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# The Book of Daniel - Number Eighty-Nine

Daniels Bog – Niogfirsindstyve

Unraveling the False Doctrines: A Historical Examination of the Daily in Adventism

Afsløring af de falske læresætninger: En historisk undersøgelse af det daglige i adventismen

Author

Jeff Pippenger

Published

February 22, 2024

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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.

I den enogfirsindstyvende artikel i denne række af artikler om Daniels Bog medtog vi en passage fra Manuscript Releases, bind 20, 17–22, hvor søster White tydeligt fastslår, at læren om, at »det stadige« repræsenterer Kristi helligdom, var blevet givet til ældsterne Prescott og Daniells af »engle, som var blevet uddrevet af himlen«. Hun identificerer ikke faktisk deres falske opfattelse af »det stadige«, sådan som jeg har gjort, men den historiske optegnelse gør det overflødig klart, at dette var det, de søgte at etablere som sandhed. De søgte at omskrive dele af Uriah Smiths bog Daniel and the Revelation, som fastholder forståelsen af »det stadige«, hvilken hun i Early Writings, side fireoghalvfjerds, identificerer som den rette opfattelse.

W. W. Prescott had published a periodical magazine titled The Protestant, in which the sole theme was lifting up the false view of “the daily.” He and the General Conference president, A. G. Daniells became the satanic spearhead to continue Prescott’s efforts towards establishing the false doctrine as the orthodox view in Adventism, but while Ellen White was alive their success in the satanic effort was held in check. In 1931, Daniells reported that in the very year that the passage from Manuscript Releases was written (1910), that he (Daniells) had an interview with Sister White on the subject of “the daily,” and that she had led him to believe that he and Prescott’s view was correct.

W. W. Prescott havde udgivet et tidsskrift med titlen The Protestant, hvori det eneste tema var at fremhæve den falske opfattelse af »det daglige«. Han og Generalkonferencens præsident, A. G. Daniells, blev den sataniske spydspids for at videreføre Prescotts bestræbelser på at etablere den falske lære som den ortodokse opfattelse i adventismen; men så længe Ellen White levede, blev deres fremgang i den sataniske bestræbelse holdt i skak. I 1931 berettede Daniells, at netop i det år, hvor passagen fra Manuscript Releases blev skrevet (1910), havde han (Daniells) en samtale med Søster White om emnet »det daglige«, og at hun havde ledt ham til at tro, at hans og Prescotts opfattelse var korrekt.

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.

Det er vigtigt at forstå denne historie, for vi er nu ved at begynde vores behandling af den kundskabens vækst, som indtraf i 1989, da de hellige reformlinjer og de sidste seks vers i Daniel elleve blev forseglet op. For at erkende det lys, som blev frembragt ved Sovjetunionens sammenbrud til opfyldelse af vers fyrre i Daniel elleve, er det nødvendigt, at “det daglige” og den profetiske historie, som fremstilles ved “det daglige”, forstås korrekt, for denne historie anskueliggør gentagelsen af den historie i Daniel elleve, vers fyrre til femogfyrre. Disse vers identificerer, at det budskab, som bliver forseglet op i disse vers, er “tidenderne fra øst og nord”, som medfører Guds folks endelige forfølgelse.

> 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.

> Men rygter fra øst og fra nord skal forfærde ham; derfor skal han drage ud i stor harme for at ødelægge og fuldstændig udrydde mange. Og han skal opslå sit palads’ telte mellem havene ved det herlige hellige bjerg; dog skal han gå sin ende i møde, og ingen skal hjælpe ham. Daniel 11:44, 45.

The message of verse forty that was unsealed at the collapse of the Soviet Union in 1989, is the latter rain message that will cause the papacy (the king of the north), to “go forth with great fury to destroy, and utterly to make away many.” “Tidings” is prophetically a message.

Budskabet i vers fyrre, som blev åbnet ved Sovjetunionens sammenbrud i 1989, er den sildige regns budskab, som vil få pavedømmet (kongen i nord) til at »drage ud med stor harme for at ødelægge og fuldstændig gøre det af med mange«. »Tidender« er profetisk et budskab.

> 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.

> Og hvorledes skal de prædike, dersom de ikke bliver udsendt? som der er skrevet: Hvor liflige er deres fødder, som forkynder fredens evangelium og bringer godt budskab om gode ting! Romerne 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.

Budskabet om den sildige regn er det budskab, som Guds sidste dages vægtere fremfører, idet de synger vingårdens sang og Moses’ og Lammets sang.

> 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.

> Hvor herlige er på bjergene hans fødder, som bringer godt budskab, som forkynder fred; som bringer godt budskab om gode ting, som forkynder frelse; som siger til Zion: Din Gud regerer! Dine vægtere skal opløfte røsten; med røsten sammen skal de synge; thi de skal se øje til øje, når Herren igen bringer Zion. Esajas 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.

„Tidenderne“ i vers fireogfyrre i Daniel elleve vækker syndens menneskes vrede, og det endelige pavelige blodbad fuldbyrdes. Dette budskab er den tredje engels budskab, som svulmer op til et højt råb ved den snart kommende søndagslov.

> “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.

> "Ingen fordømmes, før de har haft lyset og har indset forpligtelsen i det fjerde bud. Men når dekretet udgår, som håndhæver den forfalskede sabbat, og det høje råb fra 'den tredje engel' vil advare mennesker mod tilbedelsen af dyret og dets billede, vil skillelinjen tydeligt blive trukket mellem det falske og det sande. Da vil de, som stadig fortsætter i overtrædelse, modtage dyrets mærke." Signs of the Times, 8. november 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.

De „tidender fra øst og nord“, som bringer pavedømmet i raseri, tiltager til et højt råb ved søndagsloven, og dette budskab er budskabet om den sene regn, som begyndte den 11. september 2001. Udtrykket „høj røst“ er et profetisk udtryk, der betegner en tiltagende kraft.

> “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.

> "Sandheden for denne tid, den tredje engels budskab, skal forkyndes med høj røst, hvilket vil sige med voksende kraft, idet vi nærmer os den store afsluttende prøve." 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.

„Tidenderne“ i vers fireogfyrre er sildigregnens budskab umiddelbart før menneskets nådetid afsluttes, idet Mikael står frem. Det er det samme sildigregnsbudskab, som kom den 11. september 2001, men det svulmer op til et højt råb, eller en høj røst, når de hundrede og fireogfyrre tusinde bliver beseglet, og Helligånden da udgydes uden mål. Det er det samme sildigregnsbudskab, som kendetegnede perioden for de hundrede og fireogfyrre tusindes besegling.

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.

Det er budskabet om silde-regnen, som er blevet forfalsket ved et budskab om fred og sikkerhed, der fremsættes af laodikeisk adventisme fra „æslets“ ankomst indtil „løvens“ ankomst. Perioden mellem 11. september 2001 og den snart kommende søndagslov markerer det åndelige dødsleje for laodikeisk adventisme, og de, som dømmes efter Guds hus (Jerusalem) er dømt, dør i den samme grav. Dødslejet for laodikeisk adventisme er mellem æslet og løven, og det budskab, som forkastes og frembringer deres død, er „tidender fra „østen“ (et symbol på islam) og norden (et symbol på pavedømmet). Det er det samme budskab, som er den tredje engels budskab.

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.

De sidste seks vers i Daniel elleve, som blev forseglet op ved endens tid i 1989, er budskabet om den sildige regn, hvilket forkyndes på et tidspunkt, hvor et falskt budskab om den sildige regn, om „fred og sikkerhed“, bliver forkyndt. Prøvelsen vedrørende den sildige regn møder først Guds hus, for det er dér, dommen begynder, og derefter møder den den anden hjord uden for Guds hus. Af denne grund er det afgørende at forstå den „løgn“, som blev indført i laodikeisk adventisme i tredje generation, for mens Gud udgyder sin Helligånd over dem, som Han besegler, udgyder Han samtidig en kraftig vildfarelse over dem, som ikke tog imod kærlighed til sandheden.

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.”

Under striden i det første halvandet årti af det tyvende århundrede om »det stadige« var en af de mænd, som forsvarede den korrekte milleritiske opfattelse, at »det stadige« er et symbol på hedenskabet, F. C. Gilbert. Gilbert var en omvendt fra jødedommen og læste og talte fuldkomment hebraisk. Han forsvarede pionerernes standpunkt i Daniels Bog på grundlag af sin forståelse af det hebraiske sprog. I 1910, selve det år, da søster White skrev det manuskript, som skulle blive begravet i årtier, og som identificerede, at Daniells’ og Prescotts syn på »det stadige« kom fra Satans engle, havde Gilbert et personligt interview med søster White om spørgsmålet om »det stadige«.

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.

Vi ved, at han havde et møde, for han skrev straks (den næste dag) et resumé af det møde, han havde med søster White. I 1931 fremsatte A. G. Daniells den påstand, at han havde haft et møde med søster White om emnet „det daglige“ i samme år—1910. Daniells hævdede, at søster White ikke efterlod ham nogen anden konklusion end, at „det daglige“ var et symbol på Kristi tjeneste i helligdommen. Men Daniells’ påstand om et møde var ikke blot en „løgn“, den er profetiens „løgn“, som frembringer en kraftig vildfarelse.

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.”

For dem, som måske ikke har adgang til 1843- og 1850-kortene, er det vigtigt at forstå, at da 1843-kortet blev udgivet i 1842, troede milleritterne stadig, at den helligdom, som skulle renses til opfyldelse af profetien om de to tusind tre hundrede år, var jorden. Da de udgav 1850-kortet, vidste de derimod, at den helligdom, som skulle renses, var den himmelske helligdom. Af denne grund har 1843-kortet INGEN illustration af Guds helligdom, men 1850-kortet HAR en illustration af Guds helligdom. Dette er vigtigt, for Daniells hævdede, at han under sit interview med Søster White viste hende 1843-kortet, og at han pegede på helligdommen på kortet. Det ville have været umuligt, for der er ingen helligdom på 1843-kortet. Hans påstand om et interview var en „løgn“.

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.

Da jeg gennemarbejdede denne historie i 2009 og blev opmærksom på, at mændene på begge sider af spørgsmålet begge hævdede at have haft et møde med Søster White om emnet »det stadige«, sendte jeg en e-mail til Ellen White Estate og spurgte, om de havde adgang til den logbog, hvori Søster Whites møder i 1910 var optegnet. De svarede, at de stadig havde logbogen. Det følgende er min e-mail og svaret fra Ellen White Estate.

Monday, January 19, 2009

Mandag den 19. januar 2009

To whom it may concern:

Til hvem det måtte vedkomme:

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.

Jeg har hørt, at der fandtes en logbog, hvori det blev registreret, hvem der havde samtaler med Søster White, og hvad samtalerne drejede sig om. Jeg forsøger at få bekræftet eller afkræftet, om A. G. Daniells havde en samtale med Søster White i 1910 angående emnet om det „daglige“. Jeg er klar over, at der foreligger historiske vidnesbyrd om, at samtalen fandt sted, men jeg spekulerer på, om der findes nogen optegnelse i en officiel logbog, som faktisk registrerer dette. Samtidig er det blevet fortalt mig, at F. C. Gilbert også havde en samtale med Søster White i 1910 om emnet det „daglige“, og jeg vil gerne vide, om dette kan bekræftes ved hjælp af en logbog, som blev ført af hendes stab i den periode. Måske fandtes der ingen logbog, eller måske udleverer De ikke sådanne oplysninger, eller måske ligger det uden for Deres mulighed at undersøge dette for mig, selv hvis den findes. Under alle omstændigheder ønskede jeg derfor at spørge. Enhver hjælp, De måtte kunne yde, vil blive højt værdsat.

Dear Jeff,

Kære 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.

Tak for Deres e-mail. Vi har ganske vist en forholdsvis fuldstændig redegørelse for Ellen Whites rejseforløb, baseret på hendes breve, dagbøger og offentliggjorte aftaler, men ingen egentlig »logbog« som sådan.

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.

De har uden tvivl læst om A. G. Daniells’ besøg hos Ellen White i bind 6 af EGW-biografien, The Later Elmshaven Years, s. 256, 257. Vi har ikke fundet nogen uafhængig beretning om dette interview. Vi har dog et brev fra ældste Gilbert af 1. juni 1910, hvori han tilkendegiver sin plan om at være i St. Helena (hvor Ellen White boede) den 6.-9. juni. Det er omfanget af den understøttende dokumentation, som jeg har kendskab til.

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

Gud velsigne — Tim Poirier, vicedirektør, 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.

Der findes ingen uafhængig optegnelse over, at Daniells nogen sinde havde et interview om emnet »det daglige«, men der findes et brev fra Gilbert, som angiver hans hensigt om at være i hendes hjem fra den sjette til den niende juni 1910.

In the biography of Sister White, that the Ellen White estate references, where her grandson addresses the issue of Daniells’ interview he recorded Daniells’ claim concerning the fabricated interview of 1910:

I den biografi om søster White, som Ellen White-boet henviser til, hvor hendes barnebarn behandler spørgsmålet om Daniells’ interview, nedskrev han Daniells’ påstand vedrørende det fabrikerede interview fra 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:

> „På et lidt senere tidspunkt i drøftelserne gik ældste Daniells, ledsaget af W. C. White og C. C. Crisler, ivrig efter at få netop fra Ellen White selv at vide, hvad meningen var med hendes udtalelse i Early Writings, til hende og forelagde sagen for hende. Daniells tog Early Writings og 1843-kortet med sig. Han satte sig tæt ved Ellen White og stillede hende det ene spørgsmål efter det andet. Hans beretning om dette interview blev bekræftet af W. C. White:“

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

> “‘Jeg læste først for søster White den ovenfor anførte udtalelse i Early Writings. Dernæst forelagde jeg hende vor profetiske tavle, som vore prædikanter benyttede i udlægningen af profetierne i Daniel og Åbenbaringen. Jeg henledte hendes opmærksomhed på billedet af helligdommen og også på perioden på 2300 år, således som de fremtrådte på tavlen.

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

> »Jeg spurgte derpå, om hun kunne erindre, hvad der var blevet vist hende angående dette emne.«

> “‘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.

> „Som jeg erindrer hendes svar, begyndte hun med at fortælle, hvordan nogle af de ledere, som havde været med i 1844-bevægelsen, bestræbte sig på at finde nye tidspunkter for afslutningen af den 2300-årige periode. Denne bestræbelse gik ud på at fastsætte nye tidspunkter for Herrens komme. Dette skabte forvirring blandt dem, der havde været med i adventbevægelsen.“

> “‘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.

> »I denne forvirring åbenbarede Herren hende, sagde hun, at den opfattelse, som var blevet fastholdt og fremlagt vedrørende tidspunkterne, var korrekt, og at der aldrig mere måtte fastsættes en anden tid eller gives et andet tidsbudskab.«

> “‘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.

> ”Jeg bad hende da fortælle, hvad der var blevet åbenbaret hende om resten af det „daglige“ — Fyrsten, hæren, borttagelsen af det „daglige“ og nedkastelsen af helligdommen.

> “‘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.

> „Hun svarede, at disse træk ikke var blevet fremstillet for hende i syn, således som tidsdelen var det. Hun ville ikke blive ledt til at give en forklaring på disse punkter i profetien.

> “‘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.

> »Samtalen gjorde et dybt indtryk på mit sind. Uden tøven talte hun frit, klart og udførligt om de 2300 år, men hvad angår den anden del af profetien, forholdt hun sig tavs.«

> “‘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.

> “‘Den eneste slutning, jeg kunne drage af hendes frie forklaring om tiden og hendes tavshed med hensyn til borttagelsen af det “daglige” og nedkastelsen af helligdommen, var, at det syn, der blev givet hende, angik tiden, og at hun ikke modtog nogen forklaring vedrørende de andre dele af profetien.—DF 201b, AGD-erklæring, 25. sept. 1931.’” Arthur White, Ellen G. White, bind 6, 257.

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

Daniells hævdede, at han viste hende 1843-kortet og spurgte hende om helligdommen, som ikke er fremstillet på kortet. Han hævdede også, at han tog bogen Early Writings og overøste hende med spørgsmål om, hvad hun mente, da hun klart tilsluttede sig pionerernes forståelse af „det daglige“, og at kortet var ledet af Herrens hånd. Ellen Whites søn, som var far til Arthur L. White, biografen, der skrev oversigten over denne angivelige begivenhed, havde accepteret Daniells’ og Prescotts sataniske syn på „det daglige“ og afgav vidnesbyrd til støtte for Daniells’ påstand om, hvad han havde hørt under samtalen. De var ganske enkelt ikke omhyggelige med deres opdigtede historie, for 1843-kortet fremstiller ikke nogen helligdom, som Daniells kunne have peget på.

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:

En anden usandhed, som fremstilles i interviewet, er løgnen om, at afsnittet fra Early Writings var en advarsel imod »fastsættelse af tider«. Det afsnit, som Daniells angiveligt spurgte om, er som følger:

> “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.

> Jeg har set, at 1843-tavlen blev ledet af Herrens hånd, og at den ikke burde ændres; at tallene var, som Han ønskede dem; at Hans hånd var over og skjulte en fejl i nogle af tallene, så ingen kunne se den, før Hans hånd blev fjernet.

> “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.

> »Da så jeg vedrørende det „daglige“ (Daniel 8,12), at ordet „offer“ var tilføjet af menneskelig visdom og ikke hører til teksten, og at Herren gav den rette forståelse af det til dem, som fremførte råbet om dommens time. Da enhed fandtes før 1844, var næsten alle enige om den rette forståelse af det „daglige“; men i forvirringen siden 1844 er andre opfattelser blevet antaget, og mørke og forvirring er fulgt. Tid har ikke været en prøve siden 1844, og den vil aldrig igen blive en prøve.« Early Writings, 74, 75.

Willie C. White, Sister White’s son, had accepted the false view of “the daily,” and his son Arthur sought to perpetuate the “lie” associated with the interview that never happened by attempting to suggest that the warning in the passage from Early Writings, was simply and exclusively a warning against time setting. That argument was invented in the 1930’s and becomes a primary part of the “lie.”

Willie C. White, søster Whites søn, havde antaget den falske opfattelse af „det daglige“, og hans søn Arthur søgte at videreføre den „løgn“, der er forbundet med det interview, som aldrig fandt sted, ved at forsøge at antyde, at advarslen i afsnittet fra Early Writings ganske enkelt og udelukkende var en advarsel imod fastsættelse af tid. Dette argument blev opfundet i 1930’erne og bliver en hovedbestanddel af „løgnen“.

We will take up that argument in the next article.

Vi vil tage dette argument op i den næste artikel.

> “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.

> „Den 23. september viste Herren mig, at han for anden gang havde udrakt sin hånd for at genvinde resten af sit folk, og at anstrengelserne måtte fordobles i denne samlingstid. I spredningstiden blev Israel slået og sønderrevet; men nu i samlingstiden vil Gud læge og forbinde sit folk. Under spredningen havde de anstrengelser, der blev gjort for at udbrede sandheden, kun ringe virkning, udrettede kun lidt eller intet; men i samlingen, når Gud har sat sin hånd til at samle sit folk, vil anstrengelser for at udbrede sandheden have deres tilsigtede virkning. Alle bør være forenede og nidkære i værket. Jeg så, at det var en skam, at nogen henviste til spredningen som eksempel til at styre os nu i samlingen efter; for hvis Gud ikke gør mere for os nu, end han gjorde dengang, ville Israel aldrig blive samlet. Det er lige så nødvendigt, at sandheden bliver udgivet i et blad, som at den bliver prædiket.״

> “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.

> Herren viste mig, at tavlen fra 1843 var ledet af hans hånd, og at ingen del af den skulle ændres; at tallene var, som han ønskede dem. At hans hånd var over og skjulte en fejl i nogle af tallene, så ingen kunne se den, før hans hånd blev fjernet.

> “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.

> ”Derpå så jeg med hensyn til ‘det daglige’, at ordet ‘offer’ var tilføjet af menneskelig visdom og ikke hører til teksten; og at Herren gav den rette forståelse af det til dem, som frembar råbet om dommens time. Da der var enhed, før 1844, var næsten alle enige om den rette forståelse af ‘det daglige’; men siden 1844 er andre opfattelser i forvirringen blevet antaget, og mørke og forvirring er fulgt.” Review and Herald, 1. november 1850.

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