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.

Dina artikel ka dalapan puluh hiji dina runtuyan artikel ieu ngeunaan kitab Daniel, kami ngasupkeun hiji petikan tina Manuscript Releases, jilid 20, 17–22, tempat Sister White kalayan écés nangtukeun yén pangajaran yén “the daily” ngawakilan tempat suci Kristus geus dipasihkeun ka para Sesepuh Prescott jeung Daniells ku “malaikat-malaikat anu geus diusir ti sawarga.” Anjeunna saéstuna henteu langsung ngaidéntifikasi gagasan palsu maranéhna ngeunaan “the daily,” sakumaha anu ku kuring geus dipigawé, nanging catetan sajarah kalayan limpahna écés yén ieu téh naon anu keur dipilampah ku maranéhna pikeun diteguhkeun jadi kayaktian. Maranéhna keur narékahan pikeun nulis deui sawatara bagéan tina buku Uriah Smith, Daniel and the Revelation, anu ngadukung pamahaman ngeunaan “the daily,” anu ku anjeunna diidéntifikasi dina Early Writings, kaca tujuh puluh opat, minangka panempoan anu bener.

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 parantos medalkeun hiji majalah périodik nu judulna The Protestant, anu hiji-hijina téma na nyaéta ngangkat pamadegan palsu ngeunaan “the daily.” Anjeunna jeung présidén General Conference, A. G. Daniells, jadi ujung tumbak satanik pikeun neruskeun ikhtiar Prescott dina ngadegkeun doktrin palsu éta minangka pamadegan ortodoks dina Adventisme, nanging salila Ellen White masih hirup, kasuksésan maranéhna dina usaha satanik éta ditahan. Dina taun 1931, Daniells ngalaporkeun yén dina taun anu sarua pisan nalika petikan tina Manuscript Releases éta ditulis (1910), yén anjeunna (Daniells) kungsi ngayakeun hiji wawancara jeung Sister White ngeunaan perkara “the daily,” sarta yén anjeunna geus dipingpin nepi ka percaya yén pamadegan anjeunna jeung Prescott téh leres.

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.

Penting pikeun ngartos ieu sajarah, sabab ayeuna urang keur ngamimitian paniténan urang kana kanaékan pangaweruh anu sumping dina taun 1989, nalika garis-garis réformasi anu suci jeung genep ayat panungtungan tina Daniel sabelas dibuka segelna. Pikeun ngakuan cahaya anu dihasilkeun ku rubuhna Uni Soviét minangka minuhan ayat ka opat puluh tina Daniel sabelas, diperlukeun supaya “anu sapopoé,” jeung sajarah nubuatan anu dilambangkeun ku “anu sapopoé” dipikaharti kalawan bener, sabab éta sajarah ngagambarkeun pangulangan éta sajarah dina ayat ka opat puluh nepi ka opat puluh lima tina Daniel sabelas. Éta ayat-ayat nétélakeun yén amanat anu dibuka segelna dina éta ayat-ayat téh nyaéta “béja ti wetan jeung kalér,” anu mawa kana panganiayaan panungtungan ka umat Allah.

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.

Tapi béja ti wetan jeung ti kalér bakal ngaganggu anjeunna; ku sabab éta anjeunna bakal maju kalayan amarah anu kacida gedéna pikeun ngancurkeun, jeung pikeun ngaleungitkeun pisan loba jelema. Jeung anjeunna bakal ngadegkeun kémah-kémah karatonana di antara sagara-sagara, di gunung suci anu mulya; tapi anjeunna bakal nepi ka tungtungna, sarta moal aya anu nulungan anjeunna. Daniel 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.

Pesen ayat opat puluh anu dibuka meteraina dina waktu runtuhna Uni Soviét dina taun 1989, nyaéta pesen hujan panungtungan anu bakal nyababkeun kapapaan (raja ti kalér), “kaluar kalawan amarah anu kacida gedéna pikeun ngancurkeun, jeung pikeun ngabasmi tuntas loba jalma.” “Tidings” sacara nubuat nyaéta hiji pesen.

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.

Jeung kumaha maranéhna baris ngawawarkeun, iwal lamun maranéhna diutus? sakumaha geus kaserat, Endahna suku jalma-jalma anu ngawawarkeun Injil karapihan, sarta mawa warta kabagjaan ngeunaan hal-hal anu hadé! Rum 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.

Pesen hujan pangpandeurina téh nya éta pesen anu ditepikeun ku para pangjaga poé-poé panungtungan Allah, anu ngahariringkeun pupujian kebon anggur jeung pupujian Musa jeung Anak Domba.

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.

Sakitu endahna dina gunung-gunung téh suku anu mawa béja hadé, anu ngumumkeun karapihan; anu mawa béja hadé ngeunaan kahadéan, anu ngumumkeun kasalametan; anu ngadawuh ka Sion, Allah maraneh marentah! Para pangawal maneh bakal ngagedékeun sora; maranéhna babarengan bakal ngawih: sabab maranéhna bakal ningali papaséa panon ka panon, nalika PANGERAN mulangkeun deui Sion. Yesaya 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.

“Warta” dina ayat opat puluh opat tina Daniel sabelas ngageuing amarah lalaki durhaka, sarta pangpeuncit getih kapapaan anu pamungkas dilaksanakeun. Eta pesen teh nya eta pesen malaikat katilu anu ngagedur jadi sora tarik dina hukum Minggu anu baris enggal datang.

“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.

“Moal saurang ogé dihukum saméméh maranéhna narima caang jeung ningali kawajiban tina parentah kaopat. Tapi nalika katetepan éta bakal dipedalkeun pikeun maksa sabat palsu, sarta sora tarik ti ‘malaikat katilu’ bakal ngingetkeun manusa supaya ulah nyembah ka sato galak jeung gambarna, éta garis bakal écés kacirian antara nu palsu jeung nu sajati. Tuluy jalma-jalma anu tetep neraskeun dina palanggaran bakal narima tanda sato galak.” Signs of the Times, 8 Nopémber 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.

“Warta ti wetan jeung kalér” anu ngambekkeun kapapaan, nu ngagedéan jadi sora tarik dina mangsa hukum Minggu, sarta éta pesen téh nyaéta pesen hujan panungtungan anu mimiti dina tanggal 11 Séptémber 2001. Ungkara “sora tarik” mangrupakeun istilah nubuat anu ngagambarkeun kakawasaan anu terus nambahan.

“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.

“Kayaktian keur mangsa ieu, nyaéta amanat malaikat katilu, kudu diproklamasikeun ku sora tarik, hartina kalawan kakawasaan anu beuki nambahan, sakumaha urang ngadeukeutan kana ujian ahir anu agung.” 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.

“Warta” dina ayat opat puluh opat téh nyaéta amanat hujan panungtung pas saméméh mangsa pangujian manusa ditutup, nalika Mikail jumeneng. Ieu téh amanat hujan panungtung anu sarua anu sumping dina tanggal 11 Séptémber 2001, tapi éta ngagedéan jadi pakan tarik, atawa sora tarik, nalika saratus opat puluh opat rébu geus diségel sarta Roh Suci tuluy dicurahkeun tanpa ukuran. Ieu téh amanat hujan panungtung anu sarua anu nandaan mangsa panyégelan saratus opat puluh opat rébu.

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.

Eta nyaeta talatah hujan ahir anu geus dipalsukeun ku hiji talatah karapihan jeung kaamanan anu ditepikeun ku Adventisme Laodikea ti mimiti datangna “kalde” nepi ka datangna “singa”. Mangsa antara 11 Séptémber 2001 jeung hukum Minggu anu baris geura datang nandaan ranjang maot rohani pikeun Adventisme Laodikea, sarta jalma-jalma anu dihukum sanggeus imah Allah (Yerusalem) dihukum, maranéhanana paéh dina kubur anu sarua. Ranjang maot pikeun Adventisme Laodikea aya di antara kalde jeung singa, sarta talatah anu ditolak sarta anu nyababkeun maot maranéhanana nyaeta “warta ti wetan” (lambang Islam) jeung ti kalér (lambang kapausan). Ieu nyaeta talatah anu sarua, nyaeta talatah malaikat katilu.

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.

Genep genep ayat panungtung tina Daniel sabelas, anu dibuka meteraina dina mangsa panungtungan dina taun 1989, nya éta pesen hujan tukang, anu diproklamasikeun dina hiji mangsa nalika pesen hujan tukang palsu ngeunaan “katengtreman jeung kasalametan” keur diproklamasikeun. Ujian ngeunaan hujan tukang téh mimiti nyanghareupan umat Allah, sabab di dinya pangadilan mimiti lumangsung, tuluy éta nyanghareupan domba séjén anu aya di luar umat Allah. Ku sabab éta, penting pisan pikeun ngartos “bohong” anu diasupkeun kana Adventisme Laodikea dina generasi katilu, sabab bari Allah nyurahan Roh Suci-Na ka jalma-jalma anu keur disegel ku Anjeunna, dina waktu anu sarua Anjeunna ogé nyurahan panipuan anu kuat ka jalma-jalma anu henteu narima kanyaah kana bebeneran.

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.”

Dina mangsa paséa dina sapuluh taun satengah kahiji abad ka-duapuluh ngeunaan “the daily,” salah saurang lalaki anu ngabela posisi Millerite anu bener yén “the daily” téh lambang kapaganan, nyaéta F. C. Gilbert. Gilbert téh saurang anu ngarobah agama ti Yudaisme sarta maca jeung nyarita basa Ibrani kalayan sampurna. Anjeunna ngabela posisi para panaratas dina kitab Daniel dumasar kana pamahamanana kana basa Ibrani. Dina taun 1910, nyaéta taun anu sarua nalika Sister White nulis naskah anu bakal dikubur salila puluhan taun, anu ngaidéntifikasi yén pamadegan Daniells jeung Prescott ngeunaan “the daily” asalna ti malaikat-malaikat Iblis, Gilbert ngagaduhan wawancara pribadi jeung Sister White ngeunaan perkara “the daily.”

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.

Urang terang yén anjeunna kungsi hiji wawancara, sabab anjeunna geuwat (isukna kénéh) nyerat hiji ringkesan ngeunaan wawancara anu dipigawéna jeung Sister White. Dina taun 1931, A. G. Daniells ngedalkeun hiji panyangkaan yén anjeunna kungsi wawancara jeung Sister White ngeunaan poko “the daily” dina taun anu sarua—1910. Daniells ngaku yén Sister White teu masihan anjeunna kacindekan séjén iwal yén “the daily” téh lambang tina palayanan Kristus di tempat suci. Tapi panyangkaan Daniells ngeunaan ayana hiji wawancara téh lain ngan saukur hiji “bohong,” éta téh “bohong” nubuat anu nimbulkeun kasasab anu kuat.

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.”

Pikeun maranéhna anu kamungkinan teu boga aksés kana bagan 1843 jeung 1850, penting pikeun ngartos yén nalika bagan 1843 diterbitkeun dina taun 1842, kaum Millerit masih percaya yén bait suci anu kudu disucikeun dina minuhan nubuat dua rébu tilu ratus taun téh nyaéta bumi. Nalika maranéhna nerbitkeun bagan 1850, harita maranéhna geus nyaho yén bait suci anu kudu disucikeun téh nyaéta bait suci sawarga. Ku sabab éta, bagan 1843 TEU boga ilustrasi ngeunaan bait suci Allah, tapi bagan 1850 MEMANG boga ilustrasi ngeunaan bait suci Allah. Ieu penting, sabab Daniells ngaku yén dina wawancarana jeung Sister White manéhna némbongkeun bagan 1843 ka anjeunna, sarta nunjukkeun bait suci dina éta bagan. Éta mustahil, sabab teu aya bait suci dina bagan 1843. Pangakuanana ngeunaan hiji wawancara téh mangrupa hiji “bohong.”

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.

Nalika sim kuring keur nalungtik sajarah ieu dina taun 2009, sarta jadi nyaho yén jalma-jalma dina dua pihak tina pasualan ieu sarua ngaku geus kungsi diwawancara ku Sister White ngeunaan poko “the daily,” sim kuring ngirim surat éléktronik ka Ellen White Estate sarta naros naha maranéhna boga aksés kana buku log anu nyatet wawancara-wawancara Sister White dina taun 1910. Maranéhna ngawaler yén buku log éta masih aya kénéh di maranéhna. Ieu di handap téh surat éléktronik ti sim kuring jeung jawaban ti Ellen White Estate.

Monday, January 19, 2009

Senén, 19 Januari 2009

To whom it may concern:

Kanggo saha baé nu aya patalina:

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.

Kuring parantos ngadangu yén aya hiji buku catetan anu nyatet saha waé anu kungsi diwawancara sareng Sister White sarta naon anu janten poko dina wawancara éta. Kuring keur narékahan pikeun mastikeun atanapi nampik naha A. G. Daniells kungsi gaduh wawancara sareng Sister White dina taun 1910 ngeunaan perkara “daily.” Kuring terang yén aya kasaksian sajarah yén wawancara éta mémang lumangsung, nanging kuring panasaran naha aya catetan dina hiji buku log resmi anu saéstuna nyatet hal ieu. Dina waktos anu sami, kuring ogé parantos dibéjaan yén F. C. Gilbert kungsi gaduh wawancara sareng Sister White dina taun 1910 ngeunaan poko “daily,” sarta hoyong terang naha éta tiasa dipastikeun ku hiji buku log anu dijaga ku staf anjeunna salila mangsa éta. Panginten mémang teu aya buku log, atanapi panginten upami aya anjeun henteu ngaluarkeun inpormasi éta, atanapi panginten hal éta saluareun kamampuhan anjeun pikeun mariksa éta kanggo kuring sanajan éta mémang aya. Ku kituna, dina kaayaan naon waé, kuring hoyong naros. Sagala bantosan anu tiasa anjeun pasihkeun bakal kacida dipikaresepna.

Dear Jeff,

Mugia 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.

Hatur nuhun kana surat éléktronik anjeun. Memang aya catetan anu lumayan lengkep ngeunaan itinerari Ellen White, dumasar kana surat-suratna, buku harianana, jeung jadwal-jadwal anu geus dipedalkeun, nanging teu aya “buku log” anu saperti kitu.

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.

Anjeun tangtu geus maca ngeunaan kunjungan A G Daniells ka Ellen White dina jilid 6 tina Biografi EGW, The Later Elmshaven Years, kaca 256, 257. Kami teu manggihan catetan mandiri naon waé ngeunaan wawancara ieu. Nu aya ku kami nyaéta hiji surat ti Elder Gilbert tanggal 1 Juni 1910, anu nuduhkeun rencana anjeunna pikeun aya di St. Helena (tempat cicing Ellen White) dina tanggal 6–9 Juni. Sajauh anu ku sim kuring dipikanyaho, éta wates dokuméntasi pangrojongna.

God bless—Tim Poirier Vice Director Ellen G. White Estate

Muga-muga Allah ngaberkahan—Tim Poirier, Wakil Diréktur 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.

Teu aya catetan mandiri naon waé yén Daniells kantos ngayakeun wawancara ngeunaan perkara “the daily,” tapi aya hiji surat ti Gilbert anu nétélakeun maksudna pikeun aya di bumina ti tanggal genep nepi ka salapan 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:

Dina biografi Sister White, anu dijadikeun rujukan ku Ellen White estate, nalika incuna nyanghareupan perkara wawancara Daniells, anjeunna nyatet pangakuan Daniells ngeunaan wawancara rékayasa taun 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:

“Dina hiji mangsa, rada engké dina sawala-sawala éta, Elder Daniells, dibarengan ku W. C. White jeung C. C. Crisler, kalawan kacida hayangna meunang ti Ellen White sorangan naon hartina pernyataan anjeunna dina Early Writings, tuluy sumping ka anjeunna sarta ngedalkeun éta perkara ka payuneun anjeunna. Daniells mawa Early Writings jeung bagan 1843. Anjeunna calik deukeut ka Ellen White sarta ngaguyur anjeunna ku patalékan-patalékan. Laporan anjeunna ngeunaan ieu wawancara dikonfirmasi ku W. C. White:”

“‘I first read to Sister White the statement given above in Early Writings. Then I placed before her our prophetic chart used by our ministers in expounding the prophecies of Daniel and Revelation. I called her attention to the picture of the sanctuary and also to the 2300-year period as they appeared on the chart.

“Abdi mimiti maca ka Sister White éta pernyataan anu dipasihkeun di luhur dina Early Writings. Tuluy abdi nempatkeun di payuneun anjeunna bagan nubuatan kami anu dipaké ku para palayan kami dina ngajentrekeun nubuatan-nubuatan dina Daniel jeung Wahyu. Abdi narik perhatian anjeunna kana gambar tempat suci jeung ogé kana mangsa 2300 taun sakumaha éta katingali dina bagan.”

“‘I then asked if she could recall what was shown her regarding this subject.

“Satuluyna sim kuring naros ka anjeunna, naha anjeunna tiasa ngélingan naon anu parantos ditingalikeun ka anjeunna ngeunaan ieu perkara.

“‘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.

“‘Waktu kuring nginget deui jawaban anjeunna, anjeunna ngamimitian ku nyaritakeun kumaha sawatara pamingpin anu kungsi aya dina gerakan 1844 narékahan pikeun manggihan tanggal-tanggal anyar pikeun ahirna mangsa 2300 taun. Tarékah ieu nyaéta pikeun netepkeun tanggal-tanggal anyar pikeun datangna Gusti. Ieu nyababkeun kabingungan di antara jalma-jalma anu kungsi aya dina Gerakan Advent.

“‘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.

“Dina ieu kabingungan, ceuk anjeunna, Gusti ngungkabkeun ka dirina yén pamadegan anu geus dicekel sarta ditepikeun ngeunaan tanggal-tanggal téh leres, sarta yén teu meunang aya deui netepkeun waktu, atawa pesen ngeunaan waktu deui.

“‘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.

“Ku sim kuring tuluy dipénta supaya nyaritakeun naon anu geus diwahyukeun ka dirina ngeunaan sésana tina “daily”—Sang Pangeran, pasukan, dicabutna “daily,” jeung diruntuhkeunana tempat suci.

“‘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.

“‘Anjeunna ngawaler yén rupa-rupa ciri éta henteu dipidangkeun ka dirina dina tetenjoan sakumaha bagéan ngeunaan waktuna dipidangkeun. Anjeunna moal ditungtun pikeun méré panjelasan ngeunaan éta bagian-bagian tina nubuatan.

“‘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.

“‘Wawancara éta nimbulkeun kesan anu jero dina pikiran kuring. Tanpa ragu-ragu manéhna nyarita kalawan bébas, écés, sarta panjang lebar ngeunaan mangsa 2300 taun, tapi ngeunaan bagian séjén tina éta nubuat manéhna cicing waé.

“‘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.

“‘Hiji-hijina kacindekan nu tiasa ku abdi dicandak tina katerangan bébas anjeunna ngeunaan waktuna jeung tina cicingeun anjeunna ngeunaan dicabutna “daily” jeung diruntuhkeunana tempat suci, nyaéta yén titingalian nu dipasihkeun ka anjeunna téh ngeunaan waktuna, sarta yén anjeunna henteu nampi katerangan naon-naon ngeunaan bagian-bagian séjén tina nubuat éta.—DF 201b, AGD statement, Sept. 25, 1931.” Arthur White, Ellen G. White, jilid 6, 257.

Daniells claimed he showed her the 1843 chart and asked her about the sanctuary that is not represented on the chart. He claimed he also took the book Early Writings and plied her with questions about what she meant when she clearly endorsed the pioneer understanding of the “the daily” and that the chart was directed by the hand of the Lord. Ellen White’s son, who was the father of Arthur L. White, the biographer that wrote the overview of this supposed event, had accepted Daniells’ and Prescott’s satanic view of “the daily,” and gave witness to Daniells’ claim of what he had heard in the interview. They were simply not careful with their fabricated story, for the 1843 chart does not represent a sanctuary that Daniells could have pointed to.

Daniells ngaku yén manéhna némbongkeun bagan 1843 ka dirina sarta nanya ka dirina ngeunaan tempat suci anu teu kagambarkeun dina bagan éta. Manéhna ogé ngaku yén manéhna mawa buku Early Writings sarta ngagujrug dirina ku patalékan ngeunaan naon anu dimaksud ku dirina nalika manéhna sacara écés ngadukung pamahaman para pangheubeulna ngeunaan “the daily” sarta yén bagan éta dipingpin ku panangan Gusti. Putra Ellen White, anu jadi ramana Arthur L. White, biografer anu nulis gambaran umum ngeunaan kajadian anu disangka ieu, geus narima pamadegan satanis Daniells jeung Prescott ngeunaan “the daily,” sarta méré kasaksian pikeun ngadukung pangakuan Daniells ngeunaan naon anu ku manéhna didangu dina wawancara éta. Maranéhna saéstuna henteu taliti dina carita karangan maranéhna, sabab bagan 1843 teu ngagambarkeun hiji tempat suci anu bisa dituduhkeun ku Daniells.

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:

Kabohongan séjén anu digambarkeun dina wawancara téh nyaéta bohong yén petikan tina Early Writings mangrupa pangéling-ngéling ngalawan “nangtukeun waktu.” Petikan anu cenah dipénta ku Daniells téh kieu:

“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.

“Kuring geus ningali yén bagan taun 1843 téh dipingpin ku panangan Gusti, sarta yén éta henteu meunang dirobah; yén angka-angkana téh sakumaha anu dipikahayang ku Mantenna; yén panangan-Na aya di luhurna sarta nyumputkeun hiji kasalahan dina sawatara angka, nepi ka teu aya saurang ogé anu bisa ningalina, dugi panangan-Na dicabut.”

“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.

“Satuluyna sim kuring ningali patalina jeung ‘daily’ (Daniel 8:12), yén kecap ‘sacrifice’ téh diselapkeun ku hikmah manusa, sarta henteu kaasup kana téksna, jeung yén Gusti maparin pamadegan anu leres ngeunaan éta ka jalma-jalma anu ngawariskeun seruan ngeunaan jam pangadilan. Nalika aya kasatuan, saméméh 1844, ampir sakabéh jalma sapamadegan dina pamadegan anu leres ngeunaan ‘daily’; tapi dina kabingungan saprak 1844, pamadegan-pamadegan séjén geus ditarima, sarta gelap jeung kabingungan geus nuturkeunana. Waktu lain deui jadi ujian saprak 1844, sarta moal kungsi deui jadi ujian.” 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, putra Ti Sister White, parantos narima pamadegan palsu ngeunaan “the daily,” sarta putrana, Arthur, narékahan pikeun ngalanggengkeun “kabohongan” anu pakait jeung wawancara anu teu kungsi kajadian éta ku usaha nyarankeun yén pangwawadian dina petikan tina Early Writings téh ngan saukur jeung sacara éksklusif mangrupa pangwawadian ngalawan netepkeun waktu. Argumen éta diciptakeun dina taun 1930-an sarta jadi bagian utama tina “kabohongan” éta.

We will take up that argument in the next article.

Urang baris ngadugikeun éta pamadegan dina artikel salajengna.

“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.

“Dina tanggal 23 Séptémber, Gusti nunjukkeun ka abdi yén Mantenna geus ngalegaan panangan-Na pikeun kadua kalina guna mulangkeun sésa umat-Na, sarta yén usaha-usaha kudu dilipatgandakeun dina mangsa pangumpulan ieu. Dina mangsa paburantak, Israél geus dipaéhan jeung dirurug; tapi ayeuna dina mangsa pangumpulan Allah bakal nyageurkeun jeung ngabandén umat-Na. Dina mangsa paburantak, usaha-usaha anu dipigawé pikeun nyebarkeun bebeneran ngan ukur mawa pangaruh saeutik, hasilna ngan saeutik atawa taya pisan; tapi dina mangsa pangumpulan, nalika Allah geus nguluran panangan-Na pikeun ngumpulkeun umat-Na, usaha-usaha pikeun nyebarkeun bebeneran bakal ngahasilkeun pangaruh sakumaha anu dipimaksad. Sakabéh kudu ngahiji jeung pinuh ku sumanget dina pagawéan ieu. Abdi ningali yén matak éra lamun aya nu nyebut mangsa paburantak pikeun dijadikeun conto anu ngatur urang ayeuna dina mangsa pangumpulan; sabab lamun Allah ayeuna henteu migawe leuwih pikeun urang batan anu dipigawé-Na harita, Israél moal kungsi kakumpulkeun. Sarua perluna yén bebeneran diterbitkeun dina hiji surat kabar, sakumaha diwawarkeun ku pangajaran.”

“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.

“PANGERAN nembongkeun ka abdi yén bagan 1843 téh dipingpin ku panangan-Na, jeung yén euweuh bagianna anu kudu dirobah; yén angka-angkana téh sakumaha anu dipikahoyong ku Anjeunna. Yén panangan-Na aya di luhurna sarta nyumputkeun hiji kasalahan dina sawatara angka éta, nepi ka teu aya saurang ogé anu bisa ningali éta, dugi ka panangan-Na dipiceun.

“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.

“Terus abdi ningali patali jeung ‘Daily,’ yén kecap ‘sacrifice’ téh ditambahan ku hikmat manusa, sarta henteu kaasup kana naskahna; jeung yén Gusti masihan pamadegan anu bener ngeunaan éta ka maranéhna anu ngembarkeun seruan jam pangadilan. Nalika aya kasatuan, saméméh 1844, méh sakabéh jalma ngahiji dina pamadegan anu bener ngeunaan ‘Daily;’ tapi ti saprak 1844, dina kaayaan kacau, pamadegan-pamadegan séjén geus dianut, sarta poék jeung kabingungan geus nuturkeun.” Review and Herald, November 1, 1850.