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# The Book of Daniel - Number Twenty-Three

Doniyor Kitobi — Yigirma Uchinchi qism

The Scornful Men

Mazaxor Erkaklar

Author

Jeff Pippenger

Published

December 18, 2023

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Sister White identified that when the great buildings of New York City were thrown down, Revelation chapter eighteen, verses one through three, would be fulfilled.

Opa Uayt Nyu-York shahrining ulkan binolari qulatilganda, Vahiy kitobining o‘n sakkizinchi bobi, birinchi uch oyati bajo bo‘lishini aytgan.

> And after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. For all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earth are waxed rich through the abundance of her delicacies. Revelation 18:1–3.

> Va shundan keyin men osmondan tushib kelayotgan, buyuk qudratga ega bo‘lgan yana bir farishtani ko‘rdim; va yer uning ulug‘vorligidan yorishdi. U kuchli ovoz bilan baland nido qilib dedi: “Buyuk Bobil yiqildi, yiqildi va jinlarning maskaniga, har bir nopok ruhning panohiga hamda har bir nopok va jirkanch qushning qafasiga aylandi. Chunki barcha xalqlar uning zinosi g‘azabining sharobidan ichdilar, yer yuzining shohlari u bilan zino qildilar, va yer yuzining savdogarlari uning hashamatining mo‘l-ko‘lligi tufayli boyib ketdilar”. Vahiy 18:1–3.

By September 11, 2001, the “kings” of the earth had already committed fornication with the Roman church. After World War Two, President Harry S. Truman, for the first time, in 1951, appointed an ambassador to the Vatican. His attempt to form a political relationship with the papacy was flatly rejected by the Congress of the United States, but not so when decades later President Ronald Reagan, in 1984, appointed an ambassador to the Vatican. By 2001, all nations had committed fornication with the Vatican through establishing a diplomatic relationship with the whore of Tyre.

2001-yil 11-sentyabrga kelib, yerning “shohlari” allaqachon Rim cherkovi bilan zino qilgan edilar. Ikkinchi jahon urushidan so‘ng Prezident Harry S. Truman 1951-yilda birinchi marta Vatikanga elchi tayinladi. Uning papalik bilan siyosiy munosabat o‘rnatishga bo‘lgan urinishi Amerika Qo‘shma Shtatlari Kongressi tomonidan mutlaqo rad etildi, ammo o‘n yillar o‘tib, Prezident Ronald Reagan 1984-yilda Vatikanga elchi tayinlaganida bunday bo‘lmadi. 2001-yilga kelib, barcha xalqlar Tir fohishasi bilan diplomatik munosabat o‘rnatish orqali Vatikan bilan zino qilgan edilar.

By September 11, 2001, all “nations,” had drunk the wine of the wrath of her fornication. The wine of Babylon represents all the various falsehoods that are presented by the papacy, but the one special variety of wine that is identified in these verses is the wine of the wrath of her fornication. The wrath of the papacy is her persecution of those she disagrees with. She accomplishes her persecution by employing the power of the state to do her dirty work. The wine of her wrath, is her special bottle of error that represents the action of employing the state against those that she deems a heretic.

2001-yil 11-sentabrga kelib, barcha “xalqlar” uning zinosining g‘azabi sharobidan ichgan edilar. Bobilning sharobi papalik tomonidan taqdim etiladigan turli xil yolg‘on ta’limotlarning barchasini ifodalaydi, ammo ushbu oyatlarda alohida ko‘rsatilgan sharob turi — uning zinosining g‘azabi sharobidir. Papalikning g‘azabi — bu uning o‘zi bilan kelishmaganlarni quvg‘in qilishidir. U bu quvg‘inni o‘zining nopok ishini bajarish uchun davlat hokimiyatidan foydalanish orqali amalga oshiradi. Uning g‘azabi sharobi — bu uning xatolikning o‘ziga xos shishasi bo‘lib, u bid’atchi deb hisoblaganlarga qarshi davlatni ishga solish harakatini ifodalaydi.

In the period of time from August 11, 1840 through to October 22, 1844, Millerite Adventism, who had been called out of the Dark Ages, and who was separated from the Protestant churches that then became the daughters of Rome, then became the true Protestant horn upon the newly arrived earth beast. Peter identifies the characteristics of those newly chosen people of God as a nation.

1840-yil 11-avgustdan 1844-yil 22-oktabrgacha bo‘lgan davrda, Zulmat asrlaridan chaqirib chiqarilgan va keyinchalik Rimning qizlari bo‘lib qolgan protestant cherkovlaridan ajralgan Millerchi Adventizm, o‘sha paytda yangi paydo bo‘lgan yer hayvonidagi haqiqiy protestant shoxga aylandi. Butrus Xudoning yangi tanlangan o‘sha xalqining millat sifatidagi xususiyatlarini belgilab beradi.

> But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should show forth the praises of him who hath called you out of darkness into his marvellous light: Which in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy. 1 Peter 2:9, 10.

> Ammo sizlar tanlangan naslsiz, shohona ruhoniyliksiz, muqaddas xalqsiz, Xudoning o‘ziga xos xalqisiz; toki sizlarni zulmatdan O‘zining ajoyib nuriga da’vat etgan Zotning fazilatlarini e’lon qilgay sizlar. Sizlar ilgari xalq emas edingizlar, ammo endi Xudoning xalqisizlar; ilgari rahm-shafqat topmagan edingizlar, ammo endi rahm-shafqat topdingizlar. 1 Butrus 2:9, 10.

By September 11, 2001, the Seventh-day Adventist church had already, and often employed the political structure of the government of the United States to attack those it deemed as heretical. Well before 2001, the Adventists had already imbibed in the special wine of Babylon that represents the employment of state power to attack those who it deemed as heretics.

2001-yil 11-sentabrga kelib, Yettinchi kun adventistlari jamoati allaqachon, va ko‘p marotaba, o‘zi bid’atchi deb hisoblaganlarga hujum qilish uchun Amerika Qo‘shma Shtatlari hukumatining siyosiy tuzilmasidan foydalangan edi. 2001-yildan ancha avvalroq ham adventistlar Bobilning o‘sha maxsus sharobidan ichib bo‘lgan edilar; bu sharob o‘zi bid’atchi deb bilganlarga hujum qilish uchun davlat hokimiyatidan foydalanishni ifodalaydi.

Ephraim is a symbol of the rebellion of Jeroboam and the northern kingdom of Israel, and Isaiah begins chapter twenty-eight, by addressing the Seventh-day Adventist church as the drunkards of Ephraim.

Efrayim — Yorubomning isyoni va Isroilning shimoliy shohligining ramzidir, Ishayo esa yigirma sakkizinchi bobni Yettinchi kun Adventistlar jamoatiga Efrayimning mastlari deb murojaat qilish bilan boshlaydi.

> Woe to the crown of pride, to the drunkards of Ephraim, whose glorious beauty is a fading flower, which are on the head of the fat valleys of them that are overcome with wine! Behold, the Lord hath a mighty and strong one, which as a tempest of hail and a destroying storm, as a flood of mighty waters overflowing, shall cast down to the earth with the hand. The crown of pride, the drunkards of Ephraim, shall be trodden under feet: And the glorious beauty, which is on the head of the fat valley, shall be a fading flower, and as the hasty fruit before the summer; which when he that looketh upon it seeth, while it is yet in his hand he eateth it up. In that day shall the Lord of hosts be for a crown of glory, and for a diadem of beauty, unto the residue of his people, And for a spirit of judgment to him that sitteth in judgment, and for strength to them that turn the battle to the gate. But they also have erred through wine, and through strong drink are out of the way; the priest and the prophet have erred through strong drink, they are swallowed up of wine, they are out of the way through strong drink; they err in vision, they stumble in judgment. For all tables are full of vomit and filthiness, so that there is no place clean. Isaiah 28:1–8.

> Kibrat tojiga, Efrayimning mastlariga voy bo‘lsin! Ularning shonli go‘zalligi so‘layotgan guldir; u sharobdan yengilganlarning serhosil vodiylari boshidadir. Mana, Egamizning qudratli va kuchli biri bor; u do‘l bo‘roni va vayron qiluvchi dovul kabi, toshib oqayotgan qudratli suvlar toshqini kabi, uni qo‘li bilan yerga urib tashlaydi. Kibrat toji, Efrayimning mastlari, oyoq osti qilinadi. Serhosil vodiyning boshidagi shonli go‘zallik esa so‘layotgan gul bo‘ladi va yozdan oldingi tezpishar mevadek bo‘ladi; uni ko‘rgan kishi, hali u qo‘lida ekan, darrov yeb qo‘yadi. O‘sha kunda Lashkarlar Egasi O‘z xalqining qoldig‘i uchun ulug‘vorlik tojiga va go‘zallik diademasiga, hukm kursisida o‘tirganga adolat ruhi va jangni darvozagacha qaytaradiganlarga quvvat bo‘ladi. Ammo bular ham sharob tufayli adashdilar, may tufayli yo‘ldan chiqib ketdilar; ruhoniy ham, payg‘ambar ham may tufayli adashdi, sharob ularni yutib yubordi, may tufayli yo‘ldan chiqib ketdilar; ular vahiyda adashadilar, hukmda qoqiladilar. Chunki hamma dasturxonlar qusuq va nopoklik bilan to‘lib ketgan, shuning uchun toza joy yo‘q. Ishayo 28:1–8.

The third Woe arrived on September 11, 2001, and it arrived upon the “crown,” representing leadership of the “drunkards of Ephraim.” It did not attack the headquarters of the church in Maryland with an airplane full of fuel, but it marked their inability to recognize that the arrival of Islam of the third Woe was the beginning of the latter rain message of the third angel. The beginning of the very message and work that they profess to have been raised up to proclaim. They are identified as not only the crown, which represents leadership, but as the “crown of pride,” thus identifying one of the two classes of worshippers that was and is produced in the debate of Habakkuk chapter two. On September 11, 2001, Habakkuk’s watchmen took their posts at the battle at the gate.

Uchinchi Voy 2001-yil 11-sentabrda yetib keldi va u “toj” ustiga keldi; bu “Efrayimning mastlari”ning rahbarligini ifodalaydi. U yonilg‘iga to‘la samolyot bilan Merilenddagi jamoat shtab-kvartirasiga hujum qilmadi, biroq ularning uchinchi Voyning Islomining kelishini uchinchi farishtaning keyingi yomg‘ir xabarining boshlanishi ekanini tanib olishga qodir emasliklarini ochib berdi. Aynan o‘zlari e’lon qilish uchun ko‘tarilganmiz, deb da’vo qiladigan xabarning va ishning boshlanishi. Ular nafaqat rahbarlikni ifodalovchi toj sifatida, balki “mag‘rurlik toji” sifatida ham tavsiflanadi; shu tariqa Habakkukning ikkinchi bobidagi munozarada yuzaga kelgan va kelayotgan sajda qiluvchilarning ikki toifasidan biri aniqlanadi. 2001-yil 11-sentabrda Habakkukning soqchilari darvoza oldidagi jangda o‘z joylarini egalladilar.

The gates of Jerusalem are where the interaction of the people of Jerusalem was carried out. The battle at the gates is representing the “debate” of the previous chapter of Isaiah that began on the day of the east wind (the day of Islam). The two classes of Habakkuk’s worshippers in the passage are represented by two crowns. The drunkards of Ephraim, who have already at that point employed the power of the state to win their arguments against those they had deemed as heretics are contrasted with the crown of the Lord of hosts. When Christ is represented as the Lord of hosts, it is symbolic of His work as the leader of His army. The battle at the gate is the warfare represented by the debate over true and false theology.

Quddusning darvozalari — Quddus xalqining o‘zaro munosabatlari amalga oshirilgan joydir. Darvozalardagi jang sharq shamoli kunida (Islom kunida) boshlangan Ishayoning avvalgi bobidagi “munozara”ni ifodalaydi. Ushbu parchadagi Habakkukning sajda qiluvchilarining ikki toifasi ikki toj orqali tasvirlangan. Efrayimning mastlari — o‘sha paytgacha o‘zlari bid’atchi deb hisoblaganlarga qarshi bahslarida g‘alaba qozonish uchun allaqachon davlat hokimiyati qudratini ishga solganlar — Rabbul-quvvatning toji bilan qarama-qarshi qo‘yilgan. Masih Rabbul-quvvat sifatida ifodalanganda, bu Uning O‘z lashkarining Sardori sifatidagi ishini ramziy bildiradi. Darvozadagi jang haqiqiy va soxta ilohiyot ustidagi munozara orqali ifodalangan urushdir.

It is not simply the General Conference leadership that is represented as the drunkards of Ephraim, but also the priests (the pastoral ministry), and the prophets (the theologians and educators) are out of the way, through strong drink. As Isaiah says in the opening verses of his prophecy, it is the entire church.

Efrayimning mastlari sifatida faqat Bosh Konferensiya rahbariyati tasvirlanmaydi, balki ruhoniylar (pastorlik xizmati) va payg‘ambarlar (ilahiyotchilar va ta’lim beruvchilar) ham kuchli ichimlik tufayli yo‘ldan ozgandirlar. Ishayo o‘z bashoratining kirish oyatlarida aytganidek, bu butun jamoatdir.

> The vision of Isaiah the son of Amoz, which he saw concerning Judah and Jerusalem in the days of Uzziah, Jotham, Ahaz, and Hezekiah, kings of Judah. Hear, O heavens, and give ear, O earth: for the Lord hath spoken, I have nourished and brought up children, and they have rebelled against me. The ox knoweth his owner, and the ass his master’s crib: but Israel doth not know, my people doth not consider. Ah sinful nation, a people laden with iniquity, a seed of evildoers, children that are corrupters: they have forsaken the Lord, they have provoked the Holy One of Israel unto anger, they are gone away backward. Why should ye be stricken anymore? ye will revolt more and more: the whole head is sick, and the whole heart faint. Isaiah 1:1–5.

> Omots o‘g‘li Ishayoning Yahudo va Quddus to‘g‘risida ko‘rgan vahiyi, Yahudo shohlari Uzziyo, Yotom, Oxoz va Hizqiyo kunlarida ko‘rgan vahiyidir. Ey osmonlar, eshitinglar, ey yer, quloq tutgin; chunki Egamiz so‘zladi: Men farzandlarni boqib-o‘stirdim, ammo ular Menga qarshi bosh ko‘tardilar. Ho‘kiz o‘z egasini biladi, eshak esa xo‘jayinining oxurini biladi; ammo Isroil bilmaydi, xalqim anglamaydi. Voy, gunohkor xalq, qabohatga botgan qavm, yovuzlik qiluvchilarning zuryodi, buzg‘unchi farzandlar! Ular Egamizni tark etdilar, Isroilning Muqaddas Zotini g‘azablantirdilar, orqaga qaytdilar. Nega yana urilasizlar? Sizlar tobora ko‘proq isyon qilasizlar; butun bosh xasta, butun yurak holdan toygan. Ishayo 1:1–5.

The sinful nation is sick, and has passed the time where any remedy can be provided that would change her heart and mind. Isaiah identifies the drunkards are out of the way, and the way is identified by Jeremiah as the “old paths.” On September 11, 2001, the latter rain began to fall, and Jeremiah identifies that it is when we walk in the old paths, which is the “way” that the drunkards are out of, that we find the rest of the latter rain.

Gunohkor xalq xastadir va uning yuragi hamda fikrini o‘zgartira oladigan har qanday davo berilishi mumkin bo‘lgan muddatdan o‘tib ketgan. Ishayo mastlar yo‘ldan ozganini ko‘rsatadi, Yeremiyo esa bu yo‘lni “qadimiy so‘qmoqlar” deb ta’riflaydi. 2001-yil 11-sentyabrda keyingi yomg‘ir yog‘a boshladi, va Yeremiyo shuni ko‘rsatadiki, mastlar tashqarida bo‘lgan “yo‘l” bo‘lmish qadimiy so‘qmoqlarda yurganimizda, keyingi yomg‘irning qolgan oromini topamiz.

> 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. Therefore hear, ye nations, and know, O congregation, what is among them. Hear, O earth: behold, I will bring evil upon this people, even the fruit of their thoughts, because they have not hearkened unto my words, nor to my law, but rejected it. Jeremiah 6:16–19.

> Egamiz shunday deydi: Yo‘llar boshida turinglar, qaranglar, qadimgi yo‘llarni so‘ranglar, yaxshi yo‘l qayerda ekanini bilib olinglar va o‘sha yo‘lda yuringlar, shunda jonlaringiz uchun orom topasizlar. Ammo ular: “Biz o‘sha yo‘lda yurmaymiz”, dedilar. Men ustingizga soqchilar ham qo‘ydim va: “Karnay ovoziga quloq solinglar”, dedim. Ammo ular: “Biz quloq solmaymiz”, dedilar. Shuning uchun eshitinglar, ey xalqlar, va bilinglar, ey jamoat, ular orasida nima borligini. Eshit, ey yer: mana, Men bu xalq ustiga kulfat keltiraman, ya’ni ularning o‘y-fikrlarining samarasini; chunki ular Mening so‘zlarimga ham, Mening qonunimga ham quloq solmadilar, balki uni rad etdilar. Yeremiyo 6:16–19.

The drunkards of Ephraim are out of the way on September 11, 2001, and have turned “away backward,” in 1863, when they initiated the process of rejecting the “old paths.” It is in the “old paths,” that the rest and refreshing of the latter rain is to be found, and that rain began at the very time that the “Woe,” was pronounced upon them. The third “Woe” of Islam was unrecognizable to the crown of the pride of Ephraim, for they had progressively rejected the foundational truths that identify the role of Islam in prophecy. Jeremiah identifies that at that time the Lord raised up watchmen, which are Habakkuk’s watchmen, and they proclaimed to the drunkards of Ephraim in the battle at the gates that they needed to hearken to the sound of the trumpet. The third “Woe” that arrived on September 11, 2001, was the seventh Trumpet.

Efrayimning mastlari 2001-yil 11-sentyabrda yo‘ldan chiqib ketgan bo‘lib, ular 1863-yilda “qadimgi yo‘llar”ni rad etish jarayonini boshlaganlarida “orqaga burilib ketdilar”. Keyingi yomg‘irning orom va tetiklik baxsh etuvchi ne’mati aynan o‘sha “qadimgi yo‘llar”da topiladi, va o‘sha yomg‘ir ularga nisbatan “Voy” e’lon qilingan ayni vaqtda boshlangan edi. Islomning uchinchi “Voyi” Efrayimning kibr tojiga tanib bo‘lmas edi, chunki ular bashoratda Islomning rolini aniqlab beradigan asosiy haqiqatlarni bosqichma-bosqich rad etib kelgan edilar. Yeremiyo o‘sha vaqtda Rabbiy soqchilarni ko‘targanini ko‘rsatadi; ular Xabaqquqning soqchilari bo‘lib, darvozalar oldidagi jangda Efrayimning mastlariga karnay sadosiga quloq tutishlari kerakligini e’lon qildilar. 2001-yil 11-sentyabrda kelgan uchinchi “Voy” yettinchi Karnay edi.

Isaiah identifies that “they are out of the way through strong drink; they err in vision, they stumble in judgment. For all tables are full of vomit and filthiness, so that there is no place clean.” The counterfeit table, that was introduced in 1863, which removed the “seven times,” and required a explanatory handout to accompany it, represents the counterfeit of the two sacred tables of Habakkuk, but the counterfeit “tables” the drunkards have employed are full of vomit, and they err in vision. The watchmen of Habakkuk and Jeremiah were told that in the debate of methodology, they were to write the “vision,” upon “tables,” but the drunkard’s counterfeit tables present an erroneous vision.

Ishayo shuni ta’kidlaydi: “ular mast qiluvchi ichimlik tufayli yo‘ldan ozdilar; ular vahiyda adashadilar, hukmda qoqiladilar. Chunki barcha dasturxonlar qayt va ifloslikka to‘lgandir, shundayki, pok joy qolmagan.” 1863-yilda joriy etilgan, “yetti vaqt”ni olib tashlagan va unga hamrohlik qiluvchi izohli tarqatma varaqni talab etgan soxta dasturxon Habakkukning ikki muqaddas lavhasining qalbakilashtirilganini ifodalaydi; biroq ichkilikbozlar qo‘llagan bu soxta “lavhalar” qaytga to‘lgandir va ular vahiyda adashadilar. Habakkuk va Yeremiyoning soqchilariga uslubiyat haqidagi munozarada “vahiy”ni “lavhalar”ga yozish buyurilgan edi, ammo ichkilikbozning soxta lavhalari yanglish bir vahiyni taqdim etadi.

> Where there is no vision, the people perish: but he that keepeth the law, happy is he. Proverbs 29:18.

> Vahiy bo‘lmagan joyda xalq halok bo‘lur; ammo qonunni tutgan kishi baxtlidir. Hikmatlar 29:18.

The drunkards of Ephraim have rejected God’s law, but the context of the “debate,” of the battle of the gate, is God’s prophetic law, as represented by the methodology established in the movement of the first and third angels. With Isaiah’s setting in place in the first eight verses of chapter twenty-eight, he then identifies the methodology that is the latter rain, and specifically identifies the drunkards as the “scornful men, that rule” “in Jerusalem.”

Efrayimning mastlari Xudoning qonunini rad etganlar, biroq “munozara”, ya’ni darvoza jangining konteksti Xudoning bashoratli qonunidir; u birinchi va uchinchi farishtalar harakatida o‘rnatilgan metodologiya orqali ifodalanadi. Ishayo yigirma sakkizinchi bobning dastlabki sakkiz oyatida vaziyatni bayon qilgach, so‘ng keyingi yomg‘ir bo‘lgan metodologiyani aniqlab beradi hamda mastlarni, xususan, “Quddus”da “hukmronlik qiluvchi” “masxarachi kishilar” deb aniq ko‘rsatadi.

> Whom shall he teach knowledge? and whom shall he make to understand doctrine? them that are weaned from the milk, and drawn from the breasts. For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little: For with stammering lips and another tongue will he speak to this people. To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear. But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken. Wherefore hear the word of the Lord, ye scornful men, that rule this people which is in Jerusalem. Because ye have said, We have made a covenant with death, and with hell are we at agreement; when the overflowing scourge shall pass through, it shall not come unto us: for we have made lies our refuge, and under falsehood have we hid ourselves: Therefore thus saith the Lord God, Behold, I lay in Zion for a foundation a stone, a tried stone, a precious corner stone, a sure foundation: he that believeth shall not make haste. 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 28:9–18.

> U kimga ilm o‘rgatadi? Va kimga ta’limotni anglatadi? Sutdan ajratilganlarga, ko‘krakdan chiqarilganlarga. Chunki amr ustiga amr, amr ustiga amr; satr ustiga satr, satr ustiga satr; bu yerda ozgina, u yerda ozgina bo‘lishi kerak. Zero, U bu xalqqa duduqlanuvchi lablar va boshqa til bilan gapiradi. U ularga: “Mana shu orom charchaganga tinchlik topdirishingiz mumkin bo‘lgan oromdir; mana shu esa farog‘atdir”, degan edi. Ammo ular tinglashni istamadilar. Shunday qilib, Egamizning kalomi ular uchun amr ustiga amr, amr ustiga amr; satr ustiga satr, satr ustiga satr; bu yerda ozgina, u yerda ozgina bo‘ldi; toki ular borib, orqalariga yiqilsinlar, chilparchin bo‘lsinlar, tuzoqqa tushsinlar va qo‘lga olinsinlar. Shuning uchun, ey Quddusdagi bu xalq ustidan hukmronlik qiluvchi masxarachi kishilar, Egamizning kalomini eshitinglar. Chunki sizlar: “Biz o‘lim bilan ahd qildik, do‘zax bilan esa kelishuvdamiz; toshib keluvchi qamchi o‘tib ketganida, u bizga yetib kelmaydi; chunki biz yolg‘onni o‘zimizga panoh qildik, soxtalik ostida yashirindik”, degansizlar. Shuning uchun Rabbiy Egamiz shunday deydi: “Mana, Men Sionda poydevor uchun bir toshni qo‘yaman, sinalgan toshni, qimmatbaho burchak toshini, mustahkam poydevorni; kim ishonsa, shoshilmaydi. Men hukmni o‘lchov ipiga, solihlikni esa shoqulga aylantiraman; do‘l yolg‘on panohini supurib ketadi, suvlar yashirin joyni bosib ketadi. O‘lim bilan qilgan ahdingiz bekor qilinadi, do‘zax bilan qilgan kelishuvingiz turmaydi; toshib keluvchi qamchi o‘tib ketganida, sizlar undan oyoq osti qilinasizlar.” Ishayo 28:9–18.

The “debate” is here defined in terms of “whom shall he teach knowledge? and whom shall he make to understand doctrine?” The “whom” is addressing the potential students, but the subject is about understanding doctrine, which is knowledge. When the book of Daniel is unsealed, there is an increase of knowledge, representing an increased understanding of the truths of God’s Word. The word “doctrine” means a set of beliefs, principles, teachings, or rules that form a particular system of thought or a body of knowledge. To understand biblical “doctrines” it necessitates a biblical methodology to form the body of knowledge.

Bu yerda “bahs” shunday ta’riflanadi: “U kimga bilimni o‘rgatadi? Va kimga ta’limotni anglatadi?” “Kimga” so‘zi ehtimoliy shogirdlarga qaratilgan, biroq mavzu — bilim bo‘lgan ta’limotni tushunishdir. Doniyor kitobi muhrdan yechilganda, bilim ortadi; bu esa Xudoning Kalomidagi haqiqatlarni yanada chuqurroq anglashni ifodalaydi. “Ta’limot” so‘zi muayyan tafakkur tizimi yoki bilimlar majmuasini shakllantiradigan e’tiqodlar, tamoyillar, ta’limlar yoki qoidalar majmuini anglatadi. Muqaddas Kitobdagi “ta’limotlar”ni tushunish uchun mazkur bilimlar majmuasini shakllantirishda Muqaddas Kitobga xos metodologiya zarur bo‘ladi.

The methodology is identified as “precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little.” The methodology that identified September 11, 2001 as the arrival of the third “Woe” is premised upon bringing the prophetic line of the first “Woe” together with the prophetic line of the second “Woe”, which provides two witnesses of the line of the third “Woe”. That methodology is the test of the “debate” that produces two classes of worshippers, for “the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken.”

Uslub “amr ustiga amr, amr ustiga amr; satr ustiga satr, satr ustiga satr; bu yerda ozgina, u yerda ozgina” deb belgilangan. 2001-yil 11-sentabrni uchinchi “Voy”ning kirib kelishi sifatida aniqlagan uslubiyat birinchi “Voy”ning bashoratli chizig‘ini ikkinchi “Voy”ning bashoratli chizig‘i bilan birlashtirishga asoslanadi; bu esa uchinchi “Voy” chizig‘i uchun ikki guvohlikni taqdim etadi. O‘sha uslubiyat ikki toifa sajda qiluvchilarni yuzaga keltiradigan “munozara”ning sinovidir, chunki “Egamizning kalomi ularga amr ustiga amr, amr ustiga amr; satr ustiga satr, satr ustiga satr; bu yerda ozgina, u yerda ozgina bo‘ldi; toki ular borib, orqaga yiqilsinlar, parcha-parcha bo‘lsinlar, tuzoqqa tushsinlar va tutilsinlar.”

The five stumbling’s of the scornful men that rule Jerusalem, represents the five foolish virgins. The methodology is clearly a test, for the drunkards of Ephraim rejected Jeremiah’s old paths, refused to hearken to the watchmen’s trumpet warning, produced counterfeit tables, and made a covenant with death; at the very same time that those that wore the crown of the Lord of hosts in the battle of the gate were making a covenant of life.

Quddusni mensimay boshqarayotgan masxaraboz kishilarning besh qoqilishi besh nodon qizni ifodalaydi. Bu usuliyatning sinov ekani ravshandir, chunki Efrayimning mastlari Eremiyoning qadimiy yo‘llarini rad etdilar, soqchilarning karnay ogohlantirishiga quloq solishni istamadilar, qalbaki dasturxonlar tayyorladilar va o‘lim bilan ahd tuzdilar; ayni o‘sha paytda esa darvoza jangida Sarvari Lashkarlar Egamizning tojini kiyganlar hayot ahdini tuzayotgan edilar.

On September 11, 2001, the latter rain, which is the rest and the refreshing, began to fall, and the sealing of the one hundred and forty-four thousand began. It began a debate over the methodology of the drunkards of Ephraim, and the methodology represented by the Elijah messenger. “Many” will fall with the drunkards, but the few that will be chosen are those that wait upon the Lord.

2001-yil 11-sentabrda orom va tetiklanish bo‘lgan so‘nggi yomg‘ir yog‘a boshladi va yuz qirq to‘rt mingning muhrlanishi boshlandi. Bu Efrayimning mastlari metodologiyasi bilan Ilyos xabarchisi ifoda etgan metodologiya o‘rtasida bahsni boshlab berdi. “Ko‘plar” mastlar bilan birga yiqiladilar, ammo tanlanadigan ozchilik — Egamizni kutadiganlardir.

> For the Lord spake thus to me with a strong hand, and instructed me that I should not walk in the way of this people, saying, Say ye not, A confederacy, to all them to whom this people shall say, A confederacy; neither fear ye their fear, nor be afraid. Sanctify the Lord of hosts himself; and let him be your fear, and let him be your dread. And he shall be for a sanctuary; but for a stone of stumbling and for a rock of offence to both the houses of Israel, for a gin and for a snare to the inhabitants of Jerusalem. And many among them shall stumble, and fall, and be broken, and be snared, and be taken. Bind up the testimony, seal the law among my disciples. And I will wait upon the Lord, that hideth his face from the house of Jacob, and I will look for him. Isaiah 8:8–17.

> Chunki Egamiz menga qudratli qo‘li bilan so‘zlab, bu xalqning yo‘lida yurmasligimni tayinlab, shunday dedi: “Bu xalq kimlargaki: «Ittifoq», desa, sizlar ularning barchasiga: «Ittifoq», demanglar; ular qo‘rqqan narsadan qo‘rqmanglar, vahimaga tushmanglar. Lashkarlar Egamizning O‘zini muqaddas bilinglar; U sizlarning qo‘rquvingiz bo‘lsin, U sizlarning dahshatingiz bo‘lsin. Shunda U muqaddas maskan bo‘lur; ammo Isroilning har ikkala xonadoni uchun qoqinish toshi va surinish qoyasi, Quddus ahliga tuzoq va qopqon bo‘lur. Ularning orasidan ko‘plari qoqilib, yiqilur, chilparchin bo‘lur, tuzoqqa ilinur va tutilur. Guvohlikni bog‘lab qo‘y, qonunni shogirdlarim orasida muhrla. Men esa Yoqub xonadonidan yuzini yashirgan Egamizni kutaman, Unga umid bog‘layman.” Ishayo 8:8–17.

Most certainly Isaiah agrees with his own words, so the many that fall in chapter twenty-eight, are the same who fall in chapter eight. In chapter eight we find that their fall occurs in the sealing time, which began on September 11, 2001. The warning of chapter eight is to not walk in the “way” of this people, for they are those who refused to walk in Jeremiah’s way of the old paths, where the latter rain message is located. Those that fall in chapter eight, are those who trust in the confederacy representing the special wine of Babylon, that represents a confederacy of church and state for the purpose of opposing those deemed as heretics. What causes them to stumble in chapter eight, is the stone of stumbling, representing the very first rejection of foundational truth in 1863, the “seven times” of Leviticus twenty-six, which was rejected by the “builders” in 1863. In that rejection they returned to apostate Protestant methodology to reject the message given by angels to William Miller.

Shubhasizki, Ishayo o‘z so‘zlariga muvofiqdir; shunday ekan, yigirma sakkizinchi bobda yiqiladigan ko‘plar, sakkizinchi bobda yiqiladiganlarning o‘zidir. Sakkizinchi bobda biz ularning yiqilishi muhrlash vaqtida yuz berishini ko‘ramiz; bu vaqt 2001-yil 11-sentabrda boshlangan. Sakkizinchi bobning ogohlantirishi shundan iboratki, bu xalqning “yo‘li”da yurmanglar; chunki ular keyingi yomg‘ir xabari joylashgan qadimiy yo‘llar haqidagi Yeremiyoning yo‘lida yurishni rad etganlardir. Sakkizinchi bobda yiqiladiganlar — bu Bobilning maxsus sharobini ifodalovchi ittifoqqa ishonganlardir; bu esa bid’atchi deb hisoblanganlarga qarshi turish maqsadida jamoat va davlat ittifoqini ifodalaydi. Sakkizinchi bobda ularni qoqintiradigan narsa — qoqinish toshi bo‘lib, u 1863-yilda poydevoriy haqiqatning eng birinchi rad etilishini, ya’ni Levilar yigirma oltinchi bobidagi “yetti vaqt”ni ifodalaydi; bu “quruvchilar” tomonidan 1863-yilda rad etilgan edi. O‘sha rad etishda ular farishtalar tomonidan William Millerga berilgan xabarni rad etish uchun murtad protestant metodologiyasiga qaytdilar.

In chapter twenty-eight, the rejection of the stone produces the judgment of the overflowing scourge, which is the biblical symbol of the mark of the beast that begins at the Sunday law in the United States, and then floods the entire world. At the Sunday law the covenant that the Adventist church has made with “death” and “hell” shall be swept away. In sweeping away the drunkards of Ephraim’s covenant with death, their “refuge of lies” will be removed. The “refuge of lies,” is represented by the apostle Paul as the lie that brings strong delusion, and the strong delusion that is poured upon the scornful men that rule Jerusalem is in response to their hatred of truth.

Yigirma sakkizinchi bobda toshning rad etilishi toshib keluvchi qamchining hukmini keltirib chiqaradi; bu esa Muqaddas Kitobdagi, Qo‘shma Shtatlardagi yakshanba qonunidan boshlanib, so‘ng butun dunyoni qoplab ketadigan mahluqning belgisi ramzidir. Yakshanba qonuni vaqtida Adventist jamoati “o‘lim” va “do‘zax” bilan tuzgan ahd supurib tashlanadi. Efrayimning mastlarining o‘lim bilan tuzgan ahdi supurib tashlanganda, ularning “yolg‘on panohi” ham olib tashlanadi. “Yolg‘on panohi”ni havoriy Pavlus kuchli adashishni keltirib chiqaradigan yolg‘on sifatida ifodalaydi, va Quddus ustidan hukmronlik qiladigan masxarachi odamlarga quyiladigan o‘sha kuchli adashish ularning haqiqatga bo‘lgan nafratiga javobdir.

> Even him, whose coming is after the working of Satan with all power and signs and lying wonders, And with all deceivableness of unrighteousness in them that perish; because they received not the love of the truth, that they might be saved. And for this cause God shall send them strong delusion, that they should believe a lie: That they all might be damned who believed not the truth, but had pleasure in unrighteousness. But we are bound to give thanks alway to God for you, brethren beloved of the Lord, because God hath from the beginning chosen you to salvation through sanctification of the Spirit and belief of the truth: Whereunto he called you by our gospel, to the obtaining of the glory of our Lord Jesus Christ. Therefore, brethren, stand fast, and hold the traditions which ye have been taught, whether by word, or our epistle. 2 Thessalonians 2:9–15.

> Uning kelishi esa Shaytonning amaliga ko‘ra, har qanday qudrat, alomatlar va yolg‘on mo‘jizalar bilan, halokatga yuz tutayotganlarda nohaqlikning har xil aldovlari bilan bo‘lur; chunki ular najot topishlari uchun haqiqat sevgisini qabul qilmadilar. Shu sababli Xudo ularga yolg‘onga ishonishlari uchun kuchli adashishni yuborar, toki haqiqatga ishonmagan, balki nohaqlikdan zavq olganlarning barchasi mahkum qilinsin. Ammo biz, Rabbimizning sevimli birodarlari, sizlar uchun har doim Xudoga shukrona aytishga majburmiz, chunki Xudo sizlarni boshidan beri Ruhning muqaddas qilishi va haqiqatga ishonish orqali najot uchun tanlagan. Bunga U sizlarni bizning xushxabarimiz orqali Rabbimiz Iso Masihning ulug‘vorligiga erishish uchun da’vat etdi. Shuning uchun, ey birodarlar, mahkam turinglar va sizlarga og‘zaki so‘z bilanmi yoki bizning maktubimiz orqali bo‘ladimi, o‘rgatilgan rivoyatlarni mahkam tutinglar. 2 Thessalonians 2:9–15.

The “refuge of lies,” which produced the “strong delusion,” ultimately brings the punishment of the soon-coming Sunday law. The apostle Paul identifies the class who do not love the truth, and a class that are sanctified by the truth, thus referencing the two classes in the debate of Habakkuk chapter two. In chapter twenty-nine, Isaiah begins by doubling the word Ariel, which is another name for Jerusalem.

“Yolgʻonning panohi” bo‘lmish narsa, “kuchli adashish”ni keltirib chiqargan holda, oxir-oqibat tez orada keladigan yakshanba qonunining jazosini olib keladi. Havoriy Pavlus haqiqatni sevmaydigan toifani, shuningdek haqiqat orqali muqaddas qilinadigan bir toifani belgilab beradi; shu tariqa u Habakkuk kitobining ikkinchi bobidagi munozarada tilga olingan ikki toifaga ishora qiladi. Yigirma to‘qqizinchi bobda Ishayo Ariel so‘zini ikki marta takrorlash bilan boshlaydi; Ariel esa Quddusning boshqa bir nomidir.

> Woe to Ariel, to Ariel, the city where David dwelt! add ye year to year; let them kill sacrifices. Isaiah 29:1.

> Ariyelga, Ariyelga voy bo‘lsin, Dovud yashagan shaharga! Yilga yil qo‘shinglar; qurbonliklarni so‘ysinlar. Ishayo 29:1

The symbolic doubling of “Ariel” (the city of Jerusalem ), is once again condemned by a “woe.” The killing of sacrifices from “year to year” represents the progressive rebellion that began in 1863. The following verses outline the judgment that will take place upon the Seventh-day Adventist church in the period of the Sunday law crisis. In verse nine a “wonder” is identified, that emphasizes the debate of methodology, while also identifying the rebellious condition of Adventism as an element of the message of the Midnight Cry, which is also associated with the second angel as represented by the doubling of “Ariel” in the first verse.

“Ariel”ning (Quddus shahrining) ramziy tarzda ikki marta tilga olinishi yana bir bor “voy” bilan hukm qilinadi. Qurbonliklarning “yildan yilga” so‘yilishi 1863-yilda boshlangan tobora kuchayib borgan isyonni ifodalaydi. Quyidagi oyatlar Yakshanba qonuni inqirozi davrida Yettinchi kun adventistlari jamoati ustiga keladigan hukmni bayon qiladi. To‘qqizinchi oyatda bir “ajablanarli holat” ko‘rsatiladi; u metodologiya haqidagi bahsni ta’kidlaydi, shu bilan birga Adventizmning isyonkor holatini Yarim tun nidosi xabarining bir unsuri sifatida ham aniqlab beradi; bu esa birinchi oyatda “Ariel”ning ikki marta tilga olinishi bilan ifodalanganidek, ikkinchi farishta bilan ham bog‘liqdir.

> Stay yourselves, and wonder; cry ye out, and cry: they are drunken, but not with wine; they stagger, but not with strong drink. For the Lord hath poured out upon you the spirit of deep sleep, and hath closed your eyes: the prophets and your rulers, the seers hath he covered. And the vision of all is become unto you as the words of a book that is sealed, which men deliver to one that is learned, saying, Read this, I pray thee: and he saith, I cannot; for it is sealed: And the book is delivered to him that is not learned, saying, Read this, I pray thee: and he saith, I am not learned. Wherefore the Lord said, Forasmuch as this people draw near me with their mouth, and with their lips do honour me, but have removed their heart far from me, and their fear toward me is taught by the precept of men: Therefore, behold, I will proceed to do a marvellous work among this people, even a marvellous work and a wonder: for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid. Isaiah 29:9–14.

> To‘xtab turinglar va hayratga tushinglar; faryod qilinglar va nola qilinglar: ular mastdirlar, ammo sharobdan emas; ular gandiraklaydilar, ammo kuchli ichimlikdan emas. Chunki Egamiz ustingizga qattiq uyqu ruhini quydi va ko‘zlaringizni yumdi; payg‘ambarlarni, hukmdorlaringizni, ko‘ruvchilarni U qopladi. Va hamma vahiy sizlar uchun muhrlangan kitobning so‘zlari kabi bo‘lib qoldi; uni bilimli kishiga berib: “Iltimos, buni o‘qib ber”, deydilar, u esa: “O‘qiy olmayman, chunki u muhrlangan”, deydi. So‘ng kitobni savodsiz kishiga berib: “Iltimos, buni o‘qib ber”, deydilar, u esa: “Men savodli emasman”, deydi. Shuning uchun Egamiz dedi: “Bu xalq Menga og‘zi bilan yaqinlashadi va lablari bilan Meni ulug‘laydi, ammo yuragini Mendan uzoqlashtirgan, Mendan qo‘rqishi esa odamlardan o‘rgatilgan buyruqdir. Shuning uchun, mana, Men bu xalq orasida ajoyib bir ishni, ha, ajoyib va hayratlanarli bir ishni qilaman; chunki ularning donolarining donoligi yo‘q bo‘ladi, farosatlilarining fahmi esa yashirin bo‘ladi”. Ishayo 29:9–14.

In the “debate” that was recorded in chapter twenty-seven, and represents the argument of true methodology versus false methodology, the drunkenness of the scornful men that rule Jerusalem is identified as a blindness that prevents the leadership of Adventism from understanding the book that is sealed. The books of Daniel and Revelation are the same book, and the portion of the book that is unsealed just before probation closes is the Revelation of Jesus Christ. It includes the enigma of the “eighth being of the seven”. It is represented by the “secret” Daniel was given to understand in chapter two. It is the “hidden history” of the Seven Thunders. It is the message of Islam of the third “Woe”, and the message of the “Midnight Cry”.

Yigirma yettinchi bobda qayd etilgan “bahs”da va haqiqiy metodologiya bilan soxta metodologiya o‘rtasidagi munozarani ifodalovchi shu bahsda, Quddusni boshqarayotgan masxarachi kishilarning mastligi Adventizm rahbariyatining muhrlangan kitobni anglashiga to‘sqinlik qiladigan ko‘rlik sifatida aniqlanadi. Doniyor va Vahiy kitoblari ayni bir kitobdir, va sinov muddati yopilishidan sal oldin muhrdan yechiladigan kitobning qismi Iso Masihning Vahiyidir. U “yettidan bo‘lgan sakkizinchi”ning jumboğini o‘z ichiga oladi. U Doniyorga ikkinchi bobda anglash uchun berilgan “sir” orqali ifodalanadi. U Yetti Momaqaldiroqning “yashirin tarixi”dir. U uchinchi “Voy”ning Islom haqidagi xabari va “Yarim tun nidosi”ning xabaridir.

The single book of Daniel and Revelation is given to those that have been represented by the Sanhedrin in the time of Christ, who symbolize a system of leadership that professes to uphold and defend God’s truth, but ultimately participates in the crucifixion of the Truth. The system typified by the Sanhedrin, is the scornful men that rule Jerusalem. They are given the book that is sealed, and their distinguished, and educated and scholarly response as to what the book means is that they cannot read it, for it is sealed. Then the flock that has been trained to follow only those that are set apart as leaders, are given the same book, and their response is they will only understand it, if the scornful men that rule Jerusalem, the Sanhedrin of the last days, tell them what it means.

Doniyor va Vahiyning yagona kitobi Masih zamonida Oliy Kengash orqali tasvirlanganlarga berilgandir; ular Xudoning haqiqatini go‘yoki qo‘llab-quvvatlab va himoya qilib turadigan, ammo oxir-oqibat Haqiqatning xochga mixlanishida ishtirok etadigan rahbarlik tizimini timsollaydi. Oliy Kengash bilan ifodalangan bu tizim Quddus ustidan hukmronlik qiluvchi masxarachi odamlardir. Muhrlangan kitob ularga beriladi, va bu kitobning ma’nosi haqida ularning nufuzli, ilmli va olimona javobi shuki: ular uni o‘qiy olmaydilar, chunki u muhrlangandir. So‘ngra faqat rahbar etib ajratilganlarga ergashishga o‘rgatilgan podaga o‘sha kitob beriladi, va ularning javobi shuki: agar Quddus ustidan hukmronlik qiluvchi masxarachi odamlar, oxirgi kunlarning Oliy Kengashi, ularga uning ma’nosini aytib bersagina, ular uni tushunadilar.

The methodology that was given to William Miller, and then to Future for America, is a waymark of prophetic history. It is a waymark that identifies a life and death testing question. Without the correct methodology the message of the latter rain is “as the words of a book that is sealed.” Without the message of the latter rain, the experience produced by the message is impossible to obtain. That methodology is the process of bringing prophetic line upon prophetic line, from here in the Bible, and there in the Bible. The debate over methodology began when the first message was empowered, in both the beginning and ending histories of the last days.

Uilyam Millerga, so‘ngra esa Future for Americaga berilgan metodologiya bashorat tarixining bir yo‘lbelgisidir. U hayot va o‘limni belgilovchi sinov savolini aniqlab beradigan yo‘lbelgidir. To‘g‘ri metodologiyasiz keyingi yomg‘ir xabari “muhrlangan kitobning so‘zlari” kabidir. Keyingi yomg‘ir xabarisiz, o‘sha xabar hosil qiladigan tajribaga erishishning imkoni yo‘q. O‘sha metodologiya bu yerdan Injildagi bir bashoratli chiziqni va u yerdan Injildagi boshqa bir bashoratli chiziqni bir-biriga qo‘shib borish jarayonidir. Metodologiya ustidagi bahs birinchi xabar qudrat bilan ta’kidlangan paytda, so‘nggi kunlarning ham boshlanish, ham tugallanish tarixlarida boshlangan.

In the beginning history of the Millerite movement the debate began on August 11, 1840, and was repeated at the end of that history in the period of time when the Philadelphian Millerite movement transitioned to the Laodicean Millerite movement. The debate began again in the history of the Laodicean movement of the third angel on September 11, 2001, and it is repeated at the end of that movement when the Laodicean movement of the third angel transitions to the Philadelphian movement of the one hundred and forty-four thousand. In the beginning test of the Millerites, and the ending test of the Millerites, the test was represented by the methodology of the Elijah messenger. Jesus, as the Alpha and Omega, always illustrates the end with the beginning.

Millerchilar harakatining dastlabki tarixida munozara 1840-yil 11-avgustda boshlandi va o‘sha tarixning oxirida, Filadelfiyachi Millerchilar harakati Laodikeyachi Millerchilar harakatiga o‘tgan vaqt davrida yana takrorlandi. Munozara uchinchi farishtaning Laodikeyachi harakati tarixida 2001-yil 11-sentyabrda yana boshlandi va o‘sha harakatning oxirida, uchinchi farishtaning Laodikeyachi harakati bir yuz qirq to‘rt mingning Filadelfiyachi harakatiga o‘tganida, yana takrorlanadi. Millerchilarning boshlang‘ich sinovida ham, Millerchilarning yakuniy sinovida ham, sinov Ilyos xabarchisining metodologiyasi orqali ifodalangan edi. Iso, Alfa va Omega sifatida, har doim oxirni boshlanish orqali tasvirlaydi.

The methodology of bringing line upon line is what we will now employ as we take up our consideration of Daniel chapters four and five in the next article.

Endi navbatdagi maqolada Doniyor kitobining to‘rtinchi va beshinchi boblarini ko‘rib chiqishda satr ustiga satr keltirish metodologiyasini qo‘llaymiz.

> “No one has a true message fixing the time when Christ is to come or not to come. Be assured that God gives no one authority to say that Christ delays His coming five years, ten years, or twenty years. ‘Be ye also ready: for in such an hour as ye think not the Son of man cometh’ (Matthew 24:44). This is our message, the very message that the three angels flying in the midst of heaven are proclaiming. The work to be done now is that of sounding this last message of mercy to a fallen world. A new life is coming from heaven and taking possession of all God’s people. But divisions will come in the church. Two parties will be developed. The wheat and tares grow up together for the harvest.

> “Hech kimda Masihning qachon kelishi yoki kelmasligi vaqtini belgilovchi haqiqiy xabar yo‘q. Shunga amin bo‘lingki, Xudo hech kimga Masih O‘z kelishini besh yilga, o‘n yilga yoki yigirma yilga kechiktiradi, deb aytish vakolatini bermaydi. ‘Shuning uchun sizlar ham tayyor bo‘linglar; chunki Inson O‘g‘li sizlar o‘ylamagan soatda keladi’ (Matto 24:44). Mana shu bizning xabarimizdir, aynan osmonning o‘rtasida uchib borayotgan uchta farishta e’lon qilayotgan xabardir. Hozir bajarilishi kerak bo‘lgan ish — yiqilgan dunyoga mana shu so‘nggi rahm-shafqat xabarini yangratishdir. Osmondan yangi hayot kelmoqda va Xudoning barcha xalqini qamrab olmoqda. Ammo jamoatda bo‘linishlar kelib chiqadi. Ikki tomon shakllanadi. Bug‘doy bilan begona o‘t hosil o‘rimi uchun birga o‘sadi.”

> “The work will grow deeper and become more earnest to the very close of time. And all who are laborers together with God will contend most earnestly for the faith once delivered to the saints. They will not be turned from the present message, which is already lightening the earth with its glory. Nothing is worth contending for but the glory of God. The only rock that will stand is the Rock of Ages. The truth as it is in Jesus is the refuge in these days of error….

> “Ish vaqtning nihoyasigacha tobora chuqurlashib, yanada jiddiy tus oladi. Va Xudo bilan hamkorlik qilayotganlarning barchasi azizlarga bir karra topshirilgan imon uchun nihoyatda qat’iy kurashadilar. Ular allaqachon o‘z ulug‘vorligi bilan yer yuzini yoritayotgan hozirgi xabardan yuz o‘girmaydilar. Xudoning ulug‘vorligidan boshqa hech narsa uchun kurashishga arzimaydi. Mustahkam turadigan yagona qoya — Abadiyat Qoyasidir. Iso Masihdagi haqiqat ushbu adashish kunlarida panohdir.…”

> “Prophecy has been fulfilling, line upon line. The more firmly we stand under the banner of the third angel’s message, the more clearly shall we understand the prophecy of Daniel; for the Revelation is the supplement of Daniel. The more fully we accept the light presented by the Holy Spirit through the consecrated servants of God, the deeper and surer, even as the eternal throne, will appear the truths of ancient prophecy; we shall be assured that men of God spake as they were moved upon by the Holy Ghost. Men must themselves be under the influence of the Holy Spirit in order to understand the Spirit’s utterances through the prophets. These messages were given, not for those that uttered the prophecies, but for us who are living amid the scenes of their fulfillment.

> “Payg‘ambarlik satr ustiga satr bajo bo‘lib kelmoqda. Biz uchinchi farishtaning xabari bayrog‘i ostida qanchalik sobit tursak, Doniyorning payg‘ambarligini shunchalik ravshanroq anglaymiz; chunki Vahiy kitobi Doniyorning qo‘shimchasidir. Muqaddas Ruh Xudoning bag‘ishlangan xizmatkorlari orqali taqdim etgan nurni qanchalik to‘laroq qabul qilsak, qadimiy payg‘ambarlik haqiqatlari shunchalik chuqurroq va sobitroq, hatto abadiy taxt singari, ko‘rinadi; biz Xudoning odamlari Muqaddas Ruh tomonidan ilhomlantirilgan holda so‘zlaganiga amin bo‘lamiz. Payg‘ambarlar orqali Ruhning aytganlarini tushunish uchun, insonlarning o‘zlari ham Muqaddas Ruh ta’siri ostida bo‘lishlari lozim. Bu xabarlar payg‘ambarliklarni aytganlar uchun emas, balki ularning bajo bo‘lish manzaralari orasida yashayotgan bizlar uchun berilgan edi.

> “I would not feel that I could present these things, if the Lord had not given me this work to do. There are others besides yourself, and more than one or two, who like you think they have new light, and are all ready to present it to the people. But it would be pleasing to God for them to accept the light already given and walk in it, and base their faith upon the Scriptures, which sustain the positions held by the people of God for many years. The everlasting gospel is to be proclaimed by human agents. We are to sound the messages of the angels which are represented as flying in the midst of heaven, with the last warning to a fallen world. If we are not called upon to prophesy, we are called to believe the prophecies, and to cooperate with God in giving light to other minds. This we are trying to do.” Selected Messages, book 2, 113, 114.

> “Agar Rabbiy menga bu ishni qilish vazifasini bermaganida, men bu narsalarni bayon eta olaman, deb hisoblamagan bo‘lur edim. Sizdan boshqa yana boshqalar ham bor, bir-ikki kishi emas, ular ham siz kabi o‘zlarida yangi nur bor, deb o‘ylaydilar va uni xalqqa taqdim etishga batamom tayyordirlar. Ammo ular uchun allaqachon berilgan nurni qabul qilib, unda yurishlari va ko‘p yillar davomida Xudoning xalqi tutib kelgan qarashlarni qo‘llab-quvvatlaydigan Muqaddas Yozuvlarga o‘z e’tiqodlarini asoslashlari Xudoga maqbul bo‘lur edi. Abadiy Xushxabar insoniy vositachilar orqali e’lon qilinishi kerak. Biz osmon o‘rtasida uchib borayotgandek tasvirlangan farishtalarning xabarlarini, qulagan dunyoga qaratilgan so‘nggi ogohlantirish bilan, jaranglatmog‘imiz lozim. Agar biz payg‘ambarlik qilishga chaqirilmagan bo‘lsak, bashoratga ishonishga va boshqa onglarni yoritishda Xudo bilan hamkorlik qilishga chaqirilganmiz. Biz qilishga urinayotgan ish mana shudir.” Selected Messages, 2-kitob, 113, 114.

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