I intend to demonstrate how the “seven times” of Leviticus twenty-six is “hidden in plain sight” in the book of Daniel, while also identifying that it was hidden through the human instruments which God employed in presenting “the stone” that is stumbled over in the book of Daniel. To follow the light of this presentation requires “integrity.” The definition of integrity that I am suggesting, would be defined as consistency in one’s actions, values, methods, and principles. It would demand that we adhere to what is revealed within God’s Word, even when it does not agree with human ideas that contradict God’s Word.

Mwen gen entansyon demontre kijan “sèt tan” ki nan Levitik vennsis la “kache devan je tout moun” nan liv Danyèl la, pandan m ap idantifye tou ke li te kache atravè enstriman imen Bondye te sèvi pou prezante “wòch la” yo bite sou li a nan liv Danyèl la. Pou swiv limyè prezantasyon sa a, sa mande “entegrite.” Definisyon entegrite m ap pwopoze a ta vle di konsistans nan aksyon yon moun, nan valè li yo, nan metòd li yo, ak nan prensip li yo. Sa ta egzije pou nou rete fidèl ak sa ki revele nan Pawòl Bondye a, menm lè sa pa dakò ak lide imen ki kontredi Pawòl Bondye a.

“Strict integrity should be cherished by every student. Every mind should turn with reverent attention to the revealed word of God. Light and grace will be given to those who thus obey God. They will behold wondrous things out of His law. Great truths that have lain unheeded and unseen since the day of Pentecost, are to shine from God’s word in their native purity. To those who truly love God the Holy Spirit will reveal truths that have faded from the mind, and will also reveal truths that are entirely new. Those who eat the flesh and drink the blood of the Son of God will bring from the books of Daniel and Revelation truth that is inspired by the Holy Spirit. They will start into action forces that cannot be repressed. The lips of children will be opened to proclaim the mysteries that have been hidden from the minds of men. The Lord has chosen the foolish things of this world to confound the wise, and the weak things of the world to confound the mighty.” The Fundamentals of Christian Education, 474.

“Onètete strik ta dwe bagay chak etidyan apresye anpil. Chak lespri ta dwe vire ak atansyon reveran sou Pawòl Bondye a ki revele. Limyè ak gras ap bay a sila yo ki konsa obeyi Bondye. Y ap wè bèl mèvèy ki sòti nan lalwa Li. Gran verite ki te rete neglije e ki pa t wè depi jou Pannkòt la, yo dwe briye soti nan Pawòl Bondye a nan pwòpte natif natal yo. A sila yo ki vrèman renmen Bondye, Sentespri a va revele verite ki te efase nan lespri a, epi Li va revele tou verite ki nèt ale nouvo. Sila yo ki manje chè Pitit Bondye a epi ki bwè san Li pral rale nan liv Danyèl ak Revelasyon verite ki enspire pa Sentespri a. Yo pral mete an mouvman fòs ki pa ka reprime. Bouch timoun yo pral louvri pou pwoklame mistè ki te kache pou lespri lèzòm. Seyè a chwazi bagay sòt nan mond sa a pou fè moun saj yo wont, ak bagay fèb nan mond lan pou fè moun pisan yo wont.” The Fundamentals of Christian Education, 474.

An easy example of both the human error that is found in the book of Daniel, and the unwillingness to adhere to God’s Word, can be found in the word translated as “daily” in Daniel chapter eight. Integrity would demand that if Ellen White commented on that word, as she does, that as Seventh-day Adventists that profess to uphold the Spirit of Prophecy, we would automatically use her commentary on the word to direct our understanding.

Yon egzanp fasil ki montre ni erè imen ki parèt nan liv Danyèl la, ni repiyans pou rete fidèl ak Pawòl Bondye a, ka jwenn nan mo ki tradui kòm “chak jou” nan Danyèl chapit uit la. Entegrite ta egzije ke, si Ellen White te fè kòmantè sou mo sa a, jan li fè sa, nou menm kòm Advantis setyèm jou ki deklare nou soutni Lespri Pwofesi a, nou ta otomatikman sèvi ak kòmantè pa li sou mo a pou gide konpreyansyon nou.

“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.

“Epi mwen wè konsènan ‘Chak Jou a,’ ke mo ‘sakrifis’ la se sajès lèzòm ki te ajoute li, e li pa fè pati tèks la; e ke Seyè a te bay bon konpreyansyon sou sa a moun ki te bay kri sou lè jijman an. Lè te gen inyon, anvan 1844, prèske tout moun te ini sou bon konpreyansyon sou ‘Chak Jou a;’ men depi 1844, nan konfizyon an, lòt opinyon yo te anbrase, e fènwa ak konfizyon te swiv.” Review and Herald, 1 novanm 1850.

We could spend a great deal of time on these two sentences, for when they finally get placed in the book Early Writings, the human editors have placed a misguided definition of what is stated, but that is another story. For our purposes we simply wish to point out two relevant points. The first point is that Sister White says “the word “sacrifice” was supplied by man’s wisdom, and does not belong to the text.”

Nou ta kapab pase anpil tan sou de fraz sa yo, paske lè yo finalman vin plase nan liv Early Writings la, editè imen yo te mete yon definisyon ki pa kòrèk sou sa ki deklare a, men sa se yon lòt istwa. Pou objektif nou isit la, nou senpleman vle souliye de pwen enpòtan. Premye pwen an se ke Sè White di: “mo ‘sacrifice’ la te ajoute pa sajès lèzòm, epi li pa fè pati tèks la.”

Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? Daniel 8:13.

Apre sa, mwen tande yon sen ki t ap pale; epi yon lòt sen di ak sen sa a ki t ap pale a: Konbyen tan vizyon an va dire konsènan sakrifis chak jou a ak transgresyon dezolasyon an, ki lage ni sanktyè a ni lame a pou yo foule yo anba pye? Daniel 8:13.

The previous verse is the question that elicits the answer of verse fourteen, and that answer represents the central pillar and foundation of Adventism. And in the very question that produces that great light represented as the central pillar of Adventism, we are informed that human wisdom has made an error by placing an added word into the translation of the verse.

Vèsè anvan an se kestyon ki rale repons vèsè katòz la, e repons sa a reprezante poto mitan ak fondasyon Advantis la. E nan menm kestyon ki pwodui gwo limyè sa a, ki reprezante kòm poto mitan Advantis la, yo fè nou konnen sajès lèzòm fè yon erè lè li mete yon mo anplis nan tradiksyon vèsè a.

There are literally hundreds of added words in the translation of the 1611 KJV Bible, but there is only one time that God identifies any of those hundreds of added words as erroneous. And it is clear it was an error that was produced by the human side of the combination of humanity and divinity which produced the Word of God. More significant is that there would be no need for any inspired commentary on the added word “sacrifice” if it were not something that produced an incorrect understanding of the verse. It is clear that it does, for the inspired commentary not only identifies that the word should not be there, but also identifies that “those who gave the judgment hour cry,” were given “the correct view” of the “daily” by the Lord. Integrity demands that we use those two sentences just as they read.

Gen literalman gen plizyè santèn mo ki ajoute nan tradiksyon Bib KJV 1611 la, men gen yon sèl fwa sèlman kote Bondye idantifye nenpòt nan plizyè santèn mo sa yo ki te ajoute kòm erone. Epi li klè se te yon erè ki te pwodui pa bò imen konbinezon limanite ak divinite ki te pwodui Pawòl Bondye a. Sa ki pi enpòtan ankò, se ke pa t ap gen okenn nesesite pou okenn kòmantè enspire sou mo ajoute a, “sakrifis,” si li pa t yon bagay ki te pwodui yon konpreyansyon ki pa kòrèk sou vèsè a. Li klè ke li fè sa, paske kòmantè enspire a non sèlman idantifye ke mo a pa ta dwe la, men li idantifye tou ke “moun ki te bay kri lè jijman an,” te resevwa “bonjan vizyon ki kòrèk la” sou “chak jou a” nan men Senyè a. Entegrite mande pou nou sèvi ak de fraz sa yo egzakteman jan yo ekri a.

Those who gave the judgment hour cry identified “the daily” as a symbol representing paganism or pagan Rome, depending on the context where it is located. The word translated as “daily” occurs five times in the book of Daniel. All five occurrences are as a noun. The word occurs one hundred and four times in God’s Word, and ninety-nine times it is used as an adjective, but in the book of Daniel alone, it is used as a noun. The men who translated the King James Bible saw the word ninety-nine times as an adjective, so when it came to the book of Daniel, they attempted to make it an adjective in order to agree with all the other times it occurred as an adjective. In order to do that, they added the word “sacrifice.” But God, through Ellen White, said that “sacrifice” should be omitted, which would mean that “the daily” is to be understood as a noun.

Moun ki te bay kri lè jijman an te idantifye “kontinyèl la” kòm yon senbòl ki reprezante payanis oswa Wòm payen, selon kontèks kote li parèt. Mo yo tradui kòm “kontinyèl” la parèt senk fwa nan liv Danyèl la. Tout senk fwa sa yo, li parèt kòm yon non. Mo sa a parèt san kat fwa nan Pawòl Bondye a, e katreven-diznèf fwa li sèvi kòm yon adjektif; men se nan liv Danyèl la sèlman li sèvi kòm yon non. Mesye ki te tradui Bib Wa Jak la te wè mo a katreven-diznèf fwa kòm yon adjektif; konsa, lè yo rive nan liv Danyèl la, yo te eseye fè li tounen yon adjektif pou li dakò ak tout lòt fwa li te parèt kòm yon adjektif. Pou yo te kapab fè sa, yo te ajoute mo “sakrifis” la. Men Bondye, atravè Ellen White, te di ke “sakrifis” dwe retire, sa ki vle di ke “kontinyèl la” dwe konprann kòm yon non.

Those who stand opposed to God’s counsel on this word within Adventism define the word as a symbol of Christ’s heavenly sanctuary ministry, but those who gave the judgment hour cry correctly defined it as paganism. Adventism today uses a symbol of a satanic power to represent Christ!

Moun ki kanpe an opozisyon ak konsèy Bondye sou pawòl sa a anndan Advantis la defini pawòl la kòm yon senbòl ministè Kris la nan tanp selès la, men moun ki te bay kri lè jijman an te defini li kòrèkteman kòm paganism. Advantis jodi a sèvi ak yon senbòl yon pouvwa satanik pou reprezante Kris la!

Through erroneous human logic, the true understanding of the word translated as “the daily” has been hidden from Adventism. Adventists that base their prophetic study on subjects that occur randomly through the years in their Sabbath School quarterlies lazily drink the Kool-Aid that is dished out through those quarterlies, and which are confirmed by pastors who themselves have not the integrity necessary to allow any input from the comments on the subject by Sister White.

Atravè lojik imen ki gen erè, vrè konpreyansyon mo yo tradui kòm “sakrifis tout tan” an te kache devan Advantis la. Advantis ki baze etid pwofetik yo sou sijè ki parèt o aza atravè ane yo nan liv leson Lekòl Saba trimès yo, yo bwè san reflechi pwopagann yo sèvi nan trimès sa yo, e ki vin konfime pa pastè ki menm yo pa gen entegrite ki nesesè pou pèmèt okenn kontribisyon ki soti nan kòmantè Sè White sou sijè a.

The history of the controversy of “the daily” reached the turning point around 1911, where Sister White directly stated that those who had rejected the pioneer understanding of “the daily” as paganism, and who were teaching that “the daily” represented Christ’s sanctuary ministry, had received their understanding from “angels that were expelled from heaven” (20 MR 17).

Istwa konfli ki konsène “kontinyèl la” te rive nan pwen vire li anviwon ane 1911, lè Sè White te deklare dirèkteman ke sila yo ki te rejte konpreyansyon pyonye yo sou “kontinyèl la” kòm payanis, epi ki t ap anseye ke “kontinyèl la” te reprezante ministè Kris la nan sanktyè a, te resevwa konpreyansyon yo nan men “zanj ki te chase soti nan syèl la” (20 MR 17).

The truth of “the daily” has been identified clearly by Sister White, and she teaches that “holy angels” guided the mind of William Miller and that “angels expelled from heaven” guide the minds of those who teach that “the daily” represents Christ’s heavenly sanctuary ministry. The truth of “the daily”, as presented by those who gave the judgment hour cry, was discovered by William Miller.

Verite konsènan “sak chak jou a” te idantifye klèman pa Sè White, e li anseye ke “zanj sen yo” te gide lespri William Miller, epi ke “zanj yo te mete deyò nan syèl la” ap gide lespri moun ki anseye ke “sak chak jou a” reprezante ministè Kris la nan tanp li ki nan syèl la. Verite konsènan “sak chak jou a”, jan moun ki te bay kri lè jijman an te prezante l la, se William Miller ki te dekouvri l.

“I read on, and could find no other case in which it [the daily] was found, but in Daniel. I then [by the aid of a concordance] took those words which stood in connection with it, ‘take away;’ he shall take away the daily; ‘from the time the daily shall be taken away,’ &c. I read on, and thought I should find no light on the text; finally I came to 2 Thess. ii, 7, 8. ‘For the mystery of iniquity doth already work; only he who now letteth will let, until he be taken out of the way, and then shall that wicked be revealed,’ &c. And when I had come to that text, O, how clear and glorious the truth appeared! There it is! That is the daily! Well, now, what does Paul mean by ‘he who now letteth,’ or hindereth? By ‘the man of sin,’ and the ‘wicked,’ Popery is meant. Well, what is it which hinders Popery from being revealed? Why, it is Paganism; well, then, ‘the daily’ must mean Paganism.” Second Advent Manual, 66.

“Mwen li pi lwen, e mwen pa t kapab jwenn okenn lòt ka kote yo te jwenn li [sakrifis tout tan an], eksepte nan Danyèl. Lè sa a, [avèk èd yon konkòdans] mwen pran mo sa yo ki te an koneksyon avèk li: ‘retire;’ li pral retire sakrifis tout tan an; ‘depi nan tan yo va retire sakrifis tout tan an,’ elatriye. Mwen kontinye li, e mwen te panse mwen pa t ap jwenn okenn limyè sou tèks la; finalman mwen rive nan 2 Tes. ii, 7, 8. ‘Paske mistè inikite a deja ap aji; sèlman sila a ki kounye a anpeche a ap kontinye anpeche, jiskaske yo wete l nan chemen an, epi lè sa a mechan sa a pral parèt,’ elatriye. E lè mwen te rive nan tèks sa a, o, ala klè ak gloriye verite a te parèt! Men li la! Se sa ki sakrifis tout tan an! Bon, kounye a, ki sa Pòl vle di pa ‘sila a ki kounye a anpeche,’ oswa ki bare? Pa ‘moun peche a,’ ak ‘mechan an,’ se Papis la yo vle di. Bon, ki sa li ye ki anpeche Papis la parèt? Poukisa, se Pèganis; ebyen, ‘sakrifis tout tan an’ dwe vle di Pèganis.” Second Advent Manual, 66.

What is really sobering about Miller’s discovery that “the daily” represented paganism, is where he found the truth. He found it in the passage of the apostle Paul’s writings where Paul not only defines “the daily” as paganism, but it is the passage identifying that those who received not the love of the truth, receive strong delusion. The acceptance of “the daily” as a symbol of Christ’s sanctuary ministry, the definition that came from angels that were expelled from heaven, is the symbol of those in Adventism who have not the integrity necessary to rightly divide the word of truth, and therefore are already destined to receive strong delusion.

Sa k vrèman bay anpil tèt chaje nan dekouvèt Miller te fè a, ke “kontinyèl la” te reprezante paganism, se kote li te jwenn verite a. Li te jwenn li nan pasaj ekriti apot Pòl la kote Pòl pa sèlman defini “kontinyèl la” kòm paganism, men se menm pasaj la tou ki idantifye ke moun ki pa t resevwa lanmou verite a, yo resevwa yon gwo desepsyon. Akseptasyon “kontinyèl la” kòm yon senbòl sèvis Kris la nan Tanp li a, definisyon ki te soti nan zanj ki te chase soti nan syèl la, se senbòl moun ki nan Advantis yo ki pa gen entegrite ki nesesè pou yo byen separe pawòl verite a, e poutèt sa yo deja destine pou yo resevwa yon gwo desepsyon.

I do not want to sidetrack the point we are seeking to identify. That point is that the “seven times” that is identified in the same vision where “the daily” is located has been hidden by human hands, though it remains in plain sight. This was simply an easy example of how a human translation error made long centuries ago, that is thereafter manipulated in human minds by angels that were expelled from heaven, is used today at this crucial time just before the final crisis at the end of the world, to blind minds to truth that is actually in plain sight.

Mwen pa vle fè nou pèdi pwen n ap chèche idantifye a. Pwen sa a se ke “sèt tan” yo, ki idantifye nan menm vizyon kote “sakrifis chak jou a” ye a, te kache pa men lèzòm, byenke li rete vizib byen klè. Sa a te senpleman yon egzanp fasil sou fason yon erè tradiksyon lèzòm te fè sa gen anpil syèk, epi ki apre sa manipile nan lespri moun pa zanj ki te chase soti nan syèl la, ap sèvi jodi a nan moman kritik sa a, jis anvan kriz final la nan fen mond lan, pou avèg lespri yo devan verite ki an reyalite vizib byen klè.

In the 1910 time period the rebellion of “the daily” was just getting under way, W. W. Prescott and A. G. Daniells were spearheading the satanic work of rejecting the foundational understanding of “the daily.” The following article is a letter from that very time, where Sister White addresses the satanic view that “the daily” in the book of Daniel represents Christ’s sanctuary work. At that time the two men were pushing the idea of going into the old pioneer books and changing the pioneer understanding to their new satanic definition. It is my hope that we can exercise integrity as we read the article.

Nan epòk 1910 la, rebelyon kont “sakrifis tout tan an” te fèk kòmanse pran lan; W. W. Prescott ak A. G. Daniells t ap mennen travay satanik ki t ap rejte konpreyansyon fondamantal sou “sakrifis tout tan an.” Atik ki vin apre a se yon lèt ki soti nan menm epòk sa a, kote Sè White pale kont pwennvi satanik selon ki “sakrifis tout tan an” nan liv Danyèl la reprezante sèvis Kris la nan tanp lan. Nan epòk sa a, de mesye sa yo t ap pouse lide pou antre nan ansyen liv pyonye yo epi chanje konpreyansyon pyonye yo pou fè l vin dakò ak nouvo definisyon satanik pa yo a. Se espwa mwen ke nou ka fè prèv entegrite pandan n ap li atik la.

“At this stage of our experience we are not to have our minds drawn away from the special light given [us] to consider at the important gathering of our conference. And there was Brother Daniells, whose mind the enemy was working; and your mind and Elder Prescott’s mind were being worked by the angels that were expelled from heaven. Satan’s work was to divert your minds that jots and tittles should be brought in which the Lord did not inspire you to bring in. They were not essential. But this meant much to the cause of truth. And the ideas of your minds, if you could be drawn away to jots or tittles, is a work of Satan’s devising. To correct little things in the books written, you suppose would be doing a great work. But I am charged, Silence is eloquence.

“Nan etap sa a nan eksperyans nou an, nou pa dwe kite lespri nou detounen soti nan limyè espesyal yo te bay [nou] pou nou konsidere nan rasanbleman enpòtan konferans nou an. Epi te gen Frè Daniells, ki te gen lènmi an ap travay sou lespri li; epi lespri pa w ak lespri Ansyen Prescott te anba enfliyans zanj ki te chase soti nan syèl la. Travay Satan te vize detounen lespri nou pou yo ta fè nou antre nan ti detay ak pwen san enpòtans ke Seyè a pa t enspire nou prezante. Yo pa t esansyèl. Men sa te gen anpil enpòtans pou kòz laverite a. E lide ki nan lespri nou, si yo te ka detounen nou pou n al sou ti pwen ak ti detay, se yon travay Satan te envante. Pou korije ti bagay nan liv yo te ekri yo, nou sipoze sa t ap fè yon gwo travay. Men yo ban m chaj sa a: Silans se elokans.”

“I am to say, Stop your picking flaws. If this purpose of the devil could only be carried out, then [it] appears to you [that] your work would be considered as most wonderful in conception. It was the enemy’s plan to get all the supposed objectionable features where all classes of minds did not agree.

“Mwen dwe di, Sispann chèche fot. Si objektif dyab la te ka sèlman reyalize, lè sa a li parèt devan nou ke travay nou t ap konsidere kòm pi bèl mèvèy nan konsepsyon li. Se te plan lènmi an pou mete tout sa yo te sipoze kòm aspè ki ka fè moun objeksyon ladan yo, kote tout kategori lespri pa t dakò.”

“And what then? The very work that pleases the devil would come to pass. There would be a representation given to the outsiders not of our faith just what would suit them, that would develop traits of character which would cause great confusion and occupy the golden moments which should be used zealously to bring the great message before the people. The presentations upon any subject we have worked upon could not all harmonize, and the results would be to confuse the minds of believers and unbelievers. This is the very thing that Satan had planned that should take place—anything that could be magnified as a disagreement.

“Epi kisa, alò? Menmsi, se menm travay ki fè dyab la plezi a ki t ap rive fèt. T ap gen yon reprezantasyon yo t ap bay moun deyò yo sou lafwa nou ki t ap egzakteman sa ki t ap fè yo plezi, yon reprezantasyon ki t ap devlope karakteristik nan karaktè ki t ap lakòz gwo konfizyon epi ki t ap okipe moman an lò yo, moman ki ta dwe sèvi avèk tout zel pou mete gran mesaj la devan pèp la. Prezantasyon yo sou nenpòt sijè nou te travay sou yo pa t ap tout ann amoni, e rezilta yo t ap konfonn lespri kwayan yo ak moun ki pa kwè yo. Se egzakteman sa Satan te planifye pou l rive fèt—nenpòt bagay ki ta ka agrandi kòm yon dezakò.”

“Read Ezekiel, chapter 28. Now, here is a grand work, where strange spirits can figure. But the Lord has a work to [be] done to save perishing souls; and the places which Satan, disguised, could fill in, bringing confusion into our ranks, he will do to perfection, and all those little differences will become enlarged, prominent.

“Li Ezekyèl, chapit 28. Kounye a, men yon gwo travay, kote lespri etranj ka jwe yon wòl. Men, Senyè a gen yon travay pou [li] fèt pou sove nanm k ap peri; e plas Satan, anba degizman, ta ka ranpli, pou pote konfizyon nan ran pa nou yo, li va fè sa nèt ale, e tout ti diferans sa yo va vin elaji, byen parèt aklè.”

“And I was shown from the first that the Lord had given neither Elders Daniells nor Prescott the burden of this work. Should Satan’s wiles be brought in, should this “Daily” be such a great matter as to be brought in to confuse minds and hinder the advancement of the work at this important period of time? It should not, whatever may be. This subject should not be introduced, for the spirit that would be brought in would be forbidding, and Lucifer is watching every movement. Satanic agencies would commence his work and there would be confusion brought into our ranks. You have no call to hunt up the difference of opinion that is not a testing question; but your silence is eloquence. I have the matter all plainly before me. If the devil could involve any one of our own people on these subjects, as he has proposed to do, Satan’s cause would triumph. Now the work without delay is to be taken up and not a [difference] of opinion expressed.

“Epi nan kòmansman an, yo te montre m ke Senyè a pa t bay ni Ans yen Daniells ni Prescott chay travay sa a. Èske ruse Satan yo dwe antre? Èske “Chak Jou” sa a dwe tounen yon kestyon tèlman enpòtan pou yo mete l devan pou l kreye konfizyon nan lespri moun yo epi anpeche avansman travay la nan moman enpòtan sa a? Sa pa dwe fèt, kèlkeswa sa li ta ye. Sijè sa a pa dwe prezante, paske lespri ki ta antre a t ap yon lespri entèdiksyon, e Lisifè ap veye chak mouvman. Ajan satanik yo t ap kòmanse travay li, e ta gen konfizyon ki ta antre nan mitan nou. Ou pa gen okenn apèl pou al chèche diferans opinyon ki pa yon kestyon eprèv; men silans ou se elokans. Mwen gen kestyon an tout antye klè devan mwen. Si dyab la ta kapab angaje nenpòt nan pwòp pèp nou an nan kestyon sa yo, jan li te pwopoze fè a, kòz Satan an t ap triyonfe. Kounye a, travay la dwe antreprann san reta, e okenn [diferans] opinyon pa dwe eksprime.”

“Satan would inspire those men who have gone out from us to unite with evil angels and retard our work on unimportant questions, and what rejoicing [there] would be in the camp of the enemy. Press together, press together. Let every difference be buried. Our work now is to devote all our physical and brain-nerve power to put these differences out of the way, and all harmonize. If Satan could with his great unsanctified wisdom be permitted to get the least hold, [he would rejoice].

“Satan ta enspire mesye sa yo ki soti pami nou yo pou ini ak zanj mechan yo epi pou ralanti travay nou an sou kestyon ki pa enpòtan, e ala yon lajwa [ki t ap genyen] nan kan lènmi an. Rasanble nou sere, rasanble nou sere. Se pou tout diferans antere. Travay nou kounye a se konsakre tout fòs fizik nou ansanm ak tout fòs nè-sèvo nou pou mete diferans sa yo sou kote, epi pou tout moun viv annamoni. Si Satan, avèk gwo sajès li ki pa sen an, ta jwenn pèmisyon pou pran menm pi piti priz la, [li t ap rejwi].”

“Now, when I saw how you were working, my mind took in the whole situation and the results if you should go forward and give the parties that have left us the least chance to bring confusion into our ranks. Your lack of wisdom would be just what Satan would have it. Your loud proclamation was not under the inspiration of the Holy Spirit. I was instructed to say to you that your picking flaws in the writings of men that have been led of God is not inspired of God. And if this is the wisdom that Elder Daniells would give to the people, by no means give him an official position, for he cannot reason from cause to effect. Your silence on this subject is your wisdom. Now, everything like picking flaws in the publications of men who are not alive is not the work God has given any of you to do. For if these men—Elders Daniells and Prescott—had followed the directions given in working the cities, there would have been many, very many, convinced of the truth and converted, able men that [now] are in positions where they never will be reached.

“Kounyeya a, lè m te wè fason nou t ap travay la, lespri mwen te konprann tout sitiyasyon an ansanm ak rezilta yo, si nou ta kontinye epi bay moun ki kite nou yo menm pi piti okazyon pou pote konfizyon nan mitan nou. Mank sajès nou an t ap egzakteman sa Satan ta vle. Pwoklamasyon fò nou an pa t anba enspirasyon Sentespri a. Mwen te resevwa enstriksyon pou m di nou ke lefètke nou ap chèche defo nan ekriti mesye Bondye te dirije yo pa enspire pa Bondye. E si se sa ki sajès Ansyen Daniells ta bay pèp la, pa mete l nan okenn pozisyon ofisyèl, paske li pa kapab rezone soti nan kòz rive nan efè. Silans nou sou sijè sa a se sajès nou. Kounyeya, tout bagay tankou chèche defo nan piblikasyon mesye ki pa vivan ankò yo se pa travay Bondye bay okenn nan nou pou nou fè. Paske si mesye sa yo—Ansyen Daniells ak Prescott—te suiv direksyon yo te resevwa konsènan travay nan vil yo, anpil, anpil moun t ap vin konvenki de verite a epi yo t ap konvèti, moun kapab ki [kounye a] nan pozisyon kote yo pap janm rive jwenn yo.”

“All the world is to be regarded as one great family. And when you have such a fountain of knowledge to draw from, why have you left the world to perish for years with the testimonies given by our Lord Jesus Christ? True religion teaches us to regard every man and woman as a person to whom we can do good.

“Se pou nou konsidere tout lemonn kòm yon sèl gwo fanmi. E lè nou gen yon sous konesans konsa pou nou tire ladan l, poukisa nou kite lemonn peri pandan plizyè ane ak temwayaj Senyè nou Jezikri te bay yo? Vrè relijyon anseye nou pou nou konsidere chak gason ak chak fi kòm yon moun nou kapab fè byen.”

“This has been in print many years: ‘A Balanced Mind,’ testimony to Elder Andrews. The mind may be cultivated to become a power to know when to speak and what burdens to take up and to bear, for Christ is your teacher. And I feared greatly for you [when I saw you] exalting your wisdom and pursuing a course to bring in differences of opinion. The Lord calls for wise men who can hold their peace when it [is] wisdom for them to do so. If you would be a whole man, you need sanctification through Jesus Christ. Now there is a work just started, and let wisdom be seen in every minister, in every president of [a] conference. But here was a work for you to take hold of years ago where you were needed to lift your voice for this very work. Christ gave all His people special directions what they shall do and the things they shall not do. And there is a little time left us to work out the righteousness of the Lord. You can understand the way of the Lord. I saw your purpose of carrying things after your own devising after you were placed as president. You had thought you would do wonderful things, which would be a work God had not placed in your hands to do. Now, your work is not to oppress but to release every necessity possible if the Lord has accepted you to serve. But you have very early given evidence that wisdom and sanctified judgment have not been manifested by you. You blazed out matters that would not be received unless the Lord should give light.

“Sa a te pibliye depi anpil ane: ‘Yon Lespri Ekilibre,’ temwayaj pou Ansyen Andrews. Lespri a kapab kiltive pou l vin tounen yon fòs pou konnen kilè pou pale ak ki chay pou pran sou li epi pou pote, paske Kris la se anseyan ou. E mwen te pè anpil pou ou [lè mwen te wè ou] ap leve sajès pa ou byen wo epi ap suiv yon chemen pou fè antre diferans opinyon. Senyè a rele moun saj ki ka kenbe lapè yo lè se sajès pou yo fè sa. Si ou ta vle vin yon moun antye, ou bezwen sanktifikasyon pa mwayen Jezikri. Koulye a gen yon travay ki fèk kòmanse, epi se pou sajès parèt nan chak minis, nan chak prezidan konferans. Men te gen yon travay pou ou te mete men ladan l depi plizyè ane, kote yo te bezwen ou pou leve vwa ou pou menm travay sa a. Kris la te bay tout pèp Li a enstriksyon espesyal sou sa yo dwe fè ak sou bagay yo pa dwe fè. Epi gen yon ti tan ki rete pou nou akonpli jistis Senyè a. Ou kapab konprann chemen Senyè a. Mwen te wè objektif ou pou mennen bagay yo dapre pwòp plan pa ou apre yo te mete ou kòm prezidan. Ou te panse ou t ap fè bagay ekstraòdinè, ki t ap yon travay Bondye pa t mete nan men ou pou fè. Koulye a, travay ou se pa peze moun anba opresyon, men pou lage tout nesesite sa ki posib si Senyè a aksepte ou pou sèvi. Men ou te bay prèv byen bonè ke sajès ak jijman sanktifye pa t manifeste lakay ou. Ou te fè eklate kestyon ki pa t ap resevwa sof si Senyè a ta bay limyè.”

“I have been instructed that such hasty movements should not have [been] made [such] as selecting you as president of the conference even another year. But the Lord forbids any more such hasty transactions until the matter is brought before the Lord in prayer; and as you have had the message come to you that the work of the Lord resting upon the president is a most solemn responsibility, you had no moral right to blaze out as you did upon the subject of the ‘Daily’ and suppose your influence would decide the question. There was Elder Haskell, who has carried the heavy responsibilities, and there is Elder Irwin and several men I might mention who have the heavy responsibilities.

“Mwen resevwa enstriksyon ki fè konnen yo pa t dwe fè mouvman prese konsa, tankou chwazi ou kòm prezidan konferans lan, menm pou yon lòt ane ankò. Men, Senyè a entèdi pou pa gen okenn lòt tranzaksyon prese konsa jiskaske yo pote kestyon an devan Senyè a nan lapriyè; e piske mesaj la te rive jwenn ou ke travay Senyè a ki poze sou prezidan an se yon responsablite ki pi solanèl, ou pa t gen okenn dwa moral pou pete konsa jan ou te fè sou sijè ‘Daily’ la epi sipoze enfliyans ou t ap deside kestyon an. Te gen Ansyen Haskell, ki te pote gwo responsablite yo, e gen Ansyen Irwin ansanm ak plizyè lòt moun mwen ta ka site ki gen gwo responsablite yo.”

“Where was your respect for the men of age? What authority could you exercise without taking all the responsible men to weigh the matter? But let us now investigate the matter. We must now reconsider whether it is the Lord’s judgment, in the face of the work that has been neglected, of showing your zeal to carry the work even another year. If you should carry the work another year with the help that shall unite with you, there should be a change take place in you and Elder Prescott. And humble your own hearts before God. The Lord will have to see in you a showing of a different experience, for if ever men needed to be reconverted at this present [time], it [is] Elder Daniells and Elder Prescott.

«Ki kote respè nou te ye pou mesye ki gen laj yo? Ki otorite nou te ka egzèse san nou pa pran tout mesye responsab yo pou peze kestyon an? Men kounye a, annou egzamine kestyon an. Nou dwe kounye a rekonsidere si wi ou non se jijman Senyè a, devan travay ki te neglije a, pou montre zèl nou pou pote travay la menm yon lòt ane ankò. Si nou ta pote travay la yon lòt ane avèk èd sila yo ki pral ini avèk nou, ta dwe gen yon chanjman ki fèt lakay nou ak lakay Elder Prescott. Epi imilye pwòp kè nou devan Bondye. Senyè a pral oblije wè lakay nou manifestasyon yon eksperyans diferan, paske si te janm gen moun ki te bezwen rekonnvèti nan moman prezan sa a, se Elder Daniells ak Elder Prescott.»

“Seven men should be chosen that are men of wisdom and through the working of the grace of God [give] evidence [of] a reconversion. For any men who are so blinded that they cannot reason from cause to effect, that they would ignore the men who have borne the responsibilities of the work and these presidents of conferences, [that] men [who] carry the work for over two years should be disregarded and such an impulsive consequence take place that men would neglect the very work kept before them for years—work the cities—and no, or but very little, attention [be] given to the old men for counsel, but proclaim the things they choose to give the people, bears its own testimony of the unsafety of the men to be entrusted with such a grand and wonderful work.

«Yo dwe chwazi sèt gason ki se moun sajès e ki, pa fonksyònman gras Bondye a, bay prèv yon rekonvèsyon. Paske nenpòt gason ki tèlman avèg ke yo pa ka rezone soti nan kòz rive nan efè, pou yo ta neglije mesye ki te pote responsablite travay la ansanm ak prezidan konferans sa yo, pou gason ki pote travay la pandan plis pase de zan ta meprize yo, epi pou yon konsekans tèlman san reflechi rive, kote gason ta neglije menm travay yo te kenbe devan yo pandan plizyè ane a—travay vil yo—epi yo pa t ap bay ansyen yo okenn atansyon, oswa sèlman trè piti, pou konsèy, men yo ta pwoklame bagay yo menm yo chwazi bay pèp la, sa pote nan tèt li menm temwayaj pa li sou danje ki genyen nan konfye gason sa yo yon travay ki tèlman gran ak mèvèye.»

“Christ is not dead. He will never suffer His work to be carried on in this strange way. Let the books alone. If any change is essential, God will have the harmony in that change consistent, but when a message has been entrusted to men with the large responsibilities involved, [God] demands faithfulness that will work by love and purify the soul. Elders Daniells and Prescott both need reconversion. A strange work has come in, and it is not in harmony with the work Christ came to our world to do; and all who are truly converted will work the works of Christ.

“Kris la pa mouri. Li p ap janm pèmèt pou yo kontinye travay Li nan fason etranj sa a. Kite liv yo jan yo ye a. Si nenpòt chanjman vrèman nesesè, Bondye ap fè pou amoni an prezan nan chanjman sa a jan sa dwe ye; men lè yo konfye yon mesaj bay moun avèk gwo responsablite sa yo ladan l, [Bondye] mande fidelite ki va aji pa lanmou epi pirifye nanm nan. Ansyen Daniells ak Prescott toude bezwen rekonvèsyon. Yon travay etranj antre ladan l, e li pa annamoni ak travay Kris te vini nan mond nou an pou fè a; epi tout moun ki vrèman konvèti yo ap fè zèv Kris yo.”

“We are everyone [to] work out the work which shall glorify the Father. We have come to the crisis—either to conform to the character of Jesus Christ right in this preparatory time or not attempt [it]. Elder Daniells, [you are not] to feel at liberty to let your voice be heard on high as you have done under similar circumstances. And understand, the president of a conference is not a ruler. He works in connection with the wise men who occupy the position as presidents whom God has accepted. He has not liberty to meddle with the writings in printed books from the pens that God has accepted. They are no longer to bear sway unless they show less of the ruling, dominating power. The crisis has come, for God will be dishonored.

“Nou tout gen pou nou fè travay ki va bay Papa a glwa. Nou rive nan kriz la—swa pou nou konfòme nou ak karaktè Jezikri a menm nan tan preparasyon sa a, swa pou nou pa eseye fè sa ditou. Ansyen Daniells, ou pa dwe santi ou lib pou fè vwa ou tande anwo konsa jan ou te fè nan sikonstans menm jan yo. Epi konprann byen, prezidan yon konferans pa yon chèf ki ap domine. Li travay an relasyon ak moun saj ki okipe pozisyon kòm prezidan Bondye te aksepte. Li pa gen libète pou mele nan ekriti ki nan liv enprime yo, ekriti ki soti nan plim moun Bondye te aksepte yo. Yo pa dwe kontinye gen dominasyon ankò, sof si yo montre mwens nan pouvwa k ap dirije, k ap domine a. Kriz la rive, paske Bondye pral derespekte.”

“How does the Lord look upon the unworked cities? Christ is in heaven. Now its acknowledgment is to be, ‘There is no kingly rule. And now is the crisis of this world. Now I am the Power to save or to destroy. Now is the time when the destiny of all is in My hands. I have given My life to save the world. And “I, if I be lifted up,” the saving grace I shall impart will prove that all who will be fashioned after the divine similitude and will be one with Me shall work as I work with My power of redeeming grace.’ Whoever will, [let him] take hold with his brethren to do the work given them to do when in responsible places under the counsel the Lord gives, and seek most earnestly to work in complete harmony with Him who so loved the world He gave His life a full sacrifice for the saving of the world. I speak to our ministers, that as they enter upon the work in our cities let there be a calm sacredness attending the ministry of the Word. We cannot make the proper impression upon the minds of the people if we . . . [Lower third of this page left blank.]

“Kijan Senyè a gade vil yo ki poko travay yo? Kris la nan syèl la. Kounye a, rekonesans li dwe sa a: ‘Pa gen okenn dominasyon wayal. Epi kounye a se kriz mond sa a. Kounye a se Mwen ki Pouvwa pou sove oswa pou detwi. Kounye a se tan kote sò tout moun nan men Mwen. Mwen bay lavi Mwen pou sove mond lan. Epi “Mwen menm, si yo leve m anlè,” gras salvatris M ap bay la ap pwouve ke tout moun ki va resevwa fòm dapre resanblans diven an epi ki va fè youn avèk Mwen, yo pral travay jan Mwen travay avèk pouvwa gras redantè Mwen an.’ Nenpòt moun ki vle, [se pou li] mete men ansanm ak frè l yo pou fè travay yo te ba yo pou yo fè a lè yo nan pozisyon responsablite anba konsèy Senyè a bay, epi chèche ak tout kè yo pou travay nan amoni konplè avèk Sila a ki te sitèlman renmen mond lan, li te bay lavi li kòm yon sakrifis total pou delivrans mond lan. M ap pale ak minis nou yo, pou lè yo antre nan travay la nan vil nou yo, se pou gen yon kalm sakre k ap akonpaye ministè Pawòl la. Nou pa kapab fè enpresyon ki kòrèk la sou lespri pèp la si nou... [Tyè anba paj sa a rete vid.]”

“I copy from my Diary. The truth as it is in Jesus—talk it, pray it, believe every word in its simplicity. What would you gain if mistakes are brought before the men who have departed from the faith and given heed to seducing spirits, men who were not long ago with us in the faith? Will you stand on the devil’s side? Give your attention to the unworked fields. A world-wide work is before us. I was given representations of John Kellogg.

“Mwen kopye nan Jounal mwen. Verite a jan li ye nan Jezi a—pale li, priye li, kwè chak mo nan senplisite li. Ki sa nou ta genyen si yo mete erè yo devan mesye ki te kite lafwa a epi ki te bay zòrèy yo a lespri sediktè, mesye ki pa t gen lontan depi yo te avèk nou nan lafwa a? Èske n ap kanpe bò kote dyab la? Bay atansyon nou a chan ki poko travay yo. Yon travay atravè lemond la devan nou. Yo te ban mwen reprezantasyon konsènan John Kellogg.”

“A very attractive personage was representing the ideas of the specious arguments that he was presenting, sentiments different from the genuine Bible truth. And those who are hungering and thirsting after something new were advancing ideas [so specious] that Elder Prescott was in great danger. Elder Daniells was in great danger [of] becoming wrapped in a delusion that if these sentiments could be spoken everywhere it would be as a new world.

“Yon pèsonaj ki te trè atiran t ap reprezante lide agiman twonpè li t ap prezante yo, santiman ki diferan de verite otantik Bib la. Epi sila yo ki te grangou e ki te swaf pou yon bagay nouvo t ap avanse lide [ki te tèlman twonpè] ke Frè Ansyen Prescott te nan gwo danje. Frè Ansyen Daniells te nan gwo danje pou l te vin anvlope nan yon twonpri, kòmsi, si santiman sa yo te kapab pale toupatou, sa t ap tankou yon nouvo mond.”

“Yes, it would, but while their minds were thus absorbed I was shown that Brother Daniells and Brother Prescott were weaving into their experience sentiments of a spiritual[istic] appearance and drawing our people to beautiful sentiments that would deceive, if possible, the very elect. I have to trace with my pen [the fact] that these brethren would see defects in their delusive ideas that would place the truth in an uncertainty; and [yet] they [would] stand out as [if they had] great spiritual discernment. Now I am to tell them [that] when I was shown this matter, when Elder Daniells was lifting up his voice like a trumpet in advocating his ideas of the ‘Daily,’ the after results were presented. Our people were becoming confused. I saw the result, and then there were given me cautions that if Elder Daniells without respect to the outcome should thus be impressed and let himself believe he was under the inspiration of God, skepticism would be sown among our ranks everywhere, and we should be where Satan would carry his messages. Set unbelief and skepticism would be sown in human minds, and strange crops of evil would take the place of truth.—Ms 67, 1910, 1–8. Manuscript Release, volume 20, 17–22.

“Wi, sa ta t ap fè sa; men pandan lespri yo te konsa okipe, yo te montre m ke Frè Daniells ak Frè Prescott t ap tise nan eksperyans pa yo santiman ki te gen aparans espirityèl[is], epi yo t ap mennen pèp nou an nan bèl santiman ki t ap twonpe, si sa te posib, menm moun Bondye chwazi yo. Mwen dwe trase ak plim mwen [reyalite a] ke frè sa yo t ap wè defo nan lide twonpe pa yo ki t ap mete verite a nan ensètitid; epi [menm lè sa a] yo [t ap] kanpe deyò tankou [si yo te genyen] gwo disènman espirityèl. Kounye a mwen dwe di yo [ke] lè yo te montre m bagay sa a, lè Ansyen Daniells t ap leve vwa li tankou yon twonpèt pou l defann lide pa l yo sou ‘Daily’ a, konsekans ki t ap vini apre yo te prezante devan mwen. Pèp nou an t ap vin konfonn. Mwen te wè rezilta a, epi lè sa a yo te ban m avètisman ke si Ansyen Daniells, san konsiderasyon pou konsekans yo, ta konsa vin sou enpresyon sa a epi kite tèt li kwè li te anba enspirasyon Bondye, yo t ap simen eskeptisism nan tout ran nou yo toupatou, epi nou t ap rive kote Satan t ap pote mesaj pa li yo. Yo t ap simen enkredilite ki byen tabli ak eskeptisism nan lespri moun, epi rekòt etranj mechanste t ap pran plas verite a.—Ms 67, 1910, 1–8. Manuscript Release, volim 20, 17–22.”

Those that gave the judgment hour cry were given the correct view of “the daily” in the book of Daniel. Through the human hands which translated the book of Daniel, and thereafter by human beings that were being directed by angels that were expelled from heaven, the correct understanding of “the daily” has become hidden, though it is in plain sight. In Daniel when the word translated as “the daily” occurs, it is not to include the added human word “sacrifice.” In verse thirteen of Daniel eight we find one of the five times where this occurs in the book of Daniel. In that very verse, the “seven times” of Leviticus twenty-six is also identified, but through the same type of humanistic manipulation it has been hidden in plain sight.

Moun ki te bay kri lè jijman an te resevwa bon konpreyansyon sou “sa ki chak jou a” nan liv Danyèl la. Atravè men lèzòm ki te tradui liv Danyèl la, epi apre sa pa mwayen moun ki t ap dirije pa zanj ki te chase soti nan syèl la, bon konpreyansyon sou “sa ki chak jou a” vin kache, byenke li devan je tout moun. Nan Danyèl, lè mo yo tradui kòm “sa ki chak jou a” parèt, li pa dwe gen ladan l mo lèzòm te ajoute a, “sakrifis.” Nan vèsè trèz nan Danyèl uit la nou jwenn youn nan senk fwa kote sa rive nan liv Danyèl la. Nan menm vèsè sa a menm, “sèt fwa” Levitik vennsis la idantifye tou, men atravè menm kalite manipilasyon imanis sa a li kache devan je tout moun.

We will look at this fact in the next article.

N ap egzamine reyalite sa a nan atik kap vini an.