In the eighty-first article in this series of articles on the book of Daniel we included a passage from Manuscript Releases, volume 20, 17–22, where Sister White clearly identifies that the teaching that “the daily,” represents Christ’s sanctuary had been given to Elders Prescott and Daniells by “angels that had been expelled from heaven.” She does not actually identify their false idea of “the daily,” as I have done, but the historical record is abundantly clear that this is what they were trying to establish as truth. They were seeking to rewrite portions of Uriah Smith’s book Daniel and the Revelation, that uphold the understanding of “the daily,” which she identifies in Early Writings, page seventy-four as the correct view.
Mwa nthangu ya makumi nane na imo mu mfululizo uyu wa masomo pa buku lya Danieli, twahatikilemo kipande ukufuma mu Manuscript Releases, buku 20, 17–22, uko Nkashi White asontelela pakwelela bwino ukuti isambilisho ilyo “lya kila siku,” likwimililako pa patantu pa Kristu lyali lyapeelwa ku Bakulamba Prescott na Daniells na “bamalayika abali baxingilwe ukufuma ku muulu.” Mu cine, tabasimba bwino bwino ilyashi lyabo ilya bubela pa “lya kila siku,” ngefyo nine nacita, lelo ifyebo fya kale fyalikwata ubunte ubwingi nganshi ukuti ici eco bali kwesha ukusimikila nga cine. Bali kufwaya ukulembulula ifiputulwa fimo ifya buku lya Uriah Smith, Daniel and the Revelation, ifyo fisimikila ukumfwa kwa “lya kila siku,” uko asontelela mu Early Writings, peji 74, nga e monekele wa cine.
W. W. Prescott had published a periodical magazine titled The Protestant, in which the sole theme was lifting up the false view of “the daily.” He and the General Conference president, A. G. Daniells became the satanic spearhead to continue Prescott’s efforts towards establishing the false doctrine as the orthodox view in Adventism, but while Ellen White was alive their success in the satanic effort was held in check. In 1931, Daniells reported that in the very year that the passage from Manuscript Releases was written (1910), that he (Daniells) had an interview with Sister White on the subject of “the daily,” and that she had led him to believe that he and Prescott’s view was correct.
W. W. Prescott alikuwa amechapisha jarida la kipindi lililoitwa *The Protestant*, ambalo mada yake pekee ilikuwa kuinua mtazamo wa uongo wa “the daily.” Yeye pamoja na rais wa General Conference, A. G. Daniells, wakawa ncha ya mkuki ya kishetani ya kuendeleza juhudi za Prescott za kuisimamisha fundisho hilo la uongo kuwa mtazamo wa kikanuni katika Uadventista; lakini wakati Ellen White alipokuwa bado hai, mafanikio yao katika juhudi hiyo ya kishetani yalizuiliwa. Mwaka 1931, Daniells aliripoti kwamba katika mwaka uleule ambao kifungu kutoka *Manuscript Releases* kiliandikwa (1910), yeye (Daniells) alikuwa na mahojiano na Sister White kuhusu suala la “the daily,” na kwamba alikuwa amemwongoza kuamini kwamba mtazamo wake pamoja na wa Prescott ulikuwa sahihi.
It is important to understand this history, for we are now beginning our consideration of the increase of knowledge that arrived in 1989, when the sacred reform lines and the last six verses of Daniel eleven were unsealed. To recognize the light that was produced with the collapse of the Soviet Union in fulfillment of verse forty of Daniel eleven, requires that “the daily,” and the prophetic history represented by “the daily” be correctly understood, for that history illustrates the repeat of that history in verses forty to forty-five of Daniel eleven. Those verses identify that the message that is unsealed in those verses are the “tidings of the east and north,” that bring about the final persecution of God’s people.
Eyi mezi hiaa amande ede ahemete, hu a-amu nyi aṅelea maŋigo manenu me oya eza 1989, bere apon adwumayɛ mfonini asensɛw no ne Daniel ti dubaako nkyekyɛm asia a etwa to no buee ano. Sɛ yebehunu hann a efii Soviet Union no ahwe ase mu bae, de wiee Daniel ti dubaako nkyekyɛm aduanan no, ehia sɛ “daa daa no,” ne nkɔmhyɛ abakɔsɛm a “daa daa no” gyina hɔ ma no, wɔte ase pɛpɛɛpɛ; efisɛ saa abakɔsɛm no da saa abakɔsɛm no ara a wɔsan ka ho asɛm wɔ Daniel ti dubaako nkyekyɛm aduanan kosi aduanan anum mu no adi. Saa nkyekyɛm no kyerɛ sɛ asɛm a wɔabue ano wɔ nkyekyɛm no mu no ne “apuei ne atifi ho asɛm,” a ɛde Onyankopɔn nkurɔfoɔ so ɔtaa a etwa to no ba.
But tidings out of the east and out of the north shall trouble him: therefore he shall go forth with great fury to destroy, and utterly to make away many. And he shall plant the tabernacles of his palace between the seas in the glorious holy mountain; yet he shall come to his end, and none shall help him. Daniel 11:44, 45.
Lelo inatuliwe kumwelelelo na kumakambakatilo ayamukoleha; eci caka aleya noluhela lunene kuponya no kuononsha kuli baingi. Kangi akatenta amatente ya cikota cakwe pakati ka mbuuli mu lupili ulwa mushilo ulwa bukata; lelo akesa ku mpelo yakwe, kabili takwakaba nangu umo uwakumwafwa. Danieli 11:44, 45.
The message of verse forty that was unsealed at the collapse of the Soviet Union in 1989, is the latter rain message that will cause the papacy (the king of the north), to “go forth with great fury to destroy, and utterly to make away many.” “Tidings” is prophetically a message.
Ujumbe wa aya ya arobaini, uliofunuliwa wakati wa kuanguka kwa Umoja wa Kisovieti mwaka 1989, ndio ujumbe wa mvua ya masika ya mwisho ambao utasababisha upapa (mfalme wa kaskazini), “kutoka kwa ghadhabu kuu ili kuharibu, na kuwaangamiza wengi kabisa.” “Habari” kwa maana ya kinabii ni ujumbe.
And how shall they preach, except they be sent? as it is written, How beautiful are the feet of them that preach the gospel of peace, and bring glad tidings of good things! Romans 10:15.
Na ndenge nini bakoki kosakola soki batindami te? ndenge ekomami ete: Bilenge ya makolo ya baoyo basakolaka Nsango Malamu ya kimia, mpe bamemaka nsango ya esengo ya biloko malamu, ezali kitoko mpenza! Baebele 10:15.
The message of the latter rain is the message presented by God’s last-day watchmen, who sing the song of the vineyard and the song of Moses and the Lamb.
Ubutumwa bw’imvura y’itumba ni ubutumwa butangazwa n’abarinzi b’Imana bo mu minsi y’imperuka, baririmba indirimbo y’umuzabibu n’indirimbo ya Mose n’Umwana w’Intama.
How beautiful upon the mountains are the feet of him that bringeth good tidings, that publisheth peace; that bringeth good tidings of good, that publisheth salvation; that saith unto Zion, Thy God reigneth! Thy watchmen shall lift up the voice; with the voice together shall they sing: for they shall see eye to eye, when the Lord shall bring again Zion. Isaiah 52:7, 8.
E kyakye oku nsozi ebigere by’oyo aleeta amawulire amalungi, oyo alangirira emirembe; oyo aleeta amawulire amalungi ag’ebirungi, oyo alangirira obulokozi; oyo agamba Sayuuni nti, Katonda wo afuga! Abakuumi bo balyamusitula eddoboozi; wamu balyimba n’eddoboozi limu: kubanga baliraba maaso ku maaso, Mukama bw’aliddaawo ne azzaawo Sayuuni. Isaaya 52:7, 8.
The “tidings” in verse forty-four of Daniel eleven enrage the man of sin, and the final papal bloodbath is accomplished. That message is the message of the third angel that swells to a loud cry at the soon coming Sunday law.
Na Daniel 11:44, “asɛm a wɔte” no ma bɔne nipa no bo fuw yiye, na wɔde popefo mogyahwiegu a etwa to no ba awiei. Saa nkrasɛm no ne ɔbɔfo a ɔto so abiɛsa no nkrasɛm a ɛyɛ kɛse kɔsi “nteam kɛse” mu wɔ Kwasiada mmara a ɛrebɛba ntɛm no mu.
“None are condemned until they have had the light and have seen the obligation of the fourth commandment. But when the decree shall go forth enforcing the counterfeit sabbath, and the loud cry of ‘the third angel’ shall warn men against the worship of the beast and his image, the line will be clearly drawn between the false and the true. Then those who still continue in transgression will receive the mark of the beast.” Signs of the Times, November 8, 1899.
“Ko nema nume kuhukumiwa mpaka wawe wamepokea nuru na kuona wajibu wa amri ya nne. Lakini wakati amri itakapotangazwa ikilazimisha sabato bandia, na kilio kikuu cha ‘malaika wa tatu’ kitakapowaonya wanadamu dhidi ya kumwabudu mnyama na sanamu yake, mpaka utawekwa wazi kati ya uongo na kweli. Ndipo wale ambao bado wataendelea katika uasi watapokea chapa ya mnyama.” Signs of the Times, November 8, 1899.
The “tidings of the east and north” that enrages the papacy, swells to a loud cry at the Sunday law, and that message is the message of the latter rain that began on September 11, 2001. The expression “loud voice” is a prophetic term that represents an increasing power.
“Mashariki na kaskazini” zinazoufanya upapa ukasirike, zinazokua na kuwa kilio kikuu katika sheria ya Jumapili, na ujumbe huo ndio ujumbe wa mvua ya masika ya mwisho ulioanza tarehe 11 Septemba, 2001. Usemi “sauti kuu” ni neno la kinabii linalowakilisha nguvu inayoongezeka.
“The truth for this time, the third angel’s message, is to be proclaimed with a loud voice, meaning with increasing power, as we approach the great final test.” The 1888 Materials, 1710.
“Geç mâkâna ait hakikat, üçüncü meleğin mesajı, yüksek bir sesle ilân olunmalıdır; yani, büyük son imtihana yaklaştıkça artan bir kudretle.” The 1888 Materials, 1710.
The “tidings” of verse forty-four is the latter rain message just before human probation closes, as Michael stands up. It is the same latter rain message that arrived on September 11, 2001, but it swells to a loud cry, or a loud voice when the one hundred and forty-four thousand are sealed and the Holy Spirit is then poured out without measure. It is the same latter rain message that marked the period of the sealing of the one hundred and forty-four thousand.
vesi ya makumi ane na ine ra “mikrofita” i ndambi ya mvura ya kumagumo, risati rapera nguva yokuedzwa kwavanhu, Mikaeri paanomuka. Ndiro shoko rimwe chetero remvura yokumagumo rakasvika musi waGunyana 11, 2001, asi rinokura richiva kuchema kukuru, kana inzwi guru, apo vane zviuru zana namakumi mana nezvina vanoiswa chisimbiso uye Mweya Mutsvene wobva wadururwa pasina kuyerwa. Ndiro shoko rimwe chetero remvura yokumagumo rakaratidza nguva yokuiswa chisimbiso yevane zviuru zana namakumi mana nezvina.
It is the latter rain message that has been counterfeited by a peace and safety message that is presented by Laodicean Adventism from the arrival of the “ass” until the arrival of the “lion”. The period between September 11, 2001, and the soon-coming Sunday law marks the spiritual death bed for Laodicean Adventism, and those that are judged after God’s house (Jerusalem) is judged, die in the same grave. The death bed for Laodicean Adventism is between the ass and the lion, and the message that is rejected and produces their death is the “tidings out of the “east” (a symbol of Islam) and the north (a symbol of the papacy). It is the same message, which is the third angel’s message.
Ni ujumbe wa mvua ya masika ya mwisho ambao umeghushiwa kwa ujumbe wa amani na usalama unaowasilishwa na Uadventista wa Laodikia tangu kuwasili kwa “punda” hadi kuwasili kwa “simba”. Kipindi kati ya Septemba 11, 2001, na sheria ya Jumapili inayokaribia kuja huashiria kitanda cha mauti cha kiroho kwa Uadventista wa Laodikia, na wale wanaohukumiwa baada ya nyumba ya Mungu (Yerusalemu) kuhukumiwa, hufa katika kaburi lilo hilo. Kitanda cha mauti cha Uadventista wa Laodikia kiko kati ya punda na simba, na ujumbe unaokataliwa na unaozalisha mauti yao ni “habari zitokazo mashariki” (ishara ya Uislamu) na kaskazini (ishara ya upapa). Ni ujumbe ule ule, ambao ni ujumbe wa malaika wa tatu.
The last six verses of Daniel eleven, that were unsealed at the time of the end in 1989, is the message of the latter rain, which is proclaimed in a time when a false latter rain message of “peace and safety” is being proclaimed. The testing of the latter rain first confronts God’s house, for that is where judgment begins, and it then confronts the other flock outside of God’s house. For this reason, it is essential to understand the “lie” that was introduced into Laodicean Adventism in the third generation, for while God pours out His Holy Spirit on those He is sealing, He simultaneously pours out strong delusion upon those who receive not the love of the truth.
1989年、終わりの時に封印が解かれたダニエル書第十一章の最後の六節は、後の雨の使命であり、それは「平和と安全」という偽りの後の雨の使命が宣べ伝えられている時に宣言されるのである。後の雨の試みは、まず神の家に臨む。なぜなら、裁きはそこから始まるからであり、その後、神の家の外にいる他の群れに臨むのである。このゆえに、第三世代においてラオディキア的アドベンチズムの中に持ち込まれた「偽り」を理解することは不可欠である。というのは、神がその封印しておられる者たちの上に御自分の聖霊を注がれるその同時に、真理への愛を受け入れない者たちの上には、強い惑わしを注がれるからである。
During the controversy of the first decade and a half of the twentieth century over “the daily,” one of the men who defended the correct Millerite position that “the daily” is a symbol of paganism, was F. C. Gilbert. Gilbert was a convert from Judaism and read and spoke perfect Hebrew. He defended the pioneer position in the book of Daniel based upon his understanding of the Hebrew language. In 1910, the very year that Sister White wrote the manuscript that was going to be buried for decades, which identified that Daniells’ and Prescott’s view of “the daily,” came from Satan’s angels, Gilbert had a personal interview with Sister White over the issue of “the daily.”
یەکەمین دەیە و نیوەی سەدەی بیستەمدا، لەناو ناکۆکییەکە سەبارەت بە «بەردەوام»، یەکێک لەو پیاوانەی کە هەڵوێستی ڕاستی میلێریتییەکان پاراست، کە «بەردەوام» هێمایەکی پەیگانییەتە، F. C. Gilbert بوو. گیلبرت لە جولەکەبوون گۆڕابوو و عیبری بە تەواوی دەخوێندەوە و قسەی پێدەکرد. ئەو هەڵوێستی پێشەنگان لە پەرتوکی دانیالدا، بە پشتبەستن بە تێگەیشتنی خۆی لە زمانی عیبری، بەرگری لێکرد. لە ساڵی 1910دا، هەمان ئەو ساڵەی کە خۆشک وایت ئەو دەستنوسەی نووسی کە بۆ دەیان ساڵ لە ژێر خاکدا دەمێنایەوە، و دیاری دەکرد کە بۆچوونی Daniells و Prescott سەبارەت بە «بەردەوام» لەلایەن فریشتەکانی شەیتانەوە هاتووە، گیلبرت لەسەر کێشەی «بەردەوام» چاوپێکەوتنێکی کەسی لەگەڵ خۆشک وایت هەبوو.
We know he had an interview, for he immediately (the next day) wrote out a summary of the interview he had with Sister White. In 1931, A. G. Daniells made a claim that he had an interview with Sister White on the subject of “the daily” in the same year—1910. Daniells claimed Sister White left him no conclusion but that “the daily” was a symbol of Christ’s sanctuary ministry. But Daniells’ claim of an interview, was not only a “lie,” it is the “lie” of prophecy which produces strong delusion.
Tatweishile ukuti ali no kuŵeleshanya na ena, pantu manguŵaene (mailo yakwe) alembelemo mu bufupi ifyo baŵeleshanyepo na Sister White. Mu 1931, A. G. Daniells apele insambu yakwe yakuti ali no kuŵeleshanya na Sister White pa mutwe wa “the daily” mu mwaka umo wine—1910. Daniells ati Sister White tamushele no kusalapo nangu cimo, kano fye ukuti “the daily” cali cishibilo ca mulimo wa kwa Kristu mu cifulo Cakwe ica mushilo. Lelo icisoso ca kwa Daniells cakuti kwali ukuŵeleshanya, tacali fye “ubufi,” lelo ni “ubufi” bwa busokololo ubweta ukubilima ukukalamba.
For those who may not have access to the 1843 and 1850 charts, it is important to understand that when the 1843 chart was published in 1842, the Millerites still believed the sanctuary that was to be cleansed in fulfillment of the twenty-three-hundred-year prophecy was the earth. When they published the 1850 chart, they then knew the sanctuary to be cleansed was the heavenly sanctuary. For this reason the 1843 chart has NO illustration of God’s sanctuary, but the 1850 chart DOES have an illustration of God’s sanctuary. This is important, for Daniells claimed that in his interview with Sister White that he showed her the 1843 chart, and he pointed out the sanctuary on the chart. That would have been impossible, for there is no sanctuary on the 1843 chart. His claim of an interview was a “lie.”
1843 na 1850 kaati vu le ni sega ni rawata e so, e bibi me kilai ni ena gauna a tabaki kina na kaati ni 1843 ena 1842, era se vakabauta tiko na kai-Miller ni vale tabu me vakasavasavataki ena kena vakayacori na parofisai ni rua na udolu tolu na drau na yabaki, sai koya na vuravura. Ia ni ra tabaka na kaati ni 1850, era sa qai kila ni vale tabu me vakasavasavataki sai koya na vale tabu vakalomalagi. Ena vuku ni ka oqo, e SEGA ni tiko ena kaati ni 1843 e dua na iyaloyalo ni vale tabu ni Kalou, ia e TIKO ga ena kaati ni 1850 e dua na iyaloyalo ni vale tabu ni Kalou. E bibi oqo, ni a tukuna o Daniells ni ena nona veivosaki kei Sister White, a vakaraitaka vei koya na kaati ni 1843, ka a dusia vua na vale tabu ena kaati. Oqo sa sega ni rawa, ni sega ni dua na vale tabu ena kaati ni 1843. Na nona kaya ni a dua na veivosaki vaka oya e dua na “lasu.”
When I was working through this history in 2009, and became aware that the men on both sides of the issue both claimed to have had an interview with Sister White on the subject of “the daily,” I emailed the Ellen White Estate and asked if they had access to the log book that recorded Sister White’s interviews in 1910. They replied that they still had the log book. The following is my email and the response from the Ellen White Estate.
Ninapoendelea kushughulikia historia hii mwaka 2009, na nikatambua kwamba watu wa pande zote mbili za suala hilo walidai wote wawili kuwa walikuwa na mahojiano na Sister White kuhusu somo la “the daily,” nilituma barua pepe kwa Ellen White Estate na kuuliza kama walikuwa na ufikiaji wa kitabu cha kumbukumbu kilichorekodi mahojiano ya Sister White mwaka 1910. Walijibu kwamba bado walikuwa na kitabu hicho cha kumbukumbu. Yafuatayo ni barua pepe yangu na jibu kutoka kwa Ellen White Estate.
Monday, January 19, 2009
Mọnde, Jenụwarị 19, 2009
To whom it may concern:
Nʼehi bireba bose:
I have heard that there is a log-book that recorded who had interviews with Sister White and what the interviews concerned. I am trying to verify or repudiate whether A. G. Daniells had an interview with Sister White in 1910 concerning the subject of the “daily.” I am aware that there is historical testimony that the interview took place, but I am wondering if there is any record in an official log-book that actually records this. At the same time, I have been told that F. C. Gilbert also had an interview with Sister White in 1910 on the subject of the “daily,” and would like to know if that can be confirmed by a log-book that was kept by her staff during that period. Perhaps there was no log-book, or perhaps if there was you do not release that information, or perhaps it may be beyond your ability to check it out for me even if it does exist. So, in any case I wanted to ask. Any help you could provide would be greatly appreciated.
Ndzi twile leswaku ku ni buku ya matsalwa leyi tsaleke leswaku i vamani lava va endleke tinhlengeletano ta ku vulavurisana na Sister White ni leswaku tinhlengeletano teto a ti khumba yini. Ndzi le ku ringeteni ku tiyisisa kumbe ku kaneta leswaku A. G. Daniells u vile ni nhlengeletano ya ku vulavurisana na Sister White hi 1910 mayelana ni mhaka ya “daily.” Ndza swi tiva leswaku ku ni vumbhoni bya matimu lebyi kombisaka leswaku nhlengeletano yoleyo yi ve kona, kambe ndzi le ku tivutiseni leswaku xana ku ni tsalwa rin’wana eka buku ya ximfumo leri nga tsalaka mhaka leyi hi ku kongoma. Hi nkarhi wolowo, ndzi byeriwile leswaku F. C. Gilbert na yena u vile ni nhlengeletano ya ku vulavurisana na Sister White hi 1910 hi mhaka ya “daily,” naswona ndzi rhandza ku tiva leswaku xana sweswo swi nga tiyisisiwa hi buku ya matsalwa leyi a yi hlayisiwa hi vatirhi vakwe hi nkarhi wolowo. Swi nga endleka leswaku a ku nga ri na buku ya matsalwa, kumbe swi nga endleka leswaku loko a yi ri kona n’wina a mi humesi rungula rero, kumbe swi nga ha endleka leswaku swi tlula matimba ya n’wina ku ndzi kambela swona hambi loko yi ri kona. Kutani, hambi swi ri tano, ndzi lave ku vutisa. Mpfuno wihi na wihi lowu mi nga wu nyikaka wu ta tlangeriwa ngopfu.
Dear Jeff,
جێفێ خۆشەویست،
Thank you for your email. We do have a fairly complete account of Ellen White’s itinerary, based upon her letters, diaries, and published appointments, but no “log-book” as such.
Spiya we ji bo e-nameya xwe. Em bi rastî hesabekê pir bi temamî ji rêwîtiya Ellen White re hene, ku li ser nameyên wê, rojnivîskên wê, û hevdîtinên çapkirî ava bûye, lê “deftera tomarkirinê” wekî wusa tune ye.
You have no doubt read about A G Daniells’ visit with Ellen White in vol. 6 of the EGW Biography, The Later Elmshaven Years, pp. 256, 257. We have found no independent record of this interview. We do have a letter from Elder Gilbert on June 1, 1910, indicating his plan to be in St. Helena (where Ellen White lived) on June 6-9. That is the extent of the supporting documentation that I am aware of.
بېگومان، تۆ ئەوەی لەسەر سەردانی A G Daniells بۆ لای Ellen White هاتووە لە بەرگی 6ی ژیاننامەی EGW، The Later Elmshaven Years، لاپەڕە 256، 257 خوێندووەتەوە. ئێمە هیچ تۆمارێکی سەربەخۆی ئەم چاوپێکەوتنەمان نەدۆزیوەتەوە. بەڵام نامەیەکمان هەیە لە Elder Gilbert بە مێژووی 1ی حوزەیرانی 1910، کە تێیدا ئاماژە بە پلانی خۆی دەکات بۆ ئەوەی لە 6–9ی حوزەیراندا لە St. Helena بێت (ئەو شوێنەی Ellen White لێی دەژیا). ئەوە تا ئاستی ئەو بەڵگە پشتیوانییەیە کە من ئاگاداری پێم.
God bless—Tim Poirier Vice Director Ellen G. White Estate
Imana ibahe umugisha—Tim Poirier, Umuyobozi Wungirije, Ellen G. White Estate
There is no independent record of Daniells ever having an interview on the subject of “the daily,” but there is a letter from Gilbert identifying his intent to be at her home from the sixth to ninth of June, 1910.
Katuwete kala rekodi ya kujitegemea inayoonyesha kwamba Daniells aliwahi kuwa na mahojiano kuhusu suala la “the daily,” lakini kuna barua kutoka kwa Gilbert inayoeleza kusudi lake la kuwapo nyumbani kwake kuanzia tarehe sita hadi tarehe tisa Juni, 1910.
In the biography of Sister White, that the Ellen White estate references, where her grandson addresses the issue of Daniells’ interview he recorded Daniells’ claim concerning the fabricated interview of 1910:
Mu biyografi ya Sister White, Ellen White Estate yikoresha mu gusubiramo, aho umwuzukuru we avugira ku kibazo cy’ikiganiro Daniells yakoze, yanditse ibyo Daniells yavuze ku byerekeye ikiganiro cyahimbwe cyo mu 1910:
“At one point a little later in the discussions, Elder Daniells, accompanied by W. C. White and C. C. Crisler, eager to get from Ellen White herself just what the meaning was of her Early Writings statement, went to her and laid the matter before her. Daniells took with him Early Writings and the 1843 chart. He sat down close to Ellen White and plied her with questions. His report of this interview was confirmed by W. C. White:
“Mu gihe gito cyakurikiyeho muri ibyo biganiro, Umukuru Daniells, aherekejwe na W. C. White na C. C. Crisler, bafite amatsiko menshi yo kumva kuri Ellen White ubwe neza icyo amagambo ye yo mu Early Writings yashakaga kuvuga, baramugannye maze bamugezaho icyo kibazo. Daniells yajyanye igitabo cya Early Writings hamwe n’imbonerahamwe yo mu 1843. Yicaye hafi ya Ellen White maze amubaza ibibazo byinshi kandi ashyizeho umwete. Raporo ye yerekeye icyo kiganiro yemejwe na W. C. White:”
“‘I first read to Sister White the statement given above in Early Writings. Then I placed before her our prophetic chart used by our ministers in expounding the prophecies of Daniel and Revelation. I called her attention to the picture of the sanctuary and also to the 2300-year period as they appeared on the chart.
"‘Ndzi rhange ndzi hlayela Makwerhu White marito lama nyikiweke laha henhla eka Early Writings. Endzhaku ndzi veke emahlweni ka yena chati ya hina ya vuprofeta leyi vatirheli va hina va yi tirhisaka eku hlamuseleni ka vuprofeta bya Daniyele na Nhlavutelo. Ndzi kongomisile nyingiso wa yena eka xifaniso xa vukwetsimelo ni le ka nkarhi wa malembe ya 2300 hilaha swi humelelaka hakona eka chati.
“‘I then asked if she could recall what was shown her regarding this subject.
“‘Be nyina namuuliza kama angeweza kukumbuka alichoonyeshwa kuhusu jambo hili.
“‘As I recall her answer, she began by telling how some of the leaders who had been in the 1844 movement endeavored to find new dates for the termination of the 2300-year period. This endeavor was to fix new dates for the coming of the Lord. This was causing confusion among those who had been in the Advent Movement.
“‘Ngumbuka mulandu wakwe, atandile pakulonga umo ŵanyake mwa alongozgi awo ŵakaŵa mu gulu la 1844 ŵakachita phamphu kupenja madeti ghaphya ghaumaliro wa nyengo ya vyaka 2300. Kwenelera uku kukaŵa kwa kukhazikiska madeti ghaphya gha kwiza kwa Fumu. Ichi chikapanganga chisokonezgo pakati pa awo ŵakaŵa mu Gulu la Adventi.
“‘In this confusion the Lord revealed to her, she said, that the view that had been held and presented regarding the dates was correct, and that there must never be another time set, nor another time message.
“‘Mu buvulanzo ubu Nyasaye yamuswelulila, niye alandile, ukhulola khwakwikhalilwe nende khwakhusakulilwe khukhwelingana nende amatarikhu kwali khulunjifu, ne mbu khutaliba haleho khusibikhwakhona khundi okhubekha esikha, nohomba khundi obutumwa bwe esikha.
“‘I then asked her to tell what had been revealed to her about the rest of the “daily”—the Prince, the host, the taking away of the “daily,” and the casting down of the sanctuary.
“‘งาชีแคมบูเล กูมันโช byarevekiwe kuli we pa bintu bisigaye bya “buli munsi”—Umutware, ingabo, ukuvanwaho kwa “buli munsi,” no guhirikwa kw’aheranda.
“‘She replied that these features were not placed before her in vision as the time part was. She would not be led out to make an explanation of those points of the prophecy.
“Nangabaga yaba nti ebintu ebyo tebyamuteekebwa mu maaso mu kwolesebwa nga ekitundu eky’ebiseera bwe kyamuteekebwa. Teyandikulembeddwa kugenda mu maaso okunnyonnyola ensonga ezo ez’obunnabbi.”
“‘The interview made a deep impression upon my mind. Without hesitation she talked freely, clearly, and at length about the 2300-year period, but regarding the other part of the prophecy she was silent.
“‘ئەو چاوپێکەوتنە کاریگەرییەکی قووڵی لەسەر بیرم جێهێشت. بەبێ دوودڵی، بە ئازادی و بە ڕوونی و بە درێژی دەربارەی ماوەی ٢٣٠٠ ساڵەکە قسەی کرد، بەڵام سەبارەت بە بەشی دیکەی پێشبینییەکە بێدەنگ بوو.
“‘The only conclusion I could draw from her free explanation of the time and her silence as to the taking away of the “daily” and the casting down of the sanctuary was that the vision given her was regarding the time, and that she received no explanation as to the other parts of the prophecy.—DF 201b, AGD statement, Sept. 25, 1931.” Arthur White, Ellen G. White, volume 6, 257.
“‘Akâu a nga min kaphawh thei chu, a mahni’n hun thu a zalên takin a hrilhfiahna leh “daily” la bo va awm dân leh hmun thianghlim chu thlen tla tûra tih dân chungchângah a ngawi ta vek avângin, hmuhtîr a dawn chu hun chungchâng lamah a ni a, hrilhlâwkna hmun dangte chungchâng erawh chu hrilhfiahna a dawn lo tih hi a ni.—DF 201b, AGD statement, Sept. 25, 1931.” Arthur White, Ellen G. White, volume 6, 257.
Daniells claimed he showed her the 1843 chart and asked her about the sanctuary that is not represented on the chart. He claimed he also took the book Early Writings and plied her with questions about what she meant when she clearly endorsed the pioneer understanding of the “the daily” and that the chart was directed by the hand of the Lord. Ellen White’s son, who was the father of Arthur L. White, the biographer that wrote the overview of this supposed event, had accepted Daniells’ and Prescott’s satanic view of “the daily,” and gave witness to Daniells’ claim of what he had heard in the interview. They were simply not careful with their fabricated story, for the 1843 chart does not represent a sanctuary that Daniells could have pointed to.
Daniells adakakye vahe aavon na 1843 chart ka, ye vahe oya pwaiteya ka sanctuary navo na chart pe represented naya. Vahe adakakye meloa na book *Early Writings* ka, ye vahe oya pwaiteya ka prashna-dwara dabao ditteya, vahe kya arth rakhteya jaba vahe spashta roopa se pioneer samajh na “the daily” ka samarthan kittiya, aur ka chart Prabhu na hatha dvara nirdeshit ha. Ellen White na putra—jo Arthur L. White na pita ha, o biographer jine is kathit ghatna par overview likhiya—Daniells aur Prescott na “the daily” sambandhi shaitani drishtikon ko sveekar kittiya ha, aur vahe Daniells na daave ka sakshi dittiya jo vahe us interview me suniya adakakye. Vahe log apni ghadi hui kahani me saralta se saavadhan naya rahe, kyonki 1843 chart me aisa koi sanctuary represented naya ha, jise Daniells ungli dikhake bata sakteya.
Another falsehood that is represented in the interview is the lie that the passage from Early Writings was a warning against “time setting.” The passage Daniells supposedly asked about is as follows:
Uongo mwingine unaowakilishwa katika mahojiano hayo ni uwongo kwamba kifungu kutoka katika *Early Writings* kilikuwa onyo dhidi ya “kuweka wakati.” Kifungu ambacho inadaiwa Daniells aliuliza kukihusu ni hiki kama ifuatavyo:
“I have seen that the 1843 chart was directed by the hand of the Lord, and that it should not 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.
“Nimmona 1843 chart yakwe kwatendwa ni kuboko kwa Nkyaube, na yakwe yilombekwa kutashintululwa; nakuti imibalilo yali filya Aafwainwa; nakuti ukuboko Kwakwe kwali paulu no kufisa ubulubushi mu mibalilo imbi, pakuti takwali nangu umo uwakoncile ukubumona, ukufikira apo ukuboko Kwakwe kwafumishiwe.
“Then I saw in relation to the ‘daily’ (Daniel 8:12) 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 in the confusion since 1844, other views have been embraced, and darkness and confusion have followed. Time has not been a test since 1844, and it will never again be a test.” Early Writings, 74, 75.
“بەشێوەیەکی دواتر، لەبارەی ‘هەمیشەیی’ (Daniel 8:12) بینیم کە وشەی ‘قوربانی’ بە داناییی مرۆڤ زیاد کراوە، و بە دەقەکەوە پەیوەندیدار نییە، و ئەوەش کە خاوەن دروستەکەی تێگەیشتنی ئەوەی پێبەخشی بەوانەی هاواری کاتی حوکمیان دا. کاتێک یەکگرتوویی هەبوو، پێش 1844، نزیکەی هەموویان لەسەر تێگەیشتنی دروستی ‘هەمیشەیی’ یەکگرتوو بوون؛ بەڵام لە شێواوی دوای 1844، بۆچوونی تر پەذیراون، و تاریکی و شێواوی دوایدا هاتوون. کات لە 1844 ـەوە تاقیکردنەوە نەبووە، و هەرگیزیش دیسان تاقیکردنەوە نابێت.” Early Writings, 74, 75.
Willie C. White, Sister White’s son, had accepted the false view of “the daily,” and his son Arthur sought to perpetuate the “lie” associated with the interview that never happened by attempting to suggest that the warning in the passage from Early Writings, was simply and exclusively a warning against time setting. That argument was invented in the 1930’s and becomes a primary part of the “lie.”
W. C. White, muká wa Kathyá White, ní avétiké kyôo kya “the daily” kya buũndu; na mwana wakwe Arthur álingi kutwíkya maũndũ ma “boosi” buunduanĩ na mwambílilio ula watíkwáiká, na kwasya ta woni wa kũhũthĩrĩa maronya ma ndeto ila syuma Early Writings nĩ woni mũthenya ũmwe na wa kwĩthũkwa na ũthĩĩ wa kwĩkĩa mĩthenya. Ndyo ndeto iyo yambĩtwe miaka ya 1930, na nĩyo yĩkũa sehemu nene ya “boosi” ũsu.
We will take up that argument in the next article.
Tuzokwisengaho iyo mpaka mu kigambo ekirikukurataho.
“September 23d, the Lord showed me that he had stretched out his hand the second time to recover the remnant of his people, and that efforts must be redoubled in this gathering time. In the scattering time Israel was smitten and torn; but now in the gathering time God will heal and bind up his people. In the scattering, efforts made to spread the truth had but little effect, accomplished but little or nothing; but in the gathering when God has set his hand to gather his people, efforts to spread the truth will have their designed effect. All should be united and zealous in the work. I saw that it was a shame for any to refer to the scattering for examples to govern us now in the gathering; for if God does no more for us now than he did then, Israel would never be gathered. It is as necessary that the truth should be published in a paper, as preached.
“September 23d, Mwene anzumbula nge wakatambasya janza lyakwe kaŵiri kuti awombore basyeleko ba ŵanthu ŵakwe, ndipo kuyezgayezga kukwenera kuŵikikapo nkhongono ziŵiri mu nyengo iyi ya kuwunganya. Mu nyengo ya kumwazgika, Israyeli wakatimbikika na kung’ambika; kweni sono mu nyengo ya kuwunganya Chiuta wazamuchizga na kumanga vilonda vya ŵanthu ŵakwe. Mu nyengo ya kumwazgika, kuyezgayezga uko kukachitikanga kuti unenesko ufalikire kukakhwaska pachoko waka, kukafiska pachoko waka panji yayi chilichose; kweni mu nyengo ya kuwunganya apo Chiuta waŵika janza lyakwe kuti wawunganye ŵanthu ŵakwe, kuyezgayezga kwakufaliska unenesko kuzamuŵa na umo kukakhumbikira. Wose ŵakwenera kuŵa ŵakukolerana na ŵakhama mu ntchito iyi. Nkhawona kuti ntchinthu chakukhozga soni kuti munyake waliyose waŵeyelerenge ku nyengo ya kumwazgika kuti watorepo viyelezgero vyakuti vitilamulire sono mu nyengo ya kuwunganya; pakuti usange Chiuta wangatichitira vinandi yayi sono kuluska ivyo wakachita pa nyengo yira, Israyeli waŵenge kuti wawungana yayi. Unenesko ukwenera kusindikizgika mu pepala mwakuyana waka na umo ukwenera kupharazgikira.”
“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.
“خۇداۋەندە ماڭا كۆرسەتتىكى، 1843-يىللىق جەدۋەل ئۇنىڭ قولى بىلەن يېتەكلىنىپ تەييارلانغان ئىدى، ۋە ئۇنىڭ ھېچقانداق قىسمى ئۆزگەرتىلمەسلىكى كېرەك ئىدى؛ سان-رەقەملەر ئۇ خالىغاندەك ئىدى. ئۇنىڭ قولى بەزى رەقەملەردىكى بىر خاتالىقنىڭ ئۈستىدە بولۇپ، ئۇنى يوشۇرۇپ تۇردى، شۇنداقكى، ئۇنىڭ قولى ئېلىپ تاشلانغۇچە ھېچكىم ئۇنى كۆرەلمەيتتى.
“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 mbona ku birebana n’‘Ihoraho,’ yuko ijambo ‘igitambo’ ryashyizwemo n’ubwenge bw’umuntu, kandi ko ritari iry’umwandiko; kandi ko Umwami yahaye imyumvire ikwiriye kuri byo abatanze ijwi ry’isaha y’urubanza. Igihe ubumwe bwariho, mbere ya 1844, hafi ya bose bari bahuje ku myumvire ikwiriye y’‘Ihoraho;’ ariko uhereye mu 1844, mu rujijo, hakiriwe indi myumvire, maze hakurikiraho umwijima n’urujijo.” Review and Herald, November 1, 1850.