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# The Hidden History of Verse Forty - Number Seven

Qirqinchi oyatning yashirin tarixi — Yettinchi raqam

Eleven and Twenty-Two

O‘n bir va yigirma ikki

Author

Jeff Pippenger

Published

April 4, 2026

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Daniel chapter eleven verse sixteen and verse twenty-two both align with the soon coming Sunday law. Verse ten’s fulfillment in 1989 led to the Ukrainian War in 2014, as represented by the battle of Raphia’s fulfillment of verse eleven in 217 BC. Verse eleven unto verse sixteen is also verse eleven unto verse twenty-two; so, the hidden history of verse forty, as represented in verses eleven through sixteen is also represented as the history of verse eleven unto twenty-two. The hidden history of verse forty is represented by eleven through twenty-two.

Doniyor kitobining o‘n birinchi bobi o‘n oltinchi oyati va yigirma ikkinchi oyati yaqin orada keladigan Yakshanba qonuniga mos keladi. O‘ninchi oyatning 1989-yildagi amalga oshishi, miloddan avvalgi 217-yilda o‘n birinchi oyatning amalga oshishi bo‘lgan Rofiya jangida ifodalanganidek, 2014-yildagi Ukraina urushiga olib keldi. O‘n birinchi oyatdan o‘n oltinchi oyatgacha bo‘lgan qism ayni paytda o‘n birinchi oyatdan yigirma ikkinchi oyatgacha bo‘lgan qism hamdir; shuning uchun qirqinchi oyatning yashirin tarixi, o‘n birinchi oyatdan o‘n oltinchi oyatgacha bo‘lgan oyatlarda ifodalanganidek, o‘n birinchi oyatdan yigirma ikkinchi oyatgacha bo‘lgan tarix sifatida ham ifodalanadi. Qirqinchi oyatning yashirin tarixi o‘n birinchi oyatdan yigirma ikkinchi oyatgacha bo‘lgan oyatlarda ifodalangan.

## Chapters Eleven through Twenty-two

O‘n birinchi bobdan yigirma ikkinchi bobgacha

That hidden history is also represented in chapters eleven through twenty-two of Genesis, Matthew, Revelation and The Desire of Ages. Those four witnesses of chapters “eleven through twenty-two” align with the hidden history, for the hidden history is verses eleven through twenty-two in Daniel eleven. The center of the four witnesses always identify the sign of the covenant, beginning with the covenant of death represented by Nimrod in chapter eleven in Genesis and ending with the whore of Rome in chapter seventeen of Revelation.

O‘sha yashirin tarix Ibtido, Matto, Vahiy va “Asrlar Orzusi” kitobining o‘n birinchi bobidan yigirma ikkinchi bobigacha bo‘lgan qismlarida ham ifodalangan. “O‘n birdan yigirma ikkigacha” bo‘lgan o‘sha to‘rt guvoh yashirin tarix bilan uyg‘unlashadi, chunki yashirin tarix Doniyor 11 dagi o‘n birinchi oyatdan yigirma ikkinchi oyatgachadir. To‘rt guvohning markazi doimo ahdning belgisini ko‘rsatadi: Ibtido kitobining o‘n birinchi bobida Nimrod orqali ifodalangan o‘lim ahdidan boshlanib, Vahiy kitobining o‘n yettinchi bobidagi Rimning fohishasi bilan yakunlanadi.

## Seventeen

O‘n yetti

With the exception of Matthew, the four witnesses identify chapter seventeen as the midpoint of the period they illustrate. The number seventeen is also found three times in the three two hundred and fifty-year prophecies that began at 457 BC, 64 and 1776. Two of those lines, (the first and the last) identify a midpoint when the first line of 457 BC ended in 207 BC and the last line of 1776 ends in 2026. 207 BC was between the battles of Raphia and Panium, and 2026 is the midterm of the final president of the United States.

Matto bundan mustasno, to‘rt guvohning barchasi o‘zlari tasvirlaydigan davrning o‘rtasi sifatida o‘n yettinchi bobni ko‘rsatadi. O‘n yetti soni, shuningdek, miloddan avvalgi 457-yilda, 64-yilda va 1776-yilda boshlangan uchta ikki yuz ellik yillik bashoratda ham uch marta uchraydi. O‘sha chiziqlardan ikkitasi (birinchisi va oxirgisi) bir o‘rta nuqtani ko‘rsatadi: birinchi chiziq, ya’ni miloddan avvalgi 457-yildan boshlangan chiziq, miloddan avvalgi 207-yilda tugagan, va 1776-yildan boshlangan oxirgi chiziq 2026-yilda tugaydi. Miloddan avvalgi 207-yil Rafiya va Paniy janglari orasida bo‘lgan, 2026-yil esa Amerika Qo‘shma Shtatlarining so‘nggi prezidentining o‘rta muddatidir.

Within the three two-hundred and fifty year lines, Ptolemy reigned for seventeen years. There are seventeen years between 313 and 330 in Nero’s line and there was seventeen years between the battles of Raphia in 217 BC and the battle of Panium in 200 BC. Three of the four witnesses of chapters eleven unto twenty-two mark their exact midpoint as chapters seventeen. Therefore, the hidden history of verse forty is represented in verses eleven through twenty-two of the same chapter, and the four witnesses of chapters eleven through twenty-two align with those very same verses. The fulfillment of each of the three 250-year prophecies align with the very same history. The midpoint is emphasized as a waymark, and it is especially identified as the symbol of the covenant and seal of God’s people.

Uchta ikki yuz ellik yillik chiziq ichida Ptolemey o‘n yetti yil hukmronlik qildi. Neronning chizig‘ida 313 va 330 orasida o‘n yetti yil bor, va miloddan avvalgi 217-yildagi Rofiya jangi bilan miloddan avvalgi 200-yildagi Paniyum jangi orasida ham o‘n yetti yil bo‘lgan. O‘n birinchi bobdan yigirma ikkinchi bobgacha bo‘lgan boblarning to‘rtta guvohidan uchtasi o‘zlarining aniq o‘rtasini o‘n yettinchi bob sifatida belgilaydi. Shuning uchun, qirqinchi oyatning yashirin tarixi ayni shu bobning o‘n birinchi oyatidan yigirma ikkinchi oyatigacha bo‘lgan oyatlarda ifodalanadi, va o‘n birinchi bobdan yigirma ikkinchi bobgacha bo‘lgan boblarning to‘rtta guvohi xuddi o‘sha oyatlar bilan uyg‘unlashadi. Uchta 250 yillik bashoratning har birining bajo bo‘lishi ayni bir xil tarix bilan uyg‘unlashadi. O‘rta nuqta yo‘l belgisi sifatida ta’kidlanadi va u, ayniqsa, ahdning hamda Xudoning xalqining muhrining timsoli sifatida belgilab qo‘yiladi.

## Daniel Twelve

Doniyor o‘n ikkinchi bob

Verses seven, eleven and twelve of Daniel chapter twelve identify the final period of the sealing of the one hundred and forty-four thousand. Verse seven identifies December 31, 2023, verse twelve identifies July 18, 2020. The scattering of verse seven that ended on December 31, 2023, which had begun on July 18, 2020 was represented in the alpha and omega of the three verses of prophetic time located in Daniel twelve. The middle verse of 1,290 years identifies the history of 1989 to the soon coming Sunday law as 30, and then 1,260 to the close of human probation. Thirty years representing the age of the priesthood of the one hundred and forty-four thousand and 1260 years typifying the symbolic forty-two months of Revelation thirteen.

Doniyor kitobining o‘n ikkinchi bobidagi yettinchi, o‘n birinchi va o‘n ikkinchi oyatlar bir yuz qirq to‘rt mingning muhrlanishining yakuniy davrini aniqlab beradi. Yettinchi oyat 2023-yil 31-dekabrni, o‘n ikkinchi oyat esa 2020-yil 18-iyulni ko‘rsatadi. 2020-yil 18-iyulda boshlangan va 2023-yil 31-dekabrda yakunlangan yettinchi oyatdagi tarqalish Doniyor 12-bobda joylashgan bashoratli vaqtga oid uch oyatning alfa va omegasida ifodalangan edi. 1 290 yil haqidagi o‘rta oyat 1989-yildan tez orada keladigan yakshanba qonunigacha bo‘lgan tarixni 30 sifatida, so‘ngra esa inson sinov muddatining yopilishigacha 1 260 sifatida ko‘rsatadi. O‘ttiz yil bir yuz qirq to‘rt mingning ruhoniylik yoshini ifodalaydi, 1260 yil esa Vahiy 13 dagi ramziy qirq ikki oyni timsollaydi.

The dual prophecy of 30 followed by twelve hundred and sixty years is a symbol of Abraham and Paul's dual covenant prophecy of 400 and 430 years. The midpoint of the three verses of time in Daniel twelve represents the rebellion of the thirteenth letter, while also emphasizing the covenant and sealing of the one hundred and forty-four thousand. The three verses also align with the hidden history, and add another witness of the emphasis of the midpoint being a symbol of the covenant.

30 dan so‘ng keladigan ming ikki yuz oltmish yilga oid ikkilamchi bashorat Ibrohim va Pavlusning 400 va 430 yilga oid ikkilamchi ahd bashoratining ramzidir. Doniyor o‘n ikkinchi bobdagi vaqtga oid uch oyatning o‘rta nuqtasi o‘n uchinchi harfning isyonini ifodalaydi, shu bilan birga bir yuz qirq to‘rt ming kishining ahdi va muhrlanishini ham ta’kidlaydi. Bu uch oyat, shuningdek, yashirin tarix bilan hamohang bo‘lib, o‘rta nuqtaning ahdning ramzi ekanligi haqidagi urg‘uga yana bir guvohlik qo‘shadi.

## Spring and Fall

Bahor va Kuz

With all these lines we must include the three witnesses of the spring and fall feasts located in Leviticus twenty-three aligned and combined with the Pentecostal season in the history of the cross. There the chapter is twenty-three, which is a symbol of Christ's work of atonement. The chapter is made up of forty-four verses, symbolically representing October 22, 1844. October 22 represents 22 days in October, beginning with the first day and ending on the twenty-second day, thus bearing the credentials of the Hebrew alphabet. October being the tenth month, when multiplied by the twenty-second day equals 220.

Bu barcha qatorlar bilan birga biz Levilar kitobining yigirma uchinchi bobida joylashgan bahor va kuz bayramlarining uchta guvohligini xoch tarixidagi Pentikost mavsumi bilan moslashtirilgan va birlashtirilgan holda kiritishimiz kerak. U yerda bob yigirma uch bo‘lib, bu Masihning kafforat ishining ramzidir. Bob qirq to‘rt oyatdan tashkil topgan bo‘lib, ramziy tarzda 1844-yil 22-oktabrni ifodalaydi. 22-oktabr oktyabr oyidagi 22 kunni anglatadi, birinchi kundan boshlab yigirma ikkinchi kunga qadar, shu tariqa ibroniy alifbosining tasdiq belgilarini o‘zida mujassam etadi. Oktyabr o‘ninchi oy bo‘lgani uchun, u yigirma ikkinchi kun bilan ko‘paytirilganda 220 ga teng bo‘ladi.

In the Hebrew calendar the tenth day of the seventh month was the Day of Atonement, and ten times seven is seventy, a symbol of probationary time. The twenty-three hundred years ended in 1844 when the third angel arrived, as typified by the third decree that initiated the period. There was seventy weeks determined as probationary time then allotted to ancient literal Israel at the beginning of the 2,300 days, and at the ending of those days the probationary period for modern spiritual Israel was represented by the tenth day of the seventh month, which equates to seventy. October 22, 1844 typifies the soon coming Sunday law, and it is there that the symbolic seventy years of probationary time ends for Seventh-day Adventism, as it did for the Jews when Stephen was stoned.

Ibroniy taqvimida yettinchi oyning o‘ninchi kuni Poklanish kuni edi, va yetti marta o‘n — yetmish bo‘lib, bu sinov muddatining ramzidir. Uchinchi farishta kelgan 1844 yilda ikki ming uch yuz yil nihoyasiga yetdi; bu davrning boshlanishiga turtki bergan uchinchi farmon shu holatni timsollagan edi. Ikki ming uch yuz kunning boshida qadimgi haqiqiy Isroilga sinov muddati sifatida belgilangan yetmish hafta bor edi, va o‘sha kunlarning oxirida zamonaviy ruhiy Isroil uchun bo‘lgan sinov davri yettinchi oyning o‘ninchi kuni bilan ifodalandi, bu esa yetmishga tengdir. 1844 yil 22 oktyabr yaqinda keladigan Yakshanba qonunining timsolidir, va aynan o‘sha yerda Yettinchi kun adventizmi uchun sinov muddatining ramziy yetmish yili nihoyasiga yetadi, xuddi yahudiylarda Stefan toshbo‘ron qilinganda bo‘lgani kabi.

1844 represents a period when two angels arrived, the second at the first disappointment and the third at the great disappointment. “44” represents a twofold message as represented by verse forty-four of Daniel eleven’s tidings out of the east and the north. Leviticus twenty-three consists of forty-four verses that divide the sacred feasts into spring and fall. Those forty-four verses represent a twofold message. The two seasons are represented by twenty-two verses each, so both the spring and fall feasts represent the Hebrew calendar’s twenty-two letters. When those two witnesses of twenty-two verses are brought together along with the Pentecostal season they produce a framework of three steps.

1844 yili ikki farishtaning kelgan davrini ifodalaydi: ikkinchisi birinchi umidsizlik paytida, uchinchisi esa buyuk umidsizlik paytida keldi. “44” soni Doniyor o‘n birinchi bobining qirq to‘rtinchi oyatidagi sharq va shimoldan keladigan xabarlar bilan ifodalangan ikki karra xabarni bildiradi. Levilar yigirma uchinchi bob qirq to‘rt oyatdan iborat bo‘lib, muqaddas bayramlarni bahor va kuz fasllariga ajratadi. O‘sha qirq to‘rt oyat ikki karra xabarni ifodalaydi. Bu ikki faslning har biri yigirma ikki oyat bilan ifodalangan, shunday ekan, bahorgi ham, kuzgi ham bayramlar ibroniy taqvimining yigirma ikki harfini ifodalaydi. Yigirma ikki oyatdan iborat o‘sha ikki guvoh Hosil bayrami mavsumi bilan birga qo‘shilganda, ular uch bosqichli bir andazani hosil qiladi.

The first step is a waymark made up of three parts followed by five days, as is the last of the three waymarks. The middle waymark is the thirty days of face-to-face instruction by Christ with those who are being anointed as priests for service in the church triumphant. Leviticus twenty-three aligns with the hidden history of verse forty.

Birinchi bosqich uch qismdan tashkil topgan va undan keyin besh kun keladigan bir belgi nuqtasidir; xuddi uchta belgi nuqtasining oxirgisi ham shundaydir. O‘rta belgi nuqtasi Masihning g‘olib jamoatda xizmat qilish uchun ruhoniylar etib moylanayotganlar bilan yuzma-yuz olib boradigan o‘ttiz kunlik ta’limidir. Levilar 23 qirqinchi oyatning yashirin tarixi bilan uyg‘unlashadi.

## Midpoints

O‘rta nuqtalar

The midpoint of the chapter eleven through chapter twenty-two line of Genesis is chapter seventeen, where the second step of the three-step covenant of Abraham and the sign of circumcision was instituted. The dead-center of all the verses located in chapter eleven unto twenty-two is Genesis 17:22:

Ibtido 11-bobdan 22-bobgacha bo‘lgan Ibtido qatorining o‘rta nuqtasi 17-bobdir; aynan shu yerda Ibrohimning uch bosqichli ahdining ikkinchi bosqichi va sunnatning belgisi ta’sis etildi. 11-bobdan 22-bobgacha joylashgan barcha oyatlarning mutlaq markazi esa Ibtido 17:22 dir:

> But my covenant will I establish with Isaac, which Sarah shall bear unto thee at this set time in the next year. And he left off talking with him, and God went up from Abraham. Genesis 17:22.

> Lekin Men O‘z ahdimni kelgusi yili shu belgilangan vaqtda Soro senga tug‘ib beradigan Ishoq bilan mustahkamlayman. U Ibrohim bilan gaplashishni tugatdi, va Xudo Ibrohim huzuridan yuqoriga ko‘tarildi. Ibtido 17:22.

God began speaking to Abraham in verse one and he ended his conversation in verse twenty-two, so the entire dialogue of the covenant of circumcision was placed within the prophetic context of the twenty-two letters of the Hebrew alphabet, while the theme of the twenty-two verses was the rite of circumcision, that was to be accomplished on the eighth day. The center or midpoint of the Genesis passage is God’s covenant relationship with the one hundred and forty-four thousand as represented by Abraham’s covenant of circumcision. The midpoint of Genesis’ line of chapters eleven unto twenty-two is chapter seventeen, and the absolute midpoint of the chapter is verse twenty-two where God ceases His conversation of the covenant with Abraham, thus placing the midpoint in the context of the Hebrew alphabet of twenty-two letters. The midpoint of those twenty-two verses, is of course, verse eleven.

Xudo Ibrohim bilan birinchi oyatda gapira boshladi va yigirma ikkinchi oyatda O‘z suhbatini yakunladi; shu tariqa sunnat ahdining butun muloqoti ibroniy alifbosining yigirma ikki harfi bo‘lgan bashoratli kontekst ichiga joylashtirildi, ayni paytda yigirma ikki oyatning mavzusi sakkizinchi kuni ado etilishi lozim bo‘lgan sunnat marosimi edi. Ibtido kitobidagi ushbu parchaning markazi yoki o‘rta nuqtasi — Ibrohimning sunnat ahdi orqali ifodalanganidek, yuz qirq to‘rt ming bilan Xudoning ahdiy munosabatidir. Ibtido kitobining o‘n birinchi bobdan yigirma ikkinchi bobgacha bo‘lgan boblar qatorining o‘rta nuqtasi o‘n yettinchi bobdir, bobning mutlaq o‘rta nuqtasi esa Xudo Ibrohim bilan ahd to‘g‘risidagi suhbatini to‘xtatadigan yigirma ikkinchi oyatdir; shu bilan o‘rta nuqta yigirma ikki harfdan iborat ibroniy alifbosi kontekstiga joylashtiriladi. O‘sha yigirma ikki oyatning o‘rta nuqtasi esa, albatta, o‘n birinchi oyatdir.

> And ye shall circumcise the flesh of your foreskin; and it shall be a token of the covenant betwixt me and you. Genesis 17:11.

> Sizlar sunnat qilinmagan a’zoingizning etini sunnat qilasizlar; va bu Men bilan sizlarning orangizdagi ahdning alomati bo‘ladi. Ibtido 17:11.

The midpoints of the four passages of chapters eleven through twenty-two in the Bible involve three verses to complete the thought of the midpoint.

Muqaddas Kitobdagi o‘n birinchi bobdan yigirma ikkinchi bobgacha bo‘lgan to‘rtta bo‘limning o‘rta nuqtalari, o‘rta nuqta mazmunini yakunlash uchun, uchta oyatni o‘z ichiga oladi.

> This is my covenant, which ye shall keep, between me and you and thy seed after thee; Every man child among you shall be circumcised. And ye shall circumcise the flesh of your foreskin; and it shall be a token of the covenant betwixt me and you. And he that is eight days old shall be circumcised among you, every man child in your generations, he that is born in the house, or bought with money of any stranger, which is not of thy seed. Genesis 17:10–12.

> “Bu Men bilan sizning va sizdan keyingi zurriyotingiz o‘rtasida saqlashingiz lozim bo‘lgan ahdimdir: orangizdagi har bir erkak bola sunnat qilinsin. Sunnat teringizning etini sunnat qilinglar; bu Men bilan sizning orangizdagi ahdning belgisi bo‘ladi. Sakkiz kunlik bo‘lgan har bir erkak bola avlodlaringiz davomida orangizda sunnat qilinsin; u xoh uyingizda tug‘ilgan bo‘lsin, xoh sizning zurriyotingizdan bo‘lmagan begonalardan pulga sotib olingan bo‘lsin.” Ibtido 17:10–12.

A token is a sign, which represents an ensign. The passage is about the ensign who are the one hundred and forty-four thousand. The man child were to be circumcised at eight days old, just as the covenant of Noah was with the eight souls in the ark, thus employing the number eight to tie the Noachian covenant together with the Abrahamic covenant. They are to be Philadelphians, for the are to be circumcised which Paul identifies as the symbol of the crucifixion of the flesh. When the flesh is crucified Christ’s Divinity is within, and that combination is the ensign; for as Sister White states, “When Christ character is perfectly reproduced in His children, He will return for them.”

Nishona — bu alomat bo‘lib, bayroqni ifodalaydi. Ushbu parcha bayroq haqida bo‘lib, ular bir yuz qirq to‘rt ming kishidir. Erkak bola sakkiz kunlik bo‘lganda sunnat qilinishi kerak edi; xuddi Nuhning ahdi kemadagi sakkiz jon bilan bo‘lgani kabi; shu tariqa sakkiz soni orqali Nuhiy ahd Ibrohimiy ahd bilan bog‘lanadi. Ular Filadelfiyaliklar bo‘lishlari kerak, chunki ular sunnat qilinmog‘i lozim; Pavlus esa buni tananing xochga mixlanishining timsoli deb ta’riflaydi. Tana xochga mixlanganda, Masihning Ilohiyati ichkarida bo‘ladi, va ana shu uyg‘unlik bayroqdir; chunki Opa Uайт shunday deydi: “Masihning fe’l-atvori Uning farzandlarida mukammal ravishda qayta namoyon bo‘lganda, U ular uchun qaytib keladi.”

> “Human nature is depraved, and is justly condemned by a holy God. But provision is made for the repenting sinner, so that by faith in the atonement of the only begotten Son of God, he may receive forgiveness of sin, find justification, receive adoption into the heavenly family, and become an inheritor of the kingdom of God. Transformation of character is wrought through the operation of the Holy Spirit, which works upon the human agent, implanting in him, according to his desire and consent to have it done, a new nature. The image of God is restored to the soul, and day by day he is strengthened and renewed by grace, and is enabled more and more perfectly to reflect the character of Christ in righteousness and true holiness.

> “Inson tabiati buzuqdir va muqaddas Xudo tomonidan adolat ila mahkum etilgandir. Ammo tavba qiluvchi gunohkor uchun shunday chora ko‘rilganki, u Xudoning yagona tug‘ilgan O‘g‘lining kafforatiga bo‘lgan imon orqali gunohlarning kechirilishini qabul qilishi, oqlanishni topishi, samoviy oilaga farzandlikka qabul qilinishi va Xudo Shohligining merosxo‘ri bo‘lishi mumkin. Xarakterning o‘zgarishi Muqaddas Ruhning amali orqali sodir etiladi; U inson ustida ish olib borib, uning bunday ishning bajarilishiga bo‘lgan istagi va roziligiga ko‘ra, uning ichiga yangi tabiatni singdiradi. Xudoning surati qalbda qayta tiklanadi, va u kundan-kunga inoyat orqali quvvatlantiriladi hamda yangilanadi va tobora yanada mukammalroq tarzda Masihning xususiyatini solihlik va haqiqiy muqaddaslikda aks ettirishga qodir qilinadi.”

> “The oil so much needed by those who are represented as foolish virgins, is not something to be put on the outside. They need to bring the truth into the sanctuary of the soul, that it may cleanse, refine, and sanctify. It is not theory that they need; it is the sacred teachings of the Bible, which are not uncertain, disconnected doctrines, but are living truths, that involve eternal interests that center in Christ. In him is the complete system of divine truth. The salvation of the soul, through faith in Christ, is the ground and pillar of the truth. Those who exercise true faith in Christ make it manifest by holiness of character, by obedience to the law of God. They realize that the truth as it is in Jesus reaches heaven, and compasses eternity. They understand that the Christian’s character should represent the character of Christ, and be full of grace and truth. To them is imparted the oil of grace, which sustains a never-failing light. The Holy Spirit in the heart of the believer, makes him complete in Christ. It is not a decided evidence that a man or a woman is a Christian because he manifests deep emotion when under exciting circumstances. He who is Christlike has a deep, determined, persevering element in his soul, and yet has a sense of his own weakness, and is not deceived and misled by the Devil, and made to trust in himself. He has a knowledge of the word of God, and knows that he is safe only as he places his hand in the hand of Jesus Christ, and keeps firm hold upon him.

> “Ahmoq qizlar sifatida tasvirlanganlarga juda zarur bo‘lgan moy tashqaridan surtiladigan narsa emas. Ular haqiqatni qalbning muqaddas maskaniga olib kirishlari kerak, toki u poklasin, sayqallasin va muqaddas qilsin. Ularga nazariya kerak emas; ularga noaniq, uzilgan ta’limotlar bo‘lmagan, balki Masihda markazlashgan abadiy manfaatlarni o‘z ichiga oladigan, hayot baxsh etuvchi haqiqatlar bo‘lgan Muqaddas Kitobning muqaddas ta’limotlari kerak. Unda ilohiy haqiqatning to‘liq tizimi mavjud. Masihga bo‘lgan imon orqali qalbning najoti haqiqatning asosi va ustunidir. Masihga chin imon qiladiganlar buni fe’l-atvorining muqaddasligi, Xudoning qonuniga itoatkorlik orqali ayon qiladilar. Ular Isoda bo‘lgan haqiqat osmongacha yetishini va abadiyatni qamrab olishini anglaydilar. Ular masihiyning fe’l-atvori Masihning fe’l-atvorini aks ettirishi va inoyat hamda haqiqatga to‘la bo‘lishi kerakligini tushunadilar. Ularga so‘nmas nurni qo‘llab-quvvatlaydigan inoyat moyi beriladi. Imonlining qalbidagi Muqaddas Ruh uni Masihda komil qiladi. Biror erkak yoki ayol hayajonli vaziyatlar ta’sirida kuchli hissiyot namoyon etgani bilan, bu uning masihiy ekanining qat’iy dalili emas. Masihga o‘xshash bo‘lgan kishining qalbida chuqur, qat’iy, sabr-bardoshli unsur bo‘ladi, shu bilan birga u o‘z zaifligini his etadi va Iblis tomonidan aldab chalg‘itilmaydi hamda o‘ziga ishonishga undalmaydi. U Xudoning Kalomini biladi va faqat qo‘lini Iso Masihning qo‘liga qo‘yib, Undan mahkam tutingan holdagina xavfsiz ekanini biladi.

> “Character is revealed by a crisis. When the earnest voice proclaimed at midnight, ‘Behold, the bridegroom cometh; go ye out to meet him,’ the sleeping virgins roused from their slumbers, and it was seen who had made preparation for the event. Both parties were taken unawares, but one was prepared for the emergency, and the other was found without preparation. Character is revealed by circumstances. Emergencies bring out the true metal of character. Some sudden and unlooked-for calamity, bereavement, or crisis, some unexpected sickness or anguish, something that brings the soul face to face with death, will bring out the true inwardness of the character. It will be made manifest whether or not there is any real faith in the promises of the word of God. It will be made manifest whether or not the soul is sustained by grace, whether there is oil in the vessel with the lamp.

> “Xarakter inqiroz orqali namoyon bo‘ladi. Yarim tunda jiddiy ovoz bilan: ‘Mana, kuyov kelmoqda; uni kutib olishga chiqinglar’, deb e’lon qilinganda, uxlab yotgan bokira qizlar uyqudan uyg‘ondilar va voqeaga kim tayyorgarlik ko‘rganligi ayon bo‘ldi. Har ikki tomon ham buni kutmagan edi, biroq biri favqulodda holatga tayyor edi, boshqasi esa tayyorgarliksiz topildi. Xarakter sharoitlar orqali namoyon bo‘ladi. Favqulodda holatlar xarakterning asl mohiyatini yuzaga chiqaradi. Kutilmagan va birdan kelgan biror falokat, judolik yoki inqiroz, kutilmagan kasallik yoki iztirob, jonni o‘lim bilan yuzma-yuz qiladigan biror narsa xarakterning haqiqiy ichki mohiyatini oshkor qiladi. Xudoning Kalomi va’dalariga chinakam imon bor-yo‘qligi ayon bo‘ladi. Jon inoyat bilan tutilib turgan-turmaganligi, chiroq bilan birga idishda moy bor-yo‘qligi oshkor bo‘ladi.”

> “Testing times come to all. How do we conduct ourselves under the test and proving of God? Do our lamps go out? or do we still keep them burning? Are we prepared for every emergency by our connection with Him who is full of grace and truth? The five wise virgins could not impart their character to the five foolish virgins. Character must be formed by us as individuals. It cannot be transferred to another, even if the possessor were willing to make the sacrifice. There is much we can do for each other while mercy still lingers. We can represent the character of Christ. We can give faithful warnings to the erring. We can reprove, rebuke, with all long-suffering and doctrine, bringing the doctrines of Holy Writ home to the heart. We can give heartfelt sympathy. We can pray with and for one another. By living a circumspect life, by maintaining a holy conversation, we may give an example of what a Christian should be; but no person can give to another his own mold of character. Let us duly consider the fact that we are to be saved, not as companies, but as individuals. We shall be judged according to the character we have formed. It is perilous to neglect to prepare the soul for eternity, and to put off making our peace with God until upon a dying bed. It is by the daily transactions of life, by the spirit we manifest, that we determine our eternal destiny. He who is faithful in that which is least, is faithful also in much. If we have made Christ our pattern, if we have walked and worked as he has given us an example in his own life, we shall be able to meet the solemn surprises that will come upon us in our experience, and say from our heart, ‘Not my will, but thine, be done.’

> “Sinovli davrlar hammaga keladi. Xudoning sinovi va imtihoni ostida biz o‘zimizni qanday tutamiz? Chiroqlarimiz o‘chib qoladimi? Yoki biz ularni hanuz yonib turadigan holda saqlaymizmi? Inoyat va haqiqatga to‘la bo‘lgan Zot bilan bo‘lgan aloqamiz tufayli har qanday favqulodda holatga tayyormizmi? Besh dono bokira besh nodon bokiraga o‘z fe’l-atvorini bera olmas edi. Fe’l-atvor har birimiz tomonidan shaxs sifatida shakllantirilishi kerak. Uni boshqasiga o‘tkazib bo‘lmaydi, hatto unga ega bo‘lgan kishi bunday qurbonlik qilishga tayyor bo‘lsa ham. Marhamat hali davom etib turgan ekan, biz bir-birimiz uchun qila oladigan ishlar ko‘p. Biz Masihning fe’l-atvorini namoyon eta olamiz. Adashganlarga sodiq ogohlantirishlar bera olamiz. Muqaddas Bitik ta’limotlarini qalbga yetkazib, to‘liq sabr-toqat va ta’lim bilan tanbeh bera olamiz, koyiy olamiz. Samimiy hamdardlik ko‘rsata olamiz. Bir-birimiz bilan va bir-birimiz uchun ibodat qila olamiz. Ehtiyotkor hayot kechirish, muqaddas suhbatni saqlash orqali biz masihiy qanday bo‘lishi kerakligiga namuna ko‘rsata olamiz; ammo hech bir inson boshqasiga o‘z fe’l-atvor qolipini bera olmaydi. Biz shirkatlar sifatida emas, balki shaxslar sifatida najot topishimiz kerakligi haqidagi haqiqatni munosib ravishda ko‘rib chiqaylik. Biz shakllantirgan fe’l-atvorimizga ko‘ra hukm qilinamiz. Jonni abadiyat uchun tayyorlashni e’tiborsiz qoldirish va Xudo bilan yarashishni o‘lim to‘shagigacha kechiktirish xavflidir. Aynan hayotning kundalik muomalalari, aynan biz namoyon etadigan ruh orqali biz o‘z abadiy taqdirimizni belgilaymiz. Eng kichik narsada sodiq bo‘lgan, ko‘p narsada ham sodiq bo‘ladi. Agar biz Masihni o‘zimizga andoza qilgan bo‘lsak, agar U O‘z hayotida bizga namuna qilib berganidek yurgan va ishlagan bo‘lsak, tajribamizga keladigan tantanavor kutilmagan hodisalarga ro‘baro‘ bo‘la olamiz va qalbimizdan shunday deya olamiz: ‘Mening irodam emas, balki Senikisi bajo bo‘lsin.’”

> “It is in probationary time, the time in which we are living, that we should calmly contemplate the terms of salvation, and live according to the conditions laid down in the word of God. We should educate and train ourselves, hour by hour and day by day, by careful discipline, to perform every duty. We should become acquainted with God and with Jesus Christ whom he has sent. In every trial it is our privilege to draw upon him who has said, ‘Let him take hold of my strength, that he may make peace with me; and he shall make peace with me.’ The Lord says he is more willing to give us the Holy Spirit than parents are to give bread to their children. Then let us have the oil of grace in our vessels with our lamps, that we may not be found among those who are represented as foolish virgins, who were not prepared to go forth to meet the bridegroom.” Review and Herald, September 17, 1895.

> “Biz yashab turgan sinov davrida najotning shartlarini xotirjamlik bilan mulohaza qilishimiz va Xudoning kalomida belgilab qo‘yilgan shartlarga muvofiq yashashimiz kerak. Har bir vazifani bajarish uchun o‘zimizni soatma-soat, kunma-kun, sinchkov intizom orqali tarbiyalashimiz va o‘rgatishimiz lozim. Biz Xudoni va U yuborgan Iso Masihni tanib-bilishimiz kerak. Har bir sinovda: «U Men bilan yarashishi uchun Mening qudratimdan mahkam ushlasin; va u Men bilan yarashadi»,— degan Zotga tayanish bizning imtiyozimizdir. Rabbiy, Muqaddas Ruhni bizga berishga ota-onalar o‘z farzandlariga non berishga tayyor bo‘lganlaridan ham ko‘ra ko‘proq tayyor ekanini aytadi. Shunday ekan, chiroqlarimiz bilan birga idishlarimizda inoyat moyi ham bo‘lsin, toki kuyovni kutib olish uchun chiqishga tayyor bo‘lmagan, nodon qizlar sifatida tasvirlanganlar orasida topilmaylik.” Review and Herald, 1895-yil 17-sentyabr.

The ensign of the one hundred and forty-four thousand who were typified by Abraham’s circumcision and the eight souls upon the ark, are the wise virgins in the parable who perfectly reflect the character of Christ in the soon coming crisis. It is only fitting that Sister White closed out the passage by citing Isaiah, for it is a passage that directly refers to the sealing time of the one hundred and forty-four thousand.

Ibrohimning sunnati va kemadagi sakkiz jon orqali timsollangan yuz qirq to‘rt mingning bayrog‘i, masalda tilga olingan dono bokiralardir; ular yaqinlashib kelayotgan inqirozda Masihning fe’l-atvorini mukammal aks ettiradilar. Opa Uayt ushbu parchani Ishayodan iqtibos keltirish bilan yakunlagani nihoyatda munosibdir, chunki bu parcha bevosita yuz qirq to‘rt mingning muhrlanish vaqtiga ishora qiladi.

> In that day sing ye unto her, A vineyard of red wine. I the Lord do keep it; I will water it every moment: lest any hurt it, I will keep it night and day. Fury is not in me: who would set the briers and thorns against me in battle? I would go through them, I would burn them together. Or let him take hold of my strength, that he may make peace with me; and he shall make peace with me. He shall cause them that come of Jacob to take root: Israel shall blossom and bud, and fill the face of the world with fruit. Hath he smitten him, as he smote those that smote him? or is he slain according to the slaughter of them that are slain by him? In measure, when it shooteth forth, thou wilt debate with it: he stayeth his rough wind in the day of the east wind. By this therefore shall the iniquity of Jacob be purged; and this is all the fruit to take away his sin; when he maketh all the stones of the altar as chalkstones that are beaten in sunder, the groves and images shall not stand up. Yet the defenced city shall be desolate, and the habitation forsaken, and left like a wilderness: there shall the calf feed, and there shall he lie down, and consume the branches thereof. When the boughs thereof are withered, they shall be broken off: the women come, and set them on fire: for it is a people of no understanding: therefore he that made them will not have mercy on them, and he that formed them will shew them no favour. Isaiah 27:2–11.

> O‘sha kunda u haqda shunday kuylang: Qizil sharob uzumzori. Uni Men, Egamiz, qo‘riqlayman; unga har lahza suv beraman; unga biror zarar yetmasin deb, uni kecha-kunduz asrayman. Menda g‘azab yo‘qdir; jangda Menga tikanlar bilan qirqtikanlarni kim qarshi qo‘yar ekan? Men ularning orasidan o‘tib ketar edim, ularni birgalikda kuydirar edim. Yoki u Mening qudratimdan mahkam tutib olsin, toki Men bilan yarashsin; ha, Men bilan yarashsin. U Yoqubdan keladiganlarni ildiz ottiradi; Isroil gullab-yashnaydi, kurtak yozadi va yer yuzini meva bilan to‘ldiradi. U uni, o‘zini urganlarni urgandek urdimi? Yoki u, o‘zi o‘ldirganlarning qirg‘iniga muvofiq o‘ldirildimi? Uni me’yor bilan, u o‘sib chiqqanida, Sen u bilan bahslashursan; sharq shamoli kunida U O‘zining qattiq shamolini to‘xtatadi. Shuning uchun Yoqubning gunohi shu bilan poklanadi; va uning gunohini olib tashlashning butun mevasi shudir: u qurbongohning barcha toshlarini maydalab tashlangan bo‘r toshlaridek qilganida, asheralar va tasvirlar tik turmaydi. Ammo mustahkam shahar xarob bo‘ladi, maskan tashlab ketiladi va sahrodek qoldiriladi; u yerda buzoq o‘tlaydi, u yerda yotadi va uning shox-shabbalarini yeb bitiradi. Uning shoxlari quriganda, ular sindirib tashlanadi; ayollar kelib, ularni yoqadilar; chunki bu idroksiz xalqdir; shu bois ularni Yaratgan ularga rahm qilmaydi, ularni bunyod etgan ularga marhamat ko‘rsatmaydi. Ishayo 27:2–11.

The “day of the east wind,” when the iniquity of Jacob is being purged, and the other class of “people of no understanding” are being gathered and burned is the sealing time of the one hundred and forty-four thousand. In that period, he who desires to make peace with Christ can do so, but the final movements are rapid ones.

“Sharq shamoli kuni”, ya’ni Yoqubning gunohi poklanayotgan va “farosatsiz xalq”ning boshqa toifasi yig‘ilib kuydirilayotgan payt, yuz qirq to‘rt ming kishining muhrlanish vaqtidir. O‘sha davrda Masih bilan sulh qilishni istagan kishi buni qila oladi, ammo oxirgi harakatlar tez sodir bo‘ladigan harakatlardir.

The priests were to be thirty years old when they began to serve, and the one-hundred and forty-four thousand are Peter’s kingdom of priests who renew the covenant with God in the last days.

Ruhoniylar xizmatni boshlaganlarida o‘ttiz yoshda bo‘lishlari kerak edi, va yuz qirq to‘rt ming kishi so‘nggi kunlarda Xudo bilan ahdni yangilaydigan Butrusning shohlik ruhoniylaridir.

> Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. 1 Peter 1:5.

> Sizlar ham tirik toshlar sifatida Iso Masih orqali Xudoga maqbul bo‘lgan ruhiy qurbonliklarni keltirish uchun ruhiy uyga, muqaddas ruhoniylikka bino qilinmoqdasizlar. 1 Butrus 1:5.

The priests were prepared to serve over an eight-day anointing service; thus, the number eight is a symbol of the anointed priesthood that are within the ark.

Ruhoniylar sakkiz kunlik moylanish marosimi davomida xizmat qilishga tayyorlandilar; shu bois, sakkiz soni sandiq ichida bo‘lgan moylangan ruhoniylikning ramzidir.

## Aaron’s Rod

Horunning Tayoqchasi

The anointed priesthood of the one hundred and forty-four thousand are represented within the ark of the covenant as Aaron’s rod that budded. When Aaron’s rod budded it provided a distinction between Aaron and the other rods of the tribes of Israel which did not bud. In the Scriptures it is rain that produces the budding of the plants.

Bir yuz qirq to‘rt ming kishidan iborat moylangan ruhoniylik ahd sandig‘i ichida gullab chiqqan Horunning hassasi bilan ifodalanadi. Horunning hassasi gullab chiqqanida, u Horun bilan gullab chiqmagan Isroil qabilalarining boshqa hassalari o‘rtasida farqni ko‘rsatdi. Muqaddas Yozuvlarda o‘simliklarning gullab chiqishiga sabab bo‘ladigan narsa yomg‘irdir.

All the prophets address the latter days, so Aaron’s rod of priesthood, represents the anointing of the one hundred and forty-four thousand in a situation that aligns with Elijah at Carmel and the Millerites in 1844. It addresses the point when there is a clear distinction between the true and false messages of the latter rain. That distinction is made by Joel when he identifies the “new wine” being cut off from one class. The class who has the new wine cut off from their mouths are Isaiah’s drunkards of Ephraim. They are also those who accused the disciples of being drunk at Pentecost and they are the rebels of 1888, who followed their fathers, who were the rebels of 1863. All those lines of prophecy align with the line which Sister White identifies as occurring when the world realizes Adventism has known about the fireballs of Nashville for roughly one hundred and twenty-five years and has said nothing.

Barcha payg‘ambarlar oxirgi kunlarga murojaat qiladi; shu bois, Horunning ruhoniylik tayoqchasi bir yuz qirq to‘rt ming kishining moylanishini ifodalaydi; bu esa Karmeldagi Ilyos va 1844-yildagi Millerchilar bilan uyg‘unlashadigan bir vaziyatda sodir bo‘ladi. U kechgi yomg‘irning haqiqiy va soxta xabarlari o‘rtasida aniq farq paydo bo‘ladigan nuqtaga taalluqlidir. Bu farqni Yoel “yangi sharob” bir toifadan kesib tashlanganini ko‘rsatganida belgilaydi. Og‘izlaridan yangi sharob kesib tashlangan o‘sha toifa — Ishayoning Efrayim mastlaridir. Ular, shuningdek, Hosil bayrami kunida shogirdlarni mastlikda ayblaganlar, va ular 1888-yildagi isyonchilardir; ular esa 1863-yildagi isyonchilar bo‘lgan otalariga ergashganlar. Bashoratning ana shu barcha yo‘nalishlari Opa Uayt dunyo Adventizmning Neshvilldagi olovli sharlar haqida qariyb bir yuz yigirma besh yildan beri bilib kelganini va hech narsa demaganini anglab yetadigan vaqtda sodir bo‘ladigan deb belgilagan yo‘nalish bilan uyg‘unlashadi.

## 8, Eighty and 81

8, Sakson va 81

The number thirty and the number eight are symbols of the priesthood of the one hundred and forty-four thousand who are the ensign of the latter days which represents the combination of Divinity and humanity. The number eight is a tithe of the number eighty, which is the number of the eighty valiant priests who with the high priest withstood king Uzziah, who attempted to offer incense in the holy place. Eighty-one represents Divinity combined with humanity in the context of the priesthood of the church triumphant. The history of Uzziah’s rebellion connects that priesthood of eighty-one in the very crisis that aligns with the rebellion of Ptolemy just after the battle of Raphia. All the prophets identify the latter days, so the priesthood of Divinity combined with humanity, which is the priesthood of the church triumphant made up of eighty human priests and one Divine High Priest are identified in the history that began in 2014 when the Ukrainian War was initiated.

O‘ttiz soni va sakkiz soni ilohiylik hamda insoniyatning birikishini ifoda etuvchi, oxirgi kunlarning alomati bo‘lgan bir yuz qirq to‘rt mingning ruhoniyligini anglatuvchi ramzlardir. Sakkiz soni sakson sonining ushridir; sakson esa muqaddas joyda tutatqi tutatishga uringan shoh Uzziyoga bosh ruhoniy bilan birga qarshilik ko‘rsatgan sakson jasur ruhoniyning sonidir. Sakson bir soni g‘olib cherkov ruhoniyligi doirasida ilohiylikning insoniyat bilan birikkanini ifodalaydi. Uzziyoning isyoni tarixi o‘sha sakson birlik ruhoniylikni aynan Raphia jangidan keyin darhol yuz bergan Ptolemey isyoni bilan uyg‘unlashadigan inqirozning o‘zida bog‘laydi. Barcha payg‘ambarlar oxirgi kunlarni ko‘rsatib beradi; shunday ekan, ilohiylik bilan insoniyatning birikishidan iborat bo‘lgan, ya’ni sakson inson ruhoniy va bitta Ilohiy Oliy Ruhoniydan tashkil topgan g‘olib cherkovning ruhoniyligi 2014-yilda, Ukraina urushi boshlangan tarixda aniqlab ko‘rsatilgan.

The middle chapter of Genesis’ twelve-chapter line is chapter seventeen. The middle verse of the twelve-chapter line is verse twenty-two. Verse twenty-two marks a distinct end of a conversation between God and Abraham that began in verse one, thus identifying verse twenty-two as the end of a prophetic line which bears the signature of the Hebrew alphabet’s twenty-two letters. The middle verse of the line of twenty-two verses is verse eleven, which in turn is the middle of three verses that identify the ensign of the one hundred and forty-four thousand. Verse eleven is therefore the middle of three distinct verses, and verse eleven conveys the primary truth of not only the twenty-two verses, but also of the three verses it is within, thus identifying verse eleven and twenty-two as a beginning and ending of the primary thought. Thus, verse eleven through twenty-two in chapter seventeen is the primary theme of chapters eleven through twenty-two.

Ibtidoning o‘n ikki boblik qatorining o‘rta bobi o‘n yettinchi bobdir. O‘n ikki boblik qatorning o‘rta oyati yigirma ikkinchi oyatdir. Yigirma ikkinchi oyat birinchi oyatda boshlangan Xudo bilan Ibrohim o‘rtasidagi suhbatning aniq yakunini belgilaydi; shu tariqa yigirma ikkinchi oyat ibroniy alifbosining yigirma ikki harfi muhrini o‘zida mujassam etgan bashoratli qatorning oxiri ekanini ko‘rsatadi. Yigirma ikki oyatlik qatorning o‘rta oyati o‘n birinchi oyatdir; bu esa o‘z navbatida bir yuz qirq to‘rt mingning alomat-bayrog‘ini ko‘rsatadigan uch oyatning o‘rtasidir. Demak, o‘n birinchi oyat uchta alohida oyatning o‘rtasidir, va o‘n birinchi oyat nafaqat yigirma ikki oyatning, balki o‘zi ichida joylashgan uch oyatning ham asosiy haqiqatini ifodalaydi; shu tariqa o‘n birinchi va yigirma ikkinchi oyatlar asosiy fikrning boshi va oxiri ekanini ko‘rsatadi. Shunday qilib, o‘n yettinchi bobdagi o‘n birinchi oyatdan yigirma ikkinchi oyatgacha bo‘lgan qism o‘n birinchi bobdan yigirma ikkinchi bobgacha bo‘lgan boblarning asosiy mavzusidir.

The middle of chapters eleven unto twenty-two in the book of Matthew is chapter sixteen.

Matto kitobining o‘n birinchi bobidan yigirma ikkinchi bobigacha bo‘lgan boblarning o‘rtasi o‘n oltinchi bobdir.

> Then charged he his disciples that they should tell no man that he was Jesus the Christ. Matthew 16:20.

> So‘ng U O‘z shogirdlariga Uning Iso Masih ekanini hech kimga aytmaslikni buyurdi. Matto 16:20.

As with Genesis’ midpoint, verse twenty marks the end of a specific conversation that began in verse thirteen when Christ and the disciples arrived at Caesarea Philippi.

Ibtido kitobining o‘rta nuqtasida bo‘lgani kabi, yigirmanchi oyat ham Masih va shogirdlar Qaysariya Filipiga yetib kelganlarida, o‘n uchinchi oyatda boshlangan muayyan suhbatning yakunini bildiradi.

> When Jesus came into the coasts of Caesarea Philippi, he asked his disciples, saying, Whom do men say that I the Son of man am? And they said, Some say that thou art John the Baptist: some, Elias; and others, Jeremias, or one of the prophets. He saith unto them, But whom say ye that I am? And Simon Peter answered and said, Thou art the Christ, the Son of the living God. 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. Then charged he his disciples that they should tell no man that he was Jesus the Christ. Matthew 16:13–20.

> Iso Qaysariya Filippi hududlariga kelganida, shogirdlaridan so‘rab dedi: “Inson O‘g‘li bo‘lgan Men haqimda odamlar kim deydilar?” Ular esa dedilar: “Ba’zilari Seni Yahyo Cho‘mdiruvchi deydilar; ba’zilari Ilyos; boshqalari esa Yeremiyo yoki payg‘ambarlardan biri deydilar.” U ularga dedi: “Sizlar-chi, Meni kim deysizlar?” Shunda Simun Butrus javob berib dedi: “Sen Masihsan, barhayot Xudoning O‘g‘lisan.” Iso unga javob berib dedi: “Sen baxtlisan, Simun Barjona; chunki buni senga tana va qon ayon qilgani yo‘q, balki osmondagi Otam ayon qildi. Men ham senga aytaman: sen Butrussan, va Men O‘z jamoatimni mana shu qoya ustiga quraman; do‘zax darvozalari unga bas kelolmaydi. Men senga osmon shohligining kalitlarini beraman; yer yuzida nimani bog‘lasang, u osmonda bog‘langan bo‘ladi; yer yuzida nimani yechsang, u osmonda yechilgan bo‘ladi.” Shundan keyin U shogirdlariga O‘zi Iso Masih ekanini hech kimga aytmaslikni qat’iy buyurdi. Matto 16:13–20.

## Raphia and Panium

Rafiya va Panium

Not only does Matthew’s middle passage represent a distinct conversation and subject, but just as the covenant symbolism of Genesis’ testimony aligns with the battle of Raphia, Matthew’s conversation takes place in Caesarea Philippi, which is Panium. Panium of verse fifteen of Daniel eleven is the midpoint in Matthew’s twelve-chapter line and Raphia of verse eleven of Daniel eleven, is the midpoint of Genesis’ twelve-chapter line.

Mattoning o‘rta qismi nafaqat alohida bir suhbat va mavzuni ifodalaydi, balki Ibtidoning guvohligidagi ahd ramziyligi Rafiya jangiga qanday muvofiq kelsa, Mattoning suhbati ham Daniyol 11-bobning o‘n beshinchi oyatidagi Paniy bo‘lgan Qaysariya Filippida bo‘lib o‘tadi. Daniyol 11-bobning o‘n beshinchi oyatidagi Paniy Mattoning o‘n ikki bobli qatorining o‘rta nuqtasidir, Daniyol 11-bobning o‘n birinchi oyatidagi Rafiya esa Ibtidoning o‘n ikki bobli qatorining o‘rta nuqtasidir.

The 250 years that began in 457 BC concluded at 207 BC, the midpoint between Raphia of verse eleven and Panium of verse fifteen, which is where the sign of Abraham’s circumcision and Peter’s confession of the Messiah converge. In the book of Matthew’s line, Peter is testifying to his recognition of Christ, the Son of God at His baptism.

Miloddan avvalgi 457-yilda boshlangan 250 yil miloddan avvalgi 207-yilda yakunlandi; bu o‘n birinchi oyatdagi Rofiya bilan o‘n beshinchi oyatdagi Paniyum o‘rtasidagi o‘rta nuqta bo‘lib, aynan shu yerda Ibrohimning sunnat alomati bilan Butrusning Masih haqidagi e’tirofi birlashadi. Matto kitobining yo‘nalishida Butrus suvga cho‘mish chog‘ida Xudoning O‘g‘li bo‘lgan Masihni tan olganiga guvohlik bermoqda.

Simon means “one who hears” and Barjona means “son of the dove.” Simon was one who heard the message of Christ baptism, when the Holy Spirit descended in the form of a dove. Christ’s baptism typified August 11, 1840, when the mighty angel of Revelation ten descended. The same angel descended on 9/11. Peter represents those who recognize 9/11 as the testing message of the generation of the one hundred and forty-four thousand.

Simon “eshituvchi” degan ma’noni bildiradi, Barjona esa “kaptarning o‘g‘li” deganidir. Simon Muqaddas Ruh kaptar shaklida tushganida, Masihning cho‘mishidagi xabarni eshitgan kishi edi. Masihning cho‘mishi Vahiy kitobining o‘ninchi bobidagi qudratli farishta tushgan 1840-yil 11-avgustni timsollagan edi. Xuddi o‘sha farishta 11-sentabr kuni ham tushdi. Butrus 11-sentabrni bir yuz qirq to‘rt ming avlodining sinov xabari deb tan oladiganlarni ifodalaydi.

Peter represents those who employ the methodology of line upon line. He is the “son” of the dove, so as a son he symbolically represents the last generation. Peter is a symbol of the last generation, and with the symbolic numbering of his name he represents the one hundred and forty-four thousand. Peter represents the final generation who hear the message of the empowerment when Christ appears in the prophetic line. Peter recognized the message associated with Christ’s baptism, and thus Peter could identify Jesus as the anointed one, which is Messiah in the Hebrew and Christ in the Greek. Peter represents those who understand that the angel of Revelation eighteen who descended at 9/11, had also descended on August 11, 1840. Peter represents those who understand 9/11 as a waymark that is only established by the testimony of two or three lines.

Butrus satr ustiga satr metodologiyasidan foydalanadiganlarni ifodalaydi. U kaptarning “o‘g‘li”dir, shuning uchun o‘g‘il sifatida u ramziy ma’noda oxirgi avlodni ifodalaydi. Butrus oxirgi avlodning timsolidir va uning ismining ramziy raqamlashida u bir yuz qirq to‘rt mingni ifodalaydi. Butrus, Masih payg‘ambarlik chizig‘ida zohir bo‘lganda qudratlantirish xabarini eshitadigan yakuniy avlodni ifodalaydi. Butrus Masihning suvga cho‘mishi bilan bog‘liq xabarni tanib oldi, va shu bois Butrus Isoni moylangan Zot sifatida tanib bildi; bu ibroniychada Messiah va yunonchada Christdir. Butrus Vahiy 18 dagi 11-sentabrda tushgan farishta 1840-yil 11-avgustda ham tushganini tushunadiganlarni ifodalaydi. Butrus 11-sentabrni faqat ikki yoki uch chiziqning guvohligi bilan o‘rnatiladigan bir yo‘l belgisi sifatida tushunadiganlarni ifodalaydi.

Peter’s confession is that 9/11 identifies the arrival of the third woe, which is the testing message for the final generation. That confession is where the name changes. Abraham is at Raphia and Peter is at Panium, just before the cross. Between Panium and the cross Peter is going to visit the Mount of Transfiguration. It is at Panium where Simon is changed unto Peter when he gave his confession of the testing message for his generation. For the one hundred and forty-four thousand that testing message is Islam of the third woe which arrived in prophetic history at 9/11.

Butrusning e’tirofi shundan iboratki, 9/11 uchinchi voyning kelganini ko‘rsatadi; bu esa oxirgi avlod uchun sinov xabaridir. Ana shu e’tirofda ism o‘zgaradi. Ibrohim Rafiyada, Butrus esa xochdan sal avval Paniumda turibdi. Panium bilan xoch orasida Butrus Tajalli Tog‘iga boradi. O‘z avlodi uchun sinov xabarini e’tirof etganida, Simun aynan Paniumda Butrusga aylantiriladi. Bir yuz qirq to‘rt ming kishi uchun esa o‘sha sinov xabari — 9/11 da bashoratli tarixda kelgan uchinchi voyning Islomidir.

The beginning of the testing of Adventism began at 9/11, and at the end of the testing of Adventism the message of Islam of the third woe identifies when and where Simon’s name is changed. The message Peter understands at the end, which was typified by the message of 9/11 at the beginning, is the corrected message of the fireballs of Nashville. There the feast of trumpets arrives in conjunction with the ascension of the ensign and the closed door of the Day of Atonement.

Adventizmning sinovi 9/11 da boshlandi, va Adventizm sinovining oxirida uchinchi voyga oid Islom xabari Simonning ismi qachon va qayerda o‘zgartirilishini aniqlab beradi. Butrus oxirida tushunadigan xabar — boshida 9/11 xabari bilan timsollangan xabar — Neshvillning olovli sharlariga oid tuzatilgan xabardir. O‘sha yerda karnaylar bayrami alomatning ko‘tarilishi va Kafforat kunining yopiq eshigi bilan bir paytda yetib keladi.

We will continue these things in the next article.

Bu masalalarni keyingi maqolada davom ettiramiz.

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