Reasoning from cause to effect is worthless if you define the effect incorrectly, as has been done by Laodicean Adventist historians who pontificate on the circumstances and personalities associated with the 1888 General Conference at Minneapolis. The inspired commentary identifies the event as a repetition of the rebellion of Korah, Dathan and Abiram, which was motivated by the judgment that assigned them to wander in the wilderness for forty years until they died. That same judgment had been pronounced upon Laodicean Adventism.
Kusoma kutoka kwa sababu kwenda kwa matokeo hakufai kitu ikiwa unafafanua matokeo kwa namna isiyo sahihi, kama ilivyofanywa na wanahistoria Waadventista wa Laodikia wanaotoa kauli za mamlaka kuhusu hali na watu waliohusishwa na Mkutano Mkuu wa mwaka 1888 huko Minneapolis. Maelezo yaliyoongozwa na uvuvio yanaitambulisha tukio hilo kuwa ni marudio ya uasi wa Kora, Dathani na Abiramu, uliosukumwa na hukumu iliyowaamuru kutangatanga nyikani kwa muda wa miaka arobaini hata walipokufa. Hukumu iyo hiyo ilikuwa imetamkwa juu ya Uadventista wa Laodikia.
The rebellion included secret discussions where the rebels were in such extreme Laodicean blindness that it prevented them from understanding that God was aware of their closed-door planning and rebellion. As Korah, Dathan and Abiram hid in their tents and made their plans and spread their rebellion against Moses, so too did the ancient men of 1888, hide behind the closed doors of their houses, to plot against Sister White, her son and the chosen messengers. From that point Sister White, Jones and Waggoner were to be attacked.
Uasi huo ulijumuisha mashauriano ya siri ambamo waasi walikuwa katika upofu wa Kilaodikia wa kiwango cha juu sana kiasi kwamba uliwazuia kufahamu kwamba Mungu alikuwa akijua mipango yao ya faraghani na uasi wao. Kama vile Kora, Dathani, na Abiramu walivyojificha katika hema zao na kufanya mipango yao na kueneza uasi wao dhidi ya Musa, vivyo hivyo watu wale wa kale wa mwaka 1888 walijificha nyuma ya milango iliyofungwa ya nyumba zao, ili kufanya njama dhidi ya Sister White, mwanawe, na wajumbe waliochaguliwa. Tangu wakati huo Sister White, Jones, na Waggoner walipaswa kushambuliwa.
The four generations of Adventism progressively grew in its rebellion, as illustrated in Ezekiel chapter eight. The chambers of imagery within the physical temple and human temple had become entrenched with wicked imaginations, and spiritualism settled upon the ancient men who were appointed to protect the people. Leading up to 1888, the ancient men both cast dispersions upon the authority of the Bible and then the Spirit of Prophecy, and in 1884, the open visions ceased. Kellogg’s pantheistic spiritualism began to make its way in the history preceding 1888, and 1888 marks the arrival of the second generation. The Adventist historians may have not recorded the actual historical testimony of the rebellion manifested at the meeting, but according to inspiration the heavenly Watchers “heard every word and registered” the “words in the books of heaven.”
विलम्ब न गर्दै, एडभेन्टिज्मका चार पुस्ताहरू आफ्नो विद्रोहमा क्रमशः बढ्दै गए, जसरी इजकिएल अध्याय आठमा चित्रण गरिएको छ। भौतिक मन्दिर र मानवीय मन्दिरभित्रका प्रतिमात्मक कोठाहरू दुष्ट कल्पनाले गहिरोसँग जरा गाडिसकेका थिए, र जनताको रक्षा गर्न नियुक्त गरिएका प्राचीन पुरुषहरूमाथि आत्मवाद बस्यो। 1888 सम्म आइपुग्दा, ती प्राचीन पुरुषहरूले पहिले बाइबलको अधिकारमाथि, अनि त्यसपछि भविष्यवाणीको आत्मामाथि आक्षेप लगाए, र 1884 मा खुला दर्शनहरू बन्द भए। केलॉगको सर्वेश्वरवादी आत्मवादले 1888 अघिको इतिहासमै आफ्नो बाटो बनाउन थालेको थियो, र 1888 ले दोस्रो पुस्ताको आगमनलाई चिह्नित गर्दछ। एडभेन्टिस्ट इतिहासकारहरूले सभामा प्रकट भएको विद्रोहको वास्तविक ऐतिहासिक साक्ष्य अभिलेख नगरेका हुन सक्छन्, तर प्रेरणाअनुसार स्वर्गीय पहरेदारहरूले “हरेक शब्द सुने र अभिलेख गरे” र ती “वचनहरू स्वर्गका पुस्तकहरूमा” लेखे।
The rebellion represented by Ezekiel’s “secret chambers of imagery,” represented an attack upon the true foundations. It represented an attack upon the prophetess and the chosen messengers, and it marked the arrival of spiritualism. In that generation the next major attack was going to be carried out by Satan against the very foundation of William Miller’s foundations.
Ezekieliŋ “siwukit ka yaaŋa ka cakri” maani nyiiŋoŋ looji, kediŋ tii ku kisiiro ka ciiro. Kediŋ tii ku nyanaajeet, torgo ku sabinaab luuwo, kaaŋ kediŋ nyoŋoŋ bɔɔrɔɔr ka ruac mar juɔk-juɔk. E kuɔth ka raan, tii ma duɔɔr ma bɛn ci Satan aci laar kuɔth ku tɔɔk me ŋut e pɛi ka ciiro me William Miller.
Miller based the framework of all his prophetic applications upon the understanding that the two desolating powers in Daniel chapter eight, verse thirteen, represented paganism followed by papalism. In 1901, Lewis Conradi, a leader of Laodicean Adventism in Germany, re-introduced the fallen Protestant view that the “the daily” in the book of Daniel represented Christ’s sanctuary ministry.
Miller akamona ayi kuuma ulufwano lwa fyonsi ifyo apashenye mu buprofeti pa kumfwa ukuti amaka yabili ayonaula ayavuzhiwa muli Daniele chapitala ya cine konse, vesi ya ikumi na fitatu, yalepela ubupagani ubwalondolokela ku bupapa. Mu mwaka wa 1901, Lewis Conradi, kateka wa Adventism wa Laodikea mu Germany, alibwekeshepo icitontonkanwa ca baProtestanti abawa ukuti “the daily” mu buku lya Daniele calimininako umulimo wa bupriest wa Kristu mu cifulo Cakwe ca mushilo.
During the period of history following the 1888 Minneapolis meeting, the spiritualism of the leader of the health work escalated, alienation continued between leaders as the fallout of the rejection of the message of Jones and Waggoner continued to take its toll. In the beginning of the new century W. W. Prescott, a Laodicean Adventist leader who had received theological credentials from the schools of apostate Protestantism, took up the satanic mantle to promote Conradi’s view of “the daily,” and as is always the case “the victors write the history.”
1888-ൽ മിനിയാപൊളിസ് സമ്മേളനത്തിനു ശേഷമുള്ള ചരിത്രകാലഘട്ടത്തിൽ, ആരോഗ്യപ്രവർത്തനത്തിന്റെ നേതാവിന്റെ ആത്മീയതാവാദം വർധിച്ചു; ജോൺസിന്റെയും വാഗ്ഗണറിന്റെയും സന്ദേശം തള്ളിക്കളഞ്ഞതിന്റെ പ്രതികൂലഫലങ്ങൾ തുടർച്ചയായി ബാധിച്ചുകൊണ്ടിരുന്നതിനാൽ നേതാക്കന്മാർ തമ്മിലുള്ള അകൽച്ചയും തുടരുകയുണ്ടായി. പുതിയ നൂറ്റാണ്ടിന്റെ ആരംഭത്തിൽ, വഴിതെറ്റിയ പ്രൊട്ടസ്റ്റന്റിസത്തിന്റെ പാഠശാലകളിൽ നിന്ന് ദൈവശാസ്ത്രപരമായ യോഗ്യതകൾ നേടിയിരുന്ന ലാവൊദിക്യക്കാരനായ ഒരു അഡ്വെന്റിസ്റ്റ് നേതാവായ W. W. Prescott, കോൺറാഡിയുടെ “the daily” എന്ന കാഴ്ചപ്പാട് പ്രചരിപ്പിക്കുവാൻ സാത്താനിക മേലങ്കി ഏറ്റെടുത്തു; എല്ലായ്പ്പോഴും സംഭവിക്കുന്നതുപോലെ, “വിജയികളാണ് ചരിത്രം എഴുതുന്നത്.”
The holy angels recorded the true history, but Laodicean Adventism produced a historical position of the controversy over the rejection of the Millerite understanding of “the daily,” that leaves any of the “unlearned” in Laodicean Adventism to believe that the definition of “the daily,” which Sister White identified as coming from “angels that were expelled from heaven,” is actually a true doctrine. During the early years of the twentieth century W. W. Prescott led out in producing a publication titled, The Protestant. The entire premise of the publication was to teach that Miller’s understanding of “the daily” was incorrect, and that apostate Protestantism, where he had obtained his theological credentials, was correct in assigning a satanic symbol to Christ. In that history A. G. Daniells (General Conference President), joined forces with Prescott in the satanic attack against truth, in spite of the fact that Sister White had directly endorsed Miller’s view of “the daily” as correct.
Abamarayika bera banditse amateka y’ukuri, ariko U‑Adventisimu bw’i Lawodikiya bwashyizeho icyerekezo cy’amateka cy’impaka ku byerekeye kwangwa kw’insobanuro y’Abamilerite ya “igitambo gihoraho,” ku buryo hari “abatize” bo muri U‑Adventisimu bw’i Lawodikiya basigara bemera ko igisobanuro cya “igitambo gihoraho,” Mushiki waacu White yavuze ko cyaturutse ku “bamarayika birukanywe mu ijuru,” ari inyigisho y’ukuri koko. Mu myaka ya mbere y’ikinyejana cya makumyabiri, W. W. Prescott ni we wabaye ku isonga mu gutegura igitabo cyasohotse gifite umutwe uvuga ngo, The Protestant. Ishingiro ryose ry’icyo gitabo ryari ukwigisha ko insobanuro ya Miller ya “igitambo gihoraho” itari yo, kandi ko U‑Protestanti bw’ubuhakanyi, aho yari yarakuye impamyabumenyi ze za tewolojiya, ari bwo bwari bufite ukuri mu guha Kristo ikimenyetso cya Satani. Muri ayo mateka A. G. Daniells (Perezida wa General Conference) yifatanyije na Prescott muri icyo gitero cya Satani cyarwanyaga ukuri, n’ubwo Mushiki waacu White yari yarashyigikiye mu buryo butaziguye ko igitekerezo cya Miller ku byerekeye “igitambo gihoraho” ari cyo cy’ukuri.
“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.
“Omukama yanyoleka nti ekipande kya 1843 kyali kiragiddwa omukono gwe, era nti tewali kitundu kyonna ekyakyo ekyalina okukyusibwa; nti ennamba zaali nga bwe yazagala. Nti omukono gwe gwali ku kyo era ne gukweka ensobi mu zimu ku nnamba, olwo ne wataba asobola okugiraba, okutuusa omukono gwe bwe gwaggibwawo.
“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.
“Hanyuma nabonye, ku byerekeye ‘Ihoraho ryose,’ yuko ijambo ‘igitambo’ ryongewemo n’ubwenge bw’abantu, kandi ko ritari iryo mu mwandiko; kandi ko Uwiteka yahaye igitekerezo gikwiye cyabyo abatanze ijwi ry’isaha y’urubanza. Igihe ubumwe bwariho, mbere ya 1844, hafi ya bose bari bahuje ku gitekerezo gikwiye cy’‘Ihoraho ryose;’ ariko kuva mu 1844, mu rujijo, hakiriwe ibindi bitekerezo, maze hakurikiraho umwijima n’urujijo.” Review and Herald, November 1, 1850.
At the time of Prescott and Daniells’ attack against the truth of “the daily,” Prescott and Daniells were representing a minority opinion on the subject, and Sister White’s counsel during the controversy towards the two men was that they should shut up, although she said it in more diplomatic terms, such as “in silence is your wisdom.” When she rebuked them for their false view she also emphasized that the subject of “the daily,” was not to be made a test question. The historical revisionists, which revisionism is a historical method that is credited with beginning with the Jesuit order of the Catholic church, have used her statements about “the daily” not being made a test question, in order to prevent an honest evaluation of the doctrine. They misrepresent her statements for they invariably leave out that when she counselled against agitating the subject of “the daily,” she always qualified her statements with statements such as, “at this time,” or “under current circumstances.”
Mu gihe cy’igitero cya Prescott na Daniells ku kuri kw’“igitambo gihoraho,” Prescott na Daniells bahagarariraga igitekerezo cy’abake kuri iyo ngingo, kandi inama Mushiki wa White yahaye abo bagabo bombi muri icyo gihe cy’impaka yari iy’uko bagombaga guceceka, nubwo yabivuze mu magambo ya dipolomasi kurushaho, nk’aya ngo, “mu ituze ni ho ubwenge bwanyu buri.” Igihe yabacyahaga ku bw’inyigisho yabo y’ibinyoma, yanashimangiye ko ikibazo cy’“igitambo gihoraho” kitagombaga guhindurwa ikigeragezo cyo gupimiraho abantu. Abavugurura amateka mu buryo buhindanya ukuri, uburyo bw’ivugururwa ry’amateka buvugwa ko bwatangiranye n’umuryango w’Abayezuwiti bo muri kiliziya Gatolika, bakoresheje amagambo ye yerekeye ko “igitambo gihoraho” kitagomba kugirwa ikibazo cyo kugeragerezaho abantu, kugira ngo babuze isuzuma ry’ukuri kandi rizira uburyarya ry’iyo nyigisho. Bapfobya kandi bagoreka amagambo ye, kuko buri gihe basiga inyuma ko igihe yatangaga inama yo kudakomeza kubyutsa impaka kuri “igitambo gihoraho,” yahoraga yongeraho imvugo zibisobanura neza, nk’izi ngo, “muri iki gihe,” cyangwa “mu mimerere iriho ubu.”
As a prophetess she was trying to rein in an escalating controversy that was on the verge of causing a great division in the church at large, by a minority of persons who thought that because they were leaders they had the authority to promote whatever they determined to be truth. And the Lord, through her influence, kept the satanic work in check, until she died. Then in 1931, a new push to reject the truth of “the daily” was attempted, and ultimately accomplished. Today the true understanding of the definition of “the daily” is the minority understanding in Laodicean Adventism, and under the current circumstances “the daily,” is now most certainly a test question.
Mũndũ wa ũhoro wa Ngai-rĩ, aarageragia kũgũrũrĩria ngũgĩ ĩrĩa yongererekaga, na ĩrĩ kũhĩtũkĩra mũthenya mũnene wa kũgayũrana thakame-inĩ ya kanitha wothe, nĩ gĩkundi gĩnini gĩa andũ arĩa maathanĩrĩirie atĩ nĩ ũndũ wa gũtuĩka atongoria marĩ na wathani wa kũinĩra mbere kĩrĩa kĩothe kĩrĩa moigaga atĩ nĩ ma. Nake Mwathani, thĩinĩ wa ũhoti wake, agĩthibithia wĩra wa kĩshetani ndũgĩkũre, nginya akĩkua. Hĩndĩ ĩyo-rĩ, mwaka wa 1931, gũkĩgerwo rĩngĩ kũheanĩria na kũrega ma ya “the daily,” na mũthia-inĩ gũkĩhũthĩrĩrio. Ũmũthĩ-rĩ, ũmenyo wa mawa ma kũrondora “the daily” nĩ wono wa gĩkundi gĩnini thĩinĩ wa Uadiventi wa Laodikia, na na kũringana na mĩhianano ya rĩrĩa rĩrĩ, “the daily” nĩ gũtirĩ nganja atĩ rĩrĩ nĩ kĩũria kĩa gũthimwo.
When the majority opinion held the true understanding it was not a test, but when any truth is defined as error, it is then a test. When the compilation of manuscripts that is titled Manuscript Releases, was published in the 1980’s, or there about, there was then recognized an article that is as direct in its opposition to Prescott and Daniells’ view of “the daily,” as is her endorsement of Miller’s view.
Omuntu gw’abantu bwe gwalina okutegeera okutuufu, tekyali kigezo; naye amazima gonna bwe ganoonyolwa ng’obulimba, olwo ne kiba ekigezo. Ekitabo ekyakuŋŋaanyizibwa eky’emikono, ekiyitibwa *Manuscript Releases*, bwe kyafalibwa mu myaka gya 1980, oba kumpi awo, olwo ne kumanyibwa ekiwandiiko ekirabika obulungi ennyo mu kuwakanya endowooza ya Prescott ne Daniells ku “the daily,” nga bwe kiri mu ngeri y’emu okwogerera ddala endowooza ya Miller.
“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.
“Ehuỹĩa rĩa gũthĩĩna gwitũ, ndũngĩrĩirwo tũhũhũ twitũ tũgũcookerwo kuuma kũrĩ ũtheri ũrĩa wa kĩpekee twahotetwo nĩguo tũũrĩke nawo mũrundũ-inĩ ũrĩa wa bata mũno wa kũgũrana gwitũ kwa conference. Na nĩ kwarĩ na Mũrũ wa Ithe Daniells, ũrĩa hũhũ yake mũrũgami aakoretie agĩkora nayo; na hũhũ yaku hamwe na hũhũ ya Mũthamaki Prescott ciakoragwo cĩgĩkorwo nĩ araika arĩa maingĩtio kuuma igũrũ. Wĩra wa Satani warĩ wa kũhũthia hũhũ cianyu nĩguo twĩhie tũndũ tunini na tũhĩti tũingĩrwo, tũrĩa Ngai atamũhũthĩrĩire mũĩngĩre. Tiatigana na bata wa mũsingi. No-rĩ, ũndũ ũcio warĩ na nginya nene mũno kũrĩ wĩra wa kĩriĩra. Na mawazo ma hũhũ cianyu, angĩkorwo mwahuthĩtwo mũthiĩ kũrĩ tũndũ tunini kana tũhĩti, nĩ wĩra wa kũgĩĩa kwa Satani. Nĩmũciiragia atĩ gũtũma ndũrĩrĩri nini cia ibuku irĩa ciandĩkĩtwo nĩguo gũkũhe wĩra mũnene. No niĩ nĩndathikirwo ndĩrĩwo atĩ, Kũũma nĩ kĩrĩa gĩkũheana ũhoro mũnene.”
“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.
“Ngu amũla kuvuga nti: Reka guhora mutora amahinyu. Iyaba gusa uyu mugambi wa Satani washoboraga kurangizwa, noneho [byaboneka ko] mu maso yanyu umurimo wanyu wari gufatwa nk’uw’igitangaza cyane mu mitekerereze yawubyaye. Ni wo mugambi w’umwanzi ko ibintu byose byakekwagaho kuba ibiteye impaka bishyirwa aho amoko yose y’ibitekerezo atabyumvikanagaho.
“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.
“Mbwe ne? Umulimo nyene ushimisha Satani ni wo wokorwa. Abari hanze boshikirizwa ishusho itari iyo ukwizera kwacu, ariko iyo nyene yobabera nziza, kandi iyo yotuma haboneka ingeso z’akaranga zokurura urujijo rwinshi no gutwara ibihe vy’izahabu vyari bikwiye gukoreshwa n’umwete mu gushira imbere y’abantu ubwo butumwa bukomeye. Ivyerekanwa ku cigwa ico ari co cose twakoreyeko ntivyoshobora vyose guhura mu bumwe, kandi ingaruka zobaye izo kuzimiza ivyiyumviro vy’abizera n’abatizera. Ico ni co nyene Satani yari yarateguye ko kiba—ikintu cose gishobora gukuzwa nk’ukutumvikana.”
“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.
«پەرتووکی حەزقیال، بەشی ٢٨ بخوێننەوە. ئێستا، لێرەدا کاریێکی مەزن هەیە کە ڕۆحە نامۆکان دەتوانن تێیدا ڕۆڵ بگێڕن. بەڵام یەزدان کاری هەیە کە دەبێت ئەنجام بدرێت بۆ ڕزگارکردنی گیانە لەناوچوونەکان؛ و ئەو شوێنانەی شەیتان، بە شێوەیەکی گۆڕاو، دەتوانێت پڕیان بکاتەوە و شێواوی بێنێتە ناو ڕیزەکانمان، ئەویش بە تەواوی ئەنجامی دەدات، و هەموو ئەو جیاوازییە بچوکانە گەورە و دیار دەبن.»
“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.
“Na nalioneshwa tangu mwanzo ya kuwa Bwana hakuwapa wala Wazee Daniells wala Prescott mzigo wa kazi hii. Je, hila za Shetani ziletwe ndani, je, hii “Daily” iwe jambo kubwa namna hiyo hata iletwe ili kuchafua nia za watu na kuzuia maendeleo ya kazi katika kipindi hiki muhimu cha wakati? Haipaswi kuwa hivyo, liwe lolote liwalo. Somo hili halipaswi kuletwa, kwa maana roho ambayo ingeletwa ingekuwa ya kukataza, naye Lusifa anaangalia kila mwendo. Vyombo vya kishetani vingepata kuanza kazi yake, na kungeletwa machafuko katika safu zetu. Hamna mwito wa kutafuta tofauti za maoni ambayo si swali la kujaribu; lakini kunyamaza kwenu ni ufasaha. Ninalo jambo hili lote waziwazi mbele yangu. Kama ibilisi angeweza kumhusisha mtu ye yote miongoni mwa watu wetu wenyewe katika masomo haya, kama alivyokusudia kufanya, kazi ya Shetani ingeshinda. Sasa kazi inapaswa kushughulikiwa bila kukawia wala [tofauti] ya maoni kuonyeshwa.”
“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].
“Satani akahuha abantu bali bagiye bava muri twe kugira ngo bifatanye n’abamarayika babi kandi badindize umurimo wacu bawuhagarike ku bibazo bidafite akamaro, kandi mbega ukuntu [haba] ibyishimo byinshi mu nkambi y’umwanzi. Mwegerezane, mwegerezane. Itandukaniro ryose rihambwe. Umurimo wacu ubu ni ugukoresha imbaraga zacu zose z’umubiri n’iz’ubwonko n’imitsi yabwo kugira ngo dukureho ayo matandukaniro, kandi bose bahuze. Iyaba Satani, mu bwenge bwe bukomeye butejejwe, yakwemererwa kubona n’aho afatira hato cyane, [yakwishima].”
“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.
“Bino, apo ngi nîngîrire kîrîa mwarĩ gwĩka, meciiria makwa makamenya ũhoro wothe hamwe na maciaro makĩrĩa mũgĩthiĩ mbere na mũhe andũ acio matutiganĩte ohere o na atarĩ mũnini wa kuingĩria gĩconoko thĩinĩ wa mbari ciitũ. Gũtakwa na ũmenyo kwanyu nĩguo Satani angĩenda gũtuĩka. Kũhunjia kwanyu na mũrurũ nĩ gũtiarĩ thĩinĩ wa kũhumũrirwo nĩ Roho Mũtheru. Nĩndaarutwo ndĩreke ngwĩre atĩ kũruta thutha na kuona mahĩtia ma maandĩko ma andũ arĩa maongoretwo nĩ Ngai, ti kũhumũrirwo nĩ Ngai. Na angĩkorwo ũcio nĩguo ũmenyo Mũthamaki Daniells angĩhe andũ, ndamũhe kĩhoti gĩa wĩra wa ũhonge ta ona atĩa, nĩgũkorwo ndangĩhota gwĩciria kuuma kĩrĩa kĩrĩ mũhianano nginya kũrĩ maciaro. Gũkira kwanyu nyamũrĩri ũhoro ũyũ nĩguo ũmenyo wanyu. Bino, kĩrĩa gĩothe gĩkũhĩtana na kũruta thutha muoroto-inĩ wa maandĩko ma andũ matiri muoyo ti wĩra Ngai aheire o na ũmwe wanyu mwĩke. Nĩgũkorwo angĩkorwo andũ aya—Atumĩri Daniells na Prescott—nĩmarũmagĩrĩirie marĩa maheirwo ma gwĩka wĩra wa ndũrĩri ciinĩ, andũ aingĩ, aingĩ mũno, nĩmangĩkorwo mamenyithĩrĩtio ũhoro wa ma, na makarĩgwo, andũ a hinya arĩa [rĩu] marĩ nyũmba-inĩ cia wĩtĩkio kũrĩa matingĩkinywo handũ o na rimwe.”
“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.
“Esi yotlhe eseng watlangwa ngáwuti mhuri yimosi hulu. Kaha na mu na ni shisima tsha nḓivho tsha u kha nazwo, ndi ngani no litsha shango li tshi lovha miṅwaha minzhi nga vhuṱanzi he haṋewa nga Murena washu Yesu Kristo? Vhurereli ha ngoho vhu ri funza u dzhia munna muṅwe na musadzi muṅwe sa muthu ane ra nga mu itela zwivhuya.
“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 ni twakerekene imyaka myinshi: ‘Ubwenge Buringaniye,’ ubuhamya buhawe Umukuru Andrews. Ubwenge bushobora gutozwa kugira ngo bube imbaraga zo kumenya igihe cyo kuvuga n’imitwaro igomba guterurwa kandi ikihanganirwa, kuko Kristo ari Umwigisha wawe. Kandi nagize ubwoba bwinshi ku bwawe [igihe nabonaga ko] ushyira hejuru ubwenge bwawe kandi ugakurikiza inzira yo kuzana itandukaniro ry’ibitekerezo. Uwiteka ahamagarira abagabo b’abanyabwenge bashobora kwicecekera igihe [ari] ubwenge kuri bo kubigenza batyo. Iyaba washakaga kuba umuntu wuzuye, ukeneye kwezwa binyuze muri Yesu Kristo. Noneho hari umurimo umaze gutangira, kandi ubwenge nibugaragarire muri buri mukozi w’ubutumwa, muri buri perezida wa konferanse. Ariko hano hari umurimo wagombaga gufata years ago aho wari ukenewe kuzamura ijwi ryawe ku bw’uyu murimo nyirizina. Kristo yahaye abantu Be bose amabwiriza yihariye yerekeye ibyo bagomba gukora n’ibyo batagomba gukora. Kandi hasigaye igihe gito ngo dukore gukiranuka k’Uwiteka. Ushobora gusobanukirwa inzira y’Uwiteka. Nabonye umugambi wawe wo kuyobora ibintu ukurikije ibyo wihimbiye ubwawe nyuma y’uko ushyizweho nk’umuperezida. Wari waratekereje ko uzakora ibintu bitangaje, byari kuba umurimo Imana itashyize mu maboko yawe ngo uwukore. Ubu rero, umurimo wawe si ugukandamiza, ahubwo ni uwo kurekura buri gikenewe cyose gishoboka niba Uwiteka yarakwemeye ngo ukore umurimo. Ariko hakiri kare cyane werekanye ibimenyetso by’uko ubwenge n’urubanza rwejejwe bitagaragajwe nawe. Watangaje ibibazo mu buryo bukaze bitari kwakirwa keretse Uwiteka atanze umucyo.”
“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.
“Ndzi leletekile leswaku ku nga ri na magoza ya ku hatlisa yo tano lawa a ma nga fanelanga ku endliwa, ku fana ni ku hlawuriwa ka wena tanihi presidente wa conferense ku ya emahlweni ni lembe rin’wana. Kambe Hosi yi yirisa leswaku ku nga ha vi na mabindzu yo tano ya ku hatlisa kukondza mhaka yi tisiwa emahlweni ka Hosi hi xikhongelo; naswona leswi rungula ri fikeke eka wena leswaku ntirho wa Hosi lowu nga ehenhla ka presidente i vutihlamuleri lebyi tshembisaka ngopfu, a wu nga ri na mfanelo ya mahanyelo yo phandluka hilaha u endleke hakona ehenhla ka mhaka ya “Daily” kutani u ehleketa leswaku nkucetelo wa wena wu ta boha xivutiso lexi. A ku ri na Mukulukumba Haskell, loyi a rhwaleke vutihlamuleri byo tika, naswona ku na Mukulukumba Irwin ni vavanuna van’wana vo hlayanyana lava ndzi nga va boxaka, lava va nga ni vutihlamuleri byo tika.
“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.
“Kae ḿbîhe áká ámá kɔtɔ́ ó ku aŋa? Hɛ́lɛ́ áká ànyí yéhe, kɔ́ lɔ́ŋgɔ́ báhɔ́ ba tráchɛ́ yí kɔ́yɔ́ mɛ́ná nà kɔ́lɔ́lɔ́ áká mɛ́ná ku? Lɛ́, tɛ́hɛ́, kɛ́ tɔ́ŋgɔ́lɔ́ mɛ́ná nà. Tɛ́hɛ́, kɛ́ fɛ́lɛ́lɔ́ ànyí yéhe, kɔ́ mɛ́ná nà í tɔ́ŋgɔ́lɔ́ ya Bɛ́ŋa, lɔ́hɔ́ mɔ́hɔ́ ya kàfíyɔ́ kɛ́hɛ́ áká kɔ́rɔ́ yí, ku kɔ́yɔ́ mɔ́hɔ́ ya kùhɔ́ áká yɔ́ŋgɔ́lɔ́ kàfíyɔ́ nà kɛ́lɛ́ yí áká kùnyɛ́ kùmɔ́ mɔ́hɔ́. Nɛ́ yɔ́ŋgɔ́lɔ́ kàfíyɔ́ nà kɛ́lɛ́ yí áká kùnyɛ́ kùmɔ́ mɔ́hɔ́ ku bɔ́hɔ́ ya bá kɛ́ kàhɔ́lɔ́ nà kɔ́tɔ́ ku yí, yɔ́ŋgɔ́ áká kùfɛ́lɛ́ yí ku yí ku Elder Prescott. Kùhɛ́lɛ́ áká nɛ́fɛ́ yí báyɔ́ ku Bɛ́ŋa. Bɛ́ŋa kɛ́ kɔ́yɔ́ ku yí mɔ́hɔ́ ya kùhɛ́lɛ́ áká kɛ́hɛ́ áká mɔ́hɔ́ ya yɔ́ŋgɔ́lɔ́ yí, tɛ́hɛ́, nɛ́ báhɔ́ bá kɛ́hɛ́ kùhɛ́lɛ́lɔ́ lɛ́fɛ́lɛ́ tɛ́hɛ́ [mɔ́hɔ́], í bá Elder Daniells ku Elder Prescott.”
“Seven men should be chosen that are men of wisdom and through the working of the grace of God [give] evidence [of] a reconversion. For any men who are so blinded that they cannot reason from cause to effect, that they would ignore the men who have borne the responsibilities of the work and these presidents of conferences, [that] men [who] carry the work for over two years should be disregarded and such an impulsive consequence take place that men would neglect the very work kept before them for years—work the cities—and no, or but very little, attention [be] given to the old men for counsel, but proclaim the things they choose to give the people, bears its own testimony of the unsafety of the men to be entrusted with such a grand and wonderful work.
“Vandu muanda saba vasolwe, vawe vandu va mayele, kandi, ku dimu diadi diadi dia ngolu wa Nzambi, [vamonise] bivuvu [bia] kubalukila diaka. Bukonka, kana vandu bamwe bampofole bule mu mutima ne mu mayele, mu mpila ya ne balemwene kusungula ku tshimvwama ne ku tshisukilu, ne kuvuja meso ku bantu bavwale mikumba ya mudimu ne ku bapresida badi ba makonferense, [ne] bantu [ba] bamemene mudimu munda wa bidimu bipite bibidi ne kupita balekediwe, ne tshitudi tsha lubilu ne tsha butekete tshikale tshenzeka mu ndenge ya ne bantu basemune mudimu mene uvwa ubabikilwe kumpala munda wa bidimu—mudimu wa kukwata bimenga—kandi kapati, anyi butshiatshia bua butekete, [bu]fidiwe ku bakulumpe bua kulomba lulengu, kanshi badi bamanyisha bintu badi basungula buo bape bantu, tshidi tshiamba nkindi tsha bumvuama bua tshishi tshia ne bantu badi kabayi ba kumina kutumibwa mudimu munene ne wa kukema bule bua mushindu eu.”
“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 kafwa ko. Kena kukala ata kamo mukeke wa kuleka nti mulimo Wandi utwalwe mu nshila ino yachilendo. Lekeni amabuuku yabe fye. Nga kuli ukupilibula ukuli konse ukwakosa, Lesa akaleta ukuisungila kwa mutende muli uko kupilibula ukulingana, lelo ilyo imbila yapelwe ku bantu abali ne nsambu inshikuulu isha buweleshi ubulembwa mmo, [Lesa] afwaya ubwafwilisho ubwa cishinka ubukacita ku lukundo no kusangulula umweo. Bena Bakote Daniells na Prescott bonse babili bafwile ukwikala kabili ku mutima. Umulimo wachilendo walinjila, kabili teukwingana no mulimo uwo Kristo aishile ku calo cesu ukucita; kabili bonse abo abapilibwilwe byachishinka bakacita imilimo yakwe 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.
“툰디 앗 아잉낭 에얌 망파이 야다다 파이 아바이야 나바리다 망파이 레이 샬레. 에기 아케이 망가이 아세리 앗에 아시—예수 크리스토키 성품타 이 준비하는 이 시기다 아데 얌나 마르옥-맞다 콘폼 토우바, 나트트라 마시 도우나 핫-트바 니떼. 엘더 다니엘스, 나흐, 아돔 움나 흐이얌바 파오다 아도움바 마톰다 아돔나 투우나 토우람바 마탕다 오이나 아돔기 콜 퐁도우 오이하이바 자유 파바 유 나테. 아마숙 하이유, 한나 콩퍼런스키 프레지던트 아마 룰러 아님. 마하크나, 하나님나 얌나 셈갓파 프레지던트샤 오잉나 레이바 아두가 하나님나 얌나 얌나 야바 애ксेप트 토우바 마이셍 아두사 로이나 투란가이. 하나님나 얌나 애क्सेप트 토우바 펜싱다 로이나 프린트 토우바 책싱기 와리싱다 마하크나 메들 토우나 자유 레이테. 마칼 아두나 룰링, 도미네이팅 파워기 마시 훙나 우바 응암드라바디나 마수 아두나 마탕다 낫레. 크라이시스 아두 락레, 마두디 하나님 아야 나바 이혼나리.”
“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 . . .
“Mfumu yiwoneke ngoye wapi misi ya ku mastrada yaya sekela? Kristi ali ku zulu. Yino kuvumika kwandi kwaswa kuvi, ‘Kakuli ulongezi lwa bufumu. Ndipo lino ni nsita ya bulenda ya ino nsi. Ndipo lino Nine Mupashi wa kupulusa nangu wa kuonona. Ndipo lino ni nshita apo mpango wa bonse uli mu maboko Yandi. Naipela umweo Wandi ku kupulusa ino nsi. Kabili “Ine, nga nalininkwa pa mulu,” ubusuma bwa lupulukilo bundepeela bukalangisha ukuti bonse abakalengwa mu cipasho ca Bulesa no kuba umo na Ine bakacita ifyo ncita na maka Yandi aya kusombo no busuma bwa lupulukilo.’ Uyo onse alefwaya, akwate hamwe na bamunyina ku kucita umulimo uwapelwa kuli bo ukucita ilyo bali mu myanda ya buweme pa ncende sha bulelo, panshi ya malango ya mafunde ya Mfumu ayo ipeela, no kufwaya nelyo nangu nshi ukucita mu bulando bonse na Uyo uwatemwa ino nsi mpaka apele umweo wakwe ngo mulambu wa mpela yonse ku lupulukilo lwa nsi. Ndalandila ku balembi besu ba mbila, ukuti ilyo baingila mu mulimo mu misi yesu, kube ubutuntulu bwa mutende nobusuma bwa bukalamba ubukonka ku bu ministeri bwa Cebo. Tatwinga twaleta ukutinta ukwalinga mu mano ya bantu nga twa...”
“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.
“Ndzi kopa leswi nga eka Dayari ya mina. Ntiyiso hilaha wu nga hakona eka Yesu—wu vula, wu khongelela, u pfumela rito rin’wana ni rin’wana hi ku olova ka rona. Xana a mi ta vuyeriwa hi yini loko swihoxo swi tisiwa emahlweni ka vanhu lava va hambukeke evupfumelweni naswona va yingiseke mimoya yo xenga, vanhu lava a va ri na hina evupfumelweni ku nga si va khale? Xana mi ta yima etlhelo ra Diyavulosi xana? Nyikani nyingiso wa n’wina emasin’wini lama nga si tirhiwaka. Ntirho wa misava hinkwayo wu le emahlweni ka hina. Ndzi nyikiwe swifaniso malunghana na 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 w’akwayo cane yariko araserukira ivyiyumviro vy’izo mpaka zisa nkozi z’ubuhendanyi yariko arashikiriza, inyigisho zitandukanye n’ukuri nyakuri kwa Bibiliya. Kandi abari bashonje kandi banyotewe ikintu gishasha bariko barateza imbere ivyiyumviro [bisa n’ivyumvikana cane] ku buryo Umukuru Prescott yari mu kaga gakomeye. Umukuru Daniells yari mu kaga gakomeye [ko] gufatwa n’ubuzimire, yibaza ko iyo izo nyigisho zishobora kuvugirwa hose, vyobaye nk’isi nshasha.”
“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.” Manuscript Releases, volume 20, 17–22.
“Ee, kyenkabaire, baitu obunaku bwabo obwo nibwabaire buzibireho mutima, naayorekwa ngu Mweneitwe Daniells na Mweneitwe Prescott bakaba nibatunga omu byababaire nibayitamu emiteekateekyere erikushusha ey’omwoyo [ey’omwoyo-omwoyo], kandi nibasikire abantu baitu aha biteekateeko birungi ebirikubaasa, kakuba kyaba kisoboka, kuhabisa n’abarondoorwa kimwe. Nteekwa kuhanda n’ekaramu yangye [ensonga] ngu aba beeneitu bakaba baryetegyereza obuzibu oburi omu biteekateekyere byabo eby’okubihabisa, ebyarikuteeka amazima omu butahikirira; kandi [nabwo] bo [bakaba] beeyoreka nka [abarina] okumanya kw’eby’omwoyo kukuru munonga. Hati nteekwa kubagambira [nti] obu naayorekibwa ensonga egi, obu Omushaija Mukuru Daniells yaimutsaga eiraka rye nk’enzamba omu kuhisya omu maisho emiteekateekyere ye aha ‘Buriijo,’ ebyakurugiremu bwanyima byayorekwa. Abantu baitu bakaba nibatandika kutabukirwa. Naareeba ekyarugiremu, kandi obwo ne mpeebwa okwegyendesereza ngu kakuba Omushaija Mukuru Daniells, atareebire ku biri kuhikamu, arikukwatwa atyo kandi akareka kweikiriza ngu ali ahansi y’okuhumekwa kwa Ruhanga, obutahikiriza bwakubibwa omu mironko yaitu hoona, kandi twakuba tuli ahu Sitaane arikutwara obutumwa bwe. Obutahikiriza obukakanyire hamwe n’okushobeerwa bikabibwa omu biteekateeko by’abantu, kandi emyera etari ya burungi ey’akabi ekatwara omwanya gw’amazima.” Manuscript Releases, volume 20, 17–22.
The history of the second generation identifies an escalation of rebellion. The spiritualism represented by Ezekiel’s chambers of imagery illustrate that “Brother Daniells and Brother Prescott were weaving into their experience sentiments of a spiritualistic appearance and drawing our people to beautiful sentiments that would deceive, if possible, the very elect.” The spiritualism associated with the false view of “the daily,” is the symbol of what, if possible, would deceive the very elect. She ties together the spiritualism of pantheism that was being promoted by Kellogg with Prescott and Daniells’ push to define “the daily” as Christ’s sanctuary ministry.
ùsìtórì ìran kejì náà fihàn ìgbéraga ìṣọ̀tẹ̀ tí ń pọ̀ sí i. Ẹ̀mí-òkùnkùn tí a ṣàpẹẹrẹ rẹ̀ nínú àwọn yàrá àwòrán Ìsíkíẹ́lì ṣàlàyé pé “Arákùnrin Daniells àti Arákùnrin Prescott ń hun sínú ìrírí wọn àwọn èrò tí ó ní ìrísí ẹ̀mí-òkùnkùn, wọ́n sì ń fa àwọn ènìyàn wa sí àwọn ìmọ̀lára ẹlẹ́wà tí yóò tan, bí ó bá ṣeé ṣe, àní àwọn àyànfẹ́ gan-an jẹ.” Ẹ̀mí-òkùnkùn tí ó ní í ṣe pẹ̀lú èrò èké nípa “ojoojúmọ́,” ni ààmì ohun tí, bí ó bá ṣeé ṣe, yóò tan àní àwọn àyànfẹ́ gan-an jẹ. Ó so ẹ̀mí-òkùnkùn ẹ̀kọ́ pantheism tí Kellogg ń gbéga fún pọ̀ mọ́ ìtẹ̀síwájú Prescott àti Daniells láti túmọ̀ “ojoojúmọ́” gẹ́gẹ́ bí iṣẹ́ ìjọsìn Kristi nínú ibi mímọ́ rẹ̀.
She informs them to leave the books alone, by which she was addressing the push by Prescott and Daniells to re-write Uriah Smith’s book, Daniel and the Revelation, in order to remove his teaching that identified “the daily,” just as Miller identified it. The historical revisionists of Laodicea, who Isaiah identifies as “the learned”, have accomplished a wonderful work upon the unlearned of Adventism, for they have misrepresented the testimony of the history to lead those with itching ears and shallow study habits to think that the subject of “the daily,” is unimportant, and that Miller was incorrect on the subject. That work of revision is part of the rubbish Miller was shown that was to be swept away by the dirt brush man, in the time when the manifestation of the power of God in the Midnight Cry is repeated.
Omukulu ubo abandi okubika ebitabo ebyo nga bwe biri, era awo yali ayogerako ku kaweefube ka Prescott ne Daniells ak’okuwandiika obuggya ekitabo kya Uriah Smith, Daniel and the Revelation, basobole okuggyamu enjigiriza ye eyategeeza “the daily,” nga ne Miller bw’eyakitegeeza. Abakyusa ebyafaayo aba Laodicea, abo Isaaya b’ayita “abamanyi”, bakoze omulimu ogwewuunyisa ku batamanyi mu Adventism, kubanga boonoonyese obujulirwa bw’ebyafaayo okusobola okukulembeza abo abalina amatu agakaaba n’empisa ez’okuyiga ezitali za buziba okulowooza nti ensonga ya “the daily,” si nkulu, era nti Miller yali mukyamu ku nsonga eyo. Omulimu ogwo ogw’okuddamu okulongoosa guli kitundu ku kasasiro Miller gwe yalagibwa nti gwali gwa kuggyibwawo omusajja ow’akatale ak’efuufu mu kiseera ekyo okubikkulwa okw’amaanyi ga Katonda mu Midnight Cry bwe kiddamu.
We will continue our consideration of the second generation of Laodicean Adventism in the next article.
Ntuhila kumimwenamo kuketu kwa kizazi kya pili kya Uadventista wa Laodikia mu makala inayofuata.
“The message ‘Go forward’ is still to be heard and respected. The varying circumstances taking place in our world call for labor which will meet these peculiar developments. The Lord has need of men who are spiritually sharp and clear-sighted, men worked by the Holy Spirit, who are certainly receiving manna fresh from heaven. Upon the minds of such, God’s Word flashes light, revealing to them more than ever before the safe path. The Holy Spirit works upon mind and heart. The time has come when through God’s messengers the scroll is being unrolled to the world. Instructors in our schools should never be bound about by being told that they are to teach only what has been taught hitherto. Away with these restrictions. There is a God to give the message His people shall speak. Let not any minister feel under bonds or be gauged by men’s measurement. The gospel must be fulfilled in accordance with the messages God sends. That which God gives His servants to speak today would not perhaps have been present truth twenty years ago, but it is God’s message for this time.” The 1888 Materials, 133.
‘Mbele’ ya kwenda bado yasikike na yaheshimiwe. Hali mbalimbali zinazotokea katika ulimwengu wetu zinahitaji kazi itakayokutana na maendeleo haya ya pekee. Bwana anawahitaji watu walio makini kiroho na wenye kuona kwa wazi, watu wanaotendwa kazi na Roho Mtakatifu, ambao kwa hakika wanapokea mana iliyo mpya kutoka mbinguni. Juu ya nia za watu wa namna hiyo, Neno la Mungu hung’aa nuru, likiwafunulia zaidi kuliko hapo awali njia iliyo salama. Roho Mtakatifu hutenda kazi juu ya akili na moyo. Wakati umefika ambapo kwa njia ya wajumbe wa Mungu gombo linafunuliwa kwa ulimwengu. Wafundishaji katika shule zetu hawapaswi kamwe kufungwa kwa kuambiwa kwamba wanapaswa kufundisha tu yale yaliyofundishwa mpaka sasa. Ondoleweni vizuizi hivi. Yupo Mungu wa kutoa ujumbe ambao watu Wake watasema. Asimfanye mhudumu ye yote ajisikie chini ya vifungo au kupimwa kwa kipimo cha wanadamu. Injili lazima itimizwe kulingana na jumbe ambazo Mungu hutuma. Hilo ambalo Mungu huwapa watumishi Wake kusema leo huenda labda lisingekuwa ukweli wa wakati huu miaka ishirini iliyopita, lakini ni ujumbe wa Mungu kwa wakati huu.” The 1888 Materials, 133.