If you looked closely at the last passage in the previous article, you will have looked at the original source of the passage that is found in the book Early Writings, which A. G. Daniells claims to have taken with him in his interview on the subject of “the daily” with Sister White in 1910. Those who were working to establish the “lie” that “the daily,” represents Christ’s sanctuary ministry needed to undermine Sister White’s direct and clear endorsement of the correct view being given to those who gave the judgment hour cry. The “lie” they invented was that the only warning Sister White was being specific about was the warning of time setting. That is what Arthur White works to establish in his biography, and it is what his father, Ellen White’s son, and Daniells were trying to prove by the invented interview.
Ongatala ko a zo kutala nawa po mukanda wa kuzwidilaho wa mu ntambi wa ku mana mu kusoneka kwa ku ntanshi, wa vu ka muna buku *Early Writings*, oho A. G. Daniells a longa ko wa ka wu sola kwenda nawo mu lukuminu lwandi pa mutwe wa “the daily” pamo na Sister White mu 1910. Abo va ka longa ku simikila “luvunu” lukamba ko “the daily” lu imeleza huduma ya Kristo mu nzambi yakwe ya busantu, va ka pangele ku nyemena ku siamiselo sa Sister White sa ku lunjika, sa ku wela polo, sa mbono ya kweli ya ka longeswa ku abo va ka ninga kudila kwa saa ya hukumu. “Luvunu” lu va ka vumba nde lusemo lwonka Sister White wa ka vanga na bulongi bwa ku wela polo, lo lusemo lwa ku kenya ntangu. Ocho ecina Arthur White ka longa ku simikila mu biografia yakwe, ni cina ise yakwe, mwan’a Ellen White, pamo na Daniells, va ka zola ku shikika ku sila mu lukuminu lua ku vumba.
As already noted, there is no record of any interview between Sister White and Daniells on the subject of “the daily.” The supposed interview was proposed in 1931. If Sister White had endorsed Daniells fallen view of “the daily” at an interview in 1910, why would he, someone Sister White identified was zealous to promote his view, keep silent about her endorsement for twenty-one years? It wasn’t an interview, it was an invention.
贶前所述，并无任何记录表明怀爱伦姊妹曾就“常献的祭”这一问题与丹尼尔斯进行过会谈。所谓那次会谈，乃是于1931年才被提出的。若怀爱伦姊妹曾在1910年的一次会谈中认可丹尼尔斯关于“常献的祭”的错误见解，那么，她曾指出那热衷于推扬自己见解的人，为何竟会对她的认可缄默二十一年之久呢？那并不是一次会谈，乃是一项捏造。
The invention of the interview sought to place the context of her statement of “the daily” as if it was something that was incidental to her warning against time setting, and Arthur White placed his fingerprints on the lie in the fashion he presented in the history of 1931. As a Christian he should have simply reported the history, and left historical revisionism out of the equation. We ended the last article with the passage from 1850, that the passage in Early Writings is derived from. The statement first appeared in 1850, in the Review, and then again in the book Experience and Views. The third time it appears is in the book Early Writings, but in its evolution to the book Early Writings certain changes occurred. However, we would not say that many of the Spirit of Prophecy writings have been changed as some claim in their effort to discredit her work.
Kubumbwa kwa ikya kulaumhana kulapanzile ukweseka ikikolo kya mazwi yakwe pa “lya cila bushiku” nga kuti cali cintu ca kuya ku luseke mu kwayula kwakwe pa kutemwa inshita, kabili Arthur White alishileka iminwe yakwe pa bufi mu mushinshimi waifyo acibikile mu lyashi lya mu 1931. Nga Mwinakristu, alingile fye ukulanda lyashi ngefyo lyali, no kuleka ukubwekeshapo lyashi mu nshila ya kulipilibula. Twapwishishe icakulemba ca kulekelela ne ndime ya mu 1850, iyo ndime ili mu Early Writings yafumamo. Aya mazwi yatandike ukubonekera mu 1850, mu Review, elyo kabili mu buku Experience and Views. Inshita ya butatu yabonekela mu buku Early Writings, lelo mu kusendwa kwayo ukuya mu buku Early Writings kwali impinduka shimo ishacitike. Nomba, tatwingalande ukuti ifingi ifya mu fyalembwa fya Spirit of Prophecy fyalipilibulwa nga bamwe balanda mu kushintilila pa kufwaya ukusebanya umulimo wakwe.
“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.
“Chautaňbë Núxida hlü´ 1843 yayá ngwa ndiri ngwë a´ma ñvi̱ni, ji̱i ngaya mbe si̱i ya̱´a nda̱ha; ji̱i namba zhi̱i ya̱a ndë kui̱ra ngwë ji̱i nga̱ma ñvi̱ni. Ji̱i a´ma ñvi̱ni zhi̱i ngaya mbe nu̱u mbe me̱ri̱í nda̱ha ndá namba zhi̱i, ñja̱a ni̱in kúu ndi̱a mbe si̱i ku̱a, ta̱a nda̱ha a´ma ñvi̱ni kúu nda̱ha mbi̱i.
“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.
“Ndeli ndamona, mu kuhameneka ne ‘Buri Munsi,’ ukuti ishina ilyakuti ‘ilambo’ lyalipelwa ku mano ya muntu, kabili tali mu lyebo lya mulembwa; kabili ukuti Shikulu apeele abantu abo abapele ukulila kwa nshita ya bupingushi ukumona ukwaoloka pa lwena. Ilyo kwaali ubumo, ilyo imyaka ya 1844 tailafika, fyefyo fyonse abantu baali abaumfwane pa kumona ukwaoloka ukwa ‘Buri Munsi;’ lelo ukufuma mu 1844, mu kupena, fyakumona fimbi fyalisambililwe, kabili umfifi no kupena fyalyakonkelela.” Review and Herald, November 1, 1850.
This passage was originally in the publication titled The Present Truth from 1849, but it was printed in the Review and Herald in November, 1850. In the original manuscript Sister White directly states that she is writing out several things which the Lord had recently shown her, and as you read the entire article you will see many subjects addressed. There are about twenty various subjects that she was shown. The point is that in the original article the subject of “the daily,” and the subject of “time setting” were two different revelations of things she was shown.
Eki kyandiko kyasookera mu kifalansa ekyali kiyitibwa *The Present Truth* mu mwaka gwa 1849, naye ne kikubibwa mu *Review and Herald* mu mwezi gwa November, 1850. Mu kiwandiiko ekyasooka, Ow’oluganda omukazi White ayogera butereevu nti awandiika ebintu ebiwerako Mukama bye yali yakamwolesa, era bw’osoma ekiwandiiko kyonna ojja kulaba nga ensonga nnyingi zikubiddwaako. Waliwo ng’ensonga ez’enjawulo nga amakumi abiri ze yalagibwa. Ensonga enkulu eri nti mu kiwandiiko ekyasooka ensonga y’“ekya buli lunaku,” n’ensonga y’“okuteekawo ebiseera” byali bibikkulirwa bibiri eby’enjawulo eby’ebintu bye yalagibwa.
In the original manuscript they were identified in different paragraphs. When the passage was reprinted in Experience and Views the editors combined the paragraph where Sister White upholds the pioneer view of “the daily,” with the following paragraph that warns against time setting. As you read the original, take note that emphasis is placed upon some subjects through Capitalization. In the paragraph where she endorses the pioneer view of “the daily,” she Capitalizes the word Daily, and in the next paragraph she Capitalizes the word Time, thus marking a direct distinction between the two subjects she was shown.
Mu mizingo ya mbere yanditswe, byari byagaragajwe mu bika bitandukanye. Igihe icyo gice cyongeye gusohorwa muri *Experience and Views*, abanditsi bahuje igika aho Mushiki wa White ashyigikira imyumvire y’abapayoni ku byerekeye “the daily,” n’igika gikurikiraho kiburira abantu kwishyiriraho igihe. Uko usoma umwimerere, uzirikane ko hari ingingo zimwe zashyizweho ishimikiro binyuze mu gukoresha Inyuguti Nkuru. Mu gika aho yemeza imyumvire y’abapayoni ku byerekeye “the daily,” akoresha Inyuguti Nkuru ku ijambo Daily, kandi mu gika gikurikiyeho agakoresha Inyuguti Nkuru ku ijambo Time, bityo agashyiraho itandukaniro ritaziguye hagati y’izo ngingo ebyiri yeretswe.
“Dear Brethren and Sisters,
“ꯅꯨꯄꯤ ꯑꯃꯁꯨꯡ ꯅꯨꯄꯥ ꯑꯃꯁꯨꯡ ꯑꯩꯍꯥꯛꯄ ꯃꯈꯣꯏ,
“I wish to give you a short sketch of what the Lord has recently shown to me in vision. I was shown the loveliness of Jesus, and the love that the angels have for one another. Said the angel—Can ye not behold their love?—follow it. Just so God’s people must love one another. Rather let blame fall on thyself than on a brother. I saw that the message ‘sell that ye have and give alms’ had not been given, by some, in its clear light; that the true object of the words of our Saviour had not been clearly presented. I saw that the object of selling was not to give to those who are able to labor and support themselves; but to spread the truth. It is a sin to support and indulge those who are able to labor, in idleness. Some have been zealous to attend all the meetings; not to glorify God, but for the ‘loaves and fishes.’ Such had much better been at home laboring with their hands, ‘the thing that is good,’ to supply the wants of their families, and to have something to give to sustain the precious cause of present truth.
“Nĩenda kũmĩhe mũhtasari mũkũũri wa ũrĩa Mwathani aanyoonirie ndũrĩri-inĩ matukũ aa mũthia. Nĩnoonirio ũthaka wa Jesũ, o na wendo ũrĩa araika marĩ naguo kwa o na o. Mũraika akiuga—Kaĩ mũtiũonaga wendo wao?—mũrũmĩrĩre. O ta ũguo andũ a Ngai no nginya mendane o na o. No gũtirĩ guoya, rekai ũthoni ũgwe igũrũ rĩaku gũkĩra igũrũ rĩa mũrũ wa nyũmba. Nĩnoonire atĩ ũhoro ũrĩa, ‘ũcinie iria mwĩ nayo na mũheane thabu cia kĩeha,’ ndũraheanĩtio nĩ amwe na ũtheri waguo mwega; atĩ kigendererwa kĩa maũndũ marĩa Mwathani witũ Mũhonokia oigire gitatũĩkĩtio wega na ũtheri. Nĩnoonire atĩ kigendererwa kĩa kũcinia ti nĩguo kũhe andũ arĩa no mahande wĩra na megerie; no nĩguo kũhurũha ũhoro wa ma. Nĩ mehia gũteithia na kũnyitĩria andũ arĩa no mahande wĩra, marĩ ũvilĩ-inĩ. Amwe nĩmarĩ na kĩyo gĩa gũthiĩ mathakame-inĩ mothe; ti nĩguo makũinĩre Ngai, no nĩ ũndũ wa ‘mĩgate na thĩ.’ Andũ a ũguo nĩ maahotire wega mũno gũikara mĩciĩ-inĩ, mahanda na moko mao ‘ũndũ ũrĩa mwega,’ nĩguo mahũthĩre ngombo cia nyũmba ciao, o na nĩguo magĩe na kĩndũ gĩa kũheana kũrũgamĩrĩria ngoro nene ya ma ya ũhoro wa ma wa ihinda rĩu.”
“Some, I saw, had erred in praying for the sick to be healed before unbelievers. If any among us are sick, and call for the elders of the church to pray over them, according to James 5:14, 15, we should follow the example of Jesus. He put unbelievers out of the room, then healed the sick; so we should seek to be separated from the unbelief of those who have not faith, when we pray for the sick among us.
“Bamwe, nabonye, bari baribeshye basengera abarwayi gukira imbere y’abatizera. Niba hari urwaye muri twe, kandi agatumiza abakuru b’itorero ngo bamusengere, nk’uko biri muri Yakobo 5:14, 15, dukwiriye gukurikiza urugero rwa Yesu. Yabanje gusohora abatizera mu cyumba, hanyuma akiza umurwayi; ni ko natwe dukwiriye gushaka gutandukanywa no kutizera kw’abadafite ukwizera, igihe dusengera abarwayi bo muri twe.
“Then I was pointed back to the time that Jesus took his disciples away alone, into an upper room, and first washed their feet, and then gave them to eat of the broken bread, to represent his broken body, and juice of the vine to represent his spilled blood. I saw that all should move understandingly, and follow the example of Jesus in these things, and when attending to these ordinances, should be as separate from unbelievers as possible.
“Bo na-ngi vamonjisid uvanganga kuti Yesu ahakandai ovalongwa vake poulumu, ko kutundila kounganda wopombanda, ndepo tete a va yuvikila omakasa avo, ndepo a va pe oku lya komungome gwa tumbukiwamo, ku kaleka omuviri wake gwatumbukiwamo, no mukele wovinyu ku kaleka omblood yake ya tikulwamo. Nda mono kutya aveshe va fanekwa okweenda nomuhulilo wokuudila, no kulondolola eximu lya Yesu momambo ava, ndepo, pokuhumbata koumbo ou, va fanekwa oku kala ovavangilile ko vahona okutavela, ngaashi tashi shi ninginwa.”
“Then I was shown that the seven last plagues will be poured out, after Jesus leaves the Sanctuary. Said the angel—It is the wrath of God and the Lamb that causes the destruction or death of the wicked. At the voice of God the saints will be mighty and terrible as an army with banners; but they will not then execute the judgment written. The execution of the judgment will be at the close of the 1000 years.
“Phir muṅg dekhāyā gayā ki satt antīm mārāṅ Yīsū de Pavittar Asthān tōṅ nikal jāṇ toṅ bāad uṇḍelīāṅ jāṇgīāṅ. Farishte ne kiha—Īh Parmeshar ate Meṁne de krodh hī hai jo duṣṭāṅ dī barbādī yā maut dā kāraṇ baṇdā hai. Parmeshar dī āvāz ute pavittar jan jhaṇḍiāṅ nāl sajjī hoi fauj vāṅg balvān ate bhayānak ho jāṇge; par us samēṁ oh likhī hoī sazā nūṅ lāgū nahīṅ karaṇge. Us sazā dī taʿmīl 1000 sālāṅ de ant vich hovēgī.”
“After the saints are changed to immortality, and are caught up together, and receive their harps, crowns, &c., and enter the Holy City, Jesus and the saints set in judgment. The books are opened, the book of life and the book of death; the book of life contains the good deeds of the saints, and the book of death contains the evil deeds of the wicked. These books were compared with the Statute book, the Bible, and according to that they were judged. The saints in unison with Jesus pass their judgment upon the wicked dead. Behold ye! said the angel, the saints sit in judgment, in unison with Jesus, and mete out to each of the wicked, according to the deeds done in the body, and it is set off against their names what they must receive, at the execution of the judgment. This, I saw, was the work of the saints with Jesus, in the Holy City before it descends to the earth, through the 1000 years. Then at the close of the 1000 years, Jesus, and the angels, and all the saints with him, leaves the Holy City, and while he is descending to the earth with them, the wicked dead are raised, and then the very men that ‘pierced him,’ being raised, will see him afar off in all his glory, the angels and saints with him, and will wail because of him. They will see the prints of the nails in his hands, and in his feet, and where they thrust the spear into his side. The prints of the nails and the spear will then be his glory. It is at the close of the 1000 years that Jesus stands upon the Mount of Olives, and the Mount parts asunder, and it becomes a mighty plain, and those who flee at that time are the wicked, that have just been raised. Then the Holy City comes down and settles on the plain.
“Bákristiano bá’cwe twahinduriwe ku kuba abatafá, kandi bakazamuranirwa hamwe, kandi bakakira inanga zabo, amakamba, n’ibindi, kandi bakinjira mu Mugi Wera, Yesu n’abera bicara mu rubanza. Ibitabo birafungurwa, igitabo cy’ubugingo n’igitabo cy’urupfu; igitabo cy’ubugingo kirimo imirimo myiza y’abera, kandi igitabo cy’urupfu kirimo imirimo mibi y’abanyabyaha. Ibyo bitabo byagereranyijwe n’Igitabo cy’Amategeko, ari cyo Bibiliya, maze nk’uko kiri ni ko baciriwe urubanza. Abera, bahuje na Yesu, baca urubanza rw’abanyabyaha bapfuye. Dore nimurebe! ni ko marayika yavuze, abera bicara mu rubanza, bahuje na Yesu, kandi bagenera buri munyabyaha ibikwiriye, bakurikije imirimo yakorewe mu mubiri, kandi ku mazina yabo hakandikwaho icyo bagomba kuzahabwa, igihe cyo gushyira mu bikorwa urubanza nikigera. Ibi, nabibonye ko ari wo murimo w’abera hamwe na Yesu, mu Mugi Wera mbere y’uko umanuka ukaza ku isi, mu gihe cy’imyaka 1000. Hanyuma, ku iherezo ry’imyaka 1000, Yesu n’abamarayika n’abera bose bari kumwe na we bava mu Mugi Wera, kandi igihe amanukana na bo aza ku isi, abanyabyaha bapfuye bazurwa, maze abo bantu nyene ‘bamucumise,’ bamaze kuzurwa, bazamubona kure ari mu bwiza bwe bwose, ari kumwe n’abamarayika n’abera, kandi bazaboroga bamuzize. Bazabona ibimenyetso by’imisumari mu biganza bye no mu birenge bye, n’aho bamucumise icumu mu rubavu rwe. Ibyo bimenyetso by’imisumari n’icumu ni byo icyo gihe bizaba ubwiza bwe. Ni ku iherezo ry’imyaka 1000 Yesu ahagarara ku Musozi wa Elayono, maze uwo Musozi ugasadukamo kabiri, ugahinduka ikibaya kinini cyane, kandi abahunga muri icyo gihe ni abanyabyaha, abari bamaze kuzurwa. Hanyuma Umugi Wera umanuka maze ugatura kuri icyo kibaya.”
“Then Satan imbues the wicked, that have been raised, with his spirit. He flatters them that the army in the City is small, and that his army is large, and that they can overcome the saints and take the City. While Satan was rallying his army, the saints were in the City, beholding the beauty and glory of the Paradise of God. Jesus was at their head, leading them. All at once the lovely Saviour was gone from our company; but soon we heard his lovely voice, saying, ‘Come ye blessed of my Father inherit the kingdom prepared for you from the foundation of the world.’ We gathered about Jesus, and just as he closed the gates of the City, the curse was pronounced upon the wicked. The gates were shut. Then the saints used their wings and mounted to the top of the wall of the City. Jesus was also with them; his crown looked brilliant and glorious. It was a crown within a crown, seven in number. The crowns of the saints were of the most pure gold, decked with stars. Their faces shone with glory, for they were in the express image of Jesus; and as they arose, and moved all together to the top of the City, I was enraptured with the sight.
Kisha Shetani huwajaza waovu, waliokuwa wamefufuliwa, roho yake. Huwasifu kwa maneno ya udanganyifu kwamba jeshi lililo ndani ya Mji ni dogo, na kwamba jeshi lake ni kubwa, na kwamba wanaweza kuwashinda watakatifu na kuutwaa Mji. Wakati Shetani alipokuwa akilikusanya jeshi lake, watakatifu walikuwa ndani ya Mji, wakiutazama uzuri na utukufu wa Paradiso ya Mungu. Yesu alikuwa mbele yao, akiwaongoza. Mara, Mwokozi yule mwenye uzuri akaondoka kutoka katikati ya kundi letu; lakini upesi tukaisikia sauti yake yenye uzuri, ikisema, ‘Njoni, ninyi mliobarikiwa na Baba yangu, urithini ufalme mlioandaliwa tangu kuwekwa misingi ya ulimwengu.’ Tukakusanyika kumzunguka Yesu, na mara tu alipofunga malango ya Mji, laana ikatangazwa juu ya waovu. Malango yakafungwa. Ndipo watakatifu wakazitumia mbawa zao na kupaa mpaka juu ya ukuta wa Mji. Yesu naye alikuwa pamoja nao; taji yake ilionekana yenye kung’aa na yenye utukufu. Ilikuwa taji ndani ya taji, saba kwa idadi. Taji za watakatifu zilikuwa za dhahabu safi kabisa, zimepambwa kwa nyota. Nyuso zao ziling’aa kwa utukufu, kwa maana walikuwa katika mfano halisi wa Yesu; na walipoinuka, na kusonga wote pamoja kuelekea juu ya Mji, nikanyakuliwa kwa furaha kuu na maono hayo.
“Then the wicked saw what they had lost; and fire was breathed from God upon them, and consumed them. This was the Execution of the Judgment. The wicked then received according as the saints in unison with Jesus had meted out to them during the 1000 years. The same fire from God that consumed the wicked, purified the whole earth. The broken ragged mountains melted with fervent heat, the atmosphere, also, and all the stubble was consumed. Then our inheritance opened before us, glorious and beautiful, and we inherited the whole earth made new. We all shouted with a loud voice, Glory, Alleluia.
“پس شریران آنچه را از دست داده بودند دیدند؛ و آتشی از جانب خدا بر ایشان دمیده شد و آنان را فرو بلعید. این اجرای داوری بود. آنگاه شریران مطابق آنچه مقدسان در یگانگی با عیسی در خلال آن 1000 سال برای ایشان تعیین کرده بودند، جزا یافتند. همان آتشِ خدا که شریران را فرو بلعید، تمامی زمین را نیز تطهیر کرد. کوههای شکسته و ژنده از حرارتِ سوزان گداخته شدند، جو نیز همچنین، و تمامی کاه و خاشاک سوخته شد. آنگاه میراث ما در برابر ما گشوده شد، باشکوه و زیبا، و ما تمامی زمینِ نوساخته را به میراث یافتیم. همهٔ ما با آوازی بلند فریاد برآوردیم: جلال، هللویاه.”
“I also saw that the shepherds should consult those in whom they have reason to have confidence, those who have been in all the messages, and are firm in all the present truth, before they advocate any new point of importance, which they may think the Bible sustains. Then the shepherds will be perfectly united, and the union of the shepherds will be felt by the church. Such a course I saw would prevent unhappy divisions, and then there would be no danger of the precious flock being divided, and the sheep scattered, without a shepherd.
“Ndzi tlhele ndzi vona leswaku varisi va fanele ku vutisana ni lava va nga ni xivangelo xo va tshemba, lava va nga va kona eka marungula hinkwawo, naswona va tiyeke eka ntiyiso hinkwawo wa nkarhi wa sweswi, va nga si seketela mhaka yihi na yihi leyintshwa ya nkoka, leyi va nga ha ehleketaka leswaku Bibele ya yi seketela. Kutani varisi va ta va va hlanganile hi ku helela, naswona vun’we bya varisi byi ta twiwa hi kereke. Ndzi vone leswaku ndlela yo tano a yi ta sivela ku avana loku nga tsakisiki, kutani a ku nge he vi na khombo ra leswaku ntlhambi wa nkoka wu avana, ni tinyimpfu ti hangalaka, ti nga ri na murisi.”
“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.
“Septemba 23d, Mukama yanyolesa nti yali ayanjuluza omukono gwe omulundi ogw’okubiri okununula ekitundu ekifisse eky’abantu be, era nti okufuba kwali kulina okwongerwamu amaanyi mu biro bino eby’okukuŋŋaanya. Mu biro eby’okusaasaanya Isiraeri yakubibwa era n’ayatibwamu; naye kaakano mu biro eby’okukuŋŋaanya Katonda alijja kuwonya era asibe ebiwundu by’abantu be. Mu kusaasaanya, okufuba okwakozesebwa okusaasaanya amazima kwabanga n’ebibala bitono nnyo, ne kutuukiriza bitono oba obutatuukiriza kintu; naye mu kukuŋŋaanya, Katonda bwe ateesezza omukono gwe okukuŋŋaanya abantu be, okufuba okusaasaanya amazima kulituukiriza ekigendererwa kyakwo. Bonna bateekwa okwegatta era okuba n’obunyiikivu mu mulimu. Nnalaba nti kyali kya nsonyi eri omuntu yenna okujuliza ku kusaasaanya ng’ebyokulabirako eby’okutufuga kaakano mu kukuŋŋaanya; kubanga Katonda bw’aba nga takola bingi ku lwaffe kaakano okusinga bwe yakola mu biro biri, Isiraeri teyandikuŋŋaanyiziddwa. Nga bwe kiri ekyetaagisa amazima okubuulirwa, bwe kityo bwe kiri ekyetaagisa okugafulumya mu lupapula.”
“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.
“Umwami yanyeretse ko imbonerahamwe yo mu 1843 yari iyobowe n’ukuboko kwe, kandi ko nta gice na kimwe cyayo cyagombaga guhindurwa; ko imibare yari uko yashakaga ko iba. Kandi ko ukuboko kwe kwari kuri yo, kugahisha ikosa ryari muri zimwe mu mibare, kugira ngo hatagira ubasha kuribona, kugeza ubwo ukuboko kwe kwavanywaho.
“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.
“Po khĩ nĩngĩ ndingímenye kĩrĩa kĩhĩtĩte na ‘Daily,’ atĩ rĩĩtwa rĩa ‘sacrifice’ nĩrĩongetwo nĩ ũũgĩ wa andũ, na ndirĩ kũrĩ andĩko; o nake Mwathani akĩheana ũhoro wake mũrũngaru kũrĩ arĩa maheanire kĩhuhũkanio kĩa ihinda rĩa ciira. Rĩrĩa ũmwe warĩho, mbere ya 1844, hafi andũ othe nĩmamyitanĩte kũrĩ mũhianano ũrĩa mũrũngaru wa ‘Daily;’ no kuuma 1844, thĩinĩ wa mũhĩrĩga, mĩhianano ingĩ nĩyakinyĩrĩirwo, na nduma hamwe na mũhĩrĩga nĩciakũrũmanĩra.”
“The Lord showed me that Time had not been a test since 1844, and that time will never again be a test.
“Umwami yanyeretse ko Igihe kitabaye ikigeragezo kuva mu 1844, kandi ko igihe kitazongera na rimwe kuba ikigeragezo.
“Then I was pointed to some who are in the great error, that the saints are yet to go to Old Jerusalem, &c., before the Lord comes. Such a view is calculated to take the mind and interest from the present work of God, under the message of the third angel; for if we are to go to Jerusalem, then our minds will naturally be there, and our means will be withheld from other uses, to get the saints to Jerusalem. I saw that the reason why they were left to go into this great error, is because they have not confessed and forsaken their errors, that they have been in for a number of years past.” Review and Herald, November 1, 1850.
“Құдай Ие келместен бұрын қасиеттілер әлі де Ескі Иерусалимге баруы керек, т.б., деген ұлы адасуда жүрген кейбіреулерге менің назарым аударылды. Мұндай көзқарас үшінші періштенің хабары аясындағы Құдайдың қазіргі ісінен ақыл мен ықыласты бұрып әкетуге бейім; өйткені егер біз Иерусалимге баруға тиіс болсақ, онда біздің ойымыз табиғи түрде сонда болады, әрі қасиеттілерді Иерусалимге жеткізу үшін біздің қаражатымыз өзге қажеттерден ұсталып қалады. Маған олардың осы ұлы адасуға жіберілуінің себебі — өткен бірнеше жыл бойы өздері болып келген қателіктерін мойындап, олардан бас тартпағандықтары екені көрсетілді.” Review and Herald, November 1, 1850.
The passage begins by stating, “I wish to give you a short sketch of what the Lord has recently shown to me in vision.” There were several subjects presented, and she did not combine the paragraph addressing “the daily,” with the next paragraph. That was done later by editors who placed the passage in Experience and Views, and thereafter in Early Writings. In Experience and Views, the editors left off the first eight paragraphs, and combined the paragraphs addressing what she was shown of “the daily” and of time setting. Experience and Views was published in 1851, and then Early Writings was published in 1882.
Múshinde ono oya kutatwila kwaamba ne shi, “Ndesaka kumupela chisakulo chifupi cha fyo Shikulu a ndangishe ubushiku buno mu chimwesho.” Kwalipashi ifyebo ifingi ifyapelwa, kabili taapantike pamo amashiwi ya ndime yalandile pa “cha lyonse na lyonse” ne ndime yakonka. Ico cileshitikwe panuma na baeditor ababikile olo lukuta mu Experience and Views, elyo panuma no mu Early Writings. Mu Experience and Views, baeditor balekile ndime sha kutendeka umunani, kabili bapantike pamo indime ishakoseleshe pa fyo alangishiwe pa “cha lyonse na lyonse” na pa kubikapo inshita. Experience and Views yapongololwe mu 1851, elyo Early Writings yapongololwe mu 1882.
Early Writings was essentially the same four paragraphs that had appeared in Experience and Views, but with one significant exception. In Experience and Views, the one sentence paragraph that addressed time setting was combined with the previous paragraph that addressed “the daily.” Then the paragraph that originally followed the paragraph addressing time setting was included. In Early Writings a paragraph that came from a different passage in Experience and Views, was placed between the paragraph that now addresses both “the daily,” and time setting, which was originally followed by a paragraph identifying why it was wrong to make pilgrimages to old Jerusalem.
Maandiko ya Awali yalikuwa kimsingi ni aya zilezile nne zilizokuwa zimeonekana katika Experience and Views, lakini kukiwa na tofauti moja ya maana. Katika Experience and Views, aya ya sentensi moja iliyoshughulikia upangaji wa wakati iliunganishwa na aya iliyotangulia iliyoshughulikia “sadaka ya daima.” Kisha ikaingizwa aya ambayo hapo awali ilifuata aya iliyoshughulikia upangaji wa wakati. Katika Maandiko ya Awali, aya iliyotoka katika kifungu tofauti cha Experience and Views iliwekwa kati ya aya ambayo sasa inashughulikia vyote viwili, “sadaka ya daima,” na upangaji wa wakati, ambayo hapo awali ilifuatwa na aya iliyoeleza kwa nini ilikuwa kosa kufanya hija kwenda Yerusalemu ya kale.
The paragraph that was removed from a different page of Experience and Views, and then was inserted into the passage of Early Writings, only added to the confusion about “the daily” that had begun since 1844. The paragraph was not in Sister White’s original narrative of her vision.
Khande lili dya tajiula mu paje mukuaki wa *Experience and Views*, hena kulikujingijibwamo mu kitupa kya *Early Writings*, kweneko kwajikijijeho dya kuluwanya pa “the daily” kwatandikile kuuma mu 1844. Khande lyo kalya kaliji mu lutatijilo lwa ntendekelo lwa mona ya Sister White.
“The Lord has shown me that the message of the third angel must go, and be proclaimed to the scattered children of the Lord, and that it should not be hung on time; for time never will be a test again. I saw that some were getting a false excitement arising from preaching time; that the third angel’s message was stronger than time can be. I saw that this message can stand on its own foundation, and that it needs not time to strengthen it, and that it will go in mighty power, and do its work, and will be cut short in righteousness.” Experience and Views, 48.
“Muene angumwesheshe ukuti imbila ya malaika wa butatu yafwile ukuya no kusapwa ku bana ba Muene abasalanganine, kabili nti teifyele ukuilamika pa nshita; pantu inshita tayakatale ukuba icakupimishapo nakabili. Namwene ukuti bamo balepokelela ukunsekelela kwa bufi ukulefuma mu kusapila inshita; ukuti imbila ya malaika wa butatu yali iya maka ukucila inshita iyo engaba. Namwene ukuti iyi mbila kuti yaiminina pa musebo waiko wine, kabili nti teifwaikwa nshita ukuipekanya amaka, kabili ukuti ikaya mu maka ayakalamba, no kufanya umulimo waiko, kabili ikafupikishiwa mu bulungami.” Experience and Views, 48.
The paragraph from page forty-eight of Experience and Views, was inserted after the paragraph in Early Writings, that had been created by combining two different paragraphs, and it placed an emphasis upon time setting that did not exist in the original narrative.
Umutwe w’inyandiko wo ku rupapuro rwa mirongo ine n’umunani rwo mu Experience and Views, wongewemo nyuma y’umutwe wo muri Early Writings, wari warakozwe uhuza imitwe ibiri itandukanye, kandi ushyira imbaraga ku kugena igihe zitari ziri mu nkuru y’umwimerere.
In 1931, the ancient men that ruled the people of Jerusalem invented a story which claimed Daniells had interviewed Sister White in 1910, and in the testimony that Daniells provided he refers to the 1843 chart, and says he pointed to the non-existent sanctuary on the chart, as he interviewed Sister White. He supposedly had the book Early Writings with him, and as he asked her about what she meant, and based upon her responses he could only conclude that the passage endorsing the pioneer view of “the daily,” in Early Writings, was actually a warning against time setting. Twenty-one years after the invented interview and sixteen years after the death of the persons supposedly interviewed, Daniells places the testimony into the history of the third generation.
Mu 1931, alume akale awo analamulira anthu a ku Yerusalemu anapeka nkhani yoti Daniells anali atafunsa mafunso Sister White mu 1910; ndipo mu umboni umene Daniells anapereka amatchula tchati la 1843, ndipo akunena kuti anasonyeza ku malo opatulika amene sanalipo pa tchati pamene ankafunsa Sister White. Akuti anali ndi buku la Early Writings limodzi naye, ndipo pamene anamufunsa zimene ankatanthauza, ndipo potengera mayankho ake, anangotha kufika pa mfundo yakuti ndime ya mu Early Writings yovomereza maganizo a oyambirira pa “the daily,” inalidi chenjezo lotsutsa kukhazikitsa nthawi. Patapita zaka makumi awiri ndi chimodzi kuchokera pa kufunsana kopangidwa kumeneko, ndi zaka khumi ndi zisanu ndi chimodzi kuchokera pa imfa ya anthu amene akuti anafunsidwawo, Daniells amaika umboniwo m’mbiri ya m’badwo wachitatu.
F. C. Gilbert was a Hebrew scholar and he did not simply support the correct view of the “daily” as Paganism because the pioneers and Ellen White said it was so. He defended it based upon an understanding of the Hebrew text that Daniel the prophet had employed. He was the prominent Adventist Hebrew scholar during the time period. As the controversy about “the daily” that Daniells and Prescott were pushing continued to grow, Gilbert was one of the prominent scholars who stood in defense of the pioneer position. He had an interview with Ellen White on June 8, 1910, and he later recorded what he and Sister White discussed. Daniells’ testimony is completely contrary to F. C. Gilbert’s.
F. C. Gilbert alikuwa msomi wa Kiebrania, naye hakuunga mkono tu mtazamo sahihi wa “cha daima” kuwa ni Upagani kwa sababu waanzilishi na Ellen White walisema hivyo. Aliutetea kwa msingi wa ufahamu wa andiko la Kiebrania ambalo nabii Danieli alikuwa ametumia. Alikuwa msomi mashuhuri wa Kiebrania miongoni mwa Waadventista katika kipindi hicho. Kadiri mabishano kuhusu “cha daima” ambayo Daniells na Prescott walikuwa wakiyasukuma yalivyoendelea kukua, Gilbert alikuwa mmoja wa wasomi mashuhuri waliosimama katika kuutetea msimamo wa waanzilishi. Alifanya mahojiano na Ellen White tarehe 8 Juni, 1910, na baadaye akaandika kile ambacho yeye na Dada White walikijadili. Ushuhuda wa Daniells ni kinyume kabisa na ule wa F. C. Gilbert.
In volume twenty, pages seventeen through twenty-two, of Manuscript Releases, Sister White’s addresses Daniells’ and Prescott’s position on the “daily”. The phrases that you find in F. C. Gilbert’s report of his interview with Ellen White are almost identical to what Sister White herself stated in the passage from Manuscript Releases. So, for many years before Manuscript Releases were published and released, there was no concrete inspired testimony to refute or uphold Daniells’ claim about the content of the interview he supposedly had with Sister White. More importantly, there was no inspired endorsement for his flawed view of the “daily”. Even more importantly, now that Manuscript Releases are available—there still isn’t an inspired endorsement for his flawed view of “the daily!”
Mu voli yina makumi zole, ba-page kumi na sambwadi tii na makumi zole na zole, ya Manuscript Releases, Sister White ke zonzila kizitu ya Daniells mpe ya Prescott na yina me tadila “the daily”. Bangogo yina beno ke mona na rapport ya F. C. Gilbert na yina me tala disolo na yandi ti Ellen White, me fwanana penepene mpenza na yina Sister White yandi mosi tubaka na kitini yina ya Manuscript Releases. Na yango, bamvula mingi ntete ete Manuscript Releases kubasamaka mpe kubimisamaka, keti vandaka ve ata litatoli ya ngolo, ya kupemama, yina zolaka kuphika to kusimba malongi ya Daniells na ntina ya yina yandi tubaka ete yandi kuzwaka na disolo yina ti Sister White. Mpe, yina kele na mfunu kuluta, keti vandaka ve ata kundimama ya kupemama samu na mabanza na yandi ya kusala foti na ntina ya “the daily”. Mpe kuluta dyaka, ntangu yayi sambu Manuscript Releases kele na maboko—ata mpidina, keti kele ve ata kundimama ya kupemama samu na mabanza na yandi ya kusala foti na ntina ya “the daily”!
And yet today, Laodicean Adventism is taught that Sister White has no position on the “daily”, except that it is not a “test question” and we should “keep quiet on this subject”. Something is reversed today, and what is reversed is that the true position of “the daily” is now in the minority opinion among God’s people. In 1910, the minority view was Conradi’s view that was being pushed by Daniells and Prescott, and the majority view was the pioneer position.
لەگەڵ ئەوەشدا، ئەمڕۆ بە ئەدڤێنتیزمی لاودیکیایی فێردەکرێت کە خواهر وایت هیچ هەڵوێستێکی لەبارەی «ڕۆژانە»وە نییە، جگە لەوەی کە ئەوە «پرسیاری تاقیکردنەوە» نییە و دەبێت «لەسەر ئەم بابەتە بێدەنگ بین». شتێک ئەمڕۆ پێچەوانە کراوە، و ئەوەی پێچەوانە کراوە ئەوەیە کە هەڵوێستی ڕاستی «ڕۆژانە» ئێستا لە نێوان گەلی خودا بۆچوونی کەمینەیە. لە ساڵی 1910دا، بۆچوونی کەمینە ئەو بۆچوونەی کۆنرادی بوو کە دانیێلز و پرێسکۆت پشتیوانییان لێ دەکرد، و بۆچوونی زۆرینە هەڵوێستی پێشەنگان بوو.
The following is F. C. Gilbert’s statement about his interview with Sister White, that should be compared with Manuscript Releases, that has been placed in its entirety, in the eighty-first article of this The Book of Daniel series.
Okulandelayo yisitatimende sika-F. C. Gilbert mayelana nengxoxo yakhe noDade uWhite, okufanele siqhathaniswe ne-Manuscript Releases, esibekwe siphelele, esihlokweni samashumi ayisishiyagalombili nanye salolu chungechunge oluthi The Book of Daniel.
“Daniells and Prescott . . . would not give the older brethren in the cause any chance to say anything. . . . Daniells was here to see me, and I would not see him. . . . I would not have anything to say to him about anything. About the ‘daily’ that they are trying to work up, there is nothing to it. . . . When I was in Washington there seemed to be something that just encased their minds, and I could not seem to touch them. We are to have nothing to do with this subject of the ‘daily’ . . . I knew they would work against my message, and then the people would not think there was anything to my message. I have written to him and told him that he was showing himself not fit to be president of the General Conference. . . . not the man to keep the Presidency.
“Daniells nela Prescott... bakulakupela bakulutu mu mulimo mpata ya kwamba baseme neno lo lote.... Daniells alikuwa hapa kuniona, na sikukubali kumwona.... Sikupenda kusema naye juu ya jambo lo lote. Juu ya ile ‘daily’ wanayojaribu kuiendeleza, halina kitu ndani yake.... Nilipokuwa Washington ilionekana kana kwamba kulikuwa na kitu kilichofunika akili zao, nami sikuweza kuonekana kuwagusa. Hatupaswi kuwa na jambo lo lote na somo hili la ile ‘daily’... Nilijua kwamba wangefanya kazi kinyume cha ujumbe wangu, na ndipo watu wasingeona kwamba ujumbe wangu ulikuwa na jambo lo lote. Nimemwandikia na kumwambia kwamba alikuwa akijionyesha kuwa hastahili kuwa rais wa General Conference.... si mtu wa kuendelea kushika Urais.”
“If this message of the ‘daily’ were a testing message the Lord would have shown me. These people do not see the end from the beginning in this thing. . . .I utterly refuse to see any of them who are engaged in this work.
“Ẹyẹwẹraye yi kuhusu ‘la kila siku’ kama ingekuwa ujumbe wa kujaribu, Bwana angenionyesha. Watu hawa hawaoni mwisho tangu mwanzo katika jambo hili....Ninakataa kabisa kuwaona yeyote miongoni mwao wanaoshughulika katika kazi hii.
“The light that was given me of God is that Brother Daniells has stood in the Presidency long enough. . . . and I was told not to have any more conversation with him about any of these things. I would not see Daniells about the matter, and I would not have one word with him. They pled with me to give him an interview, but I would not. . . . I was told to warn our people not to have anything to do with this thing they are teaching. . . . I was forbidden of the Lord to listen to it. I have expressed myself as not having a particle of confidence in it. . . . This whole thing they are doing is a scheme of the devil.” F. C. Gilbert’s report of an interview given him by Ellen White on June 8, 1910.
“Unkulunkulu wanginika ukukhanya kokuthi uMfoweth’ uDaniells usehlale isikhathi eside ngokwanele eBupresideni.... futhi ngatshelwa ukuba ngingabe ngisaba nanoma iyiphi ingxoxo naye ngalezi zinto. Bengingeke ngibonane noDaniells ngalolu daba, futhi bengingeke ngikhulume naye ngisho nelilodwa izwi. Bangincenga ukuba ngimnike isikhathi sokuxoxisana, kodwa angivumanga.... Ngatshelwa ukuba ngixwayise abantu bakithi ukuba bangabi nalutho nhlobo oluhlangene nale nto abayifundisayo.... INkosi yangenqabela ukuba ngiyilalele. Sengizivezile ngokuthi anginakho ngisho nokuncane ukwethemba kuyo.... Yonke le nto abayenzayo iyicebo likaSathane.” Umbiko kaF. C. Gilbert wengxoxo ayinikezwa ngu-Ellen White ngoJuni 8, 1910.
We will continue this subject in the next article.
Tukoleza kusobya pakusobya kino mu lukwata lwa kulonda.
“One who sees beneath the surface, who reads the hearts of all men, says of those who have had great light: ‘They are not afflicted and astonished because of their moral and spiritual condition.’ ‘Yea, they have chosen their own ways, and their soul delighteth in their abominations. I also will choose their delusions, and will bring their fears upon them; because when I called, none did answer; when I spake, they did not hear: but they did evil before Mine eyes, and chose that in which I delighted not.’ ‘God shall send them strong delusion, that they should believe a lie,’ because they received not the love of the truth, that they might be saved,’ ‘but had pleasure in unrighteousness.’ Isaiah 66:3, 4; 2 Thessalonians 2:11, 10, 12.
“Ku wa uonao yaliyo chini ya uso, asomaye mioyo ya watu wote, asema juu ya wale waliopata nuru kubwa: ‘Hawateseki wala kushangazwa kwa sababu ya hali yao ya kimaadili na ya kiroho.’ ‘Naam, wamechagua njia zao wenyewe, na nafsi yao hupendezwa na machukizo yao. Mimi nami nitachagua udanganyifu wao, na nitawaletea yale wayaoogopayo; kwa sababu nilipoita, hapakuwa na aliyeitika; niliponena, hawakusikia; bali walifanya yaliyo maovu mbele ya macho Yangu, wakachagua yale nisiyoyafurahia.’ ‘Mungu atawapelekea upotevu wenye nguvu, hata wauamini uongo,’ kwa sababu ‘hawakuipokea kuipenda kweli, wapate kuokolewa,’ ‘bali walifurahia udhalimu.’ Isaya 66:3, 4; 2 Wathesalonike 2:11, 10, 12.
“The heavenly Teacher inquired: ‘What stronger delusion can beguile the mind than the pretense that you are building on the right foundation and that God accepts your works, when in reality you are working out many things according to worldly policy and are sinning against Jehovah? Oh, it is a great deception, a fascinating delusion, that takes possession of minds when men who have once known the truth, mistake the form of godliness for the spirit and power thereof; when they suppose that they are rich and increased with goods and in need of nothing, while in reality they are in need of everything.’
“Othisa wa leholimong a botsa: ‘Ke tsietso efe e matla ho feta e ka thetsang kelello ho feta boikaketsi ba hore le haha holim’a motheo o nepahetseng le hore Molimo o amohela mesebetsi ea lōna, athe bonneteng le phetha lintho tse ngata ho ea ka maano a lefatše, ’me le etsa sebe khahlanong le Jehova? Oho, ke thetso e kholo, thetso e hohelang, e hapang likelello, ha batho ba kileng ba tseba ’nete ba fosa sebopeho sa borapeli ka moea le matla a bona; ha ba nahana hore ba ruile, ba atisitsoe ka maruo, ’me ha ba hloke letho, athe bonneteng ba hloka ntho e ’ngoe le e ’ngoe.’”
“God has not changed toward His faithful servants who are keeping their garments spotless. But many are crying, ‘Peace and safety,’ while sudden destruction is coming upon them. Unless there is thorough repentance, unless men humble their hearts by confession and receive the truth as it is in Jesus, they will never enter heaven. When purification shall take place in our ranks, we shall no longer rest at ease, boasting of being rich and increased with goods, in need of nothing.
“Ngai tiarĩhindĩte ũrĩa akwata kũrĩ ndungata ciake ciakĩrĩrĩria arĩa meyũrĩte nguo ciao itarĩ therema. No andũ aingĩ nĩmararĩra atĩ, ‘Thaayũ na wĩhokeku,’ hĩndĩ ĩyo gũgũka ũhũthi wa gũtirĩ gũkena warĩa mũno. Angĩkorwo gũtirĩ kwĩhũtha kwa ma atĩa, angĩkorwo andũ matĩnyihĩrĩria ngoro ciao na kũigua mehia mao, na matĩnyitĩre ũhoro wa ma ta ũrĩa ũrĩ thĩinĩ wa Jesũ, matikainjira igũrũ nginya tene. Hĩndĩ ĩrĩa gũtherio gũkaheana thĩinĩ wa mbari ciitũ, ndũgatũikara tũcokerete maitho, twĩgĩra atĩ nĩ tũtonga na nĩtwongereirwo indo nyĩngĩ, na tũtarĩ na kĩrĩa twĩhĩtie.”
“Who can truthfully say: ‘Our gold is tried in the fire; our garments are unspotted by the world’? I saw our Instructor pointing to the garments of so-called righteousness. Stripping them off, He laid bare the defilement beneath. Then He said to me: ‘Can you not see how they have pretentiously covered up their defilement and rottenness of character? “How is the faithful city become an harlot!” My Father’s house is made a house of merchandise, a place whence the divine presence and glory have departed! For this cause there is weakness, and strength is lacking.’
“Nani awezaye kusema kwa kweli: ‘Dhahabu yetu imejaribiwa motoni; mavazi yetu hayana doa la ulimwengu’? Nilimwona Mwalimu wetu akiyaelekezea kidole mavazi ya hiyo iitwayo haki. Akiyavua, alifunua wazi uchafu uliokuwa chini yake. Kisha akaniambia: ‘Je, huoni jinsi walivyofunika kwa kujionyesha uchafu wao na kuoza kwa tabia yao? “Mji mwaminifu umekuwaje kahaba!” Nyumba ya Baba yangu imefanywa kuwa nyumba ya biashara, mahali ambapo uwepo wa Mungu na utukufu vimeondoka! Kwa sababu hii kuna udhaifu, na nguvu zimepunguka.’”
“Unless the church, which is now being leavened with her own backsliding, shall repent and be converted, she will eat of the fruit of her own doing, until she shall abhor herself. When she resists the evil and chooses the good, when she seeks God with all humility and reaches her high calling in Christ, standing on the platform of eternal truth and by faith laying hold upon the attainments prepared for her, she will be healed. She will appear in her God-given simplicity and purity, separate from earthly entanglements, showing that the truth has made her free indeed. Then her members will indeed be the chosen of God, His representatives.” Testimonies, volume 8, 249, 250.
“Kanisa, ambalo sasa linatiwa chachu na uasi wake mwenyewe, lisipotubu na kuongoka, litakula matunda ya matendo yake yenyewe, hata litakapojichukia lenyewe. Litakaposhindana na uovu na kuchagua mema, litakapomtafuta Mungu kwa unyenyekevu wote na kufikia wito wake mkuu katika Kristo, likisimama juu ya msingi wa kweli ya milele na kwa imani kushika kwa nguvu yale mafanikio yaliyoandaliwa kwa ajili yake, litaponywa. Litaonekana katika usahili na usafi wake aliopewa na Mungu, likiwa limetengwa na mivutano ya kidunia, likionyesha kwamba kweli imemweka huru kweli kweli. Ndipo washiriki wake kwa hakika watakuwa wateule wa Mungu, wawakilishi Wake.” Testimonies, volume 8, 249, 250.