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.

Esihlokweni samashumi ayisishiyagalombili nanye kulolu chungechunge lwezihloko ngencwadi kaDaniyeli safaka isiqephu esivela ku-Manuscript Releases, umqulu 20, 17–22, lapho uDade White echaza ngokusobala ukuthi imfundiso ethi “okwemihla ngemihla” imelela indawo engcwele kaKristu yayinikwe abaDala uPrescott noDaniells “izingelosi ezazixoshiwe ezulwini.” Empeleni akachazi umbono wabo wamanga “wokwemihla ngemihla” njengoba mina ngenzile, kodwa umlando oqoshiwe ukucacisa ngokwanele ukuthi yilokhu ababefuna ukukusungula njengeqiniso. Babefuna ukubhala kabusha izingxenye zencwadi ka-Uriah Smith ethi Daniel and the Revelation, ezisekela ukuqonda “kokwemihla ngemihla,” akuchaza ku-Early Writings, ikhasi lamashumi ayisikhombisa nane, njengombono oqondile.

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.

U-W. W. Prescott wayeshicilele umagazini wesikhathi owawunesihloko esithi The Protestant, lapho isihloko saso sodwa kwakuwukuphakamisa umbono wamanga “wokwemihla ngemihla.” Yena kanye nomongameli we-General Conference, u-A. G. Daniells, baba yikhanda lomkhonto likaSathane ukuze baqhubekisele phambili imizamo kaPrescott yokusungula le mfundiso yamanga njengombono ovamile nowamukelekile e-Adventism, kodwa ngesikhathi u-Ellen White esaphila impumelelo yabo kulo mzamo wobusathane yayigcinwa ivinjelwe. Ngo-1931, uDaniells wabika ukuthi ngawo lowo nyaka impela lapho kwakulotshwe khona isiqephu esivela kuManuscript Releases (1910), waye (uDaniells) waba nengxoxo noDade White ngendaba “yokwemihla ngemihla,” nokuthi wayemenze wakholwa ukuthi umbono wakhe kanye nowoPrescott wawulungile.

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 lo mlando, ngoba manje sesiqala ukubheka ukwanda kolwazi okwafika ngowe-1989, lapho imigqa engcwele yenguquko namavesi ayisithupha okugcina kaDaniyeli ishumi nanye kwambulwa. Ukuze kuqashelwe ukukhanya okwavezwa ukuwa kweSoviet Union ekugcwalisekeni kwevesi lamashumi amane likaDaniyeli ishumi nanye, kudingeka ukuthi “okwemihla ngemihla,” kanye nomlando wesiprofetho omelelwa “okwemihla ngemihla” kuqondwe ngokufanele, ngoba lowo mlando uveza ukuphindwa kwalowo mlando emavesini amane neshumi kuya kwamashumi amane nanhlanu kaDaniyeli ishumi nanye. Lawo mavesi abonisa ukuthi umlayezo owambulwa kulawo mavesi uyizi “ndaba ezivela empumalanga nasenyakatho,” eziletha ukuhlushwa kokugcina kwabantu bakaNkulunkulu.

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.

Kepha izindaba ezivela empumalanga naseNyakatho ziyakumkhathaza; ngalokho uyakuphuma ngolaka olukhulu ukuba abhubhise, aqothule abaningi ngokuphelele. Futhi uyakumisa amatende esigodlo sakhe phakathi kwezilwandle entabeni engcwele ekhazimulayo; nokho uyakufika ekupheleni kwakhe, kungabikho noyedwa oyakumsiza. 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.

Umlayezo wevesi lamashumi amane owavulwa ngesikhathi sokuwa kweSoviet Union ngo-1989, ungumyalezo wemvula yokugcina ozokwenza upapa (inkosi yasenyakatho) ukuba “aphume ngolaka olukhulu ukubhubhisa, nokuqothula abaningi ngokuphelele.” “Izindaba” ngokwesiprofetho 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.

Futhi bayakushumayela kanjani, ngaphandle kokuba bethunyiwe na? njengokulotshiweyo ukuthi, Yeka ukuba mihle kwezinyawo zalabo abashumayela ivangeli lokuthula, balethe izindaba ezinhle zezinto ezinhle! KwabaseRoma 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.

Umlayezo wemvula yokugcina ungumyalezo owethulwa ngabalindi bakaNkulunkulu bezinsuku zokugcina, abacula ingoma yesivini nengoma kaMose neyeWundlu.

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.

Yeka indlela ezinhle ngayo ezintabeni izinyawo zalowo oletha izindaba ezinhle, omemezela ukuthula; oletha izindaba ezinhle zokuhle, omemezela insindiso; othi kuyo iSiyoni: UNkulunkulu wakho uyabusa! Abalindi bakho bayakuphakamisa izwi; bayakuhlabelela kanyekanye ngezwi elilodwa: ngokuba bayakubona ubuso nobuso, lapho iNkosi ibuyisela futhi iSiyoni. 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.

“Imibiko” esendimeni samashumi amane nane sikaDaniyeli ishumi nanye iyamthukuthelisa umuntu wesono, bese ukuchithwa kwegazi kokugcina kobupapa kuyafezwa. Lowo myalezo ungumyalezo wengilosi yesithathu okhula ube ukukhala okukhulu ngesikhathi somthetho weSonto osuzayo maduze.

“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 noyedwa ozolahlwa engakakutholi ukukhanya futhi engakawuboni umthwalo womthetho wesine. Kodwa lapho isimemezelo sesiphumile siphoqelela isabatha yomgunyathi, futhi ukukhala okukhulu ‘kwengelosi yesithathu’ sekuxwayise abantu ngokukhonza isilo nomfanekiso waso, umugqa uyobe usudwetshwe ngokucacileyo phakathi kwamanga neqiniso. Khona-ke labo abasazoqhubeka ekweqeni umthetho bayokwamukela uphawu lwesilo.” 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.

“Izindaba ezivela empumalanga nasenyakatho” ezithukuthelisa ubuPapa, zikhule zibe yisikhalo esikhulu ngesikhathi somthetho weSonto, futhi lowo myalezo ungumyalezo wemvula yokugcina eyaqala ngo-11 Septhemba 2001. Inkulumo ethi “izwi elikhulu” iyigama lesiprofetho elimelela 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.

“Iqiniso yalesi sikhathi, umlayezo wengelosi yesithathu, kumelwe imenyezelwe ngezwi elikhulu, okusho ngamandla anda njalo, njengoba sisondela ovivinyweni olukhulu lokugcina.” 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.

“Imibiko” yevesi lamashumi amane nane ingumyalezo wemvula yakamuva ngaphambi nje kokuba isikhathi sokuhlolwa kwabantu siphele, lapho uMikayeli esukuma. Ingumyalezo ofanayo wemvula yakamuva owafika ngoSepthemba 11, 2001, kodwa uyakhula ube yisikhalo esikhulu, noma izwi elikhulu, lapho abayizinkulungwane eziyikhulu namashumi amane nane bebekwa uphawu, futhi uMoya oNgcwele bese ethululwa ngaphandle kwesilinganiso. Ingumyalezo ofanayo wemvula yakamuva owaphawula inkathi yokubekwa uphawu kwabayizinkulungwane eziyikhulu namashumi amane nane.

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 yamuva owenziwe umgunyathi ngomyalezo wokuthula nokulondeka owethulwa ubu-Adventism baseLawodikeya kusukela ekufikeni kwe-“mbongolo” kuze kube sekufikeni kwe-“bhubesi”. Isikhathi esiphakathi kukaSepthemba 11, 2001, nomthetho weSonto oseliseduze ukuza siphawula umbhede wokufa ngokomoya wobu-Adventism baseLawodikeya, futhi labo abahlulelwa emva kokwahlulelwa kwendlu kaNkulunkulu (iJerusalema), bafa ethuneni elifanayo. Umbhede wokufa wobu-Adventism baseLawodikeya usephakathi kwembongolo nebhubesi, futhi umyalezo owalahlwayo nowenza ukufa kwabo yilezi “izindaba ezivela “empumalanga” (uphawu lobuSulumane) nasenyakatho (uphawu lobupapa). Ungumyalezo ofanayo, okuwumyalezo 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.

Amavesi ayisithupha okugcina kaDaniyeli ishumi nanye, avulwa ngesikhathi sokuphela ngo-1989, ayingumyalezo wemvula yangemuva, oshiwo ngesikhathi lapho kumenyezelwa khona umyalezo wemvula yangemuva wamanga othi “ukuthula nokulondeka.” Ukuhlolwa kwemvula yangemuva kuqala ukubhekana nendlu kaNkulunkulu, ngoba yilapho ukwahlulela kuqala khona, bese kuba kubhekana nomhlambi omunye ongaphandle kwendlu kaNkulunkulu. Ngenxa yalesi sizathu, kubalulekile ukuqonda “amanga” angeniswa ebu-Adventini baseLawodike esizukulwaneni sesithathu, ngoba ngesikhathi uNkulunkulu ethulula uMoya waKhe oNgcwele phezu kwalabo ababeka uphawu lwakhe kubo, ngesikhathi esifanayo uthululela inkohliso enamandla phezu kwalabo abangemukeli uthando lweqiniso.

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.”

Phakathi kwempikiswano yeminyaka eyishumi nengxenye yokuqala yekhulu lama-20 mayelana “nokwemihla ngemihla,” omunye wamadoda avikela isikhundla esifanele sabakwaMillerite sokuthi “okwemihla ngemihla” kuwuphawu lobuhedeni kwakungu-F. C. Gilbert. UGilbert wayengumguqukeli osuka ebuJudeni, futhi wayefunda futhi ekhuluma isiHebheru esiphelele. Wavikela isikhundla samaphayona encwadini kaDaniyeli esisekelwe ekuqondeni kwakhe ulimi lwesiHebheru. Ngo-1910, wona lowo nyaka uSister White abhala ngawo umbhalo wesandla owawuzofihlwa amashumi eminyaka, owawukhomba ukuthi umbono kaDaniells noPrescott mayelana “nokwemihla ngemihla” wawusuka ezingelosini zikaSathane, uGilbert waba nengxoxo yomuntu siqu noSister White ngalolu daba “lokwemihla ngemihla.”

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 ukuthi waba nengxoxo, ngokuba masinyane (ngosuku olulandelayo) wabhala isifinyezo sengxoxo ayenayo noDade White. Ngo-1931, u-A. G. Daniells wenza isimangalo sokuthi waba nengxoxo noDade White ngendaba ethi “the daily” ngawo lowo nyaka—1910. UDaniells wathi uDade White akamshiyelanga siphetho ngaphandle kokuthi “the daily” laliwuphawu lwenkonzo kaKristu yasendlini engcwele. Kodwa isimangalo sikaDaniells sokuthi kwaba khona ingxoxo, sasingeyona nje kuphela “amanga,” singuwo “amanga” esiprofetho aveza ukukhohliswa okunamandla.

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.”

Kulabo abangase bangabi nokufinyelela ezithombeni zango-1843 nango-1850, kubalulekile ukuqonda ukuthi ngesikhathi isithombe sango-1843 sishicilelwa ngo-1842, amaMillerite ayesakholwa ukuthi indlu engcwele eyayizohlanzwa ekugcwalisekeni kwesiprofetho seminyaka eyizinkulungwane ezimbili namakhulu amathathu kwakungumhlaba. Ngesikhathi beshicilela isithombe sango-1850, base sebekwazi ukuthi indlu engcwele eyayizohlanzwa kwakuyindlu engcwele yasezulwini. Ngenxa yalesi sizathu isithombe sango-1843 ASINAWO umfanekiso wendlu engcwele kaNkulunkulu, kodwa isithombe sango-1850 SINAWO umfanekiso wendlu engcwele kaNkulunkulu. Lokhu kubalulekile, ngoba uDaniells wathi engxoxweni yakhe noDade White wamkhombisa isithombe sango-1843, wabe esemkhombisa indlu engcwele esithombeni. Lokho kwakungeke kwenzeke, ngoba akukho ndlu engcwele esithombeni sango-1843. Isimangalo sakhe sengxoxo sasi “ngamanga.”

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.

Ngesikhathi ngicubungula lo mlando ngo-2009, futhi ngabona ukuthi amadoda ezinhlangothini zombili zalolu daba womabili ayethi abe nengxoxo noDade White mayelana nendaba ethi “the daily,” ngathumela i-imeyili e-Ellen White Estate ngabuza ukuthi ingabe babenokufinyelela encwadini yokuloga eyayirekhoda izingxoxo zikaDade White ngo-1910. Baphendula bathi babesenaso leso sicwadi sokuloga. Okulandelayo i-imeyili yami kanye nempendulo evela e-Ellen White Estate.

Monday, January 19, 2009

UMsombuluko, Januwari 19, 2009

To whom it may concern:

Kulabo bonke okuthintekayo:

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.

Ngizwile ukuthi kukhona incwadi yokuloba eyarekhoda ukuthi obani ababa nezingxoxo noDade White nokuthi lezo zingxoxo zazimayelana nani. Ngizama ukuqinisekisa noma ukuphikisa ukuthi u-A. G. Daniells waba nengxoxo noDade White ngo-1910 mayelana nodaba lwe-“daily.” Ngiyazi ukuthi bukhona ubufakazi bomlando bokuthi leyo ngxoxo yaba khona, kodwa ngiyazibuza ukuthi ingabe ikhona yini irekhodi encwadini esemthethweni yokuloba elibhalisa ngempela lokhu. Ngesikhathi esifanayo, ngitsheliwe ukuthi u-F. C. Gilbert naye waba nengxoxo noDade White ngo-1910 ngodaba lwe-“daily,” futhi ngithanda ukwazi ukuthi lokho kungaqinisekiswa yini ngencwadi yokuloba eyayigcinwa ngabasebenzi bakhe ngaleso sikhathi. Mhlawumbe yayingekho incwadi yokuloba, noma mhlawumbe uma yayikhona anikukhiphi lolo lwazi, noma mhlawumbe kungase kube ngaphezu kwamandla enu ukungihlolela lokho ngisho noma ikhona. Ngakho-ke, noma kunjalo, bengifuna ukubuza. Noma yiluphi usizo eningalunikeza luyokwaziswa kakhulu.

Dear Jeff,

Jeff othandekayo,

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.

Siyabonga nge-imeyili yakho. Sineqiniso umlando ophelele ngokwanele wohambo luka-Ellen White, osekelwe ezincwadini zakhe, ezincwadini zansuku zonke, nasezimisweni zakhe ezishicilelwe, kodwa asinayo “i-log-book” kanjalo.

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.

Akungabazeki ukuthi usufundile ngokuvakasha kuka-A G Daniells no-Ellen White kuvol. 6 ye-EGW Biography, *The Later Elmshaven Years*, amakhasi 256, 257. Asitholanga mbhalo ozimele waleyo ngxoxo. Nokho, sinencwadi evela kuMfundisi Gilbert yangoJuni 1, 1910, ebonisa uhlelo lwakhe lokuba seSt. Helena (lapho u-Ellen White ayehlala khona) ngoJuni 6-9. Yilokho kuphela kobufakazi obusekelayo engibaziyo.

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

UNkulunkulu anibusise—uTim Poirier, iPhini loMqondisi, 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 mbhalo ozimele oqoshiwe wokuthi uDaniells wake waba nengxoxo ngendaba ethi “the daily,” kodwa kukhona incwadi evela kuGilbert echaza inhloso yakhe yokuba semzini wakhe kusukela mhla ziyisithupha kuya mhla ziyisishiyagalolunye 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:

Emlandweni wokuphila kaDadewethu White, owacashunwa yi-Ellen White estate, lapho umzukulu wakhe ekhuluma ngodaba lwengxoxo kaDaniells, waqopha isimangalo sikaDaniells mayelana nengxoxo eqanjiwe yango-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:

“Kwathi ngokuhamba kwesikhathi kancane ezingxoxweni, uMdala uDaniells, ephelezelwa nguW. C. White noC. C. Crisler, enesifiso esikhulu sokuthola ku-Ellen White uqobo ukuthi laliyini ngempela incazelo yesitatimende sakhe esiku-Early Writings, waya kuye walubeka phambi kwakhe lolu daba. UDaniells wahamba ne-Early Writings kanye neshadi lika-1843. Wahlala phansi eduze kuka-Ellen White wamcindezela ngemibuzo. Umbiko wakhe ngale ngxoxo waqinisekiswa 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.

“‘Ngaqale ngafundela uDadewethu uWhite isitatimende esinikezwe ngenhla encwadini ethi Early Writings. Ngase ngibeka phambi kwakhe ishadi lethu lesiprofetho elalisetshenziswa yizikhonzi zethu ekuchazeni iziprofetho zikaDaniyeli neseSambulo. Ngadonsela ukunaka kwakhe emfanekisweni wendlu engcwele kanye nasesikhathini seminyaka eyizi-2300 njengoba kwakuvela eshadini.

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

“Ngase ngibuza ukuthi wayengakukhumbula yini lokho ayekubonisiwe mayelana nalesi sihloko.”

“‘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.

“‘Njengoba ngikhumbula impendulo yakhe, waqala ngokulandisa ukuthi abanye babaholi ababebambe iqhaza enhlanganweni ka-1844 bazama ukuthola izinsuku ezintsha zokuphela kwenkathi yeminyaka engu-2300. Lo mzamo wawungowokumisa izinsuku ezintsha zokufika kweNkosi. Lokhu kwakudala ukudideka phakathi kwalabo ababebekade bekwiNhlangano ye-Advent.

“‘In this confusion the Lord revealed to her, she said, that the view that had been held and presented regarding the dates was correct, and that there must never be another time set, nor another time message.

“Kulokhu kudideka iNkosi yamambulela kuye, esho kanje, ukuthi umbono owawubanjwe nowawethulwa maqondana nezinsuku wawuqondile, nokuthi akusafanele kuphinde kubekwe esinye isikhathi, noma kube khona omunye umlayezo wesikhathi.

“‘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.

“‘Ngase ngimcela ukuba asho lokho ayekwembulelwe ngakho mayelana nayo yonke enye ingxenye ‘yemihla ngemihla’—iNkosana, ibutho, ukususwa ‘kwemihla ngemihla,’ kanye nokudilizwa kwendlu engcwele.

“‘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 ngokuthi lezi zici zazingabekwanga phambi kwakhe embonweni njengoba ingxenye yesikhathi yabekwa. Wayengeke aholelwe ukuba aphumele obala enze incazelo yalawo maphuzu esiprofetho.

“‘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.

“‘Ingxoxo yangishiya nomqondo othinteke kakhulu. Ngaphandle kokungabaza wakhuluma ngokukhululeka, ngokucacile, nangobude besikhathi ngenkathi yeminyaka eyizi-2300, kodwa ngokuphathelene nenye ingxenye yesiprofetho 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.

“‘Isiphetho esisodwa kuphela engangingasithatha encazelweni yakhe ekhululekile yesikhathi nasekuthuleni kwakhe ngokuqondene nokususwa kwe- “daily” kanye nokudilizwa kwendlu engcwele, kwakungukuthi umbono awawunikwa wawumayelana nesikhathi, nokuthi akazange anikwe ncazelo ngezinye izingxenye zesiprofetho.—DF 201b, isitatimende se-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 wamkhombisa ishadi lika-1843 futhi wambuza ngesethempeli elingaboniswa kulelo shadi. Wathi futhi waletha incwadi ethi *Early Writings* futhi wamphoqelela ngemibuzo mayelana nalokho ayekusho lapho evuma ngokucacile ukuqonda kwabaphayona mayelana “nokwemihla ngemihla” nokuthi ishadi laliholwa yisandla seNkosi. Indodana ka-Ellen White, eyayiyise ka-Arthur L. White, umbhali wokuphila kwakhe owabhala umbono jikelele walesi sehlakalo okusolakala ukuthi senzeka, yayisemukele umbono kaDaniells noPrescott ongokaSathane mayelana “nokwemihla ngemihla,” futhi yafakaza ngendaba kaDaniells ngalokho ayekuzwile kuleyo ngxoxo. Babengenakucophelela endabeni yabo eyayiqanjiwe, ngoba ishadi lika-1843 alibonisi sethempeli uDaniells ayengase alikhombe.

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 obuvezwe kule nhlolokhono yilona manga lokuthi leso siqephu esivela ku-Early Writings sasiyisixwayiso esimelene “nokubeka isikhathi.” Isiqephu okuthiwa uDaniells wasibuza simi kanje:

“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.

“Ngibonile ukuthi ishadi lika-1843 laqondiswa yisandla seNkosi, nokuthi akufanele liguqulwe; ukuthi izibalo zazinjengoba Yena efuna zibe njalo; ukuthi isandla saKhe sasiphezu kwalo futhi safihla iphutha kwezinye zezibalo, ukuze kungabikho muntu owayengalibona, kwaze kwasuswa isandla saKhe.

“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.

“Ngase ngibona mayelana ‘nokwemihla ngemihla’ (Daniel 8:12) ukuthi igama elithi ‘umhlatshelo’ lanezelwa ukuhlakanipha kwabantu, futhi alikho embhalweni, nokuthi iNkosi yanikeza umbono ofanele ngakho kulabo abamemezela ukukhala kwehora lokwahlulelwa. Ngesikhathi ubunye bukhona, ngaphambi kuka-1844, cishe bonke babebumbene embonweni ofanele ‘wokwemihla ngemihla’; kodwa ekudidekeni selokhu kwaba ngu-1844, kuye kwamukelwa eminye imibono, kwalandela ubumnyama nokudideka. Isikhathi asibanga yisivivinyo kusukela ngo-1844, futhi asisoze saba yisivivinyo futhi.” 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, indodana kaDade White, wayemukele umbono wamanga “womhlatshelo wansuku zonke,” futhi indodana yakhe u-Arthur yafuna ukuqhubekisela phambili “amanga” ahlotshaniswa nengxoxo engakaze yenzeke ngokuzama ukuphakamisa ukuthi isixwayiso esikuleso siqephu esivela ku-Early Writings sasingesona esinye ngaphandle kokuba yisixwayiso nje kuphela nesikhethekile ngokumisa izikhathi. Leyo mpikiswano yaqanjwa ngeminyaka yawo-1930 futhi yaba yingxenye eyinhloko “yamanga.”

We will take up that argument in the next article.

Sizoyiphinde siphathe leyo mpikiswano esihlokweni esilandelayo.

“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.

“Ngomhlaka 23 kuSepthemba, iNkosi yangibonisa ukuthi yayiselule isandla sayo okwesibili ukuze ibuyise insali yabantu bayo, nokuthi imizamo kufanele iphindwe kabili kulesi sikhathi sokubuthwa. Ngesikhathi sokuhlakazeka u-Israyeli washaywa wadatshulwa; kodwa manje ngesikhathi sokubuthwa uNkulunkulu uyakuphilisa futhi ayibophe amanxeba abantu bakhe. Ngesikhathi sokuhlakazeka, imizamo eyenziwa yokusakaza iqiniso yaba nomphumela omncane kakhulu, yafeza okuncane noma lutho; kodwa ngesikhathi sokubuthwa, lapho uNkulunkulu esebekile isandla sakhe ukuba aqoqe abantu bakhe, imizamo yokusakaza iqiniso iyakuba nomphumela owawuhlosiwe. Bonke kufanele babe munye futhi bashiseke emsebenzini. Ngabona ukuthi kwakuyihlazo ukuba noma ngubani abhekisele esikhathini sokuhlakazeka njengesisibonelo esiyosilawula manje ngesikhathi sokubuthwa; ngoba uma uNkulunkulu engenzeli okwengeziwe manje kunalokho akwenza ngaleso sikhathi, u-Israyeli ubengeke aqoqwe. Kuyisidingo njengokushunyayelwa ukuthi iqiniso nalo lishicilelwe ephepheni.”

“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 yangibonisa ukuthi ishadi lika-1843 laliholwa yisandla sayo, nokuthi akukho ngxenye yalo eyayifanele iguqulwe; ukuthi izibalo zazinjengoba yayizifuna. Ukuthi isandla sayo sasiphezu kwalo futhi safihla iphutha kwezinye zezinombolo, ukuze kungabikho noyedwa owayengalibona, kwaze kwasuswa 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.

“Khona-ke ngabona maqondana ‘nokuQhubekayo,’ ukuthi igama elithi ‘umhlatshelo’ lafakwa ngokuhlakanipha komuntu, futhi alingelona elembhalo; nokuthi iNkosi yanika umbono oqondile ngakho kulabo abamemezela ukukhala kwehora lokwahlulela. Ngesikhathi ubunye bukhona, ngaphambi kuka-1844, cishe bonke babemunye embonweni oqondile ‘wokuQhubekayo;’ kodwa selokhu kwaba ngu-1844, ekudidekeni, kwamukelwa eminye imibono, kwase kulandela ubumnyama nokudideka.” Review and Herald, November 1, 1850.