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.
Ọ bụrụ na i lechara amaokwu ikpeazụ dị n’isiokwu gara aga nke ọma, ị gaara ahụ isi mmalite mbụ nke amaokwu ahụ a hụrụ n’akwụkwọ Early Writings, nke A. G. Daniells kwuru na ọ kpọrọ soro ya n’ajụjụ ọnụ ya gbasara “the daily” ya na Sister White n’afọ 1910. Ndị ahụ nọ na-arụ ọrụ iji guzobe “ụgha” ahụ na “the daily” na-anọchi anya ozi ije Kraịst n’ebe nsọ chọrọ imebi nkwado kpọmkwem ma doo anya nke Sister White nyere echiche ziri ezi a na-enye ndị ahụ kpọrọ mkpu awa ikpe ahụ. “Ụgha” ahụ ha chepụtara bụ na naanị ịdọ aka ná ntị Sister White na-ekwu kpọmkwem banyere ya bụ ịdọ aka ná ntị megide itinye oge. Nke ahụ bụ ihe Arthur White na-agba mbọ iguzobe n’akwụkwọ ndụ ya, ọ bụkwa ihe nna ya, nwa Ellen White, na Daniells na-anwa igosi site n’ajụjụ ọnụ ahụ ha chepụtara.
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.
Dịka e kwurula na mbụ, ọ dịghị ndekọ ọ bụla banyere nzukọ mkparịta ụka ọ bụla n’etiti Sister White na Daniells gbasara “the daily.” A tụrụ aro nzukọ mkparịta ụka a e kwuru na ọ mere n’afọ 1931. Ọ bụrụ na Sister White akwadoro echiche dara ada Daniells banyere “the daily” n’oge nzukọ mkparịta ụka n’afọ 1910, gịnị mere o ji bụrụ na ya, onye Sister White kọwara dị ka onye ji ịnụ ọkụ n’obi na-akwalite echiche ya, ji nọrọ jụụ banyere nkwado ya ruo afọ iri abụọ na otu? Ọ bụghị nzukọ mkparịta ụka ka ọ bụ, ọ bụ ihe a chepụtara echepụta.
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.
Mmepụta nke ajụjụ ọnụ ahụ chọrọ ịtọ ihe gbara gburugburu okwu ya banyere “ihe a na-eme kwa ụbọchị” ka ọ bụrụ ihe dị ka ihe mere n’akụkụ ịdọ aka ná ntị ya megide ịtọ oge, Arthur White sokwa tinye akara mkpịsị aka ya n’ụgha ahụ n’ụzọ o si gosipụta ya n’akụkọ ihe mere eme nke 1931. Dị ka Onye Kraịst, o kwesịrị ịbụ naanị na o kọrọ akụkọ ihe mere eme ahụ, ma hapụ mmegharị akụkọ ihe mere eme n’èzí okwu ahụ. Anyị kwụsịrị isiokwu ikpeazụ ahụ site n’amaokwu sitere n’afọ 1850, nke amaokwu ahụ dị na Early Writings si na ya pụta. Okwu ahụ pụtara mbụ n’afọ 1850, n’ime Review, emesịa kwa n’ime akwụkwọ Experience and Views. Oge nke atọ ọ pụtara bụ n’ime akwụkwọ Early Writings, ma n’ime mmepe ya ruo n’akwụkwọ Early Writings, mgbanwe ụfọdụ mere. Otú ọ dị, anyị agaghị ekwu na e gbanwere ọtụtụ n’ime ihe odide nke Mmụọ Amụma dịka ụfọdụ na-ekwu n’mbọ ha na-agbalị ime ka ọrụ ya ghara ịtụkwasị obi.
“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.
“Onyenwe anyị gosiri m na aka Ya duziri chaatị 1843 ahụ, nakwa na e kwesịghị ịgbanwe akụkụ ọ bụla n’ime ya; na ọnụọgụ ndị ahụ dị ka O siri chọọ ka ha dị. Na aka Ya dị n’elu ya ma zoo njehie dị n’ime ụfọdụ n’ime ọnụọgụ ndị ahụ, ka o wee bụrụ na ọ dịghị onye pụrụ ịhụ ya, ruo mgbe ewepụrụ aka Ya.”
“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.
“Mgbe ahụ, ahụrụ m banyere ‘Nke kwa ụbọchị,’ na okwu ahụ bụ ‘àjà’ bụ ihe amamihe mmadụ tinyere, ọ bụghịkwa nke akụkụ ederede ahụ; nakwa na Onyenwe anyị nyere echiche ziri ezi banyere ya ndị ahụ kpọsara mkpu nke oge ikpe. Mgbe ịdị n’otu dị, tupu 1844, ihe fọrọ nke nta ka ọ bụrụ mmadụ niile dị n’otu n’echiche ziri ezi banyere ‘Nke kwa ụbọchị;’ ma kemgbe 1844, n’etiti ọgba aghara ahụ, a nabatala echiche ndị ọzọ, ọchịchịrị na mgbagwoju anya esokwa ya.” Review and Herald, November 1, 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.
E bipụtara akụkụ a na mbụ n’akwụkwọ mbipụta a kpọrọ The Present Truth n’afọ 1849, ma e mesịrị bipụta ya na Review and Herald n’ọnwa Novemba, 1850. N’akwụkwọ edere mbụ ahụ, Nwanyị White kwuru kpọmkwem na ọ na-edepụta ọtụtụ ihe Onyenwe anyị gosiri ya n’oge na-adịbeghị anya, ma ka ị na-agụ isiokwu ahụ dum, ị ga-ahụ ọtụtụ okwu e lebara anya n’ime ya. E nwere ihe dị ka isiokwu iri abụọ dị iche iche e gosiri ya. Isi okwu ya bụ na, n’isiokwu mbụ ahụ, okwu gbasara “the daily,” na okwu gbasara “time setting” bụ mkpughe abụọ dị iche iche nke ihe e gosiri ya.
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.
N’akwụkwọ odide mbụ ahụ, e gosiri ha n’ime paragraf dị iche iche. Mgbe e bipụtaghachiri akụkụ ahụ n’akwụkwọ Experience and Views, ndị ndezi jikọtara paragraf ebe Nwanyị White na-akwado echiche ndị ọsụ ụzọ banyere “the daily,” na paragraf sochirinụ nke na-adọ aka ná ntị megide ịtọ oge. Ka ị na-agụ ihe odide mbụ ahụ, rịba ama na e ji Mkpọkpụrụedemede Ukpuru nye ụfọdụ isiokwu ike. N’ime paragraf ebe ọ kwadoro echiche ndị ọsụ ụzọ banyere “the daily,” ọ dere okwu ahụ Daily n’ụdị Mkpọkpụrụedemede Ukpuru, ma n’ime paragraf sochirinụ ọ dere okwu ahụ Time n’ụdị Mkpọkpụrụedemede Ukpuru, si otú a na-egosi nkewa doro anya n’etiti isiokwu abụọ ahụ e gosiri ya.
“Dear Brethren and Sisters,
“Ndị Nna na Ụmụnna Ndị Nwanyị m hụrụ n’anya,
“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.
“Achọrọ m inye unu nkenke nkọwa banyere ihe Onyenwe anyị gosiri m n’oge na-adịbeghị anya n’ọhụụ. E gosiri m ịma mma nke Jisọs, na ịhụnanya ndị mmụọ ozi nwere n’ebe ibe ha nọ. Mmụọ ozi ahụ kwuru—Ọ̀ bughị na unu na-ahụ ịhụnanya ha?—soro ya. N’ụzọ dị otu a ka ndị nke Chineke kwesịrị ịhụ ibe ha n’anya. Kama nke ahụ, ka ụta daba n’ahụ gị karịa n’ahụ nwanna gị. Ahụrụ m na ozi ahụ nke sịrị, ‘ree ihe unu nwere, nyekwa onyinye ebere,’ anaghị ụfọdụ ewere ya n’ìhè ya doro anya; na ebumnobi eziokwu nke okwu Onye Nzọpụta anyị ekwughị nke ọma. Ahụrụ m na ebumnobi nke ire ere abụghị inye ndị nwere ike ịrụ ọrụ ma kwado onwe ha; kama ọ bụ ịgbasa eziokwu ahụ. Ọ bụ mmehie ịkwado na ilekọta ndị nwere ike ịrụ ọrụ, n’ịdị umeala. Ụfọdụ egosila ịnụ ọkụ n’obi ịga nzukọ niile; ọ bụghị iji nye Chineke otuto, kama n’ihi ‘achịcha na azụ.’ Ndị dị otu a gaara aka mma karịa ịnọ n’ụlọ na-arụ ọrụ aka ha, ‘ihe ọma ahụ,’ iji gboo mkpa ezinụlọ ha, ma nwee ihe ha ga-enye iji kwado ihe kpatara eziokwu dị oké ọnụ ahịa nke ugbu a.”
“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.
“Ahụrụ m na ụfọdụ emehiere n’ịkpe ekpere ka a gwọọ ndị ọrịa n’ihu ndị na-ekweghị ekwe. Ọ bụrụ na onye ọ bụla n’etiti anyị na-arịa ọrịa, ma kpọọ ndị okenye nke chọọchị ka ha kpee ekpere n’elu ya, dịka Jems 5:14, 15 si dị, anyị kwesịrị iso ihe nlereanya Jisọs. O mere ka ndị na-ekweghị ekwe pụọ n’ụlọ ahụ, emesịa Ọ gwọọ onye ọrịa ahụ; ya mere, anyị kwesịkwara ịchọ ikewapụ onwe anyị n’ekweghị ekwe nke ndị na-enweghị okwukwe, mgbe anyị na-ekpe ekpere maka ndị ọrịa nọ n’etiti anyị.”
“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.
“Mgbe ahụ e duru m laghachi n’oge ahụ Jisọs kpọọrọ ndị na-eso ụzọ ya pụọ n’ebe ndị ọzọ nọ, naanị ha, n’ime ọnụ ụlọ elu, ma buru ụzọ saa ha ụkwụ, mesịa nye ha ka ha rie achịcha ahụ agbajiri agbaji, ka ọ nọchie anya ahụ ya agbajiri agbaji, na ihe ọṅụṅụ sitere n’osisi vaịn ka ọ nọchie anya ọbara ya a wụsịrị. Ahụrụ m na mmadụ nile kwesịrị ime ihe ndị a n’amamihe na nghọta, ma soro ihe nlereanya Jisọs n’ihe ndị a, na mgbe ha na-eme emume iwu ndị a, ha kwesịrị ịbụ ndị kewapụrụ onwe ha n’aka ndị na-ekweghị ekwe dị ka o kwere mee.”
“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.
“Mgbe ahụ, e gosiri m na a ga-awụpụ ọrịa ikpeazụ asaa ahụ, mgbe Jizọs hapụsịrị Ebe Nsọ ahụ. Mmụọ-ozi ahụ sịrị—Ọ bụ iwe Chineke na nke Nwa-Atụrụ ahụ na-akpata mbibi ma ọ bụ ọnwụ nke ndị ajọ omume. N’olu Chineke, ndị nsọ ga-adị ike ma bụrụ ndị na-atụ egwu dịka agha nke nwere ọkọlọtọ; ma ha agaghị emezu ikpe ahụ e dere n’oge ahụ. Mmezu nke ikpe ahụ ga-adị na njedebe nke afọ 1000.”
“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.
“Mgbe a gbanwere ndị nsọ ka ha bụrụ ndị na-adịghị anwụ anwụ, ma e buliekwa ha ọnụ, ma ha anata ụbọ akwara ha, okpueze ha, wdg., ma banye n’Obodo Nsọ ahụ, Jisọs na ndị nsọ nọdụ n’ikpe. A meghere akwụkwọ ndị ahụ, akwụkwọ nke ndụ na akwụkwọ nke ọnwụ; akwụkwọ nke ndụ nwere ezi omume nke ndị nsọ, akwụkwọ nke ọnwụ nwekwara ajọ omume nke ndị ajọ omume. E ji akwụkwọ ndị a tụnyere akwụkwọ Iwu ahụ, ya bụ, Akwụkwọ Nsọ, ma dịka nke ahụ siri dị ka e si kpee ha ikpe. Ndị nsọ, n’otu olu na Jisọs, na-ekpe ndị ajọ omume nwụrụ anwụ ikpe ha. Lee nu! ka mmụọ ozi ahụ kwuru, ndị nsọ na-anọdụ n’ikpe, n’otu olu na Jisọs, ma na-enye onye ọbụla n’ime ndị ajọ omume ahụ ihe ruru ya, dịka omume e mere n’ahụ siri dị, ma e deekwa ya n’akụkụ aha ha ihe ha ga-anata mgbe a ga-emezu ikpe ahụ. Nke a, ka m hụrụ, bụ ọrụ nke ndị nsọ na Jisọs n’Obodo Nsọ ahụ tupu o si n’eluigwe rịdata n’ụwa, n’ime afọ 1000 ahụ. Mgbe ahụ, n’isi ngwụcha afọ 1000 ahụ, Jisọs, na ndị mmụọ ozi, na ndị nsọ niile so ya, na-ahapụ Obodo Nsọ ahụ, ma mgbe ọ na ha na-arịdata n’ụwa, a na-akpọlite ndị ajọ omume nwụrụ anwụ, mgbe ahụkwa ndị ikom ahụ n’onwe ha ndị ‘gburu ya ahụhụ’ ka a kpọlitere, ha ga-ahụ ya n’ebe dị anya n’ebube ya nile, ya na ndị mmụọ ozi na ndị nsọ ya, ha ga-erukwa ákwá n’ihi ya. Ha ga-ahụ akara mbọ ahụ n’aka ya abụọ, na n’ụkwụ ya, na ebe ha mara ya ube n’akụkụ ya. Akara mbọ ahụ na nke ube ahụ ga-abụkwa ebube ya n’oge ahụ. Ọ bụ n’isi ngwụcha afọ 1000 ahụ ka Jisọs na-eguzo n’elu Ugwu Olive, Ugwu ahụ ekewaa abụọ, o wee ghọọ nnukwu mbara ala, ndị na-agbapụkwa n’oge ahụ bụ ndị ajọ omume ahụ ka a ka kpọlitere. Mgbe ahụ Obodo Nsọ ahụ na-arịdata ma nọrọ n’elu mbara ala ahụ.”
“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.
“Mgbe ahụ Setan na-etinye mmụọ ya n’ime ndị ajọ omume ahụ e mere ka ha si n’ọnwụ bilie. Ọ na-arata ha n’okwu ụtọ, na ndị agha dị n’Obodo ahụ dị nta, na ndị agha ya dị ukwuu, nakwa na ha nwere ike imeri ndị nsọ ma weghara Obodo ahụ. Mgbe Setan na-achịkọta ndị agha ya, ndị nsọ nọ n’ime Obodo ahụ, na-ele ịma mma na ebube nke Paradaịs nke Chineke. Jizọs nọ n’isi ha, na-edu ha. Na mberede, Onye Nzọpụta ahụ mara mma si n’etiti anyị pụọ; ma n’oge na-adịghị anya anyị nụrụ olu ya ahụ mara mma, ka ọ na-asị, ‘Bịanụ, unu ndị Nna m gọziri, ketanụ alaeze ahụ a kwadebere unu site na ntọala ụwa.’ Anyị gbakọtara gburugburu Jizọs, ma ozugbo O mechiri ọnụ ụzọ ámá nke Obodo ahụ, e kwupụtara ọbụbụ ọnụ megide ndị ajọ omume. E mechiri ọnụ ụzọ ámá ahụ. Mgbe ahụ ndị nsọ jiri nku ha rịgoro n’elu mgbidi nke Obodo ahụ. Jizọs nọkwa kwa na ha; okpueze ya na-enwu n’ọkụ ma juputa n’ebube. Ọ bụ okpueze dị n’ime okpueze, asaa n’ọnụ ọgụgụ. Okpueze nke ndị nsọ bụ nke ọlaedo kacha ọcha, e jirikwa kpakpando chọọ ya mma. Ihu ha na-enwu n’ebube, n’ihi na ha nọ n’ezi oyiyi Jizọs; ma ka ha na-ebili, na-ejegharịkwa ọnụ n’otu n’otu ruo n’elu Obodo ahụ, ihe ahụ m hụrụ juru m afọ n’ịṅụrị.”
“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.
“Mgbe ahụ, ndị ajọ omume hụrụ ihe ha tufuru; a na-ekukwa ọkụ site n’aka Chineke n’ebe ha nọ, ọkụ ahụ wee laa ha n’iyi. Nke a bụ Mmezu nke Ikpe ahụ. Mgbe ahụ, ndị ajọ omume natara dịka ndị nsọ, n’otu na Jisọs, tụtaraara ha n’ime afọ 1000 ahụ. Otu ọkụ ahụ sitere n’aka Chineke nke lara ndị ajọ omume n’iyi, sachakwara ụwa nile. Ugwu ndị gbajiri agbaji ma ragide ragide gbazere n’oké okpomọkụ, ikuku, kwa, na ahịhịa akọrọ nile ka e lara n’iyi. Mgbe ahụ, ihe nketa anyị meghere n’ihu anyị, dị ebube ma maa mma, anyị wee ketara ụwa nile e mere ka ọ dị ọhụrụ. Anyị niile tie mkpu n’olu ukwu, Ebube, Aleluya.”
“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.
“Ahụkwara m na ndị ọzụzụ atụrụ kwesịrị ịkpọrọ ndụmọdụ n’aka ndị ha nwere ezi ihe kpatara ha ji atụkwasị obi, ndị nọworo n’ime ozi niile, ma guzosie ike n’eziokwu niile dị ugbu a, tupu ha akwado isiokwu ọhụrụ ọ bụla dị mkpa, nke ha pụrụ iche na Akwụkwọ Nsọ na-akwado. Mgbe ahụ ndị ọzụzụ atụrụ ga-adị n’ịdị n’otu zuru oke, chọọchị ga-enwekwa mmetụta nke ịdị n’otu nke ndị ọzụzụ atụrụ. Ahụkwara m na omume dị otu a ga-egbochi nkewa mwute; mgbe ahụ agaghị enwe ihe ize ndụ ọ bụla nke ikewa ìgwè atụrụ ahụ dị oké ọnụ ahịa, ma mee ka atụrụ chụsaa, na-enweghị onye ọzụzụ atụrụ.
“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.
“Na Septemba 23, Onyenweanyị gosiri m na ọ gbatịpụtala aka Ya nke ugboro nke abụọ iji weghachite ihe fọdụrụ nke ndị Ya, nakwa na a ghaghị ime ka mbọ dịkwuo okpukpu abụọ n’oge nchịkọta a. N’oge mgbasasị, a tiri Izrel ihe ma dọwaa ya; ma ugbu a n’oge nchịkọta, Chineke ga-agwọ ma kechie ndị Ya ọnya. N’oge mgbasasị, mbọ e tinyere n’ịgbasa eziokwu nwere naanị ntakịrị mmetụta, wee mezuo naanị ntakịrị ihe ma ọ bụ ihe efu; ma n’oge nchịkọta, mgbe Chineke etinyela aka Ya ịkpọkọta ndị Ya, mbọ e tinyere n’ịgbasa eziokwu ga-enwe mmetụta e zubere ya. Ndị niile kwesịkwara ịdị n’otu ma juputa n’ọkụ n’ọrụ ahụ. Ahụrụ m na ọ bụ ihe ihere ka onye ọ bụla jiri oge mgbasasị kpọọ ihe atụ iji chịkwaa anyị ugbu a n’oge nchịkọta; n’ihi na ọ bụrụ na Chineke emeghị karịa maka anyị ugbu a karịa ka O mere n’oge ahụ, Izrel agaghị akpọkọtali ma ọlị. Ọ dịkwa mkpa ka e bipụta eziokwu n’akwụkwọ akụkọ, dịkwa ka a na-ekwusa ya n’ọnụ.”
“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.
“Onyenwe anyị gosiri m na eserese 1843 ahụ bụ aka Ya duziri ya, nakwa na e kwesịghị ime mgbanwe n’akụkụ ọ bụla nke ya; na ọnụ ọgụgụ ndị ahụ dị ka Ọ chọrọ ka ha dị. Na aka Ya dị n’elu ya ma zoo njehie dị n’ime ụfọdụ n’ime ọnụ ọgụgụ ndị ahụ, ka onye ọ bụla ghara ịhụ ya, ruo mgbe ewepụrụ aka Ya.
“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.
“Mgbe ahụ, ahụrụ m, banyere “Kwa Ụbọchị,” na e tinyeere okwu ahụ “aja” site n’amamihe mmadụ, nakwa na ọ bụghị nke akụkụ Akwụkwọ Nsọ ahụ; na Onyenwe anyị nyekwara ndị kwusara mkpu awa ikpe ahụ nghọta ziri ezi banyere ya. Mgbe ịdị n’otu dị, tupu afọ 1844, ihe fọrọ nke nta ka ọ bụrụ mmadụ niile jikọtara n’echiche ziri ezi banyere “Kwa Ụbọchị;” ma kemgbe afọ 1844, n’ime ọgba aghara ahụ, anabatala echiche ndị ọzọ, ọchịchịrị na mgbagwoju anyakwa eso ya.”
“The Lord showed me that Time had not been a test since 1844, and that time will never again be a test.
“Onyenwe anyị gosiri m na oge abụghịla ule kemgbe afọ 1844, nakwa na oge agaghịkwa abụ ule ọzọ ma ọlị.
“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.
“Mgbe ahụ e gosiri m ụfọdụ ndị nọ n’ime nnukwu njehie a, na ndị nsọ ka ga-aga na Jerusalem Ochie, wdg., tupu Onyenwe anyị abịa. Echiche dị otu a na-adọrọ uche na mmasị mmadụ pụọ n’ọrụ Chineke nke ugbu a, n’okpuru ozi nke mmụọ ozi nke atọ; n’ihi na ọ bụrụ na anyị ga-aga Jerusalem, mgbe ahụ uche anyị ga-anọrịrị n’ebe ahụ n’ụzọ nkịtị, a ga-egbochikwa ihe anyị nwere ka e jiri ya mee ihe ndị ọzọ, iji kpọga ndị nsọ na Jerusalem. Ahụrụ m na ihe kpatara e ji hapụ ha ka ha daba n’ime nnukwu njehie a bụ n’ihi na ha ekwupụtaghị ma hapụ njehie ha, ndị ha nọworo n’ime ha kemgbe ọtụtụ afọ gara aga.” 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.
Akụkụ a na-amalite site n’ikwu, “A na m ọchọ inye unu nkenke nkọwa banyere ihe Onyenwe anyị gosiri m n’ọhụụ n’oge na-adịbeghị anya.” E gosipụtara ọtụtụ isiokwu, ma ọ jikọtaghị paragraaf ahụ na-ekwu maka “ihe a na-eme kwa ụbọchị,” na paragraaf na-esote ya. E mechara mee nke ahụ site n’aka ndị editọ bụ ndị tinyere akụkụ ahụ n’akwụkwọ Experience and Views, ma emesịa n’akwụkwọ Early Writings. N’akwụkwọ Experience and Views, ndị editọ hapụrụ paragraaf asatọ mbụ, ma jikọta paragraaf ndị na-ekwu maka ihe e gosiri ya banyere “ihe a na-eme kwa ụbọchị” na banyere ịtọ oge. E bipụtara Experience and Views n’afọ 1851, ma emesịa bipụta Early Writings n’afọ 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.
Akwụkwọ Nsọ Mbụ bụ n’ezie otu paragraf anọ ahụ nke pụtara na Experience and Views, ma e wezụga otu ọdịiche dị mkpa. N’ime Experience and Views, a jikọtara paragraf ahụ nke bụ naanị otu ahịrịokwu, nke metụtara ịtọ oge, na paragraf gara n’ihu ya nke metụtara “ihe a na-eme kwa ụbọchị.” Mgbe ahụ, a tinyere paragraf ahụ nke sochiri paragraf ahụ metụtara ịtọ oge na mbụ. N’ime Akwụkwọ Nsọ Mbụ, e tinyere paragraf nke si n’akụkụ ọzọ dị na Experience and Views n’etiti paragraf ahụ nke ugbu a na-ekwu maka ma “ihe a na-eme kwa ụbọchị” ma ịtọ oge, bụ nke paragraf ya na mbụ soro paragraf na-akọwa ihe mere o ji bụrụ ihe na-ezighị ezi ime njem nsọ gaa Jerusalem ochie.
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 e wepụrụ n’akwụkwọ ibe ọzọ nke Experience and Views, nke e mesịrị tinye n’akụkụ ederede nke Early Writings, naanị mere ka mgbagwoju anya gbasara “ihe a na-eme kwa ụbọchị” nke malitere kemgbe 1844 bawanye. Paragraf ahụ anọghị n’akụkọ mbụ Nwanyị White dere banyere ọhụụ ya.
“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.
“Onyenwe anyị egosila m na ozi nke mmụọ-ozi nke atọ aghaghị ịga, ma kpọsaa ya nye ụmụ Onyenwe anyị ndị gbasasịrị, nakwa na e kwesịghị ịkwado ya n’oge; n’ihi na oge agaghị abụ ule ọzọ. Ahụrụ m na ụfọdụ na-enweta mkpali ụgha nke sitere n’ikwusa oge; na ozi mmụọ-ozi nke atọ siri ike karịa ihe oge pụrụ ịbụ. Ahụrụ m na ozi a pụrụ iguzo n’elu ntọala nke ya onwe ya, nakwa na ọ dịghị mkpa ka oge mee ka ọ sie ike, nakwa na ọ ga-aga n’ike dị ukwuu, mezuo ọrụ ya, a ga-egbutukwa ya mkpirikpi n’ezi omume.” 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.
E tinyere paragraf ahụ sitere na ibe nke iri anọ na asatọ nke *Experience and Views*, n’azụ paragraf ahụ dị na *Early Writings*, nke e kere site n’ijikọta paragraf abụọ dị iche iche, ma o tinyere nkwusi-ike n’ịtọ oge nke na-adịghị adị n’akụkọ mbụ ahụ.
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.
N’afọ 1931, ndị ikom ochie ndị chịrị ndị Jerusalem chepụtara akụkọ nke kwuru na Daniells ajụọla Sister White ajụjụ ọnụ n’afọ 1910, ma n’akaebe Daniells nyere, ọ na-ekwu maka chaatị 1843, ma sị na, mgbe ọ na-ajụ Sister White ajụjụ ọnụ, ọ tụrụ aka n’ebe nsọ na-adịghị adị n’elu chaatị ahụ. A sịrị na o nwere akwụkwọ ahụ bụ Early Writings n’aka ya, ma ka ọ na-ajụ ya ihe ọ pụtara, ma dabere n’azịza ya, naanị ihe o nwere ike ikwubi bụ na akụkụ ahụ dị na Early Writings nke na-akwado echiche ndị ọsụ ụzọ banyere “the daily,” bụ n’eziokwu ịdọ aka ná ntị megide ịtọ oge. Afọ iri abụọ na otu ka ajụjụ ọnụ ahụ e chepụtara gasịrị, na afọ iri na isii mgbe ọnwụ ndị a sịrị na a gbara ajụjụ ọnụ rutere, Daniells tinyere akaebe ahụ n’ime akụkọ ihe mere eme nke ọgbọ nke atọ.
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 bụ ọkà mmụta Hibru, ọ bụghịkwa nanị n’ihi na ndị ọsụ ụzọ na Ellen White kwuru ya ka o ji kwado echiche ziri ezi banyere “ihe a na-eme kwa ụbọchị” dị ka Ikpere arụsị. O gbachitere ya dabere n’ịghọta ederede Hibru nke Daniel onye amụma jiri. Ọ bụ ya bụ ọkà mmụta Hibru Adventist a ma ama n’oge ahụ. Ka esemokwu banyere “ihe a na-eme kwa ụbọchị” nke Daniells na Prescott na-akwali na-aga n’ihu na-eto, Gilbert bụ otu n’ime ndị ọkà mmụta a ma ama guzoro n’ịgbachitere ọnọdụ ndị ọsụ ụzọ. O nwere mkparịta ụka ya na Ellen White na June 8, 1910, ma emesịa o dekọọ ihe ya na Sister White kparịrị. Àmà Daniells na-emegide nke F. C. Gilbert kpamkpam.
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!”
N’ọkpụrụkpụ nke iri abụọ, ibe nke iri na asaa ruo nke iri abụọ na abụọ, nke *Manuscript Releases*, Nwannaanyị White na-ekwu banyere ọnọdụ Daniells na nke Prescott banyere “kwa ụbọchị”. Ahịrịokwu ndị ị na-ahụ n’akụkọ F. C. Gilbert banyere mkparịta ụka ya na Ellen White fọrọ nke nta ka ha bụrụ otu ihe ahụ kpọmkwem dị ka ihe Nwannaanyị White n’onwe ya kwuru n’akụkụ ahụ sitere na *Manuscript Releases*. Ya mere, ruo ọtụtụ afọ tupu e bipụta ma wepụta *Manuscript Releases*, enweghị ihe àmà doro anya sitere n’ike mmụọ nsọ nke ga-agbagha ma ọ bụ kwado nkwupụta Daniells banyere ọdịnaya nke mkparịta ụka ahụ o kwuru na ya nwere na Nwannaanyị White. Nke ka mkpa, enweghị nkwado sitere n’ike mmụọ nsọ maka echiche ya ezughị okè banyere “kwa ụbọchị”. Nke ka mkpa karịa nke ahụ, ugbu a ebe *Manuscript Releases* dị—ka o sina dị, ka enweghịkwa nkwado sitere n’ike mmụọ nsọ maka echiche ya ezughị okè banyere “kwa ụbọchị!”
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.
Ma taa n’oge a, a na-akụzi n’ime Adventizim nke Laodisia na Sister White enweghị ọnọdụ ọ bụla n’ihe a kpọrọ “daily”, ma e wezụga na ọ bụghị “ajụjụ ule” nakwa na anyị kwesịghị “ikwu okwu n’isiokwu a”. E nwere ihe agbanweela n’oge a, ma ihe ahụ agbanweela bụ na ezi ọnọdụ banyere “the daily” aghọwo ugbu a echiche ndị pere mpe n’etiti ndị Chineke. N’afọ 1910, echiche ndị pere mpe bụ echiche Conradi nke Daniells na Prescott na-akwado, ebe echiche ndị ka ọtụtụ bụ ọnọdụ ndị ọsụ ụzọ ahụ.
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.
Ihe na-esonụ bụ nkwupụta F. C. Gilbert banyere ajụjụ ọnụ ya na Sister White, nke a ga-eji tụnyere Manuscript Releases, nke e debere n’ozuzu ya, n’isiokwu nke iri asatọ na otu nke usoro a 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 na Prescott... agaghị ekwe ka ụmụnna ndị okenye n’ọrụ ahụ nwee ohere ọbụla ikwu ihe ọbụla.... Daniells nọ ebe a ịhụ m, ma anabataghị m ịhụ ya.... Achọghị m ikwu ihe ọbụla ya na ya banyere ihe ọbụla. Banyere ‘ihe a na-akpọ daily’ nke ha na-agbalị iwulite, ọ dịghị ihe ọ bụla dị na ya.... Mgbe m nọ na Washington, ọ dị ka e nwere ihe kpọrọchiri uche ha gburugburu, ma o yighị ka m nwere ike iru ha aka. Anyị ekwesịghị inwe ihe ọbụla metụtara isiokwu a nke ‘daily’... Amaara m na ha ga-arụ ọrụ megide ozi m, mgbe ahụkwa ndị mmadụ agaghị eche na e nwere ihe ọbụla dị n’ozi m. Edegara m ya akwụkwọ ma gwa ya na ọ na-egosi onwe ya na o kwesịghị ịbụ onyeisi nke General Conference.... ọ bụghị nwoke kwesịrị ijide Ọchịchị Onyeisi ahụ.”
“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.
“Ọ bụrụ na ozi a banyere ‘kwa ụbọchị’ bụ ozi ule, Onyenwe anyị gaara egosi m ya. Ndị a anaghị ahụ ọgwụgwụ site na mmalite n’ihe a....Ana m ajụ kpamkpam ịhụ onye ọ bụla n’ime ha bụ ndị nọ n’ọrụ 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.
“Ìhè ahụ Chineke nyere m bụ na Nwanna Daniells anọwo ogologo oge zuru ezu n’Ọkwa Onye-isi.... e wee gwa m ka m ghara inwekwu mkparịta ụka ọ bụla na ya banyere nke ọ bụla n’ime ihe ndị a. Agaghị m ahụ Daniells banyere okwu ahụ, agaghịkwa m ekwu otu okwu ọ bụla na ya. Ha rịọrọ m arịrịọ ka m nye ya ohere ịhụ m, ma ekweghị m.... A gwara m ka m dọọ ndị anyị aka ná ntị ka ha ghara inwe ihe ọ bụla ha ga-eme na ihe a ha na-akụzi.... Onye-nwe anyị machibidoro m ige ya ntị. Ekwuputawo m onwe m dị ka onye na-enweghị ọbụna ntakịrị ntụkwasị obi n’ime ya.... Ihe a dum ha na-eme bụ aghụghọ ekwensu.” Akụkọ F. C. Gilbert banyere ajụjụ ọnụ Ellen White nyere ya na June 8, 1910.
We will continue this subject in the next article.
Anyị ga-aga n’ihu na isiokwu a n’isiokwu na-esonụ.
“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.
“Onye ahụ nke na-ahụ ihe dị n’okpuru elu, onye na-agụ obi mmadụ niile, na-ekwu banyere ndị natara nnukwu ìhè, sị: ‘Ahụhụ adịghị emekpa ha, ihe ịtụnanya adịghịkwa eji ha n’ihi ọnọdụ omume na nke mmụọ ha.’ ‘Ee, ha ahọrọwo ụzọ nke ha, mkpụrụ obi ha na-enwekwa mmasị n’ihe arụ ha. Mụ onwe M ga-ahọpụtakwa aghụghọ ha, M ga-emekwa ka ihe ha na-atụ egwu bịakwasị ha; n’ihi na mgbe M kpọrọ, ọ dịghị onye zara; mgbe M kwuru okwu, ha anụghị: kama ha mere ihe ọjọọ n’anya M, họrọkwa ihe nke M na-enweghị mmasị na ya.’ ‘Chineke ga-ezigara ha aghụghọ siri ike, ka ha wee kwere ụgha,’ n’ihi na ha anabataghị ịhụnanya nke eziokwu, ka e wee zọpụta ha,’ ‘kama ha nwere mmasị n’ajọ omume.’ Aịzaya 66:3, 4; 2 Ndị Tesalonaịka 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.’
“Onye Ozizi nke eluigwe jụrụ sị: ‘Olee aghụghọ ka njọ nke pụrụ iduhie uche karịa ime ka mmadụ chee na ị na-ewu n’elu ntọala ziri ezi nakwa na Chineke na-anabata ọrụ gị, ebe n’eziokwu ị na-arụpụta ọtụtụ ihe dịka amụma na ụkpụrụ nke ụwa si dị ma na-emehie megide Jehova? Ewoo, ọ bụ nnukwu aghụghọ, nduhie na-adọrọ adọrọ, nke na-ejide uche mgbe ndị mmadụ bụ́ ndị maworo eziokwu n’otu oge na-emehie ụdị nsọpụrụ Chineke dịka mmụọ na ike ya; mgbe ha na-eche na ha bara ụba ma baa ụba n’ihe onwunwe, na ha enweghị mkpa ọ bụla, ebe n’eziokwu ha nọ ná mkpa ihe niile.’”
“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.
“Chineke agbanweghị n’ebe ndị ohu Ya kwesịrị ntụkwasị obi nọ, bụ́ ndị na-edebe uwe ha n’enweghị ntụpọ. Ma ọtụtụ na-eti mkpu, ‘Udo na nchekwa,’ ebe mbibi mberede na-abịakwasị ha. Ọ bụrụ na e nweghị nchegharị zuru ezu, ọ bụrụ na ụmụ mmadụ ewedaghị obi ha ala site n’ikwu mmehie ha ma nata eziokwu ahụ dịka ọ dị n’ime Jisọs, ha agaghị aba eluigwe ma ọlị. Mgbe ime ka ọcha ga-eme n’etiti anyị, anyị agaghịkwa anọ n’izu ike, na-anya isi na anyị bara ụba, na anyị amụbawo n’ihe onwunwe, na anyị achọghị ihe ọ bụla.
“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.’
“Ònye pụrụ ikwu n’eziokwu sị: ‘A nwaleela ọla-edo anyị n’ọkụ; uwe anyị enweghị ntụpọ sitere n’ụwa’? Ahụrụ m Onye Nkụzi anyị ka Ọ na-atụ aka n’uwe nke a na-akpọ ezi omume. Mgbe O yipụrụ ha, O kpughere n’ìhè adịghị ọcha nke zoro n’okpuru ha. Mgbe ahụ Ọ sịrị m: ‘Ị̀ hụghị otú ha si n’ụzọ ngosipụta ekpuchiwo adịghị ọcha ha na ire ure nke agwa ha? “Olee otú obodo ahụ nke kwesịrị ntụkwasị obi si ghọọ akwụna!” E meela ụlọ Nna m ụlọ ahia, ebe ọnụnọ na ebube nke Chineke siri pụọ! N’ihi nke a ka adịghị ike ji dị, ike adịghịkwa.’”
“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.
“Ọ gwụla ma nzukọ, nke a na-etinye ugbu a ihe na-eko achịcha n’ime ya site n’ịla azụ nke aka ya, ga-echegharị ma tọghata, ọ ga-eri mkpụrụ nke omume nke aka ya, ruo mgbe ọ ga-asọ onwe ya asị. Mgbe ọ na-eguzogide ihe ọjọọ ma họrọ ihe ọma, mgbe ọ na-achọ Chineke n’ime ịdị umeala n’obi nile ma ruo n’ọkpụkpọ dị elu ya n’ime Kraịst, na-eguzo n’elu ikpo okwu nke eziokwu ebighị ebi ma site n’okwukwe na-ejide ihe ndị e mezuru ndị a kwadebere maka ya, a ga-agwọ ya. Ọ ga-apụta n’ime ịdị mfe na ịdị ọcha nke Chineke nyere ya, nke kewapụrụ n’ime njikọ na mgbagwoju anya nke ụwa, na-egosi na eziokwu emewo ka ọ bụrụ onye nweere onwe ya n’eziokwu. Mgbe ahụ, ndị òtù ya ga-abụ n’eziokwu ndị Chineke họpụtara, ndị nnọchiteanya Ya.” Testimonies, volume 8, 249, 250.