If you looked closely at the last passage in the previous article, you will have looked at the original source of the passage that is found in the book Early Writings, which A. G. Daniells claims to have taken with him in his interview on the subject of “the daily” with Sister White in 1910. Those who were working to establish the “lie” that “the daily,” represents Christ’s sanctuary ministry needed to undermine Sister White’s direct and clear endorsement of the correct view being given to those who gave the judgment hour cry. The “lie” they invented was that the only warning Sister White was being specific about was the warning of time setting. That is what Arthur White works to establish in his biography, and it is what his father, Ellen White’s son, and Daniells were trying to prove by the invented interview.
යම් නම් ඔබ පෙර ලිපියේ අවසාන ඡේදය සමීපයෙන් පරීක්ෂා කළේ නම්, 1910 දී “the daily” යන විෂය පිළිබඳ සහෝදරි වයිට් සමඟ පැවති සම්මුඛ සාකච්ඡාවට A. G. Daniells තමන් සමඟ රැගෙන ගිය බව පවසන Early Writings නම් පොතෙහි දක්නට ලැබෙන එම ඡේදයේ මුල් මූලාශ්රය ඔබ දුටුවා වනු ඇත. “the daily” යන්න ක්රිස්තුස්වහන්සේගේ ශුද්ධස්ථාන සේවය නියෝජනය කරයි යන “බොරුව” ස්ථාපිත කිරීමට ක්රියා කළ අයට, විනිශ්චය වේලාවේ හඬ ප්රකාශ කළ අය වෙත දෙන ලද නිවැරදි දෘෂ්ටිය පිළිබඳ සහෝදරි වයිට් විසින් දෙන ලද සෘජු හා පැහැදිලි අනුමෝදනය අඩපණ කළ යුතු විය. ඔවුන් නිර්මාණය කළ “බොරුව” වූයේ, සහෝදරි වයිට් විශේෂයෙන් නිර్దිෂ්ටව අනතුරු ඇඟවූ එකම කරුණ කාල නියම කිරීම පිළිබඳ අනතුරු ඇඟවීම පමණක් බවය. ආතර් වයිට් තම ජීවചരිතයේ ස්ථාපිත කිරීමට උත්සාහ කරන්නේ එයයි; එමෙන්ම ඔහුගේ පියා වූ එලන් වයිට්ගේ පුත්රයාද, ඩැනියෙල්ස්ද, නිර්මාණය කළ එම සම්මුඛ සාකච්ඡාව මගින් සනාථ කිරීමට උත්සාහ කළේද එයමය.
As already noted, there is no record of any interview between Sister White and Daniells on the subject of “the daily.” The supposed interview was proposed in 1931. If Sister White had endorsed Daniells fallen view of “the daily” at an interview in 1910, why would he, someone Sister White identified was zealous to promote his view, keep silent about her endorsement for twenty-one years? It wasn’t an interview, it was an invention.
Sezvambotaurwa kare, hapana zvinyorwa zvinoratidza kuti pakamboitwa hurukuro pakati paHanzvadzi White naDaniells pamusoro pe“the daily.” Hurukuro inofungidzirwa iyi ndiyo yakatanga kupihwa muna 1931. Dai Hanzvadzi White yakanga yabvumirana nemaonero aDaniells akatsauka pamusoro pe“the daily” muhurukuro ya1910, ko sei iye, munhu akataurwa naHanzvadzi White kuti aishingaira kusimudzira maonero ake, akaramba akanyarara pamusoro pekubvumirana kwake kwemakore makumi maviri nerimwe? Haisina kuva hurukuro; yakanga iri fungidziro yakagadzirwa.
The invention of the interview sought to place the context of her statement of “the daily” as if it was something that was incidental to her warning against time setting, and Arthur White placed his fingerprints on the lie in the fashion he presented in the history of 1931. As a Christian he should have simply reported the history, and left historical revisionism out of the equation. We ended the last article with the passage from 1850, that the passage in Early Writings is derived from. The statement first appeared in 1850, in the Review, and then again in the book Experience and Views. The third time it appears is in the book Early Writings, but in its evolution to the book Early Writings certain changes occurred. However, we would not say that many of the Spirit of Prophecy writings have been changed as some claim in their effort to discredit her work.
Ukuvumbulwa kwa mahojiano kulilenga kuweka muktadha wa kauli yake juu ya “ya kila siku” kana kwamba ilikuwa jambo la pembeni tu kwa onyo lake dhidi ya kuweka nyakati, naye Arthur White akaweka alama zake za vidole juu ya uongo huo kwa jinsi alivyouwasilisha katika historia ya mwaka 1931. Kama Mkristo, ilimpasa kuripoti tu historia, na kuacha urekebishaji wa kihistoria nje ya suala hilo. Tulimalizia makala iliyopita kwa kifungu cha mwaka 1850 ambacho kifungu kilichomo katika Early Writings kimetokana nacho. Kauli hiyo ilionekana kwa mara ya kwanza mwaka 1850, katika Review, kisha tena katika kitabu Experience and Views. Mara ya tatu inaonekana katika kitabu Early Writings, lakini katika mchakato wa maendeleo yake kuelekea kitabu Early Writings mabadiliko fulani yalitokea. Hata hivyo, hatungesema kwamba maandishi mengi ya Roho ya Unabii yamebadilishwa, kama baadhi wanavyodai katika jitihada zao za kudharau kazi yake.
“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.
“Ishe yanyeretse ko imbonerahamwe yo mu 1843 yayoborwaga n’ukuboko kwayo, kandi ko nta gice na kimwe cyayo cyagombaga guhindurwa; ko imibare yari uko yashakaga ko iba. Ko ukuboko kwayo kwari kuri yo kandi guhisha ikosa ryari muri zimwe mu mibare, ku buryo nta wushoboraga kuribona, kugeza ubwo ukuboko kwayo kwavanywagaho.
“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.
“Ndakazoona mayelana lo ‘Mihla yonke,’ ukuthi ibala elithi ‘umhlatshelo’ lafakwa yinhlakanipho yabantu, njalo kalisilo elombhalo uqobo; lokuthi iNkosi yanika umbono oqondileyo ngakho kulabo abanika isimemezelo sehora lokwahlulela. Ngesikhathi ubunye babukhona, kungakafiki u-1844, cishe bonke babemanyene embonweni oqondileyo we ‘Mihla yonke;’ kodwa selokhu kwaba ngu-1844, ekudidekeni, kwase kwamukelwa eminye imibono, kwase kulandela ubumnyama lokudideka.” Review and Herald, November 1, 1850.
This passage was originally in the publication titled The Present Truth from 1849, but it was printed in the Review and Herald in November, 1850. In the original manuscript Sister White directly states that she is writing out several things which the Lord had recently shown her, and as you read the entire article you will see many subjects addressed. There are about twenty various subjects that she was shown. The point is that in the original article the subject of “the daily,” and the subject of “time setting” were two different revelations of things she was shown.
Mdima uwu pakutanga wakanga uri mubhuku rakabudiswa rainzi The Present Truth ra1849, asi wakazodhindwazve muReview and Herald muna Mbudzi, 1850. Muchinyorwa chekutanga, Hanzvadzi White vanotaura pachena kuti vari kunyora zvinhu zvinoverengeka izvo Ishe vakanga vachangobva kuvaratidza, uye kana muchiverenga nyaya yacho yose muchaona kuti misoro mizhinji inobatwa. Pane zvidzidzo zvakasiyana-siyana zvinenge makumi maviri zvaakaratidzwa. Chinokosha ndechekuti muchinyorwa chekutanga, nyaya ye“the daily,” uye nyaya ye“time setting” zvakanga zviri zvakazarurwa zviviri zvakasiyana zvezvinhu zvaakaratidzwa.
In the original manuscript they were identified in different paragraphs. When the passage was reprinted in Experience and Views the editors combined the paragraph where Sister White upholds the pioneer view of “the daily,” with the following paragraph that warns against time setting. As you read the original, take note that emphasis is placed upon some subjects through Capitalization. In the paragraph where she endorses the pioneer view of “the daily,” she Capitalizes the word Daily, and in the next paragraph she Capitalizes the word Time, thus marking a direct distinction between the two subjects she was shown.
Mumanyoro okutanga vakazivikanwa mundima dzakasiyana. Pakadhindwazve ndima iyi mu *Experience and Views*, vapepeti vakabatanidza ndima umo Hanzvadzi White anotsigira maonero evapayona pamusoro pe“daily,” pamwe nendima inotevera inoyambira pamusoro pokugadza nguva. Paunoverenga chinyorwa chokutanga, cherechedza kuti kusimbisa kunoiswa pane dzimwe nyaya kubudikidza nokushandiswa kweMavara Makuru. Mundima iyo yaanosimbisa maonero evapayona pamusoro pe“the daily,” anoisa izwi rokuti *Daily* muMavara Makuru, uye mundima inotevera anoisa izwi rokuti *Time* muMavara Makuru, nokudaro achiratidza kusiyanisa kwakajeka pakati penyaya mbiri idzi dzaakaratidzwa.
“Dear Brethren and Sisters,
“Wapendwa Ndugu na Dada,
“I wish to give you a short sketch of what the Lord has recently shown to me in vision. I was shown the loveliness of Jesus, and the love that the angels have for one another. Said the angel—Can ye not behold their love?—follow it. Just so God’s people must love one another. Rather let blame fall on thyself than on a brother. I saw that the message ‘sell that ye have and give alms’ had not been given, by some, in its clear light; that the true object of the words of our Saviour had not been clearly presented. I saw that the object of selling was not to give to those who are able to labor and support themselves; but to spread the truth. It is a sin to support and indulge those who are able to labor, in idleness. Some have been zealous to attend all the meetings; not to glorify God, but for the ‘loaves and fishes.’ Such had much better been at home laboring with their hands, ‘the thing that is good,’ to supply the wants of their families, and to have something to give to sustain the precious cause of present truth.
“Ndinoda kukupai mufananidzo mupfupi wezvandakaratidzwa naShe munguva pfupi yapfuura muchiratidzo. Ndakaratidzwa kunaka kwaJesu, norudo urwo vatumwa vanarwo kune mumwe nomumwe. Mutumwa akati—Hamungaoni here rudo rwavo?—teverai irworwo. Saizvozvowo vanhu vaMwari vanofanira kudanana. Zviri nani kuti mhosva iwire pauri pachako kupfuura pahama. Ndakaona kuti shoko rokuti ‘tengesai zvamunazvo mupe zvipo’ rakanga risina kupiwa, nevamwe, muchiedza charo chakajeka; kuti chinangwa chechokwadi chemashoko eMuponesi wedu chakanga chisina kujekeswa pachena. Ndakaona kuti chinangwa chokutengesa chakanga chisiri chokupa kune avo vanokwanisa kushanda nokuzviriritira; asi chokuparadzira chokwadi. Chivi kutsigira nokufadza avo vanokwanisa kushanda, mukusava nebasa. Vamwe vakanga vachishingaira kuenda kumisangano yose; kwete kuti vakudze Mwari, asi nokuda kwe‘chingwa nehove.’ Vakadaro vangadai vakanyanya kunaka kuva kumba vachishanda nemaoko avo, ‘chinhu chakanaka,’ kuti vagutse zvavanoshayiwa mumhuri dzavo, uye kuti vave nechimwe chinhu chokupa kutsigira basa rinokosha rechokwadi chiripo zvino.”
“Some, I saw, had erred in praying for the sick to be healed before unbelievers. If any among us are sick, and call for the elders of the church to pray over them, according to James 5:14, 15, we should follow the example of Jesus. He put unbelievers out of the room, then healed the sick; so we should seek to be separated from the unbelief of those who have not faith, when we pray for the sick among us.
“Ndzi vonile leswaku van’wana va hoxekile hi ku khongelela leswaku vabya va hanyisiwa emahlweni ka lava nga riki vapfumeli. Loko ku ri ni loyi a vabyaka exikarhi ka hina, kutani a vitana vakulukumba va kereke leswaku va n’wi khongelela, hi ku landza Yakobo 5:14, 15, hi fanele ku landzela xikombiso xa Yesu. U humesile lava nga riki vapfumeli endlwini, kutani a hanyisa muvabyi; hikwalaho na hina, loko hi khongelela lava vabyaka exikarhi ka hina, hi fanele ku lava ku hambanisiwa ni ku pfumala ripfumelo ka lava va nga riki na ripfumelo.”
“Then I was pointed back to the time that Jesus took his disciples away alone, into an upper room, and first washed their feet, and then gave them to eat of the broken bread, to represent his broken body, and juice of the vine to represent his spilled blood. I saw that all should move understandingly, and follow the example of Jesus in these things, and when attending to these ordinances, should be as separate from unbelievers as possible.
“Nembudzi ndakadzorerwa panguva iyo Jesu paakatora vadzidzi vake vakaenda navo vari voga, mukamuri repamusoro, akatanga avashambidza tsoka, uye ipapo akavapa kuti vadye chingwa chakamedurwa, chichimiririra muviri wake wakaputswa, nomuto womuzambiringa uchimiririra ropa rake rakadeurwa. Ndakaona kuti vose vanofanira kuita zvinhu izvi vachizvinzwisisa, uye vachitevera muenzaniso waJesu pazvinhu izvi; uye kana vachichengeta mirayiro iyi, vanofanira kuva vakaparadzana navasingatendi napose pavanogona napo.”
“Then I was shown that the seven last plagues will be poured out, after Jesus leaves the Sanctuary. Said the angel—It is the wrath of God and the Lamb that causes the destruction or death of the wicked. At the voice of God the saints will be mighty and terrible as an army with banners; but they will not then execute the judgment written. The execution of the judgment will be at the close of the 1000 years.
“Cisero ndaakaratidzwa kuti matambudziko manomwe okupedzisira achadururwa, mushure mokunge Jesu abva muNzvimbo Tsvene. Mutumwa akati—Ndiwo kutsamwa kwaMwari neGwayana kunokonzera kuparadzwa kana kufa kwavakaipa. Panzwi raMwari vatsvene vachava nesimba uye vachityisa sehondo ine mireza; asi panguva iyoyo havazozadzisi kutonga kwakanyorwa. Kuzadzikiswa kwokutonga uku kuchaitika pakupera kwamakore 1000.”
“After the saints are changed to immortality, and are caught up together, and receive their harps, crowns, &c., and enter the Holy City, Jesus and the saints set in judgment. The books are opened, the book of life and the book of death; the book of life contains the good deeds of the saints, and the book of death contains the evil deeds of the wicked. These books were compared with the Statute book, the Bible, and according to that they were judged. The saints in unison with Jesus pass their judgment upon the wicked dead. Behold ye! said the angel, the saints sit in judgment, in unison with Jesus, and mete out to each of the wicked, according to the deeds done in the body, and it is set off against their names what they must receive, at the execution of the judgment. This, I saw, was the work of the saints with Jesus, in the Holy City before it descends to the earth, through the 1000 years. Then at the close of the 1000 years, Jesus, and the angels, and all the saints with him, leaves the Holy City, and while he is descending to the earth with them, the wicked dead are raised, and then the very men that ‘pierced him,’ being raised, will see him afar off in all his glory, the angels and saints with him, and will wail because of him. They will see the prints of the nails in his hands, and in his feet, and where they thrust the spear into his side. The prints of the nails and the spear will then be his glory. It is at the close of the 1000 years that Jesus stands upon the Mount of Olives, and the Mount parts asunder, and it becomes a mighty plain, and those who flee at that time are the wicked, that have just been raised. Then the Holy City comes down and settles on the plain.
“Baada ya watakatifu kubadilishwa kuwa hali ya kutokufa, na kunyakuliwa pamoja, na kupokea vinubi vyao, taji, n.k., na kuingia katika Mji Mtakatifu, Yesu na watakatifu huketi kuhukumu. Vitabu vinafunguliwa, kitabu cha uzima na kitabu cha mauti; kitabu cha uzima kina matendo mema ya watakatifu, na kitabu cha mauti kina matendo maovu ya waovu. Vitabu hivi vililinganishwa na Kitabu cha Sheria, yaani, Biblia, na kulingana nacho wakahukumiwa. Watakatifu kwa umoja na Yesu hutoa hukumu yao juu ya wafu waovu. Tazameni! malaika akasema, watakatifu huketi kuhukumu, kwa umoja na Yesu, na kumpimia kila mmoja wa waovu, kulingana na matendo yaliyotendwa mwilini, nayo huandikwa mbele ya majina yao kile watakachopokea, wakati wa kutekelezwa kwa hukumu. Hili, naliona, lilikuwa kazi ya watakatifu pamoja na Yesu, katika Mji Mtakatifu kabla haujashuka duniani, katika kipindi chote cha miaka 1000. Kisha mwisho wa miaka 1000, Yesu, na malaika, na watakatifu wote pamoja naye, huondoka katika Mji Mtakatifu, na wakati anaposhuka nao kuja duniani, wafu waovu hufufuliwa, na ndipo wale watu wale waliomchoma ‘kwa mkuki,’ wakiwa wamefufuliwa, watamwona kwa mbali katika utukufu wake wote, pamoja na malaika na watakatifu walio pamoja naye, nao wataomboleza kwa sababu yake. Wataona alama za misumari mikononi mwake, na miguuni mwake, na pale walipomtoboa ubavuni kwa mkuki. Alama za misumari na za mkuki ndipo zitakuwa utukufu wake. Ni mwisho wa miaka 1000 Yesu husimama juu ya Mlima wa Mizeituni, nao mlima hupasuka katikati, na kuwa uwanda mkubwa, na wale wanaokimbia wakati huo ni waovu, ambao wamefufuliwa punde tu. Kisha Mji Mtakatifu hushuka na kutua juu ya uwanda huo.
“Then Satan imbues the wicked, that have been raised, with his spirit. He flatters them that the army in the City is small, and that his army is large, and that they can overcome the saints and take the City. While Satan was rallying his army, the saints were in the City, beholding the beauty and glory of the Paradise of God. Jesus was at their head, leading them. All at once the lovely Saviour was gone from our company; but soon we heard his lovely voice, saying, ‘Come ye blessed of my Father inherit the kingdom prepared for you from the foundation of the world.’ We gathered about Jesus, and just as he closed the gates of the City, the curse was pronounced upon the wicked. The gates were shut. Then the saints used their wings and mounted to the top of the wall of the City. Jesus was also with them; his crown looked brilliant and glorious. It was a crown within a crown, seven in number. The crowns of the saints were of the most pure gold, decked with stars. Their faces shone with glory, for they were in the express image of Jesus; and as they arose, and moved all together to the top of the City, I was enraptured with the sight.
“Ndipo Satana anawadzadza oipa amene anaukitsidwa ndi mzimu wake. Anawanyenga ndi kuwatsimikizira kuti gulu la ankhondo la m’Mzindawo ndi laling’ono, ndipo gulu lake ndi lalikulu, ndi kuti angagonjetse oyera mtima ndi kulanda Mzindawo. Pamene Satana anali kusonkhanitsa gulu lake lankhondo, oyera mtima anali m’Mzindawo, akuona kukongola ndi ulemerero wa Paradiso wa Mulungu. Yesu anali patsogolo pawo, akuwatsogolera. Nthawi yomweyo Mpulumutsi wokondedwayo anachoka pakati pathu; koma posakhalitsa tinamva mawu ake okondedwa, akunena kuti, ‘Bwerani inu odalitsidwa a Atate anga, landirani ufumu wokonzedwera inu kuyambira pa maziko a dziko lapansi.’ Tinasonkhana mozungulira Yesu, ndipo pamene ankangotseka zipata za Mzindawo, chilango chinanenedwa pa oipa. Zipata zinatsekedwa. Kenaka oyera mtima anagwiritsa ntchito mapiko awo ndipo anakwera kufika pamwamba pa khoma la Mzindawo. Yesu analinso pamodzi nawo; chisoti chake chaufumu chinkawoneka chowala ndi cha ulemerero. Chinali chisoti chaufumu mkati mwa chisoti chaufumu, zisanu ndi ziwiri m’chiwerengero. Zisoti zaufumu za oyera mtima zinali zagolide woyera kwambiri, zokongoletsedwa ndi nyenyezi. Nkhope zawo zinawala ndi ulemerero, pakuti anali m’chifaniziro chenicheni cha Yesu; ndipo pamene anakwera, nayenda onse pamodzi kufika pamwamba pa Mzindawo, ndinasangalatsidwa kwambiri ndi masomphenyawo.”
“Then the wicked saw what they had lost; and fire was breathed from God upon them, and consumed them. This was the Execution of the Judgment. The wicked then received according as the saints in unison with Jesus had meted out to them during the 1000 years. The same fire from God that consumed the wicked, purified the whole earth. The broken ragged mountains melted with fervent heat, the atmosphere, also, and all the stubble was consumed. Then our inheritance opened before us, glorious and beautiful, and we inherited the whole earth made new. We all shouted with a loud voice, Glory, Alleluia.
“Zvino vakaipa vakaona zvavakanga varasikirwa nazvo; uye moto wakafuridzirwa naMwari pamusoro pavo, ukavapedza. Uku ndiko kwaiva Kuitwa kweKutongwa. Vakaipa vakazogamuchira zvinoenderana nezvavakanga vayemerwa nevatsvene vakabatana naJesu mukati memakore 1000. Moto mumwe chetewo waibva kunaMwari wakapedza vakaipa, wakachenesawo nyika yose. Makomo akanga aputsika uye akabvaruka akanyungudika nokupisa kukuru, uye denga remhepowo, uye hundi yose yakapera. Ipapo nhaka yedu yakazaruka pamberi pedu, ichibwinya uye yakanaka, uye takagara nhaka yenyika yose yakaitwa itsva. Tose takadanidzira nenzwi guru, Mbiri, Hareruya.”
“I also saw that the shepherds should consult those in whom they have reason to have confidence, those who have been in all the messages, and are firm in all the present truth, before they advocate any new point of importance, which they may think the Bible sustains. Then the shepherds will be perfectly united, and the union of the shepherds will be felt by the church. Such a course I saw would prevent unhappy divisions, and then there would be no danger of the precious flock being divided, and the sheep scattered, without a shepherd.
“Ndzi tlhela ndzi vona leswaku varisi va fanele ku burisana ni lava va nga ni xivangelo xo va tshemba, lava va nga tshama va ri kona eka marungula hinkwawo, naswona va tiyile eka ntiyiso hinkwawo wa nkarhi wa sweswi, va nga si seketela mhaka yihi na yihi leyintshwa ya nkoka, leyi va nga ha ehleketaka leswaku Bibele ya yi seketela. Kutani varisi va ta va ni vun’we lebyi hetisekeke, naswona vun’we bya varisi byi ta twiwa hi kereke. Ndzi vone leswaku ndlela yo tano yi ta sivela ku avana loku vavisaka, kutani a ku nge vi na khombo ra leswaku ntlhambi wa nkoka wu avanyisiwa, ni tinyimpfu ti hangalaka, ti ri hava murisi.
“September 23d, the Lord showed me that he had stretched out his hand the second time to recover the remnant of his people, and that efforts must be redoubled in this gathering time. In the scattering time Israel was smitten and torn; but now in the gathering time God will heal and bind up his people. In the scattering, efforts made to spread the truth had but little effect, accomplished but little or nothing; but in the gathering when God has set his hand to gather his people, efforts to spread the truth will have their designed effect. All should be united and zealous in the work. I saw that it was a shame for any to refer to the scattering for examples to govern us now in the gathering; for if God does no more for us now than he did then, Israel would never be gathered. It is as necessary that the truth should be published in a paper, as preached.
“Nyamavhuvhu 23, Ishe akandiratidza kuti akanga atambanudza ruoko rwake rwechipiri kuti adzore vakasara vavanhu vake, uye kuti kushanda nesimba kunofanira kuwedzerwa kaviri munguva ino yokuunganidza. Munguva yokuparadzira, Israeri akarohwa akabvarurwa; asi zvino munguva yokuunganidza Mwari achaporesa nokusunga maronda avanhu vake. Munguva yokuparadzira, kuedza kwakaitwa kuparadzira chokwadi kwakanga kune zvakwakabatsira zvishoma kwazvo, kwakaita zvishoma kana kuti pasina; asi munguva yokuunganidza, apo Mwari atanga kubata basa rokuunganidza vanhu vake, kuedza kuparadzira chokwadi kuchaita zvinoenderana nechinangwa charo. Vose vanofanira kuva vakabatana uye vanoshingaira pabasa. Ndakaona kuti zvaiva zvinonyadzisa kuti ani nani atore nguva yokuparadzira semienzaniso yokutitungamirira zvino munguva yokuunganidza; nokuti kana Mwari asingatiitiri zvino zvakapfuura zvaakatiitira panguva iyoyo, Israeri haangatongounganidzwi. Zvakangokosha kuti chokwadi chiparidzwe mubepa, sezvazvakakosha kuti chiparidzwe nomuromo.
“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.
“Ishe yakandiratidza kuti chati ya1843 yakanga ichitungamirirwa noruoko rwake, uye kuti hapana chikamu chayo chaifanira kushandurwa; kuti manhamba acho akanga akaita sezvaaida. Kuti ruoko rwake rwakanga rwuri pamusoro pacho uye rwakavanza kukanganisa mune mamwe manhamba acho, zvokuti kwakanga kusina aigona kuchiona, kusvikira ruoko rwake rwabviswa.
“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.
“Ndipo ndinaona ponena za “Tsiku ndi Tsiku,” kuti mawu akuti “nsembe” anawonjezedwa ndi nzeru za anthu, ndipo si gawo la malembawo; ndipo kuti Ambuye anapereka kumvetsa koyenera kwa ichi kwa iwo amene analengeza kulira kwa ora la chiweruzo. Pamene mgwirizano unalipo, chisanafike chaka cha 1844, pafupifupi onse anali ogwirizana pa kumvetsa koyenera kwa “Tsiku ndi Tsiku”; koma kuyambira 1844, m’chisokonezo, malingaliro ena analandiridwa, ndipo mdima ndi chisokonezo zinatsatira.
“The Lord showed me that Time had not been a test since 1844, and that time will never again be a test.
“Ishe yandiratidza kuti nguva yakanga isisiri muyedzo kubvira muna 1844, uye kuti nguva haichazombovizve muyedzo.”
“Then I was pointed to some who are in the great error, that the saints are yet to go to Old Jerusalem, &c., before the Lord comes. Such a view is calculated to take the mind and interest from the present work of God, under the message of the third angel; for if we are to go to Jerusalem, then our minds will naturally be there, and our means will be withheld from other uses, to get the saints to Jerusalem. I saw that the reason why they were left to go into this great error, is because they have not confessed and forsaken their errors, that they have been in for a number of years past.” Review and Herald, November 1, 1850.
“Kemudian nili tiuduh ngagai sekeda orang ke bisi dalam penyalah besai, iya nya pengarap deka orang-orang kudus agi deka datai ngagai Jerusalem Lama, enggau seterusnya, sebedau Tuhan datai. Penemu baka tu ngasuh runding enggau pengingin ati nyimpang ari pengawa Allah Taala ti diatu, di baruh berita melikat ti ketiga; laban enti kitai deka ngagai Jerusalem, nya runding kitai semina deka nitih ngagai din, lalu pengaya kitai deka ditahan ari guna-guna ti bukai, kena mai orang-orang kudus ngagai Jerusalem. Aku meda iya nya kebuah sida dibiarka tama ngagai penyalah besai tu, laban sida nadai ngaku sereta ninggalka penyalah sida, iya nya penyalah-penyalah ti udah disidai sida salama mayuh taun ke udah lalu.” Review and Herald, November 1, 1850.
The passage begins by stating, “I wish to give you a short sketch of what the Lord has recently shown to me in vision.” There were several subjects presented, and she did not combine the paragraph addressing “the daily,” with the next paragraph. That was done later by editors who placed the passage in Experience and Views, and thereafter in Early Writings. In Experience and Views, the editors left off the first eight paragraphs, and combined the paragraphs addressing what she was shown of “the daily” and of time setting. Experience and Views was published in 1851, and then Early Writings was published in 1882.
Ndaulo iyi iyamba ndi kuyowoya kuti, “Nkukhumba kumupani cithunzithunzi caufupi ca ivyo Fumu yasonosono yandilongora mu mboniwoni.” Pakapelekeka nkhani zinandi, ndipo iye wakalumikizga pamodzi yayi ndime iyo yikayowoya za “cha zuŵa na zuŵa,” na ndime yakulondezgapo. Ivi vikachitika pamanyuma na ŵakulemba awo ŵakayika ndime iyi mu Experience and Views, ndipo pamanyuma pake mu Early Writings. Mu Experience and Views, ŵakulemba ŵakafumyapo ndime zisanu na zitatu zakwambilira, ndipo ŵakalumikizga pamodzi ndime izo zikayowoya za ivyo wakalongoreka vya “cha zuŵa na zuŵa” na vya kukhazikiska nyengo. Experience and Views likasindikizgika mu 1851, ndipo pamanyuma pake Early Writings likasindikizgika mu 1882.
Early Writings was essentially the same four paragraphs that had appeared in Experience and Views, but with one significant exception. In Experience and Views, the one sentence paragraph that addressed time setting was combined with the previous paragraph that addressed “the daily.” Then the paragraph that originally followed the paragraph addressing time setting was included. In Early Writings a paragraph that came from a different passage in Experience and Views, was placed between the paragraph that now addresses both “the daily,” and time setting, which was originally followed by a paragraph identifying why it was wrong to make pilgrimages to old Jerusalem.
Zvinyorwa Zvekutanga zvakanga, pakukosha kwazvo, zviri ndima ina dzimwe chetedzo dzainge dzamboonekwa muExperience and Views, asi paine musiyano mumwe wakakosha. MuExperience and Views, ndima yemutsara mumwe chete yaibata nezvekugadza nguva yakabatanidzwa nendima yakaitangira iyo yaibata ne“zuva nezuva.” Zvino ndima yaitevera pakutanga ndima yaibata nezvekugadza nguva yakaiswamo. MuEarly Writings ndima yakatorwa kune imwe chikamu chakasiyana muExperience and Views yakaiswa pakati pendima iyo zvino yava kubata zvose ne“zuva nezuva,” uye nekugadza nguva, iyo pakutanga yaiteverwa nendima yairatidza chikonzero nei zvakanga zvisiri izvo kuita mafambiro ekunamata kuJerusarema yekare.
The paragraph that was removed from a different page of Experience and Views, and then was inserted into the passage of Early Writings, only added to the confusion about “the daily” that had begun since 1844. The paragraph was not in Sister White’s original narrative of her vision.
Isitezi chakabviswa pane rimwe peji reExperience and Views, chikazopinzwa muchikamu cheEarly Writings, chakangowedzera nyonganiso pamusoro pe“the daily” yakanga yatanga kubvira muna 1844. Isitezi ichocho chaisavamo murondedzero yepakutanga yaSister White yechiratidzo chake.
“The Lord has shown me that the message of the third angel must go, and be proclaimed to the scattered children of the Lord, and that it should not be hung on time; for time never will be a test again. I saw that some were getting a false excitement arising from preaching time; that the third angel’s message was stronger than time can be. I saw that this message can stand on its own foundation, and that it needs not time to strengthen it, and that it will go in mighty power, and do its work, and will be cut short in righteousness.” Experience and Views, 48.
“Jehovha akandiratidza kuti shoko rengirozi yechitatu rinofanira kuenda, uye richiziviswa kuvana vaJehovha vakapararira, uye kuti harifaniri kusungirirwa panguva; nokuti nguva haichazombovi muedzo zvakare. Ndakaona kuti vamwe vakanga vachipinda mukufara kwenhema kunobva mukuparidza nguva; kuti shoko rengirozi yechitatu rakanga rine simba kupfuura rinogona kupiwa nenguva. Ndakaona kuti shoko iri rinogona kumira pahwaro hwaro rimene, uye kuti haridi nguva kuti irisimbise, uye kuti richafamba nesimba guru, roita basa raro, uye richapedzwa nokukurumidza mukururama.” Experience and Views, 48.
The paragraph from page forty-eight of Experience and Views, was inserted after the paragraph in Early Writings, that had been created by combining two different paragraphs, and it placed an emphasis upon time setting that did not exist in the original narrative.
ንባብ ካብ ገጽ ኣርብዓን ሸሞንተን ናይ *Experience and Views* ዝነበረ፡ ኣብ *Early Writings* እቲ ካብ ምውሃድ ናይ ክልተ ዝተፈላለዩ ንባባት ዝተፈጥረ ንባብ ድሕሪኡ ተኣትዩ፣ እዚ ድማ ኣብቲ መበቆላዊ ትረካ ዘይነበረ ግዜ ምውሳን ዝምልከት ኣጽንዖ ኣንበረሉ።
In 1931, the ancient men that ruled the people of Jerusalem invented a story which claimed Daniells had interviewed Sister White in 1910, and in the testimony that Daniells provided he refers to the 1843 chart, and says he pointed to the non-existent sanctuary on the chart, as he interviewed Sister White. He supposedly had the book Early Writings with him, and as he asked her about what she meant, and based upon her responses he could only conclude that the passage endorsing the pioneer view of “the daily,” in Early Writings, was actually a warning against time setting. Twenty-one years after the invented interview and sixteen years after the death of the persons supposedly interviewed, Daniells places the testimony into the history of the third generation.
Muna 1931, varume vakuru vekare vaitonga vanhu veJerusarema vakagadzira nyaya yaireva kuti Daniells akanga abvunzurudza Hanzvadzi White muna 1910, uye muchapupu chakapiwa naDaniells anotaura nezvechati ya1843, achiti akanongedzera panzvimbo tsvene isipo pachati iyoyo paakanga achibvunzurudza Hanzvadzi White. Zvinofungidzirwa kuti akanga aine bhuku rinonzi Early Writings, uye paakamubvunza pamusoro pezvaaireva, uye zvichibva pamhinduro dzake, aigona kungosvika pamhedziso yokuti ndima iri muEarly Writings inotsigira maonero evapayona pamusoro pe“the daily,” yaiva chaizvoizvo yambiro pamusoro pokugadza nguva. Makore makumi maviri nerimwe pashure pebvunzurudzo yakagadzirwa, uye makore gumi nematanhatu pashure porufu rwavanhu vanonzi vakabvunzurudzwa, Daniells anoisa uchapupu ihwohwo munhoroondo yechizvarwa chechitatu.
F. C. Gilbert was a Hebrew scholar and he did not simply support the correct view of the “daily” as Paganism because the pioneers and Ellen White said it was so. He defended it based upon an understanding of the Hebrew text that Daniel the prophet had employed. He was the prominent Adventist Hebrew scholar during the time period. As the controversy about “the daily” that Daniells and Prescott were pushing continued to grow, Gilbert was one of the prominent scholars who stood in defense of the pioneer position. He had an interview with Ellen White on June 8, 1910, and he later recorded what he and Sister White discussed. Daniells’ testimony is completely contrary to F. C. Gilbert’s.
F. C. Gilbert aive nyanzvi yezvidzidzo zveChiHebheru, uye haana kungotsigira maonero akarurama e“zuva nezuva” sekuti ndiPaganism nokuti mapiyona naEllen White vakanga vataura saizvozvo. Akaadzivirira achivakira pakunzwisisa kwake rugwaro rweChiHebheru rwakanga rwashandiswa naDanieri muprofita. Panguva iyoyo ndiye akanga ari nyanzvi yeChiHebheru yechiAdventist yaizivikanwa zvikuru. Sezvo gakava pamusoro pe“zuva nezuva” rakanga richisundidzirwa naDaniells naPrescott rairamba richikura, Gilbert akanga ari mumwe wevadzidzi vaizivikanwa zvikuru vakamira vachidzivirira chinzvimbo chemapiyona. Akava nehurukuro naEllen White musi wa8 Chikumi 1910, uye gare gare akanyora zvaakanga akurukura naSista White. Uchapupu hwaDaniells hunopesana zvachose nehwaF. C. Gilbert.
In volume twenty, pages seventeen through twenty-two, of Manuscript Releases, Sister White’s addresses Daniells’ and Prescott’s position on the “daily”. The phrases that you find in F. C. Gilbert’s report of his interview with Ellen White are almost identical to what Sister White herself stated in the passage from Manuscript Releases. So, for many years before Manuscript Releases were published and released, there was no concrete inspired testimony to refute or uphold Daniells’ claim about the content of the interview he supposedly had with Sister White. More importantly, there was no inspired endorsement for his flawed view of the “daily”. Even more importantly, now that Manuscript Releases are available—there still isn’t an inspired endorsement for his flawed view of “the daily!”
Mu vhoriyamu ya makumi maviri, masamba khumi na manomwe mpaka makumi awiri na aŵiri a Manuscript Releases, Sister White akuyankhula za malo amene Daniells ndi Prescott anatenga pa nkhani ya “daily”. Mawu amene mukuwapeza mu lipoti la F. C. Gilbert la kuyankhulana kwake ndi Ellen White ali pafupifupi ofanana ndi amene Sister White mwiniwake ananena m’ndime ya mu Manuscript Releases. Choncho, kwa zaka zambiri Manuscript Releases asanatulutsidwe ndi kufalitsidwa, panalibe umboni wolimba wouziridwa wotsutsa kapena wochirikiza zimene Daniells ananena zokhudza zomwe zinali m’kuyankhulana kumene amati anachita ndi Sister White. Chofunika kwambiri, panalibenso chivomerezo chouziridwa pa maganizo ake olakwika pa nkhani ya “daily”. Ndipo chofunika koposa, tsopano popeza Manuscript Releases alipo—palibebe chivomerezo chouziridwa pa maganizo ake olakwika pa nkhani ya “the daily!”
And yet today, Laodicean Adventism is taught that Sister White has no position on the “daily”, except that it is not a “test question” and we should “keep quiet on this subject”. Something is reversed today, and what is reversed is that the true position of “the daily” is now in the minority opinion among God’s people. In 1910, the minority view was Conradi’s view that was being pushed by Daniells and Prescott, and the majority view was the pioneer position.
Asi nanhasi uno uno, Adventism yeLaodisea iri kudzidziswa kuti Hanzvadzi White haina chimiro panyaya ye“zuva nezuva”, kunze kwokuti haisi “nyaya yokuedzwa” uye tinofanira “kunyarara pamusoro penyaya iyi”. Pane chakapindurudzwa nhasi, uye chakapindurudzwa ndechokuti chimiro chechokwadi che“zuva nezuva” zvino chava maonero evashoma pakati pevanhu vaMwari. Muna 1910, maonero evashoma akanga ari maonero aConradi ayo aisundidzirwa naDaniells naPrescott, uye maonero evazhinji akanga ari chimiro chamapiyona.
The following is F. C. Gilbert’s statement about his interview with Sister White, that should be compared with Manuscript Releases, that has been placed in its entirety, in the eighty-first article of this The Book of Daniel series.
Zvino zvinotevera ndizvo zvakataurwa naF. C. Gilbert pamusoro pehurukuro yake naSista White, zvinofanira kuenzaniswa neManuscript Releases, izvo zvakaiswa zvakazara, muchinyorwa chemakumi masere nerimwe chenhevedzano ino yeBhuku raDhanieri.
“Daniells and Prescott . . . would not give the older brethren in the cause any chance to say anything. . . . Daniells was here to see me, and I would not see him. . . . I would not have anything to say to him about anything. About the ‘daily’ that they are trying to work up, there is nothing to it. . . . When I was in Washington there seemed to be something that just encased their minds, and I could not seem to touch them. We are to have nothing to do with this subject of the ‘daily’ . . . I knew they would work against my message, and then the people would not think there was anything to my message. I have written to him and told him that he was showing himself not fit to be president of the General Conference. . . . not the man to keep the Presidency.
“UDaniells noPrescott... babengabaniki abafowethu abadala emsebenzini ithuba lokuba basho noma yini.... UDaniells wayelapha ezongibona, kodwa angizange ngimbone.... Bengingafuni ukuba nalutho engingakusho kuye nganoma yini. Mayelana ‘nokwansuku zonke’ abazama ukukuvusa, akukho lutho kukho.... Ngesikhathi ngiseWashington kwakubonakala sengathi kukhona okwakusibekele izingqondo zabo, futhi angizange ngibonakale ngingabathinta. Asifanele ukuba nalutho oluthinta lesi sihloko ‘sokwansuku zonke’... Ngangazi ukuthi bayosebenza bephikisa umlayezo wami, bese abantu bengacabangi ukuthi kunokuthile emlayezweni wami. Ngimbhalele ngamtshela ukuthi wayeziveza engafaneleki ukuba abe ngumongameli weGeneral Conference.... engeyena umuntu ofanele ukugcina uMongameli.”
“If this message of the ‘daily’ were a testing message the Lord would have shown me. These people do not see the end from the beginning in this thing. . . .I utterly refuse to see any of them who are engaged in this work.
“Kana shoko iri re‘zuva nezuva’ raiva shoko rokuedzwa, Ishe vangadai vakazviratidza kwandiri. Vanhu ava havavoni kuguma kubva pakutanga munyaya iyi....Ndinoramba zvachose kuona mumwe wavo upi noupi vari kuita basa iri.
“The light that was given me of God is that Brother Daniells has stood in the Presidency long enough. . . . and I was told not to have any more conversation with him about any of these things. I would not see Daniells about the matter, and I would not have one word with him. They pled with me to give him an interview, but I would not. . . . I was told to warn our people not to have anything to do with this thing they are teaching. . . . I was forbidden of the Lord to listen to it. I have expressed myself as not having a particle of confidence in it. . . . This whole thing they are doing is a scheme of the devil.” F. C. Gilbert’s report of an interview given him by Ellen White on June 8, 1910.
“Kuoneka kwandakapiwa naMwari ndiko kuti Hama Daniells vanga vari pachinzvimbo cheHutungamiri kwenguva yakareba zvakakwana.... uye ndakaudzwa kuti ndisazotaurazve naye pamusoro pechimwe chezvinhu izvi. Handina kuzoonana naDaniells pamusoro penyaya yacho, uye handina kutaura shoko rimwe naye. Vakandikumbirisa kuti ndimupi mukana wokubvunzurudzwa, asi handina.... Ndakaudzwa kuti ndiyambire vanhu vedu kuti varege kuva nechekuita nechinhu ichi chavari kudzidzisa.... Ndakarambidzwa naShe kuti ndichiteerera kwachiri. Ndakataura pachena kuti handina kana nechidimbu chimwe chete chokuvimba nacho.... Nyaya yose iyi yavari kuita izano rasatani.” Chirevo chaF. C. Gilbert chemubvunzurudzo waakapihwa naEllen White musi wa8 Chikumi, 1910.
We will continue this subject in the next article.
Tichaenderera mberi nenyaya iyi muchinyorwa chinotevera.
“One who sees beneath the surface, who reads the hearts of all men, says of those who have had great light: ‘They are not afflicted and astonished because of their moral and spiritual condition.’ ‘Yea, they have chosen their own ways, and their soul delighteth in their abominations. I also will choose their delusions, and will bring their fears upon them; because when I called, none did answer; when I spake, they did not hear: but they did evil before Mine eyes, and chose that in which I delighted not.’ ‘God shall send them strong delusion, that they should believe a lie,’ because they received not the love of the truth, that they might be saved,’ ‘but had pleasure in unrighteousness.’ Isaiah 66:3, 4; 2 Thessalonians 2:11, 10, 12.
“Anoona zviri pasi pechiso, anoverenga moyo yavanhu vose, anotaura pamusoro paavo vakagamuchira chiedza chikuru achiti: ‘Havana kutambudzika kana kushamiswa nokuda kwemamiriro avo etsika neomweya.’ ‘Zvirokwazvo, ivo vakasarudza nzira dzavo vamene, uye mweya yavo inofarira zvinonyangadza zvavo. Neniwo ndichasarudza kunyengedzwa kwavo, ndigovauyisira zvinhu zvavanotya; nokuti pandakadana, hakuna akapindura; pandakataura, havana kuteerera; asi vakaita zvakaipa pamberi pangu, vakasarudza izvo zvandisingafadzwi nazvo.’ ‘Mwari achavatumira kunyengedzwa kukuru, kuti vatende nhema,’ nokuti havana kugamuchira rudo rwechokwadi, kuti vaponeswe,’ ‘asi vakafarira kusarurama.’ Isaya 66:3, 4; 2 VaTesaronika 2:11, 10, 12.
“The heavenly Teacher inquired: ‘What stronger delusion can beguile the mind than the pretense that you are building on the right foundation and that God accepts your works, when in reality you are working out many things according to worldly policy and are sinning against Jehovah? Oh, it is a great deception, a fascinating delusion, that takes possession of minds when men who have once known the truth, mistake the form of godliness for the spirit and power thereof; when they suppose that they are rich and increased with goods and in need of nothing, while in reality they are in need of everything.’
“UmFundisi wasezulwini wabuza wathi: ‘Yikuphi ukukhohliswa okunamandla kakhulu okungadukisa ingqondo ukwedlula ukuzenzisa kokuthi wakha phezu kwesisekelo esifanele nokuthi uNkulunkulu uyayamukela imisebenzi yakho, kuyilapho empeleni wenza izinto eziningi ngokuvumelana nenqubomgomo yezwe futhi wona kuJehova? Maye, kuyinkohliso enkulu, ukukhohliseka okuhehayo, okuthumba izingqondo lapho abantu abake balazi iqiniso, bephambanisa isimo sokumesaba uNkulunkulu noMoya namandla ako; lapho becabanga ukuthi bacebile, bandisiwe ngempahla, futhi abasweli lutho, kuyilapho empeleni beswela konke.’
“God has not changed toward His faithful servants who are keeping their garments spotless. But many are crying, ‘Peace and safety,’ while sudden destruction is coming upon them. Unless there is thorough repentance, unless men humble their hearts by confession and receive the truth as it is in Jesus, they will never enter heaven. When purification shall take place in our ranks, we shall no longer rest at ease, boasting of being rich and increased with goods, in need of nothing.
“Mwari haana kushanduka pamusana pevaranda Vake vakatendeka vari kuchengeta nguvo dzavo dzisina gwapa. Asi vazhinji vari kuchema vachiti, ‘Rugare nokuchengeteka,’ asi kuparadzwa kwechimbichimbi kuri kuuya pamusoro pavo. Kunze kwokunge paine kutendeuka kwakazara, kunze kwokunge vanhu vaninipisa mwoyo yavo nokureurura uye vachigamuchira chokwadi sezvachiri muna Jesu, havangatongopindi kudenga. Kana kunatswa kuchinge kwaitika pakati pedu, hatichazororazve takasununguka, tichizvirumbidza kuti takapfuma uye tawedzerwa zvinhu, tisingashayi chinhu.”
“Who can truthfully say: ‘Our gold is tried in the fire; our garments are unspotted by the world’? I saw our Instructor pointing to the garments of so-called righteousness. Stripping them off, He laid bare the defilement beneath. Then He said to me: ‘Can you not see how they have pretentiously covered up their defilement and rottenness of character? “How is the faithful city become an harlot!” My Father’s house is made a house of merchandise, a place whence the divine presence and glory have departed! For this cause there is weakness, and strength is lacking.’
“Ndiani angataura nechokwadi achiti: ‘Ndarama yedu yakaedzwa mumoto; nguo dzedu hadzina kusvibiswa nenyika’”? Ndakaona Mudzidzisi wedu achinongedzera kunguo dzevanonzi vane kururama. Achidzibvisa, Akafumura kusviba kwakanga kwakavanda pasi padzo. Ipapo Akati kwandiri: ‘Haungagoni here kuona kuti vakafukidza nenzira yokunyepedzera kusviba kwavo nokuora kwehunhu hwavo? “Guta rakanga rakatendeka rashanduka sei kuva hure!” Imba yaBaba vangu yaitwa imba yokutengesera, nzvimbo yabva pairi kuvapo kwaMwari nokubwinya zvake! Nemhaka iyi ndipo pane utera, uye simba haripo.’
“Unless the church, which is now being leavened with her own backsliding, shall repent and be converted, she will eat of the fruit of her own doing, until she shall abhor herself. When she resists the evil and chooses the good, when she seeks God with all humility and reaches her high calling in Christ, standing on the platform of eternal truth and by faith laying hold upon the attainments prepared for her, she will be healed. She will appear in her God-given simplicity and purity, separate from earthly entanglements, showing that the truth has made her free indeed. Then her members will indeed be the chosen of God, His representatives.” Testimonies, volume 8, 249, 250.
“ពុំដូច្នោះទេ លុះត្រាតែព្រះវិហារ ដែលឥឡូវនេះកំពុងត្រូវដំបែដោយការថយចុះខាងវិញ្ញាណរបស់ខ្លួនផ្ទាល់ នឹងប្រែចិត្ត ហើយបម្លែងចិត្តវិញ នាងនឹងបរិភោគផលនៃការប្រព្រឹត្តរបស់ខ្លួន រហូតដល់នាងស្អប់ខ្លួនឯង។ កាលណានាងប្រឆាំងនឹងអំពើអាក្រក់ ហើយជ្រើសរើសអំពើល្អ កាលណានាងស្វែងរកព្រះដោយសេចក្តីទាបទន់ទាំងស្រុង ហើយឈានដល់ការហៅដ៏ខ្ពង់ខ្ពស់របស់នាងក្នុងព្រះគ្រីស្ទ ដោយឈរលើមូលដ្ឋាននៃសេចក្តីពិតអស់កល្បជានិច្ច ហើយដោយសេចក្តីជំនឿចាប់យកសមិទ្ធផលដែលបានរៀបចំទុកសម្រាប់នាង នាងនឹងត្រូវបានប្រោសឲ្យជាសះស្បើយ។ នាងនឹងលេចចេញមកក្នុងភាពសាមញ្ញ និងភាពបរិសុទ្ធដែលព្រះបានប្រទានឲ្យនាង ដាច់ចេញពីការជាប់ពាក់ព័ន្ធនៃផែនដី ដោយបង្ហាញថា សេចក្តីពិតបានធ្វើឲ្យនាងមានសេរីភាពពិតប្រាកដមែន។ បន្ទាប់មក សមាជិករបស់នាងនឹងពិតជាអ្នកដែលព្រះបានជ្រើសរើស ជាតំណាងរបស់ទ្រង់។” Testimonies, volume 8, 249, 250.