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

Yo‘el kitobi va Laodikiya Yettinchi kun Adventistlar Jamoati — O‘ttiz uchinchi raqam

Number Thirty-Three

O‘ttiz Uchinchi Raqam

Author

Jeff Pippenger

Published

January 21, 2026

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At the Sunday law the one hundred and forty-four thousand prophetically meet the eleventh-hour workers. The one hundred and forty-four thousand are already sealed, and are then calling for the great multitude to come out of Babylon and to stand with them for the seventh-day Sabbath. Judgment for God’s house ends at the Sunday law, and judgment then moves unto the Gentiles, the great multitude—God’s other flock. Revelation seven identifies both groups, and in the fifth seal the martyrs from the Dark Ages ask “how long” until God judges the papal power for their martyrdom? They are told to rest in their graves until a second group of martyrs of papal persecution is made up, and they are given white robes. The great multitude of Revelation chapter seven wear white robes, for they represent the second group of papal martyrs in the soon-coming Sunday law crisis. Revelation seven and the fifth seal address these two groups, as does the churches of Smyrna and Philadelphia. Smyrna represents the martyrs of the final papal blood bath, and Philadelphia the one hundred and forty-four thousand.

Yakshanba qonuni paytida bir yuz qirq to‘rt ming kishi, bashoriy ma’noda, o‘n birinchi soat ishchilari bilan uchrashadi. Bir yuz qirq to‘rt ming kishi allaqachon muhrlangan bo‘ladi va shundan so‘ng ular buyuk olomonni Bobildan chiqishga hamda yettinchi kun — Shabbat uchun ular bilan birga turishga da’vat qiladilar. Xudoning uyi ustidan hukm Yakshanba qonunida nihoyasiga yetadi, so‘ng esa hukm g‘ayriyahudiylarga, buyuk olomonga — Xudoning boshqa suruviga o‘tadi. Vahiy kitobining yettinchi bobi har ikkala guruhni ham ko‘rsatadi, beshinchi muhrda esa Zulmat asrlaridagi shahidlar Xudo ularning shahidligi uchun papalik hokimiyatini qachon hukm qilishini so‘rab: “Qachongacha?” deydilar. Ularga papalik ta’qibining shahidlaridan iborat ikkinchi guruh to‘lgunga qadar qabrlarida orom olishlari aytiladi va ularga oq liboslar beriladi. Vahiy kitobining yettinchi bobidagi buyuk olomon oq liboslar kiygan, chunki ular yaqinlashib kelayotgan Yakshanba qonuni inqirozidagi papalik shahidlarining ikkinchi guruhini ifodalaydi. Vahiy kitobining yettinchi bobi va beshinchi muhr, xuddi Smirna va Filadelfiya jamoatlari kabi, ana shu ikki guruhga taalluqlidir. Smirna papalikning yakuniy qonli qirg‘inidagi shahidlarni, Filadelfiya esa bir yuz qirq to‘rt ming kishini ifodalaydi.

Peter is at the third hour at Caesarea Philippi, and after “six days,” not six hours, he would be at the edge of the Sunday law, which is the ninth hour.

Butrus Qaysariya Filipida uchinchi soatda turibdi, va “olti soat” emas, “olti kun” o‘tgach, u Yakshanba qonunining — ya’ni to‘qqizinchi soatning — chekkasida bo‘lar edi.

> 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. Matthew 17:1–3.

> Olti kundan keyin Iso Butrusni, Yoqubni va uning ukasi Yuhannoni olib, ularni alohida holda baland bir toqqa olib chiqdi. Va u ularning ko‘z o‘ngida qiyofasini o‘zgartirdi: uning yuzi quyosh kabi porladi, kiyimlari esa nurdek oppoq bo‘ldi. Va mana, ularga Muso bilan Ilyos ko‘rinib, U bilan suhbatlashayotgan edilar. Matto 17:1–3.

At the Sunday law the one hundred and forty-four thousand prophetically meet the great multitude. Elijah represents the one hundred and forty-four thousand who do not taste of death, and Moses represents those who die in the Lord. They are standing with Christ at the Sunday law, which is where Christ anoints His kingdom of glory as He established His kingdom of grace at the cross. If you are still engaged in the logic we are setting forth in connection with the six-hour period from the third to ninth hour, then it is necessary to see something that is a very special illustration.

Yakshanba qonuni vaqtida bir yuz qirq to‘rt ming kishi bashoratli ma’noda buyuk olomon bilan uchrashadi. Ilyos o‘limni tatib ko‘rmaydigan bir yuz qirq to‘rt ming kishini ifodalaydi, Muso esa Rabbida vafot etadiganlarni ifodalaydi. Ular Yakshanba qonuni vaqtida Masih bilan birga turadilar; bu aynan Masih xochda inoyat shohligini barpo qilganidek, O‘z ulug‘vorlik shohligini moylaydigan joydir. Agar siz hanuz biz uchinchi soatdan to‘qqizinchi soatgacha bo‘lgan olti soatlik davr bilan bog‘liq holda bayon qilayotgan mantiqqa rioya etayotgan bo‘lsangiz, unda nihoyatda alohida bir misolni ko‘rish zarur.

The third hour of Caesarea Philippi is the alpha of the ninth hour’s omega of Caesarea Maritima. I am identifying that not six hours, but six days later, Peter is at the Mount of Transfiguration, that also illustrates the history that culminates at the Sunday law, which is the ninth hour. The six-day period aligns with the six-hour period, but only as a fractal of Caesarea to Caesarea. What is very special is that this phenomenon of a fractal of the history being within the history of the six-hour period is exactly what happens when you consider the Pentecostal season. The six hours from the death of Christ unto Pentecost is a fractal of the period of the cross unto 34 AD, when the sacred week concluded and the gospel went to the Gentiles.

Qaysariya Filipidagi uchinchi soat Qaysariya Maritimadagi to‘qqizinchi soatning omegasining alfasidir. Men shuni ko‘rsatmoqdaman: oradan olti soat emas, balki olti kun o‘tgach, Butrus O‘zgarish tog‘ida bo‘ladi; bu, shuningdek, to‘qqizinchi soat bo‘lgan yakshanba qonunida yakun topadigan tarixni ham tasvirlaydi. Olti kunlik davr olti soatlik davrga mos keladi, ammo faqat Qaysariyadan Qaysariyagacha bo‘lgan fraktal sifatida. Nihoyatda alohida jihati shundaki, tarixning olti soatlik davri ichida tarixning fraktali bo‘lishi hodisasi Hosil bayrami mavsumini ko‘rib chiqqaningizda aynan sodir bo‘ladigan narsadir. Masihning o‘limidan Hosil bayramigacha bo‘lgan olti soat xoch davridan milodiy 34-yilgacha bo‘lgan davrning fraktalidir; o‘sha paytda muqaddas hafta yakunlanib, xushxabar g‘ayriyahudiylarga bordi.

> “Now pride and envy closed the door against the light. If the reports brought by the shepherds and the wise men were credited, they would place the priests and rabbis in a most unenviable position, disproving their claim to be the exponents of the truth of God. These learned teachers would not stoop to be instructed by those whom they termed heathen. It could not be, they said, that God had passed them by, to communicate with ignorant shepherds or uncircumcised Gentiles. They determined to show their contempt for the reports that were exciting King Herod and all Jerusalem. They would not even go to Bethlehem to see whether these things were so. And they led the people to regard the interest in Jesus as a fanatical excitement. Here began the rejection of Christ by the priests and rabbis. From this point their pride and stubbornness grew into a settled hatred of the Saviour. While God was opening the door to the Gentiles, the Jewish leaders were closing the door to themselves.” The Desire of Ages, 62.

> “Endi esa mag‘rurlik va hasad nurning kirib kelishiga eshikni yopdi. Agar cho‘ponlar va donishmandlar keltirgan xabarlarga ishonch bildirilsa, bu ruhoniylar va ravvinlarni nihoyatda nochor bir ahvolga solib qo‘yar, ularning o‘zlarini Xudoning haqiqatini sharhlovchilar deb bilish da’vosini inkor etar edi. Bu ilmli ustozlar o‘zlari butparast deb atagan kishilardan ta’lim olishgacha egilmas edilar. Ular aytdilarki, Xudo ulardan yuz o‘girib, nodon cho‘ponlar yoki sunnat qilinmagan g‘ayriyahudiylar bilan aloqa qilgan bo‘lishi mumkin emas. Ular shoh Hirod va butun Quddusni hayajonga solayotgan bu xabarlarga nisbatan o‘z nafratlarini namoyon etishga qaror qildilar. Ular bu ishlar rostdan ham shunday ekanini ko‘rish uchun hatto Baytlahmga ham bormadilar. Va ular xalqni Isoning shaxsiga bo‘lgan qiziqishni mutaassibona bir hayajon deb bilishga yo‘naltirdilar. Masihning ruhoniylar va ravvinlar tomonidan rad etilishi shu yerda boshlandi. Ana shu nuqtadan boshlab, ularning mag‘rurligi va o‘jarligi Najotkorga nisbatan qat’iy nafratga aylandi. Xudo g‘ayriyahudiylar uchun eshikni ochayotgan bir paytda, yahudiy yo‘lboshchilari bu eshikni o‘zlariga yopayotgan edilar.” The Desire of Ages, 62.

In the midst of the sacred week Christ was crucified. Three and a half years later Stephen was stoned and Cornelius called for Peter. Three and a half years after the cross, probation is fully finished for ancient Israel. Stephen then looked into heaven and saw Christ standing, which is the symbol of the close of probation in Daniel twelve verse one. The door closed for ancient Israel and opened for the Gentiles.

Muqaddas hafta o‘rtasida Masih xochga mixlandi. Uch yarim yil o‘tgach, Stefan toshbo‘ron qilindi va Korniliy Butrusni chaqirtirdi. Xochdan uch yarim yil o‘tgach, qadimgi Isroil uchun sinov muddati to‘liq nihoyasiga yetadi. Shunda Stefan osmonga boqib, tik turgan Masihni ko‘rdi; bu Doniyor o‘n ikki bob birinchi oyatdagi sinov muddatining yopilishining ramzidir. Eshik qadimgi Isroil uchun yopildi va G‘ayriyahudiylar uchun ochildi.

In the period from the death of Christ at the ninth hour to the death of Stephen and Peter’s calling at the ninth hour, Cornelius and Stephen are two witnesses that the twelve hundred and sixty prophetic days were fulfilled. From the ninth hour of death to the ninth hour of death, was 1,260 prophetic days. The ninth hour of death unto the ninth hour of Pentecost identifies a fractal of the 1,260 days, in the space of fifty-two days.

Masihning to‘qqizinchi soatda vafot etgan paytidan boshlab, Stefanning o‘limi va Butrusning to‘qqizinchi soatda chaqirilishigacha bo‘lgan davrda, Korniliy va Stefan o‘n ikki yuz oltmish bashoratli kun bajo keltirilganining ikki guvohidir. O‘limning to‘qqizinchi soatidan o‘limning to‘qqizinchi soatigacha 1,260 bashoratli kun bo‘lgan. O‘limning to‘qqizinchi soatidan Hosil bayramining to‘qqizinchi soatigacha bo‘lgan muddat ellik ikki kun oralig‘ida 1,260 kunning fraktalini ko‘rsatadi.

The fractal that was the Pentecostal season is at the beginning of those 1,260 days, and at the end of those days Peter is prophetically located at both the third and ninth hour in Caesarea. The two Caesarea’s represent the alpha and omega of a prophetic six-hour period. Within the prophetic six-hour period of the two Caesarea’s, Peter travels for six days and gets to the Mount of Transfiguration. The Mount represents the sealing that culminates at the Sunday law, which is where the church triumphant is lifted up above all the mountains. Those six days represent the six-hour period from Caesarea to Caesarea and are a fractal within the period, as was the Pentecostal season a fractal at the beginning of the very same sacred period.

Elliginchi mavsum bo‘lgan fraktal o‘sha 1 260 kunning boshida joylashgan bo‘lib, o‘sha kunlarning oxirida Butrus payg‘ambarlik jihatidan Kesariyada ham uchinchi, ham to‘qqizinchi soatda joylashtirilgan. Ikki Kesariya payg‘ambarlikdagi olti soatlik davrning alifasi va omegasini ifodalaydi. Ikki Kesariyaning payg‘ambarlikdagi olti soatlik davri ichida Butrus olti kun yo‘l bosadi va O‘zgartirilish tog‘iga yetib boradi. Tog‘ Yakshanba qonunida yakuniga yetadigan muhrlanishni anglatadi; aynan o‘sha yerda g‘olib jamoat barcha tog‘lardan yuqoriga ko‘tariladi. O‘sha olti kun Kesariyadan Kesariyagacha bo‘lgan olti soatlik davrni ifodalaydi va bu davr ichidagi bir fraktaldir; xuddi Elliginchi mavsum ham ayni o‘sha muqaddas davrning boshidagi bir fraktal bo‘lgani kabi.

The beginning fractal was a fulfillment of the Spring feasts associated with the Pentecostal season. The ending fractal of Caesarea Philippi to the Mount of Transfiguration is also prophetically tied together with the sacred week. At the Mount the Father spoke, as He had done at Christ’s baptism, and as He would just before the cross. The Father audibly spoke three times from the start of the sacred week unto the cross. Once at the baptism, then at the Mount of Transfiguration and then He spoke in the shadow of the approaching cross.

Boshlang‘ich fraktal Hosil bayramlari mavsumi bilan bog‘liq Bahor bayramlarining bajo bo‘lishi edi. Kesariya Filippidan To‘g‘riqiyofa o‘zgarishi Tog‘igacha bo‘lgan yakuniy fraktal ham muqaddas hafta bilan bashoratomuz tarzda o‘zaro bog‘langandir. Tog‘da Ota, Masihning suvga cho‘mishida qilganidek va xochdan sal oldin qiladiganidek, so‘zladi. Ota muqaddas haftaning boshlanishidan to xochgacha uch marta eshitilarli tarzda gapirdi: bir marta suvga cho‘mishda, so‘ng To‘g‘riqiyofa o‘zgarishi Tog‘ida, keyin esa yaqinlashib kelayotgan xochning soyasida so‘zladi.

The cross is the omega of the 1,260 days that began at His baptism. The baptism and the cross are specific waymarks of the sacred week of Daniel nine, thus identifying the Mount of Transfiguration as part of the sacred week. If the first and last fulfill waymarks of the prophecy of the sacred week, then the middle waymark must of prophetic necessity do the same.

Xoch Uning suvga cho‘mdirilishi bilan boshlangan 1 260 kunning omegasidir. Suvga cho‘mdirilish va xoch Doniyor to‘qqizinchi bobidagi muqaddas haftaning muayyan yo‘lko‘rsatkichlaridir; shu tariqa, O‘zgarish tog‘ini muqaddas haftaning bir qismi sifatida belgilaydi. Agar birinchi va oxirgi yo‘lko‘rsatkichlar muqaddas hafta haqidagi bashoratning bajarilish yo‘lko‘rsatkichlari bo‘lsa, unda o‘rta yo‘lko‘rsatkich ham bashorat zarurati bilan xuddi shunday bo‘lishi kerak.

The baptism is the first angel; the Mount of Transfiguration is the second and the cross is the third. At the Mount, God identified Moses and Elijah as waymarks of the remnant church. The application is tied together with the threefold symbol of Peter, James and John. There were three times that Jesus took Peter, James and John with Him. The first time it was the resurrection of Jairus’ daughter, the second was the Transfiguration and the third was Gethsemane. The first time Peter, James and John witnessed a resurrected twelve-year-old virgin.

Cho‘qinish — birinchi farishta; O‘zgartirilish tog‘i — ikkinchi, xoch esa — uchinchidir. Tog‘da Xudo Muso va Ilyosni qoldiq jamoatning yo‘l ko‘rsatkichlari sifatida tanitdi. Bu tatbiq Butrus, Yoqub va Yuhannoning uch karra ramzi bilan o‘zaro bog‘langan. Iso Butrus, Yoqub va Yuhannoni O‘zi bilan birga olgan uch holat bo‘lgan. Birinchi safar bu Yairning qizining tirilishi edi, ikkinchisi — O‘zgartirilish, uchinchisi esa — Getsemaniya. Birinchi safar Butrus, Yoqub va Yuhanno tiriltirilgan o‘n ikki yoshli bokirani ko‘rdilar.

> And it came to pass, that, when Jesus was returned, the people gladly received him: for they were all waiting for him. And, behold, there came a man named Jairus, and he was a ruler of the synagogue: and he fell down at Jesus’ feet, and besought him that he would come into his house: For he had one only daughter, about twelve years of age, and she lay a dying. But as he went the people thronged him. Luke 8:40–42.

> Iso qaytib kelganida, xalq Uni xursandchilik bilan qarshi oldi, chunki hamma Uni kutayotgan edi. Va mana, Yairus degan bir kishi keldi; u sinagoga boshlig‘i edi. U Iso oyoqlari ostiga yiqilib, Undan uyiga kelishini yolvordi. Chunki uning taxminan o‘n ikki yoshda bo‘lgan yagona qizi bor edi va u o‘lim to‘shagida yotar edi. Iso borar ekan, xalq Uni siqib o‘rab borardi. Luqo 8:40–42.

The name Jairus means “the enlightener” and “to be luminous and glorious.” Of the three times when Peter, James and John were exclusively guests of Christ, this was the first time, and Jairus’ represents the first angel who lightens the earth with its glory. The twelve-year old virgin represents the virgins who are to be resurrected as the one hundred and forty-four thousand. Christ reached the home of the virgin daughter, after His interaction of a woman who had an issue of blood for twelve years.

Yair ismi “yorituvchi” hamda “nurli va ulug‘vor bo‘lish” degan ma’noni anglatadi. Butrus, Yoqub va Yuhanno Masihning faqat o‘zlariga xos mehmonlari bo‘lgan uch voqeadan bu birinchisi edi, va Yair birinchi farishtani ifodalaydi; u o‘z ulug‘vorligi bilan yer yuzini yoritadi. O‘n ikki yoshli bokira qiz bir yuz qirq to‘rt ming sifatida tiriltirilishi lozim bo‘lgan bokiralarni ifodalaydi. Masih o‘n ikki yil davomida qon ketishi dardiga mubtalo bo‘lgan bir ayol bilan bo‘lgan muloqotidan keyin bokira qizning uyiga yetib keldi.

> And a woman having an issue of blood twelve years, which had spent all her living upon physicians, neither could be healed of any, Came behind him, and touched the border of his garment: and immediately her issue of blood stanched. Luke 8:43, 44.

> Va o‘n ikki yildan beri qon oqish dardiga mubtalo bo‘lgan, butun tirikchiligini tabiblar yo‘liga sarflagan, ammo ulardan birortasi tomonidan ham shifo topa olmagan bir ayol Uning orqasidan kelib, kiyimining etagiga tegdi; va shu zahoti qon oqishi to‘xtadi. Luqo 8:43, 44.

A twelve-year old virgin is identified, and then in the next verse a woman who has a blood issue for twelve years is then identified. The woman had the issue of blood the entire life of the virgin. Jesus was about to pass by the woman with the issue of blood, in order to reach the virgin daughter. The woman represents the first angel’s message as represented by the message to Laodicea. Christ was about to resurrect and raise the virgin to life, and the sick woman, the Laodicean woman, still had a brief opportunity to touch Divinity. A child represents the last generation, and Jesus is passing by a sickly woman, Laodicea to raise up the virgin of the last days. When the virgin is resurrected, the woman has been either healed or passed by.

O‘n ikki yoshli bokira qiz tilga olinadi, so‘ngra keyingi oyatda o‘n ikki yildan beri qon ketish dardiga mubtalo bo‘lgan bir ayol tilga olinadi. Bu ayol bokira qizning butun umri davomida qon ketish dardiga ega bo‘lgan edi. Iso bokira qizni qutqarish uchun yetib borish maqsadida qon ketish dardiga mubtalo ayolning yonidan o‘tib ketmoqchi edi. Bu ayol Laodikiyaga berilgan xabar orqali ifodalangan birinchi farishtaning xabarini ifodalaydi. Masih bokirani tiriltirib, hayotga qaytarmoqchi edi, va bemor ayol, Laodikiyalik ayol, hali ham Ilohiyatga teginish uchun qisqa bir imkoniyatga ega edi. Bola oxirgi avlodni ifodalaydi, va Iso so‘nggi kunlarning bokirasini tiriltirish uchun kasalmand bir ayol — Laodikiya — yonidan o‘tib bormoqda. Bokira tiriltirilgan paytda, ayol yo sog‘aygan, yo uning yonidan o‘tib ketilgan bo‘ladi.

A characteristic of the first angel is fear, and there are two types of fear.

Birinchi farishtaning o‘ziga xos xususiyati qo‘rquvdir, va qo‘rquvning ikki turi bor.

> While he yet spake, there cometh one from the ruler of the synagogue’s house, saying to him, Thy daughter is dead; trouble not the Master. But when Jesus heard it, he answered him, saying, Fear not: believe only, and she shall be made whole. Luke 8:49, 50.

> U hali gapirib turganida, sinagoga boshlig‘ining uyidan bir kishi kelib, unga dedi: Qizing vafot etdi; Ustozni ovora qilma. Lekin Iso buni eshitib, unga javoban dedi: Qo‘rqma; faqat ishon, va u sog‘aytiriladi. Luqo 8:49, 50.

Then Peter, James and John go into the room where the resurrection, symbolized by Christ’s baptism, represented the empowerment of the first and third angels. The Mount of Transfiguration is the second time Peter, James and John are witnesses. The Mount of Transfiguration is the second angel, and when Christ took the same disciples to Gethsemane, it represented the third angel. At the second step, the Mount of Transfiguration there is a “doubling,” for the waymark of the Mount is the middle of the three times that the Father spoke. The first was at His baptism, which aligns with the resurrection of the twelve-year-old virgin, the second was the Mount, and the third was just before the cross. The three times the Father spoke and the three times the three disciples went by themselves with Jesus are tied together by the fact that the second waymark in either line is the Mount of Transfiguration.

So‘ngra Butrus, Yoqub va Yuhanno Masihning suvga cho‘mishi bilan ramziy ifodalangan tirilish birinchi va uchinchi farishtalarning quvvatlantirilishini ifoda etgan xonaga kiradilar. O‘zgarish tog‘i — Butrus, Yoqub va Yuhanno guvoh bo‘lgan ikkinchi voqeadir. O‘zgarish tog‘i ikkinchi farishtadir, va Masih ayni o‘sha shogirdlarni Getsemaniyaga olib borganida, bu uchinchi farishtani ifoda etgan. Ikkinchi bosqichda, O‘zgarish tog‘ida “ikki karra tasdiqlanish” mavjud, chunki Tog‘ning yo‘l belgisi Ota gapirgan uch martaning o‘rtasidir. Birinchisi Uning suvga cho‘mishida bo‘lgan, bu o‘n ikki yoshli bokiraning tirilishi bilan mos keladi; ikkinchisi Tog‘ edi, uchinchisi esa xochdan sal oldin bo‘lgan. Ota gapirgan uch marta bilan uch shogirdning Iso bilan alohida borgan uch martasi, har ikkala qatordagi ikkinchi yo‘l belgisi O‘zgarish tog‘i ekanligi orqali o‘zaro bog‘langan.

> And when he came into the house, he suffered no man to go in, save Peter, and James, and John, and the father and the mother of the maiden. And all wept, and bewailed her: but he said, Weep not; she is not dead, but sleepeth. And they laughed him to scorn, knowing that she was dead. And he put them all out, and took her by the hand, and called, saying, Maid, arise. And her spirit came again, and she arose straightway: and he commanded to give her meat. And her parents were astonished: but he charged them that they should tell no man what was done. Luke 8:51–56.

> U uyga kirganida, Butrus, Yoqub, Yuhanno hamda qizning otasi va onasidan boshqa hech kimning ichkariga kirishiga yo‘l qo‘ymadi. Hammaning ko‘zi yoshda edi, ular qiz uchun yig‘lab, aza tutayotgan edilar. Lekin U dedi: Yig‘lamanglar; u o‘lmagan, uxlab yotibdi. Ular esa qizning o‘lganini bilganlari uchun Uni masxara qilib kuldilar. Shunda U hammani tashqariga chiqarib yubordi, qizning qo‘lidan ushladi va: Qizaloq, tur, deb murojaat qildi. Va uning ruhi qaytib keldi, u darhol o‘rnidan turdi; so‘ng U unga ovqat berishni buyurdi. Qizning ota-onasi hayratda qoldilar; ammo U bo‘lgan voqeani hech kimga aytmaslikni ularga qattiq tayinladi. Luqo 8:51–56.

Peter, James and John witness the first angel at the resurrection of the virgin, who had been asleep, as was Lazarus. When she awoke, she immediately rose and was given food. When Elijah and Moses are resurrected in Revelation eleven, they immediately rise, and then the Holy Spirit is poured out without measure, representing the virgin’s food. The Mount of Transfiguration was six days after Caesarea Philippi, except when Luke records the events.

Butrus, Yoqub va Yuhanno, xuddi Lazar singari uxlab yotgan bokiraning tirilishida birinchi farishtaga guvoh bo‘ladilar. U uyg‘onganida, darhol o‘rnidan turdi va unga ovqat berildi. Ilyos va Muso Vahiy kitobining o‘n birinchi bobida tiriltirilganlarida, ular darhol o‘rinlaridan turadilar, so‘ngra Muqaddas Ruh o‘lchovsiz tarzda to‘kiladi; bu bokiraning ovqatini ifodalaydi. Luqo voqealarni bayon qilgan hol bundan mustasno, O‘zgarish tog‘i voqeasi Qaysariya Filippidan olti kun keyin sodir bo‘lgan.

> And it came to pass about an eight days after these sayings, he took Peter and John and James, and went up into a mountain to pray. And as he prayed, the fashion of his countenance was altered, and his raiment was white and glistering. And, behold, there talked with him two men, which were Moses and Elias. Luke 9:28–30.

> Va bu so‘zlardan taxminan sakkiz kun o‘tgach, U Butrus, Yuhanno va Yoqubni olib, ibodat qilish uchun toqqa chiqdi. U ibodat qilayotganida, Uning yuz qiyofasi o‘zgardi, kiyimi esa oppoq va yarqirab turadigan bo‘ldi. Va mana, U bilan ikki kishi — Muso va Ilyos — suhbatlashayotgan edi. Luqo 9:28–30.

Matthew and Mark both say decisively “after six days,” and Luke says “about” eight days. The Bible authors employed two reckonings of time; one called inclusive and the other exclusive. At first glance it might appear as contradictions, but the fact that Luke said “about” identifies that he was speaking in inclusive terms, and when Matthew and Mark say, “after six days,” they are identifying that they were counting whole days, and not the day that started the eight-day period, or the day that ended the eight-day period. The difference produces two numerical symbols of the same period; one is the number eight and the other is the six days.

Matto va Mark ikkalasi ham qat’iy ravishda “olti kundan keyin” deydilar, Luqo esa “taxminan” sakkiz kun deydi. Muqaddas Kitob mualliflari vaqtni hisoblashning ikki usulidan foydalanganlar; ulardan biri inklyuziv, ikkinchisi esa eksklyuziv deb ataladi. Dastlab qaraganda bu qarama-qarshilikdek ko‘rinishi mumkin, biroq Luqoning “taxminan” degani uning inklyuziv ma’noda so‘zlayotganini ko‘rsatadi, Matto va Markning “olti kundan keyin” deyishlari esa ular to‘liq kunlarni sanaganliklarini, sakkiz kunlik davrni boshlab bergan kunni ham, o‘sha davrni yakunlagan kunni ham hisobga kiritmaganliklarini bildiradi. Bu farq ayni bir davrning ikkita sonli ramzini hosil qiladi; ulardan biri sakkiz soni, ikkinchisi esa olti kundir.

What is established with the two testimonies of the six or eight day period from Caesarea Philippi and the Mount of Transfiguration is that in the period when Christ seals the one hundred and forty-four thousand, the number eight represents the eight souls on Noah’s Ark, and the six represents the sixth church of Philadelphia, who is destined to be the church that is the eighth, that is of the seven. They are transformed into the eighth at the glorification of Moses, Elijah and Christ. The glorification on the mountain is also typified by the glorification on the mountain in the history of Moses.

Qaysariya Filipi va O‘zgartirilish Tog‘idan boshlab olti yoki sakkiz kunlik davr haqidagi ikki guvohlik bilan tasdiqlanadigan narsa shuki, Masih bir yuz qirq to‘rt mingni muhrlaydigan davrda sakkiz soni Nuhning kemasidagi sakkiz jonni, olti esa Filadelfiya nomli oltinchi jamoatni ifodalaydi; u yettitadan bo‘lgan sakkizinchi jamoat bo‘lishga tayinlangandir. Ular Muso, Ilyos va Masihning ulug‘lanishida sakkizinchiga aylantiriladilar. Tog‘dagi ulug‘lanish Musoning tarixidagi tog‘dagi ulug‘lanish orqali ham timsollashtirilgan.

When Moses ascended the mountain he took seventy elders and Joshua with him.

Muso toqqa ko‘tarilganida, u o‘zi bilan yetmish oqsoqolni va Yoshua’ni oldi.

> Then went up Moses, and Aaron, Nadab, and Abihu, and seventy of the elders of Israel: And they saw the God of Israel: and there was under his feet as it were a paved work of a sapphire stone, and as it were the body of heaven in his clearness. And upon the nobles of the children of Israel he laid not his hand: also they saw God, and did eat and drink. And the Lord said unto Moses, Come up to me into the mount, and be there: and I will give thee tables of stone, and a law, and commandments which I have written; that thou mayest teach them.

> So‘ng Muso, Horun, Nadov, Abihu va Isroil oqsoqollaridan yetmish kishi tog‘ga chiqdilar. Ular Isroilning Xudosini ko‘rdilar; Uning oyoqlari ostida yoqut toshidan yasalgan qoplama singari bir narsa bor edi, u ravshanligida osmonning o‘ziday edi. Isroil o‘g‘illarining zodagonlariga esa U O‘z qo‘lini tekkizmadi; ular Xudoni ko‘rdilar hamda yeb-ichdilar. Egamiz Musoga dedi: “Mening huzurimga, toqqa chiq va o‘sha yerda bo‘l; Men senga tosh lavhalarni, O‘zim yozgan qonun va amrlarni beraman, toki sen ularni ularga o‘rgatgin.”

> And Moses rose up, and his minister Joshua: and Moses went up into the mount of God. And he said unto the elders, Tarry ye here for us, until we come again unto you: and, behold, Aaron and Hur are with you: if any man have any matters to do, let him come unto them.

> Shunda Muso o‘rnidan turdi va uning xizmatkori Yushu‘a ham; Muso esa Xudoning tog‘iga ko‘tarildi. U oqsoqollarga dedi: “Biz sizlarning oldingizga qaytib kelgunimizcha, bu yerda bizni kutib turinglar; mana, Horun bilan Hur sizlar bilan birgadir; kimning biror ishi bo‘lsa, ularga murojaat qilsin.”

> And Moses went up into the mount, and a cloud covered the mount. And the glory of the Lord abode upon mount Sinai, and the cloud covered it six days: and the seventh day he called unto Moses out of the midst of the cloud. And the sight of the glory of the Lord was like devouring fire on the top of the mount in the eyes of the children of Israel. And Moses went into the midst of the cloud, and gat him up into the mount: and Moses was in the mount forty days and forty nights. Exodus 24:9–18.

> Muso toqqa chiqdi, va bulut tog‘ni qopladi. Egamizning ulug‘vorligi Sinay tog‘i ustida qaror topdi, va bulut uni olti kun qopladi; yettinchi kuni esa U bulut ichidan Musoni chaqirdi. Isroil o‘g‘illarining ko‘z o‘ngida Egamiz ulug‘vorligining ko‘rinishi tog‘ cho‘qqisida yondirib yuboruvchi olov kabidek edi. Muso bulutning o‘rtasiga kirdi va toqqa ko‘tarildi; Muso tog‘da qirq kun va qirq kecha bo‘ldi. Chiqish 24:9–18.

The first angel’s message was the resurrection of Jairus’ daughter, aligning with Christ’s baptism. Then six days later, came the Mount of Transfiguration which is the second angel, that led to the cross, which is the third angel. As the second angel, the Mount has a double witness, in that the speaking of the Father at the Mount, connects with a second line of the three. The three times Peter, James and John were exclusive guests of Christ, and the three times the Father spoke, both identify the second manifestation of the Father’s voice, and the second time Jesus took Peter, James and John was the Mount of Transfiguration. The second waymark of the Mount has a double witness of the Father’s voice and the three disciples, for the second message always identifies a “doubling.”

Birinchi farishtaning xabari — Yairning qizining tirilishi bo‘lib, u Masihning suvga cho‘mdirilishiga muvofiq keladi. So‘ng olti kun o‘tib, ikkinchi farishta bo‘lgan O‘zgarish Tog‘i keldi; u esa xochga, ya’ni uchinchi farishtaga olib bordi. Ikkinchi farishta sifatida, Tog‘ ikki karra guvohlikka ega, chunki Tog‘da Otaning so‘zlashi uchlikning ikkinchi chizig‘i bilan bog‘lanadi. Butrus, Yoqub va Yuhanno Masihning alohida mehmonlari bo‘lgan uch voqea, hamda Ota so‘zlagan uch voqea — ikkalasi ham Otaning ovozining ikkinchi namoyon bo‘lishini ko‘rsatadi; va Iso Butrus, Yoqub hamda Yuhannoni o‘zi bilan olgan ikkinchi safar O‘zgarish Tog‘i edi. Tog‘ning ikkinchi yo‘l belgisi Otaning ovozi va uch shogirdning ikki karra guvohligiga ega, chunki ikkinchi xabar har doim “ikki karra bo‘lish”ni ko‘rsatadi.

The six-hour-period between the evening and morning sacrifices, which is represented by Matthew and Marks’ six days from Caesarea Philippi and the Mount, are represented by Moses’ six days, until he is called into the cloud on the seventh day.

Kechqurungi va ertalabki qurbonliklar orasidagi olti soatlik davr, Matto va Markda Qaysariya Filippiya bilan Tog‘ orasidagi olti kun orqali ifodalangan bo‘lib, Musoning olti kunida ham aks etadi; yettinchi kuni u bulut ichiga chorlangunga qadar.

The line begins with the tarrying time of the second angel, as Moses instructs the seventy elders to “tarry” until he returns. The first six-days in the line are isolated, but still form part of the overall 46 days. The six days are a period that leads to the third test, represented by forty days. The 46 days symbolize the temple, the sixth days are the six hours from Christ’s death to Pentecost, the six hours from His crucifixion to His death, the six hours of Caesarea to Caesarea and the six hours of Peter in the upper room to the temple. Moses is receiving the Law of the covenant, and getting the instructions upon how to raise the temple. Though the Bible says no man has seen God, the elders “saw the God of Israel.” The glorification of God on the mount with Moses and the elders typified the glorification on the Mount of Transfiguration. Both contain the six-day period. Moses’ line includes the tarrying time of the second angel and the full forty-six days representing the temple. The forty days he received the law, represents the sealing.

Bu chiziq ikkinchi farishtaning kutish vaqti bilan boshlanadi, xuddi Muso yetmish oqsoqolga o‘zi qaytib kelgunicha “kutib turinglar”, deb ko‘rsatma berganidek. Chiziqdagi dastlabki olti kun alohida ajratilgan, biroq baribir umumiy qirq olti kunning bir qismini tashkil etadi. Bu olti kun qirq kun bilan ifodalangan uchinchi sinovga olib boruvchi davrdir. Qirq olti kun ma’badni ramziy ifodalaydi; oltinchi kunlar Masihning o‘limidan Pentikostgacha bo‘lgan olti soatni, Uning xochga mixlanishidan o‘limigacha bo‘lgan olti soatni, Kesariyadan Kesariyagacha bo‘lgan olti soatni va Butrusning yuqori xonadan ma’badgacha bo‘lgan olti soatini anglatadi. Muso ahd qonunini qabul qilmoqda va ma’badni qanday ko‘tarish haqida ko‘rsatmalar olmoqda. Muqaddas Kitobda hech bir inson Xudoni ko‘rmagan deyilgan bo‘lsa-da, oqsoqollar “Isroilning Xudosini ko‘rdilar.” Tog‘da Muso va oqsoqollar bilan birga Xudoning ulug‘lanishi O‘zgarish tog‘idagi ulug‘lanishning timsoli edi. Har ikkisi ham olti kunlik davrni o‘z ichiga oladi. Musoning chizig‘i ikkinchi farishtaning kutish vaqtini va ma’badni ifodalovchi to‘liq qirq olti kunni o‘z ichiga oladi. Uning qonunni qabul qilgan qirq kuni muhrlanishni ifodalaydi.

Peter was at Caesarea Philippi at the third hour, on his way to Caesarea Maritima at the ninth hour and in six to eight days he is at the Mount, tarrying with Moses’ seventy elders when He sees a vision of the glorified Lord, just as Daniel did in chapter ten. Daniel saw the Lord face to face, as did Gideon and the seventy elders. The Mount of Transfiguration is where the Laodicean movement of the one hundred and forty-four thousand are transformed into the Philadelphian movement of the one hundred and forty-four thousand. They become the eighth church that is the sixth church, thus we see six days and eight days.

Butrus uchinchi soatda Kesariya Filippiyada edi; to‘qqizinchi soatda Kesariya Maritimaga yo‘l oldi; va olti-sakkiz kun ichida u Tog‘da bo‘lib, Musoning yetmish oqsoqoli bilan birga turar ekan, Doniyor o‘ninchi bobda ko‘rganidek, ulug‘vor qilingan Rabbiy haqidagi vahiyga sazovor bo‘ladi. Doniyor yuzma-yuz Rabbiyni ko‘rdi; xuddi Gid‘on va yetmish oqsoqol ham shunday ko‘rgan edilar. O‘zgarish Tog‘i — yuz qirq to‘rt mingdan iborat Laodikeya harakati yuz qirq to‘rt mingdan iborat Filadelfiya harakatiga aylantiriladigan joydir. Ular oltinchi jamoat bo‘lgan sakkizinchi jamoatga aylanadilar; shu bois biz olti kunni va sakkiz kunni ko‘ramiz.

The six hours from the crucifixion to His death, the six hours of Pentecost, the six hours of Caesarea to Caesarea, the six days to the Mount of Transfiguration and the six days of Moses that led to the forty days are the same line. Between Caesarea Philippi, which is Panium and the Sunday law, the one hundred and forty-four thousand are sealed. That sealing causes a division.

Xochga mixlanishdan Uning o‘limigacha bo‘lgan olti soat, Pentikostning olti soati, Kesariyadan Kesariyagacha bo‘lgan olti soat, O‘zgarish tog‘igacha bo‘lgan olti kun va Musoning qirq kunga olib borgan olti kuni — bularning barchasi bir xil chiziqdir. Panium va yakshanba qonuni bo‘lgan Kesariya Filippi oralig‘ida bir yuz qirq to‘rt ming kishi muhrlanadi. O‘sha muhrlanish bo‘linishga sabab bo‘ladi.

> And I Daniel alone saw the vision: for the men that were with me saw not the vision; but a great quaking fell upon them, so that they fled to hide themselves. Daniel 10:7.

> Va men, Doniyor, vahiyotni yolgʻiz oʻzim koʻrdim; chunki men bilan birga boʻlgan odamlar vahiyotni koʻrmadilar; ammo ularga buyuk bir titroq tushdiki, ular yashirinish uchun qochib ketdilar. Doniyor 10:7.

Moses separated from the elders when he said, “Tarry ye here for us, until we come again unto you.” Moses separated from seventy at the tarrying time, and seventy weeks represents probationary time for the former covenant people. When the seventieth week ended, and that seventieth week was the sacred week that Christ confirmed the covenant with many, Christ then fully separated from the former covenant people. The period when the former covenant people could resolve their issue of blood, which for them was believing they were saved by the blood of Abraham, was over and the virgin of twelve years was resurrected to serve. Once the tarrying time began, Moses received the law of the covenant, and the instructions of raising the temple.

Muso oqsoqollardan ajralib, shunday dedi: “Biz sizlarning oldingizga qaytib kelgunimizcha, shu yerda bizni kutib turinglar.” Muso kutish vaqtida yetmish kishidan ajraldi, va yetmish hafta avvalgi ahd xalqining sinov muddatini ifodalaydi. Yetmishinchi hafta nihoyasiga yetganida — va o‘sha yetmishinchi hafta Masih ko‘plar bilan ahdni tasdiqlagan muqaddas hafta edi — Masih shunda avvalgi ahd xalqidan to‘la ajraldi. Avvalgi ahd xalqining o‘z qon oqishi masalasini hal qila oladigan davri, ya’ni ular Ibrohimning qoni orqali najot topganmiz deb ishonishlari, nihoyasiga yetdi va o‘n ikki yoshli bokira tiriltirilib, xizmat qilish uchun tiklandi. Kutish vaqti boshlangan zahoti, Muso ahdning qonunini va ma’badni bunyod etish bo‘yicha ko‘rsatmalarni qabul qildi.

When Peter, James and John were at the Mount, the sealing of God’s people, and their subsequent raising up as an ensign represents those covenant people as the temple of the one hundred and forty-four thousand. The eleventh-hour workers are then joined to that temple.

Butrus, Yoqub va Yuhanno Tog‘da bo‘lganlarida, Xudoning xalqining muhrlanishi va keyinchalik ularning bayroq sifatida ko‘tarilishi o‘sha ahd xalqini yuz qirq to‘rt mingning maʼbadi sifatida ifodalaydi. So‘ngra o‘n birinchi soat ishchilari o‘sha maʼbadga qo‘shiladilar.

> Thus saith the Lord, Keep ye judgment, and do justice: for my salvation is near to come, and my righteousness to be revealed. Blessed is the man that doeth this, and the son of man that layeth hold on it; that keepeth the sabbath from polluting it, and keepeth his hand from doing any evil. Neither let the son of the stranger, that hath joined himself to the Lord, speak, saying, The Lord hath utterly separated me from his people: neither let the eunuch say, Behold, I am a dry tree. For thus saith the Lord unto the eunuchs that keep my sabbaths, and choose the things that please me, and take hold of my covenant; Even unto them will I give in mine house and within my walls a place and a name better than of sons and of daughters: I will give them an everlasting name, that shall not be cut off. Also the sons of the stranger, that join themselves to the Lord, to serve him, and to love the name of the Lord, to be his servants, every one that keepeth the sabbath from polluting it, and taketh hold of my covenant; Even them will I bring to my holy mountain, and make them joyful in my house of prayer: their burnt offerings and their sacrifices shall be accepted upon mine altar; for mine house shall be called an house of prayer for all people.

> Egamiz shunday deydi: Hukmni saqlanglar va adolatni bajo keltiringlar; chunki najotim kelishga yaqin, solihligim esa ayon bo‘lish arafasidadir. Buni qiladigan odam va unga mahkam yopishadigan inson o‘g‘li baxtlidir; u shanbani uni harom qilmasdan saqlaydi va qo‘lini har qanday yomonlik qilishdan tiyadi. Egamizga qo‘shilgan begona xalqning o‘g‘li: “Egamiz meni O‘z xalqidan butunlay ajratib qo‘ydi”, deb gapirmasin; bichilgan kishi ham: “Mana, men quruq daraxtman”, demasin. Chunki Egamiz shanbalarimni saqlaydigan, Menga manzur bo‘lgan narsalarni tanlaydigan va ahdimga mahkam yopishadigan bichilgan kishilarga shunday deydi: Men ularga O‘z uyimda va devorlarim ichida o‘g‘illar va qizlarnikidan afzalroq bir o‘rin hamda bir nom beraman; ularga abadulabad qoladigan, yo‘qolmaydigan bir nom beraman. Shuningdek, Egamizga qo‘shilib, Unga xizmat qilish, Egamizning ismini sevish va Uning qullari bo‘lish uchun kelgan begona xalqning o‘g‘illari — shanbani uni harom qilmasdan saqlaydigan va ahdimga mahkam yopishadigan har bir kishi — ularni ham Men muqaddas tog‘imga olib kelaman va ibodat uyimda ularni shod qilaman; kuydiriladigan qurbonliklari va boshqa qurbonliklari qurbongohim ustida maqbul bo‘ladi; chunki Mening uyim barcha xalqlar uchun ibodat uyi deb ataladi.

> The Lord God which gathereth the outcasts of Israel saith, Yet will I gather others to him, beside those that are gathered unto him. Isaiah 56:1–8.

> Isroilning quvgʻinlarini yigʻuvchi Parvardigor Egamiz shunday deydi: “Unga yigʻilganlardan tashqari, Men yana boshqalarni ham uning huzuriga yigʻaman.” Ishayo 56:1–8.

Peter, James and John, as well as Moses represent the “outcasts of Israel,” who are cast out by their brethren which hated them.

Butrus, Yoqub va Yuhanno, shuningdek Muso ham, ularni yomon ko‘rgan o‘z birodarlari tomonidan quvg‘in qilingan “Isroilning haydalganlari”ni ifodalaydi.

> Thus saith the Lord, The heaven is my throne, and the earth is my footstool: where is the house that ye build unto me? and where is the place of my rest?

> Egamiz shunday deydi: Osmon Mening taxtimdir, yer esa Mening oyoqlarimning kursisidir; sizlar Men uchun qaysi uyni qura olasizlar? va Mening orom oladigan joyim qayerdadir?

> For all those things hath mine hand made, and all those things have been, saith the Lord: but to this man will I look, even to him that is poor and of a contrite spirit, and trembleth at my word. He that killeth an ox is as if he slew a man; he that sacrificeth a lamb, as if he cut off a dog’s neck; he that offereth an oblation, as if he offered swine’s blood; he that burneth incense, as if he blessed an idol. Yea, they have chosen their own ways, and their soul delighteth in their abominations. I also will choose their delusions, and will bring their fears upon them; because when I called, none did answer; when I spake, they did not hear: but they did evil before mine eyes, and chose that in which I delighted not.

> Chunki bu narsalarning barchasini Mening qo‘lim yaratgandir, va ularning barchasi vujudga kelgandir, — deydi Egamiz. Ammo Men mana bu kishiga, ya’ni kambag‘al, ruhi ezilgan va Mening so‘zim oldida titraydigan kishiga nazar solaman. Ho‘kiz so‘yuvchi kishi go‘yo odam o‘ldirgandekdir; qo‘zi qurbon qiluvchi go‘yo itning bo‘ynini uzgandekdir; nazr keltiruvchi go‘yo cho‘chqaning qonini keltirgandekdir; xushbo‘y tutatqi tutatuvchi go‘yo butga baraka tilagandekdir. Ha, ular o‘z yo‘llarini tanladilar, va ularning joni o‘z jirkanchliklaridan zavq oladi. Men ham ularning aldanuvlarini tanlayman, va qo‘rqqan narsalarini ularning boshiga keltiraman; chunki Men chaqirganimda, hech kim javob bermadi; Men so‘zlaganimda, ular quloq solmadilar. Balki ular Mening ko‘z o‘ngimda yomonlik qildilar va Men xush ko‘rmagan narsani tanladilar.

> Hear the word of the Lord, ye that tremble at his word; Your brethren that hated you, that cast you out for my name’s sake, said, Let the Lord be glorified: but he shall appear to your joy, and they shall be ashamed. Isaiah 66:1–5.

> Egamizning kalomidan titraydiganlar, Egamizning so‘zini eshitinglar; sizlardan nafratlangan, Mening nomim tufayli sizlarni quvib chiqargan birodarlaringiz: “Egamiz ulug‘lansin”, dedilar; ammo U sizlarning quvonchingiz uchun zohir bo‘ladi, ular esa sharmanda bo‘ladilar. Ishayo 66:1–5.

The word “joy” occurs numerous times and ways in the Scriptures, as does the word “ashamed.” In the context of Peter’s message from the book of Joel, the shame versus joy is a parallel, such as the wise and the foolish or the wheat and the tares. Shame and joy represent, in the context of Joel, those who have the oil, or the latter rain message, versus those who don’t. It is only when you see this detail that you can get to the deeper meaning of, “Your brethren that hated you, that cast you out for my name’s sake.” Those brethren are those who in Spalding and Magan, page one and two, are the “nominal Adventists, like Judas,” that will “betray us to the Catholics,” “for they hated us on account of the Sabbath, for they could not refute it.” Your brethren that hate you, cast you out over the message of the Sabbath of the land, Moses seven times, which cannot be refuted. The point here is that you get cast out over a doctrinal argument, a debate, as Isaiah calls it, and the doctrinal debate is the message of the latter rain.

“Shodlik” so‘zi Muqaddas Bitiklarda ko‘p marotaba va turli shakllarda uchraydi, xuddi “uyalmoq” so‘zi kabi. Butrusning Yo‘el kitobidan keltirgan xabari mazmunida uyat va shodlik qarama-qarshiligi dono va nodon, yoki bug‘doy va begona o‘tlar kabi bir parallelni tashkil etadi. Yo‘el mazmunida uyat va shodlik moyga, ya’ni keyingi yomg‘ir xabariga ega bo‘lganlar bilan unga ega bo‘lmaganlarni ifodalaydi. Faqat shu tafsilotni ko‘rganingizdagina, “Sizdan nafratlangan, Mening nomim uchun sizni quvib chiqargan birodarlaringiz”, degan so‘zlarning chuqurroq ma’nosiga yetib borishingiz mumkin. O‘sha birodarlar Spalding and Magan kitobining birinchi va ikkinchi sahifalarida “nomigagina adventistlar, Yahudo kabi”, deb atalgan kishilar bo‘lib, ular “bizni katoliklarga xiyonat qilib topshiradilar”, “chunki ular Shabbat tufayli bizdan nafratlandilar, zero uni rad eta olmadilar.” Sizdan nafratlanadigan birodarlaringiz sizni yerning Shabbati, Musoning yetti marta takrori haqidagi, rad etib bo‘lmaydigan xabar sababli quvib chiqaradilar. Bu yerda asosiy nuqta shuki, siz ta’limotga oid bir munozara, Ishayo aytganidek, bir bahs sababli quvib chiqarilasiz, va o‘sha ta’limotiy bahs keyingi yomg‘ir xabaridir.

Joel calls that message “new wine,” and if you have that message, you have joy. If you do not have it, you awaken as the drunkards of Joel do to find that the new wine is cut off from your mouth. At that point you are prophetically “ashamed.” The class that has the oil, has joy and the class that has no oil is ashamed. The oil is also new wine, and it is associated with joy. This is why Isaiah says, “Hear the word of the Lord.” One class chooses to hear, and the other hearkens not to the sound of the trumpet. Isaiah specifically identifies the class who hear, when he states, “ye that tremble at his word.” The Lord gathers those who have been cast out over the message that arrived at 9/11, and at the Sunday law, He gathers Isaiah’s eunuchs, who are represented as dry trees. If they will take hold of the covenant, they will no longer be separated from God’s holy mountain.

Yo‘el bu xabarni “yangi sharob” deb ataydi, va agar sizda bu xabar bo‘lsa, sizda quvonch bor. Agar u sizda bo‘lmasa, Yo‘elning mayxo‘rlari kabi uyg‘onasiz va yangi sharob og‘zingizdan uzilganini ko‘rasiz. O‘sha vaqtda siz bashorat ma’nosida “uyalgan” bo‘lasiz. Moyga ega bo‘lgan sinf quvonchga ega, moysiz sinf esa uyaladi. Moy ayni paytda yangi sharob hamdir va u quvonch bilan bog‘liqdir. Shuning uchun Ishayo shunday deydi: “Egamizning so‘zini eshitinglar.” Bir sinf eshitishni tanlaydi, boshqasi esa karnay tovushiga quloq solmaydi. Ishayo eshitadigan sinfni aniq ko‘rsatadi, u shunday deganida: “Uning so‘zidan titraydiganlar.” Rabbiy 11-sentabrda kelgan xabar tufayli quvilganlarni yig‘adi, va Yakshanba qonuni paytida U Ishayoning quruq daraxtlar sifatida tasvirlangan bichilganlarini yig‘adi. Agar ular ahdni mahkam tutsalar, endi Xudoning muqaddas tog‘idan ajratilmaydilar.

A eunuch or a dry tree represent death. A eunuch cannot reproduce and a dry tree has no life. The promise is that if those Gentiles, or eleventh-hour workers will accept the covenant represented by Sabbath, they will have sons and daughters. First He gathers the outcasts of Israel, then lifts those outcasts up as an ensign and then gathers His other flock. The first and second gatherings represent the period from 9/11 unto the Sunday law when the Holy Spirit is sprinkling, and also the period from the Sunday law until Michael stands up and the latter rain is poured out without measure. In both periods the latter rain is a message, which if you have, brings joy, and if you don’t have, brings shame.

Xoja yoki quruq daraxt o‘limni ifodalaydi. Xoja nasl qoldira olmaydi va quruq daraxtda hayot yo‘q. Va’da shuki, agar o‘sha g‘ayriyahudiylar yoki o‘n birinchi soat ishchilari Shabbat bilan ifodalangan ahdni qabul qilsalar, o‘g‘illar va qizlarga ega bo‘ladilar. Avval U Isroilning quvg‘in qilinganlarini yig‘adi, so‘ng o‘sha quvg‘in qilinganlarni bir bayroq-alomat sifatida yuksaltiradi va keyin O‘zining boshqa suruvini yig‘adi. Birinchi va ikkinchi yig‘ilishlar 9/11 dan Yakshanba qonunigacha bo‘lgan davrni, Muqaddas Ruh sepib turgan paytni, shuningdek Yakshanba qonunidan boshlab Mikoil o‘rnidan turadigan va keyingi yomg‘ir o‘lchovsizlik bilan yog‘diriladigan paytgacha bo‘lgan davrni ifodalaydi. Har ikkala davrda ham keyingi yomg‘ir bir xabardir; agar u sizda bo‘lsa, quvonch keltiradi, agar sizda bo‘lmasa, sharmandalik keltiradi.

The book of Matthew is divided into three lines, that represent the three angels of Revelation fourteen. Each of the three lines also contain fractals of the three angels. The second line from chapter eleven unto chapter twenty-two is the center, for it is the second angel, which is positioned between the first and third angels. The book of Matthew is itself a center line, when we consider chapters eleven through twenty-two in the context of Genesis and Revelation’s covenant chapters.

Matto kitobi Vahiy kitobining o‘n to‘rtinchi bobidagi uch farishtani ifodalovchi uch yo‘nalishga bo‘lingandir. Bu uch yo‘nalishning har biri ham uch farishtaning fraktallarini o‘z ichiga oladi. O‘n birinchi bobdan yigirma ikkinchi bobgacha bo‘lgan ikkinchi yo‘nalish markazdir, chunki u birinchi va uchinchi farishtalar orasida joylashgan ikkinchi farishtadir. Matto kitobining o‘zi ham markaziy yo‘nalishdir, agar biz o‘n birinchi bobdan yigirma ikkinchi bobgacha bo‘lgan qismlarni Ibtido va Vahiyning ahd boblari kontekstida ko‘rib chiqsak.

The center of the twelve covenant chapters is Matthew’s, and the center line of Matthew’s three lines is found in the same twelve chapters. The center of those twelve chapters is the sealing of the one hundred and forty-four thousand. That center point is represented by three verses, which align with the three center verses of Genesis and Revelation’s twelve covenant chapters.

Ahdga oid o‘n ikki bobning markazi Mattonikidir, va Mattoning uch qatorining markaziy qatori ham aynan shu o‘n ikki bobda topiladi. O‘sha o‘n ikki bobning markazi bir yuz qirq to‘rt ming kishining muhrlanishidir. Bu markaziy nuqta uch oyat bilan ifodalanadi va ular Ibtido hamda Vahiyning ahdga oid o‘n ikki bobidagi uch markaziy oyatga mos keladi.

Peter is a the center point of the center point of the center point, and he represents the first and last Christian bride. That is the signature of Alpha and Omega. Palmoni also placed His signature upon Peter’s name change, when He designed the enigma of Peter’s name in English. Jesus spoke to Peter in Hebrew, and the conversation was recorded in Greek and thereafter put into English. In English, Palmoni named Peter by using the 16th letter of the English alphabet, followed by the 5th letter, that is followed by the 20th, that is followed by the 5th that is followed by the 18th, fully knowing that when He, as Palmoni created the name that would go from Hebrew, to Greek to English. He also designed that the English name would allow an enigma of multiplying those five letters in order to reach the number one hundred and forty-four thousand. Palmoni, who is also the first and the last, designed that the first of those five and last of the five English letters that make up the name Peter are the 16th and 18th letters, for the name Peter was to occur in Matthew 16:18.

Butrus markaziy nuqtaning markaziy nuqtasining markaziy nuqtasidir va u birinchi hamda oxirgi Masihiy kelinni ifodalaydi. Bu Alfa va Omeganing imzosidir. Palmoniy, shuningdek, Butrusning ismi o‘zgartirilishiga O‘z imzosini qo‘ydi, qachonki U ingliz tilida Butrus ismining jumboq-sirini tuzganida. Iso Butrusga ibroniy tilida gapirdi, bu suhbat esa yunon tilida qayd etildi va shundan keyin ingliz tiliga o‘tkazildi. Ingliz tilida Palmoniy Butrusni ingliz alifbosining 16-harfi, undan keyin 5-harfi, undan keyin 20-harfi, undan keyin 5-harfi va undan keyin 18-harfi orqali nomladi; U, Palmoniy sifatida, ibroniy tilidan yunon tiliga, yunon tilidan esa ingliz tiliga o‘tadigan ismni yaratganida, buni to‘la bilgan edi. U, shuningdek, inglizcha ism o‘sha besh harfni ko‘paytirish orqali bir yuz qirq to‘rt ming soniga yetib boradigan bir jumboqni hosil qilishiga ham asos soldi. Palmoniy, birinchi hamda oxirgi Zot bo‘lgan U, Butrus ismini tashkil etuvchi o‘sha besh inglizcha harfning birinchisi va oxirgisi 16- va 18-harflar bo‘lishini belgiladi, chunki Butrus ismi Matto 16:18 da uchrashi kerak edi.

With all of that about Peter, we still need to address the “golden ratio.” The golden ratio is represented by Matthew 16:18, for the ratio is 1.618. The golden ratio is associated with nature’s fractals, and when Palmoni locates Peter in Matthew 16:18, Palmoni is identifying that the prophetic key that is placed upon the shoulder of Eliakim in Isaiah 22:22, and the prophetic keys that are given to Peter and the church in the passage, includes prophetic fractals.

Butrus haqidagi bularning barchasiga qaramay, biz hali ham “oltin nisbat” masalasiga to‘xtalishimiz kerak. Oltin nisbat Matto 16:18 bilan ifodalanadi, chunki bu nisbat 1.618 dir. Oltin nisbat tabiatdagi fraktallar bilan bog‘liq, va Palmoni Butrusni Matto 16:18 da joylashtirganida, Palmoni Ishayo 22:22 da Eliyaqimning yelkasiga qo‘yilgan bashoratli kalit hamda ushbu parcha doirasida Butrusga va jamoatga berilgan bashoratli kalitlar bashoratli fraktallarni o‘z ichiga olishini ko‘rsatmoqda.

Caesarea Philippi at the third hour unto Caesarea Maritima at the ninth hour represents a fractal of the third hour when Christ was crucified until the ninth hour of Cornelius sending for Peter. The Pentecostal season from the third hour of the crucifixion until Peter in the temple at Pentecost at the ninth hour, is a fractal of the 1,260 days from the cross to Cornelius. The three times the Father spoke is a fractal of the three angels, as is the three times Jesus took only Peter, James and John. The prophetic information that is encoded into the verses where Peter illustrates the one hundred and forty-four thousand is as profound as any truth has ever been, and yet we have not yet placed Peter at Panium in Daniel eleven.

Uchinchi soatda Caesarea Philippidan to‘qqizinchi soatda Caesarea Maritimagacha bo‘lgan hodisa, Masih xochga mixlangan uchinchi soatdan boshlab Korniliy Butrusni chorlatgan to‘qqizinchi soatgacha bo‘lgan davrning fraktalini ifodalaydi. Xochga mixlanishning uchinchi soatidan boshlab Pentikost kunida ma’badda to‘qqizinchi soatda bo‘lgan Butrusgacha cho‘zilgan Pentikostal mavsum, xochdan Korniliygacha bo‘lgan 1,260 kunning fraktalidir. Otaning uch marta so‘zlagani uch farishtaning fraktali bo‘lgani kabi, Isoning faqat Butrus, Yoqub va Yuhannoni uch marta o‘zi bilan olgani ham shundaydir. Butrus bir yuz qirq to‘rt mingni tasvirlaydigan oyatlarga kodlangan bashoratli ma’lumot, mavjud bo‘lgan har qanday haqiqat qadar teran bo‘lib, shunga qaramay, biz hali ham Daniel o‘n birinchi bobda Butrusni Paniumga joylashtirmadik.

We will continue this study in the next article.

Biz bu tadqiqotni keyingi maqolada davom ettiramiz.

> Peter, an apostle of Jesus Christ, to the strangers scattered throughout Pontus, Galatia, Cappadocia, Asia, and Bithynia, Elect according to the foreknowledge of God the Father, through sanctification of the Spirit, unto obedience and sprinkling of the blood of Jesus Christ: Grace unto you, and peace, be multiplied. Blessed be the God and Father of our Lord Jesus Christ, which according to his abundant mercy hath begotten us again unto a lively hope by the resurrection of Jesus Christ from the dead, To an inheritance incorruptible, and undefiled, and that fadeth not away, reserved in heaven for you, Who are kept by the power of God through faith unto salvation ready to be revealed in the last time.

> Iso Masihning havoriysi Butrusdan Pontus, Galatiya, Kappadokiya, Osiyo va Bitiniyaga tarqalib ketgan musofirlarga, Xudo Ota oldindan bilganiga ko‘ra tanlanganlarga, Ruhning muqaddas qilishi orqali itoatga va Iso Masihning qoni sepilishiga atalganlarga: sizlarga inoyat va tinchlik ko‘paytirilgan bo‘lsin. Rabbimiz Iso Masihning Xudosi va Otasi muborak bo‘lsin, U O‘zining mo‘l rahm-shafqatiga ko‘ra, Iso Masihning o‘liklardan tirilishi orqali bizni qaytadan tirik umidga tug‘dirdi, sizlar uchun osmonlarda saqlab qo‘yilgan, buzilmas, bulg‘anmas va so‘nmas merosga, ya’ni oxirgi zamonda ayon qilinishga tayyor bo‘lgan najotga imon orqali Xudoning qudrati bilan qo‘riqlanayotgan sizlar uchun.

> Wherein ye greatly rejoice, though now for a season, if need be, ye are in heaviness through manifold temptations: That the trial of your faith, being much more precious than of gold that perisheth, though it be tried with fire, might be found unto praise and honour and glory at the appearing of Jesus Christ: Whom having not seen, ye love; in whom, though now ye see him not, yet believing, ye rejoice with joy unspeakable and full of glory: Receiving the end of your faith, even the salvation of your souls.

> Unda sizlar nihoyatda shodlanasizlar, garchi hozir, agar zarur bo‘lsa, turli sinovlar tufayli bir muddat g‘amga botgan bo‘lsangiz ham; toki olovda sinalsa-da, halok bo‘ladigan oltindan ancha qimmatli bo‘lgan imoningizning sinovi Iso Masih zohir bo‘lganida maqtovga, sharafga va ulug‘vorlikka sazovor deb topilsin. Sizlar Uni ko‘rmagan bo‘lsangiz ham, sevasizlar; hozir Uni ko‘rmay turib ham, Unga ishongan holda, ifoda etib bo‘lmas va ulug‘vorlikka to‘la quvonch bilan shodlanasizlar; imoningizning natijasini, ya’ni jonlaringizning najotini qabul qilmoqdasizlar.

> Of which salvation the prophets have enquired and searched diligently, who prophesied of the grace that should come unto you: Searching what, or what manner of time the Spirit of Christ which was in them did signify, when it testified beforehand the sufferings of Christ, and the glory that should follow. Unto whom it was revealed, that not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into.

> Bu najot haqida sizlarga kelajak bo‘lgan inoyat to‘g‘risida bashorat qilgan payg‘ambarlar sinchiklab surishtirdilar va diqqat bilan tadqiq qildilar. Ular ichlarida bo‘lgan Masihning Ruhi Masihning azob-uqubatlarini va ulardan keyin keladigan ulug‘vorlikni oldindan shahodat qilganida, bu qaysi vaqtni yoki qanday zamonni bildirayotganini izladilar. Ularga ayon qilindiki, ular bu narsalar bilan o‘zlariga emas, balki bizga xizmat qilgan ekanlar; endi esa bu narsalar sizlarga osmondan yuborilgan Muqaddas Ruh orqali sizlarga Xushxabarni va’z qilganlar tomonidan ma’lum qilindi; farishtalar ham bu narsalarga nazar tashlashni orzu qiladilar.

> Wherefore gird up the loins of your mind, be sober, and hope to the end for the grace that is to be brought unto you at the revelation of Jesus Christ; As obedient children, not fashioning yourselves according to the former lusts in your ignorance: But as he which hath called you is holy, so be ye holy in all manner of conversation; Because it is written, Be ye holy; for I am holy.

> Shu bois aqlingizning belini bog‘lang, hushyor bo‘ling va Iso Masihning zohir bo‘lishida sizlarga keltiriladigan inoyatga to‘la umid bog‘lang; itoatkor farzandlar singari, jaholatingizdagi avvalgi shahvatlarga moslashmanglar. Balki sizlarni da’vat etgan Zot muqaddas bo‘lgani kabi, sizlar ham har turmush tarzingizda muqaddas bo‘linglar. Chunki yozilgandir: «Muqaddas bo‘linglar, chunki Men muqaddasman».

> And if ye call on the Father, who without respect of persons judgeth according to every man’s work, pass the time of your sojourning here in fear: Forasmuch as ye know that ye were not redeemed with corruptible things, as silver and gold, from your vain conversation received by tradition from your fathers; But with the precious blood of Christ, as of a lamb without blemish and without spot: Who verily was foreordained before the foundation of the world, but was manifest in these last times for you, Who by him do believe in God, that raised him up from the dead, and gave him glory; that your faith and hope might be in God. Seeing ye have purified your souls in obeying the truth through the Spirit unto unfeigned love of the brethren, see that ye love one another with a pure heart fervently: Being born again, not of corruptible seed, but of incorruptible, by the word of God, which liveth and abideth forever. For all flesh is as grass, and all the glory of man as the flower of grass. The grass withereth, and the flower thereof falleth away: But the word of the Lord endureth forever. And this is the word which by the gospel is preached unto you. 1 Peter 1:1–25.

> Agar sizlar har bir kishining ishiga yarasha yuz-xotir qilmay hukm qiluvchi Otani da’vat etsangiz, bu yerda g‘ariblikda o‘tayotgan vaqtingizni qo‘rquv bilan kechiringlar. Chunki bilasizlarki, ota-bobolaringizdan rivoyat bo‘lib o‘tgan behuda turmush tarzingizdan sizlar kumush va oltin kabi chiriydigan narsalar bilan emas, balki nuqsonsiz va dog‘siz Qo‘zichoqning qoni singari bo‘lgan Masihning qimmatbaho qoni bilan qutqarildingizlar. U, albatta, dunyo bunyod etilishidan avval belgilab qo‘yilgan edi, ammo sizlar uchun bu oxirgi zamonlarda zohir qilindi. Sizlar U orqali, Uni o‘liklardan tiriltirgan va Unga ulug‘vorlik bergan Xudoga imon keltirasizlar, toki imoningiz va umidingiz Xudoda bo‘lsin. Ruh orqali haqiqatga itoat etib, qalblaringizni riyosiz birodarlik muhabbatiga poklaganingiz uchun, bir-biringizni pok yurakdan jo‘shqin sevginglar. Chunki sizlar qaytadan tug‘ilgansizlar — chiriydigan urug‘dan emas, balki chirimaydigan urug‘dan, abadiy tirik va boqiy qoluvchi Xudoning kalomi orqali. Zero, barcha bashar o‘tga o‘xshaydi, va insonning butun ulug‘vorligi o‘tning guliga o‘xshaydi. O‘t quriydi, uning guli esa to‘kilib ketadi. Ammo Egamizning kalomi abadulabad turadi. Sizlarga Injil orqali va’z qilingan kalom esa shudir. 1 Butrus 1:1–25.

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