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# The Book of Daniel - Number Eighty-Nine

Doniyor kitobi — Sakson to‘qqizinchi raqam

Unraveling the False Doctrines: A Historical Examination of the Daily in Adventism

Yolg‘on ta’limotlarni fosh etish: Adventizmda “kundalik”ning tarixiy tahlili

Author

Jeff Pippenger

Published

February 22, 2024

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In the eighty-first article in this series of articles on the book of Daniel we included a passage from Manuscript Releases, volume 20, 17–22, where Sister White clearly identifies that the teaching that “the daily,” represents Christ’s sanctuary had been given to Elders Prescott and Daniells by “angels that had been expelled from heaven.” She does not actually identify their false idea of “the daily,” as I have done, but the historical record is abundantly clear that this is what they were trying to establish as truth. They were seeking to rewrite portions of Uriah Smith’s book Daniel and the Revelation, that uphold the understanding of “the daily,” which she identifies in Early Writings, page seventy-four as the correct view.

Doniyol kitobiga bag‘ishlangan ushbu maqolalar turkumining sakson birinchi maqolasida biz Manuscript Releases, 20-jild, 17–22-betlardan bir parchani kiritgan edik; unda Oq opa “kundalik” Masihning muqaddasxonasi ekanini da’vo qiluvchi ta’limot Prescott va Daniells oqsoqollariga “osmondan quvib chiqarilgan farishtalar” tomonidan berilganini aniq ko‘rsatadi. U men qilganimdek, ularning “kundalik” haqidagi soxta g‘oyasini bevosita aynanlab ko‘rsatmaydi, biroq tarixiy yozuvlar ular haqiqat sifatida aynan shu narsani o‘rnatishga urinayotganliklarini nihoyatda ravshan ko‘rsatadi. Ular Uriya Smitning Daniel and the Revelation kitobining “kundalik” haqidagi tushunchani qo‘llab-quvvatlaydigan qismlarini qayta yozishga urinayotgan edilar; Oq opa esa Early Writings, yetmish to‘rtinchi betda shu tushunchani to‘g‘ri qarash sifatida belgilaydi.

W. W. Prescott had published a periodical magazine titled The Protestant, in which the sole theme was lifting up the false view of “the daily.” He and the General Conference president, A. G. Daniells became the satanic spearhead to continue Prescott’s efforts towards establishing the false doctrine as the orthodox view in Adventism, but while Ellen White was alive their success in the satanic effort was held in check. In 1931, Daniells reported that in the very year that the passage from Manuscript Releases was written (1910), that he (Daniells) had an interview with Sister White on the subject of “the daily,” and that she had led him to believe that he and Prescott’s view was correct.

W. W. Preskott The Protestant nomli davriy jurnalni nashr etgan edi; undagi yagona mavzu “kundalik” haqidagi soxta qarashni ilgari surishdan iborat edi. U va Bosh Konferensiya prezidenti A. G. Daniells Preskottning bu soxta ta’limotni Adventizmda pravoslav qarash sifatida o‘rnatishga qaratilgan sa’y-harakatlarini davom ettirish uchun shaytoniy nayza uchi bo‘lib qoldilar, ammo Ellen White tirik ekan, ularning bu shaytoniy urinishdagi muvaffaqiyati tiyib turildi. 1931 yilda Daniells shunday xabar berdi: Manuscript Releases’dan olingan o‘sha parcha yozilgan ayni yilda (1910) u (Daniells) “kundalik” mavzusi yuzasidan Opa White bilan suhbatlashgan va u uni o‘zi hamda Preskottning qarashi to‘g‘ri ekaniga ishontirgan, deb hisoblagan.

It is important to understand this history, for we are now beginning our consideration of the increase of knowledge that arrived in 1989, when the sacred reform lines and the last six verses of Daniel eleven were unsealed. To recognize the light that was produced with the collapse of the Soviet Union in fulfillment of verse forty of Daniel eleven, requires that “the daily,” and the prophetic history represented by “the daily” be correctly understood, for that history illustrates the repeat of that history in verses forty to forty-five of Daniel eleven. Those verses identify that the message that is unsealed in those verses are the “tidings of the east and north,” that bring about the final persecution of God’s people.

Bu tarixni tushunish muhimdir, chunki biz hozir muqaddas islohot yo‘nalishlari va Doniyor kitobining o‘n birinchi bobidagi so‘nggi olti oyat muhrdan yechilgan 1989 yilda kelgan bilimning ortishini ko‘rib chiqishni boshlayapmiz. Doniyor kitobining o‘n birinchi bobi qirqinchi oyatining amalga oshishida Sovet Ittifoqining qulashidan hosil bo‘lgan nurni anglash uchun, “kundalik” va “kundalik” bilan ifodalangan bashoratli tarix to‘g‘ri tushunilishi talab etiladi, chunki o‘sha tarix Doniyor kitobining o‘n birinchi bobi qirqinchi oyatdan qirq beshinchi oyatgacha bo‘lgan oyatlarda o‘sha tarixning takrorlanishini tasvirlaydi. O‘sha oyatlar shu oyatlarda muhrdan yechilgan xabar Xudoning xalqining yakuniy quvg‘iniga sabab bo‘ladigan “sharq va shimoldan kelgan xabarlar” ekanini ko‘rsatadi.

> But tidings out of the east and out of the north shall trouble him: therefore he shall go forth with great fury to destroy, and utterly to make away many. And he shall plant the tabernacles of his palace between the seas in the glorious holy mountain; yet he shall come to his end, and none shall help him. Daniel 11:44, 45.

> Lekin sharqdan va shimoldan keladigan xabarlar uni bezovta qiladi; shuning uchun u ko‘plarni halok etish va butunlay yo‘q qilish uchun qattiq qahr bilan chiqadi. U o‘z saroyining chodirlarini dengizlar orasida, ulug‘vor muqaddas tog‘da tikadi; biroq u o‘z nihoyasiga yetadi va unga hech kim yordam bermaydi. Doniyor 11:44, 45.

The message of verse forty that was unsealed at the collapse of the Soviet Union in 1989, is the latter rain message that will cause the papacy (the king of the north), to “go forth with great fury to destroy, and utterly to make away many.” “Tidings” is prophetically a message.

1989-yilda Sovet Ittifoqi qulagan paytda muhri ochilgan qirqinchi oyatning xabari keyingi yomg‘ir xabaridir; u papalikni (shimol shohini) “ko‘p kishilarni yo‘q qilish va butunlay qirib tashlash uchun buyuk qahr bilan chiqishga” sabab qiladi. “Xabarlar” — bashoratda bir xabardir.

> And how shall they preach, except they be sent? as it is written, How beautiful are the feet of them that preach the gospel of peace, and bring glad tidings of good things! Romans 10:15.

> Agar ular yuborilmasalar, qanday qilib va’z qilsinlar? yozilganidek: Tinchlik xushxabarini voizlik qiladigan va ezgu narsalar haqida xushxabar keltiradiganlarning oyoqlari naqadar go‘zaldir! Rimliklarga 10:15.

The message of the latter rain is the message presented by God’s last-day watchmen, who sing the song of the vineyard and the song of Moses and the Lamb.

So‘nggi yomg‘ir xabari — uzumzor qo‘shig‘ini hamda Muso va Qo‘zining qo‘shig‘ini kuylaydigan Xudoning oxirgi kunlardagi soqchilari taqdim etadigan xabardir.

> How beautiful upon the mountains are the feet of him that bringeth good tidings, that publisheth peace; that bringeth good tidings of good, that publisheth salvation; that saith unto Zion, Thy God reigneth! Thy watchmen shall lift up the voice; with the voice together shall they sing: for they shall see eye to eye, when the Lord shall bring again Zion. Isaiah 52:7, 8.

> Tog‘lar uzra xushxabar keltiruvchining, tinchlikni e’lon qiluvchining; ezgulik xushxabarini keltiruvchining, najotni e’lon qiluvchining; Sionga: “Xudoying hukmronlik qilmoqda!” — deguvchining oyoqlari naqadar go‘zaldir! Qo‘riqchilaring ovozlarini ko‘taradilar; birgalikda ovoz chiqarib kuylaydilar; chunki Egamiz Sionni qayta tiklaganida, ular buni ko‘zma-ko‘z ko‘radilar. Ishayo 52:7, 8.

The “tidings” in verse forty-four of Daniel eleven enrage the man of sin, and the final papal bloodbath is accomplished. That message is the message of the third angel that swells to a loud cry at the soon coming Sunday law.

Doniyorning o‘n birinchi bobidagi qirq to‘rtinchi oyatda tilga olingan “xabarlar” gunoh odamining g‘azabini qo‘zg‘atadi va papalikning yakuniy qonli qirg‘ini amalga oshiriladi. Bu xabar yaqin orada keladigan yakshanba qonuni paytida baland nido darajasiga ko‘tariladigan uchinchi farishtaning xabaridir.

> “None are condemned until they have had the light and have seen the obligation of the fourth commandment. But when the decree shall go forth enforcing the counterfeit sabbath, and the loud cry of ‘the third angel’ shall warn men against the worship of the beast and his image, the line will be clearly drawn between the false and the true. Then those who still continue in transgression will receive the mark of the beast.” Signs of the Times, November 8, 1899.

> “Hech kim nurga ega bo‘lmaguncha va to‘rtinchi amrning majburiyligini anglab yetmaguncha hukm qilinmaydi. Ammo soxta shanbani majburan joriy etuvchi farmon chiqqanida hamda ‘uchinchi farishta’ning baland nidosi odamlarni maxluq va uning suratiga sajda qilishdan ogohlantirganida, soxta bilan haqiqiy o‘rtasidagi chegara aniq chiziladi. Shunda hali ham qonunbuzarlikda davom etayotganlar maxluqning tamg‘asini qabul qiladilar.” Signs of the Times, 1899-yil 8-noyabr.

The “tidings of the east and north” that enrages the papacy, swells to a loud cry at the Sunday law, and that message is the message of the latter rain that began on September 11, 2001. The expression “loud voice” is a prophetic term that represents an increasing power.

Papalikni g‘azablantiradigan, Yakshanba qonuni paytida baland faryodga aylanadigan “sharq va shimoldan kelgan xabarlar” 2001-yil 11-sentabrda boshlangan keyingi yomg‘ir xabaridir. “Baland ovoz” ifodasi ortib borayotgan qudratni ifodalovchi bashoratli atamadir.

> “The truth for this time, the third angel’s message, is to be proclaimed with a loud voice, meaning with increasing power, as we approach the great final test.” The 1888 Materials, 1710.

> “Bu vaqt uchun haqiqat, ya’ni uchinchi farishtaning xabari, baland ovoz bilan e’lon qilinishi kerak, ya’ni biz buyuk yakuniy sinovga yaqinlashganimiz sayin tobora ortib boruvchi qudrat bilan.” The 1888 Materials, 1710.

The “tidings” of verse forty-four is the latter rain message just before human probation closes, as Michael stands up. It is the same latter rain message that arrived on September 11, 2001, but it swells to a loud cry, or a loud voice when the one hundred and forty-four thousand are sealed and the Holy Spirit is then poured out without measure. It is the same latter rain message that marked the period of the sealing of the one hundred and forty-four thousand.

Qirq to‘rtinchi oyatdagi “xabarlar” — insoniyat uchun sinov muddati yopilishidan sal oldin, Mixoil o‘rnidan turgan paytdagi kechgi yomg‘ir xabaridir. Bu 2001-yil 11-sentabrda yetib kelgan o‘sha kechgi yomg‘ir xabarining o‘zidir, biroq yuz qirq to‘rt ming muhrlanganda va Muqaddas Ruh shundan so‘ng o‘lchovsiz tarzda to‘kilganda, u baland faryodga, ya’ni baland ovozga aylanadi. Bu yuz qirq to‘rt mingning muhrlanish davrini belgilagan o‘sha kechgi yomg‘ir xabarining o‘zidir.

It is the latter rain message that has been counterfeited by a peace and safety message that is presented by Laodicean Adventism from the arrival of the “ass” until the arrival of the “lion”. The period between September 11, 2001, and the soon-coming Sunday law marks the spiritual death bed for Laodicean Adventism, and those that are judged after God’s house (Jerusalem) is judged, die in the same grave. The death bed for Laodicean Adventism is between the ass and the lion, and the message that is rejected and produces their death is the “tidings out of the “east” (a symbol of Islam) and the north (a symbol of the papacy). It is the same message, which is the third angel’s message.

Bu keyingi yomg‘ir xabaridirki, u “eshak”ning kelishidan “sher”ning kelishigacha bo‘lgan davrda Laodikiyalik Adventizm tomonidan taqdim etiladigan tinchlik va omonlik xabari bilan qalbakilashtirilgan. 2001-yil 11-sentabrdan to yaqinlashib kelayotgan Yakshanba qonunigacha bo‘lgan davr Laodikiyalik Adventizm uchun ruhiy o‘lim to‘shagini belgilaydi, va Xudoning uyi (Quddus) hukm qilingandan keyin hukm qilinadiganlar ham o‘sha qabrda o‘ladilar. Laodikiyalik Adventizm uchun o‘lim to‘shagi eshak bilan sher orasidadir, va ular rad etgan hamda ularning o‘limiga sabab bo‘ladigan xabar “sharq”dan (Islomning ramzi) va shimoldan (papalikning ramzi) kelgan “xabarlardir”. Bu ayni o‘sha xabardir, ya’ni uchinchi farishtaning xabaridir.

The last six verses of Daniel eleven, that were unsealed at the time of the end in 1989, is the message of the latter rain, which is proclaimed in a time when a false latter rain message of “peace and safety” is being proclaimed. The testing of the latter rain first confronts God’s house, for that is where judgment begins, and it then confronts the other flock outside of God’s house. For this reason, it is essential to understand the “lie” that was introduced into Laodicean Adventism in the third generation, for while God pours out His Holy Spirit on those He is sealing, He simultaneously pours out strong delusion upon those who receive not the love of the truth.

1989-yilda, oxirzamonda muhrdan yechilgan Doniyorning o‘n birinchi bobi oxiridagi olti oyat — “tinchlik va xotirjamlik” haqidagi soxta keyingi yomg‘ir xabari e’lon qilinayotgan bir davrda e’lon qilinadigan keyingi yomg‘ir xabaridir. Keyingi yomg‘irning sinovi avvalo Xudoning uyiga duch keladi, chunki hukm o‘sha yerdan boshlanadi; so‘ng esa u Xudoning uyidan tashqaridagi boshqa podaga yuzlanadi. Shu sababli, uchinchi avlodda Laodikiya Adventizmiga kiritilgan “yolg‘on”ni anglash nihoyatda muhimdir, chunki Xudo muhrlayotganlari ustiga O‘zining Muqaddas Ruhini yog‘dirar ekan, ayni paytda haqiqat sevgisini qabul qilmaganlar ustiga kuchli adashishni ham yog‘diradi.

During the controversy of the first decade and a half of the twentieth century over “the daily,” one of the men who defended the correct Millerite position that “the daily” is a symbol of paganism, was F. C. Gilbert. Gilbert was a convert from Judaism and read and spoke perfect Hebrew. He defended the pioneer position in the book of Daniel based upon his understanding of the Hebrew language. In 1910, the very year that Sister White wrote the manuscript that was going to be buried for decades, which identified that Daniells’ and Prescott’s view of “the daily,” came from Satan’s angels, Gilbert had a personal interview with Sister White over the issue of “the daily.”

Yigirmanchi asrning birinchi o‘n besh yilligi davomida “doimiy” masalasi yuzasidan kechgan tortishuvlar chog‘ida, “doimiy” butparastlikning bir ramzi ekanligi haqidagi to‘g‘ri Milleriylar pozitsiyasini himoya qilgan kishilardan biri F. C. Gilbert edi. Gilbert yahudiylikdan imonga kirgan bo‘lib, ibroniy tilini mukammal o‘qir va so‘zlar edi. U Doniyor kitobidagi kashshoflar pozitsiyasini ibroniy tilini tushunishiga asoslanib himoya qildi. 1910 yilda — aynan Opa Uayt o‘nlab yillar davomida yashirin qoladigan va Daniells hamda Prescottning “doimiy” haqidagi qarashi Shaytonning farishtalaridan kelib chiqqanini ko‘rsatgan qo‘lyozmani yozgan o‘sha yilda — Gilbert “doimiy” masalasi yuzasidan Opa Uayt bilan shaxsiy suhbat o‘tkazdi.

We know he had an interview, for he immediately (the next day) wrote out a summary of the interview he had with Sister White. In 1931, A. G. Daniells made a claim that he had an interview with Sister White on the subject of “the daily” in the same year—1910. Daniells claimed Sister White left him no conclusion but that “the daily” was a symbol of Christ’s sanctuary ministry. But Daniells’ claim of an interview, was not only a “lie,” it is the “lie” of prophecy which produces strong delusion.

Biz u bilan suhbat bo‘lganini bilamiz, chunki u darhol (ertasi kuni) Sister White bilan bo‘lgan suhbatining qisqacha bayonini yozib chiqdi. 1931-yilda A. G. Daniells o‘sha yilning o‘zida — 1910-yilda — “the daily” mavzusi yuzasidan Sister White bilan suhbat qilganini da’vo qildi. Daniellsning da’vosiga ko‘ra, Sister White unga “the daily” Masihning samoviy ma’baddagi xizmatining timsoli ekanidan boshqa hech qanday xulosa qoldirmagan. Ammo Daniellsning suhbat bo‘lgani haqidagi da’vosi nafaqat “yolg‘on” edi, balki u kuchli adashishni keltirib chiqaradigan bashoratdagi o‘sha “yolg‘on”dir.

For those who may not have access to the 1843 and 1850 charts, it is important to understand that when the 1843 chart was published in 1842, the Millerites still believed the sanctuary that was to be cleansed in fulfillment of the twenty-three-hundred-year prophecy was the earth. When they published the 1850 chart, they then knew the sanctuary to be cleansed was the heavenly sanctuary. For this reason the 1843 chart has NO illustration of God’s sanctuary, but the 1850 chart DOES have an illustration of God’s sanctuary. This is important, for Daniells claimed that in his interview with Sister White that he showed her the 1843 chart, and he pointed out the sanctuary on the chart. That would have been impossible, for there is no sanctuary on the 1843 chart. His claim of an interview was a “lie.”

1843 va 1850 yillardagi jadvallarga kira olmaydiganlar uchun shuni tushunish muhimki, 1843 yilgi jadval 1842 yilda nashr etilgan paytda milleritlar hali ham ikki ming uch yuz yillik bashoratning bajo bo‘lishida poklanishi kerak bo‘lgan muqaddas joy yerning o‘zi, deb ishonar edilar. Ular 1850 yilgi jadvalni nashr etganlarida esa, poklanishi kerak bo‘lgan muqaddas joy samoviy muqaddas joy ekanini allaqachon bilardilar. Shu sababli, 1843 yilgi jadvalda Xudoning muqaddas joyining HECH QANDAY tasviri yo‘q, ammo 1850 yilgi jadvalda Xudoning muqaddas joyining tasviri BOR. Bu muhimdir, chunki Daniells Oq opa-singil bilan bo‘lgan suhbatida unga 1843 yilgi jadvalni ko‘rsatganini va jadvaldagi muqaddas joyni ko‘rsatib berganini da’vo qilgan edi. Bu esa mumkin bo‘lmagan narsa edi, chunki 1843 yilgi jadvalda hech qanday muqaddas joy yo‘q. Uning suhbat bo‘lgani haqidagi da’vosi “yolg‘on” edi.

When I was working through this history in 2009, and became aware that the men on both sides of the issue both claimed to have had an interview with Sister White on the subject of “the daily,” I emailed the Ellen White Estate and asked if they had access to the log book that recorded Sister White’s interviews in 1910. They replied that they still had the log book. The following is my email and the response from the Ellen White Estate.

2009-yilda men ushbu tarixni o‘rganib chiqayotganimda va masalaning har ikki tomonidagi kishilar “doimiy” mavzusi bo‘yicha opa Uayt bilan suhbatlashganliklarini da’vo qilganlaridan xabardor bo‘lganimda, Ellen Uayt Mulkiga elektron pochta yuborib, ularda 1910-yilda opa Uaytning suhbatlari qayd etilgan jurnal daftari mavjudmi, deb so‘radim. Ular jurnal daftari hanuz o‘zlarida borligini javob qildilar. Quyida mening elektron pochtam va Ellen Uayt Mulkidan kelgan javob keltiriladi.

Monday, January 19, 2009

Dushanba, 2009-yil 19-yanvar

To whom it may concern:

Tegishli shaxslar e’tiboriga:

I have heard that there is a log-book that recorded who had interviews with Sister White and what the interviews concerned. I am trying to verify or repudiate whether A. G. Daniells had an interview with Sister White in 1910 concerning the subject of the “daily.” I am aware that there is historical testimony that the interview took place, but I am wondering if there is any record in an official log-book that actually records this. At the same time, I have been told that F. C. Gilbert also had an interview with Sister White in 1910 on the subject of the “daily,” and would like to know if that can be confirmed by a log-book that was kept by her staff during that period. Perhaps there was no log-book, or perhaps if there was you do not release that information, or perhaps it may be beyond your ability to check it out for me even if it does exist. So, in any case I wanted to ask. Any help you could provide would be greatly appreciated.

Men Sister White bilan kimlar suhbat qilgani va bu suhbatlar nima haqida bo‘lgani qayd etilgan bir jurnal borligini eshitganman. Men 1910 yilda A. G. Daniells “daily” mavzusi yuzasidan Sister White bilan suhbat qilganmi-yo‘qmi, buni tasdiqlash yoki inkor etishga harakat qilyapman. Men bu suhbat bo‘lib o‘tganiga doir tarixiy guvohliklar mavjudligidan xabardorman, biroq buni haqiqatan ham qayd etgan rasmiy jurnal yozuvi bormi, shuni bilmoqchiman. Shu bilan birga, menga F. C. Gilbert ham 1910 yilda “daily” mavzusida Sister White bilan suhbat qilgani aytilgan, va bu holatni o‘sha davrda uning xodimlari yuritgan jurnal orqali tasdiqlash mumkinmi, shuni bilishni istardim. Ehtimol, bunday jurnal bo‘lmagandir, yoki bo‘lgan bo‘lsa ham siz bu ma’lumotni taqdim etmasligingiz mumkin, yoxud u mavjud bo‘lgan taqdirda ham buni men uchun tekshirib berish sizning imkoniyatingizdan tashqarida bo‘lishi mumkin. Shunday ekan, har holda bu haqda so‘rashni istadim. Ko‘rsata oladigan har qanday yordamingiz uchun nihoyatda minnatdor bo‘lardim.

Dear Jeff,

Aziz Jeff,

Thank you for your email. We do have a fairly complete account of Ellen White’s itinerary, based upon her letters, diaries, and published appointments, but no “log-book” as such.

Elektron xatingiz uchun rahmat. Ellen White’ning maktublari, kundaliklari va e’lon qilingan uchrashuv-jadvallariga asoslanib, uning safar yo‘nalishi haqida ancha to‘liq ma’lumotga egamiz, biroq bu ma’noda alohida bir “log-book” mavjud emas.

You have no doubt read about A G Daniells’ visit with Ellen White in vol. 6 of the EGW Biography, The Later Elmshaven Years, pp. 256, 257. We have found no independent record of this interview. We do have a letter from Elder Gilbert on June 1, 1910, indicating his plan to be in St. Helena (where Ellen White lived) on June 6-9. That is the extent of the supporting documentation that I am aware of.

Shubhasiz, siz EGW tarjimai holining 6-jildi — *The Later Elmshaven Years* — 256, 257-betlarda A G Daniellsning Ellen White bilan uchrashuvi haqida o‘qigansiz. Biz bu suhbatning hech qanday mustaqil qaydini topmadik. Bizda Elder Gilbertning 1910-yil 1-iyundagi maktubi bor, unda u 6–9-iyun kunlari St. Helena’da (Ellen White yashagan joyda) bo‘lish rejasini bildiradi. Men bilganimcha, tasdiqlovchi hujjatlar shu bilan cheklanadi.

God bless—Tim Poirier Vice Director Ellen G. White Estate

Xudo baraka bersin — Tim Poirier, Ellen G. White Meros Jamg‘armasi vitse-direktori

There is no independent record of Daniells ever having an interview on the subject of “the daily,” but there is a letter from Gilbert identifying his intent to be at her home from the sixth to ninth of June, 1910.

Daniellsning “kundalik” mavzusida biror suhbat o‘tkazganiga doir mustaqil qayd mavjud emas, ammo Gilbertning 1910-yil 6-iyundan 9-iyungacha uning uyida bo‘lish niyatini bildirgan maktubi bor.

In the biography of Sister White, that the Ellen White estate references, where her grandson addresses the issue of Daniells’ interview he recorded Daniells’ claim concerning the fabricated interview of 1910:

Opa-singilning tarjimai holida — Ellen White merosi murojaat qiladigan o‘sha manbada — uning nabirasi Daniells’ning suhbatiga doir masalaga to‘xtalar ekan, u Daniells’ning 1910-yilda to‘qib chiqarilgan suhbat haqidagi da’vosini qayd etgan:

> “At one point a little later in the discussions, Elder Daniells, accompanied by W. C. White and C. C. Crisler, eager to get from Ellen White herself just what the meaning was of her Early Writings statement, went to her and laid the matter before her. Daniells took with him Early Writings and the 1843 chart. He sat down close to Ellen White and plied her with questions. His report of this interview was confirmed by W. C. White:

> “Munozaralar davomida biroz keyinroq bir payt Elder Daniells, W. C. White va C. C. Crisler hamrohligida, Ellen Whitening “Early Writings”dagi bayonotining ma’nosi aynan nima ekanini uning o‘zidan bilib olishga astoydil intilib, uning huzuriga bordi va masalani uning oldiga qo‘ydi. Daniells o‘zi bilan “Early Writings”ni va 1843-yilgi chartni oldi. U Ellen Whitega yaqin o‘tirib, unga ketma-ket savollar bera boshladi. Uning bu suhbat haqidagi hisoboti W. C. White tomonidan tasdiqlandi:”

> “‘I first read to Sister White the statement given above in Early Writings. Then I placed before her our prophetic chart used by our ministers in expounding the prophecies of Daniel and Revelation. I called her attention to the picture of the sanctuary and also to the 2300-year period as they appeared on the chart.

> “‘Men avval Sister Whitega Early Writings asarida keltirilgan yuqoridagi bayonotni o‘qib berdim. So‘ngra, Doniyor va Vahiy kitoblaridagi bashoratlarni sharhlashda xizmatchilarimiz foydalanadigan bashoratlar jadvalimizni uning oldiga qo‘ydim. Men uning e’tiborini jadvalda tasvirlangan muqaddas maskan suratiga, shuningdek, 2300 yillik davrga qaratdim.

> “‘I then asked if she could recall what was shown her regarding this subject.

> “Shundan so‘ng men undan bu mavzu borasida o‘ziga nima ko‘rsatilganini eslay oladimi, deb so‘radim.”

> “‘As I recall her answer, she began by telling how some of the leaders who had been in the 1844 movement endeavored to find new dates for the termination of the 2300-year period. This endeavor was to fix new dates for the coming of the Lord. This was causing confusion among those who had been in the Advent Movement.

> “Uning javobini eslar ekanman, u 1844-yil harakatida bo‘lgan ayrim rahbarlar 2300 yillik davrning tugashi uchun yangi sanalarni topishga uringanliklarini aytishdan boshlagan edi. Bu urinish Rabbiyning kelishi uchun yangi sanalarni belgilashga qaratilgan edi. Bu esa Advent harakatida bo‘lganlar orasida sarosima keltirib chiqarayotgan edi.

> “‘In this confusion the Lord revealed to her, she said, that the view that had been held and presented regarding the dates was correct, and that there must never be another time set, nor another time message.

> “‘Bu sarosimada Rabbiy unga shuni ochib berdi, dedi u, sanalar haqidagi ilgari tutilgan va bayon etilgan qarash to‘g‘ri ekanini, hamda endi hech qachon yana biron vaqt belgilanmasligi va yana biron vaqtga oid xabar bo‘lmasligi kerakligini.

> “‘I then asked her to tell what had been revealed to her about the rest of the “daily”—the Prince, the host, the taking away of the “daily,” and the casting down of the sanctuary.

> “Shundan so‘ng men undan “kundalik”ning qolgan qismi — Shahzoda, lashkar, “kundalik”ning olib tashlanishi va muqaddas maskanning yiqitib tashlanishi — haqida o‘ziga nima vahiy qilingan bo‘lsa, shuni aytib berishini so‘radim.

> “‘She replied that these features were not placed before her in vision as the time part was. She would not be led out to make an explanation of those points of the prophecy.

> “U javob berib aytdiki, bu xususiyatlar unga vaqt qismi kabi vahiyda ko‘rsatilmagan edi. U bashoratning o‘sha nuqtalariga izoh berish uchun yo‘naltirilmas edi.

> “‘The interview made a deep impression upon my mind. Without hesitation she talked freely, clearly, and at length about the 2300-year period, but regarding the other part of the prophecy she was silent.

> “‘Suhbat ongimda chuqur taassurot qoldirdi. U ikkilanmasdan, 2300 yillik davr haqida erkin, ravshan va batafsil so‘zladi, biroq bashoratning boshqa qismi haqida u sukut saqladi.

> “‘The only conclusion I could draw from her free explanation of the time and her silence as to the taking away of the “daily” and the casting down of the sanctuary was that the vision given her was regarding the time, and that she received no explanation as to the other parts of the prophecy.—DF 201b, AGD statement, Sept. 25, 1931.” Arthur White, Ellen G. White, volume 6, 257.

> “‘Uning vaqt haqidagi erkin izohi va “kundalik”ning olib tashlanishi hamda muqaddas maskanning yerga qulatilishi borasida sukut saqlaganidan men chiqara olgan yagona xulosa shuki, unga berilgan vahiy vaqtga taalluqli edi va unga bashoratning boshqa qismlari haqida hech qanday izoh berilmagan edi.—DF 201b, AGD bayonoti, 1931-yil 25-sentabr.” Arthur White, Ellen G. White, 6-jild, 257-bet.

Daniells claimed he showed her the 1843 chart and asked her about the sanctuary that is not represented on the chart. He claimed he also took the book Early Writings and plied her with questions about what she meant when she clearly endorsed the pioneer understanding of the “the daily” and that the chart was directed by the hand of the Lord. Ellen White’s son, who was the father of Arthur L. White, the biographer that wrote the overview of this supposed event, had accepted Daniells’ and Prescott’s satanic view of “the daily,” and gave witness to Daniells’ claim of what he had heard in the interview. They were simply not careful with their fabricated story, for the 1843 chart does not represent a sanctuary that Daniells could have pointed to.

Daniellsning da’vosiga ko‘ra, u unga 1843-yilgi jadvalni ko‘rsatgan va undan jadvalda ifoda etilmagan ma’bad haqida so‘ragan. Shuningdek, u Early Writings kitobini ham olib, undan “the daily” haqidagi kashshoflar tushunchasini ochiq-oydin ma’qullaganida va jadval Rabbimizning qo‘li bilan yo‘naltirilganini aytganida nimani nazarda tutganini surishtirib, ketma-ket savollar bilan uni qiynaganini da’vo qilgan. Ushbu go‘yoki voqea haqida umumiy bayon yozgan tarjimai hol muallifi Arthur L. Whitening otasi bo‘lgan Ellen Whitening o‘g‘li “the daily” borasida Daniells va Prescottning shaytoniy qarashini qabul qilgan edi va suhbatda eshitganlari to‘g‘risida Daniellsning da’vosini tasdiqlab guvohlik bergan. Ular o‘zlari to‘qib chiqargan hikoyada shunchaki ehtiyotkor bo‘lmagan edilar, chunki 1843-yilgi jadvalda Daniells ishora qilishi mumkin bo‘lgan biror ma’bad ifoda etilmagan.

Another falsehood that is represented in the interview is the lie that the passage from Early Writings was a warning against “time setting.” The passage Daniells supposedly asked about is as follows:

Suhbatda ifodalangan yana bir yolg‘on shundan iboratki, Early Writings kitobidagi parcha go‘yoki “vaqt belgilash”ga qarshi ogohlantirish bo‘lgan. Daniells go‘yoki so‘ragan parcha quyidagicha:

> “I have seen that the 1843 chart was directed by the hand of the Lord, and that it should not be altered; that the figures were as He wanted them; that His hand was over and hid a mistake in some of the figures, so that none could see it, until His hand was removed.

> “Men 1843-yilgi jadval Egamizning qo‘li bilan yo‘naltirilganini va uni o‘zgartirmaslik kerakligini ko‘rdim; raqamlar U xohlaganidek bo‘lgan; Uning qo‘li ayrim raqamlardagi bir xatoni ustida turib, uni yashirgan edi, shuning uchun Uning qo‘li olib tashlanmaguncha hech kim uni ko‘ra olmas edi.

> “Then I saw in relation to the ‘daily’ (Daniel 8:12) that the word ‘sacrifice’ was supplied by man’s wisdom, and does not belong to the text, and that the Lord gave the correct view of it to those who gave the judgment hour cry. When union existed, before 1844, nearly all were united on the correct view of the ‘daily’; but in the confusion since 1844, other views have been embraced, and darkness and confusion have followed. Time has not been a test since 1844, and it will never again be a test.” Early Writings, 74, 75.

> “Shundan so‘ng men «doimiy»ga (Daniel 8:12) taalluqli ravishda shuni ko‘rdimki, «qurbonlik» so‘zi inson hikmati bilan qo‘shib qo‘yilgan bo‘lib, matnga tegishli emas, va Rabbiy hukm soati haqidagi xabarni e’lon qilganlarga bu boradagi to‘g‘ri qarashni berdi. 1844 yildan oldin, birlik mavjud bo‘lgan paytda, deyarli barchasi «doimiy» haqidagi to‘g‘ri qarashda birlashgan edi; ammo 1844 yildan keyingi chalkashlikda boshqa qarashlar qabul qilindi, va buning ortidan zulmat hamda sarosima keldi. 1844 yildan beri vaqt sinov bo‘lmagan va u endi hech qachon yana sinov bo‘lmaydi.” Early Writings, 74, 75.

Willie C. White, Sister White’s son, had accepted the false view of “the daily,” and his son Arthur sought to perpetuate the “lie” associated with the interview that never happened by attempting to suggest that the warning in the passage from Early Writings, was simply and exclusively a warning against time setting. That argument was invented in the 1930’s and becomes a primary part of the “lie.”

Oqsoqol Uaytning o‘g‘li Uilli C. Uayt “kundalik” haqidagi soxta qarashni qabul qilgan edi, va uning o‘g‘li Artur hech qachon bo‘lmagan suhbat bilan bog‘liq “yolg‘on”ni davom ettirishga urindi; buning uchun u “Ilk Yozuvlar”dagi parchada berilgan ogohlantirish shunchaki va mutlaqo faqat vaqt belgilashga qarshi ogohlantirish ekanini ilgari surishga harakat qildi. Bu dalil 1930-yillarda to‘qib chiqarilgan bo‘lib, “yolg‘on”ning asosiy qismlaridan biriga aylangan.

We will take up that argument in the next article.

Biz o‘sha dalilni keyingi maqolada ko‘rib chiqamiz.

> “September 23d, the Lord showed me that he had stretched out his hand the second time to recover the remnant of his people, and that efforts must be redoubled in this gathering time. In the scattering time Israel was smitten and torn; but now in the gathering time God will heal and bind up his people. In the scattering, efforts made to spread the truth had but little effect, accomplished but little or nothing; but in the gathering when God has set his hand to gather his people, efforts to spread the truth will have their designed effect. All should be united and zealous in the work. I saw that it was a shame for any to refer to the scattering for examples to govern us now in the gathering; for if God does no more for us now than he did then, Israel would never be gathered. It is as necessary that the truth should be published in a paper, as preached.

> “23-sentabr kuni Rabbiy menga O‘z xalqining qoldig‘ini qaytarib olish uchun qo‘lini ikkinchi marta cho‘zganini va bu yig‘ilish davrida sa’y-harakatlar ikki hissa orttirilishi kerakligini ko‘rsatdi. Sochilib ketish davrida Isroil urildi va yirtib tashlandi; ammo endi, yig‘ilish davrida, Xudo O‘z xalqini sog‘aytiradi va yaralarini bog‘laydi. Sochilib ketish davrida haqiqatni yoyish uchun qilingan sa’y-harakatlar juda oz ta’sir ko‘rsatgan, juda oz narsa yoxud hech narsa amalga oshirgan edi; ammo yig‘ilish davrida, Xudo O‘z xalqini yig‘ish uchun qo‘lini ishga solgan ekan, haqiqatni yoyish yo‘lidagi sa’y-harakatlar ko‘zlangan ta’sirini beradi. Hamma ishda birlashgan va g‘ayratli bo‘lishi kerak. Men ko‘rdimki, hozirgi yig‘ilish davrida bizni boshqarish uchun sochilib ketish davriga misol sifatida murojaat qilishi har qanday kishi uchun uyatdir; chunki agar Xudo hozir biz uchun o‘sha vaqtda qilganidan ortiqroq ish qilmasa, Isroil hech qachon yig‘ilmas edi. Haqiqatning va’z qilinishi qanchalik zarur bo‘lsa, uning gazeta orqali e’lon qilinishi ham shunchalik zarurdir.

> “The Lord showed me that the 1843 chart was directed by his hand, and that no part of it should be altered; that the figures were as he wanted them. That his hand was over and hid a mistake in some of the figures, so that none could see it, until his hand was removed.

> “Rabbiy menga 1843-yilgi jadval Uning qo‘li bilan boshqarilganini va uning hech bir qismi o‘zgartirilmasligi kerakligini ko‘rsatdi; undagi raqamlar U xohlaganidek edi. Uning qo‘li ba’zi raqamlardagi bir xatoni berkitib, uning ustida turgan edi, shuning uchun Uning qo‘li olinmaguncha hech kim uni ko‘ra olmas edi.

> “Then I saw in relation to the ‘Daily,’ that the word ‘sacrifice’ was supplied by man’s wisdom, and does not belong to the text; and that the Lord gave the correct view of it to those who gave the judgment hour cry. When union existed, before 1844, nearly all were united on the correct view of the ‘Daily;’ but since 1844, in the confusion, other views have been embraced, and darkness and confusion has followed.” Review and Herald, November 1, 1850.

> “Shunda men ‘Kundalik’ga nisbatan shuni ko‘rdimki, ‘qurbonlik’ so‘zi inson donoligi bilan qo‘shib qo‘yilgan bo‘lib, matnga tegishli emas; va Rabbiy bu haqdagi to‘g‘ri qarashni hukm soati haqidagi xitobni berganlarga bergan. 1844 yildan oldin, birlik mavjud bo‘lgan paytda, deyarli hamma ‘Kundalik’ haqidagi to‘g‘ri qarashda birlashgan edi; ammo 1844 yildan beri, chalkashlik ichida, boshqa qarashlar qabul qilindi, va buning ortidan zulmat hamda chalkashlik keldi.” Review and Herald, November 1, 1850.

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