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

Yoel kitobi va Laodikiyadagi Yettinchi kun Adventistlar Jamoati — O‘ttiz birinchi son

Number Thirty-One

O‘ttiz birinchi raqam

Author

Jeff Pippenger

Published

January 18, 2026

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The last three Messianic fulfillments located within the Book of Matthew identify three elements of the Sunday law waymark; the scattering of God’s people at the Sunday law, as typified by the scattering of the little flock on October 22, 1844 and the scattering of the disciples at the cross. Both scatterings align with the Sunday law. In association with Galilee, which is a symbol of a prophetic turning point, the people who have been in darkness until the Sunday law are going to be called out of darkness. Those persons are God’s other flock, the eleventh-hour workers who are awakened to the issue of the Sabbath controversy as they are called out of Babylon. Their call out of Babylon is the second phase of the judgment, which begins at God’s house, and then at the Sunday law confronts those outside of Jerusalem.

Matto kitobida joylashgan Masihiy bajo keltirilishlarning so‘nggi uchtasi yakshanba qonuni waymarkining uch unsurini aniqlaydi: yakshanba qonuni paytida Xudoning xalqining tarqalib ketishi — bu 1844-yil 22-oktabrda kichik poda tarqalib ketgani va xochda shogirdlarning tarqalib ketgani bilan timsollangan. Har ikkala tarqalish ham yakshanba qonuniga muvofiq keladi. Bashoratli burilish nuqtasining timsoli bo‘lgan Jalila bilan bog‘liq holda, yakshanba qonunigacha zulmatda bo‘lgan xalq zulmatdan chaqirib chiqariladi. Bu shaxslar Xudoning boshqa podasi, o‘n birinchi soat ishchilari bo‘lib, ular Bobildan chaqirib chiqarilar ekanlar, Shabbat mojarosi masalasiga uyg‘otiladilar. Ularning Bobildan chaqirib chiqarilishi hukmning ikkinchi bosqichidir; u Xudoning uyidan boshlanadi, so‘ngra yakshanba qonunida Quddusdan tashqarida bo‘lganlarga yuzlanadi.

## The Tenth Messianic Waymark is The Sunday law Scattering

O‘ninchi Masihiy yo‘lko‘rsatkich — Yakshanba qonunining sochib yuborilishidir

> But all this was done, that the scriptures of the prophets might be fulfilled. Then all the disciples forsook him, and fled. Matthew 26:56.

> Lekin bularning hammasi payg‘ambarlarning bitiklari bajo bo‘lishi uchun sodir bo‘ldi. Shunda barcha shogirdlar Uni tashlab, qochib ketdilar. Matto 26:56.

## Prediction

Bashorat

> Awake, O sword, against my shepherd, and against the man that is my fellow, saith the Lord of hosts: smite the shepherd, and the sheep shall be scattered: and I will turn mine hand upon the little ones. Zechariah 13:7.

> Ey qilich, Mening cho‘ponimga va Mening hamrohimsan bo‘lgan odamga qarshi uyg‘on, deydi Sarvari Olam Egasi: cho‘ponni ur, shunda qo‘ylar tarqalib ketadi; va Men O‘z qo‘limni kichiklar ustiga qarataman. Zakariyo 13:7.

> “We are going to be greatly scattered before long, and what we do must be done quickly.” Fundamentals of Christian Education, 535.

> “Biz yaqin orada juda keng tarqalib ketamiz, va qiladigan ishlarimizni tezda bajarishimiz kerak.” Fundamentals of Christian Education, 535.

> “The time is coming when we shall be separated and scattered, and each one of us will have to stand without the privilege of communion with those of like precious faith; and how can you stand unless God is by your side, and you know that he is leading and guiding you?” Review and Herald, March 25, 1890.

> “Shunday vaqt kelmoqdaki, biz ajratilib, tarqalib ketamiz, va har birimiz biz bilan birdek qimmatli imonga ega bo‘lganlar bilan muloqot qilish imtiyozisiz turishga majbur bo‘lamiz; va agar Xudo yoningizda bo‘lmasa hamda U sizni yetaklab, yo‘l-yo‘riq ko‘rsatayotganini bilmasangiz, qanday qilib turib bera olasiz?” Review and Herald, 1890-yil 25-mart.

## The Eleventh Messianic Waymark is the Calling of the Gentiles

O‘n birinchi Masihiy yo‘l belgisi — G‘ayriyahudiylarning chaqirilishidir

> That it might be fulfilled which was spoken by Esaias the prophet, saying, The land of Zabulon, and the land of Nephthalim, by the way of the sea, beyond Jordan, Galilee of the Gentiles; The people which sat in darkness saw great light; and to them which sat in the region and shadow of death light is sprung up. Matthew 4:14–16.

> Bu, Ishayo payg‘ambar orqali aytilgan so‘z bajo bo‘lishi uchun edi: “Zabulon yurti va Naftalim yurti, dengiz yo‘li bo‘ylab, Iordan ortida, g‘ayriyahudiylar Jalilasi; zulmatda o‘tirgan xalq buyuk nur ko‘rdi; o‘lim diyori va soyasida o‘tirganlarga nur porladi.” Matto 4:14–16.

## Prediction

Bashorat

> Nevertheless the dimness shall not be such as was in her vexation, when at the first he lightly afflicted the land of Zebulun and the land of Naphtali, and afterward did more grievously afflict her by the way of the sea, beyond Jordan, in Galilee of the nations. The people that walked in darkness have seen a great light: they that dwell in the land of the shadow of death, upon them hath the light shined. Isaiah 9:1, 2.

> Shunga qaramay, avval Zebulun yurtini va Naftali yurtini yengil kulfatga duchor qilgan, keyin esa dengiz yo‘li bo‘ylab, Iordan ortida, xalqlar Galileyasida uni yanada og‘irroq kulfatga duchor qilgan paytdagidek zulmat bo‘lmaydi. Zulmatda yurgan xalq buyuk bir nurni ko‘rdi; o‘lim soyasi yurtida yashovchilarning ustiga nur porladi. Ishayo 9:1, 2.

At the Sunday law the latter rain will be poured out without measure and the Gentiles will see great light. Persecution will scatter the faithful and spread the message.

Yakshanba qonuni joriy etilganda, keyingi yomg‘ir o‘lchovsiz to‘kiladi va g‘ayriyahudiylar buyuk nur ko‘radilar. Quvg‘in sodiqlarni tarqatib yuboradi va xabarni yoyadi.

> “‘They will deliver you up to councils, … yea and before governors and kings shall ye be brought for My sake, for a testimony to them and to the Gentiles.’ Matthew 10:17, 18, R. V. Persecution will spread the light. The servants of Christ will be brought before the great men of the world, who, but for this, might never hear the gospel. The truth has been misrepresented to these men. They have listened to false charges concerning the faith of Christ’s disciples. Often their only means of learning its real character is the testimony of those who are brought to trial for their faith. Under examination these are required to answer, and their judges to listen to the testimony borne. God’s grace will be dispensed to His servants to meet the emergency. ‘It shall be given you,’ says Jesus, ‘in that same hour what ye shall speak. For it is not ye that speak, but the Spirit of your Father which speaketh in you.’ As the Spirit of God illuminates the minds of His servants, the truth will be presented in its divine power and preciousness. Those who reject the truth will stand to accuse and oppress the disciples. But under loss and suffering, even unto death, the Lord’s children are to reveal the meekness of their divine Example. Thus will be seen the contrast between Satan’s agents and the representatives of Christ. The Saviour will be lifted up before the rulers and the people.

> “‘Sizlarni mahkamlarga topshiradilar, … ha, Mening nomim uchun hokimlar va podshohlar oldiga ham olib borilursizlar, ularga va g‘ayriyahudiylarga guvohlik bo‘lishi uchun.’ Matto 10:17, 18, R. V. Ta’qib nurni yoyadi. Masihning xizmatkorlari dunyoning ulug‘ kishilari oldiga olib boriladilar; aks holda, ular Injilni hech qachon eshitmagan bo‘lishlari mumkin edi. Haqiqat bu kishilarga noto‘g‘ri talqin etilgan. Ular Masih shogirdlarining e’tiqodi haqida yolg‘on ayblovlarni tinglaganlar. Ko‘pincha uning haqiqiy tabiatini bilishning yagona vositasi — o‘z e’tiqodi uchun sudga tortilganlarning guvohligidir. So‘roq paytida ular javob berishga majbur bo‘ladilar, ularning hakamlari esa keltirilgan guvohlikni tinglashga majbur bo‘ladilar. Tangrining inoyati ushbu tang vaziyatga muvofiq bo‘lishi uchun Uning xizmatkorlariga ato etiladi. Iso: ‘Sizlarga o‘sha soatning o‘zida nima so‘zlashingiz beriladi. Chunki so‘zlayotgan siz emas, balki ichingizda so‘zlayotgan Otangizning Ruhidir’, deydi. Xudoning Ruhi O‘z xizmatkorlarining onglarini yoritarkan, haqiqat o‘zining ilohiy qudrati va qadr-qimmati bilan taqdim etiladi. Haqiqatni rad etuvchilar shogirdlarni ayblash va ezish uchun saf tortadilar. Ammo yo‘qotish va azob-uqubat ostida, hatto o‘limgacha ham, Rabbiyning farzandlari o‘zlarining ilohiy Namunasining muloyimligini namoyon etishlari kerak. Shunday qilib, Shaytonning xizmatkorlari bilan Masihning vakillari o‘rtasidagi qarama-qarshilik ko‘rinadi. Najotkor hukmdorlar va xalq oldida yuksaltiriladi.”

> “The disciples were not endowed with the courage and fortitude of the martyrs until such grace was needed. Then the Saviour’s promise was fulfilled. When Peter and John testified before the Sanhedrin council, men ‘marveled; and they took knowledge of them, that they had been with Jesus.’ Acts 4:13. Of Stephen it is written that ‘all that sat in the council, looking steadfastly on him, saw his face as it had been the face of an angel.’ Men ‘were not able to resist the wisdom and the spirit by which he spake.’ Acts 6:15, 10. And Paul, writing of his own trial at the court of the Caesars, says, ‘At my first defense no one took my part, but all forsook me…. But the Lord stood by me, and strengthened me; that through me the message might be fully proclaimed, and that all the Gentiles might hear: and I was delivered out of the mouth of the lion.’ 2 Timothy 4:16, 17, R. V.

> “Shogirdlarga shahidlarning jasorati va matonati bunday inoyat zarur bo‘lmagunicha ato etilmagan edi. So‘ng Najotkorning va’dasi bajo bo‘ldi. Butrus va Yuhanno Oliy Kengash — Sanhedrin oldida shahodat berganlarida, odamlar ‘hayron bo‘ldilar; va ularning Isoga hamroh bo‘lganliklarini bildilar.’ Havoriylar 4:13. Istefanus haqida esa shunday yozilgan: ‘Kengashda o‘tirganlarning hammasi unga tikilib qarab, uning yuzini farishtaning yuzi kabi ko‘rdilar.’ Odamlar ‘uning so‘zlagan hikmati va Ruhiга qarshi tura olmadilar.’ Havoriylar 6:15, 10. Pavlus esa, Qaysarlar sudi oldidagi o‘z mahkamasi haqida yozar ekan, deydi: ‘Birinchi himoyamda hech kim mening tarafimni olmadi, balki hamma meni tark etdi…. Ammo Rabbim yonimda turdi va menga kuch berdi; toki men orqali xabar to‘liq va’z qilinsin va barcha g‘ayriyahudiylar uni eshitsinlar; va men sherning og‘zidan qutqarib olindim.’ 2 Timo‘tiyga 4:16, 17, R. V.”

> “The servants of Christ were to prepare no set speech to present when brought to trial. Their preparation was to be made day by day in treasuring up the precious truths of God’s word, and through prayer strengthening their faith. When they were brought into trial, the Holy Spirit would bring to their remembrance the very truths that would be needed.” The Desire of Ages, 354, 355.

> “Masihning xizmatkorlari sud oldiga olib kelinganlarida taqdim etish uchun oldindan tayyorlangan nutqqa ega bo‘lmasliklari kerak edi. Ularning tayyorgarligi Xudoning Kalomidagi qimmatli haqiqatlarni kun sayin qalblarida asrab-avaylash va ibodat orqali o‘z e’tiqodlarini mustahkamlashdan iborat bo‘lishi kerak edi. Ular sud oldiga olib kelinganlarida esa, Muqaddas Ruh aynan zarur bo‘ladigan haqiqatlarni ularning yodiga solardi.” The Desire of Ages, 354, 355.

Judgment begins with the house of God at 9/11 and ends at the Sunday law, when judgment then moves to God’s other flock outside of the house of God.

Hukm 9/11 da Xudoning uyidan boshlanadi va yakshanba qonunida nihoyasiga yetadi; shunda hukm Xudoning uyidan tashqaridagi boshqa suruviga ko‘chadi.

## The Twelfth Messianic Waymark is Judgment to the Gentiles

O‘n Ikkinchi Masihiy Yo‘l Belgisi — G‘ayriyahudiylarga Hukmdir

> That it might be fulfilled which was spoken by Esaias the prophet, saying, Behold my servant, whom I have chosen; my beloved, in whom my soul is well pleased: I will put my spirit upon him, and he shall bring judgment to the Gentiles. He shall not strive, nor cry; neither shall any man hear his voice in the streets. A bruised reed shall he not break, and smoking flax shall he not quench, till he send forth judgment unto victory. And in his name shall the Gentiles trust. Matthew 12:17–21.

> Bu esa Ishayo payg‘ambar orqali aytilgan so‘z bajo bo‘lishi uchun edi: “Mana, Mening tanlagan xizmatkorim, jonim undan mamnun bo‘lgan seviklim; Men O‘z Ruhimni Uning ustiga qo‘yaman, va U xalqlarga hukmni e’lon qiladi. U tortishmaydi ham, baqirmaydi ham; ko‘chalarda hech kim Uning ovozini eshitmaydi. Ezilgan qamishni sindirmaydi, tutayotgan pilikni o‘chirmaydi, to hukmni g‘alabaga yetkazmaguncha. Va xalqlar Uning ismiga umid bog‘laydilar.” Matto 12:17–21.

## Prediction

Bashorat

> Behold my servant, whom I uphold; mine elect, in whom my soul delighteth; I have put my spirit upon him: he shall bring forth judgment to the Gentiles. He shall not cry, nor lift up, nor cause his voice to be heard in the street. A bruised reed shall he not break, and the smoking flax shall he not quench: he shall bring forth judgment unto truth. He shall not fail nor be discouraged, till he have set judgment in the earth: and the isles shall wait for his law. Isaiah 42:1–4.

> Mana, Men quvvatlaydigan xizmatkorim; qalbim mamnun bo‘ladigan tanlaganim; Men O‘z Ruhimni uning ustiga qo‘ydim: u xalqlarga hukmni ayon qiladi. U baqirmaydi, ovozini ko‘tarmaydi, va ko‘chada o‘z ovozini eshittirmaydi. Ezilgan qamishni u sindirmaydi, tutab turgan pilikni u o‘chirmaydi: u haqiqat ila hukmni ayon qiladi. U yer yuzida hukmni o‘rnatmaguncha sustlashmaydi ham, tushkunlikka tushmaydi ham; va orollar uning qonunini kutadi. Ishayo 42:1–4.

The close of judgment for the house of God began in July of 2023, when a voice was heard in the streets where Moses and Elijah laid dead in a valley of dead dry bones. When the voice was heard, judgment began to close for the house of God, and proceeded towards the judgment of the Gentiles. There are twelve Messianic fulfillments in the book of Matthew which identify the major waymarks in the reform movement of the one hundred and forty-four thousand. Those twelve waymarks are typified by the Messiah. 1989; 1996; 9/11, 2001; July 18, 2020; July 2023; 2024; the Midnight Cry, the separation of the priests and the Sunday law are all identified, with 9/11 having an internal and external witness and the Sunday law having an internal witness of a scattering, and then two witnesses of the judgment period of the eleventh-hour workers. Nine waymarks of the reform movement of the one hundred and forty-four thousand directly identified in the book of Matthew.

Xudoning uyi uchun hukmning yakunlanishi 2023-yil iyulida boshlandi, o‘shanda Muso va Ilyos o‘lik holda yotgan, quruq o‘lik suyaklar vodiysidagi ko‘chalarda bir ovoz eshitildi. Ovoz eshitilganda, Xudoning uyi uchun hukm yakunlanishga kirishdi va butparastlar hukmiga tomon davom etdi. Matto kitobida bir yuz qirq to‘rt minglik islohot harakatidagi asosiy yo‘l belgilarini aniqlab beradigan o‘n ikki Masihiy bajo kelish mavjud. O‘sha o‘n ikki yo‘l belgisi Masih tomonidan timsollangan. 1989; 1996; 11-sentabr, 2001; 18-iyul, 2020; 2023-yil iyuli; 2024; Yarim tun nidosi, ruhoniylarning ajratilishi va yakshanba qonuni — bularning barchasi aniqlab berilgan bo‘lib, 11-sentabr ichki va tashqi guvohga ega, yakshanba qonuni esa tarqatilishdan iborat ichki guvohga, so‘ng esa o‘n birinchi soat ishchilarining hukm davriga oid ikki guvohga egadir. Matto kitobida bir yuz qirq to‘rt minglik islohot harakatining to‘qqiz yo‘l belgisi bevosita aniqlab berilgan.

Matthew is the alpha of the New Testament and Revelation is the omega. Matthew is a prophetic masterpiece whose significance was sealed up until the latter days. It contains the omega twelve chapters, that correspond to the alpha of Genesis chapter eleven to twenty-two. As the alpha to Revelation, it parallels the inspired relationship of Daniel and Revelation. What is revealed of the books of Daniel and Revelation concerning their prophetic relationship, would hold true with the relationship of Matthew and Revelation. What we have been informed along those lines would equate to:

Matto Yangi Ahdning alfasidir, Vahiy esa uning omegasi. Matto — ahamiyati oxirgi kunlargacha muhrlab qo‘yilgan bashoratli durdonadir. Unda ibtido bo‘lmish Ibtido kitobining o‘n birinchi bobidan yigirma ikkinchi bobigacha bo‘lgan qismiga muvofiq keladigan omega o‘n ikki bob mavjud. Vahiyga nisbatan alfa sifatida u Doniyor va Vahiyning ilhomlangan o‘zaro munosabatiga parallel bo‘ladi. Doniyor va Vahiy kitoblari haqida ularning bashoratli o‘zaro munosabatiga doir ochib berilgan narsa, Matto va Vahiyning o‘zaro munosabatiga nisbatan ham to‘g‘ri bo‘lur edi. Bu borada bizga ma’lum qilingan narsalar quyidagiga teng keladi:

In the book of Matthew, the same line of prophecy is taken up as in the book of Revelation.

Matto kitobida ham Vahiy kitobidagidek ayni bashorat yo‘nalishi davom ettiriladi.

> “Revelation is a sealed book, but it is also an opened book. It records marvelous events that are to take place in the last days of this earth’s history. The teachings of this book are definite, not mystical and unintelligible. In it the same line of prophecy is taken up as in Daniel. Some prophecies God has repeated, thus showing that importance must be given to them. The Lord does not repeat things that are of no great consequence.” Manuscript Releases, volume 9, 8.

> “Vahiy — muhrlangan kitobdir, ammo ayni paytda u ochilgan kitob hamdir. U bu yer tarixining so‘nggi kunlarida yuz berishi lozim bo‘lgan ajoyib voqealarni qayd etadi. Bu kitobning ta’limotlari aniqdir, sirli va anglab bo‘lmaydigan emas. Unda Doniyorda bo‘lgani kabi ayni o‘sha bashorat yo‘li davom ettiriladi. Xudo ba’zi bashoratlarni takrorlagan, shu tariqa ularga muhim ahamiyat berilishi lozimligini ko‘rsatgan. Rabbiy katta oqibatga ega bo‘lmagan narsalarni takrorlamaydi.” Manuscript Releases, 9-jild, 8.

The book of Matthew takes up the “same line of prophecy” as Revelation and Daniel, and it is brought to perfection in the book of Revelation, for the word “complement” means perfection.

Matto kitobi Vahiy va Doniyor kitoblari bilan bir xil “bashorat yo‘nalishi”ni davom ettiradi va u Vahiy kitobida mukammallikka yetkaziladi, chunki “to‘ldiruvchi” so‘zi mukammallikni anglatadi.

> “In the Revelation all the books of the Bible meet and end. Here is the complement of the book of Daniel. One is a prophecy; the other a revelation. The book that was sealed is not the Revelation, but that portion of the prophecy of Daniel relating to the last days. The angel commanded, ‘But thou, O Daniel, shut up the words, and seal the book, even to the time of the end.’ Daniel 12:4.” Acts of the Apostles, 585.

> “Vahiy kitobida Muqaddas Kitobning barcha kitoblari birlashadi va yakun topadi. Bu yerda Doniyor kitobining to‘ldiruvchisi bordir. Biri bashoratdir; boshqasi esa vahiydir. Muhrlangan kitob Vahiy emas, balki Doniyor bashoratining oxirgi kunlarga taalluqli bo‘lgan o‘sha qismidir. Farishta shunday amr qildi: ‘Ammo sen, ey Doniyor, so‘zlarni yashir va kitobni oxirzamon vaqtigacha muhrlab qo‘y.’ Doniyor 12:4.” Havoriylarning faoliyati, 585.

Matthew, Daniel and Revelation are the same book.

Matto, Doniyor va Vahiy — ayni bir kitobdir.

> “The books of Daniel and the Revelation are one. One is a prophecy, the other a revelation; one a book sealed, the other a book opened. John heard the mysteries which the thunders uttered, but he was commanded not to write them.” The Seventh-day Adventist Bible Commentary, volume 7, 971.

> “Doniyor va Vahiy kitoblari birdir. Biri bashorat, boshqasi esa vahiydir; biri muhrlangan kitob, boshqasi esa ochilgan kitobdir. Yuhanno momaqaldiroqlar aytgan sirlarni eshitdi, ammo ularga yozmaslik buyurildi.” The Seventh-day Adventist Bible Commentary, 7-jild, 971.

It seemed important to take time to place the book of Matthew in context which could emphasize the prophetic significance of Peter being in Caesarea Philippi before I turned the study back to the book of Joel. I will try to summarize my observations of the book of Matthew in an attempt to illustrate the tremendous prophetic significance of Peter at Caesarea Philippi, which is Panium of Daniel eleven verses thirteen to fifteen.

Yo‘el kitobiga oid tadqiqotni yana davom ettirishdan oldin, Matto kitobini Butrusning Qaysariya Filipida bo‘lishining bashoratli ahamiyatini ta’kidlashi mumkin bo‘lgan bir kontekstga joylashtirish uchun vaqt ajratish muhimdek tuyuldi. Men Matto kitobi haqidagi kuzatishlarimni qisqacha bayon etishga harakat qilaman, toki Qaysariya Filipidagi Butrusning ulkan bashoratli ahamiyatini ko‘rsatib bera olay; bu Doniyor 11:13–15 dagi Paniydir.

The book of Matthew is structured upon three distinct prophetic lines. The first line is the first ten chapters; the second line is the next twelve chapters that are followed by the third line made up of six chapters. The first ten chapters represent the first angel of Revelation fourteen, the next twelve chapters represent the second angel of Revelation fourteen and the last six chapters represent the third angel of Revelation fourteen. I have not yet clearly proven this observation, but it can easily be accomplished. Before we do that, I wish to continue drawing some of the broader strokes upon the canvas that is the book of Matthew.

Matto kitobi uchta aniq bashoratli yo‘nalish asosida tuzilgan. Birinchi yo‘nalish — dastlabki o‘n bob; ikkinchi yo‘nalish — undan keyingi o‘n ikki bob bo‘lib, ulardan so‘ng olti bobdan iborat uchinchi yo‘nalish keladi. Dastlabki o‘n bob Vahiy kitobining o‘n to‘rtinchi bobidagi birinchi farishtani, undan keyingi o‘n ikki bob Vahiy kitobining o‘n to‘rtinchi bobidagi ikkinchi farishtani, oxirgi olti bob esa Vahiy kitobining o‘n to‘rtinchi bobidagi uchinchi farishtani ifodalaydi. Men bu kuzatuvni hali aniq isbotlab bermadim, biroq buni osongina amalga oshirish mumkin. Buni qilishdan oldin, Matto kitobi deb atalgan ushbu tuval ustiga kengroq chiziqlarning ayrimlarini chizishda davom etmoqchiman.

The second line of chapters eleven through twenty-two are represented by the second angel, and the second angel always identifies a doubling, for Babylon is fallen, is fallen. Chapters eleven through twenty-two of Genesis set forth the promise and then the three-step covenant of God with a chosen people through the patriarch Abram. The very center verse of those twelve chapters identifies “circumcision” as the sign of the covenant, and it was established in the second of three steps. The very center verse of Matthew’s parallel covenant line is when Simon Barjona’s name is changed to Peter.

O‘n birinchi bobdan yigirma ikkinchi bobgacha bo‘lgan ikkinchi qator ikkinchi farishta orqali ifodalanadi, va ikkinchi farishta har doim ikki karra tasdiqni bildiradi, chunki Bobil quladi, quladi. Ibtidoning o‘n birinchi bobidan yigirma ikkinchi bobigacha bo‘lgan boblari tanlangan xalq bilan patriarx Abram orqali Xudoning va’dasini, so‘ngra esa Uning uch bosqichli ahdini bayon etadi. O‘sha o‘n ikki bobning aynan markaziy oyati “sunnat”ni ahdning belgisi sifatida ko‘rsatadi, va u uch bosqichning ikkinchisida o‘rnatilgan edi. Mattoning parallel ahd qatoridagi aynan markaziy oyat esa Shimo‘n Barjona ismining Butrusga o‘zgartirilgan paytidir.

> 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. Matthew 16:18.

> Senga shuni ham aytaman: sen Butrussan, va Men Oʻz jamoatimni mana shu qoya ustiga quraman; doʻzax darvozalari esa unga bas kelolmaydi. Matto 16:18.

Peter’s name represents the one hundred and forty-four thousand, and he is representing the class who base their faith upon hearing the message of Christ. Not simply the message about Jesus, but the message which Jesus identified as having been given to Peter by the Lord Himself.

Butrusning nomi yuz qirq to‘rt mingni ifodalaydi, va u o‘z imonini Masihning xabarini eshitish asosiga quradigan sinfni ifodalaydi. Bu shunchaki Iso haqidagi xabar emas, balki Isoning O‘zi Rabbiy tomonidan Butrusga berilgan deb ta’riflagan xabardir.

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

> U ularga dedi: «Sizlar esa Meni kim deb aytasizlar?»

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

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

> Blessed art thou, Simon Barjona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven. Matthew 16:15–17.

> Sen muboraksan, ey Simun Barjona, chunki buni senga et va qon emas, balki osmondagi Otam ayon qildi. Matto 16:15–17.

Peter’s faith is based upon Jesus becoming the Christ—the Messiah. Peter’s name is changed, as was Abram’s to mark a covenant relationship, and his name equates to 144,000, and in that very verse, the great controversy is identified as a Rock who is the foundation of a church, that would prevail against the churches of hell. The one hundred and forty-four thousand are the final manifestation of a chosen covenant people, and Peter represents that group.

Butrusning imoni Isoning Masihga — ya’ni Masihga aylanishiga asoslangan. Butrusning ismi, Ibrohim bilan ahd munosabatini belgilash uchun Abramniki o‘zgartirilganidek, o‘zgartiriladi, va uning ismi 144 000 ga tenglashtiriladi; aynan o‘sha oyatda esa buyuk kurash jahannam jamoatlariga qarshi g‘olib keladigan jamoatning poydevori bo‘lgan Qoya sifatida ko‘rsatiladi. Bir yuz qirq to‘rt ming — tanlangan ahd xalqining yakuniy namoyon bo‘lishidir, va Butrus o‘sha guruhni ifodalaydi.

Peter also simultaneously represents the first Christian church, the church of the disciples, for that is the history where Christ placed the foundation of His church. Christ is the foundation and He is also the capstone, and Peter is a symbol of the first Christian bride and the last Christian bride. Therefore, Peter is both an alpha and an omega symbol in one verse.

Butrus, shuningdek, bir vaqtning o‘zida birinchi masihiy jamoatni, ya’ni shogirdlar jamoatini ham ifodalaydi, chunki bu Masih O‘z jamoatining poydevorini qo‘ygan tarixdir. Masih poydevordir va U ayni paytda burchakning bosh toshidir, Butrus esa birinchi masihiy kelinning ham, oxirgi masihiy kelinning ham ramzidir. Shuning uchun, Butrus bir oyatning o‘zida ham alfa, ham omega ramzidir.

That one verse is the center verse of twelve chapters that represent the second angel’s message, and Peter “doubles” as the first bride and the last bride. The last bride will be in a war with the synagogue of Satan, and the last bride will be made up of two groups. One group, the one hundred and forty-four thousand, the other group are the great multitude. The great multitude are represented by Smyrna and the one hundred and forty-four thousand by Philadelphia.

O‘sha bitta oyat ikkinchi farishtaning xabarini ifodalovchi o‘n ikki bobning markaziy oyatidir, va Butrus birinchi kelin hamda oxirgi kelin sifatida “ikki karra” namoyon bo‘ladi. Oxirgi kelin shaytonning sinagogasi bilan urush holatida bo‘ladi, va oxirgi kelin ikki guruhdan tashkil topadi. Bir guruh — bir yuz qirq to‘rt ming, boshqa guruh esa buyuk olomondir. Buyuk olomon Smirna bilan, bir yuz qirq to‘rt ming esa Filadelfiya bilan ifodalanadi.

The one hundred and forty-four thousand are Philadelphians and Peter’s name change in verse eighteen represents the sealing of the one hundred and forty-four thousand. He is the symbol of those who are sealed, and in the verse, the very center verse of the twelve covenant chapters, he aligns with the very center verse in the twelve chapters of Genesis, where circumcision is identified as the sign. Revelation chapters eleven through twenty-two provide the third line to the twelve chapters of covenant testimony, and the center verse of those twelve chapters identifies the marriage of the whore of Revelation seventeen with the kings of the earth.

Bir yuz qirq to‘rt ming kishi Filadelfiyaliklardir va o‘n sakkizinchi oyatda Butrusning ismi o‘zgartirilishi bir yuz qirq to‘rt ming kishining muhrlanishini ifodalaydi. U muhrlanganlarning timsolidir, va oyatda, ahdga oid o‘n ikki bobning aynan markaziy oyatida, u Ibtidoning o‘n ikki bobidagi aynan markaziy oyat bilan muvofiqlashadi; u yerda sunnat alomat sifatida ko‘rsatilgan. Vahiy kitobining o‘n birinchi bobidan yigirma ikkinchi bobigacha bo‘lgan boblari ahd guvohligining o‘n ikki bobiga uchinchi qatorni taqdim etadi, va bu o‘n ikki bobning markaziy oyati Vahiy 17 dagi fohishaning yer yuzining shohlari bilan nikohini ko‘rsatadi.

> And the beast that was, and is not, even he is the eighth, and is of the seven, and goeth into perdition. Revelation 17:11.

> Va bo‘lgan, va hozir yo‘q bo‘lgan mahluqning o‘zi sakkizinchidir, va u yettitadan biridir, va halokatga ketadi. Vahiy 17:11.

This verse is involved with identifying the final fall of Babylon the great, and the first fall of Babel was in the first chapter of Genesis’ twelve-chapter covenant line. Peter is representing the one hundred and forty-four thousand in the center verse, that aligns with the center verse of Genesis. In the center verse of Revelation, the fall of Babylon the great, brings to the conclusion the story of Nimrod the great hunter of Babel.

Bu oyat buyuk Bobilning yakuniy qulashini aniqlash bilan bog‘liqdir, Bobilning birinchi qulash esa Ibtidoning o‘n ikki bobdan iborat ahd qatorining birinchi bobida bo‘lgan. Butrus markaziy oyatda bir yuz qirq to‘rt mingni ifodalaydi; bu esa Ibtidoning markaziy oyatiga mos keladi. Vahiyning markaziy oyatida buyuk Bobilning qulashi Babelning buyuk ovchisi Nimro‘d haqidagi hikoyani yakuniga yetkazadi.

The center verses of each of these three prophetic lines identify either the seal of God or the mark of the beast. The beginning Babylonian covenant of death in Genesis reaches its end in Revelation. In doing so it places a beginning and an ending upon all three lines, when they are brought together, line upon line. Where Peter is employed as a symbol of the great controversy between the Rock and the gates of Hell is the second angel’s message, for the second angel’s message is Babylon is fallen (Nimrod) is fallen (the whore of Rome). The second line in Matthew’s three lines is the second angel’s message for it identifies two falls of Babylon. It presents a counterfeit marriage right where the true marriage in consummated, at the Sunday law. It represents the number “8” as counterfeit of God’s people who are the true eight. The papacy is also portrayed as counterfeiting God, for it was, and yet is, and shall ascend. It ascends, right where the ensign ascends—the Sunday law.

Ushbu uch payg‘ambarlik qatorining har biridagi markaziy oyatlar yo Xudoning muhrini, yo hayvonning tamg‘asini aniqlab beradi. Ibtidodagi Bobilning o‘lim ahdi Vahiy kitobida o‘z nihoyasiga yetadi. Shu tariqa, ular qator ustiga qator qilib birlashtirilganda, bu uchala qatorning barchasiga bir ibtido va bir intiho qo‘yiladi. Butrus Qoya bilan jahannam darvozalari o‘rtasidagi buyuk ziddiyatning ramzi sifatida qo‘llanadigan joy — ikkinchi farishtaning xabaridir, chunki ikkinchi farishtaning xabari: Bobil quladi (Nimrod), quladi (Rimning fohishasi). Matto bayon etgan uch qatorning ikkinchi qatori ikkinchi farishtaning xabaridir, chunki u Bobilning ikki qulashini aniqlab beradi. U haqiqiy nikoh yakun topadigan ayni joyda — yakshanba qonunida — soxta nikohni taqdim etadi. U “8” raqamini Xudoning xalqi bo‘lgan haqiqiy sakkizlikning soxtasi sifatida ifodalaydi. Papalik ham Xudoga soxtakorlik bilan taqlid qilayotgan tarzda tasvirlanadi, chunki u bor edi, hozir ham bor va ko‘tarilib chiqadi. U bayroq ko‘tariladigan ayni joyda — yakshanba qonunida — ko‘tarilib chiqadi.

In Matthew there are twelve Messianic fulfillments, and there is between three hundred to five hundred prophecies of the Messiah in the Old Testament. Matthew contains twelve directly identified fulfillments, far and above any of the other three gospels. Those twelve fulfillments align with nine distinct waymarks in the reformatory movement of the one hundred and forty-four thousand. Nine symbolizes completeness, for there is no number beyond “nine,” for every other amount following “nine,” employs only the nine digits of one through nine, and the zero. Nine is fullness. Of those nine waymarks, two have more than one of Matthew’s fulfillments. 9/11 has two, and the Sunday law has three.

Matto kitobida Masihga oid o‘n ikki bajo keltirilish mavjud bo‘lib, Eski Ahdda Masih haqidagi uch yuzdan besh yuztagacha bashorat bor. Matto, boshqa uch Xushxabarning istalganidan ham ancha ortiq ravishda, bevosita aniqlab ko‘rsatilgan o‘n ikki bajo keltirilishni o‘z ichiga oladi. Bu o‘n ikki bajo keltirilish, yuz qirq to‘rt minglik islohot harakatidagi to‘qqiz alohida yo‘l belgisi bilan mos tushadi. To‘qqiz mukammallikni anglatadi, chunki “to‘qqiz”dan keyin undan ortiq boshqa bir son yo‘q; negaki “to‘qqiz”dan keyin keladigan har qanday miqdor faqat birdan to‘qqizgacha bo‘lgan to‘qqiz raqam va nol yordamida ifodalanadi. To‘qqiz to‘liqlikdir. O‘sha to‘qqiz yo‘l belgisidan ikkitasida Mattoning bajo keltirilishlaridan bittadan ortig‘i mavjud. 9/11 da ikkita bor, va yakshanba qonunida uchtadir.

The time of the end in 1989, the formalization of the message in 1996, followed by 9/11, followed by the disappointment of July 18, 2020, followed by the voice in the wilderness in July of 2023, which led to the resurrection of 2024, which leads to the Midnight Cry, followed by the separation of the priests, that culminates at the Sunday law. Nine waymarks, one which has two witnesses and one that has three witnesses; 9/11 has two and the Sunday law three. This means that in the reform line of the one hundred and forty-four thousand, 9/11’s two witnesses unto the Sunday law’s three witnesses—marks the sealing time of the one hundred and forty-four thousand. The twelve waymarks align with every reformatory movement, and in doing so, they emphasize and identify the sealing time of the one hundred and forty-four thousand from 9/11 unto the Sunday law.

1989-yildagi oxirzamon vaqti, 1996-yilda xabarning rasmiylashtirilishi, undan keyin 9/11, undan keyin 2020-yil 18-iyuldagi umidsizlik, undan keyin 2023-yil iyulidagi sahrodagi ovoz, bu esa 2024-yildagi tirilishga olib keldi; u esa Yarim Tun Nidosiga olib boradi, undan keyin ruhoniylarning ajratilishi keladi va bu Yakshanba qonunida o‘z yakuniga yetadi. To‘qqizta waymark: ulardan birida ikkita guvoh, birida esa uchta guvoh bor; 9/11da ikkita, Yakshanba qonunida esa uchta. Bu shuni anglatadiki, bir yuz qirq to‘rt mingning islohot chizig‘ida, 9/11ning ikkita guvohidan tortib Yakshanba qonunining uchta guvohigacha bo‘lgan davr — bir yuz qirq to‘rt mingning muhrlanish vaqtini belgilaydi. O‘n ikkita waymark har bir islohot harakati bilan uyg‘unlashadi va shu orqali 9/11dan Yakshanba qonunigacha bo‘lgan davrni bir yuz qirq to‘rt mingning muhrlanish vaqti sifatida ta’kidlaydi va aniqlab beradi.

In doing so, it identifies two witnesses at 9/11, and three witnesses at the Sunday law. The two witnesses at 9/11 are the second angel’s message and the three witnesses at the Sunday law are the third angel’s message. Therefore, the line produced with Matthew’s fulfillments of Messianic prophecies isolates and magnifies the sealing time, while identifying the second angel as the alpha to the history of the sealing time, and the third angel as the omega. That means the sealing time is bookended between a number two and a number three, thus placing twenty-three, a symbol of the atonement—over the entire history of the sealing.

Shunday qilib, u 9/11 da ikki guvohni, Yakshanba qonunida esa uch guvohni aniqlaydi. 9/11 dagi ikki guvoh — ikkinchi farishtaning xabari, Yakshanba qonunidagi uch guvoh esa uchinchi farishtaning xabaridir. Demak, Mattoning Masihiy bashoratlarning bajo bo‘lishlariga oid amalga oshishlari bilan hosil qilingan chiziq muhrlash vaqtini ajratib ko‘rsatadi va ulug‘laydi, shu bilan birga ikkinchi farishtani muhrlash vaqti tarixining alfasi, uchinchi farishtani esa omegasi sifatida aniqlaydi. Bu esa muhrlash vaqti ikki soni bilan uch soni orasida chegaralanganini anglatadi; shunday qilib, kafforatning ramzi bo‘lgan yigirma uch soni muhrlashning butun tarixi ustiga qo‘yiladi.

In the book of Matthew there are three prophetic lines, that represent the first, second and third angels respectively, and that the twelve chapters in the second line of Matthew represents the covenant with the one hundred and forty-four thousand, for it is the omega to Genesis’ alpha covenant with Abram. This also means that as the second angel, when Peter represents both the first and last Christian bride, Peter’s doubling establishes the prophetic requirement of a doubling in the second angel. Upon three witnesses the number twelve is the rope that binds the three lines of twelve chapters together, so when we find another representation of the number twelve in the book of Matthew, it must be aligned with the other twelve in the book of Matthew.

Matto kitobida mos ravishda birinchi, ikkinchi va uchinchi farishtalarni ifodalovchi uchta bashoratli yo‘nalish mavjud, hamda Mattoning ikkinchi yo‘nalishidagi o‘n ikki bob bir yuz qirq to‘rt ming bilan tuzilgan ahdni ifodalaydi, chunki u Ibtidodagi alfa bo‘lgan Abrom bilan tuzilgan ahdning omegasi hisoblanadi. Bu, shuningdek, ikkinchi farishta sifatida Butrus birinchi va oxirgi masihiy kelinni birday ifodalaganida, Butrusning ikki karra namoyon bo‘lishi ikkinchi farishtada ham ikki karra bo‘lishning bashoratli talabini belgilashini anglatadi. Uch guvoh asosida o‘n ikki soni o‘n ikki bobdan iborat uch yo‘nalishni bir-biriga bog‘laydigan arqondir; shunday ekan, Matto kitobida o‘n ikki sonining yana bir ifodasini topsak, u Matto kitobidagi boshqa o‘n ikkilar bilan muvofiqlashgan bo‘lishi kerak.

The twelve chapters of Matthew, that begin with the symbolic number eleven and end with its symbolic counterpart, number twenty-two, align with the reform line of the one hundred and forty-four thousand represented by the twelve Messianic fulfillments, thus manifesting a second “doubling” in the line of the second angel. The twelve Messianic fulfillments, together with the twelve chapters are the “doubling” of the second angel, but when multiplied they represent 144,000. Peter is doubled, and the number twelve is also doubled. Those doublings fulfill the doubling of Babylon falling twice.

Mattoning ramziy o‘n bir soni bilan boshlanib, uning ramziy muqobili bo‘lgan yigirma ikki soni bilan yakunlanadigan o‘n ikki bobi, Masihiy ado bo‘lishlarning o‘n ikkitasi orqali ifodalangan bir yuz qirq to‘rt mingning islohot chizig‘iga muvofiq keladi; shu tariqa ikkinchi farishta chizig‘ida ikkinchi “ikki karra bo‘lish” namoyon bo‘ladi. O‘n ikki Masihiy ado bo‘lish, o‘n ikki bob bilan birgalikda, ikkinchi farishtaning “ikki karra bo‘lishi”dir, ammo ular ko‘paytirilganda 144,000 ni ifodalaydi. Butrus ikki karra bo‘ladi, va o‘n ikki soni ham ikki karra bo‘ladi. Bu ikki karra bo‘lishlar Bobilning ikki marta qulashidagi ikki karra bo‘lishni ado etadi.

Chapters eleven through twenty-two represent the second angel of Revelation fourteen. Ten is symbolic of a test, and the first of three tests, is the first ten chapters of Matthew. “Ten” symbolizes a test. Because Matthew is the alpha to Revelations omega, chapter one of either book begins with a revelation of Jesus Christ. In chapter one Joseph is tested over believing the angel or not. His counterpart was John the Baptist’s father Zechariah, who disbelieved and failed the same test. One accepted a providential birth, the other doubted.

O‘n birdan yigirma ikkinchi boblargacha bo‘lgan bo‘limlar Vahiy kitobining o‘n to‘rtinchi bobidagi ikkinchi farishtani ifodalaydi. O‘n soni sinovning ramzidir, va uch sinovning birinchisi — Mattoning dastlabki o‘n bobidir. “O‘n” sinovni anglatadi. Matto Vahiy kitobining omegasi uchun alfa bo‘lgani sababli, bu ikki kitobning har birining birinchi bobi Iso Masihning vahiyi bilan boshlanadi. Birinchi bobda Yusuf farishtaga ishonish yoki ishonmaslik borasida sinovdan o‘tadi. Uning muqobili Yahyo Cho‘mdiruvchining otasi Zakariyo edi; u ishonmadi va ayni shu sinovdan yiqildi. Biri ilohiy taqdirga ko‘ra bo‘lgan tug‘ilishni qabul qildi, boshqasi esa shubha qildi.

In chapter two Herod feared the birth of a new king, and Joseph and Mary fled into Egypt. John the Baptist brought the first test in chapter three, a first test which Sister White identifies as a life or death test, for she wrote that “those who rejected the message of John could not be benefitted by Jesus.” The first angel is a testing message that calls on men, as did John to fear God, for the hour of God’s judgment is coming. This is represented by John when he asked “who hath warned you to flee from the wrath to come?”

Ikkinchi bobda Hirod yangi shohning tug‘ilishidan qo‘rqdi, Yusuf va Maryam esa Misrga qochib ketdilar. Uchinchi bobda Yahyo Cho‘mdiruvchi birinchi sinovni olib keldi; Sister White bu birinchi sinovni hayot-mamot sinovi deb ta’riflaydi, chunki u shunday yozgan: “those who rejected the message of John could not be benefitted by Jesus.” Birinchi farishta — sinov xabari bo‘lib, u insonlarni, xuddi Yahyo qilganidek, Xudodan qo‘rqishga da’vat etadi, chunki Xudoning hukm soati kelmoqda. Bu holat Yahyoning: “who hath warned you to flee from the wrath to come?” deb so‘raganida ifodalanadi.

Then in chapter four, Jesus is fasting for forty days that culminate with three distinct tests, for the three tests are always represented in the first angel’s message. Then Jesus began to build the foundations by selecting His disciples, for with Ezra and Nehemiah the foundations of the temple were laid in the history of the first decree, and with the Millerite’s, the foundations were laid in the history of the first angel. The foundations are the beatitudes, followed by His miracles that led to His sending out the twelve disciples to end chapter ten. The twelve disciples were then in place, and inspiration identifies the disciples were the foundation of the Christian church. By chapter eleven the foundations were finished.

So‘ng to‘rtinchi bobda Iso qirq kun ro‘za tutadi; bu ro‘za uchta alohida sinov bilan yakunlanadi, chunki bu uch sinov har doim birinchi farishtaning xabarida ifodalanadi. Shundan keyin Iso O‘z shogirdlarini tanlab, poydevorlarni qurishni boshladi, chunki Ezra va Nehemiya bilan birinchi farmon tarixida ma’badning poydevorlari qo‘yilgan edi, Millerchilar bilan esa birinchi farishta tarixida poydevorlar qo‘yildi. Poydevorlar — baxtiyorliklar ta’limotidir, undan keyin esa Uning mo‘jizalari keladi; bular O‘n ikkinchi shogirdni yuborishigacha yetaklaydi va o‘ninchi bobni yakunlaydi. Shundan so‘ng o‘n ikki shogird o‘z o‘rniga qo‘yilgan edi va ilhom shogirdlar Masihiy jamoatning poydevori bo‘lganini ko‘rsatadi. O‘n birinchi bobga kelib, poydevorlar tugallangan edi.

In chapter eleven the disciples are ministering on their own, Jesus is alone identifying a distinct break between chapter ten and eleven. Chapters one through ten are the first angel’s message, that ended at the arrival of the second. The second angel produces a division, a separation as with the Millerites and the Protestants. Chapter ten ends with Jesus separating from the disciples, and in chapter eleven He is alone.

O‘n birinchi bobda shogirdlar o‘zlari xizmat qilmoqdalar, Iso esa yolg‘izdir; bu esa o‘ninchi va o‘n birinchi boblar o‘rtasidagi aniq bir uzilishni ko‘rsatadi. Birinchi bobdan o‘ninchi bobgacha bo‘lgan qism birinchi farishtaning xabaridir; bu xabar ikkinchisining kelishi bilan yakun topdi. Ikkinchi farishta bo‘linishni, ajralishni yuzaga keltiradi, xuddi Millerchilar va protestantlar bilan bo‘lgani kabi. O‘ninchi bob Iso shogirdlardan ajralishi bilan tugaydi, va o‘n birinchi bobda U yolg‘izdir.

Chapter eleven through twenty-two represents the second angel, leading to chapter twenty-three through to twenty-eight, as the third line of the third angel. Of course the third angel arrives at the Sunday law, which is what the Passover of chapters twenty-six through twenty-eight represents. “23” is the symbol of the atonement, and the first of those six chapters represent the first angel’s message and the last three chapters represent the third angel’s message. The two chapters in the middle (24 & 25) represent the second angel. The last three chapters contain “23” specific waymarks aligning chapter “23,” as the first angel or the beginning and chapters twenty-six through twenty-eight as the third, with “23” waymarks. Chapter 23 is the first angel, and the next two chapters are the second angel and the last three chapters are the third angel.

O‘n birinchi bobdan yigirma ikkinchi bobgacha bo‘lgan qism ikkinchi farishtani ifodalaydi; bu esa yigirma uchinchi bobdan yigirma sakkizinchi bobgacha bo‘lgan qismga, uchinchi farishtaning uchinchi chizig‘i sifatida olib boradi. Albatta, uchinchi farishta Yakshanba qonuniga kelib yetadi; yigirma oltinchi bobdan yigirma sakkizinchi bobgacha bo‘lgan Fisih ham aynan shuni ifodalaydi. “23” kafforatning timsolidir, va o‘sha olti bobning birinchisi birinchi farishtaning xabarini, oxirgi uch bob esa uchinchi farishtaning xabarini ifodalaydi. O‘rtadagi ikki bob (24 va 25) ikkinchi farishtani ifodalaydi. Oxirgi uch bob “23”ga oid muayyan yo‘l-belgilarini o‘z ichiga oladi; ular “23”-bobni birinchi farishta yoki boshlanish sifatida, yigirma oltinchi bobdan yigirma sakkizinchi bobgacha bo‘lgan qismini esa uchinchi farishta sifatida “23” yo‘l-belgilari bilan muvofiqlashtiradi. 23-bob birinchi farishtadir, undan keyingi ikki bob ikkinchi farishta, oxirgi uch bob esa uchinchi farishtadir.

The third line in Matthew represents the third angel, and it is divided into three steps. Chapter 23 is the first step, and the first angel. Chapters 24 and 25 are the second step, and the second angel. Chapters 26, 27, and 28 are the third step and the third angel. One chapter for the first angel, two chapters for the second angel and three chapters for the third. The third, which is Passover, which represents the cross, which in turn aligns with the Sunday law, is also represented by Pentecost.

Matto kitobidagi uchinchi qator uchinchi farishtani ifodalaydi va u uch bosqichga bo‘linadi. 23-bob birinchi bosqich bo‘lib, birinchi farishtadir. 24 va 25-boblar ikkinchi bosqich bo‘lib, ikkinchi farishtadir. 26, 27 va 28-boblar uchinchi bosqich bo‘lib, uchinchi farishtadir. Birinchi farishta uchun bir bob, ikkinchi farishta uchun ikki bob va uchinchi farishta uchun uch bob. Uchinchi bosqich, ya’ni Fisih bayrami bo‘lib, u xochni ifodalaydi, o‘z navbatida Yakshanba qonuni bilan mos keladi, shuningdek Hosil bayrami bilan ham ifodalanadi.

Pentecost is the number 50, and 50 is the symbol of the Jubilee. The Jubilee contains a forty-ninth year, the end of the seventh cycle of seven years. The number 49 precedes the number 50, but is directly connected to it. The third line in Matthew begins with chapter 23, it is then followed by two chapters (24, 25) that add up to 49, just before the third angel that represents the number 50.

Hosil bayrami 50 sonidir, va 50 Yubiley ramzidir. Yubiley o‘z ichiga qirq to‘qqizinchi yilni, ya’ni yetti yillik davrlarning yettinchi sikli nihoyasini oladi. 49 soni 50 sondan oldin keladi, biroq u bilan bevosita bog‘liqdir. Matto kitobidagi uchinchi qator 23-bobdan boshlanadi, undan so‘ng yig‘indisi 49 ga teng bo‘lgan ikki bob (24, 25) keladi; bu esa 50 sonini ifodalovchi uchinchi farishtadan darhol oldindir.

The beginning of the line of six chapters is “23” and the end is “23” waymarks and the amount that is derived from adding chapter 26, with 27 and 28 equals “81,” which is a symbol of the priests embedded in the very verses that identify the shedding of the blood that the Heavenly High Priest would use in His high priestly ministry. For this reason, the title of chapter “81” in The Desire of Ages is based upon Matthew 28.

Olti bobdan iborat qatorning boshi “23”, oxiri ham “23” tayanch-belgilaridir va 26-bobni 27 va 28-boblar bilan qo‘shishdan hosil bo‘ladigan miqdor “81”ga teng bo‘lib, bu Samoviy Oliy Ruhoniy O‘zining oliy ruhoniylik xizmatida ishlatadigan qonni to‘kishni aniqlab beruvchi oyatlarning o‘ziga singdirilgan ruhoniylarning timsolidir. Shu sababli, The Desire of Ages asaridagi “81”-bob sarlavhasi Matto 28 asosiga qurilgan.

> “Chapter 81— ‘The Lord Is Risen’

> “81-bob — ‘Rabbiy tirildi’”

> “This chapter is based on Matthew 28:2–4, 11–15.” The Desire of Ages, 780.

> “Bu bob Matto 28:2–4, 11–15 ga asoslangan.” Asrlar Orzusi, 780.

The number “81” represents the priesthood and in Leviticus 8 the seven days of consecration of the priests is set forth. In Numbers chapter 8, the purification of the Levites is set forth. In 2 Chronicles, “81” priests oppose king Uzziah, and the passage directly contributes to establishing the sealing message of the one hundred and forty-four thousand.

“81” soni ruhoniylikni ifodalaydi, va Levitlar 8-bobda ruhoniylarning muqaddas xizmatga bag‘ishlanishining yetti kuni bayon etilgan. Sonlar kitobining 8-bobida levilarning poklanishi bayon etilgan. 2 Solnomalarda “81” nafar ruhoniy shoh Uzziyoga qarshi turadi, va bu parcha bir yuz qirq to‘rt mingning muhrlanish xabarini mustahkamlashga bevosita hissa qo‘shadi.

> But when he was strong, his heart was lifted up to his destruction: for he transgressed against the Lord his God, and went into the temple of the Lord to burn incense upon the altar of incense. And Azariah the priest went in after him, and with him fourscore priests of the Lord, that were valiant men: And they withstood Uzziah the king, and said unto him, It appertaineth not unto thee, Uzziah, to burn incense unto the Lord, but to the priests the sons of Aaron, that are consecrated to burn incense: go out of the sanctuary; for thou hast trespassed; neither shall it be for thine honour from the Lord God.

> Ammo u qudratli bo‘lgach, yuragi halokatiga sabab bo‘ladigan darajada kibrlanib ketdi; chunki u Egang Xudovandga qarshi gunoh qildi va tutatqi qurbongohida tutatqi tutatish uchun Eganning ma’badiga kirdi. Ruhoniy Azariyo uning ortidan kirdi, va u bilan birga Eganning sakson nafar jasur ruhoniysi ham bor edi. Ular shoh Uzziyoga qarshi turib, unga dedilar: “Ey Uzziyo, Eganga tutatqi tutatish sening ishing emas, balki tutatqi tutatish uchun muqaddas qilingan Horunning o‘g‘illari bo‘lgan ruhoniylarning ishidir; muqaddas joydan chiqib ket, chunki sen xiyonat qilding; bu senga Egang Xudodan sharaf keltirmaydi.”

> Then Uzziah was wroth, and had a censer in his hand to burn incense: and while he was wroth with the priests, the leprosy even rose up in his forehead before the priests in the house of the Lord, from beside the incense altar. And Azariah the chief priest, and all the priests, looked upon him, and, behold, he was leprous in his forehead, and they thrust him out from thence; yea, himself hasted also to go out, because the Lord had smitten him. And Uzziah the king was a leper unto the day of his death, and dwelt in a several house, being a leper; for he was cut off from the house of the Lord: and Jotham his son was over the king’s house, judging the people of the land. 2 Chronicles 26:16–21.

> Shunda Uzziyo g‘azablandi va qo‘lida tutatqi tutatish uchun bir tutatqi idishi bor edi; u ruhoniylarga g‘azab qilayotgan paytda, Egamiz uyida, tutatqi qurbongohi yonida, ruhoniylarning ko‘z o‘ngida moxovlik uning peshonasida paydo bo‘ldi. Va bosh ruhoniy Ozariyo hamda barcha ruhoniylar unga qaradilar; va mana, uning peshonasida moxovlik bor edi; shunda ular uni u yerdan chiqarib yubordilar; ha, o‘zi ham chiqib ketishga shoshildi, chunki Egamiz uni urgan edi. Va shoh Uzziyo o‘z o‘limi kunigacha moxov bo‘lib qoldi va moxov bo‘lgani uchun alohida bir uyda yashadi; chunki u Egamiz uyidan ajratib qo‘yilgan edi; uning o‘g‘li Yotam esa shohning saroyi ustidan boshqaruvchi bo‘lib, yurt xalqini hukm qilar edi. 2 Solnomalar 26:16–21.

Eighty-one as a symbol is associated with the priests who opposed Uzziah’s efforts to offer sacrifices in the sanctuary. The prophetic structure of the passage of Uzziah aligns with the prophetic structure of Daniel eleven verses eleven and twelve. Both passages identify a southern king, whose heart is lifted up from military victories, and especially the recent victory over a king of the north. When verse eleven of Daniel eleven was fulfilled by Ptolemy at the battle of Raphia, he, as did Uzziah, sought to offer a sacrifice in the sanctuary at Jerusalem, but was resisted by the priests. Line upon line the two witnesses identify the Ukrainian war that is almost ended.

Sakson bir ramz sifatida Uzziyoning muqaddasxonada qurbonliklar keltirishga bo‘lgan urinishiga qarshi chiqqan ruhoniylar bilan bog‘langan. Uzziyo haqidagi parchaning bashoratli tuzilishi Doniyor o‘n birinchi bobining o‘n bir va o‘n ikkinchi oyatlaridagi bashoratli tuzilishga mos keladi. Har ikkala parcha ham janubiy bir podshohni ko‘rsatadi; uning yuragi harbiy g‘alabalar, ayniqsa yaqinda shimol podshohi ustidan qozonilgan g‘alaba sabab yuksalgan bo‘ladi. Doniyor o‘n birinchi bobining o‘n birinchi oyati Rafiya jangida Ptolemey orqali amalga oshganida, u ham, Uzziyo singari, Quddusdagi muqaddasxonada qurbonlik keltirishga urindi, biroq ruhoniylar tomonidan qarshilikka uchradi. Satr ustiga satr tarzida bu ikki guvoh deyarli nihoyasiga yetgan Ukraina urushini ko‘rsatib beradi.

Chapter eighty-one of The Desire of Ages, is based upon Matthew 28, and identifies Christ ascending to begin His work as the Heavenly High Priest.

“Masihning orzusi” kitobining sakson birinchi bobi Matto 28-bobga asoslangan bo‘lib, Masihning Samoviy Oliy Ruhoniy sifatidagi xizmatini boshlash uchun osmonga ko‘tarilganini ko‘rsatadi.

> Now of the things which we have spoken this is the sum: We have such an high priest, who is set on the right hand of the throne of the Majesty in the heavens. Hebrews 8:1.

> Endi aytib o‘tganlarimizning xulosasi shudir: bizda osmonlarda Ulug‘vor Zot taxtining o‘ng tomonida o‘tirgan shunday oliy ruhoniy bor. Ibroniylarga 8:1.

The number “81” is a symbol of the priests, and chapters 26, 27, 28; the third step of the third line in Matthew adds up to 81. The second step adds up to 49 and the first step is 23. Eighty-one represents 80 priests and a high priest in the testimony of Uzziah. At this level the 80 priests are human, and the high priest is Divine. 81 represents the combination of Divinity with humanity. The number one in the number eighty-one represents Divinity.

“81” soni ruhoniylarning timsolidir, va Matto kitobidagi uchinchi qatorning uchinchi bosqichi bo‘lgan 26, 27, 28-boblar yig‘indisi 81 ga teng. Ikkinchi bosqich 49 ga teng, birinchi bosqich esa 23 dir. Sakson bir, Uzziyo haqidagi guvohlikda 80 ruhoniy va bir oliy ruhoniyni ifodalaydi. Bu darajada 80 ruhoniy insoniydir, oliy ruhoniy esa Ilohiydir. 81 Ilohiylik bilan insoniyatning birikmasini anglatadi. Sakson bir sonidagi bir soni Ilohiylikni anglatadi.

The number one in eleven represents humanity and also Divinity. The number one in the number twenty-one represents Divinity, and twenty humanity. The two and one combination can be seen in the disciples on the road to Emmaus.

O‘n bir sonidagi bir raqami insoniyatni, shuningdek Ilohiyatni ham ifodalaydi. Yigirma bir sonidagi bir raqami Ilohiyatni, yigirma esa insoniyatni ifodalaydi. Ikki va birning uyg‘unligini Emmauzga ketayotgan yo‘ldagi shogirdlarda ko‘rish mumkin.

The three and one combination is humanity and Divinity as represented by the fiery furnace of Shadrach, Meshach and Abednego.

Uch va birning uyg‘unligi — Shadrax, Meshax va Abednagoning olovli tandirida ifodalanganidek, insoniyat va Ilohiyatdir.

The four and one combination identifies that the combination of Divinity with humanity is accomplished in the fourth generation.

To‘rt va birning birikmasi Ilohiylik bilan insoniyatning birlashuvi to‘rtinchi avlodda amalga oshishini ko‘rsatadi.

The five and one combination identifies the five virgins waiting for the bridegroom.

Besh va bir uyg‘unligi kuyovni kutayotgan besh bokirani ko‘rsatadi.

The six and one combination represents man’s relation to the seventh-day Sabbath, of which Divinity is the Lord of. The number “six” is a symbol of man, and the one is Christ.

Olti va birning uyg‘unligi insonning yettinchi kun Shabbatiga bo‘lgan munosabatini ifodalaydi; bu Shabbatning Egasi esa Ilohiyotdir. “Olti” soni insonning ramzidir, “bir” esa Masihdir.

The seven and one combination represents the transition of the seventh church of Laodicea into the Philadelphian experience.

Yetti va birning uyg‘unligi Laodikiya nomli yettinchi jamoatning Filadelfiya tajribasiga o‘tishini ifodalaydi.

81 is a symbol of the priests and their relation to the high priest.

81 — ruhoniylar va ularning oliy ruhoniyga bo‘lgan munosabatining ramzidir.

The nine and one combination identifies completion. Pregnancy is nine months. There were 9 generations leading to Noah, and nine generations after which led to the covenant. Jesus gave up the ghost at the ninth hour. The nine and one combination is identifying the finishing of the work of sealing His people.

To‘qqiz va birning uyg‘unligi kamolotga yetishni bildiradi. Homiladorlik to‘qqiz oy davom etadi. Nuhgacha olib borgan 9 avlod bo‘lgan, undan keyin esa ahdga olib borgan yana to‘qqiz avlod bo‘lgan. Iso to‘qqizinchi soatda jon berdi. To‘qqiz va birning uyg‘unligi Uning xalqini muhrlash ishining yakunlanishini bildiradi.

In this context, one is the combination of humanity and Divinity, number two is the Divine teacher, teaching humanity. Number three is the three angel’s message, which is the message they are taught in number two. Number four identifies the fourth generation, thus identifying the prophetic history when the five wise virgins are manifested, and recreated as represented by the sixth creation day. Then the seventh step identifies the transition to Philadelphia and the enigma of the eight being of the seven. At which point the covenant is accomplished and the priesthood of “81” is lifted up to finish the work represented by the number nine. At each step number one is the Lion of the tribe of Judah, who is also Palmoni, the Wonderful Numberer. 81 is a symbol of the priests. Palmoni created all the numbers.

Bu kontekstda, bir — insoniyat va Ilohiyatning birikmasidir; ikki — Ilohiy Ustoz bo‘lib, insoniyatga ta’lim beradi. Uch — uch farishtaning xabaridir; bu esa ularning ikkinchi raqamda o‘rgatiladigan xabaridir. To‘rt — to‘rtinchi avlodni belgilaydi va shu tariqa besh dono bokira namoyon bo‘ladigan bashoratli tarixni, hamda oltinchi yaratilish kuni bilan ifodalanganidek, qayta yaratilishini aniqlaydi. So‘ng yettinchi bosqich Filadelfiyaga o‘tishni va yettidan bo‘lgan sakkizinchining jumboğini belgilaydi. Shu paytda ahd bajo qilinadi va “81” ruhoniyligi to‘qqiz soni bilan ifodalangan ishni tugatish uchun yuksaltiriladi. Har bir bosqichda birinchi raqam Yahudo qabilasining Arslonidir; U ayni paytda Palmoniy, ya’ni Ajoyib Sanovchidir. 81 — ruhoniylarning ramzidir. Palmoniy barcha sonlarni yaratgan.

The number eleven represents half of twenty-two, and they both represent the combination of Divinity with humanity. In a recent article I included two statements that address the beginning and ending.

O‘n bir soni yigirma ikkitaning yarmisini ifodalaydi, va ularning har ikkalasi ham Ilohiyatning insoniyat bilan birikishini ifodalaydi. Yaqinda yozilgan bir maqolada men boshlanish va yakunga taalluqli ikki bayonotni kiritgan edim.

The first statement identified that when Ellen White had her initial visions of the sanctuary, she was shown that the Sabbath commandment shown brighter than the other commandments. She was also shown that in the latter days the “doctrine of the incarnation” was invested with a soft radiance. The Sabbath was a light at the beginning that typified the doctrine of the incarnation at the end. The combination of Divinity with humanity is the doctrine of the incarnation, for it is the doctrine of Christ taking upon Himself human flesh, and thus setting the example that Divinity combined with humanity does not sin.

Birinchi bayonot shuni aniqladiki, Ellen White muqaddas chodir haqidagi dastlabki vahiylarini olganida, unga Shabbat amri boshqa amrlarga qaraganda yorqinroq ko‘rsatilgan edi. Shuningdek, unga oxirgi kunlarda “tajassud haqidagi ta’limot” mayin bir ziyoga burkangan holda ko‘rsatilgan edi. Shabbat boshida bir nur edi; u oxirida tajassud haqidagi ta’limotni timsollardi. Ilohiyatning insoniyat bilan birlashuvi tajassud haqidagi ta’limotdir, chunki bu Masihning O‘ziga insoniy tanani qabul qilishi va shu tariqa Ilohiyat insoniyat bilan birlashganda gunoh qilmasligini namuna qilib ko‘rsatishi haqidagi ta’limotdir.

Eleven plus eleven equals twenty-two, and the number eleven begins each of the twelve-chapter covenant lines, and each end with twenty-two. The chapters elevens and verse elevens within the Scriptures represent waymarks of the one hundred and forty-four thousand.

O‘n birga o‘n bir qo‘shilsa yigirma ikki bo‘ladi, va o‘n bir soni o‘n ikki bobli ahd qatorlarining har birini boshlaydi, hamda ularning har biri yigirma ikki bilan yakunlanadi. Muqaddas Yozuvlar ichidagi o‘n birinchi boblar va o‘n birinchi oyatlar yuz qirq to‘rt minglikning yo‘l belgilarini ifodalaydi.

## 2014

2014

The Ukrainian war began in 2014, and is the external line of the sealing time of the one hundred and forty–four thousand.

Ukraina urushi 2014-yilda boshlandi va yuz qirq to‘rt ming kishining muhrlanish vaqtining tashqi chizig‘idir.

> And the king of the south shall be moved with choler, and shall come forth and fight with him, even with the king of the north: and he shall set forth a great multitude; but the multitude shall be given into his hand. Daniel 11:11.

> Janub podshohi g‘azabga to‘lib, chiqib kelib u bilan, ya’ni shimol podshohi bilan jang qiladi; va u katta bir lashkarni maydonga chiqaradi; ammo o‘sha lashkar uning qo‘liga topshiriladi. Doniyor 11:11.

## July 18, 2020

2020-yil 18-iyul

The first disappointment was Jesus’ tarrying to go to raise Lazarus, the crowning miracle and the seal of God. Jesus waited four days before resurrecting Lazarus. The verse in John is identifying the last of seven miracles that are directly identified in the gospel of John. The first was changing water to wine. There is much light in considering the seven miracles that culminate with John 11:11, and all the theologians agree that there are only seven miracles in John, based upon those miracles being directly identified. For this reason, they do not include Christ’s resurrection as the eighth sign, but it was a miracle, and His resurrection is the sign of the covenant, so the resurrection in the book of John is the eighth miracle, that is of the seven, for each of the previous seven miracles was accomplished through the power of His resurrection.

Birinchi umidsizlik — Isoning Xudoning muhriga aylangan toj moʻjizasi va yakunlovchi moʻjiza boʻlmish Lazarni tiriltirish uchun borishni kechiktirganidir. Iso Lazarni tiriltirishdan oldin toʻrt kun kutdi. Yuhanno kitobidagi oyat Yuhanno Injilida bevosita alohida koʻrsatilgan yetti moʻjizaning oxirgisini belgilab beradi. Birinchisi suvni sharobga aylantirish edi. Yuhanno 11:11 bilan yakun topadigan yetti moʻjizani koʻrib chiqishda juda koʻp nur bor, va barcha ilohiyotshunoslar, aynan oʻsha moʻjizalar bevosita alohida koʻrsatilganiga asoslanib, Yuhannoda faqat yetti moʻjiza borligiga yakdil fikr bildiradilar. Shu sababli ular Masihning tirilishini sakkizinchi alomat qatoriga kiritmaydilar, biroq u moʻjiza edi, va Uning tirilishi ahdning alomatidir; shu bois Yuhanno kitobidagi tirilish — avvalgi yetti moʻjizaning sakkizinchi moʻjizasidir, chunki oldingi yetti moʻjizaning har biri Uning tirilishining qudrati orqali amalga oshirilgan edi.

> These things said he: and after that he saith unto them, Our friend Lazarus sleepeth; but I go, that I may awake him out of sleep. John 11:11.

> U shularni aytdi; shundan so‘ng ularga dedi: Do‘stimiz Lazar uxlamoqda; ammo Men uni uyqudan uyg‘otish uchun boraman. Yuhanno 11:11.

## July, 2023

2023-yil iyul

In July 2023, the voice in the wilderness began to cry out a message that possesses the Spirit of life.

2023-yil iyul oyida sahrodagi ovoz hayot Ruhi mujassam bo‘lgan bir xabarni faryod qilib e’lon qila boshladi.

> And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. Revelation 11:11.

> Uch yarim kundan keyin Xudodan kelgan hayot ruhi ularga kirdi, va ular oyoqqa turdilar; va ularni ko‘rganlarning ustiga buyuk qo‘rquv tushdi. Vahiy 11:11.

John is born eight days before the Sunday law, for it is at the Sunday law that his father Zechariah speaks. John’s name is changed from Zechariah unto John at the Sunday law, when his name change identifies a covenant relationship. The birth typifies the resurrection of those slain in the streets on July 18, 2020.

Yuhanno yakshanba qonunidan sakkiz kun oldin tug‘iladi, chunki uning otasi Zakariyo aynan yakshanba qonunida so‘zlaydi. Yuhannoning ismi Zakariyodan Yuhannoga yakshanba qonunida o‘zgartiriladi, chunki uning ismining o‘zgarishi ahdiy munosabatni ko‘rsatadi. Bu tug‘ilish 2020-yil 18-iyul kuni ko‘chalarda o‘ldirilganlarning tirilishini timsol qiladi.

> Verily I say unto you, Among them that are born of women there hath not risen a greater than John the Baptist: notwithstanding he that is least in the kingdom of heaven is greater than he. Matthew 11:11.

> Sizlarga chinini aytaman: xotinlardan tug‘ilganlar orasida Yahyo Cho‘mdiruvchidan ulug‘rog‘i chiqmagan; ammo osmonlar shohligida eng kichik bo‘lgan ham undan ulug‘dir. Matto 11:11.

## 2024

2024

Isaiah identifies the second gathering that was fulfilled in 1849. The second gathering began in July of 2023, and ends when God’s people are sealed.

Ishayo 1849 yilda bajo keltirilgan ikkinchi yig‘ilishni aniqlab beradi. Ikkinchi yig‘ilish 2023 yilning iyul oyida boshlandi va Xudoning xalqi muhrlanganda yakuniga yetadi.

> And it shall come to pass in that day, that the Lord shall set his hand again the second time to recover the remnant of his people, which shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea. Isaiah 11:11.

> Va o‘sha kunda shunday bo‘ladiki, Egamiz O‘z xalqining qolgan qoldig‘ini qaytarib olish uchun ikkinchi bor qo‘lini cho‘zadi: Ossuriyadan, Misrdan, Patrosdan, Kushdan, Elamdan, Shinar yurtidan, Hamotdan va dengiz orollaridan. Ishayo 11:11.

## Just Before the Sunday law

Yakshanba qonunidan sal oldin

Jesus just finished the triumphal entry, thus identifying the transition from the Midnight Cry to the Sunday law, He has the twelve disciples with Him, for they are already chosen before the Sunday law.

Iso tantanali kirishni endigina yakunladi; shu tariqa U Yarim tungi nido dan yakshanba qonuniga o‘tishni belgilab berdi. U bilan birga o‘n ikki shogird bor, chunki ular yakshanba qonunidan oldin allaqachon tanlab qo‘yilgan edi.

> And Jesus entered into Jerusalem, and into the temple: and when he had looked round about upon all things, and now the eventide was come, he went out unto Bethany with the twelve. Mark 11:11.

> Iso Quddus Quddusning ma’badiga, ya’ni Quddusga kirdi; va atrofdagi hamma narsani ko‘zdan kechirib chiqqach, kech kirib qolganligi sababli, O‘n Ikki bilan birga Baytaniyaga chiqib ketdi. Mark 11:11.

When the sealing is accomplished upon the one hundred and forty-four thousand, just before the Sunday law, the joining together of the husband of Divinity with the wife of humanity is finished, and the two are eternally one, for the atonement is finished.

Yuz qirq to‘rt ming kishiga muhr bosish ishi, aynan yakshanba qonunidan sal oldin, tamom bo‘lganda, Ilohiyatning eri bilan insoniyatning xotini birlashib bitadi va bu ikki abadiy bir bo‘ladi, chunki kafforat tamom bo‘lgan bo‘ladi.

> Nevertheless neither is the man without the woman, neither the woman without the man, in the Lord. 1 Corinthians 11:11.

> Shunga qaramay, Rabbimizda na erkak ayolsiz, na ayol erkaksizdir. 1 Korinfliklarga 11:11.

The miracle birth of Sarah, a birth long overdue since the rebellion of 1863, is accomplished when the woman of Revelation twelve gives birth to twins. The first child arrives at the Midnight Cry and the second child at the Sunday law. The child who came out second, had the scarlet thread that represents the sign of Rahab at Jericho.

1863-yildagi isyondan beri allaqachon kechikib ketgan Soraning moʻjizaviy tugʻruği, Vahiy kitobining oʻn ikkinchi bobidagi ayol egizaklarni dunyoga keltirganda amalga oshadi. Birinchi farzand Yarim tun faryodi paytida, ikkinchi farzand esa yakshanba qonuni vaqtida tugʻiladi. Ikkinchi boʻlib chiqqan bolaning Yerixodagi Rohab alomatini ifodalovchi qirmizi ipi bor edi.

> Through faith also Sara herself received strength to conceive seed, and was delivered of a child when she was past age, because she judged him faithful who had promised. Hebrews 11:11.

> Imon orqali Sora ham o‘zi zurriyot ko‘rishga quvvat oldi va yoshi o‘tib ketgan bo‘lsa-da, farzand tug‘di, chunki u va’da qilgan Zotni sodiq deb bildi. Ibroniylarga 11:11.

## The Sunday law for Laodicea

Laodikeya uchun yakshanba qonuni

Jeremiah identifies the judgment of the Laodicean Seventh-day Adventist church.

Yeremiyo Laodikiyadagi Yettinchi kun Adventistlar jamoatining hukmini aniqlab beradi.

> Therefore thus saith the Lord, Behold, I will bring evil upon them, which they shall not be able to escape; and though they shall cry unto me, I will not hearken unto them. Jeremiah 11:11.

> Shuning uchun Egamiz shunday deydi: Mana, Men ularning boshiga shunday bir falokat keltirurman-ki, undan qochib qutula olmaydilar; va ular Menga faryod qilsalar-da, Men ularga quloq solmayman. Yeremiyo 11:11.

Ezekiel agrees with Jeremiah’s judgment upon Adventism.

Hizqiyol Eremiyoning Adventizm ustidan chiqargan hukmiga qo‘shiladi.

> This city shall not be your caldron, neither shall ye be the flesh in the midst thereof; but I will judge you in the border of Israel. Ezekiel 11:11.

> Bu shahar sizlar uchun qozon bo‘lmaydi, sizlar ham uning ichidagi go‘sht bo‘lmaysizlar; balki Men sizlarni Isroil chegarasida hukm qilaman. Hizqiyol 11:11.

The passing by of ancient Israel as God’s covenant people includes God provoking the former covenant people to jealousy over what they threw away. This is repeated upon Adventism at the Sunday law.

Qadimgi Isroilning Xudoning ahd xalqi sifatidagi sahnadan chiqishi, ular o‘zlari rad etib tashlagan narsa ustidan Xudoning avvalgi ahd xalqini rashkga solishini ham o‘z ichiga oladi. Bu holat yakshanba qonuni vaqtida Adventizmga nisbatan ham takrorlanadi.

> I say then, Have they stumbled that they should fall? God forbid: but rather through their fall salvation is come unto the Gentiles, for to provoke them to jealousy. Romans 11:11.

> Shunday ekan, aytaman: ular yiqilish uchun qoqindilarmi? Aslo! Aksincha, ularning qoqinishi orqali najot g‘ayriyahudiylarga yetib keldi, toki bu ular orasida rashk uyg‘otsin. Rimliklarga 11:11.

Adventism, based upon the work of William Miller, which they reject, is still the movement that built the temple; but as with Solomon, who also built the temple, they broke the covenant and their kingdom will be taken from them, and given to a people who will manage God’s vineyard as He directs.

Uilyam Millerning ular rad etadigan ishiga asoslangan Adventizm hanuz ma’badni qurgan harakatdir; ammo ma’badni qurgan Sulaymon bilan bo‘lgani kabi, ular ahdni buzdi va ularning shohligi ulardan tortib olinib, Xudoning uzumzorini U buyurganidek boshqaradigan bir xalqqa beriladi.

> Wherefore the Lord said unto Solomon, Forasmuch as this is done of thee, and thou hast not kept my covenant and my statutes, which I have commanded thee, I will surely rend the kingdom from thee, and will give it to thy servant. 1 Kings 11:11.

> Shuning uchun Egamiz Sulaymonga dedi: “Bu ish sendan chiqqani va Men senga amr etgan ahdim hamda farmonlarimni saqlamaganing uchun, Men saltanatni albatta sendan yirtib olib, uni qulingga beraman.” 3 Shohlar 11:11.

## The Sunday law for Philadelphia

Filadelfiya uchun yakshanba qonuni

At the Sunday law the church triumphant is placed into its own land, according to the prophets, and that land is a land that is abundant with the message of the latter rain. Jericho was rebuilt in 1863, and at the Sunday law Jericho comes down.

Yakshanba qonuni paytida g‘olib cherkov payg‘ambarlarning so‘zlariga ko‘ra o‘z yurtiga joylashtiriladi, va o‘sha yurt so‘nggi yomg‘ir xabari bilan mo‘l-ko‘l bo‘lgan yurtdir. Erixo 1863 yilda qayta qurildi, va Yakshanba qonuni paytida Erixo qulaydi.

> But the land, whither ye go to possess it, is a land of hills and valleys, and drinketh water of the rain of heaven. Deuteronomy 11:11.

> Ammo sizlar egalik qilish uchun borayotgan yurt tog‘lar va vodiylar yurtidir, u osmon yomg‘irining suvidan ichadi. Qonunlar takrori 11:11.

A city is a kingdom, and the church triumphant represents Christ’s kingdom of glory. That kingdom of the church triumphant, begins at the Sunday law, when His church is lifted up and exalted above all the mountains and hills.

Shahar — podshohlikdir, va zafar qozongan jamoat Masihning ulug‘vorlik podshohligini ifodalaydi. Zafar qozongan o‘sha jamoatning podshohligi yakshanba qonuni bilan boshlanadi; o‘shanda Uning jamoati barcha tog‘lar va tepaliklardan yuqori ko‘tarilib, ulug‘lanadi.

> By the blessing of the upright the city is exalted: but it is overthrown by the mouth of the wicked. Proverbs 11:11.

> Toʻgʻrilarning barakasi bilan shahar yuksaladi; ammo fosiqlarning ogʻzi bilan u vayron qilinadi. Hikmatlar 11:11.

It was at the ninth hour that the angel came to Cornelious instructing him to send for Peter, thus identifying when the gospel goes to the Gentiles at the Sunday law. When Peter was instructed by God to go, it was in the context of a vision of eating unclean animals. This is fulfilled at the Sunday law. The ninth hour aligns with the ninth hour, when Christ died. The ninth hour represents the end of a period that begins at the third hour, when Jesus was crucified, dying six hours later. It is the same period of Peter who is in the upper room at the third hour, then in the temple at the ninth hour. One ninth hour ends at the death of Christ, the next ninth hour Peter is in the temple proclaiming the message of Joel. Christ death ended the covenant relation with Israel, and opened the door for the Gentiles, represented by Cornelious.

To‘qqizinchi soatda farishta Korniliyga kelib, unga Butrusni chaqirtirishni buyurdi; shu tariqa bu, Xushxabar Yakshanba qonuni vaqtida g‘ayriyahudiylarga borishini ko‘rsatadi. Xudo Butrusga borishni buyurganida, bu harom hayvonlarni yeyish haqidagi vahiy kontekstida edi. Bu Yakshanba qonunida bajo bo‘ladi. To‘qqizinchi soat Masih vafot etgan to‘qqizinchi soatga muvofiq keladi. To‘qqizinchi soat uchinchi soatda, ya’ni Iso xochga mixlangan va olti soat o‘tib vafot etgan paytda boshlangan bir davrning oxirini ifodalaydi. Bu xuddi uchinchi soatda yuqori xonada bo‘lgan, so‘ng to‘qqizinchi soatda ma’badda bo‘lgan Butrusning ayni davridir. Bir to‘qqizinchi soat Masihning o‘limi bilan nihoyasiga yetadi; keyingi to‘qqizinchi soatda Butrus ma’badda Yoelning xabarini e’lon qilmoqda. Masihning o‘limi Isroil bilan bo‘lgan ahdiy munosabatni tugatdi va Korniliy timsolida ifodalangan g‘ayriyahudiylar uchun eshikni ochdi.

> And, behold, immediately there were three men already come unto the house where I was, sent from Caesarea unto me. Acts 11:11.

> Va mana, darhol men turgan uyga Qaysariyadan mening oldimga yuborilgan uch kishi yetib kelgan ekan. Havoriylar 11:11.

> They shall be even an abomination unto you; ye shall not eat of their flesh, but ye shall have their carcases in abomination. Leviticus 11:11.

> Ular sizlar uchun ham jirkanch bo‘lsin; ularning go‘shtidan yemanglar, jasadlarini esa jirkanch deb bilinglar. Leviticus 11:11.

We will continue this study in the next article.

Biz bu tadqiqotni keyingi maqolada davom ettiramiz.

> “I dreamed that God, by an unseen hand, sent me a curiously wrought casket about ten inches long by six square, made of ebony and pearls curiously inlaid. To the casket there was a key attached. I immediately took the key and opened the casket, when, to my wonder and surprise, I found it filled with all sorts and sizes of jewels, diamonds, precious stones, and gold and silver coin of every dimension and value, beautifully arranged in their several places in the casket; and thus arranged they reflected a light and glory equaled only to the sun. …

> “Men tush ko‘rdimki, Xudo ko‘rinmas bir qo‘l orqali menga taxminan o‘n dyuym uzunlikda va olti dyuym kvadrat o‘lchamdagi, g‘aroyib mahorat bilan ishlangan, qora daraxt va nafis qadama marvaridlar bilan bezatilgan bir sandiqcha yubordi. Sandiqchaga kalit biriktirilgan edi. Men darhol kalitni oldim va sandiqchani ochdim; shunda, hayrat va taajjubim ichida, uning turli xil va turli kattalikdagi javohirlar, olmoslar, qimmatbaho toshlar hamda har xil o‘lcham va qiymatdagi oltin va kumush tangalar bilan to‘la ekanini ko‘rdim; bularning barchasi sandiqcha ichida o‘z-o‘z joylariga go‘zal qilib joylashtirilgan edi; va shu tarzda joylashtirilgani holda ular faqat quyosh bilangina tenglashtirilishi mumkin bo‘lgan bir nur va ulug‘vorlikni aks ettirar edi. …”

> “I looked into the casket, but my eyes were dazzled with the sight. They shone with ten times their former glory. I thought they had been scoured in the sand by the feet of those wicked persons who had scattered and trod them in the dust. They were arranged in beautiful order in the casket, every one in its place, without any visible pains of the man who cast them in. I shouted with very joy, and that shout awoke me.” Early Writings, 81–83.

> “Men sandiqning ichiga qaradim, ammo bu manzaradan ko‘zlarim qamashib ketdi. Ular avvalgi ulug‘vorligidan o‘n baravar ko‘proq porlar edi. Men ularni changga sochib yuborib, oyoq osti qilgan o‘sha yovuz kishilarning oyoqlari ostida qumda sayqal topgan, deb o‘yladim. Ular sandiq ichida go‘zal tartibda, har biri o‘z o‘rnida joylashtirilgan edi; ularni ichiga tashlagan odamning qilgan ishi tufayli yuzaga kelgan biror zarar alomati ham ko‘rinmas edi. Men cheksiz quvonchdan qichqirib yubordim, va o‘sha qichqiriq meni uyg‘otdi.” Early Writings, 81–83.

> “You are getting the coming of the Lord too far off. I saw the latter rain was coming as [suddenly as] the midnight cry, and with ten times the power.” Spalding and Magan, 5.

> “Sizlar Rabbiyning kelishini haddan tashqari uzoqqa surmoqdasizlar. Men keyingi yomg‘ir [yarim tunda yangragan faryod kabi] to‘satdan va o‘n baravar qudrat bilan kelayotganini ko‘rdim.” Spalding and Magan, 5.

> And in all matters of wisdom and understanding, that the king inquired of them, he found them ten times better than all the magicians and astrologers that were in all his realm. Daniel 1:18–20.

> Shoh ulardan so‘ragan donolik va fahm-farosatga oid barcha masalalarda, u ularni o‘zining butun saltanatidagi barcha sehrgarlar va munajjimlardan o‘n karra afzal deb topdi. Doniyor 1:18–20.

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