After we review the history from 1863 until the time of the end in 1989, in the context of the four abominations of Ezekiel chapter eight, representing the four generations of Adventism, we will turn our attention to the increase of knowledge that was unsealed in 1989. That increase of knowledge was concerning the last six verses of Daniel chapter eleven. In 1989, our little Sabbath study group discovered the reform lines of Bible prophecy, which Future for America often refers to, and which establish the sequence of events in every reform line, which in turn allows a student of prophecy to exercise the application of the latter rain methodology of “line upon line.”

Piştî ku em di çarçoveya çar qirêjiyên Ezekiel beşa heştan de—ku çar nifşên Adventîzmê temsîl dikin—dîroka ji 1863-an heta dema dawiyê di sala 1989-an de bibînin, em ê balê xwe bidin zêdebûna zanînê ya ku di 1989-an de hate vekirin. Ew zêdebûna zanînê derbarê şeş ayetên dawî yên Daniel beşa yanzdehan de bû. Di 1989-an de, koma me ya biçûk a xwendina Şemiyê xetên reformê yên pêxemberiya Mizgîniyê keşf kir, yên ku Future for America gelek caran behs jê dike, û yên ku rêza bûyeran di her xeta reformê de saz dikin, ku bi vî awayî xwendekarekî pêxemberiyê dihêle ku sepandina metodolojiya barana paşîn a “xet li ser xet” bikar bîne.

Within a few years (1992), I had written a paper covering the last six verses of Daniel eleven. The paper was written for my own satisfaction, for I had no ability or intention of publicly circulating the study. By 1994, the paper had made its way to an Adventist self-supporting ministry, and by 1995, a series of eleven articles covering the last six verses of Daniel eleven, was published in a monthly magazine produced by that ministry. There are only a few specific references to Daniel eleven in the writings of the Spirit of Prophecy, and the most important of them all became a central argument to the validity of the application I set forth concerning those verses.

Ndzi nga si heta malembe ma nga ri mangani (1992), a ndzi se ndzi tsale phepha leri a ri hlamusela tindzimana ta tsevu to hetelela ta Daniyele 11. Phepha rero a ri tsaleriwe ku enerisa ka mina n’wini, hikuva a ndzi nga ri na vuswikoti kumbe xikongomelo xo hangalasa dyondzo yoleyo erivaleni. Hi 1994, phepha rero a ri fike eka vutirheli bya va-Adventist lebyi ti tiyisekisaka hi byabyo, kutani hi 1995, nxaxamelo wa swihloko swa khume na xin’we leswi a swi khumba tindzimana ta tsevu to hetelela ta Daniyele 11, wu kandziyisiwile eka magazini wa nhweti ni nhweti lowu a wu humesiwa hi vutirheli byebyo. Ku na swikombo swi nga ri swingani ntsena leswi kongomisiweke eka Daniyele 11 eka matsalwa ya Moya wa Vuprofeta, naswona xa nkoka swinene exikarhi ka swona hinkwaswo xi hundzuke nhloko-mhaka ya nkoka leyi tiyisisaka ntiyiso wa ku tirhisiwa loku ndzi ku humeseke malunghana ni tindzimana teto.

“We have no time to lose. Troublous times are before us. The world is stirred with the spirit of war. Soon the scenes of trouble spoken of in the prophecies will take place. The prophecy in the eleventh of Daniel has nearly reached its complete fulfillment. Much of the history that has taken place in fulfillment of this prophecy will be repeated. In the thirtieth verse a power is spoken of that ‘shall be grieved, [Daniel 11:30–36 quoted.]

“Em ji bo winda kirina demê tune ye. Demên aloz li pêşiya me ne. Cîhan bi ruhê şer hatiye hejandin. Di demeke nêz de, dîmenên tengasiyê yên ku di pêxemberiyan de hatine gotin dê pêk bên. Pêxemberiya di beşa yanzdehem a Daniel de hema gihîştiye temamkirina xwe ya tam. Gelek ji dîrokê ku di pêkanîna vê pêxemberiyê de qewimîye dê dîsa were dubarekirin. Di aya sîhan de hêzekê tê gotin ku ‘ê xemgîn bibe, [Daniel 11:30–36 quoted.]’”

“Scenes similar to those described in these words will take place.” Manuscript Releases, number 13, 394.

“Ndziyimo leswi fanaka ni leswi hlamuseriweke emaritweni lawa swi ta humelela.” Manuscript Releases, nomboro 13, 394.

Sister White is clear that 1798, is the “time of the end.”

خواهر وایت به‌روشنی بیان می‌کند که ۱۷۹۸ «زمانِ آخر» است.

“But at the time of the end, says the prophet, “Many shall run to and fro, and knowledge shall be increased.’ Daniel 12:4. . . . Since 1798 the book of Daniel has been unsealed, knowledge of the prophecies has increased, and many have proclaimed the solemn message of the judgment near.” The Great Controversy, 356.

“Лекин ахирзаман вақтида, — дейди пайғамбар, — «Кўплар у ёқдан-бу ёққа бориб-келурлар, ва билим кўпайур». Дониёр 12:4.... 1798 йилдан буён Дониёр китоби очилган, башоратлар ҳақидаги билим ортган, ва кўплар яқинлашиб келаётган ҳукмнинг жиддий хабарини эълон қилганлар.” Буюк кураш, 356.

Verse forty of Daniel eleven begins with, “And at the time of the end.”

Danyeri ikumi na imwe, umurongo wa mirongo ine, utangura n’aya majambo ngo: “Kandi mu gihe c’iherezo.”

And at the time of the end shall the king of the south push at him: and the king of the north shall come against him like a whirlwind, with chariots, and with horsemen, and with many ships; and he shall enter into the countries, and shall overflow and pass over. Daniel 11:40.

Na mu gihe cy’imperuka umwami w’ikusi azamugabaho; kandi umwami wo mu majyaruguru azamutera nk’inkubi y’umuyaga, ari kumwe n’amagare y’intambara, n’abagendera ku mafarasi, n’amato menshi; kandi azinjira mu bihugu, kandi azabirengerera akabicamo. Daniyeli 11:40.

It is evident, even without the direct endorsement of the Spirit of prophecy, that verse forty marks the beginning of a sequence of events that began in 1798. Those events lead to the close of human probation, for the first verse of chapter twelve of Daniel, says, “And at that time shall Michael stand up,” and Sister White is clear that when Michael stands up human probation closes.

Kiri dhahiri, hata bila uthibitisho wa moja kwa moja wa Roho ya unabii, kwamba aya ya arobaini inaashiria mwanzo wa mfululizo wa matukio yaliyoanza mwaka 1798. Matukio hayo huongoza hadi kufungwa kwa muda wa rehema kwa wanadamu, kwa maana aya ya kwanza ya sura ya kumi na mbili ya Danieli yasema, “Na wakati huo Mikaeli atasimama,” naye Sister White yuko wazi kwamba Mikaeli anaposimama, muda wa rehema kwa wanadamu hufungwa.

“‘At that time shall Michael stand up, the great Prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, everyone that shall be found written in the book.’ Daniel 12:1.

“‘لەو کاتەدا میکائیل هەڵدەستێت، ئەو سەرۆکی گەورەیەی کە لە پێناوی کوڕانی گەلەکەت وەستاوە؛ و لەو کاتەدا کاتی تەنگانەیەک دەبێت کە هەرگیز لەوەوپێش، لە کاتی بوونی نەتەوەیەکەوە هەتا هەمان کات، وەک ئەو نەبووە؛ و لەو کاتەدا گەلەکەت دەرباز دەکرێن، هەریەکەیان کە لە پەرتووکی ژیاندا نووسرابێت.’ دانیال 12:1.”

“When the third angel’s message closes, mercy no longer pleads for the guilty inhabitants of the earth. The people of God have accomplished their work. They have received ‘the latter rain,’ ‘the refreshing from the presence of the Lord,’ and they are prepared for the trying hour before them. Angels are hastening to and fro in heaven. An angel returning from the earth announces that his work is done; the final test has been brought upon the world, and all who have proved themselves loyal to the divine precepts have received ‘the seal of the living God.’ Then Jesus ceases His intercession in the sanctuary above. He lifts His hands and with a loud voice says, ‘It is done;’ and all the angelic host lay off their crowns as He makes the solemn announcement: ‘He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still.’ Revelation 22:11. Every case has been decided for life or death.” The Great Controversy, 613.

“장막째 천사의 기별이 마쳐질 때에는, 더 이상 자비가 땅의 죄 있는 거민들을 위하여 간구하지 않는다. 하나님의 백성은 그들의 일을 이루었다. 그들은 ‘늦은 비’, 곧 ‘주 앞으로부터 이르는 유쾌하게 됨’을 받았고, 그들 앞에 놓인 시련의 때를 위하여 준비되었다. 천사들은 하늘에서 이리저리 분주히 오가고 있다. 땅에서 돌아오는 한 천사가 자기의 일이 끝났다고 선포한다. 최후의 시험이 세상에 이르렀고, 하나님의 계명에 충성됨이 입증된 모든 자들은 ‘살아 계신 하나님의 인’을 받았다. 그때 예수께서는 위의 성소에서 당신의 중보를 그치신다. 그분은 손을 드시고 큰 음성으로 ‘되었다’고 말씀하신다. 그리고 그분께서 엄숙한 선포를 하실 때에 천사의 온 무리가 그들의 면류관을 벗어 놓는다. ‘불의한 자는 그대로 불의하고 더러운 자는 그대로 더럽고 의로운 자는 그대로 의롭고 거룩한 자는 그대로 거룩할지어다.’ 요한계시록 22:11. 모든 경우가 생명이나 사망으로 판결되었다.” 각 시대의 대쟁투, 613.

Verse forty of Daniel eleven, begins in 1798, and in verse forty-five, when the king of the north (the papacy), comes to his end with none to help, human probation closes, for the next verse states, “And at that time,” thus identifying the “time” represented in the previous verse, which is verse forty-five of Daniel eleven. The king of the north (the papacy), comes to its end at the close of human probation.

Danyeli kapu ya kumi na moja, fungu ya makumi ana, yatandika mu 1798, ndipo mu fungu ya makumi ana na tanu, apo mfalme wa kaskazini (upapa) afika ku mwisho wake pasipo na mutu wa kumusaidia, kipindi cha rehema kwa wanadamu chafungwa, maana fungu inayofuata yasema, “Na wakati huo,” kwa hivi kutambulisha “wakati” unaowakilishwa katika fungu iliyotangulia, ambayo ni fungu ya makumi ana na tanu ya Danyeli kapu ya kumi na moja. Mfalme wa kaskazini (upapa) afika ku mwisho wake wakati wa kufungwa kwa kipindi cha rehema kwa wanadamu.

Therefore, the history of the last six verses of Daniel eleven, identify a sequence of events that begins in 1798 and ends at the close of human probation. When Sister White was alive, 1798, was obviously in her past history. When she stated that “the prophecy in the eleventh chapter of Daniel has nearly reached its complete fulfillment,” she can only be referencing history that occurs after 1798, and before Michael stands up. She then specifically states that “much of the history that has taken place in fulfillment of this prophecy will be repeated,” thus instructing the student of prophecy that the final history of Daniel eleven, that “has nearly reached its complete fulfillment,” has been typified in other portions of histories set forth in Daniel chapter eleven.

Noolat ngiiki, history ya verses six za mwisho za Daniel kumi na moja, inaonyesha mfuatano wa matukio unaoanza mwaka 1798 na kuishia kufungwa kwa kipindi cha rehema kwa wanadamu. Wakati Sister White alipokuwa hai, mwaka 1798 kwa wazi ulikuwa tayari katika historia yake iliyopita. Aliposema kwamba “unabii wa sura ya kumi na moja ya Danieli umekaribia sana kufikia utimilifu wake kamili,” angeweza tu kuwa anarejelea historia inayotokea baada ya 1798, na kabla Mikaeli hajasimama. Kisha anaeleza kwa uwazi kwamba “sehemu kubwa ya historia iliyotukia katika kutimizwa kwa unabii huu itarudiwa,” hivyo akimwelekeza mwanafunzi wa unabii kwamba historia ya mwisho ya Danieli kumi na moja, ambayo “imekaribia sana kufikia utimilifu wake kamili,” imekuwa mfano katika sehemu nyingine za historia zilizoelezwa katika sura ya kumi na moja ya Danieli.

Once she emphasizes that most important prophetic key, she then quotes verses thirty through thirty-six, and states, “Scenes similar to those described in these words will take place.” Inspiration provided a key for those students of prophecy who wished to understand the final fulfillment of Daniel eleven. The key was that the history of the final six verses of Daniel eleven, were a parallel to the history represented in verses thirty to thirty-six. There is an abundant amount of light that is derived from this revelation, but what needs to be considered here is that in verse thirty-one of Daniel eleven, “the daily,” is taken away.

Kun mwiakazia ule ufunguo wa unabii ulio wa muhimu zaidi, ndipo akinukuu aya ya thelathini hadi ya thelathini na sita, naye asema, “Matukio yanayofanana na yale yaliyoelezwa katika maneno haya yatatukia.” Uvuvio ulitoa ufunguo kwa wale wanafunzi wa unabii waliotaka kuelewa utimilifu wa mwisho wa Danieli kumi na moja. Ufunguo wenyewe ulikuwa kwamba historia ya aya sita za mwisho za Danieli kumi na moja ilikuwa sambamba na historia iliyowakilishwa katika aya ya thelathini hadi ya thelathini na sita. Kuna nuru tele inayotokana na ufunuo huu, lakini jambo linalopasa kuzingatiwa hapa ni kwamba katika aya ya thelathini na moja ya Danieli kumi na moja, “dhabihu ya daima,” huondolewa.

To correctly understand the history which illustrates the sequence of events that lead to the close of human probation, a student of prophecy must have the correct understanding of “the daily.” If verse thirty-one is identifying Christ’s sanctuary ministry being taken away, or if it is identifying the taking away of paganism, it is absolutely essential to understand, if you wish to correctly understand the parallel history that Sister White spoke of when she wrote, “Scenes similar to those described in these words will take place.”

Ji bo ku meriv bibîne dîroka ku rêza bûyeran wêne dike—yên ku ber bi dawîbûna dema ceribandina mirovî ve dibin—xwendekarek pêxemberiyê divê têgihiştina rast ya “ya rojane” hebe. Heke aya sî û yekan xizmeta Mesîh a di perestgeha wî de tê rakirin nîşan dide, an jî rakirina paganîzmê nîşan dide, wê demê bi temamî pêwîst e ku hûn vê yekê fam bikin, heke hûn dixwazin bi awayekî rast wê dîroka hevparallelê ku Xwişka White behs jê kir, dema ku nivîsî, “Dîmenên wekî yên ku di van gotinan de hatine şirove kirin, wê pêk bên,” rast fam bikin.

Of course, Laodicean Adventism did not recognize the fulfillment of verse forty of Daniel eleven, as identifying the collapse of the Soviet Union in 1989, but the verse does identify those very events. For those who wished to correctly understand the prophetic increase of knowledge that arrived with the fulfillment of verse forty in 1989, the correct understanding of “the daily,” then became present truth. In the early part of the twentieth century, the correct understanding was important, for it was an essential part of the foundational truths that the Lord used William Miller to establish.

Kumusono, Uadiventisti wa Laodikia haukutambua utimizo wa aya ya arobaini ya Danieli kumi na moja kuwa unaotambulisha kuanguka kwa Umoja wa Kisovieti mwaka 1989, lakini aya hiyo yatambulisha matukio hayo hayo. Kwa wale waliotamani kuelewa kwa usahihi ongezeko la maarifa ya kinabii lililokuja pamoja na utimizo wa aya ya arobaini mwaka 1989, uelewa sahihi wa “sadaka ya daima” basi ukawa ukweli wa wakati huu. Katika sehemu ya mwanzo ya karne ya ishirini, uelewa sahihi ulikuwa wa muhimu, kwa maana ulikuwa sehemu ya lazima ya kweli za msingi ambazo Bwana alimtumia William Miller kuziimarisha.

But during the first decade and a half of the twentieth century the satanic Protestant view which claims that “the daily,” represents Christ’s sanctuary work was a minority position, and it was not worth allowing a controversy over the truth that “the daily,” is a symbol of paganism to even begin. This is why you will hear from the Laodicean historical revisionists, that the subject of “the daily,” is “not to be made into a test question,” or “that the subject of ‘the daily’ is not to be agitated.” What the revisionists always leave out when they lead the unlearned in this particular discussion, is the qualification which inspiration always placed upon the subject. The following passage is directed towards Elder Haskell.

Naye mu myaka cumi n’itanu ya mbere y’ikinyejana ca makumyabiri, iciyumviro c’Abaporotesitanti c’icisatani kivuga ko “ikimenyetso ca buri musi” giserukira igikorwa ca Kristo co mu buturo bweranda cari iciyumviro c’abari bake, kandi ntivyari bikwiye kwemera ko impaka zerekeye ukuri yuko “ikimenyetso ca buri musi” ari ikigereranyo c’ubupagani zitangura namba. Ico ni co gituma muzokwumva abahindura amateka b’i Lawodikiya bavuga yuko ingingo y’“ikimenyetso ca buri musi” “idategerezwa kugirwa ikibazo c’igeragezwa,” canke “yuko ingingo y’‘ikimenyetso ca buri musi’ idategerezwa guhungabanywa.” Ico abo bahindura amateka bahora basiga inyuma igihe bariko bararongora abatize muri iri ganiriro ryihariye, ni ico guhumekerwa kwama kwashize kuri iyo ngingo nk’akaranga kayigabanya. Igice gikurikira kirerekejwe kuri Umukuru Haskell.

Elder Haskell was leading the defense of the correct understanding of “the daily,” against the attacks of Prescott and Daniells in the first and second decade of the twentieth century. Pay close attention, for Sister White never identifies that Haskell’s understanding of “the daily,” was incorrect, she simply instructs him to not allow the agitation to continue, for the Lord did not want to provide an ongoing platform for the enemies of truth (Prescott and Daniells), to continue to push their false teaching. In the passage Haskell is rebuked for “the chart”, and the chart that is referred to is the 1843 chart. Haskell had reproduced the 1843 chart for a witness in that controversy. But he didn’t just reproduce it, he included upon the bottom of the chart the passage from Sister White, where she says “the 1843 chart was directed by the hand of the Lord and should not be altered.” As you read the passage, count the times she says, “at this time.”

Mzee Haskell alikuwa akiongoza utetezi wa uelewa sahihi wa “the daily,” dhidi ya mashambulizi ya Prescott na Daniells katika muongo wa kwanza na wa pili wa karne ya ishirini. Zingatia kwa makini, kwa maana Dada White kamwe hatambui kwamba uelewa wa Haskell kuhusu “the daily,” ulikuwa si sahihi; yeye humwagiza tu asiruhusu msukosuko huo uendelee, kwa kuwa Bwana hakutaka kutoa jukwaa linaloendelea kwa maadui wa kweli (Prescott na Daniells), waendelee kusukuma mafundisho yao ya uongo. Katika kifungu hicho Haskell anakemewa kwa sababu ya “the chart”, na chati inayorejelewa ni chati ya 1843. Haskell alikuwa ameizalisha tena chati ya 1843 kuwa ushuhuda katika pambano hilo. Lakini hakuizalisha tu tena; alitia pia chini ya chati hiyo kifungu kutoka kwa Dada White, ambapo anasema “the 1843 chart was directed by the hand of the Lord and should not be altered.” Unaposoma kifungu hicho, hesabu ni mara ngapi anasema, “at this time.”

“‘I am instructed to say to you, Let there be no questions agitated at this time in the Review that will tend to unsettle minds. . . . We have no time now to enter into unnecessary controversy, but we should earnestly consider the need of seeking the Lord for true conversion of heart and life. There should be determined efforts made to secure sanctification of soul and mind.’

“‘Ndzi lerisiwe ku mi byela ndzi ku, Ku nga vi na swivutiso leswi pfuxiwaka enkarhini lowu eka Review leswi nga ta endleka leswaku mianakanyo yi nga tiyeki.... A hi na nkarhi sweswi wo nghena eka mpfilumpfilu lowu nga lavekiki, kambe hi fanele hi anakanyisisa hi ku hiseka hi xilaveko xo lava Hosi leswaku ku va ni ku hundzuka ka ntiyiso ka mbilu ni vutomi. Ku fanele ku endliwa matshalatshala lama tiyeke leswaku ku kumiwa ku kwetsimisiwa ka moya ni miehleketo.’”

“I have had cautions given me in regard to the necessity of our keeping a united front. This is a matter of importance to us at this time. As individuals we need to act with the greatest caution.

“Nina maonyo niliyopewa kuhusu ulazima wa sisi kudumisha umoja. Hili ni jambo la umuhimu kwetu wakati huu. Kama watu binafsi tunapaswa kutenda kwa tahadhari iliyo kuu kabisa.

“I wrote to Elder Prescott, telling him that he must be exceedingly careful not to introduce subjects in the Review that would seem to point out flaws in our past experience. I told him that this matter on which he believes a mistake has been made is not a vital question, and that, should it be given prominence now, our enemies would take advantage of it, and make a mountain out of a molehill.

“남작가이인 프레스콧에게 내가 편지를 써서, 그가 우리의 지난 경험의 결함들을 지적하는 듯이 보일 만한 주제들을 Review에 끌어들이지 않도록 지극히 조심해야 한다고 말하였다. 나는 그에게, 그가 어떤 실수가 있었다고 믿는 이 문제는 중대한 문제가 아니며, 지금 그것이 두드러지게 다루어진다면 우리의 원수들이 그것을 이용하여 작은 일을 크게 부풀릴 것이라고 말하였다.

“To you also I say that this subject [THE IDENTITY OF THE “DAILY” OF DANIEL 8.] should not be agitated at this time. No, my brother, I feel that at this crisis in our experience that chart which you have had republished should not be circulated. You have made a mistake in this matter. Satan is determinedly at work to bring about issues that will create confusion. There are those who would be delighted to see our ministers at an issue on this question, and they would make much of it.

“Kwa wewe pia nasema kwamba somo hili [UTAMBULISHO WA “SIKU KWA SIKU” WA DANIELI 8.] halipaswi kuchochewa wakati huu. La, ndugu yangu, nahisi kwamba katika kipindi hiki cha hatari katika uzoefu wetu, chati ile ambayo umeifanya ichapishwe tena haipaswi kusambazwa. Umefanya kosa katika jambo hili. Shetani anafanya kazi kwa azimio ili kuleta masuala yatakayozua machafuko. Wapo wale ambao wangefurahishwa kuona wahudumu wetu wakiwa kwenye mgogoro kuhusu swali hili, nao wangelifanya jambo hilo kuwa kubwa sana.”

“I have been instructed that regarding what might be said on either side of this question, silence at this time is eloquence. Satan is watching for an opportunity to create division among our leading ministers. It was a mistake to publish the chart until you could all get together and come to an agreement concerning the matter. You have not acted wisely in bringing to the front a subject that must create discussion and the bringing out of various opinions, for every item will be strained and made to mean something that will only mean injury to the cause. We have all we can do to handle the false statements of those who have given evidence of their willingness to bear false witness.” Manuscript Releases, volume 9, 106, 107.

“Ngungevinjiswa leswaku, malunghana ni leswi nga ha vuriwaka hi tlhelo rin’wana ni rin’wana ra xivutiso lexi, ku miyela enkarhini lowu i vukhongeri bya marito. Sathana u rindzerile nkarhi wo tumbuluxa ku avana exikarhi ka vatirheli va hina lava rhangelaka. A ku ri xihoxo ku kandziyisa chati yoleyo ku kondza mi kota ku hlangana hinkwenu mi fika eku twaneni mayelana ni mhaka leyi. A mi endlaka hi vutlhari ku tisa emahlweni nhlokomhaka leyi yi faneleke ku tumbuluxa mbulavurisano ni ku humelerisa mavonelo yo hambana-hambana, hikuva nchumu wun’wana ni wun’wana wu ta kandziyisiwa swinene wu endliwa ku vula nchumu lowu wu nga ta vula ntsena ku onhaka ka mhaka. Hinkwerhu hi ni swo tala leswi hi faneleke ku swi endla eku langutaneni ni marito ya mavunwa ya lava va kombiseke vumbhoni bya ku tiyimisela ka vona ku va timbhoni ta mavunwa.” Manuscript Releases, volume 9, 106, 107.

In the previous article we identified that Ellen White said those that gave the judgment hour cry had the correct view of “the daily,” and that Prescott and Daniells’ view that “the daily,” represented Christ’s sanctuary ministry came from Satan. She rebuked Haskell for allowing the controversy to continue, but not for his position upon the truth of what “the daily,” represents. At that time the majority still believed the pioneer understanding of “the daily,” and more importantly, the verse in Daniel eleven, that was to be unsealed at “the time of the end” in 1989, was still decades in the future. At that time (1989), the importance of the correct view of “the daily,” would be necessary. The revisionists always leave the qualifications of Ellen White that were limited to that particular period out of their dishes of fables. Count the qualification of time in the following passage.

Nakala i ya ntwala, twamwene nde Ellen White walandile ukuti abo abapele ukulila kwa ora ya bupingushi bali no kumona kwaololoka pa “ca lyonse,” kandi ukuti ukumona kwa Prescott na Daniells ukwa kuti “ca lyonse” cilelangilila ubupyani bwa Kristu mu cifulo Cakwe ca mushilo kwafumine kuli Satana. Alikambile Haskell pa kuleka impaka ukutwalilila, lelo te pa cifulo cakwe pa cine ca ico “ca lyonse” cileiminina. Muli iyo nshita, abengi bali bacili bacetekela ukumvwisisa kwa bapayona pa “ca lyonse,” kandi icakulembeka nganshi, ivesi muli Daniele ikumi limo na cimo, ilyo lyali no kusokololwa pa “nshita ya mpela” mu 1989, lyali licili imyaka iingi mu ntanshi. Muli iyo nshita (1989), ubukulu bwa kumona kwaololoka pa “ca lyonse” bwali no kuba ubwafwilisho. Abapilibula ifya kale lyonse balafumyapo ifyakusungula vya Ellen White ifyo fyali fyapekanyilwe kuli iyo nshita yene ku nongo sha mabufi shabo. Balangilileni ifyakusungula fya nshita mu cipande icilekonkapo.

“I have words to speak to Brethren Butler, Loughborough, Haskell, Smith, Gilbert, Daniells, Prescott, and all who have been active in urging their views in regard to the meaning of ‘the daily’ of Daniel 8. This is not to be made a test question, and the agitation that has resulted from its being treated as such has been very unfortunate. Confusion has resulted, and the minds of some of our brethren have been diverted from the thoughtful consideration that should have been given to the work that the Lord has directed should be done at this time in our cities. This has been pleasing to the great enemy of our work.

“Ndi na mazwi ya kutaura kuna Brethren Butler, Loughborough, Haskell, Smith, Gilbert, Daniells, Prescott, navose vakashanda nesimba mukusundidzira maonero avo maererano nezvinoreva ‘the daily’ yaDanieri 8. Izvi hazvifaniri kuitwa mubvunzo wokuedza nawo vanhu, uye kupesana kwakabva pakuitwa kwazvo saizvozvo kwave kusina kunaka zvikuru. Mavhiringidziko akabva azovapo, uye pfungwa dzevamwe vehama dzedu dzakatsauswa pakufungisisa kwakadzama kwaifanira kupiwa basa iro Ishe vakaraira kuti riitwe panguva ino mumaguta edu. Izvi zvafadza muvengi mukuru webasa redu.”

“The light given me is that nothing should be done to increase the agitation upon this question. Let it not be brought into our discourses and dwelt upon as a matter of great importance. We have a great work before us, and we have not an hour to lose from the essential work to be done. Let us confine our public efforts to the presentation of the important lines of truth on which we have clear light.

“Ronahiya ku ji min re hat dayîn ev e ku divê tiştek nebe ku li ser vê pirsê hestbirûjandin zêde bike. Bila ev mijar neyê anîn nav axaftinên me û wekî meseleke pir girîng li ser neyê sekinandin. Li pêş me karêkî mezin heye, û ji bo karê bingehîn ê ku divê were kirin, em saetekê jî ji dest danê nînin. Bila em hewldanên xwe yên giştî bi pêşkêşkirina wan xetên girîng ên rastiyê re bisînor bikin ku di wan de ronahiya zelal heye.”

“I would bring to your attention the last prayer of Christ, as recorded in John 17. There are many subjects upon which we can speak,—sacred, testing truths, beautiful in their simplicity. On these you may dwell with intense earnestness. But let not ‘the daily,’ or any other subject that will arouse controversy among brethren, be brought in at this time; for this will delay and hinder the work that the Lord would have the minds of our brethren centered upon just now. Let us not agitate questions that will reveal a marked difference of opinion, but rather let us bring from the Word the sacred truths regarding the binding claims of the law of God.

“Ninamak lyam kumit ing panyangis ya uli ning Kristo, anti ing mekasulat king Juan 17. Atin dakal a paksa a mapag-ulanan tamu,—banal, susubukang katutwanan, maragul king karelang kapayakan. Keti kareti, mipaglugud kung manalakad king maigting a taimtim. Ngen e ya sana iyung ‘ing aldo-aldo,’ o aliwang paksa man a memuklat pamagtalu-talu karing kapatad tamu, ing ipasok tamu king oras a ini; uli na ini paurian na ampong sasagkan na ing obra a buri ning Apung Ginu a ing isip da reng kapatad tamu menakla kareng kaya nganita. E tamu pakakalisan deng talakayan a magpakitang maragul a pamagkaiba ning kapanumanan, nung ali e, manibat king Sasalita, iyatad tamu deng banal a katutwanan tungkul king mabibigkis a kayabe ning kautusan ning Dios.

“Our ministers should seek to make the most favorable presentation of the truth. So far as possible, let all speak the same things. Let the discourses be simple, and treating upon vital subjects that can be easily understood. When all our ministers see the necessity of humbling themselves, then the Lord can work with them. We need now to be reconverted, that angels of God may co-operate with us, making a sacred impression upon the minds of those for whom we labor.

“Batumiki betu basemekwa kusáka kolakisa bosolo na lolenge ya malamu koleka. Na ndenge nyonso oyo ekoki kosalema, bato nyonso baloba likambo moko. Mateya ezala pɛtɛɛ, mpe etalela makambo ya ntina mingi oyo ekoki kososolama na pɛtɛɛ nyonso. Ntango batumiki na biso nyonso bakomona bosɛnga ya komikitisa, wana nde Nkolo akokoka kosala elongo na bango. Sikawa tosengeli kobongwana lisusu, mpo baanzelu ya Nzambe básala elongo na biso, kotia makanisi ya bosantu na makanisi ya bato oyo tosalelaka.

“We must blend together in the bonds of Christlike unity; then our labors will not be in vain. Draw in even cords, and let no contentions be brought in. Reveal the unifying power of truth, and this will make a powerful impression on human minds. In unity there is strength.

“Tufumbatane pamoza mu vikolo vya bumwe bwa buKristo bwa Kristo; e po imilimo yesu tayakabe ya busenene. Kokani mu mifunda ya kulingana, kabiji mutaleke kwikala bisanguluko byonse. Sokololai amaka a kulundulula a bwine, kabiji aye akapela mweo munda ya mano a bantu. Mu bumwe mulemona amaka.

“This is not a time to make prominent unimportant points of difference. If some who have not a strong living connection with the Master, reveal to the world their weakness of Christian experience, the enemies of the truth who are watching us closely will make the most of it, and our work will be hindered. Let all cultivate meekness, and learn lessons from Him who is meek and lowly in heart.

“Eyi si akoko lati ṣe afihan gidigidi awọn iyatọ ti ko ṣe pataki. Bi diẹ ninu awọn ti ko ni ìsopọ̀ alààyè tí ó lágbára pẹ̀lú Olúwa ba fi ailera iriri Kristẹni wọn hàn sí ayé, awọn ọta òtítọ́ tí ń ṣọ́ wa pẹkipẹki yóò lo èyí dé òpin, a ó sì di iṣẹ́ wa lógun. Kí gbogbo ènìyàn máa hù ìwà pẹ̀lẹ́, kí wọ́n sì kọ́ ẹ̀kọ́ lọ́dọ̀ Ẹni tí ó jẹ́ oníwà pẹ̀lẹ́, tí ó sì rẹ ara Rẹ̀ sílẹ̀ ní ọkàn.”

“The subject of ‘the daily’ should not call forth such movements as have been made. As a result of the way this subject has been handled by men on both sides of the question, controversy has arisen and confusion has resulted.

Mijara “cha kila siku” hakupaswi kuibua misukumo kama ile iliyofanywa. Kwa sababu ya jinsi mjadala huu ulivyoshughulikiwa na watu wa pande zote mbili za swali hili, mabishano yamezuka na machafuko yametokea.

“The action of Brother Larry Smith in publishing a tract containing condemnation of his brethren and of their belief, was not endorsed by God. And to Elder Prescott I will say, The Lord has not placed upon you a burden regarding this matter.

“Umbuloto wa Ndugu Larry Smith wa kuchapisha kijitabu chenye hukumu dhidi ya ndugu zake na dhidi ya imani yao, haukuidhinishwa na Mungu. Naye kwa Mzee Prescott nitasema, Bwana hakukuwekea mzigo kuhusu jambo hili.

“I was pained to hear that Elder Daniells, knowing that there was a difference of opinion regarding this matter among our leading brethren, should urge this matter to the front, as was done in some places.

“Mina nanyemebwe muno kuwika ntatyo ati Mukulumpe Daniells, nangwa aikete mano ati kwali ukulekana kwa myumfwile pa nshita iyi pakati ka ba munyfwaashwa besu abakalamba, alingile ukusunkila ilyo sambililo ku ntanshi, ngefyo kwacitwe mu ncende shimo.

“Others of our brethren have not been guided by wisdom, and have not reasoned clearly from cause to effect regarding the results of their efforts to uphold their views regarding the interpretation of ‘the daily.’ While the present condition of difference of opinion regarding this subject exists, let it not be made prominent. Let all contention cease. At such a time silence is eloquence.

“Vangi vaetu vaa kwaaitu kaungamisiwa ni uvyu, na ndavapatite kulongesa kwa uteleku kufuma ku mbangi kuya ku mbuli yayo mu kukokela mavu ma usumbwilu wao wa kusimbila maoni avo kuhusu kutafsiriwa kwa ‘cha kila siku.’ Mu hali ya sasa ya kutofautiana kwa maoni kuhusu somo hili iendelee kuwapo, na isifanywe kuwa jambo la kupewa uzito wa mbele. Mashindano yote na yakome. Mu wakati wa namna hiyo, kunyamala ni ufasaha.”

“The duty of God’s servants at this time is to preach the Word in the cities. Christ came to save souls, and we, as almoners of His grace, need to impart to the inhabitants of the great cities a knowledge of His saving truth.” Pamphlets, number 20, 11, 12.

“Wakatumwa wa Mulungu pa nyengo ino ŵali na mulimo wa kupharazga Mazgu mu misumba. Khristu wakiza kuponoska mizimu, ndipo ise, pakuti ndise ŵakugaŵira uchizi Wake, tikwenera kupereka ku ŵanthu ŵa mu misumba yikuru umanyi wa unenesko Wake wakupulumuska.” Pamphlets, nambala 20, 11, 12.

Brother Larry Smith, who she was referring to was especially incensed at the situation for it was his father’s book, Daniel and the Revelation, that Prescott and Daniells wanted to rewrite in order to change what he wrote concerning “the daily.” Brother Smith was defending the truth, and also his father. She qualifies the controversy repeatedly with the words, “at this time,” and towards the end she states, “While the present condition of difference of opinion regarding this subject exists, let it not be made prominent.” All the universities of Adventism that teach “the daily,” today, teach the satanic view. It is obviously not the same conditions today as it was at that time.

Mutumwa Larry Smith, oyo azalaki moto oyo ye azalaki kolobela, asilikelaki mingi mpenza mpo na likambo yango, pamba te ezalaki buku ya tata na ye, *Daniel and the Revelation*, oyo Prescott mpe Daniells balingaki kokoma lisusu mpo na kobongola oyo akomaki na ntina na “the daily.” Mutumwa Smith azalaki kobatela solo, mpe lisusu tata na ye. Azongeli mbala na mbala kokokanisa ntembe yango na maloba oyo, “na tango oyo,” mpe pene na nsuka alobi boye, “Wana ezalela ya lelo ya bokeseni ya makanisi mpo na likambo oyo ezali, tiká ete ekómisama likambo ya komonisa mingi te.” Biyangeli nyonso ya mateya ya Adventisme oyo eteyaka “the daily,” lelo, eteyaka likanisi ya Satana. Ezali polele ete ezalela ya lelo ezali te ndenge moko na oyo ezalaki na tango wana.

The second generation of Adventism began at the rebellion of 1888, and spiritualism was established among the leadership. That condition opened the door for the advancement of greater spiritualistic delusions that were to bring about an environment of alienation and division, as men in responsible positions determined to promote whatever they personally deemed as truth. Men such as Daniells, Prescott and Kellogg became symbols of the history where Ezekiel identified what the seventy elders, “the ancients of the house of Israel” would “do in the dark, every man in the chambers of his imagery? for they say, The Lord seeth us not.”

Adventism ya kizazi cha pili ilianza katika uasi wa mwaka 1888, naye umizimu wa kiroho ukaimarishwa miongoni mwa viongozi. Hali hiyo ilifungua mlango kwa maendeleo ya upotovu mkubwa zaidi wa kiroho, uliopaswa kuleta mazingira ya kutengana na mgawanyiko, huku watu waliokuwa katika vyeo vya uwajibikaji wakiamua kukuza lo lote waliloliona wao binafsi kuwa ndiyo kweli. Watu kama Daniells, Prescott, na Kellogg wakawa alama za historia ile ambamo Ezekieli alitambulisha yale ambayo wale wazee sabini, “wazee wa nyumba ya Israeli,” “hufanya gizani, kila mtu katika vyumba vya sanamu zake? maana husema, Bwana hatuoni.”

In that generation the messengers of the message of 1888, both lost their way in the controversies, confusion and spiritualism that engulfed Ezekiel’s seventy elders who had portrayed idols upon the walls of the temple, and the walls of their minds. The health work was removed due to the spiritualism of Kellogg, and yet the revisionists of Laodicean Adventism lead the unlearned to believe that some type of victory came out of the chaos of that generation. There was a parallel history in the time of Judges, where the summation of the history of the Judges fits this period perfectly, for the last verse of Judges states:

لەو نەوەیەدا، نێردراوانی پەیامی 1888، هەردووکیان لە ناو ناکۆکییەکان، شێواوی و ڕووحباوەڕییەکەدا ڕێگای خۆیان ون کرد، ئەوەی حەفتا پیرەکانی حەزقیال لەخۆگرتبوو کە بتەکان لەسەر دیوارەکانی پەرستگاو و لەسەر دیوارەکانی هۆشیان وێنا کردبوو. کاری تەندروستی بەهۆی ڕووحباوەڕیی کێلۆگ لاچوو، و هێشتا داچۆڵکەرەوانی ئادڤێنتیستی لائۆدیقیە نازانان ڕێنمایی دەکەن بۆ ئەوەی باوەڕ بکەن جۆرێک سەرکەوتن لە ناو ئاژاوەی ئەو نەوەیەدا هاتەدەرەوە. مێژوویەکی هاوتا لە سەردەمی داوەراندا هەبوو، کە کۆتایی مێژووی داوەران بە تەواوی لەگەڵ ئەم ماوەیەدا دەگونجێت، چونکە دوایین ئایەتی پەرتووکی داوەران دەڵێت:

In those days there was no king in Israel: every man did that which was right in his own eyes. Judges 21:25.

Na nsiku shina, mu Israyeli kakwatalelako mwene: umuntu yense wakatendanga icho chikawonekanga ku maso ghake kuti ntchakwenerera. Baŵeruzi 21:25.

We will show why the history of Judges corresponds to the history of the second generation of Adventism as we proceed with these articles, but it should be noted that when considering the history of Laodicean Adventism, the easily available history has been provided by those who practice historical revisionism. Sister White certainly did not want the subject of “the daily,” agitated during that history, when in reality it was a small minority of men that she had stated were being guided by “angels that were expelled from heaven” to be given a public platform to promote their erroneous ideas. But to suggest that Sister White ever upheld the idea that it was alright to retain error is exactly the opposite of what she believed.

Katuzatulakushowelela kaha historia ya Waamuzi yalingana na historia ya kizazi cha pili cha Waadventista tunapoendelea na makala hizi, lakini yapaswa kufahamika kwamba, wakati wa kuitazama historia ya Uadventista wa Laodikia, historia iliyo rahisi kupatikana imewasilishwa na wale watendao urekebishaji upya wa kihistoria. Kwa hakika Dada White hakutaka kabisa fundisho la “the daily” lichochewe katika kipindi hicho cha historia, ilhali kwa uhalisi lilikuwa ni kundi dogo sana la wanaume ambao yeye alikuwa amesema kwamba walikuwa wakiongozwa na “malaika waliofukuzwa kutoka mbinguni” kupewa jukwaa la hadhara ili kuendeleza mawazo yao yenye kosa. Lakini kudokeza kwamba Dada White aliwahi kushikilia wazo la kwamba ilikuwa sawa kuendelea kushikilia kosa ni kinyume kabisa cha yale aliyoyaamini.

“Brethren, as an ambassador of Christ I warn you to beware of these side issues, whose tendency is to divert the mind from the truth. Error is never harmless. It never sanctifies, but always brings confusion and dissension. It is always dangerous. The enemy has great power over minds that are not thoroughly fortified by prayer and established in Bible truth.” Testimonies, volume 5, 292.

“Bana-betu, ndasele yina ya Klisto, nazali kokebisa bino ete bókeba na makambo oyo ya pembeni, oyo ezaleli na yango ezali ya kolongola makanisi na bosolo. Libunga ezalaka soko moke te na kozanga likama. Esantisaka ata moke te, kasi ememaka ntango nyonso mobulu mpe bokabwani. Ezalaka ntango nyonso ya likama. Monguna azali na nguya monene likoló ya makanisi oyo elendisami mpenza te na libondeli mpe etongami makasi te na bosolo ya Biblia.” Testimonies, volimi 5, 292.

We will continue this study in the next article.

Tuzodwatiza okwiga kuno mu kigambo ekiddirira.

“We have no time to lose. Troublous times are before us. The world is stirred with the spirit of war. Soon the scenes of trouble spoken of in the prophecies will take place. The prophecy in the eleventh of Daniel has nearly reached its complete fulfillment. Much of the history that has taken place in fulfillment of this prophecy will be repeated. In the thirtieth verse a power is spoken of that ‘shall be grieved, and return, and have indignation against the holy covenant: so shall he do; he shall even return, and have intelligence with them that forsake the holy covenant. And arms shall stand on his part, and they shall pollute the sanctuary of strength, and shall take away the daily sacrifice, and they shall place the abomination that maketh desolate. And such as do wickedly against the covenant shall he corrupt by flatteries: but the people that do know their God shall be strong, and do exploits. And they that understand among the people shall instruct many: yet they shall fall by the sword, and by flame, by captivity, and by spoil, many days. Now when they shall fall, they shall be holpen with a little help: but many shall cleave to them with flatteries. And some of them of understanding shall fall, to try them, and to purge, and to make them white, even to the time of the end: because it is yet for a time appointed. And the king shall do according to his will; and he shall exalt himself, and magnify himself above every god, and shall speak marvellous things against the God of gods, and shall prosper till the indignation be accomplished: for that that is determined shall be done.’ Daniel 11:30–36.

“Beto vuoy baqtaw’be’. poHmey QaQHa’ tu’lu’. qo’Daq may’ qa’ mo’ qo’ Hoch DuSmoHlu’pu’. reH pa’logh pImmey, QeDmeyDaq ja’lu’ta’bogh qaStaHvIS wanI’mey, taghqa’choH. Dan’yel wa’maH wa’DIchDaq ghItlhlu’bogh prophecies, pupchu’meH nItebHa’ Qochbe’ neH. quvmoHmeH propheciesvam chovlu’ta’bogh qun law’ Hoch, taghqa’qa’choH. wa’maH wejDIchDaq, vay’ HoS ja’lu’ta’: ‘QeHchoHmoHlu’ ’ej chegh, ’ej chabal ghaj ngoQ ngoDvetlh jajlo’be’bogh jo; vaj qatlh, chegh je, ’ej “intelijens” ghaj lo’laHbogh yIHmey je, ngoQvetlh jajlo’be’bogh. ’ej nuHmey, ghaH lado’Daq Qam; ’ej toQDuj quv HoS bIQaw’moH; ’ej reH HovpoH jatlhbogh “daily sacrifice” teq; ’ej “abomination that maketh desolate” lan. ’ej ghaH, ngoQDaq mIghtaHboghpu’ botlhDajvo’ tughmoHmeH, botlhHommey lo’; ’ach Godchaj Sovbogh puqloDpu’, HoSmoHlu’ ’ej ta’mey tIn ta’. ’ej nuvpu’Daq Sovboghpu’, law’ nuvpu’ ghojmoH; ’ach manyajmo’ jagh HommeyDaq mu’qoq, qul, qama’, ’ej dochmey HeghmoHmeH nI’jajmeyDaq luQorlu’. DaH, Qorlu’taHvIS, rut neH QaH mach lutu’moHlu’; ’ach law’ nuvpu’, botlhHommeymo’ latlhpu’ ghomDaq chegh. ’ej rut Sovboghpu’ Qorlu’, luHotmeH, luleghmeH, ’ej lISmoHchu’meH, qaSpu’ “time of the end”Daq pa’logh, pIj poH chavlu’ta’mo’. ’ej wo’ ta’ qechDaj rur ta’; ’ej jech’egh, ’ej Hoch qeylISmey above self magnify, ’ej God of gods QadDaq mu’Hey law’ jatlh, ’ej QeH ngoQ ta’lu’taHvIS Qap; chovlu’ta’bogh ngoQ ta’lu’bejmo’.’ Daniel 11:30–36.”

“Scenes similar to those described in these words will take place. We see evidence that Satan is fast obtaining the control of human minds who have not the fear of God before them. Let all read and understand the prophecies of this book, for we are now entering upon the time of trouble spoken of:

“Ebibonwa ebifaananako n’ebyo ebinyonyoddwa mu bigambo bino biribaawo. Tulaba obukakafu nti Sitaani ayanguwa nnyo okufuna okufuga ebirowoozo by’abantu abatalina kutya Katonda mu maaso gaabwe. Bonna basome era bategeere obunnabbi bw’ekitabo kino, kubanga kaakano tuyingira mu biro eby’okulabiramu ebyayogerwako:”

“‘And at that time shall Michael stand up, the great prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, every one that shall be found written in the book. And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt. And they that be wise shall shine as the brightness of the firmament; and they that turn many to righteousness as the stars for ever and ever. But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased.’ Daniel 12:1–4.” Manuscript Releases, number 13, 394.

“‘Na wakati ule Mikaeli atasimama, yule mkuu mkuu asimamaye kwa ajili ya wana wa watu wako; tena kutakuwa na wakati wa taabu, mfano wake haujapata kuwapo tangu kuwapo taifa hata wakati uo huo; na wakati ule watu wako wataokolewa, kila mmoja atakayeonekana ameandikwa katika kile kitabu. Na wengi wa hao walalayo katika mavumbi ya nchi wataamka, wengine kuingia katika uzima wa milele, na wengine katika aibu na kudharauliwa milele. Nao wenye hekima watang’aa kama mwangaza wa anga; na hao wageuzao wengi waingie katika haki watakuwa kama nyota milele na milele. Lakini wewe, Ee Danieli, yafunge maneno haya, ukakitie muhuri kitabu hicho, hata wakati wa mwisho; wengi watapiga mbio huku na huko, nayo maarifa yataongezeka.’ Danieli 12:1–4.” Manuscript Releases, namba 13, 394.