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.
Mu kiwandiiko ekya kinaana mu gumu mu lunnyiriri luno lw’ebiwandiiko ku kitabo kya Danyeri, twateekamu akatundu okuva mu Manuscript Releases, omuzingo ogw’amakumi abiri, emiko 17–22, mwe Mukyala White yalaga bulungi nti okuyigiriza okwogera nti “the daily,” kiyimirira Ewatukuvu lya Kristo, kwali kuweereddwa eri Abakadde Prescott ne Daniells bamalayika “abaagobebwa okuva mu ggulu.” Teyalambulula ddala endowooza yaabwe enkyamu ku “the daily,” nga bwe nnakola nze, naye ebiwandiiko by’ebyafaayo biraga bulungi nnyo nti kino kye baali bagezaako okuteekawo ng’amazima. Baali bagenderera okuddamu okuwandiika ebitundu ebimu mu kitabo kya Uriah Smith, Daniel and the Revelation, ebikakasa entegeera ya “the daily,” gye yategeeza mu Early Writings, omuko amakumi musanvu mu nnya, nga ye ndowooza entuufu.
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 yali afulumye magazini efulumizibwa buli kiseera eyitibwa The Protestant, nga omutwe gwayo gwokka gwali kutumbula endowooza enkyamu ku “the daily.” Ye ne pulezidenti wa General Conference, A. G. Daniells, baafuuka ekisonga kya Setaani okweyongera ku kaweefube wa Prescott okukkakasa enjigiriza enkyamu ng’endowooza eyakkirizibwa mu Adiventisimu; naye nga Ellen White akyali mulamu, obuwanguzi bwabwe mu kaweefube ako ka Setaani bwateekebwako ekkomo. Mu 1931, Daniells yategeeza nti mu mwaka gwe gumu ddala mwe wawandiikibwa ekitundu ekyo okuva mu Manuscript Releases (1910), yasisinkana ne Mwannyinaffe White ne boogera ku nsonga ya “the daily,” era nti yamukulembera okukkiriza nti endowooza ye ne eya Prescott yali entuufu.
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.
Kikulu nnyo okutegeera ebyafaayo bino, kubanga kati tutandise okwekenneenya okwongerwako okutegeera okwajja mu 1989, nga mu kiseera ekyo gyaasumululibwa emirongo gy’ennongoosereza egy’entukuvu n’ennyiriri mukaaga ez’enkomerero ez’Essuula 11 mu kitabo kya Danyeri. Okutegeera omusana ogwavaawo ku kugwa kwa Soviet Union mu kutuukiriza olunyiriri amakumi ana olw’Essuula 11 eya Danyeri, kyetaagisa nti “ekya buli lunaku,” wamu n’ebyafaayo eby’obunnabbi ebyayimirirwamu “ekya buli lunaku,” bitegeerekebwe mu butuufu, kubanga ebyafaayo ebyo biraga okuddamu okubaawo kw’ebyafaayo ebyo mu nnyiriri amakumi ana okutuuka ku amakumi ana mu ttaano ag’Essuula 11 eya Danyeri. Ennyiriri ezo ziraga nti obubaka obusumululwa mu zzo bwe buba “obubaka obuva ebuvanjuba n’obukiikakkono,” obuleeta okutulugunyizibwa okw’enkomerero kw’abantu ba Katonda.
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.
Naye amawulire agava ebuvanjuba n’agava obukiikakkono gajja okumutaaganya; olw’ekyo anavaayo n’obusungu obungi nnyo okuzikiriza, era okumalawo ddala bangi. Era alisimbyawo eweema z’olubiri lwe wakati w’ennyanja zombi mu lusozi olutukuvu olw’ekitiibwa; naye alituuka ku nkomerero ye, era tewali amuyamba. Danyeri 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.
Obubaka bw’olunyiriri amakumi ana obwabikkulibwa mu kuwaŋŋanguka kwa Yuniyoni ya Soviet mu 1989, bwe bubaka bw’enkuba ey’enkomerero obugenda okuleetera Obwakapapa (kabaka w’amambuka), “okufuluma n’ekiruyi ekinene okuzikiriza, era okumalawo abangi ddala.” “Tidings” mu ngeri ey’obunnabbi kitegeeza obubaka.
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.
Era banaabuulira batya, nga tebasindikiddwa? nga bwe kyawandiikibwa nti, Ng'amagulu gaabo ababuulira Enjiri ey'emirembe galungi nnyo, era abaleeta amawulire amalungi ag'ebintu ebirungi! Abaruumi 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.
Obubaka bw’enkuba ey’oluvannyuma bwe bubaka obuleetebwa abalinda ba Katonda ab’ennaku ez’enkomerero, abayimba oluyimba lw’ennimiro y’emizabbibu n’oluyimba lwa Musa n’Omwana gw’Endiga.
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.
Nga birungi nnyo ku nsozi amagulu g’oyo aleeta amawulire amalungi, atangaza emirembe; aleeta amawulire ag’ebirungi, atangaza obulokozi; agamba eri Sayuuni nti, ‘Katonda wo afuga!’ Abalinzi bo banaayimusa eddoboozi; baliyimba wamu; kubanga banaalabagana amaaso n’amaaso, Mukama bw’anaakomawo e 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.
“Amawulire” agali mu Danyeri essuula ekkumi n’emu, ekitundu eky’amakumi ana mu nnya, gawutaza omusajja w’ekibi, era okuttiramu okw’enkomerero okw’Obupapa kutuukirizibwa. Obubaka obwo bwe bubaka bwa Malayika ow’okusatu obweyongera ne bukuba eddoboozi ery’amaanyi ng’etteeka lya Sande lituuka mangu.
“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.
Tewali asalirwa omusango okutuusa lwe afunye omusana era alabye obuvunaanyizibwa bw’ekiragiro eky’okuna. Naye bwe kinafuluma ekiragiro ekiwaliriza okugoberera Ssabbiiti ey’obulimba, era okukaaba okw’amaanyi kwa ‘Malayika ow’okusatu’ bwe kunaalabula abantu okwewala okusinza ekisolo n’ekifaananyi kyakyo, ensalo ejja kusalibwawo obulungi wakati w’ebikyamu n’eby’amazima. Awo abo abakyayongera okumenya amateeka bajja kufuna akabonero k’ekisolo. Signs of the Times, 8 Novemba 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.
Amawulire ‘ag’Obuvanjuba n’Obukiikakkono’ agasunguwaza obwa Papa, ne gakula ne gafuka okukaaba okw’amaanyi ku tteeka erya Ssande, era obubaka obwo ye bubaka bw’enkuba ey’oluvannyuma obwatandika nga Settemba 11, 2001. Ekigambo ‘eddoboozi ery’amaanyi’ kigambo ky’obunnabbi ekiraga obuyinza obweyongera.
“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.
Amazima ag’okiseera kino, obubaka bw’omulayika ow’okusatu, bulina okulangirirwa n’eddoboozi eddene, kitegeeza nti mu maanyi agakyeyongera, nga tusemberera omugezo omukulu ogw’enkomerero. 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.
"Amawulire" ag’olunyiriri 44 ge obubaka bw’enkuba ey’enkomerero, nga katono nnyo nga ebbanga ly’okugezebwa kw’abantu linaatera okuggalibwa, Mikaeri bwe ayimirira. Ky’ekimu kye obubaka bw’enkuba ey’enkomerero obwatuuka ku 11 Ssettemba 2001, naye bukula ne bufuuka okukaaba okw’amaanyi, oba eddoboozi ery’amaanyi, nga 144,000 bateekebwako akabonero era Omwoyo Omutukuvu n’afukibwa awataliko kipimo. Ky’ekimu kye obubaka bw’enkuba ey’enkomerero obwalaga ekiseera eky’okuteekebwako akabonero kw’abo 144,000.
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.
Obubaka bw’Emvura ey’enkomerero bwakoppebwa n’obubaka obw’enkalabuse obw’emirembe n’obutebenkevu obuleetebwa Obu-Adiventisi bwa Laodikaya okuva ku kutuuka kw’“endogoyi” okutuusa ku kutuuka kw’“empologoma”. Ekiseera wakati wa Sebuttemba 11, 2001, n’etteeka lya Sande eriri kumpi okuleetebwa kye kitanda ky’okufa okw’omwoyo eri Obu-Adiventisi bwa Laodikaya, era n’abo abasalirwa omusango oluvannyuma lw’okusalirwa omusango kwa nnyumba ya Katonda (Yerusaalemi) bafa mu ntana y’emu. Kitanda ky’okufa ky’Obu-Adiventisi bwa Laodikaya kiri wakati w’endogoyi n’empologoma, era obubaka obugaanyiibwa ne buviirako okufa kwabwe bwe “amawulire okuva mu ‘bbuvanjuba’” (akabonero ka Buyisiramu) n’obukiikakkono (akabonero k’obwapapa). Kye kimu, era kye Obubaka bwa Malayika ow’okusatu.
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.
Ennyiriri mukaaga ez’enkomerero ez’omutwe ogw’ekkumi n’emu ogwa Danyeri, ezabikkulibwa mu kiseera ky’enkomerero mu 1989, zireeta obubaka bw’enkuba ey’oluvannyuma, obubunyisibwa mu kiseera we walangirirwa n’obubaka obw’obulimba obw’enkuba ey’oluvannyuma obuyita “Obutebenkevu n’Emirembe.” Okukemebwa kw’enkuba ey’oluvannyuma kusooka kwekwata ennyumba ya Katonda, kubanga eyo we kutandikira okusala omusango; era oluvannyuma ne kwekwata ku kisibo ekirala ekiri ebweru w’ennyumba ya Katonda. Olw’ensonga eyo, ky’etaagisa nnyo okumanya “eky’obulimba” ekyayingizibwa mu buAdiventisiti bwa Laodikeya mu mulembe ogw’okusatu, kubanga nga Katonda afukirira Omwoyo Omutukuvu gwe ku abo b’ateekako akabonero, mu kiseera kye kimu afukirira obulimba obw’amaanyi ku abo abatakkiriza kwagala kw’amazima.
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.”
Mu kuwakana okwaliwo mu myaka kkumi n'ekitundu egyasooka egy'ekyasa eky'amakumi abiri ku "ekya buli lunaku," omu ku basajja abaawolereza endowooza entuufu ey'Abamillerite nti "ekya buli lunaku" kye akabonero k'obupagani, yali F. C. Gilbert. Gilbert yali avudde mu Buyudaaya era yasoma n'ayogera Olwebbulaniya bulungi ddala. Yawolereza endowooza y'abatandisi mu kitabo kya Danyeri, ng'agissa ku ntegeera ye y'Olwebbulaniya. Mu 1910, omwaka gwe nnyini Sister White mwe yawandiikira ekiwandiiko ekyali kigenda okuzikibwa okumala emyaka mingi, ekyategeeza nti endowooza ya Daniells ne Prescott ku "ekya buli lunaku" yava mu bamalayika ba Setaani, Gilbert yalina okwogerana ne Sister White mu ngeri y'obwannannyini ku nsonga ya "ekya buli lunaku."
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.
Tukimanyi nti yalina okusisinkana, kubanga amangu ddala (olunaku olwaddirira) yawandiika ekifunze eky’okusisinkana kwe ne Sister White. Mu 1931, A. G. Daniells yalangirira nti yalina okusisinkana ne Sister White ku nsonga ya “the daily” mu mwaka gumu—1910. Daniells yagamba nti Sister White teyamulekezza nsaliriro ndala wabula nti “the daily” kyali akabonero k’obuweereza bwa Kristo mu kifo ekitukuvu. Naye okuteesa kwa Daniells nti yalina okusisinkana, si “bulimba” bwokka; naye lye “bulimba” bw’obunnabbi obuleeta obulimba obuyitirivu.
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.”
Ku abo abayinza obutafikako ku chaati za 1843 ne 1850, ky’etaagisa okumanya nti chaati ya 1843 bwe yakubibwa mu mpapula mu 1842, Abawagizi ba Miller baakyakkiriza nti ekifo ekitukuvu ekyali kigenda okutukuzibwa mu kutuukiriza obunnabbi bw’emyaka 2300 kye kyali ensi. Bwe baakubayo chaati ya 1850, baali bammanyi nti ekifo ekitukuvu ekigenda okutukuzibwa kye kyali ekya mu ggulu. Lw’ensonga eyo, chaati ya 1843 teerimu ekifaananyi ky’ekifo ekitukuvu kya Katonda, naye chaati ya 1850 erimu ekifaananyi ky’ekifo ekitukuvu kya Katonda. Kino kya mugaso, kubanga Daniells yagamba nti mu musisinkano gwe ne Sister White yamulaga chaati ya 1843, era n’amulaga ekifo ekitukuvu ku chaati. Ekyo kyandibadde tekisoboka, kubanga tewali kifo ekitukuvu ku chaati ya 1843. Okutegeeza kwe ku musisinkano kwali 'bulimba'.
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.
Mu 2009 bwe nnali nga nkola ku byafaayo bino, ne ntegeera nti abasajja ab’emmabbali zombi z’ensonga eno bombi baagamba nti baasisinkana ne Ssista White ne boogera ku nsonga ya “the daily,” ne nnatumira email eri Ellen White Estate ne mbabuuza oba balina obuyinza okuyingira mu logbook eritereka okusisinkana kwa Ssista White okw’omwaka gwa 1910. Ne banziramu nti bakyakirina logbook. Ebiddirira birimu email yange n’okuddamu okuva eri Ellen White Estate.
Monday, January 19, 2009
Mmande, Jjanwali 19, 2009
To whom it may concern:
Eri gwe kyandikukwatako:
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.
Nnwulidde nti waliwo ekitabo ky’ebyawandiiko ekyawandiika abaasisinkana ne Sister White n’ensonga ze baayogerako. Ndi mu kaweefube wokukakasa oba okugaana oba A. G. Daniells yasisinkana ne Sister White mu 1910 ku nsonga ya "daily." Nnategeera nti waliwo obujulizi bw’ebyafaayo obulaga nti okusisinkana okwo kwabaawo, naye njagala kumanya oba waliwo ekitabo kya ofiisi eky’ebyawandiiko ekyawandiika ddala kino. Mu kiseera kye kimu, ntegeezeddwa nti ne F. C. Gilbert yasisinkana ne Sister White mu 1910 ku nsonga ya "daily," era njagala kumanya oba ekyo kiyinzika okukakasibwa ekitabo ky’ebyawandiiko ekyakuumibwanga abakozi be mu biro ebyo. Kyandibadde nga tewaali kitabo, oba singa kyaliwo temutegeezaayo bwiino ogwo, oba mpozzi kisukka ku buyinza bwammwe okukikebera ku lwange newankubadde nga kuliwo. N’olwekyo, mu ngeri yonna, nnasalawo kubabuza. Obuyambi bwonna bwe muyinza okuwa bujja kusiimibwa nnyo.
Dear Jeff,
Omwagalwa Jeff,
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.
Tukwebaza olw’email yo. Tulina ebyawandiiko ebimala ennyo ebyogerako ku nteekateeka y’entambula ya Ellen White, nga bisinziira ku bbaluwa ze, ebitabo by’ennaku ze, n’enteekateeka z’okusisinkana ezafulumizibwa, naye ‘log-book’ tewali nga bwe kityo.
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.
Tewali kubuusabuusa nti wasomye ku kukyalira kwa A. G. Daniells eri Ellen White mu vol. 6 ey’EGW Biography, The Later Elmshaven Years, ku miko 256 ne 257. Tetulabye kalondoozeddwa konna ak’enjawulo akakwata ku nsisinkano eno. Naye tulina ebbaluwa okuva eri Elder Gilbert, eya nga 1 Juni 1910, eraga enteekateeka ye y’okubeera e St. Helena (mwe Ellen White yabeeranga) mu nnaku za nga 6–9 Juni. Eyo ye nsalo yonna y’ebiwandiiko ebigikakasa gye mmanyi.
God bless—Tim Poirier Vice Director Ellen G. White Estate
Mukama akuwe omukisa-Tim Poirier Amyuka Director wa 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.
Tewali buwandiike obw’egyeyawudde obulaga nti Daniells yalinaako okubuuzibwa ku nsonga ya “the daily,” naye waliwo ebbaluwa ya Gilbert eraga nti yagenderera okubeera awaka we okuva nga mukaaga okutuuka nga mwenda ogwa 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 Mukyala White, eyogerwako mu kitongole kya Ellen White Estate, mwe muzzukulu we ayogera ku nsonga y’entavyu ya Daniells, era yawandiika kye Daniells yategeeza ku ntavyu eyakolebwa mu bulimba eya 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 kiseera ekimu nga okuteesa kwali kugenzeemu katono, Elder Daniells, ng’awerekeddwa W. C. White ne C. C. Crisler, nga ayagala nnyo okumanya okuva eri Ellen White yennyini ddala amakulu g’okutegeeza kwe okuli mu Early Writings, n’agenda gy’ali n’ateeka ensonga mu maaso ge. Daniells n’atwala wamu naye Early Writings ne chaati ya 1843. N’atudde okumpi ne Ellen White n’amubuuza ebibuuzo bingi. Okutegeeza kwe ku kusisinkana kuno kwakakasibwa 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.
'Nasoose okusomera Mukyala White ekigambo ekyawandiikiddwa waggulu mu Early Writings. Oluvannyuma nammuteekera mu maaso ekyapa ky'obunnabbi ekikozesebwa abasumba baffe mu kulambulula obunnabbi bwa Danyeri n'Okubikkulirwa. Nnamulaga ekifaananyi ky'ekifo ekitukuvu era n'ekiseera eky'emyaka 2300 nga bwe byalabika ku kyapa.
“‘I then asked if she could recall what was shown her regarding this subject.
"'N'oluvannyuma ne mmubuuza oba ayinza okujjukira kiki kye baamumulaga ku nsonga eno.
“‘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.
'Nga nzijukira okuddamu kwe, yatandika n'okutegeeza engeri abamu ku bakulembeze abaali mu kikwekweto kya 1844 gye baagezaako okuzuula ennaku empya ez'enkomerero y'ekiseera ky'emyaka 2300. Omugendererwa guno gwali okuteekawo ennaku empya ez'okujja kwa Mukama. Kino kyaleetera entalaluse mu abo abaali mu kikwekweto eky'okudda kwa Mukama.
“‘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 kavuyo kano Mukama yamubikkulira, bwe yagamba, nti endowooza eyali eyakkirizibwa era n'eyanjulibwa ku biseera yali entuufu, era nti tekirina kuddamu kubeerawo kuteekawo kiseera kirala, wadde obubaka obw'ekiseera obulala.
“‘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.
'N'oluvannyuma ne mmusaba ambuulire ebyo ebyamubikkulirwa ku bisigalewo bya "eky'obulijjo"-Omulangira, eggye, okuggibwawo kw' "eky'obulijjo," n'okusuulibwa wansi kw'awatukuvu.
“‘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.
Yaddamu nti ebitundu ebyo tebyamubonekerwa mu kwolesebwa nga ekitundu eky’ekiseera bwe kyamubonekerwa. Teyalongozebwa 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.
"'Okusisinkana okwo kwankuba nnyo mu mutima. Nga atateegaana, yayogera mu bwerufu, mu bweyolevu, era n'agyogerako okumala ebbanga ddene ku nsonga y'ekiseera ky'emyaka 2300, naye ku kitundu ekirala eky'obunnabbi yasirika.
“‘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.
'Ekimalirizo kyokka kye nasobola okutuukako okuva mu kunnyonnyola kwe okw'obwesimbu ku kiseera n'obusirise bwe ku kuggyibwawo kwa "ekya buli lunaku" n'okusuulibwawo kwa Ewatukuvu, kwe nti okwolesebwa kwe yaweebwa kwali ku kiseera, era nti teyafuna kunnyonnyolwa kwonna ku bitundu ebirala eby'obunnabbi.-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 yagamba nti yamulaga olupapula lwa 1843 era n’amubuuza ku kifo ekitukuvu ekitasangibwa ku lupapula. Yagamba nti era yaggya ekitabo Early Writings n’amubuuza ebibuuzo bingi ku kye yali ategeeza bwe yakkiririzaamu mu lwatu entegeera y’abatandikawo ku "the daily" era nti olupapula lwalulagirirwa omukono gwa Mukama. Omwana wa Ellen White omulenzi, eyali kitaawe wa Arthur L. White, omuwandiisi w’ebyafaayo by’omuntu eyawandiika okutunuulira mu bufunze ku kikolwa kino ekigambibwa nti kyabaawo, yali amaze okukkiriza endowooza ya Daniells ne Prescott ey’esaayitani ku "the daily," era n’awa obujulizi okuwagira ebyo Daniells bye yagamba nti yabiwulira mu musisinkano gw’okubuuza ebibuuzo. Baabadde tebaalaze bwegendereza mu lugero lwabwe olukoleddwa, kubanga olupapula lwa 1843 terulaga ekifo ekitukuvu kye Daniells yandisobodde okulagako.
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:
Ekikyamu ekirala ekirabikiddwa mu kubuuzaganya kuno kwe kulimba nti ekitundu okuva mu Early Writings kyali kulabula ku 'okuteekawo ebiro.' Ekitundu kye bagamba nti Daniells yabuuzako, kiri bwe kiti:
“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.
Ndabye nti echati eya 1843 yalongozebwa omukono gwa Mukama, era nti tekisaanidde kukyusibwa; nti emiwendo gyali nga bwe yagenderera; nti omukono gwe gwali ku yo era gwakweka ensobi mu bimu ku biwendo, nga tewali asobola okugiraba okutuusa lwe yaggyawo omukono gwe.
“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.
"Awo ne ndaba ku 'ekya buli lunaku' (Danyeri 8:12) nti ekigambo 'ekiweebwayo' kyayongerwako olw’amagezi g’abantu, so tekiri mu kiwandiiko, era nti Mukama yawa abo abaalanga obubaka bw’essaawa y’omusango okutegeera okw’obutuufu ku kyo. Nga wayaliwo obumu, nga 1844 tenaba kutuuka, abasinga ddala baali mu bumu ku kutegera okw’obutuufu ku 'ekya buli lunaku'; naye mu kavuyo okuva mu 1844, endowooza endala zaakkiriziddwa, era ekizikiza n’akavuyo byagoberera. Ekiseera tekibadde lugezo okuva mu 1844, era tekiriddayo kubeera lugezo." 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.”
Willie C. White, omwana wa Mukyala White, yakkiriza endowooza enkyamu ku 'ekya buli lunaku', era omwana we Arthur yagezaako okuyongerzaawo ‘obulimba’ obwakwatanibwa n’okubuuzibwa okw’atabaawo, ng’agezaako kulaga nti okulabula okuli mu kitundu okuva mu Early Writings, kwali kwokka era kwa bujjuvu okulabula okuteeka ebiseera. Okuteesa okwo kwatondebwa mu myaka gya 1930 era ne kufuuka ekitundu ekikulu ku ‘obulimba.’
We will take up that argument in the next article.
Tujja kwogera ku nsonga eyo mu kiwandiiko ekiddako.
“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.
Ku Ssebutemba 23, Mukama yandaga nti yabadde agolodde omukono gwe omulundi ogw'okubiri okununnula obusigalira bw'abantu be, era nti amaanyi g'okukola ganywezebwe era gayongerwe emirundi ebiri mu kaseera kano ak'okukuŋaanya. Mu biseera by'okusaasaana, Isiraeri yakubwa era n'ayulika; naye kaakano mu biseera by'okukuŋaanya, Katonda ajja okuwonya era asibe abantu be. Mu kusasaana, okuteekamu amaanyi okw'okusaasaanya amazima kwavaamu katono nnyo, ne kukola katono oba ddala tewali; naye mu kukuŋaanya, Katonda bw'ateeka omukono gwe okuŋaanya abantu be, okukola okw'okusaasaanya amazima kujja kuviirayo nga bwe kyagendererwa. Bonna balina okuba obumu era babe n'omwoyo ogw'okunyiikira mu mulimu. Nnalaba nti kya nsonyi nnyo omuntu yenna okusinziira ku kiseera ky'okusaasaana nga ky'ekyokulabirako okutufuga kaakano mu kiseera ky'okukuŋaanya; kubanga singa Katonda tatukolera kaakano birenze ebyo bye yakola olwo, Isiraeri teyandikuŋaanyiziddwa ddala. Kyetaagisa mu ngeri emu nti amazima gafulumizibwe mu mpapula nga bwe gabuulirwa.
“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.
Mukama yandaga nti chaati ya 1843 yali yalongozebwa omukono gwe, era tewali kitundu kyaayo kirina kukyusibwamu; nti ennamba zaayo zaali nga bwe yazikwagala. Nti omukono gwe gwali ku yo era ne gukisa ensobi mu nnamba ezimu, ne kiba nti tewali asobola okugiraba okutuusa lwe yaggyawo omukono gwe.
“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.
Oluvannyuma ne ndaba, mu kwogera ku 'Daily,' nti ekigambo 'sacrifice' kyateekebwamu olw’amagezi g’omuntu, era tekiri mu mwandiko; era nti Mukama yabawa endowooza entuufu ku kyo abo abaawaayo okulangiriro lw’essaawa y’omusango. Bwe waaliwo obumu, nga tekunnaba kutuuka mu 1844, abasinga bonna baali bakkaanyizza ku ndowooza entuufu ku 'Daily;' naye okuva mu 1844, mu kavuuyo, endowooza endala zikkiririddwa, era ekizikiza n’obutabanguko bigoberedde. Review and Herald, Novemba 1, 1850.