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.
Munyaya yechisere neimwe muchitevedzano chino chemanyaya pamusoro pebhuku raDanieri, takabatanidza ndima yakatorwa mu *Manuscript Releases*, vhoriyamu 20, 17–22, apo Hanzvadzi White vanonyatsoratidza kuti dzidziso yokuti “zvezuva nezuva” inomirira nzvimbo tsvene yaKristu yakanga yapiwa kuna Vakuru Prescott naDaniells ne “ngirozi dzakanga dzakadzingwa kudenga.” Havana kunyatsozivisa pachena pfungwa yavo yenhema pamusoro pe “zvezuva nezuva,” sezvandaita ini, asi zvinyorwa zvenhoroondo zvinonyatsojekesa kwazvo kuti ndizvo zvavaiedza kusimbisa sechokwadi. Vakanga vachitsvaka kunyora patsva zvikamu zvebhuku raUriah Smith, *Daniel and the Revelation*, zvinotsigira kunzwisisa kwe “zvezuva nezuva,” uko kwavanoratidza mu *Early Writings*, peji remakumi manomwe nemana, sechiono chakarurama.
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 akanga aburitsa magazini yenguva nenguva yainzi *The Protestant*, umo musoro mumwe chete waive kusimudzira maonero enhema e“the daily.” Iye pamwe chete nemutungamiri weGeneral Conference, A. G. Daniells, vakava musoro wemuseve waSatani kuti vaenderere mberi nekuedza kwaPrescott kwekusimbisa dzidziso yenhema seyo maonero anogamuchirwa seechokwadi muAdventism; asi Ellen White achiri mupenyu, kubudirira kwavo mukuedza ikoko kwaSatani kwakadzorwa. Muna 1931, Daniells akataura kuti mugore chairo rakanyorwa chikamu ichocho kubva mu *Manuscript Releases* (1910), iye (Daniells) akaita hurukuro naSista White pamusoro penyaya ye“the daily,” uye kuti akanga amutungamirira kuti atende kuti maonero ake pamwe neaPrescott akanga akarurama.
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.
ចាំបាច់ណាស់ត្រូវយល់អំពីប្រវត្តិនេះ ព្រោះឥឡូវនេះយើងកំពុងចាប់ផ្តើមពិចារណាអំពីការកើនឡើងនៃចំណេះដឹងដែលបានមកដល់ក្នុងឆ្នាំ 1989 នៅពេលដែលបន្ទាត់កំណែទម្រង់ដ៏បរិសុទ្ធ និងខចុងក្រោយប្រាំមួយនៃដានីយ៉ែល ជំពូក 11 ត្រូវបានបើកត្រា។ ដើម្បីស្គាល់ពន្លឺដែលបានកើតឡើងជាមួយនឹងការរលំរលាយរបស់សហភាពសូវៀត ក្នុងការបំពេញតាមខ 40 នៃដានីយ៉ែល ជំពូក 11 ត្រូវឲ្យយល់យ៉ាងត្រឹមត្រូវអំពី “ការប្រចាំថ្ងៃ” និងប្រវត្តិសាស្ត្រព្យាករណ៍ដែលត្រូវបានតំណាងដោយ “ការប្រចាំថ្ងៃ” ព្រោះប្រវត្តិនោះបង្ហាញអំពីការកើតឡើងម្តងទៀតនៃប្រវត្តិនោះនៅក្នុងខ 40 ដល់ 45 នៃដានីយ៉ែល ជំពូក 11។ ខទាំងនោះបញ្ជាក់ថា សារដែលត្រូវបានបើកត្រានៅក្នុងខទាំងនោះ គឺជា “ដំណឹងពីទិសកើត និងទិសជើង” ដែលនាំឲ្យមានការបៀតបៀនចុងក្រោយលើរាស្ត្ររបស់ព្រះ។
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.
Asi mashoko anobva kumabvazuva nokumabvazuva achamuvhundutsa; naizvozvo achabuda nehasha huru kuti aparadze, nokupedza chose vazhinji. Uye achadzika matende omuzinda wake pakati pamakungwa pagomo dzvene rinobwinya; asi achasvika kumugumo wake, uye hakuna angamubatsira. Dhanieri 11:44, 45.
The message of verse forty that was unsealed at the collapse of the Soviet Union in 1989, is the latter rain message that will cause the papacy (the king of the north), to “go forth with great fury to destroy, and utterly to make away many.” “Tidings” is prophetically a message.
Ujumbe wa aya ya arobaini uliotiwa muhuri na kufunuliwa wakati wa kuanguka kwa Umoja wa Kisovyeti mwaka 1989, ndio ujumbe wa mvua ya masika ya mwisho ambao utasababisha upapa (mfalme wa kaskazini), “kutoka kwa ghadhabu kuu ili kuangamiza, na kuwaondoa kabisa wengi.” “Habari” kwa njia ya kinabii ni ujumbe.
And how shall they preach, except they be sent? as it is written, How beautiful are the feet of them that preach the gospel of peace, and bring glad tidings of good things! Romans 10:15.
Uye vachaparidza sei, kana vasina kutumwa? Sezvazvakanyorwa zvichinzi, Tsoka dzavanoparidza evhangeri yerugare dzakanaka sei, navanouya nenhau dzakanaka dzezvinhu zvakanaka! VaRoma 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.
Ujumbe wa mvua ya masika ya mwisho ni ujumbe unaowasilishwa na walinzi wa Mungu wa siku za mwisho, wanaoimba wimbo wa shamba la mizabibu na wimbo wa Musa na wa Mwana-Kondoo.
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.
Zvakanaka sei pamakomo tsoka dzaiye anouya nemashoko akanaka, anoparidza rugare; anouya nemashoko akanaka ezvakanaka, anoparidza ruponeso; anoti kuZioni, Mwari wako anotonga! Varindi vako vachasimudza inzwi; pamwe chete vachaimba nenzwi rimwe; nokuti vachazviona meso nameso, kana Jehovha odzosa Zioni. Isaya 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.
“Nhau” dziri mundima yemakumi mana neina yaDhanieri gumi nerimwe dzinotsamwisa munhu wechivi, uye kuurayana kukuru kwekupedzisira kwehupapa kunozadzikiswa. Mharidzo iyoyo ndiyo mharidzo yengirozi yechitatu iyo inowedzera ichiva kuchema kukuru pakuswedera kwekuuya kwemurayiro weSvondo.
“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.
“Palibe amene adzaweruzidwe cholakwa asanayambe kulandira kuunika ndi kuona udindo wa lamulo lachinayi. Koma pamene lamulo lidzatulutsidwa lokakamiza sabata yachinyengo, ndipo kulira kwamphamvu kwa ‘mngelo wachitatu’ kudzachenjeza anthu za kulambira chilombo ndi fano lake, mzerewo udzajambulidwa momveka bwino pakati pa chabodza ndi choona. Pamenepo amene adzapitirizabe m’kulakwa adzalandira chizindikiro cha chilombo.” Signs of the Times, November 8, 1899.
The “tidings of the east and north” that enrages the papacy, swells to a loud cry at the Sunday law, and that message is the message of the latter rain that began on September 11, 2001. The expression “loud voice” is a prophetic term that represents an increasing power.
“පෙරදිගින් හා උතුරින් පැමිණෙන ආරංචි” යනු පාප්වාදය කෝපගන්වන, ඉරිදා නීතියේදී මහත් ඝෝෂාවක් දක්වා වර්ධනය වන, එම පණිවුඩය වන අතර, එය 2001 සැප්තැම්බර් 11 දින ආරම්භ වූ අවසාන වැස්සේ පණිවුඩයයි. “මහ හඬ” යන ප්රකාශය වැඩිවෙමින් යන බලයක් නිරූපණය කරන අනාවැකිමය පදයකි.
“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.
“Prawda la nyengo ino, uthenga wa mngelo wachitatu, uyenera kulalikidwa ndi mau amphamvu, kutanthauza ndi mphamvu yowonjezereka, pamene tikuyandikira mayeso aakulu omaliza.” 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.
“nhau” dzevhesi makumi mana neina ishoko remvura yokupedzisira rinosvika nguva yokuedzwa kwavanhu isati yavharwa, apo Mikaeri anomira. Ndiro shoko rimwe chetero remvura yokupedzisira rakasvika musi wa11 Gunyana 2001, asi rinokura richiva kuchema kukuru, kana inzwi guru, apo vane zviuru zana namakumi mana nezvina vanoiswa chisimbiso uye Mweya Mutsvene obva adururwa pasina chiyero. Ndiro shoko rimwe chetero remvura yokupedzisira rakaratidza nguva yokuiswa chisimbiso kwevane zviuru zana namakumi mana nezvina.
It is the latter rain message that has been counterfeited by a peace and safety message that is presented by Laodicean Adventism from the arrival of the “ass” until the arrival of the “lion”. The period between September 11, 2001, and the soon-coming Sunday law marks the spiritual death bed for Laodicean Adventism, and those that are judged after God’s house (Jerusalem) is judged, die in the same grave. The death bed for Laodicean Adventism is between the ass and the lion, and the message that is rejected and produces their death is the “tidings out of the “east” (a symbol of Islam) and the north (a symbol of the papacy). It is the same message, which is the third angel’s message.
Ndiwo mashoko emvura yokupedzisira akatsiviwa nechokunyepedzera chomashoko orunyararo nokuchengeteka, anoparidzirwa neAdventism yeRaodhikia kubva pakusvika kwe“mbongoro” kusvikira pakusvika kwe“shumba”. Nguva iri pakati paGunyana 11, 2001, nemutemo weSvondo uri kuuya nokukurumidza, inoratidza mubhedha worufu rwomweya weAdventism yeRaodhikia, uye avo vanotongwa mushure mokunge imba yaMwari (Jerusarema) yatongwa, vanofira muguva rimwe chetero. Mubhedha worufu weAdventism yeRaodhikia uri pakati pembongoro neshumba, uye shoko rinorambwa richiguma nokubereka rufu rwavo ndiro “nhau dzinobva kumabvazuva” (chiratidzo cheIslam) nokuchamhembe (chiratidzo choupapa). Ndiro shoko rimwe chetero, rinova shoko rengirozi yechitatu.
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.
Vhesi nhanhatu yekupedzisira yaDanieri 11, iyo yakazarurwa panguva yokuguma mugore ra1989, ndiwo mashoko emvura yokupedzisira, ayo anoparidzirwa panguva iyo mashoko enhema emvura yokupedzisira e“rugare nokuchengeteka” ari kuparidzirwa. Kuedzwa kwemvura yokupedzisira kunotanga kutarisana neimba yaMwari, nokuti ndipo panotangira kutonga, uye shure kwaizvozvo kunotarisana nerimwe boka remakwai riri kunze kweimba yaMwari. Nokuda kwechikonzero ichi, zvinokosha zvikuru kunzwisisa “nhema” yakapinzwa muAdventizimu yeRaodhikia muchizvarwa chechitatu; nokuti apo Mwari anodurura Mweya Wake Mutsvene pamusoro paavo vaari kuisa chisimbiso, panguva imwe cheteyo anodururira kunyengera kune simba pamusoro paavo vasingagamuchiri rudo rwechokwadi.
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.”
פּונעם מחלוקת־צייט אין די ערשטע פופצן יאָר פֿונעם צוואַנציקסטן יאָרהונדערט וועגן „דעם תּמידדיקן“, איז איינער פֿון די מענטשן וואָס האָבן פֿאַרטיידיקט די ריכטיקע מילעריטישע שטעלע, אַז „דער תּמידדיקער“ איז אַ סימבאָל פֿון פּאַגאַניזם, געווען פ. צ. גילבערט. גילבערט איז געווען אַן איבערגעקערטער פֿון ייִדישקייט און האָט געלייענט און גערעדט אַ שלימותדיקן עברעיִש. ער האָט פֿאַרטיידיקט די פּיאָנירישע שטעלע אין ספר דניאל, געגרינדעט אויף זײַן פֿאַרשטאַנד פֿון דער עברעיִשער שפּראַך. אין 1910, פּונקט אין יענעם יאָר וואָס שוועסטער ווײַט האָט געשריבן דעם מאַנוסקריפּט וואָס האָט געדאַרפֿט זײַן באַגראָבן פֿאַר יאָרצענדליקער, און וואָס האָט אָנגעוויזן, אַז דניאלס׳ און פּרעסקאָטס מיינונג וועגן „דעם תּמידדיקן“ איז געקומען פֿון שׂטןס מלאכים, האָט גילבערט געהאַט אַ פּערזענלעכן שמועס מיט שוועסטער ווײַט וועגן דער פֿראַגע פֿון „דעם תּמידדיקן“.
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.
Tinoziva kuti vakaita hurukuro, nokuti pakarepo (zuva rakatevera) akanyora muchidimbu pfupiso yehurukuro yaakanga aita naSista White. Muna 1931, A. G. Daniells akataura kuti akaita hurukuro naSista White pamusoro pe“daily” mugore iroro chairo—1910. Daniells akati Sista White havana kumusiyira imwe mhedziso kunze kwokuti “daily” chaiva chiratidzo chebasa raKristu rehushumiri hwake musanctuary. Asi chirevo chaDaniells chokuti akaita hurukuro, chakanga chisiri chete “nhema,” asi ndicho “nhema” yechiporofita inobereka kunyengedzwa kwakasimba.
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.”
Kuna wale ambao huenda wasiwe na ufikiaji wa chati za 1843 na 1850, ni muhimu kufahamu kwamba chati ya 1843 ilipochapishwa mwaka 1842, Wamilleri bado waliamini kwamba patakatifu palipopaswa kutakaswa katika utimilifu wa unabii wa miaka elfu mbili na mia tatu lilikuwa dunia. Walipochapisha chati ya 1850, ndipo walipojua kwamba patakatifu lililopaswa kutakaswa lilikuwa patakatifu pa mbinguni. Kwa sababu hii chati ya 1843 HAINA mchoro wa patakatifu pa Mungu, lakini chati ya 1850 INA mchoro wa patakatifu pa Mungu. Hili ni jambo la muhimu, kwa maana Daniells alidai kwamba katika mahojiano yake na Sister White alimwonyesha chati ya 1843, naye akamwonyesha patakatifu kwenye chati hiyo. Jambo hilo lisingewezekana, kwa maana hakuna patakatifu kwenye chati ya 1843. Dai lake la kwamba kulikuwa na mahojiano lilikuwa “uongo.”
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.
Pandakanga ndichiongorora nhoroondo iyi muna 2009, uye ndakazoziva kuti varume vaiva kumativi ose enyaya iyi vose vaizviti vakanga vaita hurukuro naSista White pamusoro penyaya ye“the daily,” ndakatumira tsamba neemail kuEllen White Estate ndichibvunza kana vaiva nemukana wokushandisa bhuku remarekodhi rainyora hurukuro dzaSista White muna 1910. Vakandipindura vachiti vachiri naro bhuku iroro remarekodhi. Izvi zvinotevera iemail yangu nemhinduro yakabva kuEllen White Estate.
Monday, January 19, 2009
NgeMsombuluko, Januwari 19, 2009
To whom it may concern:
Kune vose vane chekuita nenyaya iyi:
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.
Ndanzwa kuti kune bhuku rekunyora zvinyorwa raichengeta kuti ndiani akaita hurukuro naSista White uye kuti hurukuro idzodzo dzaive pamusoro pechii. Ndiri kuedza kusimbisa kana kuramba kuti A. G. Daniells akaita hurukuro naSista White muna 1910 pamusoro penyaya ye“daily.” Ndinoziva kuti pane uchapupu hwenhoroondo hunoratidza kuti hurukuro yacho yakaitika, asi ndiri kushamisika kana paine chinyorwa chiri mubhuku repamutemo rezvinyorwa chinonyatsoinyora. Panguva imwe cheteyo, ndakaudzwa kuti F. C. Gilbert akaitawo hurukuro naSista White muna 1910 pamusoro penyaya ye“daily,” uye ndingada kuziva kana izvozvo zvingasimbiswa nebhuku rezvinyorwa rakachengetwa nevashandi vake panguva iyoyo. Zvichida pakanga pasina bhuku rakadaro, kana kuti zvimwe kana raivepo hamuburitse ruzivo irworwo, kana kuti zvimwe zvinogona kunge zviri kunze kwesimba renyu kuti mundiongororere nyaya iyi kunyange kana richivapo. Naizvozvo, chero zvazvingava, ndaida kubvunza. Rubatsiro rwupi nerwupi rwamungapa ruchagamuchirwa zvikuru.
Dear Jeff,
Wadiwa 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.
Ngiyabonga nge-imeyili yakho. Siyinalo ngempela irekhodi elicishe liphelele lohambo luka-Ellen White, elisekelwe ezincwadini zakhe, emadayarini akhe, nasezinhlelweni zakhe ezishicilelwe, kodwa asinayo “ilogu yohambo” enjalo.
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.
Zvirokwazvo wakaverenga pamusoro pekushanya kwaA G Daniells kuna Ellen White mubhuku rechitanhatu reEGW Biography, *The Later Elmshaven Years*, mapeji 256, 257. Hatina kuwana chinyorwa chakazvimirira chehurukuro iyi. Zvisinei, tine tsamba yakabva kuna Elder Gilbert yaJune 1, 1910, inoratidza urongwa hwake hwekuva muSt. Helena (kwaigara Ellen White) musi waJune 6–9. Ndiko kuguma kwemagwaro anotsigira andinoziva.
God bless—Tim Poirier Vice Director Ellen G. White Estate
Mwari vakuropafadzei—Tim Poirier, Mutevedzeri weMutungamiriri, 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.
Hapana kumbukumbu huru inayoonyesha kwamba Daniells aliwahi kuwa na mahojiano kuhusu “sadaka ya daima,” lakini kuna barua kutoka kwa Gilbert inayoainisha kusudi lake la kuwapo nyumbani kwake kuanzia tarehe sita hadi tisa Juni, 1910.
In the biography of Sister White, that the Ellen White estate references, where her grandson addresses the issue of Daniells’ interview he recorded Daniells’ claim concerning the fabricated interview of 1910:
Katika wasifu wa Dada White, ambao urithi wa Ellen White unarejelea, ambamo mjukuu wake anashughulikia suala la mahojiano ya Daniells, aliandika dai la Daniells kuhusu mahojiano ya kubuniwa ya mwaka 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:
“සාකච්ඡාවන් අතර ටිකක් පසුකාලයකදී, Ellen White ගේ Early Writings හි සඳහන් ප්රකාශයේ අර්ථය නිශ්චිතවම ඇයමගෙන් දැනගැනීමට උනන්දුවෙන්, W. C. White සහ C. C. Crisler සමඟ Elder Daniells ඇය වෙත ගොස් එම කරුණ ඇය ඉදිරියෙහි තැබීය. Daniells තම සමඟ Early Writings සහ 1843 chart එකද රැගෙන ගියේය. ඔහු Ellen White අසළ ඉතා සමීපව වාඩි වී, ප්රශ්න මාලාවකින් ඇයව විමසා සිටියේය. මෙම සම්මුඛ සාකච්ඡාව පිළිබඳ ඔහුගේ වාර්තාව W. C. White විසින් සනාථ කරන ලදී:”
“‘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.
“‘Pakutanga ndakaverengera Sister White chirevo chapihwa pamusoro apa muEarly Writings. Ipapo ndakaisa pamberi pake chati yedu yechiporofita inoshandiswa nevashumiri vedu pakutsanangura zviporofita zvaDanieri neZvakazarurwa. Ndakamukwevera hanya kumufananidzo wesanctuary uyewo kunguva yemakore 2300 sezvazvairatidzwa pachati.
“‘I then asked if she could recall what was shown her regarding this subject.
“‘Andabaza niba yashoboraga kwibuka ibyo yeretswe ku byerekeye iyi ngingo.
“‘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.
“‘Ndinorangarira mhinduro yavo, vakatanga nokurondedzera kuti vamwe vevatungamiri vakanga vari muchisungo cha1844 vakaedza kutsvaka mamwe mazuva matsva okugumisira kwenguva yemakore 2300. Kuedza uku kwaiva kwokumisikidza mamwe mazuva matsva okuuya kwaShe. Izvi zvakanga zvichikonzera kuvhiringidzika pakati peavo vakanga vari muAdvent Movement.
“‘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.
“‘Munyongano iyi, vakati Jehovha vakamuzivisa, kuti maonero akanga abatwa nokaparidzwa maererano namazuva akanga akarurama, uye kuti hakufaniri kuzombovazve nokuiswa kwenguva, kana shoko renguvazve.
“‘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.
“Ndzi no n’wi kombela leswaku a byela leswi a swi paluxiweke eka yena malunghana ni hinkwaswo leswi a swi sele swa “siku ni siku”—Hosana, vandla, ku susiwa ka “siku ni siku,” ni ku wiseteriwa ehansi ka vukwetsimelo.
“‘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.
“Wakapindura vachiti zvinhu izvi havana kuiswa pamberi pavo muchiratidzo sezvakaitwa chikamu chenguva. Havaizotungamirirwa kuti vabudiswe kunotsanangura pfungwa idzodzo dzechiporofita.
“‘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.
“‘Kubvunzurudzwa uku kwakasiya pfungwa dzangu dzabatwa zvikuru. Pasina kuzeza akataura akasununguka, zvakajeka, uye kwenguva refu pamusoro penguva yemakore 2300, asi pamusoro pechimwe chikamu chechiporofita akanyarara.
“‘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.
“‘Mlango woga wandingafiska kuŵa ku kufwatula kwake kwaulere pa nyengo pamoza na kuleka kwake kuyowoyapo za kuchosedwa kwa “cha nyengo zose” na kuponyerwa pasi kwa malo ghakupatulika, ukaŵa wakuti mboniwoni iyo wakapika yikaŵa yakukhwaskana na nyengo, ndipo kuti wakapokera yayi mafumbiro ghakulongosoreka pa vigaŵa vinyake vya uchimi uwo.—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.
UDaniells wathi wabonisa yena itshathi ka-1843, waza wambuza malunga nengcwele engamelwanga kuloo tshathi. Wathi kananjalo wayethathe incwadi ethi *Early Writings* waza wamgubhisa ngemibuzo ngoko wayekuthetha xa wayevakalisa ngokucacileyo ukuvumelana kwakhe nokuqonda koovulindlela ngo-“the daily,” kwanokuba itshathi yayikhokelwe sisandla seNkosi. Unyana kaEllen White, owayenguyise kaArthur L. White, umbhali wobomi owabhala isishwankathelo sesi sehlo kuthiwa senzeka, wayesele eyamkele imbono kaDaniells noPrescott kaSathana ngo-“the daily,” waza wanika ubungqina bokuxhasa ibango likaDaniells ngoko wayekuvile kudliwano-ndlebe olo. Babengakhathalelanga nje kwaphela kwibali labo eliqanjiweyo, kuba itshathi ka-1843 ayimeli ngcwele enokuthi uDaniells wayenokuyikhomba.
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:
Olunye uhanahaniso olumelelwe kule ngxoxo yinkohliso yokuthi lesi siqephu esiku-Early Writings sasiyisexwayiso esimelene “nokubeka isikhathi.” Isiqephu uDaniells okuthiwa wabuzwa ngaso simi kanje:
“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.
“Ndaona kuti chati ya 1843 yakatungamirirwa noruoko rwaShe, uye kuti yaisafanira kuchinjwa; kuti manhamba akanga ari sezvaaida Iye; kuti ruoko rwake rwakanga rwuri pamusoro payo uye rwakavanza kukanganisa mune mamwe manhamba, zvokuti hakuna aigona kukuzviona, kusvikira ruoko rwake rwabviswa.
“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.
“Ndipo ndinaona ponena za ‘ya kila siku’ (Danieli 8:12) kwamba neno ‘dhabihu’ liliongezwa kwa hekima ya wanadamu, wala si sehemu ya maandiko hayo, na kwamba Bwana aliwapa mtazamo ulio sahihi juu yake wale waliotoa kilio cha saa ya hukumu. Wakati umoja ulikuwapo, kabla ya mwaka 1844, karibu wote walikuwa wameungana katika mtazamo sahihi wa ‘ya kila siku’; lakini katika machafuko tangu mwaka 1844, mitazamo mingine imekubaliwa, na giza na machafuko yamefuata. Wakati haukuwa jaribio tangu mwaka 1844, wala hautakuwa tena jaribio kamwe.” 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, mwanakomana waHanzvadzi White, akanga agamuchira maonero enhema e“the daily,” uye mwanakomana wake Arthur akatsvaka kuramba achichengetedza “nhema” ine chokuita nehurukuro isina kumbobvira yaitika, nokuedza kuratidza kuti yambiro iri mundima inobva mu *Early Writings* yakanga iri yambiro chete uye yoga pamusoro pokugadza nguva. Nharo iyoyo yakagadzirwa muma1930, uye yakazova chikamu chikuru che“nhema.”
We will take up that argument in the next article.
Tichatora nharo iyoyo muchinyorwa chinotevera.
“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.
“ސެޕްޓެމްބަރ 23 ގައި، ގެތިޔާ ވަނީ ކަލޭގެ މީހުންގެ ތިރިބިބަޔެއް ފިދާކުރުމަށް ދެވަނަ ފަހަރަށް އެކަލޭގެ އަތް ދިގުކޮށްފައި ވާކަން ގޮތަށް ރަނގަޅަށް ދައްކައިދިނެވެ، އަދި މި ޖަމާކުރުމުގެ ވަގުތުގައި ކުރެވޭ މަސައްކަތްތައް ދެގުނަ ބާރުން ކުރަންޖެހޭކަންވެސް ދައްކައިދިނެވެ. ބަތުރުވުމުގެ ވަގުތުގައި އިސްރާއީލު ޖަހާފައި ފަޅުކޮށްލެވުނެވެ؛ ނަމަވެސް މިހާރު ޖަމާކުރުމުގެ ވަގުތުގައި އެކަލޭގެ މީހުން ފަރުވާދީ ބަންދުކޮށްދެއްވާނީ މާތް އިލާހެވެ. ބަތުރުވުމުގައި، ހައްގު ފެތުރުމަށް ކުރި މަސައްކަތްތަކަށް ނިކަމެތި އަސަރެއް މެނުވީ، ނިމުނީ މަދުކުޑަ ނުވަތަ އެއްޗެއްވެސް ނޫނެވެ؛ ނަމަވެސް ޖަމާކުރުމުގައި، މާތް އިލާހު އެކަލޭގެ މީހުން ޖަމާކުރުމަށް އެކަލޭގެ އަތް ބޭނުންކުރައްވާއިރު، ހައްގު ފެތުރުމަށް ކުރެވޭ މަސައްކަތްތަކަށް އެއަށް ބޭނުންވެފައިވާ އަސަރު ހާސިލުވާނެއެވެ. ހުރިހާ މީހުންވެސް މި ކަމުގައި އެއްގޮތްވެ، ހިތްވަރާއެކު ތިބެންޖެހެއެވެ. މިހާރު ޖަމާކުރުމުގައި އަޅުމެން ނިންމަން ޖެހޭ މިސާލުތައް ބަތުރުވުމުން ނަގައި އެއަށް ރުޖޫއަށް ބެލުން އެއީ ކޮންމެ މީހަކަށްވެސް ލަދުވެތި ކަމެއްކަން މަ ދެކެނެވެ؛ އެއީ މާތް އިލާހު މިހާރު އަޅުމެންނަށް އެހިނދު ކުރެއްވިއަށް ވުރެ އިތުރު ނުކުރައްވާ ނަމަ، އިސްރާއީލު އެއްވެސް ޖަމާ ނުވާނެތީއެވެ. ހައްގު ދައްކާ ވަޢުޒު ކުރުން ފަދައިން، އެ ހައްގު އެއް ނޫހެއްގައި ޝާއިޢުކުރުންވެސް އެހާމެ ބޭނުންތެރިއެވެ.”
“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.
“Muṋe washu vho ntsumbedza uri tshati ya 1843 yo rangwa nga tshanḓa tshavho, nahone a hu na tshipiḓa tsha yo tshine tsha tea u shandukiswa; uri nomboro dza hone dzo vha dzi zwe vha zwi funa. Uri tshanḓa tshavho tsho vha tshi nṱha hadzo nahone tsha dzumba vhukhakhi kha dzinwe dza nomboro, uri hu si vhe na ane a nga vhu vhona, u swika musi tshanḓa tshavho tshi tshi bviswa.”
“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.
“Izy aho dia nahita, mikasika ny ‘Andavanandro,’ fa ny teny hoe ‘fanatitra’ dia nampidirin’ny fahendren’olombelona, ka tsy anisan’ny lahatsoratra; ary nomen’ny Tompo ny fahatakarana marina momba izany ireo izay nitory ny antson’ny ora fitsarana. Raha mbola nisy firaisana, talohan’ny taona 1844, saika niray hevitra tamin’ny fahatakarana marina ny amin’ny ‘Andavanandro’ ny rehetra; fa hatramin’ny 1844, tao anatin’ny fisafotofotoana, dia nandraisana hevitra hafa, ka nanaraka izany ny aizina sy ny fisafotofotoana.” Review and Herald, 1 Novambra 1850.