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# The Hidden History of Verse Forty - Number Eight

Qirqinchi Oyatning Yashirin Tarixi — Sakkizinchi Raqam

The Mount

Tog‘

Author

Jeff Pippenger

Published

April 5, 2026

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The Mount of Transfiguration for Peter took place between Panium and the cross, and on another line, Peter is between Christ’s baptism at the beginning of His ministry and just after the triumphal entry at the ending of His ministry. Those three waymarks of the baptism, the mount and the conclusion of the triumphal entry are marked by the three times the heavenly Father spoke. The third time in John 12 is when the Greeks were seeking Jesus. The baptism is 9/11, the mount is in the history of Panium unto the Sunday law of verse sixteen. For Peter it was Panium, then the mount unto the conclusion of the triumphal entry, which was just before Christ would be glorified a second time.

Butrus uchun O‘zgartirilish tog‘i Panium bilan xoch orasida sodir bo‘ldi, va boshqa bir chiziqda, Butrus Masihning xizmatining boshidagi suvga cho‘mish bilan xizmatining oxiridagi tantanali kirishdan sal keyingi voqea orasidadir. Suvga cho‘mish, tog‘ va tantanali kirishning yakunlanishi bo‘lgan o‘sha uchta yo‘l belgisi samoviy Ota gapirgan uch marta bilan belgilangan. Yuhanno 12 dagi uchinchi safar yunonlar Isoni izlayotgan paytdir. Suvga cho‘mish 9/11 dir, tog‘ esa Panium tarixida bo‘lib, o‘n oltinchi oyatdagi yakshanba qonunigachadir. Butrus uchun bu Panium edi, so‘ngra tog‘dan tantanali kirishning yakunigacha bo‘ldi; bu esa Masih ikkinchi marta ulug‘lanishidan sal oldin edi.

> Now is my soul troubled; and what shall I say? Father, save me from this hour: but for this cause came I unto this hour. Father, glorify thy name. Then came there a voice from heaven, saying, I have both glorified it, and will glorify it again. The people therefore, that stood by, and heard it, said that it thundered: others said, An angel spake to him. Jesus answered and said, This voice came not because of me, but for your sakes. Now is the judgment of this world: now shall the prince of this world be cast out. And I, if I be lifted up from the earth, will draw all men unto me. This he said, signifying what death he should die. John 12:27–33.

> Endi jonim bezovtadir; va Men nima deyman? Ey Ota, Meni bu soatdan qutqar: ammo Men ayni shu sabab uchun bu soatga keldim. Ey Ota, O‘z nomingni ulug‘la. Shunda osmondan bir ovoz kelib dedi: Men uni ham ulug‘ladim, yana ulug‘layman ham. Shuning uchun u yerda turgan va uni eshitgan xalq, momaqaldiroq bo‘ldi, dedi; boshqalar esa: Unga bir farishta so‘zladi, dedilar. Iso javob berib dedi: Bu ovoz Men uchun emas, balki sizlar uchun keldi. Endi bu dunyoning hukmi kelgandir; endi bu dunyoning hokimi tashqariga quviladi. Va Men, agar yerdan ko‘tarilsam, hamma odamlarni O‘zimga tortaman. U buni qanday o‘lim bilan o‘lishini bildirish uchun aytdi. Yuhanno 12:27–33.

The line that is framed by Leviticus twenty-three and the Pentecostal season has a beginning waymark of three steps followed by five days and an ending waymark with the identical characteristics. Between those waymarks thirty days represent the period of the priests, which ends at the feast of trumpets. The feast of trumpets, the ascension of Christ after forty days teaching His disciples face to face after His resurrection and the day of atonement represents the three steps of the ending of the line in Leviticus twenty-three. Those three steps are followed by five days unto both Pentecost and the feast of Tabernacles. The third time the heavenly Father spoke was just before the Greeks, representing those who are called out of Babylon at the Sunday law, were seeking an audience with Jesus. Just before the Sunday law Jesus identifies the lifting up of the ensign at the cross. The earth was lightened with His glory at 9/11 and it is lightened again at the Sunday law.

Levilar yigirma uchinchi bob va Hosil bayrami mavsumi bilan chegaralangan chiziqning boshlanish yo‘l-belgisi uch qadamdan iborat bo‘lib, undan keyin besh kun keladi; uning yakuniy yo‘l-belgisi ham aynan shu xususiyatlarga egadir. Bu yo‘l-belgilar orasidagi o‘ttiz kun ruhoniylar davrini ifodalaydi, bu davr karnaylar bayramida tugaydi. Karnaylar bayrami, Masihning tirilganidan keyin qirq kun davomida O‘z shogirdlariga yuzma-yuz ta’lim bergach osmonga ko‘tarilishi va Poklanish kuni Levilar yigirma uchinchi bobdagi chiziqning tugashidagi uch qadamni ifodalaydi. Bu uch qadamdan keyin Hosil bayramigacha ham, Chaylalar bayramigacha ham besh kun keladi. Samoviy Ota uchinchi marta, Bobil ichidan Yakshanba qonuni vaqtida chaqirib chiqariladiganlarni ifodalovchi yunonlar Iso bilan uchrashuv izlayotganlaridan sal oldin gapirdi. Yakshanba qonunidan sal oldin Iso xochda nishonning ko‘tarilishini aniqlab beradi. Yer 9/11 da Uning ulug‘vorligi bilan yoritildi va Yakshanba qonunida yana yoritiladi.

Caesarea Philippi, which is Panium is the third hour and Caesarea Maritima is the ninth hour of the cross when the call to come out of Babylon is sounded. Before the cross, while in the prophetic history of Panium, Peter is at the mount, but still before the ending of the triumphal entry. Panium continues unto the cross of verse sixteen. Peter in Panium is just before the three-step history of Leviticus twenty-three’s feast of trumpets, ascension and atonement. Peter is in the thirty days of the priest’s special instruction.

Panium bo‘lgan Kesariya Filippi uchinchi soatdir, Kesariya Maritima esa xochning to‘qqizinchi soatidir; o‘shanda Bobildan chiqish haqidagi da’vat yangraydi. Xochdan oldin, Paniumning bashoratli tarixida ekan, Butrus tog‘da turadi, biroq hali tantanali kirishning yakunidan oldindadir. Panium o‘n oltinchi oyatning xochigacha davom etadi. Paniumdagi Butrus Levilar kitobining yigirma uchinchi bobidagi Karnaylar bayrami, osmonga ko‘tarilish va kafforatning uch bosqichli tarixidan sal oldindir. Butrus ruhoniyning maxsus ko‘rsatmasining o‘ttiz kunida turibdi.

Simon becomes Peter at Panium, and has one step at the mount before the triumphal entry. The triumphal entry illustrates the parable of the ten virgins. Only five enter into the marriage, and the five days between the threefold waymark and Pentecost is the beginning of the triumphal entry. It begins at the feast of trumpets, but that waymark consists of a combination of three waymarks. As a single waymark they identify the attack upon Nashville with the feast of trumpets. The message of the Midnight Cry will have just been confirmed and the procession of the five wise virgins begins the process that leads to the death, burial and resurrection of the cross, which is the Sunday law.

Simun Paniumda Butrusga aylanadi va tantanali kirishdan oldin tog‘da bir qadamga ega bo‘ladi. Tantanali kirish o‘n bokira haqidagi masalni tasvirlaydi. Faqat beshtasi nikohga kiradi, va uch karra yo‘l belgisi bilan Hosil bayrami orasidagi besh kun tantanali kirishning boshlanishidir. U Karnaylar bayramida boshlanadi, ammo o‘sha yo‘l belgisi uch yo‘l belgisining birikmasidan iboratdir. Yagona bir yo‘l belgisi sifatida ular Nashvillega bo‘ladigan hujumni Karnaylar bayrami bilan aniqlaydilar. Yarim tun faryodining xabari endigina tasdiqlangan bo‘ladi va besh dono bokiraning yurishi xochning o‘limi, dafn etilishi va tirilishiga olib boradigan jarayonni boshlaydi; bu esa Yakshanba qonunidir.

Peter is in Panium when he corrects the prediction of the fireballs of Nashville, and before the feast of trumpets is sounded at the fulfillment of the prediction. He must of prophetic necessity first go to the mount, for the mount was before the triumphal entry. Before Abraham went to the mount his name was changed, and Peter’s name was changed at Panium, before he went to the mount. The mount is Peter’s test before the prediction of the fireballs of Nashville is fulfilled. The fulfillment is the third and litmus test where character is manifested as either joy or shame.

Butrus Nashvillening olov sharlariga oid bashoratni tuzatgan paytda Paniumdadir va bashoratning amalga oshishida karnaylar bayrami sado berishidan oldindir. U, bashoratli zaruratga ko‘ra, avval toqqa borishi kerak, chunki tantanali kirishdan oldin tog‘ bo‘lgan edi. Ibrohim toqqa chiqishidan oldin uning ismi o‘zgartirilgan edi, xuddi shuningdek Butrusning ham ismi toqqa borishidan oldin Paniumda o‘zgartirildi. Tog‘ — Nashvillening olov sharlariga oid bashorat amalga oshishidan oldingi Butrusning sinovidir. Amalga oshish esa uchinchi va lakmus sinovi bo‘lib, unda fe’l-atvor yo quvonch, yo sharmandalik sifatida namoyon bo‘ladi.

The line of 457 BC ends between Raphia and Panium, the covenant of chapter seventeen of Genesis aligns with Raphia and the covenant of chapter sixteen of Matthew sixteen aligns with Panium. From Panium, Peter goes to the mount, as Abraham went to the sacrifice of Isaac. The mount of Peter’s line aligns with the mount of Abraham’s time.

Miloddan avvalgi 457-yilning chizig‘i Raphia bilan Panium orasida yakunlanadi; Ibtidoning o‘n yettinchi bobidagi ahd Raphia bilan mos tushadi, Matto o‘n oltinchi bobidagi ahd esa Panium bilan mos tushadi. Paniumdan Butrus toqqa chiqadi, xuddi Ibrohim Ishoqni qurbonlik qilish uchun borganidek. Butrusning chizig‘idagi tog‘ Ibrohim zamonidagi tog‘ bilan mos tushadi.

Abraham’s waymark consisted of three days. At the triumphal entry, two disciples were sent to fetch an ass to carry Christ, and in Abraham’s line his three-day journey begins with his selection of two servants and an ass to carry the wood for the offering of Isaac. Peter’s eight- or six-day journey to the mount was three days for Abraham. Peter in Panium is before the mount and before the loosing of the ass beginning the entry into Jerusalem, which is where Abraham’s three days began. In the triumphal entry Christ stopped upon the Mount of Olives and wept for Jerusalem, thus marking the conclusion of the covenant relationship between God and ancient literal Israel. Peter’s mount is before the triumphal entry; Christ’s mount is during the triumphal entry and Abraham’s mount is at the conclusion of the entry.

Ibrohimning yo‘l belgisi uch kundan iborat edi. Tantanali kirishda Masihni ko‘tarib borishi uchun bir eshakni olib kelishga ikki shogird yuborilgan edi; Ibrohimning qatorida esa uning uch kunlik safari Ishoqni qurbon qilish uchun kerak bo‘ladigan o‘tinlarni ko‘tarib boradigan bir eshak hamda ikki xizmatkorni tanlashi bilan boshlanadi. Butrusning toqqa bo‘lgan sakkiz yoki olti kunlik safari Ibrohim uchun uch kun edi. Paniumdagi Butrus tog‘dan oldin ham, Quddusga kirishning boshlanishi bo‘lgan eshakning yechilishidan ham oldindir; Ibrohimning uch kuni aynan o‘sha yerda boshlangan edi. Tantanalı kirishda Masih Zaytun tog‘i ustida to‘xtab, Quddus uchun yig‘ladi; shu tariqa Xudo bilan qadimgi so‘zma-so‘z Isroil o‘rtasidagi ahdiy munosabatning yakunini belgiladi. Butrusning tog‘i tantanali kirishdan oldin; Masihning tog‘i tantanali kirish davomida; Ibrohimning tog‘i esa kirishning yakunida joylashgandir.

2026 is the midterm elections when the two-hundred and fiftieth year of the sixth kingdom of Bible prophecy celebrates its glorious reign. That celebration as a prophetic midpoint aligns with Antiochus the Great in 207 BC, the midpoint between Raphia and Panium that marks the end of the two hundred and fifty years from 457 BC.

2026 yil — Muqaddas Kitob bashoratidagi oltinchi shohlik o‘zining ulug‘vor hukmronligining ikki yuz elliginchi yilini nishonlaydigan oraliq saylovlar yilidir. Bashoriy o‘rta nuqta sifatidagi o‘sha nishonlanish miloddan avvalgi 207 yildagi Buyuk Antiox bilan, ya’ni miloddan avvalgi 457 yildan boshlangan ikki yuz ellik yilning yakunini belgilaydigan Rafiya bilan Paniyum orasidagi o‘rta nuqtaga mos keladi.

As we consider the four lines that consist of chapters eleven through unto chapter twenty-two that have been unsealed so far, (perhaps there are other examples) we now take up those chapters in The Desire of Ages. Chapter eleven is The Baptism, and chapter twenty-two is Imprisonment and Death of John. John is at the beginning and the ending, and chapter seventeen, the middle chapter is Nicodemus.

Hozirgacha muhridan ochilgan o‘n birinchi bobdan yigirma ikkinchi bobgacha bo‘lgan to‘rtta qatorni ko‘rib chiqar ekanmiz, (ehtimol, boshqa misollar ham bordir) endi biz *The Desire of Ages* asaridagi o‘sha boblarni ko‘rib chiqamiz. O‘n birinchi bob — “Cho‘qinish”, yigirma ikkinchi bob esa — “Yuhannoning qamoqqa olinishi va o‘limi”dir. Yuhanno boshlanishda ham, yakunda ham turadi, o‘rtadagi bob bo‘lgan o‘n yettinchi bob esa — Nikodimdir.

> “Nicodemus had come to the Lord thinking to enter into a discussion with Him, but Jesus laid bare the foundation principles of truth. He said to Nicodemus, It is not theoretical knowledge you need so much as spiritual regeneration. You need not to have your curiosity satisfied, but to have a new heart. You must receive a new life from above before you can appreciate heavenly things. Until this change takes place, making all things new, it will result in no saving good for you to discuss with Me My authority or My mission.

> “Nikodim Rabbimizning huzuriga U bilan munozaraga kirishish niyatida kelgan edi, ammo Iso haqiqatning asosiy tamoyillarini ochib tashladi. U Nikodimga dedi: senga eng avvalo nazariy bilim emas, balki ruhiy qayta tug‘ilish kerak. Senga qiziquvchanligingning qondirilishi emas, balki yangi yurak kerak. Samoviy narsalarni qadrlay olishingdan oldin, yuqoridan yangi hayotni qabul qilishing lozim. Hamma narsani yangi qiladigan bu o‘zgarish yuz bermaguncha, Men bilan O‘z hokimiyatim yoki O‘z missiyam haqida bahs yuritishing senga najot keltiruvchi hech qanday foyda bermaydi.”

> “Nicodemus had heard the preaching of John the Baptist concerning repentance and baptism, and pointing the people to One who should baptize with the Holy Spirit. He himself had felt that there was a lack of spirituality among the Jews, that, to a great degree, they were controlled by bigotry and worldly ambition. He had hoped for a better state of things at the Messiah’s coming. Yet the heart-searching message of the Baptist had failed to work in him conviction of sin. He was a strict Pharisee, and prided himself on his good works. He was widely esteemed for his benevolence and his liberality in sustaining the temple service, and he felt secure of the favor of God. He was startled at the thought of a kingdom too pure for him to see in his present state.” The Desire of Ages, 171.

> “Niqodim Yahyo Cho‘mdiruvchining tavba va cho‘mish haqidagi va’zini, hamda xalqni Muqaddas Ruh bilan cho‘mdiradigan Zotga yo‘naltirganini eshitgan edi. Uning o‘zi ham yahudiylar orasida ruhoniylik yetishmayotganini, ular katta darajada mutaassiblik va dunyoviy shuhratparastlik tomonidan boshqarilayotganini his qilgan edi. U Masih kelganida ahvol yaxshiroq bo‘lishiga umid qilgan edi. Biroq Cho‘mdiruvchining qalbni tekshiruvchi xabari unda gunoh borasida ichki ishonch hosil qildira olmadi. U qat’iy bir farziy edi va o‘zining yaxshi ishlari bilan faxrlanardi. U o‘z saxovati va ma’bad xizmatini qo‘llab-quvvatlashdagi muruvvati uchun keng e’zozlangan edi va u Xudoning marhamatiga sazovor ekaniga o‘zini ishonchda his qilardi. U hozirgi holatida o‘zi ko‘ra olmaydigan darajada pok bo‘lgan shohlik haqidagi fikrdan larzaga tushdi.” The Desire of Ages, 171.

The midpoint in The Desire of Ages is found in the line of Nicodemus, who represents the last call to Adventism in the line of the sealing of the one hundred and forty-four thousand. He represents a class who heard the message of the forerunner of Christ, but who were unaware of their Laodicean condition.

“Masihning orzusi” asarining markaziy nuqtasi, bir yuz qirq to‘rt mingning muhrlanishi qatorida adventizmga qaratilgan oxirgi da’vatni ifoda etuvchi Nikodim timsolida topiladi. U Masihning peshqadami xabarini eshitgan, biroq o‘zlarining Laodikeya holatidan bexabar bo‘lgan bir toifani ifodalaydi.

> “In the interview with Nicodemus, Jesus unfolded the plan of salvation, and His mission to the world. In none of His subsequent discourses did He explain so fully, step by step, the work necessary to be done in the hearts of all who would inherit the kingdom of heaven. At the very beginning of His ministry He opened the truth to a member of the Sanhedrin, to the mind that was most receptive, and to an appointed teacher of the people. But the leaders of Israel did not welcome the light. Nicodemus hid the truth in his heart, and for three years there was little apparent fruit.” The Desire of Ages, 176.

> “Nikodim bilan bo‘lgan suhbatda Iso najot rejasini va O‘zining dunyoga bo‘lgan missiyasini ochib berdi. Keyingi nutqlarining hech birida U osmon shohligini meros qilib oladigan barcha kishilarning qalbida amalga oshirilishi zarur bo‘lgan ishni bu qadar to‘liq, bosqichma-bosqich tushuntirmagan edi. O‘z xizmatining eng boshidayoq U haqiqatni Oliy Kengash a’zosiga, qabul qilishga eng tayyor bo‘lgan ongga va xalqqa tayinlangan muallimga ochdi. Ammo Isroilning yo‘lboshchilari nurni qabul qilmadilar. Nikodim haqiqatni yuragida yashirdi, va uch yil davomida ko‘zga ko‘rinarli samara juda oz bo‘ldi.” The Desire of Ages, 176.

John’s message and his baptism of Christ represented the first angel’s message of fearing God. John’s message was the Laodicean message of justification by faith and that message was empowered at Christ’s baptism, just as was the message of Jones and Waggoner was the message to Laodicea in 1888. The baptism of Christ and 1888 typified the arrival of the message to Laodicea at 9/11, which ends at the midpoint between Raphia and Panium.

Yuhannoning xabari va uning Masihni suvga cho‘mdirgani Xudodan qo‘rqish haqidagi birinchi farishtaning xabarini ifoda etgan. Yuhannoning xabari imon orqali oqlanish haqidagi Laodikiya xabari edi va bu xabar Masihning suvga cho‘mishida qudrat bilan ta’minlandi; xuddi shuningdek, 1888-yilda Jones va Waggonerning xabari ham Laodikiyaga qaratilgan xabar edi. Masihning suvga cho‘milishi va 1888-yil Laodikiyaga qaratilgan xabarning 9/11 da yetib kelishini oldindan ifodalagan bo‘lib, bu Raphia bilan Panium o‘rtasidagi o‘rta nuqtada yakun topadi.

Nicodemus means “victory of the people,” and justification by faith is the sealing message that arrived with the message of John, was empowered at the baptism and defined by Nicodemus midnight encounter with Christ. Chapter twenty-two describes the death of John producing a recognition by his disciples of the ensign that would be lifted up and draw all men to Himself. The baptism was both 9/11 and July 18, 2020 unto December 31, 2023, for the baptism illustrates death (2020), burial (three and a half days) and the resurrection (December 31, 2023). Then the midnight encounter where the victory of the people is illustrated as being born again, from the blindness of Laodicea unto the twenty-twenty vision of a Philadelphian. Then the works of Christ are set forth as the lifting up of the ensign.

Nikodim “xalqning g‘alabasi” degan ma’noni anglatadi, va imon orqali oqlanish — Yuhannoning xabari bilan yetib kelgan, suvga cho‘mish paytida quvvatlangan va Nikodimning Masih bilan tungi uchrashuvi orqali belgilab berilgan muhrlovchi xabardir. Yigirma ikkinchi bob Yuhannoning o‘limini tasvirlaydi; bu esa uning shogirdlari tomonidan ko‘tariladigan va barcha odamlarni O‘ziga tortadigan bayroq-alomatning tan olinishiga sabab bo‘ladi. Suvga cho‘mish ham 9/11, ham 2020-yil 18-iyuldan 2023-yil 31-dekabrgacha bo‘lgan davr edi, chunki suvga cho‘mish o‘limni (2020), dafnni (uch yarim kun) va tirilishni (2023-yil 31-dekabr) tasvirlaydi. So‘ng, xalqning g‘alabasi Laodikiyaning ko‘rligidan Filadelfiyalikning yigirma-yigirma ko‘rish qobiliyatigacha qaytadan tug‘ilish sifatida tasvirlanadigan tungi uchrashuv keladi. Shundan keyin Masihning ishlari bayroq-alomatning ko‘tarilishi sifatida bayon etiladi.

For Abraham the works of Christ in the line of John aligns with the sacrifice of Isaac. For Peter the line ends at Caesarea by the sea, Caesarea Maritima at the ninth hour, where the cross calls all men to the victory of justification by faith, which is the message of the third angel. The message of the third angel is the message of the third woe of Islam that arrived at 9/11 in Balaam’s first encounter with the ass of Islam, then a doubling of strikes against the literal glorious land on October 7, 2023, and then the second strike at Nashville as Balaam navigates the ass of Islam through the vineyards of the ancient literal and modern spiritual glorious land. The third strike is the earthquake of the soon coming Sunday law. There Isaac is offered, there the disciples of John, a symbol of the great multitude who are given the white robes of martyrdom, heard and saw the works of the ensign. The midpoints of Genesis, Matthew and The Desire of Ages identify the sealing of the one hundred and forty-four thousand and the calling of the Gentiles.

Ibrohim uchun Yuhanno yo‘nalishidagi Masihning ishlari Ishoqning qurbon qilinishi bilan uyg‘unlashadi. Butrus uchun bu yo‘nalish dengiz bo‘yidagi Qaysariyada, to‘qqizinchi soatda, ya’ni Caesarea Maritimada nihoyasiga yetadi; u yerda xoch barcha insonlarni imon orqali oqlanish g‘alabasiga chorlaydi, va bu uchinchi farishtaning xabaridir. Uchinchi farishtaning xabari Islomning uchinchi voyining xabaridir; u 9/11 da, Balomning Islom eshagi bilan birinchi uchrashuvida yetib keldi, so‘ng 2023-yil 7-oktabrda zohiriy ulug‘vor yurtga qarshi zarbalarning ikki karra bo‘lishi bilan, undan keyin esa Balom Islom eshagini qadimgi zohiriy va zamonaviy ruhiy ulug‘vor yurt uzumzorlari orasidan olib o‘tayotganida Nashvildagi ikkinchi zarba bilan davom etdi. Uchinchi zarba yaqin orada keladigan Yakshanba qonunining zilzilasidir. O‘sha yerda Ishoq qurbon qilinadi, o‘sha yerda shahidlikning oq liboslari berilgan buyuk olomonning ramzi bo‘lgan Yuhannoning shogirdlari nishonning ishlarini eshitdilar va ko‘rdilar. Ibtido, Matto va Asrlar orzusi kitoblarining o‘rta nuqtalari bir yuz qirq to‘rt mingning muhrlanishini va G‘ayriyahudiylarning chaqirilishini ko‘rsatadi.

The explanation given by Christ to Nicodemus was the work of the wind, though its work is unseen.

Masihning Nikodemga bergan izohi shamolning ishiga oid edi, garchi uning ishi ko‘rinmas bo‘lsa-da.

> “Nicodemus was still perplexed, and Jesus used the wind to illustrate His meaning: ‘The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh, and whither it goeth: so is everyone that is born of the Spirit.”

> “Nicodim hanuz taajjubda edi, Iso esa O‘z ma’nosini tushuntirish uchun shamoldan misol keltirdi: ‘Shamol istagan joyida esadi, sen esa uning shovqinini eshitasan, ammo uning qayerdan kelishini ham, qayerga ketishini ham bilmaysan: Ruhdan tug‘ilgan har bir kishi ham shundaydir.”

> “The wind is heard among the branches of the trees, rustling the leaves and flowers; yet it is invisible, and no man knows whence it comes or whither it goes. So with the work of the Holy Spirit upon the heart. It can no more be explained than can the movements of the wind. A person may not be able to tell the exact time or place, or to trace all the circumstances in the process of conversion; but this does not prove him to be unconverted. By an agency as unseen as the wind, Christ is constantly working upon the heart. Little by little, perhaps unconsciously to the receiver, impressions are made that tend to draw the soul to Christ. These may be received through meditating upon Him, through reading the Scriptures, or through hearing the word from the living preacher. Suddenly, as the Spirit comes with more direct appeal, the soul gladly surrenders itself to Jesus. By many this is called sudden conversion; but it is the result of long wooing by the Spirit of God,—a patient, protracted process.

> “Shamol daraxt shoxlari orasida eshitilib, barglar va gullarni shitirlatadi; biroq u ko‘rinmasdir, va hech kim uning qayerdan kelishini ham, qayerga ketishini ham bilmaydi. Muqaddas Ruhning qalb ustidagi amali ham xuddi shundaydir. Uni shamolning harakatlaridan ko‘ra ko‘proq izohlab bo‘lmaydi. Inson aniq vaqtni yoki joyni ayta olmasligi, yoxud tavba va imonga kelish jarayonidagi barcha holatlarni kuzatib bera olmasligi mumkin; ammo bu uning tavba qilmaganini isbot etmaydi. Shamol kabi ko‘rinmas bir vosita orqali Masih qalb ustida tinimsiz ishlamoqda. Oz-ozdan, ehtimol qabul qiluvchining o‘ziga ham sezilmagan holda, jonni Masihga tortishga moyil etuvchi taassurotlar hosil qilinadi. Bular U haqda tafakkur qilish, Muqaddas Bitiklarni o‘qish yoki tirik voizning og‘zidan Kalomni eshitish orqali qabul qilinishi mumkin. To‘satdan, Ruh yanada bevosita da’vat bilan kelganida, jon o‘zini mamnuniyat bilan Isoga topshiradi. Ko‘pchilik buni to‘satdan yuz bergan tavba va imonga kelish deb ataydi; ammo bu Xudoning Ruhi tomonidan uzoq vaqt davom etgan da’vatning — sabrli, cho‘zilgan bir jarayonning natijasidir.

> “While the wind is itself invisible, it produces effects that are seen and felt. So the work of the Spirit upon the soul will reveal itself in every act of him who has felt its saving power. When the Spirit of God takes possession of the heart, it transforms the life. Sinful thoughts are put away, evil deeds are renounced; love, humility, and peace take the place of anger, envy, and strife. Joy takes the place of sadness, and the countenance reflects the light of heaven. No one sees the hand that lifts the burden, or beholds the light descend from the courts above. The blessing comes when by faith the soul surrenders itself to God. Then that power which no human eye can see creates a new being in the image of God.” The Desire of Ages, 172, 173.

> “Shamolning o‘zi ko‘rinmas bo‘lsa-da, u ko‘rinadigan va seziladigan ta’sirlarni yuzaga keltiradi. Xuddi shuningdek, Ruhning qalb ustidagi ishi Uning najot baxsh etuvchi qudratini his etgan har bir insonning har bir amalida o‘zini namoyon qiladi. Xudoning Ruhi yurakni egallaganida, u hayotni o‘zgartiradi. Gunohkorona fikrlar chetga suriladi, yovuz ishlar tark etiladi; g‘azab, hasad va nizoning o‘rnini sevgi, kamtarlik va tinchlik egallaydi. Qayg‘uning o‘rnini quvonch egallaydi, va chehra osmon nurini aks ettiradi. Hech kim yukni ko‘tarayotgan qo‘lni ko‘rmaydi, yoki yuqoridagi samoviy saroylardan tushayotgan nurni kuzatmaydi. Ne’mat, qalb imon orqali o‘zini Xudoga topshirganida keladi. Shunda inson ko‘zi ko‘ra olmaydigan o‘sha qudrat Xudoning suratida yangi mavjudotni yaratadi.” The Desire of Ages, 172, 173.

At 9/11 the latter rain began to sprinkle. At 9/11 Islam, represented as the “east wind” in Bible prophecy arrived as the sealing of the one hundred and forty-four thousand began. The latter rain, which is a message represented as the “golden oil” that descends from Zechariah’s two golden pipes, began the calling of Laodicean Seventh-day Adventists unto repentance. The wind of the Holy Spirit began its work of teaching all things that are written, and employing the message of Jeremiah’s old paths to speak to the hearts of blind Laodiceans. The work of the Holy Spirit represented to Nicodemus explained more fully, the “step by step,” “work necessary to be done in the hearts of all who would inherit the kingdom of heaven.” The process was compared to the work of the wind by Christ, and the process occurs during the period of “the east wind,” that arrived at 9/11. Isaiah addresses this same period in terms of the rough wind.

9/11 da so‘nggi yomg‘ir tomchilab tusha boshladi. 9/11 da, Muqaddas Kitob bashoratida “sharq shamoli” sifatida ifodalangan Islom, bir yuz qirq to‘rt mingning muhrlanishi boshlanayotgan paytda yetib keldi. Zakariyoning ikki oltin quvuridan oqib tushadigan “oltin moy” bilan ifodalangan xabar bo‘lmish so‘nggi yomg‘ir, Laodikiyadagi Yettinchi kun adventchilarini tavbaga da’vat etishni boshladi. Muqaddas Ruhning shamoli yozilgan barcha narsalarni o‘rgatish ishini boshladi hamda Yeremiyoning qadimiy yo‘llari haqidagi xabardan foydalanib, ko‘r Laodikiyaliklarning yuraklariga so‘zladi. Nikodimga ifodalangan Muqaddas Ruhning ishi yanada to‘liqroq tushuntirilgan bo‘lib, u “bosqichma-bosqich”, “osmon shohligini meros qilib oladiganlarning barchasi yuragida bajarilishi zarur bo‘lgan ish”dir. Bu jarayon Masih tomonidan shamolning ishiga qiyoslangan edi va bu jarayon 9/11 da kelgan “sharq shamoli” davrida sodir bo‘ladi. Ishayo ayni shu davrni qattiq shamol iboralari bilan tilga oladi.

> In measure, when it shooteth forth, thou wilt debate with it: he stayeth his rough wind in the day of the east wind. By this therefore shall the iniquity of Jacob be purged; and this is all the fruit to take away his sin; when he maketh all the stones of the altar as chalkstones that are beaten in sunder, the groves and images shall not stand up. Isaiah 27:8, 9.

> U otilib chiqqanida, Sen uni o‘lchov bilan jazolarsan; sharq shamoli kunida U O‘zining qattiq shamolini tiyib qo‘yar. Shuning uchun Yoqubning gunohi shu bilan poklanur; va uning gunohini olib tashlashning butun mevasi shudir: u qurbongohning barcha toshlarini chilparchin qilingan bo‘r toshlaridek qilganida, ashera ustunlari va butlar tik turmas. Ishayo 27:8, 9.

All the prophets align with one another in the latter days, and Isaiah’s “rough wind” is John’s winds of strife that are held in check during the sealing of the one hundred and forty-four thousand. Isaiah’s rough wind is the east wind that is “stayed” in Isaiah’s testimony, and held in check in John’s. John’s winds of strife are held while God’s people are sealed, and Isaiah’s east wind is identified as the period when “the iniquity of Jacob” is “purged.” The Hebrew word “purged” means atoned for. John’s sealing is the same as Ezekiel chapter nine and is the same as the purging of Jacob’s iniquity. The angel who goes through Jerusalem placing a mark upon those that sigh and cry is the angel who ascends from the “east.”

Barcha payg‘ambarlar oxirgi kunlarda bir-biriga uyg‘un bo‘ladi, va Ishayoning “shiddatli shamoli” Yuhannoning bir yuz qirq to‘rt ming kishining muhrlanishi davomida tiyib turiladigan nizolar shamollaridir. Ishayoning shiddatli shamoli — Ishayoning guvohligida “to‘xtatib turilgan” sharq shamolidir, Yuhannoning guvohligida esa tiyib turilgandir. Yuhannoning nizolar shamollari Xudoning xalqi muhrlanayotgan paytda ushlab turiladi, va Ishayoning sharq shamoli “Yoqubning gunohi” “poklangan” davr sifatida ko‘rsatiladi. Ibroniycha “poklangan” so‘zi kafforat qilingan degan ma’noni bildiradi. Yuhannoning muhrlash hodisasi Hizqiyolning to‘qqizinchi bobidagi voqea bilan aynan bir xil bo‘lib, Yoqubning gunohining poklanishi bilan ham aynandir. Quddus bo‘ylab yurib, xo‘rsinib faryod qiluvchilarning peshonasiga belgi qo‘yadigan farishta “sharq”dan ko‘tariladigan o‘sha farishtadir.

> And after these things I saw four angels standing on the four corners of the earth, holding the four winds of the earth, that the wind should not blow on the earth, nor on the sea, nor on any tree. And I saw another angel ascending from the east, having the seal of the living God: and he cried with a loud voice to the four angels, to whom it was given to hurt the earth and the sea, Saying, Hurt not the earth, neither the sea, nor the trees, till we have sealed the servants of our God in their foreheads. Revelation 7:1–3.

> Shundan keyin men yerning to‘rt burchagida turgan to‘rt farishtani ko‘rdim; ular yerning to‘rt shamolini ushlab turar edilar, toki shamol na yerga, na dengizga, na biror daraxtga esmasin. Va men sharqdan ko‘tarilib kelayotgan boshqa bir farishtani ko‘rdim; unda tirik Xudoning muhri bor edi. U yerga va dengizga zarar yetkazish vakolati berilgan to‘rt farishtaga baland ovoz bilan xitob qilib dedi: “Biz Xudoyimizning qullarining peshonalariga muhr bosib bo‘lmagunimizcha, yerga ham, dengizga ham, daraxtlarga ham zarar yetkazmanglar.” Vahiy 7:1–3.

The angel is Christ and He ascended at the end of forty days of teaching the disciples face to face in the Pentecostal season, and He ascends at the feast of trumpets in Leviticus twenty-three at the end of the thirty days of face-to-face teaching with the priests who are represented by the number thirty.

Farishta — Masihdir va U Hosil bayrami mavsumida shogirdlarga qirq kun davomida yuzma-yuz ta’lim berganining oxirida osmonga ko‘tarildi; shuningdek, U Levilar 23-bobdagi Karnaylar bayramida, o‘ttiz soni bilan ifodalangan ruhoniylarga yuzma-yuz o‘ttiz kunlik ta’lim berishning oxirida osmonga ko‘tariladi.

2026 is the midterm elections, and the elections have already been confirmed as prophetic waymarks. Without the Democrats stealing the election of 2020 Trump would not have fulfilled the enigma of Rome. The enigma of Rome being that it is eighth and is of the seven. That enigma identifies Trump as the representative of the image of the beast, who always comes up eighth, yet is of the seven. In Daniel seven, three of pagan Rome’s ten horns needed to be removed for the little horn to ascend. There papal Rome came up as the eighth among seven other horns, yet it came forth from pagan Rome, for it was to be of the seven. In Daniel eight the Medo-Persian empire was represented by two horns, then Greece was a single horn, that when broken produced four horns, thus before Rome arrives there have been seven horns, and the little horn of Rome is the eighth. There are other witnesses to the fact that Rome always comes up eighth and is of the seven, but the enigma’s primary point of reference is Revelation chapter seventeen.

2026 yil — oraliq saylovlar yilidir, va bu saylovlar allaqachon bashoratli yo‘l-ko‘rsatkichlar sifatida tasdiqlangan. Demokratlar 2020 yilgi saylovni o‘g‘irlamaganlarida, Tramp Rimning jumboğini bajo keltirmagan bo‘lur edi. Rimning o‘sha jumboği shuki, u sakkizinchidir va yettidandir. Bu jumboq Trampni yirtqichning suratining vakili sifatida aniqlaydi; u doimo sakkizinchi bo‘lib chiqadi, biroq yettidandir. Daniel yettinchi bobda butparast Rimning o‘nta shoxidan uchtasi kichik shox ko‘tarilishi uchun olib tashlanishi kerak edi. U yerda papalik Rimi boshqa yetti shox orasidan sakkizinchi bo‘lib chiqdi, biroq u butparast Rimdan kelib chiqqan edi, chunki u yettidan bo‘lishi kerak edi. Daniel sakkizinchi bobda Midiya-Fors imperiyasi ikki shox bilan ifodalangan, so‘ng Yunoniston bitta shox edi; u sindirilgach, to‘rtta shoxni hosil qildi, demak, Rim kelishidan oldin yettita shox bo‘lgan, va Rimning kichik shoxi sakkizinchidir. Rimning doimo sakkizinchi bo‘lib chiqishi va yettidan bo‘lishi haqiqatiga boshqa guvohlar ham bor, biroq bu jumboqning asosiy murojaat nuqtasi Vahiy kitobining o‘n yettinchi bobidir.

> And here is the mind which hath wisdom. The seven heads are seven mountains, on which the woman sitteth. And there are seven kings: five are fallen, and one is, and the other is not yet come; and when he cometh, he must continue a short space. And the beast that was, and is not, even he is the eighth, and is of the seven, and goeth into perdition. Revelation 17:9–11.

> Va mana hikmatga ega bo‘lsin. Yetti bosh — ayol o‘tirgan yetti tog‘dir. Yana yetti shoh bor: beshtasi qulagan, bittasi bor, boshqasi esa hali kelmagan; u kelgach, qisqa bir muddat turmog‘i lozim. Va bo‘lgan-u hozir yo‘q bo‘lgan mahluqotning o‘zi sakkizinchidir va yettilikdandir; u halokatga ketadi. Vahiy 17:9–11.

The stolen election of 2020 identified an election as a prophetic waymark. A second witness to this fact is with President Carter. Reagan was the first of the presidents that lead to Trump being the eighth that is of the seven, as he forms an image of Rome. Reagan was the first of the line of eight presidents since the time of the end in 1989. 1989 was fulfilled in Daniel eleven, verses one through four, and it sets forth the testimony of the richest president. Reagan was preceded by the worst President in history up to that point. Carter left office with a crisis of Islam unresolved. Forty-seven years later and Trump is currently resolving the problem left to Reagan by the Democrat Carter. Because the first and alpha Reagan was a Republican typifying a Republican at the ending and omega, Trump would also need to inherit a crisis of Islam created by the previous Democrat president, who would of prophetic necessity be the worst president in history up to that point. Obama, of course fulfilled all those prophetic characteristics, and so did Biden. In order for Reagan to typify the last, he also had to typify not only the eighth, but also the sixth. In doing so the Lion of the tribe of Judah had to control the elections to secure a progression of failed presidencies that preceded Trump in both instances. The elections are a prophetic waymark, and 2026 is the midterms for the president that is the eighth that is of the seven.

2020-yildagi o‘g‘irlangan saylov saylovni bashoratli yo‘lbelgi sifatida belgilab berdi. Bu haqiqatning ikkinchi guvohi Prezident Karter bilan bog‘liq. Reygan — Rimning suratini hosil qilayotgan, yettitadan bo‘lgan sakkizinchi bo‘lmish Trampga olib boradigan prezidentlar ichida birinchisi edi. Reygan 1989-yildagi oxirzamon davridan buyon bo‘lgan sakkiz prezident qatorining birinchisi edi. 1989-yil Doniyor o‘n birinchi bobning birinchi-to‘rtinchi oyatlarida bajo keltirilgan bo‘lib, u eng boy prezident haqidagi guvohlikni bayon etadi. Reygandan oldin, o‘sha paytgacha tarixdagi eng yomon Prezident kelgan edi. Karter Islom inqirozini hal qilinmagan holda lavozimini tark etdi. Qirq yetti yil o‘tib, Tramp ayni paytda Demokrat Karter tomonidan Reyganga qoldirilgan muammoni hal qilmoqda. Birinchi va alfa bo‘lgan Reygan yakun va omega paytida bir Respublikachini timsollagan Respublikachi bo‘lgani uchun, Tramp ham avvalgi Demokrat prezident yaratgan Islom inqirozini meros qilib olishi kerak edi; u bashoratli zaruratga ko‘ra o‘sha paytgacha tarixdagi eng yomon prezident bo‘lishi lozim edi. Albatta, Obama ana shu bashoratli xususiyatlarning barchasini bajo keltirdi, Biden ham shunday qildi. Reygan oxirgisini timsollashi uchun, u nafaqat sakkizinchini, balki oltinchini ham timsollashi kerak edi. Buni amalga oshirishda Yahudo qabilasining Arsloni Trampdan oldin kelgan muvaffaqiyatsiz prezidentliklarning har ikkala holatda ham davomiyligini ta’minlash uchun saylovlarni nazorat qilishi kerak edi. Saylovlar bashoratli yo‘lbelgidir, va 2026 yil — yettitadan bo‘lgan sakkizinchi bo‘lmish prezident uchun oraliq saylovlar yilidir.

The two-hundred and fifty year line of the United States began in 1776 and culminates in 2026. The two-hundred and fifty year line of 457 BC culminated in 207 BC, between verses eleven and fifteen, the battles of Raphia and Panium. Raphia is prophetically aligned with Genesis seventeen covenant of circumcision, and Panium is prophetically aligned with Matthew sixteen’s covenant of the one hundred and forty-four thousand. 2026, aligns with 207 BC, between verses eleven and fifteen—between Raphia and Panium, which is also between God’s first covenant with a chosen people and God’s last covenant with a chosen people.

Amerika Qo‘shma Shtatlarining ikki yuz ellik yillik chizig‘i 1776-yilda boshlangan va 2026-yilda yakuniga yetadi. Miloddan avvalgi 457-yilning ikki yuz ellik yillik chizig‘i miloddan avvalgi 207-yilda, o‘n birinchi va o‘n beshinchi oyatlar oralig‘ida — Rafiya va Paniy janglari orasida — yakuniga yetgan. Rafiya, bashoratli ma’noda, Ibtido o‘n yettidagi sunnat ahdi bilan uyg‘unlashadi, Paniy esa bashoratli ma’noda Matto o‘n oltinchidagi bir yuz qirq to‘rt minglik ahd bilan uyg‘unlashadi. 2026-yil miloddan avvalgi 207-yil bilan, o‘n birinchi va o‘n beshinchi oyatlar oralig‘ida — Rafiya bilan Paniy orasida — mos tushadi; bu esa, shuningdek, Xudoning tanlangan xalq bilan tuzgan birinchi ahdi bilan Xudoning tanlangan xalq bilan tuzgan so‘nggi ahdi orasidadir.

The two-hundred and fifty year lines that end at the midpoint of 207 BC and 2026 align with the two-hundred and fifty year line of persecution that began when the city of Rome burned in the year 64. Beginning there, seven years of warning of the coming destruction, by a strange man were proclaimed to the inhabitants of Jerusalem. When the year seventy arrived and Jerusalem was destroyed God’s church was scattered and they spread the gospel to the entire world. At the same time that the church of Ephesus was proclaiming the Pentecostal message of the resurrection, the persecution represented by the church of Smyrna began, for the two churches of prophetic necessity would run parallel for a period of time. Paul was a leader of the prophetic church of Ephesus, yet he penned of both histories.

Miloddan avvalgi 207-yilning o‘rtasida va 2026-yilda tugaydigan ikki yuz ellik yillik chiziqlar, 64-yilda Rim shahri yongan paytda boshlangan ta’qibning ikki yuz ellik yillik chizig‘i bilan uyg‘unlashadi. O‘sha vaqtdan boshlab, g‘alati bir kishi tomonidan yaqinlashib kelayotgan vayronagarchilik haqida yetti yillik ogohlantirish Quddus aholisiga e’lon qilindi. Yetmishinchi yil kelib, Quddus vayron qilinganda, Xudoning jamoati tarqalib ketdi va ular butun dunyoga xushxabarni yoydilar. Efes jamoati tirilishning Hosil bayrami xabarini e’lon qilayotgan ayni paytda, Smirna jamoati bilan ifodalangan ta’qib boshlandi, chunki bashoratli zaruratga ko‘ra bu ikki jamoat bir muddat davomida parallel ravishda kechishi lozim edi. Pavlus Efesning bashoratli jamoatining yetakchisi edi, ammo u bu ikki tarix haqida ham qalam tebratgan.

> Persecutions, afflictions, which came unto me at Antioch, at Iconium, at Lystra; what persecutions I endured: but out of them all the Lord delivered me. Yea, and all that will live godly in Christ Jesus shall suffer persecution. 2 Timothy 3:11, 12.

> Menga Antioxiyada, Ikoniumda, Listrada yetib kelgan quvg‘inlaru azob-uqubatlar; men qanday quvg‘inlarga chidadim! Ammo bularning barchasidan Rabbiy meni qutqardi. Ha, Masih Isoda taqvodor hayot kechirishni istaganlarning barchasi quvg‘inga uchraydi. 2 Timothy 3:11, 12.

A.T. Jones identifies the two-hundred and fifty year period that begins in the year 64 and ends at the Edict of Milan in 313. For those years persecution against God’s people was carried on by pagan Rome, but the message to the church in Smyrna identified ten days, that represent the very worst persecution of that period.

A.T. Jones 64-yilda boshlanib, 313-yilda Milan farmoni bilan yakun topadigan ikki yuz ellik yillik davrni ko‘rsatadi. O‘sha yillar davomida Xudoning xalqiga qarshi ta’qiblar butparast Rim tomonidan olib borildi, biroq Smirnadagi jamoatga yo‘llangan xabar o‘n kunni ko‘rsatadi; bu kunlar o‘sha davrdagi eng dahshatli ta’qibni ifodalaydi.

> Fear none of those things which thou shalt suffer: behold, the devil shall cast some of you into prison, that ye may be tried; and ye shall have tribulation ten days: be thou faithful unto death, and I will give thee a crown of life. Revelation 2:10.

> Boshingga tushadigan narsalarning birortasidan ham qo‘rqma: mana, sinovdan o‘tishingiz uchun iblis ba’zilaringizni zindonga tashlaydi; va sizlar o‘n kun qayg‘u-alam tortasizlar. O‘limgacha sodiq bo‘lgin, Men esa senga hayot tojini beraman. Vahiy 2:10.

That period of persecution represented by the Emperor Diocletian was for ten years, beginning in 303 and ending in 313, when the Emperor Constantine the Great was ruling, as he would be at the first Sunday law of 321, and when he divided Rome into east and west in 330. 313 was prophetically marked by the diplomatic marriage in Milan when Emperor Constantine (ruler of the West) arranged the marriage of his half-sister, Flavia Julia Constantia to Licinius, the emperor who controlled the eastern (or soon-to-be eastern) part of the Roman Empire. The marriage was symbolically ended when Constantine divided the kingdom into east and west in 330.

Imperator Diokletian timsolida ifodalangan o‘sha quvg‘in davri o‘n yil davom etdi: 303-yilda boshlanib, 313-yilda yakunlandi; bu paytda Buyuk Imperator Konstantin hukmronlik qilayotgan edi, xuddi u 321-yildagi birinchi yakshanba qonuni davrida ham hukmron bo‘lgani kabi, va 330-yilda u Rimni sharq hamda g‘arbga bo‘lib yubordi. 313-yil bashoratli ma’noda Milandagi diplomatik nikoh bilan belgilandi; o‘shanda Imperator Konstantin (G‘arb hukmdori) o‘zining o‘gay singlisi Flavia Julia Constantiani Rim imperiyasining sharqiy (yoki tez orada sharqiy bo‘ladigan) qismini nazorat qilgan imperator Litsiniyga turmushga berishni uyushtirdi. Bu nikoh 330-yilda Konstantin saltanatni sharq va g‘arbga bo‘lib yuborganida ramziy jihatdan nihoyasiga yetdi.

Nero’s 250-year period begins with a seven-year period that begins and ends with a siege that typifies the end of the world. At the end of the period there was a distinct ten years of persecution. The period began in the time of Ephesus, then covered the history of Smyrna until Constantine’s church of compromise, when the church of Pergamos arrived in 313.

Neroning 250 yillik davri dunyoning oxirini timsollovchi qamal bilan boshlanib, qamal bilan yakunlanadigan yetti yillik davr bilan boshlanadi. Davr oxirida aniq ajralib turadigan o‘n yillik quvg‘in bo‘lgan edi. Bu davr Efes davrida boshlandi, so‘ng Smirna tarixini qamrab oldi va 313 yilda Pergam jamoati paydo bo‘lganida, Konstantinning murosaga asoslangan jamoatigacha davom etdi.

Those seventeen years from 313 to 330 find their counterpoint in the history of Raphia and Panium, where the battle of 217 BC and the battle of 200 BC are separated by seventeen years. At the battle of Raphia, Ptolemy prevailed, but he would be dead and gone before the battle of Panium. Yet he reigned for seventeen years from 221 BC unto 204 BC. Three lines of 250 years tied together by three seventeens force the consideration that 313 aligns with 2026.

313-yildan 330-yilgacha bo‘lgan o‘sha o‘n yetti yil Rafiya va Paniy tarixida o‘ziga muqobil aks-sadoni topadi; u yerda miloddan avvalgi 217-yildagi jang bilan miloddan avvalgi 200-yildagi jang o‘rtasini o‘n yetti yil ajratib turadi. Rafiya jangida Ptolemey g‘alaba qozongan edi, biroq Paniy jangi yuz berishidan oldin u allaqachon vafot etgan bo‘lar edi. Shunga qaramay, u miloddan avvalgi 221-yildan miloddan avvalgi 204-yilgacha o‘n yetti yil hukmronlik qildi. Uchta o‘n yettilik bilan o‘zaro bog‘langan 250 yillik uch chiziq 313-yilning 2026-yilga mos kelishini ko‘rib chiqishni taqozo etadi.

313 was a distinct transition from persecution unto compromise, thus marking 313 as a symbol of a change of some prophetic nature that was typified by the change from Smyrna to Pergamos. The first step was represented by a diplomatic marriage that ended in divorce seventeen years later. The second step was the first Sunday law. Inspiration informs us that the Sunday law is preceded by a progressive step by step process that includes Sunday laws that precede the Sunday law defined as forcing you to observe Sunday and also persecuting you for observing God’s seventh-day Sabbath.

313 ta’qibdan murosaga o‘tishdagi alohida bir burilish bo‘ldi; shu tariqa, 313 Smirnadan Pergamga o‘tish bilan timsollangan qandaydir bashoratli tabiatga ega o‘zgarishning ramzi sifatida belgilandi. Birinchi qadam o‘n yetti yil o‘tib ajralish bilan yakunlangan diplomatik nikoh orqali ifodalandi. Ikkinchi qadam esa ilk Yakshanba qonuni bo‘ldi. Ilhom bizga shuni ma’lum qiladiki, Yakshanba qonunidan oldin bosqichma-bosqich, izchil bir jarayon keladi; bu jarayon Yakshanba qonunlarining qabul qilinishini o‘z ichiga oladi, va ular sizni yakshanbani tutishga majbur etish hamda Xudoning yettinchi kunlik Shabbatiga rioya qilganingiz uchun sizni ta’qib qilish deb ta’riflangan Yakshanba qonunidan oldin keladi.

> “If the reader would understand the agencies to be employed in the soon-coming contest, he has but to trace the record of the means which Rome employed for the same object in ages past. If he would know how papists and Protestants united will deal with those who reject their dogmas, let him see the spirit which Rome manifested toward the Sabbath and its defenders.

> “Agar o‘quvchi yaqinlashib kelayotgan kurashda qo‘llaniladigan vositalarni anglamoqchi bo‘lsa, buning uchun u o‘tgan asrlarda xuddi shu maqsad yo‘lida Rim qo‘llagan usullar haqidagi bayonni kuzatishi kifoyadir. Agar u papachilar va protestantlar birlashib, ularning aqidalarini rad etuvchilarga qanday munosabatda bo‘lishini bilmoqchi bo‘lsa, Rimning Shabbatga va uni himoya qiluvchilarga nisbatan namoyon etgan ruhini ko‘rsin.

> “Royal edicts, general councils, and church ordinances sustained by secular power were the steps by which the pagan festival attained its position of honor in the Christian world. The first public measure enforcing Sunday observance was the law enacted by Constantine. (A.D. 321.) This edict required townspeople to rest on ‘the venerable day of the sun,’ but permitted countrymen to continue their agricultural pursuits. Though virtually a heathen statute, it was enforced by the emperor after his nominal acceptance of Christianity.” The Great Controversy, 573, 574.

> “Qirollik farmonlari, umumiy kengashlar va dunyoviy hokimiyat tomonidan qo‘llab-quvvatlangan cherkov nizomlari butparast bayramning nasroniy olamida sharafli mavqega erishishida bosqichlar bo‘ldi. Yakshanbaga rioya etishni majburan joriy qilgan birinchi ommaviy chora Konstantin tomonidan chiqarilgan qonun edi. (Mil. 321-yil.) Bu farmon shahar aholisidan ‘quyoshning ulug‘ kunida’ dam olishni talab qilar, biroq qishloq aholisi o‘z dehqonchilik ishlari bilan shug‘ullanishda davom etishiga ruxsat berar edi. Garchi mohiyatan butparast qonun bo‘lsa-da, u imperator tomonidan nasroniylikni nomigagina qabul qilganidan keyin ijro ettirildi.” Buyuk Kurash, 573, 574.

The Edict of Milan in 313, was the “royal edict” that was followed by “general councils and church ordinances sustained by secular power were the steps.” These were progressive steps which led to the first Sunday law in 321. One of those steps is “church ordinances,” such as Sunday observance, “sustained by secular power.” The period of 1888 identifies a series of Sunday laws introduced into the Senate by Senator Blair that never went anywhere, but during the same history several states were passing state enforced Sunday laws. These two witnesses identify 313 as a waymark where “royal edicts,” such as an executive order would mark a transition in the history of the earth beast, who is destined to speak as a dragon.

313-yildagi Milan farmoni keyinchalik “umumiy kengashlar va dunyoviy hokimiyat tomonidan qo‘llab-quvvatlangan cherkov qarorlari bosqichlar bo‘ldi”, degan “shohona farmon” edi. Bular 321-yildagi birinchi yakshanba qonuniga olib borgan izchil bosqichlar edi. O‘sha bosqichlardan biri — “cherkov qarorlari”, masalan, yakshanbaga rioya qilish bo‘lib, ular “dunyoviy hokimiyat tomonidan qo‘llab-quvvatlangan” edi. 1888-yil davri senator Bler tomonidan Senatga kiritilgan, ammo hech qayerga olib bormagan bir qator yakshanba qonunlarini ko‘rsatadi, biroq ayni tarix davomida bir necha shtatlar shtat hokimiyati bilan ijro etiladigan yakshanba qonunlarini qabul qilayotgan edi. Bu ikki guvoh 313-yilni “shohona farmonlar”, masalan, ijro farmoni kabi, yer hayvoni tarixida bir o‘tish nuqtasini belgilaydigan belgi sifatida aniqlaydi; u ajdaho kabi so‘zlashga mahkumdir.

When the United States speaks as a dragon it ends as the sixth kingdom of Bible prophecy, and it does by speaking the same as it did in the beginning of its reign as the sixth kingdom. In 1798, the United States passed the Alien and Sedition Acts, that typified the Sunday law. The Alien and Sedition Acts of 1798 were the third of three steps that began in 1776 with the Declaration of Independence followed by the Constitution in 1789. Those three steps align with 313, 321 and 330.

Amerika Qo‘shma Shtatlari ajdarhoday gapirganda, Muqaddas Kitob bashoratidagi oltinchi shohlik sifatida yakun topadi va u buni oltinchi shohlik sifatidagi hukmronligining boshida qanday gapirgan bo‘lsa, xuddi shunday gapirish orqali qiladi. 1798 yilda Amerika Qo‘shma Shtatlari Yakshanba qonuniga timsol bo‘lgan Chet elliklar va Fitna to‘g‘risidagi qonunlarni qabul qildi. 1798 yildagi Chet elliklar va Fitna to‘g‘risidagi qonunlar 1776 yilda Mustaqillik Deklaratsiyasi bilan boshlangan, undan keyin 1789 yilda Konstitutsiya kelgan uch bosqichning uchinchisi edi. O‘sha uch bosqich 313, 321 va 330 yillarga muvofiq keladi.

1776, 1789 and 1798 were all actions that are defined as speaking, for inspiration informs us that the “speaking of the nation is the action of its legislative and judicial authorities.” 313, 321 and 330 are all waymarks associated with Constantine the Great. The ending of ancient literal Israel, both the northern and southern kingdoms, is symbolized as a divorce, which is what is represented by 330. A divorce between east and west in a marriage that began seventeen years before, at the marriage of the Edict of Milan. At the Sunday law the United States will have filled up its cup of probationary time and it will be divorced from God in terms of its prophetic purpose, as typified by the land flowing with milk and honey for ancient Israel. Inspiration says national apostasy is followed by national ruin. That happens when God divorces the glorious land as represented by the year 330. From the marriage of 313 unto the first in a series of escalating Sunday laws in 321 unto the divorce of 330. 1776 aligns with 313, and 1789 aligns with 321 and 1798 aligns with 330.

1776, 1789 va 1798 yillarning barchasi so‘zlash deb ta’riflanadigan harakatlar edi, chunki ilhom bizga shuni bildiradiki, “millatning so‘zlashi — uning qonun chiqaruvchi va sud hokimiyatlarining harakatidir.” 313, 321 va 330 yillarning barchasi Buyuk Konstantin bilan bog‘liq bo‘lgan belgilardir. Qadimgi so‘zma-so‘z Isroilning yakuni, ham shimoliy, ham janubiy shohliklar, ajralish sifatida ramziy ifodalanadi; 330 aynan shuni ifodalaydi. Sharq bilan g‘arb o‘rtasidagi ajralish — bundan o‘n yetti yil avval boshlangan nikohdagi ajralish, ya’ni Milan Farmoni nikohidagi ajralish. Yakshanba qonuni paytida Qo‘shma Shtatlar o‘z sinov muddatining kosasini to‘ldirgan bo‘ladi va o‘zining bashoratli maqsadi nuqtai nazaridan Xudodan ajratiladi; bu qadimgi Isroil uchun sut va asal oqib yotgan yurt orqali timsollashtirilgan. Ilhom aytadiki, milliy murtadlikdan keyin milliy halokat keladi. Bu Xudo ulug‘vor yurtni 330 yil orqali ifodalanganidek ajratganida sodir bo‘ladi. 313 yildagi nikohdan boshlab, 321 yildagi tobora kuchayib boruvchi Yakshanba qonunlari qatorining birinchisigacha, so‘ngra 330 yildagi ajralishgacha. 1776 yil 313 yilga mos keladi, 1789 yil 321 yilga mos keladi va 1798 yil 330 yilga mos keladi.

330 is also the fulfillment of the 360 years since the battle of Actium in 31 BC. Actium was Rome’s third obstacle and thus typifies the Sunday law where modern Rome conquers its second and third obstacles. At the waymark of 330 the battle of Panium joins the battle of Actium. The battle of Raphia in 217 BC aligns with the Ukrainian war in 2014, then in 2015 Trump launched his first presidential campaign, 2020 both horns of the earth beast were slain, 2023 they were both resurrected. 2024 the test of the foundations began and in 2025 the prophetic alliance of the eighth president and his papal counterpart were marked by their mutual inaugurations.

330, shuningdek, miloddan avvalgi 31-yildagi Actium jangidan keyingi 360 yilning ham bajo kelishidir. Actium Rimning uchinchi to‘sig‘i edi va shu bois zamonaviy Rim o‘zining ikkinchi va uchinchi to‘siqlarini yengadigan yakshanba qonunining timsolidir. 330 belgili nuqtada Panium jangi Actium jangiga qo‘shiladi. Miloddan avvalgi 217-yildagi Raphia jangi 2014-yildagi Ukraina urushi bilan mos tushadi, so‘ng 2015-yilda Trump o‘zining birinchi prezidentlik kampaniyasini boshladi, 2020-yilda yer maxluqining har ikkala shoxi o‘ldirildi, 2023-yilda esa ularning ikkalasi ham tiriltirildi. 2024-yilda poydevorlarning sinovi boshlandi va 2025-yilda sakkizinchi prezident bilan uning papalikdagi muqobilining bashoratli ittifoqi ularning o‘zaro inauguratsiyalari bilan belgilandi.

We will continue these things in the next article.

Bu masalalarni keyingi maqolada davom ettiramiz.

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