After we review the history from 1863 until the time of the end in 1989, in the context of the four abominations of Ezekiel chapter eight, representing the four generations of Adventism, we will turn our attention to the increase of knowledge that was unsealed in 1989. That increase of knowledge was concerning the last six verses of Daniel chapter eleven. In 1989, our little Sabbath study group discovered the reform lines of Bible prophecy, which Future for America often refers to, and which establish the sequence of events in every reform line, which in turn allows a student of prophecy to exercise the application of the latter rain methodology of “line upon line.”

ብ1989 ዓመተ ፍጻሜ እቲ ግዜ እስከ 1863 ዝነበረ ታሪኽ፣ ብመሰረት እተን ኣብ ሕዝቅኤል ምዕራፍ ሸሞንተ ዝተገልጻ ኣርባዕተ ርኽሰታት፣ ኣርባዕተ ወለዶታት ኣድቨንቲዝም ዝውክላ እንተ መርመርና፣ ናብቲ ብ1989 ዝተኸፍተ ምዕባለ ፍልጠት ኣቕልቦና ክንልውጥ ኢና። እቲ ምዕባለ ፍልጠት ምስቲ መወዳእታ ሽዱሽተ ጥቕስታት ዳንኤል ምዕራፍ ዓሰርተ ሓደ ዝተኣሳሰረ ነበረ። ብ1989፣ እታ ንእሽቶ ጉጅለ መጽናዕቲ ሰንበትና ነተን መስመራት ተሃድሶ ናይ ትንቢት መጽሓፍ ቅዱስ ተረኺብናየን፣ እዚአን እየን Future for America ብብዙሕ ጊዜ ዝወከሰን፤ እዚአን ድማ ኣብ ነፍሲ ወከፍ መስመር ተሃድሶ ተኸታታሊ ፍጻመታት ዝመስርታ እየን፣ እዚ ብተራኡ ንሓደ ተማሃራይ ትንቢት እቲ መንገዲ ዝናም ዳሕራይ “መስመር ኣብ ልዕሊ መስመር” ዝብል መተግበሪ ንኽጥቀም የኽእሎ።

Within a few years (1992), I had written a paper covering the last six verses of Daniel eleven. The paper was written for my own satisfaction, for I had no ability or intention of publicly circulating the study. By 1994, the paper had made its way to an Adventist self-supporting ministry, and by 1995, a series of eleven articles covering the last six verses of Daniel eleven, was published in a monthly magazine produced by that ministry. There are only a few specific references to Daniel eleven in the writings of the Spirit of Prophecy, and the most important of them all became a central argument to the validity of the application I set forth concerning those verses.

Pe macuyaxihuitl (1992), nijkijkuilo se amatlajkuilolli tlen kipiya nochi itlaixpantilistli tlen in chikuase sa ikxitlajtolmeh tlen Daniel once. Inon amatlajkuilolli omokijkuilo san para notlatskamatilis, pampa ax onikpiaya yektli uelixtilistli nion yolilistli para nikixnextis nochipa inon tlamachtilistli. Ika 1994, inon amatlajkuilolli oajsik itech se ministerio Adventista tlen motekipachoa ica iselti; wan ika 1995, se serie tlen matlaktli wan se artículos tlen kipatilia in chikuase sa ikxitlajtolmeh tlen Daniel once omopubilikaro ipan se metztli revista tlen inon ministerio okichijchiuaya. Onkateh san keski tlamelajka tlaixmatkayotlajtolmeh itech Daniel once ipan in tlajkuilolmeh tlen Espíritu de Profecía, wan in achi ipatiyotl tlen nochi inon omochiua se tlanawatilistli tlen tlayekanketl para in melauakayotl in aplicación tlen oniknexti ika inon ikxitlajtolmeh.

“We have no time to lose. Troublous times are before us. The world is stirred with the spirit of war. Soon the scenes of trouble spoken of in the prophecies will take place. The prophecy in the eleventh of Daniel has nearly reached its complete fulfillment. Much of the history that has taken place in fulfillment of this prophecy will be repeated. In the thirtieth verse a power is spoken of that ‘shall be grieved, [Daniel 11:30–36 quoted.]

“Shunata tiempota manam kanchu. Sasachakuy tiemponak ñawpaqninchikpi kachkan. Kay pachaqa guerrar espiritunwan kuyuchisqa kachkan. Mana unayllataq profecíakunapi nisqa sasachakuy escenakuna pasakunanpaqmi. Danielpa chunka hukniyuq kaqninpi profecíaqa casi hunt’asqaña tukuy cumplimientonman chayaykusqa. Achka historiakuna kay profecíapa hunt’akuyninpi pasasqaqa yapamanta kutimunqaku. Kimsa chunka kaq versículopi huk atiyniyuqmanta rimakun, payqa ‘llakisqa kanqa, [Daniel 11:30–36 quoted.]”

“Scenes similar to those described in these words will take place.” Manuscript Releases, number 13, 394.

«Որոշակի խոսքերում նկարագրվածներին նման տեսարաններ տեղի կունենան»։ Manuscript Releases, թիվ 13, 394։

Sister White is clear that 1798, is the “time of the end.”

സിസ്റ്റർ വൈറ്റ് 1798-ആം വർഷം തന്നെയാണ് “അവസാനകാലം” എന്നു വ്യക്തമായി പറയുന്നു.

“But at the time of the end, says the prophet, “Many shall run to and fro, and knowledge shall be increased.’ Daniel 12:4. . . . Since 1798 the book of Daniel has been unsealed, knowledge of the prophecies has increased, and many have proclaimed the solemn message of the judgment near.” The Great Controversy, 356.

“Aba ngexesheni yokuphela,” kutsho umprofeti, “‘abaninzi baya kugidima besiya naphaya, nolwazi luya kwanda.’ Daniyeli 12:4.... Ukususela ngowe-1798 incwadi kaDaniyeli iye yatyhilwa, ulwazi lweziprofeto lwandile, yaye abaninzi baye bavakalisa isigidimi esinzulu somgwebo osondela.” Imbambano Enkulu, 356.

Verse forty of Daniel eleven begins with, “And at the time of the end.”

ဒံယေလ အခန်းကြီး ၁၁ ၏ အပိုဒ် ၄၀ သည် “အဆုံးကာလ၌” ဟူသော စကားဖြင့် စတင်သည်။

And at the time of the end shall the king of the south push at him: and the king of the north shall come against him like a whirlwind, with chariots, and with horsemen, and with many ships; and he shall enter into the countries, and shall overflow and pass over. Daniel 11:40.

At panahon sang katapusan ang hari sa habagatan magaduso batok sa iya; kag ang hari sa amihan magakadto batok sa iya subong sang alipuros, upod ang mga karwahe, kag ang mga mangangabayo, kag ang madamo nga mga sakayan; kag siya magasulod sa mga duta, kag magaanod kag magalabay. Daniel 11:40.

It is evident, even without the direct endorsement of the Spirit of prophecy, that verse forty marks the beginning of a sequence of events that began in 1798. Those events lead to the close of human probation, for the first verse of chapter twelve of Daniel, says, “And at that time shall Michael stand up,” and Sister White is clear that when Michael stands up human probation closes.

Yammo, xewiraay bu jëfandikoo Ruuh u njubteyi ci lu leer, ne aaya juróom-ñeent-fukk bi mooy tàmbali njàngat gu nekk ci téeméeri mbir yu tàmbalee ci atum 1798. Mbir yooyu dañuy indi ba ci jeexitalu waxtu nattu nit ñi, ndaxte aaya bu jëkk bu saar 12 bu Daniyel nee: “Te ci booba Mikayel dina taxaw,” te Sister White wax na ko ci lu leer ne bu Mikayel taxawee, waxtu nattu nit ñi dina jeex.

“‘At that time shall Michael stand up, the great Prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, everyone that shall be found written in the book.’ Daniel 12:1.

“‘Pada masa itu Mikhael akan bangkit, penghulu besar yang berdiri bagi anak-anak bangsamu; dan akan ada suatu masa kesesakan, seperti yang belum pernah terjadi sejak ada suatu bangsa sampai pada masa itu juga; dan pada masa itu bangsamu akan terluput, setiap orang yang didapati tertulis di dalam kitab itu.’ Daniel 12:1.

“When the third angel’s message closes, mercy no longer pleads for the guilty inhabitants of the earth. The people of God have accomplished their work. They have received ‘the latter rain,’ ‘the refreshing from the presence of the Lord,’ and they are prepared for the trying hour before them. Angels are hastening to and fro in heaven. An angel returning from the earth announces that his work is done; the final test has been brought upon the world, and all who have proved themselves loyal to the divine precepts have received ‘the seal of the living God.’ Then Jesus ceases His intercession in the sanctuary above. He lifts His hands and with a loud voice says, ‘It is done;’ and all the angelic host lay off their crowns as He makes the solemn announcement: ‘He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still.’ Revelation 22:11. Every case has been decided for life or death.” The Great Controversy, 613.

«Бозгашти паёми фариштаи сеюм, раҳм дигар барои сокинони гунаҳкори замин шафоат намекунад. Қавми Худо кори худро ба анҷом расондаанд. Онҳо “борони охирин”, “таровати аз ҳузури Худованд”‑ро гирифтаанд, ва барои соати озмоише, ки пеши рӯяшон аст, омода шудаанд. Фариштагон дар осмон шитобон ба ин сӯю он сӯ мераванд. Фариштае, ки аз замин бозмегардад, эълон мекунад, ки кори ӯ анҷом ёфтааст; озмоиши ниҳоӣ бар ҷаҳон оварда шудааст, ва ҳамаи онҳое ки худро ба аҳкоми илоҳӣ содиқ нишон додаанд, “мӯҳри Худои зинда”‑ро гирифтаанд. Он гоҳ Исо шафоати Худро дар муқаддасгоҳи боло қатъ мекунад. Ӯ дастҳои Худро боло мебардорад ва бо овози баланд мегӯяд: “Иҷро шуд;” ва тамоми лашкари фариштагон тоҷҳои худро аз сар мегиранд, ҳангоме ки Ӯ ин эълони ҷиддиро баён мекунад: “Бигзор золим боз ҳам золим бошад; ва палид боз ҳам палид бошад; ва одил боз ҳам одил бошад; ва муқаддас боз ҳам муқаддас бошад.” Ваҳй 22:11. Ҳар як парванда барои ҳаёт ё мамот ҳал карда шудааст.» Муборизаи Бузург, 613.

Verse forty of Daniel eleven, begins in 1798, and in verse forty-five, when the king of the north (the papacy), comes to his end with none to help, human probation closes, for the next verse states, “And at that time,” thus identifying the “time” represented in the previous verse, which is verse forty-five of Daniel eleven. The king of the north (the papacy), comes to its end at the close of human probation.

Դանիէլի տասնմէկերորդ գլխի քառասուներորդ համարը սկսւում է 1798 թուականից, իսկ քառասունհինգերորդ համարում, երբ հիւսիսի թագաւորը (պապականութիւնը) հասնում է իր վախճանին՝ առանց մէկի, որ օգնէ իրեն, մարդկային փորձութեան ժամանակը փակւում է, որովհետեւ յաջորդ համարը ասում է. «Եւ այն ժամանակ», այսպէս իսկոյն իսկ նոյնականացնելով նախորդ համարով ներկայացուած «ժամանակը», որն է Դանիէլի տասնմէկերորդ գլխի քառասունհինգերորդ համարը։ Հիւսիսի թագաւորը (պապականութիւնը) հասնում է իր վախճանին մարդկային փորձութեան ժամանակի աւարտին։

Therefore, the history of the last six verses of Daniel eleven, identify a sequence of events that begins in 1798 and ends at the close of human probation. When Sister White was alive, 1798, was obviously in her past history. When she stated that “the prophecy in the eleventh chapter of Daniel has nearly reached its complete fulfillment,” she can only be referencing history that occurs after 1798, and before Michael stands up. She then specifically states that “much of the history that has taken place in fulfillment of this prophecy will be repeated,” thus instructing the student of prophecy that the final history of Daniel eleven, that “has nearly reached its complete fulfillment,” has been typified in other portions of histories set forth in Daniel chapter eleven.

لهٰذا، دانی ایل گیارہ کی آخری چھ آیات کی تاریخ ایسے واقعات کے ایک سلسلے کی نشان دہی کرتی ہے جو 1798 میں شروع ہوتا ہے اور انسانی مہلتِ آزمائش کے اختتام پر ختم ہوتا ہے۔ جب سسٹر وائٹ زندہ تھیں، 1798 ظاہر ہے کہ ان کی ماضی کی تاریخ میں تھا۔ جب انہوں نے یہ کہا کہ “the prophecy in the eleventh chapter of Daniel has nearly reached its complete fulfillment,” تو وہ صرف اسی تاریخ کی طرف اشارہ کر سکتی ہیں جو 1798 کے بعد واقع ہوتی ہے، اور مائیکل کے کھڑے ہونے سے پہلے۔ پھر وہ خاص طور پر یہ فرماتی ہیں کہ “much of the history that has taken place in fulfillment of this prophecy will be repeated,” یوں علمِ نبوت کے طالبِ علم کو ہدایت دیتی ہیں کہ دانی ایل گیارہ کی آخری تاریخ، جو “has nearly reached its complete fulfillment،” دانی ایل باب گیارہ میں بیان کردہ دوسری تاریخی حصّوں میں تمثیلی طور پر پہلے ہی پیش کی جا چکی ہے۔

Once she emphasizes that most important prophetic key, she then quotes verses thirty through thirty-six, and states, “Scenes similar to those described in these words will take place.” Inspiration provided a key for those students of prophecy who wished to understand the final fulfillment of Daniel eleven. The key was that the history of the final six verses of Daniel eleven, were a parallel to the history represented in verses thirty to thirty-six. There is an abundant amount of light that is derived from this revelation, but what needs to be considered here is that in verse thirty-one of Daniel eleven, “the daily,” is taken away.

Ja u përcakton atë çelës profetik më të rëndësishëm, ajo më pas citon vargjet tridhjetë deri në tridhjetë e gjashtë dhe thotë: “Skena të ngjashme me ato që përshkruhen në këto fjalë do të ndodhin.” Frymëzimi dha një çelës për ata studentë të profecisë që dëshironin të kuptonin përmbushjen përfundimtare të Danielit njëmbëdhjetë. Çelësi ishte se historia e gjashtë vargjeve të fundit të Danielit njëmbëdhjetë ishte një paralele me historinë e paraqitur në vargjet tridhjetë deri në tridhjetë e gjashtë. Nga ky zbulim rrjedh një bollëk i madh drite, por ajo që duhet marrë në shqyrtim këtu është se, në vargun tridhjetë e një të Danielit njëmbëdhjetë, “e përditshmja” hiqet.

To correctly understand the history which illustrates the sequence of events that lead to the close of human probation, a student of prophecy must have the correct understanding of “the daily.” If verse thirty-one is identifying Christ’s sanctuary ministry being taken away, or if it is identifying the taking away of paganism, it is absolutely essential to understand, if you wish to correctly understand the parallel history that Sister White spoke of when she wrote, “Scenes similar to those described in these words will take place.”

ንታታሪኽ እቲ ናይ ሰብ ምፍታሕ ክሳዕ ምዕጻው ዘብጽሕ ተኸታታሊ ፍጻመታት ዝገልጽ ብትኽክል ንምርዳእ፡ ተማሃራይ ትንቢት ን“the daily” ብትኽክል ክርዳእ ይግባእ። ጥቕሲ ሰላሳን ሓደን ኣገልግሎት ክርስቶስ ኣብ መቕደስ ከም ዝተወስደ ዝለልይ እንተ ኾይኑ፣ ወይ ድማ ምውሳድ ጣኦታዊነት ዝለልይ እንተ ኾይኑ፣ እቲ ምምስሳል ታሪኽ ብትኽክል ንምርዳእ፡ እታ ሓፍቲ ዋይት “ነዞም ቃላት ዝተገልጹ ተመሳሰልቲ ትዕይንቲታት ክፍጸሙ እዮም” ኢላ ብዝጸሓፈቶ ጊዜ ዝተዛረበቶ ብትኽክል ንምርዳእ ፈቲንካ እንተ ኾንካ፣ እዚ ብፍጹም ኣገዳሲ እዩ።

Of course, Laodicean Adventism did not recognize the fulfillment of verse forty of Daniel eleven, as identifying the collapse of the Soviet Union in 1989, but the verse does identify those very events. For those who wished to correctly understand the prophetic increase of knowledge that arrived with the fulfillment of verse forty in 1989, the correct understanding of “the daily,” then became present truth. In the early part of the twentieth century, the correct understanding was important, for it was an essential part of the foundational truths that the Lord used William Miller to establish.

Evidemment, l’adventisme laodicéen n’a pas reconnu l’accomplissement du verset quarante de Daniel onze comme désignant l’effondrement de l’Union soviétique en 1989, mais ce verset désigne bien ces événements mêmes. Pour ceux qui désiraient comprendre correctement l’accroissement prophétique de la connaissance survenu avec l’accomplissement du verset quarante en 1989, la compréhension correcte du « continuel » devint alors la vérité présente. Au début du vingtième siècle, cette compréhension correcte était importante, car elle constituait une partie essentielle des vérités fondamentales que le Seigneur utilisa William Miller pour établir.

But during the first decade and a half of the twentieth century the satanic Protestant view which claims that “the daily,” represents Christ’s sanctuary work was a minority position, and it was not worth allowing a controversy over the truth that “the daily,” is a symbol of paganism to even begin. This is why you will hear from the Laodicean historical revisionists, that the subject of “the daily,” is “not to be made into a test question,” or “that the subject of ‘the daily’ is not to be agitated.” What the revisionists always leave out when they lead the unlearned in this particular discussion, is the qualification which inspiration always placed upon the subject. The following passage is directed towards Elder Haskell.

पर बीसवीं शताब्दी के प्रथम डेढ़ दशक के दौरान वह शैतानी प्रोटेस्टैंट दृष्टिकोण, जो यह दावा करता है कि “the daily,” मसीह की पवित्रस्थान-सेवा का प्रतिनिधित्व करता है, अल्पमत की स्थिति में था, और इस बात की कोई आवश्यकता न थी कि इस सत्य पर कोई विवाद आरम्भ होने दिया जाए कि “the daily,” मूर्तिपूजा का प्रतीक है। इसी कारण आप लौदीकिया के ऐतिहासिक पुनरीक्षणवादियों से यह सुनेंगे कि “the daily,” का विषय “परीक्षा का प्रश्न न बनाया जाए,” या “कि ‘the daily’ के विषय को उत्तेजित न किया जाए।” जब पुनरीक्षणवादी इस विशेष चर्चा में अशिक्षितों का मार्गदर्शन करते हैं, तब वे जिस बात को सदा छोड़ देते हैं, वह यह है कि प्रेरणा ने इस विषय पर जो शर्त सदा लगाई थी। निम्नलिखित अनुच्छेद एल्डर हैस्केल के लिए निर्देशित है।

Elder Haskell was leading the defense of the correct understanding of “the daily,” against the attacks of Prescott and Daniells in the first and second decade of the twentieth century. Pay close attention, for Sister White never identifies that Haskell’s understanding of “the daily,” was incorrect, she simply instructs him to not allow the agitation to continue, for the Lord did not want to provide an ongoing platform for the enemies of truth (Prescott and Daniells), to continue to push their false teaching. In the passage Haskell is rebuked for “the chart”, and the chart that is referred to is the 1843 chart. Haskell had reproduced the 1843 chart for a witness in that controversy. But he didn’t just reproduce it, he included upon the bottom of the chart the passage from Sister White, where she says “the 1843 chart was directed by the hand of the Lord and should not be altered.” As you read the passage, count the times she says, “at this time.”

Azụkọ Haskell bụ onye na-edu idu n’ịzọpụta nghọta ziri ezi banyere “ihe a na-eme kwa ụbọchị,” megide mwakpo Prescott na Daniells n’ime afọ iri mbụ na nke abụọ nke narị afọ nke iri abụọ. Lezienụ anya nke ọma, n’ihi na Sister White anaghị akọwa mgbe ọ bụla na nghọta Haskell banyere “ihe a na-eme kwa ụbọchị” bụ nke na-ezighị ezi; naanị ihe ọ gwara ya bụ ka ọ ghara ikwe ka mkpasu iwe ahụ gaa n’ihu, n’ihi na Onyenwe anyị achọghị inye ikpo okwu na-adịgide adịgide nye ndị iro nke eziokwu ahụ (Prescott na Daniells), ka ha nọgide na-akwalite ozizi ụgha ha. N’ime amaokwu ahụ, a na-aba Haskell mba n’ihi “chati” ahụ, ma chati a na-ekwu maka ya bụ chati nke 1843. Haskell eweghachila chati nke 1843 dịka ihe àmà n’ime esemokwu ahụ. Ma ọ bụghị naanị na o weghachiri ya; ọ tinyekwara n’ala chati ahụ amaokwu sitere n’aka Sister White, ebe ọ na-ekwu na “chati nke 1843 ka aka Onyenwe anyị duziri, ọ bụghịkwa ka e gbanwee ya.” Ka unu na-agụ amaokwu ahụ, gụọnụ ugboro ole ọ na-ekwu, “n’oge a.”

“‘I am instructed to say to you, Let there be no questions agitated at this time in the Review that will tend to unsettle minds. . . . We have no time now to enter into unnecessary controversy, but we should earnestly consider the need of seeking the Lord for true conversion of heart and life. There should be determined efforts made to secure sanctification of soul and mind.’

«دَي تِّنْ كِنَّا أَدَا مْ نِي لَكُمْ: لَا تُثَارُ فِي هَذَا الْوَقْتِ فِي الـReview أَيَّةُ مَسَائِلَ مِنْ شَأْنِهَا أَنْ تُزَعْزِعَ الْأَذْهَانَ.... فَلَيْسَ لَدَيْنَا الْآنَ وَقْتٌ لِلْخَوْضِ فِي جِدَالٍ غَيْرِ ضَرُورِيٍّ، بَلْ يَنْبَغِي أَنْ نَنْظُرَ بِجِدٍّ فِي ضَرُورَةِ طَلَبِ الرَّبِّ لِأَجْلِ تَوْبَةٍ حَقِيقِيَّةٍ فِي الْقَلْبِ وَالْحَيَاةِ. وَيَجِبُ أَنْ تُبْذَلَ جُهُودٌ حَازِمَةٌ لِنَيْلِ تَقْدِيسِ النَّفْسِ وَالذِّهْنِ.»

“I have had cautions given me in regard to the necessity of our keeping a united front. This is a matter of importance to us at this time. As individuals we need to act with the greatest caution.

«Naqasachaw qhawachisqakani ñuqaman, hukllachasqa uyakusqallaña kawsananchikpa ancha munasqanmanta. Kayqa ñuqanchikpaq kay pachapi ancha chanin kaqmi. Sapa huk runa hina, ancha hatun yuyaywan, allin qhawariykunawan ruwaq kanananchikmi.»

“I wrote to Elder Prescott, telling him that he must be exceedingly careful not to introduce subjects in the Review that would seem to point out flaws in our past experience. I told him that this matter on which he believes a mistake has been made is not a vital question, and that, should it be given prominence now, our enemies would take advantage of it, and make a mountain out of a molehill.

“Ndzi tsalele Mukulukumba Prescott, ndzi n’wi byela leswaku u fanele a tshama a hlayisekile ngopfu leswaku a nga nghenisi tinhloko-mhaka eka Review leti nga tikombaka ku kombisa swihoxo eka ntokoto wa hina wa nkarhi lowu hundzeke. Ndzi n’wi byele leswaku mhaka leyi a tshembaka leswaku ku endliwile xihoxo eka yona a hi xivutiso xa nkoka swinene, naswona leswaku, loko yi nga nyikiwa nkoka sweswi, valala va hina a va ta tirhisa mhaka leyi hi ku vuyerisa, kutani va endla ntshava hi nchumu lowutsongo swinene.

“To you also I say that this subject [THE IDENTITY OF THE “DAILY” OF DANIEL 8.] should not be agitated at this time. No, my brother, I feel that at this crisis in our experience that chart which you have had republished should not be circulated. You have made a mistake in this matter. Satan is determinedly at work to bring about issues that will create confusion. There are those who would be delighted to see our ministers at an issue on this question, and they would make much of it.

«به تو نیز می‌گویم که این موضوع [هویتِ «دائمی» در دانیال ۸.] در این زمان نباید محلِّ مناقشه قرار گیرد. نه، برادر من، احساس می‌کنم که در این بحرانِ تجربهٔ ما، آن نموداری که تو دستورِ تجدیدِ انتشارش را داده‌ای، نباید توزیع شود. در این امر مرتکب اشتباه شده‌ای. شیطان با عزم راسخ در کار است تا مسائلی پدید آورد که موجبِ سردرگمی گردد. کسانی هستند که از دیدنِ اختلافِ خادمانِ ما بر سرِ این مسئله بسیار خرسند خواهند شد، و از آن بهره‌برداری فراوان خواهند کرد.»

“I have been instructed that regarding what might be said on either side of this question, silence at this time is eloquence. Satan is watching for an opportunity to create division among our leading ministers. It was a mistake to publish the chart until you could all get together and come to an agreement concerning the matter. You have not acted wisely in bringing to the front a subject that must create discussion and the bringing out of various opinions, for every item will be strained and made to mean something that will only mean injury to the cause. We have all we can do to handle the false statements of those who have given evidence of their willingness to bear false witness.” Manuscript Releases, volume 9, 106, 107.

«የዚህን ጉዳይ በኩል በኩል ሊነገር ስለሚችለው ነገር እስከዚህ ጊዜ ድረስ ዝምታ ንግግር መሆኑን ተምረአለሁ። ሰይጣን በመሪ አገልጋዮቻችን መካከል ክፍፍል ለመፍጠር እድል እየጠበቀ ነው። ሁላችሁም ተሰብስባችሁ ስለዚህ ጉዳይ ወደ አንድ ስምምነት ልትደርሱ ከመቻላችሁ በፊት ሰንጠረዡን ማተም ስህተት ነበር። ውይይትን ማስነሳትና የተለያዩ አስተያየቶችን ወደ ፊት ማምጣት የማይቀር አንድ ርእሰ ጉዳይ ወደ ፊት በማምጣታችሁ በጥበብ አልሠራችሁም፤ ምክንያቱም እያንዳንዱ ነጥብ ተጠርጥሮ ከትክክለኛው ትርጉሙ ውጭ ነገር እንዲያመለክት ይደረጋል፥ ይህም ለሥራው ጉዳት ብቻ ያመጣል። ሐሰተኛ ምስክር ለመስጠት ፈቃደኛ መሆናቸውን ማስረጃ የሰጡት ሰዎች የሚያቀርቡትን የሐሰት ንግግሮች ለመመለስ ብቻ የሚበቃ ሥራ አለብን።» Manuscript Releases, volume 9, 106, 107.

In the previous article we identified that Ellen White said those that gave the judgment hour cry had the correct view of “the daily,” and that Prescott and Daniells’ view that “the daily,” represented Christ’s sanctuary ministry came from Satan. She rebuked Haskell for allowing the controversy to continue, but not for his position upon the truth of what “the daily,” represents. At that time the majority still believed the pioneer understanding of “the daily,” and more importantly, the verse in Daniel eleven, that was to be unsealed at “the time of the end” in 1989, was still decades in the future. At that time (1989), the importance of the correct view of “the daily,” would be necessary. The revisionists always leave the qualifications of Ellen White that were limited to that particular period out of their dishes of fables. Count the qualification of time in the following passage.

Maqaalkii hore waxaynu ku garannay in Ellen White ay tidhi kuwii bixiyey qayladii saacadda xukunka ay haysteen aragtida saxda ah ee “the daily,” iyo in aragtidii Prescott iyo Daniells ee ahayd in “the daily,” uu metelo adeegga Masiixa ee meesha quduuska ah ay ka timid Shayddaan. Waxay canaanatay Haskell sababta uu ugu oggolaaday muranka inuu sii socdo, laakiin ma aha mowqifkiisa ku saabsan runta waxa “the daily,” uu metelo. Waqtigaas badankoodu weli waxay rumaysnaayeen fahamkii hormuudka ee “the daily,”, waxaana taas ka sii muhiimsan, aayadda ku jirta Daniel kow iyo tobnaad, oo ahayd in la furo shaabadda laga qaado “wakhtiga dhammaadka” sannadkii 1989, ay weli tobannaan sano mustaqbalka ku jirtay. Waqtigaas (1989), muhiimadda aragtida saxda ah ee “the daily,” waxay ahaan lahayd mid lagama maarmaan ah. Dib-u-eegayaashu mar walba waxay ka tagaan xaddidaadaha Ellen White ee ku koobnaa muddadaas gaarka ah saxannadooda sheekooyinka mala-awaalka ah. Tirso xaddidaadda waqtiga ee ku jirta tuducan soo socda.

“I have words to speak to Brethren Butler, Loughborough, Haskell, Smith, Gilbert, Daniells, Prescott, and all who have been active in urging their views in regard to the meaning of ‘the daily’ of Daniel 8. This is not to be made a test question, and the agitation that has resulted from its being treated as such has been very unfortunate. Confusion has resulted, and the minds of some of our brethren have been diverted from the thoughtful consideration that should have been given to the work that the Lord has directed should be done at this time in our cities. This has been pleasing to the great enemy of our work.

“Awɔ me kasa a mɛka akyerɛ Anuanom Butler, Loughborough, Haskell, Smith, Gilbert, Daniells, Prescott, ne wɔn nyinaa a wɔayɛ adwuma denneennen de ahyɛ wɔn adwene mu den fa nea “daa biara no” a ɛwɔ Daniel 8 no kyerɛ ho. Ɛnsɛ sɛ wɔde eyi yɛ sɔhwɛ asɛm, na basabasa a afi mu esiane sɛ wɔde no adi dwuma saa no ayɛ awerɛhow kɛse paa. Ayɛkyerɛ aba mu, na wɔadan yɛn anuanom no mu binom adwene afi adwene a anibere wom no a anka ɛsɛ sɛ wɔde ma adwuma a Awurade akwankyerɛ ama sɛ wɔnyɛ saa bere yi mu wɔ yɛn nkurow mu no so. Eyi asɔ yɛn adwuma no ɔtamfo kɛse no ani.”

“The light given me is that nothing should be done to increase the agitation upon this question. Let it not be brought into our discourses and dwelt upon as a matter of great importance. We have a great work before us, and we have not an hour to lose from the essential work to be done. Let us confine our public efforts to the presentation of the important lines of truth on which we have clear light.

“Ñuul aa na onh athin ke kenoni ye, ka kede acï nhialic ba cuɔt cieng ënë kɔc thïn ku bë ke guir kuor ku lueel ë kuɛɛr cin luɔi. Ke cïn bï keek tɔ̈u në guɔp piny ku pieth nëëth acï keek tɔ̈u ba luɔi de tɔ̈u bïï raan guaath ku cï kekë jam acï, ku yen acï wël de tɔ̈u ba ke nyuɔth. Ku yen acï luɔi alɛl në thïn, ku an cïn athör path ba raan riääl kekë luɔi de cɔk cï bï ye luɔi. Lëu ba guɔp ku luɔi keti de kɔc në nyuɔth de rɔt de waarheid alɛl ciëth ku yen acï yïn ke luel nhom.”

“I would bring to your attention the last prayer of Christ, as recorded in John 17. There are many subjects upon which we can speak,—sacred, testing truths, beautiful in their simplicity. On these you may dwell with intense earnestness. But let not ‘the daily,’ or any other subject that will arouse controversy among brethren, be brought in at this time; for this will delay and hinder the work that the Lord would have the minds of our brethren centered upon just now. Let us not agitate questions that will reveal a marked difference of opinion, but rather let us bring from the Word the sacred truths regarding the binding claims of the law of God.

«کۀم ساسەی کریستەن نووینان پەیی ژ مە دەکەم، وەک لە یۆحەنا 17 دا تۆمار کراوە. بابەتێن زۆر هەن کە دەتوانین دەربارەیان قسە بکەین،—ڕاستییە پیرۆز و تاقیکەرەوەکان، بە جوانیی سادەییان. لەسەر ئەمانە دەتوانن بە جدییەکی تەواو بمێننەوە. بەڵام با «ڕۆژانە»، یان هەر بابەتێکی تر کە نێوان برایاندا ناکۆکی هەڵدەگیرسێنێت، لەم کاتەدا نەهێندرێتە ناوەوە؛ چونکە ئەمە ئەو کارە دوا دەخات و ڕێگری لێدەکات کە یەزدان دەیەوێت هەنووکە هزری برایانمان لەسەر چڕبکرێتەوە. با پرسیارێکەوە ناهەژێنین کە جیاوازییەکی دیار لە ڕاوبۆچووندا ئاشکرا دەکات، بەڵکو با لە وشەکەوە ئەو ڕاستییە پیرۆزانە بهێنین کە سەبارەت بە داواکارییە بەستووەکانی شەریعەتی خودا بن.»

“Our ministers should seek to make the most favorable presentation of the truth. So far as possible, let all speak the same things. Let the discourses be simple, and treating upon vital subjects that can be easily understood. When all our ministers see the necessity of humbling themselves, then the Lord can work with them. We need now to be reconverted, that angels of God may co-operate with us, making a sacred impression upon the minds of those for whom we labor.

“Ñande ministro-kuéra toheka ohechauka hag̃ua pe añetegua iporãvéva hendápe. Oimeraẽ mba’épe ikatuháicha, maymáva toñe’ẽ peteĩcha. Ta’íke umi sermón simple, ha toñemoñe’ẽ umi mba’e iñimportantevévare ikatúva oñentende hag̃ua ndahasýiva. Opa ñande ministro-kuéra ohechávo tekotevẽha oñemomirĩ, upéicharõ pe Ñandejára ikatúta omba’apo hendivekuéra. Ko’ág̃a ñaikotevẽ jey jañekonverti, ikatu hag̃uáicha Tupã remimboukuéra toñomoirũ ñandive, omoheñóivo peteĩ impresión marangatu umi apytu’ũme umi roñangarekoháre.”

“We must blend together in the bonds of Christlike unity; then our labors will not be in vain. Draw in even cords, and let no contentions be brought in. Reveal the unifying power of truth, and this will make a powerful impression on human minds. In unity there is strength.

«هامۆن دەبێت لە بەستەری یەکگرتوویی وەک مەسیح تێکەڵ ببین؛ ئەوسا ماندووبوونەکانمان بە فێڕۆ ناچن. بە هاوکێشەیی هێڵ بکێشن، و مەهێڵن هیچ ناکۆکییەک بهێنرێتە ناوەوە. هێزی یەکخەرەوەی ڕاستی ئاشکرا بکەن، و ئەمە کاریگەرییەکی بەهێز لەسەر مێشکی مرۆڤ دروست دەکات. لە یەکگرتووییدا هێز هەیە.»

“This is not a time to make prominent unimportant points of difference. If some who have not a strong living connection with the Master, reveal to the world their weakness of Christian experience, the enemies of the truth who are watching us closely will make the most of it, and our work will be hindered. Let all cultivate meekness, and learn lessons from Him who is meek and lowly in heart.

“Mi aron pa ini sang tion nga ipabantog ang indi importante nga mga punto sang pagkalainlain. Kon may pila nga wala sang mabakod, buhi nga koneksyon sa Agalon, nga nagapahayag sa kalibutan sang ila kaluyahon sa Kristohanon nga eksperiensya, ang mga kaaway sang kamatuoran nga nagabantay sing malapit sa aton magapahimulos gid sini, kag ang aton buluhaton mapunggan. Himoa nga ang tanan magpatubo sang kaaghum, kag magtuon sang mga leksyon gikan sa Iya nga maaghum kag mapainubuson sa tagipusuon.

“The subject of ‘the daily’ should not call forth such movements as have been made. As a result of the way this subject has been handled by men on both sides of the question, controversy has arisen and confusion has resulted.

“Мөнзүмдики «һәр күнилик» тоғрисида сөз болғанда, бу мәсилигә мунасивәтлик қилинғандәк һәрикәтләр қозғимаслиқи керәк еди. Бу мәсилә һәққидә икки тәрәптики адәмләрниң тутқан йолиниң нәтиҗисидә, муназирә пәйда болуп, қалаймиқанчилиқ келип чиқти.

“The action of Brother Larry Smith in publishing a tract containing condemnation of his brethren and of their belief, was not endorsed by God. And to Elder Prescott I will say, The Lord has not placed upon you a burden regarding this matter.

“La acción del hermano Larry Smith al publicar un folleto que contenía condenación contra sus hermanos y contra su fe no fue aprobada por Dios. Y al anciano Prescott le diré: El Señor no ha puesto sobre usted una carga con respecto a este asunto.

“I was pained to hear that Elder Daniells, knowing that there was a difference of opinion regarding this matter among our leading brethren, should urge this matter to the front, as was done in some places.

«Na-te selen a na adngeg a si Elder Daniells, maski ammuna a adda pannakadumaduma ti kapanunotan maipanggep daytoy a banag kadagiti mangidaulo a kakabsat tayo, ket ipilitna pay laeng nga iyunna daytoy a banag iti sangoanan, a kas iti naaramid idiay dadduma a lugar. »

“Others of our brethren have not been guided by wisdom, and have not reasoned clearly from cause to effect regarding the results of their efforts to uphold their views regarding the interpretation of ‘the daily.’ While the present condition of difference of opinion regarding this subject exists, let it not be made prominent. Let all contention cease. At such a time silence is eloquence.

“Akyɛdeɛ foforo a efi yɛn nuanom mu no, anyansa na ɛankyerɛ wɔn kwan, na wɔannya adwene mu nteaseɛ yie mfirii adeɛ a ɛde ba adeɛ no so wɔ wɔn mmɔdenbɔ a wɔde gyina wɔn adwene so fa ‘da biara no’ nkyerɛaseɛ ho no mu. Bere a nnwene sononko yi wɔ saa asɛm yi ho da so ara wɔ hɔ no, mommma wɔnnsi no anim. Momma akasakasa nyinaa nnnyae. Saa bere no mu no, komm yɛ kasa pa.”

“The duty of God’s servants at this time is to preach the Word in the cities. Christ came to save souls, and we, as almoners of His grace, need to impart to the inhabitants of the great cities a knowledge of His saving truth.” Pamphlets, number 20, 11, 12.

«Ґылым хəдметчилериниң бу вақиттики вәзиписи — шәһәрләрдә Сөзни вәәз қилиштур. Мәсиһ җанларни қутқузуш үчүн кәлди; бизму Униң меһри-шәпқитиниң тарқатқучилири сүпитидә, чоң шәһәрләрниң аһалисигә Униң қутқузғучи һәқиқитиниң билимини йәткүзүшимиз керәк.» Брошюралар, 20-сан, 11, 12.

Brother Larry Smith, who she was referring to was especially incensed at the situation for it was his father’s book, Daniel and the Revelation, that Prescott and Daniells wanted to rewrite in order to change what he wrote concerning “the daily.” Brother Smith was defending the truth, and also his father. She qualifies the controversy repeatedly with the words, “at this time,” and towards the end she states, “While the present condition of difference of opinion regarding this subject exists, let it not be made prominent.” All the universities of Adventism that teach “the daily,” today, teach the satanic view. It is obviously not the same conditions today as it was at that time.

Khua Larry Smith, tu hi a sawi kha chu, a thinrim hle a ni; a pa lehkhabu, *Daniel and the Revelation*, chu Prescott leh Daniells-te chuan “the daily” chungchanga a ziak thlak danglam an duh avangin an siamthat leh an tum a ni. Khua Smith chuan thutak a hum a, a pa pawh a hum bawk. Amah chuan inhnialna chu “he hunah” tih tawngkam hmangin a sawi nawn fo a; a tawp lamah chuan, “He thil chungchanga ngaihdan danglamna awm mekna dinhmun tunlai hi a awm chhungin, langsar taka sawi lian loh rawh se,” a ti. Adventism-a zirna in zawng zawng, tunlai-a “the daily” zirtîrte chuan, Setana ngaihdan an zirtîr. A lang chiang hle a, tûnni hun dinhmun chu khatih lai hun dinhmun ang chu a ni lo.

The second generation of Adventism began at the rebellion of 1888, and spiritualism was established among the leadership. That condition opened the door for the advancement of greater spiritualistic delusions that were to bring about an environment of alienation and division, as men in responsible positions determined to promote whatever they personally deemed as truth. Men such as Daniells, Prescott and Kellogg became symbols of the history where Ezekiel identified what the seventy elders, “the ancients of the house of Israel” would “do in the dark, every man in the chambers of his imagery? for they say, The Lord seeth us not.”

អាដវិន្ទនិយម​ជំនាន់​ទីពីរ​បាន​ចាប់ផ្តើម​នៅ​ពេល​ការបះបោរ​ឆ្នាំ 1888 ហើយ​វិញ្ញាណនិយម​ត្រូវ​បាន​បង្កើត​ឡើង​នៅ​ក្នុង​ចំណោម​ថ្នាក់​ដឹកនាំ។ ស្ថានភាព​នោះ​បាន​បើក​ទ្វារ​សម្រាប់​ការ​រីក​ចម្រើន​នៃ​ការ​បំភាន់​ដោយ​វិញ្ញាណនិយម​កាន់តែ​ធំៗ ដែល​ត្រូវ​នាំ​មក​នូវ​បរិយាកាស​នៃ​ការ​ឃ្លាតឆ្ងាយ និង​ការ​បែកបាក់ ខណៈ​ដែល​មនុស្ស​នៅ​ក្នុង​តំណែង​ទទួលខុសត្រូវ​បាន​សម្រេច​ចិត្ត​លើក​កម្ពស់​អ្វី​ក៏ដោយ​ដែល​ពួកគេ​ផ្ទាល់​ចាត់​ទុក​ថា​ជា​សេចក្តី​ពិត។ មនុស្ស​ដូចជា Daniells, Prescott និង Kellogg បាន​ក្លាយ​ជា​និមិត្តសញ្ញា​នៃ​ប្រវត្តិសាស្ត្រ​នោះ ដែល​ក្នុង​នោះ Ezekiel បាន​កំណត់​អត្តសញ្ញាណ​នូវ​អ្វី​ដែល​ព្រឹទ្ធាចារ្យ​ចិតសិប​នាក់ «ពួក​ចាស់ទុំ​នៃ​វង្ស​អ៊ីស្រាអែល» នឹង «ធ្វើ​នៅ​ក្នុង​ទីងងឹត ម្នាក់ៗ​នៅ​ក្នុង​បន្ទប់​នៃ​រូបភាព​ស្រមើស្រមៃ​របស់​ខ្លួន​ឬ? ដ្បិត​ពួកគេ​និយាយ​ថា ព្រះអម្ចាស់​មិន​ទត​ឃើញ​យើង​ទេ»។

In that generation the messengers of the message of 1888, both lost their way in the controversies, confusion and spiritualism that engulfed Ezekiel’s seventy elders who had portrayed idols upon the walls of the temple, and the walls of their minds. The health work was removed due to the spiritualism of Kellogg, and yet the revisionists of Laodicean Adventism lead the unlearned to believe that some type of victory came out of the chaos of that generation. There was a parallel history in the time of Judges, where the summation of the history of the Judges fits this period perfectly, for the last verse of Judges states:

Akaa barreeffama 1888 sanaa geessisan, lamaan isaanii iyyuu falmiiwwan, jeequmsa, fi hafuurota waaqeffannaa keessatti karaa isaanii irraa bade; hafuurota waaqeffannaa sanaanis jaarsoliin torbaatama Hisqiʼeel, warri fakkiiwwan waaqolii sobaa dallaa mana qulqullummaa irratti, akkasumas dallaa sammuu isaanii irratti fakkeessanii turan, liqimfamaniiru. Hojiin fayyaa hafuurota waaqeffannaa Kellogg irraa kan kaʼe irraa fuudhame; taʼus, warri seenaa jijjiiran kan Adventizimii Laaʼodiiqeyaa warra hin baranne akka waan moʼannoon gosa tokkoo jeequmsa dhaloota sana keessaa baʼeetti amansiisu. Yeroo Abbootii Murtii keessattis seenaa wal fakkaatu tokko ture; walumaagalatti seenaa Abbootii Murtii yeroo kanaan guutummaatti wal sima; sababni isaas lakkoofsi dhumaa kitaaba Abbootii Murtii akkana jedha:

In those days there was no king in Israel: every man did that which was right in his own eyes. Judges 21:25.

Wakhtiyo shimbirki Israa’el kama ayn jirin; nin walbana wuxuu samayn jiray wixii indhihiisa la qummanaa. Xaakinnada 21:25.

We will show why the history of Judges corresponds to the history of the second generation of Adventism as we proceed with these articles, but it should be noted that when considering the history of Laodicean Adventism, the easily available history has been provided by those who practice historical revisionism. Sister White certainly did not want the subject of “the daily,” agitated during that history, when in reality it was a small minority of men that she had stated were being guided by “angels that were expelled from heaven” to be given a public platform to promote their erroneous ideas. But to suggest that Sister White ever upheld the idea that it was alright to retain error is exactly the opposite of what she believed.

ᱟᱞᱮ ᱱᱚᱶᱟ ᱨᱮᱭᱟᱜ ᱚᱱᱚᱞᱠᱚ ᱛᱮ ᱞᱟᱹᱭ ᱵᱟᱲᱟᱭᱟ ᱵᱮᱱ ᱠᱟᱹᱢᱤ ᱨᱮ ᱡᱟᱡᱽᱜᱮᱥ ᱨᱮᱭᱟᱜ ᱤᱛᱤᱦᱟᱹᱥ ᱟᱰᱵᱷᱮᱱᱴᱤᱡᱽᱢ ᱨᱮᱭᱟᱜ ᱫᱚᱥᱟᱨ ᱥᱟᱱᱛᱟᱱ ᱤᱛᱤᱦᱟᱹᱥ ᱥᱟᱶ ᱠᱟᱹᱯᱩᱭ ᱛᱟᱦᱮᱸᱭᱟ, ᱢᱮᱱᱠᱷᱟᱱ ᱱᱚᱶᱟ ᱫᱚ ᱧᱮᱞᱟᱜ ᱞᱟᱹᱠᱛᱤ ᱭᱮ ᱞᱟᱣᱫᱤᱥᱤᱭᱟᱱ ᱟᱰᱵᱷᱮᱱᱴᱤᱡᱽᱢ ᱨᱮᱭᱟᱜ ᱤᱛᱤᱦᱟᱹᱥ ᱵᱤᱥᱚᱭ ᱵᱤᱪᱟᱹᱨ ᱚᱠᱛᱚ, ᱥᱟᱦᱟᱡᱽᱨᱮ ᱧᱟᱢᱚᱜ ᱤᱛᱤᱦᱟᱹᱥ ᱚᱱᱟ ᱦᱚᱲᱠᱚ ᱛᱮ ᱮᱢᱟᱫ ᱟᱠᱟᱱᱟ ᱡᱚᱠᱚᱭᱟᱠᱚ ᱤᱛᱤᱦᱟᱹᱥ ᱯᱷᱮᱨᱵᱟᱫ ᱠᱟᱢᱤ ᱠᱚ ᱠᱟᱢᱤᱭᱟ। ᱥᱤᱥᱴᱚᱨ ᱦᱣᱟᱭᱤᱴ ᱱᱤᱥᱪᱚᱭ ᱛᱮ “the daily,” ᱨᱮᱭᱟᱜ ᱵᱤᱥᱚᱭ ᱚᱱᱟ ᱤᱛᱤᱦᱟᱹᱥ ᱨᱮ ᱟᱹᱰᱤ ᱪᱟᱞᱟᱣᱚᱜ ᱠᱟᱣᱟᱜ ᱱᱟᱝ ᱠᱷᱚᱡ ᱟᱠᱟᱫᱟ, ᱡᱟᱦᱟᱸ ᱥᱟᱹᱨᱤ ᱨᱮ ᱠᱟᱹᱴᱤᱡ ᱦᱚᱲᱠᱚ ᱢᱤᱫ ᱠᱩᱡᱽ ᱠᱚ ᱛᱟᱦᱮᱸᱠᱟᱱᱟ ᱚᱠᱚᱭᱠᱚ ᱛᱤᱱᱤ “angels that were expelled from heaven” ᱛᱮ ᱪᱟᱞᱟᱣᱚᱜ ᱠᱟᱱᱟ ᱵᱚᱞᱮ ᱞᱟᱹᱭ ᱟᱠᱟᱫᱟ, ᱡᱮᱢᱚᱱ ᱚᱠᱚᱭᱠᱚ ᱥᱟᱨᱵᱚᱡᱚᱱᱤᱱ ᱢᱚᱧᱪ ᱮᱢ ᱠᱚᱣᱟᱠᱚ ᱡᱮᱢᱚᱱ ᱟᱯᱱᱟᱨ ᱵᱷᱩᱞ ᱵᱷᱟᱵᱱᱟ ᱠᱚ ᱯᱨᱚᱪᱟᱨ ᱠᱚᱣᱟᱠᱚ। ᱢᱮᱱᱠᱷᱟᱱ ᱱᱚᱶᱟ ᱞᱟᱹᱭᱟ ᱡᱮ ᱥᱤᱥᱴᱚᱨ ᱦᱣᱟᱭᱤᱴ ᱠᱷᱚᱱ ᱡᱟᱦᱟᱸ ᱦᱚᱸ ᱱᱚᱶᱟ ᱵᱷᱟᱵᱱᱟ ᱥᱩᱯᱚᱨᱛ ᱠᱟᱫᱟ ᱡᱮ ᱵᱷᱩᱞ ᱫᱚ ᱨᱟᱠᱟᱵ ᱛᱤᱱᱟᱹᱜ ᱴᱷᱤᱠ ᱠᱟᱱᱟ, ᱚᱱᱟ ᱫᱚ ᱛᱤᱱᱤ ᱡᱟᱦᱟᱸ ᱵᱤᱥᱣᱟᱥ ᱛᱟᱦᱮᱸᱠᱟᱱᱟ ᱚᱱᱟᱨ ᱥᱟᱹᱨᱤ ᱵᱤᱨᱩᱫᱷᱨᱮ ᱢᱮᱱᱟᱜᱼᱟ។

“Brethren, as an ambassador of Christ I warn you to beware of these side issues, whose tendency is to divert the mind from the truth. Error is never harmless. It never sanctifies, but always brings confusion and dissension. It is always dangerous. The enemy has great power over minds that are not thoroughly fortified by prayer and established in Bible truth.” Testimonies, volume 5, 292.

«Aykunaka, Kristo-pa qhatuq runa hina qankunata willakuykichis kay ladonpi kaq asuntokunamanta allinta cuidakunaykichispaq, chaykuna yuyayta cheqaq kaymanta karunchanankupaq kasqanrayku. Pantayqa hayk’aqpas mana imapas mana dañuyuqchu. Manam hayk’aqpas ch’uyanchanchu, aswanqa sapa kuti pantasqa yuyayta, t’aqanakuytawan apamun. Sapa kutiqa peligrouqmi. Awqaqa hatun atiyniyuqmi chay yuyaykunapi, mana tukuy sonqowan mañakuywan sumaqta sinch’ichisqa, Bibliapa cheqaq kayninpi takyachisqa kaqkunaman.» Testimonies, volumen 5, 292.

We will continue this study in the next article.

A kẹdọṣin wiwe enẹ mọnukunnujẹmẹ hlan to alọzọ he bọdego mẹ.

“We have no time to lose. Troublous times are before us. The world is stirred with the spirit of war. Soon the scenes of trouble spoken of in the prophecies will take place. The prophecy in the eleventh of Daniel has nearly reached its complete fulfillment. Much of the history that has taken place in fulfillment of this prophecy will be repeated. In the thirtieth verse a power is spoken of that ‘shall be grieved, and return, and have indignation against the holy covenant: so shall he do; he shall even return, and have intelligence with them that forsake the holy covenant. And arms shall stand on his part, and they shall pollute the sanctuary of strength, and shall take away the daily sacrifice, and they shall place the abomination that maketh desolate. And such as do wickedly against the covenant shall he corrupt by flatteries: but the people that do know their God shall be strong, and do exploits. And they that understand among the people shall instruct many: yet they shall fall by the sword, and by flame, by captivity, and by spoil, many days. Now when they shall fall, they shall be holpen with a little help: but many shall cleave to them with flatteries. And some of them of understanding shall fall, to try them, and to purge, and to make them white, even to the time of the end: because it is yet for a time appointed. And the king shall do according to his will; and he shall exalt himself, and magnify himself above every god, and shall speak marvellous things against the God of gods, and shall prosper till the indignation be accomplished: for that that is determined shall be done.’ Daniel 11:30–36.

“मँसी हा न्गोई। मफम्ना थराय थोक्लक्कनी। मलेम असि लान्गी स्पिरिटना थेंना ईरक्ले। करिगुम्बा मथन्ता महाक्की वाक्‌हल्गा पुख्रबा मथक्तगी फोंगदोक्लिबा अवांगबा पाओशिंग्दा हैरिबा अनील-অমগী फংफমशिंग अदु थोक्कनी। दानिएलगी मपुং फरा তরनि-অমদা লৈরिबা अवांगबा पाओ अदु महाक्की मपुং ফাবা ফংফमদা मरম ওইনা য়ৌরে। অদুগা, মসিগী अवांगবা पाओ असি মপুং ফাওবা য়াউবা पुয়াৱা লৈত্রবা ইতিহাসगी মরম লোইনা থোক্লবা ৱারি-মশিং অমত্তা হন্না থোক्कনি। তুরेल-তম্লবা মপান ত্রি-অমদা ‘নুংশিৎলগা হন্না হংজরক্কনি, অমসুং পবিত্র কনভেন্যান্ট অদুগী মতাংদা খুঞ্জা তাবনি: অদুম ওইনা মহাক্না তৌগনি; মহাক হন্না হংজরক্কনি, অমসুং পবিত্র কনভেন্যান্ট অদু থাদোক্পশিংগা মরু ওইনবা অরিবনি। অমসুং মহাক্কী মফমদা লানমীশিং লেপ্পনি, অদুগা মখোয়না শগৎ লৈবা পবিত্র স্থান অদু মাংশিন্ননি, অমসুং দৈনিক বলি অদু লৌথোক্কনি, অদুগা মাংশি-থৎপা য়াবা ঘৃণ্য বস্তু অদু থম্মনি। অমসুং কনভেন্যান্ট অদুগী বিরুদ্ধে পাপ তৌরিবশিংবু মহাক্না থুম্মৌনা থুংদোক্কনি: অদুবু মখোয়গী ঈশ্বরবু খংবা মীওইশিং অদু পাংথোক্তা নীংতাম্লগা লৈগনি, অমসুং থবকশিং তৌগনি। অমসুং মীওইশিংগী মরক্তা মরম খংবা মখোয় অদু ময়ামবু তাকপিগনি: অদুবু মখোয় থাংনা, মেইনা, বন্দিত্বনা, অমসুং লৌখাত্পানা নুমিৎ ময়াম খুদোংচাবা লৈনা তান্নগনি। হৌজিক মখোয় তান্নরবা মতামদা মখোয়বু অল্প হেল্প অমনা মতুন পাংগনি: অদুবু মী ময়াম্না থুম্মৌনা মখোয়গা য়াওন্নগনি। অমসুং মরম খংবা মখোয়গী খরনা তান্নগনি, মখোয়বু চাংয়েংনবা, শেংনবা, অমসুং অঙাংবা ওইহনবা, অদুম ওইনা অরোইবা মতাম ফাওদ্রিবা: মরমদি মসি হৌনবা মতাম অমগীদমক্তনি। অমসুং নিংথৌ অদুনা মহাক্কী ইচ্ছা মতুনা তৌগনি; অমসুং মহাক্কী মপু থাদোক্কদবা ঈশ্বর খুদিংমক্তগী মথক্তা চাউনা ইপাক্তা চাংদোক্কনি, অমসুং ঈশ্বরশিংগী ঈশ্বর অদুগী বিরুদ্ধে অচুম্বা মপৌ মশিং হায়গনি, অমসুং খুঞ্জা মপুং ফাওদ্রিবা ফাওবা মহাক্কী লমচৎদা মাফল পীবনি: মরমদি মপাংগলবা অদু মহাক্কী মতুং ইন্না থোক্কদবনি।’ Daniel 11:30–36.”

“Scenes similar to those described in these words will take place. We see evidence that Satan is fast obtaining the control of human minds who have not the fear of God before them. Let all read and understand the prophecies of this book, for we are now entering upon the time of trouble spoken of:

“Janek han u skén taalkʼáa áwé yan has duwasáakw. Tleil x̱wasikóo x̱ʼéix̱ Satan x̱áat yéi x̱at sitee, ánkʼawu du een x̱áat has du yáa ntoo. Aan áwé wé has du x̱ʼéidei yéi x̱at sitee, yei áwé Yeeshú ḵusteeyí tleil has du een x̱áat has du yáa at uwasáa yáa kát. Hél yéi x̱at sitee, kaax̱ has du x̱ʼéidei wé káa yís x̱ʼeisú, aag̱áa has du een uwatée. Yéi áwé hél x̱at sitee, a kát has du een x̱áat x̱at uwatée:

“‘And at that time shall Michael stand up, the great prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, every one that shall be found written in the book. And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt. And they that be wise shall shine as the brightness of the firmament; and they that turn many to righteousness as the stars for ever and ever. But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased.’ Daniel 12:1–4.” Manuscript Releases, number 13, 394.

“‘That timepe Michael utyari kan, ninkha mangsakai pa, nangmi miphun a dingin nghetna pihtu; hiche lai chun buaina hun khat hung ding a, nam khat a um tan apat tua hun gei chu a banglou khat ahi ding; tua hun chun nangmi mipite humbit in um ding uhi, lekhabu sung a min kigel chengse. Lei vut sung a ihmu tampite tho ding uhi, pawlkhat kumkhua hinna dingin, pawlkhat jakna leh kumkhua muhna dingin. Pilte van awng bangin vah ding uhi; mi tampi diktatna lam a hei pite aksi bangin kumkhua tawntungin vah jing ding uhi. Ahinla, Daniel, nangin thu te kha, leh lekhabu chu hun tawp gei in seal in; mi tampi heileh hei ding uhi, leh theihna pung ding ahi.’ Daniel 12:1–4.” Manuscript Releases, number 13, 394.