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# Directed by the Hand of the Lord

Rabbiyning Qo‘li tomonidan boshqarilgan

Habakkuk's Two Tables

Habakkukning Ikki Lavhasi

Author

Jeff Pippenger

Published

October 16, 2012

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Habakkuk's Two Tables 4 of 95

Xabaqquqning Ikki Lavhasi 95 dan 4

For me it is pretty difficult to get through eight pages of notes in an hour's presentation, roughly. And if you will notice, we have 20 pages; so, I am just letting you know that I do not intend to read these notes. I intend to read some of these passages in here for those who are watching on LiveStream that can download the notes; and for those that ultimately watch this on DVD that they have this in the record for themselves, if they do not already have these articles available to them. What we are dealing with is Habakkuk's Two Tables, and at this point all we are doing is trying to demonstrate that Ellen White was in agreement with the truths represented on this 1843 Chart.

Taxminan bir soatlik taqdimot davomida sakkiz sahifa eslatmadan o‘tib chiqish men uchun ancha qiyin. Va e’tibor bergan bo‘lsangiz, bizda 20 sahifa bor; shuning uchun sizlarga shuni ma’lum qilmoqchimanki, men bu eslatmalarni o‘qib bermoqchi emasman. Men bu yerdagi ayrim parchalarning o‘zini o‘qib bermoqchiman, toki LiveStream orqali kuzatayotgan va eslatmalarni yuklab olishi mumkin bo‘lganlar uchun; hamda keyinchalik buni DVD orqali tomosha qiladiganlar uchun, agar bu maqolalar allaqachon ularda mavjud bo‘lmasa, o‘zlari uchun bu yozma qayd mavjud bo‘lsin. Biz ko‘rib chiqayotgan narsa — Habakkukning Ikki Jadvali, va hozirgi paytda qilayotgan ishimiz faqat Ellen White ushbu 1843 yilgi Chartda ifodalangan haqiqatlarga hamfikr bo‘lganini ko‘rsatishga urinishdan iborat.

The first three presentations we concluded yesterday were showing that Ellen White clearly and specifically endorses the 2520 time prophecy as valid in Early Writings, page 236.

Kecha yakunlagan dastlabki uchta taqdimotimiz Ellen White “Ilk Yozuvlar”ning 236-betida 2520 vaqt bashoratini haqiqiy deb ravshan va aniq tarzda tasdiqlashini ko‘rsatdi.

When speaking of the first disappointment in March of 1844, she says that after the disappointment the Millerites continued to study the Bible, and they discovered that the same evidence that had led them to predict 1843 for the 2520, the 2300, and the 1335, that same evidence was then recognized in 1844, to prove that these prophetic periods ended in 1844. And we discussed how the only prophetic periods that she could be speaking of are these two [referring to the 2520 and the 2300 on the 1843 Chart], not the 1335. The 1335 started in the AD time period; it ended in 1843. Therefore, she is putting her endorsement upon the understanding of the 2520 and the 2300-year prophecy.

U 1844-yil mart oyidagi birinchi hafsalasi pir bo‘lish haqida so‘z yuritar ekan, hafsalasi pir bo‘lgandan keyin milleritlar Muqaddas Kitobni tadqiq etishda davom etganini va 2520, 2300 hamda 1335 uchun 1843-yilni oldindan aytishga ularni olib kelgan o‘sha dalillarning o‘zi keyinchalik 1844-yilda tan olinganini, ya’ni bu bashoratli davrlar 1844-yilda yakunlanganini isbotlash uchun qabul qilinganini aytadi. Va biz u nazarda tutayotgan bashoratli davrlar faqat mana shu ikki davr [1843-yilgi Chartdagi 2520 va 2300 ga ishora], 1335 emas, ekanini muhokama qildik. 1335 milodiy davr ichida boshlangan; u 1843-yilda tugagan. Shunday ekan, u 2520 va 2300 yillik bashoratni tushunishga o‘z tasdig‘ini bermoqda.

And then she went on further to say that during that time period, as they began to prove that three time prophecies ended in 1844, this is what caused the persecution that drove the Millerites out of the church. So, it is not a coincidence that here at the end of the world men and women are being persecuted in the Adventist Church for presenting the information for why the 2520 ended in 1844.

So‘ng u shuni ham aytishda davom etdiki, o‘sha davr mobaynida ular uchta vaqtga oid bashorat 1844-yilda yakun topganini isbotlay boshlaganlarida, aynan mana shu narsa Millerchilarni jamoatdan quvib chiqargan ta’qibga sabab bo‘lgan. Shunday ekan, dunyoning oxirida bu yerda erkaklar va ayollar Adventistlar Jamoatida 2520 1844-yilda tugaganining sababiga oid ma’lumotni taqdim etganlari uchun ta’qib qilinayotganlari tasodif emas.

## Directed by the Hand of the Lord

Rabbiyning Qo‘li bilan yo‘naltirilgan

So, now we are moving to another subject, this one right here [referring to AD508 on the 1843 Chart]. You will find, if you have not looked at these Charts, Sister White says of this 1843 Chart, "I saw that the Lord directed in this Chart," and she says of this 1850 Chart that God was in the publishment of this Chart. So, she has told us that God was involved in the production of both of these Charts, and how they are structured was humanly purposeful. The Millerites did it on purpose, but it was by God's design.

Endi esa biz boshqa bir mavzuga o‘tyapmiz, aynan mana bu yerda turganiga [1843-yilgi Jadvaldagi AD508 ga ishora qilinmoqda]. Agar siz bu Jadvallarga qaramagan bo‘lsangiz, topasizki, Opa Uayt bu 1843-yilgi Jadval haqida shunday deydi: “Men ko‘rdimki, Rabbiy bu Jadvalni boshqargan,” va u bu 1850-yilgi Jadval haqida Xudo bu Jadvalning nashr etilishida ishtirok etganini aytadi. Demak, u bizga Xudo bu ikkala Jadvalning ham tayyorlanishida ishtirok etganini aytgan, va ularning qanday tuzilganligi insoniy nuqtai nazardan maqsadli bo‘lgan. Millerchilar buni ataylab shunday qilganlar, ammo bu Xudoning niyatiga ko‘ra edi.

Up here, from 677BC down to what they believed, AD1843, this is the column [referring to the second column right the left on the 1843 Chart] that defines the 2520, that begins in 677BC and they thought ended in AD1843.

Bu yerda, miloddan avvalgi 677-yildan ular milodiy 1843-yil deb ishongan vaqtgacha, bu ustun [1843 Chartdagi chap tomondan ikkinchi ustunga ishora qilinmoqda] miloddan avvalgi 677-yilda boshlanib, ular milodiy 1843-yilda tugaydi deb o‘ylagan 2520ni belgilaydigan ustundir.

And they retained this graphic illustration on the 1850 Chart, from here [referring to the third column from the left] 677BC to here, AD1844. This is the column of the 2520 that exists on both Charts.

Va ular ushbu yaqqol tasviriy ifodani 1850-yilgi Jadvalda saqlab qoldilar: bu yerdan [chapdan uchinchi ustunga ishora qilib] miloddan avvalgi 677-yildan bu yerga, milodiy 1844-yilgacha. Bu har ikkala Jadvalda ham mavjud bo‘lgan 2520 ustunidir.

And right in the middle of these columns is the cross, in both instances.

Va har ikkala holatda ham, aynan shu ustunlarning o‘rtasida xoch turibdi.

And right below the cross is the reference to the Daily. And the symbol of the Daily, Paganism, the root of the Pagan religion, is self-exaltation; and, this is where you can see the Lord's hand in it, not necessarily the human hand on both of these charts.

Va xochning darhol ostida “Doimiy”ga ishora bor. Va “Doimiy”ning timsoli bo‘lgan butparastlikning, butparast dinning ildizining o‘zi — o‘zini ulug‘lashdir; va bunda siz Rabbiyning qo‘lini ko‘rishingiz mumkin, bu ikki jadvalning har ikkalasida ham inson qo‘li bo‘lishi shart emas.

For you and me, or anyone, to have our self-exaltation removed from us, we must come to the foot of the cross, reflected on both of these Charts. That lesson is illustrated.

Men, siz yoki har qanday inson o‘zini ulug‘lashdan xalos bo‘lishi uchun, ushbu ikkala Jadvalda ham aks ettirilganidek, biz xochning etagiga kelishimiz kerak. Bu saboq tasvirlab ko‘rsatilgan.

And, of course, when we talk about the columns of the 2520 with the cross in the middle, we know that in fulfillment of Daniel 9, when Christ came to confirm the covenant with many for one week, that one week equates to 2520 days, and in the midst of that week He was crucified. So, in the middle of these columns on each of these Charts we see the cross, and these are inferring the 2520 days that Christ confirmed the covenant with many.

Va, albatta, biz o‘rtasida xoch joylashgan 2520 ning ustunlari haqida so‘z yuritganimizda, bilamizki, Doniyor 9 ning bajo kelishida, Masih ko‘plar bilan ahdni bir hafta davomida tasdiqlash uchun kelganida, o‘sha bir hafta 2520 kunga tengdir va o‘sha haftaning o‘rtasida U xochga mixlangan edi. Shunday qilib, bu Diagrammalarning har biridagi ushbu ustunlarning o‘rtasida biz xochni ko‘ramiz, va bular Masih ko‘plar bilan ahdni tasdiqlagan 2520 kunni anglatadi.

So, now we are going to take up the Daily and Ellen White's endorsement of it.

Endi esa biz “Kundalik” masalasini va Ellen Uaytning uni ma’qullaganini ko‘rib chiqamiz.

> "September 23, 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, 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 wrong for any to refer to the scattering for examples to govern us now in the gathering; for if God should do no more for us now than He did then, Israel would never be gathered. 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.

> 23-sentyabr kuni Rabbiy menga O‘z xalqining qoldig‘ini qaytarib olish uchun O‘z qo‘lini ikkinchi marta cho‘zganini va bu jamlash davrida sa’y-harakatlar ikki karra kuchaytirilishi lozimligini ko‘rsatdi. Sochilish davrida Isroil urildi va yirtib tashlandi, ammo endi, jamlash davrida, Xudo O‘z xalqini shifo toptiradi va bog‘laydi. Sochilish davrida haqiqatni yoyish uchun qilingan sa’y-harakatlar juda oz ta’sir ko‘rsatgan, juda oz narsa yoki hech narsa amalga oshirmagan edi; ammo jamlash davrida, Xudo O‘z xalqini jamlash uchun O‘z qo‘lini cho‘zgan paytda, haqiqatni yoyish yo‘lidagi sa’y-harakatlar ko‘zlangan natijasini beradi. Hammaning ishda birlashgan va g‘ayratli bo‘lishi kerak. Menga ko‘rsatildiki, hozirgi jamlash davrida bizni boshqarishi uchun kimningdir misol sifatida sochilish davriga murojaat qilishi noto‘g‘ridir; chunki agar Xudo hozir biz uchun o‘shanda qilganidan ortiqroq ish qilmasa, Isroil hech qachon jamlanmagan bo‘lar edi. Menga ko‘rsatildiki, 1843-yilgi jadval Rabbiyning qo‘li bilan yo‘naltirilgan edi va uni o‘zgartirmaslik kerak; undagi raqamlar U xohlaganidek edi; Uning qo‘li ayrim raqamlardagi bir xatoni ustida turib, uni yashirib turdi, shuning uchun Uning qo‘li olib tashlanmaguncha, hech kim uni ko‘ra olmadi.

> "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.

> Shunda men “kundalik”ka (Daniel 8:12) doir narsani ko‘rdimki, “qurbonlik” so‘zi insonning donoligi bilan qo‘shib qo‘yilgan bo‘lib, matnga tegishli emas; hukm soati haqidagi faryodni berganlarga esa Rabbiy bu boradagi to‘g‘ri qarashni bergan. 1844-yildan oldin, birlik mavjud bo‘lgan paytda, deyarli hamma “kundalik” haqidagi to‘g‘ri qarashda birlashgan edi; ammo 1844-yildan beri davom etayotgan chalkashlik ichida boshqa qarashlar qabul qilindi, va buning ortidan zulmat hamda chalkashlik keldi. 1844-yildan beri vaqt sinov bo‘lmagan, va u endi hech qachon yana sinov bo‘lmaydi.

> "The Lord has shown me that the message of the third angel must go, and be proclaimed to the scattered children of the Lord, but it must not be hung on time. I saw that some were getting a false excitement, arising from preaching time; but the third angel's message is stronger than time can be. I saw that this message can stand on its own foundation and needs not time to strengthen it; and that it will go in mighty power, and do its work, and will be cut short in righteousness.

> Rabbiy menga uchinchi farishtaning xabari yoyilishi va Rabbiy xalqining sochilib ketgan farzandlariga e’lon qilinishi kerakligini ko‘rsatdi, ammo u vaqtga bog‘lab qo‘yilmasligi lozim. Men ba’zilar vaqtni va’z qilishdan kelib chiqadigan soxta bir jo‘shqinlikka berilayotganini ko‘rdim; lekin uchinchi farishtaning xabari vaqt bera oladigan narsadan ham qudratlidir. Men bu xabar o‘z poydevorida mustahkam tura olishini va uni quvvatlantirish uchun vaqtga muhtoj emasligini ko‘rdim; u buyuk qudrat bilan yoyiladi, o‘z ishini ado etadi va solihlikda qisqartirib tamomlanadi.

> "Then I was pointed to some who are in the great error of believing that it is their duty to go to Old Jerusalem, and think they have a work to do there before the Lord comes. Such a view is calculated to take the mind and interest from the present work of the Lord, under the message of the third angel; for those who think that they are yet to go to Jerusalem will have their minds there, and their means will be withheld from the cause of present truth to get themselves and others there. I saw that such a mission would accomplish no real good, that it would take a long while to make a very few of the Jews believe even in the first advent of Christ, much more to believe in His second advent. I saw that Satan had greatly deceived some in this thing and that souls all around them in this land could be helped by them and led to keep the commandments of God, but they were leaving them to perish. I also saw that Old Jerusalem never would be built up; and that Satan was doing his utmost to lead the minds of the children of the Lord into these things now, in the gathering time, to keep them from throwing their whole interest into the present work of the Lord, and to cause them to neglect the necessary preparation for the day of the Lord." Early Writings, 74–76.

> “Shundan so‘ng menga shunday ulkan adashuvda bo‘lgan ayrim kishilar ko‘rsatildi: ular Eski Quddusga borish o‘zlarining burchi, deb ishonadilar va Rabbiy kelishidan oldin u yerda bajarishlari kerak bo‘lgan bir ish bor, deb o‘ylaydilar. Bunday qarash uchinchi farishtaning xabari ostidagi Rabbiyning hozirgi ishidan aqlni ham, qiziqishni ham burib yuborishga qodirdir; chunki hali Quddusga borishlari kerak, deb o‘ylaydiganlarning fikri o‘sha yerda bo‘ladi, va ular o‘zlarini ham, boshqalarni ham u yerga olib borish uchun o‘z mablag‘larini hozirgi haqiqat ishidan tiyib qoladilar. Menga ko‘rsatildiki, bunday bir mission hech qanday haqiqiy yaxshilik keltirmaydi; yahudiylarning juda oz qismining hatto Masihning birinchi kelishiga ishonishiga erishishning o‘zi ham juda uzoq vaqt oladi, Uning ikkinchi kelishiga ishonishlari esa bundan ham ortiqdir. Men ko‘rdimki, Shayton bu masalada ayrimlarni qattiq aldab qo‘ygan, holbuki shu yurtda ularning atrofidagi jonlarga ular yordam bera olardilar va ularni Xudoning amrlarini saqlashga yetaklay olardilar, ammo ular ularni halok bo‘lishga tashlab ketayotgan edilar. Men yana shuni ham ko‘rdimki, Eski Quddus hech qachon qayta qurilmaydi; va Shayton yig‘ilish vaqtida Rabbiyning farzandlari fikrini hozir shu narsalarga burish uchun, ularni Rabbiyning hozirgi ishiga butun qiziqishlarini bag‘ishlashdan to‘sish uchun hamda Rabbiyning kuniga zarur tayyorgarlikni e’tiborsiz qoldirishlariga sabab bo‘lish uchun bor kuchini ishga solayotgan edi.” Early Writings, 74–76.

A few things that we are going to show is we have a passage from Early Writings, page 74. We have dealt with this before. Many of these things we will be dealing with in this presentation, we have dealt with before; but, most of us do not understand that this passage in Early Writings went through an evolution. As it exists in the book Early Writings, men will use what is in Early Writings to misrepresent the truth. But, if you go back to the original source documents, the logic for their misrepresenting the truth is removed.

Ko‘rsatib bermoqchi bo‘lgan bir necha narsamiz shundan iboratki, bizda “Early Writings”ning 74-betidan bir parcha bor. Biz bu masalani avval ham ko‘rib chiqqanmiz. Ushbu taqdimotda ko‘rib chiqadigan narsalarning ko‘pini bundan oldin ham ko‘rib chiqqanmiz; biroq, ko‘pchiligimiz “Early Writings”dagi ushbu parcha bir rivojlanish jarayonidan o‘tganini tushunmaymiz. U “Early Writings” kitobida hozir mavjud bo‘lgan shaklida, odamlar “Early Writings”dagi mazmundan foydalanib haqiqatni noto‘g‘ri talqin qiladilar. Ammo, agar siz asl manba hujjatlariga qaytsangiz, ularning haqiqatni noto‘g‘ri talqin qilishiga asos bo‘layotgan mantiq yo‘qoladi.

So, there is much that can be said about this. I am only going to identify a couple of points, because we are dealing with the Daily here. But, in this passage from Early Writings, I would have you take note of the very first two thoughts, September 23rd.

Shunday ekan, bu haqda ko‘p narsani aytish mumkin. Men bu yerda faqat bir-ikki nuqtani ko‘rsatib o‘tmoqchiman, chunki bu yerda biz “Kundalik” bilan shug‘ullanyapmiz. Ammo, Early Writings asaridan olingan ushbu parchada, sizdan eng avvalgi ikki fikrga, 23-sentabrga e’tibor qaratishingizni so‘ragan bo‘lardim.

Okay. September 23rd, if you are not familiar with it, you can put 1850 there; September 23, 1850. This has an impact on correctly understanding the Daily.

Xo‘p. 23-sentabr, agar siz bunga tanish bo‘lmasangiz, u yerga 1850-yilni qo‘yishingiz mumkin; 1850-yil 23-sentabr. Bu “Daily”ni to‘g‘ri tushunishga ta’sir qiladi.

The end of the first paragraph is a statement that we have dealt with here already for the past few days, "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."

Birinchi xatboshining oxiri — bu biz bu yerda o‘tgan bir necha kun davomida allaqachon ko‘rib chiqqan bayonotdir: “Men 1843 yilgi jadval Rabbiyning qo‘li bilan yo‘naltirilganini va u o‘zgartirilmasligi kerakligini ko‘rdim; raqamlar U xohlagandek bo‘lgan; Uning qo‘li ba’zi raqamlardagi bir xatoni ustida turib, uni yashirib turgan, shuning uchun Uning qo‘li olib tashlanmaguncha hech kim uni ko‘ra olmas edi.”

The second paragraph says, "Then I saw in relation to the —daily' (Daniel 8:12) . . . ." Now, I want you to just put in your memory bank—we will deal with this no doubt later, the Lord willing—when the Daily is represented on the 1843 Chart, right here, it says, "taking away the daily"; it says, "Daniel 12: 11 and 12." On the 1850 Chart, when it is dealing with the Daily, it says, "pagan dominion or when the daily taken away, Daniel 11:31." So, on these two Charts, the emphasis that they are identifying from Daniel 11:31 and Daniel 12:11 is the taking away of the Daily. All right?

Ikkinchi xatboshi shunday deydi: “So‘ng men —doimiy”ga nisbatan ko‘rdim (Daniel 8:12) . . . .” Endi esa, men sizdan shuni xotirangizga muhrlab qo‘yishingizni istayman — bunga, Egamiz xohlasa, keyinroq albatta qaytamiz — 1843 yilgi Jadvalda Doimiy mana shu yerda tasvirlanganda, unda shunday yozilgan: “doimiylikni olib tashlash”; unda shunday deyiladi: “Daniel 12:11 va 12.” 1850 yilgi Jadvalda esa, Doimiy haqida so‘z borganda, unda shunday deyiladi: “majusiy hukmronlik yoki doimiylik olib tashlangan vaqt, Daniel 11:31.” Demak, bu ikki Jadvalda Daniel 11:31 va Daniel 12:11 dan ular ko‘rsatib berayotgan urg‘u Doimiylikning olib tashlanishidir. Xo‘sh, shundaymi?

> And in Daniel 11:31 and Daniel 12:11, the Hebrew word that is translated as "take away" is sur, and it means "to take away"; it means "to remove."

> Daniel 11:31 va Daniel 12:11 da “olib tashlamoq” deb tarjima qilingan ibroniycha so‘z sur bo‘lib, u “olib tashlamoq” degan ma’noni anglatadi; u “chetlatmoq” degan ma’noni bildiradi.

But, in Daniel 8, in verse 11, where it says the Daily is taken away, it is a different Hebrew word. It is rum, and it means "to lift up and to exalt."

Ammo Doniyor 8-bobning 11-oyatida, «Kundalik» olib tashlanadi, deb aytilgan joyda boshqa bir ibroniycha so‘z ishlatilgan. U rum so‘zidir va «ko‘tarmoq hamda ulug‘lamoq» degan ma’noni bildiradi.

So, William Miller used the Cruden's Concordance, and the Cruden's Concordance does not give you any insight on the Hebrew or the Greek. So, the Lord was directing the Millerites; because, of the three places where the Daily is referenced in the Book of Daniel, Daniel chapter 8, Daniel chapter 11, and Daniel chapter 12, in chapters 11 and 12 the Hebrew that is translated "take away" means "take away." And that is what they are emphasizing on these Charts, is when Paganism was taken away the 1290 and the 1335 prophecies would begin.

Shunday ekan, William Miller Cruden’s Concordance’dan foydalangan, Cruden’s Concordance esa sizga ibroniycha yoki yunoncha borasida hech qanday tushuncha bermaydi. Demak, Rabbiy Millerchilarni yo‘naltirayotgan edi; chunki Doniyor kitobida “Kundalik” tilga olingan uch joydan — Doniyor 8-bob, Doniyor 11-bob va Doniyor 12-bobda — 11 va 12-boblardagi “olib tashlamoq” deb tarjima qilingan ibroniycha so‘z “olib tashlamoq” degan ma’noni anglatadi. Va ular mana shu Chizmalarda ta’kidlayotgan narsa shuki, Majusiylik olib tashlanganida, 1290 va 1335 haqidagi bashoratlar boshlanadi.

But, in Daniel 8, when the Daily is taken away, it is not talking about being removed; it is talking about the religion of Paganism being lifted up and exalted. So, the Millerites got it right. They referenced the two chapters in Daniel that are about the Daily being taken away.

Ammo, Doniyor 8-bobda, Kundalik olib tashlanganda, bu uning yo‘q qilinishi haqida emas; bu butparastlik dinining yuksaltirilishi va ulug‘lanishi haqida so‘z yuritadi. Demak, Millerchilar bu masalada to‘g‘ri bo‘lganlar. Ular Doniyor kitobidagi Kundalik olib tashlanishi haqida bo‘lgan ikki bobga ishora qilganlar.

But here in Early Writings and as we go back through the original source documents you are going to see in this chapter that originally this reference of Daniel 8:12 is not there. I do not know that Ellen White told them to include that in there in 1882 when they printed Early Writings, or if one of the editors put it in. I am not threatened by it, because it is not talking about the taking away here.

Ammo bu yerda, *Early Writings*da, va asl manba hujjatlari bo‘ylab orqaga qaytar ekanmiz, siz bu bobda ko‘rasizki, dastlab Doniyor 8:12 ga bu ishora u yerda yo‘q edi. Ellen Uayt 1882 yilda *Early Writings*ni nashr etishganida buni u yerga kiritishni ularga aytganmi, yoki muharrirlardan biri uni qo‘shganmi — men buni bilmayman. Bu meni tahdid ostiga qo‘ymaydi, chunki bu yerda gap olib tashlash haqida ketmayapti.

It says in the second paragraph, "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."

Ikkinchi xatboshida shunday deyiladi: “Shundan so‘ng men —doimiy”ga (Daniel 8:12) oid holda shuni ko‘rdimki, —qurbonlik” so‘zi inson donoligi bilan qo‘shib qo‘yilgan bo‘lib, matnga tegishli emas, va Rabbiy hukm soati haqidagi hayqiriqni berganlarga bu boradagi to‘g‘ri qarashni berdi.”

Now, we had a meeting with some of the prominent pastors in Germany and some of the seminary teachers from Germany several years ago, in Germany, where I presented and they threw their stones at this message.

Endi, bir necha yil avval Germaniyada Germaniyadagi ayrim nufuzli pastorlar va ba’zi seminariya o‘qituvchilari bilan uchrashuvimiz bo‘lgan edi; o‘sha yerda men taqdimot qildim, va ular bu xabarga o‘z toshlarini otdilar.

And there was a pastor there from Italy, and he expressed one of the foolish arguments about this verse. And what he said was—and there are several foolish arguments about the Daily, so you find this foolish argument used often and we will put it in the record here. It says, "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." Here is the foolish argument: They say Ellen White is not endorsing the Daily here; she is endorsing the Pioneer understanding that the word sacrifice was added by human wisdom and does not belong to the text. Okay? So, this Italian pastor is making this argument.

U yerda Italiyadan bo‘lgan bir pastor bor edi, va u bu oyat haqidagi nodonona dalillardan birini bayon qildi. Uning aytgani esa shunday edi — va “Daily” haqida bir necha nodonona dalillar mavjud, shuning uchun siz bu nodonona dalilning tez-tez qo‘llanayotganini uchratasiz, va biz uni bu yerda yozuvga kiritamiz. Unda shunday deyiladi: “So‘ng men —daily’ (Daniel 8:12) bilan bog‘liq holda shuni ko‘rdimki, —sacrifice’ so‘zi inson donoligi bilan qo‘shib qo‘yilgan bo‘lib, matnga tegishli emas, va Rabbiy hukm soati xabarini berganlarga bu haqdagi to‘g‘ri qarashni bergan.” Mana nodonona dalil: Ular aytadilarki, Ellen White bu yerda “Daily”ni ma’qullamayapti; u “sacrifice” so‘zi insoniy donolik bilan qo‘shilgan va matnga tegishli emas, degan Kashshoflar tushunchasini ma’qullayapti. Xo‘sh? Demak, bu italyan pastor ana shu dalilni ilgari surmoqda.

And I said, "Well, explain the next sentence to me, Pastor."

Shunda men dedim: “Xo‘sh, unda keyingi jumlani menga tushuntirib bering, Pastor.”

The next sentence says, "When union existed, before 1844, nearly all were united on the correct view of the —daily'; . . . ." This is not about the correct view of the word sacrifice being added by human wisdom. Ellen White here—and this is a hard one, this is a hard one for these people that are refusing to hear and are refusing to see in Adventism today. This paragraph, there are probably more theologians have lost their salvation over this paragraph than any other paragraph in the Spirit of Prophecy. I am not exaggerating; I think that is probably accurate.

Keyingi jumlada shunday deyiladi: “Birlashuv mavjud bo‘lganida, 1844 yildan oldin, deyarli barchasi —‘daily’ning to‘g‘ri qarashi ustida birlashgan edilar; . . . .” Bu “sacrifice” so‘zining insoniy donishmandlik bilan qo‘shib qo‘yilganiga doir to‘g‘ri qarash haqida emas. Ellen White bu yerda — va bu qiyin masala, bugungi Adventizmda eshitishni ham, ko‘rishni ham rad etayotgan bu kishilar uchun bu qiyin masaladir. Bu xatboshi — ehtimol, Bashorat Ruhi ichidagi boshqa har qanday xatboshidan ko‘ra ko‘proq ilohiyotchilar aynan shu xatboshi sababli najotini yo‘qotgan bo‘lsa kerak. Men mubolag‘a qilmayapman; menimcha, bu ehtimol aniqdir.

In the early part of the 20th Century when the false view of the Daily is being introduced into Adventism, everyone that was fighting about it on both sides of the issue knew that they were fighting about this paragraph. When Stephen Haskell came to the defense of the Pioneer view that the Daily was Paganism, what did he do? He reprinted this 1843 Chart, and he put this paragraph on the bottom. So this paragraph is the focus of controversy, and it is here where many, many men have fallen on their swords and died.

20-asrning boshlarida, “Doimiy” haqidagi soxta qarash Adventizm ichiga kiritilayotgan paytda, bu masala bo‘yicha ikki tomonda bahslashayotganlarning barchasi aynan mana shu paragraf ustida kurashayotganlarini bilishar edi. Stiven Xaskell “Doimiy” Butparastlik ekanligi haqidagi Pionerlar qarashini himoya qilish uchun chiqqanida, u nima qildi? U 1843 yilgi ushbu Jadvalni qayta nashr qildi va bu paragrafni uning pastki qismiga joylashtirdi. Demak, mana shu paragraf bahs-munozaraning markazidir, va aynan shu yerda juda ko‘p, juda ko‘p erkaklar o‘z qilichlariga yiqilib halok bo‘lganlar.

So, at a minimum level of what I want you to see here, because you have men like recently, Steve Wohlberg of White Horse Ministries, he has been opposing this message. And one of his arguments is, "Well, Ellen White never had a position on the Daily, so I don't have to have one," which was just an absolutely foolish position. But, even if we grant him the possibility that Ellen White did not have a position on it, what does she say in this quote? She says that the Pioneers had the correct view of it. Even if she did not know what it was, here she is saying that there is a correct view, which means there are a wrong view, maybe several wrong views.

Demak, bu yerda siz ko‘rishingizni istayotgan narsamning eng kamida shu darajasida ham, chunki yaqinda White Horse Ministries’dan Steve Wohlberg singari kishilar bu xabarga qarshi chiqmoqda. Uning dalillaridan biri shuki: “Xo‘sh, Ellen White ‘Daily’ masalasida hech qachon bir pozitsiyaga ega bo‘lmagan, demak men ham ega bo‘lishim shart emas”, degan edi; bu esa mutlaqo ahmoqona bir pozitsiya edi. Biroq, hatto Ellen White bu masalada bir pozitsiyaga ega bo‘lmagan bo‘lishi mumkinligini unga e’tirof etgan taqdirimizda ham, u bu iqtibosda nima deydi? U deydiki, Kashshoflar bu haqda to‘g‘ri qarashga ega bo‘lganlar. Hatto u buning nima ekanini bilmagan bo‘lgan taqdirda ham, mana shu yerda u to‘g‘ri bir qarash borligini aytmoqda, bu esa noto‘g‘ri qarash ham borligini, balki bir nechta noto‘g‘ri qarashlar borligini anglatadi.

You have men like Vance Ferrell. Vance Ferrell; people have confidence in Vance Ferrell's prophetic interpretations, and I do not know why. Vance Ferrell is not the only one but he is one of the men that says that the Daily represents both Paganism and Christ's Sanctuary ministry. Okay? He is saying that this symbol represents Satan and Christ.

Vance Ferrell kabi odamlar bor. Vance Ferrell; odamlar Vance Ferrellning bashoratga doir talqinlariga ishonch bildiradilar, nega ekanini esa men bilmayman. Vance Ferrell yagona emas, ammo u “Kundalik” ham butparastlikni, ham Masihning Muqaddas maskandagi xizmatini ifodalaydi, deb aytadigan kishilardan biridir. Xo‘pmi? U bu ramz ham Shaytonni, ham Masihni ifodalaydi, deb aytmoqda.

What kind of discernment is being employed with that kind of reasoning?

Bunday mulohaza yuritishda qanday farqlash qobiliyati qo‘llanilmoqda?

Okay, Sister White, no matter what the Daily represents here, she says there is a correct view. So, we can at least agree with that premise here, right?

Xo‘sh, Opa Uayt, bu yerda “Daily” nimani anglatishidan qat’i nazar, u to‘g‘ri bir qarash mavjudligini aytadi. Demak, hech bo‘lmaganda shu asosiy fikrga bu yerda qo‘shila olamiz, to‘g‘rimi?

> "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 exited, before 1844, nearly all were united on the correct view of the —daily'; but in the confusion since 1844, other views have been embraced,"—

> So‘ng men “kundalik” bilan bog‘liq holda (Daniel 8:12) shuni ko‘rdimki, “qurbonlik” so‘zi insonning donoligi bilan qo‘shib qo‘yilgan bo‘lib, matnga tegishli emas, va hukm soati haqidagi nido berganlarga Rabbiy bu haqdagi to‘g‘ri qarashni bergan. 1844 yildan oldin, birlik mavjud bo‘lgan paytda, deyarli hamma “kundalik” haqidagi to‘g‘ri qarashda birlashgan edi; ammo 1844 yildan beri yuzaga kelgan chalkashlikda boshqa qarashlar qabul qilindi,”

This is what I told the Italian pastor. I said, "Okay. Can you give me any historical references where after 1844 there were other views about the word sacrifice that have been embraced?

Italiyalik pastorga men aytgan gap shu edi. Men shunday dedim: “Xo‘sh. Menga 1844 yildan keyin ‘qurbonlik’ so‘zi haqida qabul qilingan boshqa qarashlar bo‘lganiga doir biror tarixiy manba keltira olasizmi?”

And he kind of backed out of that at this point.

Va bu paytda u go‘yo bundan chekinib ketdi.

Since 1844 other views of the Daily have been embraced, and what have they produced? Darkness and confusion.

1844-yildan beri “Kundalik” haqidagi boshqa qarashlar ham qabul qilindi, va ular nima hosil qildi? Zulmat va sarosima.

Underline "darkness and confusion," because when Sister White further talks about the Daily, she talks about darkness and confusion, and we are going to show you some of those this morning.

“zulmat va chalkashlik”ning tagiga chizing, chunki Opa Uayt Kundalik haqida yana gapirganda, u zulmat va chalkashlik haqida so‘zlaydi, va biz bu tongda sizga shulardan ba’zilarini ko‘rsatamiz.

## Take the wrong view of the Daily and it produces darkness and confusion.

“Doimiy” haqidagi noto‘g‘ri qarash zulmat va chalkashlikni keltirib chiqaradi.

"Time has not been a test since 1844, and it will never again be a test."

“1844 yildan beri vaqt sinov bo‘lib kelmagan va u endi hech qachon yana sinov bo‘lmaydi.”

So, in connection with the Daily you see here, here is the argument. Here is the argument today; here is the argument that was introduced by Ellen White's son. It was introduced by others, but he is the one that put it into the historical record of Adventism. It is that when you read this passage, the context of time setting is what you need to understand.

Shunday qilib, bu yerda ko‘rib turganingizdek, “Daily” bilan bog‘liq masalada dalil mana shudir. Bugungi dalil mana shu; bu Ellen White xonimning o‘g‘li tomonidan kiritilgan dalildir. Uni boshqalar ham ilgari surgan edilar, ammo uni adventizmning tarixiy qaydiga kiritgan shaxs aynan udir. Mazmuni shuki, siz bu parchani o‘qiganingizda, tushunishingiz zarur bo‘lgan narsa vaqt belgilash kontekstidir.

—"other views have been embraced,"—in concerning the Daily—"and darkness and confusion have followed. Time has not been a test since 1844, and it will never again be a test.

—«Boshqa qarashlar qabul qilindi»,— “Kundalik” masalasiga doir, —«va buning ortidan zulmat hamda chalkashlik keldi. 1844-yildan beri vaqt sinov bo‘lmagan, va u endi hech qachon yana sinov bo‘lmaydi.»

"The Lord has shown me that the message of the third angel must go, and be proclaimed to the scattered children of the Lord, but it must not be hung on time."

Rabbiy menga uchinchi farishtaning xabari borib, Rabbimizning tarqalib ketgan farzandlariga e’lon qilinishi kerakligini ko‘rsatdi, biroq u vaqtga bog‘lab qo‘yilmasligi lozim.

Do you see why Willy White is saying that we need to see the context of time-setting?

Willy White nega muddat belgilash masalasining kontekstini ko‘rishimiz kerakligini aytayotganini tushunyapsizmi?

It talks about the confusion that the wrong views of the Daily produced, time has not been a test; and then there is a paragraph about time setting.

Unda Kundalik haqidagi noto‘g‘ri qarashlar keltirib chiqargan chalkashlik haqida so‘z yuritiladi, vaqt sinov bo‘lmagan; va so‘ngra vaqt belgilash haqida bir paragraf bor.

Okay, this is what you have to understand: This paragraph about time setting, it was not in the original source document; and, the statement about time has not been a test, that sentence has been altered. It misrepresents Ellen White's original thought. She did not connect anything about time setting with the Daily. This is what we want to look at this morning.

Xo‘sh, siz tushunishingiz kerak bo‘lgan narsa shudir: vaqt belgilash haqidagi ushbu paragraf asl manba hujjatida yo‘q edi; va “vaqt sinov bo‘lmagan”ligi haqidagi bayonot — o‘sha jumla o‘zgartirilgan. U Ellen White’ning asl fikrini noto‘g‘ri aks ettiradi. U vaqt belgilashga oid hech narsani Daily bilan bog‘lamagan. Bugun ertalab biz ko‘rib chiqmoqchi bo‘lgan narsa mana shu.

So, as I said, we are not going to read all these pages. I am just going to make sure that you have them in your possession so you can test what I am saying; because, as a human being, there is a possibility that I am misleading you.

Demak, aytganimdek, biz bu sahifalarning barchasini o‘qib chiqmoqchi emasmiz. Men faqat ularning sizning qo‘lingizda bo‘lishini ta’minlayman, toki aytayotganlarimni sinab ko‘ra olasiz; chunki inson sifatida men sizni chalg‘itayotgan bo‘lishim ehtimoli bor.

Arthur White—"The Context of Time Setting"

Artur Uayt — “Vaqt belgilashning konteksti”

"The advocates of the old view maintained that the wording of this statement [Early Writings, 74–75.] placed Heaven's endorsement on the view of the daily held by Miller and eventually repeated by Uriah Smith.

Eski qarash tarafdorlari bu bayonotning ifodasi [Early Writings, 74–75.] osmonning tasdig‘ini Millер tutgan va keyinchalik Uriah Smith tomonidan takrorlangan “daily” haqidagi qarashga berganini ta’kidladilar.

Arthur White, the son of Willy White, in his six-volume set about the history of Ellen White, speaking of his father's position rejecting the correct view of the Daily, he says, in EGW, volume 6, on page 252,

Villi Uaytning o‘g‘li Artur Uayt Ellen Uayt tarixiga bag‘ishlangan olti jildlik asarida otasining “Doimiy” haqidagi to‘g‘ri qarashni rad etgan pozitsiyasi haqida so‘z yuritar ekan, EGW, 6-jild, 252-betda shunday deydi,

"The advocates of the old view"—that the Daily represented Paganism—"maintained that the wording of this statement [Early Writings, 74–75.] placed Heaven's endorsement on the view of the daily held by Miller and eventually repeated by Uriah Smith."—

«Eski qarash»ning — ya’ni Kundalik Butparastlikni anglatadi, degan qarashning — tarafdorlari «bu bayonotning [Early Writings, 74–75.] ifodasi osmonning Miller tomonidan tutilgan va keyinchalik Uriah Smith tomonidan takrorlangan kundalik haqidagi qarashni ma’qullashini ko‘rsatadi», deb ta’kidladilar.

If Arthur White was going to be a genuine, accurate historian, do you know what he would have said there? He would have just put one word in there; but, Arthur White, he missed the boat here. He would have said, "The advocates of the old view maintained [correctly] that the wording of this statement, —maintained that the wording of this statement [Early Writings, 74-75.],' placed Heaven's endorsement on the view of the daily held by Miller and eventually repeated by Uriah Smith."

Agar Artur Uayt chinakam va aniq tarixchi bo‘lganida, bilasizmi, u o‘sha yerda nima degan bo‘lardi? U u yerga atigi bitta so‘zni kiritgan bo‘lardi; biroq Artur Uayt bu yerda jiddiy xatoga yo‘l qo‘ydi. U shunday degan bo‘lardi: “Eski qarash tarafdorlari [to‘g‘ri ravishda] ushbu bayonotning ifodasi — ushbu bayonotning ifodasi [Early Writings, 74-75.] — osmonning Miller tomonidan tutilgan va keyinchalik Uriya Smit tomonidan takrorlangan ‘daily’ haqidagi qarashga ma’qullovini qo‘yganini ta’kidladilar.”

But he does not put correctly in there. He is just saying what they maintain, like there is the possibility that they were maintaining a wrong position. But they were not; they had the right position.

Ammo u buni u yerga toʻgʻri joylashtirmaydi. U shunchaki ularning nima deb turib olganini aytmoqda, goʻyo ular notoʻgʻri pozitsiyani tutib turgan boʻlishlari mumkin edi. Ammo unday emas edi; ular toʻgʻri pozitsiyada edilar.

—"The new-view advocates"—his father, Willy, A. G. Daniells, W. W. Prescott, and I will not go there right now—"The new-view advocates held that the statement must be taken in its context—the context of time setting."—

—“Yangi qarash tarafdorlari” — uning otasi, Willy, A. G. Daniells, W. W. Prescott va men hozir bunga kirmayman — “bu bayonot o‘z kontekstida — vaqt belgilash kontekstida — qabul qilinishi kerak, deb hisoblaganlar.”

We just told you their argument in Early Writings, page 74.

Biz sizga hozirgina ularning dalilini “Early Writings”, 74-betda bayon qildik.

—"The new-view advocates held that the statement must be taken in its context—the context of time setting. Ellen White's repeated statements that I have no light on the point' (Letter 226, 1908) and I am unable to define clearly the points that are questioned' (Letter 250, 1908), and her inability to make a definite statement when the question was urged upon her, seemed to give support to their conclusion. They were confident also that the messages given through Ellen White would not conflict with the clearly established events of history." Arthur White, EGW, volume 6, 252.

—“Yangi qarash tarafdorlari bu bayonot uning o‘z kontekstida — vaqt belgilash kontekstida — talqin qilinishi kerak, deb hisobladilar. Ellen White’ning takror va takror aytgan: ‘Bu masalada menda hech qanday nur yo‘q’ (Letter 226, 1908) va ‘Shubha ostiga olingan nuqtalarni men aniq belgilab bera olmayman’ (Letter 250, 1908), degan so‘zlari hamda bu savol unga qat’iy tarzda qo‘yilganida uning aniq bir bayonot bera olmaganligi, go‘yo ularning xulosasini qo‘llab-quvvatlayotgandek tuyuldi. Shuningdek, ular Ellen White orqali berilgan xabarlar tarixning aniq tasdiqlangan voqealariga zid kelmasligiga ham ishonchlari komil edi.” Arthur White, EGW, volume 6, 252.

The Original Version—Review and Herald, November 1, 1850

Asl nusxa — Review and Herald, 1850-yil 1-noyabr

And Early Writings, page 74, when was it printed? 1882; the book Early Writings was printed in 1882.

Va “Ilk Yozuvlar”ning 74-beti qachon nashr etilgan? 1882-yilda; “Ilk Yozuvlar” kitobi 1882-yilda nashr etilgan.

But where in the passage of Early Writings that we are considering is originally found is in the Review and Herald, November 1, 1850, and you have that in your notes. And it is several paragraphs, and as I have said, we are not going to read them all.

Lekin biz ko‘rib chiqayotgan “Early Writings”dagi ushbu parchani aslida qaerdan topish mumkin bo‘lsa, u “Review and Herald”, 1850-yil 1-noyabr sonida joylashgan bo‘lib, bu sizning qaydlaringizda bor. Va u bir necha xatboshidan iborat, hamda men aytganimdek, biz ularning barchasini o‘qimoqchi emasmiz.

We see four paragraphs on page 2, then four paragraphs on page 3:

Biz 2-betda to‘rtta paragrafni, so‘ng 3-betda yana to‘rtta paragrafni ko‘ramiz:

> "Dear Brethren and Sisters I wish to give you a short sketch of what the Lord has recently shown to me in vision. I was shown the loveliness of Jesus, and the love that the angels have for one another. Said the angel—Can ye not behold their love?—follow it. Just so God's people must love one another. Rather let blame fall on thyself than on a brother. I saw that the message —sell that ye have and give alms' had not been given, by some, in its clear light; that the true object of the words of our Saviour had not been clearly presented. I saw that the object of selling was not to give to those who are able to labor and support themselves; but to spread the truth. It is a sin to support and indulge those who are able to labor, in idleness. Some have been zealous to attend all the meetings; not to glorify God, but for the —loaves and fishes.' Such had much better been at home laboring with their hands, —the thing that is good,' to supply the wants of their families, and to have something to give to sustain the precious cause of present truth.

> “Aziz birodarlar va opa-singillar, Rabbimizning yaqinda menga vahiyda ko‘rsatganlari haqida sizlarga qisqacha bir tasvir bermoqchiman. Menga Isoning latofati va farishtalarning bir-birlariga bo‘lgan muhabbati ko‘rsatildi. Farishta dedi: —Ularning muhabbatini ko‘ra olmaysizlarmi?— Unga ergashinglar. Xudoning xalqi ham xuddi shunday bir-birini sevishi kerak. Aybni birodaringizga emas, balki o‘zingizga yuklash afzalroqdir. Men —bor narsalaringizni sotinglar va sadaqa beringlar’ degan xabar ba’zilar tomonidan uning ravshan nurida berilmaganini ko‘rdim; Najotkorimizning bu so‘zlarining haqiqiy maqsadi aniq bayon etilmagan edi. Men shuni ko‘rdimki, sotishdan ko‘zlangan maqsad mehnat qilib o‘zini ta’minlay oladiganlarga berish emas, balki haqiqatni yoyishdir. Mehnat qila oladiganlarni bekorchilikda qo‘llab-quvvatlash va erkalatish gunohdir. Ba’zilar barcha yig‘ilishlarga qatnashishga g‘ayratli bo‘lganlar; bu Xudoni ulug‘lash uchun emas, balki —nonlar va baliqlar’ uchundir. Bundaylar qimmatli hozirgi haqiqat ishini qo‘llab-quvvatlash uchun berishga biror narsaga ega bo‘lish va o‘z oilalarining ehtiyojlarini ta’minlash maqsadida, uyda qolib qo‘llari bilan —yaxshi bo‘lgan ishni’ qilib mehnat qilganlari ancha yaxshiroq bo‘lur edi.”

> "Some, I saw, had erred in praying for the sick to be healed before unbelievers. If any among us are sick, and call for the elders of the church to pray over them, according to James 5:14, 15, we should follow the example of Jesus. He put unbelievers out of the room, then healed the sick; so we should seek to be separated from the unbelief of those who have not faith, when we pray for the sick among us.

> Men ko‘rdimki, ayrimlar imonsizlar oldida kasallar shifo topishi uchun ibodat qilishda xato qilgan edilar. Agar oramizdan biror kishi xasta bo‘lsa va Yoqub 5:14, 15 ga muvofiq, jamoat oqsoqollarini uning ustida ibodat qilish uchun chaqirsa, biz Isoning namunasiga ergashmog‘imiz kerak. U imonsizlarni xonadan tashqariga chiqardi, so‘ng kasalni shifo qildi; shunday ekan, oramizdagi kasallar uchun ibodat qilayotganimizda, imoni bo‘lmaganlarning imonsizligidan ajralishga intilishimiz lozim.

> "Then I was pointed back to the time that Jesus took his disciples away alone, into an upper room, and first washed their feet, and then gave them to eat of the broken bread, to represent his broken body, and juice of the vine to represent his spilled blood. I saw that all should move understandingly, and follow the example of Jesus in these things, and when attending to these ordinances, should be as separate from unbelievers as possible.

> Shunda mening e’tiborim Iso O‘z shogirdlarini alohida olib chiqib, yuqori xonaga kiritgan va u yerda avval ularning oyoqlarini yuvgan, so‘ngra esa ularga Uning siniq tanasini ifodalash uchun bo‘lingan nondan va to‘kilgan qonini ifodalash uchun uzum sharbatidan yedirgan vaqtga yana qaratildi. Men shuni ko‘rdimki, barchasi buni tushunib amal qilishi va bu ishlarda Isoning namunasiga ergashishi kerak; hamda bu marosimlarni ado etayotganda, imkon qadar imonsizlardan ajralgan holda bo‘lishi lozim.

> "Then I was shown that the seven last plagues will be poured out, after Jesus leaves the Sanctuary. Said the angel—It is the wrath of God and the Lamb that causes the destruction or death of the wicked. At the voice of God the saints will be mighty and terrible as an army with banners; but they will not then execute the judgment written. The execution of the judgment will be at the close of the 1000 years.

> So‘ngra menga Iso Muqaddasxonani tark etganidan keyin yetti oxirgi balo to‘kilishi ko‘rsatildi. Farishta dedi: “Halokat yoki yovuzlarning o‘limiga sabab bo‘ladigan narsa — Xudo va Qo‘zining g‘azabidir. Xudoning ovozi yangraganda azizlar bayroqlari hilpiragan lashkar kabi qudratli va dahshatli bo‘ladilar; ammo ular o‘sha paytda yozilgan hukmni ijro etmaydilar. Hukmning ijro etilishi 1000 yilning oxirida bo‘ladi.”

> "After the saints are changed to immortality, and are caught up together, and receive their harps, crowns, &c., and enter the Holy City, Jesus and the saints set in judgment. The books are opened, the book of life and the book of death; the book of life contains the good deeds of the saints, and the book of death contains the evil deeds of the wicked. These books were compared with the Statute book, the Bible, and according to that they were judged. The saints in unison with Jesus pass their judgment upon the wicked dead. Behold ye! said the angel, the saints sit in judgment, in unison with Jesus, and mete out to each of the wicked, according to the deeds done in the body, and it is set off against their names what they must receive, at the execution of the judgment. This, I saw, was the work of the saints with Jesus, in the Holy City before it descends to the earth, through the 1000 years. Then at the close of the 1000 years, Jesus, and the angels, and all the saints with him, leaves the Holy City, and while he is descending to the earth with them, the wicked dead are raised, and then the very men that —pierced him,' being raised, will see him afar off in all his glory, the angels and saints with him, and will wail because of him. They will see the prints of the nails in his hands, and in his feet, and where they thrust the spear into his side. The prints of the nails and the spear will then be his glory. It is at the close of the 1000 years that Jesus stands upon the Mount of Olives, and the Mount parts asunder, and it becomes a mighty plain, and those who flee at that time are the wicked, that have just been raised. Then the Holy City comes down and settles on the plain.

> Azizlar o‘lmaslikka o‘zgartirilgach, birgalikda osmonga ko‘tarilib, o‘z arfalarini, tojlarini va hokazolarni olgach hamda Muqaddas Shahar ichiga kirgach, Iso va azizlar hukm uchun o‘tiradilar. Kitoblar ochiladi: hayot kitobi va o‘lim kitobi; hayot kitobida azizlarning ezgu ishlari, o‘lim kitobida esa fosiqlarning yovuz ishlari yozilgandir. Bu kitoblar Qonun kitobi — Muqaddas Kitob bilan taqqoslandi va shunga ko‘ra ular hukm qilindilar. Azizlar Iso bilan birlikda fosiq o‘liklar ustidan hukm chiqaradilar. Mana, qaranglar! — dedi farishta, — azizlar Iso bilan birlikda hukmda o‘tiradilar va badanda qilingan ishlarga ko‘ra fosiqlarning har biriga o‘lchab beradilar; hukm ijro etilgan paytda ular nima qabul qilishlari kerak bo‘lsa, bu ularning ismlari yoniga yozib qo‘yiladi. Men ko‘rdimki, bu Muqaddas Shaharning yerga tushishidan oldin, ming yil davomida, Iso bilan birga azizlarning qiladigan ishidir. So‘ng ming yilning oxirida, Iso, farishtalar va U bilan birga bo‘lgan barcha azizlar Muqaddas Shahardan chiqadilar; U ular bilan birga yerga tushayotgan paytda, fosiq o‘liklar tiriltiriladi, va shunda Uni teshib yuborgan o‘sha odamlarning o‘zi ham tiriltirilib, Uni uzoqdan butun ulug‘vorligida, farishtalar va azizlar U bilan birga bo‘lgan holda ko‘radilar va U tufayli fig‘on qiladilar. Ular Uning qo‘llaridagi, oyoqlaridagi mix izlarini va biqiniga nayza sanchilgan joyni ko‘radilar. O‘sha vaqtda mixlar va nayzaning izlari Uning ulug‘vorligi bo‘ladi. Ming yilning oxirida Iso Zaytun tog‘i ustiga oyoq qo‘yadi, va tog‘ yorilib ketadi hamda ulkan bir tekislikka aylanadi; o‘sha paytda qochadiganlar esa endigina tiriltirilgan fosiqlardir. So‘ng Muqaddas Shahar pastga tushib, o‘sha tekislik ustiga joylashadi.

> "Then Satan imbues the wicked, that have been raised, with his spirit. He flatters them that the army in the City is small, and that his army is large, and that they can overcome the saints and take the City. While Satan was rallying his army, the saints were in the City, beholding the beauty and glory of the Paradise of God. Jesus was at their head, leading them. All at once the lovely Saviour was gone from our company; but soon we heard his lovely voice, saying, —Come ye blessed of my Father inherit the kingdom prepared for you from the foundation of the world.' We gathered about Jesus, and just as he closed the gates of the City, the curse was pronounced upon the wicked. The gates were shut. Then the saints used their wings and mounted to the top of the wall of the City. Jesus was also with them; his crown looked brilliant and glorious. It was a crown within a crown, seven in number. The crowns of the saints were of the most pure gold, decked with stars. Their faces shone with glory, for they were in the express image of Jesus; and as they arose, and moved all together to the top of the City, I was enraptured with the sight.

> So‘ngra Shayton tiriltirilgan yovuzlarni o‘z ruhi bilan to‘ldiradi. U ularga Shahardagi lashkar oz ekanini, o‘zining lashkari esa ko‘p ekanini, va ular muqaddaslarni yengib, Shaharni egallab olishlari mumkinligini xushomad bilan aytadi. Shayton o‘z lashkarini to‘playotgan paytda, muqaddaslar Shaharda bo‘lib, Xudoning Jannatining go‘zalligi va ulug‘vorligini tomosha qilayotgan edilar. Iso ularning boshida bo‘lib, ularga yo‘l boshlayotgan edi. Birdaniga o‘sha latofatli Najotkor bizning oramizdan g‘oyib bo‘ldi; ammo ko‘p o‘tmay, biz uning yoqimli ovozini eshitdik: —Otamning barakot topganlari, kelinglar, dunyo yaratilganidan beri sizlar uchun tayyorlangan Shohlikni meros qilib olinglar.' Biz Isoning atrofiga yig‘ildik, va u Shahar darvozalarini yopishi bilanoq, yovuzlar ustiga la’nat e’lon qilindi. Darvozalar yopildi. So‘ng muqaddaslar qanotlaridan foydalanib, Shahar devorining tepasiga ko‘tarildilar. Iso ham ular bilan birga edi; Uning tojı porloq va ulug‘vor ko‘rinar edi. Bu toj ichida toj bo‘lib, ular soni yettita edi. Muqaddaslarning tojlari yulduzlar bilan bezatilgan, eng sof oltindan edi. Ularning yuzlari ulug‘vorlik bilan porlar edi, chunki ular Isoning ayni surati edilar; va ular ko‘tarilib, hammalari birgalikda Shaharning tepasiga qarab harakat qilganlarida, men bu manzaradan behad maftun bo‘ldim.

> "Then the wicked saw what they had lost; and fire was breathed from God upon them, and consumed them. This was the Execution of the Judgment. The wicked then received according as the saints in unison with Jesus had meted out to them during the 1000 years. The same fire from God that consumed the wicked, purified the whole earth. The broken ragged mountains melted with fervent heat, the atmosphere, also, and all the stubble was consumed. Then our inheritance opened before us, glorious and beautiful, and we inherited the whole earth made new. We all shouted with a loud voice, Glory, Alleluia.

> Shunda fosiqlar o‘zlari nimani yo‘qotganlarini ko‘rdilar; va Xudodan ular ustiga olov purkandi hamda ularni yutib yubordi. Bu Hukmning ijrosi edi. So‘ng fosiqlar 1000 yil davomida azizlar Iso bilan birlikda o‘zlariga o‘lchab berganiga muvofiq jazolarini oldilar. Fosiqlarni yutib yuborgan o‘sha Xudodan chiqqan olov butun yer yuzini ham pokladi. Parchalanib, yirtiq-yamoq bo‘lib qolgan tog‘lar qizg‘in haroratda erib ketdi, shuningdek atmosfera ham, va barcha somon-poya yonib bitdi. Shundan so‘ng merosimiz oldimizda ochildi, ulug‘vor va go‘zal, va biz yangidan yaratilgan butun yer yuziga merosxo‘r bo‘ldik. Barchamiz baland ovoz bilan qichqirdik: “Shon-sharaf, Alleluya.”

> "I also saw that the shepherds should consult those in whom they have reason to have confidence, those who have been in all the messages, and are firm in all the present truth, before they advocate any new point of importance, which they may think the Bible sustains. Then the shepherds will be perfectly united, and the union of the shepherds will be felt by the church. Such a course I saw would prevent unhappy divisions, and then there would be no danger of the precious flock being divided, and the sheep scattered, without a shepherd."—

> Men yana shuni ko‘rdimki, cho‘ponlar Muqaddas Kitob tasdiqlaydi deb o‘ylashlari mumkin bo‘lgan har qanday muhim yangi fikrni ilgari surishdan oldin, o‘zlarida ishonch bildirish uchun asos bo‘lgan kishilar bilan, barcha xabarlarda bo‘lgan va hozirgi haqiqatning barchasida sobit turganlar bilan maslahatlashishlari kerak. Shunda cho‘ponlar mukammal darajada birlikda bo‘ladilar, va cho‘ponlarning birligi jamoat tomonidan seziladi. Men shuni ko‘rdimki, bunday yo‘l baxtsiz bo‘linishlarning oldini olar edi, va shunda qimmatli poda bo‘linib ketishi, qo‘ylar esa cho‘ponsiz tarqalib ketishi xavfi bo‘lmas edi."—

And then it concludes with five more paragraphs which I have in a box for you, because these five paragraphs out of the article are the ones that are going to end up in Early Writings. That is why these final five paragraphs have the box around them.

So‘ngra u men siz uchun qutiga olingan yana besh paragraf bilan yakunlanadi, chunki maqoladan olingan aynan shu besh paragraf oxir-oqibat “Ilk Yozuvlar”da o‘rin oladi. Ana shu bois bu yakuniy besh paragraf quti bilan ajratib ko‘rsatilgan.

> "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-sentyabr kuni, Rabbiy menga O‘z xalqining qoldig‘ini qutqarib olish uchun ikkinchi bor O‘z qo‘lini cho‘zganini va bu yig‘ilish vaqtida sa’y-harakatlar ikki hissa orttirilishi kerakligini ko‘rsatdi. Tarqalish vaqtida Isroil zarbaga uchradi va parcha-parcha qilindi; ammo endi, yig‘ilish vaqtida, Xudo O‘z xalqini sog‘aytiradi va yaralarini bog‘laydi. Tarqalish davrida haqiqatni yoyish uchun qilingan sa’y-harakatlar juda oz ta’sir ko‘rsatgan, juda oz narsa yoki deyarli hech narsa amalga oshirgan edi; ammo yig‘ilish vaqtida, Xudo O‘z xalqini yig‘ish uchun O‘z qo‘lini ishga solgan ekan, haqiqatni yoyish yo‘lidagi sa’y-harakatlar ko‘zlangan samarani beradi. Barchaning ishda birlashgan va g‘ayratli bo‘lishi kerak. Men ko‘rdimki, hozirgi yig‘ilish davrida bizni boshqarish uchun tarqalish davriga misol sifatida murojaat qilish har qanday kishi uchun uyatdir; chunki agar Xudo hozir biz uchun o‘sha paytdagidan ortiq ish qilmasa, Isroil hech qachon yig‘ilmagan bo‘lar edi. Haqiqatning gazeta orqali e’lon qilinishi ham, va’z qilinishi kabi, xuddi shunday 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 biror qismi o‘zgartirilmasligi kerakligini ko‘rsatdi; raqamlar Uning xohlaganidek ekanini ko‘rsatdi. Uning qo‘li ba’zi raqamlardagi bir xatoni berkitib, uning ustida turgan edi, shuning uchun Uning qo‘li olib tashlanmaguncha, 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.

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

> "The Lord showed me that Time had not been a test since 1844, and that time will never again be a test.

> Rabbiy menga shuni ko‘rsatdiki, 1844-yildan beri vaqt sinov bo‘lib kelmagan, va vaqt endi hech qachon yana sinov bo‘lmaydi.

> "Then I was pointed to some who are in the great error, that the saints are yet to go to Old Jerusalem, &c., before the Lord comes. Such a view is calculated to take the mind and interest from the present work of God, under the message of the third angel; for if we are to go to Jerusalem, then our minds will naturally be there, and our means will be withheld from other uses, to get the saints to Jerusalem. I saw that the reason why they were left to go into this great error, is because they have not confessed and forsaken their errors, that they have been in for a number of years past." Review and Herald, November 1, 1850."

> So‘ngra menga Rabbimiz kelishidan oldin azizlar hali Qadimgi Quddusga borishlari kerak, va hokazo, degan ulkan adashuv ichida bo‘lgan ayrim kishilar ko‘rsatildi. Bunday qarash uchinchi farishta xabari ostidagi Xudoning hozirgi ishidan aqlni va qiziqishni chalg‘itishga qaratilgandir; chunki agar biz Quddusga borishimiz kerak bo‘lsa, unda ongimiz tabiiy ravishda o‘sha yerda bo‘ladi, va vositalarimiz azizlarni Quddusga olib borish uchun boshqa maqsadlardan tiyib qo‘yiladi. Menga ko‘rsatildiki, ularning bu buyuk adashuvga kirib ketishlariga yo‘l qo‘yilganining sababi shundaki, ular o‘tgan bir necha yillar davomida ichida bo‘lgan xatolarini na tan olganlar, na tark etganlar. “Review and Herald”, 1850-yil 1-noyabr.

Do you see them? Do you know what I am talking about?

Ularni ko‘ryapsizmi? Nima haqida gapirayotganimni bilasizmi?

Okay. If we go into these five final paragraphs, you will see some things that are different in the original than you will find in Early Writings, page 74.

Xo‘p. Agar biz ushbu so‘nggi besh paragrafga kiradigan bo‘lsak, asl matnda “Early Writings”, 74-betda topadiganingizdan farq qiladigan ayrim narsalarni ko‘rasiz.

FROM THE AUDIENCE: So, you are saying these in the box are the originals?

TINGLOVCHILARDAN: Demak, siz qutidagi bular asl nusxalar, deyapsizmi?

These in the box, these are the last five paragraphs in this original article, and this box is around them. These five paragraphs are what ultimately end up in Early Writings, page 74.

Mana bu qutidagi matnlar ushbu asl maqolaning oxirgi besh xatboshisidir, va bu quti ularni o‘rab turibdi. Aynan shu besh xatboshi oxir-oqibat Ilk Yozuvlar, 74-betga kiritilgan.

But, when was this printed, when was this written? November 1850.

Ammo, bu qachon bosilgan, bu qachon yozilgan? 1850-yil noyabr.

So, I have in bold-faced the things that are going to be changed from these five paragraphs. There is going to be a metamorphosis with this; because, in the very near future in 1851 the book A Sketch of the Christian Experience and Views of Ellen G. White is going to be printed and they are going to take these paragraphs and put them in A Sketch of the Christian Experience and View of Ellen G. White. And from here [article in Review and Herald, November 1850] to A Sketch of the Christian Experience and Views of Ellen G. White there are some minor editorial changes that happened to these five paragraphs. And then from A Sketch of the Christian Experience and View of Ellen G. White in 1851 to Early Writings in 1882, there are some more editorial changes, and those editorial changes are what make Early Writings, page 74, convoluted.

Shunday qilib, men ushbu besh paragrafdan o‘zgartiriladigan joylarni qalin harf bilan belgiladim. Bu bilan bir metamorfoz yuz beradi; chunki, juda yaqin kelajakda, 1851-yilda, Ellen G. White ning A Sketch of the Christian Experience and Views nomli kitobi chop etiladi va ular ushbu paragraflarni olib, Ellen G. White ning A Sketch of the Christian Experience and Views asariga joylashtiradilar. Va bu yerdan [Review and Herald dagi maqola, 1850-yil noyabr] Ellen G. White ning A Sketch of the Christian Experience and Views asarigacha ushbu besh paragrafda ayrim kichik tahririy o‘zgarishlar sodir bo‘lgan. So‘ngra 1851-yildagi Ellen G. White ning A Sketch of the Christian Experience and Views asaridan 1882-yildagi Early Writings ga o‘tilganda, yana ayrim tahririy o‘zgarishlar bor, va aynan o‘sha tahririy o‘zgarishlar Early Writings, 74-betni chalkash qilib qo‘ygan.

So, in these five paragraphs that conclude in the original manuscript, in the first paragraph, "September 23d, the Lord showed me . . . ," that is going to be changed.

Demak, asl qo‘lyozmada yakunlovchi bo‘lgan ushbu besh xatboshida, birinchi xatboshidagi “23-sentabrda, Rabbiy menga ko‘rsatdi . . .” degan jumla o‘zgartiriladi.

In the next paragraphs: "Then I saw . . ."; "Then I saw . . ."; The Lord showed me . . . "; and, "Then I was pointed to . . ."; these things get some minor adjustments.

Keyingi paragraflarda: «So‘ng men ko‘rdim . . .»; «So‘ng men ko‘rdim . . .»; «Rabbiy menga ko‘rsatdi . . .»; va «So‘ng mening e’tiborim . . . ga qaratildi»; kabi iboralar ayrim kichik tuzatishlarga uchraydi.

Shown Ten Primary Truths in Thirteen Paragraphs

O‘n uch xatboshida ko‘rsatilgan o‘nta asosiy haqiqat

But, what I want you to see in these thirteen paragraphs from the original article, she has shown ten primary things.

Ammo men asl maqoladagi ushbu o‘n uchta bandda siz ko‘rishingizni istaydigan narsa shuki, u o‘nta asosiy jihatni ko‘rsatib bergan.

And now I remember why I have these things bold-faced. It is not because those are going to get changed. I am emphasizing something for you, if you will see, that in these thirteen paragraphs she was shown this . . . , she was shown this . . . , she was shown this . . . , she was shown this. And when she was shown one thing, after she tells us about it, then she is shown something that is not necessarily connected to what she was just shown: "I was shown this . . . ; I was shown this . . . ; I was shown this . . . .

Va endi men nima uchun bularni qalin harflar bilan ajratganimni eslayman. Bu, ularning o‘zgartirilishi kerakligi uchun emas. Men siz uchun bir narsani ta’kidlamoqdaman: agar ko‘ra olsangiz, ushbu o‘n uch xatboshida unga bu ko‘rsatildi . . . , unga bu ko‘rsatildi . . . , unga bu ko‘rsatildi . . . , unga bu ko‘rsatildi. Va unga bir narsa ko‘rsatilganida, u bu haqda bizga aytib bo‘lgach, keyin unga u hozirgina ko‘rsatilgan narsaga shart emaski bog‘liq bo‘lsin, boshqa bir narsa ko‘rsatiladi: «Menga bu ko‘rsatildi . . . ; menga bu ko‘rsatildi . . . ; menga bu ko‘rsatildi . . . .»

You can check me out and read it for yourself, but she was shown ten primary truths in these thirteen paragraphs.

Meni tekshirib ko‘rishingiz va buni o‘zingiz o‘qib chiqishingiz mumkin, ammo unga ushbu o‘n uch xatboshida o‘nta asosiy haqiqat ko‘rsatilgan edi.

Here is what she was shown. She was shown about God's love, about offerings, about prayer for the sick, about the communion service, about the Seven Last Plagues connected with the Millennium, about new light, about the gathering after 1844, about the publishing work, about the 1843 Chart, about the "Daily," about "time" as a test, and about pilgrimages to Jerusalem. And if you read it carefully, this is not a flow of thought. This is a very, "I was shown this," and she records what she was shown; and, she was shown something that is not necessarily connected. You have to see that; because, as they begin to pull these paragraphs together, they begin to create the thought that she saying something that she really did not say.

Mana unga ko‘rsatilgan narsa shu edi. Unga Xudoning sevgisi haqida, nazrlar haqida, kasallar uchun ibodat haqida, Muqaddas Kechlik marosimi haqida, Mingyillik bilan bog‘liq bo‘lgan Yetti So‘nggi Balolar haqida, yangi nur haqida, 1844 yildan keyingi yig‘ilish haqida, nashriyot ishi haqida, 1843 yilgi Jadval haqida, “Daily” haqida, sinov sifatidagi “vaqt” haqida va Quddusga ziyoratlar haqida ko‘rsatildi. Va agar siz buni diqqat bilan o‘qisangiz, bu fikr oqimi emas. Bu juda ham, “Menga bu ko‘rsatildi”, degan tarzda; va u o‘ziga ko‘rsatilgan narsani qayd etadi; va unga ko‘rsatilgan narsa albatta o‘zaro bog‘langan bo‘lishi shart emas. Siz buni ko‘rishingiz kerak; chunki ular bu paragraflarni bir-biriga tortib bog‘lashni boshlaganlarida, u aslida aytmagan bir fikrni aytgandek tasavvur hosil qila boshlaydilar.

Review and Herald, November 1, 1850

Review and Herald, 1850-yil 1-noyabr

Okay. Notice the first paragraph of the five paragraphs that we are dealing with from November 1850.

Xo‘p. Endi 1850-yil noyabridan biz ko‘rib chiqayotgan besh paragrafning birinchi paragrafini kuzating.

> "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 ikkinchi bor qo‘lini cho‘zganini va bu yig‘ilish vaqtida sa’y-harakatlar ikki hissa kuchaytirilishi lozimligini ko‘rsatdi. Tarqalish vaqtida Isroil urildi va parcha-parcha qilindi; ammo endi, yig‘ilish vaqtida, Xudo O‘z xalqini shifo berib tuzatadi va bog‘laydi. Tarqalish davrida haqiqatni yoyish uchun qilingan sa’y-harakatlar juda oz ta’sir ko‘rsatgan, juda oz narsa yoki deyarli hech narsa amalga oshirgan edi; biroq yig‘ilish vaqtida, Xudo O‘z xalqini yig‘ish uchun qo‘lini ishga solganida, haqiqatni yoyish yo‘lidagi sa’y-harakatlar ko‘zlangan natijani beradi. Hamma birlashgan va ishda g‘ayratli bo‘lishi kerak. Men ko‘rdimki, hozir, yig‘ilish vaqtida, bizni boshqarishi uchun misol sifatida tarqalish davriga murojaat qilishi har kim uchun uyatdir; chunki agar Xudo hozir biz uchun o‘sha paytdagidan ortiq hech narsa qilmasa, Isroil hech qachon yig‘ilmas edi. Haqiqat qog‘ozda nashr etilishi ham, va’z qilinishi kabi, shunchalik zarurdir.” —

The last sentence from that paragraph, it says, "It is as necessary that the truth should be published in a paper, as preached." Okay. This thought is going to be dropped.

O‘sha paragrafning oxirgi jumlasida shunday deyilgan: “Haqiqatning qog‘ozda e’lon qilinishi ham, va’z qilinishi kabi, zarurdir.” Xo‘sh. Bu fikr endi qoldirib ketiladi.

The second paragraph of the five that we are considering, where it says, "The Lord showed me," you see I have it underlined.

Ko‘rib chiqayotganimiz besh paragrafning ikkinchisida, “Rabbiy menga ko‘rsatdi”, deb aytilgan joyni ko‘ryapsiz, men uning tagini chizib qo‘yganman.

—"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-yildagi jadval Uning qo‘li bilan yo‘naltirilganini va uning hech bir qismi o‘zgartirilmasligi kerakligini ko‘rsatdi; raqamlar U xohlaganidek edi. Uning qo‘li ayrim raqamlardagi bir xatoni ustida turib, uni yashirib turdi, shuning uchun Uning qo‘li olib tashlanmaguncha hech kim uni ko‘ra olmadi.»—

The reason I have anything underlined in these four paragraphs at the top of the page is that those are going to have editorial changes when it gets reprinted in A Sketch of the Christian Experience and Views of Ellen G. White in 1851.

Sahifaning yuqori qismidagi ushbu to‘rt paragrafda men biror narsaning tagini chizgan bo‘lsam, buning sababi shuki, u 1851-yilda Ellen G. White’ning *A Sketch of the Christian Experience and Views* asarida qayta nashr etilganda, o‘sha joylarga tahririy o‘zgartirishlar kiritiladi.

Okay. "The Lord showed me," is going to be changed; "by his hand" is going to be changed, "that no part of it should be altered" is going to be changed.

Xo‘p. “Egamiz menga ko‘rsatdi” degan ibora o‘zgartiriladi; “Uning qo‘li bilan” degan ibora o‘zgartiriladi; “uning hech bir qismi o‘zgartirilmasligi kerak” degan ibora o‘zgartiriladi.

Then in the next bold-faced paragraph [fourth paragraph] on the page says,

So‘ngra sahifadagi navbatdagi qalin harflar bilan terilgan xatboshida [to‘rtinchi xatboshida] shunday deyilgan,

—"The Lord showed me that Time had not been a test since 1844, and that time will never again be a test."—

—«Rabbiy menga Vaqt 1844-yildan beri sinov bo‘lmaganini va vaqt endi hech qachon yana sinov bo‘lmasligini ko‘rsatdi».

"The Lord showed me," that is going to be changed. What they are going to do the next year in A Sketch of the Christian Experience and Views of Ellen G. White, they are going to take that one-sentence paragraph and they are going to combine it with the previous paragraph. They are going to turn it into one paragraph.

“Rabbiy menga ko‘rsatdi,” — bu o‘zgartiriladi. Keyingi yili ular Ellen G. White’ning A Sketch of the Christian Experience and Views asarida o‘sha bir jumlalik paragrafni olib, uni oldingi paragraf bilan birlashtiradilar. Ular uni bitta paragrafga aylantiradilar.

But, also, if a word or words are bold-faced, there is going to be some other types of changes; and, I will give you an example of what I mean.

Ammo, shuningdek, agar bir so‘z yoki so‘zlar qalin harflar bilan berilgan bo‘lsa, unda matnda yana boshqa turdagi o‘zgarishlar ham bo‘ladi; buning bilan nimani nazarda tutayotganimga bir misol keltiraman.

And in the third paragraph it says,

Va uchinchi xatboshida shunday deyilgan,

—"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."—

—“Shundan so‘ng men —Doimiy’ga oid masalada shuni ko‘rdimki, —qurbonlik’ so‘zi inson donoligi bilan qo‘shib qo‘yilgan bo‘lib, matnga tegishli emas; va Rabbiyning hukm soati haqidagi nidosini e’lon qilganlarga U bu masala yuzasidan to‘g‘ri tushunchani bergan. 1844 yildan oldin, birlik mavjud bo‘lgan paytda, deyarli hamma —Doimiy’ haqidagi to‘g‘ri qarashda birlashgan edi; ammo 1844 yildan beri, bu chalkashlik ichida, boshqa qarashlar qabul qilindi va buning ortidan zulmat hamda sarosima ergashdi.”—

Then in the next bold-faced paragraph [fourth paragraph] on the page says,

So‘ngra sahifadagi keyingi qalin harflar bilan terilgan xatboshida [to‘rtinchi xatboshida] shunday deyilgan,

"The Lord showed me that Time had not been a test since 1844, and that time will never again be a test."—

“Rabbiy menga vaqt 1844-yildan beri sinov bo‘lmaganini va vaqt endi hech qachon yana sinov bo‘lmasligini ko‘rsatdi.”—

"The Lord showed me," that is going to be changed.

«Rabbiy menga ko‘rsatdi», ya’ni bu o‘zgartiriladi.

What they are going to do the next year in A Sketch of the Christian Experience and Views of Ellen G. White, they are going to take that one-sentence paragraph and they are going to combine it with the previous paragraph. They are going to turn it into one paragraph.

Keyingi yili ular Ellen G. White’ning A Sketch of the Christian Experience and Views asarida o‘sha bir jumlalik paragrafni olib, uni avvalgi paragraf bilan birlashtiradilar. Ular uni bitta paragrafga aylantiradilar.

And they are going to change "The Lord showed me" to "I was also shown." Okay? They are going to make those two paragraphs one paragraph, and they are going to change it to, "I was also shown," in 1851.

Va ular “Rabbiy menga ko‘rsatdi” degan iborani “Menga ham ko‘rsatildi”ga o‘zgartiradilar. Xo‘pmi? Ular o‘sha ikki paragrafni bitta paragrafga aylantiradilar va 1851-yilda uni “Menga ham ko‘rsatildi” deb o‘zgartiradilar.

—"Then I was pointed to some who are in the great error, that the saints are yet to go to Old Jerusalem, &c., before the Lord comes. Such a view is calculated to take the mind and interest from the present work of God, under the message of the third angel; for if we are to go to Jerusalem, then our minds will naturally be there, and our means will be withheld from other uses, to get the saints to Jerusalem. I saw that the reason why they were left to go into this great error, is because they have not confessed and forsaken their errors, that they have been in for a number of years past." Review and Herald, November 1, 1850.

—«So‘ngra men Rabbiy kelishidan oldin azizlar hali Eski Quddusga borishlari kerak, va hokazo, degan ulkan xatoda bo‘lgan ayrim kishilarga qaratildim. Bunday qarash uchinchi farishtaning xabari ostidagi Xudoning hozirgi ishidan aqlni ham, qiziqishni ham chalg‘itishga qodirdir; chunki agar biz Quddusga borishimiz kerak bo‘lsa, unda ongimiz tabiiy ravishda o‘sha yerda bo‘ladi, va mablag‘larimiz azizlarni Quddusga olib borish uchun boshqa maqsadlardan tiyib qo‘yiladi. Men shuni ko‘rdimki, ularning bu buyuk xatoga kirib ketishlariga yo‘l qo‘yilganining sababi shundaki, ular o‘tgan bir necha yillar davomida bo‘lgan xatolarini na tan olganlar, na tark etganlar». Review and Herald, 1850-yil 1-noyabr.

But, when you get to Early Writings, do you know what they do? They drop the "I was also shown," where in Early Writings this one paragraph, it is going to say, "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." They dropped the "I was also shown," and the next sentence is, "time had not been a test since 1844." Suddenly you do not know that this thought about time not being a test is one of things that she was specifically shown. You believe that this was part of her light on the Daily in the false view producing confusion.

Ammo, siz Early Writingsga kelganingizda, ular nima qilishini bilasizmi? Ular “Menga yana ko‘rsatildi” degan iborani olib tashlaydilar; holbuki, Early Writingsdagi shu bir xatboshida shunday deyiladi: “1844-yildan oldin birlik mavjud bo‘lganida, deyarli barchasi ‘Daily’ haqidagi to‘g‘ri qarashda birlashgan edi; ammo 1844-yildan beri, sarosima ichida, boshqa qarashlar qabul qilindi, va zulmat hamda sarosima ortidan ergashdi.” Ular “Menga yana ko‘rsatildi” degan iborani tushirib qoldirdilar, keyingi gap esa shunday: “1844-yildan beri vaqt sinov bo‘lmagan.” Birdan siz vaqtning sinov emasligi haqidagi bu fikr unga maxsus ravishda ko‘rsatilgan narsalardan biri ekanini bilmay qolasiz. Siz bu uning ‘Daily’ haqidagi nurining, ya’ni yolg‘on qarash sarosima keltirib chiqargani haqidagi qismi bo‘lganiga ishonasiz.

That is not the original. You have the original. Check it out.

Bu asl nusxa emas. Asl nusxa sizda bor. Uni tekshirib ko‘ring.

The Next Step (Step Two)—1851 A Sketch of the Christian Experience and View of Ellen G. White

Keyingi Qadam (Ikkinchi Qadam) — 1851-yil, Ellen G. White’ning «Masihiy Tajriba va Qarashning Qisqacha Bayoni»

Then underneath this, you have, A Sketch of the Christian Experience and View of Ellen G. White, printed in 1851; and, you have the breakdowns of the changes that took place, and there is a very, very significant change.

So‘ng buning ostida 1851-yilda chop etilgan Ellen G. White’ning *A Sketch of the Christian Experience and View* asari bor; shuningdek, yuz bergan o‘zgarishlarning tafsilotlari ham berilgan, va unda juda, juda muhim bir o‘zgarish mavjud.

"September 23d, the Lord shewed [formerly—"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, 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 wrong 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. [Removed: It is as necessary that the truth should be published in a paper, as preached.] [Paragraphs Combined] I have seen [formerly—"the Lord showed me] that the 1843 chart was directed by the hand of the Lord, [formerly—"by His hand"] and that it should not be altered; [formerly—"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.

23-sentyabr kuni Rabbiy menga O‘z xalqining qoldig‘ini qaytarib olish uchun ikkinchi marta qo‘lini uzatganini va bu yig‘ilish davrida sa’y-harakatlar ikki hissa oshirilishi lozimligini ko‘rsatdi. Sochilish davrida Isroil urildi va yirtib tashlandi; ammo endi, yig‘ilish davrida, Xudo O‘z xalqini shifo berib sog‘aytiradi va yaralarini bog‘laydi. Sochilish davrida haqiqatni yoyish uchun qilingan sa’y-harakatlar juda oz ta’sir ko‘rsatgan, juda oz yoki deyarli hech narsa amalga oshirgan edi; ammo yig‘ilish davrida, Xudo O‘z xalqini yig‘ish uchun qo‘lini ishga solgan paytda, haqiqatni yoyish yo‘lidagi sa’y-harakatlar ko‘zlangan samarani beradi. Barchalar ishda birlashgan va g‘ayratli bo‘lishlari kerak. Men ko‘rdimki, kimdir hozirgi yig‘ilish davrida bizni boshqarib turadigan misollar sifatida sochilish davriga murojaat qilishi noto‘g‘ridir; chunki agar Xudo hozir biz uchun o‘shanda qilganidan ortig‘ini qilmasa, Isroil hech qachon yig‘ilmas edi. [Removed: Haqiqatning va’z qilinishi qanchalik zarur bo‘lsa, uni bir gazetada nashr etish ham shunchalik zarur.] [Paragraphs Combined] Men ko‘rganman [formerly—"Rabbiy menga ko‘rsatdi"]ki, 1843 yilgi jadval Rabbiyning qo‘li bilan yo‘naltirilgan edi, [formerly—"Uning qo‘li bilan"] va u o‘zgartirilmasligi kerak edi; [formerly—"uning hech bir qismi o‘zgartirilmasligi kerak edi"] raqamlar U ularni qanday xohlagan bo‘lsa, shunday edi. Uning qo‘li uning ustida edi va ayrim raqamlardagi bir xatoni yashirib turdi, shuning uchun Uning qo‘li olib tashlanmaguncha, hech kim uni ko‘ra olmadi.

"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 have followed. [Paragraphs Combined] I have also seen [Formerly—"the Lord showed me"] that time had not been a test since 1844, and that time will never again be a test.]" A Sketch of the Christian Experience and Views of Ellen G. White, ExV 61–62.

«So‘ng men —“Doimiy”ga taalluqli holda, —“qurbonlik” so‘zi inson donoligi bilan qo‘shib qo‘yilganini va matnga tegishli emasligini ko‘rdim; hamda hukm soati xitobini berganlarga Rabbiy bu haqdagi to‘g‘ri qarashni berganini ko‘rdim. 1844 yildan avval, birlik mavjud bo‘lgan paytda, deyarli hamma —“Doimiy” haqidagi to‘g‘ri qarashda birlashgan edi; ammo 1844 yildan beri, sarosimada, boshqa qarashlar qabul qilindi, va buning ortidan zulmat hamda sarosima keldi. [Paragraflar birlashtirilgan] Men yana [Avval — “Rabbiy menga ko‘rsatdi”] 1844 yildan beri vaqt sinov bo‘lmaganini va vaqt endi hech qachon yana sinov bo‘lmasligini ham ko‘rdim.]» A Sketch of the Christian Experience and Views of Ellen G. White, ExV 61–62.

Time not Connected with the Message of the Third Angel

Uchinchi farishtaning xabari bilan bog‘lanmagan vaqt

Ellen White had a different vision than the vision that she had that ultimately ends up in Early Writings. She had several visions; but, she had a vision where she was told something; she was told one paragraph, and she wrote it down.

Ellen White keyinchalik “Ilk Yozuvlar”da o‘rin olgan vahiydan boshqa bir vahiy ko‘rgan edi. U bir necha vahiylar ko‘rgan; biroq, u bir vahiy ko‘rgan ediki, unda unga bir narsa aytildi; unga bir paragraf aytildi va u buni yozib oldi.

"The Lord has shown me that the message of the third angel must go, and be proclaimed to the scattered children of the Lord, and that it should not be hung on time; for time never will be a test again. I saw that some were getting a false excitement arising from preaching time; that the third angel's message was stronger than time can be. I saw that this message can stand on its own foundation, and that it needs not time to strengthen it, and that it will go in mighty power, and do its work, and will be cut short in righteousness." A Sketch of the Christian Experience and Views of Ellen G. White, ExV 48.

“Rabbiy menga uchinchi farishtaning xabari borib, Rabbiyning tarqalib ketgan farzandlariga e’lon qilinishi kerakligini ko‘rsatdi, va u vaqtga bog‘lab qo‘yilmasligi lozim; chunki vaqt endi hech qachon yana sinov bo‘lmaydi. Men ayrimlar vaqtni va’z qilishdan kelib chiqayotgan soxta bir hayajonga berilayotganini ko‘rdim; uchinchi farishtaning xabari esa vaqt yetkaza oladigan narsadan ham kuchliroq edi. Men bu xabar o‘z poydevori ustida tura olishini, uni mustahkamlash uchun vaqtga muhtoj emasligini, va u qudrat bilan borib, o‘z ishini bajarishini, hamda solihlik ichida qisqartirilishini ko‘rdim.” A Sketch of the Christian Experience and Views of Ellen G. White, ExV 48.

What is she speaking about there? That we should never connect the Third Angel's Message with time again, right?

U yerda u nima haqida gapirmoqda? Uchinchi Farishtaning Xabarini endi hech qachon vaqt bilan yana bog‘lamasligimiz kerakligi haqida, shundaymi?

Amen? Are you with me?

Ominmi? Men bilanmisiz?

Where do you find this? Where is it located?

Buni qayerdan topasiz? U qayerda joylashgan?

FROM THE AUDIENCE: (No response.)

TINGLOVCHILAR TOMONIDAN: (Javob yo‘q.)

FROM THE AUDIENCE: A Sketch of the Christian Experience and Views.

TINGLOVCHILARDAN: Masihiy tajribasi va qarashlarining ocherki.

A Sketch of the Christian Experience and Views of Ellen G. White, page 48, page 48.

Ellen G. Uaytning Masihiy tajribasi va qarashlarining qisqacha bayoni, 48-bet, 48-bet.

Okay. Where do we find the passage that we are discussing that is derived from Review and Herald, November 1850; where is that located in A Sketch of the Christian Experience and Views of Ellen G. White? Well, it is located, if you back up in your notes, it is located in A Sketch of the Christian Experience and Views of Ellen G. White, page 61 and page 62.

Xo‘p. Biz muhokama qilayotgan, 1850-yil noyabr oyidagi Review and Herald’dan olingan parchani qayerdan topamiz; u Ellen G. White’ning A Sketch of the Christian Experience and Views asarida qayerda joylashgan? Xo‘sh, agar qaydlaringizda orqaga qaytsangiz, u Ellen G. White’ning A Sketch of the Christian Experience and Views asarining 61-betida va 62-betida joylashgan.

You have a vision in A Sketch of the Christian Experience and Views of Ellen G. White that is recorded on page 48; then you have the vision that ultimately is going to end up in Early Writings, on pages 61 and 62. They are separated by 13 or 14 pages, right?

Sizda Ellen G. White’ning “A Sketch of the Christian Experience and Views” asarining 48-betida qayd etilgan bir vahiy bor; so‘ngra sizda keyinchalik “Early Writings” asarining 61 va 62-betlarida o‘rin oladigan vahiy bor. Ular bir-biridan 13 yoki 14 bet bilan ajralgan, shunday emasmi?

And what are they going to do when it comes to Early Writings? They are going to take this paragraph from page 48 and they are going to insert it right after her statement that time is no longer a test. They are going to put two visions together.

Va “Ilk yozuvlar”ga kelganda ular nima qilmoqchi? Ular 48-betdagi ushbu xatboshini olib, uni uning vaqt endi sinov emasligi haqidagi bayonotidan darhol keyin joylashtirmoqchi. Ular ikki vahiyga oid bayonotni birlashtirmoqchi.

Are you following what I mean?

Mening nazarda tutganimni anglayapsizmi?

MAN IN THE AUDIENCE: Yes.

TINGLOVCHILAR ORASIDAGI ERKAK: Ha.

Are you following what I mean?

Aytmoqchi bo‘lganimni tushunib boryapsizmi?

INDIVIDUAL ADDRESSED IN THE AUDIENCE: (Affirmation.)

TINGLOVCHILAR ORASIDA MUROJAAT QILINGAN SHAXS: (Tasdiq.)

Okay, because you are the one that I am seeing less confirmation with.

Xo‘p, chunki men eng kam tasdiqni aynan siz bilan ko‘ryapman.

The Last Step (Step Three)—1882 Early Writings

So‘nggi Qadam (Uchinchi Qadam) — 1882 Ilk Asarlar

Okay. Now, I am back to page 6 of your notes; and, now you have Early Writings again.

Xo‘p. Endi men sizning qaydlaringizning 6-betiga qaytdim; va endi sizda yana Early Writings bor.

> "September 23, . . . 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.

> “23-sentyabr, . . . Men 1843-yilgi jadval Rabbiyning qo‘li bilan yo‘naltirilganini va uni o‘zgartirmaslik kerakligini ko‘rdim; raqamlar U xohlaganidek ekanini; Uning qo‘li ayrim raqamlardagi bir xatoni ustida turib, uni yashirib turganini, shuning uchun Uning qo‘li olib tashlangunga qadar hech kim uni ko‘ra olmaganini ko‘rdim.

> "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.

> Shunda men “kundalik”ka (Doniyor 8:12) doir narsani ko‘rdimki, “qurbonlik” so‘zi insonning donoligi bilan qo‘shib qo‘yilgan bo‘lib, matnga tegishli emas; va Rabbimiz hukm soati haqidagi xitobni berganlarga bu boradagi to‘g‘ri qarashni ato etgan. 1844 yildan oldin, birlik mavjud bo‘lgan paytda, deyarli hamma “kundalik” haqidagi to‘g‘ri qarashda birlashgan edi; ammo 1844 yildan beri yuzaga kelgan chalkashlik ichida boshqa qarashlar qabul qilindi, va buning ortidan zulmat hamda chalkashlik keldi. 1844 yildan beri vaqt sinov bo‘lmagan va u hech qachon endi sinov bo‘lmaydi.

> "The Lord has shown me that the message of the third angel must go, and be proclaimed to the scattered children of the Lord, but it must not be hung on time. I saw that some were getting a false excitement, arising from preaching time; but the third angel's message is stronger than time can be. I saw that this message can stand on its own foundation and needs not time to strengthen it; and that it will go in mighty power, and do its work, and will be cut short in righteousness.

> Rabbiy menga uchinchi farishtaning xabari borishi va Rabbimizning tarqalib ketgan farzandlariga e’lon qilinishi kerakligini ko‘rsatdi, ammo u vaqtga bog‘lab qo‘yilmasligi kerak. Men ko‘rdimki, ba’zilar vaqtni va’z qilishdan kelib chiqadigan soxta bir hayajonga berilayotgan ekan; biroq uchinchi farishtaning xabari vaqt yetkaza oladigan narsadan ko‘ra qudratlidir. Men ko‘rdimki, bu xabar o‘z poydevori ustida o‘zi tura oladi va uni kuchaytirish uchun vaqtga muhtoj emas; hamda u buyuk qudrat bilan boradi, o‘z ishini ado etadi va solihlikda qisqartiriladi.

> "Then I was pointed to some who are in the great error of believing that it is their duty to go to Old Jerusalem . . ." Early Writings, 74-76.

> “Shundan so‘ng men, Eski Quddusga borish o‘zlarining burchi ekaniga ishonadigan va shu haqda katta adashishda bo‘lgan ayrim kishilarga yo‘naltirildim . . .” Early Writings, 74–76.

And the reason that this is bold-faced, this is the paragraph here where it says, ". . . 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." you need to remember that originally in her first record of this vision, she said, "I was shown that time has not been a test since 1844," and it was a different paragraph. She had made sure that there was a distinction in what she was shown about the Daily and what was shown her about time being a test; and that the next paragraph, which is talking about no connecting time with the Third Angel's Message, it was not in the original vision. It was on page 48 of Life Sketches, not pages 61 and 62.

Buning qalin harflar bilan berilganining sababi shundaki, bu yerda shunday deyilgan paragraf mavjud: “. . . Ittifoq mavjud bo‘lgan paytda, 1844-yilgacha, deyarli barchasi ‘kundalik’ 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.” Shuni yodda tutishingiz kerakki, u ushbu vahiy haqidagi ilk yozuvida aslida shunday degan edi: “Menga shuni ko‘rsatildiki, 1844-yildan beri vaqt sinov bo‘lmagan”, va bu boshqa bir paragraf edi. U “Kundalik” haqida o‘ziga ko‘rsatilgan narsa bilan vaqtning sinov bo‘lishi haqida o‘ziga ko‘rsatilgan narsa o‘rtasida farq borligini aniq ko‘rsatgan edi; va keyingi paragraf, ya’ni Uchinchi Farishtaning Xabari bilan bog‘liq hech qanday vaqtni ulanmaslik haqida gapiradigan paragraf, asl vahiyda mavjud emas edi. Bu Life Sketches kitobining 61 va 62-betlarida emas, balki 48-betida edi.

But, when you come to Early Writings in 1882, they put them together; and, therefore, when you get to the 1930s and you are going off into deep darkness in Adventism, and Willie White says that when you are studying the Daily you must study it in the context of time—"Sorry, Willie, your responsibility was to be the one that gave the accurate historical record of the Spirit of Prophecy. You were to be the one that defeated the Spirit of Prophecy. And in your presentation of Early Writings, page 75, you disregarded the original sources, and those original sources say that when you lifted the argument that the Daily has to be considered in the context of time in Early Writings, 74, that is absolutely untrue."—It is untrue! It cannot be sustained by the record in the Spirit of Prophecy. It cannot be sustained by the history of that time period.

Ammo, siz 1882 yildagi *Ilk Yozuvlar*ga kelganingizda, ular ularni birlashtirib qo‘ydilar; shu sababli, siz 1930-yillarga yetib kelganingizda va adventizm ichida chuqur zulmatga kirib borayotganingizda, Uilli Uayt “Doimiy”ni o‘rganayotganingizda uni vaqt kontekstida o‘rganishingiz kerak, deydi—“Kechirasiz, Uilli, sizning mas’uliyatingiz Bashorat Ruhi haqidagi aniq tarixiy qaydni taqdim etadigan shaxs bo‘lish edi. Siz Bashorat Ruhini mag‘lub etadigan shaxs bo‘lishingiz kerak edi. Va *Ilk Yozuvlar*, 75-betdagi taqdimotingizda siz asl manbalarni mensimadingiz, holbuki o‘sha asl manbalar shuni aytadiki, siz *Ilk Yozuvlar*, 74-betda “Doimiy” vaqt kontekstida ko‘rib chiqilishi kerak, degan dalilni ko‘tarib chiqqaningizda, bu mutlaqo haqiqat emas edi.”—Bu haqiqat emas! Uni Bashorat Ruhi ichidagi qaydlar bilan asoslab bo‘lmaydi. Uni o‘sha davr tarixi bilan ham asoslab bo‘lmaydi.

Okay. Point 1, Sister White says that there is a correct view of the Daily, in Early Writings, 74. The primary argument that is foisted later on in history is that when you study that passage in Early Writings, 74, you have to place it in the context of time setting. That argument is bogus; it is not valid!

Mayli. 1-bandda Opa Uayt “Kundalik” haqida to‘g‘ri bir qarash borligini aytadi, Early Writings, 74. Keyinchalik tarix davomida zo‘rlab ilgari surilgan asosiy dalil shuki, Early Writings, 74 dagi o‘sha parchani o‘rganayotganingizda, uni vaqt belgilash kontekstiga joylashtirishingiz kerak emish. Bu dalil soxta; u aslo asosli emas!

So, now we are stuck with just the position that there is a correct view of the Daily. Okay? But, we are going to take up one more thought out of this paragraph.

Shunday qilib, endi biz “Kundalik” haqida to‘g‘ri bir qarash mavjud, degan fikr bilangina cheklanib qolamiz. Maylimi? Ammo, biz bu paragrafdan yana bir fikrni ko‘rib chiqamiz.

It says, "September 23d, the Lord showed me . . . ." September 23d, when? 1850: "September 23d, 1850, the Lord showed me."

Unda shunday deyilgan: «23-sentabr kuni, Rabbiy menga . . . ko‘rsatdi.» Qachon 23-sentabr? 1850-yilda: «1850-yil 23-sentabr kuni, Rabbiy menga ko‘rsatdi.»

What did He show her?

U unga nimani ko‘rsatdi?

Well one of the things that He showed her was that since 1844, other views of the Daily have been embraced.

Unga ko‘rsatgan narsalardan biri shuki, 1844-yildan buyon “Doimiy” haqidagi boshqa qarashlar ham qabul qilingan.

"September 23, 1850 the Lord showed me . . . . 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. The Review and Herald, November 1850."

“1850-yil 23-sentabrda Rabbim menga . . . . ko‘rsatdi. 1844-yilgacha, birlik mavjud bo‘lgan paytda, deyarli barchasi “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. The Review and Herald, 1850-yil noyabr.”

March 1850 The "Daily" is the Earthly Sanctuary

1850-yil mart “Kundalik” — bu Yerdagi Ma’baddir

So, on the bottom of page 6 you have a paragraph that comes from the Review and Herald of March 1850, and it is an article by David Arnold.

Shunday qilib, 6-betning quyi qismida sizda 1850-yil mart oyidagi Review and Herald jurnalidan olingan bir paragraf bor, va u David Arnoldning maqolasidir.

> "He [Daniel] also sees the same oppressive power —standing up against the Prince of princes;' thus putting an end to the legality of all the daily sacrifices instituted at Sinai to be daily observed until the Seed should come. Here Christ, the substance, or great antitypical sacrifice was slain by the Roman soldiers. Thus by Rome —the daily sacrifice was taken away,' and the place of his sanctuary was cast down by Titus, a Roman general, when he destroyed the city of Jerusalem, and the temple of God, which contained —the sanctuary.' Here commenced the fulfillment of Christ's prophetic declaration. And they shall fall by the edge of the sword and shall be led away captive into all nations, and Jerusalem shall be trodden down of the Gentiles, UNTIL THE TIMES OF THE GENTILES BE FULFILLED.' Luke 21:24." David Arnold, Review and Herald, March 1850, Volume 1, Number 8.

> “U [Daniyor] yana o‘sha zulmkor hokimiyatni —Shahzodalar Shahzodasiga qarshi turayotganini— ko‘radi; shu tariqa Sinayda joriy etilgan va Zurriyot kelguncha har kuni ado etilishi lozim bo‘lgan barcha kundalik qurbonliklarning qonuniyligiga barham beriladi. Bu yerda Masih — mohiyatning O‘zi, yoxud buyuk timsoliy qurbonlikning haqiqati — rim askarlari tomonidan o‘ldirildi. Shunday qilib Rim tomonidan —kundalik qurbonlik olib tashlandi,— va uning muqaddas maskanining joyi Rim sarkardasi Tit tomonidan, u Quddus shahrini va —muqaddas maskan—ni o‘z ichiga olgan Xudoning ma’badini vayron qilganida, qulatildi. Shu yerda Masihning bashoratli bayonotining bajo bo‘lishi boshlandi. Va ular qilich tig‘idan yiqiladilar va barcha xalqlar orasiga asir qilib olib ketiladilar, va Quddus G‘ayriyahudiylar tomonidan oyoq osti qilinadi, TO G‘AYRIYAHUDIYLARNING VAQTLARI TO‘LGUNCHA.’ Luqo 21:24.” David Arnold, Review and Herald, March 1850, Volume 1, Number 8.

In this article David Arnold teaches that the Daily in the Book of Daniel represents the Jewish sanctuary in Jerusalem that was removed by Pagan Rome in AD70.

Ushbu maqolada David Arnold Doniyor kitobidagi “Doimiy” milodiy 70-yilda butparast Rim tomonidan yo‘q qilingan Quddusdagi yahudiy ma’badini anglatishini ta’lim beradi.

September 1850 The "Daily" is Christ's Sanctuary Ministry

1850-yil sentyabr “Kundalik” — Masihning Muqaddasxona xizmati

Then in September 1850, the same year—and by the way, who is the editor of the Review and Herald in 1850? His name is James White.

So‘ng, 1850-yil sentabr oyida, o‘sha yilning o‘zida — aytgancha, 1850-yilda Review and Herald nashrining muharriri kim edi? Uning ismi James White edi.

James White, then, in September of 1850, he prints an article by Crosier which teaches that the Daily represents Christ's Sanctuary ministry.

Shunday qilib, 1850-yil sentabr oyida Jeyms Uayt Krosiyerning “Doimiy” Masihning Muqaddasxonadagi xizmatini anglatishini o‘rgatuvchi maqolasini nashr etdi.

Now, James White does not teach it directly, but people take the inference there and say that is what he is teaching. And why am I saying this? I am saying this for his reason: In September of 1850, Sister White says that since 1844 other views of the Daily have been embraced in darkness and confusion has followed.

Endi, Jeyms Uayt buni to‘g‘ridan-to‘g‘ri ta’lim bermaydi, biroq odamlar u yerdagi ishorani olib, aynan shuni u ta’lim bermoqda, deb aytadilar. Va nega men buni aytyapman? Men buni uning mana shu sababi uchun aytyapman: 1850-yil sentyabrda Opa Uayt shunday deydi: 1844-yildan beri “Kundalik” haqidagi boshqa qarashlar zulmat ichida qabul qilingan va buning ortidan chalkashlik kelib chiqqan.

These two views [Arnold and Crosier] are not the Pioneer view that the Daily is Paganism.

Bu ikki qarash [Arnold va Crosier] “Daily” butparastlikdir, degan Pionerlar qarashi emas.

And on page 7 you have the two paragraphs from Crosier's article, where he is inferring that the Daily is Christ's Sanctuary ministry.

Va 7-betda sizda Crosierning maqolasidan olingan ikki paragraf bor, unda u “Daily” Masihning Muqaddas Maqomdagi xizmatidir, degan xulosani chiqaradi.

> "—And the place of His Sanctuary was cast down;' Daniel 8:11. This casting down was in the days and by the means of the Roman power; therefore, the Sanctuary of this text was not the Earth, nor Palestine, because the former was cast down at the fall, more than 4,000 years, and the latter at the captivity, more than 700 years previous to the event of this passage, and neither by Roman agency.

> “—Va Uning Maqdisining joyi qulatildi;” Doniyor 8:11. Bu qulatilish Rim hokimiyatining davrida va uning vositasi bilan sodir bo‘lgan; shuning uchun ushbu matndagi Maqdis Yer ham, Falastin ham emas edi, chunki birinchisi qulash paytida, bundan 4 000 yildan ham ortiq muqaddam, ikkinchisi esa asirlik vaqtida, ushbu oyatda bayon etilgan voqeadan 700 yildan ham ortiq oldin qulatilgan edi, va ularning hech biri Rim vositachiligi bilan emas edi.

> "The Sanctuary cast down is His against whom Rome magnified himself, which was the Prince of the host, Jesus Christ; and Paul teaches that His Sanctuary is in heaven. Again, Daniel 11:30–31, —For the ships of Chittim shall come against him; therefore, shall he be grieved and return, and have indignation (the staff to chastise) against the holy covenant (Christianity), so shall he do; he shall even return and have intelligence with them (priests and bishops) that forsake the holy covenant. And arms (civil and religious) shall stand on his part, and they (Rome and those that forsake the holy covenant) shall pollute the Sanctuary of strength.' What was this that Rome and the apostles of Christianity should joint pollute? This combination was formed against the —holy covenant', and it was the Sanctuary of that covenant they polluted; which they could do as well as to pollute the name of God; Jeremiah 34:16; Ezekiel 20; Malachi 1:7. This was the same as profaning or blaspheming His name. In this sense this —politico-religious' beast polluted the Sanctuary, (Revelation 13:6), and cast it down from its place in heaven, (Psalm 102:19; Jeremiah 17:12; Hebrews 8:1–2) when they called Rome the holy city, (Revelation 21:2) and installed the Pope there with the titles, —Lord God the Pope', —Holy Father', —Head of the Church', etc., and there, in the counterfeit, —temple of God', he professes to do what Jesus actually does in His Sanctuary; 2 Thessalonians 2:1–8. The Sanctuary has been trodden under foot (Daniel 8:13), the same as the Son of God has. (Hebrews 10:29.)" O. R. L. Crosier, —The Sanctuary', Review and Herald, September, 1850.

> “Yerga qulatilgan Muqaddas maskan — bu Rim o‘zini ulug‘lagan Zotning maskanidir; U lashkarning Amiridir, ya’ni Iso Masihdir; Pavlus esa Uning Muqaddas maskani osmonda ekanini ta’lim beradi. Yana, Doniyor 11:30–31, —Chittim kemalari unga qarshi keladi; shu sababli u g‘amga botadi, qaytadi va muqaddas ahdga (Masihiylikka) qarshi g‘azabga (jazolash tayog‘iga) to‘ladi; shunday qiladi; hatto qaytib, muqaddas ahdni tark etuvchilar (ruhoniylar va yepiskoplar) bilan til biriktiradi. Qurollar (fuqaroviy va diniy) uning tomonida turadi, va ular (Rim hamda muqaddas ahdni tark etuvchilar) qudratli Muqaddas maskanni bulg‘aydilar’. Rim bilan Masihiylik havoriylari birgalikda bulg‘agan bu narsa nima edi? Bu birlashma —muqaddas ahd’ga qarshi tuzilgan edi, va ular bulg‘agan narsa o‘sha ahdning Muqaddas maskani edi; buni ular Xudoning nomini bulg‘agandek ham qila oldilar; Yeremiyo 34:16; Hizqiyol 20; Malaki 1:7. Bu Uning nomini harom qilish yoki kufr keltirish bilan ayni bir narsa edi. Shu ma’noda bu —siyosiy-diniy’ mahluq Muqaddas maskanni bulg‘adi, (Vahiy 13:6), va uni osmondagi o‘z o‘rnidan qulatdi, (Zabur 102:19; Yeremiyo 17:12; Ibroniylarga 8:1–2) ular Rimni muqaddas shahar deb ataganlarida, (Vahiy 21:2) va u yerga Papani —Rabbiy Xudo Papa’, —Muqaddas Ota’, —Jamoatning Boshlig‘i’ va hokazo unvonlar bilan o‘tqazganlarida; hamda u yerda, qalbaki —Xudoning ma’badi’da, u Iso O‘zining Muqaddas maskanida amalda qilayotgan ishni qilayotganini da’vo qiladi; 2 Salonikaliklarga 2:1–8. Muqaddas maskan oyoq osti qilindi (Doniyor 8:13), xuddi Xudoning O‘g‘li oyoq osti qilingani kabi. (Ibroniylarga 10:29.)” O. R. L. Crosier, —The Sanctuary’, Review and Herald, sentabr, 1850.

The Logic of James White

Jeyms Uaytning mantiqi

Why would James White print this article if he knew better? The reason for it is "The Logic of James White" in your notes.

Agar Jeyms Uayt yaxshirog‘ini bilgan bo‘lsa, nega u bu maqolani chop etgan bo‘lardi? Buning sababi qaydlaringizdagi «Jeyms Uaytning mantiqi»dir.

The first thing that was printed after the Disappointment is called A Word to the Little Flock, and the three people who were authors in that publication were James and Ellen White and Joseph Bates. The first thing that was printed after October 22, 1844, by those people that were following on the path was this article; and, in this article Sister White endorses Crosier's view, not his view of the Daily but his view of Christ moving from the Holy Place to the Most Holy Place.

Buyuk Ko‘ngilsizlikdan keyin bosilgan birinchi narsa A Word to the Little Flock deb ataladi va o‘sha nashrning uch muallifi James va Ellen White hamda Joseph Bates edi. 1844-yil 22-oktabrdan keyin o‘sha yo‘ldan borayotgan kishilar tomonidan bosilgan birinchi narsa aynan shu maqola edi; va ushbu maqolada Opa White Crosierning qarashini ma’qullaydi, ya’ni uning “Daily” haqidagi qarashini emas, balki Masihning Muqaddas joydan Eng Muqaddas joyga o‘tganligi haqidagi qarashini.

Notice, this is Sister White. This is why James White would be willing to print Crosier's article, it says,

E’tibor bering, bu — Opa White. Shuning uchun Jeyms White Crosierning maqolasini chop etishga tayyor bo‘lgan bo‘lardi; unda shunday deyiladi,

"I believe the Sanctuary, to be cleansed at the end of the 2300 days, is the New Jerusalem Temple, of which Christ is a minister."—this is Ellen White—"The Lord shew me in vision, more than one year ago, that Brother Crosier had the true light, on the cleansing of the Sanctuary, &c; and that it was his will, that Brother C. should write out the view which he gave us in the Day-Star, Extra, February 7, 1846. I feel fully authorized by the Lord, to recommend that Extra, to every saint.

Men 2300 kunning oxirida poklanishi kerak bo‘lgan Muqaddas Maskan Masih xizmatchi bo‘lgan Yangi Quddus Ma’badi, deb ishonaman.” — bu Ellen Uaytdir — “Rabbim menga vahiyda, bir yildan ham ko‘proq vaqt avval, Birodar Krosier Muqaddas Maskanning poklanishi va hokazo borasida haqiqiy nurga ega ekanini ko‘rsatdi; va Birodar C. 1846-yil 7-fevraldagi Day-Star, Extra’da bizga taqdim etgan qarashni yozib chiqishi Uning irodasi ekanini ham ko‘rsatdi. Men o‘zimni Rabbim tomonidan ushbu Extra’ni har bir avliyoga tavsiya etishga to‘la vakolatli deb his qilaman.

"I pray that these lines may prove a blessing to you, and all the dear children who may read them." A Word to the Little Flock, May 12, 1847.

“Ushbu satrlar sizga va ularni o‘qishi mumkin bo‘lgan barcha aziz bolalarga baraka bo‘lishini so‘rayman.” A Word to the Little Flock, 1847-yil 12-may.

So, people even to this day, some of the modern historians in Adventism say, "Look at there. Ellen White is giving her blanket endorsement on Crosier's article; and, therefore, what Crosier said about the Daily being Christ's Sanctuary ministry that has to be true." And when they say that, they are misrepresenting history; because, Crosier's article had eight sections in it and, from the very beginning, the Adventists understood that four of those sections were total darkness and they have never, ever, ever been reprinted in Adventism.

Shunday qilib, odamlar hatto bugungi kungacha, Adventizm ichidagi ayrim zamonaviy tarixchilar shunday deydilar: “Mana qarang. Ellen White Crosierning maqolasiga umumiy ma’qullovini bermoqda; demak, Crosierning ‘Doimiy’ haqida, ya’ni u Masihning Muqaddasxonadagi xizmati ekanligi to‘g‘risida aytganlari albatta to‘g‘ri bo‘lishi kerak.” Ular buni aytganlarida, tarixni noto‘g‘ri talqin qilmoqdalar; chunki Crosierning maqolasi sakkiz bo‘limdan iborat edi va eng boshidanoq adventistlar o‘sha bo‘limlarning to‘rttasi mutlaq zulmat ekanini tushunganlar, hamda ular Adventizmda hech qachon, hech qachon, hech qachon qayta nashr etilmagan.

As an example, one of his positions in that article was that when Jesus returns there is going to be a thousand years of peace. Adventists do not believe that and they never did. That understanding is an understanding that William Miller rejected that actually puts William Miller in the right path for understanding truth. That teaching is one of the teachings that is directly opposite to Millerite understanding.

Misol tariqasida aytadigan bo‘lsak, uning o‘sha maqoladagi qarashlaridan biri shundan iborat ediki, Iso qaytib kelganida ming yillik tinchlik bo‘ladi. Adventistlar bunga ishonmaydilar va hech qachon ham ishonmaganlar. Bu tushuncha Uilyam Miller rad etgan tushunchadir; aslida esa aynan shu narsa Uilyam Millerni haqiqatni anglashda to‘g‘ri yo‘lga qo‘ygan. Bu ta’limot Millerchilar tushunchasiga bevosita zid bo‘lgan ta’limotlardan biridir.

So, when Crosier comes out with this eight-part article, they know right off the bat that four of these parts are not reprintable.

Shunday qilib, Crosier ushbu sakkiz qismli maqola bilan chiqqanida, ular boshidanoq bu qismlarning to‘rttasi qayta bosib chiqarib bo‘lmasligini biladilar.

But, James White prints the part where Crosier does infer that the Daily is Christ's Sanctuary ministry; but, he is only going to reprint those four parts. He is not going to reprint the other four. But, in order for James White to reprint Crosier's four parts, he has to print it in two issues. He had to print it twice in September 1850.

Ammo Jeyms Uayt Krosyerning “Doimiy” Masihning Muqaddas joydagi xizmati ekanini xulosa qiladigan qismini bosib chiqaradi; biroq u faqat o‘sha to‘rtta qismni qayta bosmoqchi, xolos. U qolgan to‘rtta qismni qayta bosmaydi. Biroq Jeyms Uayt Krosyerning o‘sha to‘rtta qismini qayta bosish uchun uni ikki sondа chop etishga majbur bo‘ladi. U buni 1850-yil sentabr oyida ikki marta chop etishga majbur bo‘lgan.

There was not enough room in his Review and Herald in September 1850, so he printed two Review and Heralds in September 1850 so he could get all of Crosier's article on Christ moving from the Holy Place to the Most Holy Place.

1850-yil sentyabridagi uning Review and Herald nashrida yetarli joy bo‘lmagani uchun, Masihning Muqaddas joydan Eng Muqaddas joyga o‘tishi haqidagi Crosierning maqolasini to‘liq joylashtira olishi uchun u 1850-yil sentyabrida ikkita Review and Herald sonini chop etdi.

Now, you will notice from Gerard Damsteegt that he is giving the historical evaluation that Adventists always knew that there were parts of Crosier's articles that were incorrect and that they could not be reprinted.

Endi siz Gerard Damsteegtdan shuni payqaysizki, u tarixiy bahoni berayotib, adventistlar Crosierning maqolalarida noto‘g‘ri bo‘lgan va qayta chop etib bo‘lmaydigan qismlar borligini har doim bilganliklarini aytmoqda.

"She [Ellen Harmon] said: —The Lord showed me in vision, more than one year ago, that Brother Crosier had the true light, on the cleansing of the Sanctuary, &c; and that it was His will that Brother C. should write out the view which he gave us in the Day Star Extra, February 7, 1846. I feel fully authorized by the Lord, to recommend that Extra, to every saint' (Letter. E. G. White to Curtis, Word to the Little Flock, 12). Seventh-day Adventists have usually interpreted this statement to mean that Crosier's presentations were not without mistakes, but that his major typological argumentation was correct. Reprints of the article omitted the aspects which they felt to be inaccurate." P. Gerard Damsteegt, Foundations of the Seventh-day Adventist Message and Mission, 125.

“U [Ellen Harmon] shunday dedi: —Rabbim menga vahiyda, bir yildan ortiq vaqt muqaddam, Birodar Crosierning Muqaddasxonani poklash va hokazolar haqidagi masalada haqiqiy nurga ega ekanini ko‘rsatdi; va Birodar C.ning 1846-yil 7-fevraldagi Day Star Extra’da bizga bayon qilgan qarashini yozib chiqishi Uning irodasi ekanini ko‘rsatdi. Men Rabbiy tomonidan ushbu Extra’ni har bir avliyoga tavsiya etishga to‘la vakolatli ekanimni his qilaman” (Xat. E. G. White’dan Curtisga, Word to the Little Flock, 12). Yettinchi kun adventistlari odatda bu bayonotni Crosierning taqdimotlari xatolardan xoli bo‘lmagan, ammo uning asosiy tipologik dalillashi to‘g‘ri bo‘lgan, degan ma’noda talqin qilib kelganlar. Maqolaning qayta nashrlarida ular noaniq deb hisoblagan jihatlar tushirib qoldirilgan.” P. Gerard Damsteegt, Foundations of the Seventh-day Adventist Message and Mission, 125.

Never Could Reprint His Complete Document

Uning to‘liq hujjatini hech qachon qayta nashr eta olmas edi

Now, on the next page you have W. A. Spicer giving testimony to the same thing: They always knew that Crosier's articles had error in them, and they never reprinted those four sections.

Endi, keyingi sahifada siz W. A. Spicerning ayni shu narsaga guvohlik berayotganini ko‘rasiz: ular Crosierning maqolalarida xatolar borligini har doim bilishgan va o‘sha to‘rt bo‘limni hech qachon qayta nashr etishmagan.

"Sad to say, young Crosier walked in the light of the Sabbath truth but a very little time. He later repudiated the sanctuary teaching that he had helped to establish. Our pioneer brethren reprinted his exposition on the sanctuary several times in their early papers, but they never could reprint his complete document. In it he had added to the sanctuary exposition some ideas on the age to come a temporal millennium, with a glorious age on this earth at the Second Advent. These things our brethren always omitted. These teachings of the age to come were all abroad in those days. The doctrine never fitted in with the definite advent message; and doubtless this leaven of error helped to lead the younger men away from the Sabbath and the sanctuary truths. He soon turned to bitter opposition to our early movement." W. A. Spicer, Review and Herald, December 14, 1939

Afsuski, yosh Krozye Shabbat haqiqatining nurida juda qisqa vaqt yurdi. Keyinchalik u o‘zi barpo etishga yordam bergan ma’bad ta’limotini rad etdi. Bizning kashshof birodarlarimiz uning ma’bad haqidagi sharhini o‘zlarining dastlabki nashrlarida bir necha bor qayta chop etdilar, biroq uning to‘liq hujjatini hech qachon qayta chop eta olmadilar. Unda u ma’bad sharhiga kelajak zamon haqida ayrim g‘oyalarni — vaqtinchalik ming yillikni, ya’ni Ikkinchi Kelishda bu yer yuzida ulug‘vor bir davr bo‘lishi haqidagi ta’limotni ham qo‘shgan edi. Birodarlarimiz bu narsalarni doimo qoldirib ketganlar. Kelajak zamon haqidagi bu ta’limotlar o‘sha kunlarda hamma yoqqa tarqalgan edi. Bu ta’limot aniq advent xabariga hech qachon mos kelmagan; va shubhasiz, mana shu xato xamirturush yoshroq kishilarni Shabbat va ma’bad haqiqatlaridan yuz o‘girishga yetaklashga yordam bergan. U tez orada ilk harakatimizga achchiq qarshilik ko‘rsatishga o‘tdi.” W. A. Spicer, Review and Herald, December 14, 1939

The point is, there are those people today that take Sister White's endorsement of Crosier's article in A Word to the Little Flock, people like Heidi Heikes, Heidi Heikes with his foolish book about the Daily being Christ's Sanctuary ministry. This is one of his arguments.

Gap shundaki, bugun Sister White’ning *A Word to the Little Flock* asarida Crosierning maqolasini ma’qullaganini olib, Kundalik Masihning Muqaddasxonadagi xizmati ekanligi haqidagi o‘zining ahmoqona kitobi bilan Heidi Heikes kabi kishilar bunga tayanadilar. Bu uning dalillaridan biridir.

People that do this are disregarding the historical facts. They never could reprint all of Crosier's articles. And to insist that Ellen White's endorsement in A Word to the Little Flock is a blanket endorsement of Crosier's position is to insist that Adventists believe that there is going to be a thousand years of peace. It is a foolish argument.

Bunday qilayotgan odamlar tarixiy dalillarni mensimayaptilar. Ular hech qachon Crosierning barcha maqolalarini qayta nashr qila olmagan bo‘lur edilar. Ellen White’ning A Word to the Little Flock asaridagi ma’qullovini Crosierning nuqtai nazarini to‘la-to‘kis ma’qullash deb turib olish esa, Adventistlar ming yillik tinchlik bo‘ladi, deb ishonadilar, deb turib olish bilan barobardir. Bu nodonona dalildir.

It is a misrepresentation of history, and it is done to deceive people and to produce confusion and darkness.

Bu tarixning soxtalashtirilishidir va bu odamlarni aldash hamda chalkashlik va zulmatni keltirib chiqarish uchun qilinadi.

So, you have two historians, Spicer who is deceased and Damsteegt who is still alive; but, I guarantee you, Spicer or Damsteegt, neither one of them, would agree with me with what I present. Okay, they would not. So, you have two antagonistic historians that are in agreement with what I am telling you. There is no justification whatsoever for taking Ellen White's endorsement of Crosier's article to mean that everything in it was perfect.

Demak, sizda ikki tarixchi bor: marhum Spayser va hanuz hayot bo‘lgan Damstegt; ammo sizni ishontirib aytamanki, Spayser ham, Damstegt ham — ularning hech biri — men taqdim etayotgan fikrlar bilan rozi bo‘lmas edi. Xo‘sh, ular rozi bo‘lmas edi. Shunday ekan, men sizga aytayotganlarimga nisbatan qarama-qarshi pozitsiyada turgan ikki tarixchi ham bu masalada bir fikrda. Ellen Uaytning Krozier maqolasini ma’qullaganini, undagi hamma narsa mukammal bo‘lgan, deb anglatadigan tarzda talqin qilish uchun mutlaqo hech qanday asos yo‘q.

The Advent Review—Volume 1, Auburn NY, Number 3

Advent Review — 1-jild, Auburn, Nyu-York, 3-son

The Advent Review—Volume 1, Auburn NY, Number 4

Advent Review — 1-jild, Auburn, NY, 4-son

The Advent Review—Volume 1, Auburn NY, Number Special

Advent Review — 1-jild, Auburn, Nyu-York, Maxsus son

When James White began to print Crosier's article in September of 1850, of The Review and Herald, that was Volume 1, Number 3

Jeyms Uayt 1850-yil sentabr oyida Crosierning maqolasini The Review and Herald jurnalining 1-jild, 3-sonida nashr eta boshlaganida

But, he could not get it all in Volume 1, Number 3; so, he finished off the article in Volume 1 of The Review and Herald,, Number 4. And when did he do this? In September of 1850.

Ammo u bularning hammasini 1-jild, 3-sonda sig‘dira olmadi; shu bois maqolani The Review and Herald’ning 1-jildi, 4-sonida yakunladi. Va u buni qachon qildi? 1850-yil sentyabr oyida.

Well, what happened in September of 1850? Sister White had a vision that says, "September 23, 1850 the Lord showed me . . . . 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. The Review and Herald, November 1850."

Xo‘sh, 1850-yil sentabrida nima sodir bo‘ldi? Opa Uaytga shunday deyilgan bir vahiy berildi: “1850-yil 23-sentabrda Rabbiy menga ko‘rsatdi . . . . 1844-yildan oldin birlik mavjud bo‘lganida, deyarli hamma ‘Kundalik’ haqidagi to‘g‘ri qarashda birlashgan edi; ammo 1844-yildan beri, chalkashlik ichida, boshqa qarashlar qabul qilindi, va zulmat hamda chalkashlik ortidan ergashdi. The Review and Herald, 1850-yil noyabr.”

Who was her husband? He was the editor of The Review and Herald.

Uning eri kim edi? U The Review and Herald gazetasining muharriri edi.

So, what did he do when his wife said, "Do you know what I just was told by the Lord, James? I was told that we were not supposed to be introducing the views of the Daily that contradict the Pioneer understanding that the Daily is Paganism, because it is bringing darkness and confusion."

Xo‘sh, xotini: “Jeyms, men hozirgina Rabbiydan menga nima aytilganini bilasizmi? Menga shunday aytildiki, biz Kundalik haqidagi, Kundalik butparastlik ekanligi borasidagi Pionerlar tushunchasiga zid bo‘lgan qarashlarni ilgari surmasligimiz kerak, chunki bu zulmat va sarosima keltirib chiqarmoqda”, deganida, u nima qildi?

So, what did James White do? In September of 1850 he printed another Review and Herald, three in one month. It is called Volume 1, Special Edition.

Xo‘sh, Jeyms Uayt nima qildi? 1850-yil sentabr oyida u yana bir “Review and Herald”ni chop etdi, bir oy ichida uchtasini. U 1-jild, Maxsus nashr deb ataladi.

And what did he do? He reprinted Crosier's article and removed what Crosier said about the Daily!

Va u nima qildi? U Crosierning maqolasini qayta nashr etdi va Crosierning “Daily” haqida aytganlarini olib tashladi!

Brothers and Sisters, this is historical proof that James and Ellen White understood that Crosier's view about the Daily was wrong and that it brought darkness and confusion.

Birodarlar va opa-singillar, bu Jeyms va Ellen Uayt Krosierning “Doimiy” haqidagi qarashi noto‘g‘ri ekanini hamda u zulmat va chalkashlik keltirib chiqarganini tushunganlarining tarixiy dalilidir.

And what was Crosier's view about the Daily? That it was Christ's Sanctuary ministry.

Xo‘sh, Krosyerning “Kundalik” haqidagi qarashi qanday edi? U bu Masihning Muqaddas Maskandagi xizmati, deb bilgan.

So, in Early Writings, 74, when she says, "September 23rd, the Lord showed me that the Millerites had the correct view of the Daily," the historical evidence is that the Millerites understood—

Shunday qilib, *Early Writings*, 74-betda u: «23-sentyabr kuni Rabbiy menga Millerchilarning “Daily” haqidagi qarashi to‘g‘ri ekanini ko‘rsatdi», deganida, tarixiy dalillar shuni ko‘rsatadiki, Millerchilar shunday tushungan edilar—

Now, Brothers and Sisters, Brothers and Sisters, do not miss this fact: What is this: September 1850 Sister White is shown that since 1844 other views of the Daily had been embraced; May 1850, Arnold presents the Daily as the Jewish sanctuary; September 1850, part 1 of 2 of Crosier's article is published, inclusive of his presentation of the Daily as Christ's Sanctuary ministry; September 1850, part 2 of 2 of Crosier's article is published; September 1850, Crosier's article is reprinted, but his view on the Daily has been removed? What is taking place?

Endi, Birodarlar va Opa-singillar, Birodarlar va Opa-singillar, bu haqiqatni ko‘zdan qochirmang: Bu nima? 1850-yil sentabrida Opa-singil Uaytga 1844-yildan beri “Doimiy” haqidagi boshqa qarashlar qabul qilingani ko‘rsatiladi; 1850-yil may oyida Arnold “Doimiy”ni yahudiylar ma’badi sifatida taqdim etadi; 1850-yil sentabrida Krosyer maqolasining 1-qismi (2 qismdan) nashr etiladi, bunda uning “Doimiy”ni Masihning Ma’baddagi xizmatkorligi sifatida taqdim etishi ham o‘rin olgan; 1850-yil sentabrida Krosyer maqolasining 2-qismi (2 qismdan) nashr etiladi; 1850-yil sentabrida Krosyer maqolasi qayta nashr etiladi, ammo uning “Doimiy” haqidagi qarashi olib tashlangan? Nima sodir bo‘lmoqda?

We see the same year that this 1850 Chart is produced, and what does this Chart say about the Daily? "Pagan Dominion or The DAILY taken away. Dan. 11:31 508."

Biz aynan shu 1850-yilgi Xarita tayyorlangan yilni ko‘ramiz, va bu Xarita Doimiy haqida nima deydi? “Butparast hukmronlik yoki OLIB TASHLANGAN DOIMIY. Dan. 11:31 508.”

Ellen White knew what those who gave the Judgment Hour's cry position of the Daily was. When she says they had the correct view, she knew that the correct view was that it represented the Pagan Dominion being taken; the Daily represented Paganism.

Ellen White Hukm Soati hayqirig‘ini berganlarning “Kundalik” haqidagi nuqtayi nazari qanday bo‘lganini bilardi. U ularning to‘g‘ri qarashga ega bo‘lganini aytganda, to‘g‘ri qarash shundan iborat ekanini bilardi: u butparast hukmronlikning olib tashlanishini ifodalar edi; “Kundalik” butparastlikni ifodalar edi.

And in this year, 1850, the historical record proves that she rejected and her husband rejected the teaching that the Daily represents Christ Sanctuary ministry, which is the teaching that the Biblical Research Institute of the Seventh-day Adventist Church upholds. It is the teaching that the self-supporting ministries, such as Heartland and Steps to Life support. It is the teaching that brings darkness and confusion.

Va 1850-yilda tarixiy yozuvlar shuni isbotlaydiki, u ham, uning eri ham “Kundalik” Masihning muqaddas maskandagi xizmatini ifodalaydi, degan ta’limotni rad etgan; aynan shu ta’limotni Yettinchi kun Adventistlar jamoatining Biblical Research Institute’i qo‘llab-quvvatlaydi. Bu Heartland va Steps to Life kabi o‘zini o‘zi ta’minlovchi xizmatlar qo‘llab-quvvatlaydigan ta’limotdir. Bu zulmat va chalkashlik keltiradigan ta’limotdir.

Now, notice this concerning the 1850 Chart. This is in November of 1850. This is the same month that she has the vision that she records that ultimately goes through the evolution in 1851, and then in 1882 ends up in Early Writing, in this very month, in this very month, in November of 1850. It says,

Endi, 1850-yilgi Jadvalga oid mana bu jihatga e’tibor bering. Bu 1850-yilning noyabr oyida bo‘lmoqda. Bu aynan o‘sha oyki, u keyinchalik 1851-yilda rivojlanish jarayonidan o‘tib, so‘ng 1882-yilda Early Writing asariga kiradigan ko‘rishni qayd etadi, aynan shu oyda, aynan shu oyda, 1850-yilning noyabrida. Unda shunday deyilgan,

"Monday we returned to Dorchester where our dear Brother Nichols and family live."—

“Dushanba kuni biz aziz Birodar Nichols va uning oilasi yashaydigan Dorchesterga qaytdik.”

Right up here [referring to the 1850 Chart, upper right-hand corner], "Published by Otis Nichols, Dorchester, Massachusetts." Okay? She is talking about this, right? Do you see it, this Chart?

Aynan mana bu yerda [1850 yilgi Xaritaning yuqori o‘ng burchagiga ishora qilib], “Otis Nichols tomonidan nashr etilgan, Dorchester, Massachusetts.” Xo‘sh? U mana shu haqida gapirmoqda, to‘g‘rimi? Buni ko‘ryapsizmi, bu Xaritani?

—"There in the night God gave me a very interesting vision, the most of which you will see in the paper. God shewed me the necessity of getting out a chart. I saw it was needed and that the truth made plain upon tables would effect much and would cause souls to come to the knowledge of the truth." Manuscript Releases, number 15, 210 November, 1850.

—“U yerda, tunda, Xudo menga juda qiziqarli bir vahiy berdi; uning ko‘p qismini siz qog‘ozda ko‘rasiz. Xudo menga bir jadvalni tayyorlab chiqarish zarurligini ko‘rsatdi. Men bu kerak ekanini ko‘rdim va jadvallar ustida ravshan qilib bayon etilgan haqiqat ko‘p ta’sir qilishini hamda jonlarning haqiqatni bilishga kelishiga sabab bo‘lishini angladim.” Manuscript Releases, number 15, 210 November, 1850.

She had a vision at Nichols's house in Dorchester—that is all on this Chart—saying, "You need to make a chart."

U Dorchesterdagi Nikolsning uyida vahiy ko‘rdi — bularning barchasi mana shu Xarita ustidadir — va shunday dedi: “Sizlarga bir xarita tuzish kerak.”

And what does she say about the chart? How does she describe it?

Va u jadval haqida nima deydi? Uni qanday tasvirlaydi?

Go to Habakkuk 2, "I saw the need of getting out a chart," and what would it do? It was needed, "that the truth made plain upon tables." Habakkuk 2, verse 2, says, "And the Lord answered me and said, Write the vision, and make it plain upon tables, . . . ." She is saying that this Otis Nichols 1850 Chart, printed in Dorchester, Massachusetts, is a fulfillment of Habakkuk, just like she says in The Great Controversy that the 1843 Chart is a fulfillment of Habakkuk.

Habakkuk 2-bobga murojaat qiling: “Men bir jadvalni nashr etish zaruratini ko‘rdim”, va bu nima qilardi? Bu shuning uchun zarur edi — “haqiqat jadvallar ustida ravshan qilib bayon etilsin.” Habakkuk 2, 2-oyatda shunday deyiladi: “Egamiz menga javob berib dedi: Vahiyni yozgin, uni jadvallar ustiga ravshan qilib tushirgin, . . . .” U Dorchester, Massachusettsda chop etilgan 1850-yildagi ushbu Otis Nichols jadvali xuddi Habakkukning bajo bo‘lishi ekanini aytmoqda; xuddi The Great Controversy asarida 1843-yilgi Jadvalni Habakkukning bajo bo‘lishi deb aytganidek.

Okay, do you see that? Do you see when she got this vision? In the same time that this was going on: "September 23d, the Lord showed me . . . . that the teaching of the Daily as Christ's Sanctuary ministry brings darkness and confusion," and her husband immediately reprinted the article and removed those two paragraphs. It was never reprinted again in Adventism until 1931 when Willie White reprinted it; and, when he did so, he had some false witness in the very tract that he printed. It can be demonstrated.

Xo‘sh, buni ko‘ryapsizmi? U bu vahiyni qachon olganini ko‘ryapsizmi? Aynan shu voqealar sodir bo‘layotgan paytda: “23-sentabr kuni Rabbiy menga . . . . ko‘rsatdiki, Kundalikni Masihning Muqaddas Xonadagi xizmati sifatidagi ta’limot zulmat va sarosima keltirib chiqaradi”, va uning eri darhol maqolani qayta chop etib, o‘sha ikki paragrafni olib tashladi. U Adventizmda 1931-yilgacha, Willie White uni qayta chop etguniga qadar, boshqa hech qachon qayta nashr etilmadi; va u shunday qilganida, chop etgan o‘sha risolaning o‘zida bir yolg‘on guvohlik ham bor edi. Buni isbotlash mumkin.

Now, I want to read something here to you, a longer quote, about this same time period. This is from November 27, 1850.

Endi men sizga shu yerda ayni o‘sha davr haqida bir narsani, uzunroq bir iqtibosni o‘qib bermoqchiman. Bu 1850-yil 27-noyabrdan olingan.

"I have neglected writing you for some time. I will now give my reasons. First, I had no time to write for weeks after I received Sister Arabella's kind and welcome letter, or I should have complied with her request to have answered it within two weeks. I liked the letter very much. We were all interested in the letter and hope my delay will not prevent you from answering this as soon as you read it, and I will not wait so long next time.

Bir muncha vaqt davomida sizga yozishni e’tibordan chetda qoldirdim. Endi buning sabablarini bayon qilaman. Birinchidan, mehribon va xush kelgan Arabella opa-singilning maktubini olganimdan keyin bir necha hafta davomida yozishga vaqtim bo‘lmadi; aks holda, unga ikki hafta ichida javob berish haqidagi iltimosini bajargan bo‘lardim. Maktub menga juda ma’qul bo‘ldi. Barchamiz bu maktubga qiziqdik va umid qilamizki, mening kechikishim sizni buni o‘qishingiz bilanoq unga javob yozishdan to‘sib qo‘ymaydi; men ham keyingi safar bunchalik uzoq kutmayman.

"James' and my health is quite good now. Our home is in Paris, at Brother Andrews', within a few steps of the post office and printing office. We shall stay here some little time. This is a very kind family, yet quite poor. Everything here is free as far as they have. We do not think it right to be any expense to them while here. I want to see you all very much and dear Sister Gorham.

Hozir Jeymsning ham, mening ham sog‘lig‘imiz ancha yaxshi. Uyimiz Parijda, Birodar Andrewsnikida, pochta bo‘limi va bosmaxonadan bir necha qadam narida joylashgan. Biz bu yerda yana bir oz muddat qolamiz. Bu juda mehribon oila, biroq ancha kambag‘al. Ular qo‘llarida bor narsaning hammasini bizga beminnat berishmoqda. Biz bu yerda turganimizda ularga biror xarajat bo‘lishimizni to‘g‘ri deb bilmaymiz. Men sizlarning barchangizni va aziz Gorham opa-singilni juda ko‘rgim kelmoqda.

"Our conference at Topsham was one of deep interest. Twenty-eight were present; all took part in the meeting.

Topshamdagi konferensiyamiz nihoyatda katta qiziqish uyg‘otdi. Yigirma sakkiz kishi hozir edi; barchasi yig‘ilishda ishtirok etdi.

"Sunday the power of God came upon us like a mighty rushing wind. All arose upon their feet and praised God with a loud voice; it was something as it was when the foundation of the house of God was laid. The voice of weeping could not be told from the voice of shouting. It was a triumphant time; all were strengthened and refreshed. I never witnessed such a powerful time before.

Yakshanba kuni Xudoning qudrati qudratli shiddatli shamol kabi ustimizga keldi. Hamma oyoqqa turib, baland ovoz bilan Xudoni ulug‘ladi; bu Xudoning uyi poydevori qo‘yilgan paytdagidek bir holat edi. Yig‘ining ovozini shodiyona qichqirig‘i ovozidan ajratib bo‘lmas edi. Bu g‘alabali bir lahza edi; hamma quvvatlanib, yangilandi. Men bundan avval hech qachon bunday qudratli bir davrga guvoh bo‘lmaganman.

"Our next conference was in Fairhaven. Brother Bates and wife were present. It was quite a good meeting. On our return to Brother Nichols', the Lord gave me a vision and showed me that the truth must be made plain upon tables, and it would cause many to decide for the truth by the three angels' messages, with the two former being made plain upon tables."—

“Keyingi anjumanimiz Fairhavenda bo‘ldi. U yerda birodar Bates va rafiqasi ham hozir edilar. Yig‘ilish nihoyatda yaxshi o‘tdi. Birodar Nicholsning uyiga qaytganimizda, Rabbiy menga vahiy berdi va menga shuni ko‘rsatdiki, haqiqat jadvallarda ravshan qilib bayon etilishi kerak, va bu, avvalgi ikki xabar jadvallarda ravshan qilib bayon etilgan holda, uch farishtaning xabarlari orqali ko‘plarni haqiqat tarafini tanlashga undaydi.” —

That is right down here, [indicating the lower left corner of the 1850 Chart]. Okay? They are on this Chart, what she is talking about.

Bu aynan shu yerda, [1850 yilgi jadvalning quyi chap burchagini ko‘rsatib]. Maylimi? U aytayotgan narsalar shu Jadvalda bor.

—"I also saw it was as necessary for the paper to be published as for the messengers to go, for the messengers need a paper to carry with them, containing present truth, to put in the hands of those that hear, and then the truth would not fade from the mind, and that the paper would go where the messengers could not go. Other things I saw which will appear in the paper.

—«Men yana shuni ham ko‘rdimki, qog‘ozning nashr etilishi xabarchilarning borishi qadar zarur edi, chunki xabarchilarga o‘zlari bilan olib yurishlari uchun hozirgi haqiqatni o‘z ichiga olgan bir qog‘oz kerak bo‘ladi, uni tinglovchilarning qo‘liga tutqazish uchun; shunda haqiqat ongdan so‘nib ketmas edi, va qog‘oz xabarchilar bora olmaydigan joylarga borar edi. Men qog‘ozda namoyon bo‘ladigan boshqa narsalarni ham ko‘rdim.»

"How do you all get along? Are you all striving for eternal life? I want to see you very, very much and think I shall before long. Now is the preparation time and I hope we shall all make sure work for eternity. Time looks very short and what we do we must do quickly.

“Hammangiz qanday yashayapsiz? Hammangiz abadiy hayot uchun intilayapsizmi? Men sizlarni juda, juda ko‘rgim keladi va, nazarimda, yaqinda ko‘rarman. Hozir tayyorgarlik vaqtidir va umid qilamanki, barchamiz abadiyat uchun ishni puxta qilamiz. Vaqt juda qisqa ko‘rinadi va nima qilsak, tezda qilishimiz kerak.”

"November 20, one week ago, Brother Henry Nichols and self went to Topsham. We had just risen from the dinner table Thursday [Nov. 21], when one of Brother Foey's children came in and said their mother was insensible. We hastened over the river one mile and found our dear Sister Foey dying. My distress was great as I found she did not know me. She continued long in great distress until between three and four o'clock and then breathed her last. She has left a husband and three children to mourn their loss.

20-noyabr, bundan bir hafta oldin, birodar Genri Nikols va men Topshamga bordik. Payshanba kuni [21-noyabr] tushlik dasturxonidan endigina turgan edik, birodar Foeyning farzandlaridan biri kirib kelib, onasi hushsiz ekanini aytdi. Biz shosha-pisha daryoning narigi tomoniga, bir mil masofaga yo‘l oldik va aziz singlimiz Foeyni jon berayotgan holda topdik. U meni tanimayotganini ko‘rganimda iztirobim nihoyatda kuchli edi. U soat uch bilan to‘rt oralig‘igacha qattiq azob-uqubat ichida uzoq davom etdi, so‘ngra oxirgi nafasini oldi. U erini va uch farzandini o‘z yo‘qotishlariga motam tutish uchun qoldirdi.

"Friday morning [Nov. 22], Brother Henry came to Paris for James to shave him to attend the funeral. We had a very solemn, interesting time. The Lord did not leave us but let His Spirit rest upon us. Sister Foey's last days were decidedly her most spiritual and best days. Brother Foey has this to console him, that she died a Christian. He bears up well. God gives him grace to endure the affliction. Oh, how good it is to have a hope in God that will sustain in all scenes of trial and affliction. Praise God for a hope, a good hope. What would you, any of you, give for your hope?

Juma kuni ertalab [22-noyabr], Genriy birodar dafn marosimiga borish uchun Jeyms uni soqol olishi maqsadida Parijga keldi. Biz nihoyatda tantanavor va qiziqarli bir vaqtni o‘tkazdik. Rabbimiz bizni tark etmadi, balki O‘z Ruhini ustimizda orom oldirdi. Foyi opa-singilning so‘nggi kunlari, shubhasiz, uning eng ruhiy va eng yaxshi kunlari bo‘ldi. Foyi birodarning tasallisi shundaki, u masihiy holda vafot etdi. U o‘zini yaxshi tutmoqda. Xudo unga bu musibatga bardosh berish uchun inoyat bermoqda. Oh, har qanday sinov va musibat manzaralarida ham qo‘llab-quvvatlaydigan Xudodagi umidga ega bo‘lish naqadar yaxshidir. Yaxshi bir umid uchun, umid uchun Xudoga hamdu sanolar bo‘lsin. Sizlardan har biringiz o‘z umidingiz uchun nima berar edingiz?

"Hold fast the faith. Be strong in God and lean upon His everlasting arm. It will never fail you but will bear you up under every affliction. I hope you will all grow stronger and stronger in the truth. Do not falter but press your way to the kingdom."—

Imonda mahkam turing. Xudoda qudratli bo‘ling va Uning abadiy qo‘liga suyaning. U sizni hech qachon noumid qilmaydi, balki har qanday qayg‘u-kulfat ostida sizni ko‘tarib turadi. Umid qilamanki, barchangiz haqiqatda tobora kuchayib borasizlar. Ikkilanmang, balki shohlik sari yo‘lingizni davom ettiring.”—

Here we go. Here is what I want you to see.

Mana, boshladik. Men siz ko‘rishingizni istayotgan narsa mana shu.

—"One week ago, last Sabbath, we had a very interesting meeting. Brother Hewit from Dead River was there. He came with a message to the effect that the destruction of the wicked and the sleep of the dead was an abomination within a shut door that a woman Jezebel, a prophetess had brought in and he believed that I was that woman, Jezebel."—

—“Bir hafta oldin, o‘tgan Shabbat kuni, bizda juda qiziqarli yig‘ilish bo‘ldi. Dead Riverdan bo‘lgan birodar Hewit u yerda edi. U shunday mazmundagi bir xabar bilan keldi: ya’ni yovuzlarning halokati va o‘liklarning uyqusi yopiq eshik ichidagi jirkanchlik bo‘lib, buni Izezabel ismli bir ayol, payg‘ambar ayol, olib kirgan ekan; va u o‘sha ayol — Izezabel men ekanligimga ishonar edi.”

Okay? Brother Hewit is saying that Ellen White is Jezebel and she has introduced three errors.

Xo‘pmi? Birodar Hewit Ellen White Izabel ekanini va u uchta xatoni olib kirganini aytmoqda.

"—We told him of some of his errors in the past, that the 1335 days were ended and numerous errors of his. It had but little effect. His darkness was felt upon the meeting and it dragged."—

“—Biz unga o‘tmishdagi ayrim xatolari, ya’ni 1335 kunlar tugaganligi va uning ko‘plab xatolari haqida aytdik. Buning ta’siri juda oz bo‘ldi. Uning zulmati yig‘ilish ustida sezildi va u cho‘zilib ketdi.”—

Now, I want you to see this. I have something to say about this paragraph that I want you to follow, if you can.

Endi esa men sizdan buni ko‘rishingizni istayman. Agar imkoningiz bo‘lsa, ushbu xatboshi haqida aytadigan bir gapim bor; uni diqqat bilan kuzatib boring.

If you have ever dealt with those in Adventism that reapply the time prophecies at the end of the world, they only have three quotes that they use—they use lots of quotes, but they have three primary quotes that they use. This is one of them; because, they will go there and say, "We told him of some of his errors in the past," and they will claim that when she says "that the 1335 days were ended" that that was one of his errors. Do you see how you can kind of twist that grammar a little bit: "We told him of some of his errors in the past? We also told him that the 1335 days were ended; but the time setters say we told him some of his errors in the past and one of those errors was that you are teaching the 1335 days is ended and that is an error." So, you can twist it either way.

Agar siz dunyoning oxirida vaqtga oid bashoratlarni qayta tatbiq etadigan Adventizm ichidagi kishilar bilan hech qachon muomala qilgan bo‘lsangiz, bilingki, ular ishlatadigan atigi uchta iqtibos bor — ular ko‘p iqtiboslardan foydalanadilar, ammo asosiy qo‘llaydigan uchta iqtiboslari bor. Bu shulardan biridir; chunki ular o‘sha yerga borib shunday deydilar: “Biz unga o‘tmishda yo‘l qo‘ygan ayrim xatolarini aytdik”, va “1335 kun tugagan edi”, degan ibora aytilganda, aynan shu narsa uning xatolaridan biri bo‘lgan, deb da’vo qiladilar. Ko‘ryapsizmi, bu grammatikani qandaydir bir oz burib talqin qilish mumkin: “Biz unga o‘tmishda ayrim xatolarini aytdik”? “Biz unga 1335 kun tugaganini ham aytdik”; ammo vaqt belgilovchilar shunday deydilar: biz unga o‘tmishdagi ayrim xatolarini aytdik va o‘sha xatolardan biri shuki, sen 1335 kun tugagan deb ta’lim beryapsan, va bu xatodir. Demak, uni har ikki tomonga ham burib talqin qilish mumkin.

The first time I had a face-to-face confrontation with Eugene Prewitt was in Oklahoma, and he is arguing that the Millerite History does not repeat at the end of the world, and I give him a couple of quotes in the Spirit of Prophecy.

Men Eugene Prewitt bilan ilk bor yuzma-yuz to‘qnash kelganim Oklahoma shtatida bo‘lgan edi, va u Milleritlar tarixi dunyoning oxirida takrorlanmaydi, deb bahs yuritmoqda edi; men esa unga Bashorat Ruhi asarlaridan bir necha iqtibos keltirdim.

And he says, "Jeff, you know that Ellen White was a careless writer."

Va u dedi: “Jeff, sen Ellen White ehtiyotsiz yozuvchi bo‘lganini bilasan.”

And I said, "What do you mean?"

Men: «Nimani nazarda tutyapsiz?» dedim.

And he went to this quote. He says that this quote proves that she is a careless writer; because she knows that I know that the time setters can twist this quote, if they wish to.

Va u bu iqtibosga murojaat qildi. U deydiki, bu iqtibos uning ehtiyotsiz yozuvchi ekanini isbotlaydi; chunki u biladiki, men bilamanki, vaqt belgilovchilar istasalar, bu iqtibosni buzib talqin qilishlari mumkin.

Now, the fact that someplace like Washita has the influence that teaches its students that Ellen White is a careless writer is one thing; but, is she a careless writer here?

Endi, Washita kabi bir joyning o‘z talabalari orasida Ellen White ehtiyotsiz yozuvchidir, deb o‘rgatadigan ta’sirga ega bo‘lishi — bu bir masala; ammo, u bu yerda ehtiyotsiz yozuvchimi?

—"I felt that I must say a few words. In the name of Jesus, I got up and in about five minutes the meeting changed. Everyone felt it at the same instant. Every countenance was lighted up. The presence of God filled the place. Brother Hewit dropped upon his knees and began to cry and pray. I was taken off in vision and saw much that I cannot write. It had a great effect upon Brother Hewit. He confessed it was of God and was humbled in the dust. He has been writing ever since that meeting, and is now writing from the same table renouncing all his errors that he has advanced. I believe God is bringing him up and he is calculated to do good, if God moves through him.

—«Bir necha og‘iz so‘z aytishim kerakligini his qildim. Isoning nomi bilan o‘rnimdan turdim va taxminan besh daqiqa ichida yig‘ilish o‘zgardi. Buni hamma ayni bir lahzada his qildi. Har bir yuz nurga to‘ldi. Xudoning huzuri o‘sha joyni to‘ldirdi. Birodar Hewit tizzasiga cho‘kib, yig‘lash va ibodat qilishni boshladi. Men vahiyda olib ketildim va yozib bera olmaydigan darajada ko‘p narsalarni ko‘rdim. Bu Birodar Hewitga juda katta ta’sir ko‘rsatdi. U buning Xudodan ekanini e’tirof etdi va tuproqqacha xor bo‘ldi. O‘sha yig‘ilishdan beri u tinmay yozib kelmoqda va hozir ham o‘sha stolning o‘zidan turib, ilgari ilgari surgan barcha xatolaridan voz kechayotganini yozmoqda. Men ishonamanki, Xudo uni yuksaltirmoqda va agar Xudo u orqali harakat qilsa, u yaxshilik qilishga qodirdir.»

"Much love to dear Sister Gorham. Tell her to be strong. God is with her and He will not leave her. Much love to you all. I hope the children will not get sleepy, but will be interested in the truth and be diligent to make their calling and election sure. Write, be sure and write, and do not do as I have done. I love you, all of you. Write." Manuscript Releases, volume 16, 206–209. Written from Paris, Maine, November 27, 1850.

“Aziz Gorham opa-singilga ko‘p muhabbat. Unga ayting, kuchli bo‘lsin. Xudo u bilan va U uni tark etmaydi. Barchangizga ko‘p muhabbat. Umid qilamanki, bolalar uyqusirab qolmaydilar, balki haqiqatga qiziqadilar va o‘z da’vatlari hamda saylanganliklarini sobit qilishga tirishqoq bo‘ladilar. Yozing, albatta yozing, va men qilganimdek qilmanglar. Men sizlarni, barchangizni sevaman. Yozing.” Manuscript Releases, 16-jild, 206–209. 1850-yil 27-noyabrda, Meyn shtatining Parij shahridan yozilgan.

Brothers and Sisters, what is the historical context of this; where is she writing this at? She is writing this in 1850, in Brother Nichols's house.

Birodarlar va opa-singillar, buning tarixiy konteksti nima; u buni qayerda yozmoqda? U buni 1850-yilda, Birodar Nicholsning uyida yozmoqda.

In this time period, what is the Lord doing? He is showing that the Pioneers have the correct view of the Daily, and she is dealing with that. She is saying that Christ's Sanctuary ministry is the false view of the Daily.

Bu vaqt davrida Rabbiy nima qilmoqda? U Kashshoflarning Doimiy haqidagi qarashi to‘g‘ri ekanini ko‘rsatmoqda, va u ana shu masala bilan shug‘ullanmoqda. U Masihning Muqaddasxonadagi xizmati Doimiy haqidagi soxta qarash ekanini aytmoqda.

In this history, this very history—not this very history and not just the very year, but the very month of the year she is getting visions and she is clarifying this truth about the Pioneer position of the Daily, saying those that gave the Judgment Hour Cry had the correct view of the Daily; and, in the same paragraph, she says, "I saw that the 1843 Chart was directed by the hand of the Lord and it should not be altered and that those that gave the Judgment Hour Cry had the correct view of the Daily."

Bu tarixda, aynan shu tarixda — faqat aynan shu tarixning o‘zida emas va faqat o‘sha yilning o‘zida ham emas, balki yilning aynan o‘sha oyida u vahiylar olib, “Doimiy”ning Pionerlar pozitsiyasiga oid ushbu haqiqatni oydinlashtirmoqda; ya’ni Qiyomat Soati Nidosini berganlar “Doimiy” haqida to‘g‘ri qarashga ega bo‘lganlarini aytmoqda; va ayni shu paragrafning o‘zida u shunday deydi: “Men 1843 yilgi Jadval Rabbimizning qo‘li bilan boshqarilganini va u o‘zgartirilmasligi kerakligini, hamda Qiyomat Soati Nidosini berganlar ‘Doimiy’ haqida to‘g‘ri qarashga ega bo‘lganlarini ko‘rdim.”

And what does it say about the Daily on this 1843 Chart? Well, it says that it was taken away in AD508; and, at 1335 years later brings you to 1843 and that the 1335 is in the past.

Xo‘sh, 1843 yilgi ushbu Jadvalda Kundalik haqida nima deyilgan? Unda aytilishicha, u milodiy 508-yilda olib tashlangan; va oradan 1335 yil o‘tgach, seni 1843-yilga olib keladi hamda 1335 o‘tmishda ekanini ko‘rsatadi.

Can you imagine, in the very month, in the very year, that she would tell Brother Hewit from Dead River that it was still future?

Tasavvur qila olasizmi, aynan o‘sha oyda, aynan o‘sha yilda, u Dead Riverlik Birodar Hewitga bu hali ham kelajakda ekanini aytishini?

Okay, these time setters, these time setters, and these people that believe that Sister White is a careless writer. History does not uphold this.

Xo‘sh, bu vaqt belgilovchilar, bu vaqt belgilovchilar va Oq opa beparvo yozuvchi deb ishonadigan bu odamlar. Tarix buni tasdiqlamaydi.

So, I want you to see, in connection with the Daily, Ellen White even understood the 1335.

Shunday ekan, siz “Kundalik” bilan bog‘liq holda Ellen White hatto 1335 ni ham anglaganini ko‘rishingizni istayman.

Ellen White just did not put her seal of approval on the Daily being Paganism; she understood that it started the 1335-year prophecy, which ended in 1843, and she defended that position in public against Brother Hewit from Dead River. Do you see that?

Ellen White «Kundalik»ning Butparastlik ekaniga shunchaki o‘z ma’qullash muhrini bosib qo‘ymagan edi; u bu 1843-yilda tugagan 1335 yillik bashoratni boshlab berganini tushungan va bu nuqtai nazarni Dead Riverlik Birodar Hewitga qarshi omma oldida himoya qilgan. Buni ko‘ryapsizmi?

And in the same month, where she is saying that Christ's Sanctuary ministry as the Daily only brings darkness and confusion; and, her husband, in response to that vision, removes that teaching from the Review and Herald.

Va ayni o‘sha oyda, u Masihning Muqaddas joydagi kundalik xizmati faqat zulmat va chalkashlik olib keladi, deb aytayotgan bir paytda, uning eri o‘sha vahiyga javoban bu ta’limotni Review and Herald’dan olib tashlaydi.

Up here in your notes, where it says "1850 Chart," this is what it says right here [referring to the third column from the left on the 1850 Chart, the text following Jesus on the cross in AD31]. I wanted you to be able to have it in your notes.

Bu yerda, qaydlaringizda, “1850 Diagramma” deb yozilgan joyda, aynan mana bu so‘zlar yozilgan [1850 Diagrammadagi chapdan uchinchi ustunga, milodiy 31-yilda xochdagi Iso tasviridan keyingi matnga ishora qilinmoqda]. Men buni qaydlaringizda bo‘lishini istadim.

> Away Daniel 11:31 508

> Uzoqda Daniel 11:31 508

And then on the 1843 Chart over here [referring to the center column, underneath Jesus on the cross in AD31]:

So‘ngra bu yerda 1843 yilgi Jadvalda [milodiy 31-yilda xochdagi Isoning ostidagi markaziy ustunga ishora qilib]:

Taking away of the daily sacrifice. Dan. 12:11, 12

Kundalik qurbonlikning olib tashlanishi. Dan. 12:11, 12

Okay, these are these two Charts.

Xo‘sh, mana bu o‘sha ikkita jadvaldir.

Sister White understood that these men had the correct view, and she understood that it initiated the 1335-year prophecy that ended in 1843; and, she understood that it represented the Pagan Dominion being taken away in 508.

Opa Uayt bu kishilar toʻgʻri qarashga ega ekanini tushundi, va bu 1843-yilda nihoyasiga yetgan 1335-yillik bashoratni boshlab berganini angladi; shuningdek, u bu 508-yilda majusiy hukmronlikning olib tashlanishini ifodalashini tushundi.

Under these two references to the Charts you have another quote in the time period of Brother Nichols, and she is rebuking people from making other charts because their artwork is satanic; whereas, she says that the artwork upon these two Charts is heavenly. She says,

Jadvallarga oid ushbu ikki ishora ostida sizda Nichols birodar davridagi yana bir iqtibos bor, unda u odamlarni boshqa jadvallar tuzishdan qaytarib tanbeh bermoqda, chunki ularning tasviriy bezagi shaytoniydir; holbuki, u aytadiki, ushbu ikki Jadvaldagi tasviriy bezak samoviydir. U shunday deydi,

"I saw the chart-making business was all wrong. It originated with Brother Rhodes and was followed out by Brother Case. Means has been spent in making charts and forming uncouth disgusting images to represent angels and the glorious Jesus. Such things I saw were displeasing to God. I saw that God was in the publishment of the chart by Brother Nichols."—

«Men jadval tuzish ishi butunlay noto‘g‘ri ekanini ko‘rdim. U Birodar Rhodesdan boshlangan va Birodar Case tomonidan davom ettirilgan edi. Farishtalarni va ulug‘vor Isoyni tasvirlash uchun qo‘pol, jirkanch suratlardan iborat jadvallar tayyorlashga mablag‘ sarflangan. Men bunday narsalar Xudoga nomaqbul ekanini ko‘rdim. Men Xudoning Birodar Nichols tomonidan jadvalning nashr etilishida bo‘lganini ko‘rdim.»—

Who was in the publishment of this 1850 Chart? God!

1850-yildagi ushbu Chartning nashr etilishida kim bor edi? Xudo!

—"I saw that there was"—what?—"a prophecy of this chart in the Bible, and if this chart is designed for God's people, if it [is] sufficient for one it is for another, and if one needed a new chart painted on a larger scale, all need it just as much.

—«Men ko‘rdimki, Muqaddas Kitobda bu jadval haqida bashorat bor edi»,—nima?—«va agar bu jadval Xudoning xalqi uchun mo‘ljallangan bo‘lsa, agar u biri uchun yetarli bo‘lsa, boshqasi uchun ham shundaydir; va agar kimdir kattaroq miqyosda chizilgan yangi jadvalga muhtoj bo‘lgan bo‘lsa, boshqalarning hammasi ham xuddi shunchalik unga muhtojdir.»

"I saw that it was a restless, uneasy, unsatisfied, ungrateful feeling in Brother Case that desired another chart. I saw that these painted charts had a bad effect upon the congregation. It caused a light, chaffy spirit of ridicule to be in the meeting."—

Men shuni ko‘rdimki, Birodar Caseda yana bir jadvalni istagan bezovta, notinch, qanoatlanmagan, noshukr bir tuyg‘u bor edi. Men bu chizilgan jadvallar jamoatga yomon ta’sir ko‘rsatganini ko‘rdim. Bu yig‘ilishda yengil, puch, masxaralovchi bir ruhning bo‘lishiga sabab bo‘ldi.»

Now, this is the one that I want you to think through.

Endi esa, men sizdan aynan shu narsani chuqur mulohaza qilib ko‘rishingizni istayman.

—"I saw that the charts ordered by God struck the mind favorably, even without an explanation."—

—«Men shuni ko‘rdimki, Xudo tomonidan buyurilgan jadvallar, hatto izohsiz ham, ongga ijobiy ta’sir ko‘rsatdi».—

"I saw that the charts," plural, "ordered by God . . . ." What charts, in the plural, were ordered by God? These two Charts [the 1843 and 1850 Charts] were ordered by God."

“Men ko‘rdimki, jadvallar”, ko‘plikda, “Xudo tomonidan buyurilgan edi . . . .” Ko‘plikdagi qaysi jadvallar Xudo tomonidan buyurilgan edi? Bu ikki Jadval [1843 va 1850 yillardagi Jadvallar] Xudo tomonidan buyurilgan edi.

> These two Charts are a fulfillment of Habakkuk 2.

> Bu ikki jadval Habakkuk 2 ning amalga oshishidir.

—"There is something light, lovely, and heavenly in the representation of the angels on the charts. The mind is almost imperceptibly led to God and heaven. But the other charts that have been gotten up disgust the mind, and cause the mind to dwell more on earth than heaven. Images representing angels look more like fiends than beings of heaven. I saw that the charts had for days and weeks occupied Brother Case's mind when he should have been seeking heavenly wisdom from God, and should have been growing in graces of the Spirit and the knowledge of the truth.

—“Jadvallardagi farishtalarning tasvirida yengil, latofatli va samoviy bir narsa bor. Aql deyarli sezilmas tarzda Xudo va osmonga yetaklanadi. Ammo tayyorlab chiqarilgan boshqa jadvallar aqlni jirkantiradi va uni osmondan ko‘ra ko‘proq yer haqida o‘ylashga majbur qiladi. Farishtalarni ifodalovchi tasvirlar osmon mavjudotlaridan ko‘ra ko‘proq iblislarga o‘xshaydi. Menga ko‘rsatildiki, jadvallar bir necha kunlar va haftalar davomida Birodar Case ning fikrini band etib kelgan, holbuki u Xudodan samoviy donolik izlayotgan bo‘lishi, Ruhning inoyatlarida va haqiqat bilimida o‘sib borayotgan bo‘lishi kerak edi.”

"I saw that if the means that has been wasted in getting out charts had been spent in getting out the truth clear before the brethren in publishing tracts, etc., it would have done much good and saved souls. I saw that the chart-making business has spread like the fever." Manuscript Releases, number 13, 359; 1853.

Men ko‘rdimki, agar jadvallarni chiqarishga behuda sarflangan mablag‘ risolalarni va hokazolarni nashr etish orqali haqiqatni birodarlar oldida ravshan bayon qilishga sarflanganida, bu juda ko‘p yaxshilik qilgan va jonlarni qutqargan bo‘lur edi. Men ko‘rdimki, jadval tayyorlash ishi isitma kabi tarqalib ketgan. Manuscript Releases, number 13, 359; 1853.

The 1290 and 1335 Days

1290 va 1335 kunlar

I have following an article from the Review and Herald, January 28, 1858. The reason I have it in your notes is because you can see that in 1858 they are still teaching that the Daily is Paganism. You have it in your reference, eight years after 1850 they still understand the Daily is Paganism.

Menda Review and Herald jurnalining 1858-yil 28-yanvar sonidan olingan quyidagi maqola bor. Uni sizning qaydlaringizga kiritganimning sababi shuki, undan 1858-yilda ham “Kundalik” butparastlik ekanini hanuz o‘rgatganliklarini ko‘rishingiz mumkin. Bu sizning manbangizda bor: 1850-yildan sakkiz yil o‘tib ham ular “Kundalik” butparastlik ekanini hali ham shunday tushunganlar.

> "ANOTHER important prophetic period upon which the Advent doctrine is based, is the 1335 days of Daniel 12, with which the 1290 days are so intimately connected. These two periods are introduced to us as follows:

> Advent ta’limoti asoslangan yana bir muhim bashoratli davr — Doniyor 12 dagi 1335 kundir; u bilan 1290 kun shu qadar chambarchas bog‘langanki. Bu ikki davr bizga quyidagicha taqdim etiladi:

> "—And from the time that the daily (sacrifice) shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days. Blessed is he that waiteth and cometh to the thousand three hundred and five and thirty days. But go thou thy way till the end be; for thou shalt rest and stand in thy lot at the end of the days.' Daniel 12:11–13.

> “—Kundalik (qurbonlik) olib tashlanadigan va vayron qiluvchi jirkanch narsa o‘rnatiladigan vaqtdan boshlab ming ikki yuz to‘qson kun bo‘ladi. Ming uch yuz o‘ttiz besh kunga qadar kutib yetib kelgan kishi baxtlidir. Ammo sen oxirigacha o‘z yo‘lingdan bor; chunki sen orom olursan va kunlarning oxirida o‘z ulushingda turursan.” Doniyor 12:11–13.

"The questions at once arise, Can we tell what the events are, from which these periods are to be dated; and if so, can we tell when they took place? We first enquire. What is the—'daily' (sacrifice) and the —abomination that maketh desolate'? It will be noticed that the word, sacrifice, is in italics: denoting that it is a supplied word. The same will be noticed in the other instances of its occurrence in the book of Daniel, viz., chapter 11:31 and 8:11–13. Let us briefly refer to this latter chapter. In verse 13 it will be observed that two desolations are brought to view; the daily (desolation,) and the transgression of desolation. This fact is made so plain by Josiah Litch that we cannot do better than quote his language:*

Shu zahoti savollar tug‘iladi: bu davrlar qaysi voqealardan boshlab sanalishi lozimligini ayta olamizmi; va agar shunday bo‘lsa, ular qachon sodir bo‘lganini ayta olamizmi? Avvalo shuni so‘raymiz: “kundalik” (qurbonlik) nima va “vayron qiluvchi jirkanchlik” nima? E’tibor qilinadi-ki, “qurbonlik” so‘zi kursiv bilan berilgan: bu esa uning qo‘shib qo‘yilgan so‘z ekanini bildiradi. Xuddi shu holat Doniyor kitobida u uchraydigan boshqa o‘rinlarda ham kuzatiladi, ya’ni 11:31 va 8:11–13-boblarda. Keling, qisqacha ana shu keyingi bobga murojaat qilaylik. 13-oyatda ikki xil vayronagarchilik nazarda tutilgani ko‘rinadi: kundalik (vayronagarchilik) va vayronagarchilik gunohi. Bu haqiqat Yo‘shiyo Litch tomonidan shu qadar ravshan bayon etilganki, biz uning so‘zlarini keltirishdan yaxshiroq ish qila olmaymiz:*

"—The daily sacrifice is the present reading of the text; but no such thing as sacrifice is found in the original. This is acknowledged on all hands. It is a gloss or construction put upon it by the translators. The true reading is, "the daily and the transgression of desolation;" daily and transgression being connected together by "and" the daily desolation and the transgression of desolation. They are two desolating powers which were to desolate the Sanctuary and the host.'

—“Kundalik qurbonlik” — bu matnning hozirgi o‘qilishidir; ammo asl matnda qurbonlik degan narsa umuman uchramaydi. Bu hamma tomondan tan olingan. Bu tarjimonlar tomonidan unga yuklangan sharh yoki talqindir. To‘g‘ri o‘qilish shundaydir: “kundalik va vayronagarchilikning gunohi”; “kundalik” va “gunoh” “va” orqali bir-biriga bog‘langan — kundalik vayronagarchilik va vayronagarchilikning gunohi. Ular Muqaddas Maskan va lashkarni vayron qilishi kerak bo‘lgan ikki vayron qiluvchi kuchdir.”

"From this it is evident that the —daily,' can have no reference to the Jewish worship to which it has been applied by the older and more prevalent opinion; and this is further evident from the consideration that if these periods, taken either literally or figuratively, be dated from any taking away of this worship, they do not bring us to any event whatever worthy of note.

Bundan ravshanki, “doimiy” degan ibora eskiroq va kengroq tarqalgan qarashda unga tatbiq etilgan yahudiylarning sajda-ibodatiga hech qanday aloqador bo‘la olmaydi; va bu yana shundan ham ravshandirki, agar bu davrlar, xoh so‘zma-so‘z, xoh majoziy ma’noda olinsin, mazkur ibodatning biror bekor qilinishidan boshlab sanalsa, ular bizni e’tiborga sazovor bo‘lgan hech qanday voqeaga olib bormaydi.

"The daily and the abomination then, are two desolating powers which were to oppress the church: can we ascertain what these powers are? We have only to adopt William Miller's method of reasoning on this point to arrive at the same conclusion with him. He says:

«Demak, “doimiy” va “jirkanchlik” jamoatni ezishi kerak bo‘lgan vayron qiluvchi ikki hokimiyatdir: biz bu hokimiyatlar nimaligini aniqlay olamizmi? Bu masalada Uilyam Millerning mulohaza yuritish usulini qabul qilishimiz kifoya, shunda biz ham u bilan bir xil xulosaga kelamiz. U deydi:»

> "—I read on, and could find no other case in which if [the daily] was found but in Daniel. I then [by the aid of a concordance] took those words which stood in connection with it, —take away;' —he shall take away the daily'; —from the time that the daily shall be taken away'; &c. I read on and thought I should find no light on the text. Finally I came to 2 Thessalonians 2:7, 8, —For the mystery of iniquity doth already work; only he who now letteth will let, until he be taken out of the way, and then shall that wicked be revealed.'&c. And when I had come to that text, O, how clear and glorious the truth appeared! There it is! That is —the daily!' Well, now, what does Paul mean by —he who now letteth' or hindereth? By —the Man of Sin,' and the —wicked,' Popery is meant. Well what is it which hinders Popery from being revealed? Why it is Paganism. Well, then, —the daily' must mean Paganism.'+

> "—Men o‘qishni davom ettirdim va [kundalik] uchragan boshqa hech bir holatni topa olmadim, faqat Doniyorda. Shundan so‘ng men [konkordans yordamida] u bilan bog‘liq turgan so‘zlarni oldim, —olib tashlamoq;’ —u kundalikni olib tashlaydi’; —kundalik olib tashlanadigan vaqtdan boshlab’; va hokazo. Men o‘qishni davom ettirdim va matnga biror yorug‘lik topa olmasligimni o‘yladim. Nihoyat 2 Salonikaliklarga 2:7, 8 ga keldim, —Chunki qonunsizlik siri allaqachon amal qilmoqda; faqat hozir to‘sqinlik qilayotgan zot, u yo‘ldan olinib tashlangunicha, to‘sqinlik qiladi, va o‘shanda o‘sha yovuz oshkor bo‘ladi.’ va hokazo. Va o‘sha matnga kelganimda, ey, haqiqat naqadar ravshan va ulug‘vor ko‘rindi! Ana u yerda! Bu —kundalik!’ Endi esa, Pavlus —hozir to‘sqinlik qilayotgan’ yoki xalal berayotgan zot deganda nimani nazarda tutadi? —Gunoh Odam’i va —yovuz’ deganda Papalik nazarda tutiladi. Xo‘sh, Papalikning oshkor bo‘lishiga nima to‘sqinlik qilmoqda? Albatta, bu butparastlikdir. Unday bo‘lsa, —kundalik’ butparastlikni anglatishi kerak.’+"

> "We see from Daniel 8, that it is the little horn, which succeeded the goat, or Grecian empire, that takes away the —daily;' and it is the only power brought to view after the division of Alexander's kingdom down to the time when the Sanctuary should be cleansed at the end of the 2300 days. This little horn we have in its proper place showed to be Rome taken as a unit, corresponding with the fourth kingdom of Daniel's other visions. Now it is a fact that a change did take place in the Roman power from Paganism to Papacy. Paganism from the days of the Assyrian kings down to the time of its modification into Popery, had been the daily, or as Professor Whiting renders it, —the continual' desolation, by which Satan had stood up against the cause of Jehovah. In its priests, its altars and its sacrifices, it bore resemblance to the Levitical form of Jehovah's worship; but when the Levitical gave place to the Christian form of worship, Satan, in order to successfully oppose the work, must change also his form of opposition; hence the temples, altars and statues of Paganism are baptized into the blasphemies of Popery.

> Doniyor 8-bobdan biz shuni ko‘ramizki, —har kuni davom etuvchi’ narsani olib tashlaydigan kuch — echkining, ya’ni Yunon imperiyasining o‘rnini egallagan kichik shoxdir; va u Aleksandr shohligining bo‘linishidan keyin, to Muqaddas Maskan 2300 kun oxirida poklanadigan zamongacha ko‘rinishga keltirilgan yagona hokimiyatdir. Biz bu kichik shoxni o‘zining munosib o‘rnida, Doniyorning boshqa vahiylaridagi to‘rtinchi shohlikka muvofiq keladigan, bir butun sifatida olingan Rim ekanini ko‘rsatgan edik. Endi shunisi haqiqatki, Rim hokimiyatida majusiylikdan papalikka o‘tish tarzidagi o‘zgarish yuz berdi. Ossuriya shohlari zamonidan boshlab, Popchilikka aylantirib o‘zgartirilgan vaqtigacha, majusiylik —har kuni davom etuvchi’, yoki professor Whiting tarjima qilganidek, —uzluksiz’ vayronagarchilik bo‘lib, shu orqali Shayton Yahovaning ishiga qarshi turib kelgan edi. U o‘z ruhoniylari, qurbongohlari va qurbonliklari bilan Yahovaning sajdasining leviylar shakliga o‘xshashlik kasb etgan edi; ammo leviylar shakli o‘rnini sajdaning Masihiy shakli egallaganida, Shayton ishga muvaffaqiyatli qarshi turish uchun o‘zining qarshilik shaklini ham o‘zgartirishi lozim edi; shu bois majusiylikning ma’badlari, qurbongohlari va butlari popchilikning kufronalariga “cho‘qintirildi”.

> "But the daily, Paganism, is said in the prophecy, to have a sanctuary, and the place of its sanctuary was to be cast down. That a sanctuary is frequently connected with idolatry and heathenism, as the place of its devotion and worship, is evident from the following scriptures: Isaiah 16:12; Amos 7:9, 13, margin. Ezekiel 28:18. Concerning the sanctuary of the daily of Daniel 8, we offer the following from Apollos Hale:*

> “Ammo bashoratda aytilishicha, kundalik — butparastlik — muqaddas joyga ega bo‘lgan, va uning muqaddas joyining maskani qulatilishi kerak edi. Muqaddas joyning ko‘pincha butparastlik va majusiylik bilan, ularning sadoqat va sajda maskani sifatida bog‘lanishi quyidagi Muqaddas Yozuvlardan ayon bo‘ladi: Ishayo 16:12; Amos 7:9, 13, hoshiyada. Hizqiyol 28:18. Doniyor 8 dagi kundalikning muqaddas joyi haqida biz Apollos Xeyldan quyidagini keltiramiz:*”

"—What can be meant by the —sanctuary' of Paganism? Paganism, and error of every kind, have their sanctuaries, as well as truth. These are the temples or asylums consecrated to their service. Some particular and renowned temple of Paganism may, then, be supposed to be here spoken of. Which of its numerous distinguished temples may it be? One of the most magnificent specimens of classic architecture is called the Pantheon. Its name signifies the —temple or asylum of all the gods.' The place of its location is Rome.+ The idols of the nations conquered by the Romans were sacredly deposited in some niche or department of this temple, and in many cases became objects of worship by the Romans themselves. Could we find a temple of Paganism that was more strikingly —his sanctuary.'"

“—Butparastlikning —muqaddas maskani” deganda nima nazarda tutilishi mumkin? Butparastlik ham, har qanday turdagi xato ham, haqiqat singari, o‘z muqaddas maskanlariga egadir. Bular ularning xizmatiga bag‘ishlangan ma’badlar yoki panohgohlardir. Demak, bu yerda butparastlikning muayyan va mashhur bir ma’badi nazarda tutilgan, deb faraz qilish mumkin. Uning ko‘plab mashhur ma’badlari ichida qaysi biri bo‘lishi mumkin? Klassik me’morchilikning eng muhtasham namunalardan biri Panteon deb ataladi. Uning nomi “—barcha xudolarning ma’badi yoki panohgohi” degan ma’noni bildiradi. U Rimda joylashgan.+ Rimliklar zabt etgan xalqlarning butlari bu ma’badning ayrim tokchalariga yoki bo‘limlariga muqaddas tarzda joylashtirilgan edi va ko‘p hollarda rimliklarning o‘zlari tomonidan ham sajda ob’ektiga aylangan edi. Butparastlikning bundan ham ravshanroq tarzda “—uning muqaddas maskani” bo‘la oladigan biror ma’badini topa olarmidik?”

"Having now ascertained that the daily is Paganism, and the transgression of desolation, or —the abomination that maketh desolate,' is the Papacy, and that the especial sanctuary of Paganism was the Pantheon, and that the —place' of its location was Rome, we inquire further.

Endi kundalik narsa Butparastlik ekanini, vayronagarchilikning gunohi, yoki —vayron qiluvchi jirkanchlik’ Papalik ekanini, shuningdek, Butparastlikning alohida ma’badi Panteon bo‘lganini va uning joylashgan —o‘rni’ Rim ekanini aniqlab olganimizdan so‘ng, biz yanada batafsilroq tekshiramiz.

"1. Was Paganism —taken away' by the Roman civil power? The following statement of an important and well-known fact in the history of the church and world, we think answers to the prophecy. It refers to Constantine the first Christian emperor, and says:

"1. Butparastlik Rimning fuqaroviy hokimiyati tomonidan — olib tashlandimi? Cherkov va dunyo tarixidagi muhim hamda yaxshi ma’lum bo‘lgan bir haqiqat haqidagi quyidagi bayonot, bizningcha, bashoratga javob beradi. U ilk masihiy imperator Konstantinga taalluqli bo‘lib, shunday deydi:"

"—His first act of government was the dispatch of an edict throughout the empire, exhorting his subjects to embrace Christianity.'++

“—Uning hukumat boshqaruvidagi birinchi amali butun imperiya bo‘ylab bir farmon yuborib, o‘z fuqarolarini nasroniylikni qabul qilishga da’vat etishdan iborat bo‘ldi.”++

"2. Was Rome the city or place of his sanctuary, (the Pantheon,) cast down by the authority of the State? The following extract answers:

“2. Rim uning muqaddas joyining shahri yoki maskani (Panteon) bo‘lib, davlat hokimiyati tomonidan qulatildimi? Quyidagi iqtibos bunga javob beradi:”

"—The death of the last rival of Constantine had sealed the peace of the empire. Rome was once more the undisputed queen of nations. But, in that hour of elevation and splendor, she had been raised to the edge of a precipice. Her next step was to be downward and irrecoverable. The change of the government to Constantinople still perplexes the historian. It was an act in direct repugnance to the whole course of the ancient and honorable prejudices of the Roman mind. It was the work of no luxurious Asiatic, devoted to the indulgences of eastern customs and climates, but an iron conqueror, born in the west, and contemptuous, like all Romans, of the habits of the orientals; it was the work of a keen politician, yet it was impolitic in the most palpable degree. Yet Constantine abandoned Rome, the great citadel and throne of the Caesars, for an obscure corner of Thrace, and expended the remainder of his vigorous and ambitious life in the double toil of raising a colony into the capital of his empire, and degrading the capital into the feeble honors and humiliated strength of a colony.'*

—Konstantinning so‘nggi raqibining o‘limi imperiyaning tinchligini muhrlagan edi. Rim yana bir bor xalqlarning bahssiz malikasi bo‘ldi. Ammo yuksalish va shon-shuhratning ayni o‘sha soatida u jarlik yoqasigacha ko‘tarilgan edi. Uning keyingi qadami pastga va qaytarib bo‘lmaydigan bo‘lishi kerak edi. Hukumatning Konstantinopolga ko‘chirilishi hanuz tarixchini hayratda qoldiradi. Bu Rim tafakkurining qadimiy va sharafli xurofotlari butun yo‘nalishiga ochiqdan-ochiq zid bo‘lgan bir ish edi. Bu sharqona urf-odatlar va iqlimlarning huzur-halovatiga berilgan biror hashamatparast osiyolikning ishi emas, balki g‘arbda tug‘ilgan, va barcha rimliklar kabi sharqliklarning odatlariga mensimay qarovchi temir zabt etuvchining ishi edi; bu o‘tkir siyosatchining ishi edi, ammo eng ravshan darajada siyosatdan yiroq ish edi. Shunga qaramay, Konstantin Qaysarlarning ulug‘ qal’asi va taxti bo‘lgan Rimni Frakiyaning bir noma’lum burchagi uchun tark etdi va o‘zining jo‘shqin hamda shuhratparast hayotining qolgan qismini bir koloniyani o‘z imperiyasining poytaxtiga ko‘tarish va poytaxtni esa koloniyaning ojiz sharaflari hamda tahqirlangan qudrati darajasiga tushirishdek ikki karra mashaqqatga sarfladi.'*

"This record from the pen of the historian is too plain to need comment. The place of his sanctuary was cast down, says the prophecy; and after a statement of facts like the above, the most fastidious in prophetic interpretation must be satisfied of its application.

Tarixchining qalamidan chiqqan bu qayd sharhga muhtoj bo‘lmaydigan darajada ravshandir. Bashorat shunday deydi: “Uning muqaddas maskanining o‘rni qulatib tashlandi”; va yuqoridagidek faktlar bayon etilgach, bashorat talqinida eng nozikta’b bo‘lgan kishi ham uning tatbiqidan qanoatlanishi kerak.

"From the time that the daily shall be taken away, and the abomination that maketh desolate set up there shall be a thousand two hundred and ninety days. Blessed is he that waiteth and cometh to the thousand three hundred five and thirty days. With the facts before us that the daily is Paganism, that the abomination that maketh desolate is the Papacy, that there was a change from the former to the latter in the Roman power, and by the authority of State we have but to inquire further when this took place in a manner to fulfill the prophecy; for if we can ascertain this, we have the starting point from which the prophetic periods in the text before us are to be dated. Therefore,

“Doimiy qurbonlik olib tashlanadigan va vayron qiluvchi jirkanchlik o‘rnatiladigan vaqtdan boshlab ming ikki yuz to‘qson kun bo‘lur. Ming uch yuz o‘ttiz besh kunga yetib borib kutgan kishi baxtlidir. Oldimizdagi dalillarga ko‘ra, doimiy qurbonlik Majusiylik ekanini, vayron qiluvchi jirkanchlik Papalik ekanini, Rim hokimiyatida birinchisidan ikkinchisiga o‘zgarish yuz berganini va bu Davlat hokimiyati vakolati bilan amalga oshirilganini inobatga olsak, bizga endi faqat bu voqea bashoratni bajo keltiradigan tarzda qachon sodir bo‘lganini yanada sinchiklab tekshirish qoladi; chunki agar biz buni aniqlay olsak, unda oldimizdagi matndagi bashoratli davrlar sanalishi kerak bo‘lgan boshlanish nuqtasiga ega bo‘lamiz. Shuning uchun,”

> "3. When did the event referred to in the prophecy take place? Let it be observed, the question is not, when were the saints given into the hands of the Papacy, but when had the change of religion from Paganism to Papacy been so far effected as to make the latter the national religion, and place it in a condition to start upon its career. This, like all other great revolutions, was not the work of a moment. Its incipient workings were manifest long before. Paul said that even in his day the mystery of iniquity, the Man of Sin, the —abomination that maketh desolate,' was already at work. And it is in the light of this scripture that we must understand our Lord's words in Mathew 24:15, concerning the abomination of desolation, where he makes evident reference to Daniel 9:27. For although Paganism had not given place to the Papacy in the year 70 when Jerusalem was destroyed by the Romans we do understand that the power which then appeared modified somewhat in name and form, was the very power that should, as the abomination of desolation, wear out the saints and desolate the church of the Most High.

> "3. Bashoratda tilga olingan voqea qachon sodir bo‘ldi? E’tibor qilinsinki, savol avliyolar qachon Papalikning qo‘liga topshirilgan edi, degani emas; balki butparastlikdan Papalikka dinning o‘zgarishi qachon shu darajada amalga oshirilganki, natijada ikkinchisi milliy din bo‘lib qolgan va o‘z faoliyatini boshlash holatiga keltirilgan, deganidir. Bu, boshqa barcha buyuk inqiloblar singari, bir lahzaning ishi emas edi. Uning dastlabki harakatlari ancha ilgariyoq namoyon bo‘lgan edi. Pavlus hatto o‘z davridayoq qonunsizlik siri, Gunoh Odamisi, — xarob qiluvchi jirkanch narsa, — allaqachon ishda ekanini aytgan. Biz Rabbimizning Matto 24:15 dagi xarob qiluvchi jirkanch narsa haqidagi so‘zlarini ham aynan shu Muqaddas Yozuv nurida tushunmog‘imiz kerak; u yerda U Doniyor 9:27 ga ravshan ishora qiladi. Chunki Quddus rimliklar tomonidan vayron qilingan 70-yilda butparastlik hali Papalikka o‘rnini bo‘shatib bermagan bo‘lsa-da, biz shuni tushunamizki, o‘sha paytda nomi va shakli jihatidan bir oz o‘zgargan holda namoyon bo‘lgan hokimiyat, aynan o‘sha hokimiyat bo‘lib, xarob qiluvchi jirkanch narsa sifatida avliyolarni holdan toydirishi va Taoloning jamoatini vayron qilishi kerak edi."

"Up to the time of the conversion of Clovis, king of France, which took place in 496, the French and other nations of western Rome were Pagan; but subsequent to that event the efforts to convert idolaters to Christ were crowned with great success. It is said that the conversion of Clovis gave rise to the custom of addressing the French monarch with the titles of Most Christian Majesty and Eldest Son of the Church.+ Between that time and A.D. 508 by "alliances," "capitulations" and conquests, "the Avborici," the "Roman garrisons in the west," Brittany, the Burgundians and the Visigoths, were brought into subjection.'++

496-yilda sodir bo‘lgan Fransiya qiroli Klovisning dinni qabul qilishi vaqtigacha, fransuzlar va g‘arbiy Rimning boshqa xalqlari majusiy edilar; ammo o‘sha voqeadan keyin butparastlarni Masihga keltirish yo‘lidagi sa’y-harakatlar ulkan muvaffaqiyat bilan taqdirlandi. Aytishlaricha, Klovisning dinni qabul qilishi fransuz monarxiga Eng xristian oliyhazratlari va Cherkovning To‘ng‘ich O‘g‘li unvonlari bilan murojaat qilish odatining paydo bo‘lishiga sabab bo‘lgan.+ O‘sha vaqt bilan milodiy 508-yil oralig‘ida “ittifoqlar”, “taslim bo‘lishlar” va zabt etishlar orqali “Avboriklar”, “g‘arbdagi Rim garnizonlari”, Bretan, burgundlar va vestgotlar bo‘ysundirilgan edi.'++

"—Paganism in the western Roman Empire, though it doubtless retarded the progress of the Christian faith, especially in those nations which were molested, as in the case of England, by the inroads of the barbarous clans, who continued idolaters, henceforth had not the power, if it had the disposition to suppress the Catholic faith, or to hinder the encroachments of the Roman Pontiff.

—G‘arbiy Rim imperiyasidagi butparastlik, shubhasiz, xristian e’tiqodining taraqqiyotini sustlashtirgan bo‘lsa-da, ayniqsa Angliya misolida bo‘lgani kabi, hanuz butparast bo‘lib qolgan vahshiy qabilalarning bostirib kirishlari bilan bezovta qilingan xalqlar orasida, bundan buyon, agar unda katolik e’tiqodini bostirishga yoki Rim Pontifining tajovuzkor kengayishlariga to‘sqinlik qilishga mayli bo‘lgan taqdirda ham, bunga qudratga ega emas edi.

"From that time, the Papal abomination was triumphant, so far as Paganism was concerned. Its future contests were with the other Christian sects, who were always treated as heretics; and with princes who were always treated as rebels or dividers of the body of Christ. The prominent powers of Europe gave up their attachment to Paganism only to perpetuate its abominations in another form; for Paganism needed only to be baptized to become Christian in the Catholic sense; and when the interests or vengeance of its presiding minister made the demand, their possessions and thrones,—perhaps their lives,—must be laid on the altar. SS

O‘sha vaqtdan boshlab, Papalik jirkanchligi butparastlikka taalluqli jihatdan g‘olib bo‘ldi. Uning kelgusidagi kurashlari boshqa xristian mazhablari bilan bo‘ldi; ular doimo bid’atchilar sifatida muomala qilinar edi; hamda doimo isyonchilar yoki Masih tanasini bo‘luvchilar sifatida muomala qilinadigan hukmdorlar bilan bo‘ldi. Yevropaning nufuzli qudratlari butparastlikka bo‘lgan sadoqatlaridan voz kechdilar, ammo faqat uning jirkanchliklarini boshqa bir shaklda davom ettirish uchun; chunki butparastlikka katolik ma’nosida xristian bo‘lishi uchun faqat cho‘qintirilishning o‘zi kifoya edi; va uning bosh ruhoniysining manfaatlari yoki qasosi shuni talab qilganida, ularning mol-mulklari va taxtlari, — ehtimol, hayotlari ham, — qurbongohga qo‘yilishi lozim edi. SS

"* Prophetic Exposition, Volume 1, 127.

* Payg‘ambarlik sharhi, 1-jild, 127.

"+ Goodrich's Universal Hist. and Gutherie's Geog.'

+ Gudrichning Umumiy tarixi va Gutheriening Geografiyasi.

"+ Mosheim Christian History, Volume 1, 132, 133.

+ Mosheim, Xristian tarixi, 1-jild, 132, 133.

"In England, Arthur, the first Christian king, founded the Christian worship on the ruins of the Pagan.* Rapin, who claims to be more exact in the chronology of events in his history, states that he was elected monarch of Britain in 508. Book 2, 129.

Angliyada birinchi masihiy shoh bo‘lgan Artur butparastlikning xarobalari ustiga masihiy ibodatni barpo etdi.* O‘z tarixida voqealar xronologiyasida aniqroq bo‘lishni da’vo qilgan Rapin uning Britaniya hukmdori etib 508-yilda saylanganini bayon qiladi. 2-kitob, 129.

"What was the condition of the See of Rome at this time? —Symmachus was Pope from 498 or 9 to 514. His pontificate was distinguished by these remarkable circumstances and events:

“Bu davrda Rim Taxtining holati qanday edi? —Symmachus 498 yoki 499-yildan 514-yilgacha Papa bo‘lgan. Uning pontifikati quyidagi diqqatga sazovor holatlar va voqealar bilan ajralib turdi:

"1. He —left Paganism' when he entered the —church of Rome.'

“1. U —Rim cherkovi’ga kirganida —butparastlikni tark etdi.”

"2. He found his way to the Papal chair by striving with his competitor even unto blood. Du Pin.

“2. U hatto qongacha borib yetgan holda o‘z raqibi bilan kurashib, Papa taxtiga yo‘l topdi. Du Pin.

"3. By the adulation paid to him as the successor of St. Peter.

“3. Avliyo Butrusning vorisi sifatida unga ko‘rsatilgan madh va ta’zim orqali.”

"4. By the excommunication of the Emperor Anastasius.+

“4. Imperator Anastasiyning aforoz qilinishi orqali.+”

"—How much,' says Mosheim, —the opinions of some were favorable to the lordly demands of the Roman Pontiffs, may be easily imagined from an expression of Ennodius, that infamous and extravagant flatterer of Symmachus, who was a prelate of ambiguous fame. This parasitical panegyrist, among other impertinent assertions maintained that the Pontiff was constituted judge in the place of God, which he filled as the Vicegerent of the Most High.'++

“—Qanchalik darajada, — deydi Mosheim, — ba’zilarining fikrlari Rim Pontifiklarining hukmronona talablariga ma’qul bo‘lganini, noaniq obro‘ga ega bo‘lgan prelat Symmachusning badnom va haddan tashqari xushomadgo‘yi Ennodiusning bir ifodasidan osongina tasavvur etish mumkin. Bu laganbardor madhiyago‘y, boshqa o‘rinsiz da’volari qatorida, Pontifik Xudoning o‘rnida qozi etib tayinlangan, deb ta’kidlagan, bu o‘rinni esa u Taoloning Noibi sifatida egallagan edi.”++

"By the strength secured to the Catholic cause in the west, by these successes, and the agency of the vicars, and other agents of the See of Rome, the Papal party in Constantinople were —placed' in a position to justify open hostilities in behalf of their master at Rome. In 508 the whirlwind of fanaticism and civil war swept in fire and blood through the streets of the eastern capital.'

G‘arbda katolik ishiga ta’minlangan kuch, bu muvaffaqiyatlar, shuningdek Rim Taxtining vikarlar va boshqa vakillari faoliyati orqali Konstantinopoldagi papalik tarafdorlari Rimdagi o‘z xo‘jayinlari manfaatini himoya qilish uchun ochiq dushmanlik harakatlarini oqlash imkonini beradigan mavqega — qo‘yildilar. 508 yilda mutaassiblik va fuqarolar urushi bo‘roni sharqiy poytaxt ko‘chalari bo‘ylab olov va qon bilan supurib o‘tdi.

"Gibbon, under the years 508–514, speaking of the commotions in Constantinople, says —The statues of the emperor were broken, and his person was concealed in a suburb, till, at the end of three days, he dared to implore the mercy of his subjects. [Popery is triumphant.] Without his diadem, and in the posture of a suppliant, Anastasius appeared on the throne of the circus. The Catholics, before his face, rehearsed the genuine Trisagion; they exulted in the offer which he proclaimed by the voice of a herald, of abdicating the purple; they listened to the admonition, that, since all could not reign, they should previously agree in the choice of a sovereign; and they accepted the blood of two unpopular ministers, whom their master, without hesitation, condemned to the lions. These furious but transient seditions were encouraged by the success of Vitalian, who with his army of Huns and Bulgarians, for the most part idolaters, declared himself the champion of the Catholic faith. In this pious rebellion he depopulated Thrace, besieged Constantinople, exterminated sixty-five thousand of his fellow Christians, till he obtained the recall of the bishops, the satisfaction of the Pope, and the establishment of the council of Chalcedon, an orthodox treaty, reluctantly signed by the dying Anastasius, and more faithfully performed by the uncle of Justinian. And such was the event of the first of the religious wars which have been waged in the name, and by the disciples, of the God of Peace." SS

Gibbon 508–514-yillar haqida, Konstantinopoldagi g‘alayonlar to‘g‘risida so‘z yuritar ekan, shunday deydi: — Imperatorning haykallari sindirib tashlandi, uning o‘zi esa bir chekka mavzeda yashirindi; nihoyat uch kun o‘tgachgina, u fuqarolarining rahm-shafqatini so‘rab iltijo qilishga jur’at etdi. [Popery is triumphant.] Tojisiz va yolvoruvchining holatida Anastasius sirk taxtida namoyon bo‘ldi. Katoliklar uning ko‘z o‘ngida haqiqiy Trisagionni takror aytdilar; ular jarchi ovozi bilan u e’lon qilgan — saltanatdan voz kechib, imperatorlik libosini tashlash — taklifidan shodlandilar; va ular shunday ogohlantirishni tingladilarki, modomiki hamma ham hukmronlik qila olmas ekan, unda avval o‘zaro bir hukmdorni tanlash masalasida kelishib olishlari lozim edi; shuningdek, ular o‘z xo‘jayinlari ikkilanmasdan sherlar oldiga tashlashga hukm qilgan, xalq orasida nafrat uyg‘otgan ikki vazirning qonini qabul qildilar. Bu g‘azabli, ammo o‘tkinchi g‘alayonlarga Vitalianning muvaffaqiyati dalda berdi; u o‘zining, ko‘pchiligi butparastlardan iborat bo‘lgan hunlar va bulg‘orlardan tuzilgan lashkari bilan o‘zini katolik e’tiqodining himoyachisi deb e’lon qildi. Bu taqvodorona isyonda u Frakiyani xarobaga aylantirdi, Konstantinopolni qamal qildi, o‘zining oltmish besh ming hammaslak nasroniysini qirib tashladi; toki episkoplarning qaytarilishiga, Papaning qanoatlanishiga va Xalkedon kengashining qaror topishiga erishmaguncha; bu pravoslav bitimni o‘lim to‘shagidagi Anastasius istamay imzolagan edi, Yustinianning amakisi esa uni yanada sadoqat bilan ijro etdi. Tinchlik Xudosi nomi bilan va Uning shogirdlari tomonidan olib borilgan diniy urushlarning birinchisining natijasi mana shunday bo‘ldi. SS

"With the following extract from Appollos Hale, we close the testimony on this point: —We now invite our modern Gamaliels to take a position with us in the place of the sanctuary of Paganism (since claimed as the "patrimony of St. Peter") in 508. We look a few years into the past, and the rude Paganism of the northern barbarians is pouring down upon the nominally Christian empire of Western Rome—triumphing everywhere—and its triumphs everywhere distinguished by the most savage cruelty. . . . The empire falls and is broken into fragments. One by one the lords and rulers of these fragments, abandon their Paganism and profess the Christian faith. In religion the conquerors are yielding to the conquered. But still Paganism is triumphant. Among its supporters there is one stern and successful conqueror. (Clovis.) But soon he also bows before the power of the new faith and becomes its champion. He is still triumphant, but, as a hero and conqueror, reaches the zenith at the point we occupy, A.D. 508.

Quyidagi Appollos Hale iqtibosi bilan biz ushbu masala bo‘yicha guvohlikni yakunlaymiz: —Endi biz zamonamizning Gamaliellarini 508-yilda butparastlik muqaddas maskani o‘rnida (keyinchalik “Avliyo Pyotrning merosi” deb da’vo qilingan joyda) biz bilan birga turishga taklif etamiz. Biz o‘tmishga bir necha yil nazar tashlaymiz, va shimoliy varvarlarning qo‘pol butparastligi nomigagina xristian bo‘lgan G‘arbiy Rim imperiyasi ustiga yopirilib tushmoqda — hamma joyda g‘alaba qilmoqda — va uning g‘alabalari har yerda eng vahshiyona shafqatsizlik bilan ajralib turadi. . . . Imperiya qulaydi va parchalarga bo‘linadi. Bu parchalar hukmdorlari va boshliqlari birin-ketin o‘z butparastliklaridan voz kechib, xristian e’tiqodini qabul qiladilar. Dinda g‘oliblar mag‘lublarga yon bermoqdalar. Ammo butparastlik hanuz g‘olibdir. Uning tarafdorlari orasida bir qat’iy va muvaffaqiyatli zabt etuvchi bor. (Klovis.) Ammo tez orada u ham yangi e’tiqod qudrati oldida bosh egadi va uning himoyachisiga aylanadi. U hanuz g‘olibdir, biroq qahramon va zabt etuvchi sifatida biz turgan nuqtada, milodiy 508-yilda, o‘z cho‘qqisiga yetadi.

"—In or near the same year, the last important subdivision of the fallen empire is publicly, and by the coronation of its triumphant —monarch' Christianized.

—Xuddi o‘sha yilda yoki unga yaqin bir vaqtda, qulagan imperiyaning so‘nggi muhim bo‘linmasi uning zafar qozongan “monarxi”ning toj kiydirilishi orqali ochiqchasiga xristianlashtiriladi.

"—The pontiff for the period on which we stand is a recently converted Pagan. The bloody contest which placed him in the chair was decided by the interposition of an Arian king. He is bowed to and saluted as filling —the place of God on earth.' The senate is so far under his power, that, on suspicion that the interests of the See of Rome demand it, they excommunicate the emperor. . . . In 508 the mine is sprung beneath the throne of the Eastern Empire. The result of the confusion and strife it occasions is the humiliation of its rightful lord. Now the question is, at what time was Paganism so far suppressed, as to make room for its substitute and successor, the Papal abomination? When was this abomination placed in a position to start on its career of blasphemy and blood? Is there any other date for its being "placed," or "set up" in the room of Paganism, but 508? If the mysterious enchantress has not now brought all her victims within her power, she has taken her position, and some have yielded to the fascination.

“—Biz turgan davrning pontifiki yaqinda dinni qabul qilgan majusiydir. Uni kursiga o‘tqazgan qonli kurash arian podshohning aralashuvi bilan hal qilindi. Unga ‘yer yuzida — Xudoning o‘rnini egallab turgan’ zot sifatida ta’zim qilinadi va salom beriladi. Senat shu darajada uning hokimiyati ostidaki, Rim Taxtining manfaatlari buni talab qiladi, degan gumon tug‘ilishi bilanoq, ular imperatorni aforoz qiladilar. . . . 508 yilda Sharqiy Imperiya taxti ostida kon portlatiladi. U keltirib chiqargan sarosima va nizoning natijasi uning qonuniy hukmdorining tahqirlanishi bo‘ladi. Endi savol shuki, majusiylik qachon shu darajada bostirilganki, uning o‘rnini bosuvchi va vorisi bo‘lgan papalikning jirkanchligi uchun joy ochilgan? Bu jirkanchlik qachon kufr va qon yo‘lidagi faoliyatini boshlash uchun bir mavqega qo‘yilgan edi? Uning majusiylik o‘rniga “qo‘yilishi” yoki “tiklanishi” uchun 508 dan boshqa biror sana bormi? Agar bu sirli sehrgar ayol hali barcha qurbonlarini o‘z hokimiyati ostiga kiritmagan bo‘lsa ham, u o‘z mavqeini egallagan, va ba’zilari uning maftunkorligiga taslim bo‘lganlar.”

"The others are at length subdued, —and kings, and peoples and multitudes, and nations, and tongues,' are brought under the spell which prepares them, even while —drunken with the blood of the martyrs of Jesus,' to —think they are doing God service,' and to fancy themselves the exclusive favorites of heaven, while becoming an easier and richer prey for the damnation of hell'*

Qolganlari oxir-oqibat bo‘ysundiriladi, —va podshohlar, xalqlar, olomonlar, millatlar va tillar, — hatto —Isoning shahidlarining qoni bilan mast bo‘lgan holda ham, —o‘zlarini Xudoga xizmat qilyapmiz, deb o‘ylashga’ va osmonning mutlaq tanlanganlari ekanliklarini xayol qilishga tayyorlaydigan sehr ta’siri ostiga keltiriladilar; shu bilan birga esa do‘zax halokati uchun yanada osonroq va boyroq o‘ljaga aylanadilar.*

"We have the date. The —daily' was taken away, and the abomination that maketh desolate set up in 508. Dating from this point the 1290 days or years terminate in 1798 where, as has already been shown, the civil power was stricken from the Pope by the arm of Buonaparte. The 1335 days bring us 45 full years this side of that event.

Bizda sana bor. “Kundalik” olib tashlandi va vayron qiluvchi jirkanchlik 508-yilda o‘rnatildi. Ana shu nuqtadan hisoblanganda, 1290 kun yoki yil 1798-yilda nihoyasiga yetadi; bu yerda, avval ko‘rsatilganidek, Buonapartning qo‘li bilan Rim Papasidan fuqaroviy hokimiyat tortib olindi. 1335 kun esa bizni o‘sha voqeadan bu yonga 45 to‘liq yil olib keladi.

"But some may say, How is it that you make the periods terminate in the past? Does it not read that Daniel should rest and stand in his lot at the end of the days? Certainly; and we believe it. But what is it for Daniel to stand in his lot? This point will come under consideration when we come to an explanation of the passing of the time, and an examination of the events that did take place at the end of the days. Meanwhile we here cast anchor till another week." Review and Herald, January 28, 1858.

“Ammo ba’zilari shunday deyishi mumkin: qanday qilib siz davrlarning tugashini o‘tmishga taalluqli qilasiz? Axir unda Doniyor kunlarning oxirida orom topishi va o‘z ulushida turishi aytilmaganmi? Albatta; va biz bunga ishonamiz. Ammo Doniyorning o‘z ulushida turishi nimani anglatadi? Bu masala vaqtning o‘tib ketishining izohiga va kunlarning oxirida haqiqatan yuz bergan voqealarning tekshirilishiga kelganimizda ko‘rib chiqiladi. Shu orada esa, keyingi haftagacha shu yerda langar tashlaymiz.” Review and Herald, January 28, 1858.

Errors and Dangers of Prescott and Daniells; The Cities to Be Worked

Preskott va Daniellsning Xatolari va Xavflari; Shaharlarda Amalga Oshirilishi Lozi m Bo‘lgan Ish

(A. G. Daniells was elected president of the General Conference in 1901. This suggests that this document was written in 1910, a time when Mrs. White was very concerned about Daniells' neglect of the cities and his involvement in the controversy over the "Daily.")

(A. G. Daniells 1901-yilda General Konferensiyaning prezidenti etib saylangan. Bu ushbu hujjat 1910-yilda yozilganini ko‘rsatadi; o‘sha davrda Uayt xonim Daniellsning shaharlarga e’tiborsizlik qilayotgani va “Daily” yuzasidagi bahsga aralashgani sababli juda tashvishda edi.)

Now, recently Steve Wohlberg was saying that he does not have to take a position on the Daily because Ellen White never had a position on the Daily, and if it is good enough for the prophetess to take that position, it is good enough for him.

Yaqinda Steve Wohlberg shunday dedi: u “Kundalik” masalasida biror pozitsiya egallashi shart emas, chunki Ellen White hech qachon “Kundalik” haqida biror pozitsiya egallamagan; va agar payg‘ambar ayol uchun bunday pozitsiyani egallash yetarli bo‘lgan bo‘lsa, uning uchun ham bu yetarlidir.

Well, Ellen White did have a position on the Daily. She said the Millerites had the correct view of it, and she understood it was Paganism. She understood that when Paganism was taken away, the 1335 began; and, she understood that other views than that only produced darkness and confusion.

Xo‘sh, Ellen Uayt “Doimiy” masalasida o‘z nuqtayi nazariga ega edi. U milleritlar bu borada to‘g‘ri qarashga ega bo‘lganini aytdi va uning butparastlik ekanini tushungan edi. U butparastlik olib tashlanganida, 1335 boshlanganini tushungan edi; shuningdek, bundan boshqa qarashlar faqat zulmat va chalkashlikni keltirib chiqarishini ham tushungan edi.

And the one that you can demonstrate from the history of 1850 that was really isolated as bringing darkness and confusion is Crosier's view that the Daily represented Christ's Sanctuary ministry; so, I think she had an understanding what the Daily was, not only what it was but what it represented because, if you left that position, you go into darkness and confusion.

Va siz 1850-yil tarixidan ko‘rsatib bera oladigan, zulmat va chalkashlik keltirib chiqargan holda haqiqatan ham ajralib chiqqan narsa — bu Krosierning “Kundalik” Masihning Muqaddas Xonadagi xizmatini ifodalaydi, degan qarashidir; demak, menimcha, u “Kundalik” nima ekanini tushungan edi — nafaqat uning o‘zi nima ekanini, balki u nimani ifodalashini ham — chunki, agar siz o‘sha mavqedan chetga chiqsangiz, zulmat va chalkashlikka kirib borasiz.

But, in 1910 Ellen White also rebuked the General Conference President and W. W. Prescott for pushing this same view as Crosier's.

Ammo 1910-yilda Ellen White Bosh Konferensiya Prezidenti va W. W. Prescottni aynan Crosierning shu qarashini ilgari surganlari uchun ham koyigan edi.

And no historian is going to argue that Prescott and Willie White and A. G. Daniells, that when they were pushing the Daily, they were pushing the idea that the Daily represented Christ's Sanctuary ministry. Everyone knows that.

Va hech bir tarixchi Prescott, Willie White va A. G. Daniells “Doimiy”ni ilgari surayotgan paytda, “Doimiy” Masihning Ma’baddagi xizmatini ifodalaydi degan g‘oyani ilgari surmaganlar, deb da’vo qilmaydi. Buni hamma biladi.

But, you have got the entire article here from Manuscript Releases, volume 20.

Biroq, bu yerda sizda Manuscript Releases, 20-jilddagi butun maqola mavjud.

When was this released? Well, it was released in 1988; so, it is available for students of Adventism to consider in 1988.

Bu qachon nashr etilgan? Xo‘sh, u 1988-yilda nashr etilgan; demak, u 1988-yilda Adventizm talabalari ko‘rib chiqishlari uchun mavjud edi.

When did Willie White and Prescott and Daniells establish the false view of the Daily in Adventism? From 1919 to 1931 is when they accomplished their work. By 1931, forget about it!! Adventism is going to teach that the Daily represents Christ's Sanctuary ministry because they have accepted the interpretation of the Scriptures that comes from apostate Protestantism and Catholicism. And from this point on, the Daily is identified as Christ's Sanctuary ministry.

Uilli Uayt, Preskott va Daniells Adventizmda “Kundalik” haqidagi soxta qarashni qachon o‘rnatdilar? Ular o‘z ishlarini 1919 yildan 1931 yilgacha amalga oshirdilar. 1931 yilga kelib, bu masalani unuting!! Adventizm “Kundalik” Masihning Ma’baddagi xizmatini anglatadi, deb ta’lim beradi, chunki ular murtad protestantizm va katolitsizmdan kelib chiqqan Muqaddas Yozuvlar talqinini qabul qilganlar. Va shu nuqtadan boshlab, “Kundalik” Masihning Ma’baddagi xizmati sifatida aynanlashtiriladi.

Awe, there are some voices that are opposing this that know better, but the tide has totally turned from that point on.

Afsus, buni yaxshiroq biladigan bo‘lsa-da, unga qarshi chiqayotgan ayrim ovozlar bor, biroq o‘sha paytdan boshlab oqim butunlay o‘zgardi.

And then in 1988, the Ellen White Estate releases for us this statement from 1910 at the very time the Daily was being agitated by Prescott, Daniells, and Willie White.

So‘ngra 1988-yilda Ellen White Mulk idorasi biz uchun 1910-yilga oid ushbu bayonotni, aynan “Daily” masalasi Prescott, Daniells va Willie White tomonidan qizg‘in muhokama qilinayotgan paytda e’lon qildi.

> "At this stage of our experience we are not to have our minds drawn away from the special light given [us] to consider at the important gathering of our conference. And there was Brother Daniells, whose mind the enemy was working;"

> Tajribamizning mana shu bosqichida konferensiyamizning muhim yig‘ilishida ko‘rib chiqishimiz uchun [bizga] berilgan maxsus nurdan ongimiz chalg‘itilmasligi kerak. Va u yerda Daniells birodar bor edi, uning ongida dushman ish olib borayotgan edi;

What does that mean? What does it mean that the enemy is working your mind? It means the Holy Spirit is not working your mind.

Bu nimani anglatadi? Dushman sizning ongingizda ishlayotgani nimani anglatadi? Bu, Muqaddas Ruh sizning ongingizda ishlamayotganini anglatadi.

> "...and your mind and Elder Prescott's mind were being worked by the angels that were expelled from heaven..."

> «...va sizning aqlingizga ham, oqsoqol Preskottning aqliga ham osmondan quvilgan farishtalar ta’sir ko‘rsatayotgan edi...»

> "Satan's work was to divert your minds that jots and tittles should be brought in which the Lord did not inspire you to bring in. They were not essential. But this meant much to the cause of truth. And the ideas of your minds, if you could be drawn away to jots or tittles, is a work of Satan's devising. To correct little things in the books written, you suppose would be doing a great work. But I am charged, Silence is eloquence."

> Shaytonning ishi sizlarning ongingizni chalg‘itishdan iborat edi, toki Rabbiy sizlarga kiritishni ilhom bermagan nuqta-yu vergullar kiritilsin. Ular muhim emas edi. Ammo bu haqiqat ishiga katta ta’sir ko‘rsatardi. Agar sizlarning fikrlaringizni ana shu nuqta-yu vergullarga og‘dirish mumkin bo‘lsa, bu Shayton o‘ylab topgan ishdir. Sizlar yozilgan kitoblardagi mayda narsalarni tuzatish bilan katta ish qilayotgan bo‘lamiz, deb o‘ylaysizlar. Ammo menga shunday topshirildi: Sukut — fasohatdir.

They wanted to go into Uriah Smith's book, Thoughts on Daniel and Revelation, and remove what he said about the Daily being Paganism. That is why in this time period one of the men that is fighting against Willie White and Prescott and Daniells is a man named Larry Smith.

Ular Uriya Smitning Daniel va Vahiy haqidagi fikrlar nomli kitobiga kirib, u “Kundalik” butparastlik ekanligi haqida aytganlarini olib tashlamoqchi edilar. Shuning uchun bu davrda Uilli Uайт, Preskott va Daniellsga qarshi kurashayotgan kishilardan biri Larri Smit ismli kishidir.

Who is Larry Smith? That is Uriah's son, and he knows what they want to do and he is standing with his dad: the Daily is Paganism.

Larri Smit kim? U — Uriyaning o‘g‘li, va u ular nima qilmoqchi ekanini biladi hamda otasi bilan birga turibdi: Kundalik — butparastlikdir.

> "I am to say, Stop your picking flaws. If this purpose of the devil could only be carried out, then [it] appears to you [that] your work would be considered as most wonderful in conception. It was the enemy's plan to get all the supposed objectionable features where all classes of minds did not agree.

> “Menga shuni aytish buyurilgan: nuqson qidirishingizni to‘xtating. Agar shaytonning bu maqsadi amalga oshirilishi mumkin bo‘lganida, unda sizga [shunday] ko‘rinadiki, [go‘yo] sizning ishingiz o‘z mohiyatiga ko‘ra nihoyatda ajoyib deb hisoblangan bo‘lar edi. Dushmanning rejasi, taxmin qilingan e’tirozli jihatlarning barchasini tafakkur toifalarining hammasi ham kelisha olmaydigan joyga jamlash edi.”

> "And what then? The very work that pleases the devil would come to pass. There would be a representation given to the outsiders not of our faith just what would suit them, that would develop traits of character which would"

> “Va unda nima bo‘ladi? Aynan shaytonni mamnun qiladigan ish yuzaga kelgan bo‘lar edi. Imonimizning emas, balki ularga aynan mos keladigan narsaning bir tasviri tashqaridagilarga taqdim etilgan bo‘lar edi; bu esa fe’l-atvorning shunday xususiyatlarini rivojlantirgan bo‘lur ediki, ular”

do what? "cause great confusion."

nima qilsin? “katta sarosimaga sabab bo‘lsin.”

Other views of the Daily have been adopted that bring confusion and darkness.

“Doimiy” haqidagi boshqa qarashlar qabul qilingan bo‘lib, ular chalkashlik va zulmat keltirib chiqaradi.

> "and occupy the golden moments which should be used zealously to bring the great message before the people. The presentations upon any subject we have worked upon could not all harmonize, and the results would be to confuse the minds of believers and unbelievers. This is the very thing that Satan had planned that should take place—anything that could be magnified as a disagreement.

> “va buyuk xabarni xalq oldiga g‘ayrat bilan olib chiqish uchun foydalanilishi lozim bo‘lgan oltin lahzalarni egallab oladi. Biz ishlagan har qanday mavzu bo‘yicha taqdimotlarning barchasi bir-biri bilan hamohang bo‘la olmas edi, va buning natijasi imonlilar hamda imonsizlarning ongini chalg‘itish bo‘lar edi. Aynan mana shu narsa — ya’ni kelishmovchilik sifatida kattalashtirib ko‘rsatilishi mumkin bo‘lgan har qanday holat — yuz berishini Shayton rejalashtirgan edi.”

Lord willing, when we begin to prove these doctrines from our Bible study, we will look at Ezekiel 28; because, Ezekiel 28 is where the very root of the Daily is identified. Ezekiel 28 is about the exaltation of Lucifer, and she is marking it; because, as they are trying to say that the Daily represents Christ's Sanctuary ministry, not only were they rejecting the true view of the Daily, a symbol of self-exaltation, but they were manifesting that very self-exaltation in their own experience. She emphasizes they would bring confusion into our ranks.

Rabbimiz xohlasa, Muqaddas Kitob tadqiqotimiz orqali ushbu ta’limotlarni isbot etishga kirishganimizda, Hizqiyol 28-bobni ko‘rib chiqamiz; chunki “Doimiy”ning ayni ildizi Hizqiyol 28-bobda aniqlab berilgan. Hizqiyol 28-bob Lyusiferning yuksaltirilishi haqida bo‘lib, u buni belgilab qo‘ymoqda; chunki ular “Doimiy” Masihning Ma’baddagi xizmatini ifodalaydi, deb aytishga urinayotgan ekanlar, ular nafaqat “Doimiy” haqidagi haqiqiy qarashni — o‘zini yuksaltirish timsolini — rad etayotgan edilar, balki ayni o‘sha o‘zini yuksaltirishni o‘z tajribalarida namoyon qilayotgan edilar. U ular safimizga chalkashlik keltirishlarini alohida ta’kidlaydi.

> "Now, here is a grand work, where strange spirits can figure. But the Lord has a work to [be] done to save perishing souls; and the places which Satan, disguised, could fill in, bringing confusion into our ranks, he will do to perfection, and all those little differences will become enlarged, prominent.

> Endi bu — g‘aroyib ruhlar ish ko‘rishi mumkin bo‘lgan ulkan bir ishdir. Ammo Egamiz halok bo‘layotgan jonlarni qutqarish uchun bajarilishi kerak bo‘lgan bir ishga ega; va niqoblangan holda Shayton bizning saflarimiz orasiga kirib, tartibsizlik keltirib chiqarishi mumkin bo‘lgan o‘rinlarni u mukammal darajada egallaydi, va o‘sha barcha kichik kelishmovchiliklar kattalashib, yaqqol ko‘rinadigan bo‘lib qoladi.

And what does it mean, "And I was shown"? God specifically told her this.

“Va menga ko‘rsatildi” degani nimani anglatadi? Xudo buni unga aniq aytdi.

> "And I was shown from the first that the Lord had given neither Elders Daniells nor Prescott the burden of this work. Should Satan's wiles be brought in, should this "Daily" be such a great matter as to be brought in to confuse minds and hinder the advancement of the work at this important period of time? It should not, whatever may be. This subject should not be introduced,"

> «Va menga boshidanoq ko‘rsatildiki, Rabbiy bu ishning yukini na oqsoqol Daniellsga va na Prescottga bergan. Shaytonning hiylalari olib kirilsinmi, bu “Daily” shunchalik katta masala bo‘lsinki, ayni shu muhim davrda onglarni chalg‘itib, ishning ilgarilashiga to‘sqinlik qilish uchun kiritilsinmi? Qanday bo‘lmasin, bunday bo‘lmasligi kerak. Bu mavzu kiritilmasligi lozim»,

Sister White understood the Daily, and she understood that teaching the Daily was Christ's Sanctuary ministry is something that came from angels that were expelled from Heaven and that it only brings confusion and darkness; and, she knew the Pioneer position that the Daily represented Paganism, and that when the Daily was taken away, the 1335-year time prophecy began. She knew that. She knew the difference, no matter what these guys want to say.

Opa Uayt “Doimiy”ni tushungan edi va u “Doimiy” Masihning Muqaddasxonadagi xizmati, deb o‘rgatish osmondan quvilgan farishtalardan kelib chiqqan narsa ekanini hamda bu faqat chalkashlik va zulmat keltirishini tushungan edi; shuningdek, u Kashshoflarning “Doimiy” butparastlikni anglatadi, va “Doimiy” olib tashlanganida 1335 yillik vaqt haqidagi bashorat boshlangan, degan qarashini bilar edi. U buni bilar edi. Bu yigitlar nima demoqchi bo‘lmasin, u farqni bilar edi.

> "It should not, whatever may be. This subject should not be introduced, for the spirit that would be brought in would be forbidding, and Lucifer is watching every movement. Satanic agencies would commence his work and there would be confusion brought into our ranks. You have no call to hunt up the difference of opinion that is not a testing question; but your silence is eloquence. I have the matter all plainly before me. If the devil could involve any one of our own people on these subjects, as he has proposed to do, Satan's cause would triumph. Now the work without delay is to be taken up and not a [difference] of opinion expressed.

> “Qanday bo‘lmasin, bunday bo‘lmasligi kerak. Bu mavzu kiritilmasligi kerak, chunki olib kiriladigan ruh to‘sqinlik qiluvchi bo‘lur edi, va Lusifer har bir harakatni kuzatib turibdi. Shaytoniy vositalar uning ishini boshlagan bo‘lur edi va safimizga chalkashlik kiritilgan bo‘lur edi. Sinov masalasi bo‘lmagan fikr tafovutini qidirib topishga sizda hech qanday da’vat yo‘q; ammo sukutingiz fasohatdir. Bu masala menga butunlay ravshan holda ko‘rsatilgan. Agar iblis, o‘zi niyat qilganidek, shu mavzular bo‘yicha o‘z xalqimizdan birontasini jalb qila olsa edi, Shaytonning ishi g‘alaba qilgan bo‘lur edi. Endi esa kechiktirmasdan ish qo‘lga olinishi kerak va biron [fikr] tafovuti ifoda etilmasligi kerak.”

> "Satan would inspire those men who have gone out from us to unite with evil angels and retard our work on unimportant questions, and what rejoicing [there] would be in the camp of the enemy. Press together, press together. Let every difference be buried. Our work now is to devote all our physical and brain-nerve power to put these differences out of the way, and all harmonize. If Satan could with his great unsanctified wisdom be permitted to get the least hold, [he would rejoice].

> Shayton bizning oramizdan chiqib ketgan o‘sha kishilarni yovuz farishtalar bilan birlashib, ahamiyatsiz masalalar orqali ishimizga to‘sqinlik qilishga ilhomlantirar edi; va dushman lashkarida naqadar shodlik bo‘lar edi. Yaqinlashinglar, yanada yaqinlashinglar. Har bir ixtilof ko‘mib tashlansin. Bizning hozirgi ishimiz barcha jismoniy quvvatimizni va miya-asab qudratimizni ana shu tafovutlarni yo‘ldan olib tashlashga bag‘ishlash va hammaning uyg‘un bo‘lishini ta’minlashdir. Agar Shaytonga o‘zining buyuk, muqaddaslanmagan donoligi bilan eng kichik darajada bo‘lsa ham yopishib olishga ruxsat berilganida edi, [u shodlangan bo‘lar edi].

> "Now, when I saw how you were working, my mind took in the whole situation and the results if you should go forward and give the parties that have left us the least chance to bring confusion into our ranks. Your lack of wisdom would be just what Satan would have it. Your loud proclamation was not under the inspiration of the Holy Spirit. I was instructed to say to you that your picking flaws in the writings of men that have been led of God is not inspired of God. And if this is the wisdom that Elder Daniells would give to the people, by no means give him an official position, for he cannot reason from cause to effect. Your silence on this subject is your wisdom. Now, everything like picking flaws in the publications of men who are not alive is not the work God has given any of you to do. For if these men—Elders Daniells and Prescott—had followed the directions given in working the cities, there would have been many, very many, convinced of the truth and converted, able men that [now] are in positions where they never will be reached.

> Endi, siz qanday ish yuritayotganingizni ko‘rganimda, agar siz oldinga borib, bizni tark etgan tomonlarga safimizga chalg‘itish kiritish uchun ozgina bo‘lsa ham imkon bersangiz, butun vaziyat va uning oqibatlari ongimga ayon bo‘ldi. Sizning donoliksizligingiz aynan Shayton istagan narsa bo‘lur edi. Sizning baland ovozli e’loningiz Muqaddas Ruhning ilhomi ostida emas edi. Menga sizga shuni aytish buyurildi: Xudo tomonidan boshqarilgan kishilarning yozuvlaridan nuqson qidirishingiz Xudodan ilhomlangan emas. Va agar Elder Daniells xalqqa bermoqchi bo‘lgan donolik shu bo‘lsa, unga aslo rasmiy lavozim bermang, chunki u sababdan oqibatga qarab mulohaza yurita olmaydi. Bu mavzudagi sukutingiz — sizning donoligingizdir. Endi, hayotda bo‘lmagan kishilarning nashrlaridan nuqson qidirishga o‘xshash har qanday ish Xudo sizlardan birortangizga topshirgan ish emas. Chunki agar bu kishilar — Elderlar Daniells va Prescott — shaharlarda ishlash borasida berilgan ko‘rsatmalarga amal qilganlarida edi, haqiqatga ishongan va imonga kelgan, qobiliyatli ko‘plab, juda ko‘plab kishilar bo‘lar edi; [hozir] esa ular hech qachon yetib borilmaydigan lavozimlarda turibdilar.

> "All the world is to be regarded as one great family. And when you have such a fountain of knowledge to draw from, why have you left the world to perish for years with the testimonies given by our Lord Jesus Christ? True religion teaches us to regard every man and woman as a person to whom we can do good.

> “Butun dunyo bitta ulkan oila deb qaralishi kerak. Sizda undan oladigan shunday bir bilim manbai bor ekan, nega Rabbimiz Iso Masih tomonidan berilgan guvohliklar bilan dunyoni yillar davomida halok bo‘lishiga qo‘yib berdingiz? Haqiqiy din bizga har bir erkak va ayolni biz yaxshilik qila oladigan shaxs deb bilishni o‘rgatadi.

> "This has been in print many years: —A Balanced Mind,' testimony to Elder Andrews. The mind may be cultivated to become a power to know when to speak and what burdens to take up and to bear, for Christ is your teacher. And I feared greatly for you [when I saw you] exalting your wisdom and pursuing a course to bring in differences of opinion. The Lord calls for wise men who can hold their peace when it [is] wisdom for them to do so. If you would be a whole man, you need sanctification through Jesus Christ. Now there is a work just started, and let wisdom be seen in every minister, in every president of [a] conference. But here was a work for you to take hold of years ago where you were needed to lift your voice for this very work. Christ gave all His people special directions what they shall do and the things they shall not do. And there is a little time left us to work out the righteousness of the Lord. You can understand the way of the Lord. I saw your purpose of carrying things after your own devising after you were placed as president. You had thought you would do wonderful things, which would be a work God had not placed in your hands to do. Now, your work is not to oppress but to release every necessity possible if the Lord has accepted you to serve. But you have very early given evidence that wisdom and sanctified judgment have not been manifested by you. You blazed out matters that would not be received unless the Lord should give light.

> “Bu ko‘p yillardan beri bosmada mavjud: — “Muvozanatli aql”, oqsoqol Andrewsga guvohlik. Aqlni shunday tarbiyalash mumkinki, u qachon gapirish va qanday yuklarni o‘z zimmasiga olib, ularni ko‘tarish kerakligini biladigan bir qudratga aylansin, chunki Masih sizning Ustozingizdir. Va men siz [o‘zingizni ko‘rganimda] hikmatingizni ulug‘lab, fikrlar ixtilofini kiritadigan yo‘lni tutayotganingiz uchun sizdan nihoyatda qo‘rqdim. Rabbiy, sukut saqlash ular uchun hikmat bo‘lgan paytda sukut saqlay oladigan dono kishilarni da’vat etadi. Agar siz barkamol inson bo‘lishni istasangiz, sizga Iso Masih orqali muqaddaslanish kerak. Endi esa endigina boshlangan bir ish bor, va hikmat har bir xizmatkorda, har bir konferensiya prezidentida ko‘rinsin. Ammo mana, yillar oldin siz qo‘l urishingiz kerak bo‘lgan bir ish bor edi; o‘sha yerda siz aynan mana shu ish uchun ovozingizni ko‘tarishingiz zarur edi. Masih O‘z xalqining barchasiga ular nima qilishlari va nima qilmasliklari kerakligi haqida maxsus ko‘rsatmalar bergan. Va Rabbimizning adolatini ro‘yobga chiqarish uchun bizga qolgan vaqt ozdir. Siz Rabbiyning yo‘lini tushuna olasiz. Men siz prezident etib tayinlanganingizdan keyin ishlarni o‘z o‘ylab topganingiz bo‘yicha olib borish niyatingizni ko‘rdim. Siz Xudo qo‘llaringizga topshirmagan bir ishni, go‘yo ajoyib ishlarni amalga oshiraman, deb o‘ylagansiz. Endi sizning ishingiz ezish emas, balki agar Rabbiy sizni xizmat qilish uchun qabul qilgan bo‘lsa, imkon qadar har bir zaruratga yengillik berishdir. Ammo siz juda erta shuni namoyon qildingizki, hikmat ham, muqaddaslangan hukm ham siz orqali zohir bo‘lmagan. Siz shunday masalalarni keskin ko‘tardingizki, Rabbiy nur bermasa, ular qabul qilinmas edi.”

> "I have been instructed that such hasty movements should not have [been] made [such] as selecting you as president of the conference even another year. But the Lord forbids any more such hasty transactions until the matter is brought before the Lord in prayer; and as you have had the message come to you that the work of the Lord resting upon the president is a most solemn responsibility, you had no moral right to blaze out as you did upon the subject of the —Daily' and suppose your influence would decide the question. There was Elder Haskell, who has carried the heavy responsibilities, and there is Elder Irwin and several men I might mention who have the heavy responsibilities.

> Menga ko‘rsatma berildiki, sizni yana bir yil konferensiya prezidenti etib saylash kabi bunday shoshqaloq harakatlar qilinmasligi kerak edi. Ammo bu masala ibodatda Rabbiyning huzuriga keltirilmaguncha, Rabbiy bundan buyon bunday shoshqaloq muomalalarning har qandayini man etadi; va sizga konferensiya prezidentining zimmasiga tushadigan Rabbiyning ishi g‘oyat tantanali mas’uliyat ekani haqidagi xabar kelgan bo‘lsa-da, sizning “Daily” mavzusi yuzasidan o‘zingiz qilganingizdek birdan alangalanib chiqishingizga va o‘z ta’siringiz bu masalani hal qiladi, deb faraz qilishingizga axloqiy haqqingiz yo‘q edi. U yerda og‘ir mas’uliyatlarni ko‘tarib kelgan oqsoqol Haskell bor edi, oqsoqol Irwin ham bor, yana men tilga olishim mumkin bo‘lgan bir necha kishilar ham bor, ular ham og‘ir mas’uliyatlarni ko‘tarib yuribdilar.

> "Where was your respect for the men of age? What authority could you exercise without taking all the responsible men to weigh the matter? But let us now investigate the matter. We must now reconsider whether it is the Lord's judgment, in the face of the work that has been neglected, of showing your zeal to carry the work even another year. If you should carry the work another year with the help that shall unite with you, there should be a change take place in you and Elder Prescott. And humble your own hearts before God. The Lord will have to see in you a showing of a different experience, for if ever men needed to be reconverted at this present [time], it [is] Elder Daniells and Elder Prescott.

> “Yoshi ulug‘ bo‘lgan kishilarga bo‘lgan hurmatingiz qayerda edi? Mas’ul bo‘lgan barcha kishilarni masalani taroziga solish uchun bir joyga jamlamasdan turib, siz qanday hokimiyatni amalga oshira olardingiz? Ammo endi bu masalani tekshirib ko‘raylik. Endi e’tiborsiz qoldirilgan ish qarshisida, bu ishni yana bir yil davom ettirish uchun g‘ayratingizni namoyon etish Rabbiyning hukmi ekan-emasligini qaytadan ko‘rib chiqishimiz kerak. Agar siz bilan birlashadigan yordam bilan bu ishni yana bir yil davom ettirsangiz, sizda ham, oqsoqol Prescottda ham o‘zgarish yuz berishi kerak. Va o‘z qalblaringizni Xudo oldida kamtar tuting. Rabbiy sizlarda boshqacha bir tajribaning namoyon bo‘lishini ko‘rishi kerak, chunki agar biror payt kishilar qaytadan imonga keltirilishga muhtoj bo‘lgan bo‘lsa, ayni hozir bu oqsoqol Daniells va oqsoqol Prescottdir.”

> "Seven men should be chosen that are men of wisdom and through the working of the grace of God [give] evidence [of] a reconversion. For any men who are so blinded that they cannot reason from cause to effect, that they would ignore the men who have borne the responsibilities of the work and these presidents of conferences, [that] men [who] carry the work for over two years should be disregarded and such an impulsive consequence take place that men would neglect the very work kept before them for years—work the cities—and no, or but very little, attention [be] given to the old men for counsel, but proclaim the things they choose to give the people, bears its own testimony of the unsafety of the men to be entrusted with such a grand and wonderful work.

> Tanlanadigan yetti kishi hikmatli kishilar bo‘lishi va Xudoning inoyati amal qilishi orqali qayta tavba etganlikning dalilini ko‘rsatishi kerak. Chunki agar ba’zi kishilar shu qadar ko‘r bo‘lib qolsalarki, sababdan oqibatni ajrata olmasalar; agar ular ishning mas’uliyatlarini ko‘tarib kelgan kishilarni va konferensiyalar prezidentlarini e’tiborsiz qoldirsalar; agar ikki yildan ortiq vaqt davomida ishni olib borgan kishilar mensilmay qolsa va shu qadar shoshqaloq oqibat yuz bersaki, kishilar yillar davomida o‘z oldilarida tutilgan ayni ishni — shaharlarda ishlashni — e’tiborsiz qoldirsalar, va qariyalardan maslahat uchun umuman yoki juda oz e’tibor berilsa, balki ular xalqqa berishni o‘zlari tanlagan narsalarni e’lon qilsalar, bu holatning o‘ziyoq bunday ulug‘ va ajoyib ishni ishonib topshirish uchun bunday kishilarning xavfsiz emasligi haqida o‘z guvohligini beradi.

> "Christ is not dead. He will never suffer His work to be carried on in this strange way. Let the books alone. If any change is essential, God will have the harmony in that change consistent, but when a message has been entrusted to men with the large responsibilities involved, [God] demands faithfulness that will work by love and purify the soul. Elders Daniells and Prescott both need reconversion. A strange work has come in, and it is not in harmony with the work Christ came to our world to do; and all who are truly converted will work the works of Christ.

> Masih o‘lik emas. U O‘z ishining bu g‘alati tarzda davom ettirilishiga hech qachon yo‘l qo‘ymaydi. Kitoblarga tegmanglar. Agar biror o‘zgarish zarur bo‘lsa, Xudo bu o‘zgarishda uyg‘unlikni izchil qiladi; biroq bir xabar, o‘z ichiga olgan ulkan mas’uliyatlar bilan birga, odamlarga ishonib topshirilgan bo‘lsa, [Xudo] sevgi orqali amal qiladigan va jonni poklaydigan sadoqatni talab qiladi. Oqsoqollar Daniells va Prescott ikkalasi ham qayta tavbaga muhtoj. G‘alati bir ish kirib kelgan, va u Masih dunyomizga bajarish uchun kelgan ish bilan uyg‘un emas; haqiqatan ham tavba qilganlarning barchasi esa Masihning ishlarini qiladilar.

> "We are everyone [to] work out the work which shall glorify the Father. We have come to the crisis—either to conform to the character of Jesus Christ right in this preparatory time or not attempt [it]. Elder Daniells, [you are not] to feel at liberty to let your voice be heard on high as you have done under similar circumstances. And understand, the president of a conference is not a ruler. He works in connection with the wise men who occupy the position as presidents whom God has accepted. He has not liberty to meddle with the writings in printed books from the pens that God has accepted. They are no longer to bear sway unless they show less of the ruling, dominating power. The crisis has come, for God will be dishonored.

> “Barchamiz Otani ulug‘laydigan ishni ado etishimiz kerak. Biz inqiroz nuqtasiga keldik — yo ushbu tayyorgarlik davrining o‘zidayoq Iso Masihning fe’l-atvoriga moslashamiz, yo bunga urinmaymiz. Oqsoqol Daniells, [siz] avvalgidek shunga o‘xshash sharoitlarda ovozingizni baland ko‘tarib eshittirishda o‘zingizni erkin his qilmasligingiz kerak. Va shuni anglangki, konferensiya prezidenti hukmdor emas. U Xudo tomonidan ma’qullangan prezidentlik mavqeini egallagan dono kishilar bilan hamkorlikda ishlaydi. U Xudo ma’qullagan qalamlardan chiqqan bosma kitoblardagi yozuvlarga aralashish erkinligiga ega emas. Ular hukmronlik qilishga, boshqalarga bosim o‘tkazishga moyil kuchni kamroq namoyon etmas ekanlar, endi ustunlik qilmasliklari kerak. Inqiroz keldi, chunki Xudo sharmanda qilinadi.”

> "How does the Lord look upon the unworked cities? Christ is in heaven. Now its acknowledgment is to be, —There is no kingly rule. And now is the crisis of this world. Now I am the Power to save or to destroy. Now is the time when the destiny of all is in My hands. I have given My life to save the world. And "I, if I be lifted up," the saving grace I shall impart will prove that all who will be fashioned after the divine similitude and will be one with Me shall work as I work with My power of redeeming grace.' Whoever will, [let him] take hold with his brethren to do the work given them to do when in responsible places under the counsel the Lord gives, and seek most earnestly to work in complete harmony with Him who so loved the world He gave His life a full sacrifice for the saving of the world. I speak to our ministers, that as they enter upon the work in our cities let there be a calm sacredness attending the ministry of the Word. We cannot make the proper impression upon the minds of the people if we . . . [Lower third of this page left blank.]

> “Rabbiy ishlov berilmagan shaharlarga qanday qaraydi? Masih osmonda. Endi buni tan olish kerak, — shohona hukmronlik yo‘q. Endi esa bu dunyoning inqirozli pallasi. Endi Men najot berishga ham, halok qilishga ham Qudratman. Endi hammaning taqdiri Mening qo‘llarimda bo‘lgan vaqtdir. Men dunyoni qutqarish uchun O‘z hayotimni berdim. Va: “Men yuksaltirilganimda,” Men ato etadigan najotkor inoyat shuni isbotlaydiki, ilohiy o‘xshashlikka ko‘ra shakllanadigan va Men bilan bir bo‘ladiganlarning barchasi Men qutqaruvchi inoyat qudratim bilan qanday ishlasam, shunday ishlaydilar.’ Kim xohlasa, [u] birodarlari bilan birga, Rabbiy bergan maslahat asosida mas’uliyatli o‘rinlarda bo‘lganlarida o‘zlariga topshirilgan ishni bajarish uchun mahkam yopishsin va dunyoni shu qadar sevganki, dunyoni qutqarish uchun O‘z hayotini to‘la qurbonlik sifatida bergan Zot bilan to‘liq hamohanglikda ishlashga nihoyatda sidqidildan intilsin. Men xizmatkorlarimizga shuni aytaman: ular shaharlarimizdagi ishga kirishar ekanlar, Kalom xizmatiga osoyishta muqaddaslik hamroh bo‘lsin. Agar biz . . . xalq ongida lozim bo‘lgan taassurotni hosil qila olmaymiz. [Bu sahifaning quyi uchdan bir qismi bo‘sh qoldirilgan.]”

> "I copy from my Diary. The truth as it is in Jesus—talk it, pray it, believe every word in its simplicity. What would you gain if mistakes are brought before the men who have departed from the faith and given heed to seducing spirits, men who were not long ago with us in the faith? Will you stand on the devil's side? Give your attention to the unworked fields. A world-wide work is before us. I was given representations of John Kellogg.

> Men kundaligimdan ko‘chiraman. Iso Masihda bo‘lgan haqiqatni — uni ayting, u haqida ibodat qiling, uning har bir so‘ziga o‘zining soddaligida ishoning. Agar xatolar imondan chekinib, aldaydigan ruhlarga quloq solgan, yaqindagina imonda biz bilan birga bo‘lgan odamlar oldiga olib chiqilsa, bundan nimani qo‘lga kiritasiz? Siz iblis tomonida turasizmi? E’tiboringizni hali ishlanmagan dalalarga qarating. Oldimizda butun dunyoni qamrab oladigan ish turibdi. Menga John Kellogg haqida vahiylar berildi.

> "A very attractive personage was representing the ideas of the specious arguments that he was presenting, sentiments different from the genuine Bible truth. And those who are hungering and thirsting after something new were advancing ideas [so specious] that Elder Prescott was in great danger. Elder Daniells was in great danger [of] becoming wrapped in a delusion that if these sentiments could be spoken everywhere it would be as a new world.

> Juda jozibador bir shaxs o‘zi taqdim etayotgan aldamchi dalillarning g‘oyalarini, haqiqiy Muqaddas Kitob haqiqatidan farq qiladigan qarashlarni ifoda etayotgan edi. Va yangi bir narsaga ochlik va chanqoqlik qilayotganlar shunday [shu qadar aldamchi] g‘oyalarni ilgari surayotgan edilarki, natijada Oqsoqol Prescott nihoyatda katta xavf ostida edi. Oqsoqol Daniells esa bu qarashlar hamma joyda aytilsa, go‘yo yangi bir dunyo bo‘ladigandek, degan aldovga o‘ralib qolish [xavfi] ostida edi.

> "Yes, it would, but while their minds were thus absorbed I was shown that Brother Daniells and Brother Prescott were weaving into their experience sentiments of a spiritual[istic] appearance and drawing our people to beautiful sentiments that would deceive, if possible, the very elect."

> “Ha, shunday bo‘lar edi, biroq ularning fikrlari shu tarzda band bo‘lib turgan bir paytda, menga shunday ko‘rsatildiki, Daniells birodar va Prescott birodar o‘z tajribalariga ma’naviy[istik] tusdagi qarashlarni singdirayotgan va xalqimizni, agar iloji bo‘lsa, hatto tanlanganlarning o‘zini ham aldab qo‘yadigan go‘zal tuyg‘ular tomon tortayotgan edilar.”

The very elect is not going to be deceived, but there are going to be people who are standing with the very elect that are going to get deceived. The very elect are the wise virgins. The foolish virgins are going to get deceived, right?

Eng tanlanganlarning o‘zi aldanmaydi, ammo eng tanlanganlar bilan birga turgan ayrim kishilar aldanadilar. Eng tanlanganlar — dono bokiralardir. Nodon bokiralar esa aldanadilar, shunday emasmi?

And as the wise virgins in this time period, when the temptation is there to deceive the very elect, as the wise virgins are receiving the outpouring of the Holy Spirit, what are the foolish virgins receiving? The strong delusion of 2 Thessalonians. We will deal with that, too, in connection with the Daily.

Va shu davrda dono bokira qizlar eng saylanganlarni ham aldash vasvasasi mavjud bo‘lgan bir paytda Muqaddas Ruhning to‘kilishini qabul qilayotgan ekanlar, nodon bokira qizlar nimani qabul qilmoqdalar? 2 Salonikaliklardagi kuchli adashishni. Biz buni ham Doimiy bilan bog‘liq holda ko‘rib chiqamiz.

—"were weaving into their experience sentiments of a spiritual[istic] appearance and drawing our people to beautiful sentiments that would deceive, if possible, the very elect."

—“o‘z tajribalariga ma’naviy[istik] ko‘rinishdagi tuyg‘ularni singdirib, agar imkon bo‘lsa, hatto tanlanganlarning o‘zini ham aldab qo‘yadigan go‘zal tuyg‘ular sari xalqimizni tortayotgan edilar.”

What is the very bottom line of spiritualism?

Spiritizmning eng tub mohiyati nima?

When it comes to the story of King Saul, what did Samuel say? "Rebellion is as witchcraft." Rebellion is witchcraft.

Shoh Shoul haqidagi voqeaga kelganda, Shomuil nima dedi? “Itoatsizlik sehrgarlik kabidir.” Itoatsizlik sehrgarlikdir.

Where does Saul end up?

Sho‘ul qayerga borib qoladi?

FROM THE AUDIENCE: With the witch of Endor.

TINGLOVCHILARDAN: Endor jodugari bilan.

With the witch of Endor.

Endor jodugari bilan.

What was it that King Sault did to produce this train of events that leads him to the witch of Endor? He set his word above God's Word. He had been told what to do, but he went ahead and he did what he wanted to do.

Shoh Shoulni Endor folbiniga olib borgan bu voqealar zanjirini yuzaga keltirgan narsa nima edi? U o‘z so‘zini Xudoning Kalomidan ustun qo‘ydi. Unga nima qilish kerakligi aytilgan edi, ammo u baribir oldinga yurib, o‘zi istaganini qildi.

The very bottom line of spiritualism is placing your word above God's Word. That is where it all starts. That is witchcraft.

Spiritizmning eng tub mohiyati — o‘z so‘zingizni Xudoning Kalomidan ustun qo‘yishdir. Hammasi aynan shundan boshlanadi. Mana shu sehrgarlikdir.

Witchcraft is identifying how Satan brings you under his influence. How he entrances you it is a magical term dealing with magical deception.

Jodugarlik — Shayton sizni qanday qilib o‘z ta’siri ostiga olishini aniqlashdir. U sizni qanday sehrlab qo‘yishi — bu sehrli aldovga taalluqli bir sehrli atamadir.

When you are bewitched, who is the first to become bewitched? The witch. It all starts when I place my word above God's Word. That is witchcraft, that is rebellion, and I am the one that has become bewitched. And that is what happened to Daniells and Prescott.

Siz sehrlanganingizda, birinchi bo‘lib kim sehrlanadi? Sehrgar. Bularning barchasi men o‘z so‘zimni Xudoning Kalomidan ustun qo‘yganimda boshlanadi. Bu sehrgarlikdir, bu isyondir, va sehrlangan bo‘lib qolgan ham aynan o‘zimman. Daniells va Prescott bilan ham aynan shunday bo‘lgan edi.

And what sentiments were Daniells and Prescott trying to bring in when this was happening? A wrong view of the Daily.

Va bu sodir bo‘layotgan paytda Daniells va Prescott qanday qarashlarni kiritishga urinayotgan edilar? “Daily” haqidagi noto‘g‘ri qarashni.

And what is the true view of the Daily? Is that it is Paganism, and Paganism is the religion of self-exaltation. It is a religion that began in the courts of Heaven when Satan, when Satan, set his word above God's Word and introduced into the history of mankind the mystery of iniquity.

Va “Doimiy” haqidagi haqiqiy qarash nima? U shundan iboratki, u butparastlikdir, va butparastlik o‘zini ulug‘lash dinidir. Bu shunday bir dinki, u Osmon saroylarida, Shayton, aynan Shayton, o‘z so‘zini Xudoning Kalomidan ustun qo‘yganida va insoniyat tarixiga gunohsizlikning sirini kiritganida boshlangan.

The mystery of iniquity is Satan's work in bewitching us. It is Satan's work in getting us to place our word or his word above God's Word.

Fosiqlikning siri — shaytonning bizni sehrlab qo‘yishdagi ishidir. Bu — shaytonning bizni o‘z so‘zimizni yoki uning so‘zini Xudoning Kalomidan ustun qo‘yishga undashdagi ishidir.

Do you follow my thought?

Mening fikrimni kuzatib boryapsizmi?

Look up iniquity. It will define iniquity in Strong's Concordance. And when you take it down to the root word, what is the root word for iniquity? Alpha, alpha. That is the Alpha Apostasy.

“Iniqlik” so‘zini qidiring. U Strong konkordansida “iniqlik”ni ta’riflab beradi. Va uni o‘zak so‘zgacha tushirib borganingizda, iniqlikning o‘zak so‘zi nima bo‘ladi? Alfa, alfa. Bu Alfa murtadligidir.

When were Daniells and Prescott pushing this foolish view? In the time period of the Alpha Apostasy.

Daniells va Prescott bu nodon qarashni qachon ilgari surayotgan edilar? Alfa murtadligi davrida.

So, do not miss what Sister White is saying here about deceiving the very elect and about reading Ezekiel 28. She knew what was going on. She knew that this Daily thing is something that is not only wrong doctrinally but it requires those who are going to preach the wrong view of the Daily to place their word above God's Word and puts them in the position where they are bewitched; and, therefore, they are a tool in the hand of Satan to bewitch others with their rebellion.

Shunday ekan, White opa bu yerda “hatto tanlanganlarni ham aldash” va Hizqiyol 28-bobni o‘qish haqida nima deyayotganini nazardan qochirmang. U nima bo‘layotganini bilardi. U bu “Kundalik” masalasi nafaqat ta’limot jihatidan noto‘g‘ri ekanini, balki “Kundalik” haqidagi noto‘g‘ri qarashni targ‘ib qilmoqchi bo‘lganlardan o‘z so‘zlarini Xudoning Kalomidan ustun qo‘yishni talab qilishini ham bilardi; va bu ularni sehrlab qo‘yilgan holatga keltiradi; shu bois ular o‘z isyonlari orqali boshqalarni ham sehrlash uchun Shayton qo‘lidagi qurolga aylanadilar.

> "I have to trace with my pen [the fact] that these brethren would see defects in their delusive ideas that would place the truth in an uncertainty; and [yet] they [would] stand out as [if they had] great spiritual discernment. Now I am to tell them [that] when I was shown this matter,"

> Men qalamim bilan shuni qayd etishim kerakki, bu birodarlar o‘zlarining aldamchi g‘oyalaridagi, haqiqatni noaniqlikka solib qo‘yadigan nuqsonlarni ko‘rar edilar; va [shunga qaramay], ular [go‘yo o‘zlarida] buyuk ruhiy farosat bordek namoyon bo‘lar edilar. Endi esa men ularga [shuni] aytishim kerakki, menga bu masala ko‘rsatilganida,

People say, "Oh, Ellen White, she doesn't have a position on the Daily."

Odamlar shunday deydilar: “Oh, Ellen White, uning «Daily» borasida hech qanday pozitsiyasi yo‘q.”

> "when I was shown this matter when Elder Daniells was lifting up his voice like a trumpet in advocating his ideas of the —Daily,' the after results were presented. Our people were becoming confused. I saw the result, and then there were given me cautions that if Elder Daniells without respect to the outcome should thus be impressed and let himself believe he was under the inspiration of God,"—

> “Bu masala menga ko‘rsatilganida, oqsoqol Daniells “Doimiy” haqidagi o‘z g‘oyalarini ilgari surib, ovozini karnay kabi ko‘targan paytda, keyingi oqibatlar ham ko‘rsatildi. Xalqimiz gangib qolayotgan edi. Men natijani ko‘rdim, va shundan so‘ng menga shunday ogohlantirishlar berildiki, agar oqsoqol Daniells oqibatini e’tiborga olmasdan shu tarzda taassurot ostida qolsa va o‘zini Xudoning ilhomi ostida deb ishontirishga yo‘l qo‘ysa,”—

This is spiritualism. He has placed his word above God's Word. He is believing that he is being inspired by God.

Bu spiritizmdir. U o‘z so‘zini Xudoning Kalomidan ustun qo‘ygan. U o‘zining Xudo tomonidan ilhomlantirilayotganiga ishonmoqda.

> "that if Elder Daniells without respect to the outcome should thus be impressed and let himself believe he was under the inspiration of God, skepticism would be sown among our ranks everywhere, and we should be where Satan would carry his messages. Set unbelief and skepticism would be sown in human minds, and strangecrops of evil would take the place of truth. Ms 67, 1910, 1–8. Manuscript Release, volume 20, 17–22.

> «Agar Elder Daniells natijadan qat’i nazar shunday taassurotga berilib, o‘zini Xudoning ilhomi ostida ekaniga ishontirishga yo‘l qo‘ysa, hamma joyda safimiz orasiga shubha urug‘i sochilgan bo‘lur edi va biz Shayton o‘z xabarlarini yetkazadigan holatga tushib qolar edik. Qat’iy ishonchsizlik va shubha inson onglariga sochilgan bo‘lur edi, va yovuzlikning g‘alati hosillari haqiqatning o‘rnini egallar edi. Ms 67, 1910, 1–8. Manuscript Release, volume 20, 17–22.»

The strange crops of evil are growing all over Adventism today.

Bugun Adventizm bo‘ylab yovuzlikning g‘alati ekinlari o‘sib chiqmoqda.

Ellen White places her endorsement on the Pioneer understanding of the 2520.

Ellen White 2520 haqidagi Pioneerlar tushunchasini ma’qullaydi.

Ellen White places her endorsement on the Pioneer understanding that the Daily in the Book of Daniel represents Paganism.

Ellen White Daniel kitobidagi “Kundalik” butparastlikni ifodalashi haqidagi Pionerlar tushunchasini ma’qullaydi.

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