The methodology that is sanctioned by God is specifically identified in Isaiah chapters twenty-eight and twenty-nine, where the methodology is represented as “line upon line.” On September 11, 2001 the mighty angel of Revelation eighteen descended, and in so doing, he repeated the descent he had made on August 11, 1840. In both cases, after his descent, Babylon was identified as fallen, and a call was made, and soon will be made again, for those still in her communion to come out. In both cases, the event that fulfilled the prediction had a worldwide impact, for just as the first angel’s message was carried to “every mission station in the world” in 1840 the entire world was impacted and understood the event of September 11, 2001. The prophecy that was fulfilled on August 11, 1840 was a prophecy that identified a restraint being placed upon Islam of the second woe, and immediately after September 11, 2001 a restraint was placed upon Islam of the third Woe.
Xudo tomonidan ma’qullangan metodologiya ayniqsa Ishayo kitobining yigirma sakkizinchi va yigirma to‘qqizinchi boblarida aniq ko‘rsatilgan bo‘lib, u yerda bu metodologiya “satr ustiga satr” sifatida ifodalangan. 2001-yil 11-sentyabrda Vahiy kitobining o‘n sakkizinchi bobi qudratli farishtasi pastga tushdi va shu tariqa u 1840-yil 11-avgustda qilgan tushishini takrorladi. Har ikki holatda ham, uning tushishidan so‘ng Bobil qulagan deb e’lon qilindi va uning hamjamiyatida hali ham bo‘lganlarga undan chiqish uchun da’vat qilindi hamda yaqinda yana qilinadi. Har ikki holatda ham, bashoratni amalga oshirgan voqea butun dunyo miqyosida ta’sir ko‘rsatdi, chunki 1840-yilda birinchi farishtaning xabari “dunyodagi har bir missionerlik stansiyasiga” yetkazilganidek, 2001-yil 11-sentyabr voqeasi ham butun dunyoga ta’sir ko‘rsatdi va tushunildi. 1840-yil 11-avgustda bajo keltirilgan bashorat ikkinchi voy Islomiga qo‘yilgan bir tiyib turish chorasi aniqlangan bashorat edi, va 2001-yil 11-sentyabrdan darhol keyin uchinchi Voy Islomiga ham bir tiyib turish chorasi qo‘yildi.
August 11, 1840 represents the empowerment of the message that was unsealed at the time of the end in 1798, and September 11, 2001 represents the empowerment of the message that was unsealed at the time of the end in 1989. The primary rule of the movement of the first angel was confirmed on August 11, 1840, and the rule was the day for a year principle. The primary rule of the movement of the third angel was confirmed on September 11, 2001. The rule being that truth is established by bringing “line upon line,” demonstrating that the end is illustrated by the beginning, and that history repeats. The prophetic event of September 11, 2001 is not only established by Sister White’s direct words, but more significantly by the fact that the events perfectly paralleled the same waymark in Millerite history. What was recognized with the event of August 11, 1840 was not the fulfillment of the prophecy, so much as the soundness of the methodology adopted by Miller and his associates.
1840-yil 11-avgust 1798-yilda oxirzamon vaqtida muhrdan yechilgan xabarning quvvatlantirilishini ifodalaydi, 2001-yil 11-sentabr esa 1989-yilda oxirzamon vaqtida muhrdan yechilgan xabarning quvvatlantirilishini ifodalaydi. Birinchi farishta harakatining asosiy qoidasi 1840-yil 11-avgustda tasdiqlandi va bu qoida bir kun — bir yil tamoyili edi. Uchinchi farishta harakatining asosiy qoidasi 2001-yil 11-sentabrda tasdiqlandi. Bu qoida shundan iboratki, haqiqat “satr ustiga satr” keltirish orqali mustahkamlanadi; bu esa oxirning boshlanish orqali tasvirlanishini va tarix takrorlanishini namoyon etadi. 2001-yil 11-sentabrdagi bashoratli voqea nafaqat Opa Uaytning bevosita so‘zlari bilan tasdiqlanadi, balki bundan ham muhimrog‘i, voqealar Millerchilar tarixidagi ayni o‘sha yo‘l-belgiga mukammal ravishda parallel bo‘lganligi bilan tasdiqlanadi. 1840-yil 11-avgust voqeasi bilan anglab yetilgan narsa, bashoratning ijrosi bo‘lishidan ko‘ra, Miller va uning hamkorlari tomonidan qabul qilingan metodologiyaning ishonchliligi edi.
“The event exactly fulfilled the prediction. When it became known, multitudes were convinced of the correctness of the principles of prophetic interpretation adopted by Miller and his associates, and a wonderful impetus was given to the advent movement. Men of learning and position united with Miller, both in preaching and in publishing his views, and from 1840 to 1844 the work rapidly extended.” The Great Controversy, 335.
“Voqea bashoratni aynan bajo keltirdi. Bu ma’lum bo‘lgach, ko‘pchilik Miller va uning hamkorlari qabul qilgan bashoratni talqin etish tamoyillarining to‘g‘riligiga ishondi va advent harakatiga ajoyib bir turtki berildi. Ilmli va mavqeli kishilar Miller bilan birlashib, uning qarashlarini ham va’z qilishda, ham nashr etishda ishtirok etdilar, va 1840 yildan 1844 yilgacha bu ish tez sur’at bilan kengaydi.” The Great Controversy, 335.
On September 11, 2001, when the latter rain began to be measured, the “debate” was and still is over true or false methodology. The prophecies of the Millerite movement are set forth on both the 1843 and the 1850 charts, which Sister White endorses as being designed by the Lord, and also as a fulfillment of Habakkuk chapter two. The message of the Millerites that was produced through “the principles of prophetic interpretation adopted by Miller and his associates, and” which thereafter produced the “wonderful impetus” that empowered the message of the Midnight Cry, had been represented upon the two sacred charts. The prophecies represented upon those two sacred charts were identified and established by Miller’s prophetic rules. The charts were a fulfillment of the command in Habakkuk to visually represent the prophecies that had been established by Miller’s methodology upon “tables,” in the plural. Habakkuk chapter two, identifies and is directly connected to the “debate” of Isaiah chapter twenty-seven.
2001-yil 11-sentabrda, keyingi yomg‘ir o‘lchana boshlaganida, “munozara” haqiqiy yoki soxta metodologiya ustida bo‘lgan va hanuz shunday bo‘lib qolmoqda. Millerchilar harakatining bashoratlari 1843-yilgi hamda 1850-yilgi jadvallarning ikkalasida ham bayon etilgan bo‘lib, Oqsoqol Oq ularni Rabbiy tomonidan loyihalashtirilgan, deb ma’qullaydi, shuningdek ularni Habakkukning ikkinchi bobining bajo bo‘lishi sifatida ham tasdiqlaydi. Miller va uning safdoshlari tomonidan qabul qilingan “bashoratni talqin qilish tamoyillari” orqali yuzaga kelgan Millerchilarning xabari, va keyinchalik Yarim Tun Faryodi xabariga kuch bergan “ajoyib turtki”ni hosil qilgan o‘sha xabar, ikki muqaddas jadvalda tasvirlangan edi. O‘sha ikki muqaddas jadvalda tasvirlangan bashoratlar Millerning bashoratga oid qoidalari orqali aniqlangan va mustahkamlangan edi. Jadvallar Habakkukdagi, Millerning metodologiyasi orqali mustahkamlangan bashoratlarni ko‘plik shaklidagi “jadvallar” ustida ko‘rgazmali tarzda ifodalash haqidagi amrning bajo bo‘lishi edi. Habakkukning ikkinchi bobi Ishayoning yigirma yettinchi bobidagi “munozara”ni aniqlab beradi va u bilan bevosita bog‘liqdir.
I will stand upon my watch, and set me upon the tower, and will watch to see what he will say unto me, and what I shall answer when I am reproved. Habakkuk 2:1.
Men qo‘riqlash joyimda turaman, minoraga chiqib turaman va U menga nima deyishini hamda tanbeh olganimda nima javob berishimni ko‘rish uchun kuzataman. Habakkuk 2:1.
The word “reproved” in the verse means ‘argued with.’ Habakkuk, representing both the watchmen of the movement of the first and third angels, was going to be argued with, and he wished to understand what he was to answer when the debate began. The answer in the history of the first angel was the production of the two sacred charts, and the answer in the history of the movement of the third angel was the production of the prophetic series titled, Habakkuk’s Two Tables. The charts and the series were built upon the methodology represented in each of those respective histories. In Habakkuk, the methodology represents what the watchmen use to establish the message, and it also identifies the issue that is “debated,” which in turn produces two classes of worshippers.
Oyatdagi “reproved” so‘zi “bahslashdi” degan ma’noni anglatadi. Birinchi va uchinchi farishtalar harakatining soqchilarini ifodalovchi Habakkuk bilan bahs qilinishi kerak edi va u munozara boshlanganda o‘zi nima javob berishi lozimligini tushunishni istardi. Birinchi farishta tarixidagi javob ikki muqaddas jadvalning yaratilishi bo‘ldi, uchinchi farishta harakati tarixidagi javob esa “Habakkukning Ikki Jadvali” deb nomlangan bashoratli turkumning yaratilishi bo‘ldi. Jadvallar ham, turkum ham o‘sha tegishli tarixlarning har birida ifodalangan metodologiya asosida tuzilgan edi. Habakkukda metodologiya soqchilar xabarni qaror toptirish uchun nimadan foydalanishini ifodalaydi, shuningdek u “bahs qilinadigan” masalani ham ko‘rsatadi; bu esa, o‘z navbatida, sajda qiluvchilarning ikki toifasini yuzaga keltiradi.
I will stand upon my watch, and set me upon the tower, and will watch to see what he will say unto me, and what I shall answer when I am reproved. And the Lord answered me, and said, Write the vision, and make it plain upon tables, that he may run that readeth it. For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. Habakkuk 2:1–4.
Men o‘z qo‘riqlash joyimda turaman, minoraga chiqib joylashaman, menga U nima deyishini va tanbeh berilganimda qanday javob qilishimni ko‘rish uchun kuzataman. Egamiz menga javob berib dedi: Vahiyni yoz, uni lavhalarga ravshan qilib bit, toki uni o‘qigan yugurib borsin. Chunki vahiy hali belgilangan vaqt uchundir, ammo oxirida u so‘zlaydi va yolg‘on chiqmaydi; agar u kechikkandek tuyulsa, uni kutgin, chunki u albatta keladi, kechikmaydi. Mana, kibrlangan kishining joni uning ichida to‘g‘ri emas; ammo solih o‘z imoni bilan yashaydi. Habakkuk 2:1–4.
One class is justified by faith, and the other class is lifted up in soul, as represented by the Pharisee and the Publican. The Pharisees trusted in a methodology that was based upon custom and tradition, and the Pharisee also represented a religious system who maintained control of their flock by implementing a hierarchical system governed by those who professed to be the chosen people of God, and the defenders of truth, but who ultimately participated in the crucifixion of the Truth. The prophetic “debate” of Isaiah chapter twenty-seven, is over true and false biblical methodology. The antagonists in the “debate” are those who follow the methodology of the Elijah for that time, and the long-established system of theological experts, that is typified by the Sanhedrin in the time of Christ.
Bir toifa imon orqali oqlanadi, boshqa toifa esa jonida mag‘rurlanadi; bu holat Farziy va Soliqchi timsolida ifodalangan. Farziylar urf-odat va an’anaga asoslangan bir metodologiyaga tayanar edilar, shuningdek Farziy Xudoning tanlangan xalqi va haqiqat himoyachilari ekanini da’vo qilganlar tomonidan boshqariladigan iyerarxik tizimni joriy etish orqali o‘z podasi ustidan nazoratni saqlab turgan diniy bir tuzumni ham ifodalar edi, ammo ular oxir-oqibat Haqiqatning xochga mixlanishida ishtirok etdilar. Ishayo kitobining yigirma yettinchi bobidagi bashoratli “munozara” haqiqiy va soxta Muqaddas Kitob metodologiyasi ustidadir. Bu “munozara”dagi qarama-qarshi tomonlar o‘sha zamon uchun Ilyosning metodologiyasiga ergashganlar hamda Masih davridagi Oliy Kengash timsolida ko‘rsatilgan, uzoq vaqtdan beri qaror topgan ilohiyot mutaxassislari tizimidir.
Chapter twenty-seven identifies that the “debate” begins when he “stayeth,” or when God restrains “his rough wind,” in the “day of the east wind.” “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.” The word “purged” means atoned for, and represents the blotting out of sin in the investigative judgment. The methodology that is debated over, represents the test that must be passed, if the sins of God’s people are to be blotted out. The methodology of Elijah as a test is represented in the history of Christ, where we have been forewarned that in that time, those who rejected the message of John the Baptist (who Christ identified as Elijah), could not be benefitted by the teachings of Jesus.
Yigirma yettinchi bob shuni ko‘rsatadiki, “bahs” u “to‘xtatganda”, ya’ni Xudo “sharq shamoli kunida” “uning qattiq shamolini” tiyib turganda boshlanadi. “O‘lchov bilan, u otilib chiqqanida, sen u bilan bahslashursan; u sharq shamoli kunida o‘zining qattiq shamolini to‘xtatadi. Shuning uchun Yoqubning gunohi shu bilan poklanadi.” “Poklanadi” so‘zi kafforat qilinadi degan ma’noni anglatadi va tergov hukmidagi gunohning o‘chirib tashlanishini ifodalaydi. Ustida bahs qilinayotgan metodologiya, agar Xudoning xalqining gunohlari o‘chirib tashlanadigan bo‘lsa, o‘tilishi lozim bo‘lgan sinovni ifodalaydi. Ilyosning metodologiyasi sinov sifatida Masih tarixida ifodalangan bo‘lib, u yerda biz oldindan ogohlantirilganmizki, o‘sha davrda Yahyo Cho‘mdiruvchining (Masih uni Ilyos deb ta’riflagan) xabarini rad etganlar Iso ta’limotlaridan foyda ko‘ra olmagan edilar.
The message of the latter rain is represented as the teachings of Jesus, for He is the Word, and more than this, the latter rain is represented as “the refreshing”, which is defined as “the presence of the Lord”.
So‘nggi yomg‘irning xabari Isoning ta’limotlari sifatida ifodalanadi, chunki U Kalomdir; bundan ham ortig‘i, so‘nggi yomg‘ir “tetiklanish” sifatida ifodalanadi, bu esa “Rabbiyning huzuri” deb ta’riflanadi.
Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; And he shall send Jesus Christ, which before was preached unto you. Acts 3:19, 20.
Shunday ekan, tavba qilinglar va gunohlaringiz o‘chirib tashlanishi uchun Xudoga yuzlaninglar, toki Rabbimiz huzuridan orom-baxsh zamonlar kelsin; va U sizlarga ilgari va’z qilingan Iso Masihni yuborsin. Havoriylar 3:19, 20.
Sister White identifies that the angel that descended in Revelation chapter ten, on August 11, 1840, “was no less a personage than Jesus Christ.” The angel that descended on September 11, 2001, would therefore be “no less a personage than Jesus Christ.” His descent in either history identifies the beginning of the prophetic “debate” over true or false methodology, for it is represented by the book in His hand that God’s people were commanded to eat. When in Galilee, Jesus instructed the disciples that they must eat His flesh and drink His blood, for He claimed there that He was the bread sent down from heaven. He lost more disciples there than any other point in his ministry, and those that left, never returned. Those that left, did so because they chose to analyze His teachings with the false methodology of taking His words in their literal sense, instead of applying them in the correct spiritual sense. The “debate” of Isaiah twenty-seven, is a prophetic waymark that has several witnesses to establish that it represents an established professed system of biblical analysis in confrontation with the methodology represented by the Elijah messenger.
Opa Uayt Vahiy kitobining o‘ninchi bobida tushgan farishta 1840-yil 11-avgustda “Iso Masihdan kam bo‘lmagan Zot” ekanini ko‘rsatadi. Demak, 2001-yil 11-sentabrda tushgan farishta ham “Iso Masihdan kam bo‘lmagan Zot” bo‘ladi. Uning har ikkala tarixdagi tushishi haqiqiy yoki soxta metodologiya ustidagi bashoratli “munozara”ning boshlanishini belgilaydi, chunki bu Xudoning xalqiga yeyish buyurilgan Uning qo‘lidagi kitob orqali ifodalangan. Jalilada bo‘lganida, Iso shogirdlariga Uning tanasini yeyishlari va qonini ichishlari kerakligini o‘rgatdi, chunki U o‘sha yerda O‘zini osmondan tushgan non deb e’lon qilgan edi. U xizmatining boshqa har qanday nuqtasiga qaraganda o‘sha yerda ko‘proq shogirdlarini yo‘qotdi, va ketganlar hech qachon qaytib kelmadilar. Ketganlar shuning uchun ketdilarki, ular Uning ta’limotlarini Uning so‘zlarini to‘g‘ri ruhiy ma’noda qo‘llash o‘rniga, ularni so‘zma-so‘z ma’noda qabul qilishning soxta metodologiyasi bilan tahlil qilishni tanladilar. Ishayo yigirma yettidagi “munozara” bashoratli bir yo‘l-belgidir, va u Ilyos xabarchisi ifodalagan metodologiya bilan to‘qnashuvda bo‘lgan, Muqaddas Kitobni tahlil qilishning o‘rnatilgan e’tirof etilgan tizimini ifodalashini tasdiqlash uchun bir necha guvohlarga ega.
It marks a specific point in the progressive passing by of the former covenant and chosen people of God, and the beginning of the covenant relationship with those “who in times past, were not the people of God.” The “debate,” more importantly represents the beginning of the period of time that concludes with the soon-coming Sunday law. The Alpha and Omega always represents the end with the beginning, and in so doing the very “debate” becomes a symbol of one of the sins of our fathers, that must be acknowledged and confessed, in order to fulfill the Leviticus twenty-six prayer.
Bu Xudoning avvalgi ahdi va tanlangan xalqining bosqichma-bosqich chekinib borishidagi muayyan bir nuqtani, hamda ilgari “Xudoning xalqi bo‘lmaganlar” bilan ahdiy munosabatning boshlanishini belgilaydi. Bundan ham muhimrog‘i, bu “bahs” yaqin orada keladigan yakshanba qonuni bilan yakun topadigan vaqt davrining boshlanishini ifodalaydi. Alfa va Omega har doim oxirni boshlanish bilan birga ifodalaydi, va shu tariqa ayni shu “bahs” otalarimizning gunohlaridan birining ramziga aylanadi; Levilar yigirma olti ibodatini bajo keltirish uchun o‘sha gunoh tan olinishi va e’tirof etilishi lozim.
Daniel’s prayer of chapter nine, represents the prayer that must be offered at the conclusion of the three and a half days of Revelation eleven. That period of time is represented in Isaiah twenty-seven as the period when “the defenced city shall be desolate, and the habitation forsaken, and left like a wilderness: there shall the calf feed, and there shall he lie down, and consume the branches thereof. When the boughs thereof are withered, they shall be broken off: the women come, and set them on fire: for it is a people of no understanding: therefore he that made them will not have mercy on them, and he that formed them will show them no favour.”
Doniyor kitobining to‘qqizinchi bobidagi ibodat Vahiy kitobining o‘n birinchi bobi uch yarim kunining oxirida taqdim etilishi lozim bo‘lgan ibodatni ifodalaydi. Bu vaqt davri Ishayo yigirma yettinchi bobida shunday davr sifatida tasvirlangan: “mustahkam shahar vayron bo‘ladi, maskan tashlab qo‘yiladi va cho‘l kabi qoldiriladi; u yerda buzoq o‘tlaydi, u yerda yotadi va uning shox-shabbalarini kemirib tugatadi. Uning novdalari quriganda, ular sindirib tashlanadi; ayollar kelib, ularni yoqadilar; chunki bu fahmsiz xalqdir; shu sababli ularni yaratgan Zot ularga rahm qilmaydi va ularni shakllantirgan Zot ularga marhamat ko‘rsatmaydi.”
The two witnesses are shown “no favor,” for they proclaimed a false prediction that ushered in the “wilderness” period of three and a half days. They then became a “people of no understanding,” though they previously had been the “defenced city.” That city then became “desolate” and a “habitation” that was “forsaken”. It became dead dry bones lying in the street of the city of Sodom and Egypt. When the dead are then called to arise, they are tested by the sins of their fathers, which includes the “debate” at the beginning of the period that starts with the empowerment of the first message and ends with the arrival of the third message. The debate is whether to accept or reject the methodology represented by the Elijah of their history. In 1863, the fathers of Adventism rejected the message of Moses’ “seven times,” that had been presented by Elijah.
Ikki guvohga “marhamat ko‘rsatilmaydi”, chunki ular uch yarim kunlik “sahro” davrini boshlab bergan soxta bashoratni e’lon qildilar. So‘ng ular, ilgari “mustahkamlangan shahar” bo‘lgan bo‘lsalar-da, “aql-idroksiz xalq”ga aylandilar. Keyin o‘sha shahar “vayron” va “tark etilgan” bir “maskan”ga aylandi. U Sado‘m va Misr shahrining ko‘chasida yotgan o‘lik quruq suyaklarga aylandi. So‘ng o‘liklarga turish buyurilganda, ular otalarining gunohlari bilan sinovdan o‘tkaziladilar; bu esa birinchi xabarning quvvatlantirilishi bilan boshlanib, uchinchi xabarning kelishi bilan tugaydigan davr boshidagi “bahs”ni ham o‘z ichiga oladi. Bahs ularning tarixidagi Ilyos bilan ifodalangan uslubiyatni qabul qilish yoki rad etish haqidadir. 1863 yilda Adventizm otalari Ilyos tomonidan taqdim etilgan Musoning “yetti karra” xabarini rad etdilar.
Beginning in July, of 2023 the withered boughs of Isaiah twenty-seven must decide if they will repeat the sins of the church in Galilee, and the history of 1863, as well as the history of September 11, 2001. To reject the methodology represented by Habakkuk chapter two, and Isaiah twenty-seven, and by Elijah, John the Baptist and William Miller is to repeat the sins of our fathers, instead of being benefited by the sacred ensamples that were record for those upon whom the ends of the earth have come.
2023-yil iyul oyidan boshlab, Ishayo yigirma yettidagi qurigan shoxlar Jaliladagi jamoatning gunohlarini, shuningdek 1863-yil tarixini hamda 2001-yil 11-sentabr tarixini takrorlaydilarmi-yo‘qmi, shuni hal etishlari kerak. Habakkuk ikkinchi bob, Ishayo yigirma yetti, shuningdek Ilyos, Yahyo Cho‘mdiruvchi va Uilyam Miller orqali ifodalangan metodologiyani rad etish — otalarimizning gunohlarini takrorlashdir; yerning oxiri yetib kelganlar uchun yozib qoldirilgan muqaddas ibratlardan foyda ko‘rish o‘rniga, aynan shuni qilishdir.
Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come. Wherefore let him that thinketh he standeth take heed lest he fall. There hath no temptation taken you but such as is common to man: but God is faithful, who will not suffer you to be tempted above that ye are able; but will with the temptation also make a way to escape, that ye may be able to bear it. Wherefore, my dearly beloved, flee from idolatry. I speak as to wise men; judge ye what I say. 1 Corinthians 10:11–15.
Endi bu narsalarning hammasi ularga ibrat bo‘lsin deb yuz berdi; va ular bizning ogohlanishimiz uchun yozilgandir, zero zamonlarning oxiri bizning ustimizga kelgandir. Shunday ekan, turibman deb o‘ylagan kishi yiqilib ketmasligi uchun ehtiyot bo‘lsin. Sizlarni insonlarga xos bo‘lgan vasvasadan boshqa vasvasa tutgani yo‘q; ammo Xudo sodiqdir, U sizlarni bardoshingiz yetadigandan ortiq vasvasaga duchor bo‘lishingizga yo‘l qo‘ymaydi, balki vasvasa bilan birga undan qutulish yo‘lini ham beradi, toki unga bardosh bera olasizlar. Shuning uchun, ey mening nihoyatda azizlarim, butparastlikdan qochinglar. Men dono kishilarga gapirgandek gapiryapman; aytayotganlarimga o‘zlaringiz hukm qilinglar. 1 Korinfliklarga 10:11–15.
The sacred methodology establishes the message of the Midnight Cry, which is the latter rain message. That message, when eaten spiritually produces a corresponding experience as certainly as Daniel and the three worthies’ diet of pulse, produced a fairer and fatter countenance. But in Habakkuk chapter two, the stumbling block for those who reject the offer of justification by faith, is pride which prevents them from following on to know the Lord. If there is ever a time when God’s people cannot put off the work of accepting the true methodology, and eating the message from the angel’s hand, it is now!
Muqaddas metodologiya Tungi Faryod xabarini, ya’ni keyingi yomg‘ir xabarini, qaror toptiradi. O‘sha xabar, ruhiy ma’noda tanovul qilinganda, xuddi Doniyor va uch nafar munosib yigitning dukkakli taomi yanada chiroyliroq va semizroq qiyofa hosil qilganidek, unga mos tajribani ham shubhasiz hosil qiladi. Ammo Habakkukning ikkinchi bobida, imon orqali oqlanish taklifini rad etuvchilar uchun qoqinish toshi — ularning mag‘rurligidir; aynan shu mag‘rurlik ularni Egamizni bilishda davom etishdan to‘sadi. Agar Xudoning xalqi uchun haqiqiy metodologiyani qabul qilish ishini hamda farishtaning qo‘lidan xabarni yeyishni kechiktirib bo‘lmaydigan biror vaqt bo‘lsa, u aynan hozirdir!
“We must not wait for the latter rain. It is coming upon all who will recognize and appropriate the dew and showers of grace that fall upon us. When we gather up the fragments of light, when we appreciate the sure mercies of God, who loves to have us trust Him, then every promise will be fulfilled. ‘For as the earth bringeth forth her bud, and as the garden causeth the things that are sown in it to spring forth; so the Lord God will cause righteousness and praise to spring forth before all the nations.’ Isaiah 61:11. The whole earth is to be filled with the glory of God.” The Seventh-day Adventist Bible Commentary, volume 7, 984.
“Biz keyingi yomg‘irni kutib turmasligimiz kerak. U, ustimizga yog‘ilayotgan marhamat shabnami va yomg‘irlarini tan oladigan hamda ularni qabul qiladigan barcha kishilar ustiga kelmoqda. Biz nur parchalarini yig‘ib olganimizda, bizga O‘ziga ishonishimizni istaydigan Xudoning muqarrar rahm-shafqatlarini qadrlaganimizda, har bir va’da bajo bo‘ladi. «Chunki yer o‘z kurtagini chiqargani kabi va bog‘ unda ekilgan narsalarni undirgani kabi, Egamiz Xudo ham barcha xalqlar oldida solihlik va hamdni undiradi.» Ishayo 61:11. Butun yer yuzi Xudoning ulug‘vorligi bilan to‘lishi kerak.” The Seventh-day Adventist Bible Commentary, 7-jild, 984.
God’s prophetic Word has identified that when the great buildings of New York City were thrown down, the angel of Revelation eighteen would descend and “Revelation eighteen, verses one through three would be fulfilled.” Isaiah twenty-seven identifies that time as the “day of the east wind,” and it is the time when “the rough wind” is restrained. “In measure, when it shooteth forth, thou wilt debate with it: he stayeth his rough wind in the day of the east wind.” Sister White identifies the very same time.
Xudoning bashoratli Kalomi shuni ko‘rsatdiki, Nyu-York shahrining buyuk binolari qulatilganida, Vahiy o‘n sakkizdagi farishta tushib keladi va “Vahiy o‘n sakkiz, birinchi oyatdan uchinchi oyatgacha bajo bo‘ladi.” Ishayo yigirma yettinchi bob bu vaqtni “sharq shamoli kuni” deb belgilaydi va bu “qattiq shamol” tiyib turiladigan vaqtdir. “U unib chiqqanida, me’yor bilan Sen u bilan munozara qilursan; U sharq shamoli kunida O‘zining qattiq shamolini tiyib turadi.” Oq opa aynan o‘sha vaqtni ko‘rsatadi.
“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.
“O‘sha vaqtda, najot ishi yakunlanib borayotgan paytda, yer yuziga kulfat keladi va xalqlar g‘azablanadi, biroq uchinchi farishtaning ishiga to‘sqinlik qilmasligi uchun tiyib turiladi. O‘sha vaqtda “so‘nggi yomg‘ir”, ya’ni Rabbiyning huzuridan keladigan tetiklanish keladi; u uchinchi farishtaning baland ovoziga qudrat berish va azizlarni yetti oxirgi ofat to‘kiladigan davrda sobit turishga tayyorlash uchun keladi.” Early Writings, 85.
The power that angers the nations arrived when the latter rain began to fall. But as soon as that power angered the nations, it was held in check, for Isaiah recorded that he “stayeth his rough wind.” The rough wind, is the east wind, and that wind is restrained when the latter rain begins to sprinkle, and the work of salvation is closing. The closing work of salvation is the sealing time. “Line upon line” the rough, or east wind that is restrained during the sealing of the one hundred and forty-four thousand is the four winds of Revelation chapter seven.
Xalqlarni g‘azablantiradigan qudrat keyingi yomg‘ir yog‘a boshlagan paytda yetib keldi. Ammo o‘sha qudrat xalqlarni g‘azablantirishi bilanoq, u tiyib turildi, chunki Ishayo shunday yozgan: u “shiddatli shamolini to‘xtatadi.” Shiddatli shamol — sharq shamolidir, va o‘sha shamol keyingi yomg‘ir tomchilay boshlaganda hamda najot ishi yakunlanib borayotganida tiyib turiladi. Najot ishining yakunlovchi ishi — muhrlash vaqtidir. “Satr ustiga satr” tamoyiliga ko‘ra, bir yuz qirq to‘rt ming kishining muhrlanishi davomida tiyib turiladigan shiddatli, ya’ni sharq shamoli, Vahiy kitobining yettinchi bobidagi to‘rt shamoldir.
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 essin. Va men sharqdan ko‘tarilib kelayotgan boshqa bir farishtani ko‘rdim; unda tirik Xudoning muhri bor edi. U yerga va dengizga zarar yetkazish huquqi berilgan to‘rt farishtaga baland ovoz bilan nido qilib dedi: “Biz Xudoyimizning qullarini peshonalariga muhrlab bo‘lgunimizcha, yerga ham, dengizga ham, daraxtlarga ham zarar yetkazmang”. Vahiy 7:1–3.
The sealing of the one hundred and forty-four thousand was typified by Christ’s triumphal entry into Jerusalem. There Christ, for the only time in His life, rode upon an ass (a symbol of Islam), and Lazarus led the procession into Jerusalem. Sister White identifies Lazarus as the symbol of the seal in that history.
Yuz qirq to‘rt ming kishining muhrlanishi Masihning Quddusga zafarli kirishi orqali timsol qilingan edi. U yerda Masih, hayotida yagona marta, eshak ustiga mindi (Islomning ramzi), va Lazar marosimni Quddusga boshlab kirdi. Sister White o‘sha tarixda Lazarni muhrning timsoli sifatida ko‘rsatadi.
“In delaying to come to Lazarus, Christ had a purpose of mercy toward those who had not received Him. He tarried, that by raising Lazarus from the dead He might give to His stubborn, unbelieving people another evidence that He was indeed ‘the resurrection, and the life.’ He was loath to give up all hope of the people, the poor, wandering sheep of the house of Israel. His heart was breaking because of their impenitence. In His mercy He purposed to give them one more evidence that He was the Restorer, the One who alone could bring life and immortality to light. This was to be an evidence that the priests could not misinterpret. This was the reason of His delay in going to Bethany. This crowning miracle, the raising of Lazarus, was to set the seal of God on His work and on His claim to divinity.” The Desire of Ages, 528, 529.
“Masihning Lazarning oldiga kelishga kechikishida Uni qabul qilmaganlarga nisbatan rahm-shafqatga oid bir maqsad bor edi. U to‘xtab turdi, toki Lazarni o‘likdan tiriltirish orqali o‘zining qaysar, imonsiz xalqiga U haqiqatan ham “tirilish va hayot” ekanining yana bir dalilini bersin. U Isroil xonadonining kambag‘al, sarson qo‘ylaridan bo‘lgan bu xalqdan umidni butunlay uzishga ko‘ngli bormas edi. Ularning tavba qilmasligi tufayli Uning yuragi ezilayotgan edi. O‘z rahm-shafqatida U ularga O‘zi Qayta tiklovchi, hayot va boqiylikni ayon qila oladigan yagona Zot ekanining yana bir dalilini berishni niyat qildi. Bu ruhoniylar noto‘g‘ri talqin qila olmaydigan bir dalil bo‘lishi kerak edi. Uning Baytaniyaga borishni kechiktirganining sababi mana shu edi. Bu eng ulug‘ mo‘jiza — Lazarni tiriltirish — Uning ishiga va ilohiyligiga doir da’vosiga Xudoning muhrini bosishi lozim edi”. The Desire of Ages, 528, 529.
The tarrying time that began on July 18, 2020 is represented by Christ’s tarrying before He resurrected Lazarus. The tarrying time of Revelation chapter eleven, ends at the conclusion of the three and a half days. During those days the two witnesses laid dead in the street. And just as Lazarus was to be resurrected following a tarrying time, so too were John’s two witnesses. Once resurrected they lead the procession into Jerusalem, representing the “seal of God,” and the “crowning miracle” that testifies to Christ’s divinity. The resurrection identifies the conclusion of the sealing of the one hundred and forty-four thousand, which takes place while the four winds, the east wind, the rough wind, that arrived on September 11, 2001, is held in check.
2020-yil 18-iyulda boshlangan kechikish davri Masihning Lazarni tiriltirishidan oldingi kechikishi orqali ifodalanadi. Vahiy kitobining o‘n birinchi bobidagi kechikish davri uch yarim kunning nihoyasida tugaydi. O‘sha kunlar davomida ikki guvoh ko‘chada o‘lik holda yotgan edi. Va xuddi Lazar kechikish davridan keyin tiriltirilishi lozim bo‘lganidek, Yuhannoning ikki guvohi ham shunday tiriltirildi. Ular tiriltirilgach, Quddusga kirayotgan yurishga boshchilik qiladilar; bu esa “Xudoning muhri”ni va Masihning ilohiyligini tasdiqlovchi “toj kiyuvchi mo‘jiza”ni ifodalaydi. Tiriltirilish yuz qirq to‘rt mingning muhrlanishi yakunlanganini ko‘rsatadi; bu muhrlanish esa 2001-yil 11-sentabrda kelgan to‘rt shamol — sharq shamoli, qattiq shamol — tiyib turilgan paytda sodir bo‘ladi.
In the hour that is the Sunday law, those winds are released to bring retributive judgment upon the earth beast of Revelation thirteen. They are now even slipping through the fingers of those four angels that are restraining them during the sealing period. One of the most profound references in the Spirit of Prophecy relating to the day of the east wind is found in Testimonies, volume nine. That volume begins the inspired words on page eleven, so it begins symbolically on “nine-eleven”. The title of the chapter is, “The Final Crisis”, but it is also the first chapter of a section titled, “For the Coming of the King”.
Yakshanba qonuni bo‘lgan soatda, o‘sha shamollar Vahiy o‘n uchinchi bobdagi yer hayvoniga nisbatan qasoskor hukmni yer yuziga keltirish uchun qo‘yib yuboriladi. Hozirning o‘zidayoq ular muhrlash davrida ularni tiyib turgan o‘sha to‘rt farishtaning barmoqlari orasidan sirg‘alib chiqmoqda. Sharq shamoli kuniga oid Bashorat Ruhi ichidagi eng teran ishoralardan biri “Guvohliklar”, to‘qqizinchi jildda uchraydi. O‘sha jild ilhomlangan so‘zlarni o‘n birinchi sahifada boshlaydi, shunday ekan, u ramziy ma’noda “to‘qqiz-o‘n bir”da boshlanadi. Bobning sarlavhasi “So‘nggi Inqiroz”, ammo u ayni paytda “Shohning Kelishi Uchun” deb nomlangan bo‘limning ham birinchi bobidir.
There is no evidence that the section and title of the chapter were purposely manipulated by the editors that compiled the volume, yet the coming of the King, is easily recognized as the coming of the bridegroom, which in the parable of the ten virgins occurs with the midnight crisis that is produced in the virgins, by the presence or lack of oil in their vessels. The midnight crisis that is now arriving, is as the title represents—the last crisis for the ten virgins. In that crisis they manifest whether they have the oil, or they don’t. The oil is not simply the Holy Spirit, it is precisely defined as the Holy Spirit, and also as the correct message, and also as the correct character.
Jildni tuzgan muharrirlar tomonidan bobning bo‘limi va sarlavhasi ataylab o‘zgartirilganiga hech qanday dalil yo‘q; biroq Shohning kelishi osongina kuyovning kelishi sifatida taniladi; u o‘n bokira haqidagi masalda idishlarida moyning borligi yoki yo‘qligi sabab bokiralarda yuzaga keladigan yarim tun inqirozi bilan sodir bo‘ladi. Hozir yaqinlashib kelayotgan yarim tun inqirozi, sarlavha ifodalaganidek, o‘n bokira uchun oxirgi inqirozdir. O‘sha inqirozda ular o‘zlarida moy bor-yo‘qligini namoyon qiladilar. Moy shunchaki Muqaddas Ruh emas; u aniq qilib Muqaddas Ruh, shuningdek to‘g‘ri xabar, va yana to‘g‘ri fe’l-atvor sifatida belgilangan.
The correct methodology establishes the correct message of the Midnight Cry, and that message, received and acted upon, produces the correct character. That character in the last crisis is the character that receives the seal of God. The process of sealing God’s people began at the arrival of the day of the east wind, on September 11, 2001. The message of that time was then to be eaten. Whether to eat or not to eat is represented by Isaiah’s “debate,” and also by Habakkuk’s question of what the watchmen should answer in the argument. The tarrying time of Matthew twenty-five and Habakkuk concludes with the representation of two classes of worshippers. The tarrying time, represented by three and a half days in Revelation chapter eleven, is almost finished.
To‘g‘ri metodologiya Yarim Tun Faryodining to‘g‘ri xabarini belgilaydi, va o‘sha xabar qabul qilinib, unga amal qilinganda, to‘g‘ri xarakterni hosil qiladi. O‘sha xarakter oxirgi inqirozda Xudoning muhrini qabul qiladigan xarakterni tashkil etadi. Xudoning xalqini muhrlash jarayoni sharq shamoli kunining kirib kelishi bilan, 2001-yil 11-sentabrda boshlandi. O‘sha davrning xabari esa shunda yeyilishi kerak edi. Yeyish yoki yemay qo‘yish masalasi Ishayoning “munozarasi” orqali, shuningdek, Habaqquqdagi qorovullar bahsda nima deb javob berishlari kerakligi haqidagi savol orqali ifodalanadi. Matto yigirma besh va Habaqquqdagi kechikish vaqti ikki toifa sajda qiluvchilarning tasviri bilan yakunlanadi. Vahiy kitobining o‘n birinchi bobida uch yarim kun bilan ifodalangan kechikish vaqti deyarli nihoyasiga yetdi.
That tarrying time is also represented at the beginning of the chapter in volume nine, with a passage from Hebrews, where Paul paraphrases verse four of Habakkuk chapter two. Paul’s reference places Habakkuk two in the movement of the third angel, for it is in that history that Christ moved into the Most Holy Place, and in that history the light of His high priestly ministry was revealed, and it is in the book of Hebrews that Paul is revealing the clearest revelation of Christ’s high priestly ministry in God’s Word.
O‘sha tutilib qolish vaqti, to‘qqizinchi jilddagi bobning boshida ham Ibroniylarga maktubdan olingan bir parcha orqali tasvirlangan bo‘lib, unda Pavlus Habakkuk kitobining ikkinchi bobi to‘rtinchi oyatini qayta bayon qiladi. Pavlusning ishorasi Habakkuk 2-bobni uchinchi farishta harakati doirasiga joylashtiradi, chunki aynan o‘sha tarixda Masih Eng Muqaddas Joyga kirdi, o‘sha tarixda Uning oliy ruhoniylik xizmati nuri ochib berildi, va aynan Ibroniylarga maktubda Pavlus Xudoning Kalomidagi Masihning oliy ruhoniylik xizmatining eng ravshan vahiyini ochib beradi.
Habakkuk two in the movement of the first angel did not yet recognize the movement of Christ into the Most Holy Place, for it did not happen until the end of the proclamation of the Midnight Cry. The tarrying time referenced by Paul, is the tarrying time of Habakkuk and Matthew, but it is the tarrying time that would begin on July 18, 2020. The last verse of Habakkuk two represents the conclusion of the Midnight Cry in the Millerite history, and the arrival of the third angel:
Habakkuk 2 dagi birinchi farishta harakati Masihning Eng Muqaddas Joyga kirish harakatini hali tanimagan edi, chunki bu voqea Yarim Tungi Faryod e’lonining oxirigacha sodir bo‘lmagan. Pavlus tilga olgan kechikish vaqti Habakkuk va Matto kitoblaridagi kechikish vaqtidir, ammo bu 2020-yil 18-iyulda boshlanadigan kechikish vaqtidir. Habakkuk 2 ning oxirgi oyati Millerchilar tarixida Yarim Tungi Faryodning yakunini va uchinchi farishtaning kelishini ifodalaydi:
But the Lord is in his holy temple: let all the earth keep silence before him. Habakkuk 2:20.
Ammo Egamiz O‘zining muqaddas ma’badidadir; butun yer yuzi Uning huzurida sukut saqlasin. Habakkuk 2:20.
Testimonies, volume nine emphasizes, beginning on page eleven (nine-eleven), the parable of the ten virgins, the tarrying time and its connection with Habakkuk and Matthew, and the final crisis and September 11, 2001, when the prophetic debate arrived.
«Guvohliklar»ning to‘qqizinchi jildi, o‘n birinchi betdan (to‘qqiz-o‘n bir) boshlab, o‘nta bokira haqidagi masalni, kechikish vaqtini va uning Xabaqquq hamda Matto bilan bog‘liqligini, shuningdek yakuniy inqiroz va 2001-yil 11-sentyabrni — bashoratli bahs o‘z pallasiga yetib kelgan paytni — ta’kidlaydi.
“Section 1—For the Coming of the King
“1-bo‘lim — Shohning Kelishi Uchun”
“‘Yet a little while, and He that shall come will come, and will not tarry.’ Hebrews 10:37.
“‘Yana ozgina vaqt, va keladigan Zot keladi hamda kechikmaydi.’ Ibroniylarga 10:37.
“The Last Crisis
“Oxirgi inqiroz”
“We are living in the time of the end. The fast-fulfilling signs of the times declare that the coming of Christ is near at hand. The days in which we live are solemn and important. The Spirit of God is gradually but surely being withdrawn from the earth. Plagues and judgments are already falling upon the despisers of the grace of God. The calamities by land and sea, the unsettled state of society, the alarms of war, are portentous. They forecast approaching events of the greatest magnitude.
“Biz oxirzamon davrida yashamoqdamiz. Zamonga oid tez ro‘yobga chiqayotgan alomatlar Masihning kelishi juda yaqin ekanini e’lon qilmoqda. Biz yashayotgan kunlar tantanavor va muhimdir. Xudoning Ruhi asta-sekin, ammo shubhasiz, yerdan qaytarib olinmoqda. Balolar va hukmlar allaqachon Xudoning inoyatini mensimaydiganlar ustiga yog‘ilmoqda. Quruqlikdagi va dengizdagi ofatlar, jamiyatning beqaror holati, urush vahimalari — bularning barchasi bashoratli alomatlardir. Ular nihoyatda ulkan ahamiyatga ega bo‘lgan yaqinlashib kelayotgan voqealarni oldindan ko‘rsatadi.”
“The agencies of evil are combining their forces and consolidating. They are strengthening for the last great crisis. Great changes are soon to take place in our world, and the final movements will be rapid ones.
“Yovuzlik kuchlari o‘z quvvatlarini birlashtirib, safarbar bo‘lmoqda. Ular so‘nggi buyuk inqiroz uchun mustahkamlanmoqda. Yaqinda dunyomizda ulkan o‘zgarishlar yuz beradi va yakuniy harakatlar tez sodir bo‘ladi.
“The condition of things in the world shows that troublous times are right upon us. The daily papers are full of indications of a terrible conflict in the near future. Bold robberies are of frequent occurrence. Strikes are common. Thefts and murders are committed on every hand. Men possessed of demons are taking the lives of men, women, and little children. Men have become infatuated with vice, and every species of evil prevails.
“Dunyodagi ishlarning holati mashaqqatli zamonlar aynan boshimizga kelib qolganini ko‘rsatadi. Kundalik gazetalar yaqin kelajakda yuz beradigan dahshatli to‘qnashuvning alomatlariga to‘la. Surbetona talonchiliklar tez-tez sodir bo‘lmoqda. Ish tashlashlar odatiy holga aylangan. Har tarafda o‘g‘rilik va qotilliklar sodir etilmoqda. Jinlar egallab olgan odamlar erkaklar, ayollar va yosh bolalarning joniga qasd qilmoqdalar. Odamlar razolatga mahliyo bo‘lib qolganlar, va yovuzlikning har bir turi hukm surmoqda.”
“The enemy has succeeded in perverting justice and in filling men’s hearts with the desire for selfish gain.
“Dushman adolatni buzishga va insonlar qalbini xudbinona manfaat orttirish istagi bilan to‘ldirishga muvaffaq bo‘ldi.
“‘Justice standeth afar off: for truth is fallen in the street, and equity cannot enter.’ Isaiah 59:14. In the great cities there are multitudes living in poverty and wretchedness, well-nigh destitute of food, shelter, and clothing; while in the same cities are those who have more than heart could wish, who live luxuriously, spending their money on richly furnished houses, on personal adornment, or worse still, upon the gratification of sensual appetites, upon liquor, tobacco, and other things that destroy the powers of the brain, unbalance the mind, and debase the soul. The cries of starving humanity are coming up before God, while by every species of oppression and extortion men are piling up colossal fortunes.
“‘Adolat uzoqda turibdi, chunki haqiqat ko‘chada yiqildi, insoflilik esa kira olmaydi.’ Ishayo 59:14. Buyuk shaharlarda qashshoqlik va ayanchli ahvolda yashayotgan, oziq-ovqat, boshpana va kiyim-kechakka deyarli muhtoj holda qolgan son-sanoqsiz odamlar bor; ayni shu shaharlarda esa ko‘ngil tilaganidan ham ortig‘iga ega bo‘lgan, hashamatda yashab, pullarini boy bezatilgan uylarga, shaxsiy zeb-ziynatga, yoki bundan ham yomoni, shahvoniy nafslarni qondirishga, ichkilik, tamaki va miyaning quvvatini yemiradigan, aqlni izdan chiqaradigan va jonni tubanlashtiradigan boshqa narsalarga sarflayotganlar ham bor. Ochlikdan azob chekayotgan insoniyatning faryodlari Xudo huzuriga ko‘tarilmoqda, shu bilan birga odamlar zulm va tovlamachilikning har qanday turi bilan ulkan boyliklarni to‘plamoqdalar.”
“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 osmongacha qavatma-qavat ko‘tarilib borayotgan binolarni ko‘rish nasib etdi. Bu binolar yong‘inga chidamli deb kafolatlangan edi va ular o‘z egalari hamda quruvchilarining shuhrati uchun qad ko‘targan edi. Bu binolar tobora balandroq va yanada balandroq ko‘tarilar, ularda eng qimmatbaho materiallar ishlatilgan edi. Bu binolarga egalik qilganlar o‘zlaridan: ‘Xudoni qanday qilib 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, mablag‘larini shu tarzda sarflayotganlar o‘z yo‘llarini Xudo qanday ko‘rsa, shunday ko‘ra olsalar edi! Ular hashamatli binolarni birin-ketin qad ko‘tarmoqdalar, ammo koinot Hukmdorining nazarida ularning rejalari va tadbirlari naqadar nodonlikdir. Ular qalb va aqlning bor kuchlari 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 yuksak binolar qad rostlar ekan, ularning egalari o‘z nafsi istaklarini qondirish va qo‘shnilarining hasadini qo‘zg‘atish uchun sarflaydigan mablag‘ga ega ekanliklaridan mag‘rur shuhratparastlik bilan quvondilar. Ular shu tariqa sarflagan mablag‘ning katta qismi zulm bilan, kambag‘allarni ezib-siqish orqali qo‘lga kiritilgan edi. Ular osmondagi hisobda har bir tijoriy muomala qayd etilishini unutdilar; har bir nohaq bitim, har bir firibgarona ish o‘sha yerda yozib qo‘yilgan. Shunday vaqt keladiki, odamlar o‘z firibgarligi va takabburligida Rabbiy ularga oshib o‘tishga yo‘l qo‘ymaydigan 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, 11–13.
“Keyin ko‘z o‘ngimdan o‘tgan manzara yong‘in vahimasi edi. Odamlar baland va go‘yoki o‘tga chidamli binolarga qarab: ‘Ular mutlaqo xavfsiz’, — dedilar. Ammo bu binolar go‘yo qatronдан yasalganдай yonib kul bo‘ldi. Yong‘in mashinalari vayronagarchilikni to‘xtatish uchun hech narsa qila olmadi. O‘t o‘chiruvchilar mashinalarni ishga sola olmadilar.” Testimonies, 9-jild, 11–13.
The “debate” that took place over methodology in the beginning of the period represented by Daniel chapter one; and also represented by Daniel chapters one through three; and also represented by the history beginning on August 11, 1840; and also represented in the history of John chapter six, at the crisis in Galilee; and also represented by the history of September 11, 2001 (until July 18, 2020), is now being repeated, not within Adventism at large, but among the dead dry bones that are being aroused from their lethargy by a “voice” crying in the wilderness.
Doniyor kitobining birinchi bobida ifodalangan davr boshida metodologiya yuzasidan yuzaga kelgan “bahs”; va shuningdek Doniyor kitobining birinchi bobidan uchinchi bobigacha ifodalangan; va yana 1840-yil 11-avgustda boshlangan tarixda ifodalangan; va Yuhanno kitobining oltinchi bobidagi, Jaliladagi inqiroz tarixida ham ifodalangan; hamda 2001-yil 11-sentabr tarixi (2020-yil 18-iyulgacha)da ifodalangan o‘sha “bahs” hozir yana takrorlanmoqda, biroq Adventizmning keng doirasida emas, balki sahroda qichqirayotgan bir “ovoz” tomonidan loqayd uyqusidan uyg‘otilayotgan o‘lik quruq suyaklar orasida.
We will take up the consideration of the methodology being the latter rain as represented in Isaiah chapters twenty-eight and twenty-nine in our next article.
Keyingi maqolamizda Ishayo kitobining yigirma sakkizinchi va yigirma to‘qqizinchi boblarida tasvirlangan keyingi yomg‘ir bo‘lgan metodologiyani ko‘rib chiqamiz.
Also I heard the voice of the Lord, saying, Whom shall I send, and who will go for us? Then said I, Here am I; send me. And he said, Go, and tell this people, Hear ye indeed, but understand not; and see ye indeed, but perceive not. Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed. Then said I, Lord, how long? And he answered, Until the cities be wasted without inhabitant, and the houses without man, and the land be utterly desolate, And the Lord have removed men far away, and there be a great forsaking in the midst of the land. But yet in it shall be a tenth, and it shall return, and shall be eaten: as a teil tree, and as an oak, whose substance is in them, when they cast their leaves: so the holy seed shall be the substance thereof. Isaiah 6:8–13.
Shundan keyin men Egamizning ovozini eshitdim: “Kimni yuboray, biz uchun kim boradi?” Shunda men: “Mana men, meni yubor”, dedim. U dedi: “Borib, bu xalqqa ayt: Eshitib turinglar, ammo anglamanglar; ko‘rib turinglar, ammo idrok etmanglar. Bu xalqning yuragini semirtir, quloqlarini og‘irlashtir, ko‘zlarini yumdir; toki ular ko‘zlari bilan ko‘rmasinlar, quloqlari bilan eshitmasinlar, yuraklari bilan anglamasinlar, qaytmasinlar va shifo topmasinlar”. Shunda men: “Yo Hazrat, qachongacha?” dedim. U javob berdi: “Shaharlar aholisisiz vayron bo‘lguncha, uylar odamsiz qolguncha, yurt butunlay huvillab qolguncha, Egamiz odamlarni uzoqqa surgun qilguncha va yurt o‘rtasida buyuk tashlandiq holat yuz berguncha. Ammo unda yana o‘ndan bir qismi qoladi; u ham qaytib keladi va yana yeb bitiriladi; barglarini to‘kkan qayrag‘och va eman singari, ularda o‘zagi qolgani kabi, muqaddas zurriyot ham uning o‘zagi bo‘ladi”. Ishayo 6:8–13.