In the eighty-first article in this series of articles on the book of Daniel we included a passage from Manuscript Releases, volume 20, 17–22, where Sister White clearly identifies that the teaching that “the daily,” represents Christ’s sanctuary had been given to Elders Prescott and Daniells by “angels that had been expelled from heaven.” She does not actually identify their false idea of “the daily,” as I have done, but the historical record is abundantly clear that this is what they were trying to establish as truth. They were seeking to rewrite portions of Uriah Smith’s book Daniel and the Revelation, that uphold the understanding of “the daily,” which she identifies in Early Writings, page seventy-four as the correct view.
U n artikolo osemdesát-prvním v této sérii článků o knize Daniel jsme zařadili pasáž z Manuscript Releases, svazek 20, 17–22, kde sestra Whiteová jasně uvádí, že učení, podle něhož „každodenní“ představuje Kristovu svatyni, bylo starším Prescottovi a Daniellsovi dáno „anděly, kteří byli vypuzeni z nebe“. Jejich mylnou představu o „každodenním“ ve skutečnosti výslovně neoznačuje tak, jak jsem to učinil já, avšak historický záznam je více než zřetelný v tom, že právě toto se snažili prosadit jako pravdu. Usilovali o přepsání částí knihy Uriaha Smithe Daniel and the Revelation, které podporují chápání „každodenního“, jež ona v Early Writings, strana sedmdesát čtyři, označuje za správný názor.
W. W. Prescott had published a periodical magazine titled The Protestant, in which the sole theme was lifting up the false view of “the daily.” He and the General Conference president, A. G. Daniells became the satanic spearhead to continue Prescott’s efforts towards establishing the false doctrine as the orthodox view in Adventism, but while Ellen White was alive their success in the satanic effort was held in check. In 1931, Daniells reported that in the very year that the passage from Manuscript Releases was written (1910), that he (Daniells) had an interview with Sister White on the subject of “the daily,” and that she had led him to believe that he and Prescott’s view was correct.
W. W. Prescott a publié une revue périodique intitulée *The Protestant*, dont le seul thème consistait à exalter la fausse conception du « continual ». Lui et le président de la Conférence générale, A. G. Daniells, devinrent la pointe de lance satanique destinée à poursuivre les efforts de Prescott en vue d’établir cette fausse doctrine comme la position orthodoxe dans l’adventisme; mais tant qu’Ellen White vécut, leur succès dans cette entreprise satanique fut tenu en échec. En 1931, Daniells rapporta que, l’année même où fut rédigé le passage tiré de *Manuscript Releases* (1910), il avait eu un entretien avec Sister White au sujet du « continual », et qu’elle l’avait amené à croire que sa position, ainsi que celle de Prescott, était correcte.
It is important to understand this history, for we are now beginning our consideration of the increase of knowledge that arrived in 1989, when the sacred reform lines and the last six verses of Daniel eleven were unsealed. To recognize the light that was produced with the collapse of the Soviet Union in fulfillment of verse forty of Daniel eleven, requires that “the daily,” and the prophetic history represented by “the daily” be correctly understood, for that history illustrates the repeat of that history in verses forty to forty-five of Daniel eleven. Those verses identify that the message that is unsealed in those verses are the “tidings of the east and north,” that bring about the final persecution of God’s people.
A fûn a importan a compronde e istore chi, parchè no semo adess começando la nòstra considerassion de l’aumento de cognossensa che l’è rivà nel 1989, cando le sacre linee de reforma e le ultime sie versète de Daniele onze i xe stai dessigilai. Par ricognòssere la luse che l’è stàta prodùta col crol del’Unión Sovietica in adempimento del versèto quaranta de Daniele onze, xe richiesto che “el continuo”, e la istore profètica rapresentàda da “el continuo”, i sia corretamente compresi, parchè chela istore la ilustra la repetission de chela istore nei versèti quaranta fin quaranta-cinque de Daniele onze. Chi versèti i identifica che el mesajo che vien dessigilà in chi versèti xe le “novità da l’oriente e dal settentrion”, che mena a la persecussion finale del pòpolo de Dio.
But tidings out of the east and out of the north shall trouble him: therefore he shall go forth with great fury to destroy, and utterly to make away many. And he shall plant the tabernacles of his palace between the seas in the glorious holy mountain; yet he shall come to his end, and none shall help him. Daniel 11:44, 45.
Lakini habari zitokazo mashariki na kaskazini zitamfadhaisha; kwa hiyo atatoka kwa ghadhabu kuu ili kuharibu, na kuwaangamiza kabisa wengi. Naye ataweka hema za jumba lake la kifalme kati ya bahari katika mlima mtakatifu wenye utukufu; lakini atafikia mwisho wake, wala hatakuwa na wa kumsaidia. Danieli 11:44, 45.
The message of verse forty that was unsealed at the collapse of the Soviet Union in 1989, is the latter rain message that will cause the papacy (the king of the north), to “go forth with great fury to destroy, and utterly to make away many.” “Tidings” is prophetically a message.
Waamichi wa vesi ya arobaini, uliotiwa muhuri hadi kufunuliwa wakati wa kusambaratika kwa Umoja wa Kisovieti mwaka 1989, ni ujumbe wa mvua ya masika, ambao utasababisha upapa (mfalme wa kaskazini), “kuondoka kwa ghadhabu kuu ili kuangamiza, na kuwaondoa kabisa wengi.” “Habari” katika lugha ya unabii ni ujumbe.
And how shall they preach, except they be sent? as it is written, How beautiful are the feet of them that preach the gospel of peace, and bring glad tidings of good things! Romans 10:15.
Na watahubirije, wasipotumwa? kama ilivyoandikwa, Jinsi ilivyo mizuri miguu yao wahubirio Injili ya amani, nao waletao habari njema za mema! Warumi 10:15.
The message of the latter rain is the message presented by God’s last-day watchmen, who sing the song of the vineyard and the song of Moses and the Lamb.
Feau’aaki ʻo e ʻuha kimui ko e feau’aaki ia ʻoku fakahā mai ʻe he kau tangata le’o ʻo e ngaahi ʻaho fakaʻosi ʻa e ʻOtua, ʻa ia ʻoku nau hivaʻi ʻa e hiva ʻo e ngoue vaine mo e hiva ʻa Mōsese mo e Lamí.
How beautiful upon the mountains are the feet of him that bringeth good tidings, that publisheth peace; that bringeth good tidings of good, that publisheth salvation; that saith unto Zion, Thy God reigneth! Thy watchmen shall lift up the voice; with the voice together shall they sing: for they shall see eye to eye, when the Lord shall bring again Zion. Isaiah 52:7, 8.
Mbi malet sa të bukura janë këmbët e atij që sjell lajme të mira, që shpall paqen; që sjell lajme të mira për të mirën, që shpall shpëtimin; që i thotë Sionit: Perëndia yt mbretëron! Rojet e tua do ta ngrenë zërin; me zë të përbashkët do të këndojnë: sepse do të shohin sy më sy, kur Zoti ta kthejë përsëri Sionin. Isaia 52:7, 8.
The “tidings” in verse forty-four of Daniel eleven enrage the man of sin, and the final papal bloodbath is accomplished. That message is the message of the third angel that swells to a loud cry at the soon coming Sunday law.
Les « nouvelles » du verset quarante-quatre de Daniel onze remplissent de fureur l’homme du péché, et le dernier bain de sang papal s’accomplit. Ce message est le message du troisième ange, qui enfle jusqu’à devenir un grand cri lors de l’imminente loi du dimanche.
“None are condemned until they have had the light and have seen the obligation of the fourth commandment. But when the decree shall go forth enforcing the counterfeit sabbath, and the loud cry of ‘the third angel’ shall warn men against the worship of the beast and his image, the line will be clearly drawn between the false and the true. Then those who still continue in transgression will receive the mark of the beast.” Signs of the Times, November 8, 1899.
«Aucune personne n’est condamnée avant d’avoir reçu la lumière et d’avoir vu l’obligation du quatrième commandement. Mais lorsque paraîtra le décret imposant le faux sabbat, et que le grand cri du “troisième ange” avertira les hommes contre l’adoration de la bête et de son image, la ligne de démarcation entre le faux et le vrai sera clairement tracée. Alors ceux qui persisteront dans la transgression recevront la marque de la bête.» Signs of the Times, 8 novembre 1899.
The “tidings of the east and north” that enrages the papacy, swells to a loud cry at the Sunday law, and that message is the message of the latter rain that began on September 11, 2001. The expression “loud voice” is a prophetic term that represents an increasing power.
Les « nouvelles de l’orient et du nord » qui irritent la papauté, qui s’amplifient jusqu’à devenir un grand cri au moment de la loi du dimanche, et ce message est le message de la pluie de l’arrière-saison qui a commencé le 11 septembre 2001. L’expression « voix forte » est un terme prophétique qui représente une puissance croissante.
“The truth for this time, the third angel’s message, is to be proclaimed with a loud voice, meaning with increasing power, as we approach the great final test.” The 1888 Materials, 1710.
“Kosɔ ka wɔn de maa saa bere yi, ɔbɔfo a ɔto so abiɛsa no nkrasɛm, ɛsɛ sɛ wɔka no dennen so, a nea ɛkyerɛ ne tumi a ɛrekɔ soro bere a yɛrebɛn sɔhwɛ kɛse a etwa to no.” The 1888 Materials, 1710.
The “tidings” of verse forty-four is the latter rain message just before human probation closes, as Michael stands up. It is the same latter rain message that arrived on September 11, 2001, but it swells to a loud cry, or a loud voice when the one hundred and forty-four thousand are sealed and the Holy Spirit is then poured out without measure. It is the same latter rain message that marked the period of the sealing of the one hundred and forty-four thousand.
“Ozi ọma” nke amaokwu nke iri anọ na anọ bụ ozi nke mmiri-ozuzo ikpeazụ n’oge dị nnọọ nso tupu oge amara mmadụ emechie, mgbe Maịkel guzoro. Ọ bụ otu ozi ahụ nke mmiri-ozuzo ikpeazụ nke bịarutere na Septemba 11, 2001, ma ọ na-ebili bụrụ akwa ukwu, ma ọ bụ olu ukwu, mgbe e mechara kaa akara ndị narị puku iri anọ na anọ, ma e mesịa wụsa Mmụọ Nsọ n’enweghị atụ. Ọ bụ otu ozi ahụ nke mmiri-ozuzo ikpeazụ nke kpọrọ akara oge nke ịka akara ndị narị puku iri anọ na anọ.
It is the latter rain message that has been counterfeited by a peace and safety message that is presented by Laodicean Adventism from the arrival of the “ass” until the arrival of the “lion”. The period between September 11, 2001, and the soon-coming Sunday law marks the spiritual death bed for Laodicean Adventism, and those that are judged after God’s house (Jerusalem) is judged, die in the same grave. The death bed for Laodicean Adventism is between the ass and the lion, and the message that is rejected and produces their death is the “tidings out of the “east” (a symbol of Islam) and the north (a symbol of the papacy). It is the same message, which is the third angel’s message.
Ni ujumbe wa mvua ya mwisho ambao umeghushiwa kwa ujumbe wa amani na usalama unaowasilishwa na Uadventista wa Laodikia tangu kuwasili kwa “punda” hata kuwasili kwa “simba”. Kipindi kati ya Septemba 11, 2001, na sheria ya Jumapili inayokuja upesi kinaashiria kitanda cha mauti ya kiroho kwa Uadventista wa Laodikia, na wale wanaohukumiwa baada ya nyumba ya Mungu (Yerusalemu) kuhukumiwa, hufa katika kaburi hilo hilo. Kitanda cha mauti kwa Uadventista wa Laodikia kiko kati ya punda na simba, na ujumbe unaokataliwa na kuleta mauti yao ni “habari zitokazo mashariki” (ishara ya Uislamu) na kaskazini (ishara ya upapa). Ni ujumbe huo huo, ambao ni ujumbe wa malaika wa tatu.
The last six verses of Daniel eleven, that were unsealed at the time of the end in 1989, is the message of the latter rain, which is proclaimed in a time when a false latter rain message of “peace and safety” is being proclaimed. The testing of the latter rain first confronts God’s house, for that is where judgment begins, and it then confronts the other flock outside of God’s house. For this reason, it is essential to understand the “lie” that was introduced into Laodicean Adventism in the third generation, for while God pours out His Holy Spirit on those He is sealing, He simultaneously pours out strong delusion upon those who receive not the love of the truth.
Ivesi sita na vhesi za Danieli kumi na moja, ambavyo vilifunguliwa muhuri wakati wa mwisho mnamo 1989, ni ujumbe wa mvua ya masika, unaotangazwa katika wakati ambapo ujumbe wa uongo wa mvua ya masika wa “amani na salama” unatangazwa. Jaribio la mvua ya masika kwanza hukikabili nyumba ya Mungu, kwa maana hapo ndipo hukumu huanza, na kisha hukikabili kundi lile jingine lililo nje ya nyumba ya Mungu. Kwa sababu hii, ni muhimu sana kuielewa “uongo” ulioingizwa katika Uadventista wa Laodikia katika kizazi cha tatu, kwa kuwa wakati Mungu anamimina Roho Wake Mtakatifu juu ya wale anaowatia muhuri, wakati huohuo anamimina upotofu wenye nguvu juu ya wale wasioipokea pendo la kweli.
During the controversy of the first decade and a half of the twentieth century over “the daily,” one of the men who defended the correct Millerite position that “the daily” is a symbol of paganism, was F. C. Gilbert. Gilbert was a convert from Judaism and read and spoke perfect Hebrew. He defended the pioneer position in the book of Daniel based upon his understanding of the Hebrew language. In 1910, the very year that Sister White wrote the manuscript that was going to be buried for decades, which identified that Daniells’ and Prescott’s view of “the daily,” came from Satan’s angels, Gilbert had a personal interview with Sister White over the issue of “the daily.”
ವಿಂಶತಮ ಶತಮಾನದ ಪ್ರಥಮ ದಶಕ ಮತ್ತು ಅರ್ಧದಲ್ಲಿ “the daily” ಕುರಿತು ಉದ್ಭವಿಸಿದ ವಿವಾದದ ಸಂದರ್ಭದಲ್ಲಿ, “the daily” ಎಂಬುದು ಪೌರಾಣಿಕತೆಯ ಸಂಕೇತವೆಂಬ ಸರಿಯಾದ ಮಿಲ್ಲರೈಟ್ ನಿಲುವನ್ನು ಸಮರ್ಥಿಸಿದವರಲ್ಲಿ ಒಬ್ಬನು F. C. Gilbert ಆಗಿದ್ದನು. ಗಿಲ್ಬರ್ಟ್ ಯೆಹೂದ್ಯ ಧರ್ಮದಿಂದ ಮತಾಂತರಗೊಂಡವನಾಗಿದ್ದು, ಹೀಬ್ರೂ ಭಾಷೆಯನ್ನು ಸಂಪೂರ್ಣವಾಗಿ ಓದಿ ಮಾತನಾಡುತ್ತಿದ್ದನು. ಹೀಬ್ರೂ ಭಾಷೆಯ ತನ್ನ ತಿಳುವಳಿಕೆಯನ್ನು ಆಧಾರವಾಗಿ ಮಾಡಿಕೊಂಡು, ದಾನಿಯೇಲನ ಪುಸ್ತಕದಲ್ಲಿರುವ ಪಯನಿಯರ್ ನಿಲುವನ್ನು ಅವನು ಸಮರ್ಥಿಸಿದನು. 1910ರಲ್ಲಿ—ಅದೇ ವರ್ಷದಲ್ಲಿ ಸಹೋದರಿ ವೈಟ್ ದಶಕಗಳ ಕಾಲ ಹೂಣಲ್ಪಟ್ಟು ಉಳಿಯಲಿದ್ದ ಆ ಹಸ್ತಪ್ರತಿಯನ್ನು ಬರೆದರು; ಅದರಲ್ಲಿ “the daily” ಕುರಿತು Daniells ಮತ್ತು Prescott ಅವರ ದೃಷ್ಟಿಕೋಣವು ಸೈತಾನನ ದೂತರಿಂದ ಬಂದದ್ದು ಎಂದು ಗುರುತಿಸಲಾಯಿತು—ಗಿಲ್ಬರ್ಟ್ಗೆ “the daily” ಎಂಬ ವಿಷಯದ ಕುರಿತು ಸಹೋದರಿ ವೈಟ್ ಅವರೊಂದಿಗೆ ವೈಯಕ್ತಿಕ ಸಂದರ್ಶನವಾಯಿತು.
We know he had an interview, for he immediately (the next day) wrote out a summary of the interview he had with Sister White. In 1931, A. G. Daniells made a claim that he had an interview with Sister White on the subject of “the daily” in the same year—1910. Daniells claimed Sister White left him no conclusion but that “the daily” was a symbol of Christ’s sanctuary ministry. But Daniells’ claim of an interview, was not only a “lie,” it is the “lie” of prophecy which produces strong delusion.
Matumizi kwamba alikuwa na mahojiano, kwa maana mara moja tu (siku iliyofuata) aliandika muhtasari wa mahojiano aliyokuwa nayo na Sister White. Mwaka 1931, A. G. Daniells alitoa dai kwamba alikuwa na mahojiano na Sister White kuhusu somo la “the daily” katika mwaka huohuo—1910. Daniells alidai kwamba Sister White hakumwachia hitimisho lolote isipokuwa kwamba “the daily” ilikuwa ishara ya huduma ya Kristo katika patakatifu. Lakini dai la Daniells la kuwa na mahojiano halikuwa tu “uongo,” bali ni “uongo” wa unabii uzalishao upotevu mkuu.
For those who may not have access to the 1843 and 1850 charts, it is important to understand that when the 1843 chart was published in 1842, the Millerites still believed the sanctuary that was to be cleansed in fulfillment of the twenty-three-hundred-year prophecy was the earth. When they published the 1850 chart, they then knew the sanctuary to be cleansed was the heavenly sanctuary. For this reason the 1843 chart has NO illustration of God’s sanctuary, but the 1850 chart DOES have an illustration of God’s sanctuary. This is important, for Daniells claimed that in his interview with Sister White that he showed her the 1843 chart, and he pointed out the sanctuary on the chart. That would have been impossible, for there is no sanctuary on the 1843 chart. His claim of an interview was a “lie.”
Kwa wale ambao huenda wasiwe na fursa ya kupata chati za 1843 na 1850, ni muhimu kuelewa kwamba wakati chati ya 1843 ilipochapishwa mwaka 1842, Wamillerite bado waliamini kwamba patakatifu palipopasa kutakaswa katika utimilifu wa unabii wa miaka elfu mbili na mia tatu lilikuwa dunia. Walipochapisha chati ya 1850, ndipo walipofahamu kwamba patakatifu lililopasa kutakaswa lilikuwa patakatifu pa mbinguni. Kwa sababu hii, chati ya 1843 HAINA mchoro wowote wa patakatifu pa Mungu, lakini chati ya 1850 INA mchoro wa patakatifu pa Mungu. Hili ni jambo la muhimu, kwa maana Daniells alidai kwamba katika mahojiano yake na Sister White alimwonyesha chati ya 1843, naye akaonyesha patakatifu kwenye chati hiyo. Jambo hilo lisingewezekana, kwa maana hakuna patakatifu katika chati ya 1843. Dai lake la mahojiano lilikuwa “uongo.”
When I was working through this history in 2009, and became aware that the men on both sides of the issue both claimed to have had an interview with Sister White on the subject of “the daily,” I emailed the Ellen White Estate and asked if they had access to the log book that recorded Sister White’s interviews in 1910. They replied that they still had the log book. The following is my email and the response from the Ellen White Estate.
Khi tôi nghiên cứu lịch sử này vào năm 2009 và nhận ra rằng những người ở cả hai phía của vấn đề đều khẳng định đã có một cuộc gặp với Chị White về đề tài “the daily,” tôi đã gửi email đến Ellen White Estate và hỏi liệu họ có tiếp cận được sổ ghi chép đã ghi lại các cuộc gặp của Chị White trong năm 1910 hay không. Họ trả lời rằng họ vẫn còn lưu giữ sổ ghi chép ấy. Sau đây là email của tôi và hồi đáp từ Ellen White Estate.
Monday, January 19, 2009
திங்கள், ஜனவரி 19, 2009
To whom it may concern:
Kwa yeyote anayehusika:
I have heard that there is a log-book that recorded who had interviews with Sister White and what the interviews concerned. I am trying to verify or repudiate whether A. G. Daniells had an interview with Sister White in 1910 concerning the subject of the “daily.” I am aware that there is historical testimony that the interview took place, but I am wondering if there is any record in an official log-book that actually records this. At the same time, I have been told that F. C. Gilbert also had an interview with Sister White in 1910 on the subject of the “daily,” and would like to know if that can be confirmed by a log-book that was kept by her staff during that period. Perhaps there was no log-book, or perhaps if there was you do not release that information, or perhaps it may be beyond your ability to check it out for me even if it does exist. So, in any case I wanted to ask. Any help you could provide would be greatly appreciated.
میں نے سنا ہے کہ ایک لاگ بُک موجود ہے جس میں یہ درج کیا گیا تھا کہ کن لوگوں نے سسٹر وائٹ سے ملاقاتیں کیں اور ان ملاقاتوں کا موضوع کیا تھا۔ میں یہ تحقیق کرنا چاہتا ہوں کہ آیا 1910 میں A. G. Daniells نے “daily” کے موضوع کے متعلق سسٹر وائٹ سے کوئی ملاقات کی تھی یا نہیں، تاکہ اس کی تصدیق یا تردید کی جا سکے۔ مجھے علم ہے کہ تاریخی شہادت موجود ہے کہ یہ ملاقات ہوئی تھی، لیکن میں یہ جاننا چاہتا ہوں کہ آیا کسی سرکاری لاگ بُک میں اس کا واقعی کوئی اندراج موجود ہے۔ اسی کے ساتھ، مجھے یہ بھی بتایا گیا ہے کہ F. C. Gilbert نے بھی 1910 میں “daily” کے موضوع پر سسٹر وائٹ سے ملاقات کی تھی، اور میں جاننا چاہتا ہوں کہ آیا اس کی تصدیق اس لاگ بُک سے کی جا سکتی ہے جو اس عرصے کے دوران ان کے عملے نے محفوظ رکھی تھی۔ ممکن ہے کہ کوئی لاگ بُک سرے سے موجود ہی نہ ہو، یا اگر موجود ہو تو شاید آپ یہ معلومات جاری نہ کرتے ہوں، یا ممکن ہے کہ اگر وہ واقعی موجود بھی ہو تو میرے لیے اس کی جانچ کرنا آپ کے اختیار یا استطاعت سے باہر ہو۔ لہٰذا، ہر صورت میں، میں یہ دریافت کرنا چاہتا تھا۔ آپ جو بھی مدد فراہم کر سکیں، وہ نہایت قابلِ قدر ہوگی۔
Dear Jeff,
Cher Jeff,
Thank you for your email. We do have a fairly complete account of Ellen White’s itinerary, based upon her letters, diaries, and published appointments, but no “log-book” as such.
Merci pour votre courriel. Nous disposons effectivement d’un récit assez complet de l’itinéraire d’Ellen White, fondé sur ses lettres, ses journaux et ses rendez-vous publiés, mais non d’un « journal de bord » à proprement parler.
You have no doubt read about A G Daniells’ visit with Ellen White in vol. 6 of the EGW Biography, The Later Elmshaven Years, pp. 256, 257. We have found no independent record of this interview. We do have a letter from Elder Gilbert on June 1, 1910, indicating his plan to be in St. Helena (where Ellen White lived) on June 6-9. That is the extent of the supporting documentation that I am aware of.
Vous avez sans doute lu le récit de la visite de A. G. Daniells auprès d’Ellen White dans le vol. 6 de la biographie d’EGW, The Later Elmshaven Years, p. 256, 257. Nous n’avons trouvé aucun compte rendu indépendant de cet entretien. Nous possédons toutefois une lettre de l’ancien Gilbert, datée du 1er juin 1910, indiquant son projet de se trouver à St. Helena (où vivait Ellen White) du 6 au 9 juin. Telle est l’étendue de la documentation à l’appui dont j’aie connaissance.
God bless—Tim Poirier Vice Director Ellen G. White Estate
خدا برکت دهد—تیم پوآریر معاون مدیر امانتداری الن جی. وایت
There is no independent record of Daniells ever having an interview on the subject of “the daily,” but there is a letter from Gilbert identifying his intent to be at her home from the sixth to ninth of June, 1910.
Nguna nali jiilol tokkure e mum nde Daniells waɗii ndaarondiral gootal dow wonande “the daily,” kono ena woodi ɗerewol ngol Gilbert innitii e mum ko ɗum woni yidde makko ko o heɓa to galle mum daga 6 haa 9 siilo 1910.
In the biography of Sister White, that the Ellen White estate references, where her grandson addresses the issue of Daniells’ interview he recorded Daniells’ claim concerning the fabricated interview of 1910:
Dina biografi Sister White anu dirujuk ku Ellen White Estate, nalika incuna ngabahas perkara wawancara Daniells, anjeunna nyatet pernyataan Daniells ngeunaan wawancara rekaan taun 1910:
“At one point a little later in the discussions, Elder Daniells, accompanied by W. C. White and C. C. Crisler, eager to get from Ellen White herself just what the meaning was of her Early Writings statement, went to her and laid the matter before her. Daniells took with him Early Writings and the 1843 chart. He sat down close to Ellen White and plied her with questions. His report of this interview was confirmed by W. C. White:
« À un moment donné, un peu plus tard au cours des discussions, l’ancien Daniells, accompagné de W. C. White et de C. C. Crisler, désireux d’obtenir d’Ellen White elle-même ce qu’était précisément le sens de sa déclaration dans Early Writings, se rendit auprès d’elle et lui exposa la question. Daniells emporta avec lui Early Writings et le tableau de 1843. Il s’assit tout près d’Ellen White et la pressa de questions. Son compte rendu de cet entretien fut confirmé par W. C. White : »
“‘I first read to Sister White the statement given above in Early Writings. Then I placed before her our prophetic chart used by our ministers in expounding the prophecies of Daniel and Revelation. I called her attention to the picture of the sanctuary and also to the 2300-year period as they appeared on the chart.
« Je lus d’abord à Sœur White la déclaration donnée ci-dessus dans Premiers écrits. Puis je plaçai devant elle notre tableau prophétique, utilisé par nos ministres dans l’exposé des prophéties de Daniel et de l’Apocalypse. J’attirai son attention sur l’image du sanctuaire ainsi que sur la période des 2300 ans tels qu’ils figuraient sur le tableau. »
“‘I then asked if she could recall what was shown her regarding this subject.
« Je lui demandai alors si elle pouvait se rappeler ce qui lui avait été montré concernant ce sujet. »
“‘As I recall her answer, she began by telling how some of the leaders who had been in the 1844 movement endeavored to find new dates for the termination of the 2300-year period. This endeavor was to fix new dates for the coming of the Lord. This was causing confusion among those who had been in the Advent Movement.
« Lorsque je me remémore sa réponse, elle commença par raconter comment certains des dirigeants qui avaient pris part au mouvement de 1844 s’efforcèrent de trouver de nouvelles dates pour l’achèvement de la période des 2300 ans. Cet effort visait à fixer de nouvelles dates pour la venue du Seigneur. Cela semait de la confusion parmi ceux qui avaient fait partie du Mouvement adventiste. »
“‘In this confusion the Lord revealed to her, she said, that the view that had been held and presented regarding the dates was correct, and that there must never be another time set, nor another time message.
«В этом смущении Господь открыл ей, сказала она, что взгляд, которого придерживались и который излагали относительно дат, был верен и что впредь никогда не должно быть ни нового установления времени, ни новой вести о времени. »
“‘I then asked her to tell what had been revealed to her about the rest of the “daily”—the Prince, the host, the taking away of the “daily,” and the casting down of the sanctuary.
« Je lui demandai alors de dire ce qui lui avait été révélé au sujet du reste du “continuel” — le Prince, l’armée, la suppression du “continuel”, et le renversement du sanctuaire. »
“‘She replied that these features were not placed before her in vision as the time part was. She would not be led out to make an explanation of those points of the prophecy.
« Elle répondit que ces aspects ne lui avaient pas été présentés en vision comme l’avait été la question du temps. Elle ne serait pas conduite à donner une explication de ces points de la prophétie. »
“‘The interview made a deep impression upon my mind. Without hesitation she talked freely, clearly, and at length about the 2300-year period, but regarding the other part of the prophecy she was silent.
“‘Cet entretien fit une profonde impression sur mon esprit. Sans hésitation, elle parla librement, clairement et longuement de la période des 2300 ans, mais, quant à l’autre partie de la prophétie, elle demeura silencieuse.
“‘The only conclusion I could draw from her free explanation of the time and her silence as to the taking away of the “daily” and the casting down of the sanctuary was that the vision given her was regarding the time, and that she received no explanation as to the other parts of the prophecy.—DF 201b, AGD statement, Sept. 25, 1931.” Arthur White, Ellen G. White, volume 6, 257.
“« La seule conclusion que je pouvais tirer de son explication spontanée au sujet du temps et de son silence quant à l’enlèvement du “perpétuel” et au renversement du sanctuaire, c’était que la vision qui lui avait été donnée concernait le temps, et qu’elle n’avait reçu aucune explication concernant les autres parties de la prophétie. — DF 201b, déclaration d’AGD, 25 sept. 1931. » Arthur White, Ellen G. White, volume 6, 257.
Daniells claimed he showed her the 1843 chart and asked her about the sanctuary that is not represented on the chart. He claimed he also took the book Early Writings and plied her with questions about what she meant when she clearly endorsed the pioneer understanding of the “the daily” and that the chart was directed by the hand of the Lord. Ellen White’s son, who was the father of Arthur L. White, the biographer that wrote the overview of this supposed event, had accepted Daniells’ and Prescott’s satanic view of “the daily,” and gave witness to Daniells’ claim of what he had heard in the interview. They were simply not careful with their fabricated story, for the 1843 chart does not represent a sanctuary that Daniells could have pointed to.
Daniells a prétendu qu’il lui avait montré le tableau de 1843 et qu’il l’avait interrogée au sujet du sanctuaire qui n’est pas représenté sur le tableau. Il a affirmé aussi qu’il avait pris le livre Early Writings et l’avait assaillie de questions sur ce qu’elle voulait dire lorsqu’elle approuvait clairement la compréhension pionnière du « continual » et que le tableau était dirigé par la main du Seigneur. Le fils d’Ellen White, qui était le père d’Arthur L. White, le biographe qui a rédigé l’aperçu de ce prétendu événement, avait accepté la conception satanique du « continual » de Daniells et de Prescott, et a attesté la prétention de Daniells quant à ce qu’il avait entendu lors de l’entretien. Ils n’ont tout simplement pas été soigneux dans leur récit fabriqué, car le tableau de 1843 ne représente pas de sanctuaire que Daniells aurait pu montrer du doigt.
Another falsehood that is represented in the interview is the lie that the passage from Early Writings was a warning against “time setting.” The passage Daniells supposedly asked about is as follows:
ʻOku toe ʻi ai ha loi ʻe taha ʻoku fakafofongaʻi ʻi he fakaʻekeʻeke ko iá, ʻa ia ko e loi ko e konga tohi mei he Early Writings ko ha fakatokanga ia ʻo fekauʻaki mo e “fokotuʻu taimi.” Ko e konga tohi naʻe pehē naʻe ʻeke ki ai ʻa Daniells, ʻoku pehē ia:
“I have seen that the 1843 chart was directed by the hand of the Lord, and that it should not 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.
“Minä olen nähnyt, että vuoden 1843 taulu oli Herran käden ohjaama eikä sitä tullut muuttaa; että luvut olivat sellaiset kuin Hän tahtoi niiden olevan; että Hänen kätensä oli niiden yllä ja peitti erään erehdyksen joissakin luvuissa, niin ettei kukaan voinut sitä nähdä, ennen kuin Hänen kätensä poistettiin.”
“Then I saw in relation to the ‘daily’ (Daniel 8:12) 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 in the confusion since 1844, other views have been embraced, and darkness and confusion have followed. Time has not been a test since 1844, and it will never again be a test.” Early Writings, 74, 75.
«Потом я увидела относительно „ежедневного“ (Дан. 8:12), что слово „жертва“ было внесено 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 в замешательстве, возникшем после 1844 года, были приняты другие взгляды, и за этим последовали тьма и смятение. Время не было испытанием с 1844 года, и оно уже никогда вновь не будет испытанием». Ранние произведения, 74, 75.
Willie C. White, Sister White’s son, had accepted the false view of “the daily,” and his son Arthur sought to perpetuate the “lie” associated with the interview that never happened by attempting to suggest that the warning in the passage from Early Writings, was simply and exclusively a warning against time setting. That argument was invented in the 1930’s and becomes a primary part of the “lie.”
विली सी. व्हाइट, सिस्टर व्हाइट के पुत्र, ने “दैैनिक” के संबंध में उस मिथ्या दृष्टिकोण को स्वीकार कर लिया था, और उनके पुत्र आर्थर ने उस साक्षात्कार से जुड़ी “झूठ” को, जो कभी हुआ ही नहीं था, बनाए रखने का प्रयत्न किया; उसने यह संकेत देने का प्रयास किया कि Early Writings के उस अंश में दी गई चेतावनी केवल और विशेष रूप से समय-निर्धारण के विरुद्ध ही एक चेतावनी थी। यह तर्क 1930 के दशक में गढ़ा गया था और “झूठ” का एक मुख्य अंग बन जाता है।
We will take up that argument in the next article.
Nous reprendrons cet argument dans le prochain article.
“September 23d, the Lord showed me that he had stretched out his hand the second time to recover the remnant of his people, and that efforts must be redoubled in this gathering time. In the scattering time Israel was smitten and torn; but now in the gathering time God will heal and bind up his people. In the scattering, efforts made to spread the truth had but little effect, accomplished but little or nothing; but in the gathering when God has set his hand to gather his people, efforts to spread the truth will have their designed effect. All should be united and zealous in the work. I saw that it was a shame for any to refer to the scattering for examples to govern us now in the gathering; for if God does no more for us now than he did then, Israel would never be gathered. It is as necessary that the truth should be published in a paper, as preached.
“23 septembre, le Seigneur m’a montré qu’il avait étendu sa main une seconde fois pour recouvrer le reste de son peuple, et que les efforts devaient être redoublés en ce temps de rassemblement. Au temps de la dispersion, Israël fut frappé et déchiré; mais maintenant, au temps du rassemblement, Dieu guérira et bandera les plaies de son peuple. Durant la dispersion, les efforts faits pour répandre la vérité n’eurent que peu d’effet, n’accomplirent que peu ou rien; mais dans le rassemblement, lorsque Dieu a mis sa main à l’œuvre pour rassembler son peuple, les efforts déployés pour répandre la vérité produiront l’effet qu’ils doivent produire. Tous doivent être unis et zélés dans l’œuvre. J’ai vu que c’était une honte pour quiconque de se référer à la dispersion pour y prendre des exemples destinés à nous gouverner maintenant dans le rassemblement; car si Dieu ne faisait pas davantage pour nous maintenant qu’il ne fit alors, Israël ne serait jamais rassemblé. Il est tout aussi nécessaire que la vérité soit publiée dans un journal qu’annoncée par la prédication.
“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.
«Տէրը ցոյց տուաւ ինծի, թէ 1843-ի քարտը առաջնորդուած էր իր ձեռքով, եւ թէ անոր ոչ մէկ մասը պէտք է փոփոխուի. թէ թիւերը այնպէս էին, ինչպէս ինք կ՚ուզէր։ Թէ իր ձեռքը անոր վրայ էր եւ կը ծածկէր թիւերէն ոմանց մէջ եղած մէկ սխալ, որպէսզի ոչ ոք չկարենար զայն տեսնել, մինչեւ որ իր ձեռքը վերցուեցաւ։»
“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.
« Ensuite, je vis, au sujet du “Perpétuel”, que le mot “sacrifice” avait été ajouté par la sagesse de l’homme et n’appartient pas au texte ; et que le Seigneur en donna la juste compréhension à ceux qui proclamèrent le cri de l’heure du jugement. Lorsqu’il y avait union, avant 1844, presque tous étaient unis sur la juste compréhension du “Perpétuel” ; mais depuis 1844, dans la confusion, d’autres vues ont été adoptées, et les ténèbres et la confusion s’en sont suivies. » Review and Herald, 1er novembre 1850.