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# The Book of Joel and The Laodicean Seventh-day Adventist Church - Number Thirty-Two

Yo‘el kitobi va Laodikiya yettinchi kun adventist jamoati — O‘ttiz ikkinchi qism

Number Thirty-Two

O‘ttiz Ikkinchi Raqam

Author

Jeff Pippenger

Published

January 20, 2026

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It has been a slow-moving journey to get to the book of Joel, with Peter as our witness. Peter is one of the most amazing symbols within God’s prophetic Word, but aren’t they all? Peter is at Caesarea Philippi, and he is also at Pentecost in the upper room at the third hour, and then in the temple at the ninth hour of the same day. Jesus was crucified at the third hour and died at the ninth hour. Peter is called to Caesarea at the ninth hour, but the Caesarea that he is called to in the story of Cornelius, is not Caesarea Philippi at the base of Mount Hermon, it was Caesarea by the sea, called Caesarea Maritima.

Yo‘il kitobiga yetib kelishimiz, guvohimiz sifatida Butrus bilan, sekin kechgan bir sayohat bo‘ldi. Butrus Xudoning bashoratli Kalomida eng hayratlanarli timsollardan biridir, ammo ularning barchasi shunday emasmi? Butrus Qaysariya Filippida bo‘ladi, u shuningdek Hosil bayramida uchinchi soatda yuqori xonada, so‘ng esa o‘sha kunning to‘qqizinchi soatida ma’badda bo‘ladi. Iso uchinchi soatda xochga mixlandi va to‘qqizinchi soatda jon berdi. Butrus to‘qqizinchi soatda Qaysariyaga chaqiriladi, biroq Korniliy haqidagi voqeada u chaqirilgan Qaysariya, Hermon tog‘i etagidagi Qaysariya Filippi emas edi; u dengiz bo‘yidagi Qaysariya bo‘lib, Qaysariya Maritima deb atalardi.

Caesarea Maritima is the coastal city on the Mediterranean Sea, about 30–35 miles north of modern Tel Aviv (built by Herod the Great as a grand Roman port city). It appears frequently in the book of Acts (mentioned 15 times), and is the one most people refer to simply as “Caesarea” in the New Testament. Philip the Evangelist lived there with his four prophesying daughters (Acts 8:40; 21:8). Paul was imprisoned there for two years, appeared before governors Felix and Festus, and King Agrippa (Acts 23–26). More significantly, perhaps, Peter preached to the Roman centurion Cornelius here—the first major Gentile conversion to Christianity (Acts 10) in 34 AD, when the week that Christ confirmed the covenant with many, ended.

Kesariya Maritima O‘rta yer dengizi bo‘yidagi qirg‘oq shahri bo‘lib, hozirgi Tel-Avivdan taxminan 30–35 mil shimolda joylashgan (uni Hirod Buyuk ulug‘vor Rim port shahri sifatida qurgan). U Havoriylar kitobida tez-tez uchraydi (15 marta tilga olingan) va Yangi Ahdda ko‘pchilik oddiygina “Kesariya” deb ataydigan shahar aynan shudir. Xushxabarchi Filip o‘zining bashorat qiluvchi to‘rt qizi bilan shu yerda yashagan (Havoriylar 8:40; 21:8). Pavlus shu yerda ikki yil qamoqda saqlangan, hokimlar Feliks va Festus hamda shoh Agrippa huzurida ko‘rinish bergan (Havoriylar 23–26). Balki bundan ham muhimrog‘i shuki, Butrus shu yerda Rimlik yuzboshi Korniliyga va’z qilgan — bu milodiy 34 yilda, Masih ko‘plar bilan ahdni tasdiqlagan hafta nihoyasiga yetgan paytda, nasroniylikka g‘ayriyahudiylarning birinchi buyuk kirib kelishi edi (Havoriylar 10).

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

> Va u ko‘plar bilan bir hafta uchun ahdni tasdiqlaydi; va haftaning o‘rtasida qurbonlik va nazrni to‘xtatadi; hamda jirkanchliklarning yoyilishi sabab uni vayron qiladi, toki intihogacha; va belgilab qo‘yilgan narsa vayron bo‘lganning ustiga to‘kiladi. Doniyor 9:27.

Caesarea Maritima served as the Roman administrative capital of Judea and a major Gentile hub. Caesarea Philippi is a different city, located in the far north near the base of Mount Hermon (about 25–30 miles north of the Sea of Galilee), in what is now the Golan Heights area (modern Banias). It is mentioned only in the Gospels (Matthew 16:13 and Mark 8:27), when Jesus took His disciples to Caesarea Philippi. This is the famous location where Peter confessed that Jesus is “the Messiah, the Son of the living God,” and where Jesus declared, “On this rock I will build my church, and the gates of Hades will not overcome it” (Matthew 16:13–20). It was a pagan area with temples to Greek gods, especially the goat-god Pan, whose grotto of Pan was called the “gates of hell,” making Jesus’ declaration there particularly striking.

Kesariya Maritima Yahudiyaning Rim ma’muriy poytaxti va g‘ayriyahudiylarning yirik markazi bo‘lib xizmat qilgan. Kesariya Filippi esa boshqa shahar bo‘lib, Hermon tog‘ining etagi yaqinida, eng shimolda (Galileya dengizidan taxminan 25–30 mil shimolda), hozirgi Golan tepaliklari hududida (zamonaviy Baniyos) joylashgan. U faqat Injillarda (Matto 16:13 va Mark 8:27), Iso O‘z shogirdlarini Kesariya Filippiga olib borgan voqea munosabati bilan tilga olinadi. Bu Butrus Isoni “Masih, barhayot Xudoning O‘g‘li” deb e’tirof etgan va Iso: “Men jamoatimni shu qoya ustiga quraman, o‘liklar diyorining darvozalari esa uni yenga olmaydi”, deb e’lon qilgan mashhur joydir (Matto 16:13–20). U yunon xudolariga, ayniqsa echki-xudo Panaga bag‘ishlangan ma’badlari bo‘lgan butparast hudud edi; Pananing g‘ori “do‘zax darvozalari” deb atalgan, shu bois Isoning o‘sha yerda aytgan bu bayonoti ayniqsa ta’sirchan yangragan.

The two cities are completely separate geographically and historically—one a bustling Roman seaport in the south-west, the other a northern Hellenistic/pagan site near the headwaters of the Jordan River. The coastal one dominates the Book of Acts, while the northern one is central to a pivotal moment in the Gospels. Caesarea of the sea is a symbol of Rome—the beast, and Caesarea of the earth is a symbol of the dragon. Sister White identifies the period from the cross to Pentecost, the “Pentecostal season,” which began at the cross and ended at Pentecost.

Ikki shahar geografik va tarixiy jihatdan mutlaqo alohidadir — ulardan biri janubi-g‘arbdagi gavjum Rim dengiz porti, ikkinchisi esa Iordan daryosining boshlanish manbalari yaqinidagi shimoldagi ellinistik/majusiy maskandir. Sohildagi shahar Havoriylar kitobida ustun o‘rin tutadi, shimoldagi shahar esa Injillarda hal qiluvchi bir lahzaning markazidadir. Dengizdagi Qaysariya Rimning — mahluqning timsolidir, quruqlikdagi Qaysariya esa ajdarning timsolidir. Opa Uayt xochdan Hosil bayramigacha bo‘lgan davrni, xochda boshlangan va Hosil bayramida tugagan “Pentikost mavsumi”ni aniqlab beradi.

> “It is with an earnest longing that I look forward to the time when the events of the day of Pentecost shall be repeated with even greater power than on that occasion. John says, ‘I saw another angel come down from heaven, having great power; and the earth was lightened with his glory.’ Then, as at the Pentecostal season, the people will hear the truth spoken to them, every man in his own tongue.

> “Men Hosil bayrami kunidagi voqealar o‘sha paytdagidan ham buyukroq qudrat bilan takrorlanadigan vaqtni samimiy tashnalik bilan kutmoqdaman. Yuhanno shunday deydi: ‘Men osmondan tushib kelayotgan, buyuk qudratga ega bo‘lgan yana bir farishtani ko‘rdim; va yer uning ulug‘vorligidan yorishdi.’ Shunda, Hosil bayrami mavsumidagidek, odamlar haqiqatning ularga har biri o‘z tilida aytilayotganini eshitadilar.

> “God can breathe new life into every soul that sincerely desires to serve Him, and can touch the lips with a live coal from off the altar, and cause them to become eloquent with His praise. Thousands of voices will be imbued with the power to speak forth the wonderful truths of God’s Word. The stammering tongue will be unloosed, and the timid will be made strong to bear courageous testimony to the truth. May the Lord help His people to cleanse the soul temple from every defilement, and to maintain such a close connection with Him that they may be partakers of the latter rain when it shall be poured out.” Review and Herald, July 20, 1886.

> “Xudoga xizmat qilishni chin dildan istagan har bir jonga Xudo yangi hayot nafasi ato eta oladi, qurbongohdan olingan tirik cho‘g‘ bilan lablarga tegina oladi va ularni Uning madhini bayon etishda fasohatli qila oladi. Minglab ovozlar Xudoning Kalomidagi ajoyib haqiqatlarni e’lon qilish qudrati bilan to‘ldiriladi. Duduq til yechiladi, tortinchoqlar esa haqiqat haqida jasorat bilan guvohlik berish uchun quvvatlantiriladi. Rabbiy O‘z xalqiga jon ma’badini har qanday nopoklikdan poklashda va U bilan shu qadar yaqin aloqani saqlashda yordam bersinki, ular keyingi yomg‘ir yog‘dirilganida undan bahramand bo‘luvchilar qatorida bo‘lsinlar.” Review and Herald, July 20, 1886.

Technically the Pentecostal season would start at the feast of first fruits, which aligns with Christ’s resurrection; but without the death of the cross there would be no blood for the risen savior to take with Him when He arose. Without His death, He, as the Bread of life would not have rested on the day of the feast of unleavened bread, and the Bread of life needed to rest in advance of it’s rising on the feast of first fruits, thus beginning the fifty-day period that led to the day and feast of Pentecost.

Texnik jihatdan Elliginchi kun mavsumi Masihning tirilishiga muvofiq keladigan ilk hosil bayramidan boshlanadi; ammo xochdagi o‘lim bo‘lmaganida, tirilgan Najotkor tirilganida O‘zi bilan olib borishi uchun qon bo‘lmas edi. Uning o‘limisiz, U Hayot Nonidek xamirturushsiz non bayrami kunida orom olmagan bo‘lar edi, va Hayot Noni ilk hosil bayramida tirilishidan oldin orom olishi zarur edi; shu tariqa Elliginchi kunning kuni va bayramiga olib boradigan ellik kunlik davr boshlangan.

When Christ came to confirm the covenant for one week; the week began at His baptism and then “in the midst of the week,” three and a half years later, He was crucified, rested in the tomb on the day of unleavened Bread, rose as the feast of the first fruits of the barley harvest on Sunday, thus starting the fifty-day Pentecostal season that reached to the first fruits feast of the wheat. From the cross to the end of the week, three and a half years later, the seven-year-period came to its conclusion with Cornelius of Caesarea Maritima, who became the very first Gentile convert–to the Christian church at the end of the week in 34 AD.

Masih bir hafta davomida ahdni tasdiqlash uchun kelganida, bu hafta Uning suvga cho‘mishi bilan boshlandi, so‘ng “haftaning o‘rtasida”, ya’ni uch yarim yil o‘tgach, U xochga mixlandi, xamirturushsiz non kuni qabrda orom oldi, yakshanba kuni arpa hosilining ilk mevalari bayrami sifatida tirildi va shu tariqa bug‘doyning ilk mevalari bayramigacha yetib boradigan ellik kunlik Pentikost mavsumini boshlab berdi. Xochdan haftaning oxirigacha, yana uch yarim yil o‘tgach, yetti yillik davr Qaysariya Maritimadagi Korniliy bilan o‘z yakuniga yetdi; u milodiy 34-yilda, haftaning oxirida, xristian jamoatiga kirgan ilk g‘ayriyahudiy imonli bo‘ldi.

The week Christ came to confirm the covenant is prophetically 2,520 days, and the cross is “in the midst of the week,” so it was 1,260 days after the baptism and 1,260 days before Cornelius was converted. At the cross Christ was crucified at the third hour, and He died at the ninth hour. That was the beginning of the Pentecostal season and at the end, (for Jesus always illustrates the end with the beginning) on the day of Pentecost, Peter gives his first sermon of the book of Joel at the third hour in the upper room, where Christ met the disciples on the day of His resurrection. Peter then gives his second sermon on Joel in the temple at the ninth hour. Clearly the third and ninth hour are an alpha and omega symbol of the beginning and ending of the Pentecostal season.

Masih ahdni tasdiqlash uchun kelgan hafta payg‘ambarlik ma’nosida 2 520 kundir, va xoch “haftaning o‘rtasida”dir; shuning uchun u suvga cho‘mishdan 1 260 kun keyin va Korniliy imonga kirganidan 1 260 kun oldin sodir bo‘lgan. Xochda Masih uchinchi soatda mixlandi, va U to‘qqizinchi soatda vafot etdi. Bu Pentikost mavsumining boshlanishi edi va oxirida, (chunki Iso har doim oxirni boshlanish orqali tasvirlaydi), Pentikost kunida Butrus Yoel kitobidan o‘zining birinchi va’zini uchinchi soatda, Masih tirilgan kunida shogirdlar bilan uchrashgan yuqori xonada qiladi. So‘ng Butrus Yoel haqidagi ikkinchi va’zini ma’badda to‘qqizinchi soatda qiladi. Ravshanki, uchinchi va to‘qqizinchi soat Pentikost mavsumining boshlanishi va tugashining alfa va omega ramzidir.

Line upon line, when we align the third and ninth hour of these two events, we find the six hours as a prophetic period that both provide a witness of a division. Christ goes from life to death to life. He goes from earth to heaven and back to earth. Peter is outside and then inside the temple. There are of course other parallel alignments of the third to ninth hour, but we first need to consider Peter, Cornelius and Caesarea by the sea.

Satr ustiga satr qo‘yib, ushbu ikki voqeaning uchinchi va to‘qqizinchi soatini bir-biriga moslaganimizda, biz olti soatni bo‘linishga guvohlik beruvchi bashoratli davr sifatida topamiz. Masih hayotdan o‘limga, o‘limdan esa hayotga o‘tadi. U yerdan osmonga ko‘tariladi va yana yerga qaytadi. Butrus ma’baddan tashqarida bo‘ladi, so‘ngra uning ichida bo‘ladi. Albatta, uchinchi soatdan to‘qqizinchi soatgacha bo‘lgan boshqa parallel mosliklar ham bor, ammo avvalo biz Butrus, Korniliy va dengiz bo‘yidagi Kesariyani ko‘rib chiqishimiz kerak.

As with the prophetic divisions that are represented in the six hours, when the angel was sent to Cornelius to direct him to send for Peter it was the ninth hour.

Olti soatda ifodalangan bashoratli bo‘linishlarda bo‘lgani kabi, farishta Korniliyga uni Butrusni chaqirtirishga yo‘naltirish uchun yuborilganda, bu to‘qqizinchi soat edi.

> There was a certain man in Caesarea called Cornelius, a centurion of the band called the Italian band, A devout man, and one that feared God with all his house, which gave much alms to the people, and prayed to God alway. He saw in a vision evidently about the ninth hour of the day an angel of God coming in to him, and saying unto him, Cornelius. And when he looked on him, he was afraid, and said, What is it, Lord? And he said unto him, Thy prayers and thine alms are come up for a memorial before God. And now send men to Joppa, and call for one Simon, whose surname is Peter. Acts 10:1–5.

> Qaysariyada Korniliy ismli bir kishi bor edi; u Italiyaliklar deb ataluvchi qo‘shinning yuzboshisi edi. U taqvodor, butun xonadoni bilan birga Xudodan qo‘rqadigan, xalqqa ko‘p sadaqa beradigan va doimo Xudoga ibodat qiladigan kishi edi. U kunning to‘qqizinchi soati chamasi bir vahiyda Xudoning bir farishtasi o‘z oldiga kirib kelib: “Korniliy!” deb aytayotganini aniq ko‘rdi. U esa unga tikilib, qo‘rqib ketdi va: “Nima buyurasan, Hazrat?” dedi. Farishta unga dedi: “Sening ibodatlaring va sadaqalaring Xudo huzuriga yodgorlik bo‘lib ko‘tarildi. Endi Yoppaga odam yubor va Butrus laqabli Simunni chaqirtir.” Havoriylar 10:1–5.

The arrival of an angel is a symbol of a message, and of a waymark, and the angel confirms that it is a waymark when he says, “Thy prayers and thine alms are come up for a memorial before God.” The waymark of the conclusion of the week is Cornelius sending for Peter at the ninth hour after fasting for four days, and it is called a “memorial,” which is a waymark. As a “centurion,” Cornelius was a captain over one hundred men.

Farishtaning kelishi xabarning ham, yo‘l belgining ham ramzidir, va farishta: “Sening ibodatlaring va ehsonlaring Xudo huzuriga yodgorlik bo‘lib ko‘tarildi”, deganda, bu yo‘l belgi ekanini tasdiqlaydi. Haftaning yakunining yo‘l belgisi — Korniliyning to‘rt kun ro‘za tutgach, to‘qqizinchi soatda Butrusni chaqirtirganidir, va bu “yodgorlik” deb ataladi, bu esa yo‘l belgidir. “Yuzboshi” sifatida Korniliy yuz kishining ustidan qo‘mondon edi.

When Peter is at Caesarea Philippi in Matthew sixteen there is no reference to any hour. Caesarea Philippi is the name of the city at the time when Jesus took the disciples there. In the history of Daniel eleven, verses thirteen to fifteen, verses that were fulfilled at the battle of Panium, and that typify the war that leads to the Sunday law in the United States, Caesarea Philippi was named Panium. Peter is in verses thirteen through fifteen when he is at Caesarea Philippi, which is Panium.

Matto o‘n oltinchi bobda Butrus Kesariya Filippiyada bo‘lganida, biron bir soatga ishora yo‘q. Kesariya Filippiya — Iso shogirdlarni u yerga olib borgan paytda shaharning nomi edi. Doniyor o‘n birinchi bob, o‘n uchinchi-o‘n beshinchi oyatlarning tarixida — Panium jangida bajo keltirilgan va Qo‘shma Shtatlardagi Yakshanba qonuniga olib boradigan urushning timsoli bo‘lgan oyatlarda — Kesariya Filippiya Panium deb atalgan. Butrus o‘n uchinchi-o‘n beshinchi oyatlarda, ya’ni u Panium bo‘lgan Kesariya Filippiyada bo‘lganida, o‘sha yerda turibdi.

Identifying that the Battle of Panium was a fulfillment of verses thirteen to fifteen of Daniel eleven, and that the verses and the history of the Battle of Panium identifies a war that leads to the Sunday law in the United States is exactly how the methodology of line upon line is designed to work. Employing that methodology demands that Caesarea Philippi and Panium must be aligned, for the primary rule of prophecy that addresses this truth is that “each of the ancient prophets spoke more for our day than the days in which they lived.” Paul adds that the spirits of the prophets are subject to the prophets, so not only do they all identify the latter days, but they all agree.

Panium jangi Doniyor kitobining o‘n birinchi bobidagi o‘n uchinchi oyatdan o‘n beshinchi oyatgacha bo‘lgan qismning amalga oshishi bo‘lganini hamda ushbu oyatlar va Panium jangi tarixi Amerika Qo‘shma Shtatlaridagi Yakshanba qonuniga olib boradigan urushni ko‘rsatishini aniqlash — aynan “qator ustiga qator” metodologiyasi qanday ishlash uchun mo‘ljallangan bo‘lsa, shundaydir. Ushbu metodologiyani qo‘llash Caesarea Philippi va Paniumning o‘zaro muvofiqlashtirilishini talab qiladi, chunki bu haqiqatga daxldor bo‘lgan bashoratning asosiy qoidasi shuki, “qadimgi payg‘ambarlarning har biri o‘zlari yashagan kunlardan ko‘ra ko‘proq bizning kunimiz uchun so‘zlagan.” Pavlus yana payg‘ambarlarning ruhlari payg‘ambarlarga bo‘ysunishini qo‘shimcha qiladi, shuning uchun ular nafaqat oxirgi kunlarni ko‘rsatadilar, balki ularning barchasi o‘zaro hamfikrdirlar.

For this reason if and when Panium is identified in God’s prophetic Word as Panium and thereafter as Caesarea Philippi, they must both be applied in the latter days, and they must align together, for they are the same city.

Shu sababli, agar va qachon Panium Xudoning bashoratiy Kalomida Panium, so‘ngra esa Kesariya Filippi sifatida aniqlansa, keyingi kunlarda ularning har ikkalasi ham tatbiq etilishi lozim va ular bir-biriga muvofiq kelishi kerak, chunki ular ayni bir shahardir.

In conjunction with this logic, though slightly different, is Caesarea Philippi and Caesarea Maritima. Peter went to Caesarea Philippi with Christ, but he was sent to Caesarea Maritima by the Holy Spirit. Yet at both Caesarea’s it is Peter who is the main covenant character. What is wonderful about this line is that it was at the ninth hour that Cornelius was visited by the angel and instructed to send for Peter. Peter at Caesarea is a prophetic symbol, but the two Caesarea’s are distinctly different. One is Caesarea by the sea, and the other Caesarea on the earth. Caesarea by the sea is associated with the Gentiles, and Cornelius was the first Gentile convert exactly at the end of the covenant week in 34 AD. Caesarea by the sea is the ninth hour and aligns with Peter in the temple at Pentecost, and the death of Christ at the ninth hour.

Bu mantiqqa bog‘liq holda, garchi bir oz farqli bo‘lsa-da, Qaysariya Filippi va Qaysariya Maritima ham bor. Butrus Masih bilan Qaysariya Filippiga bordi, ammo u Muqaddas Ruh tomonidan Qaysariya Maritimaga yuborildi. Shunga qaramay, har ikkala Qaysariyada ham ahdning asosiy qahramoni Butrusdir. Bu yo‘nalishdagi ajablanarli jihat shuki, aynan to‘qqizinchi soatda Korniliy farishta tomonidan ziyorat qilinib, Butrusni chaqirtirishga buyurildi. Qaysariyadagi Butrus bashoratli ramzdir, ammo bu ikki Qaysariya aniq ravishda bir-biridan farq qiladi. Ulardan biri dengiz bo‘yidagi Qaysariya, ikkinchisi esa quruqlikdagi Qaysariyadir. Dengiz bo‘yidagi Qaysariya g‘ayriyahudiylar bilan bog‘liqdir, va Korniliy milodiy 34 yilda ahd haftasining aynan oxirida imonga kelgan birinchi g‘ayriyahudiy edi. Dengiz bo‘yidagi Qaysariya to‘qqizinchi soatdir va u Hosil bayramida Ma’baddagi Butrus hamda Masihning to‘qqizinchi soatda o‘limi bilan mos tushadi.

Caesarea by the earth, that is Caesarea Philippi is the third hour. There is no other options to choose. Caesarea Philippi at the beginning, the third hour and Caesarea Maritima at the end, the ninth hour. Philippi is the alpha of the period of six hours and Maritima is the omega. The omega at the ninth hour was the death of Christ in the midst of the covenant week, and Peter in the temple at Pentecost was also the ninth hour. Cornelius calling for Peter aligns with the death of Christ, which typifies the Sunday law, and also Peter in the temple at Pentecost, which once again typifies the Sunday law. Cornelius, as the first Gentile convert represents the first eleventh-hour worker at the Sunday law.

Yerdagi Qaysariya, ya’ni Qaysariya Filippi, uchinchi soatdir. Tanlash uchun boshqa hech qanday imkon yo‘q. Boshida Qaysariya Filippi — uchinchi soat, oxirida esa Qaysariya Maritima — to‘qqizinchi soatdir. Filippi olti soatlik davrning alfasi, Maritima esa omegasi hisoblanadi. To‘qqizinchi soatdagi omega — ahd haftasining o‘rtasida Masihning o‘limi edi, va Pentikost kunida ma’baddagi Butrus ham to‘qqizinchi soat bilan bog‘liq edi. Korniliyning Butrusni chaqirtirishi Masihning o‘limiga muvofiq keladi, bu esa yakshanba qonunining timsolidir; shuningdek, Pentikost kunida ma’baddagi Butrusga ham muvofiq keladi, bu ham yana bir bor yakshanba qonunining timsolidir. Korniliy, birinchi g‘ayriyahudiy imonli sifatida, yakshanba qonuni davridagi o‘n birinchi soatning birinchi ishchisini ifodalaydi.

The third hour when Christ was crucified, and the third hour when Peter was in the upper room must, and can only represent Caesarea Philippi. The upper room that Peter was in on the day of Pentecost, was the very same upper room that Christ appeared after His resurrection, ascension and descent. Christ came to the upper room and then fifty days later, on the day of Pentecost, Peter presented the message of the book of Joel in the same upper room.

Masih xochga mixlangan uchinchi soat va Butrus yuqori xonada bo‘lgan uchinchi soat, albatta, va faqatgina Kesariya Filipini ifodalashi mumkin. Butrus Hosil bayrami kuni bo‘lgan yuqori xona, aynan Masih tirilganidan, osmonga ko‘tarilganidan va tushganidan keyin zohir bo‘lgan o‘sha yuqori xonaning o‘zi edi. Masih yuqori xonaga keldi, so‘ng ellik kun o‘tib, Hosil bayrami kuni, Butrus aynan o‘sha yuqori xonada Yoel kitobining xabarini bayon qildi.

Caesarea Philippi is the third hour that aligns with the crucifixion and the upper room at Pentecost. The crucifixion is a symbol of scattering and the upper room a symbol of unity. This identifies Caesarea Philippi as the point just before the Sunday law where one class is scattered, and the other is gathered. When the history of the Battle of Panium begins to be repeated, the foolish and wise virgins will be forever separated, and they will be separated over the cross, which represents the approach of the Sunday law. It was at Caesarea Philippi that Christ began to teach about the approaching Sunday law. When He did so, Peter opposed the message, thus in nine verses, Peter represents those who are sealed and those who are scattered by the message of the cross, which is the Sunday law.

Kesariya Filippi xochga mixlanish va Hosil bayramidagi yuqori xonaga muvofiq keladigan uchinchi soatdir. Xochga mixlanish tarqalishning ramzi, yuqori xona esa birlikning ramzidir. Bu Kesariya Filippini Yakshanba qonunidan sal oldingi nuqta sifatida belgilaydi; o‘sha yerda bir toifa tarqaladi, boshqasi esa yig‘iladi. Panium jangining tarixi takrorlana boshlaganda, nodon va dono bokiralar abadiy ravishda ajraladi va ular xoch ustida, ya’ni Yakshanba qonunining yaqinlashuvini ifodalovchi narsa ustida ajraladilar. Masih aynan Kesariya Filippida yaqinlashib kelayotgan Yakshanba qonuni haqida ta’lim bera boshlagan edi. U shunday qilganida, Butrus bu xabarga qarshi chiqdi; shu tariqa, to‘qqiz oyatda Butrus muhrlanganlarni ham, xoch xabari — ya’ni Yakshanba qonuni — tufayli tarqaladiganlarni ham ifodalaydi.

> He saith unto them, But whom say ye that I am?

> U ularga dedi: “Sizlar esa Meni kim deb aytasizlar?”

> And Simon Peter answered and said, Thou art the Christ, the Son of the living God.

> Shunda Simun Butrus javob berib dedi: Sen Masihsan, barhayot Xudoning O‘g‘lisan.

> And Jesus answered and said unto him, Blessed art thou, Simon Barjona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven. And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven.

> Iso unga javob berib dedi: “Baxtiyorsan sen, Simun Barjona; chunki buni senga tana va qon emas, balki osmondagi Otam ayon qildi. Men ham senga aytaman: sen Butrussan, va Men O‘z jamoatimni mana shu qoya ustiga quraman; do‘zax darvozalari esa unga qarshi ustun kelolmaydi. Men senga Osmon Shohligining kalitlarini beraman; yer yuzida nimani bog‘lasang, osmonlarda bog‘langan bo‘ladi; va yer yuzida nimani yechsang, osmonlarda yechilgan bo‘ladi.”

> Then charged he his disciples that they should tell no man that he was Jesus the Christ. From that time forth began Jesus to shew unto his disciples, how that he must go unto Jerusalem, and suffer many things of the elders and chief priests and scribes, and be killed, and be raised again the third day.

> Shundan so‘ng, U O‘z shogirdlariga Uning Iso Masih ekanini hech kimga aytmaslikni buyurdi. O‘sha vaqtdan boshlab Iso O‘z shogirdlariga Quddusga borishi, oqsoqollar, bosh ruhoniylar va kotiblardan ko‘p azob chekishi, o‘ldirilishi va uchinchi kuni qayta tirilishi lozimligini ko‘rsata boshladi.

> Then Peter took him, and began to rebuke him, saying, Be it far from thee, Lord: this shall not be unto thee.

> Shunda Butrus Uni chetga olib, Uni koyiy boshladi va dedi: “Bu Sendan yiroq bo‘lsin, Rabbim; bu Senga aslo bo‘lmaydi.”

> But he turned, and said unto Peter, Get thee behind me, Satan: thou art an offence unto me: for thou savourest not the things that be of God, but those that be of men. Matthew 16:15–23.

> Lekin U burilib, Butrusga dedi: “Ey shayton, Mening orqamga o‘t! Sen Menga to‘siqsan; chunki sen Xudoning narsalarini emas, balki insonlarning narsalarini o‘ylaysan.” Matto 16:15–23.

The third hour crucifixion and Peter’s upper room message aligns the prophetic transition of the church militant, defined as the church with both wheat and tares, unto the church triumphant. The church triumphant is the first fruit wheat offering of Pentecost, which is the Sunday law. When the tares and the wheat reach maturity, the angels separate the two classes. It is the rain that began to sprinkle at 9/11 that causes the wheat and tares to come to fruition.

Uchinchi soatdagi xochga mixlanish va Butrusning yuqori xonadagi xabari bug‘doy va begona o‘tlar ikkalasi ham mavjud bo‘lgan jamoat sifatida ta’riflanadigan jangari jamoatning g‘olib jamoatga bo‘lgan payg‘ambarlik o‘tishini bir-biriga muvofiqlashtiradi. G‘olib jamoat Hosil bayramining ilk hosil bug‘doy nazridir, bu esa Yakshanba qonunidir. Begona o‘tlar bilan bug‘doy pishib yetilganda, farishtalar bu ikki toifani bir-biridan ajratadilar. 11-sentyabrda sepa boshlagan yomg‘ir bug‘doy bilan begona o‘tlarning hosilga kirishiga sabab bo‘ladi.

A period of six hours represents the history of the Exeter camp meeting unto October 22, 1844, the triumphal entry of Christ into Jerusalem and the entry of king David into Jerusalem with the ark. The ninth hour is also the time of the evening sacrifice, around 3 PM.

Olti soatlik bir davr Exeter lager yig‘inining tarixini 1844-yil 22-oktabrgacha, Masihning Quddusga tantanali kirishini va shoh Dovudning sandiq bilan Quddusga kirishini ifodalaydi. To‘qqizinchi soat esa kechki qurbonlik vaqti ham bo‘lib, taxminan soat 3 ga to‘g‘ri keladi.

> Now this is that which thou shalt offer upon the altar; two lambs of the first year day by day continually. The one lamb thou shalt offer in the morning; and the other lamb thou shalt offer at even. Exodus 29:38, 39.

> Endi qurbongoh ustiga keltiradiganing shudir: har kuni muntazam ravishda bir yoshli ikkita qo‘zi. Bir qo‘zini ertalab keltirasan, ikkinchi qo‘zini esa kechqurun keltirasan. Chiqish 29:38, 39.

The word translated as “even,” is sometimes represented as “between the evenings.” Between the evenings speaks to the six-hour period between the third and ninth hours. Christ’s covenant week represents the six-hour period at the cross, which becomes the alpha of the six-hour period on Pentecost. Two witnesses in the covenant week that identify a period of six-hours that are directly connected with not only the prophecy of the sacred week, but also with the symbols of the Pentecostal season. Then at the conclusion of that very same prophetic week, Peter is called to Caesarea at the ninth hour. The fact that three ninth hours within the same prophetic structure of the sacred week; two of which are omega endings of a six-hour period, that was also the period between the morning and evening offerings, demand of prophetic necessity that a third hour exist as the alpha of a period that ended at Cornelius’ ninth hour.

“Hatto” deb tarjima qilingan so‘z ba’zan “ikki oqshom orasida” tarzida ifodalanadi. Ikki oqshom orasidagi vaqt uchinchi soatdan to‘qqizinchi soatgacha bo‘lgan olti soatlik davrni anglatadi. Masihning ahd haftasi xochdagi olti soatlik davrni ifodalaydi; bu esa Hosil bayramidagi olti soatlik davrning alphasiga aylanadi. Ahd haftasidagi ikki guvoh olti soatlik bir davrni ko‘rsatadi; bu davr nafaqat muqaddas haftaning bashorati bilan, balki Hosil bayrami mavsumining ramzlari bilan ham bevosita bog‘langandir. So‘ng ayni o‘sha bashoratli haftaning yakunida Butrus to‘qqizinchi soatda Kesariyaga chaqiriladi. Muqaddas haftaning shu bir bashoratli tuzilmasi ichida uchta to‘qqizinchi soat mavjudligi; ulardan ikkitasi olti soatlik davrning omega yakunlari bo‘lgani, va bu ayni paytda ertalabki hamda kechki qurbonliklar orasidagi davr bo‘lgani, bashorat zarurati nuqtai nazaridan Korniliyning to‘qqizinchi soatida tugagan bir davrning alphasini tashkil etuvchi uchinchi soat ham mavjud bo‘lishini talab etadi.

Two Caesarea’s, both with Peter as a central figure identify Caesarea Philippi as the third hour. That six-hour period begins and ends with Caesarea, because the end is illustrated by the beginning.

Ikkita Qaysariya, ikkalasida ham Butrus markaziy shaxs sifatida namoyon bo‘lib, Qaysariya Filipini uchinchi soat deb belgilaydi. O‘sha olti soatlik davr Qaysariya bilan boshlanib, Qaysariya bilan yakunlanadi, chunki nihoya ibtido orqali tasvirlanadi.

The Passover lamb was to be killed in the evening, which is the ninth hour—when Christ died.

Fisih qo‘zisi kechqurun, ya’ni to‘qqizinchi soatda — Masih vafot etgan paytda — so‘yilishi kerak edi.

> And ye shall keep it up until the fourteenth day of the same month: and the whole assembly of the congregation of Israel shall kill it in the evening. Exodus 12:6.

> Uni o‘sha oyning o‘n to‘rtinchi kunigacha saqlab turinglar; va Isroil jamoatining butun yig‘ini uni kechqurun so‘ysin. Chiqish 12:6.

The hour of prayer is also the ninth hour, for it was at the evening sacrifice.

Ibodat vaqti ayni to‘qqizinchi soat hamdir, chunki bu kechki qurbonlik payti edi.

> Let my prayer be set forth before thee as incense; and the lifting up of my hands as the evening sacrifice. Psalms 141:2.

> Ibodatim Sening huzuringda tutatqiday namoyon bo‘lsin; qo‘llarimni ko‘tarishim esa kechki qurbonlik kabi bo‘lsin. Zabur 141:2.

In agreement with the evening sacrifice being the hour of prayer, Ezra is praying at the evening sacrifice, so he is praying at the ninth hour, when Peter is in the temple, when Christ died and when Cornelius was told to send for Peter.

Kechki qurbonlikning ibodat soati ekaniga muvofiq, Ezra kechki qurbonlik paytida ibodat qilmoqda; demak, u to‘qqizinchi soatda ibodat qilmoqda, xuddi Butrus ma’badda bo‘lganida, Masih vafot etganida va Korniliyga Butrusni chaqirtirish buyurilganida bo‘lgani kabi.

> And at the evening sacrifice I arose up from my heaviness; and having rent my garment and my mantle, I fell upon my knees, and spread out my hands unto the Lord my God. Ezra 9:5.

> Kechki qurbonlik paytida men g‘amginligimdan turdim; va kiyimimni ham, ustki libosimni ham yirtib, tiz cho‘kdim va qo‘llarimni Egam Xudoga tomon yozdim. Ezra 9:5.

In his prayer, Ezra is repenting after understanding that those who came out of Babylon to rebuild the temple and Jerusalem were joined to heathen wives.

O‘z ibodatida Ezra, ma’bad va Quddusni qayta qurish uchun Bobildan chiqqanlar butparast xotinlarga uylanganini anglab, tavba qilmoqda.

> Now when Ezra had prayed, and when he had confessed, weeping and casting himself down before the house of God, there assembled unto him out of Israel a very great congregation of men and women and children: for the people wept very sore. And Shechaniah the son of Jehiel, one of the sons of Elam, answered and said unto Ezra, We have trespassed against our God, and have taken strange wives of the people of the land: yet now there is hope in Israel concerning this thing. Now therefore let us make a covenant with our God to put away all the wives, and such as are born of them, according to the counsel of my lord, and of those that tremble at the commandment of our God; and let it be done according to the law. Arise; for this matter belongeth unto thee: we also will be with thee: be of good courage, and do it.

> Endi Ezra ibodat qilib, gunohini e’tirof etib, yig‘lab va o‘zini Xudoning uyi oldida yerga tashlab yotganida, Isroildan uning oldiga erkaklar, ayollar va bolalardan iborat nihoyatda katta bir jamoat to‘plandi; chunki xalq qattiq yig‘lar edi. Shunda Elam o‘g‘illaridan bo‘lgan Yehiyel o‘g‘li Shexanyoh javob berib, Ezraga dedi: “Biz Xudoyimizga qarshi xiyonat qildik va bu yurt xalqlaridan begona xotinlar oldik; biroq endi ham bu masalada Isroil uchun umid bor. Endi esa, keling, xotinlarning barchasini va ulardan tug‘ilganlarni ham Rabbimiz bilan ahd qilib jo‘nataylik, xo‘jayinimning maslahati hamda Xudoyimizning amridan titraydiganlarning maslahati bo‘yicha; va bu Qonunga muvofiq bajarilsin. Tur o‘rningdan, chunki bu ish senga taalluqlidir; biz ham sen bilan birgamiz. Dadil bo‘l va buni amalga oshir.”

> Then arose Ezra, and made the chief priests, the Levites, and all Israel, to swear that they should do according to this word. And they sware. Then Ezra rose up from before the house of God, and went into the chamber of Johanan the son of Eliashib: and when he came thither, he did eat no bread, nor drink water: for he mourned because of the transgression of them that had been carried away. And they made proclamation throughout Judah and Jerusalem unto all the children of the captivity, that they should gather themselves together unto Jerusalem; And that whosoever would not come within three days, according to the counsel of the princes and the elders, all his substance should be forfeited, and himself separated from the congregation of those that had been carried away. Then all the men of Judah and Benjamin gathered themselves together unto Jerusalem within three days. It was the ninth month, on the twentieth day of the month; and all the people sat in the street of the house of God, trembling because of this matter, and for the great rain. Ezra 10:1–9.

> Shunda Ezra turib, bosh ruhoniylarni, levilarni va butun Isroilni bu so‘zga muvofiq ish tutishga qasam ichishga majbur qildi. Ular qasam ichdilar. So‘ng Ezra Xudoning uyi oldidan turib, Eliashib o‘g‘li Yohonanning xonasiga bordi; u yerga kelgach, surgun qilinganlarning gunohi sababli aza tutgani uchun non yemadi ham, suv ichmadi ham. Shunda Yahudo va Quddus bo‘ylab surgun avlodlarining hammasiga jar solib, Quddusga yig‘ilishlari buyurildi; va kimki amirlar hamda oqsoqollarning maslahatiga muvofiq uch kun ichida kelmasa, uning butun mol-mulki musodara qilinsin va o‘zi surgun qilinganlar jamoatidan ajratilsin, deb e’lon qilindi. Shunda Yahudo va Benyaminning barcha erkaklari uch kun ichida Quddusga yig‘ildilar. Bu to‘qqizinchi oy edi, oyning yigirmanchi kuni; va butun xalq Xudoning uyi oldidagi maydonda bu ish sababli va qattiq yomg‘ir tufayli titrab o‘tirardi. Ezra 10:1–9.

The covenant of the one hundred and forty-four thousand is represented as a separation from those who had taken strange wives. This is the separation of the wise and foolish virgins, and it occurs at the ninth hour, which is the death of Christ, Peter in the temple on Pentecost, and Peter being called to Caesarea by the sea. Ezra’s separation is also the purging of the Levites by the Messenger of the Covenant in Malachi chapter three. The purging in Malachi illustrates the two temple cleansings of Christ.

Bir yuz qirq to‘rt mingning ahdi g‘ayri xotinlar olganlardan ajralish sifatida ifodalanadi. Bu dono va nodon bokiralarning ajralishidir va u to‘qqizinchi soatda sodir bo‘ladi; bu Masihning o‘limi, Hosil bayramida ma’baddagi Butrus hamda Butrusning dengiz bo‘yidagi Kesariyaga chaqirilishidir. Ezraning ajratishi, shuningdek, Malaki kitobining uchinchi bobida Ahd Elchisi tomonidan levilarning poklanishidir. Malakidagi poklanish Masihning ma’badni ikki bor poklaganini tasvirlaydi.

> “In cleansing the temple from the world’s buyers and sellers, Jesus announced His mission to cleanse the heart from the defilement of sin,—from the earthly desires, the selfish lusts, the evil habits, that corrupt the soul. Malachi 3:1–3 quoted.” The Desire of Ages, 161.

> “Ma’badni dunyoning xaridorlari va sotuvchilaridan tozalash orqali Iso O‘zining qalbni gunohning nopokligidan,—jonni buzadigan dunyoviy istaklardan, xudbin nafs-havaslardan, yomon odatlardan tozalash vazifasini e’lon qildi. Malaki 3:1–3 iqtibos keltirilgan.” Asrlarning orzusi, 161.

Ezra and those who enter into the covenant are told to “arise” and Joshua was told to rise up after all the rebels died over a period of thirty-eight years. It took two years for ancient Israel to fail the tenfold testing process, and thirty-eight years later the rebels were all dead and God tells them to arise.

Ezraga va ahdga kirayotganlarga «o‘rinlaridan turish» aytiladi, Yoshua esa o‘ttiz sakkiz yil davomida barcha isyonkorlar o‘lib bo‘lgach, turishga buyurildi. Qadimgi Isroilning o‘n karra sinov jarayonida muvaffaqiyatsizlikka uchrashi uchun ikki yil kerak bo‘ldi, oradan o‘ttiz sakkiz yil o‘tgach esa isyonkorlarning barchasi o‘ldi va Xudo ularga turishni aytadi.

> Now rise up, said I, and get you over the brook Zered. And we went over the brook Zered. And the space in which we came from Kadeshbarnea, until we were come over the brook Zered, was thirty and eight years; until all the generation of the men of war were wasted out from among the host, as the Lord sware unto them. Deuteronomy 2:13, 14.

> Endi o‘rningizdan turinglar, dedim men, va Zered soyligidan o‘tinglar. Va biz Zered soyligidan o‘tdik. Kadesh-Barneadan chiqib, Zered soyligidan o‘tib bo‘lgunimizcha o‘tgan vaqt o‘ttiz sakkiz yil bo‘ldi; toki Egamiz ularga qasam ichganidek, jangchi erkaklarning butun avlodi lashkar orasidan qirilib bitguncha. Qonunlar takrori 2:13, 14.

In John five, Jesus healed the impotent man that had been that way for thirty-eight years, and when He healed him, He told the man to “arise.”

Yuhanno 5-bobda Iso o‘ttiz sakkiz yil davomida ojiz bo‘lib yotgan kishini sog‘aytirdi, va Uni sog‘aytirganida, o‘sha kishiga: “O‘rningdan tur”, dedi.

> For an angel went down at a certain season into the pool, and troubled the water: whosoever then first after the troubling of the water stepped in was made whole of whatsoever disease he had. And a certain man was there, which had an infirmity thirty and eight years. When Jesus saw him lie, and knew that he had been now a long time in that case, he saith unto him, Wilt thou be made whole?

> Chunki ma’lum bir faslda bir farishta hovuzga tushib, suvni qo‘zg‘atar edi; suv qo‘zg‘algandan keyin unga birinchi bo‘lib kirgan kishi qanday dardga chalingan bo‘lmasin, sog‘ayib ketar edi. U yerda o‘ttiz sakkiz yildan beri xastalikka mubtalo bo‘lgan bir kishi bor edi. Iso uni yotgan holda ko‘rib, shu ahvolda uzoq vaqtdan beri ekanini bilib, unga dedi: “Sog‘ayishni xohlaysanmi?”

> The impotent man answered him, Sir, I have no man, when the water is troubled, to put me into the pool: but while I am coming, another steppeth down before me.

> Ojiz kishi Unga javob berib dedi: Hazrat, suv qoʻzgʻalganda meni hovuzga tushirib qoʻyadigan hech kimim yoʻq; men kelgunimcha esa mendan oldin boshqa biri tushib ketadi.

> Jesus saith unto him, Rise, take up thy bed, and walk. And immediately the man was made whole, and took up his bed, and walked: and on the same day was the sabbath. John 5:4–9.

> Iso unga dedi: “O‘rningdan tur, to‘shagingni olgin-da, yur.” Va shu zahoti u odam sog‘aydi, to‘shagini oldi va yurdi. O‘sha kun esa Shabbat kuni edi. Yuhanno 5:4–9.

At Ezra’s illustration of the covenant of the one hundred and forty-four thousand, the people were to “arise.” In 1838 Josiah Litch, a prominent Millerite preacher predicted the end of the Ottoman supremacy around 1840, and the Millerite message arose, only to be empowered with the exact fulfillment on August 11, 1840. The lifting up of the church triumphant includes a prediction that causes God’s people to arise when the covenant is established. In Ezra’s separation from strange wives we find Malachi’s purging of the Levites, and also the two temple cleansings of Christ, and each line identifies a separation of wheat and tares, that is accomplished when Christ forever removes sin from the hearts of the one hundred and forty-four thousand. Christ’s ninth hour, and Peter’s two ninth hours along with Ezra’s prayer for purification align with the Sunday law, when the latter rain will be poured out without measure. In Daniel chapter nine, Daniel receives and answer to his petitions at the time of the evening oblation, which is the ninth hour.

Ezraning yuz qirq to‘rt ming kishining ahdi haqidagi tasvirida xalq “o‘rnidan turishi” kerak edi. 1838-yilda mashhur milleriy va’zgo‘y Josiah Litch 1840-yillar atrofida Usmonli hukmronligining yakun topishini oldindan aytdi, va Milleriy xabari ko‘tarildi; so‘ngra u 1840-yil 11-avgustdagi aniq bajo bo‘lish bilan quvvatlantirildi. Zafar qozongan jamoatning yuksaltirilishi, ahd mustahkamlanganda Xudoning xalqini o‘rnidan turishga undaydigan bashoratni ham o‘z ichiga oladi. Ezraning begona xotinlardan ajralishida biz Malakiydagi leviylarning poklanishini, shuningdek Masihning ma’badni ikki bor poklashini ko‘ramiz; va har bir yo‘nalish bug‘doy bilan begona o‘tlarning ajratilishini ko‘rsatadi; bu esa Masih yuz qirq to‘rt ming kishining yuragidan gunohni abadiy olib tashlaganida amalga oshadi. Masihning to‘qqizinchi soati, Butrusning ikkita to‘qqizinchi soati hamda Ezraning poklanish haqidagi ibodati yakshanba qonuni bilan muvofiqlashadi; o‘sha paytda keyingi yomg‘ir o‘lchovsiz to‘kiladi. Doniyor kitobining to‘qqizinchi bobida Doniyor o‘z iltijolariga javobni kechki qurbonlik vaqtida, ya’ni to‘qqizinchi soatda oladi.

> Yea, whiles I was speaking in prayer, even the man Gabriel, whom I had seen in the vision at the beginning, being caused to fly swiftly, touched me about the time of the evening oblation. Daniel 9:21.

> Ha, men ibodatda gapirayotgan paytimda, hatto avval boshdagi vahiyda ko‘rganim o‘sha kishi — Jabroil — tez uchib kelib, kechki qurbonlik paytida menga tegdi. Doniyor 9:21.

We are informed that the visions given to Daniel by the great rivers of Shinar are now in the process of fulfillment, and that we are to consider the circumstances when the prophecies were given.

Bizga Shinarning buyuk daryolari bo‘yida Doniyorga berilgan vahiylar hozir amalga oshish jarayonida ekani va bashoratlar berilgan paytdagi sharoitlarni ko‘rib chiqishimiz lozimligi ma’lum qilinadi.

> “The light that Daniel received from God was given especially for these last days. The visions he saw by the banks of the Ulai and the Hiddekel, the great rivers of Shinar, are now in process of fulfillment, and all the events foretold will soon come to pass.

> “Doniyor Xudodan olgan nur ayniqsa mana shu oxirgi kunlar uchun berilgan edi. U Ulay va Hiddeqel bo‘ylarida — Shinarning buyuk daryolari qirg‘og‘ida — ko‘rgan vahiylar hozir amalga oshish jarayonidadir, va bashorat qilingan barcha hodisalar tez orada yuz beradi.

> “Consider the circumstances of the Jewish nation when the prophecies of Daniel were given.” Testimonies to Ministers, 113.

> “Doniyorning bashoratlari berilgan paytda yahudiy xalqining sharoitlarini ko‘rib chiqing.” Testimonies to Ministers, 113.

The light of the visions associated with the Hiddekel and Ulai rivers represents the last six chapters of Daniel chapter eleven. In chapter nine, represented by the Ulai river, Daniel is given light upon chapters seven, eight and nine. In chapter ten, represented by the Hiddekel river, Daniel is given the light of chapters ten, eleven and twelve. The prophetic information is represented by both the prophetic events represented within the chapters, but also by Daniel, for we are to consider the circumstances of the Jewish nation when the prophecies were given.

Hiddekel va Ulai daryolari bilan bog‘liq vahiylarning nuri Doniyor kitobining o‘n birinchi bobining so‘nggi olti bobini ifodalaydi. To‘qqizinchi bobda, Ulai daryosi bilan ifodalangan holda, Doniyorga yettinchi, sakkizinchi va to‘qqizinchi boblar haqida nur beriladi. O‘ninchi bobda, Hiddekel daryosi bilan ifodalangan holda, Doniyorga o‘ninchi, o‘n birinchi va o‘n ikkinchi boblarning nuri beriladi. Bashoratli ma’lumot ham boblar ichida ifodalangan bashoratli voqealar orqali, ham Doniyorning o‘zi orqali ifodalanadi, chunki bashoratlar berilgan paytda yahudiy xalqining sharoitlarini ham e’tiborga olishimiz lozim.

We are to bring those considerations to the latter days and align them with the other prophet’s testimonies. This means that just as Peter is at Caesarea Philippi and also Caesarea Maritima, Daniel is visited by Gabriel at the ninth hour in chapter nine, and he is visited on the twenty-second day in chapter ten. The light of the Ulai and the Hiddekel for the last days is unsealed to Daniel at the ninth hour of the twenty-second day. That light represents the outpouring of the latter rain without measure at the Sunday law.

Biz o‘sha mulohazalarni oxirgi kunlarga olib borib, ularni boshqa payg‘ambarning shahodatlari bilan uyg‘unlashtirishimiz kerak. Bu shuni anglatadiki, xuddi Butrus Kesariya Filippida, shuningdek Kesariya Maritimada bo‘lgani kabi, Doniyor to‘qqizinchi bobda to‘qqizinchi soatda Jabroil tomonidan ziyorat qilinadi va o‘ninchi bobda esa yigirma ikkinchi kuni ziyorat qilinadi. Ulai va Hiddekelning oxirgi kunlar uchun nuri yigirma ikkinchi kunning to‘qqizinchi soatida Doniyorga muhrdan ochiladi. O‘sha nur Yakshanba qonuni vaqtida kechgi yomg‘irning o‘lchovsiz to‘kilishini ifodalaydi.

Daniel’s testimony is fully opened at the ninth hour, for it identifies both the external and internal history of what “befalls” God’s people in the latter days. When that light is proclaimed the Gentiles, represented by Cornelius, will send for the one hundred and forty-four thousand, the law of God will be murdered by Sunday enforcement, and Peter will deliver a message to the temple that Christ had departed from and identified as the Jew’s empty house. Peter addresses the Gentiles, and also the Sanhedrin, while Ezra pleads for the separation and Daniel fasts and prays for light. The ninth hour at Pentecost, at Christ’s death, at Cornelius’s call of Peter, the evening sacrifice all align with Elijah on Mount Carmel.

Doniyorning guvohligi to‘qqizinchi soatda to‘la ochiladi, chunki u oxirgi kunlarda Xudoning xalqiga “ro‘y beradigan” narsalarning ham tashqi, ham ichki tarixini aniqlab beradi. O‘sha nur e’lon qilinganda, Korniliy timsolida ifodalangan g‘ayriyahudiylar bir yuz qirq to‘rt mingni chorlaydilar, yakshanba kuniga majburlash orqali Xudoning qonuni o‘ldiriladi, va Butrus Masih tark etgan hamda yahudiylarning bo‘m-bo‘sh uyi deb belgilagan ma’badga xabar yetkazadi. Butrus g‘ayriyahudiylarga, shuningdek Sanhedringa murojaat qiladi, Ezro esa ajralish uchun yolvoradi, Doniyor esa nur uchun ro‘za tutib ibodat qiladi. Hosil bayramidagi to‘qqizinchi soat, Masihning o‘limidagi to‘qqizinchi soat, Korniliyning Butrusni chaqirishi, kechqurungi qurbonlik — bularning hammasi Karmel tog‘idagi Ilyos bilan uyg‘unlashadi.

It is evident that the six-hour period represents a period that ends at the Sunday law, but that it begins with an event that is directly connected to the end, such was the morning and evening offerings. In terms of Peter, the six-hour period is Caesarea Philippi to Caesarea by the sea. At Pentecost it was the upper room to the temple. The period that is the bright light that is set up at the beginning of the path is the Midnight Cry, and that period reaches to the Sunday law. The six hours, between the evenings represent the triumphal entry of Christ into Jerusalem, which in turn represented the period from the Exeter camp meeting from August 12 to 17, 1844, that initiated the proclamation of the message that reached its conclusion on October 22, 1844. Exeter is Caesarea Philippi and Caesarea by the sea is October 22, 1844. The beginning is marked by Caesarea as is the ending.

Olti soatlik davr Yakshanba qonuni bilan yakunlanadigan davrni ifodalashi ravshandir, biroq uning boshlanishi ham oxir bilan bevosita bog‘liq bo‘lgan bir voqea bilan belgilanadi; xuddi ertalabki va kechki qurbonliklar shunday bo‘lgani kabi. Butrus nuqtayi nazaridan, olti soatlik davr — Qaysariya Filipidan dengiz bo‘yidagi Qaysariyagachadir. Hosil bayramida esa bu yuqori xonadan ma’badgacha bo‘lgan davr edi. Yo‘lning boshida o‘rnatilgan yorqin nur bo‘lgan davr — bu Yarim tun hayqirig‘idir, va o‘sha davr Yakshanba qonunigacha yetib boradi. Ikki oqshom orasidagi olti soat Masihning Quddusga tantanali kirishini ifodalaydi, bu esa o‘z navbatida 1844-yil 12-avgustdan 17-avgustgacha bo‘lgan Exeter lager yig‘inidan 1844-yil 22-oktabrda o‘z yakuniga yetgan xabarning e’lon qilinishini boshlab bergan davrni ifodalagan. Exeter — Qaysariya Filippi, dengiz bo‘yidagi Qaysariya esa 1844-yil 22-oktabrdir. Boshlanish ham, yakun ham Qaysariya bilan belgilanadi.

The triumphal entry is marked by a controversy at the beginning and a controversy at the end. The controversy at Exeter was represented by the false worship that was taking place on the grounds in the Watertown tent. Two messages were represented by those two tents, and when Christ entered Jerusalem the quibbling Jews complained about the message being proclaimed as He came down from the Mount of Olives, riding into Jerusalem on the recently loosed ass. The first and the last controversy identify an alpha and omega to the period. At Exeter the Watertown class represent a class of virgins that had no oil, and for them the door of salvation was closed. At the end of that period the door into the holy place was closed, thus providing an alpha and omega to the period. That alpha and omega aligns with the two controversies of the triumphal entry, and Caesarea to Caesarea with Peter.

Zafarli kirish boshida ham, oxirida ham bir mojaroga belgilangan. Exeterdagi mojaro Watertown chodiri hududida sodir bo‘layotgan soxta sajda orqali ifodalangan edi. O‘sha ikki chodir orqali ikki xabar ifodalangan edi; va Masih yaqinda bo‘shatilgan eshakka minib, Zaytun tog‘idan tushib Quddusga kirib kelayotganida, mayda-chuyda e’tiroz qiluvchi yahudiylar e’lon qilinayotgan xabar ustidan nolishdi. Birinchi va oxirgi mojaro davr uchun alfa va omegani belgilab beradi. Exeterda Watertown toifasi moyi bo‘lmagan bokiralar sinfini ifodalaydi va ular uchun najot eshigi yopilgan edi. O‘sha davrning oxirida muqaddas joyga kirish eshigi yopildi; shu tariqa davr uchun alfa va omega ta’minlandi. O‘sha alfa va omega zafarli kirishning ikki mojarosi bilan, hamda Qaysariyadan Qaysariyagacha bo‘lgan davr bilan Butrus orqali mos tushadi.

In Caesarea Philippi, Simon Barjona’s name is changed to Peter, in a passage where he is praised as a mouthpiece of inspiration, then condemned as Satan, for opposing the message of the cross. Peter is a symbol of the two classes that are separated by the message of the baptism and cross, which is the message of 9/11 and the Sunday law.

Kesariya Filippida Simon Barjona ismi Butrusga o‘zgartiriladi; bu parchada u ilhomning og‘zi bo‘lgani uchun maqtaladi, so‘ng esa xoch xabariga qarshi chiqqani uchun Shayton deb hukm qilinadi. Butrus cho‘mish va xoch xabari — ya’ni 9/11 va Yakshanba qonuni xabari — orqali bir-biridan ajratiladigan ikki toifaning timsolidir.

> “For each of the classes represented by the Pharisee and the publican there is a lesson in the history of the apostle Peter. In his early discipleship Peter thought himself strong. Like the Pharisee, in his own estimation he was ‘not as other men are.’ When Christ on the eve of His betrayal forewarned His disciples, ‘All ye shall be offended because of Me this night,’ Peter confidently declared, ‘Although all shall be offended, yet will not I.’ Mark 14:27, 29. Peter did not know his own danger. Self-confidence misled him. He thought himself able to withstand temptation; but in a few short hours the test came, and with cursing and swearing he denied his Lord.” Christ’s Object Lessons, 152.

> “Farziy va bojxona yig‘uvchisi timsolida ifodalangan har bir toifa uchun havoriy Butrus tarixida bir saboq bor. Shogirdlikning ilk davrida Butrus o‘zini kuchli deb bilardi. Farziy kabi, o‘z bahosida u «boshqa odamlardek emas» edi. Masih O‘ziga xiyonat qilinishi arafasida shogirdlarini oldindan ogohlantirib: «Sizlarning hammangiz bu kecha Men tufayli qoqilasizlar», deganida, Butrus ishonch bilan shunday dedi: «Hamma qoqilsa ham, men esa qoqilmayman». Mark 14:27, 29. Butrus o‘z xavfini bilmas edi. O‘ziga bo‘lgan ishonch uni yo‘ldan ozdirdi. U vasvasaga bardosh bera olaman, deb o‘ylardi; ammo bir necha qisqa soatdan keyin sinov keldi va u qasam ichib, la’natlar aytib, o‘z Rabbisini inkor etdi.” Masihning masallardan bergan saboqlari, 152.

At the ninth hour, which is the time of the evening offering in answer to the prayer of Elijah, fire came down and consumed the offering for the purpose of making God’s people know that the Lord is God. There are two classes symbolized at Mount Carmel, one class that then knows that the Lord He is God, and the other represented by the prophets of Baal who are thereafter slain.

To‘qqizinchi soatda, ya’ni Ilyosning ibodatiga javoban kechqurungi nazr vaqti bo‘lgan paytda, Xudoning xalqiga Egamizning O‘zi Xudo ekanini bildirish maqsadida osmondan olov tushib, nazrni yutib yubordi. Karmel tog‘ida ikki toifa ramziy ifodalangan: biri o‘shanda Egamizning O‘zi Xudo ekanini bilib oladigan toifa, ikkinchisi esa Baal payg‘ambarlari bilan ifodalangan bo‘lib, keyinchalik qatl etiladi.

> And it came to pass at the time of the offering of the evening sacrifice, that Elijah the prophet came near, and said, Lord God of Abraham, Isaac, and of Israel, let it be known this day that thou art God in Israel, and that I am thy servant, and that I have done all these things at thy word. Hear me, O Lord, hear me, that this people may know that thou art the Lord God, and that thou hast turned their heart back again.

> Va shunday bo‘ldiki, kechki qurbonlik nazr etiladigan vaqtda Ilyos payg‘ambar yaqin kelib, dedi: Ey Ibrohimning, Ishoqning va Isroilning Egasi bo‘lgan Xudo, bugun ma’lum bo‘lsinki, Sen Isroilda Xudosan, men esa Sening qulingman, va bu ishlarning hammasini Sening so‘zingga binoan qildim. Meni eshit, ey Egam, meni eshit, toki bu xalq Sen Egamiz Xudo ekaningni va ularning yuragini yana O‘zingga qaytarganingni bilsin.

> Then the fire of the Lord fell, and consumed the burnt sacrifice, and the wood, and the stones, and the dust, and licked up the water that was in the trench. And when all the people saw it, they fell on their faces: and they said, The Lord, he is the God; the Lord, he is the God.

> Shunda Egamizning olovi tushib, kuydiriladigan qurbonlikni ham, o‘tinlarni ham, toshlarni ham, tuproqni ham yutib yubordi, handaqdagi suvni esa yalab quritdi. Buni butun xalq ko‘rgach, yuztuban yiqildilar va dedilar: “Egamiz — Xudodir; Egamiz — Xudodir.”

> And Elijah said unto them, Take the prophets of Baal; let not one of them escape. And they took them: and Elijah brought them down to the brook Kishon, and slew them there. 1 Kings 18:36–40.

> Shunda Ilyos ularga dedi: “Ba’alning payg‘ambarlarini ushlanglar; ulardan birortasi ham qochib ketmasin.” Ular ularni ushladilar; Ilyos esa ularni Qishon soyiga tushirib borib, o‘sha yerda o‘ldirdi. 1 Shohlar 18:36–40.

The evening sacrifice, the death of Christ, Peter healing the lame man, Peter taking the message to the Gentiles, Daniel receiving prophetic light, Elijah’s prayer being answered with fire, while Ezra is in sackcloth and ashes praying for the transition of Laodicea to Philadelphia, for the transition the church militant unto the church triumphant. The ninth hour is the hour of sacrifice, the hour of answered prayer, the hour heaven touches earth, the bridge between judgment and mercy and that is why Christ dies at the ninth hour, for the ninth hour of sacrifice opened the gospel to the Gentiles, who were those that sat in darkness, but would see great light when the book of Daniel is opened fully at the Sunday law.

Kechki qurbonlik, Masihning o‘limi, Butrusning cho‘loq odamni sog‘aytirishi, Butrusning xabarni g‘ayriyahudiylarga olib borishi, Doniyorning bashoratli nurni qabul qilishi, Ilyosning ibodatiga olov bilan javob berilishi, Ezra esa qop kiyib, kul ichida Laodikeyaning Filadelfiyaga o‘tishi, jangari jamoatning g‘olib jamoatga o‘tishi uchun ibodat qilmoqda. To‘qqizinchi soat — qurbonlik soati, ijobat bo‘lgan ibodat soati, osmon yerga tegadigan soat, hukm bilan rahm-shafqat o‘rtasidagi ko‘prikdir; va shuning uchun Masih to‘qqizinchi soatda vafot etadi, chunki qurbonlikning to‘qqizinchi soati xushxabarni zulmatda o‘tirgan g‘ayriyahudiylarga ochdi, ammo Doniyor kitobi yakshanba qonuni paytida to‘liq ochilganda ular buyuk nurni ko‘radilar.

At Gideon’s offering in Judges 6:21, the Angel of the Lord touches Gideon’s meat and unleavened bread offering with his staff, and fire springs up from the rock to consume it entirely. The fire confirmed God’s call to Gideon and his acceptance of the sign.

Hakamlar 6:21 da Gid‘onning nazr etgan qurbonligida Egamizning Farishtasi Gid‘onning go‘sht va xamirturushsiz non tortig‘iga tayog‘i bilan tegadi, va qoyalikdan olov otilib chiqib, uni butunlay yutib yuboradi. Bu olov Xudoning Gid‘onni chaqirganini va alomatni qabul qilganini tasdiqladi.

> And he said unto him, If now I have found grace in thy sight, then shew me a sign that thou talkest with me. Depart not hence, I pray thee, until I come unto thee, and bring forth my present, and set it before thee. And he said, I will tarry until thou come again. And Gideon went in, and made ready a kid, and unleavened cakes of an ephah of flour: the flesh he put in a basket, and he put the broth in a pot, and brought it out unto him under the oak, and presented it. And the angel of God said unto him, Take the flesh and the unleavened cakes, and lay them upon this rock, and pour out the broth. And he did so. Then the angel of the Lord put forth the end of the staff that was in his hand, and touched the flesh and the unleavened cakes; and there rose up fire out of the rock, and consumed the flesh and the unleavened cakes. Then the angel of the Lord departed out of his sight. And when Gideon perceived that he was an angel of the Lord, Gideon said, Alas, O Lord God! for because I have seen an angel of the Lord face to face. Judges 6:17–22.

> Shunda u unga dedi: “Agar endi nazaringda marhamat topgan bo‘lsam, men bilan so‘zlashayotganingga menga bir alomat ko‘rsat. Sendan iltimos qilaman, men oldingga qaytib kelib, hadyamni olib chiqib, uni oldingga qo‘ygunimcha, bu yerdan ketma”. U dedi: “Sen qaytib kelguningcha kutib turaman”. Shunda Gido‘n ichkariga kirib, bir uloqni va bir efa undan xamirturushsiz kulchalar tayyorladi. Go‘shtni savatga soldi, sho‘rvani esa qozonga quydi; so‘ng bularni eman daraxti ostiga uning oldiga olib chiqib, taqdim etdi. Xudoning farishtasi unga dedi: “Go‘sht bilan xamirturushsiz kulchalarni olib, mana shu qoya ustiga qo‘y va sho‘rvani to‘kib yubor”. U shunday qildi. So‘ng Egamizning farishtasi qo‘lidagi hassaning uchini uzatib, go‘sht bilan xamirturushsiz kulchalarga tekkizdi; shunda qoyadan olov ko‘tarilib, go‘sht bilan xamirturushsiz kulchalarni yutib yubordi. Keyin Egamizning farishtasi uning ko‘z o‘ngidan g‘oyib bo‘ldi. Gido‘n uning Egamizning farishtasi ekanini anglagach, dedi: “Voy, ey Parvardigor Egam! Chunki men Egamizning farishtasini yuzma-yuz ko‘rdim”. Hakamlar 6:17–22.

The angel appeared to Gideon in the first verse of the chapter and called Gideon, “a mighty man of valor” and Gideon asked for a sign to prove that claim. Then Gideon asks the angel to tarry, and the angel that tarries in prophecy is the second angel. After the tarrying time had ended, Gideon sets forth an offering and fire consumes the offering. Gideon is at the ninth hour for Elijah was the evening offering, and the ninth hour is the Sunday law when the Pentecostal tongues of fire align. Gideon represents a class that sees the Lord face to face, which is what happened to Daniel in chapter ten. When Gideon saw the fire consume the offering, he then realized that he had been interacting with the Lord, who he had seen face to face.

Farishta bobning birinchi oyatida Gid’onga zohir bo‘ldi va Gid’onni “jasoratli qudratli er” deb atadi; Gid’on esa bu da’voni isbotlash uchun bir alomat so‘radi. So‘ng Gid’on farishtadan biroz turib turishini so‘raydi, vahiyda turib qoladigan farishta esa ikkinchi farishtadir. Tutilish vaqti nihoyasiga yetgach, Gid’on bir nazr taqdim etadi va olov nazrni yutib yuboradi. Gid’on to‘qqizinchi soatda turibdi, chunki Ilyos kechqurungi qurbonlik edi, va to‘qqizinchi soat — Pentikostal olov tillari uyg‘unlashadigan yakshanba qonunidir. Gid’on Rabbiy bilan yuzma-yuz ko‘rishadigan bir sinfni ifodalaydi; bu aynan Danielning o‘ninchi bobida sodir bo‘lgan narsadir. Gid’on olovning nazrni yutib yuborganini ko‘rganida, u o‘zi yuzma-yuz ko‘rgan Zot Rabbiy ekanini, ya’ni shu paytgacha U bilan muloqot qilganini anglab yetdi.

Gideon awakens to this reality when the miracle of fire confirms the sign, and the sign was Gideon, the mighty man of God and the army of 300 priests, who all had Habakkuk’s 300 tables in their hands. The sign, or ensign is Gideon himself, and the army of three hundred, that is also Ezekiel’s mighty army–that stands up in chapter thirty-seven.

Olov mo‘jizasi alomatni tasdiqlaganida, Gido‘n bu haqiqatga uyg‘onadi; va alomat Gido‘nning o‘zi edi — Xudoning qudratli odami va qo‘llarida Habakkukning 300 ta lavhasi bo‘lgan 300 ruhoniydan iborat lashkar. Alomat, ya’ni bayroq Gido‘nning o‘zidir, hamda uch yuz kishilik lashkar ham shudir; bu ayni paytda Hizqiyolning o‘ttiz yettinchi bobda oyoqqa turadigan qudratli lashkaridir.

When the tabernacle was dedicated in Leviticus 9:23, 24, after Aaron’s first offerings as high priest, fire comes out from before the Lord and consumes the burnt offering and fat on the altar. The people shout and fall on their faces in awe. This must, line upon line, align with Elijah’s fire.

Leviticus 9:23, 24 da muqaddas chodir bag‘ishlanganda, Horunning bosh ruhoniy sifatidagi ilk qurbonliklaridan so‘ng, Egamiz huzuridan olov chiqib, qurbongoh ustidagi kuydiriladigan qurbonlikni va yog‘ni yondirib yuboradi. Xalq hayqiradi va vahimali ehtirom ichida yuztuban yiqiladi. Bu, satr ustiga satr, Ilyosning olovi bilan muvofiq bo‘lishi lozim.

Ezra’s ninth hour prayer for the separation of wheat and tares, which occurs at the Sunday law, is fulfilled then when the church militant transforms into the church triumphant. It must align with Gideon’s fire as well. The consuming fire upon Aaron’s first offering, that was made after seven days of consecration on the eighth day, returned on the same day, and destroyed Aaron’s two wicked sons. When the Holy Spirit is poured out without measure at the ninth hour, at the Sunday law, there will be a separation of two classes of priests, and the church triumphant will begin the work represented by the white horse of Ephesus, that goes forth conquering and to conquer. The anointing of the church triumphant finds a second witness in Solomon’s temple.

Yakshanba qonuni vaqtida yuz beradigan bugʻdoy bilan begona oʻtlarning ajratilishi haqidagi Ezraning toʻqqizinchi soatdagi ibodati oʻsha paytda, yaʼni jangari jamoat gʻolib jamoatga aylanganda, amalga oshadi. U Gidʼonning olovi bilan ham muvofiq kelishi lozim. Horunning yetti kunlik muqaddas qilinishidan keyin sakkizinchi kuni keltirilgan ilk qurbonligi ustiga tushgan yondiruvchi olov oʻsha kunning oʻzida yana qaytdi va Horunning ikki yovuz oʻgʻlini halok qildi. Muqaddas Ruh toʻqqizinchi soatda, Yakshanba qonuni vaqtida, oʻlchovsiz ravishda yogʻdirilganda, ruhoniylarning ikki toifasi ajratiladi, va gʻolib jamoat zabt etib va zabt etish uchun oldinga chiquvchi Efesning oq oti bilan ifodalangan ishni boshlaydi. Gʻolib jamoatning moylanishi Sulaymon maʼbadida ikkinchi guvohligini topadi.

Solomon’s temple dedication in 2 Chronicles 7:1–3, after Solomon’s prayer, fire came down from heaven and consumed the burnt offerings and sacrifices. The glory of the Lord filled the temple, leading the people to worship and declare God’s goodness and enduring mercy. At the Sunday law the church triumphant is lifted up above all the mountains as a crown and an ensign according to Zechariah and Isaiah. When the fire descended at Solomon’s dedication of the temple, the temple was filled with the glory of the Lord, symbolizing that the sounding of the seventh trumpet has finished its work upon God’s people and is about to finish that very work upon the eleventh-hour workers. The seventh trumpet represents the atonement, the combination of Divinity and humanity that occurs as Jesus lifts up His kingdom of glory. That fire which came down at Moses tabernacle and Solomon’s temple was also a fire of judgment for Aaron’s son, as it was for David.

Sulaymonning ma’badni bag‘ishlash marosimida, 2 Solnomalar 7:1–3 da, Sulaymonning ibodatidan so‘ng osmondan olov tushib, kuydiriladigan qurbonliklar va boshqa qurbonliklarni yutib yubordi. Egamizning ulug‘vorligi ma’badni to‘ldirdi, buning oqibatida xalq sajda qilib, Xudoning ezguligi va Uning boqiy mehr-shafqatini e’lon qildi. Yakshanba qonuni paytida g‘olib jamoat Zakariyo va Ishayo so‘zlariga ko‘ra barcha tog‘lardan yuksak ko‘tarilib, toj va bayroq bo‘ladi. Sulaymonning ma’badni bag‘ishlashida olov tushganida, ma’bad Egamizning ulug‘vorligi bilan to‘ldi; bu esa yettinchi karnayning Xudoning xalqi ustidagi ishini tugatganini va ayni shu ishni o‘n birinchi soat ishchilari ustida tugatish arafasida ekanini ramziy ma’noda bildiradi. Yettinchi karnay kafforatni, ya’ni Iso O‘zining ulug‘vorlik Shohligini yuksaltirar ekan, sodir bo‘ladigan Ilohiyat va insoniyatning birlashuvini anglatadi. Musoning chodiri va Sulaymonning ma’badiga tushgan o‘sha olov, Dovud uchun bo‘lgani kabi, Horunning o‘g‘li uchun ham hukm olovi edi.

David’s offering on the threshing floor of Araunah/Ornan in 1 Chronicles 21:26, during the plague brought about by David’s census, was answered with fire from heaven on the altar, signaling acceptance and halting the plague. The plague of Laodicea is ended when the fire descends upon David’s offering to stay the plague of His dependence upon human strength and wisdom. The transition from human to Divine human is marked when the atonement is accomplished, and the church is lifted up as an ensign. At that point, in agreement with Solomon’s temple, the glory of the Lord filled the temple as Divinity is combined with humanity.

1 Solnomalar 21:26 da, Dovudning aholini sanab chiqishi tufayli keltirilgan vabo paytida, Dovudning Arauna/Ornanning xirmonidagi qurbonligi osmondan qurbongoh ustiga tushgan olov bilan ijobat qilindi; bu qabul qilinganini bildirar va vaboni to‘xtatar edi. Laodikiya vabosi, Dovudning insoniy kuch va donolikka bo‘lgan qaramligining vabosini to‘xtatish uchun keltirgan qurbonligi ustiga olov tushganda nihoyasiga yetadi. Insoniylikdan Ilohiy-insoniylikka o‘tish kafforat bajo keltirilganda va jamoat bir bayroq singari ko‘tarilganda belgilanadi. O‘sha paytda, Sulaymonning ma’badi bilan uyg‘unlikda, Ilohiyat insoniyat bilan birlashar ekan, Egamizning ulug‘vorligi ma’badni to‘ldirdi.

We will continue our consideration of the period of the Midnight Cry as represented by the third and ninth hours in the next article.

Yarim tun nidosi davrini, uchinchi va to‘qqizinchi soatlar orqali ifodalanganidek, keyingi maqolada ko‘rib chiqishni davom ettiramiz.

> And after six days Jesus taketh Peter, James, and John his brother, and bringeth them up into an high mountain apart, And was transfigured before them: and his face did shine as the sun, and his raiment was white as the light. And, behold, there appeared unto them Moses and Elias talking with him.

> Olti kundan keyin Iso Butrusni, Yoqubni va uning ukasi Yuhannoni o‘zi bilan olib, ularni alohida baland bir toqqa olib chiqdi. Va u ularning oldida qiyofasini o‘zgartirdi: yuzi quyoshdek porladi, kiyimlari esa nurdek oppoq bo‘ldi. Va mana, Muso bilan Ilyos ularga ko‘rinib, U bilan suhbatlashayotgan edilar.

> Then answered Peter, and said unto Jesus, Lord, it is good for us to be here: if thou wilt, let us make here three tabernacles; one for thee, and one for Moses, and one for Elias. While he yet spake, behold, a bright cloud overshadowed them: and behold a voice out of the cloud, which said, This is my beloved Son, in whom I am well pleased; hear ye him.

> Shunda Butrus Iso'ga javoban dedi: «Yo Rabbiy, bu yerda bo'lishimiz yaxshi; agar xohlasang, bu yerda uchta chodir yasaylik: bittasi Senga, bittasi Musoga, bittasi Ilyosga». U hali so'zlayotganida, mana, yorqin bir bulut ularni qoplab oldi; va mana, bulut ichidan bir ovoz chiqib dedi: «Bu Mening sevikli O'g'limdir, Undan nihoyatda mamnunman; Unga quloq solinglar».

> And when the disciples heard it, they fell on their face, and were sore afraid. And Jesus came and touched them, and said, Arise, and be not afraid.

> Shogirdlar buni eshitganlarida, yuztuban yiqildilar va nihoyatda qo‘rqib ketdilar. Iso kelib ularga tegindi va dedi: “Turinglar, qo‘rqmanglar.”

> And when they had lifted up their eyes, they saw no man, save Jesus only. And as they came down from the mountain, Jesus charged them, saying, Tell the vision to no man, until the Son of man be risen again from the dead. Matthew 17:1–9.

> Ular ko‘zlarini ko‘targanlarida, faqat Isoning O‘zidan boshqa hech kimni ko‘rmadilar. Ular tog‘dan tushib kelayotganlarida, Iso ularga buyurib dedi: Inson O‘g‘li o‘liklardan yana tirilmagunicha, bu vahiy haqida hech kimga aytmanglar. Matto 17:1–9.

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