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.
Si vous avez examiné attentivement le dernier passage de l’article précédent, vous aurez vu la source originale du passage que l’on trouve dans le livre Early Writings, qu’A. G. Daniells affirme avoir emporté avec lui lors de son entretien, en 1910, avec Sister White au sujet du « continual ». Ceux qui travaillaient à établir le « mensonge » selon lequel « le continual » représenterait le ministère de Christ dans le sanctuaire devaient saper l’approbation directe et claire que Sister White donnait à la juste compréhension présentée par ceux qui avaient proclamé le cri de l’heure du jugement. Le « mensonge » qu’ils inventèrent était que le seul avertissement au sujet duquel Sister White se montrait précise était l’avertissement contre la fixation de dates. C’est ce qu’Arthur White s’efforce d’établir dans sa biographie, et c’est ce que son père, le fils d’Ellen White, ainsi que Daniells, cherchaient à prouver au moyen de cet entretien inventé.
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.
Comme il a déjà été noté, il n’existe aucun compte rendu d’un quelconque entretien entre Sœur White et Daniells au sujet du « perpétuel ». Le prétendu entretien fut avancé en 1931. Si Sœur White avait approuvé, lors d’un entretien en 1910, la conception déchue de Daniells concernant « le perpétuel », pourquoi aurait-il, lui que Sœur White avait désigné comme zélé à promouvoir son point de vue, gardé le silence sur son approbation pendant vingt et un ans ? Ce n’était pas un entretien, c’était une invention.
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.
Le fait d’inventer l’entretien visait à présenter le contexte de sa déclaration au sujet du « continuel » comme s’il s’agissait de quelque chose d’accessoire à son avertissement contre la fixation de dates, et Arthur White a apposé ses empreintes sur ce mensonge par la manière dont il a présenté l’histoire de 1931. En tant que chrétien, il aurait dû simplement rapporter l’histoire et laisser le révisionnisme historique hors de l’affaire. Nous avons terminé le dernier article avec le passage de 1850 dont est tiré le passage des Early Writings. Cette déclaration parut d’abord en 1850, dans la Review, puis de nouveau dans le livre Experience and Views. La troisième fois qu’elle apparaît, c’est dans le livre Early Writings, mais, dans son évolution jusqu’au livre Early Writings, certains changements sont intervenus. Toutefois, nous ne dirions pas que beaucoup d’écrits de l’Esprit de prophétie ont été modifiés, comme certains le prétendent dans leur effort pour discréditer son œuvre.
“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.
“Seigneur la in soemaotem mi se chart blong 1843 i bin stap long daereksen blong han blong Hem, mo se i no gat wan pat long hem we i mas jenis; se ol figia oli stret olsem we Hem i wantem. Se han blong Hem i stap antap long, mo i haedem wan rong long sam long ol figia, blong i no gat man i save luk hem, kasem taem we han blong Hem i bin kamaot.”
“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.
«Puis je vis, au sujet du “Perpétuel”, que le mot “sacrifice” a été ajouté par la sagesse humaine et n’appartient pas au texte; et que le Seigneur en a donné la juste compréhension à ceux qui ont proclamé 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.
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.
Ce passage parut à l’origine dans la publication intitulée *The Present Truth* en 1849, mais il fut imprimé dans la *Review and Herald* en novembre 1850. Dans le manuscrit original, Sœur White déclare directement qu’elle met par écrit plusieurs choses que le Seigneur lui avait récemment montrées, et, à la lecture de l’article entier, vous verrez que de nombreux sujets y sont abordés. Il y a environ vingt sujets différents qui lui furent montrés. L’essentiel est que, dans l’article original, le sujet du « continual », et le sujet de la « fixation de dates » étaient deux révélations distinctes parmi les choses qui lui furent montrées.
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.
Nafkanya ha mesaume akɔsɔ wɔn wɔ nkyekyɛmu ahorow mu. Bere a wɔsan tintim saa fa no wɔ *Experience and Views* mu no, adwumayɛfo no de nkyekyɛmu a mu Sister White gyina akwampaefo no adwene a ɛfa “the daily” ho no akyi, kaa nkyekyɛmu a edi hɔ a ɛbɔ kɔkɔ tia berehyɛ mu. Bere a worekenkan mfitiase nkyerɛwee no, hyɛ no nsow sɛ wɔde Nkyerɛwde Akɛse asi nsɛm binom so dua. Wɔ nkyekyɛmu a mu ɔde ne pene to akwampaefo no adwene a ɛfa “the daily” ho no so no, ɔde akɛse kyerɛw asɛmfua *Daily*, na nkyekyɛmu a edi hɔ no mu nso ɔde akɛse kyerɛw asɛmfua *Time*, na saa kwan yi so na ɔdaa nsonsonoe tẽẽ a ɛda nsɛm abien a wɔde kyerɛɛ no no ntam adi.
“Dear Brethren and Sisters,
“Chers Frères et Sœurs,
“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.
«من میخواهم طرحی کوتاه از آنچه خداوند اخیراً در رؤیا به من نشان داده است به شما بدهم. زیبایی و دلانگیزیِ عیسی و محبتی را که فرشتگان نسبت به یکدیگر دارند، به من نشان داده شد. فرشته گفت: آیا نمیتوانید محبت ایشان را ببینید؟—از آن پیروی کنید. قوم خدا نیز باید درست به همینسان یکدیگر را محبت کنند. بهتر آن است که ملامت بر خودت وارد آید تا بر برادری. دیدم که پیامِ «آنچه دارید بفروشید و صدقه دهید» از سوی بعضی در روشنیِ آشکارِ آن داده نشده بود؛ و اینکه مقصود حقیقیِ سخنان منجیِ ما بهوضوح عرضه نشده بود. دیدم که مقصود از فروختن این نبود که به کسانی داده شود که قادرند کار کنند و معاش خود را فراهم آورند؛ بلکه برای گسترش حقیقت بود. حمایت کردن و نازپروردنِ کسانی که قادر به کارند، در بطالت، گناه است. بعضی در حضور در همهٔ اجتماعات غیرتمند بودهاند؛ نه برای تمجید خدا، بلکه برای «نانها و ماهیها». چنین کسانی بسیار بهتر است که در خانه مانده، با دستان خود به «آنچه نیکوست» مشغول کار شوند، تا نیازهای خانوادههای خود را فراهم کنند و چیزی نیز داشته باشند که برای حمایت از آرمانِ گرانبهای حقیقتِ حاضر بدهند.»
“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.
“Waaru kaan iyyay, ayyi qaar ka mid ahi ku qaldameen inay u tukadaan kuwa buka in la bogsiiyo iyadoo ay hortooda joogaan kuwa aan rumaysnayn. Haddii uu jiro qof innaga mid ah oo buka, oo u yeedha waayeellada kiniisadda si ay ugu tukadaan dushiisa, sida ku qoran Yacquub 5:14, 15, waa inaynu raacnaa tusaalihii Ciise. Isagu wuxuu kuwii aan rumaysnayn ka saaray qolka, dabadeedna wuu bogsiiyey bukaankii; sidaas oo kalena innaguna waa inaynu doonno in laynaga sooco rumaysadla’aanta kuwa aan iimaanka lahayn, markaynu u tukanayno kuwa buka ee innaga dhex jooga.”
“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.
«Puis mon attention fut ramenée au moment où Jésus emmena ses disciples à l’écart, dans une chambre haute, et leur lava d’abord les pieds, puis leur donna à manger du pain rompu, pour représenter son corps brisé, et du fruit de la vigne, pour représenter son sang versé. Je vis que tous devaient agir avec intelligence et suivre en ces choses l’exemple de Jésus, et que, lorsqu’ils participaient à ces ordonnances, ils devaient être autant que possible séparés des incroyants. »
“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.
«Puis il me fut montré que les sept dernières plaies seront déversées, après que Jésus aura quitté le Sanctuaire. L’ange dit : C’est la colère de Dieu et de l’Agneau qui cause la destruction ou la mort des méchants. À la voix de Dieu, les saints seront puissants et terribles comme une armée sous ses bannières ; mais alors ils n’exécuteront pas le jugement écrit. L’exécution du jugement aura lieu à la fin des mille ans.»
“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.
«រាប់តាំងពីពួកបរិសុទ្ធត្រូវបានផ្លាស់ប្តូរទៅជាអមតភាព ហើយត្រូវបានលើកឡើងទៅជាមួយគ្នា ទទួលពិណ ទទួលមកុដ ជាដើម ហើយចូលទៅក្នុងទីក្រុងបរិសុទ្ធ នោះព្រះយេស៊ូវ និងពួកបរិសុទ្ធក៏អង្គុយកាត់ក្តី។ សៀវភៅទាំងឡាយត្រូវបានបើកឡើង គឺសៀវភៅជីវិត និងសៀវភៅមរណៈ; សៀវភៅជីវិតមានកិច្ចការល្អរបស់ពួកបរិសុទ្ធ ហើយសៀវភៅមរណៈមានកិច្ចការអាក្រក់របស់មនុស្សអាក្រក់។ សៀវភៅទាំងនេះត្រូវបានប្រៀបធៀបនឹងសៀវភៅក្រឹត្យវិន័យ គឺព្រះគម្ពីរ ហើយតាមសៀវភៅនោះ ពួកគេត្រូវបានវិនិច្ឆ័យ។ ពួកបរិសុទ្ធ ដោយសាមគ្គីជាមួយព្រះយេស៊ូវ ប្រកាសសេចក្តីវិនិច្ឆ័យលើមនុស្សអាក្រក់ដែលស្លាប់ទៅហើយ។ មើលចុះ! ទេវតាបាននិយាយថា ពួកបរិសុទ្ធអង្គុយកាត់ក្តី ដោយសាមគ្គីជាមួយព្រះយេស៊ូវ ហើយកំណត់ដល់មនុស្សអាក្រក់ម្នាក់ៗតាមអំពើដែលបានប្រព្រឹត្តក្នុងរូបកាយ ហើយអ្វីដែលពួកគេត្រូវទទួលនៅពេលអនុវត្តសេចក្តីវិនិច្ឆ័យ ត្រូវបានកត់ទុកទល់នឹងឈ្មោះរបស់ពួកគេ។ ខ្ញុំបានឃើញថា នេះជាកិច្ចការរបស់ពួកបរិសុទ្ធជាមួយព្រះយេស៊ូវ នៅក្នុងទីក្រុងបរិសុទ្ធ មុនពេលទីក្រុងនោះចុះមកលើផែនដី ក្នុងអំឡុងពេល 1000 ឆ្នាំ។ បន្ទាប់មក នៅចុងបញ្ចប់នៃ 1000 ឆ្នាំ ព្រះយេស៊ូវ ពួកទេវតា និងពួកបរិសុទ្ធទាំងអស់ដែលនៅជាមួយទ្រង់ ចាកចេញពីទីក្រុងបរិសុទ្ធ ហើយខណៈដែលទ្រង់កំពុងចុះមកផែនដីជាមួយពួកគេ មនុស្សអាក្រក់ដែលស្លាប់ទៅហើយត្រូវបានប្រោសឲ្យរស់ឡើងវិញ ហើយបន្ទាប់មក មនុស្សដដែលដែលបាន ‘ចាក់ទ្រង់’ ពេលត្រូវបានប្រោសឲ្យរស់ឡើងវិញ នឹងឃើញទ្រង់ពីចម្ងាយក្នុងសិរីល្អទាំងអស់របស់ទ្រង់ ដោយមានទេវតា និងពួកបរិសុទ្ធនៅជាមួយទ្រង់ ហើយពួកគេនឹងយំសោកដោយព្រោះទ្រង់។ ពួកគេនឹងឃើញស្នាមដែកគោលនៅលើព្រះហស្តរបស់ទ្រង់ និងនៅលើព្រះបាទរបស់ទ្រង់ ព្រមទាំងកន្លែងដែលពួកគេបានចាក់លំពែងចូលទៅក្នុងចំហៀងរបស់ទ្រង់។ ស្នាមដែកគោល និងស្នាមលំពែងនោះ នឹងក្លាយជាសិរីល្អរបស់ទ្រង់នៅពេលនោះ។ នៅចុងបញ្ចប់នៃ 1000 ឆ្នាំនេះហើយ ដែលព្រះយេស៊ូវឈរនៅលើភ្នំអូលីវ ហើយភ្នំនោះបែកចេញពីគ្នា ក្លាយទៅជាទីរាបធំមួយ ហើយអ្នកដែលរត់គេចនៅពេលនោះ គឺមនុស្សអាក្រក់ដែលទើបតែត្រូវបានប្រោសឲ្យរស់ឡើងវិញ។ បន្ទាប់មក ទីក្រុងបរិសុទ្ធក៏ចុះមក ហើយស្ថិតនៅលើទីរាបនោះ។»
“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.
“Alors Satan remplit de son esprit les méchants qui ont été ressuscités. Il leur fait croire, par ses flatteries, que l’armée dans la Ville est peu nombreuse, tandis que la sienne est grande, et qu’ils peuvent vaincre les saints et s’emparer de la Ville. Tandis que Satan rassemblait son armée, les saints étaient dans la Ville, contemplant la beauté et la gloire du Paradis de Dieu. Jésus était à leur tête et les conduisait. Tout à coup, le doux Sauveur disparut du milieu de nous; mais bientôt nous entendîmes sa douce voix, disant: ‘Venez, vous qui êtes bénis de mon Père; héritez du royaume qui vous a été préparé dès la fondation du monde.’ Nous nous rassemblâmes autour de Jésus, et au moment même où il ferma les portes de la Ville, la malédiction fut prononcée contre les méchants. Les portes furent fermées. Alors les saints se servirent de leurs ailes et montèrent au sommet de la muraille de la Ville. Jésus était aussi avec eux; sa couronne paraissait brillante et glorieuse. C’était une couronne dans une couronne, au nombre de sept. Les couronnes des saints étaient d’un or très pur, ornées d’étoiles. Leurs visages resplendissaient de gloire, car ils portaient l’image expresse de Jésus; et lorsqu’ils s’élevèrent et se déplacèrent tous ensemble vers le sommet de la Ville, je fus ravi par ce spectacle.”
“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.
“Poi i malvagi videro ciò che avevano perduto; e un fuoco procedente da Dio fu mandato su di loro e li consumò. Questa fu l’Esecuzione del Giudizio. Allora i malvagi ricevettero secondo quanto i santi, all’unisono con Gesù, avevano loro commisurato durante i 1000 anni. Lo stesso fuoco di Dio che consumò i malvagi purificò tutta la terra. Le montagne frantumate e scoscese si sciolsero per il calore ardente; anche l’atmosfera, e tutta la stoppia fu consumata. Allora la nostra eredità si aprì davanti a noi, gloriosa e bella, e noi ereditammo tutta la terra resa nuova. Tutti noi gridammo ad alta voce: Gloria, Alleluia.”
“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.
“Mi ankaŭ vidis, ke la paŝtistoj devas konsiliĝi kun tiuj, al kiuj ili havas kialon fidi, kun tiuj, kiuj estis en ĉiuj mesaĝoj kaj estas firmaj en la tuta nuna vero, antaŭ ol ili subtenos ian novan gravan punkton, pri kiu ili eble pensas, ke la Biblio ĝin subtenas. Tiam la paŝtistoj estos plene unuiĝintaj, kaj la unueco de la paŝtistoj estos sentata de la eklezio. Tia vojo, mi vidis, malhelpus malfeliĉajn dividojn, kaj tiam ne estus danĝero, ke la altvalora grego estu dividita, kaj la ŝafoj disĵetitaj, sen paŝtisto.”
“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.
«Le 23 septembre, le Seigneur me montra 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 rassembler son peuple, les efforts pour répandre la vérité auront l’effet qui leur est assigné. Tous doivent être unis et zélés dans l’œuvre. Je vis que c’était une honte pour quiconque de se référer à la dispersion comme à des exemples devant 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 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.
“Le Seigneur m’a montré que le tableau de 1843 avait été dirigé par sa main, et qu’aucune partie n’en devait être modifiée; que les chiffres étaient tels qu’il les voulait. Que sa main était au-dessus de lui et cachait une erreur dans certains des chiffres, de sorte que nul ne pouvait la voir, jusqu’à ce que sa main fût retirée.
“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.
« Puis je vis, au sujet du « perpétuel », que le mot « sacrifice » a été ajouté par la sagesse humaine 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. Lorsque l’union existait, avant 1844, presque tous étaient unis quant à la juste compréhension du « perpétuel » ; mais depuis 1844, dans la confusion, d’autres vues ont été adoptées, et les ténèbres et la confusion ont suivi. »
“The Lord showed me that Time had not been a test since 1844, and that time will never again be a test.
“Le Seigneur m’a montré que le temps n’avait pas été une épreuve depuis 1844, et que le temps ne sera plus jamais une épreuve. »
“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.
«Тогда мне было указано на некоторых, находящихся в великом заблуждении, будто святые ещё должны отправиться в древний Иерусалим и т. п. прежде пришествия Господа. Такой взгляд способен отвлечь ум и интерес от нынешнего дела Божия, совершаемого под вестью третьего ангела; ибо если нам надлежит идти в Иерусалим, то наши мысли естественно будут устремлены туда, и наши средства будут удерживаться от иного употребления, чтобы доставить святых в Иерусалим. Я увидела, что причина, по которой они были оставлены впасть в это великое заблуждение, состоит в том, что они не исповедали и не оставили своих заблуждений, в которых пребывали на протяжении ряда прошедших лет». 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.
Ang sipi ay nagsisimula sa pagsasabing, “Nais kong ibigay sa inyo ang isang maikling paglalarawan ng ipinakita kamakailan sa akin ng Panginoon sa pangitain.” Ilang paksa ang iniharap, at hindi niya pinagsama ang talatang tumatalakay sa “the daily” sa kasunod na talata. Ginawa iyon nang maglaon ng mga patnugot na naglagay ng sipi sa Experience and Views, at pagkatapos ay sa Early Writings. Sa Experience and Views, inalis ng mga patnugot ang unang walong talata, at pinagsama ang mga talatang tumatalakay sa ipinakita sa kanya tungkol sa “the daily” at sa pagtatakda ng panahon. Ang Experience and Views ay inilathala noong 1851, at pagkaraan ay inilathala ang Early Writings noong 1882.
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.
Einsii təxmirəkk, «Early Writings» əsasən «Experience and Views» əsərində yer almış eyni dörd abzasdan ibarət idi, lakin bir mühüm istisna ilə. «Experience and Views»da vaxtın müəyyənləşdirilməsindən bəhs edən bir cümləlik abzas “the daily” mövzusuna toxunan əvvəlki abzasla birləşdirilmişdi. Sonra isə, əslində vaxtın müəyyənləşdirilməsindən bəhs edən abzasın ardınca gələn abzas da daxil edilmişdi. «Early Writings»da isə «Experience and Views»un başqa bir hissəsindən götürülmüş bir abzas, indi həm “the daily”, həm də vaxtın müəyyənləşdirilməsi məsələsinə toxunan abzasla, əvvəlcə vaxtın müəyyənləşdirilməsi barədə olan abzasın ardınca gəlib köhnə Yerusəlimə ziyarətlər etməyin nə üçün yanlış olduğunu göstərən abzasın arasına yerləşdirilmişdi.
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.
Le paragraphe qui fut retiré d’une autre page d’Experience and Views, puis inséré dans le passage d’Early Writings, n’a fait qu’ajouter à la confusion au sujet du « continuel » qui avait commencé depuis 1844. Ce paragraphe ne se trouvait pas dans le récit original de la vision de Sister White.
“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.
« Le Seigneur m’a montré que le message du troisième ange doit aller de l’avant et être proclamé aux enfants dispersés du Seigneur, et qu’il ne doit pas être suspendu au temps; car le temps ne sera plus jamais une épreuve. J’ai vu que quelques-uns s’abandonnaient à une fausse exaltation suscitée par la prédication du temps; que le message du troisième ange était plus fort que le temps ne peut l’être. J’ai vu que ce message peut subsister sur son propre fondement, qu’il n’a pas besoin du temps pour être affermi, qu’il avancera avec une puissance éclatante, accomplira son œuvre, et sera abrégé dans la justice. » 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.
Le paragraphe de la page quarante-huit de Experience and Views a été inséré après le paragraphe d’Early Writings qui avait été constitué par la fusion de deux paragraphes distincts, et il a mis l’accent sur la fixation de dates, accent qui n’existait pas dans le récit original.
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.
En 1931, los ancianos que gobernaban al pueblo de Jerusalén inventaron una historia según la cual Daniells había entrevistado a la hermana White en 1910, y en el testimonio que Daniells aporta él se refiere al cuadro de 1843, y dice que señaló el santuario inexistente en el cuadro mientras entrevistaba a la hermana White. Supuestamente llevaba consigo el libro Primeros Escritos y, al preguntarle qué quería decir, y basándose en sus respuestas, solo pudo concluir que el pasaje de Primeros Escritos que respalda la opinión pionera acerca de “el continuo” era en realidad una advertencia contra el establecimiento de fechas. Veintiún años después de la entrevista inventada y dieciséis años después de la muerte de las personas supuestamente entrevistadas, Daniells sitúa el testimonio dentro de la historia de la tercera generación.
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.
F. C. Gilbert fooree ekah Hebrew scholar, anii ekah no joost support the correct view bilong “the daily” as Paganism bikos the pioneers anii Ellen White sei hem so. Hem defend hem base upon ekah understanding bilong the Hebrew text fooree Daniel the prophet had employ hem. Hem fooree the prominent Adventist Hebrew scholar during that time period. As the controversy abaot “the daily” dat Daniells anii Prescott were pushing continue fooree grow, Gilbert fooree one bilong the prominent scholars hu stand in defense bilong the pioneer position. Hem had ekah interview wit Ellen White on June 8, 1910, anii hem later record wetin hem anii Sister White discuss. Daniells’ testimony fooree completely contrary fooree F. C. Gilbert’s.
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!”
Ni mu gitabo cya makumyabiri, ku mapaji ya cumi n’indwi kugeza kuri makumyabiri na kabiri, cya *Manuscript Releases*, aho Mushiki wa White avugira ku mwanya wa Daniells na Prescott ku byerekeye “iby’iteka” (*the “daily”*). Amagambo musanga mu raporo ya F. C. Gilbert yerekeye ikiganiro yagiranye na Ellen White asa hafi cyane n’ayo Mushiki wa White ubwe yavuze muri icyo gice cya *Manuscript Releases*. Bityo rero, imyaka myinshi mbere y’uko *Manuscript Releases* bitangazwa kandi bishyirwa ahagaragara, nta buhamya bufatika bwahumetswe bwariho bwo guhakana cyangwa gushyigikira ibyo Daniells yavugaga ku byerekeye ibikubiye muri cya kiganiro avuga ko yagiranye na Mushiki wa White. Icy’ingenzi kurushaho, nta kwemezwa kwahumetswe kwariho gushyigikira imyumvire ye ikocamye ku byerekeye “iby’iteka”. Ikirushijeho kuba ingenzi, ubu noneho ko *Manuscript Releases* ziboneka—haracyari nta kwemezwa kwahumetswe gushyigikira imyumvire ye ikocamye ku byerekeye “iby’iteka”!
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.
Et pourtant, aujourd’hui, on enseigne à l’adventisme laodicéen que Sœur White n’a aucune position sur le « continuel », sinon que ce n’est pas une « question-test » et que nous devrions « garder le silence sur ce sujet ». Quelque chose est renversé aujourd’hui, et ce qui est renversé, c’est que la véritable position sur « le continuel » se trouve maintenant dans l’opinion minoritaire parmi le peuple de Dieu. En 1910, l’opinion minoritaire était celle de Conradi, que Daniells et Prescott cherchaient à imposer, tandis que l’opinion majoritaire était la position des pionniers.
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.
Ku byakurikiye ni amagambo ya F. C. Gilbert yerekeye ikiganiro yagiranye na Sister White, akwiriye kugereranywa na Manuscript Releases, yashyizwe uko yakabaye kose mu ngingo ya mirongo inani n’imwe y’uru rukurikirane 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.
“Daniells og Prescott ... vildu ikki geva teimum eldru brøðrunum í verkinum nakran møguleika at siga nakað .... Daniells var her fyri at hitta meg, og eg vildi ikki hitta hann .... Eg vildi einki hava at siga við hann um nakað sum helst. Um tað ‘dagliga’, sum teir royna at arbeiða upp, so er einki í tí .... Tá ið eg var í Washington, tyktist tað vera okkurt, sum beinleiðis hevði innikrókað hug teirra, og mær tóktist ikki at kunna náa teimum. Vit skulu einki hava við hetta evnið um tað ‘dagliga’ at gera ... Eg visti, at teir fóru at arbeiða ímóti boðskapi mínum, og tá fór fólkið ikki at halda, at nakað var í boðskapi mínum. Eg havi skrivað til hansara og sagt honum, at hann vísti seg sjálvan at vera óskikkaðan til at vera forseti fyri Aðalfundin .... ikki maðurin at varðveita forsetaembætið.
“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.
“Kung ang mensaheng ito tungkol sa ‘araw-araw’ ay isang mensaheng pansubok, ipinakita na sana ito sa akin ng Panginoon. Hindi nakikita ng mga taong ito ang wakas mula sa pasimula sa bagay na ito....Lubusan akong tumatangging makita ang sinuman sa kanila na nasasangkot sa gawaing ito.
“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.
«Dieu m’a donné cette lumière: le frère Daniells est resté assez longtemps à la Présidence.... et il m’a été dit de ne plus avoir aucune conversation avec lui au sujet d’aucune de ces choses. Je n’irais pas voir Daniells à ce sujet, et je n’aurais pas un mot avec lui. Ils m’ont suppliée de lui accorder un entretien, mais je ne l’ai pas voulu.... Il m’a été dit d’avertir notre peuple de n’avoir rien à faire avec cette chose qu’ils enseignent.... Le Seigneur m’a défendu de l’écouter. Je me suis exprimée en disant que je n’y avais pas la moindre parcelle de confiance.... Toute cette affaire qu’ils mènent est un stratagème du diable.» Rapport de F. C. Gilbert sur un entretien que lui accorda Ellen White le 8 juin 1910.
We will continue this subject in the next article.
Më këtë temë do të vazhdojmë në artikullin e ardhshëm.
“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.
“Ang Nakakakita sa ilalim ng ibabaw, na sumasaliksik sa mga puso ng lahat ng tao, ay nagsasabi tungkol sa mga nagkaroon ng dakilang liwanag: ‘Hindi sila nagdadalamhati at namamangha dahil sa kanilang kalagayang moral at espirituwal.’ ‘Oo, kanilang pinili ang kanilang sariling mga lakad, at ang kanilang kaluluwa ay nalulugod sa kanilang mga karumal-dumal na bagay. Ako naman ay pipili ng kanilang mga kadayaan, at aking dadalhin sa kanila ang kanilang mga kinatatakutan; sapagkat nang ako’y tumawag, walang sumagot; nang ako’y magsalita, hindi sila nakinig: kundi sila’y gumawa ng masama sa harap ng Aking mga mata, at pinili yaong hindi Ko kinalugdan.’ ‘Susuguin sila ng Diyos ng isang makapangyarihang pagkalinlang, upang sila’y magsisampalataya sa kasinungalingan,’ sapagkat hindi nila tinanggap ang pag-ibig sa katotohanan, upang sila’y mangaligtas,’ ‘kundi nangagpakaligaya sa kalikuan.’ Isaias 66:3, 4; 2 Tesalonica 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.’
„Тэнгэрлэг Багш ийн асуув: ‘Та нар зөв суурин дээр барьж байна, мөн Бурхан та нарын үйлсийг хүлээн зөвшөөрч байна гэсэн дүр үзүүлэлтээс илүүгээр оюун санааг төөрөгдүүлж чадах ямар хүчтэй мэхлэл байж болох вэ? Гэтэл бодит байдал дээр та нар олон зүйлийг ертөнцийн бодлогоор үйлдэж, Иеховагийн эсрэг нүгэл үйлдэж байна. Ай, энэ бол агуу хууран мэхлэлт, сэтгэл татам төөрөгдөл мөн. Нэгэн цагт үнэнийг мэдэж байсан хүмүүс сүсэг бишрэлийн хэлбэрийг түүний Сүнс ба хүчнээс андуурч, өөрсдийгөө баян, эд хөрөнгөөр арвижсан, юугаар ч дутахгүй хэмээн боддог атал, үнэндээ тэд бүх зүйлээр гачигдаж байдаг үед энэ нь оюун санааг эзэмддэг.’”
“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.
«Құдай Өз киімдерін дақсыз сақтап жүрген адал қызметшілеріне деген қатынасын өзгерткен жоқ. Бірақ көпшілігі: “Бейбітшілік пен қауіпсіздік”, — деп айқайлап жатыр, ал олардың үстіне кенеттен жойылу келіп жатыр. Егер жан-жақты тәубе болмаса, егер адамдар мойындау арқылы жүректерін кішірейтіп, ақиқатты Исада қалай болса, солай қабылдамаса, олар ешқашан көкке кірмейді. Біздің қатарымызда тазару жүзеге асқанда, біз енді бай екенімізді, дүние-мүлкіміз көбейгенін, ешнәрсеге мұқтаж еместігімізді мақтанышпен айтып, бейқам тыныштықта жатпайтын боламыз.
“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.’
“ווער קען מיט אמת זאָגן: ‘אונדזער גאָלד איז געפּרוּווט אין פֿײַער; אונדזערע בגדים זײַנען ניט באַפֿלעקט פֿון דער וועלט’? איך האָב געזען ווי אונדזער מדריך האָט געוויזן אויף די בגדים פֿון דער אַזוי־גערופענער גערעכטיקייט. זיי אָפּשטריפּנדיק, האָט ער אַנטבלויזט די טומאה וואָס ליגט אונטער זיי. דאַן האָט ער צו מיר געזאָגט: ‘זעסטו דען ניט, ווי זיי האָבן מיט גאווהדיקן שײַן פֿאַרדעקט זייער טומאה און די פֿאַרפוילטקייט פֿון כאַראַקטער? “ווי איז די געטרײַע שטאָט געוואָרן אַ זוֹנה!” מײַן פֿאָטערס הויז איז געמאַכט געוואָרן אַ הויז פֿון מסחר, אַ אָרט, פֿון וואַנען די גאָטלעכע בײַזײַן און כבוד זײַנען אַוועקגעגאַנגען! צוליב דעם איז דאָ שוואַכקייט, און כּוח פֿעלט.’”
“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.
"Ba chumas an eaglais, a tha a‑nis ga taois‑ghortachadh le a cùl‑sleamhnachadh fhèin, aithreachas a dhèanamh agus a bhith air a h‑iompachadh, ithidh i de thoradh a gnìomha fhèin, gus an gabh i gràin dhith fhèin. Nuair a chuireas i an aghaidh an uilc agus a thaghas i am math, nuair a dh’iarras i Dia leis gach uile irioslachd agus a ruigeas i a h‑àrd‑ghairm ann an Crìosd, na seasamh air àrd‑ùrlar na fìrinn shìorraidh agus le creideamh a’ glacadh nan coileanaidhean a chaidh ullachadh dhi, slànaichear i. Nochdaidh i na sìmplidheachd agus na glainead a thug Dia dhi, air a dealachadh o cheanglaichean talmhaidh, a’ nochdadh gun do rinn an fhìrinn saor i gu deimhinn. An uair sin bidh a buill gu deimhinn nan daoine taghte Dhè, nan riochdairean aige." Testimonies, leabhar 8, 249, 250.