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.
Ikiwa uliitazama kwa makini aya ya mwisho katika makala iliyotangulia, utakuwa umeangalia chanzo asili cha aya hiyo kilichopo katika kitabu Early Writings, ambacho A. G. Daniells anadai alichochukua naye katika mahojiano yake kuhusu mada ya "the daily" na Dada White mwaka 1910. Wale waliokuwa wakifanya kazi kuuthibitisha "uongo" kwamba "the daily" inawakilisha huduma ya Kristo katika patakatifu walihitaji kudhoofisha uungaji mkono wa moja kwa moja na wa wazi wa Dada White kwa mtazamo sahihi uliotolewa kwa wale waliotoa mwito wa saa ya hukumu. "Uongo" walioubuni ulikuwa kwamba onyo pekee ambalo Dada White alikuwa analirejea mahsusi lilikuwa onyo dhidi ya kuweka wakati. Hicho ndicho Arthur White anachojitahidi kukithibitisha katika wasifu wake, na ndicho ambacho baba yake, mwana wa Ellen White, pamoja na Daniells walikuwa wakijaribu kuthibitisha kupitia mahojiano hayo ya kubuni.
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.
Kama ilivyotajwa tayari, hakuna kumbukumbu za mahojiano yoyote kati ya Dada White na Daniells kuhusu mada ya “kile cha kila siku.” Mahojiano hayo yanayodaiwa kuwepo yalipendekezwa mwaka 1931. Kama Dada White angeuunga mkono mtazamo uliopotoka wa Daniells kuhusu “kile cha kila siku” katika mahojiano mwaka 1910, kwa nini yeye—mtu ambaye Dada White alimtambua kuwa na ari kubwa ya kuendeleza mtazamo wake—angeendelea kunyamaza kuhusu uungwaji mkono wa Dada White kwa miaka ishirini na moja? Haikuwa mahojiano, ilikuwa uzushi.
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.
Kubuniwa kwa mahojiano kulilenga kuweka muktadha wa kauli yake kuhusu “kile cha kila siku” kana kwamba lilikuwa jambo la pembeni tu katika onyo lake dhidi ya kuweka nyakati, naye Arthur White aliacha alama zake za vidole juu ya uongo huo katika mtindo alioutumia alipoiwasilisha historia ya 1931. Kama Mkristo, alipaswa kuripoti tu historia, na kuuacha uandikaji upya wa kihistoria nje ya mjadala. Tulihitimisha makala iliyopita kwa kifungu cha mwaka 1850, ambacho ndicho chanzo cha kifungu kilichopo katika Early Writings. Kauli hiyo ilionekana kwanza mnamo 1850, katika Review, kisha tena katika kitabu Experience and Views. Mara ya tatu inaonekana katika kitabu Early Writings, lakini katika mchakato wa kufikia kitabu Early Writings mabadiliko fulani yalitokea. Hata hivyo, hatusemi kwamba maandishi mengi ya Spirit of Prophecy yamebadilishwa kama wengine wanavyodai katika juhudi zao za kuidhalilisha 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.
Bwana alinionyesha kwamba chati ya 1843 ilielekezwa na mkono wake, na kwamba hakuna sehemu yake inayopaswa kubadilishwa; kwamba namba zilikuwa kama alivyozitaka. Kwamba mkono wake ulikuwa juu na ukaficha kosa katika baadhi ya namba, kiasi kwamba mtu yeyote asingeweza kuliona, hadi mkono wake ulipoondolewa.
“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.
Kisha nikaona, kuhusiana na ‘Kila Siku,’ kwamba neno ‘sadaka’ liliongezwa kwa hekima ya mwanadamu, wala halimo katika andiko; na kwamba Bwana aliwapa wale waliotoa mwito wa saa ya hukumu maoni sahihi juu yake. Umoja ulipokuwapo, kabla ya 1844, karibu wote walikuwa wameungana katika maoni sahihi ya ‘Kila Siku’; lakini tangu 1844, katika mkanganyiko, maoni mengine yamekumbatiwa, na giza na mkanganyiko vimefuata. Review and Herald, Novemba 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.
Kipande hiki kilikuwa awali katika chapisho lenye kichwa The Present Truth la mwaka 1849, lakini kilichapishwa katika Review and Herald mnamo Novemba, 1850. Katika hati asili, Dada White anasema moja kwa moja kwamba anaandika mambo kadhaa ambayo Bwana alikuwa amemwonyesha hivi karibuni, na unaposoma makala yote utaona mada nyingi zikishughulikiwa. Kuna takriban mada mbalimbali ishirini alizoonyeshwa. Jambo la msingi ni kwamba katika makala ya asili mada ya "kile cha kila siku", na mada ya "kuweka wakati" zilikuwa sehemu mbili tofauti za ufunuo wa mambo aliyoonyeshwa.
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.
Katika maandishi ya asili, vipengele hivyo viliainishwa katika aya tofauti. Kifungu hicho kiliporudiwa kuchapishwa katika Experience and Views, wahariri waliunganisha aya ambamo Dada White anaunga mkono mtazamo wa waanzilishi kuhusu "the daily," na aya inayofuata inayoonya dhidi ya kuweka wakati. Unaposoma maandishi ya asili, tambua kwamba msisitizo unawekwa juu ya baadhi ya mada kupitia kuandika kwa herufi kubwa. Katika aya ambamo anaidhinisha mtazamo wa waanzilishi kuhusu "the daily," anaandika kwa herufi kubwa neno Daily, na katika aya inayofuata anaandika kwa herufi kubwa neno Time, hivyo akiweka tofauti ya moja kwa moja kati ya mada hizo mbili alizoonyeshwa.
“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.
Ningependa kukupa muhtasari mfupi wa yale ambayo Bwana amenionyesha karibuni katika maono. Nilionyeshwa uzuri wa Yesu, na upendo ambao malaika wanao kati yao. Malaika akasema—Je, hamwezi kuuona upendo wao?—fuateni upendo huo. Vivyo hivyo watu wa Mungu lazima wapendane. Afadhali lawama iangukie wewe mwenyewe kuliko kwa ndugu yako. Niliona kwamba ujumbe 'uzeni mlivyo navyo na mtoe sadaka' haukuwa, kwa baadhi, umetolewa katika mwanga wake ulio wazi; kwamba lengo la kweli la maneno ya Mwokozi wetu halikuwa limewasilishwa kwa uwazi. Niliona kwamba lengo la kuuza halikuwa kuwapa wale wanaoweza kufanya kazi na kujitegemea; bali kuieneza kweli. Ni dhambi kuwategemeza na kuwaruhusu wale wanaoweza kufanya kazi wabaki katika uvivu. Wengine wamekuwa na bidii kuhudhuria mikutano yote; si ili kumtukuza Mungu, bali kwa ajili ya 'mikate na samaki.' Watu kama hao ingekuwa bora zaidi wangebaki nyumbani wakifanya kazi kwa mikono yao, 'kile kilicho chema,' ili kutosheleza mahitaji ya familia zao, na wapate kitu cha kutoa ili kuendeleza kazi ya thamani ya kweli ya sasa.
“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.
Baadhi, niliona, walikosea kwa kuwaombea wagonjwa waponywe mbele ya wasioamini. Ikiwa yeyote miongoni mwetu ni mgonjwa, na akiwaita wazee wa kanisa wamuombee, kulingana na Yakobo 5:14, 15, tunapaswa kufuata mfano wa Yesu. Aliwatoa wasioamini nje ya chumba, kisha akawaponya wagonjwa; hivyo tunapaswa kutafuta kutengwa na kutokuamini kwa wale wasio na imani, tunapowaombea wagonjwa miongoni mwetu.
“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.
Kisha nilielekezwa tena kwenye wakati ambapo Yesu aliwachukua wanafunzi wake faraghani, akawaingiza katika chumba cha juu, na kwanza akaosha miguu yao, kisha akawapa kula mkate uliovunjika, ili kuwakilisha mwili wake uliovunjika, na zao la mzabibu ili kuwakilisha damu yake iliyomwagika. Niliona kwamba wote wanapaswa kutenda kwa ufahamu, na kufuata mfano wa Yesu katika mambo haya, na wanapotekeleza taratibu hizi, wanapaswa kujitenga na wasioamini kadiri iwezekanavyo.
“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.
Kisha nikaonyeshwa kwamba mapigo saba ya mwisho yatamwagwa, baada ya Yesu kuondoka katika Patakatifu. Malaika akasema: Ni ghadhabu ya Mungu na ya Mwanakondoo ndiyo inayosababisha maangamizi au kifo cha waovu. Kwa sauti ya Mungu watakatifu watakuwa wenye nguvu na wa kutisha kama jeshi lenye bendera; lakini wakati huo hawatautekeleza hukumu iliyoandikwa. Utekelezaji wa hukumu hiyo utakuwa mwishoni mwa miaka elfu moja.
“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 wasio kufa, na kunyakuliwa pamoja, na kupokea vinubi, taji, n.k., na kuingia katika Mji Mtakatifu, Yesu na watakatifu huketi kwa ajili ya hukumu. Vitabu hufunguliwa, 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 kwa mujibu wake waovu wakahukumiwa. Watakatifu kwa umoja na Yesu wanapitisha hukumu yao juu ya wafu waovu. Tazameni! alisema malaika, watakatifu wameketi kwa hukumu, kwa umoja na Yesu, na wanapimia kila mmoja wa waovu, kulingana na matendo yaliyofanywa mwilini, na yanaandikwa kando ya majina yao yale wanayopaswa kupokea, wakati wa utekelezaji wa hukumu. Hili, nikaona, ndilo lilikuwa kazi ya watakatifu pamoja na Yesu, katika Mji Mtakatifu kabla haujashuka duniani, katika kipindi cha miaka elfu moja. Kisha, mwisho wa miaka elfu moja, Yesu, na malaika, na watakatifu wote pamoja naye, wanaondoka katika Mji Mtakatifu, na wakati anaposhuka nao duniani, wafu waovu wanafufuliwa, na ndipo wale watu waliomchoma, wakiwa wamefufuliwa, watamwona kwa mbali katika utukufu wake wote, malaika na watakatifu pamoja naye, nao watalia kwa sababu yake. Wataona alama za misumari katika mikono yake, na katika miguu yake, na pale walipomchoma kwa mkuki ubavuni mwake. Alama za misumari na za mkuki wakati huo zitakuwa utukufu wake. Mwisho wa miaka elfu moja ndipo Yesu atasimama juu ya Mlima wa Mizeituni, nao mlima utapasuka, ukawa uwanda mkuu, na wale wakimbiao wakati huo ni waovu, waliokuwa wamefufuliwa 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.
Kisha Shetani anawajaza waovu waliokuwa wamefufuliwa kwa roho yake. Anawapumbaza kwa kuwaambia kwamba jeshi lililo katika Mji ni dogo, na kwamba jeshi lake ni kubwa, na kwamba wanaweza kuwashinda watakatifu na kuuteka Mji. Wakati Shetani alipokuwa akiwahamasisha jeshi lake, watakatifu walikuwa katika Mji, wakitazama uzuri na utukufu wa Paradiso ya Mungu. Yesu alikuwa mbele yao, akiwaongoza. Ghafla Mwokozi mpendwa alikuwa ameondoka katika ushirika wetu; lakini muda si mrefu tukaisikia sauti yake ya kupendeza, ikisema, 'Njooni, ninyi mliobarikiwa na Baba yangu, urithini ufalme uliotayarishwa kwa ajili yenu tangu kuwekwa misingi ya ulimwengu.' Tukamzunguka Yesu, na mara tu alipofunga malango ya Mji, laana ikatangazwa juu ya waovu. Malango yakafungwa. Kisha watakatifu wakatumia mabawa yao na kupaa hadi kilele cha ukuta wa Mji. Yesu pia alikuwa pamoja nao; taji lake lilionekana angavu na la utukufu. Lilikuwa taji ndani ya taji, saba kwa idadi. Taji za watakatifu zilikuwa za dhahabu safi kabisa, zilizopambwa kwa nyota. Nyuso zao ziliangaza kwa utukufu, kwa maana walikuwa katika mfano halisi wa Yesu; na walipojiinua, na kusonga wote pamoja hadi kilele cha Mji, nilivutwa mno na mandhari hiyo.
“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.
Ndipo waovu wakaona yale waliyokuwa wamepoteza; na moto ukapulizwa na Mungu juu yao, ukawateketeza. Huu ulikuwa utekelezaji wa hukumu. Ndipo waovu wakapokea sawasawa na vile watakatifu kwa umoja na Yesu walivyokuwa wamewapimia katika kipindi cha miaka 1000. Moto uleule kutoka kwa Mungu uliowateketeza waovu ulitakasa dunia yote. Milima iliyovunjika na kuchanika iliyeyuka kwa joto kali sana, vivyo hivyo anga, na makapi yote yakateketea. Kisha urithi wetu ukadhihirika mbele yetu, mtukufu na mzuri, nasi tukairithi dunia yote iliyofanywa upya. Sote tukapaza sauti kuu, Utukufu, Haleluya.
“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.
Nikaona pia kwamba wachungaji wanapaswa kushauriana na wale ambao wana sababu ya kuwaamini, wale waliopitia ujumbe wote, na ambao ni imara katika kweli yote ya wakati huu, kabla ya kutetea jambo lolote jipya la umuhimu, ambalo wanaweza kufikiri kwamba Biblia inaunga mkono. Hapo wachungaji watakuwa wameungana kikamilifu, na umoja wa wachungaji utahisiwa na kanisa. Nikaona kwamba mwenendo wa namna hii ungezuia migawanyiko ya kusikitisha, na hapo kusingekuwa na hatari ya kundi la thamani kugawanyika, na kondoo kutawanyika, bila mchungaji.
“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.
Tarehe 23 Septemba, Bwana alinionyesha kwamba alikuwa ameunyoosha mkono wake mara ya pili kuwarejesha masalia ya watu wake, na kwamba juhudi lazima ziongezwe maradufu katika wakati huu wa kukusanya. Katika wakati wa kutawanywa Israeli alipigwa na kuraruliwa; lakini sasa, katika wakati wa kukusanya, Mungu atawaponya watu wake na kuwafunga vidonda vyao. Katika kutawanywa, juhudi zilizofanywa kueneza ukweli zilikuwa na athari ndogo tu, zilitimiza kidogo sana au hata hakuna; lakini katika kukusanya, wakati Mungu ameunyoosha mkono wake kuwakusanya watu wake, juhudi za kueneza ukweli zitakuwa na athari iliyokusudiwa. Wote wanapaswa kuwa na umoja na wawe na ari katika kazi. Niliona kuwa ni aibu kwa yeyote kurejelea kutawanywa ili kupata mifano ya kutuongoza sasa katika kukusanya; maana kama Mungu hatufanyii sasa zaidi ya alivyofanya wakati ule, Israeli hangekusanywa kamwe. Ni muhimu sawasawa kwamba ukweli uchapishwe katika gazeti, kama unavyohubiriwa.
“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.
Bwana alinionyesha kwamba chati ya 1843 ilielekezwa na mkono wake, na kwamba hakuna sehemu yake inayopaswa kubadilishwa; kwamba namba zilikuwa kama alivyozitaka. Kwamba mkono wake ulikuwa juu na ukaficha kosa katika baadhi ya namba, kiasi kwamba mtu yeyote asingeweza kuliona, hadi mkono wake ulipoondolewa.
“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.
Kisha nikaona kuhusiana na "Daily," kwamba neno "sadaka" liliongezwa kwa hekima ya mwanadamu, na si sehemu ya maandishi; na kwamba Bwana aliwapa wale waliotoa mwito wa saa ya hukumu mtazamo sahihi kuhusu hilo. Wakati umoja ulipokuwapo, kabla ya 1844, karibu wote walikuwa wameungana juu ya mtazamo sahihi wa 'Daily;' lakini tangu 1844, katika mkanganyiko, mitazamo mingine imekubaliwa, na giza na mkanganyiko vimefuata.
“The Lord showed me that Time had not been a test since 1844, and that time will never again be a test.
Bwana alinionyesha kwamba wakati haukuwa jaribio tangu mwaka 1844, na kwamba wakati kamwe hautakuwa tena jaribio.
“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.
“Kisha nikaonyeshwa baadhi ya wale walio katika kosa kuu, kwamba watakatifu bado wanapaswa kwenda Yerusalemu la Kale, n.k., kabla ya Bwana kuja. Mtazamo huo una mwelekeo wa kuondoa mawazo na shauku kutoka katika kazi ya sasa ya Mungu, chini ya ujumbe wa malaika wa tatu; kwa maana kama tunapaswa kwenda Yerusalemu, basi mawazo yetu kwa kawaida yatakuwa huko, na rasilimali zetu zitazuiliwa kutumikia mambo mengine, ili kuwapeleka watakatifu Yerusalemu. Nikaona kwamba sababu waliyoachwa waingie katika kosa hili kuu ni kwamba hawajakiri wala kuyaacha makosa yao waliyokuwa nayo kwa miaka kadhaa iliyopita.” Review and Herald, Novemba 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.
Kifungu hicho kinaanza kwa kusema, "Ninatamani kuwapa muhtasari mfupi wa kile ambacho Bwana amenionyesha hivi karibuni katika maono." Kulikuwa na mada kadhaa zilizowasilishwa, na yeye hakuunganisha aya inayoshughulikia "the daily," na aya iliyofuata. Hilo lilifanywa baadaye na wahariri ambao waliweka kifungu hicho katika Experience and Views, na kisha katika Early Writings. Katika Experience and Views, wahariri waliziacha aya nane za kwanza, na wakachanganya aya zinazoshughulikia kile alichoonyeshwa kuhusu "the daily" na kuhusu kuweka nyakati. Experience and Views ilichapishwa mwaka 1851, na kisha Early Writings ikachapishwa mwaka 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.
Early Writings kimsingi ilikuwa na zile zile aya nne zilizokuwa zimeonekana katika Experience and Views, lakini kwa tofauti moja muhimu. Katika Experience and Views, aya ya sentensi moja iliyozungumzia kuweka wakati iliunganishwa na aya iliyotangulia iliyozungumzia "the daily." Kisha ikaingizwa aya ambayo hapo awali ilikuwa ikifuata ile aya iliyoshughulikia kuweka wakati. Katika Early Writings, aya iliyotoka katika kifungu tofauti ndani ya Experience and Views iliwekwa kati ya aya ambayo sasa inashughulikia pamoja "the daily" na kuweka wakati, ambayo hapo awali ilikuwa ikifuatiwa na aya iliyobainisha kwa nini ilikuwa makosa kufanya hija kwenda Yerusalemu wa zamani.
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.
Aya ambayo iliondolewa kutoka ukurasa mwingine wa Experience and Views, kisha ikaingizwa katika sehemu ya Early Writings, iliongeza tu mkanganyiko kuhusu 'the daily' ulioanza tangu 1844. Aya hiyo haikuwamo katika simulizi la asili la Dada White kuhusu maono yake.
“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.
Bwana amenionyesha kwamba ujumbe wa malaika wa tatu lazima uende, na utangazwe kwa watoto wa Bwana waliotawanyika, na kwamba usiambatanishwe na muda; kwa kuwa muda kamwe hautakuwa tena jaribu. Niliona kwamba wengine walikuwa wakipata msisimko wa uongo unaotokana na kuhubiri kuhusu muda; kwamba ujumbe wa malaika wa tatu ulikuwa na nguvu zaidi kuliko muda wenyewe. Niliona kwamba ujumbe huu unaweza kusimama juu ya msingi wake wenyewe, na kwamba hauhitaji muda kuutia nguvu, na kwamba utaenda kwa nguvu kuu, na kutenda kazi yake, na utafupishwa katika haki. Uzoefu na Maono, 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.
Aya kutoka ukurasa wa arobaini na nane wa Experience and Views iliingizwa baada ya aya katika Early Writings, ambayo ilikuwa imeundwa kwa kuunganisha aya mbili tofauti, na ikaweka mkazo juu ya kuweka nyakati, mkazo ambao haukuwepo katika simulizi ya awali.
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.
Mnamo 1931, wazee wa kale waliotawala watu wa Yerusalemu walitungia hadithi iliyodai kwamba Daniells alikuwa amemhoji Dada White mwaka 1910, na katika ushuhuda alioutoa Daniells anarejelea mchoro wa 1843, na anasema alionyesha kwa kidole patakatifu lisilokuwepo kwenye mchoro huo alipomhoji Dada White. Inasemekana alikuwa na kitabu Early Writings pamoja naye, na alipomuuliza alimaanisha nini, na kwa msingi wa majibu yake angeweza tu kuhitimisha kwamba kifungu kinachoidhinisha mtazamo wa waanzilishi kuhusu "the daily," katika Early Writings, kwa kweli kilikuwa onyo dhidi ya kuweka nyakati. Miaka ishirini na moja baada ya mahojiano hayo ya kubuniwa na miaka kumi na sita baada ya kifo cha wale wanaodaiwa kuhojiwa, Daniells anaweka ushuhuda huo katika historia ya kizazi cha tatu.
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 alikuwa msomi wa Kiebrania, wala hakuunga mkono tu mtazamo sahihi kuhusu "daily" kama Upagani kwa sababu tu waanzilishi na Ellen White walisema hivyo. Alilitetea kwa msingi wa uelewa wa maandishi ya Kiebrania ambayo Nabii Danieli alikuwa ametumia. Alikuwa msomi mashuhuri wa Kiebrania wa Waadventista wakati huo. Kadiri mzozo kuhusu "daily" ambao Daniells na Prescott walikuwa wakiusukuma ulivyozidi kukua, Gilbert alikuwa mmoja wa wasomi mashuhuri waliosimama kuutetea msimamo wa waanzilishi. Alifanya mahojiano na Ellen White mnamo tarehe 8 Juni 1910, na baadaye akaandika kile yeye na Dada White walichojadili. Ushuhuda wa Daniells ni kinyume kabisa na wa F. 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!”
Katika juzuu ya ishirini, kurasa kumi na saba hadi ishirini na mbili, za Manuscript Releases, Dada White anazungumzia msimamo wa Daniells na Prescott kuhusu “daily”. Maneno unayopata katika ripoti ya F. C. Gilbert ya mahojiano yake na Ellen White yanakaribia kuwa sawa kabisa na yale ambayo Dada White mwenyewe alisema katika kifungu kutoka Manuscript Releases. Hivyo, kwa miaka mingi kabla ya Manuscript Releases kuchapishwa na kutolewa, hakukuwa na ushuhuda thabiti uliovuviwa wa kukanusha au kuunga mkono dai la Daniells kuhusu yaliyomo katika mahojiano aliyodai kuwa alikuwa nayo na Dada White. Cha muhimu zaidi, hakukuwa na uidhinishaji uliovuviwa kwa mtazamo wake wenye dosari kuhusu “daily”. Na hata muhimu zaidi, sasa kwa kuwa Manuscript Releases zinapatikana - bado hakuna uidhinishaji uliovuviwa kwa mtazamo wake wenye dosari kuhusu “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.
Na bado leo, Uadventista wa Laodikia hufundishwa kwamba Dada White hana msimamo juu ya "ya daima", isipokuwa kwamba si "swali la mtihani" na tunapaswa "kunyamaza juu ya mada hii". Kuna kitu kimegeuzwa leo, na kilichogeuzwa ni kwamba msimamo wa kweli wa "ya daima" sasa uko katika maoni ya wachache miongoni mwa watu wa Mungu. Mwaka 1910, mtazamo wa wachache ulikuwa mtazamo wa Conradi uliokuwa unasukumwa na Daniells na Prescott, na mtazamo wa walio wengi ulikuwa msimamo wa waasisi.
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.
Yafuatayo ni kauli ya F. C. Gilbert kuhusu mahojiano yake na Dada White; inapaswa kulinganishwa na Manuscript Releases, na imewekwa kwa ukamilifu katika makala ya themanini na moja ya mfululizo huu wa The Book of Daniel.
“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.
"Daniells na Prescott . . . hawangewapa ndugu wazee katika kazi hii nafasi yoyote ya kusema chochote. . . . Daniells alikuwa hapa kuniona, nami sikutaka kumwona. . . . Sikutaka kumwambia chochote kuhusu chochote. Kuhusu 'daily' wanayojaribu kuibua, haina lolote. . . . Nilipokuwa Washington kulionekana kuwa na kitu kilichozifunga akili zao, na sikuweza kuwagusa. Hatutakiwi kuhusika kabisa na mada hii ya 'daily' . . . Nilijua wangeupinga ujumbe wangu, na watu wangadhani kwamba ujumbe wangu hauna chochote. Nimemwandikia na kumwambia kwamba anajionyesha kuwa hafai kuwa rais wa Mkutano Mkuu. . . . si mtu wa kuendelea kushikilia urais."
“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.
Kama ujumbe huu wa 'daily' ungekuwa ujumbe wa mtihani, Bwana angenionyesha. Watu hawa hawaoni mwisho tangu mwanzo katika jambo hili. . . .Ninakataa kabisa kuwaona wowote kati yao wanaojihusisha na kazi hii.
“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.
"Nuru niliyopewa na Mungu ni kwamba Ndugu Daniells amehudumu katika Urais kwa muda wa kutosha. . . . na niliambiwa nisizungumze naye tena kuhusu mambo haya yoyote. Sikukubali kumwona Daniells kuhusu jambo hilo, wala nisingesema naye hata neno moja. Walinisihi nimpe mahojiano, lakini sikukubali. . . . Niliambiwa kuwaonya watu wetu wasijihusishe na jambo hili wanalofundisha. . . . Nilikatazwa na Bwana kulisikiliza. Nimetamka wazi kuwa sina hata chembe ya kuamini hilo. . . . Jambo hili lote wanalofanya ni njama ya Shetani." Ripoti ya F. C. Gilbert kuhusu mahojiano aliyoyapewa na Ellen White tarehe 8 Juni 1910.
We will continue this subject in the next article.
Tutaendelea na mada hii katika makala ijayo.
“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.
Yeye aonae zaidi ya juu juu, asomaye mioyo ya wanadamu wote, asema juu ya wale waliopokea nuru kuu: 'Hawasikitiki wala kustaajabu kwa sababu ya hali yao ya kimaadili na kiroho.' 'Naam, wamechagua njia zao wenyewe, na nafsi yao inafurahia machukizo yao. Nami nitachagua udanganyifu wao, nami nitawaletea hofu zao; kwa sababu nilipoita, hapana aliyejibu; niliposema, hawakusikia; bali walitenda maovu machoni pangu, wakachagua yale yasiyonipendeza.' 'Mungu atawapelekea upotevu wenye nguvu, wapate kuamini uongo,' kwa sababu hawakupokea upendo wa kweli ili wapate kuokolewa,' 'bali walipendezwa na udhalimu.' Isaya 66:3, 4; 2 Wathesalonike 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.’
"Mwalimu wa mbinguni akauliza: 'Je, kuna udanganyifu mkubwa zaidi wa kuipotosha akili kuliko kujifanya kwamba unajenga juu ya msingi sahihi na kwamba Mungu anakubali matendo yako, ilhali kwa kweli unatekeleza mambo mengi kwa kufuata mbinu za kidunia na unamtendea Yehova dhambi? Ee, huu ni udanganyifu mkubwa, udanganyifu wa kuvutia, unaotwaa akili za watu, wakati watu waliowahi kuijua kweli wakauchukulia mfano wa utauwa kuwa ndio roho na nguvu yake; wanapodhani kwamba ni matajiri na wameongezeka kwa mali na hawahitaji chochote, ilhali kwa kweli wanahitaji kila kitu.'"
“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.
Mungu hajabadilika kuwahusu watumishi wake waaminifu wanaohifadhi mavazi yao bila doa. Lakini wengi wanapaza sauti wakisema, 'Amani na salama,' ilhali maangamizi ya ghafula yanawajia. Isipokuwa toba ya kina ifanyike, isipokuwa watu wanyenyekeze mioyo yao kwa kukiri na kuupokea ukweli kama ulivyo katika Yesu, hawataingia kamwe mbinguni. Utakapofanyika utakaso katika safu zetu, hatutaketi kwa raha tena, tukijisifu kuwa matajiri na tumeongezewa mali, hatuhitaji kitu.
“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.’
"Ni nani anayeweza kusema kwa kweli: 'Dhahabu yetu imejaribiwa motoni; mavazi yetu hayajatiwa doa na ulimwengu'? Nilimwona Mwalimu wetu akionyesha mavazi ya kile kinachoitwa haki. Akiyavua, akaweka wazi unajisi uliokuwa chini ya hayo. Kisha akaniambia: 'Je, huoni jinsi walivyofunika kwa unafiki unajisi wao na uozo wa tabia zao? "Imekuwaje mji mwaminifu umekuwa kahaba!" Nyumba ya Baba yangu imefanywa kuwa nyumba ya biashara, mahali ambapo uwepo wa Mungu na utukufu wake vimeondoka! Kwa sababu hii kuna udhaifu, na nguvu zinakosekana.'"
“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.
"Isipokuwa kanisa, ambalo sasa limetiwa chachu na ukengeufu wake wenyewe, litubu na kuongoka, litakula matunda ya matendo yake yenyewe, hadi lijichukie lenyewe. Litakapoupinga uovu na kuchagua mema, linapomtafuta Mungu kwa unyenyekevu wote na kufikia mwito wake wa juu katika Kristo, likisimama juu ya msingi wa ukweli wa milele na kwa imani kushika mafanikio yaliyowekwa tayari kwa ajili yake, litaponywa. Litaonekana katika unyofu na usafi wake uliopewa na Mungu, likiwa limejitenga na mafungamano ya kidunia, likionyesha kwamba ukweli umelifanya liwe huru kabisa. Hapo washiriki wake watakuwa kwa kweli wateule wa Mungu, wawakilishi wake." Ushuhuda, juzuu ya 8, 249, 250.