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.
Ndzi lava ku kombisa hilaha “minkarhi ya nkombo” ya Levhitika 26 yi “fihliweke erivaleni” ebukwini ya Daniele, ndzi tlhela ndzi komba leswaku yi fihliwile hi ku tirhisa switirhisiwa swa vanhu leswi Xikwembu xi swi tirhiseke eku vekeni ka “ribye” leri va khunguvanyekaka ha rona ebukwini ya Daniele. Ku landzelela ku vonakala ka nhlamuselo leyi swi lava “vutshembeki.” Nhlamuselo ya vutshembeki leyi ndzi yi ringanyetaka yi nga hlamuseriwa tanihi ku tshama u fana eka swiendlo swa munhu, mimpimo ya nkoka, tindlela, na misinya ya nawu. Swi ta lava leswaku hi namarhela leswi paluxiwaka endzeni ka Rito ra Xikwembu, hambiloko swi nga pfumelelani ni miehleketo ya vanhu leyi lwisanaka ni Rito ra Xikwembu.
“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.
“Buutu wa bwinunu ubule nga bukundibwa na mwina-masomo yense. Buli magezi ga muntu gabe nga gasenduka n’okulowooza okw’ekitiibwa eri Ekigambo kya Katonda ekyabikkulirwa. Eri abo abawulira Katonda bwe batyo baligabirwa omusana n’ekisa. Baliraba eby’ewuunyo mu Mateeka ge. Amazima amanene agabadde nga tegafibwako mwoyo era nga tegaboneka okuva ku lunaku lwa Pentekooti, gagenda okwolesebwa okuva mu Kigambo kya Katonda mu bulongoofu bwago obw’obutonde. Eri abo abaagala Katonda mu mazima, Omwoyo Omutukuvu alibikkula amazima agaazikirira okuva mu birowoozo by’abantu, era alibikkula n’amazima amapya ddala. Abo abalya omubiri era abanywa omusaayi gw’Omwana wa Katonda baliggya mu bitabo bya Danyeri n’Okubikkulirwa amazima agaweebwa okufulumizibwa Omwoyo Omutukuvu. Balisitula amaanyi okukola agatasobola kuziyizibwa. Emimwa gy’abaana giriggulibwa okulangirira ebyama ebibadde bikwekeddwa okuva mu birowoozo by’abantu. Mukama alonze ebisirusiru eby’ensi okuswaza abamagezi, n’ebinafu eby’ensi okuswaza ab’amaanyi.” 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.
စာအုပ် ဒံယေလ၌ တွေ့ရသော လူသားဆိုင်ရာ အမှားနှင့် ဘုရားသခင်၏ နှုတ်ကပတ်တော်ကို လိုက်နာရန် မလိုလားမှုတို့ နှစ်မျိုးစလုံး၏ နားလည်ရလွယ်သော ဥပမာတစ်ခုကို ဒံယေလ အခန်းကြီး ၈ ၌ “daily” ဟု ဘာသာပြန်ထားသော စကားလုံးတွင် တွေ့နိုင်သည်။ အကယ်၍ Ellen White သည် ထိုစကားလုံးအကြောင်း မှတ်ချက်ပေးထားသည်ဆိုလျှင်—အမှန်ပင် ထိုသို့ ပြုထားသကဲ့သို့ပင်—အမှန်တရားနှင့် သဘောတရားတည်ကြည်မှုက တောင်းဆိုသည်မှာ၊ Prophecy ၏ ဝိညာဉ်တော်ကို ထောက်ခံကြောင်း ဝန်ခံသော Seventh-day Adventists အဖြစ် ကျွန်ုပ်တို့သည် ထိုစကားလုံးအပေါ် ကျွန်ုပ်တို့၏ နားလည်မှုကို ညွှန်ကြားပေးရန် သူမ၏ မှတ်ချက်ကို အလိုအလျောက် အသုံးပြုသင့်ကြောင်း ဖြစ်သည်။
“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.
“Basi nabonye, ku bijyanye n’‘Igitambo gihoraho,’ ko ijambo ‘igitambo’ ryongereweho n’ubwenge bw’umuntu, kandi ko ritari mu mwandiko; kandi ko Umwami yahaye imyumvire ikwiriye yacyo abatanze ijwi ryo gutangaza isaha y’urubanza. Igihe ubumwe bwariho, mbere ya 1844, hafi ya bose bari bahuje ku myumvire ikwiriye y’‘Igitambo gihoraho;’ ariko kuva mu 1844, mu rujijo, hakiriwe indi myumvire, maze hakurikiraho umwijima n’urujijo.” Review and Herald, November 1, 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.”
Tuhweza kumara igihe kinini cyane kuri izi nteruro ebyiri, kuko ubwo amaherezo zashyirwaga mu gitabo Early Writings, abanditsi b’abantu bazihaye insobanuro iyobya ku byavuzwe, ariko iyo ni indi nkuru. Ku mpamvu zacu hano, twifuza gusa kugaragaza ingingo ebyiri zifitanye isano n’iki kibazo. Ingingo ya mbere ni uko Mushiki waacu White avuga ati: “ijambo ‘sacrifice’ ryashyizwemo n’ubwenge bw’umuntu, kandi ntiry’umwandiko.”
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.
Basi na nikamsikia mtakatifu mmoja akinena; na mtakatifu mwingine akamwambia yule mtakatifu fulani aliyenena, Hata lini itakuwa maono haya katika habari ya sadaka ya kuteketezwa ya daima, na uasi ule wa uharibifu, hata patakatifu pamoja na jeshi vikanyagwe chini ya miguu? Danieli 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.
Vesi ya ntwala ni yina ina lomba mvutu ya vesi ya kumi na iya, mpe mvutu yango ke monisa likunzi ya ntoto mpe ya mfunu yina kele ntadi ya kati-kati mpe ya ntelamanu ya Adventisme. Mpe na kati ya ngyuvula mosi yina butaka nsemo yina ya nene, yina kele kutesama bonso likunzi ya kati-kati ya Adventisme, beto kele kuzabana ti mayele ya bantu salaka mbeba na kutiaka ndinga mosi ya kubakisama na ntendula ya vesi yango.
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.
Na kusuka kwa 1611 KJV Bible mwǎŵa mazwi ya kwonjezya mahande-hande, pele ku mazwi ayo onse ya kwonjezya, kuli buyo ciimo cimo apo Leza wa lailukila limwi paena kuti limwi mwa ayo mazwi ya kwonjezya lyali lya bufi. Kabili cili patela kuti yali mbutu yakwezwe ku lubali lwa bunthu mu kusanganana kwa bunthu na bwa-Leza uko kwafumishe Ijwi lya Leza. Icakosa sana ncakuti nga izwi lya kwonjezya ilyati “sacrifice” lyali tali cintu cileta ukwiluka kwa bufi pa vesi, ngakuli takwali nokufwaikwa kwa ndandululo ya kufumina ku mpelo yakwezwe pa lyo izwi. Cili patela kuti cileta, pantu indandululo yakwezwe tayalailukila buyo kuti ilyo izwi talyalingile ukuba epo, lelo kabili yalailukila kuti “abo aba pelwe ukubilikisha kwa ora ya bupingushi,” bapelwe “ukumona ukwalondoloka” kwa “daily” ukufuma kuli Shikulu. Ubulungami bwa mutima bufwaya kuti tusebenzise ayo misho ibili fye ngefyo yasomwa.
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.
A na zopa anu kaxu kutse “saa ya giin xquidxe” beedxi′ “xquidxe guendaró” nga xiiña bini guxhe ca paganismo o Roma pagana, ti guendaró gunee xquenda rii según lugar dxi biadxiñaa. Diidxa ni rucaa guirá “xquidxe guendaró” ruguibá gaayu stiipa ne libro Daniel. Guidxi gaayu stiipa ca, laanuu naa sustantivo. Diidxa ca ruguibá ciento cuatro stiipa ne Xtiidxa Dios, ne noventa y nueve stiipa rucaa laa nga adjetivo; peru ne libro Daniel ziiqueca laa nga sustantivo. Ca binnizá ni bidxiña traducción Bible King James guuya’ diidxa ca noventa y nueve stiipa casi adjetivo; nga runi, ora bidxiña libro Daniel, gulaca guni laa nga adjetivo para guca chupa guendanabani ni ruluu ca yanna guidxi stiipa guca adjetivo. Para guni zeeda, guluguenda ca diidxa “sacrificio”. Peru Dios, por medio de Elena White, guniiña ne “sacrificio” guca biaani, ni zeeda guca “xquidxe guendaró” caquiiñee guiene’ casi sustantivo.
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!
Abali abahagarara barwanya inama y’Imana kuri iri jambo mu Badivantisiti, basobanura iryo jambo nk’ikimenyetso cy’umurimo wa Kristo mu buturo bwo mu ijuru, ariko abatanze ubutumwa bwo gutaka kw’isaha y’urubanza baryasobanuye neza ko ari ubupagani. Uyu munsi Ubudivantisiti bukoresha ikimenyetso cy’ububasha bwa satani kugira ngo buhagararire Kristo!
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.
Kupitia mantiki ya kibinadamu iliyo ya upotovu, uelewa wa kweli wa neno linalotafsiriwa kuwa “the daily” umefichwa kutoka kwa Waadventista. Waadventista wanaojenga uchunguzi wao wa unabii juu ya mada zinazojitokeza bila mpangilio katika miaka mbalimbali ndani ya vijitabu vyao vya robo mwaka vya Shule ya Sabato kwa uvivu wanakunywa fundisho wanalolishwa kupitia vijitabu hivyo, nalo huthibitishwa na wachungaji ambao wao wenyewe hawana uadilifu unaohitajika ili kuruhusu mchango wowote kutoka katika maoni ya Dada White juu ya somo hilo.
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).
“nsɛm da biara no” ho akyinnye-akyinnyɛ no abakɔsɛm duu n’adanesɛmu titiriw no so bɛyɛ afe 1911 mu, bere a Onuawa White kaa no pɛtee sɛ wɔn a wɔapo wɔn agyapadefo no ntease a ɛfa “nsɛm da biara no” ho sɛ abosonsom, na wɔrekyerɛkyerɛ sɛ “nsɛm da biara no” gyina hɔ ma Kristo no som adwuma wɔ ne kronkronbea no mu no, wɔn ntease no fi “abɔfo a wɔpam wɔn fii ɔsoro” nkyɛn (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.
“buri munsi” ukuri kwasobanuwe neza na Mushiki wa White, kandi yigisha ko “abamarayika bera” bayoboye ibitekerezo bya William Miller, kandi ko “abamarayika birukanwe mu ijuru” bayobora ibitekerezo by’abigisha ko “buri munsi” bugereranya umurimo wa Kristo wo mu buturo bwo mu ijuru. Ukuri kwa “buri munsi”, nk’uko kwatanzwe n’abatanze induru y’igihe cy’urubanza, kwavumbuwe na William Miller.
“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.
“Nkasoma mbere, kandi sinashoboye kubona ahandi hose yahabonetse [iby’igitambo gihoraho], keretse muri Daniyeli. Maze [mfashijwe n’igitabo gihuriza hamwe amagambo] mfata ayo magambo yari afitanye isano na cyo, ‘gukuraho;’ azakuraho igitambo gihoraho; ‘uhereye igihe igitambo gihoraho kizakurirwaho,’ n’ibindi. Nkomeza gusoma, ngatekereza ko ntazabona umucyo kuri uwo murongo; amaherezo ngera kuri 2 Abatesalonike ii, 7, 8. ‘Kuko ubwiru bw’ubugome bumaze gukora; keretse yuko ubu ubuhagarika azakomeza kubuhagarika kugeza igihe azakurwa mu nzira, maze uwo munyabyaha azahishurwa,’ n’ibindi. Maze ngeze kuri uwo murongo, yoo, ukuntu ukuri kwabaye kugaragara no kugira ubwiza buhebuje! Ngaho! Icyo ni cyo gitambo gihoraho! None se, Pawulo ashaka kuvuga iki kuri ‘uwubu ubuhagarika,’ cyangwa uwubuza? Mu ‘muntu w’icyaha’ no mu ‘munyabyaha’ havugwa Ubupapa. None se, ni iki kibangamira ko Ubupapa buhishurwa? Ni Ubupagani; none rero, ‘igitambo gihoraho’ kigomba kuba gisobanura Ubupagani.” 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.
Miller omwe kuɔrɔ nɨ nɨ “the daily” nɛ paganism, nɛ wɔŋ ma kɛɛrɛ nɨ nɨn. Nɛ kuɔrɔ tɔɔ lɛ mɛ, nɛ kuɔrɔ nɛ tɔ apɔstolo Paul nɛ kɛlɛŋ lɔɔrɔ, ku Paul ma tɨtɨ nɨ “the daily” nɛ paganism kɔ, nɛ ku lɔɔrɔ tɛrɛ lɛ mɛ nɛ mɛrɛ wɛ kuɔrɔ nɨ mɛ kɛ nɛ tɔɔrɔ nɛ truth, mɛrɛ kɔ receive strong delusion. Ku acceptance nɛ “the daily” kɔ nɛ symbol nɛ Christ nɛ sanctuary ministry, ku definition nɛ kuɔrɔ tɔɔ kɛ angels nɛ expel ku heaven, nɛ symbol nɛ mɛ ku Adventism nɛ mɛ kɛ nɛ integrity nɛ pɛrɛrɛ nɛ rightly divide ku word nɛ truth, kɔrɔ nɛ kuɔrɔ mɛ kɛ destined nɛ receive strong delusion.
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.
Ndzi nga lavi ku hambukisa mhakankulu leyi hi lavaka ku yi lemuka. Mhakankulu yoleyo hi leswaku “minkarhi ya nkombo” leyi boxiweke eka xivono xexo lexi fanaka laha “xikhenso xa siku ni siku” xi kumekaka kona yi fihliwile hi mavoko ya vanhu, hambileswi yi tshamaka yi vonakala erivaleni. Leswi a swi ri ntsena xikombiso xo olova xa hilaha xihoxo xa munhu xa vuhundzuluxeri lexi endliweke hi ku olova emalembeni yo leha lama hundzeke—lexi endzhaku ka sweswo xi kanganyisiwaka emiehleketweni ya vanhu hi tintsumi leti hlongoriweke etilweni—xi tirhisiwaka namuntlha enkarhini lowu wa nkoka swinene, salela nyana ntsena emahlweni ka xiphiqo xo hetelela emakumu ka misava, leswaku xi pfala miehleketo entiyisweni lowu ha wona wu nga erivaleni.
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.
1910년 무렵, “매일”에 관한 반역은 막 시작되고 있었으며, W. W. Prescott와 A. G. Daniells는 “매일”에 대한 기초적 이해를 거부하는 사탄적 활동의 선봉에 서 있었다. 다음 글은 바로 그 시기의 한 서신으로서, Sister White가 다니엘서에 나오는 “매일”이 그리스도의 성소 봉사를 나타낸다는 사탄적 견해를 다루고 있다. 그 당시 이 두 사람은 옛 개척자들의 책들에 들어가, 개척자들의 이해를 자신들의 새로운 사탄적 정의로 바꾸자는 생각을 밀어붙이고 있었다. 우리가 이 글을 읽으면서 정직성을 발휘할 수 있기를 바란다.
“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.
“Kulia hatua hii ya uzoefu wetu hatupaswi kuruhusu nia zetu zivutwe mbali na nuru ya pekee tuliyopewa [sisi] kuizingatia katika mkutano muhimu wa konferensi yetu. Naye alikuwapo Ndugu Daniells, ambaye nia yake adui alikuwa akiifanyia kazi; na nia yako na nia ya Mzee Prescott zilikuwa zikifanyiwa kazi na malaika waliofukuzwa kutoka mbinguni. Kazi ya Shetani ilikuwa kuzipotosha nia zenu ili herufi ndogo ndogo na alama ndogo ndogo ziletwe ndani ambazo Bwana hakuwavutia kuzileta. Hizo hazikuwa za lazima. Lakini jambo hili lilimaanisha mengi kwa kazi ya kweli. Na mawazo ya nia zenu, kama mngaliweza kuvutwa kwenda kwa herufi ndogo ndogo au alama ndogo ndogo, ni kazi ya ubunifu wa Shetani. Kudhania kwamba kwa kusahihisha mambo madogo katika vitabu vilivyoandikwa mngefanya kazi kubwa, ndivyo mnavyofikiri. Lakini nimeagizwa, Kimya ni ufasaha.”
“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.
“Niene kuwaambia, Acheni kutafuta makosa. Ikiwa kusudi hili la Ibilisi lingeweza tu kutekelezwa, basi [hilo] linaonekana kwenu [kwamba] kazi yenu ingehesabiwa kuwa ya ajabu mno katika dhana yake. Ulikuwa ni mpango wa adui kuvikusanya pamoja vipengele vyote vilivyodhaniwa kuwa vya kutiliwa shaka mahali ambapo aina zote za fikra za watu hazikukubaliana.”
“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.
“And what then? Pe ayv? Apudusuan Satan a mepaloma no kavalvngan a makuvalis. Cinu a pinaljengan a cecay a ma-sepuq tu seupu qinaljan nu namo no pakataunan, nanu a qutux na seupu tu qaniyan a pavaljuljulan, a masnaq tu qumawas na kinuyucu a kakita tu pinangadan, a masqalang na quri na sikat a sevalen, a m-pajelrang tu balay balay a qinaljan a me-uspung na balay balay a cecay. Ciya qinaljan a m-aring na me-pajelrang a me-snaq tu isa su balay a pinusuq namo, iniya iniya m-nriqan tu meqatiqatiq a qinaljan, a qutux na qutux a quri na sema tu qinaljan a cecay a m-ucu tu balay balay a cecay a me-vac. A mepaloma no Satan tu qinaljan a mapuliv ta—iniya iniya a qutux a me-ljiyiljiv a sepuq tu qinaljan a meqatiqatiq.”
“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.
«Xiwezekîêl, beşa 28-an bixwînin. Niha, li vir karekî mezin heye, ku tê de ruhên xerîb dikarin rola xwe bilîzin. Lê Xudan karekî heye ku divê were kirin ji bo rizgarkirina canên ku di winda bûnê de ne; û ew cihên ku Şeytan, bi veşartin û xwe wekî kesekî din nîşan dida, dikare tê de cih bigire û tevlihevî bixe nav refên me, ew ê wan bi temamî bike, û hemû wan cudahiyên biçûk dê mezin bibin, eşkere û berbiçav.»
“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.
“Ndzi kombisiwile ku sukela eku sunguleni leswaku Hosi a yi nyikanga hambi ku ri Vakulu Daniells kumbe Prescott ndzhwalo wa ntirho lowu. Xana maqhinga ya Sathana ma fanele ku nghenisiwa, naswona xana “Daily” leyi yi fanele ku endliwa mhaka leyikulu swinene lerova yi nghenisiwa ku pfilunganya miehleketo ni ku sivela ku ya emahlweni ka ntirho enkarhini lowu wa nkoka? A swi fanelanga, ku nga khathariseki leswaku ku nga va yini. Nhlokomhaka leyi a yi fanelanga ku nghenisiwa, hikuva moya lowu a wu ta nghenisiwa a wu ta va wa ku sivela, naswona Lusifa u langutisisa ku famba kun’wana ni kun’wana. Switirho swa vusathana a swi ta sungula ntirho wa yena, kutani ku pfilungana a ku ta tisiwa exikarhi ka miganga ya hina. A mi vitaniwanga ku lavisisa ku hambana ka mavonelo loku nga riki xivutiso xo ringa; kambe ku miyela ka n’wina i vuenti. Ndzi ni mhaka hinkwayo emahlweni ka mina hi ku tshembeka loku heleleke. Loko diabolo a a ta kota ku nghenisa un’wana wa vanhu va hina eka timhaka leti, hilaha a kunguhateke hakona ku endla, mhaka ya Sathana a yi ta hlula. Sweswi ntirho wu fanele ku tekiwa hi ku hatlisa handle ka ku hlwela, naswona a ku fanelanga ku vuriwa [ku hambana] ka mavonelo.”
“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].
“셰이탄은 우리에게서 나간 그 사람들을 충동하여 악한 천사들과 연합하게 하고, 중요하지 않은 문제들로 우리 사업을 지연시키려 할 것이며, 그리되면 원수의 진영에는 얼마나 큰 기쁨이 있겠는가. 서로 밀착하라, 서로 밀착하라. 모든 차이는 묻어 버리라. 지금 우리의 할 일은 우리의 모든 육체적 능력과 두뇌와 신경의 힘을 다하여 이러한 차이들을 제거하고, 모두가 조화를 이루게 하는 것이다. 만일 셰이탄이 그의 크고도 거룩하게 되지 아니한 지혜로 아주 조금이라도 발붙일 틈을 얻도록 허락된다면, [그는 기뻐할 것이다].”
“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.
“Ndzi nga kona, loko ndzi vona hilaha a mi tirha hakona, miehleketo ya mina yi angarhile xiyimo hinkwaxo ni vuyelo bya xona loko mo ya emahlweni mi nyika lava va hi tshikeke nkarhi wihi na wihi lowutsongo wa ku tisa mpfilumpfilu emitlawa ya hina. Ku pfumala ka n’wina vutlhari a ku ta va swona leswi Sathana a swi navelaka. Ku twarisiwa ka n’wina hi rito lerikulu a ku nga ri ehansi ka ku huhuteriwa ka Moya lowo Kwetsima. Ndzi lerisiwe ku mi byela leswaku ku hlota ka n’wina swihoxo ematsalweni ya vavanuna lava kongomisiweke hi Xikwembu a ku huhuteriwanga hi Xikwembu. Naswona loko lebyi ku ri vutlhari lebyi nkulukumba Daniells a nga ta byi nyika vanhu, mi nga n’wi nyiki nikatsongo xiyimo xa ximfumo, hikuva a nga koti ku anakanya ku suka eka xivangelo ku ya eka vuyelo. Ku miyela ka wena eka mhaka leyi i vutlhari bya wena. Sweswi, hinkwaswo leswi fanaka ni ku hlota swihoxo eka minkandziyiso ya vavanuna lava nga ha hanyiki a hi wona ntirho lowu Xikwembu xi nyikeke un’wana ni un’wana wa n’wina leswaku a wu endla. Hikuva loko vavanuna lava—Vakulu Daniells na Prescott—a va landzelerile swiletelo leswi nyikiweke eku tirheni emitini, a ku ta va ku ri ni vo tala, vo tala swinene, lava a va ta va va khorwisiwile hi ntiyiso kutani va hundzuka, vavanuna lava kotaka, lava [sweswi] va nga eka swiyimo laha va nga ta ka va nga ha fikeleliwi nikatsongo.”
“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.
“Bāmfu boso búfuanine kutalangua nti lujibiji lumo lunene. Kàne pǎnu mwadi ni tshisukilu tshia dimanya tshine tshidi tshifukila, dîngǎyi numulekele bāmfu boso bàfwe mînu yàbûngi ne bimanyinu biakafila Mfumu wetu Yesu Kristo? Dîyi dîmpè dia difuanangana diditulongesha kutalangula mulume ne mukaji yônsò bu muntu utudi bafuane kukwata nendè bimpe.”
“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.
“Eci cina ca gya nsiu roga se: ‘A Balanced Mind,’ Elder Andrews la a tbaonɛ. Tamte e la gyina m hã mɔmiro do koonyɛ mi e hã mɔ tɔ kɛ, mɛɛ mɔ kɛ ma e hã mɔ kɛra mɔmiro ta tɔ mɛɛ mɔ te nyu, gbo Kristo la yi e kalɛkɛrɛ. N kɛ e su le e yira kaŋ [mɛɛ n nyɛ e] e la e nyansa yili yili nɛɛ n naŋ kɛ e do suro a e hã mɔ kpa nsɔmnsɔm kɛra. Osofoo la boŋ nyansafo mɛɛ mɔmiro, amɛɛ mɔ tumi yili mɔ wola mɔ nyɛɛ, mɛɛ e yɛ nyansa kɛ mɔ do ya. Nyuɔ e ba pɛ mɔmiro kpa, e hã mɔ Kristo Yesu mɔ te e nyɛɛ kronkron. Sɛɛ yi, baara tɛɛ tii mɔ bo, nɛɛ nyansa hã mɔ nyɛɛ wɔ asɔfo biara mɔ, conference tɔhene [ba] biara mɔ. Nɛɛ baara bi yira kaŋ mɛɛ e hã mɔ fa mɔ years ago, mɛɛ e yira ba mɔ bo, mɛɛ e hã mɔ yi e kɛɛlɛ hã baara nɛɛ yi kpɛɛ. Kristo la hãŋ e nɔɔfo mɔ nyinii la mɔteŋ kpɛɛkpɛɛ mɛɛ mɔ hã mɔ yɛ kɛ, nɛɛ tɛɛ mɔ hã mɔ yɛ ya kɛ. Nɛɛ teena kaŋkã tɛɛ yiŋ e hã mɔ baara na Osofoo la trɛtrɛtɛ bo. E tumi sɔ Osofoo la sira. N nyɛ e la e suro mɛɛ e hã mɔ so nɛɛ nyinii la e yɛ e ba nyansa bo mɛɛ e la e hã mɔ conference la tɔhene. E la e suro mɛɛ e hã mɔ yɛ nɛɛ kɛnyɛ kpa kpa, mɛɛ ba hã mɔ baara mɛɛ Nyame n tɔ e nyɛɛ mɔ hã mɔ yɛ ya. Sɛɛ yi, e baara n yɛ kɛ e hã mɔ hɛɛra, gbo kɛ e hã mɔ yɔ mɔ nyinii la yiŋ yiŋ mɛɛ Osofoo la yɛra e mɛɛ e hã mɔ som. Gbo e la e nyɛɛ kakra kakra hã adanse se nyansa nɛɛ atɛn a wɔatew kronkron n la mɔ boŋ e hã. E la e yili asɛm nɛɛ nyinii mɔ bo mɛɛ mɔ naŋ hã mɔ gba ya, sɛ Osofoo la n hã mɔ hanla.”
“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.
“Nazilakiwă ngu maki dukudan pech zhakî hakusumeye kâp̆î ya pebiok wakaga zik nekin yâkî zhi mazinafu zhakî kuvyanen ânaku. Kândari Bwana adîsâ pech zhakî hakusumeye kâp̆î kulung pebiok a dik leki wafule mbele ya Bwana katika maombi; kandi, kwa kuwa ujumbe umekuja kwako ya kwamba kazi ya Bwana iliyo juu ya rais ni wajibu ulio wa utakatifu mwingi sana, hukuwa na haki ya kiadili kulipuka kama ulivyofanya juu ya jambo la ‘Daily’ na kudhani ya kwamba ushawishi wako ungeamua swali hilo. Alikuwapo Mzee Haskell, ambaye amebeba madaraka mazito, na yuko Mzee Irwin na watu kadhaa ninaoweza kuwataja ambao wana madaraka mazito.”
“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.
«គោរពរបស់អ្នកចំពោះបុរសមានវ័យនៅឯណា? តើអ្នកអាចអនុវត្តសិទ្ធិអំណាចអ្វីបាន ដោយមិននាំយកបុរសទទួលខុសត្រូវទាំងអស់មកពិចារណាថ្លឹងថ្លែងរឿងនេះ? ប៉ុន្តែ ឥឡូវនេះ ចូរយើងស៊ើបអង្កេតរឿងនេះវិញ។ ឥឡូវនេះ យើងត្រូវពិចារណាឡើងវិញថា តើនេះជាការវិនិច្ឆ័យរបស់ព្រះអម្ចាស់ឬទេ ចំពោះមុខការងារដែលត្រូវបានមិនអើពើ ដោយបង្ហាញការខ្នះខ្នែងរបស់អ្នកដើម្បីបន្តការងារនោះរហូតដល់មួយឆ្នាំទៀត។ ប្រសិនបើអ្នកត្រូវបន្តការងារនោះមួយឆ្នាំទៀត ជាមួយនឹងជំនួយដែលនឹងរួបរួមជាមួយអ្នក នោះត្រូវមានការផ្លាស់ប្តូរកើតឡើងនៅក្នុងអ្នក និងអែលឌើរ Prescott។ ហើយចូរបន្ទាបចិត្តរបស់ខ្លួននៅចំពោះព្រះ។ ព្រះអម្ចាស់ត្រូវតែឃើញនៅក្នុងអ្នកនូវការបង្ហាញនៃបទពិសោធន៍មួយផ្សេងទៀត ព្រោះប្រសិនបើធ្លាប់មានមនុស្សណាដែលត្រូវការការប្រែចិត្តឡើងវិញនៅពេលបច្ចុប្បន្ននេះ នោះគឺអែលឌើរ Daniells និងអែលឌើរ 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.
“Abagabo barindwi bakwiye gutoranywa, bakaba ari abantu b’ubwenge kandi, binyuze mu mikorere y’ubuntu bw’Imana, bagatanga igihamya cy’ihindukirira rishya. Kuko abantu bose bahumye bene ako kageni ku buryo batabasha gutekereza bava ku mpamvu bajya ku ngaruka zayo, ku buryo birengagiza abantu bitwaje inshingano z’umurimo n’aba baperezida b’amakonferanse, [kandi] ko abantu [bo] bitwaza umurimo mu gihe kirenze imyaka ibiri bakwirengagizwa, maze hakabaho ingaruka nk’iyo y’ubusazi bwo guhita ukora udatekereje, ku buryo abantu birengagiza umurimo nyirizina wabaye ushyizwe imbere yabo imyaka myinshi—umurimo wo gukorera mu migi—maze nta, cyangwa se hake cyane, kwita [guhabwa] abasaza kugira ngo bagire inama batanga, ahubwo bakamamamaza ibyo bihitiyemo guha abantu, ibyo ubwabyo bitanga ubuhamya bwabyo ku kudatekana kw’abo bantu bagomba kugirirwa icyizere cyo gushingwa umurimo ukomeye kandi utangaje nk’uwo.
“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.
“Kristo kākwe. Ote kakahe kugira ngu omulimo Gwe gutwarwe omu buryo obu obutali bwa burijo. Mureke ebitabo bibe byonka. Obu kiraabe nikyetaagisa ngu habeho enkyuukakyuuka yona, Ruhanga aryagira ngu habeho obwikirane omu nkyuukakyuuka egyo obuhikaine, kwonka obu obutumwa buhandiikirwe abantu n’obujunaanizibwa bukuru oburimu, [Ruhanga] nayetaaga obwesigwa oburikukora omu rukundo kandi oburongoora amagara. Abakuru Daniells na Prescott bombi nibetaaga okuhinduka busya. Omulimo ogutali gwa burijo gutaahiremu, kandi tigurikukwatana n’omulimo Kristo yaizire omu nsi yaitu kukora; kandi boona abarikwihindura kimwe baryakora emirimo ya Kristo.”
“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.
“Tūli hemŏngniha motu tāsi, Ametba Ikaihingna mapuna pāknaba thabak adu touba phāoba kari-gi thabak adu pumnamak tougani. Eikhoina eigi marakta leiriba matam asida khudongchaba ama pumnamakta phangkhre—masi asida, preparatory time asi matung inna Jisu Khrist-ki phibam aduda chāngduna matik chābana chap mannaba nattraga, maduda hotnaba pāmde. Elder Daniells, nahakna mahākna māsi-gumba phibamdagi hairiba ama leinaba ama oiba matamda nahakki khonjel asumna awangba oinana tānna tānna taba yāde hāina khang-u. Aduga khang-u, conference ama-gi president asi pānba mapu nattri. Mahākna, Mapu-na yābada phangba president-sing oiriba ningthina khalliba mi-singga lōina thabak toui. Mapu-na yābada phangba pen-singdagi wāngba, phadokta numbada leiriba pukninggi pāorou-sing adu mahākna cheksinba nattraga maru oiba yāde. Makhoi-na ruling aduga dominating power adu khudongchana hambagi khudol utli nattrabadi, makhoi aduna makhoigi sway touba adu mānghanba ngamdabani. Crisis adu phangkhre, maramdi Iswar adu mān-thingna toudabagidamak.”
“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.]
“ꞌ무ꞌankhuyingḵa ḵaḵdutu jee ghax̱áagu yéi x̱at duwasáakw? Khráist yáx̱ yaa na. Yéi áyá duwasáakw yéi: ‘Ḵúnáx̱ áwé eesh áyá i tuwáa sigóo. Aan x̱ʼéi áyá haa yéil aaníxʼ áwé aaḵaaw. Aan x̱ʼéi áyá x̱át sh tóogu aawadul. Aan x̱ʼéi áyá x̱át áyá shukáx̱ has du jeexʼ yéi x̱at jeeyís. Ax̱ tuwáa sigóo x̱át áwé x̱at life adáx̱ x̱wasatee, yáx̱ yéiwa. “X̱át, tlél x̱át yéi x̱at uwadudliyí,” x̱át du wasóoxʼ áwé x̱át at yax̱aneegí at kadu jeeyís, yáx̱ yéix̱ x̱át áwé duwasáakw yeisú yán has awusikóo aadé x̱wasateeyí, tlél x̱at yee éesh x̱wasiteenáx̱, yáx̱ yéix̱ has du jeexʼ x̱wasikóo yeisú x̱át x̱ʼéi x̱at jeedáx̱ yéi x̱at jee yéi aduwatee yéi x̱at x̱ʼéi at yoo x̱ʼatángi x̱wasikóo x̱át x̱ʼéi ax̱ shukáx̱ a ḵudzitee grace jeedáx̱.’ Kúdi yéi tuwáa sigóo, áwé du léelkʼw hás x̱ʼéi x̱wasikóo, at kadu jee awsig̱éi ḵut has du jeeyís has at wusixánx̱i, yeisú at kawdlig̱i jeedáx̱ has du jee áyá a káa yéi duwasáakw yeedát, yeisú x̱wasiteenáx̱ du jee yéi x̱wasikóo yéi yatee x̱ʼéi aa tuwáa sigóo, yáx̱ yéix̱ wé Tlákw Hás Daa.óosʼ du jeeyís x̱wasikóo, yáx̱ yéix̱ du een has wooch.éen x̱wasikóo, yéi x̱at x̱ʼéi duwasáakw, yáx̱ yéix̱ du een áwé x̱wasikóo yéi x̱at jeedáx̱ du een áwé aa yéi tuwáa sigóo, yáx̱ yéix̱ aa káa x̱ʼéi du jeeyís x̱wasiteenáx̱ wé du life ayáx̱ sáwé x̱wasitee yéix̱ yeisú aan kadasa. X̱át hás duwasáakw haa shukáx̱ has wooch.eeḵ yán has duwasáakw, yáx̱ yéix̱ has yoo x̱ʼatángi jee has aduwateeyí jee haa jee ghax̱áagu has du jeeyís, áwé yáx̱ yéix̱ xoonáx̱ sh tóogu, xoonáx̱ yées shukáx̱-ḵáa yéi x̱wasikóo wé Yoo X̱ʼatángi Aawatée jee. Tlél wooshjín has wududliyí yéi x̱at jee ḵut du een x̱wasitee jeedáx̱ áwé has du tuwáa sigóo... [Yáa kát aadé jeewú tléil at oog̱aax̱.]”
“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.
“Nanakili kutoka katika Shajara yangu. Kweli jinsi ilivyo ndani ya Yesu—ineneni, iombeeni, amini kila neno katika usahili wake. Mtafaidika nini ikiwa makosa yataletwa mbele ya watu ambao wameiacha imani na kuyatilia maanani mapepo yadanganyayo, watu ambao si muda mrefu uliopita walikuwa pamoja nasi katika imani? Je, mtasimama upande wa Shetani? Elekezeni fikira zenu katika mashamba ambayo hayajafanyiwa kazi. Kazi ya ulimwengu mzima iko mbele yetu. Nilipewa maonyesho kuhusu 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.
“Umuntu ukhangayo kakhulu wayemele imibono yezingxoxo ezibonakala zinengqondo ayezethula, okuyimizwa ehlukile eqinisweni leBhayibheli langempela. Futhi labo ababelambile futhi bomilele okuthile okusha babephakamisa imibono [ebonakala inengqondo kangaka] yokuthi uMfundisi uPrescott wayesengozini enkulu. UMfundisi uDaniells wayesengozini enkulu [yoku]goqwa yinkohliso yokuthi, uma le mizwa ingakhulunywa yonke indawo, bekuyoba njengomhlaba omusha.”
“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.
“Eee, byari ko bibaho, kyonki jab unkar man is prakar usi meṁ magna rahal, tab hamke dikhawal gail ki Bhai Daniells aur Bhai Prescott apan anubhav meṁ aisan bhavnaen bunat rahalan jekar roop adhyatmik[vaadi] jaisan rahal, aur hamar logan ke sundar bhavnaon ki or khinch rahalan, jo yadi sambhav hot, ta chune huon tak keo bharma detit. Hamke apan kalam se e baat likhe ke ba ki ee bhai apan bhramjanak vicharon meṁ aisan dosh dekhit jisse satya anishchitata meṁ pad jait; aur [phirahu] u bahir se aisan khara rahat [jaise unke] bahut mahan adhyatmik vivek ho. Ab hamke unse kahna ba [ki] jab e vishay hamke dikhawal gail, jab Elder Daniells ‘Daily’ ke sambandh meṁ apan vichar ke paksh meṁ turhi jaisan apan awaz uṭhawat rahalan, tab uske baad ke parinam bhi prastut kail gail. Hamar log bhramit hot jaat rahalan. Ham parinam dekhli, aur tab hamke chetavaniyan di gail ki yadi Elder Daniells, parinam ke prati bina kisi vichar ke, aisan prabhavit hot rahin aur apne ke e vishwas kare detin ki u Parmeshwar ke prerana ke adhin baṛen, ta hamni ke panktiyon meṁ sab or sandehvad boya jait, aur ham ohi sthiti meṁ pahunch jaaitin jahan Shaitan apan sandesh pahunchawat. Dridh avishwas aur sandehvad manushya ke man meṁ boya jait, aur burai ki ajeeb fasalen satya ke sthan le letin.—Ms 67, 1910, 1–8. Manuscript Release, volume 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.
Abo bāpesānyē mokoké wa hora ya kosambisa, bāpesamaki boyébi ya solo ya “ya mikolo nyonso” na buku ya Daniele. Na nzela ya mabōkō ya bomoto oyo ebongolaki buku ya Daniele, mpe na nsima na nzela ya bato oyo bazalaki kotambwisama na baanzelu oyo babenganamaki longwa na likoló, boyébi ya solo ya “ya mikolo nyonso” ekómi kobombama, atako ezali polele na miso. Na Daniele, epai liloba oyo ebongolami lokola “ya mikolo nyonso” emonani, esengeli te kozwa liloba ya bomoto oyo babakisi, “mbeka.” Na vɛrsɛ ya zomi na misato ya Daniele mokapo mwa mwambe, tomonaka moko kati na mbala mitano oyo likambo oyo emonani na buku ya Daniele. Na vɛrsɛ yango moko, “mbala nsambo” ya Baebele mokapo mwa ntuku mibale na motoba emonisami mpe, kasi na lolenge moko wana ya kobebisa makambo na makanisi ya bomoto, ebombami polele na miso.
We will look at this fact in the next article.
Tuzayikengyeka ku nsonga eyi mu kitundu ekiddako.