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# The Book of Daniel - Number Eighty

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The End and Beginning of Visions: Ellen White’s Last Open Vision in 1884 and Its Significance

Vahiylarning Oxiri va Boshlanishi: Ellen Uaytning 1884-yildagi So‘nggi Ochiq Vahiyi va Uning Ahamiyati

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Jeff Pippenger

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February 13, 2024

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In 1884, Ellen White had her last open vision. It was given in Portland, Oregon. Her first open vision was given in 1844, in Portland, Maine. Jesus always illustrates the end of a thing, with the beginning of a thing.

1884-yilda Ellen Uayt o‘zining so‘nggi ochiq vahiyini oldi. U Oregon shtatining Portlend shahrida berildi. Uning birinchi ochiq vahiyi esa 1844-yilda Meyn shtatining Portlend shahrida berilgan edi. Iso har doim bir narsaning oxirini o‘sha narsaning boshi bilan tasvirlaydi.

> “It was not long after the passing of the time, in 1844, that my first vision was given me. I was visiting Mrs. Haines at Portland, a dear sister in Christ, whose heart was knit with mine; five of us, all women, were kneeling quietly at the family altar. While we were praying, the power of God came upon me as I had never felt it before.

> 1844-yilda, vaqtning tugashidan ko‘p o‘tmay, menga birinchi vahiyim berildi. Men Portlendda Masihdagi aziz bir opa-singil bo‘lgan, qalbi meniki bilan bog‘langan missis Xeynsnikida mehmon bo‘lib turgan edim; biz besh kishi, hammasi ayollar, oilaviy qurbongoh oldida sokin tiz cho‘kkan edik. Ibodat qilayotganimizda, Xudoning qudrati ilgari hech qachon his etmaganimdek ustimga tushdi.

> “I seemed to be surrounded with light, and to be rising higher and higher from the earth. I turned to look for the advent people in the world, but could not find them, when a voice said to me, ‘Look again, and look a little higher.’ At this, I raised my eyes, and saw a straight and narrow path, cast up high above the world. On this path the advent people were traveling to the city which was at the farther end of the path. They had a bright light set up behind them at the beginning of the path, which an angel told me was the ‘midnight cry.’ [SEE MATTHEW 25:6.] This light shone all along the path, and gave light for their feet, so that they might not stumble.

> “Men o‘zimni nur bilan o‘ralgan holda va yerdan tobora yuqoriroqqa ko‘tarilib borayotgandek ko‘rdim. Men dunyodagi advent xalqini ko‘rish uchun orqamga qaradim, ammo ularni topa olmadim. Shunda bir ovoz menga dedi: ‘Yana qara va bir oz balandroqqa qara.’ Shunda men ko‘zlarimni ko‘tardim va dunyodan ancha yuqoriga ko‘tarilgan to‘g‘ri va tor bir yo‘lni ko‘rdim. Shu yo‘lda advent xalqi yo‘lning narigi uchida joylashgan shaharga tomon borayotgan edi. Yo‘lning boshida, ularning ortida, porloq bir nur o‘rnatilgan edi; farishta menga bu nurning ‘yarim tun hayqirig‘i’ ekanini aytdi. [QARANG: MATTO 25:6.] Bu nur butun yo‘l bo‘ylab porlab turar va ular qoqilib ketmasinlar deb oyoqlariga yorug‘lik berar edi.

> “If they kept their eyes fixed on Jesus, who was just before them, leading them to the city, they were safe. But soon some grew weary, and said the city was a great way off, and they expected to have entered it before. Then Jesus would encourage them by raising His glorious right arm, and from His arm came a light which waved over the advent band, and they shouted ‘Alleluia!’ Others rashly denied the light behind them, and said that it was not God that had led them out so far. The light behind them went out, leaving their feet in perfect darkness, and they stumbled and lost sight of the mark and of Jesus, and fell off the path down into the dark and wicked world below.” Christian Experience and Teachings of Ellen G. White, 57.

> “Agar ular ko‘zlarini oldilarida bo‘lgan, ularni shaharga boshlab borayotgan Isoga qaratib turgan bo‘lsalar, ular xavfsiz edilar. Ammo ko‘p o‘tmay, ayrimlari charchab qoldilar va shahar juda uzoqda, deb aytdilar hamda ular unga bundan oldinroq kirib borgan bo‘lishlarini kutgan edilar. Shunda Iso O‘zining ulug‘vor o‘ng qo‘lini ko‘tarib, ularga dalda berar edi, va Uning qo‘lidan adventchilar jamoasi uzra hilpirab turuvchi bir nur chiqardi; ular esa: ‘Alleluia!’ deb hayqirdilar. Boshqalar esa beparvolik bilan ularning ortidagi nurni inkor etib, ularni shu qadar uzoqqa boshlab chiqqan Zot Xudo emas edi, deb aytdilar. Shunda ularning ortidagi nur o‘chib qoldi, oyoqlari mutlaq zulmatda qoldi, va ular qoqilib, mo‘ljaldan hamda Isodan ko‘z uzdilar va yo‘ldan pastdagi qorong‘i va yovuz dunyoga qulab tushdilar.” Christian Experience and Teachings of Ellen G. White, 57.

In the six-volume biography of Ellen White, written by her grandson Arthur L. White, he records a statement given by John Loughborough at the 1893 General Conference Session.

Artur L. Uayt tomonidan yozilgan Ellen Uaytning olti jildli tarjimai holida uning nabirasi 1893-yildagi Bosh Konferensiya sessiyasida Jon Lofboro tomonidan aytilgan bir bayonotni qayd etadi.

> “Loughborough, in giving an address at the General Conference session nine years later, stated: “I have seen Sister White in vision about fifty times. The first time was about forty years ago. . . . Her last open vision was in 1884, on the campground at Portland, Oregon.” Ellen White Biography, volume 3, 256.

> “Loughborough, to‘qqiz yil o‘tgach bo‘lib o‘tgan Bosh Konferensiya sessiyasida nutq so‘zlar ekan, shunday dedi: “Men Opa Uaytni vahiyda qariyb ellik marta ko‘rganman. Birinchi marta taxminan qirq yil avval edi.... Uning oxirgi ochiq vahiysi 1884-yilda, Oregon shtatining Portlend shahridagi lager yig‘ini maydonida bo‘lgan edi.” Ellen White Biography, 3-jild, 256.

She was still to have dreams and visions after 1884, but the visions that occurred in public ended exactly forty years after they began, and the beginning and ending open visions both occurred in cities named Portland. The first city on the east coast of the United States, the last city was on the west coast. Some might wish to argue that this fact means nothing more than human coincidence, and others might argue that the purpose for open visions had been fulfilled, so the Lord ended them after forty years.

U 1884 yildan keyin ham tushlar va vahiylarga ega bo‘lishi kerak edi, biroq omma oldida yuz bergan vahiylar aynan boshlanganidan qirq yil o‘tib nihoyasiga yetdi, va ochiq vahiylarning boshlanishi ham, yakuni ham Portland nomli shaharlarda sodir bo‘ldi. Birinchi shahar Amerika Qo‘shma Shtatlarining sharqiy qirg‘og‘ida edi, oxirgi shahar esa g‘arbiy qirg‘oqda edi. Ba’zilar bu haqiqat insoniy tasodifdan boshqa hech narsani anglatmaydi, deb ta’kidlashni istashlari mumkin, boshqalar esa ochiq vahiylarning maqsadi bajo keltirilgan edi, shu bois Rabbiy ularni qirq yildan so‘ng tugatdi, deb ta’kidlashlari mumkin.

The actual reason is due to the increasing disobedience and rebellion against the gift of prophecy that had been given to the Millerite movement.

Asl sabab, Miller harakatiga berilgan bashorat in’omiga nisbatan itoatsizlik va isyonning tobora ortib borayotganidadir.

> “After I came to Oakland I was weighted down with a sense of the condition of things at Battle Creek, and I, weak, powerless to help you. I knew that the leaven of unbelief was at work. Those who disregarded the plain injunctions of God’s word were disregarding the testimonies which urged them to give heed to that word. While visiting Healdsburg last winter, I was much in prayer and burdened with anxiety and grief. But the Lord swept back the darkness at one time while I was in prayer, and a great light filled the room. An angel of God was by my side, and I seemed to be in Battle Creek. I was in your councils; I heard words uttered, I saw and heard things that, if God willed, I wish could be forever blotted from my memory. My soul was so wounded I knew not what to do or what to say. Some things I cannot mention. I was bidden to let no one know in regard to this, for much was yet to be developed.

> “Men Oklendga kelganimdan keyin, Bettl-Krikdagi ishlarning ahvoli haqidagi tuyg‘u meni qattiq ezib qo‘ydi; men esa zaif, sizlarga yordam berishga ojiz edim. Men imonsizlik xamirturushi ish qilayotganini bilardim. Xudoning Kalomidagi ravshan amrlarni mensimaganlar, u Kalomga quloq tutishga da’vat etgan guvohliklarni ham mensimayotgan edilar. O‘tgan qishda Hildsburgga borganimda, men ko‘p ibodat qildim va tashvish hamda qayg‘u yuki ostida edim. Ammo bir safar ibodat qilayotganimda, Rabbiy zulmatni chetga surdi va xonani buyuk bir nur to‘ldirdi. Yonimda Xudoning bir farishtasi bor edi, va men o‘zimni Bettl-Krikda turgandek his qildim. Men sizlarning kengashlaringizda edim; aytilgan so‘zlarni eshitdim, shunday narsalarni ko‘rdim va eshitdimki, agar Xudo xohlasa, ular xotiramdan abadulabad o‘chirib tashlansa edi, deb tilayman. Jonim shunchalik yaralangan ediki, nima qilishni ham, nima deyishni ham bilmasdim. Ba’zi narsalarni tilga ola olmayman. Menga bu haqda hech kimga bildirmaslik buyurildi, chunki hali ko‘p narsa ochilishi kerak edi.

> “I was told to gather up the light that had been given me and let its rays shine forth to God’s people. I have been doing this in articles in the papers. I arose at three o’clock nearly every morning for months and gathered the different items written after the last two testimonies were given me in Battle Creek. I wrote out these matters and hurried them on to you; but I had neglected to take proper care of myself, and the result was that I sank under the burden; my writings were not all finished to reach you at the General Conference.

> “Menga berilgan nurni jamlab, uning nurlarini Xudoning xalqiga sochishim aytildi. Men buni gazetalardagi maqolalar orqali qilib kelmoqdaman. Bir necha oy davomida deyarli har tong soat uchda turib, Battle Creekda menga berilgan so‘nggi ikki guvohlikdan keyin yozilgan turli materiallarni to‘pladim. Men bu masalalarni yozib chiqdim va ularni sizlarga shoshilinch ravishda yubordim; ammo o‘zimga lozim darajada g‘amxo‘rlik qilishni e’tiborsiz qoldirgan edim, natijada yuk ostida holdan toyib qoldim; yozganlarimning hammasi Bosh Konferensiyada sizlarga yetib boradigan darajada tugallanmagan edi.

> “Again, while in prayer, the Lord revealed Himself. I was once more in Battle Creek. I was in many houses and heard your words around your tables. The particulars I have no liberty now to relate. I hope never to be called to mention them. I had also several most striking dreams.

> “Yana ibodat paytida Rabbiy O‘zini ayon qildi. Men yana Battle Creekda edim. Men ko‘p uylarda bo‘ldim va dasturxonlaringiz atrofida aytgan so‘zlaringizni eshitdim. Tafsilotlarni hozir bayon etishga menda izn yo‘q. Ularni tilga olishga hech qachon chaqirilmasligimga umid qilaman. Menda yana bir necha nihoyatda ta’sirli tushlar ham bo‘ldi.

> “What voice will you acknowledge as the voice of God? What power has the Lord in reserve to correct your errors and show you your course as it is? What power to work in the church? If you refuse to believe until every shadow of uncertainty and every possibility of doubt is removed you will never believe. The doubt that demands perfect knowledge will never yield to faith. Faith rests upon evidence, not demonstration. The Lord requires us to obey the voice of duty, when there are other voices all around us urging us to pursue an opposite course. It requires earnest attention from us to distinguish the voice which speaks from God. We must resist and conquer inclination, and obey the voice of conscience without parleying or compromise, lest its promptings cease and will and impulse control. The word of the Lord comes to us all who have not resisted His Spirit by determining not to hear and obey. This voice is heard in warnings, in counsels, in reproof. It is the Lord’s message of light to His people. If we wait for louder calls or better opportunities, the light may be withdrawn, and we left in darkness.” Testimonies, volume 5, 68.

> “Qaysi ovozni siz Xudoning ovozi deb tan olasiz? Rabbiy sizning xatolaringizni tuzatish va yo‘lingizni o‘z holicha sizga ko‘rsatish uchun zaxirada qanday qudratga ega? Jamoatda ishlash uchun qanday qudrat bor? Agar siz noaniqlikning har bir soyasi va shubhaning har qanday imkoniyati yo‘qolmaguncha ishonishdan bosh tortsangiz, hech qachon ishonmaysiz. Mukammal bilimni talab qiladigan shubha hech qachon imonga yon bermaydi. Iymon isbotga emas, dalillarga tayanadi. Atrofimizda bizni buning teskarisi bo‘lgan yo‘lni tutishga undayotgan boshqa ovozlar bo‘lganida, Rabbiy bizdan burch ovoziga itoat etishimizni talab qiladi. Xudodan gapirayotgan ovozni ajrata bilishimiz uchun bizdan sidqidildan e’tibor talab etiladi. Mayl-istakni qarshilik bilan yengib, vijdon ovoziga tortishuvsiz va murosasiz itoat etishimiz kerak, aks holda uning da’vatlari to‘xtab qoladi va iroda hamda turtki ustunlik qiladi. Rabbimizning Kalomi Uning Ruhiga qarshilik ko‘rsatmay, eshitmaslik va itoat etmaslikka qat’iy qaror qilmagan barchamizga keladi. Bu ovoz ogohlantirishlarda, maslahatlarda, tanbehlarda eshitiladi. Bu Rabbimizning O‘z xalqiga yuborgan nur xabaridir. Agar biz yanada balandroq chaqiriqlarni yoki yaxshiroq imkoniyatlarni kutadigan bo‘lsak, nur bizdan tortib olinishi va biz zulmatda qoldirilishimiz mumkin.” Testimonies, 5-jild, 68.

Sister White identified that if continued rebellion against her ministry as the prophetess was manifested that the “light may be withdrawn, and” Laodicean Adventism would be “left in darkness.” In 1915, the light was withdrawn. God was and is fully capable of raising up a prophet or prophetess whenever He chooses to do so. He raised up Elisha to follow Elijah, but there was no living prophet raised up after 1915, for the Lord had “withdrawn the light.”

Opa Uayt shuni aniqladiki, agar uning payg‘ambar ayol sifatidagi xizmatiga qarshi davomli isyon namoyon etilsa, “nur olib qo‘yilishi mumkin, va” Laodikeya Adventizmi “zulmatda qoldiriladi.” 1915-yilda nur olib qo‘yildi. Xudo qachon xohlasa, o‘shanda bir payg‘ambar yoki payg‘ambar ayolni ko‘tarib chiqishga to‘la qodir edi va qodirdir. U Ilyosdan keyin Elishoni ko‘tardi, biroq 1915-yildan keyin tirik bir payg‘ambar ko‘tarilmadi, chunki Rabbiy “nurni olib qo‘ygan” edi.

When it comes to the dreams and visions of Sister White, there were three periods. The first period of forty years, where visions would occur in public, for purposes that were associated with establishing the gift within the minds of those who were in attendance when the visions occurred. Then from 1884, until her death in 1915, visions and dreams were given that were still for the edification of God’s people, but they were given in private. The third period began in 1915, and provided the evidence that Laodicean Adventism was in the darkness of apostasy.

Opa Uayt xonimning tushlari va vahiylariga kelsak, uch davr bo‘lgan. Birinchi qirq yillik davrda vahiylar omma oldida yuz berar edi; buning maqsadi vahiylar sodir bo‘lgan paytda hozir bo‘lganlarning ongida bu in’omni mustahkamlash bilan bog‘liq edi. So‘ng 1884-yildan to uning 1915-yildagi vafotigacha vahiylar va tushlar Xudoning xalqini hanuz bunyod etish uchun berildi, ammo ular xususiy tarzda berildi. Uchinchi davr 1915-yilda boshlandi va Laodikeya Adventizmi murtadlik zulmatida ekaniga dalil taqdim etdi.

Ancient Israel illustrates modern Israel and in the period of full blown rebellion represented by Eli and his two sons, Hophni and Phineas, there was “no open vision.” The reason was their gross disobedience and rebellion. God does not change.

Qadimgi Isroil zamonaviy Isroilni ifodalaydi va Eli hamda uning ikki o‘g‘li — Xofni va Finxas bilan ifodalangan to‘la avjiga chiqqan isyon davrida “ochiq vahiy yo‘q edi.” Buning sababi ularning qo‘pol itoatsizligi va isyoni edi. Xudo o‘zgarmaydi.

> “Another warning was to be given to Eli’s house. God could not communicate with the high priest and his sons; their sins, like a thick cloud, had shut out the presence of His Holy Spirit. But in the midst of evil the child Samuel remained true to Heaven, and the message of condemnation to the house of Eli was Samuel’s commission as a prophet of the Most High.

> “Elining xonadoniga yana bir ogohlantirish berilishi kerak edi. Xudo oliy ruhoniy va uning o‘g‘illari bilan muloqot qila olmas edi; ularning gunohlari, qalin bulut kabi, Uning Muqaddas Ruhining huzurini to‘sib qo‘ygan edi. Ammo yovuzlik o‘rtasida bola Shomuil Osmonga sodiq bo‘lib qoldi va Elining xonadoniga qaratilgan hukm xabari Shomuilning Haq Taoloning payg‘ambari sifatidagi topshirig‘i edi.

> “‘The word of the Lord was precious in those days; there was no open vision. And it came to pass at that time, when Eli was laid down in his place, and his eyes began to wax dim, that he could not see; and ere the lamp of God went out in the temple of the Lord, where the ark of God was, and Samuel was laid down to sleep; that the Lord called Samuel.’ Supposing the voice to be that of Eli, the child hastened to the bedside of the priest, saying, ‘Here am I; for thou calledst me.’ The answer was, ‘I called not, my son; lie down again.’ Three times Samuel was called, and thrice he responded in like manner. And then Eli was convinced that the mysterious call was the voice of God. The Lord had passed by His chosen servant, the man of hoary hairs, to commune with a child. This in itself was a bitter yet deserved rebuke to Eli and his house.” Patriarchs and Prophets, 581.

> “‘O‘sha kunlarda Egamizning kalomi noyob edi; oshkor vahiy yo‘q edi. Va shunday bo‘ldiki, o‘sha paytda Eli o‘z joyida yotgan edi, uning ko‘zlari xiralasha boshlagan, shundayki, u ko‘ra olmas edi; va Xudoning sandig‘i turgan Egamizning ma’badida Xudoning chirog‘i hali o‘chmagan paytda, Shomuil yotib uxlamoqchi bo‘lgan edi; Egamiz Shomuilni chaqirdi.’ Bu ovozni Eliyniki deb o‘ylagan bola shoshilib ruhoniyning to‘shagi yoniga kelib dedi: ‘Mana men, chunki sen meni chaqirding.’ Javob esa shunday bo‘ldi: ‘Men seni chaqirmadim, o‘g‘lim; yana borib yot.’ Shomuil uch marta chaqirildi va u uchalasida ham xuddi shu tarzda javob berdi. Shundan keyin Eli bu sirli chaqiriq Xudoning ovozi ekaniga amin bo‘ldi. Egamiz O‘zining tanlangan xizmatkorini, sochlari oqargan bu kishini chetlab o‘tib, bir bola bilan muloqot qilish uchun kelgan edi. Buning o‘ziyoq Eli va uning xonadoni uchun achchiq, ammo haqli tanbeh edi.” Patriarchs and Prophets, 581.

In the apostasy of Eli’s house there was no open vision, for the Word of the Lord was “precious” in those days. The Hebrew word translated as “precious” means “rare”. From 1844 until 1884, there were “open visions,” given to Laodicean Adventism. It was first established in the history of the Philadelphian Millerite movement, and in 1856 it began to identify that the Philadelphian movement had transitioned unto the Laodicean movement, but the open visions continued, for God is longsuffering and merciful.

Eli xonadonining murtadligida ochiq vahiy yo‘q edi, chunki o‘sha kunlarda Egamizning Kalomi “qimmatli” edi. “Qimmatli” deb tarjima qilingan ibroniycha so‘z “kamyob” degan ma’noni anglatadi. 1844 yildan 1884 yilgacha Laodikeyachi Adventizmga berilgan “ochiq vahiylar” bor edi. Bu avval Filadelfiyachi Millerchilar harakatining tarixida qaror topdi, va 1856 yilda Filadelfiyachi harakat Laodikeyachi harakatga o‘tganini aniqlay boshladi, ammo ochiq vahiylar davom etdi, chunki Xudo sabr-toqatli va rahm-shafqatlidir.

Then in 1863, rebellion against the foundational truths began, but the “open visions” continued until 1884. Then a change occurred. In Ezekiel chapter eight, the four abominations are portrayed as escalating in nature. 1884, represents the near conclusion of the first generation and the beginning of the second generation. Advent history documents that in 1881, and then again in 1882, two significant growths in rebellion occurred.

So‘ng 1863-yilda asosiy haqiqatlarga qarshi isyon boshlandi, biroq “ochiq vahiylar” 1884-yilgacha davom etdi. So‘ng bir o‘zgarish yuz berdi. Hizqiyolning sakkizinchi bobida to‘rtta jirkanchlik o‘z tabiatiga ko‘ra tobora kuchayib boruvchi tarzda tasvirlangan. 1884-yil birinchi avlodning deyarli yakunini va ikkinchi avlodning boshlanishini ifodalaydi. Advent tarixida 1881-yilda, so‘ngra yana 1882-yilda, isyonda ikkita muhim o‘sish sodir bo‘lgani qayd etilgan.

In 1881, the General Conference President (George Butler), wrote and placed a series of articles in the Review and Herald, in which he argued that some portions of the Bible were more inspired than other portions, and by the conclusion of his articles he actually identified some portions of the Bible that were not inspired. Following that in 1882, Uriah Smith, a leader of the publishing work, and at that time the leader of the educational work also, began to teach that when Sister White was shown future predictions or past sacred history, her words were inspired, but he argued, when she identified the personal failings of church members, then it was simply her human opinion.

1881-yilda Bosh Konferensiya prezidenti (Jorj Batler) Review and Herald’da bir qator maqolalar yozib, e’lon qildi; ularda u Muqaddas Kitobning ayrim qismlari boshqa qismlariga qaraganda ko‘proq ilhomlangan, deb ta’kidladi, va maqolalari yakunida hatto Muqaddas Kitobning ilhomlanmagan ayrim qismlarini ham aniq ko‘rsatib berdi. Shundan so‘ng, 1882-yilda nashriyot ishining rahbari va o‘sha paytda ta’lim ishining ham rahbari bo‘lgan Uriya Smit shuni o‘rgata boshladiki, Opa Uaytga kelajak haqidagi bashoratlar yoki o‘tmishdagi muqaddas tarix ko‘rsatilganida, uning so‘zlari ilhomlangan bo‘lardi; biroq, deya u da’vo qildi, u jamoat a’zolarining shaxsiy nuqsonlarini ko‘rsatib berganida, bu shunchaki uning insoniy fikri edi.

In 1881 an open attack against the authority of the King James Bible was waged by Satan, through the medium of the president of the church, and then in the following year the leader of the educational and publishing work waged a similar attack upon the authority of the Spirit of Prophecy. From 1884, the testimony is that in those days there was no open vision. From 1863 unto 1881, the rebellion had escalated to include the Bible and Spirit of Prophecy, and no longer simply represented the rejection of the foundations.

1881-yilda Shoh Jeyms Muqaddas Kitobining hokimiyatiga qarshi ochiq hujum shayton tomonidan, jamoat prezidentining vositachiligi orqali, uyushtirildi; so‘ng keyingi yilda ta’lim va nashriyot ishining rahbari Bashorat Ruhining hokimiyatiga qarshi shunga o‘xshash hujum uyushtirdi. 1884-yildan boshlab, guvohlik shuki, o‘sha kunlarda ochiq vahiy yo‘q edi. 1863-yildan 1881-yilgacha isyon Muqaddas Kitob va Bashorat Ruhini ham o‘z ichiga oladigan darajada kuchaydi va endi u shunchaki asoslarning rad etilishini ifodalamas edi.

The four abominations that are represented in Ezekiel chapter eight, are accomplished by the ancient men, which represents the leadership of Jerusalem, which began as a legal church entity as Laodicean Adventism in 1863. At that point in time an article was published in the Review and Herald, that some historians assign to the authorship of James White, though the documentation of the article actually points more to Uriah Smith as the actual author. Be that as it may, the curse against rebuilding Jericho was clearly fulfilled by James White, and Uriah Smith was the person who created the counterfeit 1863 chart. By 1881, the president of the General Conference was placing articles in the Review and Herald, that argued against the full authority of the Bible, and then in the following year Uriah Smith began an attack against the authority of the Spirit of Prophecy.

Hizqiyol kitobining sakkizinchi bobida tasvirlangan to‘rt jirkanch ish Quddus rahbariyatini ifodalovchi oqsoqol kishilar tomonidan amalga oshiriladi; bu rahbariyat 1863-yilda Laodikiyachilik Adventizmi sifatida huquqiy jamoat tuzilmasi sifatida boshlangan edi. O‘sha paytda Review and Herald’da ayrim tarixchilar muallifligini Jeyms Uaytga nisbat beradigan bir maqola chop etildi, holbuki maqolaning hujjatli dalillari uning asl muallifi ko‘proq Uriya Smit ekanini ko‘rsatadi. Qanday bo‘lmasin, Erixoni qayta qurishga qarshi la’nat Jeyms Uaytda aniq amalga oshdi, qalbaki 1863-yilgi jadvalni esa yaratgan shaxs Uriya Smit edi. 1881-yilga kelib, Bosh Konferensiya prezidenti Review and Herald’da Muqaddas Kitobning to‘liq hokimiyatiga qarshi bahs yuritgan maqolalarni joylashtirar edi, keyingi yilda esa Uriya Smit Bashorat Ruhining hokimiyatiga qarshi hujumni boshladi.

The ancient men that were supposed to be the guardians were leading out in an open attack that began with an attack upon the foundational truths represented in Miller’s dream and illustrated upon Habakkuk’s two tables. From there they began to attack the two witnesses of the Bible and the Spirit of Prophecy. In the same period of time (early 1880’s), the leader of the health work, John H. Kellogg, began to introduce the spiritualism of pantheism to the leadership of the church. In 1881, James White was laid to rest, and Sister White was in the midst of an escalating rebellion of the leadership of the educational, health and political structure of the church.

Qadimgi kishilar, qo‘riqchilar bo‘lishlari kerak bo‘lganlar, Millerning tushida ifodalangan va Habakkukning ikki lavhasida tasvirlangan poydevor haqiqatlariga hujum bilan boshlangan oshkora hujumga boshchilik qilayotgan edilar. Shundan so‘ng ular Muqaddas Kitob va Bashorat Ruhi bo‘lgan ikki guvohga hujum qila boshladilar. Xuddi shu davrda (1880-yillarning boshlarida) sog‘liqni saqlash ishining rahbari Jon H. Kellogg cherkov rahbariyatiga panteizmning spiritizmini kiritishni boshladi. 1881 yilda Jeyms Uayt dafn etildi, va Opa Uayt cherkovning ta’lim, sog‘liqni saqlash va siyosiy tuzilmasi rahbariyatining tobora kuchayib borayotgan isyoni o‘rtasida edi.

The message that had arrived in 1856, which was the increased light of the “seven times,” and also the message to Laodicea, had been rejected, and the Lord intended to repeat that very message at the General Conference in Minneapolis in 1888, through the message presented by Elders Jones and Waggoner. Their message was not a new message, and when those who resisted their message were addressed by Sister White she identified that the rebels believed that their resistance of the message of Jones and Waggoner represented their responsibility to defend the old landmarks, which are also the old foundations. Their rebellion revealed that by 1888, they no longer understood what the foundations were, which is that the foundational truths represent the righteousness of Christ. In the context of the landmarks and William Miller’s rules she stated:

1856-yilda kelgan xabar — ya’ni “yetti vaqt” haqidagi orttirilgan nur, shuningdek Laodikiyaga yo‘llangan xabar — rad etilgan edi va Rabbiy aynan o‘sha xabarni 1888-yilda Minneapolisdagi Bosh Konferensiyada oqsoqollar Jons va Vaggoner taqdim etgan xabar orqali takrorlashni niyat qilgan edi. Ularning xabari yangi xabar emas edi, va ularning xabariga qarshilik ko‘rsatganlarga Oq opa murojaat qilganida, u isyonkorlar Jons va Vaggoner xabariga qarshilik ko‘rsatishlarini eski chegaralarni, ya’ni eski poydevorlarni himoya qilish borasidagi o‘z mas’uliyatlari deb bilishganini ko‘rsatdi. Ularning isyoni shuni oshkor qildiki, 1888-yilga kelib ular poydevorlar nima ekanini endi tushunmay qolgan edilar; holbuki, poydevor haqiqatlari Masihning solihligini ifodalaydi. Chegaralar va Uilyam Millerning qoidalari kontekstida u shunday dedi:

> “We should know for ourselves what constitutes Christianity, what is truth, what is the faith that we have received, what are the Bible rules—the rules given us from the highest authority. There are many who believe without a reason on which to base their faith, without sufficient evidence as to the truth of the matter. If an idea is presented that harmonizes with their own preconceived opinions, they are all ready to accept it. They do not reason from cause to effect, their faith has no genuine foundation, and in the time of trial they will find that they have built upon the sand.

> “Biz o‘zimiz uchun nasroniylik nimadan iborat ekanini, haqiqat nima ekanini, qabul qilgan e’tiqodimiz nima ekanini, Muqaddas Kitobning qoidalari nimaligini — bizga eng oliy hokimiyat tomonidan berilgan qoidalarni — bilishimiz kerak. O‘z e’tiqodini asoslash uchun biror sababga ega bo‘lmagan, masalaning haqiqatiga doir yetarli dalillarga ega bo‘lmagan holda ishonadiganlar ko‘p. Agar ularga o‘zlarining avvaldan shakllangan qarashlariga mos keladigan bir g‘oya taqdim etilsa, ular uni qabul qilishga darhol tayyor bo‘ladilar. Ular sababdan oqibatga qarab mulohaza yuritmaydilar, ularning e’tiqodi haqiqiy poydevorga ega emas, va sinov vaqtida ular qum ustiga qurganliklarini bilib oladilar.”

> “He who rests satisfied with his own present imperfect knowledge of the Scriptures, thinking this sufficient for his salvation, is resting in a fatal deception. There are many who are not thoroughly furnished with Scriptural arguments, that they may be able to discern error, and condemn all the tradition and superstition that has been palmed off as truth. Satan has introduced his own ideas into the worship of God, that he might corrupt the simplicity of the gospel of Christ. A large number who claim to believe the present truth, know not what constitutes the faith that was once delivered to the saints—Christ in you the hope of glory. They think they are defending the old landmarks, but they are lukewarm and indifferent. They know not what it is to weave into their experience and to possess the real virtue of love and faith. They are not close Bible students, but are lazy and inattentive. When differences of opinion arise upon the passages of Scripture, these who have not studied to a purpose and are not decided as to what they believe, fall away from the truth. We ought to impress upon all the necessity of inquiring diligently into divine truth, that they may know that they do know what is truth. Some claim much knowledge, and feel satisfied with their condition, when they have no more zeal for the work, no more ardent love for God, and for souls for whom Christ died, than if they had never known God. They do not read the Bible [in order] to appropriate the marrow and fatness to their own souls. They do not feel that it is the voice of God speaking to them. But, if we would understand the way of salvation, if we would see the beams of the Sun of righteousness, we must study the Scriptures for a purpose, for the promises and prophecies of the Bible shed clear beams of glory upon the divine plan of redemption, which grand truths are not clearly comprehended.” The 1888 Materials, 403.

> “Muqaddas Yozuvlar haqidagi o‘zining hozirgi nomukammal bilimidan qanoat topib, buni najoti uchun yetarli deb o‘ylab orom oladigan kishi halokatli bir aldanishda orom olayapti. Shunday ko‘plar borki, ular xatoni farqlay olish va haqiqat sifatida tiqishtirib qo‘yilgan barcha an’ana hamda xurofotni qoralashga qodir bo‘lishlari uchun Muqaddas Yozuviy dalillar bilan to‘la qurollanmaganlar. Shayton Masih xushxabarining soddaligini buzish uchun Xudoga sajda-ibodatga o‘z g‘oyalarini kiritgan. Hozirgi haqiqatga ishonishini da’vo qiladiganlarning ko‘pchiligi bir vaqtlar azizlarga topshirilgan imon nimadan iborat ekanini bilmaydi — ichingizdagi Masih, ulug‘vorlik umidi. Ular go‘yo qadimiy chegaralarni himoya qilayotgandek o‘ylaydilar, ammo ular iliq va beparvodirlar. Ular sevgining va imonning haqiqiy fazilatini o‘z tajribalariga to‘qib kiritish hamda unga ega bo‘lish nimani anglatishini bilmaydilar. Ular Muqaddas Kitobni sinchiklab o‘rganuvchilar emas, balki dangasa va e’tiborsizdirlar. Muqaddas Yozuvlarning oyatlari ustida fikrlar farqi paydo bo‘lganda, maqsad bilan o‘rganmagan va nimaga ishonishlari borasida qat’iy bo‘lmagan ana shunday kishilar haqiqatdan og‘ib ketadilar. Biz barchaga ilohiy haqiqatni qunt bilan tadqiq etish zarurligini singdirishimiz kerak, toki ular haqiqat nima ekanini bilishlarini chinakam bilsinlar. Ba’zilar o‘zlarida katta bilim borligini da’vo qiladilar va o‘z holatlaridan mamnun bo‘ladilar, holbuki ularda ish uchun g‘ayrat ham, Xudoga va Masih ular uchun o‘lgan jonlarga bo‘lgan jo‘shqin muhabbat ham, go‘yo ular Xudoni hech qachon tanimaganlaridan ortiq emas. Ular Muqaddas Kitobni uning iligini va semizligini o‘z jonlariga singdirish [uchun] o‘qimaydilar. Ular buni Xudoning o‘zlariga so‘zlayotgan ovozi deb his qilmaydilar. Ammo najot yo‘lini tushunmoqchi bo‘lsak, agar Solihlik Quyoshining nurlarini ko‘rmoqchi bo‘lsak, Muqaddas Yozuvlarni maqsad bilan o‘rganishimiz kerak, chunki Muqaddas Kitobning va’dalari va bashoratlari ilohiy najot rejasiga ulug‘vorlikning ravshan nurlarini sochadi, bu buyuk haqiqatlar esa aniq tushunib yetilmagan.” The 1888 Materials, 403.

This statement is taken from her testimony during the period of 1888, and she identifies that the rebels are building a foundation upon sand, though they know it not. She states, “A large number who claim to believe the present truth, know not what constitutes the faith that was once delivered to the saints—Christ in you the hope of glory. They think they are defending the old landmarks, but they are lukewarm and indifferent.” She identifies them as still in the Laodicean condition, for they are “lukewarm.” And she identifies “the faith that was once delivered to the saints—Christ in you the hope of glory.” Christ is the Rock of Ages, and as the Rock of Ages, He represents the jewels of Miller’s dream.

Bu bayonot uning 1888-yil davridagi guvohligidan olingan bo‘lib, u isyonchilar o‘zlari bilmagan holda qum ustiga poydevor qurayotganini ko‘rsatadi. U shunday deydi: “Hozirgi haqiqatga ishonamiz deb da’vo qilayotganlarning ko‘pchiligi, azizlarga bir marta topshirilgan imon nimadan iborat ekanini bilmaydi — ichingizdagi Masih, ulug‘vorlik umidi. Ular eski chegara belgilarini himoya qilayapmiz, deb o‘ylaydilar, ammo ular iliq va befarqdirlar.” U ularni hanuz Laodikiyaliklar holatida ekanini ko‘rsatadi, chunki ular “iliq”dirlar. Va u “azizlarga bir marta topshirilgan imon — ichingizdagi Masih, ulug‘vorlik umidi” ekanini ko‘rsatadi. Masih Asrlar Qoyasidir, va Asrlar Qoyasi sifatida U Millerning tushidagi javohirlarni ifodalaydi.

> “The warning has come: Nothing is to be allowed to come in that will disturb the foundation of the faith upon which we have been building ever since the message came in 1842, 1843, and 1844. I was in this message, and ever since I have been standing before the world, true to the light that God has given us. We do not propose to take our feet off the platform on which they were placed as day by day we sought the Lord with earnest prayer, seeking for light. Do you think that I could give up the light that God has given me? It is to be as the Rock of Ages. It has been guiding me ever since it was given.” Review and Herald, April 14, 1903.

> “Ogohlantirish keldi: 1842, 1843 va 1844 yillarda xabar kelganidan buyon biz bunyod etib kelayotgan imon poydevorini bezovta qiladigan hech narsa kirib kelishiga yo‘l qo‘yilmasin. Men bu xabar ichida edim, va o‘shandan beri Xudo bizga bergan nurga sodiq qolgan holda butun dunyo qarshisida turib kelmoqdaman. Biz kun sayin Rabbimizni jiddiy ibodat bilan izlab, nur so‘rab turgan paytimizda oyoqlarimiz qo‘yilgan maydondan oyoqlarimizni olish niyatida emasmiz. Nahotki men Xudo menga bergan nurni tark eta olaman deb o‘ylasangiz? U Asrlar Qoyasidek bo‘lishi kerak. U menga berilganidan buyon meni yo‘llab kelmoqda.” Review and Herald, 1903-yil 14-aprel.

She identifies an important reality of the rebels, who were Ezekiel’s ancient men, when she states, “They do not reason from cause to effect.” The wicked cannot or will not reason from cause to effect. The effect of the 1888 General Conference session was so rebellious that Sister White determined to leave, but her angelic guide commanded her that she must stay and record the parallel history of the rebellion of Korah, Dathan and Abiram. The rebellion of the ancient men was the effect, and the cause was the rejection of the Laodicean message that arrived with the increased light of the “seven times” in 1856, and then escalated to the rebellion against the foundations in 1863, which then led to the attack upon first the Bible and then the Spirit of Prophecy, along with the introduction of Kellogg’s spiritualism.

U “Ular sababdan oqibatga qarab mulohaza yuritmaydilar”, deb aytganida, Hizqiyolning qadimgi odamlari bo‘lgan isyonchilarning muhim bir haqiqatini ochib beradi. Fosiqlar sababdan oqibatga qarab mulohaza yurita olmaydilar yoki yuritishni istamaydilar. 1888-yildagi Bosh Konferensiya sessiyasining oqibati shunchalik isyonkor bo‘ldiki, Opa Uayt ketishga qaror qildi, ammo uning farishtaviy yo‘lboshchisi unga qolishi va Qorah, Datan hamda Abiram isyonining parallel tarixini qayd etishi lozimligini buyurdi. Qadimgi odamlarning isyoni oqibat edi, sababi esa 1856-yilda “yetti zamon”ning orttirilgan nuri bilan kelgan Laodikiyadagi xabarning rad etilishi bo‘ldi; bu esa keyin 1863-yilda poydevorlarga qarshi isyonga qadar kuchaydi, so‘ngra avval Muqaddas Kitobga, keyin esa Bashorat Ruhiga qilingan hujumga, shuningdek Kelloggning spiritizmining kiritilishiga olib keldi.

Of course the ancient men’s historians through history have covered the truths associated with the rebellion with rubbish, traditions, customs and dishes of fables, for those who participate in that type of rebellion always attempt to hide the evidence.

Albatta, qadimgi erkaklar tarixchilari tarix davomida isyon bilan bog‘liq haqiqatlarni safsata, an’analar, urf-odatlar va afsonaviy to‘qimalar bilan berkitib kelganlar, chunki bunday turdagi isyonda ishtirok etuvchilar doimo dalillarni yashirishga urinadilar.

> Woe unto them that seek deep to hide their counsel from the Lord, and their works are in the dark, and they say, Who seeth us? and who knoweth us? Isaiah 25:19.

> Maslahatlarini Egamizdan chuqur yashirmoqchi bo‘lganlarning holiga voy! Ularning ishlari zulmatdadir, va ular: “Bizni kim ko‘radi? Va bizni kim biladi?” deydilar. Ishayo 25:19.

The men Isaiah is addressing in the verse are they who he identifies as “the scornful men that rule this people in Jerusalem,” and are the same ancient men that were to be the guardians of the people in Ezekiel chapter eight. In Ezekiel’s testimony, at the second abomination, which marks the second generation of Adventism, they answer the questions that Isaiah’s scornful men ask, “for they say, The Lord seeth us not; the Lord hath forsaken the earth” (Ezekiel 8:12).

Ishayo bu oyatda murojaat qilayotgan kishilar — u “Quddusdagi bu xalq ustidan hukmronlik qiluvchi masxarachi kishilar” deb ta’riflaydiganlardir; va ular Hizqiyo kitobining sakkizinchi bobida xalqning qo‘riqchilari bo‘lishi kerak bo‘lgan o‘sha qadimgi kishilarning o‘zidir. Hizqiyoning guvohligida, Adventizmning ikkinchi avlodini belgilovchi ikkinchi jirkanchlikda, ular Ishayoning masxarachi kishilari beradigan savollarga javob beradilar: “chunki ular: Egamiz bizni ko‘rmaydi; Egamiz yerni tark etgan”, deydilar (Hizqiyo 8:12).

There is “Woe” pronounced upon those historical revisionists that attempt to cover the truth of the rebellion that led to and occurred in 1888.

1888-yilga olib kelgan va o‘sha yilda sodir bo‘lgan isyon haqiqatini yashirishga urinadigan o‘sha tarixiy revizionistlar ustiga “Hol” e’lon qilingan.

We will continue this study in the next article.

Bu tadqiqotni keyingi maqolada davom ettiramiz.

> “I must speak to you in reference to the meetings in Minneapolis. I at one time decided to leave the meeting because I saw and felt the strong spirit of opposition that prevailed. I could not for one moment acknowledge the spirit which moved with a controlling power upon Brother Morrison and Brother Nicola. I cannot for a moment question what manner of spirit you were of. Certainly it was not the Spirit of God, and lest you should continue in this deception I now write to you.

> “Men sizlarga Minneapolisdagi yig‘ilishlar haqida so‘zlamog‘im kerak. Men bir paytlar yig‘ilishni tark etishga qaror qildim, chunki u yerda hukm surayotgan kuchli qarshilik ruhini ko‘rdim va his qildim. Men Morrison birodar va Nicola birodar ustida boshqaruvchi qudrat bilan ta’sir ko‘rsatgan ruhni bir lahza ham tan ololmadim. Sizlarning qanday ruhdan ekaningizni men bir lahza ham shubha ostiga qo‘ya olmayman. Shubhasiz, bu Xudoning Ruhi emas edi, va sizlar bu aldovda davom etib ketmasligingiz uchun men hozir sizlarga yozyapman.”

> “The night after I had decided not to remain longer in Minneapolis, in a dream or vision of the night—I cannot tell certainly which—a person of tall, commanding appearance brought me a message and revealed to me that it was God’s will for me to stand at my post of duty, and that God Himself would be my helper and sustain me to speak the words He should give me. He said, ‘For this work the Lord has raised you up. His everlasting arms are beneath you. From this meeting decisions will be made for life or for death; not that anyone need to perish, but spiritual pride and self-confidence will close the door that Jesus and His Holy Spirit’s power shall not be admitted. They shall have another chance to be undeceived, and to repent, confess their sins, and come to Christ and be converted that He shall heal them.’

> “Minneapolisda bundan ortiq qolmaslikka qaror qilganimdan keyingi kecha, tushda yoki tungi vahiyda — qaysi biri ekanini aniq ayta olmayman — bo‘yi baland, salobatli qiyofaga ega bir zot menga xabar keltirdi va menga shuni oshkor qildiki, o‘z vazifam turgan joyda sobit turishim Xudoning irodasi ekan, va aynan Xudoning O‘zi menga yordamchi bo‘lib, U menga beradigan so‘zlarni aytishim uchun meni qo‘llab-quvvatlar ekan. U dedi: ‘Bu ish uchun Rabbiy seni ko‘targandir. Uning abadiy qo‘llari sening ostingdadir. Bu yig‘ilishdan hayot uchun yoki o‘lim uchun qarorlar chiqadi; bu, albatta, kimdir halok bo‘lishi kerak degani emas, balki ruhiy mag‘rurlik va o‘ziga ishonch shunday eshikni yopadiki, Iso va Uning Muqaddas Ruhining qudrati ichkariga kiritilmaydi. Ularga aldanganlikdan xalos bo‘lish, tavba qilish, gunohlarini e’tirof etish, Masihning oldiga kelish va U ularga shifo berishi uchun Unga yuzlanib qaytish imkoniyati yana beriladi.’”

> “He said, ‘Follow me.’ I followed my guide and he led me to the different houses where brethren made their homes, and he said, ‘Hear the words here spoken, for they are written in the book of records, and these words will have a condemning power upon all who act a part in this work which is not after the spirit of wisdom from above, but after the spirit that descendeth not from above, but is from beneath.’

> “U: ‘Menga ergash’, — dedi. Men yo‘lboshchimga ergashdim, va u meni birodarlar o‘z uy-joylarini qilgan turli xonadonlarga olib bordi. Shunda u dedi: ‘Bu yerda aytilayotgan so‘zlarni tingla, chunki ular yodnomalar kitobida yozilgandir, va bu so‘zlar bu ishda yuqoridan keladigan donolik ruhi bo‘yicha emas, balki yuqoridan tushmaydigan, aksincha pastdan bo‘lgan ruh bo‘yicha ishtirok etadiganlarning barchasi ustidan mahkum etuvchi qudratga ega bo‘ladi.’”

> “I listened to words uttered that ought to make every one of those ashamed who uttered them. Sarcastic remarks were passed from one to another, ridiculing their brethren A. T. Jones, E. J. Waggoner, and Willie C. White, and myself. My position and my work were freely commented upon by those who ought to have been engaged in the work of humbling their souls before God and setting their own hearts in order. There was seemingly a fascination in brooding over imaginary wrongs and expressions of imagination of their brethren and their work, which had no foundation in truth, and in doubting and speaking and writing bitter things as the result of skepticism and question and unbelief.

> “Men o‘sha so‘zlarni tingladimki, ularni aytganlarning har birini uyaltirishi lozim edi. Biridan boshqasiga kinoyali mulohazalar aytilib, ularning birodarlari A. T. Jones, E. J. Waggoner va Willie C. White, shuningdek, men masxara qilindi. Mening tutgan mavqeim va qilayotgan ishim haqida, Xudo oldida jonlarini past tutish va o‘z qalblarini tartibga solish ishi bilan mashg‘ul bo‘lishlari kerak bo‘lganlar tomonidan bemalol fikr yuritildi. Go‘yo ularning birodarlari hamda ularning ishi haqida haqiqatda hech qanday asosga ega bo‘lmagan xayoliy nohaqliklar va tasavvur mahsuli bo‘lgan ifodalar ustida qayta-qayta o‘ylab yurishda, shuningdek, shubha, savol va imonsizlik natijasida achchiq so‘zlarni aytish va yozishda bir maftunkorlik bordek edi.”

> “Said my guide, ‘This is written in the books as against Jesus Christ. This spirit cannot harmonize with the Spirit of Christ, of truth. They are intoxicated with the spirit of resistance and know not any more than the drunkard what spirit controls their words or their actions. This sin is peculiarly an offense to God. This spirit bears no more the semblance to the Spirit of truth and righteousness than the spirit that actuated the Jews to form a confederacy to doubt, to criticize and become spies upon Christ, the world’s Redeemer.

> “Mening yo‘lboshchim shunday dedi: ‘Bu kitoblarda Iso Masihga qarshi deb yozilgandir. Bu ruh Masihning, haqiqatning Ruhiga muvofiq bo‘la olmaydi. Ular qarshilik ruhidan mast bo‘lganlar va mast kishi o‘z so‘zlari yoki xatti-harakatlarini qaysi ruh boshqarayotganini bilmagani kabi, ular ham endi bilmaydilar. Bu gunoh ayniqsa Xudoga qarshi bir haqoratdir. Bu ruh haqiqat va solihlik Ruhiga, xuddi yahudiylarni shubha qilish, tanqid qilish va dunyoning Najotkori bo‘lgan Masih ustidan josus bo‘lib yurish uchun ittifoq tuzishga undagan ruh qanchalik o‘xshamagan bo‘lsa, shunchalik ham o‘xshamaydi.’

> “I was told by my guide that there had been a witness to the Christless talk, the rabble talk which evidenced the spirit that prompted the words. When they entered their rooms evil angels came with them, because they closed the door to the Spirit of Christ and would not listen to His voice. There was not a humbling of the soul before God. The voice of prayer was seldom heard, but criticism and exaggerated statements and suppositions and conjectures and envy and jealousy and evil surmising and false accusing were current. Had their eyes been opened they would have seen that which would have alarmed them, the exulting of evil angels. And they would have seen also a Watcher who had heard every word and registered these words in the books of heaven.

> “Menga yo‘lboshchim tomonidan aytildiki, Masihsiz gap-so‘zlarga, ularning aytilishiga turtki bergan ruhni namoyon etgan o‘sha olomoncha gaplarga bir guvoh bo‘lgan. Ular xonalariga kirganlarida, Masihning Ruhiga eshikni yopib, Uning ovoziga quloq solishni istamaganlari uchun, yovuz farishtalar ular bilan birga kirgan edi. Xudoning oldida qalbning kamtarlanib egilishi yo‘q edi. Ibodat ovozi kamdan-kam eshitilar, ammo tanqid, mubolag‘ali bayonotlar, taxminlar va farazlar, hasad va rashk, yomon gumonlar va soxta ayblovlar keng tarqalgan edi. Agar ularning ko‘zlari ochilganida, ularni dahshatga solarli narsani — yovuz farishtalarning tantana qilayotganini — ko‘rgan bo‘lardilar. Va ular, shuningdek, aytilgan har bir so‘zni eshitib, bu so‘zlarni osmon kitoblariga qayd etgan bir Kuzatuvchini ham ko‘rgan bo‘lardilar.

> “I was then informed that at this time it would be useless to make any decision as to positions on doctrinal points, as to what is truth, or to expect any spirit of fair investigation, because there was a confederacy formed to allow of no change of ideas on any point or position they had received any more than did the Jews. Much was said to me by my Guide that I have no liberty to write. I found myself sitting up in bed in a spirit of grief and distress, also with a spirit of firm resolve to stand at my post of duty to the close of the meeting and then wait for the directions of the Spirit of God telling me how to move and what course to pursue.” The 1888 Materials, 277, 278.

> “Shunda menga ma’lum qilindiki, ayni vaqtda ta’limot masalalaridagi qarashlar, ya’ni haqiqat nima ekaniga doir biror qarorga kelish ham, yoxud xolisona tekshiruv ruhi bo‘lishini kutish ham behuda bo‘lar edi; chunki ular qabul qilib olgan har qanday nuqta yoki qarashda, yahudiylar qilganidan ortiq bo‘lmasa ham, hech qanday fikr o‘zgarishiga yo‘l qo‘ymaslik uchun bir ittifoq tuzilgan edi. Yo‘lboshchim menga men yozishga ixtiyorim bo‘lmagan ko‘p narsalarni aytdi. Men o‘zimni to‘shakda o‘tirgan holda, qayg‘u va iztirob ruhi ichida, shu bilan birga majlis oxirigacha o‘z burchim postida sobit turishga, so‘ngra esa qanday harakat qilishim va qaysi yo‘lni tutishim kerakligini menga bildiradigan Xudoning Ruhi ko‘rsatmalarini kutishga qat’iy ahd ruhi bilan topdim.” The 1888 Materials, 277, 278.

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