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# The Book of Daniel - Number One-Hundred and Sixty-Two

Doniyor kitobi — bir yuz oltmish ikkinchi

Rome’s Prophetic Time: Unveiling the Vision

Rimning bashoratli vaqti: Vahiyni ochib berish

Author

Jeff Pippenger

Published

March 27, 2024

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Rome establishes the vision, and Rome is revealed in its “time”. This is a statement by Sister White where she states what should be understood as the obvious:

Rim vahiyga asos soladi, va Rim o‘zining “vaqt”ida oshkor qilinadi. Bu Oq opa-singilning shunday bayonotidirki, unda u ayon bo‘lgan narsa nimani anglatishi kerakligini ta’kidlaydi:

> “Revelation is a sealed book, but it is also an opened book. It records marvelous events that are to take place in the last days of this earth’s history. The teachings of this book are definite, not mystical and unintelligible. In it the same line of prophecy is taken up as in Daniel. Some prophecies God has repeated, thus showing that importance must be given to them. The Lord does not repeat things that are of no great consequence.” Manuscript Releases, volume 9, 8.

> “Vahiy muhrlangan kitobdir, ammo u ayni paytda ochilgan kitob hamdir. U yer tarixining so‘nggi kunlarida sodir bo‘lishi kerak bo‘lgan ajoyib voqealarni bayon etadi. Bu kitobning ta’limotlari aniqdir, sirli va tushunarsiz emas. Unda Doniyorda bo‘lgani kabi ayni o‘sha bashoratlar yo‘nalishi davom ettiriladi. Xudo ba’zi bashoratlarni takrorlagan, shu orqali ularga alohida ahamiyat berilishi kerakligini ko‘rsatgan. Rabbiy katta ahamiyatga ega bo‘lmagan narsalarni takrorlamaydi.” Manuscript Releases, 9-jild, 8.

The “Lord does not repeat things that are of no great consequence” and the “times” associated with Rome are repeated over and over. It is of “great consequence” to understand the “time” associated with Rome, for that is what reveals Rome as the subject that establishes the vision. Seven times the twelve hundred and sixty years of papal rule is directly referenced in Daniel and Revelation.

“Rabbiy katta ahamiyatga ega bo‘lmagan narsalarni takrorlamaydi”, va Rim bilan bog‘liq bo‘lgan “zamonlar” qayta-qayta takrorlanadi. Rim bilan bog‘liq “zamon”ni anglash “nihoyatda muhim”, chunki aynan shu narsa vahiyga asos soluvchi mavzu sifatida Rimni ochib beradi. Papalik hukmronligining ming ikki yuz oltmish yili Doniyor va Vahiy kitoblarida yetti marta bevosita tilga olinadi.

> And he shall speak great words against the most High, and shall wear out the saints of the most High, and think to change times and laws: and they shall be given into his hand until a time and times and the dividing of time. Daniel 7:25.

> Va u Eng Oliy Zotga qarshi buyuk so‘zlar aytur, va Eng Oliy Zotning azizlarini holdan toydirur, hamda zamonlar va qonunlarni o‘zgartirishni o‘ylab ko‘rur; va ular bir vaqt, vaqtlar va yarim vaqtgacha uning qo‘liga topshirilur. Doniyor 7:25.

> And I heard the man clothed in linen, which was upon the waters of the river, when he held up his right hand and his left hand unto heaven, and sware by him that liveth for ever that it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished. Daniel 12:7.

> Va men daryo suvlari ustida turgan, zig‘ir kiyimga burkangan kishini eshitdim; u o‘ng qo‘lini ham, chap qo‘lini ham osmonga ko‘tardi va abadiy yashovchi Zot bilan qasam ichib dedi: “Bu bir vaqt, vaqtlar va yarim vaqt uchun bo‘ladi; muqaddas xalqning qudratini sochib yuborish nihoyasiga yetgach, bu narsalarning hammasi tamom bo‘ladi.” Doniyor 12:7.

> But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. Revelation 11:2.

> Ammo ma’baddan tashqaridagi hovlini tashlab qo‘y, uni o‘lchama; chunki u g‘ayriyahudiylarga berilgandir; va ular muqaddas shaharni qirq ikki oy oyoq osti qilurlar. Vahiy 11:2.

> And I will give power unto my two witnesses, and they shall prophesy a thousand two hundred and threescore days, clothed in sackcloth. Revelation 11:3.

> Va Men O‘z ikki guvohimga qudrat beraman, va ular cho‘pon kiyimiga burkanib, ming ikki yuz oltmish kun davomida bashorat qiladilar. Vahiy 11:3.

> And the woman fled into the wilderness, where she hath a place prepared of God, that they should feed her there a thousand two hundred and threescore days. Revelation 12:6.

> Va ayol sahroga qochib ketdi; u yerda uning uchun Xudo tomonidan tayyorlangan bir joy bor edi, toki u yerda uni ming ikki yuz oltmish kun boqsinlar. Vahiy 12:6.

> And to the woman were given two wings of a great eagle, that she might fly into the wilderness, into her place, where she is nourished for a time, and times, and half a time, from the face of the serpent. Revelation 12:14.

> Va ayolga buyuk burgutning ikki qanoti berildi, toki u ilonning yuzidan panoh topib, sahroga, o‘z joyiga uchib borsin; u yerda u bir vaqt, vaqtlar va yarim vaqt davomida oziqlantiriladi. Vahiy 12:14.

> And there was given unto him a mouth speaking great things and blasphemies; and power was given unto him to continue forty and two months. Revelation 13:5.

> Va unga katta-katta so‘zlar va kufronlar so‘zlaydigan og‘iz berildi; hamda unga qirq ikki oy davom etish qudrati berildi. Vahiy 13:5.

These seven direct references present different specific prophetic characteristics of Rome. It is in those passages that Rome is revealed. Sister White adds that these periods are also represented as “three years and a half or 1260 days.” You do not find either three and a half years or twelve hundred and sixty days” in the Bible. Sister White is simply applying the computation of the seven references accordingly.

Ushbu yettita bevosita ishora Rimning turli aniq bashoriy xususiyatlarini taqdim etadi. Aynan o‘sha parchalarda Rim ochib beriladi. Opa Uayt qo‘shimcha qilib, bu davrlar “uch yarim yil yoki 1260 kun” sifatida ham tasvirlanishini aytadi. Muqaddas Kitobda na “uch yarim yil”, na “bir ming ikki yuz oltmish kun”ni topasiz. Opa Uayt shunchaki yettita ishoraning hisobini shunga muvofiq qo‘llamoqda.

> “In chapter 13 (verses 1–10) is described another beast, ‘like unto a leopard,’ to which the dragon gave ‘his power, and his seat, and great authority.’ This symbol, as most Protestants have believed, represents the papacy, which succeeded to the power and seat and authority once held by the ancient Roman empire. Of the leopardlike beast it is declared: ‘There was given unto him a mouth speaking great things and blasphemies…. And he opened his mouth in blasphemy against God, to blaspheme His name, and His tabernacle, and them that dwell in heaven. And it was given unto him to make war with the saints, and to overcome them: and power was given him over all kindreds, and tongues, and nations.’ This prophecy, which is nearly identical with the description of the little horn of Daniel 7, unquestionably points to the papacy.

> 13-bobda (1–10-oyatlar) “qoplonga o‘xshash” yana bir hayvon tasvirlanadi; unga ajdaho “o‘z qudratini, o‘z taxtini va ulug‘ hokimiyatini” berdi. Aksariyat protestantlar ishonganidek, bu ramz qadimgi Rim imperiyasi bir zamonlar egallab turgan qudrat, taxt va hokimiyatni o‘z vorisligi bilan qabul qilgan papalikni ifodalaydi. Qoplonga o‘xshash hayvon haqida shunday deyilgan: “Unga katta narsalar va kufrlar so‘zlaydigan og‘iz berildi…. Va u Xudoga qarshi kufr aytish uchun, Uning nomiga, Uning maskaniga va osmonda yashovchilarga kufr aytish uchun og‘zini ochdi. Va unga azizlar bilan urush qilish va ularni yengish ijozat etildi; hamda unga barcha qabilalar, tillar va xalqlar ustidan hokimiyat berildi.” Doniyor 7 dagi kichik shox tavsifi bilan deyarli aynan bir xil bo‘lgan bu bashorat, shubhasiz, papalikka ishora qiladi.

> “‘Power was given unto him to continue forty and two months.’ And, says the prophet, ‘I saw one of his heads as it were wounded to death.’ And again: ‘He that leadeth into captivity shall go into captivity: he that killeth with the sword must be killed with the sword.’ The forty and two months are the same as the ‘time and times and the dividing of time,’ three years and a half, or 1260 days, of Daniel 7—the time during which the papal power was to oppress God’s people. This period, as stated in preceding chapters, began with the supremacy of the papacy, A.D. 538, and terminated in 1798. At that time the pope was made captive by the French army, the papal power received its deadly wound, and the prediction was fulfilled, ‘He that leadeth into captivity shall go into captivity.’” The Great Controversy, 439.

> “‘Unga qirq ikki oy davom etish uchun hokimiyat berildi.’ Va payg‘ambar deydi: ‘Men uning boshlaridan birini go‘yo o‘lim darajasida yaralangan holda ko‘rdim.’ Va yana: ‘Kim asirlikka olib borsa, o‘zi ham asirlikka ketadi; kim qilich bilan o‘ldirsa, o‘zi ham qilich bilan o‘ldirilishi kerak.’ Qirq ikki oy — Doniyor 7 dagi ‘bir vaqt, vaqtlar va yarim vaqt’, ya’ni uch yarim yil yoki 1260 kun bilan aynandir; bu papalik hokimiyati Xudoning xalqini ezib kelishi kerak bo‘lgan davrdir. Oldingi boblarda bayon etilganidek, bu davr milodiy 538-yilda papalikning ustunligi bilan boshlanib, 1798-yilda nihoyasiga yetdi. O‘sha paytda papa fransuz qo‘shini tomonidan asir qilindi, papalik hokimiyati o‘zining o‘limli yarasini oldi va bashorat amalga oshdi: ‘Kim asirlikka olib borsa, o‘zi ham asirlikka ketadi.’” Buyuk kurash, 439.

With the inspired authority to also consider three and a half years as the “time” which “reveals” Rome, other biblical references to Rome emerge.

Shuningdek, uch yarim yilni Rimni “oshkor qiladigan” “vaqt” deb hisoblash uchun ilhomlangan vakolat mavjud bo‘lgan holda, Muqaddas Kitobdagi Rimga oid boshqa ishoralar ham yuzaga chiqadi.

> But I tell you of a truth, many widows were in Israel in the days of Elias, when the heaven was shut up three years and six months, when great famine was throughout all the land. Luke 4:25.

> Lekin sizlarga chinini aytaman: Ilyos kunlarida, osmon uch yil-u olti oy berk bo‘lib, butun yurt bo‘ylab qattiq ocharchilik bo‘lgan paytda, Isroilda ko‘p bevalar bor edi. Luqo 4:25.

The three and a half years of Elijah, connects the time with Jezebel, who is the symbol of papal Rome in the church of Thyatira.

Ilyosning uch yarim yili vaqtni Tiyatira jamoatidagi papalik Rimining ramzi bo‘lgan Izebel bilan bog‘laydi.

> Notwithstanding I have a few things against thee, because thou sufferest that woman Jezebel, which calleth herself a prophetess, to teach and to seduce my servants to commit fornication, and to eat things sacrificed unto idols. And I gave her space to repent of her fornication; and she repented not. Revelation 2:20, 21.

> Lekin senga qarshi bir necha narsam bor: sen o‘zini payg‘ambar ayol deb ataydigan o‘sha Izebelni qo‘yib yuboryapsan; u Mening qullarimni zino qilishga va butlarga qurbon qilingan narsalarni yeyishga ta’lim berib, yo‘ldan ozdiradi. Men unga o‘z zinosidan tavba qilishi uchun fursat berdim, ammo u tavba qilmadi. Vahiy 2:20, 21.

The “time” given the fourth church, represented by Jezebel, is also a “space.”

Izabel tomonidan ifodalangan to‘rtinchi jamoatga berilgan “vaqt” ayni paytda bir “fursat” hamdir.

> Elias was a man subject to like passions as we are, and he prayed earnestly that it might not rain: and it rained not on the earth by the space of three years and six months. James 5:17.

> Ilyos biz kabi ehtiroslarga moyil bo‘lgan bir inson edi; va u yomg‘ir yog‘masin deb astoydil ibodat qildi; va uch yil-u olti oy davomida yer yuziga yomg‘ir yog‘madi. Yoqub 5:17.

Commenting on the forty-two months being the same as the thousand two hundred and threescore days, Sister White identifies the period as “those days,” which Christ referred to.

Qirq ikki oy ming ikki yuz oltmish kun bilan bir xil ekanini sharhlar ekan, Opa Uayt bu davrni Masih tilga olgan “o‘sha kunlar” deb ta’riflaydi.

> “The periods here mentioned—‘forty and two months,’ and ‘a thousand two hundred and threescore days’—are the same, alike representing the time in which the church of Christ was to suffer oppression from Rome. The 1260 years of papal supremacy began in A.D. 538, and would therefore terminate in 1798. At that time a French army entered Rome and made the pope a prisoner, and he died in exile. Though a new pope was soon afterward elected, the papal hierarchy has never since been able to wield the power which it before possessed.

> Bu yerda tilga olingan davrlar — “qirq ikki oy” va “bir ming ikki yuz oltmish kun” — bir xil bo‘lib, ikkalasi ham Masih jamoati Rim tomonidan zulm ko‘rishi lozim bo‘lgan vaqtni ifodalaydi. Papalik ustunligining 1260 yili milodiy 538-yilda boshlangan va shuning uchun 1798-yilda nihoyasiga yetishi kerak edi. O‘sha vaqtda fransuz qo‘shini Rimga kirib, papani asir qildi, va u surgunda vafot etdi. Garchi ko‘p o‘tmay yangi papa saylangan bo‘lsa-da, o‘shandan buyon papalik iyerarxiyasi avval ega bo‘lgan hokimiyatni endi hech qachon amalga oshira olmadi.

> “The persecution of the church did not continue throughout the entire period of the 1260 years. God in mercy to His people cut short the time of their fiery trial. In foretelling the ‘great tribulation’ to befall the church, the Saviour said: ‘Except those days should be shortened, there should no flesh be saved: but for the elect’s sake those days shall be shortened.’ Matthew 24:22. Through the influence of the Reformation the persecution was brought to an end prior to 1798.” The Great Controversy, 266.

> “Jamoatning quvg‘in qilinishi 1260 yilning butun davri davomida uzluksiz davom etmadi. Xudo O‘z xalqiga bo‘lgan marhamati ila ularning olovli sinov vaqtini qisqartirdi. Najotkor jamoat boshiga tushadigan «buyuk musibat»ni oldindan aytar ekan, shunday dedi: «Agar o‘sha kunlar qisqartirilmaganida, hech bir jonzot najot topmas edi; ammo tanlanganlar sababli o‘sha kunlar qisqartirilur.» Matto 24:22. Islohotning ta’siri orqali quvg‘in 1798 yildan avval yakuniga yetkazildi.” Buyuk kurash, 266.

Christ and Sister White identify the expression of “those days,” as the “time,” which identifies papal Rome. When Daniel speaks of the persecution which followed the placing of the papacy on the throne of the earth in verse thirty-one of chapter eleven, he speaks of that time of persecution as “many days.”

Masih va Opa Uayt “o‘sha kunlar” iborasini papalik Rimini aniqlab beradigan “vaqt” sifatida ko‘rsatadilar. Doniyor o‘n birinchi bobning o‘ttiz birinchi oyatida papalikning yer yuzidagi taxtga o‘tqazilishidan keyin yuz bergan quvg‘in haqida so‘z yuritganda, u o‘sha quvg‘in davrini “ko‘p kunlar” deb ataydi.

> 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. Daniel 11:31–33.

> Va uning tomonidan qo‘shinlar turib chiqadi, va ular qudratli muqaddas joyni harom qiladilar, va kundalik qurbonlikni to‘xtatadilar, va vayron qiluvchi jirkanch narsani o‘rnatadilar. Va ahdga qarshi yovuzlik qiluvchilarni u xushomadlar bilan buzadi; lekin o‘z Xudosini biladigan xalq qudratli bo‘ladi va buyuk ishlar qiladi. Va xalq orasidagi fahmlilar ko‘plarga ta’lim beradilar; biroq ular ko‘p kunlar qilichdan, olovdan, asirlikdan va talon-torojdan yiqiladilar. Daniel 11:31–33.

Rome is revealed in connection with the prophetic time which is associated with it, that is why Paul says the man of sin will be revealed in “his time”. The fact that Rome establishes the vision, which if we do not know, we perish, identifies why that prophetic time is represented so often, and in so many ways, for God “does not repeat things that are of no great consequence.” In the previous verses, the end of the period of time is also marked.

Rim unga bog‘liq bo‘lgan bashoratli vaqt bilan aloqada ochib beriladi; shuning uchun Pavlus gunoh odami “o‘z vaqtida” oshkor bo‘lishini aytadi. Agar biz uni bilmasak, halok bo‘ladigan o‘sha vahiyni Rim tasdiqlashi, nima uchun o‘sha bashoratli vaqt bunchalik tez-tez va bunchalik ko‘p usullar bilan ifodalanganini ko‘rsatadi, chunki Xudo “katta ahamiyatga ega bo‘lmagan narsalarni takrorlamaydi.” Avvalgi oyatlarda ham bu vaqt davrining oxiri belgilab qo‘yilgan.

> 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. Daniel 11:33–35.

> Xalq orasida aql-idrokli bo‘lganlar ko‘plarga ta’lim berurlar; ammo ular ko‘p kunlar qilichdan, alangadan, asirlikdan va talon-tarojdan yiqilurlar. Endi ular yiqilganlarida, ozgina yordam bilan madad topurlar; lekin ko‘plar ularga xushomad bilan qo‘shilurlar. Va aql-idrokli bo‘lganlarning ba’zilari ularni sinash, poklash va oppoq qilish uchun, hatto oxirzamon vaqtigacha yiqilurlar; chunki bu hali belgilangan vaqt uchundir. Daniel 11:33–35.

The “time of the end” “is yet for a time appointed.” The Hebrew word “appointed” is “moed,” and means a fixed time or an appointment. The prophetic relevance and importance of the “time appointed,” in the book of Daniel is identified by how often it is referenced. Very few Laodicean Adventists, if any, recognize that 1989, was a “time of the end,” and therefore 1989 was an appointed time. It was an appointment made by God, when He would unseal the knowledge for the movement of the one hundred and forty-four thousand. For this reason, the book of Daniel provides witnesses to the fact that the “time appointed” marks the arrival of “the time of the end”. In Daniel eight, this prophetic symbol is set forth.

“Oxirzamon” “hali belgilangan vaqt uchundir.” Ibroniycha “belgilangan” so‘zi “moed” bo‘lib, u qat’iy belgilangan vaqt yoki tayinlangan muddat ma’nosini anglatadi. Doniyor kitobida “belgilangan vaqt”ning bashoriy aloqadorligi va ahamiyati uning qanchalik tez-tez tilga olinishi orqali ko‘rsatiladi. Laodikeyadagi Adventistlarning juda ozchiligi, agar umuman bo‘lsa, 1989 yilning “oxirzamon” bo‘lganini tan oladi, va shu sababli 1989 yil belgilangan vaqt edi. Bu Xudo tomonidan tayinlangan bir vaqt edi; o‘sha paytda U yuz qirq to‘rt minglik harakat uchun bilimni muhrdan chiqarar edi. Shu sababdan, Doniyor kitobi “belgilangan vaqt” “oxirzamon”ning kelishini belgilashiga guvohlik beradi. Doniyor sakkizinchi bobda bu bashoriy ramz bayon etilgan.

> And I heard a man’s voice between the banks of Ulai, which called, and said, Gabriel, make this man to understand the vision. So he came near where I stood: and when he came, I was afraid, and fell upon my face: but he said unto me, Understand, O son of man: for at the time of the end shall be the vision. Now as he was speaking with me, I was in a deep sleep on my face toward the ground: but he touched me, and set me upright. And he said, Behold, I will make thee know what shall be in the last end of the indignation: for at the time appointed the end shall be. Daniel 8:16–19.

> Va men Ulay qirg‘oqlari orasidan bir odamning ovozini eshitdim; u chaqirib dedi: “Ey Jabroil, bu odamga vahiy ma’nosini anglatgin.” Shunda u men turgan joyga yaqinlashdi; u kelganida esa men qo‘rqib, yuzim bilan yerga yiqildim. Lekin u menga dedi: “Tushun, ey inson o‘g‘li, chunki bu vahiy oxir zamon uchun bo‘lur.” U men bilan so‘zlayotganida, men yuzim yerga qaratilgan holda qattiq uyquga ketdim; lekin u menga tegib, meni tik turg‘izdi. Va dedi: “Mana, g‘azabning oxirgi pallasida nima bo‘lishini senga bilduraman; chunki belgilangan vaqtda oxir bo‘lur.” Doniyor 8:16–19.

As with chapter eleven, the word “end,” in “time of the end” in these verses is a different Hebrew word than is translated as “appointed.” The time of the end is representing a period that commences at the time appointed. The “time appointed” (moed) is an appointment, and the time of the end (the Hebrew word “gets”) is a period of time, which begins at the time appointed. It is the “time” that reveals Rome, and that “time” is so important that the end of that period of time, and the period which follows the end of that time, are represented by several witnesses. In verse twenty-four of chapter eleven of Daniel, pagan Rome is identified as ruling the world for a “time.”

O‘n birinchi bobdagi kabi, ushbu oyatlardagi “oxir zamoni” iborasidagi “oxir” so‘zi “belgilangan” deb tarjima qilingan so‘zdan boshqa bir ivritcha so‘zdir. Oxir zamoni belgilangan vaqtda boshlanadigan bir davrni ifodalaydi. “Belgilangan vaqt” (moed) — tayinlangan bir vaqtdir, oxir zamoni esa (ivritcha “gets” so‘zi) belgilangan vaqtda boshlanadigan bir muddatdir. Aynan shu “vaqt” Rimni ochib beradi va o‘sha “vaqt” shu qadar muhimki, o‘sha muddatning oxiri ham, shu vaqtning oxiridan keyin keladigan davr ham bir necha guvohlar orqali tasvirlanadi. Doniyor kitobining o‘n birinchi bobi yigirma to‘rtinchi oyatida butparast Rim dunyo ustidan bir “vaqt” davomida hukmronlik qilishi ko‘rsatilgan.

A symbolic “time,” is three hundred and sixty years, for there are three hundred and sixty days in a biblical year. Pagan Rome ruled for a “time,” and papal Rome ruled for “a time, times and half a time.” Modern Rome rules for a symbolic “hour,” or a symbolic “forty-two months.” There is no prophetic time after 1844, so the “hour” and the “forty-two months” is the period from the soon-coming Sunday law unto the close of human probation. But pagan Rome ruled supremely from the Battle of Actium in 31 BC, until Constantine moved the capital of the empire to Constantinople in the year 330. We know the following verses are speaking of pagan Rome, for Christ is represented as the “prince of the covenant” that “shall be broken” when He was crucified. The power then ruling was pagan Rome, so the verses we are now going to look at identify pagan Rome.

Ramziy “vaqt” uch yuz oltmish yildir, chunki Muqaddas Kitob yilida uch yuz oltmish kun bor. Butparast Rim bir “vaqt” hukmronlik qildi, papalik Rim esa “bir vaqt, vaqtlar va yarim vaqt” davomida hukm surdi. Zamonaviy Rim ramziy “soat”, ya’ni ramziy “qirq ikki oy” davomida hukmronlik qiladi. 1844 yildan keyin bashoratli vaqt yo‘q, shuning uchun “soat” va “qirq ikki oy” yaqin orada chiqadigan Yakshanba qonunidan insoniyat sinov muddatining yopilishigacha bo‘lgan davrdir. Ammo butparast Rim miloddan avvalgi 31 yildagi Aktiy jangidan boshlab, Konstantin imperiya poytaxtini 330 yilda Konstantinopolga ko‘chirgungacha oliy hukmronlik qildi. Biz bilamizki, quyidagi oyatlar butparast Rim haqida so‘zlamoqda, chunki Masih xochga mixlanganida “buzib tashlanadigan” “ahdning shahzodasi” sifatida tasvirlangan. O‘sha paytda hukmronlik qilgan kuch butparast Rim edi, shuning uchun endi ko‘rib chiqadigan oyatlar butparast Rimni aniqlab beradi.

> And in his estate shall stand up a vile person, to whom they shall not give the honour of the kingdom: but he shall come in peaceably, and obtain the kingdom by flatteries. And with the arms of a flood shall they be overflown from before him, and shall be broken; yea, also the prince of the covenant. And after the league made with him he shall work deceitfully: for he shall come up, and shall become strong with a small people. He shall enter peaceably even upon the fattest places of the province; and he shall do that which his fathers have not done, nor his fathers’ fathers; he shall scatter among them the prey, and spoil, and riches: yea, and he shall forecast his devices against the strong holds, even for a time. Daniel 11:21–24.

> Uning o‘rniga pastkash bir kishi turadi; unga shohlikning sharafi berilmaydi; ammo u tinchlik bilan kirib kelib, xushomadlar orqali shohlikni qo‘lga kiritadi. Va toshqin qo‘shinlari uning oldida yuvilib ketadi va tor-mor qilinadi; ha, ahdning shahzodasi ham. U bilan ahd tuzilgandan keyin esa u makkorona ish ko‘radi; chunki u ko‘tarilib chiqadi va oz sonli xalq bilan kuchayadi. U viloyatning eng serhosil joylariga ham tinchlik bilan kiradi; va u ota-bobolari qilmagan ishni qiladi; o‘lja, talon-toroj va boyliklarni ular orasida sochadi; ha, bir muddatgacha qal’alarga qarshi o‘z hiylalarini oldindan tuzadi. Doniyor 11:21–24.

The word “against” in the last phrase of the verses actually means “from,” and the verse is saying that pagan Rome shall rule (forecast his devices) “from” its stronghold (the City of Rome) for three hundred and sixty years.

Oyatlarning so‘nggi iborasidagi “qarshi” so‘zi aslida “dan” ma’nosini anglatadi, va oyat shuni aytmoqdaki, butparast Rim o‘zining tayanch qal’asidan (Rim shahri) uch yuz oltmish yil davomida hukmronlik qiladi (uning niyatlarini oldindan bildiradi).

> “‘VERSE 24. He shall enter peacefully even upon the fattest places of the province: and he shall do that which his fathers have not done, nor his fathers’ fathers; he shall scatter among them the prey, and spoil, and riches: yea, and he shall forecast his devices against the strongholds, even for a time.’

> “‘24-OYAT. U viloyatning eng serhosil joylariga ham osoyishtalik bilan kiradi; va u na otalari, na ota-bobolari qilmagan ishni qiladi; o‘ljani, talon-torojni va boyliklarni ular orasida sochib yuboradi; ha, u qal’alarga qarshi o‘z rejalari va hiylalarini tuzadi, ammo bu faqat bir muddatgacha bo‘ladi.’”

> “The usual manner in which nations had, before the days of Rome, entered upon valuable provinces and rich territory, was by war and conquest. Rome was now to do what had not been done by the fathers or the fathers’ fathers; namely, receive these acquisitions through peaceful means. The custom, before unheard of, was now inaugurated, of kings leaving by legacy their kingdoms to the Romans. Rome came into possession of large provinces in this manner.

> “Rimdan avvalgi davrlarda xalqlar qimmatli viloyatlar va serhosil hududlarga odatda urush va istilo orqali egalik qilar edilar. Endi esa Rim otalari ham, otalarining otalari ham qilmagan ishni qilishi, ya’ni bu mulklarni tinch yo‘l bilan qabul qilishi kerak edi. Ilgari mutlaqo eshitilmagan bir odat endi yo‘lga qo‘yildiki, podshohlar o‘z saltanatlarini vasiyat orqali rimliklarga qoldira boshladilar. Rim shu tariqa katta viloyatlarga egalik qildi.”

> “And those who thus came under the dominion of Rome derived no small advantage therefrom. They were treated with kindness and leniency. It was like having the prey and spoil distributed among them. They were protected from their enemies, and rested in peace and safety under the aegis of the Roman power.

> “Va shu tariqa Rim hukmronligi ostiga kirganlar bundan oz bo‘lmagan foyda ko‘rdilar. Ularga mehribonlik va muloyimlik bilan muomala qilindi. Bu go‘yo o‘lja va talon-toroj ularga taqsimlab berilgandek edi. Ular dushmanlaridan himoya qilindilar va Rim qudrati homiyligi ostida tinchlik hamda osoyishtalikda yashadilar.

> “To the latter portion of this verse, Bishop Newton gives the idea of forecasting devices from strongholds, instead of against them. This the Romans did from the strong fortress of their seven-hilled city. ‘Even for a time;’ doubtless a prophetic time, 360 years. From what point are these years to be dated? Probably from the event brought to view in the following verse.

> “Ushbu oyatning keyingi qismiga nisbatan, episkop Nyuton qal’alarga qarshi emas, balki qal’alardan turib hiylalar oldindan rejalashtirilishini nazarda tutadi. Rimliklar buni yetti tepalikli o‘z shaharlarining qudratli qal’asidan turib qildilar. ‘Hatto bir vaqtgacha’; shubhasiz, bu bashoratli bir vaqt, ya’ni 360 yil. Bu yillar qaysi nuqtadan boshlab hisoblanishi kerak? Ehtimol, keyingi oyatda nazarga keltirilgan voqeadan.”

> “‘VERSE 25. And he shall stir up his power and his courage against the king of the south with a great army; and the king of the south shall be stirred up to battle with a very great and mighty army; but he shall not stand: for they shall forecast devices against him.’

> “‘25-OYAT. U buyuk bir lashkar bilan janub podshohiga qarshi o‘z qudrati va jasoratini qo‘zg‘atadi; janub podshohi ham nihoyatda katta va qudratli lashkar bilan jangga qo‘zg‘aladi; ammo u dosh bera olmaydi, chunki unga qarshi makr-hiylalar tuzadilar.’”

> “By verses 23 and 24 we are brought down this side of the league between the Jews and the Romans, BC 161, to the time when Rome had acquired universal dominion. The verse now before us brings to view a vigorous campaign against the king of the south, Egypt, and the occurrence of a notable battle between great and mighty armies. Did such events as these transpire in the history of Rome about this time?—They did. The war was the war between Egypt and Rome; and the battle was the battle of Actium. Let us take a brief view of the circumstances that led to this conflict.” Uriah Smith, Daniel and the Revelation, 271–273.

> “23 va 24-oyatlar orqali biz yahudiylar bilan rimliklar o‘rtasidagi miloddan avvalgi 161-yildagi ittifoqdan keyingi davrga, Rim umumjahon hukmronligini qo‘lga kiritgan zamonga olib kelinamiz. Endi oldimizdagi oyat janub shohi — Misrga qarshi olib borilgan shiddatli yurishni hamda buyuk va qudratli qo‘shinlar o‘rtasida yuz bergan mashhur jangni ko‘z oldimizga keltiradi. Ana shunday voqealar shu davr atrofida Rim tarixida sodir bo‘lganmi? — Bo‘lgan. Bu urush Misr bilan Rim o‘rtasidagi urush edi; bu jang esa Aksiyum jangi edi. Keling, ushbu to‘qnashuvga olib kelgan sharoitlarni qisqacha ko‘rib chiqaylik.” Uriah Smith, Daniel and the Revelation, 271–273.

In the following verses the time appointed and the end are again referenced by Daniel.

Quyidagi oyatlarda Daniel tomonidan belgilangan vaqt va oxir yana tilga olinadi.

> And he shall stir up his power and his courage against the king of the south with a great army; and the king of the south shall be stirred up to battle with a very great and mighty army; but he shall not stand: for they shall forecast devices against him. Yea, they that feed of the portion of his meat shall destroy him, and his army shall overflow: and many shall fall down slain. And both these kings’ hearts shall be to do mischief, and they shall speak lies at one table; but it shall not prosper: for yet the end shall be at the time appointed. Then shall he return into his land with great riches; and his heart shall be against the holy covenant; and he shall do exploits, and return to his own land. At the time appointed he shall return, and come toward the south; but it shall not be as the former, or as the latter. Daniel 11:25–29.

> Va u o‘z qudrati va jasoratini janub shohiga qarshi ulkan lashkar bilan qo‘zg‘atadi; janub shohi ham nihoyatda katta va qudratli lashkar bilan jangga qo‘zg‘atiladi; ammo u bardosh bera olmaydi, chunki unga qarshi hiyla-nayranglar tuziladi. Ha, uning taomidan ulush yeydiganlarning o‘zi uni halok qiladi, uning lashkari esa toshib ketadi; va ko‘plar o‘ldirilgan holda yiqiladilar. Bu ikki shohning ham ko‘ngli yovuzlik qilishga moyil bo‘ladi, va ular bir dasturxon ustida yolg‘on so‘zlaydilar; ammo bu muvaffaqiyat qozonmaydi, chunki oxir hali belgilangan vaqtda bo‘ladi. So‘ng u katta boyliklar bilan o‘z yurtiga qaytadi; uning ko‘ngli muqaddas ahdga qarshi bo‘ladi; va u ish ko‘rib, o‘z yurtiga qaytadi. Belgilangan vaqtda u yana qaytib, janub tomonga yuradi; ammo bu avvalgidek ham, keyingidek ham bo‘lmaydi. Doniyor 11:25–29.

In chapter eight, Gabriel identified that the “chazon,” vision of the twenty-five hundred and twenty years, would conclude at the time appointed, and then the period represented by “the time of the end” would begin. In this passage, the time appointed is the end of the three hundred and sixty years that pagan Rome would rule the world supremely. In this passage there is no “time of the end,” for there was nothing sealed up that was to be unsealed at the end of that period of history.

Sakkizinchi bobda Jabroil “chazon”, ya’ni ikki ming besh yuz yigirma yil haqidagi vahiy belgilangan vaqtda yakun topishini, shundan so‘ng esa “oxirzamon vaqti” bilan ifodalangan davr boshlanishini ko‘rsatdi. Ushbu parchada belgilangan vaqt butparast Rim dunyo ustidan oliy hukmronlik qilgan uch yuz oltmish yilning nihoyasidir. Bu parchada “oxirzamon vaqti” yo‘q, chunki tarixning o‘sha davri oxirida muhrdan yechilishi lozim bo‘lgan muhrlangan hech narsa yo‘q edi.

In Daniel chapter eight, the vision of the “last end” of the indignation, which was the twenty-five hundred and twenty years that concluded at the same time as the twenty-three hundred years, was sealed up to the “time of the end,” for in 1844, which was the appointed time of both visions, the light of the third angel was unsealed. In Daniel eleven, verses thirty to thirty-six, at the end of the “first indignation” in 1798, there was to be a period represented as the “time of the end,” when the light of the first angel was unsealed. Therefore, the time prophecy of pagan Rome did not have a time of the end, but only a time appointed, identifying when the three hundred and sixty years concluded, but the time appointed in 1798, and the time appointed in 1844, both unsealed a message that was to be understood in the period represented as the “time of the end”.

Doniyor kitobining sakkizinchi bobida “g‘azabning oxirgi nihoyasi” haqidagi vahiy, ya’ni yigirma uch yuz yil bilan bir vaqtda yakun topgan ikki ming besh yuz yigirma yil, “oxirzamon vaqti”gacha muhrlangan edi; chunki har ikkala vahiy uchun belgilangan vaqt bo‘lgan 1844 yilda uchinchi farishtaning nuri muhrdan yechildi. Doniyor 11:30–36 da esa, 1798 yilda “birinchi g‘azab”ning oxirida, “oxirzamon vaqti” sifatida tasvirlangan bir davr bo‘lishi kerak edi; o‘sha paytda birinchi farishtaning nuri muhrdan yechildi. Shuning uchun butparast Rimning vaqt haqidagi bashoratida oxirzamon vaqti yo‘q edi, balki faqat belgilangan vaqt bor edi, bu esa uch yuz oltmish yil qachon yakun topganini aniqlab berardi; ammo 1798 yildagi belgilangan vaqt ham, 1844 yildagi belgilangan vaqt ham, “oxirzamon vaqti” sifatida tasvirlangan davr ichida tushunilishi lozim bo‘lgan bir xabarni muhrdan yechdi.

Rome is revealed as it is represented prophetically within its prophetic time. “Time, times and dividing of time”, “forty-two months”, “twelve hundred and sixty days”, and “three and a half years” are some of the various symbols that represent the period when the papacy ruled during the Dark Ages. The period of time that links the movement of the Millerites to the movement of the one hundred and forty-four thousand is one hundred and twenty-six years. One hundred and twenty-six is also a symbol of twelve hundred and sixty days, for it is a tithe or a tenth of that amount. The one hundred and twenty-six years from the rebellion of 1863, unto the time appointed in 1989, identifies 1989 as God’s appointment with His last day people.

Rim o‘zining bashoratli vaqti doirasida bashoratda qanday tasvirlangan bo‘lsa, shunday ochib beriladi. “Vaqt, vaqtlar va vaqtning yarmi”, “qirq ikki oy”, “bir ming ikki yuz oltmish kun” va “uch yarim yil” — bular Papalik Zulmat Asrlari davomida hukmronlik qilgan davrni ifodalovchi turli ramzlarning ayrimlaridir. Milleritlar harakati bilan bir yuz qirq to‘rt mingliklar harakatini bog‘laydigan vaqt davri bir yuz yigirma olti yildir. Bir yuz yigirma olti soni ham bir ming ikki yuz oltmish kunning ramzidir, chunki u o‘sha miqdorning ushridir, ya’ni o‘ndan bir qismidir. 1863-yildagi isyondan 1989-yilda belgilangan vaqtagacha bo‘lgan bir yuz yigirma olti yil, 1989-yilni Xudoning O‘zining oxirgi kun xalqiga tayinlagan uchrashuv vaqti ekanini ko‘rsatadi.

We will continue this study in the next article.

Biz bu tadqiqotni keyingi maqolada davom ettiramiz.

> “How shall we search the Scriptures? Shall we drive our stakes of doctrine one after another, and then try to make all Scripture meet our established opinions, or shall we take our ideas and views to the Scriptures, and measure our theories on every side by the Scriptures of truth? Many who read and even teach the Bible, do not comprehend the precious truth they are teaching or studying. Men entertain errors, when the truth is clearly marked out, and if they would but bring their doctrines to the word of God, and not read the word of God in the light of their doctrines, to prove their ideas right, they would not walk in darkness and blindness, or cherish error. Many give the words of Scripture a meaning that suits their own opinions, and they mislead themselves and deceive others by their misinterpretations of God’s word. As we take up the study of God’s word, we should do so with humble hearts. All selfishness, all love of originality, should be laid aside. Long-cherished opinions must not be regarded as infallible. It was the unwillingness of the Jews to give up their long established traditions that proved their ruin. They were determined not to see any flaw in their own opinions or in their expositions of the Scriptures; but however long men may have entertained certain views, if they are not clearly sustained by the written word, they should be discarded.

> “Muqaddas Yozuvlarni qanday tadqiq etishimiz kerak? Ta’limotimizning qoziqlarini birin-ketin qoqib chiqib, so‘ngra barcha Muqaddas Yozuvlarni o‘zimiz oldindan belgilab qo‘ygan qarashlarimizga moslashtirishga urinaylikmi, yoki o‘z g‘oya va qarashlarimizni Muqaddas Yozuvlarga olib borib, nazariyalarimizni har jihatdan haqiqat Muqaddas Yozuvlari bilan o‘lchaylikmi? Muqaddas Kitobni o‘qiydigan, hatto uni o‘rgatadigan ko‘p kishilar ham o‘zlari o‘rgatayotgan yoki o‘rganayotgan qimmatli haqiqatni anglamaydilar. Haqiqat ravshan belgilab berilgan bo‘lsa-da, odamlar adashishlarni qabul qiladilar; agar ular o‘z ta’limotlarini Xudoning kalomiga olib kelib, o‘z fikrlarini to‘g‘ri deb isbotlash uchun Xudoning kalomini o‘z ta’limotlari nuqtayi nazaridan o‘qimasalar, zulmat va ko‘rlikda yurmagan, xatoni avaylab saqlamagan bo‘lur edilar. Ko‘plar Muqaddas Yozuv so‘zlariga o‘z qarashlariga mos ma’no yuklaydilar va Xudoning kalomini noto‘g‘ri talqin qilishlari orqali o‘zlarini yo‘ldan uradilar hamda boshqalarni aldaydilar. Xudoning kalomini o‘rganishga kirishar ekanmiz, buni kamtar qalb bilan qilishimiz kerak. Har qanday xudbinlik, har qanday o‘ziga xoslikka muhabbat bir chetga surilishi lozim. Uzoq vaqt davomida mahkam tutib kelingan qarashlar mutlaqo xatosiz deb hisoblanmasligi kerak. Yahudiylarning uzoq zamonlardan beri qaror topgan an’analaridan voz kechishni istamaganliklari ularning halokatiga sabab bo‘ldi. Ular o‘z qarashlarida ham, Muqaddas Yozuvlarga bergan sharhlarida ham hech qanday nuqsonni ko‘rmaslikka qat’iy bel bog‘lagan edilar; biroq odamlar muayyan qarashlarni qanchalik uzoq vaqt tutib kelgan bo‘lmasinlar, agar ular yozilgan Kalom tomonidan ravshan tasdiqlanmasa, ularni rad etish kerak.

> “Those who sincerely desire truth will not be reluctant to lay open their positions for investigation and criticism, and will not be annoyed if their opinions and ideas are crossed. This was the spirit cherished among us forty years ago. We would come together burdened in soul, praying that we might be one in faith and doctrine; for we knew that Christ is not divided. One point at a time was made the subject of investigation. Solemnity characterized these councils of investigation. The Scriptures were opened with a sense of awe. Often we fasted, that we might be better fitted to understand the truth. After earnest prayer, if any point was not understood, it was discussed, and each one expressed his opinion freely; then we would again bow in prayer, and earnest supplications went up to heaven that God would help us to see eye to eye, that we might be one, as Christ and the Father are one. Many tears were shed. If one brother rebuked another for his dullness of comprehension in not understanding a passage as he understood it, the one rebuked would afterward take his brother by the hand, and say, ‘Let us not grieve the Holy Spirit of God. Jesus is with us; let us keep a humble and teachable spirit;’ and the brother addressed would say, ‘Forgive me, brother, I have done you an injustice.’ Then we would bow down in another season of prayer. We spent many hours in this way. We did not generally study together more than four hours at a time, yet sometimes the entire night was spent in solemn investigation of the Scriptures, that we might understand the truth for our time. On some occasions the Spirit of God would come upon me, and difficult portions were made clear through God’s appointed way, and then there was perfect harmony. We were all of one mind and one Spirit.

> “Haqiqatni chin dildan istaydiganlar o‘z qarashlarini tekshiruv va tanqid uchun ochib berishga istaksizlik qilmaydilar hamda ularning fikr-mulohazalari va g‘oyalari rad etilsa, bundan ranjimaydilar. Qirq yil muqaddam oramizda e’zozlangan ruh ana shunday edi. Biz imonda va ta’limotda bir bo‘lishimiz uchun jonimiz iztirobda bir joyga to‘planar, ibodat qilar edik; chunki Masih bo‘linmaganini bilardik. Har safar bir masala tekshiruv mavzusiga aylantirilardi. Bu tekshiruv kengashlariga tantanavor jiddiyat xos edi. Muqaddas Bitiklar qo‘rquv va ehtirom hissi bilan ochilar edi. Ko‘pincha ro‘za tutardik, toki haqiqatni anglashga yaxshiroq tayyor bo‘laylik. Jiddiy ibodatdan so‘ng, agar biror nuqta tushunilmagan bo‘lsa, u muhokama qilinar, va har biri o‘z fikrini erkin bayon etardi; so‘ng yana ibodatga bosh egar, Xudo bizga bir fikrda bo‘lishni ko‘rsatishi uchun, Masih va Ota bir bo‘lganidek biz ham bir bo‘lishimiz uchun, samimiy iltijolar osmonga ko‘tarilardi. Ko‘p ko‘z yoshlar to‘kilgan. Agar bir birodar boshqa bir birodarni, bir parchani o‘zi tushungandek tushunmagani uchun fahmi sustlikda ayblab tanbeh bergan bo‘lsa, tanbeh eshitgan kishi keyinroq birodarining qo‘lidan tutib: ‘Keling, Xudoning Muqaddas Ruhini g‘amgin qilmaylik. Iso biz bilan; keling, kamtar va ta’lim olishga tayyor ruhni saqlaylik’, der edi; va murojaat qilingan birodar: ‘Meni kechir, birodar, men senga nohaqlik qildim’, der edi. Shundan keyin biz yana navbatdagi ibodat fursatida bosh egar edik. Biz shu tariqa ko‘p soatlar o‘tkazardik. Odatda bir safarda to‘rt soatdan ortiq birga o‘rganmas edik, biroq ba’zan butun tun Muqaddas Bitiklarni tantanavor tekshirishda o‘tar edi, toki o‘z davrimiz uchun haqiqatni tushunaylik. Ba’zi hollarda Xudoning Ruhi mening ustimga kelardi, va mushkul qismlar Xudo belgilagan yo‘l orqali ravshan bo‘lardi, shunda mukammal hamjihatlik yuzaga kelardi. Barchamiz bir fikrda va bir Ruhda edik.”

> “We sought most earnestly that the Scriptures should not be wrested to suit any man’s opinions. We tried to make our differences as slight as possible by not dwelling on points that were of minor importance, upon which there were varying opinions. But the burden of every soul was to bring about a condition among the brethren which would answer the prayer of Christ that his disciples might be one as he and the Father are one. Sometimes one or two of the brethren would stubbornly set themselves against the view presented, and would act out the natural feelings of the heart; but when this disposition appeared, we suspended our investigations and adjourned our meeting, that each one might have an opportunity to go to God in prayer, and without conversation with others, study the point of difference, asking light from heaven. With expressions of friendliness we parted, to meet again as soon as possible for further investigation. At times the power of God came upon us in a marked manner, and when clear light revealed the points of truth, we would weep and rejoice together. We loved Jesus; we loved one another.

> “Muqaddas Yozuvlar biror kishining fikrlariga moslashtirilishi uchun buzib talqin qilinmasligi yo‘lida biz nihoyatda astoydil intildik. Biz o‘zaro farqlarimizni imkon qadar arzimas darajaga tushirishga harakat qildik; buning uchun ahamiyati ikkinchi darajali bo‘lgan, ular xususida turli fikrlar mavjud bo‘lgan masalalar ustida to‘xtalib o‘tirmadik. Ammo har bir jonning yukini birodarlar orasida shunday bir holatni yuzaga keltirish tashkil etar ediki, u Masihning O‘z shogirdlari O‘zi va Ota bir bo‘lganlaridek bir bo‘lsinlar, degan ibodatiga javob beradigan bo‘lsin. Ba’zan birodarlardan biri yoki ikkitasi taqdim etilgan qarashga qaysarlik bilan qarshi turar va yurakning tabiiy his-tuyg‘ulariga ko‘ra ish tutar edi; lekin bu moyillik namoyon bo‘lganda, biz tekshiruvlarimizni to‘xtatar va yig‘ilishimizni qoldirar edik, toki har bir kishi ibodatda Xudoga borish, boshqalar bilan suhbat qilmasdan ixtilof nuqtasini o‘rganish va osmondan nur so‘rash imkoniga ega bo‘lsin. Biz do‘stona ifodalar bilan xayrlashar, imkon qadar tezroq yana uchrashib, keyingi tadqiqotni davom ettirish uchun kelishar edik. Ba’zan Xudoning qudrati bizning ustimizga yaqqol tarzda tushar edi, va ravshan nur haqiqatning nuqtalarini ochib berganda, biz birgalikda yig‘lar va quvonar edik. Biz Isoni sevar edik; biz bir-birimizni sevar edik.”

> “In those days God wrought for us, and the truth was precious to our souls. It is necessary that our unity today be of a character that will bear the test of trial. We are in the school of the Master here, that we may be trained for the school above. We must learn to bear disappointment in a Christ-like manner, and the lesson taught by this will be of great importance to us.

> “O‘sha kunlarda Xudo biz uchun ish ko‘rdi, va haqiqat jonlarimiz uchun qadrli edi. Bugun bizning birligimiz shunday bir xususiyatga ega bo‘lishi zarurki, u sinov imtihoniga bardosh bera olsin. Biz bu yerda Ustozning maktabidamiz, toki yuqoridagi maktab uchun tarbiyalangan bo‘laylik. Biz hafsalasi pir bo‘lishni Masihga xos tarzda ko‘tarishni o‘rganishimiz kerak, va bu orqali o‘rgatiladigan saboq biz uchun juda katta ahamiyatga ega bo‘ladi.

> “We have many lessons to learn, and many, many to unlearn. God and heaven alone are infallible. Those who think that they will never have to give up a cherished view, never have occasion to change an opinion, will be disappointed. As long as we hold to our own ideas and opinions with determined persistency, we cannot have the unity for which Christ prayed.” Review and Herald, July 26, 1892.

> “Biz o‘rganishimiz kerak bo‘lgan saboqlar juda ko‘p, va unutishimiz kerak bo‘lganlari ham juda, juda ko‘p. Faqat Xudo va osmongina xatosizdir. O‘zlari e’zozlab kelgan qarashdan hech qachon voz kechishga to‘g‘ri kelmaydi, fikrini o‘zgartirishga hech qachon sabab bo‘lmaydi, deb o‘ylaydiganlar hafsalasi pir bo‘ladi. Biz o‘z g‘oya va fikrlarimizga qat’iy o‘jarlik bilan yopishib olgan ekanmiz, Masih ibodat qilgan birlikka ega bo‘la olmaymiz.” Review and Herald, 1892-yil 26-iyul.

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