If you looked closely at the last passage in the previous article, you will have looked at the original source of the passage that is found in the book Early Writings, which A. G. Daniells claims to have taken with him in his interview on the subject of “the daily” with Sister White in 1910. Those who were working to establish the “lie” that “the daily,” represents Christ’s sanctuary ministry needed to undermine Sister White’s direct and clear endorsement of the correct view being given to those who gave the judgment hour cry. The “lie” they invented was that the only warning Sister White was being specific about was the warning of time setting. That is what Arthur White works to establish in his biography, and it is what his father, Ellen White’s son, and Daniells were trying to prove by the invented interview.
جی ئەگەر تۆ بە وردی لە دواین دەقەکەی وتارەکەی پێشوو وردبوویتەوە، ئەوا سەرچاوەی ڕەسەنی ئەو دەقەت بینیوە کە لە کتێبی Early Writings دا هاتووە، ئەوەی A. G. Daniells بانگەشەی کردووە لە گفتوگۆکەی ساڵی 1910 لەسەر بابەتی “the daily” لەگەڵ Sister White بردوویەتی. ئەوانەی کاریان دەکرد بۆ دامەزراندنی ئەو “درووە”ی کە “the daily” نوێنەرایەتیی خزمەتی پەرستگای مەسیح دەکات، پێویستیان بەوە بوو پشتگیریی ڕاستەوخۆ و ڕوونی Sister White بۆ ئەو بۆچوونە دروستە لاواز بکەن، ئەو بۆچوونەی پێشکەش بەوانە دەکرا کە هاواری کاتی دادوەرییان دەدا. ئەو “درووە”ی دروستیان کرد ئەوە بوو کە تەنها ئاگادارکردنەوەیەک Sister White بە دیاریکراوی لەسەری قسە دەکرد، ئاگادارکردنەوەی دیاریکردنی کات بوو. ئەوەیە کە Arthur White لە ژیاننامەکەیدا هەوڵی سەلماندنی دەدات، و هەمان ئەوەیە کە باوکی، کوڕی Ellen White، و Daniells هەوڵیان دەدا لە ڕێگەی ئەو گفتوگۆیەی دروستکراو بیسەلمێنن.
As already noted, there is no record of any interview between Sister White and Daniells on the subject of “the daily.” The supposed interview was proposed in 1931. If Sister White had endorsed Daniells fallen view of “the daily” at an interview in 1910, why would he, someone Sister White identified was zealous to promote his view, keep silent about her endorsement for twenty-one years? It wasn’t an interview, it was an invention.
Aniq qayd etilganidek, “doimiy” mavzusi bo‘yicha Sister White bilan Daniells o‘rtasida bo‘lib o‘tgan biron suhbat haqida hech qanday yozuv mavjud emas. Taxmin qilingan bu suhbat 1931-yilda ilgari surilgan. Agar Sister White 1910-yildagi bir suhbatda Daniellsning “doimiy” haqidagi yiqilgan qarashini ma’qullagan bo‘lsa, nega Sister White uning o‘z qarashini ilgari surishda g‘ayratli ekanini ta’kidlagan shaxs bo‘lmish u, uning ma’qullovini yigirma bir yil davomida sukut bilan yashirib kelgan bo‘lar edi? Bu suhbat emas edi, bu to‘qima edi.
The invention of the interview sought to place the context of her statement of “the daily” as if it was something that was incidental to her warning against time setting, and Arthur White placed his fingerprints on the lie in the fashion he presented in the history of 1931. As a Christian he should have simply reported the history, and left historical revisionism out of the equation. We ended the last article with the passage from 1850, that the passage in Early Writings is derived from. The statement first appeared in 1850, in the Review, and then again in the book Experience and Views. The third time it appears is in the book Early Writings, but in its evolution to the book Early Writings certain changes occurred. However, we would not say that many of the Spirit of Prophecy writings have been changed as some claim in their effort to discredit her work.
مۇخبىرچىلىقنىڭ ئىجاد قىلىنىشى، ئۇنىڭ «كۈندىلىك» ھەققىدىكى باياناتىنىڭ مەزمۇنىنى، خۇددى بۇ نەپسى ئۇنىڭ ۋاقىت بەلگىلەشكە قارشى ئاگاھلاندۇرۇشىغا قوشۇمچە ۋە تاسادىپىي بىر نەرسەدەك كۆرسىتىشنى مەقسەت قىلغان ئىدى، ۋە ئارتۇر ۋايت 1931-يىللىق تارىخنى قانداق تەقدىم قىلغان بولسا، شۇ شەكىلدە بۇ يالغانغا ئۆز ئىزىنى قالدۇردى. بىر مەسىھىي سۈپитидә، ئۇ پەقەت تارىخنى بايان قىلىپ، تارىخىي قايتا يېزىشچىلىقنى بۇ مەسىلىگە ئارلاشتۇرماي قويۇشى كېرەك ئىدى. بىز ئاخىرقى ماقالىنى 1850-يىلدىكى، Early Writings دىكى پارچىنىڭ مەنبەسى بولغان ئۆتكەل بىلەن ئاخىرلاشتۇرغان ئىدۇق. بۇ بايانات ئەڭ ئاۋۋال 1850-يىلى Review دا، ئاندىن يەنە Experience and Views ناملىق كىتابتا كۆرۈلگەن. ئۇنىڭ ئۈچىنچى قېتىم كۆرۈنۈشى Early Writings ناملىق كىتابتا بولىدۇ، بىراق Early Writings كىتابىغا كېلىش جەريانىدا بەزى ئۆزگىرىشلەر يۈز بەرگەن. شۇنداق بولسىمۇ، بەزىلەر ئۇنىڭ ئەسىرىنى ئىناۋەتسىزلەشتۈرۈش تىرىشچانلىقىدا دەۋا قىلغاندەك، بىز پەيغەمبەرلىك روھى يازمىلىرىنىڭ كۆپ قىسمى ئۆزگەرتىلگەن دېمەيمىز.
“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.
«Tugan maŋa 1843 chart-ıń Öz qolı menen baǵdarlang‘anın, hám onıń eşbir bólegi ózgertilmesligi kerek ekenin körsetti; sandaqlar Onıń qalag‘anday ekenin. Onıń qolı bazı bir sandaqlardaǵı bir qátelikti üstin jasıp turǵanın, sonday etip eşkim onı kóre almaytug‘ının, tek Onıń qolı alıp tastalǵanǵa shekem.»
“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.
«Потом я увидела в отношении „постоянного“, что слово „жертва“ было добавлено человеческой мудростью и не принадлежит тексту; и что Господь дал правильное понимание этого тем, кто возвещал весть о часе суда. Когда существовало единство, до 1844 года, почти все были едины в правильном понимании „постоянного“; но с 1844 года, в смятении, были приняты другие взгляды, и за этим последовали тьма и смятение». Review and Herald, November 1, 1850.
This passage was originally in the publication titled The Present Truth from 1849, but it was printed in the Review and Herald in November, 1850. In the original manuscript Sister White directly states that she is writing out several things which the Lord had recently shown her, and as you read the entire article you will see many subjects addressed. There are about twenty various subjects that she was shown. The point is that in the original article the subject of “the daily,” and the subject of “time setting” were two different revelations of things she was shown.
এই অংশটি মূলত 1849 সালের The Present Truth শীর্ষক প্রকাশনায় ছিল, তবে এটি 1850 সালের নভেম্বর মাসে Review and Herald-এ মুদ্রিত হয়। মূল পাণ্ডুলিপিতে সিস্টার হোয়াইট সরাসরি উল্লেখ করেছেন যে তিনি সম্প্রতি প্রভু তাঁকে যা যা দেখিয়েছেন, তার মধ্যে কয়েকটি বিষয় লিখে দিচ্ছেন; এবং আপনি যখন সমগ্র প্রবন্ধটি পড়বেন, তখন দেখবেন সেখানে বহু বিষয় আলোচনা করা হয়েছে। তাঁকে দেখানো হয়েছিল এমন প্রায় বিশটি বিভিন্ন বিষয় রয়েছে। মূল কথা হলো, মূল প্রবন্ধে “the daily” বিষয়টি এবং “time setting” বিষয়টি—এই দু’টি ছিল তাঁকে দেখানো বিষয়সমূহের মধ্যে দুটি পৃথক প্রকাশ।
In the original manuscript they were identified in different paragraphs. When the passage was reprinted in Experience and Views the editors combined the paragraph where Sister White upholds the pioneer view of “the daily,” with the following paragraph that warns against time setting. As you read the original, take note that emphasis is placed upon some subjects through Capitalization. In the paragraph where she endorses the pioneer view of “the daily,” she Capitalizes the word Daily, and in the next paragraph she Capitalizes the word Time, thus marking a direct distinction between the two subjects she was shown.
Manuskript asli mereka dikenali dalam perenggan-perenggan yang berbeza. Apabila petikan itu dicetak semula dalam Experience and Views, para editor telah menggabungkan perenggan di mana Sister White mempertahankan pandangan perintis mengenai “the daily” dengan perenggan berikutnya yang memberi amaran terhadap penetapan masa. Sementara anda membaca naskhah asal itu, perhatikan bahawa penegasan diletakkan pada beberapa subjek melalui Huruf Besar. Dalam perenggan di mana beliau mengesahkan pandangan perintis mengenai “the daily,” beliau menulis perkataan Daily dengan Huruf Besar, dan dalam perenggan yang berikutnya beliau menulis perkataan Time dengan Huruf Besar, dengan demikian menandai suatu perbezaan langsung antara dua subjek yang ditunjukkan kepadanya.
“Dear Brethren and Sisters,
«Ай қәриндошлар вә һәдә-сиңиллар, »
“I wish to give you a short sketch of what the Lord has recently shown to me in vision. I was shown the loveliness of Jesus, and the love that the angels have for one another. Said the angel—Can ye not behold their love?—follow it. Just so God’s people must love one another. Rather let blame fall on thyself than on a brother. I saw that the message ‘sell that ye have and give alms’ had not been given, by some, in its clear light; that the true object of the words of our Saviour had not been clearly presented. I saw that the object of selling was not to give to those who are able to labor and support themselves; but to spread the truth. It is a sin to support and indulge those who are able to labor, in idleness. Some have been zealous to attend all the meetings; not to glorify God, but for the ‘loaves and fishes.’ Such had much better been at home laboring with their hands, ‘the thing that is good,’ to supply the wants of their families, and to have something to give to sustain the precious cause of present truth.
“Ndzi navela ku mi nyika xifaniso xo koma xa leswi Hosi yi nga ha ku ndzi kombisiki swona eka xivono. Ndzi kombisiwile ku saseka ka Yesu, ni rirhandzu leri tintsumi ti nga na rona un’wana eka un’wana. Ntsumi yi te—Xana a mi swi voni rirhandzu ra vona ke?—ri landzeleni. Hi ndlela leyi fanaka vanhu va Xikwembu va fanele ku rhandzana. Swi antswa ngopfu leswaku ku soleka ku wela eka wena ku ri ni le ka makwenu. Ndzi vonile leswaku rungula leri nge, ‘xavisani leswi mi nga na swona mi nyika swisiwana,’ a ri si nyikeriwa hi van’wana hi ku vonakala ka rona loku erivaleni; leswaku xikongomelo xa ntiyiso xa marito ya Muponisi wa hina a xi si vekiwa erivaleni hi ku twisiseka. Ndzi vonile leswaku xikongomelo xa ku xavisa a ku nga ri ku nyika lava kotaka ku tirha ni ku tihlayisa; kambe a ku ri ku hangalasa ntiyiso. I xidyoho ku pfuna ni ku khoma hi musa, eku vileleni, lava kotaka ku tirha, kambe va tshama eku lolozeni. Van’wana va kombisile ku hiseka eku yeni ka minhlangano hinkwayo; ku nga ri ku dzunisa Xikwembu, kambe hikwalaho ka ‘swinkwa ni tinhlampfi.’ Lava a swi ta va antswela swinene ku tshama emakaya va tirha hi mavoko ya vona, ‘leswo lulama,’ leswaku va kota ku enerisa swilaveko swa mindyangu ya vona, ni leswaku va va ni swo karhi swo nyika leswaku va seketela mhaka leyi hlawulekeke ya ntiyiso wa nkarhi wa sweswi.
“Some, I saw, had erred in praying for the sick to be healed before unbelievers. If any among us are sick, and call for the elders of the church to pray over them, according to James 5:14, 15, we should follow the example of Jesus. He put unbelievers out of the room, then healed the sick; so we should seek to be separated from the unbelief of those who have not faith, when we pray for the sick among us.
«Ман бидидам, ки баъзеҳо дар дуо кардан барои он ки беморон пеши назари беимонон шифо ёбанд, ба иштибоҳ роҳ додаанд. Агар касе аз миёни мо бемор бошад ва мувофиқи Яъқуб 5:14, 15 пирони калисоро бихонад, то бар ӯ дуо кунанд, мо бояд ба намунаи Исо пайравӣ намоем. Ӯ беимононро аз хона берун кард, сипас беморро шифо дод; пас мо низ, ҳангоме ки барои беморони миёни худ дуо мекунем, бояд бикӯшем аз беимонии онҳое, ки имон надоранд, ҷудо бошем.
“Then I was pointed back to the time that Jesus took his disciples away alone, into an upper room, and first washed their feet, and then gave them to eat of the broken bread, to represent his broken body, and juice of the vine to represent his spilled blood. I saw that all should move understandingly, and follow the example of Jesus in these things, and when attending to these ordinances, should be as separate from unbelievers as possible.
“រួចមក ខ្ញុំត្រូវបានបង្វែរឲ្យត្រឡប់ទៅកាន់ពេលវេលាដែលព្រះយេស៊ូវបាននាំសិស្សរបស់ទ្រង់ទៅដោយឡែក តែម្នាក់ឯង ចូលទៅក្នុងបន្ទប់ខាងលើ ហើយជាលើកដំបូងទ្រង់បានលាងជើងឲ្យពួកគេ បន្ទាប់មកក៏ប្រទានឲ្យពួកគេបរិភោគនំបុ័ងដែលបានបំបែក ដើម្បីតំណាងឲ្យព្រះកាយរបស់ទ្រង់ដែលត្រូវបានបំបែក និងទឹកពីផ្លែទំពាំងបាយជូរ ដើម្បីតំណាងឲ្យព្រះលោហិតរបស់ទ្រង់ដែលបានស្រក់។ ខ្ញុំបានឃើញថា មនុស្សទាំងអស់គួរតែប្រព្រឹត្តដោយការយល់ដឹង ហើយដើរតាមគំរូរបស់ព្រះយេស៊ូវក្នុងកិច្ចទាំងនេះ ហើយនៅពេលអនុវត្តពិធីបញ្ញត្តិទាំងនេះ គួរតែញែកខ្លួនឲ្យឆ្ងាយពីពួកអ្នកមិនជឿឲ្យបានច្រើនបំផុតតាមដែលអាចធ្វើបាន។”
“Then I was shown that the seven last plagues will be poured out, after Jesus leaves the Sanctuary. Said the angel—It is the wrath of God and the Lamb that causes the destruction or death of the wicked. At the voice of God the saints will be mighty and terrible as an army with banners; but they will not then execute the judgment written. The execution of the judgment will be at the close of the 1000 years.
“Ao vi que as sete últimas pragas serão derramadas depois que Jesus deixar o Santuário. Disse o anjo: É a ira de Deus e do Cordeiro que causa a destruição ou a morte dos ímpios. À voz de Deus, os santos serão poderosos e terríveis, como um exército com bandeiras; porém, então, não executarão o juízo escrito. A execução do juízo será ao término dos 1000 anos.”
“After the saints are changed to immortality, and are caught up together, and receive their harps, crowns, &c., and enter the Holy City, Jesus and the saints set in judgment. The books are opened, the book of life and the book of death; the book of life contains the good deeds of the saints, and the book of death contains the evil deeds of the wicked. These books were compared with the Statute book, the Bible, and according to that they were judged. The saints in unison with Jesus pass their judgment upon the wicked dead. Behold ye! said the angel, the saints sit in judgment, in unison with Jesus, and mete out to each of the wicked, according to the deeds done in the body, and it is set off against their names what they must receive, at the execution of the judgment. This, I saw, was the work of the saints with Jesus, in the Holy City before it descends to the earth, through the 1000 years. Then at the close of the 1000 years, Jesus, and the angels, and all the saints with him, leaves the Holy City, and while he is descending to the earth with them, the wicked dead are raised, and then the very men that ‘pierced him,’ being raised, will see him afar off in all his glory, the angels and saints with him, and will wail because of him. They will see the prints of the nails in his hands, and in his feet, and where they thrust the spear into his side. The prints of the nails and the spear will then be his glory. It is at the close of the 1000 years that Jesus stands upon the Mount of Olives, and the Mount parts asunder, and it becomes a mighty plain, and those who flee at that time are the wicked, that have just been raised. Then the Holy City comes down and settles on the plain.
“Муқәддәсләр өлмәсликтин өзгәртилип, биллә көтирилип, өзлириниң чалғу әсваплири, таҗлири вә башқиларни қобул қилип, Муқәддәс Шәһәргә киргәндин кейин, Әйса билән муқәддәсләр һөкүмдә олтириду. Китаплар ечилиду: һаятлиқ китави вә өлүм китави; һаятлиқ китавида муқәддәсләрниң яхши әмәллири, өлүм китавида болса рәзилләрниң яман әмәллири бар. Бу китаплар қанун китави болған Муқәддәс Китап билән селиштурулуп, шуниңға асасән уларға һөкүм чиқирилиду. Муқәддәсләр Әйса билән бирликтә рәзил өлгәнләр үстидин өз һөкүмини чиқириду. Қараңлар! деди пәриштә, муқәддәсләр Әйса билән бир сәптә һөкүмдә олтирип, тәндә қилған әмәллиригә қарап рәзилләрниң һәр биригә тегишлик һөкүмни бәлгиләйду, вә уларниң исимлириниң қаршиға, һөкүм иҗра қилинғанда немини қобул қилиши керәклики йезилип қоюлиду. Мән көрдүмки, бу, Муқәддәс Шәһәр йәргә чүшүштин бурун, миң йил мабәйнидә, Муқәддәсләрниң Әйса билән бирликтә атқуридиған иши екән. Андин миң йил ахирида, Әйса, пәриштиләр вә униң билән болған барлиқ муқәддәсләр Муқәддәс Шәһәрдин чиқиду; у улар билән биллә йәргә чүшүватқан чағда, рәзил өлгәнләр тирилдүрүлиду, андин уни «тешип өткүчиләр» дәл шу адәмләр тирилдүрүлүп, уни жирақтин пүтүн шан-шәрпи ичидә, униң билән биллә пәриштиләр вә муқәддәсләрни көриду вә униң түпәйли налә қилиду. Улар униң қолида вә путлирида мих излирини, шундақла найзә билән йениға санҗиған йәрни көриду. Шу чағда мих вә найзә излири униң шан-шәрпи болиду. Миң йил ахирида Әйса Зәйтун теғида туриду, тағ иккигә айрилип, зор бир түзләңликкә айлиниду; шу вақитта қечиватқанлар дәл һазирла тирилдүрүлгән рәзилләрдур. Андин Муқәддәс Шәһәр чүшүп келип, шу түзләңлик үстигә орунлишиду.
“Then Satan imbues the wicked, that have been raised, with his spirit. He flatters them that the army in the City is small, and that his army is large, and that they can overcome the saints and take the City. While Satan was rallying his army, the saints were in the City, beholding the beauty and glory of the Paradise of God. Jesus was at their head, leading them. All at once the lovely Saviour was gone from our company; but soon we heard his lovely voice, saying, ‘Come ye blessed of my Father inherit the kingdom prepared for you from the foundation of the world.’ We gathered about Jesus, and just as he closed the gates of the City, the curse was pronounced upon the wicked. The gates were shut. Then the saints used their wings and mounted to the top of the wall of the City. Jesus was also with them; his crown looked brilliant and glorious. It was a crown within a crown, seven in number. The crowns of the saints were of the most pure gold, decked with stars. Their faces shone with glory, for they were in the express image of Jesus; and as they arose, and moved all together to the top of the City, I was enraptured with the sight.
“အဲဒီနောက် စာတန်သည် ထမြောက်ခြင်းခံရသော လူဆိုးတို့ကို မိမိ၏ဝိညာဉ်ဖြင့် လှုံ့ဆော်လေ၏။ သူသည် မြို့တော်အတွင်းရှိ တပ်သည် နည်းပါးကြောင်း၊ မိမိ၏တပ်မဟာ ကြီးမားကြောင်း၊ ထို့ကြောင့် သူတို့သည် သန့်ရှင်းသူတို့ကို အနိုင်ယူ၍ မြို့တော်ကို သိမ်းယူနိုင်ကြောင်း ချော့မော့ပြောဆိုလေ၏။ စာတန်သည် မိမိ၏တပ်ကို စုစည်းနှိုးဆော်နေစဉ်၊ သန့်ရှင်းသူတို့သည် မြို့တော်အတွင်း၌ ဘုရားသခင်၏ ပရဒိသု၏ အလှအပနှင့် ဘုန်းအသရေကို ကြည့်ရှုနေကြလေ၏။ ယေရှုသည် သူတို့၏ ဦးဆောင်၌ ရှိတော်မူ၍ သူတို့ကို ဦးဆောင်တော်မူလေ၏။ ရုတ်တရက် ချစ်ဖွယ်သော ကယ်တင်ရှင်သည် ကျွန်ုပ်တို့အစုအဖွဲ့ထဲမှ ကွယ်ပျောက်သွားတော်မူ၏။ သို့ရာတွင် မကြာမီ ကျွန်ုပ်တို့သည် ကိုယ်တော်၏ ချစ်ဖွယ်သော အသံတော်ကို ကြားရပြီး၊ ‘ငါ့အဘ၏ ကောင်းကြီးမင်္ဂလာကိုခံရသောသူတို့၊ လာကြလော့။ လောကမတည်မှီကပင် သင်တို့အတွက် ပြင်ဆင်ထားသော နိုင်ငံတော်ကို အမွေခံကြလော့’ ဟု မိန့်တော်မူသည်ကို ကြားရလေ၏။ ကျွန်ုပ်တို့သည် ယေရှု၏အနီးသို့ စုဝေးကြလေ၏။ ထိုနောက် ကိုယ်တော်သည် မြို့တော်၏ တံခါးများကို ပိတ်တော်မူသည့် အချိန်တွင်ပင် လူဆိုးတို့အပေါ်၌ ကျိန်ခြင်းကို ကြေညာလေ၏။ တံခါးများသည် ပိတ်ထားခြင်းခံရလေ၏။ ထိုနောက် သန့်ရှင်းသူတို့သည် မိမိတို့၏ တောင်ပံများကို အသုံးပြု၍ မြို့တော်၏ မြို့ရိုးထိပ်သို့ တက်ကြလေ၏။ ယေရှုလည်း သူတို့နှင့်အတူ ရှိတော်မူလေ၏။ ကိုယ်တော်၏ သရဖူသည် ထွန်းလင်းတောက်ပ၍ ဘုန်းအသရေပြည့်စုံလှ၏။ ယင်းမှာ သရဖူအတွင်း သရဖူဖြစ်၍ ခုနစ်ထပ် ရှိလေ၏။ သန့်ရှင်းသူတို့၏ သရဖူများမှာ အလွန်သန့်စင်သော ရွှေဖြင့် ပြုလုပ်ထားပြီး ကြယ်များဖြင့် အလှဆင်ထားလေ၏။ သူတို့၏ မျက်နှာများသည် ဘုန်းအသရေဖြင့် ထွန်းလင်းတောက်ပလျက် ရှိကြ၏၊ အကြောင်းမူကား သူတို့သည် ယေရှု၏ ပကတိပုံသဏ္ဍာန်အတိုင်း ဖြစ်ကြသောကြောင့်တည်း။ သူတို့သည် ထ၍ အားလုံး တညီတညွတ်တည်း မြို့တော်၏ ထိပ်သို့ ရွေ့လျားတက်ကြသည့်အခါ၊ ကျွန်ုပ်သည် ထိုမြင်ကွင်းကြောင့် စိတ်ဝိညာဉ်တက်ကြွမိလေ၏။”
“Then the wicked saw what they had lost; and fire was breathed from God upon them, and consumed them. This was the Execution of the Judgment. The wicked then received according as the saints in unison with Jesus had meted out to them during the 1000 years. The same fire from God that consumed the wicked, purified the whole earth. The broken ragged mountains melted with fervent heat, the atmosphere, also, and all the stubble was consumed. Then our inheritance opened before us, glorious and beautiful, and we inherited the whole earth made new. We all shouted with a loud voice, Glory, Alleluia.
“ឯពួកមនុស្សអាក្រក់នោះ បានឃើញអ្វីដែលពួកគេបានបាត់បង់; ហើយភ្លើងត្រូវបានផ្លុំចេញពីព្រះមកលើពួកគេ ហើយបានបំផ្លាញពួកគេ។ នេះជាការអនុវត្តនៃសាលក្រមជំនុំជម្រះ។ ពេលនោះ ពួកមនុស្សអាក្រក់បានទទួលតាមដែលពួកបរិសុទ្ធ រួមជាមួយព្រះយេស៊ូវ ដោយចិត្តតែមួយ បានកំណត់ដល់ពួកគេ ក្នុងអំឡុងពេល 1000 ឆ្នាំ។ ភ្លើងដដែលនោះពីព្រះ ដែលបានបំផ្លាញពួកមនុស្សអាក្រក់ បានបន្សុទ្ធផែនដីទាំងមូល។ ភ្នំដែលបាក់បែក រហែករហុយ បានរលាយដោយកម្ដៅដ៏ខ្លាំងក្លា ហើយបរិយាកាសក៏ដូចគ្នា ព្រមទាំងអស់ទាំងចំបើងត្រូវបានឆេះអស់។ បន្ទាប់មក មរតករបស់យើងបានបើកលាតសន្ធឹងនៅមុខយើង ដ៏រុងរឿង និងស្រស់ស្អាត ហើយយើងបានទទួលមរតកផែនដីទាំងមូលដែលបានធ្វើឲ្យថ្មី។ យើងទាំងអស់គ្នាបានបន្លឺសំឡេងយ៉ាងខ្លាំងថា សិរីល្អ អាលេលូយ៉ា។”
“I also saw that the shepherds should consult those in whom they have reason to have confidence, those who have been in all the messages, and are firm in all the present truth, before they advocate any new point of importance, which they may think the Bible sustains. Then the shepherds will be perfectly united, and the union of the shepherds will be felt by the church. Such a course I saw would prevent unhappy divisions, and then there would be no danger of the precious flock being divided, and the sheep scattered, without a shepherd.
“Ndzi tlhele ndzi vona leswaku varisi va fanele ku burisana na lava va nga ni xivangelo xo va tshemba, lava va nga va kona eka marungula hinkwawo, naswona va tiyeke eka ntiyiso hinkwawo wa nkarhi wa sweswi, va nga si seketela nhlamuselo yihi ni yihi leyintshwa ya nkoka, leyi va nga ha ehleketaka leswaku Bibele ya yi seketerile. Kutani varisi va ta va va hlangene hi ku hetiseka, naswona vun’we bya varisi byi ta twiwa hi kereke. Ndzi vone leswaku ndlela yo tano a yi ta sivela ku avana loku vavisaka, kutani a ku nga ha vi na khombo ra leswaku ntlhambi wa nkoka wu avaniwa, ni leswaku tinyimpfu ti hangalasiwa, ti nga ri na murisi.
“September 23d, the Lord showed me that he had stretched out his hand the second time to recover the remnant of his people, and that efforts must be redoubled in this gathering time. In the scattering time Israel was smitten and torn; but now in the gathering time God will heal and bind up his people. In the scattering, efforts made to spread the truth had but little effect, accomplished but little or nothing; but in the gathering when God has set his hand to gather his people, efforts to spread the truth will have their designed effect. All should be united and zealous in the work. I saw that it was a shame for any to refer to the scattering for examples to govern us now in the gathering; for if God does no more for us now than he did then, Israel would never be gathered. It is as necessary that the truth should be published in a paper, as preached.
«২৩ সেপ্টেম্বর, প্রভু আমাকে দেখালেন যে তিনি তাঁর জনগণের অবশিষ্টাংশকে পুনরুদ্ধার করার জন্য দ্বিতীয়বার তাঁর হাত প্রসারিত করেছেন, এবং এই সমবেতকরণের সময়ে প্রচেষ্টা দ্বিগুণ করা আবশ্যক। বিচ্ছুরণের সময়ে ইস্রায়েল আক্রান্ত ও বিদীর্ণ হয়েছিল; কিন্তু এখন, সমবেতকরণের সময়ে, ঈশ্বর তাঁর জনগণকে সুস্থ করবেন এবং বেঁধে জোড়া দেবেন। বিচ্ছুরণের সময়ে, সত্য প্রচারের জন্য যে প্রচেষ্টা করা হয়েছিল, তার প্রভাব ছিল অতি সামান্য, তা অল্পই সাধন করেছিল, অথবা কিছুই নয়; কিন্তু সমবেতকরণের সময়ে, যখন ঈশ্বর তাঁর জনগণকে সমবেত করার জন্য নিজের হাত স্থাপন করেছেন, তখন সত্য প্রচারের প্রচেষ্টা তার অভিপ্রেত ফল সাধন করবে। সকলেরই কর্মে ঐক্যবদ্ধ ও উৎসাহী হওয়া উচিত। আমি দেখলাম, এখন এই সমবেতকরণের সময়ে আমাদের পরিচালনার জন্য উদাহরণ হিসেবে বিচ্ছুরণের সময়ের প্রতি কারও নির্দেশ করা লজ্জার বিষয়; কারণ ঈশ্বর যদি এখন আমাদের জন্য তখনকার চেয়ে বেশি কিছু না করেন, তবে ইস্রায়েল কখনও সমবেত হবে না। সত্য যেমন প্রচারিত হওয়া অপরিহার্য, তেমনি তা একটি পত্রিকায় প্রকাশিত হওয়াও অপরিহার্য।»
“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.
A Yaaya n yi man ko sariya 1843 sɛbɛli wo sɛbɛlen ye a bolo la, ani a fɔ a a ye ka sɛbɛli o jɛman kelen si fo; ka kɛ a la jɔyɔrɔw ye i n’a fɛ. A fɔ fana ko a bolo tun bɛ duguma la ani ka kalan fitini dɔ dogo nin jɔyɔrɔw kɔnɔ, walima mɔgɔ si tɛ se ka o ye, fo tuma min na a bolo bɛ bɔ.
“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.
«Тогда я увидела в отношении „Ежедневного“, что слово „жертва“ было добавлено человеческой мудростью и не принадлежит тексту; и что Господь дал правильное понимание этого тем, кто возвещал весть о часе суда. Когда существовало единство, до 1844 года, почти все были едины в правильном понимании „Ежедневного“; но после 1844 года, в смятении, были приняты другие взгляды, и за этим последовали тьма и смущение.
“The Lord showed me that Time had not been a test since 1844, and that time will never again be a test.
“Rabbi ma tawa ni màa se idanwò mọ́ láti ọdún 1844, àti pé àkókò kì yóò tún jẹ́ idanwò mọ́ láéláé.
“Then I was pointed to some who are in the great error, that the saints are yet to go to Old Jerusalem, &c., before the Lord comes. Such a view is calculated to take the mind and interest from the present work of God, under the message of the third angel; for if we are to go to Jerusalem, then our minds will naturally be there, and our means will be withheld from other uses, to get the saints to Jerusalem. I saw that the reason why they were left to go into this great error, is because they have not confessed and forsaken their errors, that they have been in for a number of years past.” Review and Herald, November 1, 1850.
«Da mi estis atentigite pri iuj, kiuj estas en la granda eraro, ke la sanktuloj ankoraŭ devas iri al la Malnova Jerusalemo, ktp., antaŭ ol la Sinjoro venos. Tia vidpunkto emas deturni la menson kaj intereson de la nuna laboro de Dio sub la mesaĝo de la tria anĝelo; ĉar se ni devas iri al Jerusalem, tiam niaj mensoj nature estos tie, kaj niaj rimedoj estos retenataj de aliaj uzoj, por venigi la sanktulojn al Jerusalem. Mi vidis, ke la kialo, pro kiu ili estis lasitaj eniri en ĉi tiun grandan eraron, estas tio, ke ili ne konfesis nek forlasis siajn erarojn, en kiuj ili estis dum kelkaj pasintaj jaroj.» Review and Herald, November 1, 1850.
The passage begins by stating, “I wish to give you a short sketch of what the Lord has recently shown to me in vision.” There were several subjects presented, and she did not combine the paragraph addressing “the daily,” with the next paragraph. That was done later by editors who placed the passage in Experience and Views, and thereafter in Early Writings. In Experience and Views, the editors left off the first eight paragraphs, and combined the paragraphs addressing what she was shown of “the daily” and of time setting. Experience and Views was published in 1851, and then Early Writings was published in 1882.
ጽሑፉ በዚህ ቃል ይጀምራል፦ “ጌታ በቅርቡ በራእይ ያሳየኝን ነገር አጭር መግለጫ ልሰጣችሁ እመኛለሁ።” በዚያ በርካታ ጉዳዮች ቀርበው ነበር፣ እርሷም “የዕለታዊውን” የሚመለከተውን አንቀጽ ከሚቀጥለው አንቀጽ ጋር አልጣመችውም። ይህ ከዚያ በኋላ በአርታኢዎች ተደርጓል፤ እነርሱም ያንን ክፍል በ Experience and Views ውስጥ፣ ከዚያም በኋላ በ Early Writings ውስጥ አስገቡት። በ Experience and Views ውስጥ አርታኢዎቹ የመጀመሪያዎቹን ስምንት አንቀጾች ተዉ፣ “የዕለታዊውን” በተመለከተ የታየላትን እና ጊዜ መወሰንን የሚመለከቱትን አንቀጾች አጣመሩ። Experience and Views በ1851 ታትሞ ወጣ፣ ከዚያም Early Writings በ1882 ታትሞ ወጣ።
Early Writings was essentially the same four paragraphs that had appeared in Experience and Views, but with one significant exception. In Experience and Views, the one sentence paragraph that addressed time setting was combined with the previous paragraph that addressed “the daily.” Then the paragraph that originally followed the paragraph addressing time setting was included. In Early Writings a paragraph that came from a different passage in Experience and Views, was placed between the paragraph that now addresses both “the daily,” and time setting, which was originally followed by a paragraph identifying why it was wrong to make pilgrimages to old Jerusalem.
𐑦𐑼𐑤𐑦 𐑮𐑲𐑑𐑦𐑙𐑟 𐑢𐑪𐑟 𐑧𐑕𐑧𐑯𐑖𐑩𐑤𐑦 𐑞 𐑕𐑱𐑥 𐑓𐑹 𐑐𐑨𐑮𐑩𐑜𐑮𐑨𐑓𐑕 𐑞𐑨𐑑 𐑣𐑨𐑛 𐑩𐑐𐑽𐑛 𐑦𐑯 𐑦𐑒𐑕𐑐𐑽𐑦𐑩𐑯𐑕 𐑯 𐑝𐑿𐑟, 𐑚𐑳𐑑 𐑢𐑦𐑞 𐑢𐑳𐑯 𐑕𐑦𐑜𐑯𐑦𐑓𐑦𐑒𐑩𐑯𐑑 𐑦𐑒𐑕𐑧𐑐𐑖𐑩𐑯. 𐑦𐑯 𐑦𐑒𐑕𐑐𐑽𐑦𐑩𐑯𐑕 𐑯 𐑝𐑿𐑟, 𐑞 𐑢𐑳𐑯-𐑕𐑧𐑯𐑑𐑩𐑯𐑕 𐑐𐑨𐑮𐑩𐑜𐑮𐑨𐑓 𐑞𐑨𐑑 𐑩𐑛𐑮𐑧𐑕𐑑 𐑑𐑲𐑥 𐑕𐑧𐑑𐑦𐑙 𐑢𐑪𐑟 𐑒𐑩𐑥𐑚𐑲𐑯𐑛 𐑢𐑦𐑞 𐑞 𐑐𐑮𐑰𐑝𐑰𐑩𐑕 𐑐𐑨𐑮𐑩𐑜𐑮𐑨𐑓 𐑞𐑨𐑑 𐑩𐑛𐑮𐑧𐑕𐑑 “𐑞 𐑛𐑱𐑤𐑦.” 𐑞𐑧𐑯 𐑞 𐑐𐑨𐑮𐑩𐑜𐑮𐑨𐑓 𐑞𐑨𐑑 𐑩𐑮𐑦𐑡𐑦𐑯𐑩𐑤𐑦 𐑓𐑪𐑤𐑴𐑛 𐑞 𐑐𐑨𐑮𐑩𐑜𐑮𐑨𐑓 𐑩𐑛𐑮𐑧𐑕𐑦𐑙 𐑑𐑲𐑥 𐑕𐑧𐑑𐑦𐑙 𐑢𐑪𐑟 𐑦𐑯𐑒𐑤𐑵𐑛𐑛. 𐑦𐑯 𐑦𐑼𐑤𐑦 𐑮𐑲𐑑𐑦𐑙𐑟 𐑩 𐑐𐑨𐑮𐑩𐑜𐑮𐑨𐑓 𐑞𐑨𐑑 𐑒𐑱𐑥 𐑓𐑮𐑪𐑥 𐑩 𐑛𐑦𐑓𐑼𐑩𐑯𐑑 𐑐𐑨𐑕𐑦𐑡 𐑦𐑯 𐑦𐑒𐑕𐑐𐑽𐑦𐑩𐑯𐑕 𐑯 𐑝𐑿𐑟, 𐑢𐑪𐑟 𐑐𐑤𐑱𐑕𐑑 𐑚𐑦𐑑𐑢𐑰𐑯 𐑞 𐑐𐑨𐑮𐑩𐑜𐑮𐑨𐑓 𐑞𐑨𐑑 𐑯𐑬 𐑩𐑛𐑮𐑧𐑕𐑦𐑟 𐑚𐑴𐑔 “𐑞 𐑛𐑱𐑤𐑦,” 𐑯 𐑑𐑲𐑥 𐑕𐑧𐑑𐑦𐑙, 𐑢𐑦𐑗 𐑢𐑪𐑟 𐑩𐑮𐑦𐑡𐑦𐑯𐑩𐑤𐑦 𐑓𐑪𐑤𐑴𐑛 𐑚𐑲 𐑩 𐑐𐑨𐑮𐑩𐑜𐑮𐑨𐑓 𐑲𐑛𐑩𐑯𐑑𐑦𐑓𐑲𐑦𐑙 𐑢𐑲 𐑦𐑑 𐑢𐑪𐑟 𐑮𐑪𐑙 𐑑 𐑥𐑱𐑒 𐑐𐑦𐑤𐑜𐑮𐑦𐑥𐑦𐑡𐑦𐑟 𐑑 𐑴𐑤𐑛 𐑡𐑼𐑵𐑕𐑩𐑤𐑩𐑥.
The paragraph that was removed from a different page of Experience and Views, and then was inserted into the passage of Early Writings, only added to the confusion about “the daily” that had begun since 1844. The paragraph was not in Sister White’s original narrative of her vision.
پەڕەگرافەکەی کە لە پەڕەیەکی جیاواز لە Experience and Views لابرا، پاشان خرایە ناو ئەو دەقەی Early Writings، تەنها زیاتر کرد لەو سەرلێشێواویەی سەبارەت بە “the daily” کە لە ساڵی 1844ەوە دەستی پێکردبوو. ئەو پەڕەگرافە لە ڕوونکردنەوەی ڕەسەنی دیدەکەی Sister White دا نەبوو.
“The Lord has shown me that the message of the third angel must go, and be proclaimed to the scattered children of the Lord, and that it should not be hung on time; for time never will be a test again. I saw that some were getting a false excitement arising from preaching time; that the third angel’s message was stronger than time can be. I saw that this message can stand on its own foundation, and that it needs not time to strengthen it, and that it will go in mighty power, and do its work, and will be cut short in righteousness.” Experience and Views, 48.
«Rabbi maňa üçünji perişdäniň habarynyň gitmelidigini we Rebbiň dargan çagalaryna yglan edilmelidigini görkezdi, hem-de onuň wagtyň üstüne daňylmaly däldigini; çünki wagt indi hiç haçan gaýtadan synag bolmaz. Men käbirleriniň wagt barada wagyz edilmeginden döreýän ýalan tolgunyşyga düşýändigini gördüm; üçünji perişdäniň habary wagtyňkydan has güýçlüdigini gördüm. Men bu habaryň öz esasynyň üstünde durup bilýändigini, ony güýçlendirmek üçin wagtyň zerur däldigini, hem-de onuň uly güýç bilen gitjekdigini, öz işini ýerine ýetirjekdigini we dogrulykda gysgaldyljakdygyny gördüm». Experience and Views, 48.
The paragraph from page forty-eight of Experience and Views, was inserted after the paragraph in Early Writings, that had been created by combining two different paragraphs, and it placed an emphasis upon time setting that did not exist in the original narrative.
اجربه ۋە كۆرۈنۈشلەر نىڭ قىرىق سەككىزىنچى بېتىدىن ئېلىنغان بۇ بەت، «دەسلەپكى يازمىلار» دا ئىككى ئايرىم بەتنى بىرلەشتۈرۈش ئارقىلىق ھاسىل قىلىنغان بەتتىن كېيىن قىستۇرۇلغان بولۇپ، ئەسلى باياندا مەۋجۇت بولمىغان ۋاقىت بەلگىلەشكە بىر تەكىتنى يۈكلىگەن ئىدى.
In 1931, the ancient men that ruled the people of Jerusalem invented a story which claimed Daniells had interviewed Sister White in 1910, and in the testimony that Daniells provided he refers to the 1843 chart, and says he pointed to the non-existent sanctuary on the chart, as he interviewed Sister White. He supposedly had the book Early Writings with him, and as he asked her about what she meant, and based upon her responses he could only conclude that the passage endorsing the pioneer view of “the daily,” in Early Writings, was actually a warning against time setting. Twenty-one years after the invented interview and sixteen years after the death of the persons supposedly interviewed, Daniells places the testimony into the history of the third generation.
1931-жылда Йерусалим халқини башқурған қедимки ақсақаллар бир ривайәтни ойлап чиқти; бу ривайәт бойичә Даниэлс 1910-жили Қериндаш Уайт билән сөһбәтләшкән екән. Даниэлс тәқдим қилған гуваһлиқта у 1843-жиллиқ хәритигә ишарәт қилип, Қериндаш Уайт билән сөһбәтләшиватқан чағда, хәритидики мәвҗут әмәс муқәддәс җайни көрсәткәнликини ейтиду. Униң йенида «Early Writings» дегән китап бар екән, вә у униңдин немини нәзәрдә тутқанлиқини соридиғанда, униң җаваплириға асаслинип, у пәқәт шу хуласигә келәләйдиған екәнки, «Early Writings»тики «күндилик» тоғрисидики пионерлар қаришини қоллайдиған өтүк әмәлийәттә вақит бәлгиләшкә қарши бир агаһландуруш екән. Ойлап чиқилған бу сөһбәттин йигирмә бир йил кейин вә гоя сөһбәт қилинған шәхсләрниң өлүминиң он алтә йилидин кейин, Даниэлс бу гуваһлиқни үчинчи әвлатниң тарихи ичигә орунлаштуриду.
F. C. Gilbert was a Hebrew scholar and he did not simply support the correct view of the “daily” as Paganism because the pioneers and Ellen White said it was so. He defended it based upon an understanding of the Hebrew text that Daniel the prophet had employed. He was the prominent Adventist Hebrew scholar during the time period. As the controversy about “the daily” that Daniells and Prescott were pushing continued to grow, Gilbert was one of the prominent scholars who stood in defense of the pioneer position. He had an interview with Ellen White on June 8, 1910, and he later recorded what he and Sister White discussed. Daniells’ testimony is completely contrary to F. C. Gilbert’s.
ኤፍ. ሲ. ጊልበርት የዕብራይስጥ ምሁር ነበር፤ እርሱም የ“ዕለታዊው” ትክክለኛ አመለካከት ጣዖት አምልኮ መሆኑን ቀደምት አባቶችና ኤለን ዋይት እንዲሁ ብለው ስለ ተናገሩ ብቻ አልደገፈውም። ይልቁንም፣ ነቢዩ ዳንኤል ተጠቅሞበት በነበረው የዕብራይስጥ ጽሑፍ ግንዛቤ ላይ ተመስርቶ ተከላከለለት። በዚያ ዘመን የታወቀ የአድቬንቲስት የዕብራይስጥ ምሁር ነበር። ዳኒኤልስና ፕሬስኮት ይገፉ የነበሩት ስለ “ዕለታዊው” ውዝግብ እየበረታ ሲሄድ፣ ጊልበርት የቀደምት አቋምን ለመከላከል ከቆሙት ታዋቂ ምሁራን አንዱ ነበር። ከኤለን ዋይት ጋር በጁን 8, 1910 ቃለ መጠይቅ አድርጎ ነበር፣ በኋላም እርሱና እህት ዋይት የተወያዩትን መዝግቦ አስቀምጦ ነበር። የዳኒኤልስ ምስክርነት ከኤፍ. ሲ. ጊልበርት የተሰጠው ምስክርነት ጋር ፈጽሞ የሚቃረን ነው።
In volume twenty, pages seventeen through twenty-two, of Manuscript Releases, Sister White’s addresses Daniells’ and Prescott’s position on the “daily”. The phrases that you find in F. C. Gilbert’s report of his interview with Ellen White are almost identical to what Sister White herself stated in the passage from Manuscript Releases. So, for many years before Manuscript Releases were published and released, there was no concrete inspired testimony to refute or uphold Daniells’ claim about the content of the interview he supposedly had with Sister White. More importantly, there was no inspired endorsement for his flawed view of the “daily”. Even more importantly, now that Manuscript Releases are available—there still isn’t an inspired endorsement for his flawed view of “the daily!”
എഴുത്തുപ്രതികളുടെ പ്രസിദ്ധീകരണങ്ങളുടെ ഇരുപതാം വാല്യത്തിലെ പതിനേഴാം പേജുമുതൽ ഇരുപത്തിരണ്ടാം പേജുവരെയുള്ള ഭാഗങ്ങളിൽ, സഹോദരി വൈറ്റ് “ദൈനികം” എന്ന വിഷയത്തിൽ ഡാനിയേൽസിന്റെയും പ്രെസ്കോട്ടിന്റെയും നിലപാടിനെ അഭിസംബോധന ചെയ്യുന്നു. എഫ്. സി. ഗിൽബർട്ട് എലൻ വൈറ്റുമായി നടത്തിയ തന്റെ അഭിമുഖത്തിന്റെ റിപ്പോർട്ടിൽ നിങ്ങൾ കണ്ടെത്തുന്ന പ്രയോഗങ്ങൾ, എഴുത്തുപ്രതികളുടെ പ്രസിദ്ധീകരണങ്ങളിൽ നിന്ന് എടുത്ത ഭാഗത്തിൽ സഹോദരി വൈറ്റ് തന്നേ പ്രസ്താവിച്ചിരിക്കുന്നതോടു വളരെ അടുപ്പത്തിൽ ഒത്തുപോകുന്നു. അതിനാൽ, എഴുത്തുപ്രതികളുടെ പ്രസിദ്ധീകരണങ്ങൾ പ്രസിദ്ധീകരിക്കപ്പെടുകയും പുറപ്പെടുവിക്കപ്പെടുകയും ചെയ്യുന്നതിന് പല വർഷങ്ങൾ മുമ്പുവരെ, സഹോദരി വൈറ്റുമായി താൻ നടത്തിയതായി അവകാശപ്പെടുന്ന അഭിമുഖത്തിന്റെ ഉള്ളടക്കത്തെക്കുറിച്ചുള്ള ഡാനിയേൽസിന്റെ അവകാശവാദത്തെ തള്ളിക്കളയുകയോ പിന്തുണയ്ക്കുകയോ ചെയ്യുന്നതിനുള്ള യാതൊരു ദൃഢമായ പ്രചോദിത സാക്ഷ്യവും ഉണ്ടായിരുന്നില്ല. അതിലും പ്രധാനമായി, “ദൈനികം” സംബന്ധിച്ച അവന്റെ ദോഷമുള്ള ദൃഷ്ടിക്കായി യാതൊരു പ്രചോദിത അനുമോദനവും ഉണ്ടായിരുന്നില്ല. അതിലും പ്രധാനമായി, ഇപ്പോൾ എഴുത്തുപ്രതികളുടെ പ്രസിദ്ധീകരണങ്ങൾ ലഭ്യമായിരിക്കുമ്പോഴും—“ദൈനികം” സംബന്ധിച്ച അവന്റെ ദോഷമുള്ള ദൃഷ്ടിക്കായി ഇന്നും യാതൊരു പ്രചോദിത അനുമോദനവും ഇല്ല!
And yet today, Laodicean Adventism is taught that Sister White has no position on the “daily”, except that it is not a “test question” and we should “keep quiet on this subject”. Something is reversed today, and what is reversed is that the true position of “the daily” is now in the minority opinion among God’s people. In 1910, the minority view was Conradi’s view that was being pushed by Daniells and Prescott, and the majority view was the pioneer position.
O yeta hỹva, pe Adventismo Laodiceaguáva oñembo’e Sister White ndorekoiha mba’eveichagua posición pe “tapicha ára ha ára” rehe, ndaha’éiramo añoite ndaha’eiha peteĩ “porandu prueba rehegua” ha ñande “ñakirirĩva’erã ko mba’e rehe”. Oĩ mba’e ojere va’ekue ko árape, ha pe ojere va’ekue ha’e pe posición añetegua pe “tapicha ára ha ára” rehegua ko’ágã oĩha pe opinión minoritaria ramo Tupã tavayguakuéra apytépe. Ary 1910-pe, pe visión minoritaria ha’eva’ekue Conradi remiandu, Daniells ha Prescott omotenondéva, ha pe visión hetave ojehechakuaáva ha’eva’ekue umi pionéro posición.
The following is F. C. Gilbert’s statement about his interview with Sister White, that should be compared with Manuscript Releases, that has been placed in its entirety, in the eighty-first article of this The Book of Daniel series.
Lo que sigue es la declaración de F. C. Gilbert acerca de su entrevista con la Hermana White, la cual debe compararse con Manuscript Releases, y que ha sido incluida en su totalidad en el artículo octogésimo primero de esta serie The Book of Daniel.
“Daniells and Prescott . . . would not give the older brethren in the cause any chance to say anything. . . . Daniells was here to see me, and I would not see him. . . . I would not have anything to say to him about anything. About the ‘daily’ that they are trying to work up, there is nothing to it. . . . When I was in Washington there seemed to be something that just encased their minds, and I could not seem to touch them. We are to have nothing to do with this subject of the ‘daily’ . . . I knew they would work against my message, and then the people would not think there was anything to my message. I have written to him and told him that he was showing himself not fit to be president of the General Conference. . . . not the man to keep the Presidency.
«Դանիելսը և Փրեսքոթը... գործի մեջ եղող ավագ եղբայրներին ամենևին հնարավորություն չէին տալիս որևէ բան ասելու.... Դանիելսը այստեղ էր՝ ինձ տեսնելու համար, բայց ես նրան չտեսա.... Ես չէի կամենում նրա հետ որևէ բանի մասին որևէ խոսք ունենալ։ «ամենօրյա»-ի մասին, որը նրանք ջանում են առաջ մղել, այնտեղ ոչինչ չկա դրա մեջ.... Երբ Վաշինգտոնում էի, թվում էր, թե մի բան պարզապես պատել էր նրանց միտքը, և ես չէի կարողանում կարծես հասնել նրանց։ Մենք այս «ամենօրյա»-ի թեմայի հետ ոչինչ գործ չունենք ունենալու... Ես գիտեի, որ նրանք կաշխատեն իմ պատգամի դեմ, և այդ ժամանակ ժողովուրդը չէր կարծի, թե իմ պատգամի մեջ որևէ բան կա։ Ես նրան գրել եմ և ասել, որ նա իրեն դրսևորում է որպես Անընդհանուր Համաժողովի նախագահ լինելու համար անպիտան.... այն մարդը չէ, որ պահի Նախագահությունը»։
“If this message of the ‘daily’ were a testing message the Lord would have shown me. These people do not see the end from the beginning in this thing. . . .I utterly refuse to see any of them who are engaged in this work.
“Asa ɔmanne a ɛfa ‘da biara da’ ho yi bɛyɛ sɔhwɛ nkrasɛm a, anka Awurade no bɛkyerɛɛ me. Saa nnipa yi nhu awiei no fi mfiase wɔ asɛm yi mu....Mepow so koraa sɛ mɛhu wɔn mu biara a wɔde wɔn ho ahyɛ adwuma yi mu.”
“The light that was given me of God is that Brother Daniells has stood in the Presidency long enough. . . . and I was told not to have any more conversation with him about any of these things. I would not see Daniells about the matter, and I would not have one word with him. They pled with me to give him an interview, but I would not. . . . I was told to warn our people not to have anything to do with this thing they are teaching. . . . I was forbidden of the Lord to listen to it. I have expressed myself as not having a particle of confidence in it. . . . This whole thing they are doing is a scheme of the devil.” F. C. Gilbert’s report of an interview given him by Ellen White on June 8, 1910.
«Аҟәырҷаҳәара Анцәа исыҭаз мыцхә, Аҳәшьа Даннилс Ахадараҿ акыр ицәгьахеит.... насгьы саҳәан, абри ақәахь зегьы ирызкны ианиҳәоз акы иасымҳәеит. Даннилс иаҵанакуаз азҵааразы дысԥшаауамызт, насгьы иасымҳәаргьы иҟамызт. Урҭ сара сҳәеит, иареи сареи ҳаиҿцәажәарак ҟасҵарц, аха саргьы сымҳәеит.... Саҳәан ҳажәлар рылаҳәарц, урҭ аҵарақәа риҵаҩцәа иахьырҵаҵо абри аус азы акгьы рымамзарц.... Иҳақәиҭу Иасҭам, уи азы сазыӡырҩырц. Сара исҳәалан, уи аҩыза гәрагара маҷкгьы сымам ҳәа.... Абри зегьы, урҭ рҿырԥшыго, иблис иусбҵагоуп». — F. C. Gilbert, 1910 шықәса, рашәарамза 8 рзы Ellen White иҟалҵаз аиҿцәажәара ианиҵаз адырра.
We will continue this subject in the next article.
Aŋa yenek meŋeŋ eyi makale maŋin ana loŋ ayama.
“One who sees beneath the surface, who reads the hearts of all men, says of those who have had great light: ‘They are not afflicted and astonished because of their moral and spiritual condition.’ ‘Yea, they have chosen their own ways, and their soul delighteth in their abominations. I also will choose their delusions, and will bring their fears upon them; because when I called, none did answer; when I spake, they did not hear: but they did evil before Mine eyes, and chose that in which I delighted not.’ ‘God shall send them strong delusion, that they should believe a lie,’ because they received not the love of the truth, that they might be saved,’ ‘but had pleasure in unrighteousness.’ Isaiah 66:3, 4; 2 Thessalonians 2:11, 10, 12.
“Жилийн өнгөн доор нэвт хардаг, бүх хүний зүрх сэтгэлийг уншдаг Нэгэн агуу гэрэл хүлээн авсан хүмүүсийн тухай ийнхүү айлддаг: ‘Тэд өөрсдийн ёс суртахууны болон сүнслэг байдлынхаа улмаас шаналж, мэгдэхгүй байна.’ ‘Тийм ээ, тэд өөрсдийн замыг сонгосон бөгөөд тэдний сэтгэл жигшүүрт зүйлсдээ баясдаг. Би ч мөн тэдний төөрөгдлийг сонгож, тэдний айдсыг тэдэн дээр авчирна; учир нь Би дуудах үед хэн ч хариулсангүй; Би ярих үед тэд сонссонгүй. Харин тэд Миний нүдний өмнө мууг үйлдэж, Миний таашаадаггүйг сонгосон.’ ‘Үнэнд аврагдахын тулд үнэний хайрыг хүлээн аваагүй’ тул ‘Бурхан тэдэнд худалд итгүүлэх хүчтэй төөрөгдлийг илгээнэ’; учир нь тэд ‘шударга бус байдалд таашаал авсан.’ Исаиа 66:3, 4; 2 Тесалоник 2:11, 10, 12.
“The heavenly Teacher inquired: ‘What stronger delusion can beguile the mind than the pretense that you are building on the right foundation and that God accepts your works, when in reality you are working out many things according to worldly policy and are sinning against Jehovah? Oh, it is a great deception, a fascinating delusion, that takes possession of minds when men who have once known the truth, mistake the form of godliness for the spirit and power thereof; when they suppose that they are rich and increased with goods and in need of nothing, while in reality they are in need of everything.’
“ئەلۋى ئوقۇتقۇچى مۇنداق سورىدى: «ئەگەر سىلەر توغرا ئاساس ئۈستىگە قۇرۇۋاتىمىز، خۇدا ئىشلىرىمىزنى قوبۇل قىلىدۇ، دەپ كۆرسىتىش بىلەن، ئەمەلىيەتتە بولسا نۇرغۇن ئىشلارنى دۇنياۋى سىياسەت بويىچە قىلىپ، يەھۋاغا قارشى گۇناھ قىلىۋاتقان بولساڭلار، شۇنداق بىر كۆڭۈلنى ئازدۇرغۇچى ئالدامچىلىقتىنمۇ كۈچلۈكرەك يەنە قانداق ئالدامچىلىق بولالايدۇ؟ ئاھ، بۇ چوڭ بىر ئالدامچىلىقتۇر، ئادەملەر بىر ۋاقىتتا ھەقىقەتنى تونۇغان بولسىمۇ، تەقۋادارلىقنىڭ روھى ۋە كۈچىنىڭ ئورنىغا ئۇنىڭ پەقەت شەكلىنىلا ھەقىقەت دەپ خاتا تونۇغاندا؛ ئۆزلىرىنى باي، مال-مۈلۈككە تولغان، ھېچ نەرسىگە موھتاج ئەمەس دەپ پەرەز قىلغاندا، ئەمما ئەمەلىيەتتە بولسا ھەممە نەرسىگە موھتاج بولغاندا، بۇ زېھىنلەرنى ئىگىلىۋالىدىغان جەلب قىلغۇچى بىر ۋەھمىدۇر.»
“God has not changed toward His faithful servants who are keeping their garments spotless. But many are crying, ‘Peace and safety,’ while sudden destruction is coming upon them. Unless there is thorough repentance, unless men humble their hearts by confession and receive the truth as it is in Jesus, they will never enter heaven. When purification shall take place in our ranks, we shall no longer rest at ease, boasting of being rich and increased with goods, in need of nothing.
“Tẹogbọ nà má kpá ayi ɖe eƒe dɔwɔlawo siwo le wɔn wɔnƒuwo ŋu le didim be woanye dzadzra. Ke gake ame geɖewo le avi lélém be, ‘Ŋutifafa kple dedienɔnɔn,’ esi gbegblẽ vɔ̃ ava wɔn dzi enumake. Ne dzimelekpui ŋutɔŋutɔ mele o, ne amewo mebɔbɔ wɔn dziwo to nuvɔ̃xexe me eye womekpe ɖe nyateƒe la ŋu abe alesi wònye le Yesu me ene o la, womate ŋu age ʋeɖetifafa me gbeɖeka pɛ o. Ne dzadzraɖoɖo ava me le míaƒe asrafome la me la, míagalele anyi aɖe mɔɖemɔɖe, le yɛtɔdokuitɔtsotso me be míenye kesinɔnuwo eye wowɔ míaƒe nu geɖe, be míehia naneke o.”
“Who can truthfully say: ‘Our gold is tried in the fire; our garments are unspotted by the world’? I saw our Instructor pointing to the garments of so-called righteousness. Stripping them off, He laid bare the defilement beneath. Then He said to me: ‘Can you not see how they have pretentiously covered up their defilement and rottenness of character? “How is the faithful city become an harlot!” My Father’s house is made a house of merchandise, a place whence the divine presence and glory have departed! For this cause there is weakness, and strength is lacking.’
“Amɔfo a ɔwɔ hɔ no, hena na obetumi aka nokware mu sɛ: ‘Yɛn sika de no, wɔasɔ no ahwɛ wɔ ogya mu; yɛn ntade nso, wiase no anngu ho fi biara’?” Mihuu sɛ yɛn Ɔkyerɛkyerɛfo no de ne nsa kyerɛɛ atɛntrenee a wɔfrɛ no saa no ntade no so. Bere a Oyii fii wɔn ho no, Ɔdaa agu fi a ɛwɔ ase no adi pefee. Afei Ɔka kyerɛɛ me sɛ: ‘Wonhu sɛnea wɔde ahomaso akata wɔn fi ne wɔn suban porɔw no so ana? “Ɛyɛɛ dɛn na kurow nokwafo no adan ɔbea aguamanfo!” Wɔayɛ M’Agya fie adwadibea, baabi a onyame mu Ahyɛnsode ne anuonyam afi hɔ akɔ! Eyi nti na mmerɛwyɛ wɔ hɔ, na ahoɔden nni hɔ.’”
“Unless the church, which is now being leavened with her own backsliding, shall repent and be converted, she will eat of the fruit of her own doing, until she shall abhor herself. When she resists the evil and chooses the good, when she seeks God with all humility and reaches her high calling in Christ, standing on the platform of eternal truth and by faith laying hold upon the attainments prepared for her, she will be healed. She will appear in her God-given simplicity and purity, separate from earthly entanglements, showing that the truth has made her free indeed. Then her members will indeed be the chosen of God, His representatives.” Testimonies, volume 8, 249, 250.
«A menos que la iglesia, que ahora está siendo leudada con su propia apostasía, se arrepienta y se convierta, comerá del fruto de su propio proceder, hasta que llegue a aborrecerse a sí misma. Cuando resista el mal y escoja el bien, cuando busque a Dios con toda humildad y alcance su alto llamamiento en Cristo, permaneciendo sobre la plataforma de la verdad eterna y, por la fe, asiendo los logros preparados para ella, será sanada. Aparecerá en su sencillez y pureza dadas por Dios, separada de los enredos terrenales, mostrando que la verdad la ha hecho verdaderamente libre. Entonces sus miembros serán en verdad los escogidos de Dios, sus representantes». Testimonies, tomo 8, 249, 250.