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# The Book of Daniel - Number Eighty-Two

Doniyor kitobi — Sakson ikkinchi

Unveiling the Prophetic Puzzle: Understanding the History of Daniel 11 and the Significance of the Daily in Adventism

Payg‘ambarlik jumboqining pardasini ochish: Daniel 11 tarixini va Adventizmda kundalikning ahamiyatini anglash

Author

Jeff Pippenger

Published

February 15, 2024

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After we review the history from 1863 until the time of the end in 1989, in the context of the four abominations of Ezekiel chapter eight, representing the four generations of Adventism, we will turn our attention to the increase of knowledge that was unsealed in 1989. That increase of knowledge was concerning the last six verses of Daniel chapter eleven. In 1989, our little Sabbath study group discovered the reform lines of Bible prophecy, which Future for America often refers to, and which establish the sequence of events in every reform line, which in turn allows a student of prophecy to exercise the application of the latter rain methodology of “line upon line.”

1863-yildan to 1989-yildagi oxirzamongacha bo‘lgan tarixni, Hizqiyo kitobining sakkizinchi bobidagi to‘rtta jirkanchlik nuqtayi nazaridan — Adventizmning to‘rtta avlodini ifodalovchi ushbu ramzlar doirasida — ko‘rib chiqqanimizdan so‘ng, e’tiborimizni 1989-yilda muhrdan yechilgan bilimning ortishiga qaratamiz. Bu bilimning ortishi Doniyor kitobining o‘n birinchi bobidagi so‘nggi olti oyatga taalluqli edi. 1989-yilda bizning kichik Shanba tadqiqot guruhimiz Future for America ko‘pincha murojaat qiladigan Muqaddas Kitob bashoratining islohot chiziqlarini kashf etdi; ular esa har bir islohot chizig‘idagi voqealar ketma-ketligini belgilaydi, va bu o‘z navbatida bashorat talabasi uchun “satr ustiga satr” bo‘lgan keyingi yomg‘ir metodologiyasining tatbiqini amalga oshirish imkonini beradi.

Within a few years (1992), I had written a paper covering the last six verses of Daniel eleven. The paper was written for my own satisfaction, for I had no ability or intention of publicly circulating the study. By 1994, the paper had made its way to an Adventist self-supporting ministry, and by 1995, a series of eleven articles covering the last six verses of Daniel eleven, was published in a monthly magazine produced by that ministry. There are only a few specific references to Daniel eleven in the writings of the Spirit of Prophecy, and the most important of them all became a central argument to the validity of the application I set forth concerning those verses.

Bir necha yil ichida (1992), men Doniyor kitobining o‘n birinchi bobidagi oxirgi olti oyatni qamrab olgan bir maqola yozgan edim. Bu maqola o‘z qoniqishim uchun yozilgan edi, chunki tadqiqotni ommaga tarqatish uchun na imkoniyatim, na niyatim bor edi. 1994 yilga kelib, bu maqola Adventistlarning o‘zini-o‘zi qo‘llab-quvvatlovchi bir xizmatiga yetib bordi va 1995 yilda o‘sha xizmat tomonidan chiqariladigan oylik jurnalda Doniyor kitobining o‘n birinchi bobidagi oxirgi olti oyatni qamrab olgan o‘n bir maqoladan iborat turkum nashr qilindi. Bashorat Ruhi yozuvlarida Doniyor kitobining o‘n birinchi bobiga doir atigi bir necha aniq ishoralar bor, va ularning eng muhimi men o‘sha oyatlar haqida ilgari surgan tatbiqning to‘g‘riligiga oid markaziy dalilga aylandi.

> “We have no time to lose. Troublous times are before us. The world is stirred with the spirit of war. Soon the scenes of trouble spoken of in the prophecies will take place. The prophecy in the eleventh of Daniel has nearly reached its complete fulfillment. Much of the history that has taken place in fulfillment of this prophecy will be repeated. In the thirtieth verse a power is spoken of that ‘shall be grieved, [Daniel 11:30–36 quoted.]

> “Yo‘qotishga vaqtimiz yo‘q. Oldimizda mashaqqatli zamonlar turibdi. Dunyo urush ruhi bilan junbushga kelgan. Yaqinda bashoratlarda aytilgan kulfat manzaralari ro‘y beradi. Doniyor kitobining o‘n birinchi bobidagi bashorat deyarli to‘la bajo bo‘lishiga yetib kelgan. Bu bashoratning bajo bo‘lishi jarayonida sodir bo‘lgan tarixning katta qismi yana takrorlanadi. O‘ttizinchi oyatda ‘g‘amga botadigan’ bir qudrat haqida so‘z yuritiladi, [Daniel 11:30–36 quoted.]

> “Scenes similar to those described in these words will take place.” Manuscript Releases, number 13, 394.

> “Ushbu so‘zlarda tasvirlanganlarga o‘xshash manzaralar yuz beradi.” Manuscript Releases, 13-son, 394.

Sister White is clear that 1798, is the “time of the end.”

Opa Uayt 1798-yilni “oxirzamon” ekanini aniq bayon qiladi.

> “But at the time of the end, says the prophet, “Many shall run to and fro, and knowledge shall be increased.’ Daniel 12:4. . . . Since 1798 the book of Daniel has been unsealed, knowledge of the prophecies has increased, and many have proclaimed the solemn message of the judgment near.” The Great Controversy, 356.

> “Lekin oxirzamon chog‘ida, deydi payg‘ambar, ‘Ko‘plar u yoqdan bu yoqqa yugurib yuradilar, va bilim ortadi.’ Doniyor 12:4.... 1798-yildan beri Doniyor kitobi muhrdan ochildi, bashoratlar haqidagi bilim ortdi, va ko‘plar yaqinlashib kelayotgan hukmning tantanavor xabarini e’lon qildilar.” Buyuk Kurash, 356.

Verse forty of Daniel eleven begins with, “And at the time of the end.”

Doniyor kitobining o‘n birinchi bobidagi qirqinchi oyat: “Va oxirzamon vaqtida”, deb boshlanadi.

> And at the time of the end shall the king of the south push at him: and the king of the north shall come against him like a whirlwind, with chariots, and with horsemen, and with many ships; and he shall enter into the countries, and shall overflow and pass over. Daniel 11:40.

> Va oxirzamon paytida janub shohi unga qarshi turtinib chiqadi; shimol shohi esa aravalar, otliqlar va ko‘p kemalar bilan bo‘rondek uning ustiga keladi; va u mamlakatlarga bostirib kiradi, toshib o‘tadi va o‘tib ketadi. Doniyor 11:40.

It is evident, even without the direct endorsement of the Spirit of prophecy, that verse forty marks the beginning of a sequence of events that began in 1798. Those events lead to the close of human probation, for the first verse of chapter twelve of Daniel, says, “And at that time shall Michael stand up,” and Sister White is clear that when Michael stands up human probation closes.

Hatto bashorat Ruhining bevosita tasdig‘isiz ham, qirqinchi oyat 1798-yilda boshlangan voqealar ketma-ketligining boshlanishini belgilashi ravshandir. Bu voqealar insoniyat uchun berilgan sinov muddatining yopilishiga olib boradi, chunki Doniyor kitobining o‘n ikkinchi bobi birinchi oyatida shunday deyiladi: “Va o‘sha vaqtda Mixoil o‘rnidan turadi”, va Opa Uayt Mixoil o‘rnidan turganida insoniyatning sinov muddati yopilishini aniq bayon qiladi.

> “‘At that time shall Michael stand up, the great Prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, everyone that shall be found written in the book.’ Daniel 12:1.

> “‘O‘sha vaqtda xalqing farzandlari uchun turuvchi ulug‘ Amir — Mixoil qo‘zg‘aladi; va shunday musibatli bir vaqt bo‘ladiki, xalqlar paydo bo‘lganidan o‘sha vaqtgacha hech qachon bunday bo‘lmagan; va o‘sha vaqtda kitobda yozilgan deb topilgan har bir kishi, ya’ni xalqing, qutqariladi.’ Doniyor 12:1.

> “When the third angel’s message closes, mercy no longer pleads for the guilty inhabitants of the earth. The people of God have accomplished their work. They have received ‘the latter rain,’ ‘the refreshing from the presence of the Lord,’ and they are prepared for the trying hour before them. Angels are hastening to and fro in heaven. An angel returning from the earth announces that his work is done; the final test has been brought upon the world, and all who have proved themselves loyal to the divine precepts have received ‘the seal of the living God.’ Then Jesus ceases His intercession in the sanctuary above. He lifts His hands and with a loud voice says, ‘It is done;’ and all the angelic host lay off their crowns as He makes the solemn announcement: ‘He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still.’ Revelation 22:11. Every case has been decided for life or death.” The Great Controversy, 613.

> “Uchinchi farishtaning xabari yakunlanganda, yerning aybdor aholisi uchun marhamat endi iltijo qilmaydi. Xudoning xalqi o‘z ishini ado etgan bo‘ladi. Ular ‘so‘nggi yomg‘ir’ni, ‘Rabbiyning huzuridan keladigan tetiklanish’ni qabul qilgan bo‘ladilar va oldilaridagi sinovli soatga tayyor bo‘ladilar. Farishtalar osmonda u yoqdan bu yoqqa shoshilmoqdalar. Yerdan qaytayotgan bir farishta o‘z ishi tugaganini e’lon qiladi; so‘nggi sinov dunyo ustiga keltirilgan bo‘ladi, va ilohiy amrlarga sodiq ekanini isbotlaganlarning barchasi ‘tirik Xudoning muhri’ni qabul qilgan bo‘ladilar. Shunda Iso yuqoridagi muqaddas maskanda O‘z shafoatini to‘xtatadi. U qo‘llarini ko‘tarib, baland ovoz bilan deydi: ‘Bajarildi;’ va U ushbu tantanavor bayonotni qilarkan, farishtalarning butun lashkari tojlarini yechadi: ‘Nohaq bo‘lgan bundan keyin ham nohaq bo‘lsin; iflos bo‘lgan bundan keyin ham iflos bo‘lsin; solih bo‘lgan bundan keyin ham solih bo‘lsin; muqaddas bo‘lgan bundan keyin ham muqaddas bo‘lsin.’ Vahiy 22:11. Har bir ish hayot yoki o‘lim uchun hal etilgan bo‘ladi.” Buyuk Kurash, 613.

Verse forty of Daniel eleven, begins in 1798, and in verse forty-five, when the king of the north (the papacy), comes to his end with none to help, human probation closes, for the next verse states, “And at that time,” thus identifying the “time” represented in the previous verse, which is verse forty-five of Daniel eleven. The king of the north (the papacy), comes to its end at the close of human probation.

Doniyor 11-bobning qirqinchi oyati 1798-yilda boshlanadi, va qirq beshinchi oyatda shimol shohi (papalik) hech kim yordam bermagan holda o‘z nihoyasiga yetganida, insoniy sinov muddati yopiladi; chunki keyingi oyatda: “Va o‘sha vaqtda”, deb aytilgan bo‘lib, shu tariqa oldingi oyatda ifodalangan “vaqt”ni, ya’ni Doniyor 11-bobning qirq beshinchi oyatini belgilab beradi. Shimol shohi (papalik) insoniy sinov muddati yopilishida o‘z nihoyasiga yetadi.

Therefore, the history of the last six verses of Daniel eleven, identify a sequence of events that begins in 1798 and ends at the close of human probation. When Sister White was alive, 1798, was obviously in her past history. When she stated that “the prophecy in the eleventh chapter of Daniel has nearly reached its complete fulfillment,” she can only be referencing history that occurs after 1798, and before Michael stands up. She then specifically states that “much of the history that has taken place in fulfillment of this prophecy will be repeated,” thus instructing the student of prophecy that the final history of Daniel eleven, that “has nearly reached its complete fulfillment,” has been typified in other portions of histories set forth in Daniel chapter eleven.

Shunday ekan, Doniyorning o‘n birinchi bobidagi so‘nggi olti oyatning tarixi 1798-yilda boshlanib, insoniyat uchun berilgan sinov muddatining yakunida tugaydigan voqealar ketma-ketligini ko‘rsatadi. Opa Uayt hayot bo‘lgan paytda 1798-yil, shubhasiz, uning o‘tgan tarixiga tegishli edi. U “Doniyorning o‘n birinchi bobidagi bashorat deyarli to‘la amalga oshishga yetib keldi”, deb aytganida, u faqat 1798-yildan keyin, va Mixoil oyoqqa turishidan oldin sodir bo‘ladigan tarixga ishora qilayotgan bo‘lishi mumkin. So‘ng u aniq qilib, “ushbu bashoratning amalga oshishida sodir bo‘lgan tarixning ko‘p qismi takrorlanadi”, deb aytadi; shu tariqa, bashorat talabasi uchun Doniyorning o‘n birinchi bobidagi, “deyarli to‘la amalga oshishga yetib kelgan” yakuniy tarix boshqa, Doniyorning o‘n birinchi bobida bayon etilgan tarix qismlarida oldindan timsollanganini ko‘rsatadi.

Once she emphasizes that most important prophetic key, she then quotes verses thirty through thirty-six, and states, “Scenes similar to those described in these words will take place.” Inspiration provided a key for those students of prophecy who wished to understand the final fulfillment of Daniel eleven. The key was that the history of the final six verses of Daniel eleven, were a parallel to the history represented in verses thirty to thirty-six. There is an abundant amount of light that is derived from this revelation, but what needs to be considered here is that in verse thirty-one of Daniel eleven, “the daily,” is taken away.

U eng muhim bashoratli kalitni ta’kidlab bo‘lgach, so‘ngra o‘ttizinchi oyatdan o‘ttiz oltinchi oyatgacha bo‘lgan oyatlarni keltiradi va shunday deydi: “Ushbu so‘zlarda tasvirlanganlarga o‘xshash voqealar sodir bo‘ladi.” Ilhom, Doniyor o‘n birning yakuniy bajo kelishini tushunishni istagan bashorat tadqiqotchilariga bir kalit berdi. Bu kalit shundan iborat ediki, Doniyor o‘n birning so‘nggi olti oyati tarixi, o‘ttizinchi oyatdan o‘ttiz oltinchi oyatgacha tasvirlangan tarixga parallel edi. Bu vahiydan kelib chiqadigan nur nihoyatda mo‘ldir, biroq bu yerda e’tiborga olinishi lozim bo‘lgan narsa shuki, Doniyor o‘n birning o‘ttiz birinchi oyatida “kundalik” olib tashlanadi.

To correctly understand the history which illustrates the sequence of events that lead to the close of human probation, a student of prophecy must have the correct understanding of “the daily.” If verse thirty-one is identifying Christ’s sanctuary ministry being taken away, or if it is identifying the taking away of paganism, it is absolutely essential to understand, if you wish to correctly understand the parallel history that Sister White spoke of when she wrote, “Scenes similar to those described in these words will take place.”

Insoniyatning sinov muddati yakuniga olib boradigan voqealar ketma-ketligini tasvirlaydigan tarixni to‘g‘ri tushunish uchun, bashorat tadqiqotchisi “kundalik”ni to‘g‘ri tushunishi zarur. Agar o‘ttiz birinchi oyat Masihning muqaddasxonadagi xizmatining olib tashlanishini ko‘rsatayotgan bo‘lsa yoki u majusiylikning olib tashlanishini ko‘rsatayotgan bo‘lsa, unda Ellen Uayt: “Bu so‘zlarda tasvirlanganlarga o‘xshash manzaralar yuz beradi”, deb yozganida tilga olgan parallel tarixni to‘g‘ri tushunishni istasangiz, buni to‘g‘ri anglash mutlaqo zarurdir.

Of course, Laodicean Adventism did not recognize the fulfillment of verse forty of Daniel eleven, as identifying the collapse of the Soviet Union in 1989, but the verse does identify those very events. For those who wished to correctly understand the prophetic increase of knowledge that arrived with the fulfillment of verse forty in 1989, the correct understanding of “the daily,” then became present truth. In the early part of the twentieth century, the correct understanding was important, for it was an essential part of the foundational truths that the Lord used William Miller to establish.

Albatta, Laodikiyalik Adventizm Doniyor o‘n birinchi bobning qirqinchi oyatining amalga oshganini 1989-yilda Sovet Ittifoqining qulashini ko‘rsatadi deb tan olmadi, biroq bu oyat aynan o‘sha voqealarni ko‘rsatadi. 1989-yilda qirqinchi oyatning amalga oshishi bilan kelgan bashoratli bilimning ortishini to‘g‘ri anglashni istaganlar uchun, “kundalik” haqidagi to‘g‘ri tushuncha o‘shanda hozirgi haqiqatga aylandi. Yigirmanchi asrning dastlabki davrida bu to‘g‘ri tushuncha muhim edi, chunki u Rabbiy William Miller orqali o‘rnatgan poydevor haqiqatlarning ajralmas qismi edi.

But during the first decade and a half of the twentieth century the satanic Protestant view which claims that “the daily,” represents Christ’s sanctuary work was a minority position, and it was not worth allowing a controversy over the truth that “the daily,” is a symbol of paganism to even begin. This is why you will hear from the Laodicean historical revisionists, that the subject of “the daily,” is “not to be made into a test question,” or “that the subject of ‘the daily’ is not to be agitated.” What the revisionists always leave out when they lead the unlearned in this particular discussion, is the qualification which inspiration always placed upon the subject. The following passage is directed towards Elder Haskell.

Ammo yigirmanchi asrning dastlabki o‘n besh yili davomida, “kundalik” Masihning ma’badidagi xizmatini ifodalaydi, deb da’vo qiluvchi shaytoniy protestantcha qarash ozchilik mavqei edi va “kundalik” butparastlikning ramzi ekanligi haqidagi haqiqat ustida hatto bahs-munozara boshlanishiga yo‘l qo‘yishning ham hojati yo‘q edi. Shu sababli siz Laodikiyalik tarixiy revizionistlardan “kundalik” mavzusi “sinov savoliga aylantirilmasligi kerak”, yoki “ ‘kundalik’ mavzusi qo‘zg‘atilmasligi kerak”, degan gaplarni eshitasiz. Revizionistlar bu alohida munozarada o‘qimaganlarni yo‘naltirar ekanlar, doimo chetda qoldiradigan narsa — ilhom bu mavzuga har doim qo‘yib kelgan shartdir. Quyidagi parcha oqsoqol Haskellga qaratilgan.

Elder Haskell was leading the defense of the correct understanding of “the daily,” against the attacks of Prescott and Daniells in the first and second decade of the twentieth century. Pay close attention, for Sister White never identifies that Haskell’s understanding of “the daily,” was incorrect, she simply instructs him to not allow the agitation to continue, for the Lord did not want to provide an ongoing platform for the enemies of truth (Prescott and Daniells), to continue to push their false teaching. In the passage Haskell is rebuked for “the chart”, and the chart that is referred to is the 1843 chart. Haskell had reproduced the 1843 chart for a witness in that controversy. But he didn’t just reproduce it, he included upon the bottom of the chart the passage from Sister White, where she says “the 1843 chart was directed by the hand of the Lord and should not be altered.” As you read the passage, count the times she says, “at this time.”

Oqsoqol Haskell yigirmanchi asrning birinchi va ikkinchi o‘n yilliklarida Prescott va Daniellsning hujumlariga qarshi “kundalik”ning to‘g‘ri tushunchasini himoya qilishga boshchilik qilayotgan edi. Diqqat bilan e’tibor bering, chunki Opa White hech qachon Haskellning “kundalik” haqidagi tushunchasi noto‘g‘ri ekanini aytmaydi; u shunchaki unga bu bahs-munozaraning davom etishiga yo‘l qo‘ymaslikni buyuradi, chunki Rabbiy haqiqat dushmanlariga (Prescott va Daniells) o‘zlarining yolg‘on ta’limotlarini ilgari surishda davom etishlari uchun uzluksiz minbar berilishini istamagan edi. Ushbu parçada Haskell “jadval” uchun koyiladi, va bu yerda tilga olinayotgan jadval 1843-yil jadvalidir. Haskell o‘sha bahsda guvohlik sifatida 1843-yil jadvalini qayta nashr ettirgan edi. Ammo u uni shunchaki qayta nashr ettirib qo‘ymadi; u jadvalning pastki qismiga Opa Whitening “1843-yil jadvali Rabbiyning qo‘li bilan yo‘naltirilgan va o‘zgartirilmasligi kerak” degan so‘zlarini ham kiritdi. Ushbu parchani o‘qir ekansiz, uning “bu vaqtda” degan iborani necha marta aytishini sanang.

> “‘I am instructed to say to you, Let there be no questions agitated at this time in the Review that will tend to unsettle minds. . . . We have no time now to enter into unnecessary controversy, but we should earnestly consider the need of seeking the Lord for true conversion of heart and life. There should be determined efforts made to secure sanctification of soul and mind.’

> “Menga sizlarga shuni aytish topshirilgan: hozir Review sahifalarida onglarni beqarorlashtirishga moyil bo‘lgan masalalar qo‘zg‘atilmasin.... Bizda hozir keraksiz bahs-munozaralarga kirishish uchun vaqt yo‘q, balki yurak va hayotning haqiqiy tavbasi uchun Egamizni izlash zaruratini jiddiylik bilan ko‘rib chiqishimiz kerak. Jon va aqlning muqaddaslanishini ta’minlash uchun qat’iy sa’y-harakatlar qilinishi lozim.”

> “I have had cautions given me in regard to the necessity of our keeping a united front. This is a matter of importance to us at this time. As individuals we need to act with the greatest caution.

> “Menga bizning yakdil safni saqlashimiz zarurligi haqida ogohlantirishlar berilgan. Bu hozirgi vaqtda biz uchun muhim masaladir. Shaxslar sifatida biz eng katta ehtiyotkorlik bilan ish tutishimiz kerak.

> “I wrote to Elder Prescott, telling him that he must be exceedingly careful not to introduce subjects in the Review that would seem to point out flaws in our past experience. I told him that this matter on which he believes a mistake has been made is not a vital question, and that, should it be given prominence now, our enemies would take advantage of it, and make a mountain out of a molehill.

> “Men Oqsoqol Prescottga yozdim va unga Review jurnalida o‘tgan tajribamizdagi nuqsonlarni ko‘rsatib turgandek tuyuladigan mavzularni kiritmaslik uchun nihoyatda ehtiyotkor bo‘lishi kerakligini aytdim. Men unga, u xato qilingan deb hisoblayotgan bu masala hayotiy ahamiyatga ega savol emasligini va agar hozir unga alohida urg‘u berilsa, dushmanlarimiz bundan foydalanib, pashshadan fil yasashlarini aytdim.

> “To you also I say that this subject [THE IDENTITY OF THE “DAILY” OF DANIEL 8.] should not be agitated at this time. No, my brother, I feel that at this crisis in our experience that chart which you have had republished should not be circulated. You have made a mistake in this matter. Satan is determinedly at work to bring about issues that will create confusion. There are those who would be delighted to see our ministers at an issue on this question, and they would make much of it.

> “Sizga ham shuni aytamanki, bu mavzu [DONIYOR 8 DAGI “KUNDALIK”NING SHAXSIYATI] ayni paytda qoʻzgʻatilmasligi kerak. Yoʻq, birodarim, men shuni his qilamanki, tajribamizning mana shu inqirozli pallasiда siz qayta nashr qildirgan oʻsha jadval tarqatilmasligi kerak. Siz bu masalada xato qildingiz. Shayton qatʼiyat bilan shunday masalalarni yuzaga keltirish uchun ish olib bormoqdaki, ular sarosima keltirib chiqaradi. Bizning xizmatchilarimizning bu savol yuzasidan bahs-munozaraga kirishganini koʻrishdan nihoyatda mamnun boʻladiganlar bor, va ular bundan katta shov-shuv chiqarar edilar.”

> “I have been instructed that regarding what might be said on either side of this question, silence at this time is eloquence. Satan is watching for an opportunity to create division among our leading ministers. It was a mistake to publish the chart until you could all get together and come to an agreement concerning the matter. You have not acted wisely in bringing to the front a subject that must create discussion and the bringing out of various opinions, for every item will be strained and made to mean something that will only mean injury to the cause. We have all we can do to handle the false statements of those who have given evidence of their willingness to bear false witness.” Manuscript Releases, volume 9, 106, 107.

> “Menga shunday ko‘rsatma berildiki, bu masalaning u yoki bu tomoni haqida aytilishi mumkin bo‘lgan narsalarga kelsak, hozirgi paytda sukutning o‘zi fasohatdir. Shayton yetakchi xizmatkorlarimiz orasida bo‘linish keltirib chiqarish uchun imkoniyat poylamoqda. Sizlarning barchangiz bir joyga yig‘ilib, bu masala yuzasidan kelishuvga erisha olmaguningizcha, jadvalni nashr etish xato bo‘lgan. Munozarani keltirib chiqarishi va turli fikrlarning ilgari surilishiga sabab bo‘lishi muqarrar bo‘lgan bir mavzuni oldinga chiqarishda siz dono yo‘l tutmadingiz, chunki har bir nuqta zo‘rma-zo‘raki talqin qilinib, faqat ishga zarar yetkazadigan ma’noda tushuntiriladi. Yolg‘on guvohlik berishga tayyor ekanliklarini ko‘rsatganlarning soxta bayonotlariga qarshi turishning o‘zi hammasiga yetarli bo‘lib turibdi.” Manuscript Releases, 9-jild, 106, 107.

In the previous article we identified that Ellen White said those that gave the judgment hour cry had the correct view of “the daily,” and that Prescott and Daniells’ view that “the daily,” represented Christ’s sanctuary ministry came from Satan. She rebuked Haskell for allowing the controversy to continue, but not for his position upon the truth of what “the daily,” represents. At that time the majority still believed the pioneer understanding of “the daily,” and more importantly, the verse in Daniel eleven, that was to be unsealed at “the time of the end” in 1989, was still decades in the future. At that time (1989), the importance of the correct view of “the daily,” would be necessary. The revisionists always leave the qualifications of Ellen White that were limited to that particular period out of their dishes of fables. Count the qualification of time in the following passage.

Oldingi maqolada biz Ellen Uayt hukm soati haqidagi faryodni berganlar “kundalik” borasida to‘g‘ri qarashga ega bo‘lganini, hamda Prescott va Daniellsning “kundalik” Masihning muqaddasxona xizmatini ifodalaydi, degan qarashi Shaytondan kelib chiqqanini aytganini aniqladik. U Haskellni bahsning davom etishiga yo‘l qo‘ygani uchun tanbeh berdi, biroq “kundalik” nimani ifodalashi haqidagi haqiqat yuzasidagi uning mavqei uchun emas. O‘sha vaqtda ko‘pchilik hanuz “kundalik” haqidagi pionerlar tushunchasiga ishonar edi va bundan ham muhimi, Doniyor o‘n birinchi bobdagi, 1989 yilda “oxirzamon payti”da muhrdan yechilishi lozim bo‘lgan oyat hali o‘nlab yillar kelajakda edi. O‘sha vaqtda (1989) “kundalik” haqidagi to‘g‘ri qarashning ahamiyati zarur bo‘lar edi. Revizionistlar har doim Ellen Uaytning faqat o‘sha muayyan davr bilan cheklangan ta’kidlarini o‘zlarining afsonaviy uydirmalari ichidan chiqarib tashlaydilar. Quyidagi parchada vaqtga oid cheklovni sanang.

> “I have words to speak to Brethren Butler, Loughborough, Haskell, Smith, Gilbert, Daniells, Prescott, and all who have been active in urging their views in regard to the meaning of ‘the daily’ of Daniel 8. This is not to be made a test question, and the agitation that has resulted from its being treated as such has been very unfortunate. Confusion has resulted, and the minds of some of our brethren have been diverted from the thoughtful consideration that should have been given to the work that the Lord has directed should be done at this time in our cities. This has been pleasing to the great enemy of our work.

> “Men Butler, Loughborough, Haskell, Smith, Gilbert, Daniells, Prescott hamda Doniyor 8-bobdagi ‘kundalik’ning ma’nosi haqida o‘z qarashlarini ilgari surishda faol bo‘lgan barcha birodarlarga aytadigan so‘zlarim bor. Bu masala sinov savoliga aylantirilmasligi kerak, va unga shunday munosabatda bo‘lingani oqibatida yuzaga kelgan qo‘zg‘alish juda ham baxtsiz bo‘lgan. Natijada chalkashlik yuzaga keldi, va ba’zi birodarlarimizning fikr-zakovatlari Rabbimiz hozirgi paytda shaharlarimizda bajarilishi kerak deb yo‘naltirgan ishga qaratilishi lozim bo‘lgan mulohazali e’tibordan chalg‘itildi. Bu esa ishimizning buyuk dushmanini mamnun qildi.”

> “The light given me is that nothing should be done to increase the agitation upon this question. Let it not be brought into our discourses and dwelt upon as a matter of great importance. We have a great work before us, and we have not an hour to lose from the essential work to be done. Let us confine our public efforts to the presentation of the important lines of truth on which we have clear light.

> “Menga berilgan nur shuki, bu masala yuzasidan qoʻzgʻalishni kuchaytiradigan hech narsa qilinmasligi kerak. U va’zlarimizga olib kirilmasin va katta ahamiyatga molik masala sifatida unga toʻxtalib oʻtilmasin. Oldimizda buyuk bir ish turibdi, va bajarilishi lozim boʻlgan muhim ishdan yoʻqotishga biror soatimiz ham yoʻq. Kelinglar, ommaviy sa’y-harakatlarimizni bizga ravshan nur berilgan muhim haqiqat yoʻnalishlarini taqdim etish bilan cheklaylik.

> “I would bring to your attention the last prayer of Christ, as recorded in John 17. There are many subjects upon which we can speak,—sacred, testing truths, beautiful in their simplicity. On these you may dwell with intense earnestness. But let not ‘the daily,’ or any other subject that will arouse controversy among brethren, be brought in at this time; for this will delay and hinder the work that the Lord would have the minds of our brethren centered upon just now. Let us not agitate questions that will reveal a marked difference of opinion, but rather let us bring from the Word the sacred truths regarding the binding claims of the law of God.

> “Yuhanno 17-bobda yozib qoldirilgan Masihning so‘nggi ibodatiga e’tiboringizni qaratmoqchiman. Biz so‘z yuritishimiz mumkin bo‘lgan mavzular ko‘p,—muqaddas, sinovchi haqiqatlar, o‘z soddaligida go‘zal. Siz bular ustida chuqur jiddiyat bilan to‘xtalishingiz mumkin. Ammo birodarlar orasida bahs-munozarani qo‘zg‘atadigan “kundalik” yoki boshqa biror mavzu ayni vaqtda o‘rtaga kiritilmasin; chunki bu Rabbiy hozir birodarlarimizning fikrlarini jamlashni istayotgan ishni kechiktiradi va to‘sqinlik qiladi. Kelinglar, fikrlar o‘rtasidagi yaqqol tafovutni ochib beradigan masalalarni qo‘zg‘atmaylik, balki Kalomdan Xudoning qonunining majburiy talablariga doir muqaddas haqiqatlarni keltiraylik.

> “Our ministers should seek to make the most favorable presentation of the truth. So far as possible, let all speak the same things. Let the discourses be simple, and treating upon vital subjects that can be easily understood. When all our ministers see the necessity of humbling themselves, then the Lord can work with them. We need now to be reconverted, that angels of God may co-operate with us, making a sacred impression upon the minds of those for whom we labor.

> “Xizmatchorlarimiz haqiqatni eng maqbul tarzda taqdim etishga intilishlari kerak. Imkon qadar, hamma bir xil narsalarni gapirsin. Va’zlar sodda bo‘lsin hamda oson tushuniladigan hayotiy muhim mavzularni yoritadigan bo‘lsin. Barcha xizmatchorlarimiz o‘zlarini kamtar tutish zarurligini anglaganlarida, Rabbiy ular bilan birga ishlay oladi. Bizga hozir qayta imonga kelish zarur, toki Xudoning farishtalari biz bilan hamkorlik qilsinlar va biz mehnat qilayotgan kishilarning ongida muqaddas taassurot qoldirsinlar.”

> “We must blend together in the bonds of Christlike unity; then our labors will not be in vain. Draw in even cords, and let no contentions be brought in. Reveal the unifying power of truth, and this will make a powerful impression on human minds. In unity there is strength.

> “Biz Masihga o‘xshash birlik rishtalarida o‘zaro uyg‘unlashmog‘imiz kerak; shunda mehnatlarimiz behuda bo‘lmaydi. Arqonlarni bir tekis tortinglar va hech qanday nizolarga yo‘l qo‘ymanglar. Haqiqatning birlashtiruvchi qudratini namoyon etinglar, va bu insonlarning ongiga kuchli taassurot qoldiradi. Birlikda kuch bor.

> “This is not a time to make prominent unimportant points of difference. If some who have not a strong living connection with the Master, reveal to the world their weakness of Christian experience, the enemies of the truth who are watching us closely will make the most of it, and our work will be hindered. Let all cultivate meekness, and learn lessons from Him who is meek and lowly in heart.

> “Bu muhim bo‘lmagan tafovut nuqtalarini ko‘zga tashlanadigan darajada oldinga chiqarish vaqti emas. Agar Ustoz bilan mustahkam va tirik aloqaga ega bo‘lmagan ayrim kishilar o‘zlarining masihiy tajribasidagi zaiflikni dunyoga namoyon qilsalar, bizni diqqat bilan kuzatayotgan haqiqat dushmanlari bundan to‘la foydalanadilar va ishimizga to‘sqinlik qilinadi. Hamma muloyimlikni kamol toptirsin va yuragi muloyim hamda kamtar bo‘lgan Zotdan saboq olsin.”

> “The subject of ‘the daily’ should not call forth such movements as have been made. As a result of the way this subject has been handled by men on both sides of the question, controversy has arisen and confusion has resulted.

> “«Kundalik» mavzusi yuzasidan amalga oshirilgan bunday harakatlar yuzaga kelmasligi kerak edi. Bu masalaga ikki tarafdan yondashgan kishilarning uni qanday ko‘rib chiqqanlari natijasida bahs-munozara kelib chiqdi va oqibatda chalkashlik yuz berdi.

> “The action of Brother Larry Smith in publishing a tract containing condemnation of his brethren and of their belief, was not endorsed by God. And to Elder Prescott I will say, The Lord has not placed upon you a burden regarding this matter.

> “Birodar Larri Smitning o‘z birodarlarini va ularning e’tiqodini qoralovchi risolani nashr etishdagi harakati Xudo tomonidan ma’qullanmadi. Elder Preskottga esa shuni aytaman: Rabbiy bu masala xususida sizning zimmangizga yuk yuklamagan.

> “I was pained to hear that Elder Daniells, knowing that there was a difference of opinion regarding this matter among our leading brethren, should urge this matter to the front, as was done in some places.

> Boshqaruvchi birodarlarimiz orasida bu masalaga doir fikrlar tafovuti borligini bilgan holda, Oqsoqol Daniellsning, ayrim joylarda qilinganidek, bu masalani oldingi o‘ringa surganini eshitib, men iztirob chekdim.

> “Others of our brethren have not been guided by wisdom, and have not reasoned clearly from cause to effect regarding the results of their efforts to uphold their views regarding the interpretation of ‘the daily.’ While the present condition of difference of opinion regarding this subject exists, let it not be made prominent. Let all contention cease. At such a time silence is eloquence.

> “Boshqa ba’zi birodarlarimiz hikmat yo‘li bilan boshqarilmaganlar va «kundalik»ning talqini haqidagi o‘z qarashlarini qo‘llab-quvvatlash yo‘lidagi sa’y-harakatlarining natijalari borasida sababdan oqibatga aniq mulohaza yuritmaganlar. Bu mavzu yuzasidan fikrlar xilma-xilligining hozirgi holati mavjud ekan, u ko‘zga tashlanadigan darajada oldinga surilmasin. Har qanday bahs-to‘xtasin. Bunday vaqtda sukut fasohatdir.

> “The duty of God’s servants at this time is to preach the Word in the cities. Christ came to save souls, and we, as almoners of His grace, need to impart to the inhabitants of the great cities a knowledge of His saving truth.” Pamphlets, number 20, 11, 12.

> “Bu paytda Xudoning xizmatkorlarining vazifasi shaharlarda Kalomni va’z qilishdir. Masih jonlarni qutqarish uchun keldi, va biz, Uning inoyatining tarqatuvchilari sifatida, buyuk shaharlar aholisiga Uning najotkor haqiqatini bilishni yetkazishimiz kerak.” Risolalar, 20-son, 11, 12.

Brother Larry Smith, who she was referring to was especially incensed at the situation for it was his father’s book, Daniel and the Revelation, that Prescott and Daniells wanted to rewrite in order to change what he wrote concerning “the daily.” Brother Smith was defending the truth, and also his father. She qualifies the controversy repeatedly with the words, “at this time,” and towards the end she states, “While the present condition of difference of opinion regarding this subject exists, let it not be made prominent.” All the universities of Adventism that teach “the daily,” today, teach the satanic view. It is obviously not the same conditions today as it was at that time.

U tilga olayotgan kishi Birodar Larry Smith edi; u vaziyatdan ayniqsa qattiq g‘azablangan edi, chunki Prescott va Daniells uning otasining “kundalik” to‘g‘risida yozganlarini o‘zgartirish uchun otasining “Daniel and the Revelation” kitobini qayta yozmoqchi edilar. Birodar Smith haqiqatni, shuningdek otasini ham himoya qilayotgan edi. U bu bahsni takror-takror “ayni shu vaqtda” degan so‘zlar bilan belgilaydi va oxiriga yaqin shunday deydi: “Ushbu mavzu yuzasidan fikrlar tafovutining hozirgi holati mavjud ekan, u oldinga chiqarilmasin.” Bugun “kundalik”ni o‘rgatuvchi Adventizmning barcha universitetlari shaytoniy qarashni o‘rgatadi. Bugungi sharoitlar o‘sha paytdagidek emasligi ravshandir.

The second generation of Adventism began at the rebellion of 1888, and spiritualism was established among the leadership. That condition opened the door for the advancement of greater spiritualistic delusions that were to bring about an environment of alienation and division, as men in responsible positions determined to promote whatever they personally deemed as truth. Men such as Daniells, Prescott and Kellogg became symbols of the history where Ezekiel identified what the seventy elders, “the ancients of the house of Israel” would “do in the dark, every man in the chambers of his imagery? for they say, The Lord seeth us not.”

Adventizmning ikkinchi avlodi 1888-yildagi isyondan boshlandi va rahbariyat orasida spiritizm qaror topdi. O‘sha holat yanada buyukroq spiritistik aldanishlarning ildamlanishi uchun eshik ochdi; bu esa mas’ul lavozimlardagi kishilar o‘zlari shaxsan haqiqat deb bilgan narsani ilgari surishga qat’iy bel bog‘laganlari sababli, begonalashuv va bo‘linish muhitini yuzaga keltirishi kerak edi. Daniells, Prescott va Kellogg kabi kishilar Hizqiyol yetmish oqsoqol — “Isroil xonadonining qariyalari” — haqida nima degan bo‘lsa, o‘sha tarixning ramzlariga aylandilar: ular “qorong‘ida, har kim o‘z tasvirlar xonasida” nima “qilayotganini”; “chunki ular: Egamiz bizni ko‘rmaydi”, deydilar.

In that generation the messengers of the message of 1888, both lost their way in the controversies, confusion and spiritualism that engulfed Ezekiel’s seventy elders who had portrayed idols upon the walls of the temple, and the walls of their minds. The health work was removed due to the spiritualism of Kellogg, and yet the revisionists of Laodicean Adventism lead the unlearned to believe that some type of victory came out of the chaos of that generation. There was a parallel history in the time of Judges, where the summation of the history of the Judges fits this period perfectly, for the last verse of Judges states:

O‘sha avlodda 1888-yil xabarining xabarchilari — ikkalasi ham — ma’bad devorlariga va o‘z aqllarining devorlariga butlarni tasvirlab chizgan Hizqiyolning yetmishta oqsoqolini qamrab olgan bahslar, chalkashlik va spiritizm ichida yo‘llarini yo‘qotdilar. Sog‘liqni saqlash xizmati Kelloggning spiritizmi tufayli chetlatildi, shunga qaramay, Laodikeyachi Adventizmning revizionistlari ilmsizlarni o‘sha avlodning tartibsizligidan qandaydir g‘alaba chiqqaniga ishontirishga yetaklaydilar. Qoziylar davrida bunga parallel bir tarix bo‘lgan bo‘lib, Qoziylar tarixining xulosasi bu davrga mutlaqo mos tushadi, chunki Qoziylar kitobining oxirgi oyatida shunday deyiladi:

> In those days there was no king in Israel: every man did that which was right in his own eyes. Judges 21:25.

> O‘sha kunlarda Isroilda podshoh yo‘q edi; har kim o‘z ko‘ziga to‘g‘ri ko‘ringanini qilardi. Hakamlar 21:25.

We will show why the history of Judges corresponds to the history of the second generation of Adventism as we proceed with these articles, but it should be noted that when considering the history of Laodicean Adventism, the easily available history has been provided by those who practice historical revisionism. Sister White certainly did not want the subject of “the daily,” agitated during that history, when in reality it was a small minority of men that she had stated were being guided by “angels that were expelled from heaven” to be given a public platform to promote their erroneous ideas. But to suggest that Sister White ever upheld the idea that it was alright to retain error is exactly the opposite of what she believed.

Ushbu maqolalar davomida biz Hakamlar tarixining Adventizmning ikkinchi avlodi tarixi bilan qanday muvofiq kelishini ko‘rsatamiz, biroq shuni ta’kidlash lozimki, Laodikiyadagi Adventizm tarixini ko‘rib chiqishda, osonlik bilan topiladigan tarixiy bayonlar tarixiy revizionizmni amalda qo‘llovchilar tomonidan taqdim etilgan. Opa Uayt, albatta, o‘sha tarix davrida “kundalik” mavzusi qo‘zg‘atilishini istamagan edi; holbuki, aslida, u “osmondan quvilgan farishtalar” tomonidan boshqarilayotganini aytgan oz sonli kishilargina o‘zlarining xato g‘oyalarini targ‘ib qilish uchun ommaviy minbarga chiqarilgan edi. Ammo Opa Uayt go‘yoki xatoni saqlab qolish joiz degan fikrni biror vaqt ma’qullagan, deb ta’kidlash uning e’tiqod qilgan narsasining aynan teskarisidir.

> “Brethren, as an ambassador of Christ I warn you to beware of these side issues, whose tendency is to divert the mind from the truth. Error is never harmless. It never sanctifies, but always brings confusion and dissension. It is always dangerous. The enemy has great power over minds that are not thoroughly fortified by prayer and established in Bible truth.” Testimonies, volume 5, 292.

> “Birodarlar, Masihning elchisi sifatida men sizlarni ongni haqiqatdan chalg‘itishga moyil bo‘lgan bu ikkinchi darajali masalalardan ehtiyot bo‘lishga ogohlantiraman. Xato hech qachon zararsiz bo‘lmaydi. U hech qachon muqaddas qilmaydi, balki doimo chalkashlik va ixtilof keltirib chiqaradi. U har doim xavflidir. Dushman ibodat bilan puxta mustahkamlanmagan va Muqaddas Kitob haqiqatida qaror topmagan onglar ustidan katta qudratga ega.” Testimonies, 5-jild, 292.

We will continue this study in the next article.

Biz bu tadqiqotni keyingi maqolada davom ettiramiz.

> “We have no time to lose. Troublous times are before us. The world is stirred with the spirit of war. Soon the scenes of trouble spoken of in the prophecies will take place. The prophecy in the eleventh of Daniel has nearly reached its complete fulfillment. Much of the history that has taken place in fulfillment of this prophecy will be repeated. In the thirtieth verse a power is spoken of that ‘shall be grieved, and return, and have indignation against the holy covenant: so shall he do; he shall even return, and have intelligence with them that forsake the holy covenant. And arms shall stand on his part, and they shall pollute the sanctuary of strength, and shall take away the daily sacrifice, and they shall place the abomination that maketh desolate. And such as do wickedly against the covenant shall he corrupt by flatteries: but the people that do know their God shall be strong, and do exploits. And they that understand among the people shall instruct many: yet they shall fall by the sword, and by flame, by captivity, and by spoil, many days. Now when they shall fall, they shall be holpen with a little help: but many shall cleave to them with flatteries. And some of them of understanding shall fall, to try them, and to purge, and to make them white, even to the time of the end: because it is yet for a time appointed. And the king shall do according to his will; and he shall exalt himself, and magnify himself above every god, and shall speak marvellous things against the God of gods, and shall prosper till the indignation be accomplished: for that that is determined shall be done.’ Daniel 11:30–36.

> “Bizning yo‘qotishga vaqtimiz yo‘q. Oldimizda mashaqqatli zamonlar turibdi. Dunyo urush ruhi bilan junbushga kelgan. Yaqinda bashoratlarda aytilgan qayg‘u-alam manzaralari yuz beradi. Doniyorning o‘n birinchi bobidagi bashorat deyarli to‘liq bajo bo‘lishiga yetib kelgan. Bu bashoratning bajo bo‘lishi sifatida yuz bergan tarixning ko‘p qismi yana takrorlanadi. O‘ttizinchi oyatda shunday bir kuch haqida so‘z yuritiladi: ‘u qayg‘uga tushib, ortiga qaytadi va muqaddas ahdga qarshi g‘azab qiladi; shunday qiladi; hatto ortiga qaytib, muqaddas ahdni tark etganlar bilan til biriktiradi. Va qo‘shinlar uning tomonida turadi, ular qudrat maskani bo‘lgan muqaddas joyni bulg‘aydilar, va doimiy qurbonlikni to‘xtatadilar, hamda xarob qiluvchi jirkanchlikni o‘rnatadilar. Ahdga qarshi yovuzlik qiladiganlarni u xushomad bilan buzadi; ammo o‘z Xudosini biladigan xalq kuchli bo‘ladi va ulug‘ ishlar qiladi. Xalq orasidagi fahmli kishilar ko‘plarga ta’lim beradilar; ammo ular ko‘p kunlar davomida qilichdan, olovdan, asirlikdan va talon-torojdan yiqiladilar. Endi ular yiqilganlarida, ozgina yordam bilan qo‘llab-quvvatlanadilar; ammo ko‘plar ularga xushomad bilan qo‘shiladilar. Va fahmlilarning ba’zilari ularni sinash, poklash va oqartirish uchun, oxirzamon vaqtigacha yiqiladilar; chunki bu hali belgilangan vaqt uchundir. Va shoh o‘z irodasiga ko‘ra ish qiladi; u o‘zini har bir xudodan yuqori ko‘taradi va ulug‘laydi, xudolar Xudosiga qarshi g‘aroyib so‘zlar aytadi, va g‘azab to‘la amalga oshguncha ravnaq topadi; chunki belgilab qo‘yilgan narsa bajo bo‘ladi.’ Doniyor 11:30–36.”

> “Scenes similar to those described in these words will take place. We see evidence that Satan is fast obtaining the control of human minds who have not the fear of God before them. Let all read and understand the prophecies of this book, for we are now entering upon the time of trouble spoken of:

> “Ushbu so‘zlarda tasvirlangan manzaralarga o‘xshash voqealar yuz beradi. Biz shuni ko‘rmoqdamizki, Shayton ko‘z oldida Xudodan qo‘rqish bo‘lmagan insonlarning ongini tezda o‘z nazoratiga olmoqda. Hammalar bu kitobning bashoratlarini o‘qib, anglab olsinlar, chunki biz hozir so‘z yuritilgan musibat vaqtiga kirib bormoqdamiz:

> “‘And at that time shall Michael stand up, the great prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, every one that shall be found written in the book. And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt. And they that be wise shall shine as the brightness of the firmament; and they that turn many to righteousness as the stars for ever and ever. But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased.’ Daniel 12:1–4.” Manuscript Releases, number 13, 394.

> “‘Va o‘sha vaqtda xalqing farzandlari uchun turadigan ulug‘ shahzoda Mikoil o‘rnidan turadi; va shunday bir musibat vaqti bo‘ladiki, xalqlar paydo bo‘lganidan o‘sha vaqtgacha hech qachon bo‘lmagan; va o‘sha vaqtda xalqingdan kitobda yozilgan holda topilgan har bir kishi qutqariladi. Yer tuprog‘ida uxlayotganlarning ko‘pi uyg‘onadi, ba’zilari abadiy hayot uchun, ba’zilari esa sharmandalik va abadiy nafrat uchun. Donolar osmon gumbazining yorqinligiday porlaydilar; ko‘plarni solihlikka qaytarganlar esa yulduzlar kabi abadulabad porlaydilar. Ammo sen, ey Doniyor, bu so‘zlarni yashir va kitobni oxirzamon vaqtigacha muhrla; ko‘plar u yoqdan bu yoqqa yuguradilar, va bilim ortadi.’ Doniyor 12:1–4.” Manuscript Releases, 13-son, 394.

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