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.
Ka in onongo ineno maber ki matir but agiki i coc ma con, dong onwongo ineno kinen me acaki pa buto mane, ma nonge i buk Early Writings, ma A. G. Daniells owaco ni onongo oketo ki en i kube ma otime ki Sister White ikom kit me 'the daily' i 1910. Joo ma gitye katimo me keto rwom pa 'bwola' ni 'the daily' nyutu tic pa Kristo i Yer me maleng, myero gikwanyo piny cwako ma te ki maler ma Sister White onwongo ocwako ikom neno ma tye kakare ma kicwalo bot joo ma gicwalo 'judgment hour cry'. 'Bwola' ma giyubo ne en ni cegi keken ma Sister White onwongo kiciko tutwal iye, obedo cegi me tero kare. Man aye gin ma Arthur White tye katimo me keto rwom i biografi mamege, ki bene en aye ma laco mamege, nyathi pa Ellen White ma obedo lacoo, ki Daniells, gitye katemo me nyutu atir kun giyubo kube.
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.
Macalo ma kityeko nyutu con, pe tye rekod mo pi mato-wic ma otimore ikin Sister White ki Daniells ikom lok pa "the daily." Giwaco i 1931 ni mato-wic man obedo. Ka en aye Sister White onongo oketo cing i tam pa Daniells ikom "the daily" ma obuto woko i mato-wic i 1910, pingo onongo obedo ngat ma Sister White owaco ni tye ki cwinya mabor me yabo tam pa kene, okwanyo peke ikom kelo cing pa en pi hweny abicel acel? Pe onongo obedo mato-wic; onongo obedo jami ma kicoko.
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.
Yubo me kwayo lok omito keto kit ma lok ma en owaco ikom ‘the daily’ obed calo gin ma mape cing iye, ma rwate keken ki gonyone ikon tero kare, kede Arthur White oketo riyo me lwete i lok mape adwogi en i kit ma opwako iye i tarik pa 1931. Cal ki bedo Krisitiani, onongo myero opwako tarik keken, kede weko yubo odoco me tarik woko. Wan otyeko coc ma ogiko ki dul me lok ma oaa ki 1850, ki en keken dul ma i Early Writings oaa ki iye. Lok en oyabo pi acaki i 1850, i Review; dong doki onen dok i buk Experience and Views. Cawa adek ma oneno en i buk Early Writings; ento i yubo odoco ma omiyo obed i buk Early Writings, gin mo mo otero odoco. Ento, pe wa waco ni coc mapol me Spirit of Prophecy otero odoco, calo ma jo mogo giwaco i temo me kwanyo woko diro pa ticne.
“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.
Laa Rwot onyuutu an ni caat me 1843 okello anyim ki lwete pa En, kede ni pe tye but mo keken me en ma myero gilok; ni namba ne obedo kaka En omito gi. Ni lwete pa En obedo i wi gi, ci oyiko bal i namba mogo, me poko ni pe ngat keken onongo twero neno ne, nyaka lwete pa En okwanyo woko.
“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.
Eka aneno ikom ‘Daily’ ni, nyig lok ‘sacrifice’ gimedo ne ki ngec pa dano, kede pe tye iye i coc; ci ni Rwot omiyo tam marwate ikom ne bot jo ma giyaro kwac me cawa me yubu. Ka kuc obedo, piri i 1844, jo mapol atika obedo rwate ikom tam marwate me ‘Daily’; ento cok ki 1844, i aywiny, tam mapat pat gimako, ci ocam ki aywiny o ceto. 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.
Lok man i acaki onongo tye i coc ma kiweyo nying The Present Truth me 1849, ento i dwe me November, 1850 ne kicoyo ne dok i Review and Herald. I coc ma i acaki, Sister White owaco maber keken ni tye coyo woko jami mapol ma Rwot cokki onwongo onyutu bot ne, ki ka ikwano coc weng ibineno ni kom me lok mapol mapol kikobo iye. Tye kom me lok ma obedo maca i abicel ma onwongo onyutu bot ne. Gin ma pire tek en ni, i coc ma i acaki, kom me “the daily” ki kom me “time setting” onongo gin nyutu aryo mapatpat pi jami ma onwongo onyutu bot ne.
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.
I coc me acaki, gityeko keto gi i paragirafu mapatpat. Ka gicoyo odoco loc man i Experience and Views, jo yubo coc giketo dok acel paragirafu ma iye Sister White cwinyore ki tam pa jo acaki ikom “the daily”, ki paragirafu ma malubo anyim ma poko cing ki keto Kare. Ka i kwano coc me acaki, kwan ni kiromo miyo dwong i gin mukene ki keto tar ma madit. I paragirafu ma iye onwongo cwinyore ki tam pa jo acaki ikom “the daily”, otyeko coyo nying “Daily” ki tar ma madit; i paragirafu ma malubo anyim, otyeko coyo nying “Time” ki tar ma madit, kede man obedo miyo lapok maber ikom gin aryo ma kimonone.
“Dear Brethren and Sisters,
Owetwa ki nyaminwa mamit,
“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.
Aparo ni amito miyi wac manok ikom gin ma Rwot otyeko yaro an anyen i neno. Oyar an ber bedo pa Yesu, ki hero ma malaika tye kwede acel ki acel. Malaika owaco ni, 'Pe un twero neno herogi? Rwakwuru en.' Kamano keken, jo pa Lubanga myero guhero acel ki acel. En maber kwer obed bot in keken, to pe obed bot owadu. Aneno ni wac ma, 'kecuru gin ma itye kwede, kede imi kony bot jo lwak,' pe gi mogo giyaro i ler ma cwec; ni adwogi ma adwong pa lok pa Jarit wa pe gityeko cweyo piny maber. Aneno ni adwogi pa keco pe obedo me miyo bot jo ma twero tici ka gu konyo gi keken; ento me yweyo adiera. Obedo peko ka igamo jo ma twero tici me bedo i labolo. Gin mogo tye gubedo gi wel matek me bino i tung weng; pe me yeo Lubanga, ento pi 'lapati ki ryec.' Magi obedo maber ka gebedo i gang, tici ki lwete gi, 'gin ma obedo maber,' me miyo jami me mito pa dulgi, kede me bedo ki gin mo me miyo me cwako rwom pa tic ma ber pa adiera matye kombedi.
“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.
Aneno ni jo mogo gubalo ka gikwayo pi jo ma tye ki kom obed gibedo maber i wang jo ma pe tye ki yie. Ka obedo ni ngat mo i wiywowa tye ki kom, ci gikwayo lurembe me kanisa wek gikweyo pi iye, kit ma Yakobo 5:14, 15 owaco, wa myero watelo kit ma Yesu otimo. Ocyweyo jo ma pe tye ki yie woko ki i odi, ci omiyo jo ma tye ki kom bedo maber; ka en kamano, wa myero watemo wabed woko ki pe-yie pa jo ma pe tye ki yie, ka wakwayo pi jo ma tye ki kom i wiywowa.
“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.
Ci dong kikwanyo an cen i cawa ma Yesu okwanyo lutic pa iye woko keken, okello gi i ot me wi ot; mukato ocako ki loko cingegi, ci lacen omiyo gi me chamo makati ma opoto, me nyutu rwome ma opoto pa iye, kacel ki min me wini me nyutu remo pa iye ma ocwec. An oneno ni weng myero gitimo man ki ngec maber, ci gilubo yore pa Yesu i gin eni, ci ka gitye ka timo cik man, myero gipe ki jo ma pe geno maber tutwal.
“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.
Eka an oneno ni cobo abicaryo ma agiki bi yaro woko, bang Yesu owuoko ki Ka Maleng. Lakwena owaco ni: En aye kica pa Lubanga ki pa Lame ma kelo giko onyo tho pa jo marac. I dwon pa Lubanga jo maleng bi bedo ki twero madwong ki meko lworo calo lweny ma tye ki bendera; ento pe gibitimo kwer ma kicoyo. Timo kwer bi bedo i agiki pa mwaka alufu acel.
“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.
Ka jo maleng kityeko lokogi i kwo ma pe otum, ci gikwanyo gi malo ki tung’ acel, ki gimio harpgi, terengi, ki gin mukene, ci giduŋo i Ot madit ma maleng, Yesu ki jo maleng gibedo i cweyo keca. Buk giyabo: buk me kwo ki buk me tho. Buk me kwo oboko tic maber pa jo maleng, ki buk me tho oboko tic marac pa jo marac. Buk magi gicoko girom gi Buk me Cik, Bibul, ki kit kamano gicweyo keca gi. Jo maleng, ki tung’ acel kwede Yesu, gicwalo keca gi i kom jo marac ma otho. Wunen! owaco Malaika, jo maleng gibedo i cweyo keca, ki tung’ acel kwede Yesu, ki giyero i dano dano pa jo marac koloko kit tic ma otime i rwome, ki giketo bot nyinggi gin ma myero gicono i kare me timo keca. Man, an onen, obedo tic pa jo maleng kwede Yesu i Ot madit ma maleng, mapwod pe ongo piny, i mwaka alufu acel. I agiki pa mwaka alufu acel, Yesu, ki malaika, ki jo maleng weng kwede, gweko Ot madit ma maleng, ci, kun ongo piny kwede gi, jo marac ma otho gicako kwo odoco; ci bene jo ma giyeko iye, kun gicako kwo odoco, gubineno i kure, i ducu me dwonge ne weng, malaika ki jo maleng kwede, ki gubigweco pi iye. Gibineno kite me misumari i cing ne, ki i tiŋ ne, ki kabedo ma giyeko iye ki lanyut i tere ne. Ika kite me misumari ki lanyut obedo dwonge ne. En aye i agiki pa mwaka alufu acel ma Yesu obedo i wi Gang me Olivu, ci Gang onywari, ci obedo pango madit matek, ki jo ma gikal i kare meno obedo jo marac ma gicako kwo odoco keken. Ci dong Ot madit ma maleng obino piny ocado i pango.
“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.
Ci Setan oketo pumu pa iye i jo marac ma kigolo gi i tho. Oywiyogi waci ni dul me lweny matye i Poto obedo matidi, ento dul me lweny pa iye obedo madito, kede ni gi twero loyo jo maleng ka gi mako Poto. Ka Setan tye ka obojo dul me lweny pa iye, jo maleng onongo tye i Poto, tye ka neno ber ki dit pa Paradais pa Obanga. Yesu obedo i wi-gi, onywaro gi. Keken, Lakony wa ma ber ojuko ki bot wa; ento pe cawa madit wawinyo dwongi ma ber, owaco ni, “Bin, jogwede pa wuma, yar lobo ma kicweyo pi wun ki i cako pa lobo.” Wacung ki bot Yesu, kacel ka otyeko ogeng twon me Poto, kigamo kwer i jo marac. Twon kigengo. Ci jo maleng gigamo lapii gi, gi yebo i wi oturo me Poto. Yesu bene tye kwede gi; yang pa iye nenone maber kede dit pa cwe. Obedo yang i iye yang, i wel abicel. Yang pa jo maleng gin me dhahabu ma maleng tutwal, kicenogi ki keng. Won wi-gi onero ki cwe madit, pien gin obedo i cal pa Yesu dwoko-kakare; kede ka gi yebo, ka giwot weng i wi Poto, cwinya opoyo ki neno ne.
“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.
Bang'eno, jo marac gineno ngo ma gikwanyo ki botgi; ci mac ma oaa ki bot Lubanga obutu i botgi, omoko gigi woko. Man obedo tyeko me golo bura. Dong jo marac gu yaro kaka jo maleng, ma obedo acel kwede Yesu, gu golo bura botgi i kare me mwaka alufu acel. Mac acel ma oaa ki bot Lubanga ma omoko jo marac woko, opwodho piny weng. Got ma ogwil ogwil gu dredo woko ki ceke ma yot ma pire tek; yamo bene, ki pur weng mac omoko woko. Bang'eno, mirasi wa oyabore i wang wa, ma dwong ki maber, ci wa oywako piny weng ma ocweyo manyen. Wacego weng i dwon madwong, Dwong, Aleluya.
“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.
Aneno bene ni myero lagwoko rom gubed penyo ki dano ma gicwako geno i gi, ma gutyeko bedo i kwena weng, kede matye tek i lok me atir pa kare man, mapwod pe gicwalo lok manyen mo ma tutwal, ma gicako paro ni Buk pa Lubanga konyo kwede. Eka lagwoko rom gubedo keken maber acel, kede kanisa bino nongo bedo keken pa lagwoko rom. Kit calo eni aneno ni bino gengo yabyab ma pe miyo kuc, ci eka pe bi bedo peko ni bur rom ma ber loyo biyab, ci rom bigitwari, ka pe tye lagwoko.
“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.
I ceng 23 me September, Rwot onyuto an ni oyaro cinge kare aryo me dwogo jo me en ma ocen, kede ni tije myero gimed loyo i kare man me acojo. I kare me yero Israel ogamo ki oyab piny; ento kombedi i kare me acojo, Lubanga obi yubu kede obi toro jo me en. I kare me yero, tije ma gitiro me cobo gin ma atir otyeko kelo adwogi manok ata, otime manok onyo peke; ento i kare me acojo, ka Lubanga ocako cinge me acoko jo me en, tije me cobo gin ma atir bite timo kit ma kicoye. Gin duto myero obedgi ma ogwoko gin acel kede gi bedo gi cwinya macon i tic. An oneno ni obedo kop me dano mo keken me waco kare me yero calo amiya wa cik kombedi i kare me acojo; pien ka Lubanga pe otimo mapol bot wa kombedi loyo gin ma otimo kare mene, Israel onongo pe gibin acokore. En tye rwate tutwal ni gin ma atir kicwolo iye i coc, macalo kaka kikoko.
“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.
Laa Rwot onyuutu an ni caat me 1843 okello anyim ki lwete pa En, kede ni pe tye but mo keken me en ma myero gilok; ni namba ne obedo kaka En omito gi. Ni lwete pa En obedo i wi gi, ci oyiko bal i namba mogo, me poko ni pe ngat keken onongo twero neno ne, nyaka lwete pa En okwanyo woko.
“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.
Ening a nen i kom "Daily" ni leb "sacrifice" kityeko medo kwede ki rieko pa dano, ki pe obelong i coc; ki ni Rwot omiyo tam ma tye atir pi en botgi ma gicwalo dwon me cawa me kwero. Ka rwom obedo tye, i anyim 1844, jo mapol weng obedo kacel i tam ma tye atir pi 'Daily'; ento cokki ki 1844, i ngwer, tam mukene kimako, ki otum ki ngwer orubo.
“The Lord showed me that Time had not been a test since 1844, and that time will never again be a test.
Rwot onyuto an ni aa ki mwaka 1844 cawa pe obedo tem, ki cawa dok pe bi bedo tem matwal.
“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.
Ci kimiyo an neno dano mogo ma tye i bal madit, me waco ni jo maleng myero gidhi i Jerusalem macon, kede mukene, mapwod pe Rwot bi bino. Neno ma kamano tye ka kwanyo woko cwinya ki mito wa ki i tic ma kombedi pa Lubanga, i kom lok pa malaika me adek; pien ka wan myero wadhi i Jerusalem, ci cwinya wa bi bedo kun, ci jami me tic wa bi gengo ki tic mukene, me kelo jo maleng i Jerusalem. An oneno pingo omiyo gicweyo gi odonyo i bal madit man; en ni gi pe nyutu ci gi pe weko balgi, ma gityeko bedo iye pi higa mapol ma okato. 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.
Lok man ocako ki waco ni, ‘Agoba mii yin coc manok pi gin ma Rwot macek omii an aneno i kwene.’ Ne tye kit me lok mapol ma kimiyo piny, ci en pe oketo kacel paragraf ma owuoyo ikom ‘the daily,’ ki paragraf ma malubo. Man ne otime lacen ki edita ma giketone lok man i Experience and Views, ci anyim gi ketone i Early Writings. I Experience and Views, edita ne gi weko woko paragraf aboro me acaki, ci gi keto kacel paragraf ma owuoyo ikom gin ma omii en oneno pa ‘the daily’ ki pa keto kare. Experience and Views ne ogolo i wang piny i 1851, ci anyim Early Writings ne ogolo i wang piny i 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.
Early Writings, tutwal, obedo kacel-gi ki nyig lok angwen ma onongo onen i Experience and Views, ento tye ki bedo mapat acel madwong. I Experience and Views, nyig lok ma tye ki rek acel kende ma onongo waco ikom keto cawa, gikit kede nyig lok ma onongo obedo anyim ma onongo waco ikom 'the daily'. Kacce, gicano iye nyig lok ma onongo olubo nyig lok ma onongo waco ikom keto cawa. I Early Writings, giketo nyig lok acel ma aa ki kabedo mapat i Experience and Views, i tung kede nyig lok ma kombedi waco atyer ikom 'the daily' kede keto cawa, gi nyig lok ma onongo olubo ne, ma nyutu pingo obedo marac me timo wuo me lim idwogo Jerusalem ma macon.
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.
Paragraf ma gigolo woko ki i pot buk mapat pa Experience and Views, ci lacen gigeto i kite me coc me Early Writings, omede keken cobo ikom "the daily" ma ocake ko ki 1844. Paragraf eno pe tye i coc me con ma Sister White opwoyo gin ma oneno iye i neno mamege.
“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.
Rwot omii an neno ni kwena pa malaika ma adek myero oceto, ki myero giyabo ne bot lutino pa Rwot ma gi yubu woko, ki ni pe myero oketo iye kare; pien kare pe bino bedo tem dok. An neno ni ngat mogo tye ka nongo moyo cwiny ma pe tye atir, ma aa ki waco kare; ni kwena pa malaika ma adek tye tek maloyo gin ma kare romo bedo. An neno ni kwena man romo ocung i piny pa kene, ki ni pe mito kare me miyo ne tek, ki ni biceto ki teko madit, ka timo tic pa kene, ki bityeko woko macek i bedo ma atir. 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.
Paragraf ma i pot 48 me Experience and Views, kityeko keto ne i agiki me paragraf ma i Early Writings, ma kityeko timo ne ki juko kacel paragraf aryo mapat, ci en omiyo dwong i ter pa kare ma pe tye i lok me tito ma con.
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.
I 1931, ludito macon ma onongo loyo jo Jerusalem giyubo tito ma owaco ni Daniells onongo otyeko penyo kacako ngec ki Sister White i 1910; ci i awac ma Daniells omiyo, onongo omojo cal me 1843, kendo owaco ni oketo cing bot ot maler ma pe tye i cal, ka onongo tye ka penyo ki Sister White. Giwaco ni onongo ocako buk Early Writings ki iye; ci ka openyo ne ikom gin ma en onongo twero bedo, keken ki dwoko ne onongo romo keken ni moko me coc ma cwalo amia bot tam pa jo acako ikom “the daily” i Early Writings, tye kakare en obedo larre me kwanyo bot keto cawa. Cawa 21 lacen ki penyo ma kiyubo, ki cawa 16 lacen ki tho pa jo ma giwaco ni gityeko penyo kacako ngec ki gi, Daniells oketo awac en i lok mukato me kare adek.
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 obedo ngat me ngec madit i leb Lebru, ki pe otyeko conyo keken neno ma tye kakare pa “the daily” calo ludito, pien jogi ma acaki ki Ellen White gi owaco ni obedo kamano. Ogonyo iye ki kom ngec ma otyeko niang i coc Lebru ma Daniel, lanabi, otyeko timo kwede. En obedo ngat me ngec madit i leb Lebru pa Adveniti ma lapol i kare meno. Ka lwak me moko pi “the daily” ma Daniells ki Prescott gi tye gikwanyo iye ocongo medore, Gilbert obedo acel ki jomadit me ngec ma gi tye gitingo i gonyo kabedo pa jogi ma acaki. Otye ki lok me penyo ki Ellen White i ceng 8 me June, 1910, ci lacen ocoyo i coc jami ma en ki Sista White gipoko tam kwede. Lagony pa Daniells opoto weng ki pa 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!”
I volium 20 me Manuscript Releases, i pot 17 dok cen i 22, Sista White ocwalo lok pi kit ma Daniells ki Prescott tye kwede ikom “the daily”. Lok ma i nongo i ripot pa F. C. Gilbert ikom kwayo-lok ma otimo ki Ellen White romo tutwal ki gin ma Sista White keken owaco i but ma i Manuscript Releases. Omiyo, pi higa mapol i con con, i kare ma Manuscript Releases pe kikican onyo kicwalo piny, pe onwongo tye boc ma makwongo ma kimaro ki Lamo Maler me kwanyo woko onyo me moko adwogi lok me Daniells ikom jami me kwayo-lok ma owaco ni otimo ki Sista White. Ma piny maloyo, pe tye moko adwogi ma kimaro ki Lamo Maler pi tam ma pe kakare pa en ikom “the daily”. Maber maloyo dok: kombedi kun Manuscript Releases dong tye piny, pud pe tye moko adwogi ma kimaro ki Lamo Maler pi tam ma pe kakare pa en ikom “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.
Ento kombedi, gityeko kwano i Laodicean Adventism ni Dul White pe tye ki tam mo ikom “daily”, keken ni pe obedo “test question” kacel ki ni wan myero wobed mum ikom lok man. Gin mo kityeko golo pire kombedi, kede gin ma kigolo pire en ni tam ma adaa ikom “the daily” dong kombedi obedo i tam me jo macokcoki i iye jo Lubanga. I 1910, tam me jo macokcoki obedo tam pa Conradi ma Daniells ki Prescott gityeko yweyo, ento tam pa jo mapol obedo tam pa Pioneers.
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.
Ma i anyim obedo lok pa F. C. Gilbert makwako penyo-kwano ma otimo ki Sister White, ma myero oyik ki Manuscript Releases, ma kityeko oketo weng weng i coc me namba 81 i rwom me coc man me 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 ki Prescott pe gimiyo owete madit i tic me wa romo me waco gin mo. Daniells obino kany me neno an, ento pe anenone. Pe atye ki lok mo me waco kwede pi gin mo keken. Kom 'daily' ma gitye kitemo yubu malo, pe tye gin mo iye. Ka an onongo obedo i Washington, nen calo tye gin mo ma ojuko cwinygi weng, ki pe onongo atwero medo gi. Wa myero pe watim gin mo kwede i kom lok me 'daily' man. Angeyo ni gubedo gitic i woko i kom lok an, eka jo pe gubedo goparo ni tye gin mo i lok an. Aco bot en, kede awaco ne ni tye yaro pire ni pe rwate bedo Piresidenti me General Conference... pe dano ma rwate gwoko Piresidensi.
“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.
Ka kwena man me ‘daily’ onongo obedo kwena me tem, Rwot onongo onyuto an. Jogi magi pe gi neno agiki ki acaki i gin man. . . .Amito pe tutwal neno ngat mo keken ma tye katic i tic man.
“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.
Ler ma Lubanga omiya en ni Lacoo Daniells obedo i bok pa Purezidenti pi kare ma romo maber. . . . Kacel, ki waciya ni pe adok yubo lok kwede i kom gin man keken. Pe abi neno Daniells i kom kit man, ki pe abi yubo lok acel kwede. Gikwayo an mi amii en intaviu, ento pe atimo. . . . Ki waciya ni abi miyo jo wa ngec me ciko ni pe gibed ki gin mo kwede i kom gin man ma gicwalo. . . . Rwot omiyo cik ni pe awinyo ne. Atyeko yaro pire an ni pe atye ki geno matidi keken i kom ne. . . . Gin weng man ma gitye timo en rwom pa Setan. Ripoti pa F. C. Gilbert i kom intaviu ma Ellen White omii ne i June 8, 1910.
We will continue this subject in the next article.
Wan bimedo kwede lok man i coc ma anyim.
“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.
En ma neno iye me gin, ma kwano cwiny pa dano weng, owaco ikom jo ma kityeko nongo ler madit: ‘Pe gi tye i peko, ci pe gi pugu pi kitgi me tim maber ki me lamo pa cwiny.’ ‘Eyo, gi yero yo gi keni, ci cwinygi conye i gik ma Lubanga pe conye. An bene abi yero bogo pa gi, abi cwalo lworo pa gi obotgi; pien ka akwayo, pe ngat mo owaco; ka anyuto, pe giywinyo: to gi timo marac i wangna, ci gi yero gin ma pe aconyo.’ ‘Lubanga obi cwalo botgi bogo ma tye matek, wek gi gene lok ma pe adier,’ pien pe gi onongo nongo mer pa adiera, wek gubed ogwoko,’ ‘to gi nongo conye i tim marac.’ Yesaya 66:3, 4; 2 Tesalonika 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.’
Lakwon pa Polo openyo: ‘Bwola mane matir loyo ango ma twero goyo bwola i cwinya loyo dwoko ni itye ka yubu od i piny maber ki ni Lubanga akwako tic mamegi, ento adwogi en ni itye ka timo gin mapol malubo yore me lobo ki itye ka timo richo bot Yehova? O, en bwola madit, bwola ma oyeyo, ma kayo cwinya, ka dano ma dong onongo ngeyo adwogi gipoko kit pa bedo maleng’ me lamo ki teko pa en; ka gi paro ni gi rwom ki gi dong ocero gi jami mapol, ki pe gi mito gin mo keken, kadi adwogi en ni gi mito gin weng.’
“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.
Lubanga pud pe oloko kit pa en bot latic pa en ma tye ki geno maber, ma tye ka gwoko ngoye gi obed pe ki tum. Ento gin mapol tye ka ywayi, 'Kuc ki gwok,' i kare acel lor woko ma obun tye ka bino botgi. Ka pe tye goyo piny cwiny ma matwal, ka pe dano golo piny cwinygi ki cato balgi kede nongo adwogi macalo ma tye iye i Yesu, gin pe gibidonyo i polo mo keken. Ka yweyo otime i dul wa, pe wabibedo i yot ki guropaco ni wa obedo lagoro kede wa med ki jami mapol, kede ni pe wa mito mo keken.
“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.’
Ngo ma twero waco i ada: ‘Zahabu wa kitemo i mac; yubu wa pe gubedo ki cobo pa piny’? An neno Lapwony wa kunyutu yubu me rwom maber ma giyero ni. Ka ogweyo gi woko, owang’o peko ma tye i piny iye. Ci owaco bot an ni: ‘Pe ineno ni gi kubo peko gi ki yaro, kede bwono marac pa kitgi? “Puro ma tye ki adwogi doko nining nyako migingo!” Ot pa Wuowa odoko ot me cato gin, kabedo ma bedo pa Luba me Nyasaye kede dwong’ pa En orweny woko! Pi man aye, tye dii, ki twero orem.’
“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.
Ka pe Kanisa, ma kombedi kitye ka kigolo iye ki dwogo piny pa en, odwogo cwiny ki odwokke, dong obi limo piye pa tic pa en, oko obikweko en keken. Ka ojuko peko ki oyero maber, ka oyenyo Lubanga ki kica weng ki oyub lwongo ma lamal ma i Kristo, ka obedo i otum pa adwogi matwal, ki ki geno ocwako matek i gin ma kikiyubo pi en, dong obidwogo bedo maleng. Obineno iye i yot-ber ki maler ma Lubanga omiyo ne, kikwalo woko iyunga me piny, nyutu ni adwogi ma atir odoko en twol atir. Kamano dong, jo pa en gibi bedo atir gi ma Lubanga oyero, jogi ma gitiyo i nying ne. Testimonies, Volumu 8, 249, 250.