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

Doniyor Kitobi — Bir Yuz Sakson Sakkizinchi

From Raphia to Panium: Unveiling the Prophetic Significance of Ancient Battles

Rafiyadan Paniumgacha: Qadimgi janglarning bashoratli ahamiyatini ochib berish

Author

Jeff Pippenger

Published

April 18, 2024

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The Battle of Raphia and the Battle of Panium are two distinct historical events that occurred in different periods and contexts, but they both have significance in the history of ancient Judea and its surrounding regions. The Battle of Raphia took place in 217 BC. The Battle of Panium occurred in 200 BC between the Seleucid kingdom (king of the north) and the Ptolemaic kingdom (king of the south). These two battles are identified in verses eleven through fifteen of Daniel chapter eleven. These two battles preceded the Maccabean Revolt in 167 BC.

Rafiya jangi va Paniy jangi — turli davrlar va sharoitlarda sodir bo‘lgan, o‘zaro farqli ikki tarixiy voqeadir, biroq ularning har ikkalasi ham qadimgi Yahudiya va uning atrofidagi hududlar tarixida muhim ahamiyatga ega. Rafiya jangi miloddan avvalgi 217-yilda bo‘lib o‘tgan. Paniy jangi esa miloddan avvalgi 200-yilda Salavkiylar podsholigi (shimol shohi) bilan Ptolemeylar podsholigi (janub shohi) o‘rtasida sodir bo‘lgan. Bu ikki jang Doniyor kitobining o‘n birinchi bobidagi o‘n birinchi oyatdan o‘n beshinchi oyatgacha bo‘lgan oyatlarda ko‘rsatilgan. Bu ikki jang miloddan avvalgi 167-yilda yuz bergan Makkabiylar qo‘zg‘olonidan oldin sodir bo‘lgan.

The Battle of Panium took its name from the nearby geographical feature, Mount Panium, where the conflict occurred. The name Panium is derived from the Greek god Pan, to whom a temple was there dedicated. The site was known as Panium due to its association with the worship of Pan. The temple complex was often referred to as the Sanctuary of Pan, emphasizing its role as a place of religious devotion and worship dedicated to the god Pan. The term “Nymphaeum” refers to a monument or shrine dedicated to water nymphs in ancient Greek and Roman religion. The temple complex at Panium included a grotto and natural spring, which were believed to be inhabited by nymphs, and thus it was sometimes referred to as the Nymphaeum of Panium.

Paniyum jangi o‘z nomini mojaro sodir bo‘lgan yaqin atrofdagi geografik obyekt — Paniyum tog‘idan olgan. Paniyum nomi yunon xudosi Pan nomidan kelib chiqqan bo‘lib, o‘sha yerda unga bag‘ishlangan ma’bad mavjud edi. Bu joy Pan sig‘inishi bilan bog‘liqligi sababli Paniyum nomi bilan tanilgan. Ma’bad majmuasi ko‘pincha “Pan Muqaddas maskani” deb atalgan bo‘lib, bu uning Pan xudosiga bag‘ishlangan diniy sadoqat va sig‘inish maskani sifatidagi o‘rnini ta’kidlaydi. “Nimfey” atamasi qadimgi yunon va rim dinida suv nimfalariga bag‘ishlangan yodgorlik yoki ziyoratgohni anglatadi. Paniyumdagi ma’bad majmuasi g‘or va tabiiy buloqni o‘z ichiga olgan bo‘lib, ularda nimfalar istiqomat qiladi, deb ishonilgan; shu bois u ba’zan Paniyum Nimfeyi deb ham atalgan.

After the city was rebuilt and expanded by Herod Philip, son of Herod the Great, it was known as Caesarea Philippi in honor of the Roman Emperor Caesar Augustus and Herod Philip himself. The temple complex was an important religious center within this city.

Shahar Buyuk Hirodning o‘g‘li Hirod Filip tomonidan qayta qurilib, kengaytirilgach, u Rim imperatori Qaysar Avgust hamda Hirod Filipning o‘zi sharafiga Qaysariya Filippi nomi bilan tanildi. Ma’bad majmuasi bu shahar ichidagi muhim diniy markaz edi.

During the reign of Emperor Augustus, the temple was rededicated or renamed in honor of Augustus, reflecting the imperial cult and the integration of Roman religious practices into the local religious landscape. The area near the ancient city of Caesarea Philippi, where the temple of Pan was located, was sometimes referred to as the “Gates of Hell” or the “Gates of Hades.”

Imperator Avgust hukmronligi davrida ma’bad Avgust sharafiga qayta bag‘ishlandi yoki qayta nomlandi; bu imperatorlik kultini hamda Rim diniy amaliyotlarining mahalliy diniy manzaraga singdirilganini aks ettirar edi. Pan ma’badi joylashgan qadimgi Kesariya Filippi shahri yaqinidagi hudud ba’zan “Do‘zax darvozalari” yoki “Hades darvozalari” deb atalardi.

In verses sixteen through nineteen of Daniel chapter eleven, the three geographical areas of conquest that pagan Rome was to overcome in order to be established as the fourth kingdom of Bible prophecy and the king of the north in the chapter, are represented. In verse sixteen, the Roman general Pompey is identified as conquering Syria in 65 BC, and then Jerusalem in 63 BC. Verses seventeen through nineteen identify Julius Caesar’s conquering of Egypt, the third of the three obstacles. The Battle of Actium in 31 BC, marks the beginning of the three hundred and sixty years that pagan Rome would rule supremely in fulfillment of verse twenty-four, of Daniel chapter eleven.

Doniyor kitobining o‘n birinchi bobidagi o‘n oltinchi—o‘n to‘qqizinchi oyatlarda, Muqaddas Kitob bashoratining to‘rtinchi shohligi va ushbu bobdagi shimol podshohi sifatida qaror topishi uchun butparast Rim yengib o‘tishi lozim bo‘lgan istiloning uch geografik hududi tasvirlangan. O‘n oltinchi oyatda Rim lashkarboshisi Pompey miloddan avvalgi 65-yilda Suriyani, so‘ng miloddan avvalgi 63-yilda esa Quddusni zabt etgani ko‘rsatiladi. O‘n yettinchi—o‘n to‘qqizinchi oyatlar uch to‘siqning uchinchisi bo‘lgan Misrning Yuliy Tsezar tomonidan zabt etilganini ko‘rsatadi. Miloddan avvalgi 31-yildagi Aktiy janggi Doniyor kitobining o‘n birinchi bobidagi yigirma to‘rtinchi oyatning bajo bo‘lishida, butparast Rim oliy hukmronlik bilan hukm suradigan uch yuz oltmish yilning boshlanishini belgilaydi.

In verse twenty the reign of Augustus Caesar is marked, and in that history, Jesus was born. Then in verses twenty-one and twenty-two the wicked Tiberius Caesar’s reign is identified, thus marking the crucifixion of Christ. In verse twenty-three, the league which the Maccabean Jews entered into with pagan Rome is marked, and thus the flow of history that began in verse eleven is halted, and the historical narrative drops back to the period of 161 BC to 158 BC.

Yigirmanchi oyatda Avgust Qaysarning hukmronligi qayd etiladi, va o‘sha tarixda Iso tug‘ilgan. So‘ng yigirma birinchi va yigirma ikkinchi oyatlarda yovuz Tiberiy Qaysarning hukmronligi ko‘rsatiladi, shu tariqa Masihning xochga mixlanishi belgilab qo‘yiladi. Yigirma uchinchi oyatda esa Makkabiy yahudiylar majusiy Rim bilan tuzgan ittifoq qayd etiladi, va shu bilan o‘n birinchi oyatda boshlangan tarix oqimi to‘xtatiladi hamda tarixiy bayon miloddan avvalgi 161 yildan miloddan avvalgi 158 yilgacha bo‘lgan davrga qaytadi.

Verse twenty-three represents the line of the Maccabees, and though it does not provide all the details of their prophetic line, the record of history does. In 217 BC, the Battle of Raphia took place, and in the aftermath a child king left Egypt vulnerable. As the Seleucid and Greek kings made plans to deal with the child king in the year 200 BC, Rome inserted itself into the history and became the defender of the Egyptian child king. In the same year the Battle of Panium took place. Then in 167 BC the guerilla warfare of the Maccabees, began.

Yigirma uchinchi oyat Makkabiylar sulolasini ifodalaydi, va garchi u ularning bashoratli sulolasining barcha tafsilotlarini bermasa-da, tarixiy qaydlar buni beradi. Miloddan avvalgi 217-yilda Rafiya jangi bo‘lib o‘tdi va uning ortidan bir bola shoh Misrni zaif ahvolda qoldirdi. Miloddan avvalgi 200-yilda Salavkiy va yunon shohlari o‘sha bola shoh bilan qanday muomala qilishni rejalashtirar ekanlar, Rim tarixga aralashib, Misrdagi bola shohning himoyachisiga aylandi. O‘sha yilning o‘zida Paniyum jangi ham bo‘lib o‘tdi. So‘ng miloddan avvalgi 167-yilda Makkabiylarning partizan urushi boshlandi.

The Maccabean revolt began in Modein in 167 BC, and it consisted of the Maccabees not only engaging against the Seleucid Empire, but also engaging the Jews that they had determined were in alliance with the Seleucids. The revolt was religiously motivated, and it was carried out against an internal and external enemy. In 164 BC the Maccabees rededicated the temple, and this event is commemorated by the Jewish celebration of Hanukkah. In that year the infamous Antiochus Epiphanes died. Then from 161 BC to 158 BC the “league” of verse twenty-three was entered into with Rome.

Makkabiylar qoʻzgʻoloni miloddan avvalgi 167-yilda Modeinda boshlandi va u Makkabiylarning nafaqat Salavkiylar imperiyasiga qarshi kurash olib borishidan, balki Salavkiylar bilan ittifoqda deb bilgan yahudiylarga qarshi ham harakat qilishidan iborat edi. Qoʻzgʻolon diniy sabablar bilan qoʻzgʻatilgan boʻlib, u ichki hamda tashqi dushmanga qarshi olib borildi. Miloddan avvalgi 164-yilda Makkabiylar ma’badni qayta bagʻishladilar va bu hodisa yahudiylarning Xanuka bayrami bilan yodga olinadi. Oʻsha yili badnom Antiox Epifan vafot etdi. Soʻng miloddan avvalgi 161-yildan 158-yilgacha yigirma uchinchi oyatdagi “ittifoq” Rim bilan tuzildi.

The only direct reference to the Maccabees, their revolt and their league with Rome, is found in verse twenty-three, but the history of the dynasty, called the Hasmonean Dynasty began at Modein in 167 BC, and continued to the time of the cross. The final representatives of the Hasmonean Dynasty were the Pharisees of Christ’s time period. Therefore, there is a prophetic line of the history of apostate Judaism as represented by the Maccabees which began in 167 BC at the revolt of Modein, which ends in verses twenty-one and twenty-two when Jesus was crucified.

Makkabiylar, ularning qo‘zg‘oloni va Rim bilan tuzgan ittifoqi haqida yagona bevosita eslatma yigirma uchinchi oyatda uchraydi, biroq Hasmoniylar sulolasi deb atalgan ushbu sulolaning tarixi miloddan avvalgi 167-yilda Modeinda boshlangan va xoch davrigacha davom etgan. Hasmoniylar sulolasining so‘nggi vakillari Masih davridagi farziylar edi. Shuning uchun, Makkabiylar orqali ifodalangan murtad yahudiylik tarixining bashoratli bir chizig‘i mavjud bo‘lib, u miloddan avvalgi 167-yilda Modeindagi qo‘zg‘olon bilan boshlanadi va Iso xochga mixlanganida yigirma birinchi va yigirma ikkinchi oyatlarda nihoyasiga yetadi.

Their history reached a turning point in verse sixteen, when Rome, for the first time, through Pompey, conquered Jerusalem. His primary motivation for bringing the destruction upon Jerusalem at that time was a dispute among two factions of the Hasmonean Dynasty. From that point in time (63 BC), Judah was under Roman rule. The Hasmonean Dynasty of the Maccabees begins prophetically at the battle of Modein in 167 BC, then is placed under subjection to Rome in 63 BC. Soon after the beginning of that history the Maccabees initiated and entered into a league with Rome from 161 BC to 158 BC. They were in subjection to Rome from 63 BC until the cross and the ultimate destruction of Jerusalem in the year 70.

Ularning tarixi o‘n oltinchi oyatda burilish nuqtasiga yetadi; o‘sha yerda Rim, ilk bor, Pompey orqali, Quddusni zabt etdi. O‘sha paytda Quddus boshiga halokat keltirilishining asosiy sababi Hasmoniylar sulolasining ikki guruhi o‘rtasidagi nizodan iborat edi. O‘sha vaqtdan boshlab (miloddan avvalgi 63-yil) Yahudo Rim hukmronligi ostida bo‘ldi. Makkabiylarning Hasmoniylar sulolasi bashorat nuqtayi nazaridan miloddan avvalgi 167-yilda Modein jangidan boshlanadi, so‘ng miloddan avvalgi 63-yilda Rimga bo‘ysundiriladi. Bu tarixning boshlanishidan ko‘p o‘tmay, Makkabiylar miloddan avvalgi 161-yildan 158-yilgacha Rim bilan ittifoq tuzdilar va unga kirdilar. Ular miloddan avvalgi 63-yildan to xochgacha va milodiy 70-yilda Quddusning yakuniy vayron qilinishigacha Rimga bo‘ysunish ostida edilar.

The prophetic line of the Maccabees is the line of apostate Judaism, and it therefore typifies the line of apostate Protestantism. From the Battle of Panium until the Sunday law of verse sixteen the prophetic events of 200 BC, 167 BC, 164 BC, and the league from 161 BC to 158 BC will be repeated in the history of apostate Protestantism. These waymarks will occur in the history of the eighth president who is of the seven in advance of the Sunday law. 200 BC represents the external line of the Republican horn in relation to 167 BC, representing the internal line of the apostate Protestant horn.

Makkabiylarning bashoratli qatori murtad yahudiylikning qatoridir, va shu bois u murtad protestantizm qatorining timsolidir. Panium jangidan to o‘n oltinchi oyatdagi yakshanba qonunigacha bo‘lgan davrda miloddan avvalgi 200-yil, miloddan avvalgi 167-yil, miloddan avvalgi 164-yil voqealari hamda miloddan avvalgi 161-yildan 158-yilgacha bo‘lgan ittifoqning bashoratli voqealari murtad protestantizm tarixida takrorlanadi. Bu yo‘lbelgilar yakshanba qonunidan oldin yettitadan bo‘lgan sakkizinchi prezident tarixida sodir bo‘ladi. Miloddan avvalgi 200-yil miloddan avvalgi 167-yilga nisbatan Respublika shoxining tashqi qatorini ifodalaydi, holbuki miloddan avvalgi 167-yil murtad protestant shoxining ichki qatorini ifodalaydi.

These waymarks are essentially hidden within the historical line of the Hasmonean Dynasty, but none-the-less form part of the hidden history of verse forty of Daniel eleven. It is a line that is part of the “that portion of the prophecy of Daniel relating to the last days.”

Bu belgilovchi nuqtalar, mohiyatan, Hasmoniylar sulolasining tarixiy chizig‘i ichida yashiringandir, ammo shunga qaramay, Doniyor 11-bobning qirqinchi oyatidagi yashirin tarixning bir qismini tashkil etadi. Bu chiziq Doniyor bashoratining “oxirgi kunlarga taalluqli bo‘lgan o‘sha qismi”ning tarkibiy qismidir.

The fact that Judaism celebrates Hanukkah in memory of the revolt of the Maccabees, does not define the Maccabees as righteous. Due to rebellion the shekinah never returned to the temple that was rebuilt after the captivity of seventy years. The final prophetic message came through Malachi roughly two centuries before the Maccabees. The history of the Maccabees identifies that they allowed their political leaders to also function as high priest, the very sin that the Egyptian Ptolemy attempted, and that King Uzziah also attempted. Tradition identifies that God intervened to prevent Ptolemy from the sacrilegious action, and God’s Word identifies directly that God did intervene when king Uzziah attempted to perform the work of the priest and king. The final fruit of their dynasty was the Pharisees. There is no reason to conclude the Maccabees were a symbol of righteousness, in spite of the historical reverence modern Judaism’s Jews may hold to.

Yahudiylikning Hanukkah bayramini Makkabiylar qoʻzgʻoloni xotirasiga nishonlashi, Makkabiylarni solih deb belgilamaydi. Isyon tufayli yetmish yillik asirlikdan keyin qayta qurilgan maʼbadga shekinah hech qachon qaytmadi. Soʻnggi bashoratli xabar Makkabiylardan taxminan ikki asr oldin Malaki orqali keldi. Makkabiylar tarixi shuni koʻrsatadiki, ular siyosiy rahbarlariga ayni paytda oliy ruhoniy vazifasini ham bajarishga yoʻl qoʻyganlar; bu esa misrlik Ptolemey urinib koʻrgan, shuningdek Shoh Uziyyo ham urinib koʻrgan ayni gunoh edi. Rivoyatga koʻra, Xudo Ptolemeyni bu muqaddaslikka tajovuz qiluvchi xatti-harakatdan toʻxtatish uchun aralashgan, Xudoning Kalomi esa Shoh Uziyyo ruhoniy va shohning ishini bajarishga uringanida, Xudo haqiqatan ham aralashganini bevosita bildiradi. Ularning sulolasining yakuniy mevasi Farziylar boʻldi. Zamonaviy yahudiylik yahudiylari ularga tarixiy ehtirom bilan qarashlari mumkinligiga qaramay, Makkabiylar solihlikning timsoli boʻlgan, degan xulosaga kelish uchun hech qanday asos yoʻq.

The Protestant reformation began in the time of Luther, and it was a progressive development. It was not a new tradition, for Jesus and His disciples were Protestants. It was an awakening to the darkness of the history where Luther and other reformers were awakened. The climax of that progressive reformation was the Millerite movement. God did not only need to awaken the early reformers to the sins of Babylon, but He intended to bring them into the full understanding of His law, and His work in the heavenly sanctuary. On April 19, 1844 the Protestants rejected the increasing light of the reformation and became apostate Protestantism.

Protestant islohoti Lyuter davrida boshlandi va u bosqichma-bosqich rivojlangan harakat edi. U yangi bir an’ana emas edi, chunki Iso va Uning shogirdlari protestantlar edilar. Bu tarix zulmatida yuz bergan bir uyg‘onish bo‘lib, unda Lyuter va boshqa islohotchilar uyg‘otildilar. O‘sha bosqichma-bosqich islohotning cho‘qqisi Millerchilar harakati bo‘ldi. Xudo nafaqat dastlabki islohotchilarni Bobilning gunohlariga nisbatan uyg‘otishga muhtoj edi, balki U ularni O‘z qonunining to‘la tushunchasiga va samoviy ma’baddagi O‘z ishining to‘la anglanishiga olib kirishni niyat qilgan edi. 1844-yil 19-aprelda protestantlar islohotning tobora ortib borayotgan nurini rad etdilar va murtad protestantizmga aylandilar.

The faithful Millerites then were “given the mantle” and directed into the Most Holy Place to finish the work to become mature Protestant Christians. In 1863 those who had been given the mantle, through disobedience, set aside the mantle of Protestantism, and took the mantle of Laodicea. In the final period of the sealing of the one hundred and forty-four thousand, which began twenty-two years after September 11, 2001, in 2023, the Lion of the tribe of Judah is unsealing the truths that fill up the hidden history of verse forty of Daniel chapter eleven, which is the history from the collapse of the Soviet Union in 1989 unto the soon coming Sunday law. In doing this, He has unsealed the history of apostate Judaism as a symbol of apostate Protestantism.

Shunda sodiq Millerchilar “manto berilgan” holda, yetuk protestant masihiylar bo‘lish ishini nihoyasiga yetkazish uchun Eng Muqaddas Joyga yo‘naltirildilar. 1863 yilda esa, manto berilganlar itoatsizlik orqali Protestantizm mantosini bir chetga surib, Laodikiya mantosini oldilar. 2001-yil 11-sentabrdan yigirma ikki yil o‘tib, 2023 yilda boshlangan bir yuz qirq to‘rt mingning muhrlanishining yakuniy davrida, Yahudo qabilasining Arsloni Daniel kitobining o‘n birinchi bobidagi qirqinchi oyatning yashirin tarixini to‘ldiruvchi haqiqatlarni muhrdan ochmoqda; bu tarix 1989 yilda Sovet Ittifoqining qulashidan tortib, tez orada keladigan Yakshanba qonunigachadir. Buni qilish orqali U murtad Yahudiylik tarixini murtad Protestantizmning timsoli sifatida muhrdan ochdi.

Both lines of God’s apostate people, whether those of literal Judah or spiritual Judah (both glorious lands), end at the conquering of Jerusalem, the former in 63 BC, and the latter at the soon coming Sunday law. Both lines represent warfare that is motivated by misguided religious convictions. Both lines represent a warfare against the religious philosophies of Greece, and both lines end up with the apostates being in subjection to Rome. I identify the three battles of verse forty representing the collapse of the Soviet Union in 1989, the Ukraine War, and Panium at the Sunday law for the purpose of identifying a distinction between those three battles and the three world wars.

Xudoning murtad xalqining har ikkala yo‘nalishi — xoh so‘zma-so‘z Yahudoga, xoh ruhiy Yahudoga (ikkalasi ham ulug‘vor yurtlar) taalluqli bo‘lsin — Quddusning zabt etilishi bilan nihoyasiga yetadi: birinchisi miloddan avvalgi 63-yilda, ikkinchisi esa tez orada keladigan yakshanba qonuni paytida. Har ikkala yo‘nalish ham adashgan diniy e’tiqodlar turtki bergan urushni ifodalaydi. Har ikkala yo‘nalish ham Yunonistonning diniy falsafalariga qarshi urushni ifodalaydi, va har ikkala yo‘nalishning oxirida murtadlar Rimga bo‘ysundirilgan bo‘ladi. Men qirqinchi oyatdagi uchta jangni 1989-yilda Sovet Ittifoqining qulashi, Ukraina urushi va yakshanba qonuni paytidagi Paniyumni ifodalovchi deb belgilayman; buning maqsadi o‘sha uchta jang bilan uchta jahon urushi o‘rtasidagi farqni aniqlashdir.

> “God’s word has given warning of the impending danger; let this be unheeded, and the Protestant world will learn what the purposes of Rome really are, only when it is too late to escape the snare. She is silently growing into power. Her doctrines are exerting their influence in legislative halls, in the churches, and in the hearts of men. She is piling up her lofty and massive structures in the secret recesses of which her former persecutions will be repeated. Stealthily and unsuspectedly she is strengthening her forces to further her own ends when the time shall come for her to strike. All that she desires is vantage ground, and this is already being given her. We shall soon see and shall feel what the purpose of the Roman element is. Whoever shall believe and obey the word of God will thereby incur reproach and persecution.” The Great Controversy, 581.

> “Xudoning Kalomi yaqinlashib kelayotgan xavf haqida ogohlantirish bergan; agar bu e’tiborsiz qoldirilsa, protestant dunyosi Rimning maqsadlari aslida nima ekanini faqat tuzoqdan qutulib bo‘lmaydigan darajada kech bo‘lgandagina bilib oladi. U jimjitlik bilan kuchga to‘lib bormoqda. Uning ta’limotlari qonun chiqaruvchi majlislarda, jamoatlarda va insonlar qalblarida o‘z ta’sirini o‘tkazmoqda. U o‘zining ulug‘vor va mahobatli inshootlarini qad ko‘tarmoqda; ularning maxfiy puchmoqlarida uning avvalgi ta’qiblari yana takrorlanadi. U yashirincha va hech kim sezmagan holda, o‘z vaqtida zarba berish fursati kelganda o‘z maqsadlarini ilgari surish uchun kuchlarini mustahkamlamoqda. U istaydigan narsa faqat qulay mavqedir, va bu allaqachon unga berilmoqda. Tez orada biz Rim unsurining maqsadi nima ekanini ko‘ramiz va his qilamiz. Kimki Xudoning Kalomiga ishonsa va unga itoat etsa, shu bilan haqorat va ta’qibga duchor bo‘ladi.” The Great Controversy, 581.

From verse ten, which identifies the collapse of the Soviet Union in 1989, unto the Battle of Panium in verse fifteen, the papacy has been “strengthening her forces to further her own ends when the time shall come for her to strike.” These verses identify the prophetic circumstances that are the “snare” that has been prepared by the papacy, which will be impossible to “escape.” In the final engagement, represented by the Battle of Panium, the image of the beast will be formed in the United States. The formation of that image is the final test for God’s people of the last days.

O‘ninchi oyatda 1989-yildagi Sovet Ittifoqining qulashini ko‘rsatadigan joydan boshlab, o‘n beshinchi oyatdagi Panium jangigacha bo‘lgan davrda, papalik “o‘z maqsadlarini yanada ilgari surish uchun, zarba berish vaqti kelganda, o‘z kuchlarini mustahkamlab kelmoqda.” Bu oyatlar papalik tomonidan tayyorlangan va undan “qochib qutulish” imkonsiz bo‘ladigan “tuzoq” bo‘lgan bashoratli sharoitlarni ko‘rsatadi. Panium jangi bilan ifodalangan yakuniy to‘qnashuvda, hayvonning surati Amerika Qo‘shma Shtatlarida barpo etiladi. O‘sha suratning barpo etilishi oxirgi kunlardagi Xudoning xalqi uchun yakuniy sinovdir.

> “The Lord has shown me clearly that the image of the beast will be formed before probation closes; for it is to be the great test for the people of God, by which their eternal destiny will be decided. … In Revelation 13 this subject is plainly presented; [Revelation 13:11–17, quoted].

> “Rabbiy menga aniq ko‘rsatdiki, inoyat muddati yopilishidan oldin yirtqichning surati barpo etiladi; chunki bu Xudoning xalqi uchun ularning abadiy taqdiri hal qilinadigan buyuk sinov bo‘lishi kerak. … Vahiy 13-bobda bu mavzu ravshan bayon etilgan; [Vahiy 13:11–17, iqtibos keltirilgan].

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

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

The formation of the image of the beast is represented by the period when the league of Rome was entered into. The Protestant horn of the United States became the daughters of Rome in 1844, and the beginning of their history is repeated at the end of their history when they once again determine to imitate their mother.

Hayvon suratining shakllanishi Rim ittifoqiga kirilgan davr orqali ifodalanadi. Qo‘shma Shtatlarning protestant shoxi 1844-yilda Rimning qizlariga aylandi, va ularning tarixining boshlanishi, ular yana bir bor o‘z onalariga taqlid qilishga qaror qilganlarida, tarixlarining oxirida takrorlanadi.

> “I saw that the two-horned beast had a dragon’s mouth, and that his power was in his head, and that the decree would go out of his mouth. Then I saw the Mother of Harlots; that the mother was not the daughters, but separate and distinct from them. She has had her day, and it is past, and her daughters, the Protestant sects, were the next to come on the stage and act out the same mind that the mother had when she persecuted the saints. I saw that as the mother has been declining in power, the daughters had been growing, and soon they will exercise the power once exercised by the mother.

> “Men ikki shoxli maxluqning ajdahoning og‘ziga ega ekanini, uning qudrati boshida ekanini va farmon uning og‘zidan chiqishini ko‘rdim. So‘ngra Men Fohishalarning Onasini ko‘rdim; ona qizlar emas, balki ulardan alohida va farqli edi. U o‘z davrini o‘tkazgan, va bu davr ortda qolgan, uning qizlari esa — protestant mazhablari — sahnaga keyin chiqib, ona muqaddaslarni quvg‘in qilgan paytda unda bo‘lgan ayni ruhiyatni namoyon etadilar. Men shuni ko‘rdimki, ona qudratda susayib borgan sari, qizlar esa kuchayib borgan, va yaqinda ular bir vaqtlar ona tomonidan amalga oshirilgan hokimiyatni ishga soladilar.”

> “I saw the nominal church and nominal Adventists, like Judas, would betray us to the Catholics to obtain their influence to come against the truth. The saints then will be an obscure people, little known to the Catholics; but the churches and nominal Adventists who know of our faith and customs (for they hated us on account of the Sabbath, for they could not refute it) will betray the saints and report them to the Catholics as those who disregard the institutions of the people; that is, that they keep the Sabbath and disregard Sunday.

> “Men nomigagina cherkov va nomigagina adventistlar Yahudoga o‘xshab, bizga qarshi haqiqatga hujum qilish uchun katoliklarning ta’sirini qo‘lga kiritish maqsadida bizni ularga xiyonat qilishlarini ko‘rdim. O‘shanda azizlar ko‘zga tashlanmaydigan, katoliklar orasida kam tanilgan bir xalq bo‘ladilar; biroq bizning e’tiqodimiz va urf-odatlarimizni biladigan cherkovlar va nomigagina adventistlar (chunki ular Shabbat tufayli bizdan nafratlanar edilar, negaki uni rad eta olmas edilar) azizlarga xiyonat qiladilar va ularni xalqning muassasalarini mensimaydiganlar sifatida katoliklarga xabar qiladilar; ya’ni, ular Shabbatga rioya qiladilar va yakshanbani mensimaydilar.”

> “Then the Catholics bid the Protestants to go forward, and issue a decree that all who will not observe the first day of the week, instead of the seventh day, shall be slain. And the Catholics, whose numbers are large, will stand by the Protestants. The Catholics will give their power to the image of the beast. And the Protestants will work as their mother worked before them to destroy the saints. But before their decree bring or bear fruit, the saints will be delivered by the Voice of God.” Spalding and Magan, 1, 2.

> “Shunda katoliklar protestantlarga oldinga borishni buyuradilar va haftaning yettinchi kuni o‘rniga birinchi kunini saqlamaydiganlarning barchasi o‘ldirilishi lozimligi haqida farmon chiqaradilar. Son-sanoqlari ko‘p bo‘lgan katoliklar esa protestantlarni qo‘llab-quvvatlaydilar. Katoliklar o‘z qudratini mahluqning suratiga beradilar. Protestantlar esa ulardan oldin onalari qanday ish tutgan bo‘lsa, xuddi shunday tarzda muqaddaslarni yo‘q qilish uchun ish yuritadilar. Ammo ularning farmoni samara berishidan oldin, muqaddaslar Xudoning Ovozi bilan xalos qilinadilar.” Spalding and Magan, 1, 2.

In the passage there are two groups of “nominal,” which means “in name only,” that betray God’s faithful ones to the Catholics. Ellen White’s understanding of nominal churches and nominal Adventists is different than what they actually represent in the last days, for her understanding of a “nominal Adventist,” would have represented a Christian who professed to believe in the return of Christ. But the prophets speak more for the last days, than the days in which they lived, and a “nominal Adventist,” in the last days represents the Laodicean Seventh-day Adventist church, and the nominal churches are the descendants of those who became the daughters of Rome in 1844.

Ushbu parchada “nominal”, ya’ni “faqat nomigagina” bo‘lgan ikki guruh tilga olinadi; ular Xudoning sodiq kishilarini katoliklarga xiyonat bilan topshiradilar. Ellen Uaytning nominal jamoatlar va nominal adventistlar haqidagi tushunchasi ularning oxirgi kunlarda aslida nimani anglatishidan farq qiladi; chunki uning “nominal adventist” haqidagi tushunchasi Masihning qaytishiga ishonishini e’tirof etuvchi masihiy kishini anglatgan bo‘lar edi. Ammo payg‘ambarlar o‘zlari yashagan kunlardan ko‘ra ko‘proq oxirgi kunlar haqida so‘zlaydilar, va oxirgi kunlarda “nominal adventist” Laodikiya Yettinchi kun adventistlari jamoatini anglatadi, nominal jamoatlar esa 1844-yilda Rimning qizlariga aylanganlarning avlodlaridir.

Seventh-day Adventists will hate the “obscure people,” who are God’s true representatives for they “cannot refute the Sabbath truth,” which represents the Sabbath of the land resting. The Seventh-day Adventist church professes to uphold the seventh-day as the day of worship, but in the last days the Sabbath they can not refute is the “seven times,” of Leviticus twenty-six, which was the first foundational truth they rejected in 1863.

Yettinchi kun adventistlari Xudoning haqiqiy vakillari bo‘lgan “notanish xalq”dan nafratlanadilar, chunki ular yerning shanba oromi ifodalagan Shabbat haqiqatini “rad eta olmaydilar”. Yettinchi kun adventistlari jamoati ibodat kuni sifatida yettinchi kunni qo‘llab-quvvatlashini e’tirof etadi, biroq oxirgi kunlarda ular rad eta olmaydigan Shabbat — bu Levilar yigirma oltinchi bobdagi “yetti vaqt” bo‘lib, ular 1863-yilda rad etgan ilk poydevoriy haqiqat edi.

The passage that we are now addressing is identifying the prophetic dynamics associated with the history that begins at the soon coming Sunday law, but the final testing history that follows the Sunday law is first accomplished within the United States. At the Sunday law the United States will force the entire world to erect an image to the beast, but before they accomplish that work, they will have erected an image to the beast in the United States.

Hozir biz ko‘rib chiqayotgan parcha yaqinda keladigan yakshanba qonuni bilan boshlanadigan tarixga aloqador bashoratli dinamikani aniqlab bermoqda, biroq yakshanba qonunidan keyin keladigan yakuniy sinov tarixi avvalo Amerika Qo‘shma Shtatlari ichida amalga oshadi. Yakshanba qonuni paytida Amerika Qo‘shma Shtatlari butun dunyoni hayvonga bir tasvir o‘rnatishga majbur qiladi, ammo ular bu ishni bajarishlaridan oldin, Amerika Qo‘shma Shtatlarining o‘zida hayvonga bir tasvirni o‘rnatgan bo‘ladilar.

> “As America, the land of religious liberty, shall unite with the Papacy in forcing the conscience and compelling men to honor the false sabbath, the people of every country on the globe will be led to follow her example.” Testimonies, volume 6, 18.

> “Diniy erkinlik yurti bo‘lgan Amerika vijdonni majburlash va odamlarni soxta shanba kunini ulug‘lashga majbur etishda Papalik bilan birlashar ekan, yer yuzidagi har bir mamlakatning xalqlari uning o‘rnagiga ergashishga yo‘naltiriladi.” Testimonies, 6-jild, 18-bet.

> “Foreign nations will follow the example of the United States. Though she leads out, yet the same crisis will come upon our people in all parts of the world.” Testimonies, volume 6, 395.

> “Chet elatlar Amerika Qo‘shma Shtatlarining namunasiga ergashadilar. Garchi u yetakchilik qilsa-da, ayni o‘sha inqiroz dunyoning barcha qismlaridagi xalqimiz boshiga ham keladi.” Testimonies, 6-jild, 395.

The great test for the people of God, occurs before the Sunday law, for at the Sunday law probation closes for Seventh-day Adventists. The test is represented as the formation of the image of the beast, and the image of the beast is the combination of church and state, with the church in control of the relationship. Just as the Protestants became a daughter of Rome in 1844, and a daughter is the image of her mother, the apostate Protestants will accomplish a parallel work in the last days, for Jesus always illustrates the end of a thing with the beginning of a thing.

Xudoning xalqi uchun buyuk sinov Yakshanba qonunidan oldin sodir bo‘ladi, chunki Yakshanba qonuni joriy etilganda Yettinchi kun Adventistlari uchun sinov muddati yopiladi. Bu sinov vahshiyning suratining shakllanishi sifatida tasvirlanadi, vahshiyning surati esa jamoat va davlatning birikmasi bo‘lib, bunda munosabat ustidan nazorat jamoat qo‘lida bo‘ladi. Xuddi protestantlar 1844-yilda Rimning qiziga aylanganidek, va qiz o‘z onasining surati bo‘lgani kabi, murtad protestantlar ham oxirgi kunlarda shunga parallel ishni amalga oshiradilar, chunki Iso har doim bir narsaning oxirini o‘sha narsaning boshlanishi bilan tasvirlaydi.

The history represented by the “league” of verse twenty-three of Daniel chapter eleven, represented a professed apostate people of the glorious land reaching out to form a union with Rome. 161 BC to 158 BC represents the formation of the image of the beast that culminates at the Sunday law.

Doniyor kitobining o‘n birinchi bobidagi yigirma uchinchi oyatdagi “ittifoq” bilan ifodalangan tarix, ulug‘vor yurtning imondan qaytganini da’vo qiluvchi bir xalqning Rim bilan ittifoq tuzish uchun qo‘l cho‘zishini ifodalaydi. Miloddan avvalgi 161 yildan miloddan avvalgi 158 yilgacha bo‘lgan davr yakshanba qonuni bilan yakun topadigan maxluq suratining shakllanishini ifodalaydi.

We will continue this study in the next article.

Biz bu tadqiqotni keyingi maqolada davom ettiramiz.

> “But what is the ‘image to the beast’? and how is it to be formed? The image is made by the two-horned beast, and is an image to the beast. It is also called an image of the beast. Then to learn what the image is like and how it is to be formed we must study the characteristics of the beast itself—the papacy.

> “Ammo ‘hayvonga qiyofa’ nima? va u qanday shakllantiriladi? Qiyofa ikki shoxli hayvon tomonidan yaratiladi va hayvonga qiyofadir. U, shuningdek, hayvonning qiyofasi deb ham ataladi. Demak, qiyofa qanday ekanini va u qanday shakllantirilishini bilish uchun, avvalo hayvonning o‘ziga xos xususiyatlarini — papalikni — o‘rganishimiz kerak.

> “When the early church became corrupted by departing from the simplicity of the gospel and accepting heathen rites and customs, she lost the Spirit and power of God; and in order to control the consciences of the people, she sought the support of the secular power. The result was the papacy, a church that controlled the power of the state and employed it to further her own ends, especially for the punishment of ‘heresy.’ In order for the United States to form an image of the beast, the religious power must so control the civil government that the authority of the state will also be employed by the church to accomplish her own ends.” The Great Controversy, 443.

> “Ilk jamoat xushxabarning soddaligidan chekinib, majusiy marosimlar va urf-odatlarni qabul qilish orqali buzilganda, u Xudoning Ruhi va qudratini yo‘qotdi; va xalqning vijdonlari ustidan nazorat o‘rnatish uchun u dunyoviy hokimiyatning tayanchini izlab topdi. Buning natijasi papalik bo‘ldi, ya’ni davlat hokimiyatini nazorat qilgan va undan o‘z maqsadlarini, ayniqsa, ‘bid’at’ni jazolashni, ilgari surish uchun foydalangan cherkov. Qo‘shma Shtatlar mahluqning suratini barpo etishi uchun, diniy hokimiyat fuqaroviy hukumatni shunday nazorat qilishi kerakki, davlatning vakolati ham cherkov tomonidan o‘z maqsadlarini amalga oshirish uchun qo‘llanilsin.” Buyuk kurash, 443.

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