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# The Book of Joel and The Laodicean Seventh-day Adventist Church - Number Forty-Six

Yoel Kitobi va Laodikiyadagi Yettinchi kun adventistlari jamoati — Qirq oltinchi son

Number Forty-Six

Qirq oltinchi raqam

Author

Jeff Pippenger

Published

February 12, 2026

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Caesarea Philippi to Caesarea Maritima represents the period from the third to the ninth hour, which is divided at the sixth hour. The division of Caesarea to Caesarea was the Mount of Transfiguration. The Mount of Transfiguration aligns two other lines to the waymark of three steps that precedes the Pentecostal Sunday law by five days.

Qaysariya Filippidan Qaysariya Maritimagacha bo‘lgan davr uchinchi soatdan to to‘qqizinchi soatgacha bo‘lgan vaqtni ifodalaydi; bu vaqt oltinchi soatda bo‘linadi. Qaysariyadan Qaysariyagacha bo‘lgan bo‘linish O‘zgartirilish Tog‘i edi. O‘zgartirilish Tog‘i yana ikki boshqa chiziqni Hosil bayrami yakshanba qonunidan besh kun oldin keladigan uch qadamli yo‘l belgisi bilan muvofiqlashtiradi.

At the Mount, God the Father spoke a second time. The first time He spoke was at Christ’s baptism, the last time was just before the cross.

Tog‘da Ota Xudo ikkinchi marta gapirdi. U birinchi marta Masihning suvga cho‘mishida gapirgan edi, oxirgi marta esa xoch oldidan sal avval gapirdi.

> Now is my soul troubled; and what shall I say? Father, save me from this hour: but for this cause came I unto this hour. Father, glorify thy name. Then came there a voice from heaven, saying, I have both glorified it, and will glorify it again. The people therefore, that stood by, and heard it, said that it thundered: others said, An angel spake to him. John 12:27–29.

> Endi jonim iztirobdadir; va Men nima deyman? Ey Ota, Meni bu soatdan qutqar; ammo Men ayni shu sabab uchun bu soatga keldim. Ey Ota, O‘z nomingni ulug‘la. Shunda osmondan bir ovoz keldi: Men uni ham ulug‘ladim, yana ulug‘layman ham. Shuning uchun u yerda turib, buni eshitgan xalq momaqaldiroq bo‘ldi, dedi; boshqalar esa: Unga bir farishta gapirdi, dedilar. Yuhanno 12:27–29.

God glorifies His name when He seals the one hundred and forty-four thousand and writes upon them His name.

Xudo bir yuz qirq to‘rt ming kishini muhrlab, ularga O‘z ismini yozganida, O‘z ismini ulug‘laydi.

> Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name. He that hath an ear, let him hear what the Spirit saith unto the churches. Revelation 3:12, 13.

> G‘olib kelganni Men O‘z Xudoyimning ma’badida ustun qilurman, va u endi hech qachon tashqariga chiqmas; va uning ustiga O‘z Xudoyimning nomini, O‘z Xudoyimning shahrining nomini — ya’ni, Xudoyim huzuridan osmondan tushib keladigan yangi Quddusning nomini — va O‘zimning yangi nomimni yozurman. Qulog‘i bor eshitsin, Ruh jamoatlarga nima deyotgan bo‘lsa. Vahiy 3:12, 13.

At the Mount of Transfiguration, Peter, James and John were the only disciples present, as they were at the resurrection of Jairus’ daughter and also again at Gethsemane. Gethsemane, like unto the Father speaking in John twelve—came just before the cross. Gethsemane means “oil press,” identifying the oil test of the virgins. Gethsemane is the “crisis” that brings the soul “face to face with death,” and the wise virgins pass the test, for in the second temple test they came face to face with life, as Jesus taught “face to face” for thirty days.

O‘zgartirilish Tog‘ida faqat Butrus, Yoqub va Yuhanno hozir edilar; xuddi ular Yairning qizi tiriltirilganida va keyin yana Getsemanida ham hozir bo‘lganlaridek. Getsemani, xuddi Yuhanno o‘n ikkinchi bobda Otaning so‘zlagani singari, xochdan sal oldin kelgan. Getsemani “zaytun moyi siqiladigan joy” degan ma’noni anglatadi, bu esa bokiralarning moy sinovini ko‘rsatadi. Getsemani jonni “o‘lim bilan yuzma-yuz” keltiradigan “inqiroz”dir, va dono bokiralar sinovdan o‘tadilar, chunki ikkinchi ma’bad sinovida ular hayot bilan yuzma-yuz kelgan edilar, zero Iso o‘ttiz kun davomida “yuzma-yuz” ta’lim bergan edi.

The first time the Father spoke was at Christ’s baptism and the first time He exclusively took Peter, James and John was when the twelve-year-old daughter of Jairus was resurrected. The resurrection of the twelve-year-old virgin aligns with the baptism of Christ, which symbolizes the power of the resurrection. The resurrection of Jairus’s daughter aligns with the baptism of Christ and Caesarea Philippi. Gethsemane and the troubling of Christ when the Father spoke just before the cross align with Caesarea Maritima.

Otа birinchi marta Masihning suvga cho‘mdirilishida gapirdi, va U faqat Butrus, Yoqub va Yuhannoni alohida olib ketgan birinchi voqea o‘n ikki yoshli Yairning qizi tiriltirilgan payt edi. O‘n ikki yoshli bokiraning tirilishi Masihning suvga cho‘mdirilishiga mos keladi; bu esa tirilish qudratini ramziy ifodalaydi. Yairning qizining tirilishi Masihning suvga cho‘mdirilishi va Qaysariya Filipiga mos keladi. Getsemaniya va xochdan oldin, Ota gapirganida, Masihning iztirobga tushishi Qaysariya Maritimaga mos keladi.

Line upon line Peter represents the one hundred and forty-four thousand who are sealed at Caesarea Philippi, when Simon Barjona’s name is changed to Peter. Once sealed at Panium, which is Caesarea Philippi, Peter goes to the sixth hour of the Mount, where he is lifted up as an ensign as he continues on to answer the call of Cornelius at Caesarea Maritima. At Caesarea Philippi Peter leaves the Exeter camp meeting with the seal of God and the message of the Midnight Cry to proclaim. The message of Islam as represented by the feast of trumpets carries Peter on to Caesarea by the sea. The message of Islam lifts up Peter to the view of the world, for Peter has predicted the prophetic arrival of Islam in advance of the feast of trumpets.

Satrma-satr Butrus Simon Barjona ismi Butrusga o‘zgartirilgan paytda, Qaysariya Filippida muhrlangan bir yuz qirq to‘rt mingni ifodalaydi. Paniumda, ya’ni Qaysariya Filippida muhrlangach, Butrus Tog‘ning oltinchi soatiga boradi; u yerda Qaysariya Maritimadagi Korniliyning chaqirig‘iga javob berish yo‘lida davom etar ekan, bayroq singari ko‘tariladi. Qaysariya Filippida Butrus Exeter lager yig‘inini Xudoning muhri va e’lon qilinishi lozim bo‘lgan Yarim tun faryodi xabari bilan tark etadi. Karnaylar bayrami bilan ifodalangan Islom xabari Butrusni dengiz bo‘yidagi Qaysariyaga eltadi. Islom xabari Butrusni dunyo nigohi oldida yuksaltiradi, chunki Butrus Islomning payg‘ambarlikdagi kelishini karnaylar bayramidan oldin bashorat qilgan.

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

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

Line upon line the Elijah message is the message that is premised upon aligning the fathers with their children. Elijah was Father Miller, who illustrates his children. The one hundred and forty-four thousand are the children of William Miller, and to turn the hearts of Miller to his children is to align Millerite history with the history of Elijah, as well as John the Baptist with the messenger associated with the one hundred and forty-four thousand. An element of the alignment of these four lines is that in each of the testing histories of Elijah, John and Miller the only message of present truth—was the message which came through the messenger.

Satr ustiga satr tarzida, Ilyos xabari — otalarni o‘z farzandlari bilan muvofiqlashtirishga asoslangan xabardir. Ilyos Ota Miller edi, u o‘z farzandlarini tasvirlaydi. Yuz qirq to‘rt ming — Uilyam Millerning farzandlaridir, va Millarning qalbini uning farzandlariga qaratish — Millerchilar tarixini Ilyos tarixi bilan, shuningdek, Yahyo Cho‘mdiruvchini yuz qirq to‘rt ming bilan bog‘liq xabarchi bilan muvofiqlashtirish demakdir. Bu to‘rt yo‘nalishning muvofiqlashtirilishidagi unsurlardan biri shuki, Ilyos, Yahyo va Millarning sinov tarixlarining har birida hozirgi haqiqatning yagona xabari xabarchi orqali kelgan xabar edi.

> And Elijah the Tishbite, who was of the inhabitants of Gilead, said unto Ahab, As the Lord God of Israel liveth, before whom I stand, there shall not be dew nor rain these years, but according to my word. 1 Kings 17:1.

> Gilad aholisidan bo‘lgan tishbiy Ilyos Axabga dedi: “Men huzurida turgan Isroilning Egasi Xudovand tirik ekan, mening so‘zimga ko‘ra bo‘lmasa, shu yillarda na shudring, na yomg‘ir yog‘adi.” 3 Shohlar 17:1.

Sister White is clear that those who did not accept the message of John, who Jesus identified as Elijah, would not be benefitted by the teachings of Jesus, and also that those who rejected the message of Miller, as represented as the first angel’s message, could not be benefitted by the message of the second angel. Accompanying Elijah’s announcement that rain would only come at his command, was the ultimate test that included the command to choose between Elijah’s message or Baal’s message. The prophetic symbol of “how long” aligns Elijah’s Mount Carmel with the Sunday law.

Uayt opa shuni ravshan ko‘rsatadiki, Iso Ilyos deb ta’riflagan Yuhannoning xabarini qabul qilmaganlar, Isoning ta’limotlaridan foyda ko‘rmagan bo‘lur edilar; shuningdek, birinchi farishtaning xabari sifatida ifodalangan Millerning xabarini rad etganlar ham ikkinchi farishtaning xabaridan foyda ko‘ra olmas edilar. Yomg‘ir faqat uning amri bilan yog‘ishini Ilyos e’lon qilganiga hamroh tarzda, Ilyosning xabari bilan Baalning xabari o‘rtasida tanlov qilish buyrug‘ini o‘z ichiga olgan so‘nggi sinov ham kelgan edi. “Qachongacha” degan bashoriy ramz Ilyosning Karmil tog‘ini yakshanba qonuni bilan muvofiqlashtiradi.

> So Ahab sent unto all the children of Israel, and gathered the prophets together unto mount Carmel. And Elijah came unto all the people, and said, How long halt ye between two opinions? if the Lord be God, follow him: but if Baal, then follow him. And the people answered him not a word. Then said Elijah unto the people, I, even I only, remain a prophet of the Lord; but Baal’s prophets are four hundred and fifty men. Let them therefore give us two bullocks; and let them choose one bullock for themselves, and cut it in pieces, and lay it on wood, and put no fire under: and I will dress the other bullock, and lay it on wood, and put no fire under: And call ye on the name of your gods, and I will call on the name of the Lord: and the God that answereth by fire, let him be God. And all the people answered and said, It is well spoken. 1 Kings 18:20–24.

> Shunday qilib, Axab Isroilning barcha o‘g‘illariga xabar yubordi va payg‘ambarlarni Karmel tog‘iga yig‘di. Ilyos esa butun xalq oldiga chiqib, dedi: Qachongacha ikki fikr orasida oqsoqlanib yurasizlar? Agar Egamiz Xudo bo‘lsa, Unga ergashinglar; agar Baal bo‘lsa, unda unga ergashinglar. Xalq esa unga bir og‘iz ham javob bermadi. Shunda Ilyos xalqqa dedi: Men, faqat men yolg‘iz, Egamizning payg‘ambari bo‘lib qoldim; Baalning payg‘ambarlari esa to‘rt yuz ellik kishidir. Endi bizga ikkita buqa bersinlar; ular o‘zlari uchun bitta buqani tanlab olib, uni bo‘laklab, yog‘och ustiga qo‘ysinlar, ammo tagiga olov qo‘ymasinlar; men esa boshqa buqani tayyorlab, yog‘och ustiga qo‘yaman va tagiga olov qo‘ymayman. So‘ng sizlar o‘z xudolaringizning nomini chaqiringlar, men esa Egamizning nomini chaqiraman; olov bilan javob beradigan Xudo — o‘sha Xudodir. Va butun xalq javob berib dedi: Bu yaxshi aytildi. 3 Shohlar 18:20–24.

The test of Carmel was choosing between two messages. A test between true and false prophecy, and the messenger Elijah or the prophets who sat at Jezebel’s table. It was about the messenger and the message. In 1844, Carmel was repeated as the Lord brought about a test which manifested Miller as the true prophet, and Miller’s message as the dew and rain. The distinction between the true prophet and true message in contrast with the false prophet and the false message was represented at the Exeter camp meeting by the Exeter tent and the tent of the Watertown group. Two tabernacles representing the true in contrast with the false. The distinction made at Carmel and the history of 1844 is identified at Caesarea Philippi when Peter is sealed and lifted up to the Mount as an ensign. He is lifted up because he had claimed that his message was the only true message of the latter rain. He was lifted up when his prediction was fulfilled.

Karmelning sinovi ikki xabar o‘rtasidagi tanlov edi. Bu haqiqiy va soxta bashorat o‘rtasidagi, hamda xabarchi Ilyos bilan Izebelning dasturxonida o‘tirgan payg‘ambarlar o‘rtasidagi sinov edi. Masala xabarchi va xabar haqida edi. 1844-yilda Rabbiy Millerning haqiqiy payg‘ambar ekanini va Millerning xabari shabnam hamda yomg‘ir ekanini namoyon qilgan sinovni vujudga keltirganda, Karmel takrorlandi. Haqiqiy payg‘ambar va haqiqiy xabarning, soxta payg‘ambar va soxta xabardan farqi Exeter lager yig‘inida Exeter chodiri va Watertown guruhi chodiri orqali ifodalandi. Ikkita chodir — haqiqiyni soxtaga qarama-qarshi qo‘yib ifodalovchi ikki muqaddas chodir. Karmelda qilingan farqlash va 1844-yil tarixi, Butrus muhrlanib, bayroq sifatida toqqa ko‘tarilganida, Kesariya Filippi hodisasida aniqlanadi. U ko‘tarildi, chunki u o‘z xabari so‘nggi yomg‘irning yagona haqiqiy xabari ekanini da’vo qilgan edi. Bashorati amalga oshganida, u yuksaltirildi.

The feast of trumpets is the third and litmus test in the Pentecostal season and before the litmus test Peter identifies that Islam is to be loosed to mark the beginning of the proclamation of the Midnight Cry. The fulfillment of prophecy is what made the distinction between the Millerites and the Protestants, who represent the former covenant people who are being passed by. Elijah personally killed the false prophets, once the distinction between true and false was manifested. The distinction is made at the feast of trumpets, when a prediction of Islam is fulfilled.

Karnaylar bayrami Elliginchi kun mavsumidagi uchinchi va hal qiluvchi sinovdir; va bu hal qiluvchi sinovdan oldin Butrus Islomning qo‘yib yuborilishi Yarim tun nidosi e’lonining boshlanishini belgilashini ko‘rsatadi. Bashoratning bajo bo‘lishi o‘tkazib yuborilayotgan avvalgi ahd xalqini ifodalovchi protestantlar bilan milleritlar o‘rtasidagi farqni yuzaga keltirgan narsa edi. Ilyos haqiqiy bilan soxta o‘rtasidagi farq namoyon bo‘lgach, soxta payg‘ambarlarni shaxsan o‘ldirgan. Bu farq Karnaylar bayramida, Islom haqidagi bashorat bajo bo‘lganda, namoyon qilinadi.

The Midnight Cry of Millerite history was a prediction that was corrected and thereafter fulfilled. It was fulfilled on October 22, 1844, whereas Miller’s original understanding of the Midnight Cry was the year 1843. Samuel Snow represents the correction of the message, and his message became known as the “true” Midnight Cry message.

Millerchilar tarixidagi Yarim tun nidosi tuzatilgan, so‘ngra esa amalga oshgan bir bashorat edi. U 1844-yil 22-oktabrda amalga oshdi, holbuki Millerning Yarim tun nidosi haqidagi dastlabki tushunchasi 1843-yil edi. Samuel Snow xabarning tuzatilishini ifodalaydi va uning xabari “haqiqiy” Yarim tun nidosi xabari sifatida tanildi.

1844 was an illustration of the distinction between the message of Miller and the message of the Protestants. In the testing process the Protestants were slain by Miller and they then became apostate Protestantism, the daughters of Rome, the priests of Jezebel. The distinction was manifested by either a reception or rejection of the prophetic message. With John and Miller the prophetic message exposed the false message of the former covenant people who were being passed by. Elijah’s message claimed there would be no rain except at his word, and after three and a half years the test of that claim was to be made manifest.

1844-yil Millerning xabari bilan protestantlarning xabari o‘rtasidagi farqning bir tasviri edi. Sinov jarayonida protestantlar Miller tomonidan o‘ldirildi, va shundan so‘ng ular murtad protestantizmga, Rimning qizlariga, Izabelning ruhoniylariga aylandilar. Bu farq bashoratli xabarni qabul qilish yoki rad etish orqali namoyon bo‘ldi. Yuhanno va Miller bilan bashoratli xabar chetlab o‘tilayotgan avvalgi ahd xalqining soxta xabarini fosh etdi. Ilyosning xabari uning so‘zisiz yomg‘ir bo‘lmasligini da’vo qildi, va uch yarim yildan so‘ng bu da’voning sinovi namoyon bo‘lishi kerak edi.

> And it came to pass, when Ahab saw Elijah, that Ahab said unto him, Art thou he that troubleth Israel? And he answered, I have not troubled Israel; but thou, and thy father’s house, in that ye have forsaken the commandments of the Lord, and thou hast followed Baalim. Now therefore send, and gather to me all Israel unto mount Carmel, and the prophets of Baal four hundred and fifty, and the prophets of the groves four hundred, which eat at Jezebel’s table. 1 Kings 18:17–19.

> Va shunday bo‘ldiki, Ax’ab Ilyosni ko‘rganida, Ax’ab unga dedi: “Ey Isroilni bezovta qiluvchi, senmisan?” U esa javob berdi: “Isroilni men bezovta qilganim yo‘q; balki sen va otangning xonadoni bezovta qildingiz, chunki sizlar Egamizning amrlarini tark etib, Baallarga ergashdingiz. Endi esa odam yuborib, butun Isroilni Karmel tog‘iga mening oldimga to‘plagin, shuningdek Izabel dasturxonidan taom yeydigan Baalning to‘rt yuz ellik payg‘ambarini va Ashera butzorlarining to‘rt yuz payg‘ambarini ham.” 3 Shohlar 18:17–19.

The distinction between the false and true, whether it be the messenger or the message was made in a testing process that included accusations against both the message and the messenger. Elijah was the one who was accused of troubling Israel, for his message had stopped the rain. Had it continued to rain in Israel, no issue about Elijah would have been raised. The issue was based upon Elijah’s prediction, and its fulfillment over the three and a half years.

Soxta bilan haqiqiy o‘rtasidagi farq, xoh u elchi bo‘lsin, xoh xabar bo‘lsin, xabarga ham, xabarchiga ham qarshi ayblovlarni o‘z ichiga olgan sinov jarayonida ayon bo‘ldi. Isroilni bezovta qilayotgan shaxs sifatida ayblangan kishi Ilyos edi, chunki uning xabari yomg‘irni to‘xtatgan edi. Agar Isroilda yomg‘ir yog‘ishda davom etganida, Ilyos haqida hech qanday masala ko‘tarilmagan bo‘lar edi. Masala Ilyosning bashoratiga va uning uch yarim yil davomida amalga oshganiga asoslangan edi.

When Peter is at the litmus test of Caesarea Philippi, which is the feast of trumpets, and also where the ass is loosed, the beginning of the message of the Midnight Cry is marked. Peter like unto Elijah, has just witnessed the confirmation of his prediction, and the distinction between the true and false has been demonstrated for all to see. The prediction’s confirmation is represented by the feast of trumpets—which is the litmus test. The prediction was typified by both 1840 and 1844, where a prediction is corrected and thereafter fulfilled. The corrected prediction of Josiah Litch empowered the first angel on August 11, 1840 and the prediction of the year 1843 by Miller was corrected by Snow.

Butrus Qaysariya Filippidagi litmus sinovida bo‘lganida — bu karnaylar bayramidir, va ayni paytda eshak bo‘shatiladigan joy hamdir — Yarim tun nidosi xabarining boshlanishi belgilab qo‘yiladi. Ilyosga o‘xshash Butrus endigina o‘z bashoratining tasdig‘iga guvoh bo‘lgan, va haqiqiy bilan soxtaning o‘rtasidagi farq barchaga ko‘rinadigan tarzda namoyon etilgan. Bashoratning tasdiqi litmus sinovi bo‘lgan karnaylar bayrami orqali ifodalanadi. Bashorat 1840 va 1844 yillar orqali timsollangan edi; bu yerda bashorat tuzatiladi va shundan keyin amalga oshadi. Josiah Litchning tuzatilgan bashorati 1840 yil 11-avgustda birinchi farishtaga kuch berdi, va Millerning 1843 yil haqidagi bashorati Snow tomonidan tuzatildi.

> “In the year 1840 another remarkable fulfillment of prophecy excited widespread interest. two years before, Josiah Litch, one of the leading ministers preaching the second advent, published an exposition of Revelation 9, predicting the fall of the Ottoman Empire. According to his calculations, this power was to be overthrown . . . on the 11th of August, 1840, when the Ottoman power in Constantinople may be expected to be broken. And this, I believe, will be found to be the case.’

> “1840-yilda bashoratning yana bir diqqatga sazovor ro‘yobga chiqishi keng qamrovli qiziqish uyg‘otdi. Bundan ikki yil avval, ikkinchi kelish haqidagi xabarni voizlik qilayotgan yetakchi xizmatkorlardan biri bo‘lgan Josiah Litch Usmonli imperiyasining qulashini oldindan aytib, Vahiy 9-bobning sharhini nashr etgan edi. Uning hisob-kitoblariga ko‘ra, bu hokimiyat... 1840-yil 11-avgustda ag‘darilishi lozim edi, o‘sha paytda Konstantinopoldagi usmonli hokimiyatining sinishi kutilishi mumkin. Va men ishonamanki, aynan shunday bo‘lib chiqadi.”

> “At the very time specified, Turkey, through her ambassadors, accepted the protection of the allied powers of Europe, and thus placed herself under the control of Christian nations. The event exactly fulfilled the prediction. When it became known, multitudes were convinced of the correctness of the principles of prophetic interpretation adopted by Miller and his associates, and a wonderful impetus was given to the advent movement. Men of learning and position united with Miller, both in preaching and in publishing his views, and from 1840 to 1844 the work rapidly extended.” The Great Controversy, 334, 335.

> “Aynan belgilangan vaqtda Turkiya o‘z elchilari orqali Yevropaning ittifoqchi davlatlari himoyasini qabul qildi va shu tariqa o‘zini xristian xalqlarining nazorati ostiga qo‘ydi. Bu voqea bashoratni aynan bajo keltirdi. Bu ma’lum bo‘lgach, ko‘plab kishilar Miller va uning hamfikrlari qabul qilgan bashoratlarni talqin etish tamoyillarining to‘g‘riligiga ishondilar va advent harakatiga g‘oyat kuchli turtki berildi. Ilmli va mavqeli kishilar Millerga qo‘shilib, ham uning qarashlarini va’z qilishda, ham nashr etishda ishtirok etdilar, va 1840 yildan 1844 yilgacha bu ish tez sur’atlar bilan kengaydi.” Buyuk Kurash, 334, 335.

The prediction of Litch was about Islam, and the prediction of Snow was about the closed door. When Litch’s prediction was fulfilled, the methodology that established the message was accepted, and those who accepted the message “united” with the messenger. Both the message and the messenger was recognized in the fulfillment of the prediction. The prediction of Litch was about Islam, and the prediction of Snow was about the closed door.

Litchning bashorati Islom haqida edi, va Snouning bashorati yopiq eshik haqida edi. Litchning bashorati amalga oshganda, xabarni mustahkamlagan metodologiya qabul qilindi, va xabarni qabul qilganlar xabarchi bilan “birlashdilar”. Bashoratning amalga oshishida ham xabarning o‘zi, ham xabarchi tan olindi. Litchning bashorati Islom haqida edi, va Snouning bashorati yopiq eshik haqida edi.

> “I saw the people of God joyful in expectation, looking for their Lord. But God designed to prove them. His hand covered a mistake in the reckoning of the prophetic periods. Those who were looking for their Lord did not discover this mistake, and the most learned men who opposed the time also failed to see it. God designed that His people should meet with a disappointment. The time passed, and those who had looked with joyful expectation for their Saviour were sad and disheartened, while those who had not loved the appearing of Jesus, but embraced the message through fear, were pleased that He did not come at the time of expectation. Their profession had not affected the heart and purified the life. The passing of the time was well calculated to reveal such hearts. They were the first to turn and ridicule the sorrowful, disappointed ones who really loved the appearing of their Saviour. I saw the wisdom of God in proving His people and giving them a searching test to discover those who would shrink and turn back in the hour of trial.

> “Men Xudoning xalqini quvonchli umid ichida, o‘z Rabblarini kutayotgan holda ko‘rdim. Ammo Xudo ularni sinab ko‘rishni niyat qilgan edi. Uning qo‘li bashoratli muddatlarni hisoblashdagi bir xatoni yashirib turdi. O‘z Rabblarini kutayotganlar bu xatoni payqamagan edilar, vaqtga qarshi chiqqan eng bilimdon kishilar ham uni ko‘ra olmadilar. Xudo O‘z xalqining umidsizlikka duchor bo‘lishini niyat qilgan edi. Vaqt o‘tdi, va Najotkorlarini quvonchli umid bilan kutganlar g‘amgin va ruhi tushkun bo‘ldilar, holbuki Isoning zohir bo‘lishini sevmagan, balki xabarni qo‘rquv tufayli qabul qilganlar Uning kutilgan vaqtda kelmaganidan mamnun bo‘ldilar. Ularning e’tirofi yurakka ta’sir etmagan va hayotni poklamagan edi. Vaqtning o‘tishi bunday yuraklarni fosh etish uchun juda mos edi. Ular birinchi bo‘lib chinakam Najotkorlarining zohir bo‘lishini sevgan, g‘amgin va umidsizlikka tushgan kishilarni masxara qilib, ustidan kulishga yuz burdilar. Men Xudoning O‘z xalqini sinab ko‘rishdagi va sinov soatida orqaga chekinib, qaytib ketadiganlarni aniqlash uchun ularga sinchkov bir imtihon berishdagi hikmatini ko‘rdim.”

> “Jesus and all the heavenly host looked with sympathy and love upon those who had with sweet expectation longed to see Him whom their souls loved. Angels were hovering around them, to sustain them in the hour of their trial. Those who had neglected to receive the heavenly message were left in darkness, and God’s anger was kindled against them, because they would not receive the light which He had sent them from heaven. Those faithful, disappointed ones, who could not understand why their Lord did not come, were not left in darkness. Again they were led to their Bibles to search the prophetic periods. The hand of the Lord was removed from the figures, and the mistake was explained. They saw that the prophetic periods reached to 1844, and that the same evidence which they had presented to show that the prophetic periods closed in 1843, proved that they would terminate in 1844. Light from the Word of God shone upon their position, and they discovered a tarrying time—‘Though it [the vision] tarry, wait for it.’ In their love for Christ’s immediate coming, they had overlooked the tarrying of the vision, which was calculated to manifest the true waiting ones. Again they had a point of time. Yet I saw that many of them could not rise above their severe disappointment to possess that degree of zeal and energy which had marked their faith in 1843.

> “Iso va barcha samoviy lashkar jonlari sevgan Zotni ko‘rishni shirin umid bilan intizor bo‘lib kutganlarga hamdardlik va muhabbat bilan qaradilar. Sinov soatlarida ularni qo‘llab-quvvatlash uchun farishtalar ularning atrofida parvoz qilib turar edilar. Samoviy xabarni qabul qilishga beparvo bo‘lganlar esa zulmatda qoldirildi, va Xudoning g‘azabi ularga qarshi alangalandi, chunki U ularga osmondan yuborgan nurni qabul qilmadilar. Rabbilari nega kelmaganini tushuna olmagan o‘sha sodiq, umidsizlikka tushganlar zulmatda qoldirilmadilar. Ular yana bashoratli davrlarni tadqiq qilish uchun Muqaddas Kitoblariga yo‘naltirildilar. Egamizning qo‘li raqamlardan olindi va xato tushuntirib berildi. Ular bashoratli davrlar 1844-yilgacha yetib borishini ko‘rdilar, hamda bashoratli davrlar 1843-yilda tugaganini ko‘rsatish uchun ilgari taqdim etgan ayni dalillar, ularning 1844-yilda nihoyasiga yetishini isbotlashini angladilar. Xudoning Kalomidan chiqqan nur ularning holatiga porladi, va ular bir kechikish vaqtini kashf etdilar: ‘Agar u [vahiy] kechiksa, uni kut.’ Masihning darhol kelishiga bo‘lgan muhabbatlarida ular vahiyning kechikishini ko‘zdan qochirgan edilar; holbuki bu haqiqatan kutayotganlarni ayon qilish uchun belgilangan edi. Yana ularning oldida bir vaqt nuqtasi bor edi. Shunga qaramay, men ko‘rdimki, ularning ko‘plari o‘zlarining qattiq umidsizliklaridan yuqoriga ko‘tarilib, 1843-yilda ularning imonini ajratib ko‘rsatgan o‘sha darajadagi g‘ayrat va quvvatga ega bo‘la olmadilar.”

> “Satan and his angels triumphed over them, and those who would not receive the message congratulated themselves upon their farseeing judgment and wisdom in not receiving the delusion, as they called it. They did not realize that they were rejecting the counsel of God against themselves, and were working in union with Satan and his angels to perplex God’s people, who were living out the heaven-sent message.

> “Shayton va uning farishtalari ular ustidan g‘alaba qozondilar, va xabarni qabul qilmaganlar buni, o‘zlari ataganlaridek, bu aldovga uchmaganliklaridagi uzoqni ko‘ra biladigan hukmlari va donoligi ustidan o‘zlarini tabrikladilar. Ular esa o‘zlariga qarshi Xudoning maslahatini rad etayotganlarini va osmondan yuborilgan xabarni hayotlarida namoyon etayotgan Xudoning xalqini gangitish uchun Shayton va uning farishtalari bilan hamkorlik qilayotganlarini anglamadilar.”

> “The believers in this message were oppressed in the churches. For a time, those who would not receive the message were restrained by fear from acting out the sentiments of their hearts; but the passing of the time revealed their true feelings. They wished to silence the testimony which the waiting ones felt compelled to bear, that the prophetic periods extended to 1844. With clearness the believers explained their mistake and gave the reasons why they expected their Lord in 1844. Their opposers could bring no arguments against the powerful reasons offered. Yet the anger of the churches was kindled; they were determined not to listen to evidence, and to shut the testimony out of the churches, so the others could not hear it. Those who dared not withhold from others the light which God had given them, were shut out of the churches; but Jesus was with them, and they were joyful in the light of His countenance. They were prepared to receive the message of the second angel.” Early Writings, 235–237.

> “Ushbu xabardagi imonlilar jamoatlarda zulm ostida edilar. Bir muddatgacha, xabarni qabul qilmaganlar qo‘rquv bois yuraklaridagi tuyg‘ularni amalda namoyon etishdan tiyilib turdilar; ammo vaqtning o‘tishi ularning asl his-tuyg‘ularini oshkor qildi. Ular kutayotganlarning payg‘ambarlik davrlari 1844 yilgacha cho‘zilganiga oid o‘zlarini majbur deb bilgan holda berayotgan guvohliklarini sukutga cho‘ktirmoqchi edilar. Imonlilar o‘z xatolarini ravshanlik bilan tushuntirdilar va nima uchun 1844 yilda Rabbilarini kutganliklarining sabablarini bayon qildilar. Ularning muxoliflari esa keltirilgan qudratli dalillarga qarshi hech qanday vaj keltira olmadilar. Shunga qaramay, jamoatlarning g‘azabi alanga oldi; ular dalillarga quloq solmaslikka va boshqalar eshitmasin deb guvohlikni jamoatlardan chetlatishga qat’iy qaror qildilar. Xudo ularga bergan nurni boshqalardan yashirishga jur’at eta olmaganlar jamoatlardan chiqarib yuborildilar; ammo Iso ular bilan birga edi va ular Uning yuzining nuridan shod edilar. Ular ikkinchi farishtaning xabarini qabul qilishga tayyorlangan edilar.” Ilk Bitiklar, 235–237.

Peter represents the one hundred and forty-four thousand who like unto Litch present a corrected prediction about Islam and the end of a kingdom; and like unto Snow, Peter also presents a corrected prediction of the closed door. Litch’s message of the second woe of Islam was an external prediction, and Snow’s closed door was an internal prediction. For Snow the work began when the Lord removed his hand from the figures, and it was then seen that same evidence that had been previously been thought to prove 1843, actually proved October 22, 1844. For Litch it was a calculation that when fulfilled brought the angel of Revelation ten down to stand upon the earth and the sea.

Butrus Islom va bir shohlikning nihoyasi haqida Litch singari tuzatilgan bashoratni taqdim etgan bir yuz qirq to‘rt mingni ifodalaydi; va Snow singari, Butrus ham yopiq eshik haqidagi tuzatilgan bashoratni taqdim etadi. Islomning ikkinchi voyiga doir Litchning xabari tashqi bashorat edi, Snowning yopiq eshigi esa ichki bashorat edi. Snow uchun ish Rabbiy O‘z qo‘lini raqamlardan olganida boshlandi, va o‘shanda ilgari 1843-yilni isbotlaydi deb hisoblangan o‘sha dalilning o‘zi aslida 1844-yil 22-oktabrni isbotlashi ko‘rildi. Litch uchun esa bu, amalga oshganida Vahiy 10 dagi farishtani yer va dengiz ustida turish uchun pastga olib kelgan hisob-kitob edi.

The fact that Litch recalculated his prediction ten days before its fulfillment identifies the work of correcting a previous prediction as a test. Is the beginning in 1840 and the ending in 1844 actually a prophetic symbol of a prediction that is recalculated to become the true Midnight Cry? Does the alpha and omega of Millerite history which concluded with the proclamation of the Midnight Cry actually typify the prophetic characteristics of the true Midnight Cry of the one hundred and forty-four thousand?

Litch o‘z bashoratini uning amalga oshishidan o‘n kun oldin qayta hisoblagani, avvalgi bir bashoratni tuzatish ishi sinov ekanini ko‘rsatadi. 1840-yildagi boshlanish va 1844-yildagi yakun, haqiqiy Yarim Tun Qichqirig‘iga aylanishi uchun qayta hisoblangan bir bashoratning bashoratli timsoli ekanmi? Yarim Tun Qichqirig‘ining e’lon qilinishi bilan yakun topgan Milleritlar tarixining alif va omekasi, aslida bir yuz qirq to‘rt mingning haqiqiy Yarim Tun Qichqirig‘ining bashoratli xususiyatlarini timsollaydimi?

In both periods of the corrected prediction’s proclamation, controversy was manifested against the Millerite message, for the message troubled the people. When Peter stands at Caesarea Philippi there is a controversy over the message that began prior to Caesarea Philippi, for it is the fulfillment that confirms that it was only at Peter’s word that the message of rain would fall. Caesarea Philippi is the feast of trumpets aligns with Christ sending two disciples, representing the second angel, to loose the ass of Islam. The loosing of the ass of Islam announces the beginning of the message of the Midnight Cry at Exeter camp meeting, for arriving on horse a day late, on August 13, Samuel Snow, who had tarried rather than arrive on the opening day, marks the end of the tarrying time and the beginning of the message that would be carried like a tidal wave when the meeting ended on the 17th.

Tuzatilgan bashorat e’lon qilingan har ikkala davrda ham Millerchi xabarga qarshi tortishuv namoyon bo‘ldi, chunki bu xabar xalqni bezovta qildi. Butrus Qaysariya Filippida turgan paytda, Qaysariya Filippidan oldin boshlangan xabar ustida bir tortishuv mavjud bo‘ladi, chunki aynan amalga oshishning o‘zi yomg‘ir xabari faqat Butrusning so‘zi bilan yog‘ishini tasdiqlaydi. Qaysariya Filippi karnaylar bayramidir va u Masihning eshakni bo‘shatish uchun, ikkinchi farishtani ifodalovchi, ikki shogirdini yuborishiga muvofiq keladi; bu eshak Islomni ifodalaydi. Islom eshagining bo‘shatilishi Exeter lager yig‘inida Yarim Tun Nidosi xabarining boshlanishini e’lon qiladi, chunki 13-avgust kuni ot minib bir kun kechikib kelgan, ochilish kunida yetib kelish o‘rniga kutib turgan Samuel Snow kechikish vaqtining tugashini va yig‘in 17-kuni yakunlangach, to‘lqin kabi yoyiladigan xabarning boshlanishini belgilaydi.

The controversy of Millerite history, the accusations of king Ahab and the resistance of the quibbling Jews as Christ entered Jerusalem all identify a controversy that reaches its conclusion at the feast of trumpets, when the ass is loosed. The loosing of the ass is the confirmation of a prophecy that identifies a closed door upon Adventism in the beginning at Caesarea Philippi and a closed door at the end of the period at Caesarea Maritima. The ass is a symbol of Islam of the third woe that strikes the United States, including Nashville, Tennessee. The failed prediction of July 18, 2020, is now being progressively corrected as the Lord removes His hand, and unseals the revelation of Jesus Christ. That unsealing began in the wilderness in July of 2023.

Millerchilar tarixidagi tortishuv, shoh Axabning ayblovlari va Masih Quddusga kirib kelganida bahs talash qiluvchi yahudiylarning qarshiligi — bularning barchasi karnaylar bayramida, eshak bo‘shatilganda, o‘z yakuniga yetadigan bir tortishuvni ko‘rsatadi. Eshakning bo‘shatilishi Adventizm ustiga boshida Qaysariya Filippida yopiq eshikni va davr oxirida Qaysariya Maritimada yopiq eshikni ko‘rsatadigan bashoratning tasdig‘idir. Eshak Tennessi shtatining Nashvill shahrini ham o‘z ichiga olgan holda Qo‘shma Shtatlarga zarba beradigan uchinchi voyadagi Islomning ramzidir. 2020-yil 18-iyuldagi amalga oshmagan bashorat endi Rabbiy O‘z qo‘lini olib, Iso Masihning vahiyini muhrdan ochar ekan, bosqichma-bosqich tuzatilmoqda. O‘sha muhrdan ochish 2023-yilning iyulida sahroda boshlandi.

## The vision of Daniel Eleven

Doniyorning o‘n birinchi bobdagi vahiylari

The feast of trumpets represents the seventh trumpet, which is the third woe, which is Islam. A trumpet is an external warning message of war, but it may also be understood as an internal call to a holy convocation. As the litmus test that begins when the thirty days of the second temple test concludes, it is both an external and internal message. The first foundational test arrived in the spring of 2024 with the external vision of antichrist as represented in Daniel 11:14.

Karnaylar bayrami uchinchi voy bo‘lgan, ya’ni Islom bo‘lgan yettinchi karnayni ifodalaydi. Karnay urush haqidagi tashqi ogohlantirish xabaridir, ammo u muqaddas yig‘inga ichki da’vat sifatida ham anglanishi mumkin. Ikkinchi ma’bad sinovining o‘ttiz kuni yakunlanganda boshlanadigan lakmus sinovi sifatida, u ham tashqi, ham ichki xabardir. Birinchi asosiy sinov 2024 yil bahorida Doniyor 11:14 da tasvirlanganidek, antimasihning tashqi vahiyi bilan kirib keldi.

> 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.

> O‘sha zamonlarda janub podshohiga qarshi ko‘plar bosh ko‘taradilar; xalqing orasidagi talonchilar ham vahiy-ni amalga oshirish uchun o‘zlarini ko‘taradilar; ammo ular yiqiladilar. Doniyor 11:14.

The previous verse introduced Panium, and the testimony of Panium continues through to verse fifteen.

Oldingi oyatda Panium tanishtirilgan edi va Panium haqidagi guvohlik o‘n beshinchi oyatgacha davom etadi.

> For the king of the north shall return, and shall set forth a multitude greater than the former, and shall certainly come after certain years with a great army and with much riches. Daniel 11:13.

> Chunki shimol shohi qaytib kelib, avvalgidan ham ko‘proq bir qo‘shinni safarbar etadi; va ma’lum yillardan keyin, albatta, katta lashkar va ko‘p boylik bilan keladi. Doniyor 11:13.

The king of the north in verses ten through fifteen is the proxy power of the papacy, who was represented by Ronald Reagan in verse ten when the wall of the iron curtain was removed as typified by the fall of the Berlin Wall on November 9, 1989. Verse sixteen marks the removal of the wall of separation of church and state at the Sunday law. Verse eleven and twelve represent the Ukrainian war that began in 2014, and verse thirteen is identifying the election of 2024, when Trump, the eighth president since Reagan, who is also the eighth president who is of the seven previous presidents, “returns” with more power, for when he returns he “shall set forth a multitude greater than the former, and shall certainly come after certain years.” The “certain years” are the four years of Joe Biden.

O‘ndan o‘n beshinchi oyatlargacha bo‘lgan oyatlardagi shimol shohi papalikning vakil hokimiyatidir; u o‘ninchi oyatda Ronald Reygan orqali ifodalangan, o‘sha paytda temir parda devori 1989-yil 9-noyabrda Berlin devorining qulashida timsollangandek olib tashlangan edi. O‘n oltinchi oyat yakshanba qonunida jamoat bilan davlat o‘rtasidagi ajralish devorining olib tashlanishini belgilaydi. O‘n birinchi va o‘n ikkinchi oyatlar 2014-yilda boshlangan Ukraina urushini ifodalaydi, o‘n uchinchi oyat esa 2024-yilgi saylovni ko‘rsatadi; o‘sha paytda Reygandan beri sakkizinchi prezident bo‘lgan Tramp, shuningdek avvalgi yetti prezidentdan bo‘lgan sakkizinchi prezident sifatida, ko‘proq qudrat bilan “qaytadi”, chunki u qaytganida “avvalgidan ham kattaroq bir olomonni safarbar qiladi va, albatta, ma’lum yillardan keyin keladi.” “Ma’lum yillar” Jo Baydenning to‘rt yilidir.

After 2024, in agreement with verse thirteen, Rome will insert itself into the prophetic history of Panium. May 8, 2025 the first pope from the spiritual glorious land was selected and He chose the name of Leo, that carries with it many significant prophetic characteristics. Then in verse fifteen the battle is engaged.

2024 yildan keyin, o‘n uchinchi oyatga muvofiq, Rim Paniumning bashoratli tarixiga o‘zini kiritadi. 2025-yil 8-may kuni ma’naviy ulug‘vor yurtdan bo‘lgan ilk papa saylandi va u ko‘plab muhim bashoratli xususiyatlarni o‘zida mujassam etgan Lev ismini tanladi. So‘ngra o‘n beshinchi oyatda jang boshlanadi.

> So the king of the north shall come, and cast up a mount, and take the most fenced cities: and the arms of the south shall not withstand, neither his chosen people, neither shall there be any strength to withstand. Daniel 11:15.

> Shunday qilib, shimol shohi kelib, qamal ko‘tarmog‘ini barpo etadi va eng mustahkam devorli shaharlarni egallaydi; janubning qo‘shinlari ham, uning saralangan xalqi ham qarshilik ko‘rsata olmaydi, qarshilik ko‘rsatishga esa hech qanday kuch bo‘lmaydi. Doniyor 11:15.

The battle of Panium is engaged in verse fifteen and the earth-beast represented by Donald Trump will defeat the kingdom of the south. The king of the south in verse eleven began a war with Ukraine, the papacy’s proxy power who was financed and supported by the papacy’s proxy power of verse ten—the United States. The king of the south would be victorious in the battle of Raphia, but in the aftermath of the victory the progressive dissolution which is always associated with the demise of a dragon kingdom of the south, leaves the king of the south in an extremely vulnerable position as the king of the north returns, stronger than ever and prepares for the battle of Panium. Russia and Putin are the king of the south when the United States initiated the Ukrainian War in 2014. In 2022 the invasion began and blood began to flow. In 2024 the king of the north returned.

Paniy janggi o‘n beshinchi oyatda tasvirlangan bo‘lib, Donald Tramp bilan ifodalangan yer hayvoni janub shohligining ustidan g‘alaba qozonadi. O‘n birinchi oyatdagi janub shohi Ukrainaga qarshi urush boshladi; Ukraina esa papalikning vakil qudrati bo‘lib, o‘ninchi oyatdagi papalikning vakil qudrati — Amerika Qo‘shma Shtatlari tomonidan moliyalashtirilgan va qo‘llab-quvvatlangan edi. Janub shohi Rofiya jangida g‘olib bo‘lar edi, biroq bu g‘alabadan keyingi oqibatlarda, janubning ajdarho shohligining halokati bilan doimo bog‘liq bo‘lgan tadrijiy yemirilish janub shohini nihoyatda zaif bir holatda qoldiradi, shu paytda shimol shohi, avvalgidan ham kuchliroq holda, qaytib keladi va Paniy jangiga tayyorgarlik ko‘radi. Rossiya va Putin 2014 yilda Amerika Qo‘shma Shtatlari Ukraina urushini boshlab bergan paytda janub shohi edi. 2022 yilda bosqin boshlandi va qon oqa boshladi. 2024 yilda shimol shohi qaytib keldi.

Peter is at Caesarea Philippi, which is the beginning of the proclamation of the message of the Midnight Cry. Peter, like unto Elijah and the Millerites as represented by Litch and Snow has previously set forth a prediction of a closed door and Islam. Its fulfillment identifies the distinction between the true and false latter rain messages, and the true and false messengers. Peter’s message is the corrected message of Nashville and Islam, and when he is standing in Caesarea Philippi, he is standing at Panium, the battle that leads to the Sunday law of verse sixteen. The fulfillment of Peter’s prediction identifies the beginning of the proclamation of the Midnight Cry, when Islam is loosed, which is also, line upon line when the battle of Panium arrives.

Butrus Qaysariya Filippida turibdi; bu Yarim Tun Faryodi xabarining e’lon qilinishi boshlanishidir. Butrus, Il’yosga va Litch hamda Snow orqali ifodalangan Milleritchilarga o‘xshab, ilgari yopiq eshik va Islom haqida bir bashoratni ilgari surgan edi. Uning bajo bo‘lishi haqiqiy va soxta kechki yomg‘ir xabarlari o‘rtasidagi farqni, shuningdek haqiqiy va soxta xabarchilarni aniqlab beradi. Butrusning xabari Nashville va Islom haqidagi tuzatilgan xabardir, va u Qaysariya Filippida turganida, u Paniumda turibdi — o‘n oltinchi oyatdagi yakshanba qonuniga olib boradigan jangda. Butrusning bashoratining bajo bo‘lishi Yarim Tun Faryodi e’lon qilinishining boshlanishini aniqlab beradi, ya’ni Islom qo‘yib yuborilgan paytda; bu, line upon line, Panium jangi yetib kelganida ham xuddi shundaydir.

## The Vision of Daniel ten

Doniyorning o‘ninchi bobdagi vahiysi

The feast of trumpets represents the seventh trumpet, which is the third woe, which is Islam. A trumpet is a warning message, and also a call to a holy convocation. It also is the litmus test that begins when the thirty days of the second temple test concludes. The first foundational external testing vision of antichrist arrived in the spring of 2024, and the second internal testing vision of Christ, as represented in Daniel 10 arrived in 2026.

Karnaylar bayrami uchinchi voy bo‘lgan, ya’ni Islom bo‘lgan yettinchi karnayni ifodalaydi. Karnay ogohlantiruvchi xabar, shuningdek muqaddas yig‘inga chorlovdir. U, shuningdek, ikkinchi ma’bad sinovining o‘ttiz kuni yakunlanganda boshlanadigan lakmus sinovidir. Masihga qarshi ruhning birinchi asosiy tashqi sinov vahiyi 2024 yil bahorida keldi, va Daniel 10 da ifodalanganidek, Masihning ikkinchi ichki sinov vahiyi 2026 yilda keldi.

> Then I lifted up mine eyes, and looked, and behold a certain man clothed in linen, whose loins were girded with fine gold of Uphaz: His body also was like the beryl, and his face as the appearance of lightning, and his eyes as lamps of fire, and his arms and his feet like in colour to polished brass, and the voice of his words like the voice of a multitude.

> Shunda men ko‘zlarimni ko‘tardim va qaradim; mana, zig‘ir matodan kiyim kiygan, beliga Ufazning sof oltini bog‘langan bir kishi bor edi. Uning badani zabarjadga o‘xshar edi, yuzi chaqmoq ko‘rinishiday, ko‘zlari olov mash’alalariday, qo‘llari va oyoqlari jilolangan mis rangiday edi; uning so‘zlarining ovozi esa ko‘pchilikning ovoziday edi.

> And I Daniel alone saw the vision: for the men that were with me saw not the vision; but a great quaking fell upon them, so that they fled to hide themselves.

> Men, Doniyor, yolgʻiz oʻzim vahiylikni koʻrdim; men bilan birga boʻlgan kishilar esa vahiylikni koʻrmadilar; biroq ularning ustiga buyuk bir titroq tushdi, shuning uchun ular yashirinish uchun qochib ketdilar.

> Therefore I was left alone, and saw this great vision, and there remained no strength in me: for my comeliness was turned in me into corruption, and I retained no strength.

> Shuning uchun men yolgʻiz qoldim va bu buyuk vahiyni koʻrdim; menda hech qanday quvvat qolmadi, chunki mening husnim ichimda buzilishiga aylandi, va men hech qanday quvvatni saqlab qola olmadim.

> Yet heard I the voice of his words: and when I heard the voice of his words, then was I in a deep sleep on my face, and my face toward the ground.

> Ammo men uning so‘zlarining ovozini eshitdim; va uning so‘zlarining ovozini eshitganimda, yuzim bilan yerga qaratilgan holda qattiq uyquga ketdim.

> And, behold, an hand touched me, which set me upon my knees and upon the palms of my hands. And he said unto me, O Daniel, a man greatly beloved, understand the words that I speak unto thee, and stand upright: for unto thee am I now sent. And when he had spoken this word unto me, I stood trembling. Then said he unto me, Fear not, Daniel: for from the first day that thou didst set thine heart to understand, and to chasten thyself before thy God, thy words were heard, and I am come for thy words. But the prince of the kingdom of Persia withstood me one and twenty days: but, lo, Michael, one of the chief princes, came to help me; and I remained there with the kings of Persia. Now I am come to make thee understand what shall befall thy people in the latter days: for yet the vision is for many days. And when he had spoken such words unto me, I set my face toward the ground, and I became dumb.

> Va mana, bir qo‘l menga tegib, meni tizzalarim va qo‘llarimning kaftlari ustiga qo‘ydi. U menga dedi: “Ey Doniyor, nihoyatda sevikli kishi, senga aytayotgan so‘zlarimni angla va tik tur; chunki endi men sening oldingga yuborildim.” U bu so‘zni menga aytgach, men qaltirab o‘rnimdan turdim. So‘ng u menga dedi: “Qo‘rqma, Doniyor, chunki anglashga va o‘zingni Xudoying huzurida xor tutishga ko‘nglingni qo‘ygan birinchi kundanoq so‘zlaring eshitildi, va men sening so‘zlaring tufayli keldim. Ammo Fors shohligining shahzodasi yigirma bir kun menga qarshilik qildi; lekin mana, bosh shahzodalardan biri bo‘lgan Mixoil menga yordamga keldi; va men u yerda Fors shohlari bilan qoldim. Endi esa oxirgi kunlarda xalqing boshiga nimalar tushishini senga anglatish uchun keldim; chunki vahiy hali ko‘p kunlarga taalluqlidir.” U menga shunday so‘zlarni aytgach, men yuzimni yerga qaratdim va soqov bo‘lib qoldim.

> And, behold, one like the similitude of the sons of men touched my lips: then I opened my mouth, and spake, and said unto him that stood before me, O my lord, by the vision my sorrows are turned upon me, and I have retained no strength. For how can the servant of this my lord talk with this my lord? for as for me, straightway there remained no strength in me, neither is there breath left in me.

> Va mana, inson o‘g‘illarining qiyofasiga o‘xshash biri lablarimga tegdi; shunda men og‘zimni ochib so‘zladim va qarshimda turganga dedim: Ey hazratim, bu vahiy tufayli dardu alamlarim ustimga qaytdi, va menda hech qanday quvvat qolmadi. Zero bu hazratimning quli bu hazratim bilan qanday so‘zlasha olsin? Chunki menga kelsak, shu zahotiyoq menda hech qanday quvvat qolmadi, hatto ichimda nafas ham qolmadi.

> Then there came again and touched me one like the appearance of a man, and he strengthened me, And said, O man greatly beloved, fear not: peace be unto thee, be strong, yea, be strong. And when he had spoken unto me, I was strengthened, and said, Let my lord speak; for thou hast strengthened me. Daniel 10:5–19.

> Shunda yana bir kishi qiyofasidagidek zot kelib menga tegdi va meni quvvatlantirdi, Va dedi: Ey nihoyatda suyukli odam, qo‘rqma: senga tinchlik bo‘lsin, kuchli bo‘l, ha, kuchli bo‘l. U men bilan so‘zlaganida, men quvvat topdim va dedim: Hazratim gapirsin; chunki sen meni quvvatlantirding. Doniyor 10:5–19.

Daniel on the twenty-second day, sees the vision of the heavenly High Priest in the latter days. The vision of Rome establishing the vision was the foundational and alpha test of 2024, and the vision of Christ is the temple test. It produces a separation of the class who flee from Daniel and hide. That class hides under lies and falsehoods, and for this reason they receive strong delusion.

Daniel yigirma ikkinchi kuni oxirgi kunlarda osmoniy Oliy Ruhoniyning vahiyini ko‘radi. Vahiy o‘rnatayotgan Rim haqidagi vahiy 2024 yilning asosiy va alfa sinovi edi, Masih haqidagi vahiy esa ma’bad sinovidir. Bu, Doniyordan qochib yashirinadigan toifaning ajralib chiqishini hosil qiladi. O‘sha toifa yolg‘onlar va soxtalik ostida yashirinadi, va shu sababli ular kuchli adashishga duchor bo‘ladilar.

Daniel is then touched three times, the first by Gabriel then by Christ and then a third time by Gabriel. In the Most Holy Place, when Daniel is touched three times he is portraying a strengthening, for it begins with him having no strength when he saw the vision, but by the third touch he is ultimately strengthened. He is strengthened to understand what shall befall God’s people in the latter days. The prophetic message of what befalls God’s people in the latter days is the message represented within the parable of the ten virgins.

So‘ngra Doniyor uch marta teginiladi: avval Jabroil tomonidan, keyin Masih tomonidan, so‘ng esa uchinchi marta yana Jabroil tomonidan. Eng Muqaddas Joyda Doniyor uch marta teginilganda, bu mustahkamlanishni ifodalaydi; chunki vahiy ko‘rganida unda hech qanday kuch qolmagan edi, ammo uchinchi teginish orqali u nihoyat kuchga kiradi. U keyingi kunlarda Xudoning xalqiga nima yuz berishini tushunish uchun kuchlantiriladi. Keyingi kunlarda Xudoning xalqiga yuz beradigan narsalar haqidagi bashoratli xabar o‘nta bokira haqidagi masal ichida ifodalangan xabardir.

Daniel begins with no strength, for the looking glass vision of Christ left him with no strength, but by the end of the three touches he is strengthened, and the command to “be strong, yea, be strong,” is a doubling, which marks the second angel or the second test. The second test is the temple test where God’s people are strengthened to proclaim the message of the Midnight Cry when the Exeter camp meeting ends. That test is the temple test where the cap stone, that was the foundation and corner stone becomes the marvelous capstone of the temple, thus marking its completion. Daniel is strengthened on the twenty-second day, when he enters the Most Holy Place by faith. When he does Gabriel touches him, then Christ touches him and then Gabriel touches him again. Daniel is therefore strengthened to proclaim the message in the Most Holy Place where he sees Christ between two angels, and the place in the Most Holy Place where Christ is in the middle is the mercy seat with the two covering cherubs looking to the ark that is illuminated from the light of the Shekinah glory of Christ seated upon His throne. The vision of Daniel ten is prophetically structured with Daniel looking upon the glory of Christ as the Shekinah upon the throne of the mercy seat, while the two covering cherubs gaze into the ark!

Doniyor avval kuchsiz holda boshlaydi, chunki Masihning oynadagi aks singari bo‘lgan vahiy ko‘rinishi uni kuchsiz qoldirgan edi; biroq uch marta tegishning oxiriga kelib, u quvvatlantiriladi, va “kuchli bo‘l, ha, kuchli bo‘l”, degan amr takrorlangan bo‘lib, bu ikkinchi farishtani yoki ikkinchi sinovni belgilaydi. Ikkinchi sinov ma’bad sinovidir; unda Xudoning xalqi Exeter lager yig‘ini yakunlanganda Yarim tun faryodi xabarini e’lon qilish uchun quvvatlantiriladi. O‘sha sinov ma’bad sinovidir; unda poydevor va burchak toshi bo‘lgan bosh tosh ma’badning ajoyib tepa toshiga aylanadi va shu tariqa uning tugallanganini belgilaydi. Doniyor imon orqali Eng Muqaddas Joyga kirgan yigirma ikkinchi kuni quvvatlantiriladi. U shunday qilganida, avval Jabroil unga tegadi, so‘ng Masih unga tegadi, keyin esa Jabroil yana unga tegadi. Shunday qilib, Doniyor Eng Muqaddas Joyda xabarni e’lon qilish uchun quvvatlantiriladi; u yerda u Masihni ikki farishta orasida ko‘radi, va Eng Muqaddas Joydagi Masih o‘rtada turgan o‘sha joy — bu rahm-shafqat kursisidir; unda taxtida o‘tirgan Masihning Shekinah ulug‘vorligi nuridan yoritilgan sandiqqa qarab turgan ikki qoplovchi karub bor. Doniyor o‘n bobdagi vahiy payg‘ambarlik jihatidan shunday tuzilganki, Doniyor Masihning ulug‘vorligiga rahm-shafqat kursisi taxti ustidagi Shekinah sifatida boqadi, ayni paytda esa ikki qoplovchi karub sandiqqa tikilib turadi!

Before the feast of trumpets Elijah claims his message of rain is the only message of rain that is of the Lord, and he sets forth a prediction that reaches its conclusion with a demonstration which proves who is or is not the messenger and what is or what isn’t the message. For three and a half years before Carmel king Ahab was searching for Elijah, for there is a period of controversy that precedes Carmel. Mount Carmel is simply the litmus test where character is manifested. The same period in Millerite history contained the same witness, as those who hated the message shut the faithful out of the churches and the faithful thereafter raised a message calling people out of the fallen former covenant people who were being passed by.

Karnaylar bayramidan oldin Ilyos yomg‘ir haqidagi xabari Egadan bo‘lgan yagona yomg‘ir xabari ekanini da’vo qiladi va u shunday bir bashoratni ilgari suradiki, u o‘z xulosasiga xabarchi kim yoki kim emasligini hamda xabar nima yoki nima emasligini isbotlaydigan bir namoyish bilan yetib boradi. Karmildan oldingi uch yarim yil davomida shoh Axab Ilyosni izlar edi, chunki Karmildan oldin keladigan bir tortishuv davri mavjud. Karmil tog‘i shunchaki fe’l-atvor namoyon bo‘ladigan lakmus sinovidir. Millerchilar tarixidagi ayni davr ham xuddi shu guvohlikni o‘z ichiga olgan edi, chunki xabardan nafratlanganlar sodiqlarni jamoatlardan haydab chiqardilar va shundan keyin sodiqlar chetlab o‘tilayotgan, qulagan avvalgi ahd xalqidan odamlarni chiqishga da’vat qiluvchi bir xabarni ko‘tardilar.

Peter is at the Pentecostal Sunday law proclaiming the message of Joel, which means Peter is proclaiming the same message when the period of the Midnight Cry begins at the end of the Exeter camp meeting, which began when the prediction of Peter had been corrected as was Snow and Litch’s messages. A controversy always precedes the fulfillment of the prediction. The controversy therefore begins before the fulfillment of the prediction.

Butrus Elliginchi yakshanba qonunida Yoelning xabarini e’lon qilmoqda; bu esa, Exeter lager yig‘ilishi nihoyasida — Butrusning bashorati, xuddi Snow va Litchning xabarlari singari, tuzatilgan paytda boshlangan Yarim Tun Faryodi davri boshlanganda — Butrus o‘sha ayni xabarni e’lon qilayotganini anglatadi. Bashoratning amalga oshishidan oldin har doim bir munozara keladi. Shunday ekan, munozara bashoratning amalga oshishidan oldin boshlanadi.

The message that causes anxiety for Ahab, Jezebel and her prophets, and the quibbling Jews of Christ day, and the fallen Protestants of Millerite history is identified by Peter as the book of Joel. Before the third litmus test that is marked by the loosing of the ass, Peter’s message is attacked by Laodicean Adventism, and Peter responds to the resistance by identifying that the messengers are not drunk, they are simply a fulfillment of Joel’s three chapters. Joel’s three chapters begin with a scathing condemnation of Laodicean Adventism. When the message reaches the ears of those who are drunken with strong drink they will respond. They confronted Christ as He descended the mount on His way to Jerusalem, and they confronted Him again in Jerusalem.

Axab, Izabel va uning payg‘ambarlari, Masih davridagi bahs talashuvchi yahudiylar hamda Millerchilar tarixidagi qulagan protestantlar uchun tashvish uyg‘otadigan xabarni Butrus Yo‘el kitobi deb aniqlaydi. Eshakning bo‘shatilishi bilan belgilangan uchinchi lakmus sinovidan oldin, Butrusning xabariga Laodikiya adventizmi hujum qiladi, va Butrus bu qarshilikka javoban xabarchilar mast emasligini, balki ular shunchaki Yo‘elning uch bobining bajo bo‘lishi ekanini bildiradi. Yo‘elning uch bobi Laodikiya adventizmini keskin qoralash bilan boshlanadi. Xabar kuchli ichimlikdan mast bo‘lganlarning qulog‘iga yetib borganda, ular munosabat bildiradilar. Ular Masih Quddus tomon yo‘l olib, tog‘dan tushib kelayotganida Unga qarshi chiqdilar, va Quddusda yana Unga qarshi chiqdilar.

The ass is loosed, the entry begins; the quibbling Jews want the message silenced. Jesus continues and then stops and weeps over the Adventism’s last day of probationary time. Then in Jerusalem another confrontation with the Jews who wish the people to cease their message. When the sun went down that day, probation for the Jewish nation reached another step. The progression of resistance continues to the death of the cross, and it began in earnest with the resurrection of Lazarus, which marked the arrival of the second angel and the tarrying time.

Eshak yechildi, kirish boshlanadi; mayda-chuyda e’tirozlar qiluvchi yahudiylar xabarni jim qilinishini istaydilar. Iso davom etadi, so‘ng to‘xtab, Adventizmning sinov muddati bo‘yicha oxirgi kuni ustidan yig‘laydi. So‘ng Quddusda xalqning o‘z xabarini to‘xtatishini istagan yahudiylar bilan yana bir qarama-qarshilik yuz beradi. O‘sha kuni quyosh botganda, yahudiy xalqi uchun sinov muddati yana bir bosqichga yetdi. Qarshilikning rivojlanishi xochdagi o‘limga qadar davom etadi, va u, ikkinchi farishtaning kelishini hamda tutilib qolish vaqtini belgilagan Lazarusning tirilishi bilan jiddiy tarzda boshlangan edi.

> “Bethany was so near Jerusalem that the news of the raising of Lazarus was soon carried to the city. Through spies who had witnessed the miracle the Jewish rulers were speedily in possession of the facts. A meeting of the Sanhedrin was at once called to decide as to what should be done. Christ had now fully made manifest His control of death and the grave. That mighty miracle was the crowning evidence offered by God to men that He had sent His Son into the world for their salvation. It was a demonstration of divine power sufficient to convince every mind that was under the control of reason and enlightened conscience. Many who witnessed the resurrection of Lazarus were led to believe on Jesus. But the hatred of the priests against Him was intensified. They had rejected all lesser evidence of His divinity, and they were only enraged at this new miracle. The dead had been raised in the full light of day, and before a crowd of witnesses. No artifice could explain away such evidence. For this very reason the enmity of the priests grew deadlier. They were more than ever determined to put a stop to Christ’s work.

> “Betaniya Quddusga shu qadar yaqin ediki, Lazarusning tiriltirilgani haqidagi xabar tez orada shaharga yetib bordi. Moʻjizaga guvoh boʻlgan josuslar orqali yahudiy hukmdorlar voqealarning tafsilotlarini tezda bilib oldilar. Nima qilish kerakligini hal etish uchun darhol Sanhedrin majlisi chaqirildi. Endi Masih oʻlim va qabr ustidan Oʻz hokimiyatini toʻla namoyon qilgan edi. Oʻsha qudratli moʻjiza Xudo insonlarga Oʻz Oʻgʻlini ularning najoti uchun dunyoga yuborganining taqdim etilgan eng oliy dalili edi. Bu ilohiy qudratning shunday bir namoyishi ediki, aql-idrok va nurlangan vijdon boshqaruvi ostida boʻlgan har qanday ongni ishontirish uchun yetarli edi. Lazarusning tirilishiga guvoh boʻlganlarning koʻplari Isoga imon keltirdilar. Ammo ruhoniylarning Unga boʻlgan nafrati yanada kuchaydi. Ular Uning ilohiyligiga oid avvalgi barcha quyi dalillarni rad etgan edilar, va bu yangi moʻjiza ularni faqat battarroq gʻazablantirdi. Oʻlik kishi kunduzi ochiq-oydin, bir toʻda guvohlar oldida tiriltirilgan edi. Bunday dalilni hech qanday hiyla-nayrang yoʻqqa chiqara olmas edi. Aynan shu sababga koʻra ruhoniylarning adovati yanada qotillashdi. Ular Masihning ishiga barham berishga har qachongidan ham ko‘proq qat’iy qaror qildilar.”

> “The Sadducees, though not favorable to Christ, had not been so full of malignity toward Him as were the Pharisees. Their hatred had not been so bitter. But they were now thoroughly alarmed. They did not believe in a resurrection of the dead. Producing so-called science, they had reasoned that it would be an impossibility for a dead body to be brought to life. But by a few words from Christ their theory had been overthrown. They were shown to be ignorant both of the Scriptures and of the power of God. They could see no possibility of removing the impression made on the people by the miracle. How could men be turned away from Him who had prevailed to rob the grave of its dead? Lying reports were put in circulation, but the miracle could not be denied, and how to counteract its effect they knew not. Thus far the Sadducees had not encouraged the plan of putting Christ to death. But after the resurrection of Lazarus they decided that only by His death could His fearless denunciations against them be stopped.” The Desire of Ages, 537.

> “Sadduqiylar, garchi Masihga xayrixoh bo‘lmagan bo‘lsalar-da, Farziylardek Unga nisbatan bunchalik yovuzlikka to‘la emas edilar. Ularning nafrati ham bunchalik achchiq emas edi. Ammo endi ular tamoman vahimaga tushdilar. Ular o‘liklarning tirilishiga ishonmas edilar. Soxta ilm deb ataluvchi dalillarni keltirib, o‘lik tananing hayotga qaytarilishi mumkin emas, deb mulohaza yuritgan edilar. Ammo Masihning bir necha so‘zi bilan ularning nazariyasi barbod bo‘ldi. Ularga Muqaddas Yozuvlarni ham, Xudoning qudratini ham bilmasliklari ko‘rsatib berildi. Mo‘jiza xalqda qoldirgan taassurotni yo‘qotishning hech bir yo‘lini ular ko‘ra olmas edilar. Qabrni o‘z o‘liklaridan mahrum etishga qodir bo‘lgan Zotdan odamlarni qanday yuz o‘girtirish mumkin edi? Yolg‘on xabarlar tarqatildi, ammo mo‘jizani inkor etib bo‘lmas edi, uning ta’sirini qanday bartaraf etishni esa ular bilmas edilar. Shu paytgacha Sadduqiylar Masihni o‘ldirish rejasini qo‘llab-quvvatlamagan edilar. Ammo Lazar tirilgandan keyin ular faqat Uning o‘limi bilangina O‘zlariga qarshi aytilgan bu qo‘rqmas fosh etishlarni to‘xtatish mumkin, degan qarorga keldilar.” The Desire of Ages, 537.

Lazarus’s death marked the beginning of the four days that Jesus tarried. His death represented the arrival of the second angel, that marks the beginning of the tarrying time. His resurrection marks the resurrection of the two witnesses on December 31, 2023, twenty-two years after 9/11. His resurrection marks the resurrection of Ezekiel’s dead dry bones. His resurrection was typified by the creation of Adam, which consisted of humanity, represented by clay, being combined with Divinity, represented by the breath of life.

Lazarning o‘limi Iso kechikib turgan to‘rt kunning boshlanishini belgiladi. Uning o‘limi kechikish vaqtining boshlanishini belgilaydigan ikkinchi farishtaning kelishini ifodaladi. Uning tirilishi 2023-yil 31-dekabrda, 11-sentabrdan yigirma ikki yil o‘tib, ikki guvohning tirilishini bildiradi. Uning tirilishi Hizqiyolning o‘lik quruq suyaklarining tirilishini bildiradi. Uning tirilishi Odamning yaratilishi bilan timsollangan edi; bu yaratilishda loy bilan ifodalangan insoniyat hayot nafasi bilan ifodalangan Ilohiyat bilan birlashtirilgan edi.

> “The priests and rulers of the Jews hated Jesus; but multitudes thronged to listen to His words of wisdom and to witness His mighty works. The people were stirred with the deepest interest and anxiously followed Jesus to hear the instructions of this wonderful teacher. Many of the rulers believed on Him, but dared not confess their faith lest they should be put out of the synagogue. The priests and elders decided that something must be done to draw the attention of the people from Jesus. They feared that all men would believe on Him. They could see no safety for themselves. They must lose their position or put Jesus to death. And after they should put Him to death, there would still be those who were living monuments of His power. Jesus had raised Lazarus from the dead, and they feared that if they should kill Jesus, Lazarus would testify of His mighty power. The people were flocking to see him who was raised from the dead, and the rulers determined to slay Lazarus also, and put down the excitement. Then they would turn the people to the traditions and doctrines of men, to tithe mint and rue, and again have influence over them. They agreed to take Jesus when He was alone; for if they should attempt to take Him in a crowd, when the minds of the people were all interested in Him, they would be stoned.” Early Writings, 165.

> “Yahudiylarning ruhoniylari va boshliqlari Isodan nafratlanar edilar; ammo ko‘p olomon Uning donolik so‘zlarini tinglash va qudratli ishlariga guvoh bo‘lish uchun oqib kelardi. Xalq nihoyatda chuqur qiziqish bilan to‘lgan edi va bu ajoyib ustozning ta’limotlarini eshitish uchun Isoga tashvishli intilish bilan ergashardi. Boshliqlarning ko‘plari Unga ishondilar, ammo sinagogadan quvib chiqarilishlaridan qo‘rqib, o‘z e’tiqodlarini tan olishga jur’at eta olmadilar. Ruhoniylar va oqsoqollar xalqning diqqatini Isodan chalg‘itish uchun nimadir qilinishi kerak, deb qaror qildilar. Ular hamma odamlar Unga ishonib qolishidan qo‘rqardilar. O‘zlari uchun hech qanday xavfsizlik ko‘ra olmas edilar. Ular yo mavqeini yo‘qotishlari, yo Isoga o‘lim keltirishlari kerak edi. Va Ular Uni o‘ldirganlaridan keyin ham, Uning qudratining tirik yodgorliklari bo‘lib qoladiganlar baribir bo‘lar edi. Iso Lazarni o‘liklar ichidan tiriltirgan edi, va ular agar Isoga o‘lim keltirsalar, Lazar Uning buyuk qudrati haqida guvohlik berishidan qo‘rqardilar. Xalq o‘limdan tiriltirilgan kishini ko‘rish uchun oqib kelayotgan edi, va boshliqlar Lazarni ham o‘ldirishga hamda bu hayajonni bosishga qaror qildilar. Shunda ular xalqni insoniy an’analar va ta’limotlarga, yalpiz bilan sadruta ushrini berishga qaytarar va yana ular ustidan ta’sirga ega bo‘lar edilar. Ular Isoni yolg‘iz qolganida tutib olishga kelishib oldilar; chunki agar Uni olomon ichida, xalqning fikri butunlay Unga qaratilgan bir paytda qo‘lga olishga urinib ko‘rsalar, toshbo‘ron qilinar edilar.” Early Writings, 165.

On July 18, 2020 the two witnesses of Revelation were slain and the second angel and tarrying time arrived. December 31, 2023 the two step resurrection process began. The first step was the foundation; the second step was the erection of the temple upon the foundation. The Laodicean Seventh-day Adventist church hated the message from the time it was born in 1989, and they hate it still. Now that the hated witnesses they thought were dead, are alive again; they will hate the message even more. They will argue about the prediction of July 18, 2020 with a venom that the Jews had for the resurrection of Lazarus. In the history of the temple test, Peter will answer their erroneous charges by pointing to the book of Joel as the answer to all their lies.

2020-yil 18-iyulda Vahiy kitobidagi ikki guvoh o‘ldirildi va ikkinchi farishta hamda tutilib qolish vaqti yetib keldi. 2023-yil 31-dekabrda ikki bosqichli tirilish jarayoni boshlandi. Birinchi bosqich poydevor edi; ikkinchi bosqich esa poydevor ustiga ma’badning tiklanishi edi. Laodikiyadagi Yettinchi kun Adventistlar jamoati bu xabarni 1989-yilda tug‘ilgan vaqtidan boshlab yomon ko‘rdi va hanuz ham uni yomon ko‘radi. Endi ular o‘lik deb o‘ylagan, yomon ko‘rilgan guvohlar yana tirik bo‘lgan ekan, ular bu xabarni yanada ko‘proq yomon ko‘radilar. Ular 2020-yil 18-iyul haqidagi bashorat ustida yahudiylarning Lazar tirilgani uchun qilgan zaharli adovati bilan bahslashadilar. Ma’bad sinovi tarixida Butrus ularning xato ayblovlariga Yo‘el kitobini ularning barcha yolg‘onlariga javob sifatida ko‘rsatib javob beradi.

We will continue this study in the next article.

Biz bu tadqiqotni keyingi maqolada davom ettiramiz.

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