Reasoning from cause to effect is worthless if you define the effect incorrectly, as has been done by Laodicean Adventist historians who pontificate on the circumstances and personalities associated with the 1888 General Conference at Minneapolis. The inspired commentary identifies the event as a repetition of the rebellion of Korah, Dathan and Abiram, which was motivated by the judgment that assigned them to wander in the wilderness for forty years until they died. That same judgment had been pronounced upon Laodicean Adventism.

कज़ टू इफ़ेक्ट पर आधारित तर्क करना निरर्थक है यदि इफ़ेक्ट को ही गलत रूप से परिभाषित किया जाए, जैसा कि लाओदीकिया के एडवेंटिस्ट इतिहासकारों ने किया है, जो मिनियापोलिस में 1888 की जनरल कॉन्फ़्रेंस से संबंधित परिस्थितियों और व्यक्तित्वों पर अधिकारपूर्ण भाषण देते हैं। प्रेरित टीका उस घटना को कोरह, दातान और अबीराम के विद्रोह की पुनरावृत्ति के रूप में पहचानती है, जो उस न्याय से प्रेरित था जिसके द्वारा उन्हें चालीस वर्षों तक जंगल में भटकते रहने के लिए ठहराया गया था, जब तक कि वे मर न जाएँ। वही न्याय लाओदीकिया के एडवेंटिज़्म पर भी सुनाया जा चुका था।

The rebellion included secret discussions where the rebels were in such extreme Laodicean blindness that it prevented them from understanding that God was aware of their closed-door planning and rebellion. As Korah, Dathan and Abiram hid in their tents and made their plans and spread their rebellion against Moses, so too did the ancient men of 1888, hide behind the closed doors of their houses, to plot against Sister White, her son and the chosen messengers. From that point Sister White, Jones and Waggoner were to be attacked.

Антрахныӕ зындгонд ныхасытæ кодтой æвзæрст уыдон, уымæн æмæ антрахджытæ уыдысты ахæм фæткъуырд Лаодикийаг сукъурдзинады, æмæ уый фæхъæздыд æвдисынмæ, æмæ Хуыцау зоныд уыдонæн йæ фæстæмæхæст æмæ антрахны къаппаг нысанæвæрæнты тыххæй. Куыд Корей, Дафан æмæ Авирон бамбæрстой сæ цæттæйы æмæ уым кодтой сæ нысанæвæрæнтæ æмæ фæндыртой сæ антрах Моисеймæ, афтæд æмæ 1888 азы фæстаг адæм дæр сæхи бафæлдæхтой сæ хæдзæртты яппæт бæрзонд дуры фæстæ, цæмæй нысанæвæрæнтæ скæной Систер Уайтыл, йæ фыртыл æмæ равзæрст фæдисджытыл. Уый рæстæгæй фæстæмæ Систер Уайт, Джонс æмæ Ваггонер хъуамæ æрæмбырд уыдаиккой.

The four generations of Adventism progressively grew in its rebellion, as illustrated in Ezekiel chapter eight. The chambers of imagery within the physical temple and human temple had become entrenched with wicked imaginations, and spiritualism settled upon the ancient men who were appointed to protect the people. Leading up to 1888, the ancient men both cast dispersions upon the authority of the Bible and then the Spirit of Prophecy, and in 1884, the open visions ceased. Kellogg’s pantheistic spiritualism began to make its way in the history preceding 1888, and 1888 marks the arrival of the second generation. The Adventist historians may have not recorded the actual historical testimony of the rebellion manifested at the meeting, but according to inspiration the heavenly Watchers “heard every word and registered” the “words in the books of heaven.”

Adventizmin dört nəsli, Yezekel kitabının səkkizinci fəslində göstərildiyi kimi, öz üsyanında getdikcə böyüdü. Cismani məbəddə və insan məbədində təsvirlər otaqları kök salmış şər xəyallarla möhkəmlənmişdi və xalqı qorumaq üçün təyin olunmuş qocaların üzərinə spiritizm çökmüşdü. 1888-ci ilə qədər gedən dövrdə, qocalar əvvəlcə Müqəddəs Kitabın səlahiyyəti, sonra isə Peyğəmbərlik Ruhunun üzərinə böhtan atdılar və 1884-cü ildə açıq görüntülər dayandı. Kellogqun panteist spiritizmi 1888-dən əvvəlki tarixdə özünə yol açmağa başlamışdı və 1888 ikinci nəslin gəlişini qeyd edir. Adventist tarixçiləri həmin yığıncaqda zahir olan üsyanın həqiqi tarixi şahidliyini qeyd etməmiş ola bilərlər, lakin ilhamın bildirdiyinə görə, səmavi Gözətçilər “hər sözü eşitdilər və qeyd etdilər” və “sözləri göyün kitablarında” yazdılar.

The rebellion represented by Ezekiel’s “secret chambers of imagery,” represented an attack upon the true foundations. It represented an attack upon the prophetess and the chosen messengers, and it marked the arrival of spiritualism. In that generation the next major attack was going to be carried out by Satan against the very foundation of William Miller’s foundations.

ꞌIꞌinaavilya ni Ezequiel a “sikretu ni kamra si imahen,” tinattakna guin kontra i tunay na pundasion. Tinetreprisenta-na guaha ataki kontra i profetisa yan i manmaꞌayek na mensaheru siha, ya sininetña i finoꞌ-måta gi espirutualismu. Gi ayo na henerasion, i sigiente na dakulu na ataki para u maꞌåchocho ni Satanas, guin kontra mismo i pundasion siha gi pundasion ni William Miller.

Miller based the framework of all his prophetic applications upon the understanding that the two desolating powers in Daniel chapter eight, verse thirteen, represented paganism followed by papalism. In 1901, Lewis Conradi, a leader of Laodicean Adventism in Germany, re-introduced the fallen Protestant view that the “the daily” in the book of Daniel represented Christ’s sanctuary ministry.

Միլլերը իր բոլոր մարգարեական կիրառությունների կառուցվածքը հիմնեց այն ըմբռնման վրա, որ Դանիելի ութերորդ գլխի տասներեքերորդ խոսքում հիշատակված երկու ավերիչ ուժերը ներկայացնում էին հեթանոսությունը, որին հաջորդում էր պապականությունը։ 1901 թվականին Գերմանիայում լաոդիկեական ադվենտիզմի առաջնորդ Լյուիս Կոնրադին կրկին ներմուծեց ընկած բողոքական այն տեսակետը, թե Դանիելի գրքում «ամենօրյան» ներկայացնում էր Քրիստոսի սրբարանի ծառայությունը։

During the period of history following the 1888 Minneapolis meeting, the spiritualism of the leader of the health work escalated, alienation continued between leaders as the fallout of the rejection of the message of Jones and Waggoner continued to take its toll. In the beginning of the new century W. W. Prescott, a Laodicean Adventist leader who had received theological credentials from the schools of apostate Protestantism, took up the satanic mantle to promote Conradi’s view of “the daily,” and as is always the case “the victors write the history.”

1888 मिनेएपोलिस सभा के पश्चात् आने वाले इतिहास के काल में, स्वास्थ्य-कार्य के अगुवे का आत्मवाद और भी बढ़ गया, और अगुवों के बीच परायापन बना रहा, क्योंकि जोन्स और वैगनर के सन्देश के अस्वीकार के दुष्परिणाम अपना प्रभाव निरन्तर दिखाते रहे। नई शताब्दी के आरम्भ में, डब्ल्यू. डब्ल्यू. प्रेस्कॉट, जो लौदीकियाई ऐडवेंटिस्ट अगुवा था और जिसने धर्मत्यागी प्रोटेस्टेंटवाद के विद्यालयों से धर्मशास्त्रीय प्रमाण-पत्र प्राप्त किए थे, कोनराडी के “the daily” सम्बन्धी दृष्टिकोण को बढ़ावा देने के लिए शैतानी चोगा ओढ़ बैठा; और जैसा कि सदा होता है, “the victors write the history.”

The holy angels recorded the true history, but Laodicean Adventism produced a historical position of the controversy over the rejection of the Millerite understanding of “the daily,” that leaves any of the “unlearned” in Laodicean Adventism to believe that the definition of “the daily,” which Sister White identified as coming from “angels that were expelled from heaven,” is actually a true doctrine. During the early years of the twentieth century W. W. Prescott led out in producing a publication titled, The Protestant. The entire premise of the publication was to teach that Miller’s understanding of “the daily” was incorrect, and that apostate Protestantism, where he had obtained his theological credentials, was correct in assigning a satanic symbol to Christ. In that history A. G. Daniells (General Conference President), joined forces with Prescott in the satanic attack against truth, in spite of the fact that Sister White had directly endorsed Miller’s view of “the daily” as correct.

Santos angeles ar suqta historiata qillqapxäna, ukampis Laodiceankir Adventismojj Milleritanakan “sapa uru” amuyt’äwipa jan katoqatapat ch’axwäwin historiat mä sayt’äwi luräna, ukhamat Laodiceankir Adventismon taqe “jan yateqatanakaru” iyawsayañataki, “sapa uru” sata qhanañchäwix, Kullaka White chachan “alaxpachat alisutan angelanakata juti” sasaw uñt’aykäna ukax, chiqpach yatichäwiwa sasina. Pä tunk maranaka qallta maranakanjja W. W. Prescott chachax nayrar sartasaw The Protestant sat qillqata apsuñ irpäna. Uka qillqatan taqpach amtapax Miller chachan “sapa uru” amuyt’äwipax jan chiqätap yatichañänwa, ukat apostata protestantismo, kawkhantï jupax teología toqet yatiyäw credencialanakap katoqkäna ukaw, Cristorux Supayampi uñacht’äwi churañataki chiqapawa sasaw yatichäna. Uka historiapanjja A. G. Daniells chachax (Conferencia Generalan Presidente), Prescottamp chikaw cheqañchäw contra Supayan ch’axwäwipan mayacht’asi, Kullaka White chachax Milleran “sapa uru” amuyt’äwip chiqapawa sasaw chiqak jach’añchäna ukhamäkchisa.

“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.

«Υπενθύμισε μοι ὁ Κύριος ὅτι ὁ χάρτης τοῦ 1843 ἐκατευθύνθη ὑπὸ τῆς χειρὸς αὐτοῦ, καὶ ὅτι οὐδὲν μέρος αὐτοῦ ἔπρεπε νὰ μεταβληθῇ· ὅτι οἱ ἀριθμοὶ ἦσαν καθὼς αὐτὸς ἤθελε. Ὅτι ἡ χείρ αὐτοῦ ἦτο ἐπάνωθεν καὶ ἔκρυπτε σφάλμα τι ἐν μέρει τῶν ἀριθμῶν, ὥστε μηδένα δύνασθαι νὰ τὸ ἴδῃ, ἕως οὗ ἀπεμακρύνθη ἡ χεὶρ αὐτοῦ.»

“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.

«Анӌва сахьа кӀалэныгъэхэр зэхэсэу “Күнсай”-м илыъхьэу сырихьэгъу, “жертва” зыфӀэдэу къыдегъэщӀагъэр цӀыфым иакъылкӀэ къыдегъэщӀагъэу, тхылъым и Iэпкълъэныгъэм къыхэкӀыркъым; ащыжьыкӀи Тхьэм ари зэхэщӀыкӀэ шъыпкъэр сыхьэт лӀыгъэм и къэралъгъу макъэр зыгъэлъагъуагъэхэм яригъэлъэгъуагъ. Зэгупсэуныгъэ лъэныкъом иIэу, 1844 илъэсым ипэкIэ, барыблым куед “Күнсай”-м и зэхэщӀыкӀэ шъыпкъэм къытезэгъусагъэх; ау 1844 илъэсым иужь, буцэуныгъэм щытекIэ, нэгъуэщI зэхэщӀыкӀэхэр къыдагъэсэбэпагъэх, ащ къикIыжьыгъэу щӀыфэкъабзэри буцэуныгъэри къытехьагъэх». Review and Herald, November 1, 1850.

At the time of Prescott and Daniells’ attack against the truth of “the daily,” Prescott and Daniells were representing a minority opinion on the subject, and Sister White’s counsel during the controversy towards the two men was that they should shut up, although she said it in more diplomatic terms, such as “in silence is your wisdom.” When she rebuked them for their false view she also emphasized that the subject of “the daily,” was not to be made a test question. The historical revisionists, which revisionism is a historical method that is credited with beginning with the Jesuit order of the Catholic church, have used her statements about “the daily” not being made a test question, in order to prevent an honest evaluation of the doctrine. They misrepresent her statements for they invariably leave out that when she counselled against agitating the subject of “the daily,” she always qualified her statements with statements such as, “at this time,” or “under current circumstances.”

En tiempo del ataque de Prescott y Daniells contra la verdad de “lo continuo,” Prescott y Daniells representaban una opinión minoritaria sobre el tema, y el consejo de la Hermana White a aquellos dos hombres durante la controversia fue que guardaran silencio, aunque ella lo expresó en términos más diplomáticos, tales como “en el silencio consiste vuestra sabiduría.” Cuando los reprendió por su concepto erróneo, también enfatizó que el asunto de “lo continuo” no debía hacerse una cuestión de prueba. Los revisionistas históricos —cuyo revisionismo es un método histórico al que se atribuye haber comenzado con la orden jesuita de la iglesia católica— han utilizado sus declaraciones acerca de que “lo continuo” no debía hacerse una cuestión de prueba, a fin de impedir una evaluación honesta de la doctrina. Tergiversan sus declaraciones, pues invariablemente omiten que, cuando ella aconsejaba no agitar el asunto de “lo continuo,” siempre calificaba sus observaciones con expresiones tales como “en este tiempo” o “bajo las circunstancias actuales.”

As a prophetess she was trying to rein in an escalating controversy that was on the verge of causing a great division in the church at large, by a minority of persons who thought that because they were leaders they had the authority to promote whatever they determined to be truth. And the Lord, through her influence, kept the satanic work in check, until she died. Then in 1931, a new push to reject the truth of “the daily” was attempted, and ultimately accomplished. Today the true understanding of the definition of “the daily” is the minority understanding in Laodicean Adventism, and under the current circumstances “the daily,” is now most certainly a test question.

Ma prophetisa, yáana rurin kuskapi wichqayta munarqan, hatun iglesiapi llapa runakunata rakinankamaña chayamunanpaq kashaq huk aswan aswan wiñaq ch’aqwayta, huk pisi runakuna rayku, paykuna umalliqkuna kasqankurayku ima cheqaq kashanta paykuna kamasqankuta wiñachiypaq atiyniyuq kasqankuta yuyaspa. Hinaspa Señorqa, paypa llank’ananwan, satanasp a rurayninta hark’arqan, pay wañunankama. Chaymanta 1931 watapiqa, “the daily” nisqapa cheqaq kayninta chinkachiyta munaspa musuq kallpachay yapamanta rurasqa karqan, hinaspataq tukukuyninpi chayqa hunt’asqa karqan. Kunan p’unchawqa “the daily” nisqapa sut’inchasqan cheqaq yachayninqa Laodicea Adventismo ukhupi pisi runakunapa yachayninmi, hinaspa kunan kaq imaymana kasqankunapiqa “the daily” nisqaqa, cheqaqtapuni, huk prueba tapuymi.

When the majority opinion held the true understanding it was not a test, but when any truth is defined as error, it is then a test. When the compilation of manuscripts that is titled Manuscript Releases, was published in the 1980’s, or there about, there was then recognized an article that is as direct in its opposition to Prescott and Daniells’ view of “the daily,” as is her endorsement of Miller’s view.

Majori yäsi bädäw tämähariwën täzäwwäräw hïqäñña gäläṭa yänäbbärä gize, yäzih mïsläñña fätäna alnäbbäräm; nägär gïn, maninyawm hïqäñña asätat bäläw yïtäwäq gize, ya gize fätäna yïhonall. Manuscript Releases täbïlo yïtäräggämäw yämanuskript sïbsabä, 1980-och wäst weyim yäzïyaqärab gize bätaṭämmo gize, yä“the daily” guday lay yäPrescott ena yäDaniells astäyayät bämïgäläṣṣ mätan käMiller astäyayätwa dägäf gar and qänäñña yämïqom mäqalä täwäqä።

“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; and your mind and Elder Prescott’s mind were being worked by the angels that were expelled from heaven. 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.

«Usay wakichäwix jakasïwinakasankx amuyunakasax janiw apanukuyatäñapäkiti, jiwasar churata mä qhana qhantäwi amuytʼañataki, jiwasan conferenciaasan wali wakiskir tantachäwin uñakipañataki. Ukatw jilata Daniells utjäna, khitin amuyupatix uñisirin luraskäna; ukhamarak juman amuyumasa, Elder Prescott chachan amuyupasa, alaxpachat alisnukut angelanakaw lurapxarakïna. Satanasan luräwipax jumanakan amuyunakam apanukuyäñänwa, ukhamat jiskʼa chimpunakasa jiskʼa arunakasa ukanak apanitäñapataki, kunanaksa Tatitux jumanakar apanipxañamatak jan chʼamañchkänti. Ukanakax janiw wakiskirïniti. Ukampis akax chiqa yatichäwin irnaqäwipat walja askinïna. Ukat amuyunakamana amtanakapa, jumanakax jiskʼa chimpunakarusa jiskʼa arunakarusa apanukuyatäpxaspa ukhaxa, ukax Satanasan amtat luräwipawa. Qillqatanakan jiskʼa yänak askichaña, jumanakax mä jachʼa irnaqäw lurasktaspa ukham amuyapxtaxa. Ukampis nayarux akham sasaw kamachitä: Chʼuqhañax arsuñawa.»

“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.

“Ndzi fanele ku vula ndzi ku: Tshikani ku hlota swihoxo. Loko xikongomelo lexi xa Diyavulosi a xi nga ha koteka ku hetiseka, kutani swi ta vonaka eka n’wina leswaku ntirho wa n’wina a wu ta tekiwa tanihi lowu hlamarisaka ngopfu hi ku tumbuluxiwa ka wona. A ku ri kungu ra nala ku hlengeleta hinkwaswo leswi a swi tekiwa tanihi swihlawulekisi leswi kanetekaka laha tinxaka hinkwato ta miehleketo a ti nga pfumelelani kona.

“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 cause great confusion 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.

“Na adi de? Edwuma no ara a ɛsɔ ɔbonsam ani no na ɛbɛba mu. Wɔde yɛn gyidie ho mfonini bi bɛma wɔn a wɔwɔ akyi a ɛnyɛ nea yɛn gyidie yɛ ankasa, na ɛno bɛfata wɔn pɛpɛɛpɛ; na ɛno bɛma suban ahorow anya nkɔso a ɛde basabasayɛ kɛse bɛba na agye sikakɔkɔɔ mmerɛ no, a anka ɛsɛ sɛ wɔde anibere so de kɔma nkurɔfo no asɛmpa kɛse no. Nsɛm a yɛde aba wɔ asɛm biara a yɛayɛ ho adwuma so no rentumi nyinaa nhyia pɛ, na nea efi mu bɛyɛ gyidifo ne wɔn a wonnye nni no adwene mu basabasayɛ. Eyi ankasa ne ade a Satan ayɛ nhyehyɛe sɛ ɛnsɛ sɛ ɛba mu—biribiara a wobetumi ama akɛse sɛ akyinnyegye bi.”

“Read Ezekiel, chapter 28. 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.

“Léebal ci Esekiel, saar 28. Léegi, fii am na liggéey bu mag, bi xel yu yéeme mën a jël wàll. Waaye Boroom bi am na liggéey buy [am] a njëfandikoo ngir musal baken yiy réer; te barab yi Seytaane, suuruwaale na, mën a dugg ci seen biir, di indi jàqale ci sunuy saf, dina ko def ba mat sëkk, te ñépp ñi néew-doole yu ndaw yooyu dinañu yaatu, fees, fés bu baax.”

“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, 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.

“Ки нахуст ба ман нишон дода шуд, ки Худованд на ба пирон Даниэллс ва на ба Прескотт бори ин корро надодааст. Оё бояд макрҳои Шайтон ворид гарданд, ва оё ин «Ҳамешагӣ» бояд то ин андоза масъалаи бузурге шумурда шавад, ки барои ошуфта сохтани зеҳнҳо ва монеъ шудан ба пешрафти кор дар ин давраи муҳими замон ба миён оварда шавад? Ҳар чӣ ҳам бошад, набояд чунин шавад. Ин мавзӯъ набояд матраҳ гардад, зеро рӯҳе ки ба миён оварда мешуд, манъкунанда мебуд, ва Люсифер ҳар ҳаракатро назорат мекунад. Қувваҳои шайтонӣ ба кори худ оғоз мекарданд ва нооромӣ ба саффҳои мо ворид карда мешуд. Шумо ҳеҷ даъвате надоред, ки он ихтилофи назареро ҷустуҷӯ кунед, ки масъалаи имтиҳонкунанда нест; аммо сукути шумо худ фасоҳат аст. Ман ин масъаларо ба таври комилан равшан дар пеши назари худ дорам. Агар иблис метавонист касеро аз миёни мардуми худи мо дар ин мавзӯъҳо, чунон ки қасд доштааст, ба дом андозад, кори Шайтон пирӯз мешуд. Акнун кор бояд бе таъхир ба даст гирифта шавад ва ҳеҷ [ихтилофи] назаре изҳор нагардад.”

“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].

“ꯁꯥꯇꯥꯟꯅ ꯑꯩꯈꯣꯏꯗꯒꯤ ꯍꯥꯟꯊꯔꯛꯄ ꯃꯤꯁꯤꯡ ꯑꯗꯨꯕꯨ ꯐꯨꯔꯤꯠꯍꯟꯒꯅꯤ, ꯃꯁꯥꯅ ꯑꯄꯥꯝꯕ ꯏꯕꯨꯡꯉꯣꯁꯤꯡꯒ ꯑꯅꯥꯏꯕ ꯑꯃꯁꯨꯡ ꯑꯩꯈꯣꯏꯒꯤ ꯊꯕꯛꯇꯥ ꯑꯍꯥꯟꯕ ꯃꯔꯨꯑꯣꯏꯅꯕ ꯋꯥꯍꯩꯁꯤꯡꯗ ꯑꯁꯦꯡꯕ ꯍꯥꯟꯊꯍꯟꯒꯅꯤ, ꯑꯃꯁꯨꯡ ꯑꯦꯅꯦꯃꯤꯒꯤ ꯂꯩꯃꯥꯏꯗ ꯀꯔꯝꯕ ꯑꯤꯀꯥꯏꯕ ꯌꯥꯎꯔꯒꯅꯤ [there]. ꯑꯄꯨꯟꯁꯤꯟꯅ ꯃꯄꯥꯟ ꯑꯃꯇ ꯑꯃꯇ ꯂꯩꯔꯨ, ꯑꯄꯨꯟꯁꯤꯟꯅ ꯃꯄꯥꯟ ꯑꯃꯇ ꯑꯃꯇ ꯂꯩꯔꯨ. ꯈꯦꯠꯅꯔꯤꯕ ꯑꯄꯥꯛꯄ ꯄꯨꯝꯅꯃꯛ ꯂꯨꯞꯂꯨ. ꯍꯧꯖꯤꯛ ꯑꯩꯈꯣꯏꯒꯤ ꯊꯕꯛ ꯑꯁꯤ, ꯑꯩꯈꯣꯏꯒꯤ ꯄꯨꯝꯅꯃꯛ ꯍꯥꯛꯆꯥꯡꯒꯤ ꯑꯃꯁꯨꯡ ꯃꯁꯥꯒꯤ-ꯅꯔꯚꯁꯀꯤ ꯄꯥꯡꯊꯣꯛ ꯑꯄꯨꯟꯕ ꯄꯤꯕꯥ, ꯈꯦꯠꯅꯔꯤꯕ ꯑꯁꯤꯡ ꯂꯥꯝꯗꯒꯤ ꯂꯧꯊꯣꯛꯅꯕ ꯑꯃꯁꯨꯡ ꯄꯨꯝꯅꯃꯛ ꯑꯃꯨꯛ ꯁꯥꯃꯖꯤꯟꯅꯕꯅꯤ. ꯁꯥꯇꯥꯟꯕꯨ ꯃꯍꯥꯛꯀꯤ ꯑꯁꯦꯟꯕ ꯃꯥꯡꯗꯕ ꯂꯣꯏꯅ ꯃꯄꯥꯡ ꯃꯆꯦꯠ ꯑꯃ ꯍꯥꯄꯆꯤꯟꯕ ꯌꯥꯔꯛꯄ ꯑꯣꯏꯔꯕꯗꯤ, [he would rejoice].”

“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.

“Azoton amoakyi woyɛ no, me tirim huu tebea no nyinaa ne nea ebefi mu aba sɛ wobɛkɔ so ama kuw ahorow a wɔagyaw yɛn no kwan kakra bi mpo sɛ wɔmfa basabasa mmra yɛn mpontow mu. Wo nyansa a enni mu no bɛyɛ pɛpɛɛpɛ nea Satan pɛ. W’abɔdene a woteɛɛm de bɔe no amma Honhom Kronkron no nkanyan mu. Wakyerɛ me sɛ menka nkyerɛ wo sɛ, sɛ wokɔhwehwɛ mfomso wɔ mmarima a Onyankopɔn adi wɔn anim no nkyerɛwee mu a, efi Onyankopɔn so nyansa mu. Na sɛ eyi ne nyansa a Ɔsɔfo Daniells de bɛma nkurɔfo a, ɛnsɛ sɛ wɔde dibea a ɛyɛ aban de biara hyɛ ne nsa koraa, efisɛ ontumi nnwene mfi nea ɛyɛ ade no so nkɔ nea efii mu bae no so. Wo dinn wɔ asɛm yi ho ne wo nyansa. Afei, biribiara a ɛte sɛ hwehwɛ-mfomso wɔ mmarima a wonni nkwa bio nhoma ahorow mu no nyɛ adwuma a Onyankopɔn de ama mo mu biara sɛ ɔnyɛ. Efisɛ sɛ saa mmarima yi—Afoforo Daniells ne Prescott—dii akwankyerɛ a wɔde maa wɔn wɔ kurow ahorow mu adwuma no mu akyi a, anka nnipa pii, pii paa, begye nokware no atom na wɔasakra wɔn adwene, mmarima a wotumi yɛ adwuma, a [seesei] wɔwɔ dibea ahorow mu a wɔrennya wɔn da.”

“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.

«Aru ñanqha uraqpachajj mä jach’a familiäñapawa uñjatäñapa. Ukham jumanakajj ukham mä yatiñ phuch’u utjkipana, ¿kunatsa uraqpacharojj walja maranakaw tukusiñapatak jaytt’apjjtajja, jiwasan Tatitu Jesucristojj churkäna uka testimonioanakampi? Cheqpach religiónajj sapa chacha warmiruw khitiru suma luräwi lurksna uka jaqitjam uñjañ yatichistu.»

“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.

«ᱱᱚᱣᱟ ᱵᱟᱦᱨᱮ ᱪᱟᱯ ᱨᱮ ᱵᱟᱹᱦᱟᱞ ᱵᱚᱪᱷᱚᱨ ᱧᱮᱞ ᱟᱠᱟᱱᱟ: ‘ᱢᱤᱫ ᱥᱟᱢᱵᱟᱞ ᱢᱚᱱ,’ ᱮᱞᱰᱚᱨ ᱮᱱᱰᱨᱩᱡ ᱫᱷᱟᱣ ᱥᱟᱠᱷᱤ᱾ ᱢᱚᱱ ᱠᱚ ᱮᱢᱱᱟᱜ ᱞᱮᱠᱟ ᱥᱚᱸᱥᱠᱟᱨ ᱮᱢ ᱫᱟᱲᱮᱭᱟ ᱡᱮ ᱱᱚᱣᱟ ᱠᱟᱛᱮ ᱠᱷᱚᱢᱚᱛᱟ ᱦᱚᱪᱚ ᱟᱜᱼᱟ ᱡᱟᱹᱦᱟᱸ ᱛᱮ ᱞᱟᱹᱭ ᱫᱚ ᱫᱟᱨᱠᱟᱨ ᱟᱨ ᱪᱮᱫ ᱞᱟᱠᱟᱱ ᱵᱷᱟᱨ ᱠᱚ ᱛᱟᱦᱮ ᱠᱟᱛᱮ ᱨᱚᱠ ᱟᱨ ᱵᱮᱨ ᱟᱜᱼᱟ, ᱪᱮᱫᱟᱠ ᱠᱷᱨᱤᱥᱛ ᱟᱢᱟᱜ ᱥᱤᱠᱷᱭᱟᱹᱜ ᱠᱟᱱᱟ᱾ ᱟᱨ ᱤᱧ ᱟᱢ ᱞᱟᱹᱜᱤᱫ ᱵᱟᱹᱲᱤᱪ ᱵᱷᱚᱭ ᱮᱱᱟ [ᱡᱚᱠᱷᱚᱱ ᱤᱧ ᱟᱢ ᱠᱚ ᱧᱮᱞ ᱠᱮᱫᱟ] ᱟᱢ ᱟᱢᱟᱜ ᱵᱩᱫᱷᱤ ᱠᱚ ᱩᱪᱟᱹᱜ ᱮᱫᱟ ᱟᱨ ᱵᱷᱤᱱᱱ ᱢᱛ ᱟᱱᱮᱪᱟᱹᱨ ᱞᱟᱹᱜᱤᱫ ᱢᱤᱫ ᱫᱷᱟᱨᱟ ᱥᱮᱱ ᱮᱫᱟᱢ᱾ ᱯᱨᱚᱵᱷᱩ ᱵᱩᱫᱷᱤᱢᱟᱱ ᱦᱚᱲ ᱠᱚ ᱠᱩᱥᱤᱭᱟᱹᱜᱼᱟ, ᱚᱠᱚᱭ ᱠᱚ ᱟᱯᱱᱟᱨ ᱥᱟᱸᱛ ᱫᱚᱦᱚᱭ ᱦᱟᱹᱛᱤᱧᱟ ᱡᱚᱠᱷᱚᱱ ᱱᱚᱣᱟ ᱟᱠᱚᱣᱟᱜ ᱞᱟᱹᱜᱤᱫ ᱵᱩᱫᱷᱤ ᱦᱩᱭᱩᱜᱼᱟ᱾ ᱡᱩᱫᱤ ᱟᱢ ᱢᱤᱫ ᱥᱟᱨᱟ ᱦᱚᱲ ᱦᱩᱭ ᱥᱟᱱᱟᱢᱟ, ᱛᱟᱦᱚᱲᱮ ᱟᱢᱽᱠᱚ ᱡᱤᱥᱩ ᱠᱷᱨᱤᱥᱛ ᱫᱷᱟᱣ ᱯᱚᱵᱤᱛᱨᱚ ᱦᱚᱪᱚ ᱞᱟᱹᱜᱤᱫᱟ᱾ ᱱᱤᱛᱚᱜ ᱢᱤᱫ ᱠᱟᱹᱢᱤ ᱮᱥ ᱮᱦᱚᱵ ᱟᱠᱟᱱᱟ, ᱟᱨ ᱥᱟᱹᱭᱟᱹᱱᱟᱜ ᱵᱩᱫᱷᱤ ᱥᱟᱹᱨᱤ ᱦᱚᱪᱚᱜ ᱢᱮ ᱫᱚ ᱥᱟᱱᱟᱢ ᱯᱨᱚᱪᱟᱨᱚᱠ ᱨᱮ, ᱟᱨ ᱥᱟᱱᱟᱢ ᱠᱚᱱᱯᱷᱟᱨᱮᱱᱥ ᱯᱨᱮᱥᱤᱰᱮᱱᱴ ᱨᱮ᱾ ᱢᱮᱱᱠᱷᱟᱱ ᱱᱚᱸᱰᱮ ᱟᱢᱟᱜ ᱞᱟᱹᱜᱤᱫ ᱢᱤᱫ ᱠᱟᱹᱢᱤ ᱛᱟᱦᱮᱱᱟ ᱚᱠᱟ ᱵᱚᱪᱷᱚᱨ ᱟᱹᱜᱩ ᱛᱮ ᱟᱢ ᱥᱟᱦᱟᱨ ᱧᱟᱢᱟᱠ ᱛᱮ ᱥᱟᱵ ᱜᱚᱲᱚᱭ ᱛᱟᱦᱮᱱᱟ; ᱱᱚᱣᱟ ᱥᱟᱨᱮ ᱠᱟᱹᱢᱤ ᱞᱟᱹᱜᱤᱫ ᱟᱢ ᱟᱢᱟᱜ ᱠᱚᱭᱟᱜ ᱥᱟᱰᱮ ᱩᱪᱟᱹᱜ ᱢᱮᱱᱟᱠᱟᱱᱟ᱾ ᱠᱷᱨᱤᱥᱛ ᱟᱯᱱᱟᱨ ᱥᱟᱱᱟᱢ ᱦᱚᱲ ᱠᱚᱠᱚ ᱵᱤᱥᱮᱥ ᱟᱫᱮᱥ ᱮᱢᱟᱫᱟ ᱡᱮ ᱟᱠᱚ ᱪᱮᱫ ᱠᱟᱹᱢᱤ ᱠᱚ ᱠᱚ ᱠᱚᱨᱮᱭᱟ ᱟᱨ ᱪᱮᱫ ᱵᱤᱥᱟᱹᱭ ᱠᱚ ᱚᱠᱚᱭᱟ ᱠᱚ ᱵᱟᱭ ᱠᱚᱨᱮᱭᱟ᱾ ᱟᱨ ᱯᱨᱚᱵᱷᱩᱣᱟᱜ ᱫᱷᱚᱨᱚᱢᱤᱠᱛᱟ ᱠᱟᱹᱢᱤ ᱛᱮ ᱵᱟᱦᱨ ᱚᱪᱚᱭ ᱞᱟᱹᱜᱤᱫ ᱟᱞᱮ ᱴᱷᱮᱱ ᱟᱞᱯᱚ ᱚᱠᱛᱚ ᱵᱟᱹᱠᱤ ᱢᱮᱱᱟᱜᱼᱟ᱾ ᱟᱢ ᱯᱨᱚᱵᱷᱩᱣᱟᱜ ᱦᱚᱨᱟ ᱵᱩᱡᱷᱟᱣ ᱫᱟᱲᱮᱭᱟ᱾ ᱤᱧ ᱟᱢᱟᱜ ᱩᱫᱽᱫᱮᱥᱭ ᱧᱮᱞ ᱠᱮᱫᱟ ᱡᱮ ᱟᱢ ᱯᱨᱮᱥᱤᱰᱮᱱᱴ ᱢᱮᱱᱟᱜ ᱫᱚᱦᱚᱭ ᱛᱟᱭᱚᱢ ᱛᱮ ᱡᱤᱱᱤᱥ ᱠᱚ ᱟᱢᱟᱜ ᱟᱯᱱᱟᱨ ᱡᱚᱡᱚᱢ ᱢᱚᱛᱚ ᱪᱟᱞᱟᱣ ᱮᱫᱟᱢ᱾ ᱟᱢ ᱱᱚᱣᱟ ᱵᱷᱟᱵᱱᱟ ᱠᱮᱫᱟ ᱡᱮ ᱟᱢ ᱪᱚᱢᱚᱛᱠᱟᱨ ᱠᱟᱹᱢᱤ ᱠᱚ ᱠᱚᱨᱮᱭᱟ, ᱚᱠᱟ ᱢᱤᱫ ᱠᱟᱹᱢᱤ ᱦᱩᱭᱩᱜᱼᱟ ᱡᱮᱫ ᱤᱥᱣᱚᱨ ᱟᱢᱟᱜ ᱛᱤ ᱨᱮ ᱵᱟᱭ ᱮᱢ ᱠᱮᱫᱟ ᱠᱚᱨᱮ ᱞᱟᱹᱜᱤᱫ᱾ ᱱᱤᱛᱚᱜ ᱟᱢᱟᱜ ᱠᱟᱹᱢᱤ ᱱᱚᱣᱟ ᱱᱚᱭ ᱡᱮ ᱟᱢ ᱫᱟᱵᱟᱣ ᱢᱮᱱᱟᱢ, ᱢᱮᱱᱠᱷᱟᱱ ᱯᱨᱚᱵᱷᱩ ᱡᱩᱫᱤ ᱟᱢ ᱥᱮᱵᱟ ᱞᱟᱹᱜᱤᱫ ᱢᱟᱱᱭ ᱠᱮᱫᱟᱭ, ᱛᱟᱦᱚᱲᱮ ᱥᱟᱱᱟᱢ ᱥᱟᱠᱟᱢ ᱦᱚᱪᱚᱜ ᱞᱟᱠᱟᱱ ᱟᱠᱟᱱ ᱠᱚ ᱨᱟᱹᱲ ᱚᱪᱚᱭ ᱢᱮ᱾ ᱢᱮᱱᱠᱷᱟᱱ ᱟᱢ ᱵᱟᱹᱲᱤ ᱮᱦᱚᱵ ᱛᱮᱜᱮ ᱱᱚᱣᱟ ᱯᱨᱚᱢᱟᱱ ᱮᱢ ᱠᱮᱫᱟᱢ ᱡᱮ ᱵᱩᱫᱷᱤ ᱟᱨ ᱯᱚᱵᱤᱛᱨᱚ ᱵᱤᱪᱟᱨ ᱟᱢ ᱫᱷᱟᱣ ᱵᱟᱭ ᱥᱟᱹᱨᱤ ᱚᱪᱚᱣ ᱮᱱᱟ᱾ ᱟᱢ ᱚᱱᱟ ᱵᱤᱥᱟᱹᱭ ᱠᱚ ᱵᱟᱦᱨ ᱮᱢ ᱠᱮᱫᱟᱢ ᱚᱠᱟ ᱯᱨᱚᱵᱷᱩ ᱡᱩᱫᱤ ᱟᱞᱚᱜ ᱵᱟᱝ ᱮᱢ ᱟᱢᱟ, ᱛᱚᱵᱮ ᱚᱱᱟ ᱠᱚ ᱵᱟᱭ ᱦᱟᱛᱟᱣᱚᱜᱼᱟ᱾»

“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.

“Ayen de an beŋa m na ke anyuan acï lëu këë yic acï ke looi, ënnë tënë nïn ka rou, ye ye kɔc ku bɛ̈i ba guɔp tënë president of the conference, ataŋ ka acï lëu ke looi raan bï yaa cïn ciëŋ. Ku Bäyïth acï cɔl tënë ke lëu cïïk këë yic acï ke looi cï gɛt gɛt en, tɔ̈u bï yök yic nyin Bäyïth ku luɛl; ku nyin ye acï yök wël këë bï looi Bäyïth cï tɔ̈u tënë president acï yaa kuɛny ku gɛ̈t miɛth, këŋ ye acï cïïn adhil nyic bï ye piny ke piny acï kuɛ̈n ënë tënë wël “Daily” ku gɔr ba ye konyiic ye yök bï guir piny kuɛstïïn. Eya Elder Haskell, cï rɔt kuɛny de miɛth, ku eya Elder Irwin ku mïth kɔc dhɛ̈l kënë acï ba mɛn, cï rɔt kuɛny de miɛth.”

“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.

«ئەو پیاوانەی تەمەندار، ڕێزتان بۆیان لە کوێ بوو؟ تۆ بەبێ ئەوەی هەموو پیاوە بەرپرسانەکە ببەیت بۆ ئەوەی بابەتەکە بە هاوسەنگی بپشکنن، چ جۆرە دەسەڵاتێکت دەتوانی بەکاربهێنی؟ بەڵام با ئێستا خۆی بابەتەکە بپشکنین. ئێستا دەبێت دووبارە بیر لەوە بکەینەوە کە ئایا ئەمە حوکمی یەزدانە، لە بەرامبەر ئەو کارەی کە پشتگوێ خراوە، بۆ ئەوەی تینی خۆتان پیشان بدەن بۆ ئەوەی کارەکە هێشتا ساڵێکی دیکە ببەن. ئەگەر بە یارمەتیی ئەو کەسانەی پێکەوە لەگەڵتان یەکدەبن کارەکە ساڵێکی دیکە ببەن، دەبێت گۆڕانکارییەک لە ناو تۆ و ئەلدەر پڕێسکۆت ڕووبدات. و دڵەکانی خۆتان لە بەردەم خودا دادەمەنن و نزمبکەن. پەروەردگار دەبێت لە ئێوەدا پیشاندانی ئەزموونێکی جیاواز ببینێت، چونکە ئەگەر هەرگیز پیاوانێک لە ئەم کاتەی ئێستادا [پێویستیان] بە دووبارە گەڕانەوە هەبووبێت، [ئەوان] ئەلدەر دانیێلز و ئەلدەر پڕێسکۆتن.»

“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.

“Anat mi dza baa lahat a tsatfwan men atà dza men amghívé, shi ta u ikyôôgh u kwagh u ishima i God [u] fan sha [u] a dusen kpishi. Gbor ma men ve a lu vegher ve nyôr shin ve lu u eren mngeren ga kpishi m u lu mngeren ga nyôr, m ve ka ikyo men ve cii tar ayol a kwagh la ga, ka shéé mácìn shima mnger a conferences atà, [m] men [ve] cii kwagh la m zough sha u ér har tar u ior ga a ta, m ve kpegher m ve yôhô kwagh m ta m ve cii mngeren a vihi u sha ikyôôgh ga la,—kwagh m lu mngeren a yila mngem,—m ga, shin m fan kpèn, [m] ve va u mzehegh old men ga man mngeren, kpa m ve kpáshèr unenge m ve ngohol u fan ôndo ga kpa ga la, fan sha mngeren kpishi m u eren vegher ve lu ga m ve fan kwagh u dedoo u i lu u dedoo m u a tsô m ve.”

“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.

“Christta manan wañusqachu. Payqa hayk’aqpas manan saqenqachu llaqtachasqan ruwasqan kay mana reqsisqa hina ñanpi apasqa kananpaq. Liwruykunata saqeychis. Sichus mayqen tikraypis ancha munasqa kanman chayqa, Diosmi chay tikraypi allin tinkuyta uywanqa, ichaqa huk willakuy runakunaman hap’ichisqa kaptin, chay hatun responsabilidakkuna ukhunpi, [Diosqa] mañan cheqaq sonqoyuq kasqankuta, munakuywan llamk’aq, almatapas chuyanchayta atisqa. Anciano Daniells, anciano Prescottpas iskayninkum hukmanta kutin tikrasqa kayta munanku. Huk mana reqsisqa llamk’aymi yaykusqa, hinaspataq manan tupanchu Cristo kay pachaman hamuspa ruwanampaq hamusqan llamk’aywan; llapa cheqaqta tikrasqa kaqkunataq Cristop ruwasqankunatan ruwanqaku.”

“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.

“Ngẽhẽ má gbogbo wa lati ṣiṣẹ́ iṣẹ́ náà tí yóò yin Baba lógo. A ti dé sí ìpẹ̀yà—boya láti bá ìwà Jésù Kristi mu ní kíkún ní àkókò ìmúrasílẹ̀ yìí, tàbí kí a má ṣe gbìyànjú rẹ̀ rárá. Àgbà Daniells, [ìwọ kò gbọdọ̀] ro ara rẹ ní òmìnira láti jẹ́ kí ohùn rẹ gbọ́ sókè gẹ́gẹ́ bí o ti ṣe lábẹ́ irú àwọn ipò bẹ́ẹ̀ rí. Kí o sì mọ̀ pé, ààrẹ àpéjọ kan kì í ṣe alákòóso. Ó ń ṣiṣẹ́ ní ìbáṣepọ̀ pẹ̀lú àwọn ọkùnrin ọgbọ́n tí wọ́n wà ní ipò ààrẹ tí Ọlọ́run ti tẹ́wọ́ gbà. Kò ní òmìnira láti dá sí àwọn ìkọ̀wé inú àwọn ìwé tí a tẹ̀ jáde láti ọ̀dọ̀ àwọn kálàmù tí Ọlọ́run ti tẹ́wọ́ gbà. Kò yẹ kí wọ́n tún ní agbára ìṣàkóso mọ́ àfi bí wọ́n bá fi hàn pé agbára ìṣàkóso àti ìjẹba-káàkiri dín kù nínú wọn. Ìpẹ̀yà náà ti dé, nítorí a ó bu Ọlọ́run láìyì.”

“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 . . .

«Ходырым хото шагдаагүй үлэһэн хотонуудые Эзэн яажа харанаб? Христос тэнгэридэ байна. Мүнөөнь иимэ мэдэрэл болог: “Хаанай засаглал үгы. Мүнөөнь энэ дэлхэйн хямралтын саг мүн. Мүнөөнь авархашье, үгы һаа үгы хэхэшье Хүсэ бологшоб. Мүнөөнь бултаниинь хуби заяан Минии гарта байна. Би дэлхэйе абархын тула ами наһаяа үгэһэн байнаб. Тиигээд ‘Би үргэгдэн дээгүүр табигдабал,’ Минии хүртээхэ абаргын нигүүлэсэл Бурханай дүрэтэй адли байдалда хэлбэржэхэ, Намтай нэгэн болохо хүсэлтэй бүхэн Минии абаргын нигүүлэсэлэй хүсөөр Би яажа хүдэлдэгб, тиигэжэ хүдэлхэ гэһэниие гэршэлхэ.” Хэншье хүсэбэл, Эзэнэй үгэдэг зүбшэл доро харюусалгатай һууринуудта байха үедөө тэдэндэ даалгагдаһан ажалые дүүргэхын тула аха дүүтэеэ хамта барилдан, дэлхэйе иигэжэ дуратай байжа, дэлхэйе абархын түлөө ами наһаяа дүүрэн тахил болгон үгэһэн Тэрээнтэй гүйсэд зохилдолтойгоор хүдэлхые хамагһаа үнэн зүрхэнһөө эрмэлзэг лэ. Би манай үйлэдхэгшэдтэ хандан хэлэнэб: манай хотонуудта ажалда ороходонь Үгын үйлэшэлэлые тайбан ариун нангин байдал дагалдан байг. Хэрбээ бидэ хүнүүдэй ухаан бодолдо зүб сэтгэгдэл түрүүлжэ шадахагүйбди, хэрбээ бидэ...»

“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.

“Naigaingaan ko iti Diaryok. Ti kinapudno a kas iti pannakaitedna ken Jesus—saoem dayta, ikararagmo dayta, patiem ti tunggal sao iti kinanasimplecna. Ania ti mapataudmo no maiyeg dagiti biddut iti sango dagiti lallaki a timmalinaedda manipud iti pammati ken nangipaay iti panangngaasi kadagiti mangallilaw a espiritu, dagiti lallaki a saan unay nga idi ket kaduaantayo iti pammati? Agtakderka kadi iti dasig ti diablo? Iturongmo ti imatangmo kadagiti talon a saan pay a naaramidanda. Maysa a sangalubongan a trabaho ti adda iti sanguanantayo. Naiparangak kadagiti pannakailadawan maipanggep ken John Kellogg.”

“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.

“Ənəlxüsus cəlbedici bir şəxsiyyət, təqdim etdiyi zahirən inandırıcı dəlillərin fikirlərini, Müqəddəs Kitabın həqiqi həqiqətindən fərqli duyğuları təmsil edirdi. Və yeni bir şeyə acıb-susayanlar elə [zahirdə bu qədər inandırıcı] fikirlər irəli sürürdülər ki, Elder Prescott çox böyük təhlükə içində idi. Elder Daniells də belə bir aldanışa qapılmaq [təhlükəsi] içində idi ki, guya bu duyğular hər yerdə söylənərsə, bu, yeni bir dünya olardı.

“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. 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, 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, 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 strange crops of evil would take the place of truth.” Manuscript Releases, volume 20, 17–22.

“U, akachidi kudaro, asi panguva iyo pfungwa dzavo dzakanga dzakabatikana saizvozvo, ndakaratidzwa kuti Hama Daniells naHama Prescott vakanga vachiruka mukati mezvavanosangana nazvo pfungwa dzine chimiro chomweya[istic], vachikwezva vanhu vedu kuzvirevo zvakanaka zvinofadza zvaizonyengera, kana zvichibvira, kunyange vakasanangurwa chaivo. Ndinofanira kunyora nepeni yangu [chokwadi] chokuti hama idzi dzaizoona zvikanganiso mumafungiro adzo anonyengera ayo aizoisa chokwadi pakusava nechokwadi; uye [zvakadaro] ivo [vaizomira] pachena se[vane] kunzwisisa kukuru kwomweya. Zvino ndinofanira kuvaudza [kuti] pandakaratidzwa nyaya iyi, apo Mukuru Daniells akanga achisimudza izwi rake serunyanga achikurudzira pfungwa dzake dze‘Daily,’ migumisiro yaizotevera yakaratidzwa. Vanhu vedu vakanga vava kuvhiringidzika. Ndakaona mugumisiro wacho, uye ipapo ndakapiwa yambiro dzokuti kana Mukuru Daniells, asingatarisiri mugumisiro wazvo, aizobatwa saizvozvo uye ozvibvumira kutenda kuti aiva pasi pokufemerwa naMwari, kusava nokutenda nokunyunyuta zvaizodyarwa pakati pedu kwose kwose, uye taizova panzvimbo iyo Satani aizotakura mashoko ake. Kusatenda kwakatsiga nokunyunyuta zvaizodyarwa mupfungwa dzavanhu, uye zvirimwa zvakaipa zvinoshamisa zvaizotsiva chokwadi.” Manuscript Releases, bhuku 20, 17–22.

The history of the second generation identifies an escalation of rebellion. The spiritualism represented by Ezekiel’s chambers of imagery illustrate that “Brother Daniells and Brother Prescott were weaving into their experience sentiments of a spiritualistic appearance and drawing our people to beautiful sentiments that would deceive, if possible, the very elect.” The spiritualism associated with the false view of “the daily,” is the symbol of what, if possible, would deceive the very elect. She ties together the spiritualism of pantheism that was being promoted by Kellogg with Prescott and Daniells’ push to define “the daily” as Christ’s sanctuary ministry.

የሁለተኛው ትውልድ ታሪክ የዓመፅ መጨመርን ያሳያል። በሕዝቅኤል የምስሎች ቤቶች የተወከለው መንፈሳዊነት፣ “ወንድም ዳንየልስና ወንድም ፕሬስኮት በልምዳቸው ውስጥ መንፈሳዊነትን የሚመስሉ ሐሳቦችን እየጠለፉ ነበር፣ ሕዝባችንንም ከተቻለ እስከ ተመረጡት ድረስ የሚያታልሉ ውብ ስሜቶች ወደሚሆኑ ነገሮች እየመሩ ነበር” የሚለውን ያብራራል። ከ“ዘወትር” ሐሰተኛ አመለካከት ጋር የተያያዘው መንፈሳዊነት፣ ከተቻለ እስከ ተመረጡት ድረስ የሚያታልል ነገር ምልክት ነው። እርሷ ኬሎግ ሲያስፋፋው የነበረውን የፓንቴይዝም መንፈሳዊነት ከፕሬስኮትና ከዳንየልስ “ዘወትር”ን የክርስቶስ የመቅደስ አገልግሎት ነው ብለው ለመግለጽ ከገፉት ጥረት ጋር በአንድነት ታስራለች።

She informs them to leave the books alone, by which she was addressing the push by Prescott and Daniells to re-write Uriah Smith’s book, Daniel and the Revelation, in order to remove his teaching that identified “the daily,” just as Miller identified it. The historical revisionists of Laodicea, who Isaiah identifies as “the learned”, have accomplished a wonderful work upon the unlearned of Adventism, for they have misrepresented the testimony of the history to lead those with itching ears and shallow study habits to think that the subject of “the daily,” is unimportant, and that Miller was incorrect on the subject. That work of revision is part of the rubbish Miller was shown that was to be swept away by the dirt brush man, in the time when the manifestation of the power of God in the Midnight Cry is repeated.

Nok tiin aye' a ts'o'ok beeta'al u páajtal u meyajilo'ob le libro'ob, tu'ux leti' táan u t'aan ti' le k'áat u tuukulilo'ob Prescott yéetel Daniells ti' uts'íibta'al tu láakunaj u libro Uriah Smith, *Daniel and the Revelation*, uti'al u jo'osa'al u yáanal kaambal tu yóok'ol “the daily”, bey xan ba'ax tu yáanal kaambal Miller tu k'identificaro'. Le revisionista histórico'ob ti' Laodicea, le máaxo'ob Isaías k'aba'etik bey “the learned”, táan u ts'o'okob junp'éel nojoch meyaj yóok'ol le máaxo'ob ma' xooknajo'ob ti' Adventismo, tumen tu misrepresentaro'ob le testimonioo' ti' le historia uti'al u bisik ti' máaxo'ob yaan u xikinilo'ob k'áat chi'ikbesik ba'alo'ob yéetel chan estudio'ob ma' profundo, ka tu tuukuliko'ob wa le sujeto' ti' “the daily” ma' k'a'abet, yéetel wa Miller ma' tu'ux uts' tu yóok'ol le sujéeto'. Le meyajilo'oba' ti' revisión yaan u páajtal ti' le rubbish Miller ts'o'ok u ye'esik ti' leti'e', le ba'ax ku beeta'al u swept away tumen le dirt brush man, ti' le k'iino' ka' tu repetira'al le manifestación ti' u poderil Dios ti' le Midnight Cry.

We will continue our consideration of the second generation of Laodicean Adventism in the next article.

ꯃꯍꯥꯛꯑꯗꯨꯒꯤ ꯑꯣꯏꯅ ꯂꯥꯑꯣꯗꯤꯁꯤꯌꯟ ꯑꯦꯗꯚꯦꯟꯇꯤꯁꯝꯒꯤ ꯑꯅꯤꯁꯨꯕ ꯄꯨꯁꯤꯜꯁꯤꯡꯒꯤ ꯃꯔꯤꯛ ꯑꯃ ꯃꯇꯝꯗ ꯂꯩꯕ ꯑꯔꯇꯤꯛꯜꯑꯁꯤꯗ ꯑꯩꯈꯣꯏꯅ ꯃꯈꯥ ꯆꯠꯊꯔꯛꯄꯅꯤ।

“The message ‘Go forward’ is still to be heard and respected. The varying circumstances taking place in our world call for labor which will meet these peculiar developments. The Lord has need of men who are spiritually sharp and clear-sighted, men worked by the Holy Spirit, who are certainly receiving manna fresh from heaven. Upon the minds of such, God’s Word flashes light, revealing to them more than ever before the safe path. The Holy Spirit works upon mind and heart. The time has come when through God’s messengers the scroll is being unrolled to the world. Instructors in our schools should never be bound about by being told that they are to teach only what has been taught hitherto. Away with these restrictions. There is a God to give the message His people shall speak. Let not any minister feel under bonds or be gauged by men’s measurement. The gospel must be fulfilled in accordance with the messages God sends. That which God gives His servants to speak today would not perhaps have been present truth twenty years ago, but it is God’s message for this time.” The 1888 Materials, 133.

«“Бек алға” деген хабар әлі де естіліп, құрметтелуге тиіс. Біздің дүниемізде болып жатқан алуан түрлі жағдайлар осы ерекше өрістерге сай келетін еңбекті талап етеді. Жаратқан Иеге рухани тұрғыдан сергек әрі көреген, Киелі Рухтың ықпалымен қалыптасқан, көктен жаңа маннаны шын мәнінде қабылдап жүрген адамдар қажет. Осындайлардың санасына Құдай Сөзі нұр шашып, оларға бұрынғыдан да айқынырақ қауіпсіз жолды ашып көрсетеді. Киелі Рух ақыл мен жүрекке әсер етеді. Құдайдың хабаршылары арқылы шиыршықтың дүниеге ашылып жатқан шағы келді. Біздің мектептеріміздегі ұстаздарға осы уақытқа дейін үйретіліп келгеннен өзге ешнәрсе үйретпеулері керек деп шек қойылмауға тиіс. Мұндай шектеулер жойылсын. Өз халқы айтуға тиіс хабарды беретін Құдай бар. Ешбір қызметші өзін бұғаудамын деп сезінбесін және адамдардың өлшемімен өлшенбесін. Ізгі хабар Құдай жіберетін хабарларға сәйкес жүзеге асуға тиіс. Құдай бүгін Өз қызметшілеріне айтуға беретін нәрсе, бәлкім, жиырма жыл бұрын осы шақтағы ақиқат болмаған шығар, бірақ бұл — осы уақытқа арналған Құдайдың хабары». The 1888 Materials, 133.