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.”
我们在以《以西结书》第八章所记四样可憎之事为背景、并以其象征复临信仰四代人的脉络，回顾自1863年至1989年末时的历史之后，便要将注意力转向那于1989年被开启之知识的增长。那增长的知识乃是关于《但以理书》第十一章最后六节的。1989年，我们这个小小的安息日查经小组发现了《圣经》预言中的改正路线，而 Future for America 常常提及这些路线；这些路线确立了每一条改正路线中的事件次序，并因此使预言的研读者得以运用晚雨的方法论——“律上加律”——来加以应用。
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.
I roto i te torutoru noa o ngā tau (1992), kua tuhia e au tētahi pepa e kapi ana i ngā irava e ono whakamutunga o Daniel tekau mā tahi. I tuhia taua pepa mō taku ake mānawanui, nō te mea kāore ōku āhei, kāore hoki he whakaaro, ki te hora tūmatanui i taua rangahau. Nō te tau 1994, kua tae atu taua pepa ki tētahi minitatanga āwhina-whaiaro Ātewinitī, ā, nō te tau 1995, ka whakaputaina he raupapa tuhinga tekau mā tahi e kapi ana i ngā irava e ono whakamutunga o Daniel tekau mā tahi, ki roto i tētahi moheni ā-marama i whakaputaina e taua minitatanga. He torutoru noa iho ngā tohutoro motuhake ki Daniel tekau mā tahi i roto i ngā tuhinga a te Wairua o te Poropititanga, ā, ko te mea tino hira rawa o aua tohutoro katoa i noho hei pūtake matua mō te mana o te whakamāramatanga i whakatakotoria e au mō aua irava.
“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.]
“Nous n’avons pas de temps à perdre. Des temps de détresse sont devant nous. Le monde est agité par l’esprit de guerre. Bientôt s’accompliront les scènes de trouble annoncées dans les prophéties. La prophétie du onzième chapitre de Daniel est presque parvenue à son entier accomplissement. Une grande partie de l’histoire qui s’est déroulée en accomplissement de cette prophétie se répétera. Au verset trente, il est parlé d’une puissance qui « sera affligée, [Daniel 11:30–36 cité.] »
“Scenes similar to those described in these words will take place.” Manuscript Releases, number 13, 394.
« Les scènes semblables à celles qui sont décrites dans ces paroles auront lieu. » Manuscript Releases, no 13, 394.
Sister White is clear that 1798, is the “time of the end.”
Siostra White jasno stwierdza, że rok 1798 jest „czasem końca”.
“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.
“Lakini wakati wa mwisho, asema nabii, ‘Wengi watapita huku na huku, na maarifa yataongezeka.’ Danieli 12:4.... Tangu mwaka wa 1798 kitabu cha Danieli kimefunguliwa, maarifa ya unabii yameongezeka, na wengi wametangaza ujumbe mzito wa hukumu iliyo karibu.” Pambano Kuu, 356.
Verse forty of Daniel eleven begins with, “And at the time of the end.”
Aya ta arba’in na Daniel goma sha ɗaya ta fara da cewa, “Kuma a lokacin ƙarshe.”
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.
और अंत के समय दक्षिण का राजा उस पर आक्रमण करेगा; और उत्तर का राजा रथों, घुड़सवारों, और बहुत से जहाज़ों सहित बवंडर के समान उस पर चढ़ आएगा; और वह देशों में प्रवेश करेगा, और उमड़ता हुआ आगे बढ़ जाएगा। दानिय्येल 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.
Ni dhahiri, hata bila uthibitisho wa moja kwa moja wa Roho ya unabii, kwamba aya ya arobaini huashiria mwanzo wa mfululizo wa matukio yaliyoanza mwaka 1798. Matukio hayo huongoza hadi kufungwa kwa muda wa rehema kwa wanadamu, kwa maana aya ya kwanza ya sura ya kumi na mbili ya Danieli yasema, “Na wakati huo Mikaeli atasimama,” na Dada White yuko wazi kwamba Mikaeli anaposimama, muda wa rehema kwa wanadamu hufungwa.
“‘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.
“En ce temps-là se lèvera Micaël, le grand chef, le défenseur des enfants de ton peuple; et ce sera un temps de détresse tel qu’il n’y en a point eu depuis qu’existent les nations jusqu’à ce temps-là. En ce temps-là, ceux de ton peuple qui seront trouvés inscrits dans le livre seront sauvés.” 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.
«پەیامی فریشتەی سێیەم کاتێک کۆتایی دێت، دیکە بەزەیی بۆ دانیشتووانی تاوانبارەکانی زەوی پاڕانەوە ناکات. گەلی خودا کارەکەی خۆیان تەواو کردووە. ئەوان “بارانی دوایی” و “ساردبوونەوە لە ئامادەبوونی یەزدان” وەرگرتووە، و بۆ ئەو کاتژمێرەی تاقیکردنەوەیەی لە پێشیانە ئامادەن. فریشتەکان لە ئاسماندا خێراوە دێن و دەچن. فریشتەیەک کە لە زەوی دەگەڕێتەوە ڕادەگەیەنێت کە کارەکەی تەواو بووە؛ تاقیکردنەوەی کۆتایی بەسەر جیهاندا هاتووە، و هەموو ئەوانەی خۆیان بە دڵسۆزی بۆ فەرمانە ئیلاهییەکان سەلماندووە، “مۆری خودای زیندوو”یان وەرگرتووە. ئەوسا عیسا شەفاعەتی خۆی لە پێروزگای سەرەوەدا دەوەستێنێت. دەستەکانی بەرز دەکاتەوە و بە دەنگێکی بەرز دەفەرموێت: “تەواو بوو؛” و هەموو سوپای فریشتەیی تاجەکانیان دادەنێن کاتێک ئەو ئەو ڕاگەیاندنە بێگومان و گرنگە دەکات: “ئەوەی ستەمکارە، با هێشتا ستەمکار بێت؛ و ئەوەی پیسە، با هێشتا پیس بێت؛ و ئەوەی ڕاستودروستە، با هێشتا ڕاستودروست بێت؛ و ئەوەی پیرۆزە، با هێشتا پیرۆز بێت.” ئاشکراکردن 22:11. هەر دۆسیەیەک بۆ ژیان یان بۆ مردن یەکلاکرابوو.» — The Great Controversy, 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.
Le verset quarante de Daniel onze commence en 1798, et au verset quarante-cinq, lorsque le roi du nord (la papauté) arrive à sa fin sans que personne lui porte secours, le temps de grâce accordé à l’humanité prend fin, car le verset suivant déclare : « Et en ce temps-là », identifiant ainsi le « temps » représenté dans le verset précédent, lequel est le verset quarante-cinq de Daniel onze. Le roi du nord (la papauté) arrive à sa fin à la clôture du temps de grâce de l’humanité.
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.
Därför utvisar historien i de sista sex verserna av Daniel elfte kapitel en följd av händelser som börjar år 1798 och slutar när människans prövotid avslutas. När syster White levde, tillhörde 1798 uppenbarligen hennes förflutna historia. När hon förklarade att ”profetian i Daniel elfte kapitel nästan helt har nått sin fullbordan”, kan hon därför endast syfta på historia som inträffar efter 1798 och innan Mikael träder fram. Hon säger sedan uttryckligen att ”mycket av den historia som har ägt rum som uppfyllelse av denna profetia kommer att upprepas”, och ger därmed den som studerar profetian anvisningen att den avslutande historien i Daniel elfte kapitel, som ”nästan helt har nått sin fullbordan”, har förebildats i andra delar av de historiska skeenden som framställs i Daniel elfte kapitel.
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.
Già ch’ella metta in risaltu quella chjave prufetica di primura maiò, ella cita tandu i versi trenta sin’à trentasei, è dichjara: «Scene simule à quelle discrivute in ste parolle averanu locu». L’Ispirazione hà furnitu una chjave à quelli studienti di a prufezia chì vulianu capisce l’adempimentu finale di Daniel undici. A chjave era chì a storia di l’ultimi sei versi di Daniel undici era un parallelu cù a storia rapresentata in i versi trenta à trentasei. Da sta rivelazione deriva una quantità abbundante di luce, ma ciò chì ci vole à cunsiderà quì hè chì, in u versu trentunu di Daniel undici, «u cutidianu» hè cacciatu.
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.”
ڤونتوك ممهمي دڠن بتول سجاره يڠ مڠݢمبركن رنچتن پرواستيوا يڠ ممباوا كڤد ڤنوتوڤن ماس چوبا انسان، سساورڠ ڤلاجر نبواتان مستي ممڤوڽاي ڤهمن يڠ بتول تنتڠ “الديلي.” جك ايات تيݢ ڤولوح ساتو مڠناستيڤيكاسيكن ڤلاينن مسچدسي كريستوس دالم تمڤت سوچي-ڽ يڠ دياڠكت، اتاو جك ايات ايت مڠناستيڤيكاسيكن ڤڠاڠكتن ڤڬنيسمى، ماك سڠت ڤنتيڠ اونتوق ممهمي، جك اڠكاو هندا ممهمي دڠن بتول سجاره سلالو يڠ ديڤركاتاكن اوليه سيستر وايت كتيك بلياو منوليس، “بابق-بابق يڠ سرڤا دڠن يڠ ديهورايكن دالم كاتا-كاتا اين اكن برلاكو.”
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.
Bien entendu, 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 ; pourtant, ce verset identifie précisément ces événements. Pour ceux qui désiraient comprendre correctement l’accroissement prophétique de la connaissance survenu avec l’accomplissement du verset quarante en 1989, la juste compréhension du « perpétuel » devint alors la vérité présente. Au début du vingtième siècle, cette juste compréhension 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.
Lakin yigirminchi asrning dastlabki o‘n besh yilligi davomida “doimiy” Masihning muqaddasxona xizmatini ifodalaydi, deb da’vo qiluvchi shaytoniy protestant qarash ozchilik mavqei edi, va “doimiy” butparastlikning ramzi ekanligi haqidagi haqiqat ustida bahsning hatto boshlanishiga yo‘l qo‘yishga ham arzimagan edi. Shuning uchun siz Laodikeyalik tarixiy revizionistlardan “doimiy” mavzusi “sinov savoliga aylantirilmasligi kerak”, yoki “ ‘doimiy’ mavzusi qo‘zg‘atilmasligi kerak”, degan gaplarni eshitasiz. Revizionistlar bu alohida munozarada bilimsizlarni yetaklaganlarida doimo tashlab qoldiradigan narsa shuki, ilhom bu mavzu ustiga har doim qo‘ygan cheklovdir. Quyidagi parcha oqsoqol Haskellga qaratilgandir.
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.”
प्राचीन हास्केल बीसवीं शताब्दी के प्रथम और द्वितीय दशकों में प्रेस्कॉट और डैनियल्स के आक्रमणों के विरुद्ध “the daily” की सही समझ की रक्षा का नेतृत्व कर रहे थे। ध्यानपूर्वक ध्यान दें, क्योंकि सिस्टर व्हाइट कहीं भी यह नहीं ठहरातीं कि “the daily” के विषय में हास्केल की समझ गलत थी; वह केवल उन्हें यह निर्देश देती हैं कि इस उत्तेजना को आगे बढ़ने न दिया जाए, क्योंकि प्रभु यह नहीं चाहते थे कि सत्य के शत्रुओं (प्रेस्कॉट और डैनियल्स) को अपनी मिथ्या शिक्षा को आगे बढ़ाते रहने के लिए कोई निरंतर मंच प्रदान किया जाए। इस अनुच्छेद में हास्केल को “the chart” के लिए ताड़ना दी गई है, और जिस chart का उल्लेख है, वह 1843 chart है। हास्केल ने उस विवाद में साक्ष्य के रूप में 1843 chart का पुनर्मुद्रण कराया था। परन्तु उन्होंने केवल उसका पुनर्मुद्रण ही नहीं कराया, बल्कि chart के नीचे सिस्टर व्हाइट का वह कथन भी जोड़ दिया, जहाँ वह कहती हैं, “the 1843 chart was directed by the hand of the Lord and should not be altered.” जब आप इस अनुच्छेद को पढ़ें, तो गिनिए कि वह कितनी बार कहती हैं, “at this time.”
“‘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.’
«On m’a chargée de vous dire : Qu’aucune question ne soit soulevée en ce moment dans la Review qui tende à troubler les esprits.... Nous n’avons pas maintenant le temps d’entrer dans des controverses inutiles, mais nous devrions considérer avec sérieux la nécessité de chercher le Seigneur pour une véritable conversion du cœur et de la vie. Des efforts résolus devraient être faits pour obtenir la sanctification de l’âme et de l’esprit.»
“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.
«Des avertissements m’ont été donnés au sujet de la nécessité, pour nous, de maintenir un front uni. C’est là, pour nous, une question importante en ce temps-ci. En tant qu’individus, nous devons agir avec la plus grande prudence. »
“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.
Ik skreef aan Ouderling Prescott en het hom meegedeel dat hy uitermate versigtig moes wees om nie onderwerpe in die Review in te bring wat sou voorkom asof dit gebreke in ons vorige ervaring uitwys nie. Ek het hom gesê dat hierdie saak, waarin hy meen ’n fout begaan is, nie ’n lewensbelangrike vraagstuk is nie, en dat, indien daar nou nadruk daaraan gegee sou word, ons vyande daarvan voordeel sou trek en van ’n molshoop ’n berg sou maak.
“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.
“Lai jums arī es saku, ka šo tematu [“IKDIENIŠĶĀ” IDENTITĀTE DANIĒLA 8.] šajā laikā nevajadzētu cilāt. Nē, mans brāli, es jūtu, ka šajā mūsu pieredzes krīzes brīdī to tabulu, kuru jūs esat licis no jauna izdot, nevajadzētu izplatīt. Jūs šajā lietā esat kļūdījies. Sātans mērķtiecīgi darbojas, lai izraisītu jautājumus, kas radīs sajukumu. Ir tādi, kuri ar prieku redzētu, ka mūsu kalpotāji nonāk pretrunā šajā jautājumā, un viņi to plaši izmantotu.”
“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.
“Mii qajeelfamni natti kennamee ture, waan gaaffii kana irratti gama lameen iyyuu irraa dubbatamuu danda’u ilaalchisee, yeroo ammaa kanatti callisni ofii isaa dubbii jabaa dha. Seexanni carraa tajaajiltoota keenya keessaa warra duraa jiran gidduutti qoqqoodinsa uumuuf eegaa jira. Isin hundinuu walitti dhuftee waa’ee dhimma kana irratti walii galtee irra gahuu dandeessan dura chaartii sana maxxansuun dogoggora ture. Mata duree marii uumuun dirqama ta’e fi yaadota garaa garaa keessaa baasuu qabu gara fuulduraatti fiduudhaan ogeessaatti hin hojjenne; sababni isaas, wanti hundi ni qoratama, ni dhiphifama, hiika isaaf kennamu immoo waan kaayyoo kana qofa miidhu ta’a. Nuyi hundi keenya ibsa sobaa warra ragaa isaanii soba ta’ee baachuuf fedhii isaanii argisiisan keessaa dhufu qabachuuf hojii ga’aa qabna.” 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.
In het vorige artikel hebben wij vastgesteld dat Ellen White zei dat degenen die de roep van het uur van het oordeel verkondigden, de juiste opvatting van „het dagelijkse” hadden, en dat de opvatting van Prescott en Daniells, namelijk dat „het dagelijkse” de heiligdomsdienst van Christus voorstelde, van Satan afkomstig was. Zij berispte Haskell omdat hij toeliet dat de controverse voortduurde, maar niet vanwege zijn standpunt aangaande de waarheid van hetgeen „het dagelijkse” voorstelt. In die tijd geloofde de meerderheid nog steeds de pioniersopvatting van „het dagelijkse”, en, nog belangrijker, het vers in Daniël elf dat ten tijde van „de tijd van het einde” in 1989 ontsloten zou worden, lag toen nog tientallen jaren in de toekomst. In die tijd (1989) zou het belang van de juiste opvatting van „het dagelijkse” noodzakelijk zijn. De revisionisten laten de nuanceringen van Ellen White, die tot die bepaalde periode beperkt waren, telkens weg uit hun schotels van fabelen. Tel de tijdsbepalende nuanceringen in de volgende passage.
“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.
«Я имею слова, которые должна сказать братьям Батлеру, Лафборо, Хаскеллу, Смиту, Гилберту, Даниэльсу, Прескотту и всем, кто деятельно настаивал на своих взглядах относительно значения „ежедневной“ в Даниила 8. Этого не следует делать испытующим вопросом, и волнение, возникшее вследствие того, что с ним обращались именно так, было весьма прискорбным. В результате произошло смятение, и умы некоторых из наших братьев были отвлечены от вдумчивого рассмотрения той работы, которую, по указанию Господа, надлежит совершать в настоящее время в наших городах. Это было угодно великому врагу нашего дела.»
“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.
“Mwen resevwa limyè sa a: pa gen anyen ki ta dwe fèt pou ogmante ajitasyon sou kestyon sa a. Pa kite yo prezante l nan diskou nou yo ni pa fè yo ret sou li tankou yon kestyon ki gen gwo enpòtans. Nou gen yon gwo travay devan nou, epi nou pa gen menm yon èdtan pou nou pèdi lwen travay esansyèl ki dwe fèt la. Annou limite efò piblik nou yo a prezantasyon liy verite enpòtan sa yo sou ki nou gen limyè klè.
“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.
« Je voudrais attirer votre attention sur la dernière prière du Christ, telle qu’elle est rapportée dans Jean 17. Il est de nombreux sujets sur lesquels nous pouvons parler,—des vérités sacrées, éprouvantes, belles dans leur simplicité. Sur celles-ci vous pouvez vous arrêter avec une intense ferveur. Mais qu’en ce moment ni “le continuel”, ni aucun autre sujet propre à susciter la controverse parmi les frères, ne soient introduits; car cela retarderait et entraverait l’œuvre sur laquelle le Seigneur voudrait que l’esprit de nos frères soit maintenant concentré. N’agitons pas des questions qui révéleraient une différence d’opinion marquée, mais apportons plutôt de la Parole les vérités sacrées concernant les exigences obligatoires de la loi de Dieu. »
“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.
「我々の牧師たちは、真理を最も好ましい形で提示するよう努めるべきである。できるかぎり、すべての者が同じことを語るようにしなさい。説教は平明で、容易に理解できる重大な主題を扱うものでなければならない。我々のすべての牧師が、自らへりくだる必要を認めるとき、そのとき主は彼らと共に働くことがおできになる。今、我々には再回心が必要である。そうして神の天使たちが我々と協力し、我々が労している人々の心に聖なる感銘を与えることができるのである。
“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.
« Nous devons nous fondre ensemble dans les liens d’une unité semblable à celle du Christ ; alors nos labeurs ne seront pas vains. Tirez d’une manière égale sur les cordes, et qu’aucune contention ne s’y introduise. Manifestez la puissance unificatrice de la vérité, et cela produira une puissante impression sur les esprits humains. Dans l’unité, il y a de la force. »
“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.
“Ko e taimi eni ʻoku ʻikai ko ha taimi ke fokotuʻu hā mahino ai ʻa e ngaahi meʻa siʻi ʻoku ʻikai mahuʻinga ʻo e faikehekehe. Kapau ʻe fakahā ki he māmani ʻe he niʻihi ʻa ia ʻoku ʻikai ke nau maʻu ha fehokotaki mālohi mo moʻui mo e ʻEiki, ʻa ʻenau vaivai ʻi he aʻusia faka-Kalisitiane, ʻe ngaueʻaki lahi taha ia ʻe he ngaahi fili ʻo e moʻoni ʻa ia ʻoku nau sio ofi mai kiate kitautolu, pea ʻe taʻofi ai ʻetau ngāue. Tuku ke tau fakatupulaki kotoa ʻa e angavaivai, pea ako ʻa e ngaahi lēsoni meiate Ia ʻa ia ʻoku angavaivai mo loto fakatōkilalo.
“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.
موضوعِ «قربانیِ دائمی» نباید موجب برانگیخته شدن چنین حرکتهایی میشد که پدید آمده است. در نتیجهٔ شیوهای که این موضوع بهوسیلهٔ مردانِ هر دو سوی این مسئله مورد رسیدگی قرار گرفته است، مجادله برخاسته و آشفتگی حاصل شده است.
“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.
«L’action du frère Larry Smith, qui a publié un tract contenant une condamnation de ses frères et de leur croyance, n’a pas été approuvée par Dieu. Et à l’ancien Prescott je dirai : Le Seigneur ne vous a pas imposé un fardeau à cet égard. »
“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.
« J’ai été peinée d’apprendre que l’ancien Daniells, sachant qu’il existait une divergence d’opinion au sujet de cette question parmi nos frères dirigeants, ait dû pousser cette question au premier plan, comme cela a été fait en certains endroits. »
“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.
«بعضٌ آخر من إخوتنا لم تُرشدهم الحكمة، ولم يستدلّوا استدلالًا واضحًا من السبب إلى النتيجة بشأن نتائج مساعيهم لتأييد آرائهم في تفسير «المحرقة الدائمة». وما دامت الحالة الراهنة من اختلاف الآراء بشأن هذا الموضوع قائمة، فلا ينبغي إبرازه. لتكفّ كلُّ مجادلة. ففي مثل هذا الوقت يكون الصمت بلاغة.»
“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.
« La tâche des serviteurs de Dieu en ce temps-ci est de prêcher la Parole dans les villes. Le Christ est venu pour sauver des âmes, et nous, en tant que dispensateurs de sa grâce, devons communiquer aux habitants des grandes villes la connaissance de sa vérité salvatrice. » Brochures, n° 20, 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.
بھائی لیری اسمتھ، جس کی طرف وہ اشارہ کر رہی تھیں، اس صورتِ حال پر خاص طور پر سخت برہم تھا، کیونکہ یہ اُس کے والد کی کتاب، Daniel and the Revelation، تھی جسے Prescott اور Daniells ازسرِ نو لکھنا چاہتے تھے تاکہ اُس نے “the daily” کے بارے میں جو کچھ لکھا تھا اسے بدل دیں۔ بھائی اسمتھ حق کا بھی دفاع کر رہا تھا، اور اپنے والد کا بھی۔ وہ اس نزاع کو بار بار “at this time” کے الفاظ کے ساتھ مقید کرتی ہیں، اور آخر کی طرف وہ فرماتی ہیں، “While the present condition of difference of opinion regarding this subject exists, let it not be made prominent.” آج Adventism کی تمام جامعات جو “the daily” کی تعلیم دیتی ہیں، شیطانی نظریہ کی تعلیم دیتی ہیں۔ ظاہر ہے کہ آج وہی حالات نہیں ہیں جو اُس وقت تھے۔
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.”
બીજી પેઢીનું એડવેંટિઝમ 1888ના બળવાથી શરૂ થયું, અને આગેવાનીમાં આધ્યાત્મવાદ સ્થાપિત થયો. તે સ્થિતિએ વધુ મોટા આધ્યાત્મવાદી ભ્રમોના વિકાસ માટે દ્વાર ખોલ્યું, જે એવું વાતાવરણ લાવવા માટે હતું જેમાં વિમુખતા અને વિભાજન વ્યાપે, કારણ કે જવાબદારીના પદો પર રહેલા પુરુષોએ જે કંઈ તેઓ વ્યક્તિગત રીતે સત્ય ગણતા હતા તેને પ્રોત્સાહન આપવાનું નક્કી કર્યું. ડેનિયેલ્સ, પ્રેસ્કોટ અને કેલોગ જેવા પુરુષો તે ઇતિહાસના પ્રતીક બની ગયા, જ્યાં એઝિકિયેલે ઓળખાવ્યું હતું કે સિત્તેર પ્રાચીનો, “ઇઝરાયલના ઘરના પ્રાચીનજન,” “અંધકારમાં કરે છે, દરેક મનુષ્ય પોતાની કલ્પનાઓના કક્ષોમાં? કારણ કે તેઓ કહે છે, યહોવા અમને જોતો નથી.”
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:
در آن نسل، هر دو پیامآورِ پیامِ ۱۸۸۸ راه خود را در میانِ مجادلات، سردرگمی، و روحباوریای گم کردند که هفتاد پیرِ حزقیال را، که بتها را بر دیوارهای معبد و بر دیوارهای ذهن خویش نقش کرده بودند، دربر گرفته بود. کارِ تندرستی به سببِ روحباوریِ کلاگ کنار نهاده شد، و با این حال، تجدیدنظرطلبانِ ادونتیسمِ لائودیکیهوار، ناآموختگان را به این باور رهنمون میشوند که گویی نوعی پیروزی از دلِ آشوبِ آن نسل پدید آمد. در زمانِ داوران نیز تاریخی موازی وجود داشت، که در آن، جمعبندیِ تاریخِ داوران کاملاً با این دوره انطباق دارد، زیرا آخرین آیهٔ داوران چنین میگوید:
In those days there was no king in Israel: every man did that which was right in his own eyes. Judges 21:25.
Tänapäivil ei olnud Iisraelis kuningat; igaüks tegi, mis tema enese silmis õige oli. Kohtumõistjate 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.
À mesure que nous poursuivrons ces articles, nous montrerons pourquoi l’histoire des Juges correspond à l’histoire de la seconde génération de l’adventisme; mais il convient de noter que, lorsqu’on considère l’histoire de l’adventisme laodicéen, l’histoire aisément accessible a été fournie par ceux qui pratiquent le révisionnisme historique. Sœur White ne voulait certainement pas que la question du « continuel » fût agitée durant cette période historique, alors qu’en réalité il ne s’agissait que d’une petite minorité d’hommes dont elle avait déclaré qu’ils étaient guidés par des « anges qui furent expulsés du ciel », à qui l’on donnait une tribune publique pour promouvoir leurs idées erronées. Mais suggérer que Sœur White ait jamais soutenu l’idée qu’il était acceptable de conserver l’erreur, c’est exactement l’opposé de ce qu’elle croyait.
“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.
“Bratři, jako Kristův vyslanec vás varuji, abyste se měli na pozoru před těmito vedlejšími otázkami, jejichž sklonem je odvádět mysl od pravdy. Blud nikdy není neškodný. Nikdy neposvěcuje, nýbrž vždy přináší zmatek a roztržku. Je vždy nebezpečný. Nepřítel má velikou moc nad myslí těch, kdo nejsou důkladně opevněni modlitbou a upevněni v biblické pravdě.” Testimonies, svazek 5, 292.
We will continue this study in the next article.
Nous poursuivrons cette étude dans le prochain article.
“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.
“हामीसित गुमाउनका लागि कुनै समय छैन। संकटपूर्ण समयहरू हाम्रो सामु छन्। संसार युद्धको आत्माले उद्वेलित भएको छ। चाँडै अगमवाणीहरूमा भनिएका विपत्तिका दृश्यहरू घटित हुनेछन्। दानिएल अध्याय ११ को अगमवाणी लगभग आफ्नो पूर्ण परिपूर्तिसम्म पुगिसकेको छ। यस अगमवाणीको परिपूर्तिमा घटिसकेको इतिहासको धेरै भाग फेरि दोहोरिनेछ। तीसौँ पदमा एउटा शक्तिको विषयमा यसो भनिएको छ कि ऊ ‘शोकित भएर फर्कनेछ, र पवित्र करारको विरुद्ध क्रोधित हुनेछ; त्यसले त्यसरी नै गर्नेछ; ऊ फेरि फर्कनेछ, र पवित्र करार त्याग्नेहरूसित मिलाप गर्नेछ। अनि सैन्यबल उसको पक्षमा उभिनेछ, र तिनीहरूले दुर्गसम पवित्रस्थानलाई अपवित्र तुल्याउनेछन्, र दैनिक बलिदान हटाइदिनेछन्, र उजाड पार्ने घृणित वस्तु खडा गर्नेछन्। अनि करारको विरुद्ध दुष्टतापूर्वक आचरण गर्नेहरूलाई उसले चापलुसीद्वारा भ्रष्ट पार्नेछ; तर आफ्ना परमेश्वरलाई चिन्ने मानिसहरू दृढ हुनेछन्, र पराक्रमका कामहरू गर्नेछन्। अनि जनसमूहमाझ बुझ्नेहरूले धेरैलाई शिक्षा दिनेछन्; तैपनि तिनीहरू धेरै दिनसम्म तरवारद्वारा, आगोद्वारा, बन्दीपनद्वारा, र लुटद्वारा पतित हुनेछन्। अब जब तिनीहरू पतित हुनेछन्, तब तिनीहरूलाई थोरै सहायताले सहायता गरिनेछ; तर धेरैजना चापलुसीका साथ तिनीहरूसित मिलिनेछन्। अनि बुझ्नेहरूमध्ये कतिपय पतित हुनेछन्, तिनीहरूलाई जाँच्न, शुद्ध पार्न, र उज्ज्वल बनाउन, अन्त्यको समयसम्म; किनकि यो अझै तोकिएको समयको लागि नै हो। अनि राजा आफ्नै इच्छाअनुसार गर्नेछ; र उसले आफूलाई प्रत्येक देवताभन्दा माथि उचाल्नेछ, र आफूलाई उच्च पार्नेछ, र देवताहरूका परमेश्वरको विरुद्ध अद्भुत कुराहरू बोल्नेछ, र आक्रोश पूरा नभएसम्म समृद्ध हुनेछ; किनकि जे निर्धारण गरिएको छ, त्यो पूरा हुनेछ।’ दानिएल ११:३०–३६।”
“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:
« Des scènes semblables à celles qui sont décrites dans ces paroles auront lieu. Nous voyons des preuves que Satan s’empare rapidement du contrôle des esprits humains qui n’ont pas la crainte de Dieu devant eux. Que tous lisent et comprennent les prophéties de ce livre, car nous entrons maintenant dans le temps de détresse dont il a été parlé : »
“‘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.
“‘Na wakati huo Mikaeli atasimama, yule mkuu mkuu asimamaye kwa ajili ya wana wa watu wako; na kutakuwapo wakati wa taabu, mfano wake haujawahi kuwapo tangu kuwapo taifa hata wakati huo huo; na wakati huo watu wako wataokolewa, kila mmoja atakayepatikana ameandikwa katika kile kitabu. Na wengi wa wale walalapo katika mavumbi ya nchi wataamka, wengine kuingia uzima wa milele, na wengine kuaibika na kudharauliwa milele. Nao walio na hekima watang’aa kama mwangaza wa anga; na wale wawageuzao wengi kwenye haki watakuwa kama nyota milele na milele. Lakini wewe, Ee Danieli, yafunge maneno haya, ukakitie muhuri kitabu hiki, hata wakati wa mwisho: wengi watapita huku na huku, na maarifa yataongezeka.’ Danieli 12:1–4.” Manuscript Releases, namba 13, 394.