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# The Book of Daniel - Number Eighty-Eight

Doniyor kitobi — Sakson sakkizinchi qism

Unmasking the False Latter Rain: The Prophetic Journey from September 11, 2001

Soxta So‘nggi Yomg‘irni Fosh Etish: 2001-yil 11-sentabrdan Boshlangan Bashoratli Sayohat

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Jeff Pippenger

Published

February 21, 2024

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The testing process that begins when the angel descends is represented by the test of whether to take the book out of the angel’s hand and eat it. Those that did choose to eat the message were then destined for a disappointment where the group who refused to eat were left behind. The little book that was to be eaten represented an “increase of knowledge” of the message that had first been unsealed at “the time of the end” at either 1798 or 1989, and then later formalized into a message that would hold the generation then alive accountable to the light of the increased knowledge. In either history, once the prophecy of Islam was fulfilled, then the message to be eaten in the angel’s hand was either received or rejected. If the message represented by the book is rejected, those who do so, and still seek to uphold the profession of still being the chosen of God, are forced to produce a counterfeit latter rain message.

Farishta tushib kelganida boshlanadigan sinov jarayoni, kitobni farishtaning qo‘lidan olib, uni yeyish yoki yemaylik sinovi bilan ifodalanadi. Xabarni yeyishni tanlaganlar esa keyinchalik, yeyishdan bosh tortgan guruh ortda qoldirilgan holda, bir umidsizlikka duchor bo‘lish uchun taqdir etilgan edilar. Yeyilishi lozim bo‘lgan kichik kitob, avval “oxirzamonda” — yo 1798-yilda, yo 1989-yilda — muhrdan yechilgan xabarning “bilimning ortishi”ni ifodalar edi; so‘ngra esa u o‘sha paytda tirik bo‘lgan avlodni oshirilgan bilim nuriga nisbatan javobgar tutadigan bir xabar sifatida keyinroq rasmiylashtirildi. Har ikkala tarixda ham, Islom haqidagi bashorat amalga oshgach, farishtaning qo‘lidagi yeyilishi kerak bo‘lgan xabar yo qabul qilindi, yo rad etildi. Agar kitob bilan ifodalangan xabar rad etilsa, bunday qilganlar va hanuz o‘zlarini Xudoning tanlanganlari deb da’vo qilishni saqlab qolishga intilayotganlar, qalbaki so‘nggi yomg‘ir xabarini ishlab chiqishga majbur bo‘ladilar.

On September 11, 2001 the past rebellions of the generations of Adventism were again made testing issues. Habakkuk chapter two identifies a debate that occurs in the prophetic history represented therein, which is a parallel prophetic line to the parable of the ten virgins. When the watchman asked what he shall answer in the history of the parable of the ten virgins, he was commanded to “write the vision, and make it plain upon tables.” The watchmen of Millerite history produced the 1843 chart in 1842, and its production became a waymark. It was the “vision” of Habakkuk two, that had been made plain upon tables that was to speak at the end.

2001-yil 11-sentyabrda Adventizm avlodlarining o‘tmishdagi isyonlari yana sinov masalalariga aylantirildi. Xabaqquq kitobining ikkinchi bobi unda ifodalangan bashoratli tarixda yuz beradigan bir munozarani aniqlab beradi; bu esa o‘n bokira haqidagi masalga parallel bo‘lgan bashoratli chiziqdir. Qo‘riqchi o‘n bokira haqidagi masal tarixida nima deb javob berishini so‘raganida, unga: “Vahiyni yoz, uni lavhalar ustiga ravshan qilib bayon et”, deb amr qilindi. Millerchilar tarixining qo‘riqchilari 1842-yilda 1843 jadvalini tayyorladilar va uning tayyorlanishi bir yo‘l-belgisiga aylandi. Oxirida so‘zlashi kerak bo‘lgan narsa Xabaqquqning ikkinchi bobidagi “vahiy” edi; u lavhalar ustiga ravshan qilib bayon etilgan edi.

Shortly after September 11, 2001 those who recognized the activity of Islam of the third woe, were led to return to Jeremiah’s “old paths,” and to walk therein. Those “old paths” identified that the three woes of Revelation chapter eight, verse thirteen represented the prophetic role of Islam. Immediately thereafter, Future for America began to reproduce the two charts of Habakkuk chapter two at the very same point in the parallel history of the Millerites, the two charts were set forth as a waymark, which had been represented by the production of the 1843 chart, in 1842.

2001-yil 11-sentabrdan ko‘p o‘tmay, uchinchi voyga oid Islomning faoliyatini anglaganlar Yeremiyoning “qadimgi yo‘llari”ga qaytishga va ularda yurishga yetaklandilar. O‘sha “qadimgi yo‘llar” Vahiy kitobining sakkizinchi bobi, o‘n uchinchi oyatidagi uch voy Islomning bashoratli rolini ifodalashini ko‘rsatdi. Shundan so‘ng darhol, Future for America Habakkuk kitobining ikkinchi bobidagi ikki jadvalni qayta nashr eta boshladi; Millerchilar tarixidagi ayni shu parallel nuqtada bu ikki jadval yo‘l belgisi sifatida ilgari surilgan edi, bu esa 1842-yilda 1843-yil jadvalining tayyorlanishi orqali ifodalangan edi.

> “In May, 1842, a General Conference was convened in Boston, [Massachusetts]. At the opening of this meeting, Brethren Charles Fitch and Apollos Hale, of Haverhill, presented the pictorial prophecies of Daniel and John, which they had painted on cloth, with the prophetic numbers, showing their fulfillment. Brother Fitch in explaining from his chart before the Conference, said, while examining these prophecies, he had thought if he could get out something of the kind as here presented it would simplify the subject and make it easier for him to present to an audience. Here was more light in our pathway. These brethren had been doing what the Lord had shown Habakkuk in his vision 2,468 years before, saying, ‘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.’ Habakkuk 2:2.

> “1842-yil may oyida Boston [Massachusetts] shahrida Umumiy Konferensiya chaqirildi. Ushbu yig‘ilishning ochilishida Haverhilllik birodarlar Charlz Fitch va Apollos Hale Doniyor va Yuhannoning matoga chizilgan, o‘z ichiga bashoratli sonlarni olgan hamda ularning amalga oshganini ko‘rsatadigan tasviriy bashoratlarini taqdim etdilar. Birodar Fitch Konferensiya oldida o‘z jadvali asosida izoh berar ekan, bu bashoratlarni tekshirib chiqayotib, agar shu yerda taqdim etilganiga o‘xshash biror narsa tayyorlay olsa, bu mavzuni soddalashtirishi va uni tinglovchilar oldida bayon etishni osonlashtirishi haqida o‘ylaganini aytdi. Yo‘limizda yanada ko‘proq nur bor edi. Bu birodarlar Rabbiy Habakkukka 2 468 yil avval vahiyda ko‘rsatgan ishni qilayotgan edilar; U shunday degan edi: ‘Vahiyni yoz va uni lavhalar ustida ravshan qilgin, toki uni o‘qigan kishi yugurib borsin. Chunki vahiy hali belgilangan vaqt uchundir.’ Habakkuk 2:2.”

> “After some discussion on the subject, it was voted unanimously to have three hundred similar to this one lithographed, which was soon accomplished. They were called ‘the ‘43 charts.’ This was a very important Conference.” The Autobiography of Joseph Bates, 263.

> “Bu mavzu yuzasidan bir oz muhokamadan so‘ng, ushbu nusxaga o‘xshash uch yuztasini litografiya usulida ko‘paytirish bir ovozdan ma’qullandi va bu tez orada amalga oshirildi. Ular ‘43-jadvallar’ deb ataldi. Bu juda muhim Konferensiya edi.” Joseph Batesning Avtobiografiyasi, 263.

> “It was the united testimony of Second Advent lecturers and papers, when standing on ‘the original faith,’ that the publication of the chart was a fulfillment of Habakkuk 2:2, 3. If the chart was a subject of prophecy (and those who deny it leave the original faith), then it follows that BC 457 was the year from which to date the 2300 days. It was necessary that 1843 should be the first published time in order that ‘the vision’ should ‘tarry,’ or that there should be a tarrying time, in which the virgin band was to slumber and sleep on the great subject of time, just before they were to be aroused by the Midnight Cry.” James White, Second Advent Review and Sabbath Herald, Volume I, Number 2.

> “‘Asl imon’ ustida turgan Ikkinchi Kelish voizlari va nashrlarining yakdil guvohligi shundan iborat ediki, jadvalning nashr etilishi Habakkuk 2:2, 3 ning amalga oshishi edi. Agar jadval bashorat mavzusi bo‘lgan bo‘lsa (va buni inkor etuvchilar asl imonni tark etadilar), unda bundan 2300 kunni sanash uchun miloddan avvalgi 457-yil boshlang‘ich yil bo‘lishi kelib chiqadi. 1843-yilning birinchi bo‘lib e’lon qilingan vaqt bo‘lishi zarur edi, toki ‘vahiy’ ‘kechiksa’, ya’ni kechikish vaqti bo‘lsin; ana shu vaqt ichida bokira qizlar guruhi, Yarim Tundagi Nido bilan uyg‘otilishlaridan sal oldin, vaqt haqidagi buyuk mavzu ustida mudrab, uxlab qolishi kerak edi.” James White, Second Advent Review and Sabbath Herald, I jild, 2-son.

> “Now our history shows that there were hundreds teaching from the same chronological charts that William Miller was, all of one stamp. Then it was the oneness of the message all on one theme, the coming of the Lord Jesus at a certain time, 1844.” Joseph Bates, Early SDA Pamphlets, 17.

> “Endi bizning tariximiz shuni ko‘rsatadiki, William Miller bilan bir xil xronologik jadvallardan ta’lim bergan yuzlab kishilar bor edi, ularning barchasi bir xil qolipda edi. O‘shanda xabarning yagonaligi bitta mavzu atrofida jam bo‘lgan edi — Rabbimiz Iso Masihning ma’lum bir vaqtda, 1844-yilda kelishi.” Joseph Bates, Early SDA Pamphlets, 17.

The reprinting of the 1843 and 1850 charts, in the immediate post-September 11, 2001 history was as much a fulfillment of Habakkuk two, as was the publication of the 1843 chart in 1842. The production of the tables is part of the narrative of Habakkuk chapter two, and it had to happen. On September 11, 2001 the rebellion of 1863 was again repeated by those Laodicean Adventists who refused to return to Jeremiah’s “old paths.”

1843 va 1850 jadvallarining 2001-yil 11-sentabrdan keyingi bevosita tarixda qayta nashr etilishi, 1843 jadvalining 1842-yilda nashr qilinishi kabi, Xabaqquqning ikkinchi bobining bajo bo‘lishi edi. Jadvallarning tayyorlanishi Xabaqquq ikkinchi bobining rivoyatining bir qismidir va bu sodir bo‘lishi kerak edi. 2001-yil 11-sentabrda, Eremiyoning “qadimiy yo‘llari”ga qaytishni rad etgan o‘sha Laodikiyalik Adventistlar tomonidan 1863-yildagi isyon yana takrorlandi.

> “The enemy is seeking to divert the minds of our brethren and sisters from the work of preparing a people to stand in these last days. His sophistries are designed to lead minds away from the perils and duties of the hour. They estimate as of little value the light that Christ came from heaven to give to John for His people. They teach that the scenes just before us are not of sufficient importance to receive special attention. They make of no effect the truth of heavenly origin, and rob the people of God of their past experience, giving them instead a false science. ‘Thus saith the Lord: Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein.’ [Jeremiah 6:16.]

> “Dushman birodarlarimiz va opa-singillarimizning ongini shu oxirgi kunlarda turishga tayyorlangan bir xalqni tayyorlash ishidan chalg‘itishga urinmoqda. Uning safsatalari onglarni ayni soatning xavf-xatarlari va burchlaridan chetga burishga qaratilgandir. Ular Masih O‘z xalqiga berish uchun osmondan Yuhannoga keltirgan nurni arzimas qiymatli deb baholaydilar. Ular bizning oldimizda turgan voqealar alohida e’tibor qaratishga yetarli darajada muhim emas, deb ta’lim beradilar. Ular samoviy manbadan kelgan haqiqatni kuchsizlantiradilar va Xudoning xalqini o‘zlarining o‘tgan tajribasidan mahrum qilib, uning o‘rniga soxta ilmni beradilar. ‘Egamiz shunday deydi: Yo‘llarda turingiz, ko‘ringiz va qadimgi so‘qmoqlar haqida so‘rangiz: yaxshi yo‘l qayerda ekanini bilib, o‘sha yo‘ldan yuringiz.’ [Yeremiyo 6:16.]”

> “Let none seek to tear away the foundations of our faith,—the foundations that were laid at the beginning of our work, by prayerful study of the Word and by revelation. Upon these foundations we have been building for more than fifty years. Men may suppose that they have found a new way, that they can lay a stronger foundation than that which has been laid; but this is a great deception. ‘Other foundation can no man lay than that is laid.’ [1 Corinthians 3:11.] In the past, many have undertaken to build a new faith, to establish new principles; but how long did their building stand? It soon fell; for it was not founded upon the Rock.” Testimonies, volume 8, 296, 297.

> “Hech kim imonimizning poydevorlarini—ishimizning boshida, Kalomni ibodat ila tadqiq etish va vahiy orqali qo‘yilgan poydevorlarni—yulib tashlashga urinmasin. Shu poydevorlar ustiga biz ellik yildan ortiq vaqt davomida bino qilib kelmoqdamiz. Ba’zilar o‘zlari yangi yo‘l topganlarini, qo‘yilgan poydevordan ham mustahkamrog‘ini qo‘ya olishlarini faraz qilishlari mumkin; ammo bu buyuk aldanishdir. ‘Hech kim qo‘yilgandan boshqa bir poydevor qo‘ya olmaydi.’ [1 Korinfliklarga 3:11.] O‘tmishda ko‘plar yangi bir imon qurishga, yangi tamoyillar o‘rnatishga kirishgan edilar; ammo ularning binosi qancha vaqt turdi? U tez orada qulab tushdi; chunki u Qoya ustiga asoslanmagan edi.” Guvohliklar, 8-jild, 296, 297.

Jeremiah identifies that to walk in the “old paths,” is to find “the rest”, and the rest is “the latter rain”, which began when the nations were angered on September 11, 2001, when the great buildings of New York City came down. Those that then ate the message became Habakkuk’s watchmen who were to “write the vision, and make it plain”. Jeremiah identifies the very same watchmen during the time of “the rest”, which is “the latter rain”.

Yeremiyo shuni ayon qiladiki, “qadimiy yo‘llarda” yurish — “orom”ni topishdir, va bu orom “kechki yomg‘ir”dir; u xalqlar g‘azabga kelgan paytda, ya’ni 2001-yil 11-sentabr kuni, Nyu-York shahrining ulkan binolari qulaganida boshlangan. Shundan so‘ng xabarni qabul qilganlar, “vahiyni yozib qo‘y va uni ravshan etib bayon qil”, deb buyurilgan Habakkukning soqchilari bo‘ldilar. Yeremiyo ayni shu soqchilarni “orom” davrida, ya’ni “kechki yomg‘ir” paytida ko‘rsatadi.

> Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. But they said, We will not walk therein. Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken. Jeremiah 6:16, 17.

> Egamiz shunday deydi: Yo‘llar ustida turinglar, qaranglar va qadimiy so‘qmoqlarni surishtiringlar, qani o‘sha yaxshi yo‘l, o‘sha yo‘ldan yuringlar, shunda jonlaringiz uchun orom topasizlar. Ammo ular: “Biz o‘sha yo‘ldan yurmaymiz”, dedilar. Yana Men ustingizga soqchilarni qo‘ydim va dedim: “Karnay ovoziga quloq solinglar”. Ammo ular: “Biz quloq solmaymiz”, dedilar. Yeremiyo 6:16, 17.

The trumpet that they were to sound is the sixth trumpet of the second woe in Millerite history, and in the last days it is the seventh trumpet of the third woe. Habakkuk’s watchmen, who are Jeremiah’s watchmen, sound a warning message that in the rebellion of 1888, was rejected. The sixth trumpet that was rejected in 1888, was the message to Laodicea.

Ular chalishi lozim bo‘lgan karnay Millerchilar tarixidagi ikkinchi voyga oid oltinchi karnaydir, va oxirgi kunlarda u uchinchi voyga oid yettinchi karnaydir. Yeremiyoning soqchilari bo‘lgan Xabaqquqning soqchilari 1888-yildagi isyonda rad etilgan ogohlantirish xabarini chaladilar. 1888-yilda rad etilgan oltinchi karnay Laodikiya jamoatiga qaratilgan xabar edi.

> “The message given us by A. T. Jones, and E. J. Waggoner is the message of God to the Laodicean church, and woe be unto anyone who professes to believe the truth and yet does not reflect to others the God-given rays.” The 1888 Materials, 1053.

> “A. T. Jones va E. J. Waggoner orqali bizga berilgan xabar — bu Laodikeya jamoatiga yuborilgan Xudoning xabaridir; haqiqatga ishonishini da’vo qilib, ammo Xudo ato etgan nurlarni boshqalarga aks ettirmaydigan har qanday kishining holiga voy bo‘lsin.” The 1888 Materials, 1053.

The seventh trumpet message of 1888, was first sounded to Laodicea in 1856, and then the Laodicean message was placed within the context of the increasing light of the “seven times.” On September 11, 2001 the call to return to Jeremiah’s old paths, and to walk therein for the purpose of obtaining the message of the latter rain, included the seventh Trumpet warning message that is represented as the message to Laodicea, and the “seven times,” which is the symbol of the foundations.

1888-yildagi yettinchi karnay xabari ilk bor 1856-yilda Laodikeyaga yangradi, so‘ngra Laodikeya xabari “yetti vaqt”ning tobora ortib borayotgan nuri doirasiga joylashtirildi. 2001-yil 11-sentabrda Yeremiyoning qadimiy yo‘llariga qaytish va keyingi yomg‘ir xabarini olish maqsadida o‘sha yo‘llarda yurish haqidagi da’vat, Laodikeyaga yo‘llangan xabar sifatida ifodalangan yettinchi Karnayning ogohlantiruvchi xabarini hamda poydevorlarning timsoli bo‘lgan “yetti vaqt”ni o‘z ichiga olgan edi.

The “lie” identified by prophecy that produces the strong delusion of Paul’s writings was placed into the third generation of Laodicean Adventism in 1931, sixteen years after the death of the prophetess. The “lie” which arrived in the third generation is prophetically located in the period represented as the “women weeping for Tammuz,” and is therefore associated with the false latter rain message.

Pavlusning yozuvlarida kuchli adashishga sabab bo‘ladigan bashoratda ko‘rsatilgan “yolg‘on” 1931-yilda, payg‘ambar ayolning vafotidan o‘n olti yil o‘tib, Laodikiya Adventizmining uchinchi avlodiga kiritildi. Uchinchi avlodga kirib kelgan bu “yolg‘on” bashoratan “Tammuz uchun yig‘layotgan ayollar” sifatida ifodalangan davrda joylashgan bo‘lib, shu bois u soxta keyingi yomg‘ir xabari bilan bog‘liqdir.

The details of how the “lie” was propagated should be understood, as should the prophetic role of the “lie” in end-time prophecy. The scornful men that rule Jerusalem in the time of the latter rain, which is the time of the sealing of the one hundred and forty-four thousand, created a false latter rain message in the third generation of Adventism, as represented by the “women weeping for Tammuz,” in Ezekiel chapter eight. Their false latter rain message is also represented as a false foundation, a false wall of protection, and a false peace and safety message by Ezekiel.

“Yolg‘on”ning qanday yoyilgani tafsilotlari ham, oxirzamon bashoratidagi “yolg‘on”ning bashoratiy roli ham anglab yetilishi lozim. Keyingi yomg‘ir davrida, ya’ni bir yuz qirq to‘rt mingning muhrlanish davrida, Quddus ustidan hukmronlik qiluvchi masxarachi kishilar Adventizmning uchinchi avlodida Hizqiyol sakkizinchi bobdagi “Tammuz uchun yig‘layotgan ayollar” orqali tasvirlanganidek, soxta keyingi yomg‘ir xabarini yaratdilar. Ularning soxta keyingi yomg‘ir xabari, shuningdek, Hizqiyol tomonidan soxta poydevor, soxta himoya devori va soxta tinchlik hamda osoyishtalik xabari sifatida ham tasvirlangan.

> Have ye not seen a vain vision, and have ye not spoken a lying divination, whereas ye say, The Lord saith it; albeit I have not spoken? Therefore thus saith the Lord God; Because ye have spoken vanity, and seen lies, therefore, behold, I am against you, saith the Lord God. And mine hand shall be upon the prophets that see vanity, and that divine lies: they shall not be in the assembly of my people, neither shall they be written in the writing of the house of Israel, neither shall they enter into the land of Israel; and ye shall know that I am the Lord God. Because, even because they have seduced my people, saying, Peace; and there was no peace; and one built up a wall, and, lo, others daubed it with untempered mortar: Say unto them which daub it with untempered mortar, that it shall fall: there shall be an overflowing shower; and ye, O great hailstones, shall fall; and a stormy wind shall rend it. Lo, when the wall is fallen, shall it not be said unto you, Where is the daubing wherewith ye have daubed it? Therefore thus saith the Lord God; I will even rend it with a stormy wind in my fury; and there shall be an overflowing shower in mine anger, and great hailstones in my fury to consume it. So will I break down the wall that ye have daubed with untempered mortar, and bring it down to the ground, so that the foundation thereof shall be discovered, and it shall fall, and ye shall be consumed in the midst thereof: and ye shall know that I am the Lord. Thus will I accomplish my wrath upon the wall, and upon them that have daubed it with untempered mortar, and will say unto you, The wall is no more, neither they that daubed it; To wit, the prophets of Israel which prophesy concerning Jerusalem, and which see visions of peace for her, and there is no peace, saith the Lord God. Ezekiel 13:7–16.

> Sizlar behuda vahiy ko‘rmaganmisizlar va yolg‘on fol aytmaganmisizlar? Holbuki, sizlar: “Egamiz shunday deydi”, deysizlar, vaholanki Men gapirmaganman. Shuning uchun Rabbiy Egamiz shunday deydi: Sizlar behudalikni gapirib, yolg‘onni ko‘rganingiz uchun, mana, Men sizlarga qarshiman, deydi Rabbiy Egamiz. Mening qo‘lim behuda vahiy ko‘ruvchi va yolg‘on fol aytuvchi payg‘ambarlar ustiga bo‘ladi: ular Mening xalqim majlisida bo‘lmaydilar, Isroil xonadonining ro‘yxatiga yozilmaydilar, Isroil yurtiga kirmaydilar; va sizlar Men Rabbiy Egam ekanimni bilib olasizlar. Chunki, ha, aynan shuning uchun ular Mening xalqimni aldadilar, “Tinchlik”, dedilar, holbuki tinchlik yo‘q edi; va biri devor qurganda, mana, boshqalar uni pishirilmagan loy bilan suvab qo‘ydilar. Pishirilmagan loy bilan suvayotganlarga ayt: u qulaydi; seldek jala yog‘adi; va sizlar, ey ulkan do‘l toshlari, yog‘asizlar; hamda bo‘ronli shamol uni yorib tashlaydi. Mana, devor qulaganida sizlarga: “Uni suvagan suvoq qani?” deb aytilmaydimi? Shuning uchun Rabbiy Egamiz shunday deydi: Men g‘azabimda uni bo‘ronli shamol bilan yorib tashlayman; qahrimda seldek jala yog‘adi, va g‘azabimda uni yo‘q qilish uchun ulkan do‘l toshlari yog‘adi. Shunday qilib, sizlar pishirilmagan loy bilan suvagan devorni Men buzib tashlayman, uni yer bilan yakson qilaman, shunda uning poydevori ochilib qoladi; u qulaydi, va sizlar uning o‘rtasida halok bo‘lasizlar. Shunda Men Rabbiy ekanimni bilib olasizlar. Shunday qilib Men g‘azabimni devor ustida ham, uni pishirilmagan loy bilan suvaganlar ustida ham ado etaman va sizlarga aytaman: “Devor endi yo‘q, uni suvaganlar ham yo‘qdir”; ya’ni Quddus haqida bashorat qilib, unga tinchlik vahiylarini ko‘ruvchi, holbuki tinchlik yo‘q bo‘lgan Isroil payg‘ambarlaridir, deydi Rabbiy Egamiz. Hizqiyol 13:7–16.

The falsehood and lies which the scornful men in Jerusalem hide beneath in Isaiah chapters twenty-eight and twenty-nine are ultimately judged and destroyed by the “overflowing scourge.”

Ishayo kitobining yigirma sakkizinchi va yigirma to‘qqizinchi boblarida Quddusdagi masxarachi kishilar panoh topgan yolg‘on va soxtalik oxir-oqibat “toshqin qamchi” tomonidan hukm qilinib, yo‘q qilinadi.

> Judgment also will I lay to the line, and righteousness to the plummet: and the hail shall sweep away the refuge of lies, and the waters shall overflow the hiding place. And your covenant with death shall be disannulled, and your agreement with hell shall not stand; when the overflowing scourge shall pass through, then ye shall be trodden down by it. Isaiah 28:17, 18.

> Hukmni ham o‘lchov ipiga, solihlikni esa shoqulga qo‘yaman; do‘l yolg‘on panohini supurib ketadi, suvlar esa yashirin joyni bosib ketadi. O‘lim bilan tuzgan ahdingiz bekor qilinadi, do‘zax bilan qilgan kelishuvingiz esa turmaydi; toshib keluvchi qamchi o‘tib ketganida, sizlar uning ostida toptalib qolasizlar. Ishayo 28:17, 18.

Isaiah’s “overflowing scourge” is Ezekiel’s “overflowing shower,” that is brought upon those who have “divined lies,” by presenting a “vain vision” and by claiming “the Lord saith it,” “albeit” the Lord had “not spoken.” The “lie” that the ancient men hide under is represented as something they claim that the Lord had spoken, so it is a “lie” about God’s Word. Either they have identified a doctrine from God’s Word as error, or they have erroneously claimed that God directed their understanding (God had spoken), upon a doctrine of the Bible.

Ishayoning “toshqin qamchisi” Hizqiyolning “toshqin yomg‘iri”dir; u “yolg‘on fol ochganlar” ustiga, “behuda vahiy”ni taqdim etishlari va “Rabbiy aytdi” deb da’vo qilishlari tufayli keltiriladi, holbuki Rabbiy “gapirmagan” edi. Qadimgi kishilar pana topib yashirinishadigan “yolg‘on” ular Rabbiy aytgan deb da’vo qiladigan narsa sifatida tasvirlanadi, demak u Xudoning Kalomi haqidagi “yolg‘on”dir. Yoki ular Xudoning Kalomidagi bir ta’limotni xato deb belgilaganlar, yoxud Muqaddas Kitobdagi bir ta’limot yuzasidan o‘z tushunchalariga Xudo yo‘llanma berganini (Xudo gapirganini) yanglish ravishda da’vo qilganlar.

The “lie” that arrived in 1931, was a claim that Sister White had endorsed the false view of “the daily,” in the book of Daniel. The false view that “the daily,” represents Christ’s sanctuary ministry was premised upon a “lie” which claimed that in 1910, Ellen White had informed A. G. Daniells that he and Prescott’s view of “the daily,” representing Christ’s sanctuary ministry was actually correct, in spite of her direct written words to the contrary.

1931-yilda paydo bo‘lgan “yolg‘on” shundan iborat ediki, go‘yoki Sister White Doniyor kitobidagi “kundalik” haqidagi soxta qarashni ma’qullagan emish. “Kundalik” Masihning ma’baddagi xizmatini ifodalaydi, degan bu soxta qarash esa bir “yolg‘on”ga asoslangan edi; o‘sha “yolg‘on”ga ko‘ra, 1910-yilda Ellen White A. G. Daniellsga, o‘zining bunga zid bo‘lgan aniq yozma so‘zlariga qaramay, uning va Prescottning “kundalik” Masihning ma’baddagi xizmatini ifodalaydi, degan qarashi aslida to‘g‘ri ekanini bildirgan emish.

The false view of “the daily,” that was then (1931) established within Laodicean Adventism, became the theological foundation which was employed to build a message that is described by Ezekiel as “peace and safety.” The various arguments that are employed to uphold the false foundation are the various counterfeit coins and jewels that Miller saw in his dream. By the end of his dream his original jewels are fully covered with counterfeits and rubbish, and the rubbish and counterfeit jewels and coins represent the message that was based upon their foundational error that “the daily” represents Christ’s sanctuary ministry.

O‘sha paytda (1931 yilda) Laodikeiyachi Adventizm ichida qaror topgan “kundalik” haqidagi soxta qarash, Hizqiyol “tinchlik va xotirjamlik” deb ta’riflagan xabarni qurishda foydalanilgan ilohiy asosga aylandi. Soxta poydevorni qo‘llab-quvvatlash uchun ishlatiladigan turli dalillar Miller o‘z tushida ko‘rgan turli qalbaki tangalar va javohirlardir. Tushining oxiriga kelib, uning asl javohirlari butunlay qalbakilar va axlat bilan qoplanadi; axlat hamda qalbaki javohirlar va tangalar esa “kundalik” Masihning ma’baddagi xizmati ekanini da’vo qilgan ularning poydevoriy xatosiga asoslangan xabarni ifodalaydi.

In Ezekiel’s passage the rubbish and counterfeit jewels is represented as a “wall” that has been built with a cement that is so weak it cannot hold up under the stress of the “stormy wind” or the “overflowing shower.”

Hizqiyolning ushbu parchasida axlat va soxta javohirlar “devor” sifatida tasvirlanadi; u shunday zaif qorishma bilan qurilganki, “bo‘ronli shamol” yoki “toshqin yomg‘ir”ning bosimiga bardosh bera olmaydi.

The disobedient prophet from Judah that rebuked Jeroboam, ultimately died between an “ass” and a “lion”. The lion represents Babylon and the ass represents Islam. The two doctrines which Laodicean Adventism cannot see, that are represented by the death of the disobedient prophet are the message of the papacy (the lion), and the message of Islam of the third Woe (the ass).

Yahudodan bo‘lgan, Yeribomni koyigan itoatsiz payg‘ambar oxir-oqibat “eshak” bilan “sher” orasida halok bo‘ldi. Sher Bobilni, eshak esa Islomni ifodalaydi. Laodikiyalik Adventizm ko‘ra olmaydigan, itoatsiz payg‘ambarning o‘limi orqali ifodalangan bu ikki ta’limot papalikning xabari (sher) va uchinchi Voyning Islom xabaridir (eshak).

Ezekiel’s “stormy wind,” is a symbol of Isaiah’s “rough wind that is stayed” in “the day of the east wind” in chapter twenty seven. Ezekiel’s “stormy wind” is also the “four winds” of Revelation chapter seven, that are held until God’s servants are sealed. Ezekiel’s “stormy wind” is his message from the “four winds” in chapter thirty-seven, that brings the dead dry bones to life as a mighty army. Ezekiel’s “stormy wind” that brings down the “wall built with untempered mortar,” is the latter rain message of the third Woe.

Hizqiyolning “bo‘ronli shamoli” yigirma yettinchi bobdagi “sharq shamoli kuni”da “to‘xtatilgan qattiq shamol” haqidagi Ishayoning so‘zlarining ramzidir. Hizqiyolning “bo‘ronli shamoli” yana Vahiy kitobining yettinchi bobidagi, Xudoning xizmatkorlari muhrlanmaguncha ushlab turiladigan “to‘rt shamol”dir. Hizqiyolning “bo‘ronli shamoli” o‘ttiz yettinchi bobdagi “to‘rt shamol”dan kelgan uning xabaridir; bu xabar quruq o‘lik suyaklarni qudratli bir lashkar sifatida hayotga keltiradi. “Pishitilmagan qorishma bilan qurilgan devor”ni qulatadigan Hizqiyolning “bo‘ronli shamoli” uchinchi Voyning kechgi yomg‘ir xabaridir.

Ezekiel’s “overflowing shower” is a symbol of the papacy, and more specifically it is the symbol of the period of the Sunday law crisis which begins at the soon-coming Sunday law in the United States. The disobedient prophet from Judah that died between the ass and the lion, represented the death of Laodicean Adventism that takes place between September 11, 2001, at the arrival of the ass (the third woe), and the soon-coming Sunday law (the lion). Laodicean Adventism’s death occurs during the sealing of the one hundred and forty-four thousand that began when the nations were angered, yet held in check on September 11, 2001, and concludes at the soon-coming Sunday law. Their death, as illustrated by the disobedient prophet, is brought about because they returned to the methodology of apostate Protestantism, though they had been directly informed to never return to the “assembly of mockers.”

Hizqiyolning “quyilib yog‘uvchi jala”si papalikning ramzidir; aniqrog‘i, u Amerika Qo‘shma Shtatlarida yaqin orada keladigan Yakshanba qonuni bilan boshlanadigan Yakshanba qonuni inqirozi davrining ramzidir. Yahudodan bo‘lgan itoatsiz payg‘ambar, eshak bilan sher orasida halok bo‘lgan o‘sha payg‘ambar, 2001-yil 11-sentabrda eshakning (uchinchi voy) kelishi bilan va yaqin orada keladigan Yakshanba qonuni (sher) oralig‘ida sodir bo‘ladigan Laodikiyalik adventizmning o‘limini ifoda etgan. Laodikiyalik adventizmning o‘limi 2001-yil 11-sentabrda xalqlar g‘azablangan, ammo jilovlab turilgan paytda boshlangan yuz qirq to‘rt ming kishining muhrlanishi davomida yuz beradi va yaqin orada keladigan Yakshanba qonunida yakunlanadi. Ularning o‘limi, itoatsiz payg‘ambar misolida ko‘rsatilganidek, murtad protestantizm metodologiyasiga qaytganliklari sababli yuzaga keladi, holbuki ularga “masxarachilar yig‘ini”ga hech qachon qaytmaslik to‘g‘risida bevosita ogohlantirish berilgan edi.

Their death occurs in the history of the sealing of the one hundred and forty-four thousand. As soon as God’s people are sealed, the destroying angels begin their work. From September 11, 2001 unto the soon-coming Sunday law the judgment of the living is accomplished in God’s church, for judgment begins in Jerusalem, and it begins with the ancient men that were to be the guardians of the people, but who had abandoned their responsibilities over four generations. Those who receive the seal in that period are the ensign that is lifted up to the nations. They are sealed before the soon-coming Sunday law for the only way God’s other flock can be warned is by seeing men and women in the Sunday law crisis who have the seal of God.

Ularning o‘limi yuz qirq to‘rt ming kishining muhrlanishi tarixida sodir bo‘ladi. Xudoning xalqi muhrlanishi bilanoq, halok qiluvchi farishtalar o‘z ishini boshlaydilar. 2001-yil 11-sentabrdan to yaqinda kelajak Yakshanba qonunigacha tiriklarning hukmi Xudoning jamoatida amalga oshiriladi, chunki hukm Quddusda boshlanadi va u xalqning qo‘riqchilari bo‘lishi kerak bo‘lgan, ammo to‘rt avlod davomida o‘z mas’uliyatlarini tark etgan qadimgi oqsoqollardan boshlanadi. O‘sha davrda muhrni qabul qilganlar xalqlarga ko‘tariladigan bayroqdir. Ular yaqinda kelajak Yakshanba qonunidan oldin muhrlanadilar, chunki Xudoning boshqa suruvi ogohlantirilishining yagona yo‘li — Yakshanba qonuni inqirozi paytida Xudoning muhriga ega bo‘lgan erkaklar va ayollarni ko‘rishidir.

> “The work of the Holy Spirit is to convince the world of sin, of righteousness and of judgment. The world can only be warned by seeing those who believe the truth sanctified through the truth, acting upon high and holy principles, showing in a high, elevated sense, the line of demarcation between those who keep the commandments of God, and those who trample them under their feet. The sanctification of the Spirit signalizes the difference between those who have the seal of God, and those who keep a spurious rest-day. When the test comes, it will be clearly shown what the mark of the beast is. It is the keeping of Sunday. Those who after having heard the truth, continue to regard this day as holy, bear the signature of the man of sin, who thought to change times and laws.” Bible Training School, December 1, 1903.

> “Muqaddas Ruhning ishi dunyoni gunoh, solihlik va hukm haqida ishontirishdir. Dunyo faqat haqiqatga ishonuvchilarning haqiqat orqali muqaddas qilinganini, yuksak va muqaddas tamoyillar asosida harakat qilayotganini, Xudoning amrlarini bajaruvchilar bilan ularni oyoq osti qiluvchilar o‘rtasidagi ajratuvchi chiziqni yuksak va ulug‘ ma’noda namoyon etayotganini ko‘rish orqali ogohlantirilishi mumkin. Ruhning muqaddas qilishi Xudoning muhriga ega bo‘lganlar bilan soxta dam olish kunini tutuvchilar o‘rtasidagi farqni yaqqol ko‘rsatadi. Sinov kelganda, mahluqning tamg‘asi nima ekani ravshan namoyon bo‘ladi. Bu — yakshanba kunini tutishdir. Haqiqatni eshitganidan keyin ham bu kunni muqaddas deb bilishda davom etuvchilar zamonlar va qonunlarni o‘zgartirishni o‘ylagan gunoh odami imzosini ko‘taradilar.” Bible Training School, December 1, 1903.

The death of Laodicean Adventism is accomplished during the history of the latter rain, that began to sprinkle on September 11, 2001, and is poured out without measure at the soon-coming Sunday law, when God has established and then lifts up as an ensign a people who have been sealed for eternity.

Laodikeya adventizmining o‘limi 2001-yil 11-sentabrda tomchilay boshlagan keyingi yomg‘ir tarixida amalga oshadi va yaqinda keladigan Yakshanba qonuni paytida, Xudo abadiylik uchun muhrlangan bir xalqni o‘rnatib, so‘ng uni bayroq sifatida yuksaltirganda, u o‘lchovsiz to‘kiladi.

In that period of time, those in Laodicean Adventism that are preparing for, and will receive the mark of the beast, are represented by the twenty-five men bowing to the sun in Ezekiel chapter eight. They are those who have accepted Ezekiel’s false “peace and safety” message, that represents a counterfeit of the true latter rain message, that is being proclaimed by the true watchmen in that history. The foundation of that false latter rain message is the identification that “the daily” in the book of Daniel is a symbol of Christ, when it is actually a symbol of Satan. That false foundational belief is the doctrine that the “scornful men that rule the people of Jerusalem” employ to erect their untempered wall.

O‘sha davrda, Laodikiyachi adventizm ichida hayvonning tamg‘asini qabul qilishga tayyorlanayotgan va uni qabul qiladiganlar Hizqiyol kitobining sakkizinchi bobida quyoshga sajda qilayotgan yigirma besh kishi orqali ifodalanadi. Ular Hizqiyolning soxta “tinchlik va xavfsizlik” xabarini qabul qilganlardir; bu xabar o‘sha tarixda haqiqiy soqchilar tomonidan e’lon qilinayotgan haqiqiy oxirgi yomg‘ir xabarining qalbakilashtirilgan soxtasini ifodalaydi. O‘sha soxta oxirgi yomg‘ir xabarining poydevori Doniyor kitobidagi “kundalik” Masihning ramzi, degan ta’rifdir, holbuki u aslida Shaytonning ramzidir. Ana shu soxta asosiy e’tiqod “Quddus xalqini boshqaruvchi masxarachi kishilar” o‘zlarining suvoqsiz devorini tiklash uchun qo‘llaydigan ta’limotdir.

The identification of “the daily,” as a symbol of Christ was historically put in place by a “lie,” in 1931. From then onward the untempered wall of counterfeit coins and jewels was erected. That “wall” is destined to come down when the dirt brush man arrives to thoroughly purge His floor. That purging is accomplished in the prophetic period of history between the “stormy wind” (the ass of September 11, 2001), and the “overflowing showers” (the lion of the soon-coming Sunday law). In that history the disobedient prophet is slain and buried in the tomb of the false prophet of Bethel. Sister White identifies the “wall” of prophecy as the law of God.

Masihning ramzi sifatidagi “kundalik”ning talqini tarixan 1931 yilda bir “yolg‘on” orqali joriy etildi. O‘shandan boshlab qalbaki tangalar va qimmatbaho toshlardan iborat suvoq qilinmagan devor qad ko‘tardi. O‘sha “devor” O‘z xirmonini batamom tozalash uchun kir cho‘tkali odam kelganida qulashga mahkumdir. Bu tozalash tarixning bashoratli davrida — “bo‘ronli shamol” (2001-yil 11-sentabrdagi eshak) bilan “to‘lib-toshgan jala”lar (yaqin orada keladigan Yakshanba qonunining sheri) orasidagi davrda amalga oshiriladi. O‘sha tarixda itoatsiz payg‘ambar o‘ldiriladi va Baytildagi soxta payg‘ambarning qabriga dafn etiladi. Opa White bashoratdagi “devor”ni Xudoning qonuni deb belgilaydi.

> “The prophet here describes a people who, in a time of general departure from truth and righteousness, are seeking to restore the principles that are the foundation of the kingdom of God. They are repairers of a breach that has been made in God’s law—the wall that He has placed around His chosen ones for their protection, and obedience to whose precepts of justice, truth, and purity is to be their perpetual safeguard.

> “Bu yerda payg‘ambar haqiqat va solihlikdan umumiy yuz o‘girish davrida Xudoning saltanatining poydevori bo‘lgan tamoyillarni qayta tiklashga intilayotgan bir xalqni tasvirlaydi. Ular Xudoning qonunida hosil qilingan yoriqni tuzatuvchilardir — U O‘z tanlaganlari himoyasi uchun ularning atrofiga qo‘ygan devorni; adolat, haqiqat va poklikka oid Uning amrlariga itoat esa ular uchun abadulabad saqlov bo‘lishi kerak.”

> “In words of unmistakable meaning the prophet points out the specific work of this remnant people who build the wall. ‘If thou turn away thy foot from the Sabbath, from doing thy pleasure on My holy day; and call the Sabbath a delight, the holy of the Lord, honorable; and shalt honor Him, not doing thine own ways, nor finding thine own pleasure, nor speaking thine own words: then shalt thou delight thyself in the Lord; and I will cause thee to ride upon the high places of the earth, and feed thee with the heritage of Jacob thy father: for the mouth of the Lord hath spoken it.’ Isaiah 58:13, 14.” Prophets and Kings, 678.

> “Payg‘ambar mutlaqo aniq ma’noli so‘zlar bilan devorni quradigan bu qoldiq xalqning o‘ziga xos ishini ko‘rsatadi. ‘Agar sen oyog‘ingni Shabbatdan, Mening muqaddas kunimda o‘z xohishingni qilishdan tiyib, Shabbatni lazzat, Egamizning muqaddas kuni, sharafli deb atasang; Uni ulug‘lab, o‘z yo‘llaring bilan yurmay, o‘z xohishingni izlamay, o‘z so‘zlaringni so‘zlamay hurmat qilsang: unda sen Egamizda lazzatlanursan; va Men seni yerning yuksak joylari uzra yurgizaman, otang Yoqubning merosi bilan boqaman; chunki Egamizning og‘zi shuni aytdi.’ Ishayo 58:13, 14.” Prophets and Kings, 678.

The beginning of the fourth generation of Adventism is marked by the publication of a book, as was the beginning of the third generation. The third generation began with the publication of W. W. Prescott’s, The Doctrine of Christ, and that generation ended with the publication of Questions on Doctrine. The Doctrine of Christ presented a gospel that was purposely void of the Millerite prophetic message. Questions on Doctrine presented a gospel that denied the work of sanctification that is accomplished by Christ. The Doctrine of Christ removed the light of the (chazon) vision of prophetic history, and Questions on Doctrine removed the light of the (Mareh) vision of Christ’s “appearance”.

Adventizmning to‘rtinchi avlodining boshlanishi, uchinchi avlodning boshlanishida bo‘lgani kabi, bir kitobning nashr etilishi bilan belgilangan. Uchinchi avlod W. W. Prescottning The Doctrine of Christ asarining nashri bilan boshlandi, va o‘sha avlod Questions on Doctrine nashri bilan yakunlandi. The Doctrine of Christ ataylab Millerchilar payg‘ambarlik xabaridan xoli bo‘lgan bir xushxabarni taqdim etdi. Questions on Doctrine esa Masih tomonidan amalga oshiriladigan muqaddaslanish ishini inkor etgan bir xushxabarni taqdim etdi. The Doctrine of Christ payg‘ambarlik tarixining (chazon) vahiyiga oid nurni olib tashladi, va Questions on Doctrine Masihning “zohir bo‘lishi”ga oid (Mareh) vahiyning nurini olib tashladi.

In between those two books the false latter rain message represented by the “women weeping for Tammuz” was developed. It was in that history that the “lie of 1931,” was promoted. That third generation (abomination) is also represented by the compromise of the third church of Pergamos. The symbol of compromise in the third church, identifies the work of seeking accreditation from the worldly institutions that dictated rules for theology and rules for medicine. It was in the third generation that the compromise of truth was accomplished, which included the introduction and emphasis on the use of Bibles that had been translated from corrupted manuscripts.

O‘sha ikki kitob orasida “Tammuz uchun yig‘layotgan ayollar” tomonidan ifodalangan soxta keyingi yomg‘ir xabari rivojlantirildi. Aynan o‘sha tarixda “1931 yilning yolg‘oni” ilgari surildi. O‘sha uchinchi avlod (jirkanchlik) Pergamosdagi uchinchi jamoatning murosasi orqali ham ifodalanadi. Uchinchi jamoatdagi murosa ramzi ilohiyot uchun qoidalar va tibbiyot uchun qoidalar belgilab bergan dunyoviy muassasalardan akkreditatsiya olishga intilish ishini ko‘rsatadi. Haqiqatning murosaga keltirilishi aynan uchinchi avlodda amalga oshirildi; bunga buzilgan qo‘lyozmalardan tarjima qilingan Muqaddas Kitoblardan foydalanishni joriy etish va unga urg‘u berish ham kirgan edi.

In 1957, the book Questions on Doctrine, represented a capitulation of the primary truth of the gospel. That truth being Jesus died to save us “from” sin, but he did not die to save us “in” sin. The Catholic and apostate Protestant teaching that a man cannot be obedient to God’s Word is Satan’s eternal argument. Man can, and must be obedient to God’s Word, even if Satan claims that “thou shall not surely die.” The fallen apostate Protestant view that men cannot overcome sin, and therefore men cannot be obedient to God’s law until Jesus magically transforms them into obedient robots at His second coming, was incorporated into the teachings of the book Questions on Doctrine.

1957-yilda “Questions on Doctrine” kitobi xushxabarning asosiy haqiqatiga yon berishni ifoda etdi. Bu haqiqat shundan iboratki, Iso bizni gunohdan qutqarish uchun o‘ldi, ammo bizni gunoh ichida qutqarish uchun o‘lmadi. Inson Xudoning Kalomiga itoatli bo‘la olmaydi, degan katolik va murtad protestant ta’limoti — bu Shaytonning azaliy dalilidir. Inson Xudoning Kalomiga itoatli bo‘lishi mumkin va bo‘lishi ham shart, hatto Shayton: “albatta o‘lmaysan”, deb da’vo qilsa ham. Insonlar gunohni yenga olmaydi, shu sababli Iso O‘zining ikkinchi kelishida ularni mo‘jizaviy tarzda itoatkor robotlarga aylantirmagunicha, Xudoning qonuniga itoatli bo‘la olmaydi, degan qulagan murtad protestant qarashi “Questions on Doctrine” kitobining ta’limotlariga singdirilgan edi.

In 1957, the fourth generation of Laodicean Adventism began, and its untempered wall (law), had been established, thus providing the logic that will allow the twenty-five ancient men to bow to the sun at the conclusion of the time of the sealing of the one hundred and forty-four thousand. That untempered wall, which is the belief that keeping the law of God is impossible, is swept away when the “wall” of separation of Church and State is removed, at the soon-coming Sunday law. The Sunday law is the overflowing showers, or as Isaiah expresses it, it is the overflowing scourge, and that flood begins at the soon-coming Sunday law in the United States.

1957-yilda Laodikiya Adventizmining to‘rtinchi avlodi boshlandi va uning suvoqsiz devori (qonun) barpo etildi; shu tariqa, bir yuz qirq to‘rt ming kishining muhrlanish davri yakunida yigirma besh qadimgi kishining quyoshga sajda qilishiga yo‘l qo‘yadigan mantiq ta’minlandi. Xudoning qonuniga rioya qilish imkonsiz, degan e’tiqod bo‘lgan o‘sha suvoqsiz devor, Jamoat va Davlat o‘rtasidagi ajratish “devori” yaqin orada keladigan yakshanba qonuni bilan olib tashlanganda supurib tashlanadi. Yakshanba qonuni toshqinli yomg‘irlardir yoki Ishayo ifoda etganidek, u toshib keluvchi qamchidir; va o‘sha toshqin Amerika Qo‘shma Shtatlarida yaqin orada keladigan yakshanba qonuni bilan boshlanadi.

At the Sunday law in the United States the enemy (the pope) comes in “as a flood” (the overflowing scourge), and it is then that “the ensign” is lifted up against him. It is then that the “untempered wall” that Laodicean Adventism erected upon the false application of “the daily” is swept away.

Qo‘shma Shtatlardagi yakshanba qonuni paytida dushman (papa) “toshqindek” (“to‘lib-toshgan qamchi”) kirib keladi, va aynan o‘sha paytda unga qarshi “bayroq” ko‘tariladi. Aynan o‘sha paytda Laodikeyachi Adventizm “kundalik”ning soxta tatbiqi ustiga qurgan “suvalmagan devor” supurib tashlanadi.

> According to their deeds, accordingly he will repay, fury to his adversaries, recompense to his enemies; to the islands he will repay recompense. So shall they fear the name of the Lord from the west, and his glory from the rising of the sun. When the enemy shall come in like a flood, the Spirit of the Lord shall lift up a standard against him. And the Redeemer shall come to Zion, and unto them that turn from transgression in Jacob, saith the Lord. As for me, this is my covenant with them, saith the Lord; My spirit that is upon thee, and my words which I have put in thy mouth, shall not depart out of thy mouth, nor out of the mouth of thy seed, nor out of the mouth of thy seed’s seed, saith the Lord, from henceforth and forever. Arise, shine; for thy light is come, and the glory of the Lord is risen upon thee. For, behold, the darkness shall cover the earth, and gross darkness the people: but the Lord shall arise upon thee, and his glory shall be seen upon thee. And the Gentiles shall come to thy light, and kings to the brightness of thy rising. Isaiah 59:18–60:3.

> U ularning qilmishlariga yarasha, shunga muvofiq qaytarur: dushmanlariga g‘azab, raqiblariga qasos; orollarga ham qaytim qaytarur. Shunday qilib, ular g‘arbdan Egamizning nomidan, quyosh chiqishidan esa Uning ulug‘vorligidan qo‘rqurlar. Dushman toshqinday bostirib kelganida, Egamizning Ruhi unga qarshi bayroq ko‘tarur. Va Najotkor Sionga, Yoqub ichida gunohdan qaytganlarga kelur, deydi Egamiz. Menga kelsak, ular bilan Mening ahdim shudir, deydi Egamiz: sening ustingdagi Ruhim va og‘zingga solgan so‘zlarim bundan buyon va abadulabad og‘zingdan ham, naslingning og‘zidan ham, nasling naslining og‘zidan ham ketmas, deydi Egamiz. Tur, porla; chunki nuring keldi, va Egamizning ulug‘vorligi ustingga porladi. Chunki mana, zulmat yer yuzini qoplar, quyuq qorong‘ulik xalqlarni qoplar; ammo Egamiz sening ustingda porlar, va Uning ulug‘vorligi sening ustingda zohir bo‘lur. Xalqlar sening nuringga, shohlar esa porlashingning yog‘dusiga kelurlar. Ishayo 59:18–60:3.

The Gentiles come to the light when God’s glory is upon His people, and this occurs when the enemy comes in as a flood. When that enemy comes in God lifts up a standard (ensign) against him. The glory of the Lord that is upon those people who the Gentiles respond to, is His character, and His character does not sin. It is a false peace and safety message that teaches that men and women cannot overcome sin. That message is a false latter rain message that is proclaimed during the time of the true latter rain message, which arrived on September 11, 2001. That false message is a false message concerning God’s law, which is the “wall.” That false doctrine is represented in the book Questions on Doctrine, that marked the arrival of Laodicean Adventism’s fourth and final generation.

Xalqlar Xudoning ulug‘vorligi O‘z xalqining ustida bo‘lganida nur tomon keladilar, va bu dushman toshqin kabi bostirib kirgan paytda sodir bo‘ladi. O‘sha dushman bostirib kirganida, Xudo unga qarshi bayroqni (nishonni) ko‘taradi. G‘ayriyahudiylar javob beradigan o‘sha xalq ustida bo‘lgan Rabbiyning ulug‘vorligi — Uning fe’l-atvoridir, va Uning fe’l-atvori gunoh qilmaydi. Erkaklar va ayollar gunoh ustidan g‘olib chiqa olmaydi, deb o‘rgatadigan xabar soxta tinchlik va omonlik xabaridir. O‘sha xabar 2001-yil 11-sentabrda kelgan haqiqiy keyingi yomg‘ir xabari davrida e’lon qilinadigan soxta keyingi yomg‘ir xabaridir. O‘sha soxta xabar Xudoning qonuni haqida bo‘lgan soxta xabardir, u esa “devor”dir. O‘sha soxta ta’limot Questions on Doctrine kitobida ifodalangan bo‘lib, u Laodikiya Adventizmining to‘rtinchi va yakuniy avlodining kelganini belgilagan.

On September 11, 2001, the four rebellions of Laodicean Adventism arrived to test that final generation with the sins of their fathers. On that date God directed His people to return to Jeremiah’s old paths, that they might understand and accept the foundational message represented as Miller’s jewels. If they did so, they would find the latter rain, which Jeremiah called the “rest.” The call to return to the old paths was a repetition of the test that produced the rebellion of 1863.

2001-yil 11-sentabr kuni Laodikeyachi adventizmning to‘rtta isyoni o‘sha oxirgi avlodni ota-bobolarining gunohlari bilan sinash uchun yetib keldi. O‘sha sanada Xudo O‘z xalqini Eremiyoning qadimiy yo‘llariga qaytishga yo‘naltirdiki, ular Millerning javohirlari sifatida ifodalangan poydevoriy xabarni anglab, qabul qilsinlar. Agar ular shunday qilsalar edi, Eremiyo “orom” deb atagan keyingi yomg‘irni topar edilar. Qadimiy yo‘llarga qaytish chaqirig‘i 1863-yil isyonini keltirib chiqargan sinovning takrori edi.

On September 11, 2001, which is Isaiah’s “day of the east and rough wind” the “song of the vineyard” was to be sung, by those who in Revelation chapter fourteen, verse three and also in chapter fifteen, verse three sing the song of Moses and the Lamb. That song is the Laodicean message that identifies that the former chosen people were then being passed by, for God was then in the process of giving His vineyard to men and women that would bring forth the intended fruits of the vineyard. That vineyard message is the message to Laodicea, which was the message presented by Jones and Waggoner at the rebellion of 1888.

2001-yil 11-sentabrda, Ishayoning “sharq kuni va qattiq shamol”i bo‘lgan kunda, “uzumzor qo‘shig‘i” Vahiy kitobining o‘n to‘rtinchi bob, uchinchi oyatida va shuningdek o‘n beshinchi bob, uchinchi oyatida Musoning va Qo‘zining qo‘shig‘ini kuylaydiganlar tomonidan kuylanishi lozim edi. O‘sha qo‘shiq — Laodikiya xabari bo‘lib, avvalgi tanlangan xalq o‘sha paytda chetlab o‘tilayotganini bildiradi, chunki Xudo o‘sha vaqtda O‘z uzumzorini uzumzordan ko‘zlangan hosilni keltiradigan erkaklar va ayollarga berish jarayonida edi. O‘sha uzumzor xabari Laodikiyaga qaratilgan xabar bo‘lib, u 1888-yildagi isyon chog‘ida Jones va Waggoner tomonidan taqdim etilgan xabar edi.

On September 11, 2001, the latter rain began, and in the debate of Habakkuk chapter two it identifies a class who presented the message of the two tables, for they had returned to Jeremiah’s old paths and were receiving the “rest and refreshing,” that Isaiah identifies is brought upon those whose methodology is “line upon line.” The debate they were involved in was in opposition to a false latter rain message, represented by the “women weeping for Tammuz,” which encouraged the sleeping Laodicean people with a peace and safety message.

2001-yil 11-sentyabr kuni so‘nggi yomg‘ir boshlandi va Xabaqquq kitobining ikkinchi bobidagi munozarada ikki lavhaning xabarini taqdim etgan bir toifa aniqlanadi; chunki ular Yeremiyoning qadimiy yo‘llariga qaytgan edilar va Ishayo “satr ustiga satr” bo‘lgan uslubiyatga ega kishilar ustiga keltirilishini ta’riflagan “orom va tetiklik”ni qabul qilayotgan edilar. Ular qatnashgan munozara “Tammuz uchun yig‘layotgan ayollar” bilan ifodalangan soxta so‘nggi yomg‘ir xabariga qarshi edi; bu xabar uxlab yotgan Laodikiya xalqini tinchlik va xavfsizlik xabari bilan ruhlantirardi.

The peace and safety message claims that it is impossible for men and women not to sin, and therefore God can and will only justify them “in” their sins. The scornful men claim their peace and safety message is the true message of justification by faith, that Jones and Waggoner presented, but it leaves off the truth that he who God justifies, He also sanctifies, for God did not die to save people in their sins, but from their sins.

“Tinchlik va omonlik” xabari erkaklar va ayollarning gunoh qilmasdan yashashi imkonsiz, deb da’vo qiladi; shu bois Xudo ularni faqat gunohlari “ichida” oqlashi mumkin va shunday qiladi, deydi. Masxara qiluvchi kishilar o‘zlarining “tinchlik va omonlik” xabarini Jons va Vaggoner taqdim etgan imon orqali oqlanish haqidagi haqiqiy xabar deb da’vo qiladilar, ammo u shunday haqiqatni chetda qoldiradiki: Xudo kimni oqlasa, o‘shani muqaddas ham qiladi; zero, Xudo odamlarni gunohlari ichida qutqarish uchun emas, balki gunohlaridan qutqarish uchun o‘ldi.

September 11, 2001, marked the beginning of the period of the sealing of the one hundred and forty-four thousand that concludes with one class receiving the seal of God, as represented by those who sigh and cry for the abominations in the church and in the land, and another class that have turned their backs upon the temple, where the final work of the third angel is being accomplished, and they are bowing to the sun. The history of the Millerites illustrates the history of the movement of the third angel, and in so doing the climax is about the message of the latter rain, and the experience it produces in those who choose to eat.

2001-yil 11-sentyabr, bir yuz qirq to‘rt ming kishining muhrlanishi davrining boshlanishini belgiladi; bu davr oxirida bir toifa Xudoning muhrini oladi — cherkovda va yurtda sodir bo‘layotgan jirkanch ishlar uchun oh tortib, faryod qilayotganlar bilan ifodalangan toifa, va boshqa bir toifa esa ma’badga orqa o‘girgan bo‘lib, aynan o‘sha yerda uchinchi farishtaning yakuniy ishi amalga oshirilmoqda, ular esa quyoshga sajda qilmoqdalar. Millerchilarning tarixi uchinchi farishta harakatining tarixini tasvirlaydi, va shu tariqa uning cho‘qqisi kechgi yomg‘ir xabari hamda undan yeb ko‘rishni tanlaganlarda hosil qiladigan tajriba haqida bo‘ladi.

We will continue this study in the next article.

Biz bu tadqiqotni keyingi maqolada davom ettiramiz.

> “An unwillingness to yield up preconceived opinions, and to accept this truth, lay at the foundation of a large share of the opposition manifested at Minneapolis against the Lord’s message through Brethren Waggoner and Jones. By exciting that opposition Satan succeeded in shutting away from our people, in a great measure, the special power of the Holy Spirit that God longed to impart to them. The enemy prevented them from obtaining that efficiency which might have been theirs in carrying the truth to the world, as the apostles proclaimed it after the day of Pentecost. The light that is to lighten the whole earth with its glory was resisted, and by the action of our own brethren has been in a great degree kept away from the world.” Selected Messages, book 1, 235.

> “Oldindan shakllangan fikr-mulohazalardan voz kechishni istamaslik va bu haqiqatni qabul qilmaslik Minneapolisda Rabbimizning Vaggoner va Jons birodarlar orqali yo‘llagan xabariga qarshi namoyon bo‘lgan qarshilikning katta bir qismining asosida yotardi. O‘sha qarshilikni qo‘zg‘atish orqali Shayton xalqimizdan Xudo ularga berishni qattiq orzu qilgan Muqaddas Ruhning maxsus qudratini katta darajada to‘sib qo‘yishga muvaffaq bo‘ldi. Dushman ularning Hosil bayrami kunidan keyin havoriylar e’lon qilganidek, haqiqatni dunyoga yetkazishda ularniki bo‘lishi mumkin bo‘lgan samaradorlikka erishishlariga to‘sqinlik qildi. Butun yer yuzini O‘zining ulug‘vorligi bilan yoritishi kerak bo‘lgan nurga qarshilik ko‘rsatildi va o‘z birodarlarimizning harakati tufayli u katta darajada dunyodan yiroq tutilib qoldi.” Selected Messages, 1-kitob, 235.

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