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.
Bu fekkee bu mujj bi nekk ci mbind mi jiitu, kon dangeen di xool bu baax cosaanu wax ji, biñu gis ci téere bi tuddu Early Writings, te A. G. Daniells wax ne dafa ko yóbbu woon ak moom ci ndajem wu mu amoon ak Sœur White ci atum 1910 ci mbir mi ñuy wax ne “the daily.” Ñi doon liggéey ngir tabax “fen” bi ne “the daily” dafay tekki liggéeyu Kirist ci kër-yàllaam, dañoo war a yàqe nangu gu jub te leer gi Sœur White joxoon xalaat wu jub wi, biñu doon jàngal ña jébbal wax ju waxtu àtte ba. “Fen” bi ñoom sos mooy ne artu bi rek la Sœur White doon waxe ak leer, mooy artub teg waxtu. Loolu mooy li Arthur White di jéem a saxal ci bindu dundam, te mooy it li baayam, doom Ellen White, ak Daniells doon jéem a firndeel jaarale ko ci ndaje moomu ñu sos.
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.
Ni nuñ na ko wax ba noppi, amul benn bindu bu jëfandikookat ci benn waxtaan bi amoon diggante Soeur White ak Daniells ci mbirum “the daily.” Waxtaan wi ñuy wax ne am na woon, benn xalaat lañu ko jëfandikoo ci atum 1931. Bu fekkee ne Soeur White dafa dëggaloon xalaatu Daniells bu daanu ci mbirum “the daily” ci benn waxtaan ci atum 1910, lu tax moom, kooku Soeur White waxoon ne am na cëru ngir yégle xalaatam, mu ne tekk ci mbirum nangu gu mu ko defaloon diirub ñaar-fukk ak benn at? Waxtaanu woonul; sos la woon.
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.
Sos am jëfandikoo bi di interview mooy woon a teg contexte bu waxam ci “the daily” mel ni lu doon rek lu warul solo ci ndigalam ci lu jëm ci tëral waxtu, te Arthur White bàyyi na ay rëy ci fen bi ci anam wi mu ko wone ci jaar-jaar bu atum 1931. Naka Kiristaan, waroon na rekk a wax jaar-jaar bi ni mu deme, te bàyyi soppi jaar-jaar ngir def ko ni mu bëgg génn ci xayma bi. Nu ubbe woon makkaanu mbind mi weesu bi ak xibaar bi jóge ci 1850, bi pasaj bi nekk ci Early Writings jële. Wax ji njëkk a feeñ ci atum 1850, ci Review bi, te gannaaw ga dellu feeñaat ci téereb Experience and Views. Ñetteel yoon bi mu feeñee mooy ci téereb Early Writings, waaye ci yokkuteem ba agsi ci téereb Early Writings am na ay coppite. Waaye, du nu wax ne bari ci mbind yi Spirit of Prophecy soppi nañu leen ni ñenn di ko wax ngir yàq njariñu liggéeyam.
“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.
“Boroom bi won na ma ne tabló 1843 bi, moom ci boppam moo ko jëfandikoo te jubal ko, te dara ci moom warul a soppi; te lim yi nekk nañu ni mu leen bëggoon. Te loolu it ne loxoom nekkoon na ci kaw tabló bi, ba nëbb ab njuumte ci yenn lim, ngir kenn bañ a man koo gis, ba keraak ba mu dindi loxoom.”
“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.
«Gannaaw loolu ma gis ci mbirum “Daily,” ne baat bi “sacrifice” xelal nit moo ko yokk, te bokkul ci teks bi; te Boroom bi moo joxoon ñi waxee yëgle waxtu àtte ba gis-gis bu jub ci moom. Ba beneen-doole nekkoon, bala 1844, lu ëpp ci ñoom dañoo booloo woon ci gis-gis bu jub ci “Daily;” waaye gannaaw 1844, ci jaxasoo ba, gis-gis yu bees dañoo leen nangoo, te lëndëm ak jaxasoo topp ci ginnaaw.» Review and Herald, Novembre 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.
Xaaj bi nekk woon ca njàngat wu tudd The Present Truth bu atum 1849, waaye ñu mën ko woon ci Review and Herald ci weeru Nowàmbar, 1850. Ci mbind mi njëkk, Sœur White wax na bu xóot ne mooy bind ay mbir yu bari yi Boroom bi feeñaloon ko lu yàggul, te bu ngeen jàngee mbir mi bépp, dangeen gis ne am na fa yenn wér-wér yu bare yu ñu wax. Am na lu tollu ci ñaar-fukk ay mbir yu wuute yi ñu feeñal ko. Li ci am solo mooy ne, ci mbir mi njëkk, mbirum “the daily,” ak mbirum “time setting” nekkoon nañu ñaari feeñal yu wuute yu mbir yi ñu feeñal ko.
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.
Ci mbind mi ñu leen xamoon ci benn benn xëtu kàddu yu wuute. Biñu delloo mbind mi ci Experience and Views, sampkat yi boole nañu xëtu kàddu bi fa Sr. White di taxawu ci gis-gisu jëkkër yi ci “the daily,” ak xëtu kàddu bi ci topp buy artu ci àpp waxtu. Bi ngay jàng mool mi njàlbéen mi, na nga seet bu baax ne amna yenn mbir yuñu fésal ci ñu gën a taxaw ci leen jaarale ko ci araf yu màgg. Ci xëtu kàddu bi fa mu dëggal gis-gisu jëkkër yi ci “the daily,” mu bind arafu Daily bi ak araf yu màgg; te ci xëtu kàddu bi ci topp, mu bind arafu Time bi it ak araf yu màgg. Noonu la xamle leer ne amna wuute bu jub ci diggante ñaari mbir yi ñu ko won.
“Dear Brethren and Sisters,
“Bokk yu soppe ak jigéen yu bokk ci ngëm,”
“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.
«Damaa bëgg a jox leen ab tënk bu gàtt ci li Boroom bi won ma ngir gisi. Won nañu ma rafetlu Yeesu, ak mbëggeel gi malaaka yi amante ci seen biir. Malaaka bi wax ne: Ndax gisuleen seen mbëggeel? — toppleen ko. Noonu itam war na askanu Yàlla bëggante. Gënal sa bopp nga tegtoo kàddug yedd ci sa bopp, ba mu tàbbi ci sa mbokk. Gis naa ne yégle bi naan: “jaayleen li ngeen am te maye sarax,” am na ñenn yu ko joxeewul ci leeram gu wér; ne sax jëfandikookat dëggu waxi sunu Musalkat joxeesul na bu leer. Gis naa ne njariñu jaay moosu woon a may ñi man a liggéey te dundale seen bopp; waaye mooy yaatal dëgg gi. Bàkkaar la di dundal ak naxari ñi man a liggéey, fekk ñu nekk ci tàggat. Am na ñenn yu farlu woon ci teew bépp ndaje; waxuma ngir màggal Yàlla, waaye ngir “mburu ak jën.” Noonu ñoo gën a nekk seen kër, di liggéey ak seen loxo ci “li baax bi,” ngir dundal soxlay seen njaboot, te am lu ñuy joxe ngir dooleel sabab bu tedd bi ci dëggu jamono jii.
“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.
«Am naa ñu ma gis ne dañoo juum ci ñaan ngir ñi wéradi ñu wéral leen ci kanam ñi gëmul. Bu amee kenn ci sunu biir buy wéradi, te woo magi kërceen ñi ngir ñu ñaan ci kawam, ni ko Jacques 5:14, 15 waxe, war nañu topp royukaay Yeesu. Moom génnee na ñi gëmul ca néegu ba, ba noppi wéral ki wéradi; noonu itam war nañu wut a tàggu ak ngëmadi ñeel ñi amul ngëm, bu nuy ñaan ngir ñi wéradi ci sunu biir. »
“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.
«Ci kaw ma dellusi ca waxtu ba Yeesu yóbbu ay taalibeem beru seen bopp, dugg leen ci néeg bu kawe bi, ba mu jëkk raxase seen tànk, te gannaaw loolu jox leen ñu lekk mburu mi ñu damm, ngir tegtal yaramam buñu damm, ak meññetu reseñ bi ngir tegtal deretam buñu tuur. Gis naa ne ñépp war nañu dox ak xam-xam bu leer, te topp royukaayu Yeesu ci mbir yii, te bu ñuy sàmm yoon yii, war nañu feeñ a beru ak ñi dul gëm, kem-kàcc bi gën a man.»
“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.
«Noonu, ñu won ma ne juróom-ñaari musiba yu mujj yi dinañu leen tuur gannaaw ba Yeesu génnee ci Kër Yàlla gu Sell gi. Malaaka ma wax ne—merum Yàlla ak Mbëlam mi moo waral alkande walla dee gu ñaaw ñi. Ci baatu Yàlla ga, gaayi Yàlla yu sell yi dinañu am doole te di tiit ni xarekat yu yóbbu raaya; waaye booba duñu jëfe àtte ba bindees. Jëfandikoo àtte boobu dina am ci mujju 1000 at yi.»
“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.
«Gannaaw bi ñu soppi gaayi Yàlla yi ba ñu am dund gu dee dul jàpp, te ñu yékkati leen ñoom ñépp bennoon, te ñu jël seen xalam yi, seen kaala yi, ak yeneen, te dugg Ci Biir dëkk bu Sell bi, Yeesu ak gaayi Yàlla yi toog ngir àtte. Ñu ubbi téere yi, téereb dund gi ak téereb dee gi; téereb dund gi dafay yor jëf yu baax yu gaayi Yàlla yi, te téereb dee gi dafay yor jëf yu bon yu ñaaw ñi. Ñu méngale téere yooyu ak téereb sàrt bi, mooy Biibël bi, te àtte leen ci li mu wax. Gaayi Yàlla yi, ci benn xel ak Yeesu, joxe seen àtte ci kaw ñi dee te bon. “Xoolleen!” malaaka ma wax, “gaayi Yàlla yi toog nañu ngir àtte, ci benn xel ak Yeesu, te ñu séddale ku nekk ci ñaaw ñi li war ci moom, mengoo ak jëf yi mu defee ci yaram wi, te ñu bind ci wetam turam li mu war a jot bu àtte ba di mat.” Loolu la gisoon ne mooy liggéeyu gaayi Yàlla yi ak Yeesu ci Biir dëkk bu Sell bi, bala mu wàcc ci suuf, diirub 1000 at. Gannaaw nag, bu 1000 at yi jeexee, Yeesu, ak malaaka yi, ak gaayi Yàlla yépp ñi ànd ak moom, génn nañu ci dëkk bu Sell bi; te bi muy wàccsi ci suuf ak ñoom, ñi dee te bon dekkat nañu, ba noppi ña nga xam ne ñooy nit ña “ko jamoon,” bu ñu dekkatalee, dinañu ko gis fu sore ci ndam lëppam, malaaka yi ak gaayi Yàlla yi ànd ak moom, te dinañu jooy ndax moom. Dinañu gis raxas gi ci ay loxoom ak ci ay tànkam, ak fa ñu ko tàkk jaasi ci wetam. Raxas bés yi ak jaasi ji dinañu doon ndamam ca jamono jooju. Ci jeexitalub 1000 at yi la Yeesu taxaw ci tundu Olib yi, te tundu wa dajaloo, daldi nekk tool bu mag lool; te ñiy daw ca waxtu woowu mooy ñaaw ña ñu dekkal léegi. Noonu la dëkk bu Sell bi wàcce, daldi dal ci tool ba.»
“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.
“Noonu Seytaane dugal ay ruu bi ci ñi bon ña ñu dekkal. Mu sànt leen ne mbooloom soldaar yi nekk ci Dëkk bi ndaw na, te mbooloom soldaaram bare na, te man nañu daan gaayi Yàlla yi te jël Dëkk bi. Bi Seytaane di dajale ay soldaaram, gaayi Yàlla ya nekkoon nañu ci Dëkk bi, di gis taaru ak ndamu Paradiis bu Yàlla. Yeesu nekkoon na ci seen bopp, di leen jiite. Benn saa rekk, Musalkat bi rafet daldi nekkatul ci sunu mbooloo; waaye lu gàtt la gannaaw, nu dégg baatam bu neex, muy wax naan: ‘Ñëwleen, yéen ñi Sama Baay barkeel, jëlleen nguur gi ñu leen waajaloon dale ko ca njëlbéenu àddina.’ Nu dajaloo wër Yeesu, te noonu la, ba mu tëj bunt yi Dëkk bi, ñu yégle mboolem ñi bon yoonu rey. Bunt yi tëju. Noonu gaayi Yàlla ya jëfandikoo seen laaf, yéeg ca kaw miirum Dëkk bi. Yeesu itam àndoon na ak ñoom; ngalaamam mel ni lu xonq te fees ak ndam. Dafay doon ngalaam ci biir ngalaam, juróom-ñaariy yoon. Ngalaami gaayi Yàlla ya xaalis wurus wu gën a set la woon, ñu rafetal ko ak biddéew. Seen kanam yooyu leer ak ndam, ndaxte dañoo doon mel ni Yeesu ci wér-gu-yaramam mat sëkk; te bi ñuy yéeg, di dox benn xel ca kaw Dëkk bi, gis-gis boobu mu neex lool maa fàttalik.”
“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.
«Noonu ñu bon ñi gis li ñu ñàkk; te safara dëfandiku ci ñoom jóge ci Yàlla, te alag leen. Loolu moo nekkoon Jëfandikoo Kàttanug Àtte bi. Noonu nag, ñu bon ñi jot li waroon a nekk seen cër, ni ko gaayi sell yi, ci benn xel ak Yeesu, nattaloon ci seen kaw diirub 1000 at yi. Benn safara boobu jóge ci Yàlla, bi alagoon ñu bon ñi, moom itam setal suuf sépp si. Tund yu damm te yàqu yi seey nañu ci tàngoor bu metti, jaww ji itam, te mboolem ñax mu wow mi lakk ba jeex. Gannaaw loolu, sunu ndono ubbiwul nu, di lu tedd te rafet, te jot nanu suuf sépp si, bi ñu yeesal. Ñépp baaxee nanu ak baat bu réy, ndax Yéglóor, Alelúya.»
“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.
“Gis naa itam ne saraxalekat yi war nañoo gise ak ñi ñu am sababu ngir wóolu leen, ñi nekk ci bépp yégle, te sax ci bépp dëggu jamono jii, bala ñuy yékkati benn fànn bu bees bu am solo, bu ñu man a foog ne Biibël bi dëgërël na ko. Noonu saraxalekat yi dinañoo booloo bu mat sëkk, te mbooloom saraxalekat yi di nañu ko yëg ci kërceen ga. Itam gis naa ne yoon woowu dina tere xàjjaat yu metti, te bu ko defee du am dara lu wara ragal ngir ba jur gi yu tedd yi xàjjaliku, ak ba xar yi tasaaroo, te amul sàmm.”
“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.
“23 Septàmbàr, Boroom bi won na ma ne moo jàppaat loxoam ñaareel yoon ngir delloo li des ci ay doomam, te war nañu yokk a yokk njéego yi ci jamono ju dajale jii. Ci jamono ju tasaaroo ba, Israel dafa ñu ko dóor te xàjjat ko; waaye léegi ci jamono ju dajale jii, Yàlla dina wéral te takkal ay gaañam doomam. Ci tasaaroo ba, njéego yi ñu doon def ngir siiwal dëgg bi amuñu woon lu bare njariñ, te duñu àgg ci dara walla tuuti; waaye ci dajale bi, bu Yàlla jàppee loxoom ngir dajale ay doomam, njéego yi ñuy def ngir siiwal dëgg bi dinañu am seen njariñ li ñu leen jagleel. Ñépp war nañu bokk benn te farlu ci liggéey bi. Gis naa ne rus la ci kenn ku di jëfandikoo misaal yi ci jamono ju tasaaroo ba ngir ñu jiite sunu bopp léegi ci jamono ju dajale jii; ndaxte su Yàlla deful léegi lu gën a bare ci nun li mu defoon booba, kon Israel du feeñ mukk ci dajale bi. Lu mat a soxla la it ne dëgg bi ñu koy siiwal ci ab xët, ni ñu koy waaree ci waxtaan.”
“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.
“Boroom bi won na ma ne, taabalu 1843 baal na koonam loxoom te ne, te benn cër ci moom waruñu ko soppi; te lim yi mel ni ni mu leen bëggoon. Ne loxoom dafa nekkoon ci kaw te mu nëbb ab njuumte ci yenn lim yi, ba kenn mënula ko gis, ba keroog ba mu dindi loxoom.”
“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.
«Noonu gis ma ci mbirum “Bés bu nekk,” ne baat bi “sarax” xelinu nit moo ko yokk, te bokkul ci mbind mi; te Boroom bi jox na ñi yéglee woo gi ci waxtu àtte bi xalaat bu jub ci moom. Bi benn doxalin nekkoon, bala 1844, lu ëpp ci ñoom bennoon nañu ci xalaat bu jub ci “Bés bu nekk”; waaye gannaaw 1844, ci jaaxle bi, yeneen xalaat dañu ko nangu, te lëndëm ak jaaxle topp ci.»
“The Lord showed me that Time had not been a test since 1844, and that time will never again be a test.
“Boroom bi won na ma ne waxtu doonul woon nattu gannaaw 1844, te waxtu du doxaat mukk nekk nattu.”
“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.
«Gannaaw loolu, wonees na ma ay nit ñi nekk ci njuumte bu mag bi, naan gaayi Yàlla yi dafa war ba tey dem Yerusalem gu Yàgg ga, ak seeni yeneen, bala Boroom bi ñëw. Gis-gis boobu am na mbir mu mana jële xel ak itte ci liggéeyu Yàlla buy dox tey jii, ci suufu yégleb malaaka bu ñetteel bi; ndax su fekkee ne war nanu dem Yerusalem, kon sunu xel dina ci dëkk ci kaw loolu ci kaw dëgg, te sunuy alal dees na leen tere jëfandikoo ci yeneen njariñ, ngir yóbbu gaayi Yàlla yi Yerusalem. Gis naa ne li tax bàyyi nañu leen, ba ñuy dugg ci njuumte bu mag bii, mooy ndax da ñu waxul seeni njuumte te bàyyiwuñu leen, yi ñu nekkoon ci biirëm ay at yu bare yu weesu.» 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.
Bind bi tambali ne ci wax ne: “Damaa bëgg a jox leen ab gëstu gu gàtt ci li Boroom bi mujj won ma ci ay gis-gis.” Am na ay mbir yu bari yu ñu ko wone, te moom boolewul xët wi jëm ci “bés bu nekk,” ak xët wi ci topp. Loolu, ci gannaaw, aji sàmm mbind yi a ko def, bi ñu teg waxtu wa ci Experience and Views, te gannaaw gi ci Early Writings. Ci Experience and Views, aji sàmm mbind yi bàyyi nañu juróom-ñett xët yi njëkk, te boole xët yi jëm ci li ñu ko won ci “bés bu nekk” ak ci teg waxtu. Experience and Views ñu ko siiwaloon ci atum 1851, te gannaaw ga Early Writings ñu ko siiwaloon ci atum 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.
Mbind mi tegtal yi tudd ñenti xët yi doxoonoon ci Experience and Views, waaye amoon na benn wuute bu am solo. Ci Experience and Views, benn xët bu nekk ci benn kàddu rekk, bi jëm ci àpp waxtu, boolees ko woon ak xët bi ko jiitu woon, bi jëm ci “the daily.” Gannaaw loolu, xët bi doon topp xët bi jëm ci àpp waxtu, dugaloon nañu ko. Ci Early Writings, benn xët bu jóge woon ci beneen xaaj ci Experience and Views, tegu nañu ko ci diggante xët bi léegi jëm ci ñoom ñaar, maanaam “the daily” ak àpp waxtu; te ci njàlbéenam xët boobu dafa doon toppandiku ak benn xët buy wax li taxee ne doon na lu jubadi dem gaawtu ba Yerusalem gu yàgg ga.
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.
Paragraf bi ñu dindi woon ci beneen xëtu Experience and Views, te gannaaw ñu dugël ko ci xaaju Early Writings, yokkutul dara ludul jaaxle gi aju ci “the daily” te tàmbali woon gannaaw 1844. Paragraf boobu nekku woon ci nettali bu njëkk bu Sister White ci ay peeñam.
“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.
“Boroom bi won na ma ne, ne yégle bu ñetteel malaaka bi war na dem, te ñu xamle ko ci doom yu tasaaroo yi Boroom bi, te warul a takkook waxtu; ndaxte waxtu du testaat nekk seetlu benn yoon. Gis naa ne ñenn daan nañu jële yëngu-yëngu wu dul dëgg, buy jóge ci waare waxtu; te yégle bu ñetteel malaaka bi gën a doole li waxtu man a doon. Gis naa ne yégle bii man na taxaw ci fondemaam boppam, te soxlawul waxtu ngir gën a dëgër, te dina dem ak kàttan gu mag, te def liggéeyam, te dinañu ko gaaw a jeexal ci njub.” 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.
Xëtu xët gu nekk ci xët fukki juróom ñent ci Experience and Views, dugal nañu ko gannaaw xëtu ci Early Writings, bi ñu sosoon ci dajale ñaari xët yu wuute, te mu teg woon benn ndaxte ci tëral waxtu bu nekkul woon ci nettali jëkk ji.
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.
Ci atum 1931, mag yu yàgg yi yor mbooloom Yerusalem sos nañu benn nettali buy wax ne Daniells dafa wax ak Sister White ci atum 1910, te ci seede bi Daniells joxe, dafay tudd kart bu 1843 bi, te mu wax ne bi muy wax ak Sister White dafa jëfandikoo loxo ngir won kërug sell gu amul woon ci kart ba. Ndaxte, ni ñuy ko waxe, amoon na ak moom téere bi tudd Early Writings, te bi mu koy laaj lu mu doon tekki, te sukkandiku ci tontu yi mu ko joxe, manul woon ci dara ludul tënk ne xët wi nekk ci Early Writings buy dëggal gis-gisu jiitu yi ci “the daily,” mooyoon ci dëgg benn artu bu jëm ci tëral waxtu. Gannaaw ñaar-fukk ak benn at ginnaaw wareef waññ wi ñu sos, ak fukk ak juróom-benn at ginnaaw dee nit ñi ñu wax ne laajees nañu leen, Daniells dugal na seede boobu ci jaar-jaaru xeetu ñetteel gi.
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 nekkoon na jangkat bu een ci kàddu Yawut, te moom du woon ku yépp ci rekk di gën a dëgg ci gis-gisu “bés bu nekk” nekk yoonu Paganism ndax sax nañu ne ko ko ñi njëkk ya ak Ellen White. Dafa ko aaroon ci kaw xam-xam bu mu amoon ci mbind mi ci kàddu Yawut, mi yonent bi Daniel jëfandikoo woon. Moom moo doon jangkat bu mag bu ci kàddu Yawut ci biir Adventist yi ci jamono jooju. Bi werante gi ci “bés bu nekk” bi Daniells ak Prescott doon jàppale di gëna mag, Gilbert bokkoon na ci jangkat yu siiw yi taxawoon ngir aar taxawaayu ñi njëkk ya. Am na woon waxtaan ak Ellen White ci fan wu 8 Suweŋ 1910, te gannaaw ga mu bind li moom ak Sister White waxante woon. Seede sa Daniells ju nekk, yépp dafa juuyoo bu mat ak sa 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!”
Ci téere 20, xët 17 ba 22, ci Manuscript Releases, Sœur White wax na ci taxawaayu Daniells ak Prescott ci mbirum “the daily”. Kàddu yi ngeen di gis ci raportu F. C. Gilbert ci ndajem ak Ellen White, dañoo niroo lool ak li Sœur White boppam wax ci wàllu wax ji nekk ci Manuscript Releases. Kon nag, diirub at yu bare bala Manuscript Releases ñu siiwal te génne ko, amul woon benn seede bu wér bu waxu Yàlla ngir weddi walla dëggal waxu Daniells ci mbirum ndajem ga mu wax ne amoon na ko ak Sœur White. Li gën a am solo mooy ne, amul woon benn dëggal gu waxu Yàlla ci gis-gisam gu jubadi ci “the daily”. Te li gën a am solo sax mooy ne, léegi bi Manuscript Releases jàppandi, ba tey itam—ameesul benn dëggal gu waxu Yàlla ci gis-gisam gu jubadi ci “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.
Waaye tey jii, dañuy jàngal ci Adventisme bu Laodise ne Sœur White amul benn taxaw bu mu jël ci “daily” bi, ginnaaw li mu wax ne du “laaj bu nattu”, te war nanu “noppi ci mbir mii”. Am na lu tey jii dëppooatul ak li nekkoon, te li ñu dëppooatal mooy ne taxawaayu dëgg bi ci “daily” bi mooy léegi xalaat bu néew ci biir askanu Yàlla. Ci atum 1910, xalaat bu néew bi mooy xalaatu Conradi, bi Daniells ak Prescott di jéem a jollal, waaye xalaat bu gën a bari mooy taxawaayu ñi jiitu woon.
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.
Li ci topp na ci kanam mooy waxin F. C. Gilbert ci ay waxtaanam ak Sister White, te war nañu ko méngale ak Manuscript Releases, bi ñu teg yépp ci artik bu ñent-fukk ak benn ci bii séri 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 ak Prescott... dañu maye woon benn yoon mbokk yu mag yi ci liggéey bi ngir wax dara.... Daniells nekkoon fii ngir gis ma, waaye bëgguma woon gis ko.... bëgguma woon wax ak moom dara ci benn mbir. Ci mbirum “daily” bi ñuy jéem a yékkati, amul dara ci moom.... Bi ma nekkee Washington, dafa mel ni am na lu daloon seen xel, ba taxoon ma mënul woon a jot ci ñoom. Warunu am dara lu jëm ci bii mbirum “daily”... xamoon naa ne dinañu liggéey a dëgërloo sunu yoon ngir taxaw ci sama yégle, te noonu nit ñi duñu foog ne sama yégle am na solo. Bind naa ko te wax ko ne dafay won boppam ne yeyoowul ngir nekk président bu General Conference.... du góor gi war a saxal Njiitu gi.”
“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.
“Su fekke bii ci mbirum ‘bés bu nekk’ dafa doon woon benn yégle gu nuy seetee, Boroom bi dina ma ko won. Nit ñi duñu gis mujje gi dale ko ca njàlbéen ga ci mbir mii.... Dama bañ bu baax a gis kenn ci ñoom ñi ngi jëfandikoo ci liggéey bii.
“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.
“Leer gi Yàlla mayon ma mooy ne Brother Daniells nekk na ci Njitëg bi lu yàgg.... te ñu waxoon na ma ma bañ a amati benn waxtaan ak moom ci benn yi ci yëf yii. Duma gisoon Daniells ngir mbir mi, te duma waxoon ak moom benn baat. Ñu ñaanoon ma bu baax ma jox ko benn ndaje, waaye bëgguma woon.... Ñu waxoon na ma ma artu sunu nit ñi ngir bañ a am benn dara ak li ñuy jàngale.... Boroom bi tere woon na ma déglu ko. Wax naa sama xalaat ne amuma ci moom benn tuufal gu ma ko wóolu.... Lépp li ñuy def nag pexeeb Seytaane la.” Rapooru F. C. Gilbert ci benn waxtaan bi Ellen White jox ko 8 Suweŋ 1910.
We will continue this subject in the next article.
Dina yokk ci mbir mii ci bind bi ci topp.
“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.
«Ki gis li nekk ci suufu bët yi, te di jàng xolu nit ñépp, wax na ci ñi amoon leer gu réy ne: “Ñoom, sonnuwuñu te yéemuñu ndax seen nekkinu ànd ak njub ak seen nekkinu ruum.” “Waaw, ñoom tànn nañu seen yoonu bopp, te seen ruu bëgg seen yàqute yi. Man itam dinaa tànn seen réer gi, te indi ci seen kaw li ñuy ragal; ndax bi ma wootee, kenn tontuwul; bi ma waxee, dégguñu; waaye def nañu lu bon ci sama kanam, te tànn li ma bëggul.” “Yàlla dina leen yonnee nax gu tar, ngir ñu gëm fen,” ndaxte “nanguwuñu mbëggeel dëgg gi, ngir ñu man a mucc,” “waaye bànneexu nañu ci jubadi.” Isaaya 66:3, 4; 2 Tesalonik 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.’
“Jàngalekat bu Asamaan laaj na ne: ‘Lan moo gën a doole ci réy xel nit, bu dul ne dafay nax sa xel ak yëngu-yëngu ne yaa ngi tabax ci dal bi jub te Yàlla nangu na sa jëf, fekk ci dëgg-dëgg yaa ngi def lu bare ni ko politig àddina sant, te yaa ngi bàkkaar ci Yexowa? Éy, nax bu mag la, réer gu diis la, gu jël xel yi, su fekkee nit ñi masoon a xam dëgg gi, jàpp melokaanug ragal Yàlla ni mooy ruu ak dooleem; su ñuy foog ne ñoo bare alal te yokku ci yëf te soxla wuñu dara, fekk ci dëgg-dëgg ñu soxla lépp.’”
“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.
“Yàlla soppiwul ci ay jaamam yu takku yi di sàmm seen yéré ñu set wecc. Waaye ñu bare di yuuxu naan: ‘Jàmm ak kóllëre,’ fekk alag gu yàggul di ñëw ci seen kaw. Su fekkee amul tuub gu mat sëkk, su fekkee nit ñi suufeelul seen xol ak wax seeni bàkkaar te nangu dëgg gi ni mu nekk ci Yeesu, duñu mukk dugge asamaan. Bu sellal gi ame ci sunu xeet, dunuwaat a noppalu ci sunu bopp, di réere ne danuy boroom alal te yokku nanu ci yëf, ba bëggatul dara.”
“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.’
«Kan moo wax dëgg ne: “Sunuy wurus jéem nañu ko ci safara bi; sunuy yére ñu set nañu te àddina bi sosul leen benn xeeb”? Gis naa sunu Jàngalekat bi muy won yére yi ñuy wax ne mooy njub gu jub. Mu daldi leen summi, ba feeñal sobit gi nekk ci suuf. Noonu mu ne ma: “Ndax gisoo ni ñu feeñeel rekk muur seen sobit ak seen yàquute jikko? ‘Naka la dëkk bu takku woon ba noppi doon jigéen ju yàq sa jëmm!’ Këru Sama Baay def nañu ko kërug jaay ak jënd, bëri bu ndamalu Yàlla ak ndamam jóge na! Looloo tax am na néew doole, te kàttan amul.”»
“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.
“Bu kàngiis bi, bi ñuy feyale tey ak seen boppub dëggadiwaat, tuubul te dellusiwul, dina lekk meññeefu li mu def, ba kera mu bañ boppam. Su mu jéema a tëj lu bon te tànn lu baax, su mu seet Yàlla ak woyof gu mat, te jot ci wooteem wu kawe wi nekk ci Kirist, taxaw ci tundu dëgg gu sax ba fàww, te ci ngëm jàpp bu baax njariñ yi ñu ko waajal, kon dees na ko faj. Dina feeñ ak njàqareem ak sellam gu Yàlla ko may, te weesu ci xeetleef yu suuf, di won ne dëgg def na ko mu sàmm ci dëgg. Noonu nag, ay céram dinañu nekk tànneef yi Yàlla, ay ndawam.” Testimonies, volume 8, 249, 250.