I intend to demonstrate how the “seven times” of Leviticus twenty-six is “hidden in plain sight” in the book of Daniel, while also identifying that it was hidden through the human instruments which God employed in presenting “the stone” that is stumbled over in the book of Daniel. To follow the light of this presentation requires “integrity.” The definition of integrity that I am suggesting, would be defined as consistency in one’s actions, values, methods, and principles. It would demand that we adhere to what is revealed within God’s Word, even when it does not agree with human ideas that contradict God’s Word.
Ndzi ikemisele ku kombisa ndlela leyi “minkarhi ya nkombo” ya Levhitika 26 yi “fihliweke erivaleni” eka buku ya Daniyele, hi nkarhi lowu fanaka ndzi tlhela ndzi kombisa leswaku yi fihliwile hi switirhisiwa swa vanhu leswi Xikwembu xi swi tirhiseke eku nyikeleni “ribye” leri khunguvanyisiwaka ha rona eka buku ya Daniyele. Ku landzelela ku vonakala ka xiviko lexi swi lava “vutshembeki.” Nhlamuselo ya vutshembeki leyi ndzi yi pimisaka, yi nga hlamuseriwa tanihi ku va na ku tshama ku fanana emitirhweni ya munhu, mimpimanyeto ya nkoka, tindlela ni milawu ya nawu. Swi ta lava leswaku hi namarhela leswi paluxiwaka endzeni ka Rito ra Xikwembu, hambi loko swi nga pfumelelani ni miehleketo ya vanhu leyi kanetanaka ni Rito ra Xikwembu.
“Strict integrity should be cherished by every student. Every mind should turn with reverent attention to the revealed word of God. Light and grace will be given to those who thus obey God. They will behold wondrous things out of His law. Great truths that have lain unheeded and unseen since the day of Pentecost, are to shine from God’s word in their native purity. To those who truly love God the Holy Spirit will reveal truths that have faded from the mind, and will also reveal truths that are entirely new. Those who eat the flesh and drink the blood of the Son of God will bring from the books of Daniel and Revelation truth that is inspired by the Holy Spirit. They will start into action forces that cannot be repressed. The lips of children will be opened to proclaim the mysteries that have been hidden from the minds of men. The Lord has chosen the foolish things of this world to confound the wise, and the weak things of the world to confound the mighty.” The Fundamentals of Christian Education, 474.
“Uvimbaji wakutheemeka ng’usungulwa ni kila mufunji. Kila wongo wuganile kwa kuteekela na kumesya kwa Neno lya Ngai lyasokolwe. Mwaki na neema vitekewa ala maamwiiya Ngai kwa njira ino. Monyie maasya ma kutang’aza ma mu sheria yake. Ukweli munene, ula wathiĩte utaikwiwa na utamonyanwa kwandikia siku ya Pentekoste, niwawike kulika kwa Neno lya Ngai mu usafi wao wa kiasili. Kula ala maenda Ngai kwa kweli, Roho Mtakatifu niwamonya ukweli ula wosukwike mu meya, na o na niwamonya ukweli ula wi mweu kabisa. Ala mekia nyama na kunyua ndakame ya Mwana wa Ngai niwathia mu vitabu vya Danieli na Ufunuo ukweli ula wa kuvusya ni Roho Mtakatifu. Nimoanzya kutenda nguvu sila syangakinywa. Miomo ya syana niyafunguliwa kutangaza siri ila syafiswiye kwoka mu meya ma andu. Mwene Nyasaye asagwile vitu vya upumbavu vya nthi ino ni kana avathwike wenye hekima soni, na vitu vyororo vya nthi ni kana avathwike wenye nguvu.” The Fundamentals of Christian Education, 474.
An easy example of both the human error that is found in the book of Daniel, and the unwillingness to adhere to God’s Word, can be found in the word translated as “daily” in Daniel chapter eight. Integrity would demand that if Ellen White commented on that word, as she does, that as Seventh-day Adventists that profess to uphold the Spirit of Prophecy, we would automatically use her commentary on the word to direct our understanding.
En simpel voorbeeld van sowel die menslike dwaling wat in die boek Daniël aangetref word, as die onwilligheid om aan God se Woord vas te hou, kan gevind word in die woord wat in Daniël hoofstuk agt as “daily” vertaal word. Integriteit sou vereis dat, indien Ellen White oor daardie woord kommentaar gelewer het, soos sy inderdaad doen, ons as Sewendedag-Adventiste wat bely dat ons die Gees van Profesie handhaaf, vanselfsprekend haar kommentaar op die woord sou gebruik om ons begrip te rig.
“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.
“Nangona ndzi vonile malunghana ni ‘Daily,’ leswaku rito leri nge ‘sacrifice’ ri nghenisiwile hi vutlhari bya munhu, naswona a ri hlangani ni tsalwa; ni leswaku Hosi yi nyike vonelo leri lulameke malunghana na swona eka lava va nyikeleke xitsundzuxo xa nkarhi wa vuavanyisi. Loko vun’we a byi ri kona, emahlweni ka 1844, ku lava ku ri hinkwavo a va hlangene eka vonelo leri lulameke ra ‘Daily;’ kambe ku sukela hi 1844, eka mpfilumpfilu, ku amukeriwe mavonelo man’wana, kutani munyama ni mpfilumpfilu swi landzele.” Review and Herald, November 1, 1850.
We could spend a great deal of time on these two sentences, for when they finally get placed in the book Early Writings, the human editors have placed a misguided definition of what is stated, but that is another story. For our purposes we simply wish to point out two relevant points. The first point is that Sister White says “the word “sacrifice” was supplied by man’s wisdom, and does not belong to the text.”
Tinogona kupedza nguva huru pamusoro pemitsara iyi miviri, nokuti payakazozosanganisirwa mubhuku rinonzi *Early Writings*, vapepeti vevanhu vakaisa dudziro yakarasika yezvakataurwa; asi iyo inyaya imwe. Pachinangwa chedu pano, tinongoda kuratidza pfungwa mbiri dzine basa. Pfungwa yokutanga ndeyokuti Sister White anoti, “shoko rokuti ‘sacrifice’ rakaiswa nouchenjeri hwomunhu, uye harisi romuzvinyorwa.”
Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? Daniel 8:13.
Ipapo ndakamwa mumwe mutsvene achitaura; uye mumwe mutsvene akati kumutsvene uya waitaura, Chiratidzo ichi chichagara kusvikira riniko pamusoro pechibayiro chezuva nezuva, nokudarika kunounza kuparadzwa, zvichipa zvose zviri zviviri nzvimbo tsvene neuto kuti zvitsikwe netsoka? Danieri 8:13.
The previous verse is the question that elicits the answer of verse fourteen, and that answer represents the central pillar and foundation of Adventism. And in the very question that produces that great light represented as the central pillar of Adventism, we are informed that human wisdom has made an error by placing an added word into the translation of the verse.
Ndime yapfuura ndiwo mubvunzo unomutsa mhinduro yendima yegumi nechina, uye mhinduro iyoyo inomirira shongwe huru nehwaro hweAdventism. Uye mumubvunzo chaiwo unobudisa chiedza chikuru icho chinomiririrwa seshongwe huru yeAdventism, tinoudzwa kuti uchenjeri hwomunhu hwakakanganisa nokuwedzera shoko risingafaniri mukushandurwa kwendima yacho.
There are literally hundreds of added words in the translation of the 1611 KJV Bible, but there is only one time that God identifies any of those hundreds of added words as erroneous. And it is clear it was an error that was produced by the human side of the combination of humanity and divinity which produced the Word of God. More significant is that there would be no need for any inspired commentary on the added word “sacrifice” if it were not something that produced an incorrect understanding of the verse. It is clear that it does, for the inspired commentary not only identifies that the word should not be there, but also identifies that “those who gave the judgment hour cry,” were given “the correct view” of the “daily” by the Lord. Integrity demands that we use those two sentences just as they read.
Mu kutuula kwa mazima waliwo ebigambo ebirala ebikumi n’ebikumi ebyongereddwa mu nkyusa ya Baibuli eya KJV eya 1611, naye waliwo omulundi gumu gwokka Katonda lwe yayogerako nti ekimu ku bigambo ebyo ebikumi n’ebikumi ebyongereddwa kyali kikyamu. Era kitegeerekeka bulungi nti kino kyali kikyamu ekyava ku ludda olw’obuntu mu kugattibwa kw’obuntu n’obwakatonda okwaleeta Ekigambo kya Katonda. Ekisinga obukulu kwe kuba nti tewandibaddewo bwetaavu bwa kunnyonnyola okwafumitirizibwa ku kigambo ekyongereddwa “ssaddaaka” singa tekyali kintu ekyaleeta okutegeera obubi olunyiriri olwo. Kitegeerekeka bulungi nti bwe kityo, kubanga okunnyonnyola okwo okwafumitirizibwa tekulaga bu-lazi bwokka nti ekigambo ekyo tekisaana kubeera awo, naye era kulaga nti “abo abaawa okukaaba kw’essaawa ey’omusango,” baaweebwa “endowooza entuufu” ku “buli lunaku” okuva eri Mukama. Obwesigwa bwennyini bwetaagisa nti tukozese sentensi ezo ebbiri nga bwe zennyini zisomebwa.
Those who gave the judgment hour cry identified “the daily” as a symbol representing paganism or pagan Rome, depending on the context where it is located. The word translated as “daily” occurs five times in the book of Daniel. All five occurrences are as a noun. The word occurs one hundred and four times in God’s Word, and ninety-nine times it is used as an adjective, but in the book of Daniel alone, it is used as a noun. The men who translated the King James Bible saw the word ninety-nine times as an adjective, so when it came to the book of Daniel, they attempted to make it an adjective in order to agree with all the other times it occurred as an adjective. In order to do that, they added the word “sacrifice.” But God, through Ellen White, said that “sacrifice” should be omitted, which would mean that “the daily” is to be understood as a noun.
Avo vakapa kutonga yakadanidzira vakaona kuti “chemazuva ose” chiratidzo chinomirira huchihedheni kana kuti Roma yechihedheni, zvichienderana nenzvimbo yainowanikwa. Shoko rakashandurwa richinzi “chemazuva ose” rinowanikwa kashanu mubhuku raDanieri. Kuonekwa kwaro kushanu kwose kuri sezita. Shoko iri rinowanikwa kakana nezvina muShoko raMwari, uye makumi mapfumbamwe nemapfumbamwe acho rinoshandiswa sechitsananguri, asi mubhuku raDanieri bedzi ndimo marinoshandiswa sezita. Varume vakashandura Bhaibheri reKing James vakaona shoko iri makumi mapfumbamwe nemapfumbamwe sechitsananguri; naizvozvo pavakasvika kubhuku raDanieri, vakaedza kuriita sechitsananguri kuti riwirirane nenguva dzose dzarakaitika sechitsananguri. Kuti vaite izvozvo, vakawedzera shoko rokuti “chibayiro.” Asi Mwari, kubudikidza naEllen White, akati “chibayiro” chinofanira kubviswa, izvo zvinoreva kuti “chemazuva ose” chinofanira kunzwisiswa sezita.
Those who stand opposed to God’s counsel on this word within Adventism define the word as a symbol of Christ’s heavenly sanctuary ministry, but those who gave the judgment hour cry correctly defined it as paganism. Adventism today uses a symbol of a satanic power to represent Christ!
Avo vanopikisa zano raMwari pamusoro peshoko iri mukati meAdventismu vanotsanangura shoko iri sechiratidzo choushumiri hwaKristu hweshenyuari yokudenga, asi avo vakapa kuchema kweawa yokutongwa vakaritsanangura nenzira yakarurama sechihedheni. Adventismu yanhasi inoshandisa chiratidzo chesimba raSatani kumiririra Kristu!
Through erroneous human logic, the true understanding of the word translated as “the daily” has been hidden from Adventism. Adventists that base their prophetic study on subjects that occur randomly through the years in their Sabbath School quarterlies lazily drink the Kool-Aid that is dished out through those quarterlies, and which are confirmed by pastors who themselves have not the integrity necessary to allow any input from the comments on the subject by Sister White.
Kupfurikidza nepfungwa dzemunhu dzakatsauka, kunzwisisa kwechokwadi kweshoko rakashandurwa richinzi “zvezuva nezuva” kwakavanzirwa vaAdventist. VaAdventist vanovakira kudzidza kwavo kwechiporofita pazvidzidzo zvinongoitika zvisina kurongeka mumakore ese muzvikamu zvekota zveSabbath School zvavo, vanonwa nehusimbe dzidziso yavanochudzirwa nezvikamu izvozvo zvekota, iyo inosimbiswawo nevafundisi ivo pachavo vasina kutendeka kunodiwa kuti vabvumire chero chipi zvacho chinobva pamashoko aSista White pamusoro penyaya iyi.
The history of the controversy of “the daily” reached the turning point around 1911, where Sister White directly stated that those who had rejected the pioneer understanding of “the daily” as paganism, and who were teaching that “the daily” represented Christ’s sanctuary ministry, had received their understanding from “angels that were expelled from heaven” (20 MR 17).
ചരിത്രത്തിലെ “നിത്യബലി” സംബന്ധമായ വിവാദം ഏകദേശം 1911-ഓടെ ഒരു നിർണായക വഴിത്തിരിവിലെത്തി; അന്ന് സിസ്റ്റർ വൈറ്റ് “നിത്യബലി”യെ പൗരാണികമതമായി മനസ്സിലാക്കിയിരുന്ന പയനിയർമാരുടെ വ്യാഖ്യാനം നിരസിക്കുകയും, “നിത്യബലി” ക്രിസ്തുവിന്റെ വിശുദ്ധമന്ദിരശുശ്രൂഷയെ പ്രതിനിധീകരിക്കുന്നുവെന്ന് ഉപദേശിക്കുകയും ചെയ്തിരുന്നവർ അവരുടെ ഈ ബോധ്യം “സ്വർഗ്ഗത്തിൽനിന്നു പുറത്താക്കപ്പെട്ട ദൂതന്മാരിൽനിന്ന്” ലഭിച്ചതാണെന്ന് നേരിട്ട് പ്രസ്താവിച്ചു (20 MR 17).
The truth of “the daily” has been identified clearly by Sister White, and she teaches that “holy angels” guided the mind of William Miller and that “angels expelled from heaven” guide the minds of those who teach that “the daily” represents Christ’s heavenly sanctuary ministry. The truth of “the daily”, as presented by those who gave the judgment hour cry, was discovered by William Miller.
Choonadi cha “cha tsiku ndi tsiku” chafotokozedwa momveka bwino ndi Sister White, ndipo iye amaphunzitsa kuti “angelo oyera” anatsogolera maganizo a William Miller, ndipo kuti “angelo othamangitsidwa kumwamba” amatsogolera maganizo a iwo amene amaphunzitsa kuti “cha tsiku ndi tsiku” chikuyimira utumiki wa Khristu wa m’nyumba yopatulika ya kumwamba. Choonadi cha “cha tsiku ndi tsiku,” monga chinaperekedwa ndi iwo amene analengeza kulira kwa ola la chiweruzo, chinapezedwa ndi William Miller.
“I read on, and could find no other case in which it [the daily] was found, but in Daniel. I then [by the aid of a concordance] took those words which stood in connection with it, ‘take away;’ he shall take away the daily; ‘from the time the daily shall be taken away,’ &c. I read on, and thought I should find no light on the text; finally I came to 2 Thess. ii, 7, 8. ‘For the mystery of iniquity doth already work; only he who now letteth will let, until he be taken out of the way, and then shall that wicked be revealed,’ &c. And when I had come to that text, O, how clear and glorious the truth appeared! There it is! That is the daily! Well, now, what does Paul mean by ‘he who now letteth,’ or hindereth? By ‘the man of sin,’ and the ‘wicked,’ Popery is meant. Well, what is it which hinders Popery from being revealed? Why, it is Paganism; well, then, ‘the daily’ must mean Paganism.” Second Advent Manual, 66.
“Nilisoma mbele zaidi, wala sikuweza kupata sehemu nyingine yoyote ambamo hilo [la kila siku] lilipatikana, isipokuwa katika Danieli. Ndipo nikachukua [kwa msaada wa konkodansi] maneno yale yaliyosimama katika uhusiano nalo, ‘kuondoa;’ ataondoa la kila siku; ‘tangu wakati ambapo la kila siku litaondolewa,’ n.k. Niliendelea kusoma, nami nikadhani kwamba singepata nuru yoyote juu ya andiko hilo; hatimaye nikafika katika 2 Wathesalonike ii, 7, 8. ‘Kwa maana ile siri ya kuasi yatenda kazi hata sasa; ila yeye azuiaye sasa atazuiya, hata atakapoondolewa katika njia yake, ndipo yule mwovu atakapofunuliwa,’ n.k. Nami nilipofika katika andiko hilo, loo, jinsi ilivyoonekana wazi na tukufu kweli hiyo! Hapo ndipo ilipo! Hicho ndicho la kila siku! Basi sasa, Paulo anamaanisha nini kwa ‘yeye azuiaye sasa,’ au azuiaye? Kwa ‘mtu wa dhambi,’ na ‘yule mwovu,’ maana yake ni Upapa. Basi, ni kitu gani kinachozuia Upapa usifunuliwe? Kwa nini, ni Upagani; basi, ‘la kila siku’ lazima limaanishe Upagani.” Second Advent Manual, 66.
What is really sobering about Miller’s discovery that “the daily” represented paganism, is where he found the truth. He found it in the passage of the apostle Paul’s writings where Paul not only defines “the daily” as paganism, but it is the passage identifying that those who received not the love of the truth, receive strong delusion. The acceptance of “the daily” as a symbol of Christ’s sanctuary ministry, the definition that came from angels that were expelled from heaven, is the symbol of those in Adventism who have not the integrity necessary to rightly divide the word of truth, and therefore are already destined to receive strong delusion.
Chinhu chinonyatsotyisa pamusoro pechakawanikwa naMiller chokuti “zuva nezuva” chaimirira hupagani, ndechekuti akawana kupi chokwadi ichocho. Akachiwana muchikamu chezvinyorwa zvomuapostora Pauro umo Pauro asingangotsananguri chete “zuva nezuva” sehupagani, asiwo ndimo mune chikamu chinoratidza kuti avo vasina kugamuchira rudo rwechokwadi, vanogamuchira kunyengedzwa kwakasimba. Kugamuchirwa kwe“zuva nezuva” sechiratidzo chebasa raKristu romusande, dudziro yakabva kuvatumwa vakadzingwa kudenga, chiratidzo chaavo vari muAdventism vasina kutendeka kunodiwa kuti vagopatsanura zvakarurama shoko rechokwadi; naizvozvo vakatotemerwa kare kugamuchira kunyengedzwa kwakasimba.
I do not want to sidetrack the point we are seeking to identify. That point is that the “seven times” that is identified in the same vision where “the daily” is located has been hidden by human hands, though it remains in plain sight. This was simply an easy example of how a human translation error made long centuries ago, that is thereafter manipulated in human minds by angels that were expelled from heaven, is used today at this crucial time just before the final crisis at the end of the world, to blind minds to truth that is actually in plain sight.
Ndzi nga lavi ku hambukisa mhaka leyi hi lavaka ku yi lemuka. Mhaka yoleyo hi leswaku “minkarhi ya nkombo” leyi boxiweke eka xivono xexo xa xin’we lexi “ya siku ni siku” yi kumekaka eka xona, yi fihliwile hi mavoko ya vanhu, hambiswiritano yi tshama yi ri erivaleni. Leswi a swi ri ntsena xikombiso xo olova xa ndlela leyi xihoxo xa vuhundzuluxeri bya vanhu lexi endliweke emakhulwini lama tele lama hundzeke, lexi endzhaku ka sweswo xi kanganyisiwaka emiehleketweni ya vanhu hi tintsumi leti hlongoriweke etilweni, xi tirhisiwaka namuntlha enkarhini lowu wa nkoka swinene, salela ntsongo ntsena ku va ku fika maxangu yo hetelela emakumu ka misava, ku endla leswaku miehleketo yi pfumaleka ku vona ntiyiso lowu hakunene wu nga erivaleni.
In the 1910 time period the rebellion of “the daily” was just getting under way, W. W. Prescott and A. G. Daniells were spearheading the satanic work of rejecting the foundational understanding of “the daily.” The following article is a letter from that very time, where Sister White addresses the satanic view that “the daily” in the book of Daniel represents Christ’s sanctuary work. At that time the two men were pushing the idea of going into the old pioneer books and changing the pioneer understanding to their new satanic definition. It is my hope that we can exercise integrity as we read the article.
Mu mwaka wa 1910, ubwigomeke bw’“igitambo gihoraho” bwari bugitangira gusa, W. W. Prescott na A. G. Daniells ni bo bari ku isonga mu kuyobora umurimo wa satani wo kwanga imyumvire y’ishingiro yerekeye “igitambo gihoraho.” Ingingo ikurikira ni urwandiko rwo muri icyo gihe nyir’izina, aho Mushiki wa White avugana n’iyo myumvire ya satani ivuga ko “igitambo gihoraho” mu gitabo cya Daniyeli gihagarariye umurimo wa Kristo mu buturo bwera. Muri icyo gihe, abo bagabo bombi bari bashyize imbere igitekerezo cyo kwinjira mu bitabo bya ba bapayoniya ba kera no guhindura imyumvire ya ba bapayoniya bakayisimbuza insobanuro yabo nshya ya satani. Ni icyizere cyanjye ko dushobora gukoresha ubunyangamugayo mu gihe dusoma iyo ngingo.
“At this stage of our experience we are not to have our minds drawn away from the special light given [us] to consider at the important gathering of our conference. And there was Brother Daniells, whose mind the enemy was working; and your mind and Elder Prescott’s mind were being worked by the angels that were expelled from heaven. Satan’s work was to divert your minds that jots and tittles should be brought in which the Lord did not inspire you to bring in. They were not essential. But this meant much to the cause of truth. And the ideas of your minds, if you could be drawn away to jots or tittles, is a work of Satan’s devising. To correct little things in the books written, you suppose would be doing a great work. But I am charged, Silence is eloquence.
“Panguva iyi yoruzivo rwedu, hatifaniri kutendera kuti pfungwa dzedu dzikweverwe kure nechiedza chakakosha chatakapihwa [isu] kuti chitarisiswe pagungano rinokosha remusangano wedu mukuru. Uye paiva naHama Daniells, uyo pfungwa dzake dzaishandwa nemuvengi; uye pfungwa dzenyu nepfungwa dzaMukuru Prescott dzaishandwa nengirozi dzakadzingwa kudenga. Basa raSatani raiva rokutsaudzira pfungwa dzenyu kuti zvimedu nezvidukuduku zvipinzwe zvamaisina kufemerwa naIshe kuti muzviunze. Izvozvo zvakanga zvisiri zvakakosha. Asi izvi zvaireva zvikuru kuchinangwa chechokwadi. Uye pfungwa dzenyu, kana maigona kutsauswa muchienda kuzvimedu kana kuzvidukuduku, ibasa rakarongwa naSatani. Kugadzirisa zvinhu zviduku mumabhuku akanyorwa, munofunga kuti mungadai muchiita basa guru. Asi ndakarairwa kuti, Kunyarara kunotaura zvikuru.”
“I am to say, Stop your picking flaws. If this purpose of the devil could only be carried out, then [it] appears to you [that] your work would be considered as most wonderful in conception. It was the enemy’s plan to get all the supposed objectionable features where all classes of minds did not agree.
“Ndzi fanele ndzi vula ndzi ku, Tshikani ku sola-sola. Loko xikongomelo lexi xa diyavulosi a xi nga kota ku hetisiwa, kutani [swi] vonaka eka n’wina [leswaku] ntirho wa n’wina a wu ta tekiwa tanihi lowu hlamarisaka swinene hi ku tumbuluxiwa ka wona. A ku ri pulani ya nala ku hlengeleta hinkwaswo leswi a swi ehleketiwa leswaku swa sola laha mintlawa hinkwayo ya mianakanyo a yi nga twanani kona.
“And what then? The very work that pleases the devil would come to pass. There would be a representation given to the outsiders not of our faith just what would suit them, that would develop traits of character which would cause great confusion and occupy the golden moments which should be used zealously to bring the great message before the people. The presentations upon any subject we have worked upon could not all harmonize, and the results would be to confuse the minds of believers and unbelievers. This is the very thing that Satan had planned that should take place—anything that could be magnified as a disagreement.
“Asi zvino ko? Basa chairo rinofadza dhiabhori raizozadzika. Paizopiwa mufananidzo kuna vari kunze, usiri wekutenda kwedu asi chaizvoizvo unovakodzera, waizokudziridza hunhu hwechimiro hwaizokonzera kuvhiringidzika kukuru uye kutora nguva dzinokosha dzegoridhe idzo dzinofanira kushandiswa nokushingaira kuunza shoko guru pamberi pavanhu. Zvaunorondedzera pamusoro penyaya ipi neipi yatakashandira pazviri hazvaigona kuwirirana zvose, uye migumisiro yacho yaizova yokuvhiringidza pfungwa dzavatendi navasingatendi. Ichi ndicho chaicho chinhu chakanga charongwa naSatani kuti chiitike—chinhu chipi nechipi chaigona kukudzwa sokusawirirana.”
“Read Ezekiel, chapter 28. Now, here is a grand work, where strange spirits can figure. But the Lord has a work to [be] done to save perishing souls; and the places which Satan, disguised, could fill in, bringing confusion into our ranks, he will do to perfection, and all those little differences will become enlarged, prominent.
“Verenga Ezekieri, chitsauko 28. Zvino, pano pane basa guru, umo mweya dzisingazivikanwi dzinogona kuzviratidza. Asi Ishe vane basa rinofanira kuitwa kuti vapones[e] mweya iri kuparara; uye nzvimbo idzo Satani, akazvivanza, aigona kuzadza, achiunza nyonganiso mumitsara yedu, achazviita zvakakwana, uye kusiyana kuduku ikoko kwose kuchakuriswa, kuve pachena.”
“And I was shown from the first that the Lord had given neither Elders Daniells nor Prescott the burden of this work. Should Satan’s wiles be brought in, should this “Daily” be such a great matter as to be brought in to confuse minds and hinder the advancement of the work at this important period of time? It should not, whatever may be. This subject should not be introduced, for the spirit that would be brought in would be forbidding, and Lucifer is watching every movement. Satanic agencies would commence his work and there would be confusion brought into our ranks. You have no call to hunt up the difference of opinion that is not a testing question; but your silence is eloquence. I have the matter all plainly before me. If the devil could involve any one of our own people on these subjects, as he has proposed to do, Satan’s cause would triumph. Now the work without delay is to be taken up and not a [difference] of opinion expressed.
“Ndzi kombiwile ku sukela eku sunguleni leswaku Hosi a yi nyikanga kona Vakulukumba Daniells kumbe Prescott ndzhwalo wa ntirho lowu. Xana mano ya Sathana ma fanele ku tisiwa, xana leyi “Daily” yi fanele ku va mhaka leyikulu swinene ku fika laha yi tisiwaka ku ta pfilunganya miehleketo ni ku sivela ku ya emahlweni ka ntirho hi nkarhi lowu wa nkoka? A swi fanelanga, ku nga khathariseki leswaku ku nga va ku ri yini. Nhlokomhaka leyi a yi fanelanga ku nghenisiwa, hikuva moya lowu a wu ta tisiwa a wu ta va wa ku sivela, naswona Lusifa u rindzile ku languta ku famba kun’wana ni kun’wana. Switirhisiwa swa vusatana a swi ta sungula ntirho wa yena, kutani ku pfilunganyana a ku ta tisiwa exikarhi ka hina. A mi vitaniwanga ku lava-ku-lava ku hambana ka mavonelo loku nga riki xivutiso xa ku ringa; kambe ku miyela ka n’wina i vugega. Ndzi na mhaka leyi hinkwayo emahlweni ka mina hi ku vonaka kahle. Loko diyavulosi a a ta kota ku nghenisa un’wana wa vanhu va hina emhakeni leti, hilaha a kunguhateke hakona ku endla, mhaka ya Sathana a yi ta hlula. Sweswi ntirho wu fanele ku tekiwa handle ko hlwela, naswona a ku fanelanga ku humesiwa mavonelo ya ku hambana.”
“Satan would inspire those men who have gone out from us to unite with evil angels and retard our work on unimportant questions, and what rejoicing [there] would be in the camp of the enemy. Press together, press together. Let every difference be buried. Our work now is to devote all our physical and brain-nerve power to put these differences out of the way, and all harmonize. If Satan could with his great unsanctified wisdom be permitted to get the least hold, [he would rejoice].
“සිහිනැති දේවදූතයන් සමඟ එක්වී, අප වෙතින් පිටත්ව ගිය ඒ මනුෂ්යයන්ට නොවැදගත් ප්රශ්න මත අපගේ කාර්යය අඩාල කිරීමට සාතන් ප්රේරණය කරනු ඇත; එවිට සතුරාගේ කඳවුරෙහි කොපමණ ප්රීතියක් ඇතිවන්නේද! එකට ළඟවී සිටින්න, එකට ළඟවී සිටින්න. සෑම භේදයක්ම භූමදානය කරනු ලැබේවා. දැන් අපගේ කාර්යය නම්, මේ භේද මඟින් ඉවත් කර දැමීමටත්, සියල්ලෝම සමගි වීමටත්, අපගේ ශාරීරික ශක්තියද මස්තිෂ්ක-නාඩී ශක්තියද සම්පූර්ණයෙන්ම කැප කිරීමය. සාතන්ට, ඔහුගේ මහත් අශුද්ධ ප්රඥාව සමඟ, සුළුතම ආධිපත්යයක් හෝ ලබා ගැනීමට ඉඩ ලැබුණේ නම්, [ඔහු ප්රීති වන්නේය].”
“Now, when I saw how you were working, my mind took in the whole situation and the results if you should go forward and give the parties that have left us the least chance to bring confusion into our ranks. Your lack of wisdom would be just what Satan would have it. Your loud proclamation was not under the inspiration of the Holy Spirit. I was instructed to say to you that your picking flaws in the writings of men that have been led of God is not inspired of God. And if this is the wisdom that Elder Daniells would give to the people, by no means give him an official position, for he cannot reason from cause to effect. Your silence on this subject is your wisdom. Now, everything like picking flaws in the publications of men who are not alive is not the work God has given any of you to do. For if these men—Elders Daniells and Prescott—had followed the directions given in working the cities, there would have been many, very many, convinced of the truth and converted, able men that [now] are in positions where they never will be reached.
“Ke ntse ke bona ka moo le neng le sebetsa ka teng, kelello ea ka e ile ea utloisisa boemo bohle le liphello tsa teng haeba le ka tsoela pele le fa ba ileng ba re tlohela monyetla leha e le ofe o monyenyane oa ho tlisa pherekano har’a maemo a rona. Ho hloka bohlale ha lona e ne e tla ba sona hantle seo Satane a neng a ka se rata. Phatlalatso ea lona e phahameng e ne e se tlas’a pululelo ea Moea o Halalelang. Ke laetsoe ho le bolella hore ho nyatsa ha lona lingoliloeng tsa banna ba etelletsoeng pele ke Molimo ha ho bululetsoe ke Molimo. ’Me haeba bona e le bohlale boo Moholo Daniells a ka bo fang batho, le ka mohla le se ke la mo fa boemo ba semmuso, hobane ha a khone ho nahana ho tloha sesoseng ho isa phellong. Ho khutsa ha lona tabeng ena ke bohlale ba lona. Joale, ntho e ’ngoe le e ’ngoe e kang ho nyatsa lingoliloeng tsa banna ba seng ba sa phela hase mosebetsi oo Molimo a fileng mang kapa mang oa lona hore a o etse. Hobane hoja banna bana—Baholo Daniells le Prescott—ba ne ba latetse litaelo tse neng li filoe mabapi le ho sebetsa metseng, ho ka be ho bile le ba bangata, ba bangata haholo, ba kholisehileng ka ’nete ’me ba sokoloha, banna ba nang le bokhoni bao [hona joale] ba leng maemong ao ba ke keng ba hlola ba fihleloa ho ’ona.”
“All the world is to be regarded as one great family. And when you have such a fountain of knowledge to draw from, why have you left the world to perish for years with the testimonies given by our Lord Jesus Christ? True religion teaches us to regard every man and woman as a person to whom we can do good.
“Nyika yose inofanira kuonekwa semhuri huru imwe chete. Uye kana mune tsime rakadai reruzivo ramunogona kuchera mariri, makasiireiko nyika ichiparara kwemakore nezvapupu zvakapiwa naIshe wedu Jesu Kristu? Chitendero chechokwadi chinotidzidzisa kuona murume nomukadzi mumwe nomumwe somunhu watinogona kuitira zvakanaka.
“This has been in print many years: ‘A Balanced Mind,’ testimony to Elder Andrews. The mind may be cultivated to become a power to know when to speak and what burdens to take up and to bear, for Christ is your teacher. And I feared greatly for you [when I saw you] exalting your wisdom and pursuing a course to bring in differences of opinion. The Lord calls for wise men who can hold their peace when it [is] wisdom for them to do so. If you would be a whole man, you need sanctification through Jesus Christ. Now there is a work just started, and let wisdom be seen in every minister, in every president of [a] conference. But here was a work for you to take hold of years ago where you were needed to lift your voice for this very work. Christ gave all His people special directions what they shall do and the things they shall not do. And there is a little time left us to work out the righteousness of the Lord. You can understand the way of the Lord. I saw your purpose of carrying things after your own devising after you were placed as president. You had thought you would do wonderful things, which would be a work God had not placed in your hands to do. Now, your work is not to oppress but to release every necessity possible if the Lord has accepted you to serve. But you have very early given evidence that wisdom and sanctified judgment have not been manifested by you. You blazed out matters that would not be received unless the Lord should give light.
“Ichi chakadhindwiwa kwemakore mazhinji: ‘Pfungwa Yakaenzana,’ uchapupu kuna Mukuru Andrews. Pfungwa dzinogona kudzidziswa kuti dzive simba rokuziva nguva yokutaura nezvinofanira kutakurwa nokutsungirirwa, nokuti Kristu ndiye mudzidzisi wako. Uye ndakatya zvikuru nokuda kwako [pandakaona iwe] uchikudza uchenjeri hwako nokutevera nzira yokupinza kusiyana kwemaonero. Ishe vanodana varume vakachenjera vanogona kunyarara kana [zviri] uchenjeri kwavari kuita saizvozvo. Kana uchida kuva munhu akazara, unoda kutsveneswa kubudikidza naJesu Kristu. Zvino pane basa richangotanga, uye ngauonekwe uchenjeri mumushumiri wose, mumutungamiri wose wemusangano [we] konferensi. Asi pano paiva nebasa rokuti iwe uribate makore akapfuura, apo waidiwa kusimudza inzwi rako nokuda kwebasa iri chairo. Kristu akapa vanhu Vake vose mirayiridzo yakakosha pamusoro pezvavanofanira kuita nezvinhu zvavasingafaniri kuita. Uye kwasara nguva duku kwatiri yokushandira kururama kwaIshe. Unogona kunzwisisa nzira yaIshe. Ndakaona chinangwa chako chokufambisa zvinhu maererano nokuronga kwako pachako mushure mokunge waiswa somutungamiri. Waifunga kuti waizoita zvinhu zvinoshamisa, izvo raiva basa Mwari raakanga asina kuisa mumaoko ako kuti uite. Zvino, basa rako harisi rokudzvinyirira asi rokusunungura chinodiwa chose sezvinobvira kana Ishe vakakugamuchira kuti ushumire. Asi wakaratidza nokukurumidza zvikuru kuti uchenjeri nokutonga kwakatsveneswa hazvina kuratidzwa newe. Wakabudisa pachena zvinhu zvaizoregerwa kugamuchirwa kunze kwokunge Ishe vapa chiedza.
“I have been instructed that such hasty movements should not have [been] made [such] as selecting you as president of the conference even another year. But the Lord forbids any more such hasty transactions until the matter is brought before the Lord in prayer; and as you have had the message come to you that the work of the Lord resting upon the president is a most solemn responsibility, you had no moral right to blaze out as you did upon the subject of the ‘Daily’ and suppose your influence would decide the question. There was Elder Haskell, who has carried the heavy responsibilities, and there is Elder Irwin and several men I might mention who have the heavy responsibilities.
“Ndzi lerisiwe leswaku ku hatlisa ku endla mintirho yo tano a swi fanelanga ku va swi endliwile, ku fana ni ku hlawula wena tanihi presidente wa nkonferense ku ringana lembe rin’wana. Kambe Hosi yi yirisa ku va ku tlhela ku va ni maendlelo lama hatlisaka yo tano ku kondza mhaka yi tisiwa emahlweni ka Hosi hi xikhongelo; naswona leswi rungula ri fikeleke eka wena leswaku ntirho wa Hosi lowu tshamaka ehenhla ka presidente i vutihlamuleri byo hlawuleka ngopfu, a wu nga ri na mfanelo ya mahanyelo yo pfuka hi ndlela leyi u endleke ha yona malunghana ni mhaka ya “Daily” kutani u ehleketa leswaku nkucetelo wa wena wu ta tsema mhaka leyi. A ku ri na Mukulukumba Haskell, loyi a rhwaleke vutihlamuleri lebyi tika, naswona ku ni Mukulukumba Irwin ni vavanuna van’wana vo hlayanyana lava ndzi nga va vulaka lava nga ni vutihlamuleri lebyi tika.
“Where was your respect for the men of age? What authority could you exercise without taking all the responsible men to weigh the matter? But let us now investigate the matter. We must now reconsider whether it is the Lord’s judgment, in the face of the work that has been neglected, of showing your zeal to carry the work even another year. If you should carry the work another year with the help that shall unite with you, there should be a change take place in you and Elder Prescott. And humble your own hearts before God. The Lord will have to see in you a showing of a different experience, for if ever men needed to be reconverted at this present [time], it [is] Elder Daniells and Elder Prescott.
“Hi kwihi heshima yako kwa wazee? Ni mamlaka gani ambayo ungeweza kuitumia bila kuwachukua pamoja watu wote wenye kuwajibika ili kulipima jambo hilo? Lakini sasa na tuchunguze jambo hilo. Sasa yapasa tufikirie upya ikiwa ni hukumu ya Bwana, mbele ya kazi ambayo imeachwa bila kufanywa, ya kuonyesha bidii yenu ya kuendeleza kazi hata mwaka mwingine. Ikiwa mtaendeleza kazi mwaka mwingine kwa msaada utakaoungana nanyi, yapasa kuwe na badiliko litakalotokea ndani yenu na ndani ya Mzee Prescott. Na nyenyekesheni mioyo yenu wenyewe mbele za Mungu. Bwana atalazimika kuona ndani yenu udhihirisho wa uzoefu ulio tofauti, kwa maana ikiwa watu waliwahi kuhitaji kuongoka upya wakati huu wa sasa, ni Mzee Daniells na Mzee Prescott.”
“Seven men should be chosen that are men of wisdom and through the working of the grace of God [give] evidence [of] a reconversion. For any men who are so blinded that they cannot reason from cause to effect, that they would ignore the men who have borne the responsibilities of the work and these presidents of conferences, [that] men [who] carry the work for over two years should be disregarded and such an impulsive consequence take place that men would neglect the very work kept before them for years—work the cities—and no, or but very little, attention [be] given to the old men for counsel, but proclaim the things they choose to give the people, bears its own testimony of the unsafety of the men to be entrusted with such a grand and wonderful work.
“Varume vanomwe vanofanira kusarudzwa vari varume vouchenjeri uye vachipa, kubudikidza nokushanda kwenyasha dzaMwari, uchapupu hwokutendeukazve. Nokuti kana varume vakapofumadzwa zvikuru zvokuti vasingagoni kufunga vachibva pachikonzero vachisvika pamhedzisiro, zvokuti vangafuratira varume vakatakura mitoro yebasa iri pamwe chete navatungamiri ava vemisangano, kuti varume vakatakura basa iri kwenguva inopfuura makore maviri varegeredzwe, uye mugumisiro wokukurumidza nokusafungisisa wakadai woitika zvokuti varume vangaregeredza iro basa chairo ravakaisirwa pamberi pavo kwemakore—basa remumaguta—uye pasina, kana kuti paine zvishoma zvikuru, kuterera kunopiwa kuvarume vakuru kuti vape zano, asi vachizivisa zvinhu zvavanoda ivo pachavo kupa vanhu, izvi pachazvo zvinopupurira kusachengeteka kwavarume vakadaro kuti vapihwe basa rakakura uye rinoshamisa zvakadaro.
“Christ is not dead. He will never suffer His work to be carried on in this strange way. Let the books alone. If any change is essential, God will have the harmony in that change consistent, but when a message has been entrusted to men with the large responsibilities involved, [God] demands faithfulness that will work by love and purify the soul. Elders Daniells and Prescott both need reconversion. A strange work has come in, and it is not in harmony with the work Christ came to our world to do; and all who are truly converted will work the works of Christ.
“Kristu haana kufa. Haangatongobvumiri kuti basa Rake riitwe nenzira iyi isingazivikanwi. Siyai mabhuku akadaro. Kana paine shanduko ipi neipi inonyatsodikanwa, Mwari achava norwirirano mushanduko iyoyo rwunoenderana nazvo; asi kana shoko rakapiwa kuvanhu rine mitoro mikuru inobatanidzwa mariri, [Mwari] anoda kutendeka kunoshanda norudo uye kunonatsa mweya. Vakuru Daniells naPrescott vose vari vaviri vanoda kutendeukazve. Basa rinoshamisa rapinda, uye harisi murwirirano nebasa rakauyirwa Kristu munyika yedu kuti aite; uye vose vakatendeuka zvechokwadi vachaita mabasa aKristu.
“We are everyone [to] work out the work which shall glorify the Father. We have come to the crisis—either to conform to the character of Jesus Christ right in this preparatory time or not attempt [it]. Elder Daniells, [you are not] to feel at liberty to let your voice be heard on high as you have done under similar circumstances. And understand, the president of a conference is not a ruler. He works in connection with the wise men who occupy the position as presidents whom God has accepted. He has not liberty to meddle with the writings in printed books from the pens that God has accepted. They are no longer to bear sway unless they show less of the ruling, dominating power. The crisis has come, for God will be dishonored.
“Mintirho hinkwerhu hi fanele ku tirha ntirho lowu nga ta vangamisa Tatana. Hi fikile eka nkarhi wa xiphiqo—kumbe hi fanele ku ringanisiwa ni vumunhu bya Yesu Kriste hi nkarhi lowu wo tilulamisela, kumbe hi nga ringeti nikatsongo. Mukulukumba Daniells, a wu fanelanga ku titwa u ntshunxekile ku twarisa rito ra wena ehenhla hilaha u endleke hakona ehansi ka swiyimo leswi fanaka. Naswona twisisa leswaku, presidente wa khonferense a hi mufumi. U tirha hi ku hlangana ni vavanuna vo tlhariha lava nga eswikhundleni swa vapresidente lava Xikwembu xi va amukeleke. A nga na ntshunxeko wo nghenelela eka leswi tsariweke etibukwini leti kandziyisiweke leswi humaka emapeneni lawa Xikwembu xi ma amukeleke. A va ha fanelanga ku lawula, handle ka loko va kombisa ku hunguteka ka matimba wolawo yo fuma ni yo tihlula van’wana. Nkarhi wa xiphiqo wu fikile, hikuva Xikwembu xi ta sandziwa.”
“How does the Lord look upon the unworked cities? Christ is in heaven. Now its acknowledgment is to be, ‘There is no kingly rule. And now is the crisis of this world. Now I am the Power to save or to destroy. Now is the time when the destiny of all is in My hands. I have given My life to save the world. And “I, if I be lifted up,” the saving grace I shall impart will prove that all who will be fashioned after the divine similitude and will be one with Me shall work as I work with My power of redeeming grace.’ Whoever will, [let him] take hold with his brethren to do the work given them to do when in responsible places under the counsel the Lord gives, and seek most earnestly to work in complete harmony with Him who so loved the world He gave His life a full sacrifice for the saving of the world. I speak to our ministers, that as they enter upon the work in our cities let there be a calm sacredness attending the ministry of the Word. We cannot make the proper impression upon the minds of the people if we . . . [Lower third of this page left blank.]
“Ishe anotarira sei pamusoro pemaguta asina kushandirwa? Kristu ari kudenga. Zvino kubvumwa kwazvo kunofanira kuva uku kuti, ‘Hakuna kutonga kweumambo. Uye zvino ndiyo nguva yedambudziko renyika ino. Zvino ndini Simba rokuponesa kana rokuparadza. Zvino ndiyo nguva apo magumo avose ari mumaoko Angu. Ndakapa upenyu Hwangu kuti ndiponese nyika. Uye “Ini, kana ndasimudzwa,” nyasha dzinoponesa dzandichapa dzicharatidza kuti vose vachabvuma kuumbwa maererano nekufanana kwoumwari uye vachava vamwe naIni vachashanda sezvandinoshanda nesimba Rangu renyasha dzokudzikinura.’ Ani naani anoda, [nga]abatane nehama dzake kuti aite basa ravakapihwa kuti vaite kana vari panzvimbo dzine mutoro pasi pezano rinopiwa naShe, uye atsvake nomwoyo wose kwazvo kushanda mukuwirirana kwakakwana naIye akada nyika zvikuru zvokuti akapa upenyu Hwake sechibayiro chakazara kuti nyika iponeswe. Ndinotaura kuvashumiri vedu kuti, pavanopinda mubasa mumaguta edu, ngakuve nokunyarara kutsvene kunoperekedza ushumiri hweShoko. Hatigoni kuita mufungo wakafanira pahunhu hwevanhu kana tik... [Chikamu chepasi chetatu chepeji rino chakasiyiwa chisina chinhu.]”
“I copy from my Diary. The truth as it is in Jesus—talk it, pray it, believe every word in its simplicity. What would you gain if mistakes are brought before the men who have departed from the faith and given heed to seducing spirits, men who were not long ago with us in the faith? Will you stand on the devil’s side? Give your attention to the unworked fields. A world-wide work is before us. I was given representations of John Kellogg.
“Ndinokopa kubva muDhayari rangu. Chokwadi sezvachiri muna Jesu—taurai pamusoro pacho, munyengetere pamusoro pacho, mutende shoko rimwe nerimwe mukureruka kwaro. Muchawanei kana kukanganisa kukaunzwa pamberi pevarume vakatsauka pakutenda uye vakateerera mweya inonyengera, varume vakanga vasati vari kure nesu mukutenda? Muchamira kudivi radhiyabhorosi here? Isai hanya yenyu paminda isati yashandirwa. Basa repasi rose riri pamberi pedu. Ndakapihwa zviratidzo pamusoro paJohn Kellogg.”
“A very attractive personage was representing the ideas of the specious arguments that he was presenting, sentiments different from the genuine Bible truth. And those who are hungering and thirsting after something new were advancing ideas [so specious] that Elder Prescott was in great danger. Elder Daniells was in great danger [of] becoming wrapped in a delusion that if these sentiments could be spoken everywhere it would be as a new world.
“Munhu ane chimiro chinokwezva zvikuru akanga achimiririra pfungwa dzenharo dzaikwezva zvikuru dzaakanga achipa, dziri pfungwa dzakasiyana nechokwadi cheBhaibheri chaicho. Uye avo vakanga vane nzara nenyota yezvinhu zvitsva vakanga vachisimudzira pfungwa [dzinokwezva zvikuru] zvokuti Mufundisi Prescott akanga ari mungozi huru. Mufundisi Daniells akanga ari mungozi huru [yoku]kumbundirwa nokunyengera, achifunga kuti kana pfungwa idzi dzaigona kutaurwa kwose kwose, zvaizova sokunge inyika itsva.”
“Yes, it would, but while their minds were thus absorbed I was shown that Brother Daniells and Brother Prescott were weaving into their experience sentiments of a spiritual[istic] appearance and drawing our people to beautiful sentiments that would deceive, if possible, the very elect. I have to trace with my pen [the fact] that these brethren would see defects in their delusive ideas that would place the truth in an uncertainty; and [yet] they [would] stand out as [if they had] great spiritual discernment. Now I am to tell them [that] when I was shown this matter, when Elder Daniells was lifting up his voice like a trumpet in advocating his ideas of the ‘Daily,’ the after results were presented. Our people were becoming confused. I saw the result, and then there were given me cautions that if Elder Daniells without respect to the outcome should thus be impressed and let himself believe he was under the inspiration of God, skepticism would be sown among our ranks everywhere, and we should be where Satan would carry his messages. Set unbelief and skepticism would be sown in human minds, and strange crops of evil would take the place of truth.—Ms 67, 1910, 1–8. Manuscript Release, volume 20, 17–22.
“ਹਾਂ, ਐਸਾ ਹੁੰਦਾ; ਪਰ ਜਦੋਂ ਉਨ੍ਹਾਂ ਦੇ ਮਨ ਇਸ ਪ੍ਰਕਾਰ ਮਗਨ ਸਨ, ਮੈਨੂੰ ਦਿਖਾਇਆ ਗਿਆ ਕਿ ਭਰਾ ਡੈਨੀਅਲਜ਼ ਅਤੇ ਭਰਾ ਪ੍ਰੈਸਕਾਟ ਆਪਣੇ ਅਨੁਭਵ ਵਿੱਚ ਆਤਮਿਕ[ਵਾਦੀ] ਪ੍ਰਤੀਤ ਹੋਣ ਵਾਲੇ ਭਾਵਾਂ ਨੂੰ ਬੁਣ ਰਹੇ ਸਨ, ਅਤੇ ਸਾਡੇ ਲੋਕਾਂ ਨੂੰ ਸੁੰਦਰ ਭਾਵਨਾਵਾਂ ਵੱਲ ਖਿੱਚ ਰਹੇ ਸਨ, ਜੋ, ਜੇ ਸੰਭਵ ਹੋਵੇ, ਤਾਂ ਚੁਣੇ ਹੋਇਆਂ ਤੱਕ ਨੂੰ ਵੀ ਧੋਖਾ ਦੇਣ। ਮੈਨੂੰ ਆਪਣੇ ਕਲਮ ਨਾਲ ਇਹ ਦਰਜ ਕਰਨਾ ਹੈ [ਕਿ] ਇਹ ਭਰਾ ਆਪਣੇ ਭ੍ਰਮਿਤ ਵਿਚਾਰਾਂ ਵਿੱਚ ਅਜਿਹੀਆਂ ਖਾਮੀਆਂ ਦੇਖਣਗੇ ਜੋ ਸੱਚਾਈ ਨੂੰ ਅਨਿਸ਼ਚਿਤਤਾ ਵਿੱਚ ਰੱਖਣਗੀਆਂ; ਅਤੇ [ਫਿਰ ਭੀ] ਉਹ [ਇਸ ਤਰ੍ਹਾਂ] ਅਡੋਲ ਖੜ੍ਹੇ ਰਹਿਣਗੇ [ਜਿਵੇਂ ਉਨ੍ਹਾਂ ਕੋਲ] ਵੱਡੀ ਆਤਮਿਕ ਪਹਿਚਾਣ ਹੋਵੇ। ਹੁਣ ਮੈਨੂੰ ਉਨ੍ਹਾਂ ਨੂੰ ਇਹ ਕਹਿਣਾ ਹੈ [ਕਿ] ਜਦੋਂ ਮੈਨੂੰ ਇਹ ਮਾਮਲਾ ਦਿਖਾਇਆ ਗਿਆ, ਜਦੋਂ ਐਲਡਰ ਡੈਨੀਅਲਜ਼ ‘ਡੇਲੀ’ ਬਾਰੇ ਆਪਣੇ ਵਿਚਾਰਾਂ ਦਾ ਸਮਰਥਨ ਕਰਦੇ ਹੋਏ ਆਪਣੀ ਆਵਾਜ਼ ਨੂੰ ਤੁਰਹੀ ਵਾਂਗ ਉੱਚਾ ਕਰ ਰਿਹਾ ਸੀ, ਤਦ ਉਸਦੇ ਬਾਅਦ ਦੇ ਨਤੀਜੇ ਮੈਨੂੰ ਵਿਖਾਏ ਗਏ। ਸਾਡੇ ਲੋਕ ਗੁੰਝਲ ਵਿੱਚ ਪੈਂਦੇ ਜਾ ਰਹੇ ਸਨ। ਮੈਂ ਉਸਦਾ ਨਤੀਜਾ ਵੇਖਿਆ, ਅਤੇ ਫਿਰ ਮੈਨੂੰ ਇਹ ਚੇਤਾਵਨੀਆਂ ਦਿੱਤੀਆਂ ਗਈਆਂ ਕਿ ਜੇ ਐਲਡਰ ਡੈਨੀਅਲਜ਼ ਪਰਿਣਾਮ ਦੀ ਪਰਵਾਹ ਕੀਤੇ ਬਿਨਾ ਇਸੇ ਤਰ੍ਹਾਂ ਪ੍ਰਭਾਵਿਤ ਰਹੇ ਅਤੇ ਆਪਣੇ ਆਪ ਨੂੰ ਇਹ ਮੰਨਣ ਦੇਵੇ ਕਿ ਉਹ ਪਰਮੇਸ਼ੁਰ ਦੀ ਪ੍ਰੇਰਣਾ ਹੇਠ ਹੈ, ਤਾਂ ਸਾਡੇ ਸਮੂਹਾਂ ਵਿੱਚ ਹਰ ਥਾਂ ਸੰਦੇਹਵਾਦ ਬੀਜਿਆ ਜਾਵੇਗਾ, ਅਤੇ ਅਸੀਂ ਉੱਥੇ ਹੋਵਾਂਗੇ ਜਿੱਥੇ ਸ਼ੈਤਾਨ ਆਪਣੇ ਸੰਦੇਸ਼ ਪਹੁੰਚਾਵੇਗਾ। ਅਡੋਲ ਅਵਿਸ਼ਵਾਸ ਅਤੇ ਸੰਦੇਹਵਾਦ ਮਨੁੱਖੀ ਮਨਾਂ ਵਿੱਚ ਬੀਜੇ ਜਾਣਗੇ, ਅਤੇ ਬੁਰਾਈ ਦੀਆਂ ਅਜੀਬ ਫਸਲਾਂ ਸੱਚਾਈ ਦੀ ਥਾਂ ਲੈ ਲੈਣਗੀਆਂ।—Ms 67, 1910, 1–8. Manuscript Release, volume 20, 17–22.”
Those that gave the judgment hour cry were given the correct view of “the daily” in the book of Daniel. Through the human hands which translated the book of Daniel, and thereafter by human beings that were being directed by angels that were expelled from heaven, the correct understanding of “the daily” has become hidden, though it is in plain sight. In Daniel when the word translated as “the daily” occurs, it is not to include the added human word “sacrifice.” In verse thirteen of Daniel eight we find one of the five times where this occurs in the book of Daniel. In that very verse, the “seven times” of Leviticus twenty-six is also identified, but through the same type of humanistic manipulation it has been hidden in plain sight.
Avo vakapa mhere yeawa rokutongwa vakapiwa kunzwisisa kwakarurama kwe“chinogara chichiitwa” mubhuku raDanieri. Kubudikidza nemaoko avanhu vakashandura bhuku raDanieri, uye pashure pacho nevanhu vaitungamirirwa nengirozi dzakadzingwa kudenga, kunzwisisa kwakarurama kwe“chinogara chichiitwa” kwakavanzika, kunyange hazvo kuri pachena. Muna Danieri, panowanikwa shoko rakashandurwa richinzi “chinogara chichiitwa,” harifaniri kusanganisira shoko rakawedzerwa nevanhu rokuti “chibayiro.” Mundima yegumi netatu yaDanieri sere tinowana imwe yenzvimbo shanu umo izvi zvinoitika mubhuku raDanieri. Mundima iyoyo chaiyo, “nguva nomwe” dzaRevhitiko makumi maviri nenhanhatu dzinoratidzwawo, asi kubudikidza norudzi rumwe cheterwo rwekuvhiringidzwa kwehunhu hwevanhu, zvakavanzwa zviri pachena.
We will look at this fact in the next article.
Tichatarisa nyaya iyi muchinyorwa chinotevera.