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# The Book of Daniel - Number Sixty-Four

Doniyor kitobi — Oltmish to‘rtinchi qism

Unveiling Prophecy: Connecting September 11, 2001 to the Sealing Time, Latter Rain, and the Final Work of Christ

Vahiyning ochilishi: 2001-yil 11-sentabrni muhrlanish vaqti, keyingi yomg‘ir va Masihning yakuniy ishi bilan bog‘lash

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Jeff Pippenger

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January 28, 2024

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In the recent articles we have been referring to a few passages from the Spirit of Prophecy that identify a period of time from September 11, 2001 until Michael stands up and human probation closes. During that period of time, there are a handful of prophetic illustrations which identify the final work of Christ in the Most Holy Place.

So‘nggi maqolalarda biz Bashorat Ruhi asarlaridan 2001-yil 11-sentabrdan boshlab Mixail o‘rnidan turib, insonlar uchun sinov muddati yakun topguniga qadar bo‘lgan vaqt davrini ko‘rsatib beradigan bir necha parchalarni tilga oldik. O‘sha vaqt davri mobaynida, Eng Muqaddas Xonada Masihning yakuniy ishini ko‘rsatib beradigan bir nechta bashoratli tasvirlar mavjud.

The work of Christ in the sanctuary is represented in the vision of the Ulai River of Daniel chapter eight, and Sister White has informed us that the vision of the Ulai River is now in the process of fulfillment. The final work accomplished in the heavenly sanctuary, which is now in the process of fulfillment, is represented in a variety of prophetic terms. It is represented as, among other prophetic representations, the sealing time, the latter rain, the closing work of salvation, and the cleansing of the temple. It is important to bring those terms together, and also to place them in their correct historical setting.

Masihning muqaddas maskandagi xizmati Doniyor kitobining sakkizinchi bobidagi Ulay daryosi haqidagi vahiyda tasvirlangan, va Oqsoqol Uayt bizga Ulay daryosi haqidagi vahiy hozir amalga oshish jarayonida ekanini bildirgan. Hozir amalga oshish jarayonida bo‘lgan, samoviy muqaddas maskanda bajariladigan yakuniy ish turli xil payg‘ambarlik atamalari bilan ifodalanadi. U, boshqa payg‘ambarlik ifodalari qatorida, muhrlash vaqti, kechgi yomg‘ir, najot ishining yakunlanishi va ma’badning poklanishi sifatida tasvirlanadi. Bu atamalarni bir joyga jamlash, shuningdek ularni o‘zlarining to‘g‘ri tarixiy o‘rniga qo‘yish muhimdir.

> “At that time, while the work of salvation is closing, trouble will be coming on the earth, and the nations will be angry, yet held in check so as not to prevent the work of the third angel. At that time the ‘latter rain,’ or refreshing from the presence of the Lord, will come, to give power to the loud voice of the third angel, and prepare the saints to stand in the period when the seven last plagues shall be poured out.” Early Writings, 85.

> “Shu paytda, najot ishi yakuniga yetib borayotgan bir vaqtda, yer yuziga musibat keladi, xalqlar g‘azablanadi, biroq uchinchi farishtaning ishiga to‘sqinlik qilmasligi uchun tiyib turiladi. O‘sha paytda «so‘nggi yomg‘ir», ya’ni Egamizning huzuridan keladigan jonlanish keladi; u uchinchi farishtaning baland ovoziga qudrat berish va yetti oxirgi vabo to‘kiladigan davrda muqaddaslarni sobit turishga tayyorlash uchun keladi.” Early Writings, 85.

The “work of the third angel” is also “the work of salvation,” which prepares “the saints to stand in the period when the seven last plagues shall be poured out.”

“Uchinchi farishtaning ishi” ayni paytda “najot ishi” ham bo‘lib, u “yetti oxirgi ofat to‘kiladigan davrda turib bera olishlari uchun azizlarni tayyorlaydi.”

> And the nations were angry, and thy wrath is come, and the time of the dead, that they should be judged, and that thou shouldest give reward unto thy servants the prophets, and to the saints, and them that fear thy name, small and great; and shouldest destroy them which destroy the earth. Revelation 11:18.

> Xalqlar g‘azabga keldilar, Sening g‘azabing ham keldi, o‘liklarning hukm qilinadigan vaqti yetdi; Sening qullaring bo‘lgan payg‘ambarlarga, azizlarga va ismingdan qo‘rquvchilarga — kichik va ulug‘larga — mukofot beradigan, hamda yer yuzini halok qiluvchilarni halok qiladigan vaqt keldi. Vahiy 11:18.

The nations are angered before probation closes (which is when God’s wrath is poured out), yet when the nations are angered, they are also “held in check.” The “time” when the nations are angered, identifies the beginning of the closing work of salvation, and the closing work of salvation is the sealing of God’s people.

Sinov muddati yopilishidan oldin (bu Xudoning g‘azabi to‘kiladigan paytdir) xalqlar g‘azabga keladilar, biroq xalqlar g‘azabga kelganlarida, ayni paytda ular “tiyib turiladi” ham. Xalqlar g‘azabga keladigan “vaqt” najot ishining yakunlovchi faoliyati boshlanganini ko‘rsatadi, va najot ishining yakunlovchi faoliyati — Xudoning xalqini muhrlashdir.

> “The true people of God, who have the spirit of the work of the Lord and the salvation of souls at heart, will ever view sin in its real, sinful character. They will always be on the side of faithful and plain dealing with sins which easily beset the people of God. Especially in the closing work for the church, in the sealing time of the one hundred and forty-four thousand who are to stand without fault before the throne of God, will they feel most deeply the wrongs of God’s professed people. This is forcibly set forth by the prophet’s illustration of the last work under the figure of the men each having a slaughter weapon in his hand. One man among them was clothed with linen, with a writer’s inkhorn by his side. ‘And the Lord said unto him, Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof.’” Testimonies, volume 3, 266.

> “Xudoning haqiqiy xalqi, qalbida Rabbiyning ishi va jonlarning najotini tutganlar, gunohni har doim uning asl, gunohkor tabiatida ko‘radilar. Ular Xudoning xalqini osonlik bilan qamrab oladigan gunohlarga nisbatan doimo sadoqatli va ochiq muomala tarafida bo‘ladilar. Ayniqsa jamoat uchun bo‘lgan yakunlovchi ishda, Xudoning taxti oldida nuqsonsiz turadigan bir yuz qirq to‘rt mingning muhrlanish vaqtida, ular Xudoning nomini da’vo qiluvchi xalqining nohaqliklarini eng chuqur his qiladilar. Bu, payg‘ambarning so‘nggi ish haqidagi tasvirida, har biri qo‘lida qirg‘in quroli tutgan kishilar timsoli ostida kuchli tarzda bayon etilgan. Ularning orasida zig‘ir matoga kiyingan, yonida kotibning siyohdoni bo‘lgan bir kishi bor edi. ‘Va Rabbiy unga dedi: Shahar o‘rtasidan, Quddus o‘rtasidan o‘tib chiq, va uning o‘rtasida qilinayotgan barcha jirkanchliklar uchun xo‘rsinib, faryod qilayotgan kishilarning peshonalariga belgi qo‘y.’” Testimonies, 3-jild, 266-bet.

The nations are held in check so as to not prevent the sealing of the one hundred and forty-four thousand. In Revelation chapter seven, the angry nations that are held in check are represented as four winds that are held in check during that very same period of time, and that time is specifically identified as a period of time.

Xalqlar bir yuz qirq to‘rt ming kishining muhrlanishiga to‘sqinlik qilmasliklari uchun tiyib turiladi. Vahiy kitobining yettinchi bobida tiyib turilgan g‘azablangan xalqlar ayni o‘sha davr mobaynida tiyib turilgan to‘rt shamol sifatida tasvirlanadi, va o‘sha vaqt aynan bir vaqt davri sifatida aniq belgilab beriladi.

> “Satan is now using every device in this sealing time to keep the minds of God’s people from the present truth and to cause them to waver. I saw a covering that God was drawing over His people to protect them in the time of trouble; and every soul that was decided on the truth and was pure in heart was to be covered with the covering of the Almighty.

> “Shayton hozir, muhrlanishning ushbu davrida, Xudoning xalqining ongini hozirgi haqiqatdan chalg‘itish va ularni ikkilantirish uchun har qanday vositadan foydalanmoqda. Men Xudo O‘z xalqini qayg‘u-alam vaqtida himoya qilish uchun ularning ustiga tortayotgan bir qoplamani ko‘rdim; va haqiqat tomon qat’iy qaror qilgan hamda qalbi pok bo‘lgan har bir jon Qodir Zotning qoplamasi bilan qoplanishi kerak edi.

> “Satan knew this, and he was at work in mighty power to keep the minds of as many people as he possibly could wavering and unsettled on the truth. …

> «Shayton buni bilardi va imkon qadar ko‘proq kishilarning ongini haqiqat borasida ikkilanib, beqaror holda saqlab qolish uchun qudratli kuch bilan ish olib borayotgan edi. …»

> “I saw that Satan was at work in these ways to distract, deceive, and draw away God’s people, just now in this sealing time. I saw some who were not standing stiffly for present truth. Their knees were trembling, and their feet sliding, because they were not firmly planted on the truth, and the covering of Almighty God could not be drawn over them while they were thus trembling.

> Men ko‘rdimki, Shayton Xudoning xalqini, ayni shu muhrlanish davrida, chalg‘itish, aldash va uzoqlashtirish uchun shu yo‘llar bilan ish olib bormoqda. Men ko‘rdimki, ba’zilar hozirgi haqiqat uchun qat’iyat bilan turmayotgan edilar. Ularning tizzalari qaltirab, oyoqlari sirg‘anayotgan edi, chunki ular haqiqat ustida mahkam turmagan edilar; va ular shu tarzda qaltirab turgan ekanlar, Qodir Xudoning qoplovi ularning ustiga tortib qo‘yila olmas edi.

> “Satan was trying his every art to hold them where they were, until the sealing was past, until the covering was drawn over God’s people, and they left without a shelter from the burning wrath of God, in the seven last plagues. God has begun to draw this covering over His people, and it will soon be drawn over all who are to have a shelter in the day of slaughter. God will work in power for His people; and Satan will be permitted to work also.” Early Writings, 43, 44.

> “Shayton ularni turgan joyida ushlab qolish uchun o‘zining bor hiyla-san’atini ishga solayotgan edi, toki muhrlash davri o‘tib ketsin, toki Xudoning xalqi ustiga qoplama tortilsin va ular so‘nggi yetti baloda Xudoning yondiruvchi g‘azabidan pana bo‘ladigan boshpanasiz qolib ketmasin. Xudo bu qoplamani O‘z xalqi ustiga tortishni boshladi, va qirg‘in kunida boshpana topishi lozim bo‘lganlarning barchasi ustiga u tez orada tortiladi. Xudo O‘z xalqi uchun qudrat bilan ish ko‘radi; va Shaytonga ham ish ko‘rishga yo‘l qo‘yiladi.” Early Writings, 43, 44.

Sister White wrote these words in 1851, five years before God’s people entered into the Laodicean condition, and delayed the sealing process by rejecting the increased light of the “seven times.” That light would have increased and finished God’s work of covering His people in advance of the seven last plagues. Instead, God’s people rebelled and were consigned to wander in the wilderness of Laodicea, as typified by ancient Israel’s rebellion and wilderness wandering. How many of ancient Israel’s rebels entered into the Promised Land? What passage in the Bible, or the Spirit of Prophecy identifies any Laodiceans that will be saved? The answer is, “None!” for a Laodicean is just as lost as those of ancient Israel who died in the wilderness.

Oqsoch opa bu so‘zlarni 1851-yilda, Xudoning xalqi Laodikiya holatiga kirishidan va “yetti vaqt”ning ortib borgan nurini rad etib, muhrlanish jarayonini kechiktirishidan besh yil oldin yozgan edi. O‘sha nur yetti oxirgi vabo oldidan Xudoning O‘z xalqini qoplash ishini kuchaytirib, yakuniga yetkazgan bo‘lur edi. Biroq buning o‘rniga, Xudoning xalqi isyon ko‘tardi va qadimgi Isroilning isyoni hamda sahroda sarson bo‘lib yurishi orqali timsollanganidek, Laodikiyaning sahrosida sarson yurishga mahkum qilindi. Qadimgi Isroilning isyonchilaridan nechasi Va’da Qilingan Yurtga kirdi? Muqaddas Kitobdagi qaysi parcha yoki Bashorat Ruhi najot topadigan biror Laodikiyalikni ko‘rsatadi? Javob: “Hech biri!” Chunki Laodikiyalik, xuddi sahroda halok bo‘lgan qadimgi Isroil kishilari kabi, mutlaqo yo‘qolgandir.

The sealing of the one hundred and forty-four thousand is a period of time, and it begins when the four angels restrain the four winds, which is also when the nations are angered, yet held in check. During the sealing time God prepares His people to stand in the time of the seven last plagues, and that preparation is represented as pulling “a covering” over His people, and it is also represented as finishing the work of salvation and finishing the work of the third angel. The preparation which is represented by all these illustrations is based upon the reception of “present truth.”

Yuz qirq to‘rt ming kishining muhrlanishi bir vaqt davridir va u to‘rt farishta to‘rt shamolni tiyib turgan paytda boshlanadi; bu ayni paytda xalqlar g‘azabga kelgan, biroq jilovlab turilgan vaqt hamdir. Muhrlanish davrida Xudo O‘z xalqini yetti so‘nggi balo vaqtida bardosh berishga tayyorlaydi, va bu tayyorgarlik O‘z xalqining ustiga “bir qoplama” tortish sifatida tasvirlanadi; shuningdek, u najot ishini yakunlash va uchinchi farishta ishini tamomlash sifatida ham tasvirlanadi. Bu barcha tasvirlar bilan ifodalangan tayyorgarlik “hozirgi haqiqat”ni qabul qilishga asoslanadi.

Those who will not stand “stiffly for present truth,” are those who were “wavering,” because their minds were not focused upon “present truth.” She writes that she “saw some who were not standing stiffly for present truth. Their knees were trembling, and their feet sliding, because they were not firmly planted on the truth, and the covering of Almighty God could not be drawn over them while they were thus trembling.”

“Hozirgi haqiqat” uchun “qat’iy turmaydiganlar” — o‘z onglarini “hozirgi haqiqat”ga qaratmaganlari sababli “ikkilanayotganlar”dir. U shunday yozadi: “Men hozirgi haqiqat uchun qat’iy turmayotgan ayrimlarni ko‘rdim. Ularning tizzalari titrar, oyoqlari esa toyib ketar edi, chunki ular haqiqat ustiga mustahkam o‘rnatilmagan edilar, va ular shunday titrab turganlarida Qodir Xudoning qoplovi ularning ustiga tortib qo‘yila olmas edi.”

The “present truth” is what provides the “covering” and the “covering” is also represented as the “seal of God.” The “seal of God” was typified by the blood that covered the doors of the Hebrews, that allowed the destroying angel to pass over the homes where the door was “covered” with the blood. The “covering” is the “sealing,” and the “sealing” is accomplished by the “present truth.”

“Ҳозирги ҳақиқат” “қоплов”ни таъминлайди ва “қоплов” айни пайтда “Худонинг муҳри” сифатида ҳам ифодаланади. “Худонинг муҳри” ибронийларнинг эшикларини қоплаган қон билан тимсол қилинган эди; шу қон туфайли вайрон қилувчи фаришта эшиги қон билан “қопланган” уйлардан ўтиб кетган. “Қоплов” — бу “муҳрлаш”дир, ва “муҳрлаш” “ҳозирги ҳақиқат” орқали амалга оширилади.

> Sanctify them through thy truth: thy word is truth. John 17:17.

> Ularni O‘z haqiqatin bilan muqaddas qilgin: Sening kaloming haqiqatdir. Yuhanno 17:17.

Every reform movement had its own specific theme, and the theme of the reformatory movement of the one hundred and forty-four thousand is “Islam of the third Woe”. The “present truth” in the last days is Islam of the third Woe.

Har bir islohot harakati o‘ziga xos mavzuga ega bo‘lgan, va yuz qirq to‘rt mingning islohotchi harakatining mavzusi “uchinchi Vayning Islomidir”. Oxirgi kunlardagi “hozirgi haqiqat” — uchinchi Vayning Islomidir.

> “The Scriptures are constantly opening to the people of God. There always has been and always will be a truth specially applicable to each generation.” Review and Herald, June 29, 1886.

> «Muqaddas Yozuvlar Xudoning xalqi uchun muttasil ravishda ochilib bormoqda. Har bir avlodga alohida tatbiq etiladigan haqiqat hamisha bo‘lgan va hamisha bo‘ladi». Review and Herald, 1886-yil 29-iyun.

It is a present truth “message” that seals God’s people in the last days, and the sealing time is represented as beginning when the four winds are held in check. The nations were angered on September 11, 2001, and at that point the sealing of the one hundred and forty-four thousand began, as the latter rain, which is “a message”, began to be unsealed.

Bu so‘nggi kunlarda Xudoning xalqiga muhr bosadigan hozirgi haqiqat “xabari”dir va muhrlash vaqti to‘rt shamol tiyib turilgan paytda boshlanishi sifatida tasvirlanadi. 2001-yil 11-sentabrda xalqlar g‘azabga keldi, va o‘sha paytda yuz qirq to‘rt mingning muhrlanishi boshlandi, chunki “xabar” bo‘lgan keyingi yomg‘ir ochila boshlagan edi.

> “To John were opened scenes of deep and thrilling interest in the experience of the church. He saw the position, dangers, conflicts, and final deliverance of the people of God. He records the closing messages which are to ripen the harvest of the earth, either as sheaves for the heavenly garner or as fagots for the fires of destruction. Subjects of vast importance were revealed to him, especially for the last church, that those who should turn from error to truth might be instructed concerning the perils and conflicts before them. None need be in darkness in regard to what is coming upon the earth.” The Great Controversy, 341.

> “Yuhannoga jamoatning tajribasiga oid chuqur va hayajonli ahamiyatga ega manzaralar ochib berildi. U Xudoning xalqining holatini, xavf-xatarlarini, kurashlarini va oxirgi najot-topishini ko‘rdi. U yer hosilini pishitib yetiltiradigan, uni yo samoviy ombor uchun bog‘lamlar sifatida, yo halokat olovlari uchun bog‘-bog‘ o‘tinlar sifatida tayyorlaydigan yakunlovchi xabarlarni qayd etadi. Unga, ayniqsa oxirgi jamoat uchun, ulkan ahamiyatga ega mavzular vahiy qilindi; toki xatodan haqiqatga yuzlanadiganlar oldilaridagi xavf-xatarlar va kurashlar haqida ta’lim olsinlar. Yer yuziga kelayotgan narsalar haqida hech kim zulmatda qolishi shart emas”. The Great Controversy, 341.

When the nations were angered, they were simultaneously held in check, and the “latter rain” began to fall, and the latter rain is the message of “present truth” that seals God’s people.

Xalqlar g‘azabga to‘lgan paytda, ular ayni vaqtda jilovlab turildi va “keyingi yomg‘ir” yog‘a boshladi; keyingi yomg‘ir esa Xudoning xalqini muhrlaydigan “hozirgi haqiqat” xabaridir.

> “The work in Battle Creek is after the same order. The leaders in the sanitarium have mingled with unbelievers, admitting them to their councils, more or less, but it is like going to work with their eyes shut. They lack the discernment to see what is going to break upon us at any time. There is a spirit of desperation, of war and bloodshed, and that spirit will increase until the very close of time. Just as soon as the people of God are sealed in their foreheads—it is not any seal or mark that can be seen, but a settling into the truth, both intellectually and spiritually, so they cannot be moved—just as soon as God’s people are sealed and prepared for the shaking, it will come. Indeed, it has begun already. The judgments of God are now upon the land, to give us warning, that we may know what is coming.” Manuscript Releases, volume 10, 252.

> “Battle Creekdagi ish ham xuddi shu tartibdadir. Sanatoriyadagi rahbarlar imonsizlar bilan aralashib ketdilar, ularni ozmi-ko‘pmi o‘z kengashlariga kiritdilar, ammo bu go‘yo ko‘zlari yumuq holda ish boshlashga o‘xshaydi. Ular istalgan vaqtda boshimizga nima yog‘ilishini ko‘ra olish uchun zarur farosatdan mahrumdirlar. Umidsizlik, urush va qon to‘kish ruhi bor, va bu ruh zamonning mutlaq oxirigacha kuchayib boradi. Xudoning xalqi peshonalarida muhrlangach — bu ko‘rinadigan biror muhr yoki belgi emas, balki haqiqatda ham aqliy, ham ruhiy jihatdan shunday qaror topishdirki, ular endi qo‘zg‘atib bo‘lmasinlar — Xudoning xalqi muhrlanib, silkinish uchun tayyor bo‘lishi bilanoq, u keladi. Darhaqiqat, u allaqachon boshlangan. Xudoning hukmlari hozir yurt uzra tushmoqda, toki bu bizga ogohlantirish bo‘lsin va biz nima kelayotganini bilaylik.” Manuscript Releases, 10-jild, 252.

The “sealing” is “a settling into truth.” In the context of the sealing time she writes, “There is a spirit of desperation, of war and bloodshed, and that spirit will increase until the very close of time.” When the nations are angered, they will be held in check, but the “war and bloodshed,” represented as the four winds “will increase until the very close of time.” Islam of the third Woe progressively escalates its warfare until the very close of time, and the prophetic understanding of Islam as the “theme” in the reformation of the one hundred and forty-four thousand, simultaneously increases during the same period of time. The progressive escalation accomplished by Islam runs parallel to the outpouring of the latter rain during the identical period of time, for the latter rain is a “message”.

“Muhrlash” — “haqiqatga qat’iy joylashish”dir. Muhrlash vaqti kontekstida u shunday yozadi: “Umidsizlik, urush va qon to‘kish ruhi mavjud bo‘lib, bu ruh zamonning mutlaq nihoyatigacha kuchayib boradi.” Xalqlar g‘azabga kelganlarida, ular tiyib turiladi, biroq to‘rt shamol sifatida tasvirlangan “urush va qon to‘kish” “zamonning mutlaq nihoyatigacha kuchayib boradi.” Uchinchi Voyning Islomiyati o‘z urushini zamonning mutlaq nihoyatigacha izchil ravishda kuchaytirib boradi, va Islomni bir yuz qirq to‘rt mingning islohotidagi “mavzu” sifatida tushunishga doir bashoratli anglash ham ayni shu davr mobaynida bir vaqtning o‘zida ortib boradi. Islom tomonidan amalga oshirilgan bu izchil kuchayish ayni shu davr mobaynida kechadigan keyingi yomg‘irning quyilishi bilan parallel ravishda sodir bo‘ladi, chunki keyingi yomg‘ir bir “xabar”dir.

> “The anointed ones standing by the Lord of the whole earth, have the position once given to Satan as covering cherub. By the holy beings surrounding his throne, the Lord keeps up a constant communication with the inhabitants of the earth. The golden oil represents the grace with which God keeps the lamps of believers supplied, that they shall not flicker and go out. Were it not that this holy oil is poured from heaven in the messages of God’s Spirit, the agencies of evil would have entire control over men.

> “Butun yerning Rabbisi huzurida turgan moylangan zotlar bir vaqtlar Shaytonga yopib turuvchi karub sifatida berilgan maqomga egadirlar. O‘z taxtini qurshab turgan muqaddas mavjudotlar orqali Rabbiy yer aholisi bilan uzluksiz aloqani saqlab turadi. Oltin moy Xudo imonlilarning chiroqlarini lipillab o‘chib qolmasligi uchun to‘ldirib turadigan inoyatni ifodalaydi. Agar bu muqaddas moy osmondan Xudoning Ruhi xabarlari orqali quyilmaganida edi, yovuzlik kuchlari odamlar ustidan butunlay hukmronlik qilgan bo‘lur edi.

> “God is dishonored when we do not receive the communications which he sends us. Thus we refuse the golden oil which he would pour into our souls to be communicated to those in darkness. When the call shall come, ‘Behold, the bridegroom cometh; go ye out to meet him,’ those who have not received the holy oil, who have not cherished the grace of Christ in their hearts, will find, like the foolish virgins, that they are not ready to meet their Lord. They have not, in themselves, the power to obtain the oil, and their lives are wrecked. But if God’s Holy Spirit is asked for, if we plead, as did Moses, ‘Show me thy glory,’ the love of God will be shed abroad in our hearts. Through the golden pipes, the golden oil will be communicated to us. ‘Not by might, nor by power, but by my Spirit, saith the Lord of Hosts.’ By receiving the bright beams of the Sun of Righteousness, God’s children shine as lights in the world.” Review and Herald, July 20, 1897.

> “Xudo bizga yuboradigan xabarlarni qabul qilmaganimizda, U sharmanda qilinadi. Shu tariqa biz U qalblarimizga quyib, zulmatda bo‘lganlarga yetkazilishini istaydigan oltin moyni rad etamiz. ‘Mana, kuyov kelmoqda; uni qarshi olishga chiqinglar’, degan da’vat yangraganida, muqaddas moyni qabul qilmagan, yuraklarida Masihning inoyatini asrab-avaylamaganlar nodon qizlar kabi o‘zlarining Rabbisini kutib olishga tayyor emasliklarini ko‘radilar. Ular o‘zlarida bu moyni qo‘lga kiritish qudratiga ega emaslar, va ularning hayoti vayron bo‘ladi. Ammo agar Xudoning Muqaddas Ruhi so‘raladigan bo‘lsa, agar biz Muso qilganidek: ‘Menga O‘z ulug‘vorligingni ko‘rsat’, deb yolvorsak, Xudoning sevgisi yuraklarimizga to‘kib solinadi. Oltin quvurlar orqali oltin moy bizga yetkaziladi. ‘Kuch bilan ham emas, qudrat bilan ham emas, balki Mening Ruhim bilandir, deydi Sarvari Olam.’ Solihlik Quyoshining yorqin nurlarini qabul qilish orqali Xudoning farzandlari dunyoda chiroqlar kabi porlaydilar.” Review and Herald, July 20, 1897.

The latter rain begins to “sprinkle” and ultimately escalates to a full outpouring. The “sprinkling” of the latter rain is identified as the rain being “measured”, and the full outpouring is when it is poured out “without measure”. Sister White clearly identifies a time when the latter rain is falling, and some receive it, and some don’t. At that time the rain is being “measured”, or it is “sprinkling”.

Oxirgi yomg‘ir “sepalay” boshlaydi va oxir-oqibat to‘liq to‘kilishga aylanadi. Oxirgi yomg‘irning “sepalanishi” yomg‘irning “o‘lchab berilishi” sifatida ta’riflanadi, to‘liq to‘kilish esa u “o‘lchovsiz” to‘kiladigan paytdir. Opa Uayt oxirgi yomg‘ir yog‘ayotgan, ba’zilar uni qabul qiladigan, ba’zilar esa qabul qilmaydigan bir vaqtni aniq ko‘rsatadi. O‘sha paytda yomg‘ir “o‘lchab berilmoqda”, yoki u “sepalamoqda”.

Some people will recognize that something is happening, but it will only frighten them.

Ba’zi odamlar nimadir sodir bo‘layotganini anglaydilar, ammo bu ularni faqat qo‘rqitadi.

> “There is to be in the churches a wonderful manifestation of the power of God, but it will not move upon those who have not humbled themselves before the Lord, and opened the door of their heart by confession and repentance. In the manifestation of that power which lightens the earth with the glory of God, they will see only something which in their blindness they think dangerous, something which will arouse their fears, and they will brace themselves to resist it. Because the Lord does not work according to their expectations and ideal, they will oppose the work. “Why,” they say, “should we not know the Spirit of God, when we have been in the work so many years?” Because they did not respond to the warnings, the entreaties, of the messages of God, but persistently said, “I am rich, and increased with goods, and have need of nothing.”” Maranatha, 219

> “Jamoatlarda Xudoning qudratining ajoyib bir namoyoni bo‘lishi kerak, ammo bu namoyon o‘zlarini Rabbiy oldida kamtar qilmagan, e’tirof va tavba orqali yuraklarining eshigini ochmaganlarga ta’sir qilmaydi. Yerni Xudoning ulug‘vorligi bilan yoritadigan o‘sha qudratning namoyonida ular, o‘z ko‘rliklari ichida, faqat xavfli deb o‘ylaydigan bir narsani, qo‘rquvlarini qo‘zg‘atadigan bir narsani ko‘radilar va unga qarshi turish uchun o‘zlarini mahkam tutadilar. Rabbiy ularning kutishlari va tasavvurlariga muvofiq ish tutmagani uchun, ular bu ishga qarshi chiqadilar. “Nega, — deydilar ular, — biz Xudoning Ruhini bilmasligimiz kerak, axir biz bu ishda shuncha yillardan beri bo‘lganmiz-ku?” Chunki ular Xudoning xabarlaridagi ogohlantirishlarga, iltijolarga javob bermadilar, balki qat’iy ravishda: “Men boyman, boyib ketganman, va hech narsaga muhtoj emasman”, deb aytishda davom etdilar.” Maranatha, 219

> “Many have in a great measure failed to receive the former rain. They have not obtained all the benefits that God has thus provided for them. They expect that the lack will be supplied by the latter rain. When the richest abundance of grace shall be bestowed, they intend to open their hearts to receive it. They are making a terrible mistake. The work that God has begun in the human heart in giving His light and knowledge must be continually going forward. Every individual must realize his own necessity. The heart must be emptied of every defilement and cleansed for the indwelling of the Spirit. It was by the confession and forsaking of sin, by earnest prayer and consecration of themselves to God, that the early disciples prepared for the outpouring of the Holy Spirit on the Day of Pentecost. The same work, only in greater degree, must be done now. Then the human agent had only to ask for the blessing, and wait for the Lord to perfect the work concerning him. It is God who began the work, and He will finish His work, making man complete in Jesus Christ. But there must be no neglect of the grace represented by the former rain. Only those who are living up to the light they have will receive greater light. Unless we are daily advancing in the exemplification of the active Christian virtues, we shall not recognize the manifestations of the Holy Spirit in the latter rain. It may be falling on hearts all around us, but we shall not discern or receive it.” Testimonies to Ministers, 506, 507.

> “Ko‘plar avvalgi yomg‘irni katta darajada qabul qila olmadilar. Ular Xudo shu tariqa o‘zlari uchun tayyorlab qo‘ygan barcha ne’matlarga erishmadilar. Ular bu yetishmovchilik keyingi yomg‘ir orqali to‘ldiriladi, deb kutmoqdalar. Inoyatning eng boy mo‘l-ko‘lligi ato etilganda, ular uni qabul qilish uchun yuraklarini ochishni niyat qilmoqdalar. Ular dahshatli xatoga yo‘l qo‘ymoqdalar. Xudo O‘zining nuri va bilimini berish orqali inson qalbida boshlagan ish uzluksiz davom etib borishi kerak. Har bir inson o‘z zaruratini anglab yetishi lozim. Yurak har qanday nopoklikdan bo‘shatilib, Ruhning unda maskan tutishi uchun poklanishi kerak. Ilk shogirdlar Elliginchi kun kuni Muqaddas Ruhning to‘kilishiga gunohni e’tirof etish va tark etish, sidqidildan ibodat qilish hamda o‘zlarini Xudoga bag‘ishlash orqali tayyorlandilar. Xuddi shu ish, faqat yanada yuksakroq darajada, hozir ham bajarilishi kerak. O‘shanda insoniy vosita faqat marhamatni so‘rashi va Rabbiy uning haqidagi ishni mukammal qilishini kutishi kerak edi. Ishni boshlagan Xudoning O‘zidir, va U O‘z ishini nihoyasiga yetkazib, insonni Iso Masihda komil qiladi. Ammo avvalgi yomg‘ir bilan ifodalangan inoyatga nisbatan beparvolik bo‘lmasligi kerak. Faqat o‘zlaridagi nurga muvofiq yashayotganlargina yanada buyukroq nurni qabul qiladilar. Agar biz faol masihiy fazilatlarni namoyon etishda kundan-kunga oldinga siljib bormasak, keyingi yomg‘irdagi Muqaddas Ruhning namoyon bo‘lishlarini tan olmaymiz. U atrofimizdagi yuraklarga yog‘ayotgan bo‘lishi mumkin, ammo biz uni na anglaymiz, na qabul qilamiz.” Testimonies to Ministers, 506, 507.

In the passage she identifies that there is a time when “the richest abundance of grace shall be bestowed,” thus identifying a time when the latter rain is poured out without measure. In connection with that fact, she identifies that only those who are living up to the light they have will receive greater light. In that principle, it is clear that the light (which is the present truth) progressively increases. In the last sentence she identifies a time when the latter rain is falling, and some are recognizing and receiving it, and others are not. If you don’t recognize the message, which is the latter rain, you will not receive it.

Ushbu parchada u “inoyatning eng mo‘l-ko‘l bolligi ato etiladigan” bir vaqt borligini ko‘rsatadi; shu tariqa keyingi yomg‘ir o‘lchovsiz to‘kiladigan bir vaqtni belgilab beradi. Shu haqiqat bilan bog‘liq holda, u faqat o‘zlarida bor nurga muvofiq yashayotganlargina yanada buyukroq nurni qabul qilishlarini ko‘rsatadi. Mazkur tamoyilda nur (ya’ni hozirgi haqiqat) izchil ravishda ortib borishi ravshandir. So‘nggi jumlada u keyingi yomg‘ir yog‘ayotgan, ba’zilar uni anglab qabul qilayotgan, boshqalar esa qabul qilmayotgan bir vaqtni ko‘rsatadi. Agar siz xabarni, ya’ni keyingi yomg‘irni tan olmasangiz, uni qabul qilmaysiz.

> “We must not wait for the latter rain. It is coming upon all who will recognize and appropriate the dew and showers of grace that fall upon us. When we gather up the fragments of light, when we appreciate the sure mercies of God, who loves to have us trust Him, then every promise will be fulfilled. [Isaiah 61:11 quoted.] The whole earth is to be filled with the glory of God.” The Seventh-day Adventist Bible Commentary, volume 7, 984.

> “Biz keyingi yomg‘irni kutib turmasligimiz kerak. U ustimizga yog‘ayotgan shafqatning shudringi va yomg‘irlarini tan oladigan hamda o‘zlashtiradiganlarning barchasi ustiga kelmoqda. Biz nur parchalarini yig‘ib olganimizda, biz Unga ishonishimizni istaydigan Xudoning sobit marhamatlarini qadrlaganimizda, har bir va’da bajo bo‘ladi. [Ishayo 61:11 dan iqtibos.] Butun yer yuzi Xudoning ulug‘vorligi bilan to‘ldirilishi kerak.” The Seventh-day Adventist Bible Commentary, 7-jild, 984.

At the time when the angry nations are held in check, the latter rain begins to be “measured.” When “the richest abundance of grace shall be bestowed,” is identifying when the latter rain is poured out without measure.

G‘azabga to‘lgan xalqlar tiyib turilgan paytda, keyingi yomg‘ir “o‘lchab berila” boshlanadi. “Inoyatning eng mo‘l-ko‘l to‘liqligi ato etiladigan” vaqt, keyingi yomg‘ir o‘lchovsiz ravishda yog‘diriladigan paytni ko‘rsatadi.

At the time when the nations are angered, yet held in check, the latter rain begins to fall, but it is “measured” because the church at that point is mixed with wheat and tares. It is the rain that brings both the wheat and the tares to maturity, and the latter rain is the message of present truth that is either recognized and received, or not. All of these prophetic concepts are clearly identified in the Scriptures. On September 11, 2001, the latter rain began to “sprinkle”, and it escalates progressively until the Midnight Cry message arrives and the wise and foolish virgins are forever separated.

Xalqlar g‘azablangan, ammo tiyib turilgan paytda, oxirgi yomg‘ir yog‘a boshlaydi, biroq u “o‘lchab” beriladi, chunki o‘sha paytda jamoat bug‘doy bilan begona o‘tlar aralash bo‘lgan holatda bo‘ladi. Bug‘doyni ham, begona o‘tlarni ham pishib-yetilishga olib keladigan yomg‘ir aynan shu yomg‘irdir, va oxirgi yomg‘ir — bu hozirgi haqiqat xabari bo‘lib, u yo tan olinib qabul qilinadi, yo bo‘lmasa qabul qilinmaydi. Ushbu bashoratli tushunchalarning barchasi Muqaddas Yozuvlarda aniq ko‘rsatib berilgan. 2001-yil 11-sentabrda oxirgi yomg‘ir “sepa” boshladi va u yarim tun faryodi xabari yetib kelguncha bosqichma-bosqich kuchayib boradi; o‘shanda dono va nodon bokiralar abadiyan ajratib qo‘yiladi.

The wise are then lifted up as an ensign to call God’s other flock out of Babylon, and the latter rain is then poured out without measure, and continues to fall until Michael stands up and human probation closes.

Shundan so‘ng, donolar Xudoning boshqa podasini Bobildan tashqariga chorlaydigan bir bayroq kabi yuksaltiriladi; shundan keyin esa keyingi yomg‘ir o‘lchovsizlik bilan to‘kiladi va Mixoil o‘rnidan turib, inson uchun sinov muddati tugaguncha yog‘ishda davom etadi.

> “I saw that the four angels would hold the four winds until Jesus’ work was done in the sanctuary, and then will come the seven last plagues.” Early Writings, 36.

> “Men to‘rt farishta to‘rt shamolni Iso muqaddasxonadagi ishini tamomlagunicha ushlab turishini, shundan keyin esa yetti oxirgi balo kelishini ko‘rdim.” Early Writings, 36.

The holding of the four winds, represents God’s providential control over the escalating judgments that he allows to take place in the last days. The four angels hold the four winds during the sealing time of the one hundred and forty-four thousand, but in that period of time there is the “spirit of desperation, of war and bloodshed, and that spirit will increase.” When the last of God’s children have been sealed, Michael will stand up and the four winds will be fully released, and the Seven Last Plagues will arrive.

To‘rt shamolning ushlab turilishi, Xudoning oxirgi kunlarda sodir bo‘lishiga yo‘l qo‘yadigan tobora kuchayib borayotgan hukmlari ustidan O‘zining ilohiy ta’minlovchi nazoratini ifodalaydi. To‘rt farishta yuz qirq to‘rt ming kishining muhrlanish davrida to‘rt shamolni ushlab turadi, ammo o‘sha vaqt oralig‘ida “umidsizlik, urush va qon to‘kish ruhi mavjud bo‘lib, bu ruh kuchayib boradi.” Xudoning farzandlaridan oxirgisi ham muhrlangach, Mikoil turib chiqadi va to‘rt shamol to‘liq qo‘yib yuboriladi, shundan so‘ng Yetti Oxirgi Balolar keladi.

In the “hour of the great earthquake” of Revelation chapter eleven, the “troublous times,” of Daniel chapter nine, when the street and wall are finished, is the time when “the nations will be angry.” In that time period, the latter rain will be poured out in “measure.” Isaiah identifies the time when the latter rain is measured, and he marks that time as the “day of the east wind.” The “day of the east wind,” was September 11, 2001.

Vahiy kitobining o‘n birinchi bobidagi “buyuk zilzila soati”, Doniyor kitobining to‘qqizinchi bobidagi ko‘cha va devor bitkazilgan paytdagi “mashaqqatli zamonlar” — bu “xalqlar g‘azablanadigan” vaqtdir. O‘sha davr oralig‘ida keyingi yomg‘ir “o‘lchov bilan” yog‘diriladi. Ishayo keyingi yomg‘irning o‘lchanadigan vaqtini belgilaydi va o‘sha vaqtni “sharq shamoli kuni” deb ko‘rsatadi. “Sharq shamoli kuni” 2001-yil 11-sentabr edi.

We will continue to consider the “measuring” of the latter rain in the next article, but it should be remembered that the jewel of Miller’s dream that is represented upon the sacred tables of Habakkuk as the three Woes of Islam, is to shine ten times brighter in the last days, than when it was first gathered together by Miller.

Keyingi maqolada biz so‘nggi yomg‘irning “o‘lchanishi”ni ko‘rib chiqishda davom etamiz, biroq shuni yodda tutish lozimki, Xabakkukning muqaddas lavhalarida Islomning uchta Voyi sifatida ifodalangan Millerning tushidagi gavhar, so‘nggi kunlarda, u dastlab Miller tomonidan bir joyga jamlangan paytdagidan o‘n barobar yorqinroq porlashi kerak.

> “On one occasion, when in New York City, I was in the night season called upon to behold buildings rising story after story toward heaven. These buildings were warranted to be fireproof, and they were erected to glorify their owners and builders. Higher and still higher these buildings rose, and in them the most costly material was used. Those to whom these buildings belonged were not asking themselves: ‘How can we best glorify God?’ The Lord was not in their thoughts.

> “Bir safar Nyu-York shahrida bo‘lganimda, tungi bir paytda menga qavat ustiga qavat ko‘tarilib, osmonga tomon yuksalayotgan binolarni ko‘rish ko‘rsatildi. Bu binolar yong‘inga chidamli deb kafolatlangan edi va ular o‘z egalari hamda quruvchilarini ulug‘lash uchun bunyod etilgan edi. Bu binolar tobora balandroq va yana balandroq ko‘tarilar, ularda esa eng qimmatbaho material ishlatilardi. Bu binolarga egalik qilganlar o‘zlariga: ‘Qanday qilib biz Xudoni eng yaxshi tarzda ulug‘lashimiz mumkin?’ deb savol bermas edilar. Rabbiy ularning xayolida yo‘q edi.”

> “I thought: ‘Oh, that those who are thus investing their means could see their course as God sees it! They are piling up magnificent buildings, but how foolish in the sight of the Ruler of the universe is their planning and devising. They are not studying with all the powers of heart and mind how they may glorify God. They have lost sight of this, the first duty of man.’

> Men shunday deb o‘yladim: «Qani edi, o‘z mablag‘larini shu tariqa sarflayotganlar o‘z yo‘llarini Xudo qanday ko‘rsa, shunday ko‘ra olsalar edi! Ular muhtasham binolarni qad ko‘tarmoqdalar, ammo ularning rejalashtirishi va o‘ylab topishlari koinot Hukmdorining nazarida naqadar ahmoqonadir. Ular qanday qilib Xudoni ulug‘lashlari mumkinligini yurak va aqlning barcha quvvatlari bilan o‘rganmayaptilar. Ular insonning birinchi burchi bo‘lgan mana shu narsani ko‘zdan qochirdilar.»

> “As these lofty buildings went up, the owners rejoiced with ambitious pride that they had money to use in gratifying self and provoking the envy of their neighbors. Much of the money that they thus invested had been obtained through exaction, through grinding down the poor. They forgot that in heaven an account of every business transaction is kept; every unjust deal, every fraudulent act, is there recorded. The time is coming when in their fraud and insolence men will reach a point that the Lord will not permit them to pass, and they will learn that there is a limit to the forbearance of Jehovah.

> “Bu ulug‘vor binolar qad ko‘tarar ekan, ularning egalari o‘z nafsi istaklarini qondirish va qo‘shnilarining hasadini qo‘zg‘atish uchun ishlatishga pullari borligidan mag‘rurona shuhratparastlik bilan quvonardilar. Ular shu tariqa sarflagan mablag‘ning ko‘p qismi zo‘ravon talablar bilan, kambag‘allarni ezib-siqib qo‘lga kiritilgan edi. Ular osmondagi har bir tijoriy muomala hisobi yuritilishini unutdilar; har bir nohaq bitim, har bir firibgarona ish o‘sha yerda qayd etilgandir. Shunday bir vaqt kelmoqdaki, o‘z firibgarligi va takabburligida insonlar shunday bir nuqtaga yetadilarki, Rabbiy ularga undan o‘tishga yo‘l qo‘ymaydi, va ular Yahovaning sabr-toqatining ham bir chegarasi borligini bilib oladilar.”

> “The scene that next passed before me was an alarm of fire. Men looked at the lofty and supposedly fire-proof buildings and said: ‘They are perfectly safe.’ But these buildings were consumed as if made of pitch. The fire engines could do nothing to stay the destruction. The firemen were unable to operate the engines.

> “Keyin mening ko‘z o‘ngimdan o‘tgan manzara yong‘in vahimasi edi. Odamlar baland va go‘yoki yong‘inga chidamli binolarga qarab: ‘Ular mutlaqo xavfsiz’, — dedilar. Ammo bu binolar go‘yo qatronдан yasalganдай yonib ketdi. Yong‘in o‘chirish mashinalari bu vayronagarchilikni to‘xtatish uchun hech narsa qila olmadi. O‘t o‘chiruvchilar esa mashinalarni ishga sola olmadilar.

> “I am instructed that when the Lord’s time comes, should no change have taken place in the hearts of proud, ambitious human beings, men will find that the hand that had been strong to save will be strong to destroy. No earthly power can stay the hand of God. No material can be used in the erection of buildings that will preserve them from destruction when God’s appointed time comes to send retribution on men for their disregard of His law and for their selfish ambition.” Testimonies, volume 9, 12, 13.

> “Menga shunday ko‘rsatildiki, Egamizning vaqti kelganda, agar mag‘rur, izzatparast insonlarning qalblarida hech qanday o‘zgarish yuz bermagan bo‘lsa, odamlar qutqarishda qudratli bo‘lgan qo‘l halok etishda ham qudratli bo‘lishini bilib oladilar. Hech bir yerdagi kuch Xudoning qo‘lini to‘xtata olmaydi. Binolarni barpo etishda ularni Xudo odamlarni O‘z qonunini mensimaganlari va xudbin shuhratparastliklari uchun jazo yuborish uchun belgilagan vaqt kelganda vayronagarchilikdan saqlab qoladigan hech qanday materialdan foydalanib bo‘lmaydi.” Testimonies, 9-jild, 12, 13.

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