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# The Book of Daniel - Number Ninety

Doniyor Kitobi — To‘qsoninchi bo‘lim

Unraveling the Daily: A Historical Examination of Controversies and Contradictions

Kundalikning mohiyatini ochib berish: tortishuvlar va ziddiyatlarning tarixiy tadqiqi

Author

Jeff Pippenger

Published

February 23, 2024

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If you looked closely at the last passage in the previous article, you will have looked at the original source of the passage that is found in the book Early Writings, which A. G. Daniells claims to have taken with him in his interview on the subject of “the daily” with Sister White in 1910. Those who were working to establish the “lie” that “the daily,” represents Christ’s sanctuary ministry needed to undermine Sister White’s direct and clear endorsement of the correct view being given to those who gave the judgment hour cry. The “lie” they invented was that the only warning Sister White was being specific about was the warning of time setting. That is what Arthur White works to establish in his biography, and it is what his father, Ellen White’s son, and Daniells were trying to prove by the invented interview.

Agar siz avvalgi maqoladagi so‘nggi parchaga diqqat bilan nazar solgan bo‘lsangiz, 1910 yilda A. G. Daniells “doimiy” mavzusi yuzasidan Sister White bilan bo‘lgan suhbatiga o‘zi bilan olib kirganini da’vo qilgan Early Writings kitobida uchraydigan o‘sha parchaning asl manbasini ko‘rgan bo‘lasiz. “Doimiy” Masihning muqaddas ma’baddagi xizmati degan ma’noni bildiradi, degan “yolg‘on”ni o‘rnatishga urinayotganlar hukm soati xitobini berganlarga taqdim etilgan to‘g‘ri qarashni Sister White tomonidan berilgan bevosita va ravshan ma’qullovni zaiflashtirishlari zarur edi. Ular o‘ylab topgan “yolg‘on” shundan iborat ediki, Sister White aniq qilib ogohlantirgan yagona ogohlantirish vaqt belgilash haqidagi ogohlantirish edi. Artur White o‘z tarjimai holida isbotlashga urinadigan narsa shu, va uning otasi — Ellen White’ning o‘g‘li — hamda Daniells o‘ylab topilgan suhbat orqali isbotlamoqchi bo‘lgan narsa ham shu edi.

As already noted, there is no record of any interview between Sister White and Daniells on the subject of “the daily.” The supposed interview was proposed in 1931. If Sister White had endorsed Daniells fallen view of “the daily” at an interview in 1910, why would he, someone Sister White identified was zealous to promote his view, keep silent about her endorsement for twenty-one years? It wasn’t an interview, it was an invention.

Avval ta’kidlanganidek, “kundalik” mavzusida Opa Uayt bilan Daniells o‘rtasida bo‘lib o‘tgan biror suhbat haqida hech qanday qayd mavjud emas. Taxmin qilingan bu suhbat 1931-yilda ilgari surilgan. Agar Opa Uayt 1910-yildagi bir suhbatda Daniellsning “kundalik” haqidagi qulagan qarashini ma’qullagan bo‘lsa, nega Opa Uayt o‘z qarashini ilgari surishda g‘ayratli ekanini ta’kidlagan o‘sha kishi uning ma’qullovini yigirma bir yil davomida sukut saqlab yashirgan bo‘lardi? Bu suhbat emas edi, bu uydirma edi.

The invention of the interview sought to place the context of her statement of “the daily” as if it was something that was incidental to her warning against time setting, and Arthur White placed his fingerprints on the lie in the fashion he presented in the history of 1931. As a Christian he should have simply reported the history, and left historical revisionism out of the equation. We ended the last article with the passage from 1850, that the passage in Early Writings is derived from. The statement first appeared in 1850, in the Review, and then again in the book Experience and Views. The third time it appears is in the book Early Writings, but in its evolution to the book Early Writings certain changes occurred. However, we would not say that many of the Spirit of Prophecy writings have been changed as some claim in their effort to discredit her work.

Intervyuning ixtiro qilinishi uning “kundalik” haqidagi bayonotining mazmunini go‘yo vaqt belgilashga qarshi bergan ogohlantirishiga tasodifan qo‘shilgan bir narsa sifatida ko‘rsatishga qaratilgan edi, va Artur Uayt 1931 yil tarixini qanday taqdim etgan bo‘lsa, o‘sha usulda bu yolg‘onga o‘z izini qoldirdi. U masihiy sifatida tarixni shunchaki bayon qilishi va tarixiy revizionizmni bu masalaga aralashtirmasligi kerak edi. Biz avvalgi maqolani 1850 yildagi, “Early Writings”dagi parcha kelib chiqqan o‘sha parcha bilan yakunlagan edik. Bu bayonot ilk bor 1850 yilda, “Review”da, so‘ng esa “Experience and Views” kitobida yana paydo bo‘lgan. Uchinchi marta esa “Early Writings” kitobida uchraydi, biroq “Early Writings” kitobiga aylanish jarayonida ayrim o‘zgarishlar yuz bergan. Shunga qaramay, ba’zilar uning ishini obro‘sizlantirishga urinishlarida da’vo qilganlaridek, Bashorat Ruhi yozuvlarining ko‘pi o‘zgartirilgan, deb aytmaymiz.

> “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; undagi raqamlar U xohlaganidek edi. Uning qo‘li ayrim raqamlardagi bir xatoni ustida bo‘lib, uni yashirib turgan edi, shunday ekan, 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.” Review and Herald, November 1, 1850.

> “Shunda men ‘Kundalik’ga nisbatan shuni ko‘rdimki, ‘qurbonlik’ so‘zi insonning donoligi bilan qo‘shib qo‘yilgan bo‘lib, matnga tegishli emas; va Rabbiy uning to‘g‘ri tushunchasini hukm soati haqidagi nido qilganlarga berdi. 1844-yilgacha, birlik mavjud bo‘lgan paytda, deyarli hamma ‘Kundalik’ning to‘g‘ri talqinida birlashgan edi; ammo 1844-yildan beri, chalkashlik ichida, boshqa qarashlar qabul qilindi va buning ortidan zulmat hamda chalkashlik keldi.” Review and Herald, 1850-yil 1-noyabr.

This passage was originally in the publication titled The Present Truth from 1849, but it was printed in the Review and Herald in November, 1850. In the original manuscript Sister White directly states that she is writing out several things which the Lord had recently shown her, and as you read the entire article you will see many subjects addressed. There are about twenty various subjects that she was shown. The point is that in the original article the subject of “the daily,” and the subject of “time setting” were two different revelations of things she was shown.

Ushbu parcha dastlab 1849-yildagi The Present Truth nashrida bo‘lgan, biroq u 1850-yil noyabr oyida Review and Herald’da chop etilgan. Asl qo‘lyozmada Opa Uayt Rabbiy yaqinda o‘ziga ko‘rsatgan bir necha narsalarni yozib bayon qilayotganini bevosita aytadi, va butun maqolani o‘qiganingizda ko‘plab mavzular yoritilganini ko‘rasiz. Unga ko‘rsatilgan turli mavzular qariyb yigirmatadir. Muhimi shundaki, asl maqolada “kundalik” mavzusi bilan “vaqt belgilash” mavzusi unga ko‘rsatilgan narsalarning ikki xil vahiyi edi.

In the original manuscript they were identified in different paragraphs. When the passage was reprinted in Experience and Views the editors combined the paragraph where Sister White upholds the pioneer view of “the daily,” with the following paragraph that warns against time setting. As you read the original, take note that emphasis is placed upon some subjects through Capitalization. In the paragraph where she endorses the pioneer view of “the daily,” she Capitalizes the word Daily, and in the next paragraph she Capitalizes the word Time, thus marking a direct distinction between the two subjects she was shown.

Asl qo‘lyozmada ular turli xatboshilarda ajratib ko‘rsatilgan edi. Parcha Experience and Views asarida qayta bosilganda, muharrirlar Opa White “the daily” haqidagi kashshoflar qarashini qo‘llab-quvvatlaydigan xatboshini, vaqt belgilashdan ogohlantiruvchi keyingi xatboshi bilan birlashtirdilar. Asl matnni o‘qir ekansiz, e’tibor beringki, ayrim mavzularga urg‘u Bosh Harflar orqali berilgan. U “the daily” haqidagi kashshoflar qarashini ma’qullaydigan xatboshida Daily so‘zini Bosh Harf bilan yozadi, keyingi xatboshida esa Time so‘zini Bosh Harf bilan yozadi; shu tariqa, unga ko‘rsatilgan bu ikki mavzu o‘rtasida to‘g‘ridan-to‘g‘ri farqni belgilaydi.

> “Dear Brethren and Sisters,

> “Aziz Birodarlar va Opa-singillar,

> “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.

> “Rabbiy yaqinda menga vahiyda ko‘rsatgan narsalardan qisqacha bir tasvirni sizlarga bermoqchiman. Menga Isoning go‘zalligi va farishtalarning bir-birlariga bo‘lgan muhabbati ko‘rsatildi. Farishta dedi: —Ularning muhabbatini ko‘ra olmaysizlarmi?—unga ergashinglar. Xuddi shunday, Xudoning xalqi ham bir-birini sevishi kerak. Aybni birodaringga emas, balki o‘zingga olish afzalroqdir. Men “bor narsalaringizni sotinglar va sadaqa beringlar” degan xabarning ba’zilar tomonidan uning ravshan nurida yetkazilmaganini ko‘rdim; Najotkorimizning bu so‘zlarining asl maqsadi aniq bayon etilmagan edi. Men shuni ko‘rdimki, sotishning maqsadi mehnat qilib, o‘zini o‘zi ta’minlay oladiganlarga berish emas, balki haqiqatni yoyishdir. Mehnat qila oladiganlarni bekorchilikda qo‘llab-quvvatlash va erkalatish gunohdir. Ba’zilar barcha yig‘ilishlarga qatnashishda g‘ayratli bo‘lganlar; ammo bu Xudoni ulug‘lash uchun emas, balki “nonlar va baliqlar” uchundir. Bundaylar o‘z oilalarining ehtiyojlarini ta’minlash va hozirgi haqiqatning qimmatli ishini qo‘llab-quvvatlash uchun berishga biror narsaga ega bo‘lish maqsadida, uyda qolib, qo‘llari bilan “ezgu ish”ni 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 topsin deb ibodat qilishda xato qilgan edilar. Agar oramizda biror kishi kasal bo‘lsa va Yoqub 5:14, 15 ga muvofiq, jamoat oqsoqollarini kelib uning ustidan ibodat qilishga chaqirsa, biz Iso o‘rnak qilgan yo‘lga ergashmog‘imiz lozim. U imonsizlarni xonadan chiqarib yubordi, so‘ng kasalga shifo berdi; shunday ekan, oramizdagi kasallar uchun ibodat qilganimizda, imoni bo‘lmaganlarning imonsizligidan ajralishga intilishimiz kerak.

> “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.

> “So‘ngra e’tiborim Iso o‘z shogirdlarini alohida olib, yuqori xonaga kirgan va u yerda avval ularning oyoqlarini yuvgan, so‘ng esa ularga uning sindirilgan tanasini ifoda etuvchi sindirilgan nondan hamda uning to‘kilgan qonini ifoda etuvchi uzum sharbatidan yedirgan vaqtga qaratildi. Men ko‘rdimki, hamma bularni anglab ish tutishi va bu masalalarda Isoning namunasiga ergashishi, 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.

> “Shundan so‘ng menga ko‘rsatildiki, yetti oxirgi balo Iso Muqaddas Maqbadni tark etganidan keyin yog‘diriladi. Farishta dedi: — Fosiqlarning halokatiga yoki o‘limiga sabab bo‘ladigan narsa Xudo va Qo‘zining g‘azabidir. Xudoning ovozi yangraganda, muqaddaslar bayroqlari ko‘tarilgan 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.

> “Muqaddaslar o‘lmaslikka o‘zgartirilgandan keyin, va birgalikda ko‘tarib ketilib, arflarini, tojlarini va hokazolarni qabul qilib, Muqaddas Shaharga kirganlaridan so‘ng, Iso va muqaddaslar hukm qilish uchun o‘tirdilar. Kitoblar ochildi: hayot kitobi va o‘lim kitobi; hayot kitobida muqaddaslarning yaxshi ishlari, o‘lim kitobida esa fosiqlarning yomon ishlari yozilgan edi. Bu kitoblar Qonun kitobi — Muqaddas Kitob bilan taqqoslandi va shunga muvofiq ular hukm qilindilar. Muqaddaslar Iso bilan yakdillikda fosiq o‘liklar ustidan hukm chiqaradilar. Mana, qaranglar! — dedi farishta, — muqaddaslar Iso bilan yakdillikda hukmda o‘tiradilar va tanada qilingan ishlariga ko‘ra fosiqlarning har biriga o‘lchab beradilar, va hukm ijro etilganda ular nima olishlari kerak bo‘lsa, o‘sha narsa ularning ismlari qarshisiga yozib qo‘yiladi. Men ko‘rdimki, bu yerga, 1000 yil davomida, Muqaddas Shahar yerga tushishidan oldin, Muqaddas Shaharda Iso bilan birga muqaddaslarning ishi shu edi. So‘ng 1000 yilning oxirida Iso, farishtalar va U bilan birga bo‘lgan barcha muqaddaslar Muqaddas Shaharni tark etadilar; va U ular bilan birga yerga tushayotgan paytda, fosiq o‘liklar tiriltiriladi, va shunda Uni ‘teshib yuborgan’ ayni o‘sha odamlar ham tiriltirilib, Uni uzoqdan butun ulug‘vorligi ichida, farishtalar va muqaddaslar U bilan birga ekanini ko‘radilar va U sababli fig‘on qiladilar. Ular Uning qo‘llaridagi va oyoqlaridagi mix izlarini, hamda yonboshiga nayza sanchilgan joyni ko‘radilar. Mix va nayzaning izlari o‘sha vaqtda Uning ulug‘vorligi bo‘ladi. Aynan 1000 yilning oxirida Iso Zaytun tog‘i ustiga oyoq qo‘yadi, va tog‘ ikkiga yoriladi, va ulkan tekislikka aylanadi; o‘sha paytda qochadiganlar esa endigina tiriltirilgan fosiqlardir. Shundan keyin Muqaddas Shahar pastga tushib, o‘sha tekislikka o‘rnashadi.”

> “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.

> “Shunda Shayton tiriltirilgan yovuzlarga o‘z ruhini singdiradi. U ularga Shahardagi lashkar oz ekanini, o‘zining lashkari esa ko‘p ekanini, va ular azizlarni yengib, Shaharni qo‘lga kiritishlari mumkinligini maqtanib aytadi. Shayton o‘z lashkarini to‘plab ruhlantirayotgan paytda, azizlar Shaharda bo‘lib, Xudoning Jannatining go‘zalligi va ulug‘vorligini tomosha qilayotgan edilar. Iso ularning boshida bo‘lib, ularga yo‘l ko‘rsatayotgan edi. To‘satdan o‘sha latofatli Najotkor bizning oramizdan g‘oyib bo‘ldi; ammo ko‘p o‘tmay, biz Uning yoqimli ovozini eshitdik: ‘Kelinglar, Otamning barakalilari, dunyo yaratilganidan beri sizlar uchun tayyorlab qo‘yilgan 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 azizlar qanotlaridan foydalanib, Shahar devorining tepasiga ko‘tarildilar. Iso ham ular bilan birga edi; Uning toji yorqin va ulug‘vor ko‘rinar edi. Bu toj toj ichida toj bo‘lib, soni yettita edi. Azizlarning tojlari eng sof oltindan bo‘lib, yulduzlar bilan bezatilgan edi. Ularning yuzlari ulug‘vorlik bilan porlar edi, chunki ular Isoning ayni suratida edilar; va ular ko‘tarilib, barchalari birgalikda Shaharning tepasiga qarab harakatlanganlarida, 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 nima yo‘qotganini ko‘rdilar; va Xudodan ularga qarshi olov puflandi va ularni yondirib yubordi. Bu Hukmning Ijrosi edi. So‘ng fosiqlar Iso bilan birlikda bo‘lgan muqaddaslar ming yil davomida ularga o‘lchab berganlariga yarasha jazo oldilar. Fosiqlarni yondirib yuborgan o‘sha Xudoning olovi butun yer yuzini ham pokladi. Parchalanib, yirtiq-yamoq bo‘lib ketgan tog‘lar qizg‘in haroratda erib ketdi, atmosfera ham, shuningdek, va barcha somonxashak yonib bitdi. Shunda bizning merosimiz oldimizda ochildi — ulug‘vor va go‘zal — va biz yangilangan butun yerga merosxo‘r bo‘ldik. Biz hammamiz baland ovoz bilan: “Shon-sharaf, Alleluia”, deb qichqirdik.

> “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.

> “Shuningdek, men shuni ko‘rdimki, cho‘ponlar Muqaddas Kitob qo‘llab-quvvatlaydi deb o‘ylashlari mumkin bo‘lgan ahamiyatli har qanday yangi masalani ilgari surishdan oldin, o‘zlari ishonishga asosli sabablari bo‘lgan, barcha xabarlarda qatnashgan va hozirgi haqiqatning barchasida sobit bo‘lgan kishilar bilan maslahatlashishlari kerak. Shunda cho‘ponlar mukammal birlikda bo‘ladilar, va cho‘ponlarning birligi jamoat tomonidan his etiladi. Men shuni ko‘rdimki, bunday yo‘l baxtsiz bo‘linishlarning oldini olar edi, va shunda qimmatli poda bo‘linib ketishi, qo‘ylarning esa cho‘ponsiz tarqalib ketishi xavfi bo‘lmas edi.”

> “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 qolganini qutqarib olish uchun ikkinchi bor qo‘lini uzatganini ko‘rsatdi va bu yig‘ilish vaqtida sa’y-harakatlar ikki barobar kuchaytirilishi lozim edi. Sochilish vaqtida Isroil zarbaga uchrab, parcha-parcha bo‘ldi; ammo endi, yig‘ilish vaqtida, Xudo O‘z xalqini sog‘aytirib, bog‘laydi. Sochilish paytida haqiqatni yoyish uchun qilingan sa’y-harakatlar juda oz ta’sir ko‘rsatgan, juda oz narsa yoki hech narsa amalga oshirgan edi; biroq yig‘ilish vaqtida, Xudo O‘z xalqini to‘plash uchun qo‘lini uzatgan ekan, haqiqatni yoyish yo‘lidagi sa’y-harakatlar ko‘zlangan samarani beradi. Hamma ishda birlashgan va g‘ayratli bo‘lishi kerak. Menga ko‘rsatildiki, hozirgi yig‘ilish davrida bizni boshqarish uchun sochilish davriga misol sifatida murojaat qiladigan har qanday kishi uchun bu uyatdir; chunki agar Xudo biz uchun hozir o‘shanda qilganidan ortiqrog‘ini qilmasa, Isroil hech qachon to‘planmas edi. Haqiqat qog‘ozda nashr etilishi ham, va’z qilinishi kabi, 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.

> “Egamiz menga 1843-yilgi jadval O‘zining qo‘li bilan yo‘naltirilganini va uning hech bir qismi o‘zgartirilmasligi kerakligini ko‘rsatdi; undagi raqamlar U xohlaganidek edi. Uning qo‘li ayrim raqamlardagi bir xatoni ustida turib, uni yashirib 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.

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

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

> “Egam menga Vaqt 1844-yildan beri sinov bo‘lmaganini va vaqt endi hech qachon yana sinov bo‘lmasligini ko‘rsatdi.

> “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.

> “Shundan so‘ng, menga shunday buyuk adashishda bo‘lgan ayrim kishilar ko‘rsatildi: go‘yoki azizlar Rabbiy kelishidan oldin hali Eski Quddusga borishlari kerak emish va hokazo. Bunday qarash uchinchi farishtaning xabari ostidagi Xudoning hozirgi ishidan aqlni ham, qiziqishni ham 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 maqsadlarga sarflanmay, ushlab qolinadi. Men shuni ko‘rdimki, ularning bu buyuk adashishga tushib qolishlariga sabab shuki, ular bir necha yillardan beri ichida bo‘lib kelgan xatolarini tan olmaganlar va tark etmaganlar.” Review and Herald, November 1, 1850.

The passage begins by stating, “I wish to give you a short sketch of what the Lord has recently shown to me in vision.” There were several subjects presented, and she did not combine the paragraph addressing “the daily,” with the next paragraph. That was done later by editors who placed the passage in Experience and Views, and thereafter in Early Writings. In Experience and Views, the editors left off the first eight paragraphs, and combined the paragraphs addressing what she was shown of “the daily” and of time setting. Experience and Views was published in 1851, and then Early Writings was published in 1882.

Parcha quyidagi so‘zlar bilan boshlanadi: “Rabbiy yaqinda menga vahiyda ko‘rsatgan narsalarining qisqa bir tasvirini sizlarga bermoqchiman.” Bir necha mavzular taqdim etilgan edi va u “kundalik”ka oid paragraflni keyingi paragraf bilan birlashtirmagan. Bu ish keyinroq muharrirlar tomonidan amalga oshirildi; ular ushbu parchani Experience and Views asarida, undan keyin esa Early Writings asarida joylashtirdilar. Experience and Views asarida muharrirlar dastlabki sakkiz paragrafni tushirib qoldirdilar va unga “kundalik” hamda vaqt belgilash haqida unga ko‘rsatilgan narsalarga oid paragraflarni birlashtirdilar. Experience and Views 1851 yilda nashr etildi, so‘ng esa Early Writings 1882 yilda nashr etildi.

Early Writings was essentially the same four paragraphs that had appeared in Experience and Views, but with one significant exception. In Experience and Views, the one sentence paragraph that addressed time setting was combined with the previous paragraph that addressed “the daily.” Then the paragraph that originally followed the paragraph addressing time setting was included. In Early Writings a paragraph that came from a different passage in Experience and Views, was placed between the paragraph that now addresses both “the daily,” and time setting, which was originally followed by a paragraph identifying why it was wrong to make pilgrimages to old Jerusalem.

“Early Writings” asosan “Experience and Views”da paydo bo‘lgan o‘sha to‘rtta xatboshidan iborat edi, biroq bitta muhim istisno bilan. “Experience and Views”da vaqt belgilash masalasiga taalluqli bo‘lgan bir jumlalik xatboshi “the daily”ga taalluqli bo‘lgan avvalgi xatboshi bilan birlashtirilgan edi. So‘ngra vaqt belgilash masalasiga taalluqli xatboshidan keyin dastlab kelgan xatboshi kiritilgan edi. “Early Writings”da esa “Experience and Views”dagi boshqa bir parchadan olingan xatboshi hozir ham “the daily”, ham vaqt belgilash masalalariga taalluqli bo‘lgan xatboshi bilan dastlab undan keyin eski Quddusga ziyoratlar qilish nega noto‘g‘ri ekanini ko‘rsatib bergan xatboshi orasiga joylashtirilgan edi.

The paragraph that was removed from a different page of Experience and Views, and then was inserted into the passage of Early Writings, only added to the confusion about “the daily” that had begun since 1844. The paragraph was not in Sister White’s original narrative of her vision.

Experience and Views asarining boshqa bir sahifasidan olib tashlangan, so‘ngra Early Writings dagi parchaga kiritilgan xatboshi, 1844 yildan beri boshlangan “kundalik” haqidagi chalkashlikni yanada kuchaytirdi, xolos. Ushbu xatboshi Sister White’ning vahiy haqidagi asl bayonida mavjud emas edi.

> “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.” Experience and Views, 48.

> “Rabbiy menga uchinchi farishtaning xabari borib, Rabbiyning sochilib ketgan farzandlariga e’lon qilinishi kerakligini va u vaqtga bog‘lab qo‘yilmasligi lozimligini ko‘rsatdi; chunki vaqt endi hech qachon yana sinov bo‘lmaydi. Men shuni ko‘rdimki, ayrimlar vaqtni va’z qilishdan kelib chiqadigan soxta bir hayajonga berilayotgan edilar; uchinchi farishtaning xabari esa vaqt ko‘tara 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 ila qisqartirilishini ko‘rdim.” Experience and Views, 48.

The paragraph from page forty-eight of Experience and Views, was inserted after the paragraph in Early Writings, that had been created by combining two different paragraphs, and it placed an emphasis upon time setting that did not exist in the original narrative.

“Experience and Views” asarining qirq sakkizinchi sahifasidagi paragraf “Early Writings”dagi, bir-biridan farqli ikki paragrafni birlashtirish orqali yaratilgan paragrafdan keyin kiritilgan bo‘lib, u asl bayonda mavjud bo‘lmagan vaqt belgilashga urg‘u berdi.

In 1931, the ancient men that ruled the people of Jerusalem invented a story which claimed Daniells had interviewed Sister White in 1910, and in the testimony that Daniells provided he refers to the 1843 chart, and says he pointed to the non-existent sanctuary on the chart, as he interviewed Sister White. He supposedly had the book Early Writings with him, and as he asked her about what she meant, and based upon her responses he could only conclude that the passage endorsing the pioneer view of “the daily,” in Early Writings, was actually a warning against time setting. Twenty-one years after the invented interview and sixteen years after the death of the persons supposedly interviewed, Daniells places the testimony into the history of the third generation.

1931-yilda Quddus xalqini boshqargan qadimgi kishilar shunday bir rivoyat to‘qidilarki, unga ko‘ra Daniells 1910-yilda Opa White bilan suhbatlashgan emish; Daniells taqdim etgan guvohlikda esa u 1843-yilgi jadvalga ishora qiladi va Opa White bilan suhbatlashayotganida jadvalda mavjud bo‘lmagan ma’badni ko‘rsatganini aytadi. Go‘yoki uning yonida Early Writings kitobi bo‘lgan va u undan nimani nazarda tutganini so‘raganida, hamda uning javoblariga asoslanib, Early Writingsdagi “the daily” masalasida pionerlar qarashini ma’qullovchi parcha aslida vaqt belgilashga qarshi ogohlantirish ekan, degan xulosadan o‘zga xulosaga kela olmagan. To‘qib chiqarilgan suhbatdan yigirma bir yil o‘tib va go‘yoki suhbat qilingan shaxslar vafotidan o‘n olti yil keyin, Daniells bu guvohlikni uchinchi avlod tarixiga joylashtiradi.

F. C. Gilbert was a Hebrew scholar and he did not simply support the correct view of the “daily” as Paganism because the pioneers and Ellen White said it was so. He defended it based upon an understanding of the Hebrew text that Daniel the prophet had employed. He was the prominent Adventist Hebrew scholar during the time period. As the controversy about “the daily” that Daniells and Prescott were pushing continued to grow, Gilbert was one of the prominent scholars who stood in defense of the pioneer position. He had an interview with Ellen White on June 8, 1910, and he later recorded what he and Sister White discussed. Daniells’ testimony is completely contrary to F. C. Gilbert’s.

F. C. Gilbert ibroniy tili olimi edi va u “kundalik”ning butparastlik ekanligi haqidagi to‘g‘ri qarashni kashshoflar hamda Ellen Uайт shunday deganlari uchungina qo‘llab-quvvatlamagan. U buni Doniyor payg‘ambar qo‘llagan ibroniy matnini anglash asosida himoya qilgan. U o‘sha davrning taniqli adventist ibroniyshunosi edi. Daniells va Prescott ilgari surayotgan “kundalik” haqidagi bahs tobora kuchayib borar ekan, Gilbert kashshoflar pozitsiyasini himoya qilib turgan taniqli olimlardan biri edi. U 1910-yil 8-iyunda Ellen Uайт bilan suhbat qilgan va keyinchalik o‘zi bilan Opa Uайт nimalarni muhokama qilganini qayd etgan. Daniellsning guvohligi F. C. Gilbertnikiga mutlaqo ziddir.

In volume twenty, pages seventeen through twenty-two, of Manuscript Releases, Sister White’s addresses Daniells’ and Prescott’s position on the “daily”. The phrases that you find in F. C. Gilbert’s report of his interview with Ellen White are almost identical to what Sister White herself stated in the passage from Manuscript Releases. So, for many years before Manuscript Releases were published and released, there was no concrete inspired testimony to refute or uphold Daniells’ claim about the content of the interview he supposedly had with Sister White. More importantly, there was no inspired endorsement for his flawed view of the “daily”. Even more importantly, now that Manuscript Releases are available—there still isn’t an inspired endorsement for his flawed view of “the daily!”

Manuscript Releases asarining yigirmanchi jildida, o‘n yettinchi sahifadan yigirma ikkinchi sahifagacha bo‘lgan o‘rinlarda, Opa Uayt Daniells va Preskottning “kundalik” haqidagi pozitsiyasiga murojaat qiladi. F. C. Gilbertning Ellen Uayt bilan bo‘lgan suhbatiga doir hisobotida uchraydigan iboralar Opa Uaytning o‘zi Manuscript Releasesdan olingan parçada bayon etgan so‘zlarga deyarli aynan o‘xshashdir. Shunday qilib, Manuscript Releases nashr etilib tarqatilishidan oldingi ko‘p yillar davomida, Daniellsning go‘yoki Opa Uayt bilan qilgan suhbati mazmuni haqidagi da’vosini rad etadigan yoki tasdiqlaydigan aniq ilhomlangan guvohlik mavjud emas edi. Bundan ham muhimi, uning “kundalik” haqidagi nuqsonli qarashini qo‘llab-quvvatlovchi ilhomlangan tasdiq ham yo‘q edi. Bundan ham muhimrog‘i, endi Manuscript Releases mavjud bo‘lganining o‘zida ham — uning “kundalik” haqidagi nuqsonli qarashiga ilhomlangan tasdiq hanuz yo‘q!

And yet today, Laodicean Adventism is taught that Sister White has no position on the “daily”, except that it is not a “test question” and we should “keep quiet on this subject”. Something is reversed today, and what is reversed is that the true position of “the daily” is now in the minority opinion among God’s people. In 1910, the minority view was Conradi’s view that was being pushed by Daniells and Prescott, and the majority view was the pioneer position.

Shunga qaramay, bugun Laodikiyalik Adventizmga Opa Uaytning “kundalik” masalasida hech qanday pozitsiyasi yo‘q, faqat bu “sinov savoli” emasligi va biz “bu mavzu haqida sukut saqlashimiz kerakligi” o‘rgatilmoqda. Bugun nimadir teskarisiga aylantirilgan, va teskarisiga aylantirilgan narsa shuki, “kundalik”ning haqiqiy pozitsiyasi endi Xudoning xalqi orasida ozchilik qarashiga aylangan. 1910 yilda ozchilik qarashi Daniells va Prescott tomonidan ilgari surilgan Konradining qarashi edi, ko‘pchilik qarashi esa kashshoflarning pozitsiyasi edi.

The following is F. C. Gilbert’s statement about his interview with Sister White, that should be compared with Manuscript Releases, that has been placed in its entirety, in the eighty-first article of this The Book of Daniel series.

Quyidagisi F. C. Gilbertning Sister White bilan bo‘lgan suhbati haqidagi bayonotidir; uni Manuscript Releases bilan qiyoslash lozim bo‘lib, u ushbu The Book of Daniel turkumining sakson birinchi maqolasida to‘liq holda keltirilgan.

> “Daniells and Prescott . . . would not give the older brethren in the cause any chance to say anything. . . . Daniells was here to see me, and I would not see him. . . . I would not have anything to say to him about anything. About the ‘daily’ that they are trying to work up, there is nothing to it. . . . When I was in Washington there seemed to be something that just encased their minds, and I could not seem to touch them. We are to have nothing to do with this subject of the ‘daily’ . . . I knew they would work against my message, and then the people would not think there was anything to my message. I have written to him and told him that he was showing himself not fit to be president of the General Conference. . . . not the man to keep the Presidency.

> “Daniells va Prescott... ishdagi yoshi ulugʻ birodarlarga biror narsa aytish uchun hech qanday imkon bermas edilar.... Daniells meni koʻrgani bu yerga kelgan edi, lekin men uni qabul qilmadim.... Men u bilan hech narsa haqida hech narsa gaplashishni istamadim. Ular avj oldirmoqchi boʻlayotgan ‘kundalik’ masalasiga kelsak, bunda hech qanday asos yoʻq.... Men Vashingtonda boʻlganimda, goʻyo ularning ongini nimadir qoplab olgandek tuyulardi, va men ularga ta’sir eta olmayotgandek edim. Biz bu ‘kundalik’ mavzusi bilan hech qanday ish qilmasligimiz kerak... Men ular mening xabarimga qarshi ish olib borishlarini bilardim, shunda xalq mening xabarimda hech narsa yoʻq deb oʻylardi. Men unga yozib, u oʻzini General Konferensiyaning prezidenti boʻlishga noloyiq ekanini koʻrsatayotganini aytdim.... raislikni saqlab qolishga munosib odam emas.”

> “If this message of the ‘daily’ were a testing message the Lord would have shown me. These people do not see the end from the beginning in this thing. . . .I utterly refuse to see any of them who are engaged in this work.

> “Agar ‘kundalik’ haqidagi bu xabar sinov xabari bo‘lganida, Rabbim buni menga ko‘rsatgan bo‘lur edi. Bu odamlar bu masalada boshidan oxirigacha bo‘lgan manzarani ko‘rmayaptilar....Men bu ish bilan shug‘ullanayotganlarning birortasini ham ko‘rishni mutlaqo rad etaman.

> “The light that was given me of God is that Brother Daniells has stood in the Presidency long enough. . . . and I was told not to have any more conversation with him about any of these things. I would not see Daniells about the matter, and I would not have one word with him. They pled with me to give him an interview, but I would not. . . . I was told to warn our people not to have anything to do with this thing they are teaching. . . . I was forbidden of the Lord to listen to it. I have expressed myself as not having a particle of confidence in it. . . . This whole thing they are doing is a scheme of the devil.” F. C. Gilbert’s report of an interview given him by Ellen White on June 8, 1910.

> “Menga Xudodan berilgan nur shundan iborat ediki, Birodar Daniells Prezidentlikda yetarlicha uzoq turdi.... va menga bu narsalarning birortasi haqida ham u bilan endi boshqa suhbat qilmasligim aytildi. Men bu masala yuzasidan Daniells bilan ko‘rishmas edim va u bilan bir og‘iz ham gaplashmas edim. Ular mendan unga qabul berishimni yolvorib so‘radilar, ammo men rozi bo‘lmadim.... Menga xalqimizni ular o‘rgatayotgan bu narsaga mutlaqo aloqador bo‘lmaslik haqida ogohlantirish aytildi.... Men buni tinglashdan Rabbiy tomonidan man etildim. Men bu narsaga zarracha ham ishonchim yo‘qligini bildirganman.... Ular qilayotgan bu ishning barchasi shaytonning bir hiylasidir.” F. C. Gilbertning 1910 yil 8 iyunda Ellen White unga bergan suhbat haqidagi hisoboti.

We will continue this subject in the next article.

Biz bu mavzuni keyingi maqolada davom ettiramiz.

> “One who sees beneath the surface, who reads the hearts of all men, says of those who have had great light: ‘They are not afflicted and astonished because of their moral and spiritual condition.’ ‘Yea, they have chosen their own ways, and their soul delighteth in their abominations. I also will choose their delusions, and will bring their fears upon them; because when I called, none did answer; when I spake, they did not hear: but they did evil before Mine eyes, and chose that in which I delighted not.’ ‘God shall send them strong delusion, that they should believe a lie,’ because they received not the love of the truth, that they might be saved,’ ‘but had pleasure in unrighteousness.’ Isaiah 66:3, 4; 2 Thessalonians 2:11, 10, 12.

> “Tashqi ko‘rinish ortini ko‘ra oladigan, barcha insonlarning qalbini o‘qiydigan Zot buyuk nurga ega bo‘lganlar haqida shunday deydi: ‘Ular o‘zlarining axloqiy va ruhiy holati sabab qayg‘uga botmaydilar va dahshatga tushmaydilar.’ ‘Ha, ular o‘z yo‘llarini tanladilar, va ularning joni o‘z jirkanch ishlaridan zavqlanadi. Men ham ularning aldanishlarini tanlayman va qo‘rqqan narsalarini ularning boshiga keltiraman; chunki Men chaqirganimda, hech kim javob bermadi; Men gapirganimda, ular quloq solmadilar; balki Mening ko‘z o‘ngimda yomonlik qildilar va Men xush ko‘rmagan narsani tanladilar.’ ‘Xudo ularga kuchli adashishni yuboradi, toki ular yolg‘onga ishonsinlar,’ chunki ular najot topishlari uchun ‘haqiqat sevgisini qabul qilmadilar,’ ‘balki nohaqlikdan zavq oldilar.’ Ishayo 66:3, 4; 2 Salonikaliklarga 2:11, 10, 12.”

> “The heavenly Teacher inquired: ‘What stronger delusion can beguile the mind than the pretense that you are building on the right foundation and that God accepts your works, when in reality you are working out many things according to worldly policy and are sinning against Jehovah? Oh, it is a great deception, a fascinating delusion, that takes possession of minds when men who have once known the truth, mistake the form of godliness for the spirit and power thereof; when they suppose that they are rich and increased with goods and in need of nothing, while in reality they are in need of everything.’

> “Samoviy Ustoz shunday deb so‘radi: ‘Aqlni aldab yo‘ldan ozdiradigan bundan-da kuchliroq qanday aldanish bo‘lishi mumkin: siz to‘g‘ri poydevor ustiga qurayotganingizga va Xudo ishlaringizni qabul qilayotganiga da’vo qilishingiz, holbuki aslida siz ko‘p narsalarni dunyoviy siyosatga muvofiq amalga oshirib, Yahovaga qarshi gunoh qilayotgan bo‘lsangiz? Oh, bu buyuk bir aldovdir, maftunkor bir xomxayoldir; haqiqatni bir vaqtlar bilgan odamlar taqvodorlikning ruhini va qudratini uning tashqi ko‘rinishi bilan adashtirib yuborganlarida; ular o‘zlarini boyib ketganmiz, ne’matlarimiz ko‘paygan va hech narsaga muhtoj emasmiz, deb o‘ylaganlarida, holbuki aslida hamma narsaga muhtoj bo‘lsalar — ana shunda bu aldanish ularning ongini egallab oladi.’”

> “God has not changed toward His faithful servants who are keeping their garments spotless. But many are crying, ‘Peace and safety,’ while sudden destruction is coming upon them. Unless there is thorough repentance, unless men humble their hearts by confession and receive the truth as it is in Jesus, they will never enter heaven. When purification shall take place in our ranks, we shall no longer rest at ease, boasting of being rich and increased with goods, in need of nothing.

> “Xudo o‘z kiyimlarini dog‘siz saqlayotgan sodiq xizmatkorlariga nisbatan o‘zgarmagan. Ammo ko‘plar: ‘Tinchlik va omonlik’, deb faryod qilmoqdalar, holbuki ularning boshiga to‘satdan halokat kelmoqda. Agar chuqur tavba bo‘lmasa, agar insonlar o‘z yuraklarini e’tirof orqali kamtar qilmasalar va haqiqatni Isoda qanday bo‘lsa, shunday qabul qilmasalar, ular hech qachon osmonga kirmaydilar. Saflarimizda poklanish sodir bo‘lganida, biz endi o‘zimizni boymiz, mol-dunyoga to‘lmiz, hech narsaga muhtoj emasmiz, deb maqtanib, beparvo osoyishtalikda qolmaymiz.

> “Who can truthfully say: ‘Our gold is tried in the fire; our garments are unspotted by the world’? I saw our Instructor pointing to the garments of so-called righteousness. Stripping them off, He laid bare the defilement beneath. Then He said to me: ‘Can you not see how they have pretentiously covered up their defilement and rottenness of character? “How is the faithful city become an harlot!” My Father’s house is made a house of merchandise, a place whence the divine presence and glory have departed! For this cause there is weakness, and strength is lacking.’

> “Kim rostgo‘ylik bilan: ‘Bizning oltinimiz olovda sinalgan; kiyimlarimiz dunyo tomonidan dog‘lanmagan’, deb ayta oladi? Men Ustozimizning soxta solihlik deb atalgan kiyimlarni ko‘rsatayotganini ko‘rdim. U ularni yechib tashlab, ostidagi nopoklikni ochib berdi. So‘ng U menga dedi: ‘Ular o‘zlarining nopokligi va fe’l-atvorining chirkinligini qanday qilib riyokorona yopib qo‘yganlarini ko‘rmaysanmi? “Sodiq shahar qanday qilib fohishaga aylandi!” Otamning uyi savdo-sotiq uyiga, ilohiy huzur va ulug‘vorlik tark etgan joyga aylantirilgan! Shu sababli zaiflik bor, qudrat esa yetishmayapti.’”

> “Unless the church, which is now being leavened with her own backsliding, shall repent and be converted, she will eat of the fruit of her own doing, until she shall abhor herself. When she resists the evil and chooses the good, when she seeks God with all humility and reaches her high calling in Christ, standing on the platform of eternal truth and by faith laying hold upon the attainments prepared for her, she will be healed. She will appear in her God-given simplicity and purity, separate from earthly entanglements, showing that the truth has made her free indeed. Then her members will indeed be the chosen of God, His representatives.” Testimonies, volume 8, 249, 250.

> “Agar hozir o‘zining orqaga qaytishi bilan xamirturushlangan jamoat tavba qilib, imonga qaytmasa, u o‘z qilmishining mevasidan yeydi, toki o‘zidan jirkanmagunicha. Qachonki u yovuzlikka qarshilik ko‘rsatib, yaxshilikni tanlasa, qachonki u Xudoni butun kamtarlik bilan izlasa va Masihda o‘zining yuksak da’vatiga yetib, abadiy haqiqat poydevori ustida turib hamda imon orqali o‘zi uchun tayyorlangan yutuqlardan mahkam tutsa, u shifo topadi. U Xudo ato etgan soddalik va poklikda, yerga oid chirmashuvlardan ajralgan holda namoyon bo‘ladi va haqiqat uni chindan ham ozod qilganini ko‘rsatadi. Shunda uning a’zolari haqiqatan ham Xudoning tanlanganlari, Uning vakillari bo‘ladilar.” Testimonies, 8-jild, 249, 250.

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