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.

Kwinqaku lamashumi asibhozo ananye kolu luhlu lwamanqaku ngencwadi kaDaniyeli safaka isiqendu esivela kwi-Manuscript Releases, umqulu 20, 17–22, apho uDade White acacisa ngokucacileyo ukuba imfundiso ethi “imihla ngemihla,” imele ingcwele kaKristu, yayinikiwe kuBaDala uPrescott noDaniells “ziingelosi ezazigxothiwe ezulwini.” Eneneni akachazi ngokoqobo uluvo lwabo lobuxoki malunga “nemihla ngemihla,” njengoko ndenzile mna, kodwa ingxelo yembali icace gca ngobuninzi bokungqina ukuba le yinto kanye ababefuna ukuyimisa njengenyaniso. Babefuna ukubhala ngokutsha iinxalenye zencwadi kaUriah Smith ethi Daniel and the Revelation, ezixhasa ukuqondwa “kwemihla ngemihla,” awathi wayichaza kwi-Early Writings, iphepha lamashumi asixhenxe anesine, njengembono echanekileyo.

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.

UW. W. Prescott wayepapashe imagazini ebhalwe ngamaxesha athile enesihloko esithi The Protestant, apho umxholo wayo owodwa wawukukuphakamisa imbono yobuxoki “yeyemihla ngemihla.” Yena kunye nomongameli weGeneral Conference, uA. G. Daniells, baba yintloko yomkhonto kaSathana yokuqhubekekisa iinzame zikaPrescott zokuseka loo mfundiso yobuxoki njengembono eyamkelekileyo ngokusesikweni kubu-Adventist, kodwa ngoxa uEllen White wayesaphila impumelelo yabo kuloo nzame kaSathana yabanjwa yathintelwa. Ngowe-1931, uDaniells waxela ukuba kanye kulo nyaka inqaku elivela kwiManuscript Releases labhalwa ngawo (1910), yena (uDaniells) wayenodliwano-ndlebe noDade White ngomxholo “wokwemihla ngemihla,” nokuba wayemkhokelele ekubeni akholelwe ukuba imbono yakhe nekaPrescott yayichanile.

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.

Kubalulekile ukuqonda le mbali, kuba ngoku siqalisa ukuqwalasela kwethu ukwanda kolwazi olafikayo ngowe-1989, xa imigca engcwele yohlaziyo neendinyana ezintandathu zokugqibela zikaDaniyeli ishumi elinanye zavulwayo. Ukuze kuqatshelwe ukukhanya okwaveliswayo ngokuwa kweSoviet Union ekuzalisekeni kwendinyana yamashumi amane kaDaniyeli ishumi elinanye, kufuna ukuba “imihla ngemihla,” nembali yesiprofeto emelwe “yimihla ngemihla” iqondwe ngokuchanekileyo, kuba loo mbali ibonakalisa ukuphindwa kwaloo mbali kwiindinyana zamashumi amane ukuya kwamashumi amane anesihlanu zikaDaniyeli ishumi elinanye. Ezo ndinyana zichaza ukuba umyalezo ovulwayo kwezo ndinyana “ziindaba ezivela empumalanga nasentla,” ezizisa intshutshiso yokugqibela kubantu bakaThixo.

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.

Kodwa ke iindaba ezivela empumalanga nezivela emantla ziya kumkhathaza; ngoko uya kuphuma ngomsindo omkhulu ukuba atshabalalise, aze atshabalalise kwanokubhangisa abaninzi. Yaye uya kumisa iintente zebhotwe lakhe phakathi kweelwandle entabeni engcwele yobuqaqawuli; kodwa uya kufikelela esiphelweni sakhe, kungabikho namnye oya kumnceda. Daniyeli 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.

Umyalezo wendinyana yamashumi amane owatyhilwayo ekudilikeni kweSoviet Union ngowe-1989, ngumyalezo wemvula yokugqibela oya kubangela ukuba ubupopu (ukumkani wasemantla), “buphume ngomsindo omkhulu ukuba butshabalalise, buphelise nya abaninzi.” “Iindaba” ngokwesiprofeto zingumyalezo.

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.

Ke kaloku baya kushumayela njani, bengathunywanga nje? njengoko kubhaliwe kwathiwa, Zintle kanjani iinyawo zabo bashumayela iindaba ezilungileyo zoxolo, bezisa iindaba ezivuyisayo zezinto ezilungileyo! Roma 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.

Isigidimi semvula yamva sisigidimi esivakaliswa ngabalindi bakaThixo bemihla yokugqibela, abacula ingoma yesidiliya nengoma kaMoses neyeMvana.

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.

Hayi indlela ezintle ngayo phezu kweentaba iinyawo zalowo uzisa iindaba ezilungileyo, ovakalisa uxolo; ozisa iindaba ezilungileyo zokulungileyo, ovakalisa usindiso; othi kuyo iZiyon, UThixo wakho uyabusa! Abalindi bakho baya kuliphakamisa ilizwi; baya kuvuma kunye ngelizwi linye; kuba baya kubona ubuso ngobuso, xa uYehova ebuyisa iZiyon. Isaya 52:7, 8.

The “tidings” in verse forty-four of Daniel eleven enrage the man of sin, and the final papal bloodbath is accomplished. That message is the message of the third angel that swells to a loud cry at the soon coming Sunday law.

“Iindaba” ezikwivesi yamashumi amane anesine kaDaniyeli ishumi elinanye zimvuthulula ngumsindo umntu wesono, yaye ukubulawa kwabantu kokugqibela kobupopu kuyazalisekiswa. Loo myalezo ngumyalezo wesithunywa sezulu sesithathu, okhula ube sisikhalo esikhulu ngexesha lomthetho weCawa oza kungekudala.

“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.

“Akukho namnye ugwetywayo ade abe efumene ukukhanya, aze ayibone imbopheleleko yomthetho wesine. Kodwa xa kuya kuphuma ummiselo onyanzelisa isabatha yobuxoki, yaye isikhalo esikhulu ‘sengelosi yesithathu’ silumkisa abantu ngokuchasene nokunqula irhamncwa nomfanekiso walo, umgca uya kutsalwa ngokucacileyo phakathi kobuxoki nenyaniso. Ngoko ke abo basaqhubeka ekwaphulweni komthetho baya kwamkela uphawu lwerhamncwa.” Signs of the Times, November 8, 1899.

The “tidings of the east and north” that enrages the papacy, swells to a loud cry at the Sunday law, and that message is the message of the latter rain that began on September 11, 2001. The expression “loud voice” is a prophetic term that represents an increasing power.

“Ibali ezivela empumalanga nasemntla” ezivusa umsindo kubupapa, zikhule zibe sisikhalo esikhulu ngexesha lomthetho weCawa, yaye lowo myalezo ngumyalezo wemvula yasemva eyaqalayo ngoSeptemba 11, 2001. Intetho ethi “ilizwi elikhulu” ligama lesiprofeto elimele amandla andayo.

“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.

“Inyaniso yale mihla, umyalezo wengelosi yesithathu, imele ukuvakaliswa ngelizwi elikhulu, okuthetha ngamandla andayo, njengoko sisondela kuvavanyo olukhulu lokugqibela.” 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.

“Iindaba” zevesi yamashumi amane anesine ngumyalezo wemvula yasemva kanye phambi kokuba ixesha lovavanyo lomntu livalwe, xa uMikayeli esukuma. Ngulo kanye umyalezo wemvula yasemva owafikayo ngomhla we-11 kuSeptemba, 2001, kodwa uyakhula ube sisikhalo esikhulu, okanye ilizwi elikhulu xa ikhulu elinamashumi amane anesine amawaka litywiniwe, yaye uMoya oyiNgcwele ke ngoko uthululwa ngaphandle komlinganiselo. Ngulo kanye umyalezo wemvula yasemva owawuphawula ixesha lokutywinwa kwekhulu elinamashumi amane anesine amawaka.

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.

Ngumyalezo wemvula yasemva oye waxeliswa ngomyalezo woxolo nonqabiseko owaziswa yi-Adventism yaseLawodike ukusuka ekufikeni kwe-“esile” kude kube sekufikeni kwe-“ngonyama”. Ixesha eliphakathi koSeptemba 11, 2001, nomthetho weCawa oza kufika kungekudala liphawula ibhedi yokufa yokomoya ye-Adventism yaseLawodike, yaye abo bagwetywa emva kokuba indlu kaThixo (iYerusalem) igwetyiwe, bafa kwangcwaba elinye. Ibhedi yokufa ye-Adventism yaseLawodike iphakathi kwe-esile nengonyama, yaye umyalezo owaliwayo nowenza ukufa kwabo “ziindaba ezivela empuma” (umfuziselo wamaSilamsi) nasemntla (umfuziselo wobupopu). Nguloo myalezo mnye, ongumyalezo wengelosi yesithathu.

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.

Iivesi ezintandathu zokugqibela zikaDaniyeli ishumi elinanye, ezatyhilwayo ngexesha lesiphelo ngowe-1989, zingumyalezo wemvula yasemva, ovakaliswa ngexesha apho kuvakaliswa umyalezo wemvula yasemva wobuxoki othi “luxolo nokhuseleko.” Ukuvavanywa kwemvula yasemva kuqala kujongane nendlu kaThixo, kuba kulapho umgwebo uqala khona, kuze emva koko kujongane nomhlambi ongomnye ongaphandle kwendlu kaThixo. Ngenxa yesi sizathu, kubalulekile ukuqonda “ubuxoki” obangeniswa kwi-Adventism yaseLawodike yesizukulwana sesithathu, kuba ngoxa uThixo ethulula uMoya waKhe oyiNgcwele phezu kwabo abatywinayo, kwangaxeshanye uthulula inkohliso enamandla phezu kwabo bangalwamkeliyo uthando lwenyaniso.

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.”

Ngexesha lembambano yeminyaka elishumi elinesiqingatha yokuqala yenkulungwane yamashumi amabini malunga “nokuqhubekayo,” omnye wamadoda awakhusela isikhundla esichanekileyo samaMillerite sokuba “ukuqhubekayo” luphawu lobuhedeni, yayinguF. C. Gilbert. UGilbert wayengoguqukele ukusuka kubuYuda, yaye wayefunda yaye ethetha isiHebhere esigqibeleleyo. Wakhusela isikhundla soovulindlela encwadini kaDaniyeli esekelwe ekuqondeni kwakhe ulwimi lwesiHebhere. Ngo-1910, kanye ngaloo nyaka uDade White awabhala ngawo umbhalo-ngqangi owawuza kungcwatywa amashumi eminyaka, nowawuchaza ukuba imbono kaDaniells nekaPrescott “yokuqhubekayo” yayivela kwiingelosi zikaSathana, uGilbert waba nodliwano-ndlebe lobuqu noDade White malunga nomba “wokuqhubekayo.”

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.

Siyazi ukuba wayenodliwano-ndlebe, kuba ngoko nangoko (ngosuku olulandelayo) wabhala isishwankathelo sodliwano-ndlebe awayenalo noDade White. Ngo-1931, uA. G. Daniells wenza ibango lokuba wayenodliwano-ndlebe noDade White ngomxholo “weka yonke imihla” kwakuloo nyaka mnye—1910. UDaniells wathi uDade White akamshiyelanga sigqibo ngaphandle kokuba “eka yonke imihla” yayingumfuziselo womsebenzi kaKristu wobubingeleli engcweleni. Kodwa ibango likaDaniells lodliwano-ndlebe lalingengobuxoki kuphela, koko “bubuxoki” besiprofeto obuzisa inkohliso enamandla.

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.”

Kwabo basenokungabi nakho ukufikelela kwiitshathi zika-1843 no-1850, kubalulekile ukuqonda ukuba xa itshathi ka-1843 yapapashwa ngo-1842, amaMillerite ayesakholelwa ukuba ingcwele eyayiza kuhlanjululwa ekuzalisekisweni kwesiprofeto seminyaka engamawaka amabini anamakhulu amathathu yayilihlaba. Xa bapapasha itshathi ka-1850, babesesele besazi ngelo xesha ukuba ingcwele eyayiza kuhlanjululwa yayiyingcwele yasezulwini. Ngenxa yesi sizathu, itshathi ka-1843 AYINAWO umfanekiso wengcwele kaThixo, kodwa itshathi ka-1850 INAWO umfanekiso wengcwele kaThixo. Oku kubalulekile, kuba uDaniells wabanga ukuba kudliwano-ndlebe lwakhe noDade White wamnika itshathi ka-1843, waza wamkhomba ingcwele ekwitshathi. Oko kwakungenakwenzeka, kuba akukho ngcwele kwitshathi ka-1843. Ibango lakhe lodliwano-ndlebe laliy “bubuxoki.”

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.

Xa ndandiphanda le mbali ngo-2009, ndaze ndaqonda ukuba amadoda kumacala omabini alo mbuzo ayebanga ukuba aye anodliwano-ndlebe noDade White ngalo mbandela “wemihla ngemihla,” ndathumela i-imeyile kwi-Ellen White Estate ndibuza ukuba ngaba babenokufikelela kwincwadi yerekhodi eyayibhala udliwano-ndlebe lukaDade White ngo-1910. Baphendula bathi basenayo loo ncwadi yerekhodi. Oku kulandelayo yi-imeyile yam nempendulo evela kwi-Ellen White Estate.

Monday, January 19, 2009

NgoMvulo, Januwari 19, 2009

To whom it may concern:

Kubani na ochaphazelekayo:

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.

Ndivile ukuba kukho incwadi yerekhodi eyayibhala ukuba ngoobani ababenodliwano-ndlebe noDade White nokuba ezo ndliwano-ndlebe zazimalunga nantoni. Ndizama ukuqinisekisa okanye ukuphikisa ukuba u-A. G. Daniells wayenodliwano-ndlebe noDade White ngowe-1910 ngokuphathelele umxholo we-“daily.” Ndiyazi ukuba kukho ubungqina bembali bokuba olo dliwano-ndlebe lwenzeka, kodwa ndiyazibuza ukuba ingaba kukho na ingxelo kwincwadi yerekhodi esemthethweni erekhoda ngokwenene oku. Kwangaxeshanye, ndixelelwe ukuba no-F. C. Gilbert wayenodliwano-ndlebe noDade White ngowe-1910 ngomxholo we-“daily,” yaye ndingathanda ukwazi ukuba oko kungaqinisekiswa na yincwadi yerekhodi eyayigcinwa ngabasebenzi bakhe ngelo xesha. Mhlawumbi yayingekho incwadi yerekhodi, okanye mhlawumbi ukuba yayikho anikhuphi olo lwazi, okanye mhlawumbi kusenokwenzeka ukuba kungaphaya kwamandla enu ukundiphicothela loo nto nokuba ikhona. Ngoko ke, nokuba kunjalo, bendifuna ukubuza. Naluphi na uncedo eninokulunikezela luya kuthakazelelwa kakhulu.

Dear Jeff,

Mhlobo othandekayo 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.

Enkosi nge-imeyile yakho. Sinenkcazelo ebanzi noko epheleleyo yohambo lukaEllen White, esekelwe kwiileta zakhe, kwiidayari zakhe, nakwizaziso zokuqeshwa ezapapashwayo, kodwa asinalo “incwadi yengxelo” injalo nje.

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.

Ngokuqinisekileyo ufundile ngotyelelo luka-A G Daniells kuEllen White kumqulu 6 we-EGW Biography, The Later Elmshaven Years, amaphepha 256, 257. Asifumananga ngxelo izimeleyo yale ntlanganiso. Sinalo ke lona ileta evela kuMdala uGilbert yomhla kaJuni 1, 1910, ebonisa icebo lakhe lokuba abe seSt. Helena (apho wayehlala khona uEllen White) ngomhla we-6–9 kaJuni. Oko kuko konke ukuxhaswa ngamaxwebhu endikwaziyo.

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

UThixo makasike—uTim Poirier, uSekela Mlawuli we-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.

Akukho ngxelo ezimeleyo yokuba uDaniells wakha wanodliwano-ndlebe ngombandela “wemihla ngemihla,” kodwa kukho ileta evela kuGilbert echaza injongo yakhe yokuba abe sekhayeni lakhe ukususela ngomhla wesithandathu ukuya kowesithoba kuJuni, 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:

Kwibhayografi kaDade White, ekubhekiselwa kuyo yi-Ellen White estate, apho umzukulwana wakhe athetha ngombandela wodliwano-ndlebe lukaDaniells, wabhala ibango likaDaniells ngokuphathelele udliwano-ndlebe olwaqanjwa luka-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:

“Ngaxa lithile emva kancinane kwiingxoxo, uMdala uDaniells, ekhatshwa nguW. C. White noC. C. Crisler, benomnqweno wokufumana kuEllen White ngokwakhe kanye oko kwakuyintsingiselo yengxelo yakhe ekwi-Early Writings, waya kuye wawubeka lo mba phambi kwakhe. UDaniells wahamba ne-Early Writings kunye netshathi ka-1843. Wahlala phantsi kufuphi noEllen White waza wamphandela ngemibuzo emininzi. Ingxelo yakhe yale ndliwano-ndlebe yaqinisekiswa nguW. 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.

“‘Ndaqala ndafundela uDade White loo mazwi anikwe ngasentla kwi-Early Writings. Emva koko ndambekela phambi itshathi yethu yesiprofeto esetyenziswa ngabefundisi bethu ekucaciseni iziprofeto zikaDaniyeli neseSityhilelo. Ndamtsalela ingqalelo emfanekisweni wengcwele kwanangexesha leminyaka eli-2300 njengoko zazibonakala etshathini.

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

“Ndandula ukubuza ukuba wayenokukhumbula na oko wakuboniswa ngako ngokuphathelele lo mbandela.

“‘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.

“‘Njengoko ndikhumbula impendulo yakhe, waqalisa ngokubalisa indlela abanye beenkokeli ababekade bekwiintshukumo zango-1844 bazama ngayo ukufumana imihla emitsha yokuphela kwexesha leminyaka engama-2300. Lo mzamo wawusenzelwa ukumisela imihla emitsha yokuza kweNkosi. Oku kwakubangela ukudideka phakathi kwabo babekade bekwiNtshukumo yeAdvent.

“‘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.

“‘Kolu dibaniso iNkosi yamtyhilelayo, watsho, ukuba imbono eyayigcinwe yaza yabekwa ngokuphathelele imihla yayichanekile, nokuba akusayi kuphinda kubekwe elinye ixesha, kungabikho nomnye umyalezo wexesha.

“‘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.

“Ndaza ndamcela ukuba achaze oko kwakutyhilwe kuye ngako konke okuseleyo malunga ‘nesiqhelo’—iNkosana, umkhosi, ukususwa ‘kwesiqhelo,’ nokudilizwa kwengcwele.

“‘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.

“‘Waphendula wathi ezi mpawu azibekwanga phambi kwakhe embonweni njengoko kwakunjalo ngenxalenye yexesha. Wayengayi kukhokelwa ukuba anikele ingcaciso ngaloo manqaku esiprofeto.

“‘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.

“‘Udliwano-ndlebe lwenze impembelelo enzulu engqondweni yam. Engathandabuzi wathetha ngokukhululekileyo, ngokucacileyo, nangobude obaneleyo ngexesha leminyaka engama-2300, kodwa ngokuphathelele kwenye inxalenye yesiprofeto wathula.

“‘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.

“‘Isigqibo ekuphela kwaso endandinokusifikelela, ndisukela kwinkcazo yakhe evulekileyo ngexesha nokuthula kwakhe ngokuphathelele ekususweni kwe- “daily” nasekudilizweni kwengcwele, yayikukuba umbono awawunikwayo wawuphathelele kwixesha, nokuba akazange afumane nkcazo ngezinye iinxalenye zesiprofeto.—DF 201b, ingxelo ye-AGD, Sept. 25, 1931.” Arthur White, Ellen G. White, umqulu 6, 257.

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

UDaniells wathi wambonisa ishati ka-1843 waza wambuza ngendawo engcwele engaboniswanga kweso shati. Wathi kananjalo wathabatha incwadi ethi Early Writings waza wamfaka imibuzo emininzi ngoko wayekuthetha xa ngokucacileyo wayevumelana nokuqonda koovulindlela ngelithi “the daily” kwanokuba ishati yayikhokelwe sisandla seNkosi. Unyana kaEllen White, owayenguyise ka-Arthur L. White, umbhali-bomi owabhala isishwankathelo sesi siganeko kuthiwa senzeka, wayeyamkele imbono kaDaniells nekaPrescott kaSathana malunga “the daily,” waza wanikela ubungqina kwibango likaDaniells ngoko wayekuvile kudliwano-ndlebe. Babengenankathalo nje kwibali labo eliyintsomi ababeliqambile, kuba ishati ka-1843 ayibonisi ndawo ingcwele awayenokuyikhomba uDaniells.

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:

Obunye ubuxoki obubonakaliswe kolu dliwano-ndlebe bubuxoki bokuba isicatshulwa esivela kwi-Early Writings sasisilumkiso nxamnye “nokumisela ixesha.” Isicatshulwa ekuthiwa uDaniells wabuzisa ngaso simi ngolu hlobo lulandelayo:

“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.

“Ndibonile ukuba itshathi ka-1843 yayikhokelwa sisandla seNkosi, nokuba yayingafanele ukuguqulwa; ukuba amanani ayenjalo njengoko Yona yayifuna; ukuba isandla Sayo sasiphezu kwawo saza safihla impazamo kwamanye amanani, ukuze kungabikho namnye onokuyibona, de isandla Sayo sasuswayo.

“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.

“Ndaza ndabona ngokunxulumene ‘nomihla ngemihla’ (Daniyeli 8:12) ukuba igama elithi ‘idini’ longezwa bubulumko bomntu, yaye alikho embhalweni, nokuba iNkosi yanika umbono ochanekileyo ngalo kwabo banikayo isikhalo seyure yomgwebo. Xa ubunye babukho, ngaphambi kowe-1844, phantse bonke babemanyene kumbono ochanekileyo ‘womihla ngemihla’; kodwa kwisiphithiphithi esibe khona ukususela kowe-1844, kuye kwamkelwa ezinye iimbono, kwaza kwalandela ubumnyama nesiphithiphithi. Ixesha alizange libe luvavanyo ukususela kowe-1844, yaye alisayi kuphinda libe luvavanyo kwakhona.” 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.”

UWillie C. White, unyana kaDade White, wayamkela imbono yobuxoki “yemihla ngemihla,” yaye unyana wakhe uArthur wafuna ukuqhubekekisa “ubuxoki” obunxulunyaniswa nodliwano-ndlebe olungazange lwenzeke ngokuzama ukucebisa ukuba isilumkiso esikulo mhlathi uvela kwi-Early Writings, sasisiso nje kuphela nesikhethekileyo isilumkiso ngokuchasene nokumisela amaxesha. Loo ngxoxo yaqulunqwa ngeminyaka yoo-1930 yaza yaba yinxalenye ephambili “yobuxoki.”

We will take up that argument in the next article.

Siza kuwuphatha loo mba kwinqaku elilandelayo.

“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.

“NgoSeptemba 23, iNkosi yandibonisa ukuba yolule isandla sayo okwesibini ukuze ibuyise intsalela yabantu bayo, kwanokuba imigudu imele iphindwe kabini ngeli xesha lokuqokelelwa. Ngexesha lokuchithachithwa uSirayeli wabethwa waza wakrazulwa; kodwa ngoku ngexesha lokuqokelelwa uThixo uya kubaphilisa abantu bakhe aze ababophe amanxeba. Ngexesha lokuchithachithwa, imigudu eyayisenziwa ukusasaza inyaniso yaba nempembelelo encinane kakhulu, yaphumeza okuncinane kakhulu okanye akwabikho nto; kodwa ngexesha lokuqokelelwa, xa uThixo ebeke isandla sakhe ekuqokeleleni abantu bakhe, imigudu yokusasaza inyaniso iya kuba nesiphumo esiyilungiselelweyo. Bonke bamele bamanyane baze babe nenzondelelo emsebenzini. Ndabona ukuba kwakulihlazo ukuba nabani na abhekisele kwixesha lokuchithachithwa njengemizekelo yokusilawula ngoku ngexesha lokuqokelelwa; kuba ukuba uThixo akasenzi nto ingaphezu kwale wasenzela yona ngoko, uSirayeli akasoze aqokelelwe. Kuyimfuneko kanye ukuba inyaniso ipapashwe ephepheni, njengokuba ishunyayelwa.”

“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.

“INkosi yandibonisa ukuba itshathi ka-1843 yayikhokelwa sisandla sayo, yaye kwakungekho nxalenye yayo emayiguqulwe; nokuba amanani ayenjalo kanye njengoko yayifuna wona. Ukuba isandla sayo sasingaphezu kwayo saza safihla impazamo kwamanye amanani, ukuze kungabikho bani unokuyibona, de sisuswe isandla sayo.

“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.

“Ndandula ndabona ngokunxulumene nelo ‘Mihla ngemihla,’ ukuba igama elithi ‘idini’ longezwe bubulumko bomntu, yaye alikho embhalweni; nokuba iNkosi yanika umbono ochanileyo ngalo kwabo banikela isikhalo seyure yomgwebo. Xa ubunye babukho, phambi ko-1844, phantse bonke babemanyene phezu kombono ochanileyo wale ‘Mihla ngemihla;’ kodwa ukususela ko-1844, ekudidekeni, kuye kwamkelwa ezinye iimbono, yaye ubumnyama nokudideka kwalandela.” Review and Herald, November 1, 1850.