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 w te egzamine ak anpil atansyon dènye pasaj ki te nan atik anvan an, ou ta wè sous orijinal pasaj la ki jwenn nan liv Early Writings la, ke A. G. Daniells fè konnen li te pote avè l nan entèvyou li sou sijè “the daily” a avèk Sè White an 1910. Moun sa yo ki t ap travay pou tabli “manti” a, ki di “the daily” reprezante ministè Kris la nan Tanp lan, te bezwen mine apwobasyon dirèk ak klè Sè White te bay sou bon pwennvi a, jan moun ki te bay kri lè jijman an t ap prezante l. “Manti” yo te envante a se te ke sèl avètisman Sè White t ap pale avèk presizyon sou li se te avètisman kont fikse tan an. Se sa Arthur White ap chèche tabli nan biyografi li a, e se sa papa li, pitit gason Ellen White la, ansanm ak Daniells, t ap eseye pwouve pa mwayen entèvyou yo te envante a.
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.
Jan sa te deja note, pa gen okenn dosye sou okenn entèvyou ant Sè White ak Daniells konsènan sijè “kontinyèl la.” Yo te pwopoze swadizan entèvyou sa a an 1931. Si Sè White te apwouve opinyon tonbe Daniells sou “kontinyèl la” pandan yon entèvyou an 1910, poukisa li menm, yon moun Sè White te idantifye kòm yon moun ki te cho pou ankouraje opinyon pa li, ta rete an silans sou apwobasyon li pandan venneyen ane? Se pa t yon entèvyou, se te yon envansyon.
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.
Envansyon entèvyou a te chèche mete kontèks deklarasyon li sou “sakrifis tout tan an” kòm si se te yon bagay aksidantèl nan avètisman li te bay kont fikse tan an, epi Arthur White te mete anprent li sou manti a nan fason li te prezante l nan istwa ane 1931 an. Kòm yon kretyen, li ta dwe senpleman rapòte istwa a, epi kite revizyonis istorik deyò kesyon an. Nou te fini dènye atik la ak pasaj ki soti nan 1850 la, ki se sous pasaj ki nan Early Writings la. Deklarasyon an te parèt an premye an 1850, nan Review la, epi apre sa ankò nan liv Experience and Views la. Twazyèm fwa li parèt se nan liv Early Writings la, men nan evolisyon li rive nan liv Early Writings la, sèten chanjman te fèt. Sepandan, nou pa ta di ke anpil nan ekriti Lespri Pwofesi yo te chanje, jan kèk moun pretann sa nan efò yo pou diskredite travay li.
“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.
“Seyè a te montre m ke tablo 1843 a te dirije pa men li, e ke okenn pati ladan l pa t dwe chanje; ke chif yo te jan li te vle yo a. Ke men li te sou li, e li te kache yon erè nan kèk nan chif yo, konsa pèsonn pa t kapab wè l, jiskaske men li te retire.”
“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.
“Lè sa a, mwen wè konsènan ‘Toulejou a,’ ke mo ‘sakrifis’ la se sajès lèzòm ki te ajoute li, e li pa fè pati tèks la; epi Senyè a te bay bon konprann sou sa bay moun ki te bay kri lè jijman an rive. Lè te gen inyon, anvan 1844, prèske tout moun te ini sou bon konpreyansyon ‘Toulejou a;’ men depi 1844, nan konfizyon an, yo te adopte lòt opinyon, e fènwa ak konfizyon te swiv.” Review and Herald, 1 novanm 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.
Pase sa a te parèt okòmansman nan piblikasyon ki te rele The Present Truth an 1849, men li te enprime nan Review and Herald nan mwa novanm 1850. Nan maniskri orijinal la, Sè White deklare dirèkteman ke li ap ekri plizyè bagay Seyè a te fèk montre li; epi, pandan w ap li atik la nan tout antye, w ap wè anpil sijè yo trete. Te gen anviwon vent sijè diferan yo te montre li. Pwen an se ke, nan atik orijinal la, sijè “the daily” a ak sijè “fikse tan” an te de revelasyon diferan konsènan bagay yo te montre li.
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.
Nan maniskri orijinal la, yo te idantifye yo nan paragraf diferan. Lè pasaj la te reimprime nan Experience and Views, editè yo te mete ansanm paragraf kote Sè White soutni pozisyon pyonye yo konsènan “the daily,” ak paragraf ki vin apre a ki avèti kont fikse tan. Pandan w ap li orijinal la, remake yo mete anfaz sou kèk sijè atravè itilizasyon Lèt Majiskil. Nan paragraf kote li apwouve pozisyon pyonye yo konsènan “the daily,” li mete mo Daily a ak Lèt Majiskil, epi nan paragraf ki vin apre a li mete mo Time la ak Lèt Majiskil, konsa li make yon distenksyon dirèk ant de sijè sa yo yo te montre li.
“Dear Brethren and Sisters,
“Frè ak Sè Byenneme yo,
“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.
“Mwen swete ban nou en pti deskripsyon lo sa ki Senyer in fek montre mwan dan vizyon. Mon ti ganny montre labote Zezi, ek lanmour ki bann lanz i annan pour kanmarad. Lanz ti dir—Eski zot pa vwar zot lanmour?—swiv li. Lasanbleman, pep Bondye i devret kontan kanmarad. I pli bon ki blame i tonm lo ou menm olye lo en frer. Mon ti vwar ki mesaz ‘vann sa ki zot annan e donn lalm’ pa ti’n ganny donnen, par serten, dan son lalimyer kler; ki vre bi bann parol nou Sovter pa ti’n ganny prezante avek ase klerte. Mon ti vwar ki bi vann keksoz pa ti pour donn bann ki kapab travay e pran swen zot lekor; me pour propaz laverite. I en pese pour soutenir e ankouraz dan pares bann ki kapab travay. Serten in paret ranpli avek zel pour asiste tou bann renyon; pa pour glorifye Bondye, me pour ‘dipen ek pwason.’ Bann koumsa ti pou bokou pli byen reste kot zot pe travay avek zot lanmen, ‘sa keksoz ki bon,’ pour satisfer bezwen zot fanmir, e pour annan keksoz a donnen pour soutenir sa presye lakoz laverite prezan.”
“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.
“Kèk nan yo, mwen te wè, te twonpe yo lè yo t ap priye pou malad yo geri devan enkwayan yo. Si gen nenpòt nan mitan nou ki malad, epi yo rele ansyen legliz la pou yo priye sou yo, selon Jak 5:14, 15, nou dwe swiv egzanp Jezi. Li te mete enkwayan yo deyò chanm nan, epi apre sa li te geri malad la; konsa nou menm tou, lè n ap priye pou malad ki nan mitan nou yo, nou dwe chèche separe tèt nou ak enkredilite moun ki pa gen lafwa.”
“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.
“Lè sa a, yo te fè m tounen sou tan kote Jezi te mennen disip li yo apa, pou kont yo, nan yon chanm anwo; e anvan tout bagay li te lave pye yo, epi apre sa li te ba yo manje nan pen ki te kase a, pou reprezante kò li ki te kraze a, ak ji rezen an pou reprezante san li ki te koule a. Mwen te wè ke tout moun ta dwe aji avèk konpreyansyon, epi swiv egzanp Jezi nan bagay sa yo; e lè y ap obsève òdonans sa yo, yo ta dwe rete separe ak moun ki pa kwè yo otank posib.”
“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.
“Lè sa a, yo te montre m ke sèt dènye kalamite yo pral vide, apre Jezi fin kite Tanp Sanktyè a. Zanj lan di—Se kòlè Bondye ak Ti Mouton an ki lakòz destriksyon oswa lanmò mechan yo. Lè vwa Bondye pale, sen yo va gen fòs e y ap terib tankou yon lame ak drapo li yo; men lè sa a yo p ap egzekite jijman ki ekri a. Egzekisyon jijman an pral fèt nan fen 1000 ane yo.
“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.
“Apre sen yo fin chanje pou yo vin imòtèl, epi yo leve ansanm anlè, epi yo resevwa gita yo, kouwòn yo, elatriye, epi yo antre nan Vil Sen an, Jezi ak sen yo chita pou jijman. Liv yo louvri, liv lavi a ak liv lanmò a; liv lavi a genyen bon zèv sen yo, epi liv lanmò a genyen move zèv mechan yo. Yo te konpare liv sa yo ak Liv Lalwa a, Bib la, epi se dapre sa yo te jije yo. Sen yo, ann inyon avèk Jezi, pwononse jijman yo sou mò mechan yo. Gade! zanj lan te di, sen yo chita nan jijman, ann inyon avèk Jezi, epi yo mezire bay chak nan mechan yo, dapre zèv yo te fè nan kò a, epi yo ekri bò non yo sa yo dwe resevwa lè jijman an va egzekite. Sa a, mwen te wè, se te travay sen yo ansanm ak Jezi, nan Vil Sen an anvan li desann sou tè a, pandan 1000 an yo. Apre sa, nan fen 1000 an yo, Jezi, zanj yo, ak tout sen yo avèk li, kite Vil Sen an; epi pandan li ap desann sou tè a avèk yo, mò mechan yo leve, epi lè sa a menm mesye ki te ‘pèse li’ yo, lè yo leve, va wè li byen lwen nan tout laglwa li, avèk zanj yo ak sen yo ansanm avè l, epi yo va plenn poutèt li. Yo va wè mak klou yo nan men li ak nan pye li, ansanm ak kote yo te pike lans lan nan bò kote li. Mak klou yo ak lans lan pral lè sa a tounen laglwa li. Se nan fen 1000 an yo Jezi kanpe sou Mòn Oliv la, epi mòn nan fann an de, epi li vin tounen yon gran plenn, epi moun ki sove kouri nan tan sa a se mechan yo, ki fèk leve yo. Lè sa a, Vil Sen an desann epi li poze sou plenn nan.”
“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.
“Lè sa a, Satan anpenyen mechan yo, ki te leve soti vivan ankò, avèk lespri pa l. Li ba yo bèl pawòl, li fè yo kwè lame ki nan Vil la piti, tandiske lame pa l la gwo, e yo kapab genyen sou sen yo epi pran Vil la. Pandan Satan t ap rasanble lame pa l la, sen yo te nan Vil la, yo t ap gade bote ak laglwa Paradi Bondye a. Jezi te devan yo, li t ap mennen yo. Toudenkou, bèl Sovè a te disparèt nan mitan nou; men byento nou tande bèl vwa li, ki t ap di: ‘Vini, nou menm ki beni pa Papa m, eritye wayòm ki te pare pou nou depi fondasyon lemonn.’ Nou te rasanble bò kote Jezi, e menm lè li te fèmen pòtay Vil la, malediksyon an te pwononse sou mechan yo. Pòtay yo te fèmen. Lè sa a, sen yo sèvi ak zèl yo epi yo moute sou tèt miray Vil la. Jezi te avèk yo tou; kouwòn li te parèt briyan e plen laglwa. Se te yon kouwòn anndan yon lòt kouwòn, yo te sèt an tout. Kouwòn sen yo te fèt ak lò ki pi pir, dekore ak zetwal. Vizaj yo te klere ak laglwa, paske yo te nan menm imaj Jezi a nèt; epi pandan yo t ap leve, e yo tout t ap deplase ansanm sou tèt Vil la, mwen te sezi nèt devan vizyon an.”
“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.
“Lè sa a, mechan yo wè sa yo te pèdi a; epi dife soti nan Bondye sou yo, e li devore yo. Sa te Egzekisyon Jijman an. Lè sa a, mechan yo te resevwa dapre sa sen yo, an inyon ak Jezi, te mezire pou yo pandan 1000 ane yo. Menm dife ki soti nan Bondye a ki te devore mechan yo, te pirifye tout tè a. Mòn yo, ki te kraze e dechire, te fonn ak yon chalè ki te cho anpil; atmosfè a tou, epi tout pay sèch la te boule nèt. Lè sa a, eritaj nou te louvri devan nou, bèl e plen glwa, epi nou te eritye tout tè a ki te fèt tou nèf. Nou tout te rele byen fò ak yon vwa pwisan: Glwa, Alelouya.”
“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.
“Mwen wè tou ke gadò yo ta dwe konsilte moun sa yo nan yo menm yo gen rezon pou yo gen konfyans, moun ki te nan tout mesaj yo, epi ki fèm nan tout verite prezan an, anvan yo soutni okenn nouvo pwen enpòtans, ke yo ka panse Bib la apiye. Lè sa a, gadò yo pral nèt ale ini, epi inyon gadò yo pral santi pa legliz la. Mwen wè ke yon konsa konduit t ap anpeche divizyon malere, epi lè sa a pa t ap gen okenn danje pou twoupo presye a divize, ak mouton yo gaye, san yon gadò.”
“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.
“Nan dat 23 septanm nan, Senyè a te montre m li te lonje men li yon dezyèm fwa pou reprann rès pèp li a, e efò yo dwe double nan tan rasanbleman sa a. Nan tan dispèsyon an, Izrayèl te frape epi dechire; men kounye a, nan tan rasanbleman an, Bondye pral geri pèp li a epi mare blesi li yo. Nan dispèsyon an, efò yo te fè pou gaye verite a te gen anpil piti efè, yo te akonpli anpil piti oswa anyen ditou; men nan tan rasanbleman an, lè Bondye mete men li pou rasanble pèp li a, efò yo pou gaye verite a pral gen efè li te fèt pou yo genyen. Tout moun dwe ini epi chofe nan travay la. Mwen te wè se te yon wont pou nenpòt moun ta fè referans ak dispèsyon an kòm egzanp pou dirije nou kounye a nan tan rasanbleman an; paske si Bondye pa fè plis pou nou kounye a pase sa li te fè lè sa a, Izrayèl pa t ap janm rasanble. Li nesesè menm jan pou verite a pibliye nan yon jounal, menm jan li preche.”
“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.
“Seyè a te montre m ke tablo 1843 a te dirije pa men li, e ke okenn pati ladan l pa t dwe chanje; ke chif yo te jan li te vle yo. Ke men li te sou li e li te kache yon erè nan kèk nan chif yo, konsa pèsonn pa t kapab wè l, jouk lè men li te retire.”
“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.
“Lè sa a, mwen te wè konsènan ‘Pèpetyèl’ la, ke mo ‘sakrifis’ la se sajès lèzòm ki te ajoute li, e li pa fè pati tèks la; e ke Senyè a te bay moun ki te pwoklame rèl lè jijman an bon konprann kòrèk sou sa. Lè te gen inyon, anvan 1844, prèske tout moun te ini sou bon konpreyansyon ‘Pèpetyèl’ la; men depi 1844, nan konfizyon an, lòt opinyon yo te adopte, e tenèb ak konfizyon te swiv.”
“The Lord showed me that Time had not been a test since 1844, and that time will never again be a test.
“Seyè a te montre m ke tan pa t yon tès depi 1844, e ke tan pap janm ankò yon tès.”
“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.
“Lè sa a, yo te montre m kèk moun ki nan gwo erè sa a, ki di sen yo gen pou yo ale Jerizalèm ansyen an, elatriye, anvan Seyè a vini. Yon pwennvi konsa fèt pou detounen lespri ak enterè yo soti nan travay Bondye ap fè kounye a anba mesaj twazyèm zanj lan; paske si nou gen pou n ale Jerizalèm, lè sa a lespri nou pral natirèlman fikse sou sa, epi mwayen nou yo pral kenbe pou lòt itilizasyon, pou mennen sen yo Jerizalèm. Mwen te wè rezon ki fè yo te kite yo tonbe nan gwo erè sa a, se paske yo pa t konfese ni abandone erè yo, erè kote yo te ye pandan yon kantite ane ki sot pase yo.” Review and Herald, 1 Novanm 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.
Pasa a kòmanse avèk deklarasyon sa a: “Mwen swete ba nou yon kout deskripsyon sou sa Senyè a fèk montre m nan vizyon.” Te gen plizyè sijè ki te prezante, e li pa t mete paragraf ki trete “sakrifis tout tan an” ansanm ak paragraf ki vin apre a. Sa te fèt pita pa editè yo ki te mete pasaj la nan Experience and Views, epi apre sa nan Early Writings. Nan Experience and Views, editè yo te retire uit premye paragraf yo, epi yo te mete ansanm paragraf ki pale de sa yo te montre li konsènan “sakrifis tout tan an” ak fikse tan an. Experience and Views te pibliye an 1851, epi apre sa Early Writings te pibliye an 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.
Premye Ekri yo te esansyèlman menm kat paragraf ki te parèt nan Experience and Views, men avèk yon sèl eksepsyon enpòtan. Nan Experience and Views, paragraf ki te gen yon sèl fraz la, ki te pale sou fikse tan, te konbine avèk paragraf anvan an ki te pale sou “sakrifis tout tan an.” Apre sa, yo te mete paragraf ki te suiv paragraf ki te pale sou fikse tan an okòmansman. Nan Premye Ekri yo, yo te mete yon paragraf ki te soti nan yon lòt pasaj nan Experience and Views ant paragraf ki kounye a pale ni sou “sakrifis tout tan an,” ni sou fikse tan an, paragraf sa a te okòmansman swiv pa yon paragraf ki te idantifye poukisa li te mal pou fè pelerinaj Jerizalèm ansyen an.
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.
Paragraf ki te retire nan yon lòt paj nan Experience and Views la, epi ki te apre sa mete nan pasaj Early Writings la, te sèlman ogmante konfizyon konsènan “sakrifis tout tan an” ki te kòmanse depi 1844. Paragraf la pa t nan rakonte orijinal Sè White te fè sou vizyon li a.
“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.
“Seyè a montre m ke mesaj twazyèm zanj lan dwe ale, epi yo dwe pwoklame l bay pitit Seyè a ki gaye toupatou yo, epi li pa dwe pann sou tan; paske tan p ap janm ankò yon tès. Mwen te wè ke kèk moun t ap pran yon fo eksitasyon ki soti nan predikasyon sou tan; ke mesaj twazyèm zanj lan te pi fò pase sa tan ka bay. Mwen te wè ke mesaj sa a ka kanpe sou pwòp fondasyon pa li, e li pa bezwen tan pou bay li fòs, e li pral avanse avèk gwo puisans, fè travay li, epi yo pral fini l kout nan jistis.” 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.
Paragraf ki soti nan paj karant-uit nan *Experience and Views* la te mete apre paragraf ki nan *Early Writings* la, ki te fèt lè yo te konbine de paragraf diferan, epi sa te mete yon anfaz sou fikse tan ki pa t egziste nan narasyon orijinal la.
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.
An 1931, ansyen mesye ki t ap dirije pèp Jerizalèm nan te envante yon istwa ki te pretann ke Daniells te fè yon entèvyou ak Sè White an 1910; e nan temwayaj Daniells te bay la, li fè referans ak tablo 1843 a, epi li di li te lonje dwèt sou tanp ki pa t egziste sou tablo a pandan li t ap fè entèvyou ak Sè White. Swadizan, li te gen liv Early Writings la avè l, epi pandan li t ap mande li sa li te vle di, dapre repons li yo, li te kapab sèlman konkli ke pasaj ki apwouve pozisyon pyonye yo konsènan “the daily” nan Early Writings, an reyalite, se te yon avètisman kont fikse tan. Vennteyen ane apre entèvyou envante sa a, epi sèz ane apre lanmò moun yo te swadizan fè entèvyou avèk yo, Daniells mete temwayaj la nan istwa twazyèm jenerasyon an.
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 se te yon elèv nan lang ebre, e li pa t annik sipòte opinyon ki kòrèk sou “chak jou a” kòm Paganis sèlman paske pyonye yo ak Ellen White te di sa konsa. Li te defann li sou baz yon konpreyansyon tèks ebre pwofèt Danyèl te itilize a. Li te prensipal espesyalis adventis nan lang ebre pandan peryòd sa a. Pandan konfli sou “chak jou a” ke Daniells ak Prescott t ap pouse a t ap kontinye vin pi grav, Gilbert te youn nan prensipal entelektyèl ki te kanpe pou defann pozisyon pyonye yo. Li te fè yon entèvyou ak Ellen White nan dat 8 jen 1910, epi pita li te ekri sa li menm ak Sè White te diskite. Temwayaj Daniells la ale nèt kont temwayaj F. C. Gilbert la.
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!”
Nan volim ven, paj disèt rive vennde, nan *Manuscript Releases*, Sè White pale sou pozisyon Daniells ak Prescott konsènan “chak jou a”. Fraz ou jwenn nan rapò F. C. Gilbert te fè sou entèvyou li avèk Ellen White la prèske idantik ak sa Sè White li menm te deklare nan pasaj ki soti nan *Manuscript Releases* la. Konsa, pandan anpil ane anvan *Manuscript Releases* te pibliye epi mete deyò, pa t gen okenn temwayaj enspire konkrè pou demanti oswa pou soutni reklamasyon Daniells te fè konsènan sa ki te nan entèvyou li te sipoze fè avèk Sè White a. Pi enpòtan toujou, pa t gen okenn apwobasyon enspire pou opinyon defektye li sou “chak jou a”. E sa ki pi enpòtan ankò, kounye a ke *Manuscript Releases* disponib—toujou pa gen okenn apwobasyon enspire pou opinyon defektye li sou “chak jou a”!
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.
Epoutan jodi a, yo anseye Adventis Lawodise a ke Sè White pa gen okenn pozisyon sou “kontinyèl la”, eksepte ke li pa yon “kesyon tès” e nou dwe “rete trankil sou sijè sa a”. Gen yon bagay ki ranvèse jodi a, e sa ki ranvèse a se ke vrè pozisyon sou “kontinyèl la” kounye a vin opinyon minoritè pami pèp Bondye a. An 1910, opinyon minoritè a te opinyon Conradi a, ke Daniells ak Prescott t ap fè pwomosyon, epi opinyon majoritè a te pozisyon pyonye yo.
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.
Sa ki vin apre a se deklarasyon F. C. Gilbert konsènan entèvyou li avèk Sè White, ki ta dwe konpare avèk Manuscript Releases, epi ki te mete an antye nan katrevenyenyèm premye atik seri sa a sou Liv Danyèl la.
“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 ak Prescott... pa t bay frè ki pi ansyen yo nan kòz la okenn chans pou yo di anyen.... Daniells te isit la pou wè m, epi mwen pa t wè li.... Mwen pa t vle gen anyen pou m di l sou okenn bagay. Konsènan ‘chak jou’ a yo ap eseye fè pran fòs la, pa gen anyen ladan l.... Lè m te Washington, te sanble gen yon bagay ki te jis anvlòp lespri yo, e mwen pa t sanble kapab rive touche yo. Nou pa dwe gen anyen pou nou wè ak sijè sa a sou ‘chak jou’ a... Mwen te konnen yo t ap aji kont mesaj mwen an, epi lè sa a pèp la pa t ap panse te gen anyen nan mesaj mwen an. Mwen ekri l e mwen di l li t ap montre tèt li pa kalifye pou l prezidan Konferans Jeneral la.... pa nonm pou kenbe Prezidans lan.”
“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.
“Si mesaj sa a sou ‘chak jou’ a te yon mesaj pou mete moun a lèsè, Senyè a t ap montre m sa. Moun sa yo pa wè fen an depi nan kòmansman an nan zafè sa a....Mwen refize nèt wè okenn nan yo ki angaje nan travay sa a.
“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.
“Limyè Bondye te ban mwen an se ke Frè Daniells te rete nan Prezidans lan ase lontan.... epi yo te di m pou m pa gen okenn lòt konvèsasyon avè l sou okenn nan bagay sa yo. Mwen pa t ap wè Daniells sou kesyon an, e mwen pa t ap di l yon sèl mo. Yo te sipliye m pou m ba li yon entèvyou, men mwen pa t vle.... Yo te di m pou m avèti pèp nou an pou yo pa gen anyen pou wè ak bagay sa a y ap anseye a.... Senyè a te entèdi m koute li. Mwen te eksprime tèt mwen kòm yon moun ki pa gen yon grenn konfyans ladan l.... Tout bagay sa a y ap fè a se yon plan dyab la.” Rapò F. C. Gilbert sou yon entèvyou Ellen White te ba li nan dat 8 jen 1910.
We will continue this subject in the next article.
N ap kontinye sijè sa a nan pwochen atik la.
“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.
“Moun ki wè anba sifas la, ki li kè tout moun, di konsènan sila yo ki te resevwa gwo limyè: ‘Yo pa aflije ni sezi poutèt eta moral ak espirityèl yo.’ ‘Wi, yo chwazi pwòp chemen pa yo, e nanm yo pran plezi nan bagay degoutan yo. Mwen menm tou, m ap chwazi twonpri yo, e m ap fè sa yo pè a rive sou yo; paske lè mwen te rele, pèsonn pa t reponn; lè mwen te pale, yo pa t koute; men yo te fè sa ki mal devan je m, e yo te chwazi sa mwen pa t pran plezi ladan l.’ ‘Bondye va voye sou yo yon gwo twonpri, pou yo kwè manti a,’ paske yo pa t resevwa lanmou verite a, pou yo te kapab sove,’ ‘men yo te pran plezi nan lenjistis.’ Ezayi 66:3, 4; 2 Tesalonisyen 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.’
“Pwofesè selès la te mande: ‘Ki desepsyon ki ta ka twonpe lespri a pi plis pase pretansyon ou genyen ke w ap bati sou bon fondasyon an e ke Bondye aksepte zèv ou yo, alòske an reyalite w ap fè anpil bagay dapre politik lemonn e w ap peche kont Jewova? O, se yon gwo desepsyon, yon ilizyon ki kaptivan, ki pran posesyon lespri moun lè moun ki te yon fwa konnen verite a pran fòm pyete a pou lespri ak pouvwa pyete sa a menm; lè yo sipoze yo rich, yo vin ogmante ak byen, e yo pa bezwen anyen, tandiske an reyalite yo bezwen tout bagay.’”
“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.
“Bondye pa chanje anvè sèvitè fidèl li yo k ap kenbe rad yo san tach. Men anpil moun ap kriye: ‘Lapè ak sekirite,’ pandan destriksyon toudenkou ap vini sou yo. Sòf si gen yon repantans pwofon, sòf si lèzòm imilye kè yo pa konfesyon epi resevwa verite a jan li ye nan Jezi, yo p ap janm antre nan syèl la. Lè pirifikasyon va fèt nan mitan nou, nou p ap rete ankò alèz, ap vante tèt nou dèske nou rich, nou vin ogmante nan byen, e nou pa bezwen anyen.”
“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.’
“Kilès ki ka pouvwa di an vérité: ‘Lò pa nou pase nan difé pou yo éprouvé li; rad pa nou pa ni tach mond lan sou yo’ ?” Mwen wè Enstriktè nou an ka montré rad sa yo yo ka kriyé jistis. Lè Li rache yo anlè yo, Li mété a dékouvè salté ki té kaché anba yo. Lè sa a, Li di mwen: “Ès ou pa ka wè kijan yo kouvri salté yo ak pouriti karaktè yo anba yon aparans ipokrit ? ‘Kijan lavil fidèl la tounen yon fanm jennès !’ Kay Papa mwen an tounen yon kay komès, yon plas kote prezans ak glwa divin nan pati ! Se poutèt sa, gen feblès, e fòs la manké.”
“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.
“Sòf si legliz la, ki kounye a ap ledvennen ak pwòp rebelyon li, pa repanti epi pa konvèti, li pral manje nan fwi pwòp zak li yo, jiskaske li va gen degou pou tèt li. Lè li reziste sa ki mal epi li chwazi sa ki byen, lè li chèche Bondye ak tout imilite epi li rive nan gwo apèl li nan Kris la, kanpe sou platfòm verite etènèl la epi, pa lafwa, pran posesyon reyalizasyon ki te prepare pou li yo, li va geri. Li pral parèt nan senplisite ak pite Bondye te ba li yo, separe ak antrav tè a, montre ke verite a vrèman fè li lib. Lè sa a, manm li yo va vrèman eli Bondye yo, reprezantan pa Li yo.” Testimonies, volim 8, 249, 250.