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# The Book of Joel and The Laodicean Seventh-day Adventist Church - Number One

Yo‘el Kitobi va Laodikiyalik Yettinchi kun Adventistlar Jamoati — Birinchi qism

Testing Present Truth

Hozirgi Haqiqatni Sinash

Author

Jeff Pippenger

Published

December 2, 2025

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> “There are in the Scriptures some things which are hard to be understood and which, according to the language of Peter, the unlearned and unstable wrest unto their own destruction. We may not, in this life, be able to explain the meaning of every passage of Scripture; but there are no vital points of practical truth that will be clouded in mystery. When the time shall come, in the providence of God, for the world to be tested upon the truth for that time, minds will be exercised by His Spirit to search the Scriptures, even with fasting and with prayer, until link after link is searched out and united in a perfect chain. Every fact which immediately concerns the salvation of souls will be made so clear that none need err or walk in darkness.

> “Muqaddas Yozuvlarda shunday narsalar borki, ularni tushunish qiyin bo‘lib, Butrusning so‘zlariga ko‘ra, ilmsiz va sobitqadam bo‘lmaganlar ularni o‘z halokatlari sari buzib talqin qiladilar. Bu hayotda biz Muqaddas Yozuvning har bir parchasining ma’nosini tushuntirib bera olmasligimiz mumkin; ammo amaliy haqiqatning hayotiy ahamiyatga ega bo‘lgan biror nuqtasi sir ostida xiralashib qolmaydi. Xudoning ilohiy irodasi bilan dunyo o‘sha davr uchun bo‘lgan haqiqat orqali sinovdan o‘tkaziladigan vaqt kelganda, onglar Uning Ruhi tomonidan, hatto ro‘za va ibodat bilan, Muqaddas Yozuvlarni tadqiq qilishga undaladi; toki bo‘g‘in ustiga bo‘g‘in topilib, mukammal bir zanjirda birlashtirilguncha. Jonlarning najotiga bevosita daxldor bo‘lgan har bir haqiqat shunchalik ravshan qilinadiki, hech kim adashishga yoki zulmatda yurishga muhtoj bo‘lmaydi.”

> “As we have followed down the chain of prophecy, revealed truth for our time has been clearly seen and explained. We are accountable for the privileges that we enjoy and for the light that shines upon our pathway. Those who lived in past generations were accountable for the light which was permitted to shine upon them. Their minds were exercised in regard to different points of Scripture which tested them. But they did not understand the truths which we do. They were not responsible for the light which they did not have. They had the Bible, as we have; but the time for the unfolding of special truth in relation to the closing scenes of this earth’s history is during the last generations that shall live upon the earth.

> “Biz bashorat zanjiri bo‘ylab izma-iz yurganimiz sari, bizning zamonimiz uchun ochilgan haqiqat aniq ko‘rindi va tushuntirildi. Biz bahramand bo‘layotgan imtiyozlar hamda yo‘limizga nur sochayotgan ziyo uchun javobgarmiz. O‘tgan avlodlarda yashaganlar o‘zlariga porlashiga ijozat etilgan nur uchun javobgar edilar. Ularning onglari Muqaddas Yozuvning ularni sinovdan o‘tkazgan turli nuqtalari yuzasidan mashq qildirilgan edi. Ammo ular biz tushunadigan haqiqatlarni tushunmaganlar. Ular o‘zlarida bo‘lmagan nur uchun mas’ul emas edilar. Ularda ham, bizdagi kabi, Muqaddas Kitob bor edi; biroq bu yer tarixining yakuniy manzaralariga oid maxsus haqiqatning ochilishi uchun belgilangan vaqt yer yuzida yashaydigan so‘nggi avlodlar davridadir.”

> “Special truths have been adapted to the conditions of the generations as they have existed. The present truth, which is a test to the people of this generation, was not a test to the people of generations far back. If the light which now shines upon us in regard to the Sabbath of the fourth commandment had been given to the generations in the past, God would have held them accountable for that light.” Testimonies, volume 2, 692, 693.

> “Maxsus haqiqatlar avlodlarning mavjud bo‘lgan sharoitlariga moslashtirilgan. Hozirgi haqiqat — bu avlod odamlariga sinov bo‘lib xizmat qilayotgan haqiqat — ancha oldingi avlodlar odamlari uchun sinov bo‘lmagan. Agar hozir to‘rtinchi amrning Shabbati haqida ustimizga porlayotgan nur o‘tgan avlodlarga berilganida, Xudo ularni o‘sha nur uchun javobgar tutgan bo‘lar edi.” Testimonies, 2-jild, 692, 693.

## New and Old

Yangi va Eski

> “In every age there is a new development of truth, a message of God to the people of that generation. The old truths are all essential; new truth is not independent of the old, but an unfolding of it. It is only as the old truths are understood that we can comprehend the new. When Christ desired to open to His disciples the truth of His resurrection, He began ‘at Moses and all the prophets’ and ‘expounded unto them in all the scriptures the things concerning Himself.’ Luke 24:27. But it is the light which shines in the fresh unfolding of truth that glorifies the old. He who rejects or neglects the new does not really possess the old. For him it loses its vital power and becomes but a lifeless form.

> “Har bir davrda haqiqatning yangicha rivoji, o‘sha avlod xalqiga Xudoning bir xabari bo‘ladi. Qadimgi haqiqatlarning barchasi zarurdir; yangi haqiqat eskisidan mustaqil emas, balki uning ochilishidir. Faqat eski haqiqatlar anglab yetilgandagina biz yangisini tushuna olamiz. Masih O‘zining tirilishi haqidagi haqiqatni shogirdlariga ochib bermoqchi bo‘lganida, U ‘Muso va barcha payg‘ambarlar’dan boshlab, ‘Muqaddas Yozuvlarning barchasida O‘zi to‘g‘risida yozilgan narsalarni ularga sharhlab berdi’. Luqo 24:27. Ammo eski haqiqatni ulug‘laydigan narsa — haqiqatning yangicha ochilishida porlaydigan nurdir. Yangi haqiqatni rad etuvchi yoki unga beparvo qarovchi kishi aslida eskisiga ham ega emas. Uning uchun u hayotbaxsh qudratini yo‘qotadi va jonsiz bir shaklga aylanib qoladi.”

> “There are those who profess to believe and to teach the truths of the Old Testament, while they reject the New. But in refusing to receive the teachings of Christ, they show that they do not believe that which patriarchs and prophets have spoken. ‘Had ye believed Moses,’ Christ said, ‘ye would have believed Me; for he wrote of Me.’ John 5:46. Hence there is no real power in their teaching of even the Old Testament.

> “Eski Ahd haqiqatlariga ishonishini va ularni o‘rgatishini da’vo qiladiganlar bor, holbuki ular Yangi Ahdni rad etadilar. Ammo Masihning ta’limotlarini qabul qilishdan bosh tortish orqali, ular patriarxlar va payg‘ambarlar so‘zlagan narsaga ishonmasliklarini ko‘rsatadilar. «Agar Musoga ishonganingizda edi», — dedi Masih, — «Menga ham ishongan bo‘lardingiz; chunki u Men haqimda yozgan». Yuhanno 5:46. Shunday ekan, hatto ularning Eski Ahd haqidagi ta’limotida ham hech qanday haqiqiy qudrat yo‘q.”

> “Many who claim to believe and to teach the gospel are in a similar error. They set aside the Old Testament Scriptures, of which Christ declared, ‘They are they which testify of Me.’ John 5:39. In rejecting the Old, they virtually reject the New; for both are parts of an inseparable whole. No man can rightly present the law of God without the gospel, or the gospel without the law. The law is the gospel embodied, and the gospel is the law unfolded. The law is the root, the gospel is the fragrant blossom and fruit which it bears.

> “Imon keltirishlarini va Xushxabarni ta’lim berishlarini da’vo qiladigan ko‘plar ham shunga o‘xshash xatoga yo‘l qo‘yadilar. Ular Eski Ahd Muqaddas Yozuvlarini chetga suradilar; holbuki, Masih ular haqida: ‘Ular Men haqimda guvohlik beradiganlardir’, degan. Yuhanno 5:39. Eskini rad etish bilan ular amalda Yangini ham rad etadilar; chunki ikkalasi ham ajralmas bir butunning qismlaridir. Hech kim Xudoning qonunini Xushxabarsiz, yoki Xushxabarni qonunsiz to‘g‘ri taqdim eta olmaydi. Qonun — mujassamlangan Xushxabardir, Xushxabar esa — ochib berilgan qonundir. Qonun ildizdir, Xushxabar esa uning keltiradigan xushbo‘y guli va mevasidir.”

> “The Old Testament sheds light upon the New, and the New upon the Old. Each is a revelation of the glory of God in Christ. Both present truths that will continually reveal new depths of meaning to the earnest seeker.” Christ’s Object Lessons, 128.

> “Eski Ahd Yangi Ahdga, Yangi Ahd esa Eski Ahdga nur sochadi. Ularning har biri Masihda namoyon bo‘lgan Xudoning ulug‘vorligining vahiyidir. Ikkalasi ham sidqidildan izlovchi uchun uzluksiz ravishda ma’noning yangi teranliklarini ochib boradigan haqiqatlarni taqdim etadi.” Christ’s Object Lessons, 128.

Present truth is by definition the “revealed truth” for a specific period of time that is “clearly seen and explained.” The generation living at the time when “present truth” is revealed are held “accountable” to accept that truth or die. The combined truths which make up the “present testing truth” for “this generation,” are represented in “the unfolding of special” truths “in relation to the closing scenes of this earth’s history.” Truth, and therefore “present truth” is typified by the New Testament in relation to the Old Testament. Truth is established upon two witnesses and truth has a beginning and an end, a literal and a spiritual, an ancient and a modern, an alpha and an omega, a first and a last.

Hozirgi haqiqat, ta’rifiga ko‘ra, ma’lum bir vaqt davri uchun “ochib berilgan haqiqat” bo‘lib, u “aniq ko‘rinadigan va tushuntirilgan” haqiqatdir. “Hozirgi haqiqat” ochib berilayotgan vaqtda yashayotgan avlod, o‘sha haqiqatni qabul qilish yoki halok bo‘lish uchun “mas’ul” hisoblanadi. “Ushbu avlod” uchun “hozirgi sinovchi haqiqat”ni tashkil etuvchi jamlangan haqiqatlar, “bu yer tarixining yakuniy sahnalari bilan bog‘liq holda” “maxsus” haqiqatlarning “ochilib borishi”da ifodalanadi. Haqiqat, va demakki “hozirgi haqiqat”, Eski Ahdga nisbatan Yangi Ahd orqali timsollanadi. Haqiqat ikki guvoh asosida mustahkamlanadi va haqiqatning boshi va oxiri, zohiriy va ruhiy tomoni, qadimgi va zamonaviy ko‘rinishi, alif va omega, birinchi va oxirgisi bor.

The Millerite foundation of the first angel’s message is the “old” in relation to the “present truth” message of the third angel. Those who are “rejecting the Old,” “virtually reject the New” for both are parts of an inseparable whole.”

Birinchi farishtaning xabarining Millerit poydevori uchinchi farishtaning “hozirgi haqiqat” xabariga nisbatan “eski”dir. “Eskini rad etayotganlar” “deyarli yangini ham rad etadilar”, chunki ikkalasi ham ajralmas bir butunning qismlaridir.

> “I saw the necessity of the messengers, especially, watching and checking all fanaticism wherever they might see it rise. Satan is pressing in on every side, and unless we watch for him, and have our eyes open to his devices and snares, and have on the whole armor of God, the fiery darts of the wicked will hit us. There are many precious truths contained in the Word of God, but it is ‘present truth’ that the flock needs now. I have seen the danger of the messengers running off from the important points of present truth, to dwell upon subjects that are not calculated to unite the flock and sanctify the soul. Satan will here take every possible advantage to injure the cause.

> “Men xabarchilarning zarurligini, ayniqsa, qayerdadir fanatizm ko‘tarila boshlaganini ko‘rsalar, uni kuzatib, tekshirib turishlari kerakligini ko‘rdim. Shayton har tomondan bostirib kelmoqda, va agar biz undan ogoh bo‘lib turmasak, uning hiylalari va tuzoqlariga ko‘zimiz ochiq bo‘lmasa hamda Xudoning to‘liq qurol-aslahasini kiymagan bo‘lsak, yovuzning olovli o‘qlari bizga tegadi. Xudoning Kalomida ko‘plab qimmatli haqiqatlar mavjud, ammo hozir podaga kerak bo‘lgani — ‘hozirgi haqiqat’dir. Men xabarchilarning hozirgi haqiqatning muhim nuqtalaridan chetga chiqib, poda birligini ta’minlashga va jonni muqaddaslashga xizmat qilmaydigan mavzular ustida to‘xtalib qolish xavfini ko‘rdim. Shayton bu yerda ishga zarar yetkazish uchun mumkin bo‘lgan har qanday ustunlikdan foydalanadi.”

> “But such subjects as the sanctuary, in connection with the 2300 days, the commandments of God and the faith of Jesus, are perfectly calculated to explain the past Advent movement and show what our present position is, establish the faith of the doubting, and give certainty to the glorious future. These, I have frequently seen, were the principal subjects on which the messengers should dwell.” Early Writings, 63.

> “Ammo muqaddas maskan, 2300 kun, Xudoning amrlari va Isoning imoni kabi mavzular o‘tgan Advent harakatini tushuntirib berish, bizning hozirgi holatimiz qanday ekanini ko‘rsatish, shubhalanuvchilarning imonini mustahkamlash hamda ulug‘vor kelajakka ishonchlilik baxsh etish uchun nihoyatda munosibdir. Men ko‘p bora ko‘rganmanki, xabarchilar aynan shu asosiy mavzular ustida to‘xtalishlari kerak edi.” Early Writings, 63.

The “sanctuary, in connection with the 2300 days, the commandments of God and the faith of Jesus” are the key to explain the “past Advent movement” of the Millerites and in so doing, to explain “perfectly” “what our present position is.” Those who are “doubting” the “past Advent movement,” are “doubting” what gives “certainty to the glorious future.” What gives certainty to the future is the past.

“Maqdis”, “2300 kun”, “Xudoning amrlari va Isoning imoni” bilan bog‘liq holda, milleriylarning “o‘tgan Advent harakati”ni tushuntirishning kalitidir va shu orqali “bizning hozirgi mavqeimiz qanday ekanini” “mukammal” ravishda tushuntiradi. “O‘tgan Advent harakati”dan “shubhalanayotganlar”, “ulug‘vor kelajakka aniqlik beradigan” narsadan “shubhalanayotgan” bo‘ladilar. Kelajakka aniqlik beradigan narsa — o‘tmishdir.

The book of Joel is a message of present testing truth. This is confirmed by multiple witnesses. Joel is identified as “present truth” by the Spirit of Prophecy, which according to John in the book of Revelation is the testimony of Jesus.

Yo‘el kitobi hozirgi sinov haqiqati haqidagi xabardir. Bu bir necha guvohlar tomonidan tasdiqlanadi. Yo‘el, Vahiy kitobidagi Yuhannoga ko‘ra Isoning shahodati bo‘lgan Bashorat Ruhi tomonidan “hozirgi haqiqat” deb belgilanadi.

> The Revelation of Jesus Christ, which God gave unto him, to show unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John: Who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw. Revelation 1:1, 2.

> Iso Masihning Vahiyi — Xudo buni O‘z qullariga tez orada yuz berishi lozim bo‘lgan narsalarni ko‘rsatish uchun Unga berdi; va U buni O‘z farishtasi orqali O‘z quli Yuhannoga yuborib, ayon qildi. U Xudoning kalomi, Iso Masihning guvohligi va o‘zi ko‘rgan barcha narsalar haqida shahodat berdi. Vahiy 1:1, 2.

The “testimony” of John (which he bore “record of”), was portrayed in three parts. He recorded the “word of God,” the “testimony of Jesus” and the “things that he saw.” In the first two verses of Revelation, John represents one who has been given the gift of the “spirit of prophecy.” That gift includes a special revelation of God’s Word, and it also includes special revelations conveyed to the prophet through the words of Christ; (either by Christ directly or through his angelic representatives) and the gift also includes truth presented through the medium of dreams and visions. The spirit of prophecy is the testimony of Christ which is conveyed to the prophet and it bears the same authority as if an angel or Christ spoke the words.

Yuhannoning “guvohligi” (u “shohidlik bergan” narsa) uch qismda ifodalangan edi. U “Xudoning kalomi”ni, “Isoning guvohligi”ni va “o‘zi ko‘rgan narsalar”ni yozib qoldirdi. Vahiy kitobining dastlabki ikki oyatida Yuhanno o‘ziga “payg‘ambarlik ruhi” in’omi berilgan kishi sifatida tasvirlanadi. Bu in’om Xudo Kalomining maxsus vahiyini o‘z ichiga oladi, shuningdek u Masihning so‘zlari orqali payg‘ambarga yetkaziladigan maxsus vahiylarni ham o‘z ichiga oladi; (bevosita Masihning O‘zi orqali yoki Uning farishtalik vakillari orqali) va bu in’om yana tushlar hamda vahiylar vositasi orqali taqdim etilgan haqiqatni ham o‘z ichiga oladi. Payg‘ambarlik ruhi Masihning payg‘ambarga yetkaziladigan guvohligidir va u farishta yoki Masihning O‘zi bu so‘zlarni aytgandek ayni o‘sha hokimiyatga egadir.

> And I fell at his feet to worship him. And he said unto me, See thou do it not: I am thy fellowservant, and of thy brethren that have the testimony of Jesus: worship God: for the testimony of Jesus is the spirit of prophecy. Revelation 19:10.

> Va men unga sajda qilish uchun uning oyoqlari ostiga yiqildim. Ammo u menga dedi: “Bunday qilma: men sening hamxizmatingman va Isoning shahodatiga ega bo‘lgan birodarlaringdandirman. Xudoga sajda qil, chunki Isoning shahodati bashorat ruhidir.” Vahiy 19:10.

Gabriel identifies that he is a fellowservant with John, and he is not to be worshipped. Gabriel also identifies that the “brethren” that are represented by John “have the testimony of Jesus,” which is the “spirit of prophecy.” The “brethren” which John represents are the one hundred and forty-four thousand, and the brethren all have the “spirit of prophecy.”

Jabroil o‘zini Yuhanno bilan birga xizmat qiluvchi hamxizmatkor ekanini va unga sajda qilinmasligi kerakligini bildiradi. Jabroil, shuningdek, Yuhanno tomonidan ifodalangan “birodarlar”da “Isoning guvohligi” borligini, bu esa “bashorat ruhidir”, deb bildiradi. Yuhanno ifodalagan “birodarlar” bir yuz qirq to‘rt ming kishidir, va bu birodarlarning barchasida “bashorat ruhi” bor.

> “And they rose early in the morning, and went forth into the wilderness of Tekoa: and as they went forth, Jehoshaphat stood and said, Hear me, O Judah, and ye inhabitants of Jerusalem; Believe in the Lord your God, so shall ye be established; believe his prophets, so shall ye prosper. 2 Chronicles 20:20.

> “Va ular erta tongda turib, Tekoa cho‘liga yo‘l oldilar; ular yo‘lga chiqqanlarida, Yohushofot turib dedi: Ey Yahudo va Quddus aholisi, meni tinglanglar; Egangiz Xudoga ishoninglar, shunda mustahkam bo‘lursizlar; Uning payg‘ambarlariga ishoninglar, shunda ravnaq topursizlar. 2 Solnomalar 20:20.”

> “‘Believe in the Lord your God, so shall ye be established; believe his prophets, so shall ye prosper.’

> “Egangiz Xudoga ishoning, shunda mustahkam bo‘lasizlar; Uning payg‘ambarlariga ishoning, shunda ravnaq topasizlar.”

> “Isaiah 8:20. ‘To the law and to the testimony; if they speak not according to this word, it is because there is no light in them.’ Two texts are here set before God’s people: two conditions for success. The law spoken by Jehovah himself, and the spirit of prophecy, are the two sources of wisdom to guide His people in every experience. Deuteronomy 4:6. ‘This is your wisdom and your understanding in the sight of the nations, who shall say, Surely this great nation is a wise and understanding people.’

> “Ishayo 8:20. ‘Qonunga va shahodatga; agar ular bu so‘zga muvofiq gapirmasalar, buning sababi ularda nur yo‘qligidadir.’ Bu yerda Xudoning xalqi oldiga ikki matn qo‘yilgan: muvaffaqiyatning ikki sharti. Yahovaning O‘zi tomonidan aytilgan qonun va bashorat ruhi — Uning xalqini har bir tajribada yo‘naltiradigan donolikning ikki manbaidir. Qonunlar 4:6. ‘Bu xalqlar nazarida sizning donoligingiz va aql-idrokingizdir; ular: Albatta, bu buyuk xalq dono va aql-idrokli xalqdir, — deydilar.’”

> “The law of God and the Spirit of Prophecy go hand in hand to guide and counsel the church, and whenever the church has recognized this by obeying His law, the spirit of prophecy has been sent to guide her in the way of truth.

> “Xudoning qonuni bilan Payg‘ambarlik Ruhi jamoatga yo‘l-yo‘riq ko‘rsatish va nasihat berishda yonma-yon boradi; jamoat har qachon Uning qonuniga itoat etib buni tan olgan bo‘lsa, uni haqiqat yo‘lida boshqarish uchun payg‘ambarlik ruhi yuborilgan.”

> “Revelation 12:17. ‘And the dragon was wroth with the woman, and went to make war with the remnant of her seed, which keep the commandments of God, and have the testimony of Jesus Christ.’ This prophecy points out clearly that the remnant church will acknowledge God in His law and will have the prophetic gift. Obedience to the law of God, and the spirit of prophecy has always distinguished the true people of God, and the test is usually given on present manifestations.

> “Vahiy 12:17. ‘Ajdaho ayolga g‘azablandi va uning zurriyotining qolgan qismi bilan urushmoq uchun ketdi; ular Xudoning amrlarini bajo keltiradilar va Iso Masihning shahodatiga egadirlar.’ Bu bashorat qoldiq jamoat Xudoni Uning qonunida tan olishini va bashorat in’omiga ega bo‘lishini aniq ko‘rsatadi. Xudoning qonuniga itoatkorlik va bashorat ruhi har doim Xudoning haqiqiy xalqini ajratib turgan, va sinov odatda hozirgi namoyon bo‘lishlar asosida beriladi.”

> “In Jeremiah’s day the people had no question about the message of Moses, Elijah, or Elisha, but they did question and put aside the message sent of God to Jeremiah until its force and power was wasted and there was no remedy but for God to carry them away into captivity.

> “Yeremiyo davrida xalq Muso, Ilyos yoki Elishoning xabari haqida hech qanday shubha qilmagan edi, biroq ular Xudo tomonidan Yeremiyoga yuborilgan xabarni shubha ostiga oldilar va uni chetga surdilar; oxir-oqibat uning kuchi va qudrati behuda ketdi va Xudoning ularni asirlikka olib ketishidan boshqa chora qolmadi.

> “Likewise in the days of Christ the people had learned that Jeremiah’s message was true, and they persuaded themselves to believe that if they had lived in the days of their fathers they would have accepted his message, but at the same time they were rejecting Christ’s message, of whom all the prophets had written.

> “Xuddi shuningdek, Masihning kunlarida ham xalq Yeremiyoning xabari haq ekanini bilib olgan edi, va ular o‘zlarini, agar ota-bobolari davrida yashaganlarida, uning xabarini qabul qilgan bo‘lardilar, deb ishontirdilar; ammo ayni paytda ular barcha payg‘ambarlar yozgan Zot — Masihning xabarini rad etayotgan edilar.

> “As the third angel’s message arose in the world, which is to reveal the law of God to the church in its fullness and power, the prophetic gift was also immediately restored. This gift has acted a very prominent part in the development and carrying forward of this message.

> “Uchinchi farishtaning xabari dunyoda paydo bo‘lib, jamoatga Xudoning qonunini uning to‘laligi va qudratida ochib berishi kerak bo‘lganidek, bashorat in’omi ham shu zahoti qayta tiklandi. Bu in’om ushbu xabarning rivojlanishi va oldinga olib borilishida nihoyatda muhim o‘rin tutdi.

> “As differences of opinion have arisen in reference to interpretations of Scriptures and methods of labor, calculated to unsettle the faith of believers in the message and lead to disunion in the work, the spirit of prophecy has always thrown light on the situation. It has always brought union of thought and harmony of action to the body of believers. In every crisis that has arisen in the development of the message and the growth of the work, those who have stood firmly by the law of God and the light of the Spirit of prophecy have triumphed and the work has prospered in their hands.” Loma Linda Messages, 33, 34.

> “Muqaddas Yozuvlarning talqinlari va ish usullariga doir, xabarga ishonganlarning imonini beqarorlashtirish va ishda bo‘linishga olib kelishga qaratilgan fikr farqlari yuzaga kelganida, bashorat ruhi har doim vaziyatga nur sochib kelgan. U doimo imonlilar jamoasiga fikr birligini va amal uyg‘unligini olib kelgan. Xabarning rivojlanishi va ishning o‘sishi davomida yuzaga kelgan har bir inqirozda, Xudoning qonuni va bashorat Ruhi nuri tarafida qat’iy turganlar g‘alaba qozongan va ish ularning qo‘lida ravnaq topgan.” Loma Linda Messages, 33, 34.

The book of Joel is directly identified as “present truth” within the Spirit of Prophecy, which according to John in the book of Revelation is the testimony of Jesus. It is also endorsed directly within the Word of God. Both the Bible and Spirit of Prophecy directly apply the book of Joel to the last days.

Yo‘el kitobi Bashorat Ruhi ichida bevosita “hozirgi haqiqat” deb aniqlanadi; Vahiy kitobida Yuhannoga ko‘ra bu Isohning guvohligidir. U, shuningdek, Xudoning Kalomi ichida ham bevosita tasdiqlangan. Injil ham, Bashorat Ruhi ham Yo‘el kitobini to‘g‘ridan-to‘g‘ri oxirgi kunlarga tatbiq etadi.

> “Each of the ancient prophets spoke less for their own time than for ours, so that their prophesying is in force for us. ‘Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come.’ 1 Corinthians 10:11. ‘Not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into.’ 1 Peter 1:12. …

> “Qadimgi payg‘ambarlarning har biri o‘z davri uchun emas, bizning davrimiz uchun ko‘proq so‘zlagan, shuning uchun ularning bashoratlari biz uchun kuchdadir. ‘Endi bu narsalarning hammasi ularga ibrat tariqasida yuz berdi; va ular zamonlarning oxiri yetib kelgan bizlarni ogohlantirish uchun yozilgandir.’ 1 Korinfliklarga 10:11. ‘Ular bu narsalar bilan o‘zlariga emas, balki bizga xizmat qilganliklari ularga ayon qilingan edi; bu narsalar endi osmondan yuborilgan Muqaddas Ruh orqali sizlarga xushxabarni va’z qilganlar tomonidan sizlarga ma’lum qilindi; farishtalar ham bu narsalarga nazar solishni orzu qilurlar.’ 1 Butrus 1:12. …”

> “The Bible has accumulated and bound up together its treasures for this last generation. All the great events and solemn transactions of Old Testament history have been, and are, repeating themselves in the church in these last days.” Selected Messages, book 3, 338, 339.

> “Muqaddas Kitob o‘z xazinalarini shu oxirgi avlod uchun to‘plab, bir joyga jamlagan. Eski Ahd tarixidagi barcha buyuk voqealar va tantanavor muomalalar bu oxirgi kunlarda jamoatda takrorlangan va takrorlanmoqda.” Selected Messages, book 3, 338, 339.

The prophecy of Joel is “in force” “upon” those “whom the ends of the world are come.” “In force” is simply emphasizing that “present truth” is always a test, and those who fail the test are represented by such biblical characters as Judas.

Yo‘elning bashorati “zamonlarning oxiri yetib kelgan” kishilar “ustida” “amal qiladi.” “Amal qiladi” iborasi shunchaki “hozirgi haqiqat” har doim bir sinov ekanini ta’kidlaydi; va bu sinovdan yiqilganlar Yahudo kabi Muqaddas Kitobdagi shaxslar orqali ifodalanadi.

> “Lesson after lesson fell unheeded on the ears of Judas. How many today follow in his steps. In the light of God’s law, selfish men see their evil characters, but fail to make the required reformation, and go on from one state of sin to another.

> “Yahudoning quloqlariga saboq ortidan saboq tushdi, ammo ularga e’tibor berilmadi. Bugun qanchalar uning izidan bormoqda. Xudoning qonuni nurida xudbin kishilar o‘zlarining yovuz fe’l-atvorlarini ko‘radilar, biroq zarur islohotni amalga oshirmay, gunohning bir holatidan boshqasiga o‘tishda davom etadilar.

> “The lessons of Christ are applicable to our own time and generation. He said, ‘Neither pray I for these alone, but for them also which shall believe on me through their word.’ The same testimony is brought to us in these last days as was brought to Judas. The same lessons which he failed to make practical in his life come to men who hear, and yet make a like failure, because they do not put away their sin.” Review and Herald, March 17, 1891.

> “Masihning saboqlari bizning o‘z zamonimiz va avlodimiz uchun ham tatbiq etiladigandir. U shunday dedi: «Men faqat bular uchun emas, balki ularning so‘zi orqali Menga imon keltiradiganlar uchun ham ibodat qilaman». Aynan o‘sha guvohlik, Yahudoga olib kelingani kabi, bu oxirgi kunlarda bizga ham keltirilmoqda. U o‘z hayotida amaliyotga tatbiq eta olmagan ayni o‘sha saboqlar, eshitadigan, biroq gunohini tark etmagani uchun xuddi shunday muvaffaqiyatsizlikka uchraydigan odamlarga ham yetib keladi.” Review and Herald, March 17, 1891.

John throughout the book of Revelation typifies God’s last day people, and in being banished to Patmos John represents those who are persecuted in the Sunday law crisis. He states why he was incarcerated.

Vahiy kitobi davomida Yuhanno Xudoning oxirgi kunlardagi xalqining timsoli sifatida namoyon bo‘ladi, va Patmosga badarg‘a qilingani orqali Yuhanno yakshanba qonuni inqirozi davrida ta’qib qilinadiganlarni ifodalaydi. U nima sababdan qamoqqa tashlanganini bayon qiladi.

> I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ. Revelation 1:9.

> Men, Yuhanno, sizlarning birodaringiz, Iso Masihning musibatidagi, saltanatidagi va sabr-toqatidagi hamkoringiz, Xudoning kalomi va Iso Masihning guvohligi uchun Patmos deb ataladigan orolda edim. Vahiy 1:9.

John was persecuted for the Bible and the Spirit of Prophecy. Why are the one hundred and forty-four thousand persecuted because of the Spirit of Prophecy? The first truth the prophet Joel identifies is the apostasy of the Seventh-day Adventist church. When the apostle Peter identified that Pentecost was a fulfillment of the book of Joel, Peter did so in response to the Jews attacking the manifestation of “tongues.” The Jews, who then typified Seventh-day Adventists in the last days, were arguing that Peter and those proclaiming the message were “drunk.” Seventh-day Adventists will fight against the message of the latter rain as did the Jews of Peter’s time. They do so for those who are proclaiming the “present truth” testing message of the latter rain have the “old” foundational truths, for new truth is always based upon old truth. Jeremiah called for God’s people in the time of the latter rain to walk in the old paths and hearken to the sound of the watchman’s trumpet, but they refuse. The foundational “old” truth message is symbolically represented by the “seven times” of Leviticus twenty-six, which sets forth the covenant relationship in terms of the Sabbath for the land.

Yuhanno Muqaddas Kitob va Bashorat Ruhi tufayli quvg‘in qilindi. Nima uchun bir yuz qirq to‘rt ming ham Bashorat Ruhi tufayli quvg‘in qilinadi? Yo‘el payg‘ambar ko‘rsatib beradigan birinchi haqiqat — Yettinchi kun adventistlari jamoatining murtadligidir. Havoriy Butrus Hosil bayrami Yo‘el kitobining bajo bo‘lishi ekanini bildirganida, u buni yahudiylarning “tillar” namoyon bo‘lishiga hujum qilayotganlariga javoban qilgan edi. O‘sha paytda oxirgi kunlardagi Yettinchi kun adventistlariga timsol bo‘lgan yahudiylar, Butrus va xabarni e’lon qilayotgan boshqalar “mast” deb da’vo qilayotgan edilar. Yettinchi kun adventistlari keyingi yomg‘ir xabariga qarshi, xuddi Butrus zamonidagi yahudiylar qilganidek, kurashadilar. Ular shunday qiladilar, chunki keyingi yomg‘irning “hozirgi haqiqat” sifatidagi sinov xabarini e’lon qilayotganlarda qadimgi, asosiy haqiqatlar mavjuddir, zero yangi haqiqat har doim eski haqiqatga asoslanadi. Yeremiyo keyingi yomg‘ir davridagi Xudoning xalqini qadimgi yo‘llarda yurishga va soqchining karnayi ovoziga quloq solishga da’vat qilgan, ammo ular rad etadilar. Asosiy “qadimgi” haqiqat xabari ramziy tarzda Levilar kitobining yigirma oltinchi bobidagi “yetti karra” orqali ifodalanadi; u ahd munosabatini yer uchun Shabbat nuqtayi nazaridan bayon etadi.

> “I saw the nominal church and nominal Adventists, like Judas, would betray us to the Catholics to obtain their influence to come against the truth. The saints then will be an obscure people, little known to the Catholics; but the churches and nominal Adventists who know of our faith and customs (for they hated us on account of the Sabbath, for they could not refute it) will betray the saints and report them to the Catholics as those who disregard the institutions of the people; that is, that they keep the Sabbath and disregard Sunday.

> “Men nomigagina cherkov va nomigagina adventistlar, Yahudo singari, haqiqatga qarshi chiqishda katoliklarning ta’sirini qo‘lga kiritish uchun bizni ularga xiyonat qilib topshirishini ko‘rdim. O‘shanda azizlar ko‘zga tashlanmaydigan, katoliklarga kam tanilgan bir xalq bo‘ladilar; ammo bizning e’tiqodimiz va urf-odatlarimizni biladigan cherkovlar hamda nomigagina adventistlar (chunki ular Shabbat tufayli bizdan nafratlanar edilar, zero uni rad etishga qodir emas edilar) azizlarga xiyonat qilib, ularni xalqning muassasalarini mensimaydiganlar sifatida katoliklarga xabar qiladilar; ya’ni, ular Shabbatni saqlab, yakshanbani mensimaydilar.

> “Then the Catholics bid the Protestants to go forward, and issue a decree that all who will not observe the first day of the week, instead of the seventh day, shall be slain. And the Catholics, whose numbers are large, will stand by the Protestants. The Catholics will give their power to the image of the beast. And the Protestants will work as their mother worked before them to destroy the saints. But before their decree bring or bear fruit, the saints will be delivered by the Voice of God.” Spalding and Magan, 1, 2.

> “Shundan keyin katoliklar protestantlarga oldinga yurishni buyuradilar va haftaning yettinchi kuni o‘rniga birinchi kunini tutmaydiganlarning barchasi o‘ldirilishi haqida farmon chiqaradilar. Sonlari ko‘p bo‘lgan katoliklar esa protestantlarni qo‘llab-quvvatlaydilar. Katoliklar o‘z qudratini mahluqning suratiga beradilar. Protestanlar esa ulardan oldin onalari qanday yo‘l tutgan bo‘lsa, azizlarni yo‘q qilish uchun xuddi shunday ish yuritadilar. Ammo ularning farmoni natija berishidan yoki kuchga kirib samara keltirishidan oldin, azizlar Xudoning Ovozi bilan qutqariladilar.” Spalding and Magan, 1, 2.

Twice Sister White identifies the “nominal church” and the “nominal Adventists,” while drawing a distinction between the two “nominal groups” and the “Catholics.” The “nominal church” and the “nominal Adventists,” “hated” those represented by Peter and John “on account of the Sabbath, for they could not refute it.” The nominal church and Catholics cannot “refute” the seventh-day Sabbath truth, and “nominal Adventists” cannot “refute” the “seven times” of Leviticus twenty-six, which is the Sabbath commandment of the land. The nominal church and Catholics cannot “refute” the fact that the seventh-day Sabbath is a “foundational” biblical truth, and “nominal Adventists” cannot “refute” the fact that the “seven times” of Leviticus twenty-six is a “foundational” Millerite truth.

Ikki marta Opa Uayt “nominal church” va “nominal Adventists”ni tilga olar ekan, shu bilan birga bu ikki “nominal guruh” bilan “Catholics” o‘rtasida farq qo‘yadi. “Nominal church” va “nominal Adventists” Peter va John tomonidan ifodalangan kishilardan “hated” edilar, “on account of the Sabbath, for they could not refute it.” Nominal church va Catholics yettinchi kun Shabbati haqidagi haqiqatni “refute” qila olmaydilar, va “nominal Adventists” Leviticus yigirma olti bobidagi “seven times”ni “refute” qila olmaydilar; bu esa yerning Shabbat amridir. Nominal church va Catholics yettinchi kun Shabbati Muqaddas Kitobning “foundational” haqiqatlaridan biri ekani haqidagi dalilni “refute” qila olmaydilar, va “nominal Adventists” Leviticus yigirma olti bobidagi “seven times” Millerchilar ta’limotining “foundational” haqiqatlaridan biri ekani haqidagi dalilni “refute” qila olmaydilar.

John’s captivity on Patmos represents the one hundred and forty-four thousand who uphold both the Bible and the Spirit of Prophecy, and who are especially persecuted from outside over the seventh-day Sabbath and persecuted from inside over the seventh-year Sabbath for the land. For this reason, John’s testimony of why he was being persecuted in verse nine is followed with verse ten’s Sabbath and the message from the past (“behind”) from the “great voice” as of a “trumpet.”

Yuhannoning Patmosdagi asirligi Muqaddas Kitobni ham, Bashorat Ruhini ham mahkam tutadigan bir yuz qirq to‘rt mingni ifodalaydi; ular, ayniqsa, yettinchi kunlik Shabbat sababli tashqaridan, yer uchun yettinchi yillik Shabbat sababli esa ichkaridan quvg‘in qilinadilar. Shu bois, to‘qqizinchi oyatda Yuhannoning nima uchun quvg‘in qilinayotgani haqidagi guvohligidan so‘ng o‘ninchi oyatdagi Shabbat hamda “buyuk ovoz”ning “karnay”ga o‘xshash tarzda o‘tmishdan (“orqadan”) kelgan xabari zikr etiladi.

> I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ. I was in the Spirit on the Lord’s day, and heard behind me a great voice, as of a trumpet. Revelation 1:9, 10.

> Men, Yuhanno, sizlarning birodaringiz, Iso Masihning qayg‘u-alamida, shohligida va sabr-toqatida sizlarga hamroh bo‘lgan kishi, Xudoning kalomi va Iso Masihning shahodati uchun Patmos deb ataladigan orolda edim. Men Rabbimiz kunida Ruhda edim va orqamdan karnay sadosidek baland bir ovozni eshitdim. Vahiy 1:9, 10.

John represents those who at 9/11 heard the trumpet voice of the angel of Revelation eighteen calling for God’s people to return to Jeremiah’s “old paths.” That great voice was also the warning of the seventh trumpet, which is also the third woe.

Yuhanno 11-sentabrda Vahiy kitobining o‘n sakkizinchi bobidagi farishtaning Xudoning xalqini Yeremiyoning “qadimgi yo‘llari”ga qaytishga chorlovchi karnay ovozini eshitganlarni ifodalaydi. O‘sha buyuk ovoz yettinchi karnayning ogohlantirishi ham edi, u ayni paytda uchinchi voy hamdir.

Sister White recorded that the “Bible has accumulated and bound up together its treasures for this last generation.” The book of Joel is one of the biblical “treasures” that is present truth in the “last days.” At the time of Pentecost Peter identified that it was the book of Joel that was then being fulfilled. Peter, as with Joel, “spoke less for” the time period of Pentecost than for our “time.” The time period of Pentecost was the early rain for the Christian Dispensation. Pentecost marks the beginning of the Christian Dispensation, and in so doing it illustrates the end of the Christian Dispensation. The end of the Christian Dispensation is the time of the latter rain as typified by Pentecost. Peter is therefore a symbol of God’s people in the end of the Christian Dispensation who identify the fulfillment of the outpouring of the Holy Spirit by employing the book of Joel to do so.

Opa Uayt shunday qayd etgan: “Muqaddas Kitob o‘z xazinalarini aynan ushbu oxirgi avlod uchun to‘plab, bir-biriga bog‘lab qo‘ygan.” Yo‘el kitobi “oxirgi kunlar”dagi hozirgi haqiqat bo‘lgan Injilning ana shu “xazinalari”dan biridir. Hosil bayrami davrida Butrus aynan Yo‘el kitobi o‘sha paytda amalga oshayotganini ko‘rsatib berdi. Butrus ham, xuddi Yo‘el singari, Hosil bayrami davri uchun emas, bizning “zamonimiz” uchun ko‘proq “so‘zlagan” edi. Hosil bayrami davri masihiylik davri uchun erta yomg‘ir edi. Hosil bayrami masihiylik davrining boshlanishini belgilaydi va shu orqali masihiylik davrining oxirini tasvirlaydi. Masihiylik davrining oxiri Hosil bayrami orqali timsollangan kechki yomg‘ir zamonidir. Shuning uchun Butrus masihiylik davrining oxiridagi Xudoning xalqining timsolidir; ular Muqaddas Ruhning yog‘dirilishini aniqlash uchun Yo‘el kitobidan foydalanib, uning amalga oshishini e’tirof etadilar.

> But Peter, standing up with the eleven, lifted up his voice, and said unto them, Ye men of Judaea, and all ye that dwell at Jerusalem, be this known unto you, and hearken to my words: For these are not drunken, as ye suppose, seeing it is but the third hour of the day. But this is that which was spoken by the prophet Joel; And it shall come to pass in the last days, saith God, I will pour out of my Spirit upon all flesh: and your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams: And on my servants and on my handmaidens I will pour out in those days of my Spirit; and they shall prophesy: And I will shew wonders in heaven above, and signs in the earth beneath; blood, and fire, and vapour of smoke: The sun shall be turned into darkness, and the moon into blood, before that great and notable day of the Lord come: And it shall come to pass, that whosoever shall call on the name of the Lord shall be saved. Acts 2:14–21.

> Lekin Butrus, o‘n bir kishi bilan birga o‘rnidan turib, ovozini baland ko‘tardi-da, ularga dedi: “Ey Yahudiya erkaklari va Quddusda yashovchi barchangiz, bu sizlarga ma’lum bo‘lsin va mening so‘zlarimga quloq solinglar. Chunki bular sizlar gumon qilganingizdek mast emaslar, axir hozir kunning uchinchi soatidir. Balki bu Yo‘el payg‘ambar orqali aytilgan narsadir: ‘Oxirgi kunlarda shunday bo‘ladi, deydi Xudo, Men O‘z Ruhimdan har bir tana ustiga to‘kaman; o‘g‘illaringiz va qizlaringiz bashorat qiladilar, yigitlaringiz vahiylar ko‘radilar, qariyalaringiz tushlar ko‘radilar. O‘sha kunlarda qullarim va cho‘rilarim ustiga ham O‘z Ruhimdan to‘kaman, va ular bashorat qiladilar. Men yuqorida osmonda mo‘jizalar, pastda yerda esa alomatlar ko‘rsataman: qon, olov va tutun bug‘i. Egamizning ulug‘ va dahshatli kuni kelishidan oldin quyosh zulmatga, oy esa qonga aylantiriladi. Va shunday bo‘ladiki, Egamizning nomini chaqirgan har bir kishi najot topadi.’ Havoriylar 2:14–21.

To be a successful student of prophecy requires a settled understanding that the end of the world is illustrated “line upon line” within the historical narrative of Scripture. Connected with this truth is that the prophets themselves represent God’s people in the last days. Joel places his book in the last days for it announces the approach of the “day of the Lord.”

Muvaffaqiyatli bashoratshunos bo‘lish uchun Muqaddas Yozuvlarning tarixiy bayoni ichida dunyoning oxiri “satr ustiga satr” tarzida tasvirlanganini qat’iy anglash talab etiladi. Bu haqiqat bilan bog‘liq holda, payg‘ambarlarning o‘zlari ham oxirgi kunlarda Xudoning xalqini ifodalaydi. Yoel o‘z kitobini oxirgi kunlarga joylashtiradi, chunki u “Rabbiyning kuni” yaqinlashayotganini e’lon qiladi.

> Blow ye the trumpet in Zion, and sound an alarm in my holy mountain: let all the inhabitants of the land tremble: for the day of the Lord cometh, for it is nigh at hand. Joel 2:1.

> Siyonda karnay chaling, Mening muqaddas tog‘imda ogohlantirish sadolarini yangrating; yurtning barcha aholisi titrasin; chunki Egamizning kuni kelmoqda, chunki u yaqinlashib qoldi. Yo‘el 2:1.

A “trumpet” as a symbol, among other meanings, represents a warning message. As a symbol a trumpet may represent a period of time or a point in time, or both—based upon context. A trumpet also represents judgment. The feast of trumpets, ten days before the Day of Atonement was a warning of approaching judgment.

“Karno” ramz sifatida, boshqa ma’nolari qatorida, ogohlantiruvchi xabarni bildiradi. Ramz sifatida karno matnga qarab vaqt davrini yoki muayyan bir vaqt nuqtasini, yoxud har ikkalasini ham ifodalashi mumkin. Karno, shuningdek, hukmni ham bildiradi. Kaforat Kunidan o‘n kun oldin bo‘ladigan Karnolar bayrami yaqinlashib kelayotgan hukm haqida ogohlantirish edi.

The “day of the Lord” represents either a point in time or a period of time, based upon the context of the passage where the “day of the Lord” is employed. The “day of the Lord” can be a symbol of the executive judgment represented as the seven last plagues, or it can be the executive judgment at the end of the thousand-year millennium. In either case, the trumpet is identifying God’s executive judgment. The “day of the Lord” therefore can represent the point where God’s punishment is delivered or the period of time when God’s punishments are delivered.

“Rabbiyning kuni” ushbu ibora qo‘llanilgan parchaning mazmuniga qarab yo bir vaqt nuqtasini, yo bir vaqt davrini anglatadi. “Rabbiyning kuni” yetti oxirgi balo sifatida ifodalangan ijro etuvchi hukmning ramzi bo‘lishi mumkin, yoki u ming yillik mingyillik davrining oxiridagi ijro etuvchi hukm bo‘lishi mumkin. Har ikkala holatda ham, karnay Xudoning ijro etuvchi hukmini ko‘rsatmoqda. Shunday ekan, “Rabbiyning kuni” Xudoning jazosi ijro etiladigan nuqtani ham, Xudoning jazolari ijro etiladigan vaqt davrini ham anglatishi mumkin.

A “trumpet” as with the “day of the Lord” can represent a point and a period of time as witnessed to in the historical points and periods represented by the seven trumpets of Revelation eight and nine. The “day of the Lord” that Joel is representing with the “trumpet” that is to be blown—is both a point in time and also a period of time which begins when the judgment of the dead ended and the judgment of the living began. On 9/11, a trumpet was blown marking the arrival of the judgment of the living as a point in time, and also marking 9/11 as the beginning of the period of the judgment of the living.

“Egamizning kuni”dagi kabi “karnay” ham Vahiy kitobining sakkizinchi va to‘qqizinchi boblaridagi yetti karnay ifoda etgan tarixiy nuqtalar va davrlarda ko‘rinib turganidek, ham bir vaqt nuqtasini, ham bir vaqt davrini anglatishi mumkin. Joel “chalilishi lozim bo‘lgan karnay” bilan ifoda etayotgan “Egamizning kuni” — o‘liklarning hukmi tugab, tiriklarning hukmi boshlangan paytdan boshlanadigan ham bir vaqt nuqtasi, ham bir vaqt davridir. 9/11 kuni tiriklarning hukmining kelishini bir vaqt nuqtasi sifatida belgilagan karnay chalindi, shuningdek, 9/11 ni tiriklarning hukmi davrining boshlanishi sifatida ham belgiladi.

> Therefore also now, saith the Lord, turn ye even to me with all your heart, and with fasting, and with weeping, and with mourning: And rend your heart, and not your garments, and turn unto the Lord your God: for he is gracious and merciful, slow to anger, and of great kindness, and repenteth him of the evil. Who knoweth if he will return and repent, and leave a blessing behind him; even a meat offering and a drink offering unto the Lord your God? Blow the trumpet in Zion, sanctify a fast, call a solemn assembly. Joel 2:12–15.

> Shuning uchun ham endi, deydi Egamiz, butun qalbingiz bilan, ro‘za, yig‘i va motam bilan Menga qaytinglar. Kiyimlaringizni emas, yuragingizni yirtinglar va Egangiz Xudoga qaytinglar; chunki U marhamatli va rahm-shafqatlidir, g‘azablanishga shoshilmaydi, mehr-muhabbati buyukdir va falokat ustidan afsuslanadi. Kim biladi, balki U qaytar va afsuslanar, O‘zidan keyin esa baraka qoldirar; ya’ni Egangiz Xudo uchun don nazri va sharob nazrini. Sionda karnay chaling, ro‘zani muqaddas deb e’lon qiling, tantanali yig‘inni chaqiring. Yoel 2:12–15.

This is the second time Joel commands that a trumpet be blown. The “trumpets” in Joel are both warnings of the approaching executive judgment of the seven last plagues, and are set within the context of the Laodicean call for repentance and the imminent close of probation.

Bu Yoelning karnay chalishni buyurayotgan ikkinchi boridir. Yoeldagi “karnaylar” ham yaqinlashib kelayotgan yetti oxirgi baloning ijro etuvchi hukmi haqidagi ogohlantirishlardir, hamda Laodikiya jamoatiga qaratilgan tavbaga da’vat va inoyat muddatining yaqin orada tugashi kontekstida joylashtirilgandir.

> Cry aloud, spare not, lift up thy voice like a trumpet, and show my people their transgression, and the house of Jacob their sins. Isaiah 58:1.

> Bor ovoz bilan faryod qil, o‘zingni ayama, ovozingni karnaydek baland ko‘tar, va xalqimga ularning itoatsizligini, Yoqub xonadoniga esa ularning gunohlarini ko‘rsat. Ishayo 58:1.

Isaiah, Joel, John and Peter are all representing the one hundred and forty-four thousand of the last days, as does Jeremiah who identifies when the trumpet is to be sounded.

Ishayo, Yo‘el, Yuhanno va Butrus — barchasi oxirgi kunlarning bir yuz qirq to‘rt mingini ifodalaydi; shuningdek, karnay qachon chalinishi kerakligini bildiruvchi Eremiyo ham shunday qiladi.

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

> Egamiz shunday demoqda: Yo‘llar boshida turinglar, ko‘ringlar, qadimiy yo‘llarni so‘ranglar, yaxshi yo‘l qayerda ekanini bilinglar va o‘sha yo‘lda yuringlar, shunda jonlaringiz uchun orom topasizlar. Ammo ular: “Biz o‘sha yo‘lda yurmaymiz”, dedilar. Yana Men ustingizga qo‘riqchilar qo‘ydim va: “Karnay sadosiga quloq solinglar”, dedim. Ammo ular: “Biz quloq solmaymiz”, dedilar. Yeremiyo 6:16, 17.

The trumpet sounded in these last days at 9/11, and the latter rain then began to fall upon those who chose the good way and walked therein. It is then that the angel of Revelation eighteen descended.

Karnay bu oxirgi kunlarda 9/11 da chalindi, va shundan so‘ng yaxshi yo‘lni tanlab, unda yurganlar ustiga keyingi yomg‘ir yog‘a boshladi. Aynan o‘shanda Vahiy kitobining o‘n sakkizinchi bobidagi farishta tushib keldi.

> “The latter rain is to fall upon the people of God. A mighty angel is to come down from heaven, and the whole earth is to be lighted with his glory.” Review and Herald, April 21, 1891.

> “Keyingi yomg‘ir Xudoning xalqining ustiga yog‘ilishi kerak. Qudratli bir farishta osmondan tushib kelishi kerak, va butun yer yuzi uning ulug‘vorligi bilan yoritilishi kerak.” Review and Herald, 1891-yil 21-aprel.

When the great buildings of New York were brought down on 9/11, the mighty angel descended and the latter rain began to fall.

11-sentyabr kuni Nyu-Yorkning ulkan binolari qulatilganida, qudratli farishta pastga tushdi va keyingi yomg‘ir yog‘a boshladi.

> “Now comes the word that I have declared that New York is to be swept away by a tidal wave? This I have never said. I have said, as I looked at the great buildings going up there, story after story, ‘What terrible scenes will take place when the Lord shall arise to shake terribly the earth! Then the words of Revelation 18:1–3 will be fulfilled.’ The whole of the eighteenth chapter of Revelation is a warning of what is coming on the earth. But I have no light in particular in regard to what is coming on New York, only that I know that one day the great buildings there will be thrown down by the turning and overturning of God’s power. From the light given me, I know that destruction is in the world. One word from the Lord, one touch of his mighty power, and these massive structures will fall. Scenes will take place the fearfulness of which we cannot imagine.” Review and Herald, July 5, 1906.

> “Endi men Nyu-Yorkni ulkan to‘lqin supurib ketadi, deb e’lon qilganman degan gap qayerdan chiqdi? Men buni hech qachon aytmaganman. Men u yerda qavatma-qavat qad ko‘tarayotgan ulkan binolarga qarab shunday deganman: ‘Rabbiy yer yuzini qattiq larzaga solish uchun qo‘zg‘alganda naqadar dahshatli manzaralar yuz beradi! Shunda Vahiy 18:1–3 dagi so‘zlar amalga oshadi.’ Vahiyning o‘n sakkizinchi bobining hammasi yer yuziga kelayotgan narsalar haqida ogohlantirishdir. Ammo Nyu-York ustiga nima kelishi to‘g‘risida menga aynan maxsus nur berilmagan; faqat shuni bilamanki, bir kun kelib u yerdagi ulkan binolar Xudoning qudrati aylantirib-ag‘darishi bilan qulatiladi. Menga berilgan nurdan bilamanki, dunyoda halokat bor. Rabbiydan bir og‘iz so‘z, Uning qudratli kuchidan bir tegish — va bu ulkan inshootlar qulaydi. Dahshatliligini biz tasavvur ham qila olmaydigan manzaralar yuz beradi.” Review and Herald, July 5, 1906.

On 9/11 the latter rain began to sprinkle in advance of its full outpouring at the Sunday law.

11-sentabrda yakshanba qonuni paytidagi uning to‘liq yog‘ilishidan oldin, keyingi yomg‘ir oldindan sepkilay boshladi.

> “The great work of the gospel is not to close with less manifestation of the power of God than marked its opening. The prophecies which were fulfilled in the outpouring of the former rain at the opening of the gospel are again to be fulfilled in the latter rain at its close. Here are ‘the times of refreshing’ to which the apostle Peter looked forward when he said: ‘Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; and He shall send Jesus.’ Acts 3:19, 20.” The Great Controversy, 611, 612.

> “Xushxabarning buyuk ishi o‘z yakuniga uning boshlanishini belgilagan Xudoning qudrati namoyon bo‘lishidan kamroq bir namoyon bilan yetmasligi kerak. Xushxabarning boshida ilk yomg‘irning yog‘dirilishida bajo keltirilgan bashoratlar, uning yakunida so‘nggi yomg‘irda yana bajo keltirilishi lozim. Mana, havoriy Butrus ko‘z tikkan ‘farog‘at zamonlari’ shulardir; u shunday degan edi: ‘Shunday ekan, tavba qilinglar va gunohlaringiz o‘chirib tashlanishi uchun imonga kelinglar; toki Rabbimizning huzuridan farog‘at zamonlari kelsin; va U Isoni yuborsin.’ Havoriylar 3:19, 20.” Buyuk kurash, 611, 612.

The perfect fulfillment of the “times of refreshing” occurs when you are living, for the warning is to “repent,” which is impossible to do if you are dead. The “times of refreshing” arrives when the “sins” of living souls might still be “blotted out”. The “times of refreshing” began on 9/11, thus identifying the beginning of the judgment of the living. Pentecost is repeated at the close of the gospel dispensation. When the “times of refreshing” arrived, the events typified at Pentecost began to repeat.

“Farog‘at zamonlari”ning mukammal bajo bo‘lishi siz tirik bo‘lganingizda sodir bo‘ladi, chunki ogohlantirish “tavba qiling” degandir, holbuki o‘lik bo‘lsangiz, buni qilishning imkoni yo‘q. “Farog‘at zamonlari” tirik jonlarning “gunohlari” hali ham “o‘chirib tashlanishi” mumkin bo‘lgan paytda keladi. “Farog‘at zamonlari” 9/11 kuni boshlandi va shu tariqa tiriklarning hukmi boshlanishini ko‘rsatdi. Hosil bayrami xushxabar davrining oxirida takrorlanadi. “Farog‘at zamonlari” kelganda, Hosil bayramida timsollangan voqealar takrorlana boshladi.

> “It is with an earnest longing that I look forward to the time when the events of the day of Pentecost shall be repeated with even greater power than on that occasion. John says, ‘I saw another angel come down from heaven, having great power; and the earth was lightened with his glory.’ Then, as at the Pentecostal season, the people will hear the truth spoken to them, every man in his own tongue.

> “Men Hosil bayrami kunidagi voqealar o‘sha paytdagidan ham buyukroq qudrat bilan takrorlanadigan vaqtni ich-ichimdan zo‘r sog‘inch bilan kutaman. Yuhanno shunday deydi: «Men osmondan tushib kelayotgan boshqa bir farishtani ko‘rdim; uning qudrati buyuk edi, va yer uning ulug‘vorligidan yorishdi». Shunda, Hosil bayrami davridagidek, odamlar haqiqatning o‘zlariga har biri o‘z tilida so‘zlanganini eshitadilar.

> “God can breathe new life into every soul that sincerely desires to serve Him, and can touch the lips with a live coal from off the altar, and cause them to become eloquent with His praise. Thousands of voices will be imbued with the power to speak forth the wonderful truths of God’s Word. The stammering tongue will be unloosed, and the timid will be made strong to bear courageous testimony to the truth. May the Lord help His people to cleanse the soul temple from every defilement, and to maintain such a close connection with Him that they may be partakers of the latter rain when it shall be poured out.” Review and Herald, July 20, 1886.

> “Xudoga sidqidildan xizmat qilishni istagan har bir jonga Xudo yangi hayot nafasini ato eta oladi, qurbongohdan olingan tirik cho‘g‘ bilan lablarga tegina oladi va ularni Uning hamdu sanosi bilan fasohatli qila oladi. Minglab ovozlar Xudo Kalomining ajoyib haqiqatlarini bayon etish qudrati bilan sug‘oriladi. Duduq til yechiladi, qo‘rqoqlar esa haqiqatga jasorat bilan guvohlik berish uchun kuchli qilinadi. Egamiz O‘z xalqiga jon ma’badini har qanday nopoklikdan poklashga va U bilan shunchalik yaqin aloqani saqlashga yordam bersinki, toki keyingi yomg‘ir yog‘dirilganda ular undan bahramand bo‘luvchilar bo‘lsinlar.” Review and Herald, July 20, 1886.

We will continue in the next article.

Keyingi maqolada davom etamiz.

> And the angel that talked with me came again, and waked me, as a man that is wakened out of his sleep, And said unto me, What seest thou? And I said, I have looked, and behold a candlestick all of gold, with a bowl upon the top of it, and his seven lamps thereon, and seven pipes to the seven lamps, which are upon the top thereof: And two olive trees by it, one upon the right side of the bowl, and the other upon the left side thereof.

> Shunda men bilan gaplashgan farishta yana kelib, meni uyqusidan uyg‘otilgan odam kabi uyg‘otdi, Va menga dedi: Nimani ko‘ryapsan? Men esa dedim: Qaradim, va mana, butunlay oltindan bo‘lgan bir shamdon, uning tepasida bir kosasi bor, unda yettita chiroq, va uning tepasidagi yettita chiroq uchun yettita quvur bor edi. Uning yonida esa ikkita zaytun daraxti bor edi: biri kosaning o‘ng tomonida, boshqasi esa uning chap tomonida.

> So I answered and spake to the angel that talked with me, saying, What are these, my lord? Then the angel that talked with me answered and said unto me, Knowest thou not what these be? And I said, No, my lord.

> Shunda men javob berib, men bilan gaplashayotgan farishtaga dedim: “Ey hazratim, bular nima?” Shunda men bilan gaplashayotgan farishta menga javob berib dedi: “Bular nima ekanini bilmaysanmi?” Men esa dedim: “Yo‘q, ey hazratim.”

> Then he answered and spake unto me, saying, This is the word of the Lord unto Zerubbabel, saying, Not by might, nor by power, but by my spirit, saith the Lord of hosts. Zechariah 4:1–6.

> Shunda u javob berib, menga dedi: “Egamizning Zerubbabelga aytgan kalomi shudir: kuch bilan emas, qudrat bilan emas, balki Mening Ruhim ila”, deydi lashkarlar Egasi. Zakariyo 4:1–6.

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