We are working through Isaiah chapter twenty-seven, for it establishes the context for the following chapters of Isaiah. Those following chapters identify the latter rain as the correct biblical methodology. The methodology, when recognized and employed, reveals the prophetic message that if accepted produces a corresponding experience.
Biz Ishayo kitobining yigirma yettinchi bobini ko‘rib chiqmoqdamiz, chunki u Ishayoning keyingi boblari uchun kontekstni belgilab beradi. O‘sha keyingi boblar so‘nggi yomg‘irni Muqaddas Kitobga muvofiq to‘g‘ri metodologiya sifatida ko‘rsatadi. Ushbu metodologiya tan olinib, qo‘llanilganda, qabul etilgan taqdirda unga muvofiq tajribani hosil qiladigan bashoratli xabarni ochib beradi.
On September 11, 2001 the song that is to be sung unto the former covenant people of God, who are the Seventh-day Adventist people, is that they are being passed by as God’s people, for they have not brought forth the fruits that were intended by God for His vineyard to produce. The song was to be premised on the covenant relationship, represented by the vineyard which God had planted and also by their rejection of the stone of stumbling in 1863. They had become Laodicea in 1856, and for seven years, or “seven times”, or twenty-five hundred and twenty days, God sought entrance, but they closed the door against Him in 1863.
2001-yil 11-sentabrda Xudoning avvalgi ahd xalqi bo‘lgan, ya’ni Yettinchi kun adventistlari xalqiga aytilishi lozim bo‘lgan qo‘shiq shundan iboratki, ular Xudoning xalqi sifatida chetlab o‘tilmoqda, chunki ular Xudoning O‘z uzumzoridan yetishtirishni maqsad qilgan mevalarni keltirmadilar. Bu qo‘shiq ahd munosabatiga asoslangan bo‘lishi kerak edi; bu munosabat Xudo ekkan uzumzor bilan, shuningdek, 1863-yilda ularning qoqinish toshini rad etganlari bilan ifodalangan edi. Ular 1856-yilda Laodikiya bo‘lib qolgan edilar, va yetti yil davomida, yoki “yetti marta”, yoxud ikki ming besh yuz yigirma kun mobaynida, Xudo kirish izlagan edi, biroq ular 1863-yilda Unga qarshi eshikni yopdilar.
Since September 11, 2001 they are being bound into bundles in advance of being spewed fully out of His mouth at the Sunday law. The message to be sung to Adventism since September 11, 2001 is the Laodicean message, which is the message of the vineyard that contains the stumbling stone that crushes any who refuse to “see” and “taste” the precious stone. The promise to the Laodiceans in Isaiah’s passage is that any Adventist who chooses to accept this final warning, still has time to “take hold of” Christ’s “strength, that” they “may make peace with” Christ, for Christ is still willing “to make peace with” them. But at the cry at midnight, just before the soon-coming Sunday law, that opportunity is forever over.
2001-yil 11-sentabrdan beri ular Yakshanba qonunida Uning og‘zidan butunlay chiqarib tashlanishidan oldin bog‘lamlarga bog‘lanib bormoqdalar. 2001-yil 11-sentabrdan beri Adventizmga kuylanadigan xabar — bu Laodikeya xabaridir; u uzumzor haqidagi xabar bo‘lib, o‘z ichiga qimmatbaho toshni “ko‘rish” va “tatib ko‘rish”dan bosh tortgan har qanday kishini ezib yuboradigan qoqinish toshini oladi. Ishayo kitobidagi ushbu parcha ichida Laodikeyaliklarga berilgan va’da shuki, bu so‘nggi ogohlantirishni qabul qilishni tanlagan har qanday adventist hali ham Masihning “kuchidan mahkam ushlash” uchun vaqtga ega, toki ular Masih bilan “yarashsinlar”, chunki Masih hanuz ular bilan “yarashishga” tayyordir. Ammo yarim tunda yangraydigan nido chog‘ida, tez orada keladigan Yakshanba qonunidan sal oldin, o‘sha imkoniyat abadiy tugaydi.
In the time period that began on September 11, 2001 God promised to make those who “in time past were not a people”, “a root out of a dry ground”, to “take root” “blossom and bud, and fill the face of the world with fruit.” What causes the root of Jesse to blossom and bud is the latter rain, for the root that is to blossom and bud is destined prophetically to be the ensign that is lifted up, and the ensign is the root of Jesse.
2001-yil 11-sentyabrda boshlangan davrda Xudo “ilgari xalq bo‘lmagan”larni, “quruq yerdan chiqqan ildiz”ni “ildiz otishga”, “gullab, g‘uncha yozishga va yer yuzini meva bilan to‘ldirishga” va’da qildi. Yessayning ildizini gullatib, g‘uncha yozdiradigan narsa so‘nggi yomg‘irdir, chunki gullab, g‘uncha yozishi kerak bo‘lgan o‘sha ildiz payg‘ambarlik ma’nosida ko‘tariladigan bayroq bo‘lishga tayinlangandir, va o‘sha bayroq Yessayning ildizidir.
And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious. Isaiah 11:10.
Va o‘sha kunda Yessayning bir ildizi bo‘lur, u xalqlar uchun bayroq bo‘lib turur; unga g‘ayriyahudiylar murojaat qilurlar; va uning oromi ulug‘vor bo‘lur. Ishayo 11:10.
The latter rain caused the root of Jesse to blossom and bud beginning on September 11, 2001 and at the soon-coming Sunday law the root will fill the whole earth with fruit. The Sunday law in Isaiah chapter twenty-seven is the progressive history that is also represented in chapters one through three in the book of Daniel. The latter rain began to sprinkle when the nations were angered on September 11, 2001 with the release and then immediate restraint of Islam of the third Woe.
Kechki yomg‘ir 2001-yil 11-sentabrdan boshlab Yessayning ildizini gullatib, kurtak yozdirdi, va yaqin orada keladigan yakshanba qonuni paytida o‘sha ildiz butun yer yuzini meva bilan to‘ldiradi. Ishayo kitobining yigirma yettinchi bobidagi yakshanba qonuni Doniyor kitobining birinchi bobidan uchinchi bobigacha ham ifodalangan taraqqiy etuvchi tarixdir. Kechki yomg‘ir 2001-yil 11-sentabrda uchinchi Voyning Islomga taalluqli bo‘lgan hodisasi ozod etilib, so‘ng darhol jilovlanganda, xalqlar g‘azablangan paytda tomchilay boshladi.
“‘The commencement of that time of trouble,’ here mentioned does not refer to the time when the plagues shall begin to be poured out, but to a short period just before they are poured out, while Christ is in the sanctuary. At that time, while the work of salvation is closing, trouble will be coming on the earth, and the nations will be angry, yet held in check so as not to prevent the work of the third angel. At that time the ‘latter rain,’ or refreshing from the presence of the Lord, will come, to give power to the loud voice of the third angel, and prepare the saints to stand in the period when the seven last plagues shall be poured out.” Early Writings, 85.
“Bu yerda tilga olingan ‘o‘sha musibat vaqtining boshlanishi’ balolar to‘kila boshlaydigan vaqtni emas, balki ular to‘kilishidan sal avvalgi qisqa davrni anglatadi; o‘sha paytda Masih muqaddas joyda bo‘ladi. O‘sha vaqtda, najot ishi yakuniga yetib borayotgan bir paytda, yer yuziga musibat kelayotgan bo‘ladi, xalqlar esa g‘azablangan bo‘ladilar, biroq uchinchi farishtaning ishiga to‘sqinlik qilmasliklari uchun tiyib turiladilar. O‘sha vaqtda uchinchi farishtaning baland ovoziga qudrat berish va azizlarni yetti oxirgi balo to‘kiladigan davrda bardosh berishga tayyorlash uchun Rabbimiz huzuridan keladigan ‘keyingi yomg‘ir’, ya’ni yangilanish keladi.” Early Writings, 85.
In the passage Sister White is clarifying that there is a short period when salvation is still open. The “time of trouble” she is addressing is distinct from the great time of trouble, that begins when probation fully closes. In Adventism it is rightly referred to as “the little time of trouble” in relation to the great time of trouble that begins when Michael stands up. The “little time of trouble” represents the period when national ruin begins at the soon-coming Sunday law, and continues until probation closes.
Ushbu parchada Opa Uayt najot hali ham ochiq bo‘lib turadigan qisqa bir davr mavjudligini aniqlashtirmoqda. U murojaat qilayotgan “qayg‘u vaqti” sinov muddati to‘liq yopilganda boshlanadigan buyuk qayg‘u vaqtidan farqlanadi. Adventizmda u, Mixail oyoqqa turadigan paytda boshlanadigan buyuk qayg‘u vaqti bilan bog‘liq holda, to‘g‘ri ravishda “kichik qayg‘u vaqti” deb ataladi. “Kichik qayg‘u vaqti” yaqin orada keladigan Yakshanba qonuni bilan milliy halokat boshlanadigan davrni ifodalaydi va sinov muddati yopilgungacha davom etadi.
In the history from September 11, 2001 through to the Sunday law the final cleansing and judgment of Adventism is illustrated as occurring during the “sprinkling” of the latter rain. That period when the latter rain, which is also the “refreshing,” begins as a “sprinkling”, but progresses unto the full outpouring at the Sunday law. In that period, which begins when Islam of the third Woe makes the nations angry, the latter rain begins to fall, and some recognize the latter rain and receive it, and some do not recognize the latter rain. Some recognize that something is happening, but they don’t understand what it is, and brace themselves against it.
2001-yil 11-sentabrdan Yakshanba qonunigacha bo‘lgan tarixda Adventizmning yakuniy poklanishi va hukmi keyingi yomg‘irning “sepilishi” davrida sodir bo‘layotgani tasvirlangan. Bu — keyingi yomg‘ir, ya’ni “tetiklanish” ham, “sepilish” sifatida boshlanadigan, biroq Yakshanba qonunida to‘liq quyilishigacha rivojlanib boradigan davrdir. Uchinchi Voyning Islom dini xalqlarni g‘azablantiradigan paytda boshlanadigan o‘sha davrda keyingi yomg‘ir yog‘a boshlaydi, va ba’zilar keyingi yomg‘irni anglab, uni qabul qiladilar, ba’zilar esa keyingi yomg‘irni anglamaydilar. Ba’zilar nimadir sodir bo‘layotganini anglaydilar, biroq bu nima ekanini tushunmaydilar va o‘zlarini unga qarshi tutadilar.
“Many have in a great measure failed to receive the former rain. They have not obtained all the benefits that God has thus provided for them. They expect that the lack will be supplied by the latter rain. When the richest abundance of grace shall be bestowed, they intend to open their hearts to receive it. They are making a terrible mistake. The work that God has begun in the human heart in giving His light and knowledge must be continually going forward. Every individual must realize his own necessity. The heart must be emptied of every defilement and cleansed for the indwelling of the Spirit. It was by the confession and forsaking of sin, by earnest prayer and consecration of themselves to God, that the early disciples prepared for the outpouring of the Holy Spirit on the Day of Pentecost. The same work, only in greater degree, must be done now. Then the human agent had only to ask for the blessing, and wait for the Lord to perfect the work concerning him. It is God who began the work, and He will finish His work, making man complete in Jesus Christ. But there must be no neglect of the grace represented by the former rain. Only those who are living up to the light they have will receive greater light. Unless we are daily advancing in the exemplification of the active Christian virtues, we shall not recognize the manifestations of the Holy Spirit in the latter rain. It may be falling on hearts all around us, but we shall not discern or receive it.” Testimonies to Ministers, 506, 507.
“Ko‘plar avvalgi yomg‘irni katta darajada qabul qila olmay qolganlar. Ular shu tariqa Xudo ular uchun ta’min etgan barcha ne’matlarga erishmaganlar. Ular bu yetishmovchilik keyingi yomg‘ir bilan to‘ldiriladi, deb kutadilar. Inoyatning eng boy mo‘l-ko‘lligi ato etiladigan paytda, ular uni qabul qilish uchun qalblarini ochishni niyat qiladilar. Ular dahshatli xatoga yo‘l qo‘ymoqdalar. Xudo O‘z nuri va bilimi bilan inson qalbida boshlagan ish uzluksiz davom etib borishi kerak. Har bir inson o‘zining shaxsiy ehtiyojini anglab yetishi lozim. Qalb har qanday nopoklikdan bo‘shatilib, Ruhning istiqomat qilishi uchun poklanishi kerak. Ilk shogirdlar Hosil bayrami kunida Muqaddas Ruhning yog‘dirilishiga gunohni e’tirof etish va tark etish, jiddiy ibodat hamda o‘zlarini Xudoga bag‘ishlash orqali tayyorlandilar. Xuddi o‘sha ish, faqat yanada yuqori darajada, hozir ham bajarilishi kerak. O‘shanda insoniy vosita faqat barakani so‘rashi va Rabbiy o‘zi haqidagi ishni mukammal qilishini kutishi kerak edi. Ishni boshlagan Xudodir, va U O‘z ishini nihoyasiga yetkazadi, insonni Iso Masihda komil qiladi. Ammo avvalgi yomg‘ir bilan ifodalangan inoyatga nisbatan hech qanday beparvolikka yo‘l qo‘yilmasligi kerak. Faqat o‘zlariga berilgan nurga muvofiq yashayotganlargina yanada buyukroq nurni qabul qiladilar. Agar biz faol masihiy fazilatlarni namoyon etishda kundan-kunga ilgarilab bormasak, keyingi yomg‘irdagi Muqaddas Ruh zohir bo‘lishlarini tan olmaymiz. U atrofimizdagi qalblarga yog‘ayotgan bo‘lishi mumkin, ammo biz uni na farqlaymiz, na qabul qilamiz.” Testimonies to Ministers, 506, 507.
The latter rain is now falling and there are those who recognize it and therefore receive it, and there are those who do not recognize it, and therefore do not receive it. The latter rain must be recognized to be received. The latter rain is not just an experience only, it is an experience that is produced by a message, but the message can only be received when the correct methodology is employed to establish the message. Without recognizing the methodology which establishes the message of the latter rain, it is virtually impossible to understand the prophetic lessons that are represented in the rise and fall of kingdoms set forth in the books of Daniel and Revelation.
Oxirgi yomg‘ir hozir yog‘moqda, va uni tan oladiganlar bor, shuning uchun uni qabul qiladilar; uni tan olmaydiganlar ham bor, shuning uchun uni qabul qilmaydilar. Oxirgi yomg‘irni qabul qilish uchun uni tan olish zarur. Oxirgi yomg‘ir shunchaki bir tajribaning o‘zigina emas; u xabar orqali hosil bo‘ladigan bir tajribadir, biroq bu xabarni faqat shu xabarni asoslash uchun to‘g‘ri metodologiya qo‘llangandagina qabul qilish mumkin. Oxirgi yomg‘ir xabarini asoslaydigan metodologiyani tan olmasdan turib, Doniyor va Vahiy kitoblarida bayon etilgan shohliklarning ko‘tarilishi va qulashi orqali ifodalangan bashoratli saboqlarni tushunish deyarli mumkin emas.
The ensign that is lifted up to the world is identified by Isaiah as the “root of Jesse”, and in chapter twenty-seven those who “come of Jacob” “take root.” Those that are the “root of Jesse” are also identified there as “Israel,” and they are those who first blossom and bud, and thereafter fill the world with fruit. The laws of nature do not contradict the laws of prophecy, for it is the same Law-Giver that produced both nature and prophecy. Before a plant bears fruit, it must first come out of dormancy as evidenced by the buds, and thereafter the blossoms. Spiritual Israel, who is the “root of Jesse” receives a progressive outpouring of rain. It begins with a “sprinkling” and escalates to a full outpouring when the world is filled with the fruit presented by the ensign.
Dunyoga ko‘tarilgan bayroq Ishayo tomonidan “Yessayning ildizi” deb ta’riflanadi, yigirma yettinchi bobda esa “Yoqubdan kelganlar” “ildiz otadilar”. “Yessayning ildizi” bo‘lganlar o‘sha yerning o‘zida “Isroil” deb ham tanitiladi; ular avval gullab, kurtak yozadiganlar, shundan keyin esa dunyoni meva bilan to‘ldiradiganlardir. Tabiat qonunlari bashorat qonunlariga zid emas, chunki tabiatni ham, bashoratni ham vujudga keltirgan Zot bir xil Qonun Beruvchidir. O‘simlik meva berishidan oldin, avvalo, kurtaklar, so‘ng esa gullar bilan namoyon bo‘ladigan uyqu holatidan chiqishi kerak. “Yessayning ildizi” bo‘lgan ruhiy Isroil yog‘inning bosqichma-bosqich to‘kilishini qabul qiladi. Bu “sepilish” bilan boshlanadi va bayroq tomonidan taqdim etilgan meva bilan dunyo to‘ldirilganda to‘liq to‘kilishga qadar kuchayib boradi.
In Isaiah chapter twenty-seven, the starting point of the sprinkling of the rain is represented as taking place when the buds “shooteth forth.” When they first “shooteth forth,” the rain is identified as being poured out “in measure.” “In measure, when it shooteth forth.” On September 11, 2001 the sprinkling of the latter rain began to be poured out “in measure,” for at that time the wheat and tares, or the wise and the foolish were still mixed together.
Ishayo kitobining yigirma yettinchi bobida yomg‘irning sepilishi boshlanish nuqtasi g‘unchalar «nish urganida» sodir bo‘lishi sifatida tasvirlanadi. Ular dastlab «nish urganida», yomg‘ir «o‘lchov bilan» yog‘dirilayotgani sifatida ko‘rsatiladi. «O‘lchov bilan, u nish urganida». 2001-yil 11-sentabrda kechki yomg‘irning sepilishi «o‘lchov bilan» yog‘dirila boshladi, chunki o‘sha vaqtda bug‘doy bilan begona o‘tlar, yoki dono bilan nodonlar hanuz bir-biriga aralash holda edi.
“The great outpouring of the Spirit of God, which lightens the whole earth with his glory, will not come until we have an enlightened people, that know by experience what it means to be laborers together with God. When we have entire, whole-hearted consecration to the service of Christ, God will recognize the fact by an outpouring of his Spirit without measure; but this will not be while the largest portion of the church are not laborers together with God. God cannot pour out his Spirit when selfishness and self-indulgence are so manifest; when a spirit prevails that, if put into words, would express that answer of Cain,—‘Am I my brother’s keeper?’ If the truth for this time, if the signs that are thickening on every hand, that testify that the end of all things is at hand, are not-sufficient to arouse the sleeping energy of those who profess to know the truth, then darkness proportionate to the light which has been shining will overtake these souls. There is not the semblance of an excuse for their indifference that they will be able to present to God in the great day of final reckoning. There will be no reason to offer as to why they did not live and walk and work in the light of the sacred truth of the word of God, and thus reveal to a sin-darkened world, through their conduct, their sympathy, and their zeal, that the power and reality of the gospel could not be controverted.” Review and Herald, July 21, 1896.
“Butun yer yuzini Uning ulug‘vorligi bilan yoritadigan Xudoning Ruhining buyuk to‘kilishi, biz Xudo bilan hamkor mehnatkashlar bo‘lish nimani anglatishini tajriba orqali biladigan ma’rifatli xalqqa ega bo‘lmagunimizcha, kelmaydi. Biz Masih xizmatiga to‘liq, butun qalbdan bag‘ishlanganimizda, Xudo bu haqiqatni O‘z Ruhining o‘lchovsiz to‘kilishi bilan e’tirof etadi; ammo jamoatning eng katta qismi Xudo bilan hamkor mehnatkashlar bo‘lmay turib, bu sodir bo‘lmaydi. Xudbinlik va o‘zini erkalatish shu qadar ochiq namoyon bo‘lib turganda, agar so‘z bilan ifodalansa, Qobilning o‘sha javobini bildiradigan ruh hukm surayotgan bir paytda, Xudo O‘z Ruhini to‘kib bera olmaydi: — “Men akamning qo‘riqchisimanmi?” Agar bu zamon uchun haqiqat, agar har tomonda tobora ko‘payib borayotgan va hamma narsaning oxiri yaqin qolganiga guvohlik berayotgan alomatlar, haqiqatni bilamiz deb da’vo qiluvchilarning uyqudagi quvvatini uyg‘otish uchun yetarli bo‘lmasa, u holda porlab turgan nurga mutanosib zulmat bu jonlarni qoplaydi. Ularning loqaydligiga doir, oxirgi hisob-kitobning ulug‘ kunida Xudoga taqdim eta oladigan biror bahonaning hatto soyasi ham yo‘q. Nega ular Xudo Kalomining muqaddas haqiqatining nurida yashamaganlari, yurmaganlari va mehnat qilmaganlari hamda shu tariqa o‘z xulq-atvori, hamdardligi va g‘ayrati orqali gunoh zulmatiga botgan dunyoga xushxabarning qudrati va haqiqatini inkor etib bo‘lmasligini namoyon qilmaganliklariga oid keltiriladigan hech qanday sabab bo‘lmaydi.” Review and Herald, 1896-yil 21-iyul.
Isaiah twenty-seven identifies the history of the beginning of the outpouring of the latter rain, when the root buds out of a dry ground, and then all the way through until the earth is filled with fruit. The chapter identifies that “in measure, when it shooteth forth, thou wilt debate with it.” When the latter rain is being measured as a “sprinkling”, Sister White states that the latter rain, “may be falling on hearts all around us, but we shall not discern or receive it.”
Ishayo yigirma yettinchi bobosi quruq yerdan ildiz kurtak yozadigan, ya’ni keyingi yomg‘irning to‘kilishi boshlanishi tarixini, so‘ngra yer meva bilan to‘lguniga qadar bo‘lgan butun davrni ko‘rsatadi. Bu bob “o‘sib chiqqanida, Sen u bilan o‘lchov bilan bahslashursan”, deb ta’kidlaydi. Keyingi yomg‘ir “sepilish” sifatida o‘lchanayotgan paytda, Sister White shunday deydi: keyingi yomg‘ir “atrofimizdagi yuraklarga yog‘ayotgan bo‘lishi mumkin, ammo biz uni anglamaymiz ham, qabul ham qilmaymiz.”
In so doing she identifies a church that is mixed with those that recognize and others who do not recognize the falling of the rain. In the previous passage she identifies that when God pours the latter rain out without measure it marks when there is no longer a mixture of wise and foolish virgins by stating, “When we have entire, whole-hearted consecration to the service of Christ, God will recognize the fact by an outpouring of his Spirit without measure; but this will not be while the largest portion of the church are not laborers together with God.”
Bu bilan u yomg‘irning yog‘ishini tan oladiganlar bilan uni tan olmaydiganlar aralash bo‘lgan bir jamoatni ko‘rsatadi. Oldingi parchada esa u, Xudo oxirgi yomg‘irni o‘lchovsiz yog‘dirgan paytda dono va nodon bokiralar aralashmasi endi qolmasligini shuni aytish orqali ko‘rsatadi: “Biz Masih xizmatiga to‘liq, butun qalb bilan bag‘ishlangan bo‘lganimizda, Xudo bu haqiqatni O‘z Ruhini o‘lchovsiz yog‘dirish bilan tan oladi; ammo jamoatning eng katta qismi Xudo bilan birga mehnat qiluvchilar bo‘lmay turib, bu sodir bo‘lmaydi.”
The larger portion of the church, or the majority of the church, are represented in Matthew twenty-five as foolish virgins, for biblically “many” are called but “few” are chosen. The wise and the foolish are providentially separated at the crisis at midnight, that precedes the soon-coming Sunday law. The separation creates a people who can then receive the full outpouring of the Spirit in the latter rain and become the “nation that is born in a day”. Then the root of Jesse will be lifted up as an ensign and fill the world with fruit.
Jamoatning kattaroq qismi, ya’ni jamoatning ko‘pchiligi, Matto yigirma beshinchi bobda nodon qizlar sifatida tasvirlangan, chunki Muqaddas Kitobga ko‘ra “ko‘plar” da’vat etilgan, ammo “ozlar” tanlangandir. Donolar bilan nodonlar tez orada keladigan Yakshanba qonunidan oldin, yarim tundagi inqiroz paytida, ilohiy taqdir bilan ajratib qo‘yiladi. Bu ajratilish shunday bir xalqni vujudga keltiradiki, ular keyinroq Ruhning so‘nggi yomg‘irdagi to‘liq to‘kilishini qabul qila oladilar va “bir kunda tug‘ilgan xalq”ga aylanadilar. Shunda Yessayning ildizi bayroq sifatida ko‘tariladi va dunyoni meva bilan to‘ldiradi.
Isaiah twenty-seven identifies that when the latter rain began to be poured out “in measure”, on September 11, 2001, “thou will debate with it.” “In measure, when it shooteth forth, thou wilt debate with it.” The event of September 11, 2001 became an immediate debate in the world and the church. To this very day–over twenty years later–there are still arguments against assigning those events to an act of Islam, as opposed to some form of a globalist conspiracy. The debate associated with the arrival of the sprinkling of the latter rain began on September 11, 2001, but the debates that are carried on in the world, are not the “debate” that is identified in God’s prophetic Word. The debate is about predictions such as the one that follows.
Ishayo yigirma yettinchi bobda aniqlanishicha, keyingi yomg‘ir 2001-yil 11-sentabrda “o‘lchov bilan” yog‘dirila boshlaganida, “sen u bilan munozara qilursan”. “U unib chiqqanida, o‘lchov bilan, sen u bilan munozara qilursan.” 2001-yil 11-sentabr voqeasi dunyo va jamoat orasida darhol munozara mavzusiga aylandi. Hatto bugungi kungacha — yigirma yildan ham ortiq vaqt o‘tgan bo‘lsa-da — o‘sha voqealarni qandaydir globalistik fitnaning bir ko‘rinishi emas, balki Islomning amali deb belgilashga qarshi hanuz bahslar mavjud. Keyingi yomg‘irning sepilishi kirib kelishi bilan bog‘liq munozara 2001-yil 11-sentabrda boshlandi, biroq dunyoda davom ettirilayotgan bahslar Xudoning bashoratli Kalomida ko‘rsatilgan “munozara” emas. Bu munozara quyida keltiriladigan bashoratlar haqidadir.
“On one occasion, when in New York City, I was in the night season called upon to behold buildings rising story after story toward heaven. These buildings were warranted to be fireproof, and they were erected to glorify their owners and builders. Higher and still higher these buildings rose, and in them the most costly material was used. Those to whom these buildings belonged were not asking themselves: ‘How can we best glorify God?’ The Lord was not in their thoughts.
“Bir safar, Nyu-York shahrida bo‘lganimda, tungi paytda menga osmon sari qavatma-qavat ko‘tarilib borayotgan binolarni ko‘rish nasib etildi. Bu binolar yong‘inga chidamli deb kafolatlangan edi va ular o‘z egalarini hamda quruvchilarini ulug‘lash uchun barpo etilgan edi. Bu binolar tobora balandroq va yanada balandroq ko‘tarilar, ularda esa eng qimmatbaho material ishlatilgan edi. Bu binolarning egalari o‘zlariga: «Qanday qilib biz Xudoni eng yaxshi tarzda ulug‘lashimiz mumkin?» deb so‘ramas edilar. Rabbiy ularning xayolida yo‘q edi.”
“I thought: ‘Oh, that those who are thus investing their means could see their course as God sees it! They are piling up magnificent buildings, but how foolish in the sight of the Ruler of the universe is their planning and devising. They are not studying with all the powers of heart and mind how they may glorify God. They have lost sight of this, the first duty of man.’
Men shunday deb o‘yladim: “Eh, qani endi o‘z mablag‘larini shu tarzda sarflayotganlar o‘z yo‘llarini Xudo qanday ko‘rsa, shunday ko‘ra olsalar edi! Ular hashamatli binolarni qad rostlamoqda, ammo olam Hukmdorining nazarida ularning rejalari va niyatlari naqadar nodonlikdir. Ular qalb va aqlning barcha quvvatlari bilan Xudoni qanday ulug‘lashlari mumkinligini o‘rganmayaptilar. Ular insonning birinchi burchi bo‘lgan mana shu narsani ko‘zdan qochirdilar.”
“As these lofty buildings went up, the owners rejoiced with ambitious pride that they had money to use in gratifying self and provoking the envy of their neighbors. Much of the money that they thus invested had been obtained through exaction, through grinding down the poor. They forgot that in heaven an account of every business transaction is kept; every unjust deal, every fraudulent act, is there recorded. The time is coming when in their fraud and insolence men will reach a point that the Lord will not permit them to pass, and they will learn that there is a limit to the forbearance of Jehovah.
“Bu hashamatli binolar qad ko‘targan sari, ularning egalari o‘z nafsini qondirish va qo‘shnilarining hasadini qo‘zg‘atish uchun sarflashga pullari borligidan mag‘rurona shuhratparastlik bilan quvondilar. Ular shu tarzda sarflagan pullarning katta qismi siquv bilan, kambag‘allarni ezib-siqib olish orqali qo‘lga kiritilgan edi. Ular osmondа har bir tijorat muomalasining hisobi yuritilishini; har bir nohaq bitim, har bir firibgarlik amali u yerda qayd etilishini unutdilar. Shunday vaqt keladiki, odamlar o‘zlarining firibgarligi va takabburligida Rabbiy ularga o‘tishga yo‘l qo‘ymaydigan bir nuqtaga yetadilar, va ular Yahovaning sabr-toqatining ham bir chegarasi borligini bilib oladilar.”
“The scene that next passed before me was an alarm of fire. Men looked at the lofty and supposedly fire-proof buildings and said: “They are perfectly safe.” But these buildings were consumed as if made of pitch. The fire engines could do nothing to stay the destruction. The firemen were unable to operate the engines.” Testimonies, volume 9, 12, 13.
“Keyin ko‘z o‘ngimdan o‘tgan manzara yong‘in vahimasi edi. Odamlar baland va go‘yoki olovga chidamli binolarga qarab: «Ular mutlaqo xavfsiz», — der edilar. Ammo bu binolar go‘yo smoladan yasalganidek yonib ketdi. Yong‘in o‘chirish mashinalari vayronagarchilikni to‘xtatish uchun hech narsa qila olmadi. O‘t o‘chiruvchilar mashinalarni ishga sola olmadilar.” Guvohliklar, 9-jild, 12, 13.
The Adventist church immediately after September 11, 2001 sought to hide passages such as this from the world. How could this not be about New York City, and the enormously high buildings which the fire engines could not stop the ensuing fires? How could a passage such as this from the writings that the Adventist church professes to be written by a prophetess not be proclaimed from the rooftops after such a fulfillment as that?
Adventist cherkovi 2001-yil 11-sentabrdan keyin darhol mana shunday parchalarning dunyodan yashirilishiga intildi. Bu qanday qilib Nyu-York shahri va yong‘in o‘chirish mashinalari keyin boshlangan yong‘inlarni to‘xtata olmagan nihoyatda baland binolar haqida bo‘lmasligi mumkin? Adventist cherkovi payg‘ambar ayol tomonidan yozilgan deb e’tirof etadigan bitiklardan olingan mana shunday bir parcha, ana shunday bajo kelishdan keyin, qanday qilib tomlardan turib e’lon qilinmagan bo‘lishi mumkin?
The arrival of the sprinkling of the latter rain, that marks the arrival of the prophetic “debate,” also identifies the final rebellion of Adventism, for it is there that they fully reject the clear and simple words of the one they identify as the prophetess to the remnant.
So‘nggi yomg‘irning sepilishining kelishi, ya’ni bashoratli “munozara”ning kelishini belgilovchi hodisa, Adventizmning yakuniy isyonini ham ko‘rsatadi, chunki aynan o‘sha yerda ular o‘zlari qoldiq uchun payg‘ambar ayol deb tan olgan Zotning ravshan va sodda so‘zlarini to‘liq rad etadilar.
“Satan is . . . constantly pressing in the spurious—to lead away from the truth. The very last deception of Satan will be to make of none effect the testimony of the Spirit of God. ‘Where there is no vision, the people perish’ (Proverbs 29:18). Satan will work ingeniously, in different ways and through different agencies, to unsettle the confidence of God’s remnant people in the true testimony.
“Shayton ... qalbakini tinimsiz ravishda ilgari surmoqda — haqiqatdan chalg‘itish uchun. Shaytonning eng oxirgi aldovi Xudoning Ruhining guvohligini kuchsiz va ta’sirsiz qilib qo‘yish bo‘ladi. ‘Vahiy bo‘lmasa, xalq halok bo‘ladi’ (Hikmatlar 29:18). Shayton turli yo‘llar va turli vositalar orqali ustalik bilan ish yuritib, Xudoning qoldiq xalqining haqiqiy guvohlikka bo‘lgan ishonchini larzaga keltirishga intiladi.”
“There will be a hatred kindled against the Testimonies which is satanic. The workings of Satan will be to unsettle the faith of the churches in them, for this reason: Satan cannot have so clear a track to bring in his deceptions and bind up souls in his delusions if the warnings and reproofs and counsels of the Spirit of God are heeded.” Selected Messages, book 1, 48.
“Shaytoniy tusga ega bo‘lgan, Shahodatlarga qarshi qo‘zg‘atilgan nafrat bo‘ladi. Shaytonning ishlari jamoatlarning ularga bo‘lgan ishonchini izdan chiqarishdan iborat bo‘ladi, buning sababi shudir: agar Xudoning Ruhining ogohlantirishlari, tanbehlari va maslahatlariga quloq solinsa, Shayton o‘z aldovlarini kiritish va jonlarni o‘z xomxayollari bilan bog‘lab qo‘yish uchun bunchalik ravon yo‘lga ega bo‘la olmaydi.” Selected Messages, 1-kitob, 48.
The prophetic binding of both the wheat and the tares began on September 11, 2001, with the rebellion against the Spirit of Prophecy, which marked the conclusion of a progressive rebellion that began against the Bible in 1863.
Bug‘doy bilan begona o‘tlarning ikkalasining ham bashoratli bog‘lanishi 2001-yil 11-sentabrda, Bashorat Ruhiга qarshi isyon bilan boshlandi; bu esa 1863-yilda Muqaddas Kitobga qarshi boshlangan bosqichma-bosqich isyonning yakunini belgiladi.
“We as a people profess to have truth in advance of every other people upon the earth. Then our life and character should be in harmony with such a faith. The day is just upon us when the righteous shall be bound like precious grain in bundles for the heavenly garner, while the wicked are, like the tares, gathered for the fires of the last great day. But the wheat and tares ‘grow together until the harvest.’” Testimonies, volume 5, 100.
“Biz, bir xalq sifatida, yer yuzidagi barcha boshqa xalqlardan ilgari haqiqatga ega ekanimizni e’tirof etamiz. Shunday ekan, hayotimiz va fe’l-atvorimiz bunday imon bilan uyg‘un bo‘lishi kerak. Solihlar osmoniy ombor uchun qimmatbaho don singari bog‘-bog‘ qilib bog‘lanadigan, yovuzlar esa oxirgi ulug‘ kunning olovlari uchun, begona o‘tlar kabi, yig‘ib olinadigan kun endi juda yaqin. Ammo bug‘doy bilan begona o‘tlar «hosilgacha birga o‘sadi». Guvohliklar, 5-jild, 100-bet.
How could Adventism ignore the following passage that states directly that when these buildings came down Revelation eighteen, verse one through three would be fulfilled?
Qanday qilib Adventizm quyidagi parchani e’tiborsiz qoldirishi mumkin, holbuki unda bu binolar qulagan paytda Vahiy kitobining o‘n sakkizinchi bobi, birinchi oyatdan uchinchi oyatgacha, bajo bo‘lishi to‘g‘ridan-to‘g‘ri bayon qilingan?
“Now comes the word that I have declared that New York is to be swept away by a tidal wave? This I have never said. I have said, as I looked at the great buildings going up there, story after story, ‘What terrible scenes will take place when the Lord shall arise to shake terribly the earth! Then the words of Revelation 18:1–3 will be fulfilled.’ The whole of the eighteenth chapter of Revelation is a warning of what is coming on the earth. But I have no light in particular in regard to what is coming on New York, only that I know that one day the great buildings there will be thrown down by the turning and overturning of God’s power. From the light given me, I know that destruction is in the world. One word from the Lord, one touch of his mighty power, and these massive structures will fall. Scenes will take place the fearfulness of which we cannot imagine.” Review and Herald, July 5, 1906.
“Men Nyu-Yorkni suv to‘lqini supurib ketishi kerak, deb men e’lon qilgan so‘z endi kelayaptimi? Men buni hech qachon aytmaganman. Men u yerda qavatma-qavat qad ko‘tarayotgan ulkan binolarga qarab shunday deganman: ‘Egamiz yer yuzini dahshatli ravishda larzaga keltirish uchun qo‘zg‘alganida qanday qo‘rqinchli manzaralar yuz beradi! Shunda Vahiy 18:1–3 dagi so‘zlar bajo bo‘ladi.’ Vahiyning o‘n sakkizinchi bobining butuni yer yuziga kelayotgan narsalar haqida ogohlantirishdir. Ammo Nyu-York ustiga nima kelishi to‘g‘risida menga ayniqsa berilgan biror nur yo‘q; faqat shuni bilamanki, bir kuni u yerdagi ulkan binolar Xudoning qudrati burib ag‘darishi va ostin-ustin qilishi bilan qulab tushadi. Menga berilgan nurdan bilamanki, dunyoda halokat bor. Egamizning bir so‘zi, Uning qudratli kuchining bir tegishi bilan, bu ulkan inshootlar qulab tushadi. Shunday manzaralar yuz beradiki, ularning dahshatini biz tasavvur ham qila olmaymiz.” Review and Herald, 1906-yil 5-iyul.
The issue we are addressing here is not whether these passages were fulfilled on September 11, 2001, for they absolutely were, but the issue we are seeking to address is the “debate” that would begin at that time. The debate was over correct or incorrect methodology. The Adventist church began its rejection of the fourteen rules of prophetic interpretation of William Miller in 1863, and they have progressed to the point now where you cannot purchase a book of biblical study written by Adventist theologians that isn’t repeatedly endorsed by the theologians of apostate Protestantism and Roman Catholicism. From 1863 to 2001, and still today, the methodology that was originally represented by William Miller’s rules of prophetic interpretation were set aside for the methodology of Roman Catholicism and apostate Protestantism. The prophetic “debate” that began when Revelation eighteen, verses one through three were fulfilled was over true or false methodology.
Bu yerda biz ko‘rib chiqayotgan masala ushbu parchalar 2001-yil 11-sentabrda amalga oshganmi-yo‘qmi, degan savol emas, chunki ular mutlaqo amalga oshgan edi; balki biz ko‘rib chiqmoqchi bo‘lgan masala o‘sha vaqtda boshlanadigan “bahs”dir. Bu bahs to‘g‘ri yoki noto‘g‘ri metodologiya ustida edi. Adventist cherkovi Uilyam Millerning bashoratni talqin qilishga oid o‘n to‘rt qoidasini rad etishni 1863-yilda boshladi va ular hozir shunday nuqtaga yetib keldilarki, Adventist ilohiyotchilari tomonidan yozilgan, murtad protestantizm va Rim katolitsizmi ilohiyotchilari tomonidan qayta-qayta ma’qullanmagan birorta Muqaddas Kitob tadqiqoti kitobini sotib ola olmaysiz. 1863-yildan 2001-yilgacha, va hanuz bugun ham, dastlab Uilyam Millerning bashoratni talqin qilish qoidalari bilan ifodalangan metodologiya Rim katolitsizmi va murtad protestantizm metodologiyasi foydasiga chetga surib qo‘yildi. Vahiy kitobining o‘n sakkizinchi bob, birinchi-uchinchi oyatlari amalga oshgan paytda boshlangan bashoratli “bahs” haqiqiy yoki soxta metodologiya ustida edi.
We will continue our consideration of the “debate” of chapter twenty-seven of Isaiah in the next article.
Keyingi maqolada Ishayo kitobining yigirma yettinchi bobidagi “munozara”ni ko‘rib chiqishni davom ettiramiz.
“We should know for ourselves what constitutes Christianity, what is truth, what is the faith that we have received, what are the Bible rules—the rules given us from the highest authority.” The 1888 Materials, 403.
“Masihiylik nimadan iborat ekanini, haqiqat nima ekanini, biz qabul qilgan imon nima ekanini, Muqaddas Kitob qoidalari — bizga eng oliy hokimiyat tomonidan berilgan qoidalar — nimaligini o‘zimiz uchun bilishimiz kerak.” The 1888 Materials, 403.