the church by civil authority, the inroads of spiritualism, the stealthy but rapid progress of the papal power—all will be unmasked. By these solemn warnings the people will be stirred. Thousands upon thousands will listen who have never heard words like these. In amazement they hear the testimony that Babylon is the church, fallen because of her errors and sins, because of her rejection of the truth sent to her from heaven. As the people go to their former teachers with the eager inquiry, Are these things so? the ministers present fables, prophesy smooth things, to soothe their fears and quiet the awakened conscience. But since many refuse to be satisfied with the mere authority of men and demand a plain ‘Thus saith the Lord,’ the popular ministry, like the Pharisees of old, filled with anger as their authority is questioned, will denounce the message as of Satan and stir up the sin-loving multitudes to revile and persecute those who proclaim it.

> “Shunday qilib, uchinchi farishtaning xabari e’lon qilinadi. Uni eng buyuk qudrat bilan berish vaqti kelganda, Rabbiy O‘z xizmatiga o‘zini bag‘ishlaganlarning ongini boshqarib, kamtarona vositalar orqali ish yuritadi. Mehnatkashlar adabiy muassasalarning ta’limi bilan emas, balki Uning Ruhining moylanishi bilan malakali qilinadilar. Imon va ibodat odamlari muqaddas g‘ayrat bilan oldinga chiqishga, Xudo ularga beradigan so‘zlarni e’lon qilishga majbur bo‘ladilar. Bobilning gunohlari fosh qilinadi. Jamoat marosimlarini fuqaroviy hokimiyat orqali majburan joriy etishning dahshatli oqibatlari, spiritizmning bostirib kirishi, papalik hokimiyatining yashirin, ammo tez sur’atdagi taraqqiyoti — bularning hammasi niqobdan tushiriladi. Bu tantanali ogohlantirishlar orqali xalq junbushga keladi. Minglab va yana minglab kishilar bunday so‘zlarni hech qachon eshitmagan bo‘lsalar-da, quloq tutadilar. Ular hayrat ichida Bobil jamoat ekanligi, o‘z xatolari va gunohlari sababli, osmondan unga yuborilgan haqiqatni rad etgani uchun qulaganligi haqidagi shahodatni eshitadilar. Xalq avvalgi ustozlari oldiga qizg‘in savol bilan borib: Bular rostmi? — deb so‘raganda, xizmatkorlar afsonalarni taqdim etadilar, qo‘rqinchlarini bosish va uyg‘ongan vijdonni tinchlantirish uchun yoqimli narsalarni bashorat qiladilar. Ammo ko‘plar insonlarning yalang‘och obro‘sidan qanoatlanishni rad etib, ochiq-oydin: “Rabbiy shunday deydi”, degan so‘zni talab qilganlari uchun, ommabop ruhoniylar, qadimdagi farziylar singari, o‘z hokimiyatlari shubha ostiga qo‘yilgani uchun g‘azabga to‘lib, bu xabarni Shaytondan deb qoralaydilar va gunohni sevuvchi olomonni uni e’lon qiluvchilarni haqoratlashga hamda quvg‘in qilishga gijgijlaydilar.”

> “As the controversy extends into new fields and the minds of the people are called to God’s downtrodden law, Satan is astir. The power attending the message will only madden those who oppose it. The clergy will put forth almost superhuman efforts to shut away the light lest it should shine upon their flocks. By every means at their command they will endeavor to suppress the discussion of these vital questions. The church appeals to the strong arm of civil power, and, in this work, papists and Protestants unite. As the movement for Sunday enforcement becomes more bold and decided, the law will be invoked against commandment keepers. They will be threatened with fines and imprisonment, and some will be offered positions of influence, and other rewards and advantages, as inducements to renounce their faith. But their steadfast answer is: ‘Show us from the word of God our error’—the same plea that was made by Luther under similar circumstances. Those who are arraigned before the courts make a strong vindication of the truth, and some who hear them are led to take their stand to keep all the commandments of God. Thus light will be brought before thousands who otherwise would know nothing of these truths.” The Great Controversy, 605, 606.

> “Bahs yangi maydonlarga yoyilar ekan va xalqning ongi Xudoning oyoqosti qilingan qonuniga qaratilar ekan, Shayton g‘alayon ko‘taradi. Xabarga hamroh bo‘layotgan qudrat unga qarshi turganlarni faqat battarroq junbushga keltiradi. Ruhoniylar nurning o‘z suruvlari ustiga porlashiga yo‘l qo‘ymaslik uchun deyarli g‘ayritabiiy sa’y-harakatlarni ishga soladilar. O‘z ixtiyorlaridagi har bir vosita bilan ular bu hayotiy muhim masalalar muhokamasini bostirishga urinadilar. Jamoat fuqaroviy hokimiyatning qudratli qo‘liga murojaat qiladi, va bu ishda papachilar hamda protestantlar birlashadilar. Yakshanbani majburiy joriy etish harakati tobora dadilroq va qat’iyroq tus olar ekan, amrlarni tutuvchilarga qarshi qonun ishga solinadi. Ularga jarimalar va qamoq bilan tahdid qilinadi, ayrimlariga esa o‘z e’tiqodlaridan voz kechishga undov sifatida ta’sirli lavozimlar, shuningdek boshqa mukofotlar va imtiyozlar taklif etiladi. Ammo ularning sobit javobi shunday bo‘ladi: ‘Xudoning Kalomidan bizning xatoyimizni ko‘rsating’ — xuddi shunday iltijo Lyuter tomonidan ham shunga o‘xshash sharoitlarda qilingan edi. Sudlar oldiga olib chiqilganlar haqiqatni qudrat bilan himoya qiladilar, va ularni tinglaganlarning ba’zilari Xudoning barcha amrlarini tutish tarafini olishga yetaklanadilar. Shu tariqa, aks holda bu haqiqatlar haqida hech narsa bilmagan bo‘lar edigan minglab kishilar oldiga nur olib kelinadi.” The Great Controversy, 605, 606.

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