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# The Book of Daniel - Number Ninety

Daniels Bog - Nummer Halvfems

Unraveling the Daily: A Historical Examination of Controversies and Contradictions

At optrævle det daglige: En historisk undersøgelse af kontroverser og modsigelser

Author

Jeff Pippenger

Published

February 23, 2024

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If you looked closely at the last passage in the previous article, you will have looked at the original source of the passage that is found in the book Early Writings, which A. G. Daniells claims to have taken with him in his interview on the subject of “the daily” with Sister White in 1910. Those who were working to establish the “lie” that “the daily,” represents Christ’s sanctuary ministry needed to undermine Sister White’s direct and clear endorsement of the correct view being given to those who gave the judgment hour cry. The “lie” they invented was that the only warning Sister White was being specific about was the warning of time setting. That is what Arthur White works to establish in his biography, and it is what his father, Ellen White’s son, and Daniells were trying to prove by the invented interview.

Hvis du så nøje på det sidste afsnit i den foregående artikel, vil du have set på den oprindelige kilde til det afsnit, som findes i bogen Early Writings, og som A. G. Daniells hævder at have taget med sig til sit interview om emnet »det stadige« med søster White i 1910. De, som arbejdede på at stadfæste »løgnen« om, at »det stadige« repræsenterer Kristi tjeneste i helligdommen, havde behov for at undergrave søster Whites direkte og klare stadfæstelse af den korrekte opfattelse, der blev givet til dem, som frembar domstimens råb. Den »løgn«, de opfandt, var, at den eneste advarsel, søster White udtalte sig specifikt om, var advarslen mod tidsfastsættelse. Det er det, Arthur White søger at godtgøre i sin biografi, og det er det, hans far, Ellen Whites søn, og Daniells forsøgte at bevise ved det opdigtede interview.

As already noted, there is no record of any interview between Sister White and Daniells on the subject of “the daily.” The supposed interview was proposed in 1931. If Sister White had endorsed Daniells fallen view of “the daily” at an interview in 1910, why would he, someone Sister White identified was zealous to promote his view, keep silent about her endorsement for twenty-one years? It wasn’t an interview, it was an invention.

Som allerede bemærket findes der ingen optegnelse om nogen samtale mellem søster White og Daniells om emnet »det stadige«. Den påståede samtale blev fremsat i 1931. Hvis søster White ved en samtale i 1910 havde tilsluttet sig Daniells’ faldne opfattelse af »det stadige«, hvorfor skulle han da, en person som søster White identificerede som nidkær efter at fremme sin opfattelse, tie om hendes tilslutning i enogtyve år? Det var ikke en samtale; det var en opdigtning.

The invention of the interview sought to place the context of her statement of “the daily” as if it was something that was incidental to her warning against time setting, and Arthur White placed his fingerprints on the lie in the fashion he presented in the history of 1931. As a Christian he should have simply reported the history, and left historical revisionism out of the equation. We ended the last article with the passage from 1850, that the passage in Early Writings is derived from. The statement first appeared in 1850, in the Review, and then again in the book Experience and Views. The third time it appears is in the book Early Writings, but in its evolution to the book Early Writings certain changes occurred. However, we would not say that many of the Spirit of Prophecy writings have been changed as some claim in their effort to discredit her work.

Opfindelsen af interviewet søgte at placere sammenhængen for hendes udsagn om “det daglige”, som om det var noget tilfældigt i forhold til hendes advarsel imod fastsættelse af tid, og Arthur White satte sine fingeraftryk på løgnen i den måde, hvorpå han fremstillede historien i 1931. Som kristen burde han ganske enkelt have gengivet historien og holdt historisk revisionisme uden for sagen. Vi afsluttede den sidste artikel med den passage fra 1850, som passagen i Early Writings er afledt af. Udsagnet fremkom første gang i 1850 i Review og dernæst igen i bogen Experience and Views. Tredje gang forekommer det i bogen Early Writings, men i dets udvikling frem til bogen Early Writings indtraf visse ændringer. Vi vil dog ikke sige, at mange af Åndens Profetis skrifter er blevet ændret, således som nogle hævder i deres bestræbelse på at miskreditere hendes værk.

> “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 fremførte råbet om dommens time. Da enhed rådede før 1844, var næsten alle forenede 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.

This passage was originally in the publication titled The Present Truth from 1849, but it was printed in the Review and Herald in November, 1850. In the original manuscript Sister White directly states that she is writing out several things which the Lord had recently shown her, and as you read the entire article you will see many subjects addressed. There are about twenty various subjects that she was shown. The point is that in the original article the subject of “the daily,” and the subject of “time setting” were two different revelations of things she was shown.

Dette afsnit stod oprindelig i publikationen The Present Truth fra 1849, men det blev trykt i Review and Herald i november 1850. I det oprindelige manuskript siger søster White direkte, at hun nedskriver flere ting, som Herren for nylig havde vist hende, og når man læser hele artiklen, vil man se, at mange emner bliver behandlet. Der er omtrent tyve forskellige emner, som hun fik vist. Pointen er, at emnet om „det daglige“ og emnet om „fastsættelse af tid“ i den oprindelige artikel var to forskellige åbenbaringer af ting, som hun fik vist.

In the original manuscript they were identified in different paragraphs. When the passage was reprinted in Experience and Views the editors combined the paragraph where Sister White upholds the pioneer view of “the daily,” with the following paragraph that warns against time setting. As you read the original, take note that emphasis is placed upon some subjects through Capitalization. In the paragraph where she endorses the pioneer view of “the daily,” she Capitalizes the word Daily, and in the next paragraph she Capitalizes the word Time, thus marking a direct distinction between the two subjects she was shown.

I det oprindelige manuskript blev de identificeret i forskellige afsnit. Da passagen blev genoptrykt i Experience and Views, sammenføjede redaktørerne det afsnit, hvor Søster White fastholder pioneropfattelsen af „det daglige“, med det følgende afsnit, som advarer imod tidsfastsættelse. Når du læser originalen, så læg mærke til, at der lægges vægt på visse emner gennem brugen af store begyndelsesbogstaver. I det afsnit, hvor hun stadfæster pioneropfattelsen af „det daglige“, skriver hun ordet Daily med stort begyndelsesbogstav, og i det næste afsnit skriver hun ordet Time med stort begyndelsesbogstav, hvorved hun markerer en direkte sondring mellem de to emner, som hun blev vist.

> “Dear Brethren and Sisters,

> „Kære brødre og søstre,״

> “I wish to give you a short sketch of what the Lord has recently shown to me in vision. I was shown the loveliness of Jesus, and the love that the angels have for one another. Said the angel—Can ye not behold their love?—follow it. Just so God’s people must love one another. Rather let blame fall on thyself than on a brother. I saw that the message ‘sell that ye have and give alms’ had not been given, by some, in its clear light; that the true object of the words of our Saviour had not been clearly presented. I saw that the object of selling was not to give to those who are able to labor and support themselves; but to spread the truth. It is a sin to support and indulge those who are able to labor, in idleness. Some have been zealous to attend all the meetings; not to glorify God, but for the ‘loaves and fishes.’ Such had much better been at home laboring with their hands, ‘the thing that is good,’ to supply the wants of their families, and to have something to give to sustain the precious cause of present truth.

> „Jeg ønsker at give jer en kort skitse af, hvad Herren for nylig har vist mig i syn. Jeg fik vist Jesu yndighed og den kærlighed, som englene har til hinanden. Engelen sagde: Kan I ikke se deres kærlighed? — følg den. Netop således må Guds folk elske hinanden. Lad hellere skylden falde på dig selv end på en broder. Jeg så, at budskabet: ‘Sælg, hvad I ejer, og giv almisse,’ af nogle ikke var blevet givet i dets klare lys; at den sande hensigt med vor Frelsers ord ikke var blevet tydeligt fremstillet. Jeg så, at hensigten med at sælge ikke var at give til dem, som er i stand til at arbejde og forsørge sig selv, men at udbrede sandheden. Det er synd at underholde og føje dem, som er i stand til at arbejde, i lediggang. Nogle har været nidkære efter at overvære alle møderne, ikke for at herliggøre Gud, men for ‘brødene og fiskene’. Sådanne burde langt hellere være hjemme og arbejde med deres hænder på ‘det, som er godt’, for at skaffe deres familier det fornødne og have noget at give til støtte for den dyrebare sag om den nærværende sandhed.״

> “Some, I saw, had erred in praying for the sick to be healed before unbelievers. If any among us are sick, and call for the elders of the church to pray over them, according to James 5:14, 15, we should follow the example of Jesus. He put unbelievers out of the room, then healed the sick; so we should seek to be separated from the unbelief of those who have not faith, when we pray for the sick among us.

> “Nogle, så jeg, havde fejlet ved at bede om, at de syge måtte blive helbredt, før de vantro. Hvis nogen iblandt os er syge og tilkalder menighedens ældste for at bede over dem, i overensstemmelse med Jakob 5,14-15, bør vi følge Jesu eksempel. Han satte de vantro uden for rummet og helbredte derpå de syge; således bør også vi søge at blive adskilt fra vantroen hos dem, der ikke har tro, når vi beder for de syge iblandt os.

> “Then I was pointed back to the time that Jesus took his disciples away alone, into an upper room, and first washed their feet, and then gave them to eat of the broken bread, to represent his broken body, and juice of the vine to represent his spilled blood. I saw that all should move understandingly, and follow the example of Jesus in these things, and when attending to these ordinances, should be as separate from unbelievers as possible.

> „Dernæst blev min opmærksomhed igen rettet mod den tid, da Jesus tog sine disciple afsides, alene, ind i en sal ovenpå, og først tvættede deres fødder og derefter gav dem at spise af det brudte brød til fremstilling af hans brudte legeme og saften af vinstokken til fremstilling af hans udgydte blod. Jeg så, at alle bør handle med forståelse og følge Jesu eksempel i disse ting, og når de deltager i disse anordninger, bør de så vidt muligt være adskilt fra de vantro.“

> “Then I was shown that the seven last plagues will be poured out, after Jesus leaves the Sanctuary. Said the angel—It is the wrath of God and the Lamb that causes the destruction or death of the wicked. At the voice of God the saints will be mighty and terrible as an army with banners; but they will not then execute the judgment written. The execution of the judgment will be at the close of the 1000 years.

> "Derpå blev det vist mig, at de syv sidste plager vil blive udgydt, efter at Jesus har forladt Helligdommen. Engelen sagde: Det er Guds og Lammets vrede, som forårsager de ugudeliges ødelæggelse eller død. Ved Guds røst vil de hellige være mægtige og frygtindgydende som en hær med bannere; men de skal da ikke fuldbyrde den skrevne dom. Fuldbyrdelsen af dommen vil finde sted ved afslutningen af de 1000 år."

> “After the saints are changed to immortality, and are caught up together, and receive their harps, crowns, &c., and enter the Holy City, Jesus and the saints set in judgment. The books are opened, the book of life and the book of death; the book of life contains the good deeds of the saints, and the book of death contains the evil deeds of the wicked. These books were compared with the Statute book, the Bible, and according to that they were judged. The saints in unison with Jesus pass their judgment upon the wicked dead. Behold ye! said the angel, the saints sit in judgment, in unison with Jesus, and mete out to each of the wicked, according to the deeds done in the body, and it is set off against their names what they must receive, at the execution of the judgment. This, I saw, was the work of the saints with Jesus, in the Holy City before it descends to the earth, through the 1000 years. Then at the close of the 1000 years, Jesus, and the angels, and all the saints with him, leaves the Holy City, and while he is descending to the earth with them, the wicked dead are raised, and then the very men that ‘pierced him,’ being raised, will see him afar off in all his glory, the angels and saints with him, and will wail because of him. They will see the prints of the nails in his hands, and in his feet, and where they thrust the spear into his side. The prints of the nails and the spear will then be his glory. It is at the close of the 1000 years that Jesus stands upon the Mount of Olives, and the Mount parts asunder, and it becomes a mighty plain, and those who flee at that time are the wicked, that have just been raised. Then the Holy City comes down and settles on the plain.

> »Efter at de hellige er blevet forvandlet til udødelighed og sammen er blevet bortrykket og har modtaget deres harper, kroner osv. og er gået ind i den hellige stad, sætter Jesus og de hellige sig til doms. Bøgerne åbnes, livets bog og dødens bog; livets bog indeholder de helliges gode gerninger, og dødens bog indeholder de ugudeliges onde gerninger. Disse bøger blev sammenholdt med lovbogen, Bibelen, og efter den blev de dømt. De hellige fælder i forening med Jesus deres dom over de ugudelige døde. Se! sagde englen, de hellige sidder til doms i forening med Jesus og tilmåler hver af de ugudelige efter de gerninger, der er gjort i legemet, og det anføres ud for deres navne, hvad de må modtage ved fuldbyrdelsen af dommen. Dette så jeg var de helliges arbejde med Jesus i den hellige stad, før den stiger ned til jorden, gennem de 1000 år. Ved afslutningen af de 1000 år forlader Jesus og englene og alle de hellige med ham den hellige stad, og mens han stiger ned til jorden med dem, oprejses de ugudelige døde, og da skal netop de mænd, som »gennemborede ham«, når de er blevet oprejst, se ham langt borte i al hans herlighed, med englene og de hellige hos sig, og de skal jamre på grund af ham. De vil se naglemærkerne i hans hænder og i hans fødder og stedet, hvor de stødte spydet ind i hans side. Naglemærkerne og spydet vil da være hans herlighed. Det er ved afslutningen af de 1000 år, at Jesus står på Oliebjerget, og bjerget spaltes midt over og bliver til en mægtig slette, og de, der flygter på den tid, er de ugudelige, som netop er blevet oprejst. Da kommer den hellige stad ned og slår sig ned på sletten.«

> “Then Satan imbues the wicked, that have been raised, with his spirit. He flatters them that the army in the City is small, and that his army is large, and that they can overcome the saints and take the City. While Satan was rallying his army, the saints were in the City, beholding the beauty and glory of the Paradise of God. Jesus was at their head, leading them. All at once the lovely Saviour was gone from our company; but soon we heard his lovely voice, saying, ‘Come ye blessed of my Father inherit the kingdom prepared for you from the foundation of the world.’ We gathered about Jesus, and just as he closed the gates of the City, the curse was pronounced upon the wicked. The gates were shut. Then the saints used their wings and mounted to the top of the wall of the City. Jesus was also with them; his crown looked brilliant and glorious. It was a crown within a crown, seven in number. The crowns of the saints were of the most pure gold, decked with stars. Their faces shone with glory, for they were in the express image of Jesus; and as they arose, and moved all together to the top of the City, I was enraptured with the sight.

> ”Derefter indgyder Satan sin ånd i de ugudelige, som er blevet oprejst. Han smigrer dem med, at hæren i Staden er lille, og at hans egen hær er stor, og at de kan besejre de hellige og indtage Staden. Mens Satan samlede sin hær, var de hellige i Staden og skuede skønheden og herligheden i Guds Paradis. Jesus var i spidsen for dem og ledte dem. Pludselig var den elskelige Frelser borte fra vort selskab; men snart hørte vi hans elskelige røst sige: ’Kom hid, I min Faders velsignede, og arv det rige, som har været jer beredt fra verdens grundlæggelse.’ Vi samledes om Jesus, og netop idet han lukkede Stadens porte, blev forbandelsen udtalt over de ugudelige. Portene blev lukket. Derefter brugte de hellige deres vinger og steg op til toppen af Stadens mur. Jesus var også hos dem; hans krone så strålende og herlig ud. Det var en krone inden i en krone, syv i tal. De helliges kroner var af det reneste guld, smykket med stjerner. Deres ansigter strålede af herlighed, for de var i Jesu udtrykkelige billede; og da de hævede sig og bevægede sig alle sammen op til Stadens top, blev jeg henrykt ved synet.

> “Then the wicked saw what they had lost; and fire was breathed from God upon them, and consumed them. This was the Execution of the Judgment. The wicked then received according as the saints in unison with Jesus had meted out to them during the 1000 years. The same fire from God that consumed the wicked, purified the whole earth. The broken ragged mountains melted with fervent heat, the atmosphere, also, and all the stubble was consumed. Then our inheritance opened before us, glorious and beautiful, and we inherited the whole earth made new. We all shouted with a loud voice, Glory, Alleluia.

> „Da så de ugudelige, hvad de havde mistet; og ild blev åndet fra Gud over dem og fortærede dem. Dette var fuldbyrdelsen af dommen. Da modtog de ugudelige i overensstemmelse med det, som de hellige i forening med Jesus havde tilmålt dem i løbet af de 1000 år. Den samme ild fra Gud, som fortærede de ugudelige, rensede hele jorden. De sønderbrudte, forrevne bjerge smeltede i glødende hede, ligeledes atmosfæren, og al stubben blev fortæret. Da åbnede vor arv sig for os, herlig og skøn, og vi arvede hele den jord, som var gjort ny. Vi råbte alle med høj røst: Ære, Halleluja.“

> “I also saw that the shepherds should consult those in whom they have reason to have confidence, those who have been in all the messages, and are firm in all the present truth, before they advocate any new point of importance, which they may think the Bible sustains. Then the shepherds will be perfectly united, and the union of the shepherds will be felt by the church. Such a course I saw would prevent unhappy divisions, and then there would be no danger of the precious flock being divided, and the sheep scattered, without a shepherd.

> „Jeg så også, at hyrderne burde rådføre sig med dem, til hvem de har grund til at nære tillid, dem, som har været med i alle budskaberne, og som står fast i hele den nærværende sandhed, før de fremfører noget nyt punkt af betydning, som de mener, Bibelen understøtter. Da vil hyrderne være fuldkomment forenede, og hyrdernes enhed vil blive følt af menigheden. Jeg så, at en sådan fremgangsmåde ville forhindre ulykkelige splittelser, og da ville der ikke være fare for, at den dyrebare hjord blev delt, og fårene spredt uden en hyrde.“

> “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 udstrakt 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 helbrede 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 den tilsigtede virkning. Alle bør være forenede og nidkære i arbejdet. Jeg så, at det var en skam, at nogen henviste til spredningen for at finde eksempler, som skulle styre os nu i samlingen; 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 offentliggjort 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 1843-kortet var ledet af hans hånd, og at ingen del af det 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.

> „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 enheden bestod, før 1844, var næsten alle forenede om den rette forståelse af „det daglige“; men siden 1844 er andre opfattelser i forvirringen blevet antaget, og mørke og forvirring er fulgt.“

> “The Lord showed me that Time had not been a test since 1844, and that time will never again be a test.

> Herren viste mig, at tid ikke havde været en prøve siden 1844, og at tid aldrig igen vil blive en prøve.

> “Then I was pointed to some who are in the great error, that the saints are yet to go to Old Jerusalem, &c., before the Lord comes. Such a view is calculated to take the mind and interest from the present work of God, under the message of the third angel; for if we are to go to Jerusalem, then our minds will naturally be there, and our means will be withheld from other uses, to get the saints to Jerusalem. I saw that the reason why they were left to go into this great error, is because they have not confessed and forsaken their errors, that they have been in for a number of years past.” Review and Herald, November 1, 1850.

> ”Derpå blev min opmærksomhed rettet mod nogle, som er i den store vildfarelse, at de hellige endnu skal drage til det gamle Jerusalem osv., før Herren kommer. Et sådant synspunkt er egnet til at bortlede sind og interesse fra Guds nuværende værk under den tredje engels budskab; for hvis vi skal drage til Jerusalem, da vil vore tanker naturligt være der, og vore midler vil blive holdt tilbage fra anden anvendelse for at bringe de hellige til Jerusalem. Jeg så, at grunden til, at de blev overladt til at gå ind i denne store vildfarelse, er, at de ikke har bekendt og forladt deres vildfarelser, som de har været i gennem en årrække.” Review and Herald, 1. november 1850.

The passage begins by stating, “I wish to give you a short sketch of what the Lord has recently shown to me in vision.” There were several subjects presented, and she did not combine the paragraph addressing “the daily,” with the next paragraph. That was done later by editors who placed the passage in Experience and Views, and thereafter in Early Writings. In Experience and Views, the editors left off the first eight paragraphs, and combined the paragraphs addressing what she was shown of “the daily” and of time setting. Experience and Views was published in 1851, and then Early Writings was published in 1882.

Afsnittet begynder med at fastslå: »Jeg ønsker at give jer en kort skitse af, hvad Herren for nylig har vist mig i et syn.« Der blev fremstillet flere emner, og hun sammenføjede ikke det afsnit, der omhandler »det daglige«, med det næste afsnit. Dette blev gjort senere af redaktører, som indsatte afsnittet i Experience and Views og derefter i Early Writings. I Experience and Views udelod redaktørerne de første otte afsnit og sammenføjede de afsnit, der omhandlede, hvad der var blevet vist hende om »det daglige« og om tidsfastsættelse. Experience and Views blev udgivet i 1851, og derefter blev Early Writings udgivet i 1882.

Early Writings was essentially the same four paragraphs that had appeared in Experience and Views, but with one significant exception. In Experience and Views, the one sentence paragraph that addressed time setting was combined with the previous paragraph that addressed “the daily.” Then the paragraph that originally followed the paragraph addressing time setting was included. In Early Writings a paragraph that came from a different passage in Experience and Views, was placed between the paragraph that now addresses both “the daily,” and time setting, which was originally followed by a paragraph identifying why it was wrong to make pilgrimages to old Jerusalem.

Tidlige Skrifter var i det væsentlige de samme fire afsnit, som var blevet bragt i Experience and Views, men med én væsentlig undtagelse. I Experience and Views var afsnittet på én sætning, der omhandlede tidsfastsættelse, sammenføjet med det foregående afsnit, som omhandlede „det daglige“. Derefter blev det afsnit, som oprindeligt fulgte efter afsnittet om tidsfastsættelse, medtaget. I Tidlige Skrifter blev et afsnit, som stammede fra et andet sted i Experience and Views, indsat mellem det afsnit, der nu omhandler både „det daglige“ og tidsfastsættelse, og som oprindeligt blev efterfulgt af et afsnit, der angav, hvorfor det var forkert at foretage pilgrimsrejser til det gamle Jerusalem.

The paragraph that was removed from a different page of Experience and Views, and then was inserted into the passage of Early Writings, only added to the confusion about “the daily” that had begun since 1844. The paragraph was not in Sister White’s original narrative of her vision.

Det afsnit, som blev fjernet fra en anden side i Experience and Views og derefter indsat i afsnittet i Early Writings, bidrog kun yderligere til forvirringen om »det daglige«, som var begyndt siden 1844. Afsnittet var ikke en del af Søster Whites oprindelige beretning om sit syn.

> “The Lord has shown me that the message of the third angel must go, and be proclaimed to the scattered children of the Lord, and that it should not be hung on time; for time never will be a test again. I saw that some were getting a false excitement arising from preaching time; that the third angel’s message was stronger than time can be. I saw that this message can stand on its own foundation, and that it needs not time to strengthen it, and that it will go in mighty power, and do its work, and will be cut short in righteousness.” Experience and Views, 48.

> „Herren har vist mig, at den tredje engels budskab må gå ud og forkyndes for Herrens adspredte børn, og at det ikke bør hænges op på tid; for tid vil aldrig mere blive en prøve. Jeg så, at nogle blev grebet af en falsk ophidselse, som udsprang af forkyndelse af tid; at den tredje engels budskab var stærkere, end tid kan være. Jeg så, at dette budskab kan stå på sit eget grundlag, og at det ikke behøver tid for at styrke det, og at det vil gå frem med mægtig kraft og udføre sit værk, og at det vil blive afkortet i retfærdighed.“ Experience and Views, 48.

The paragraph from page forty-eight of Experience and Views, was inserted after the paragraph in Early Writings, that had been created by combining two different paragraphs, and it placed an emphasis upon time setting that did not exist in the original narrative.

Afsnittet fra side otteogfyrre i Experience and Views blev indsat efter det afsnit i Early Writings, som var blevet til ved en sammenføjning af to forskellige afsnit, og det lagde en vægt på tidsfastsættelse, som ikke fandtes i den oprindelige fremstilling.

In 1931, the ancient men that ruled the people of Jerusalem invented a story which claimed Daniells had interviewed Sister White in 1910, and in the testimony that Daniells provided he refers to the 1843 chart, and says he pointed to the non-existent sanctuary on the chart, as he interviewed Sister White. He supposedly had the book Early Writings with him, and as he asked her about what she meant, and based upon her responses he could only conclude that the passage endorsing the pioneer view of “the daily,” in Early Writings, was actually a warning against time setting. Twenty-one years after the invented interview and sixteen years after the death of the persons supposedly interviewed, Daniells places the testimony into the history of the third generation.

I 1931 opfandt de gamle mænd, som herskede over Jerusalems folk, en fortælling, hvori det blev hævdet, at Daniells havde interviewet søster White i 1910, og i det vidnesbyrd, som Daniells fremlægger, henviser han til 1843-kortet og siger, at han pegede på den ikke-eksisterende helligdom på kortet, mens han interviewede søster White. Han skulle angiveligt have haft bogen Early Writings med sig, og idet han spurgte hende, hvad hun mente, og på grundlag af hendes svar kunne han kun drage den konklusion, at det afsnit i Early Writings, som billiger pioneropfattelsen af “det daglige”, i virkeligheden var en advarsel imod tidsfastsættelse. Enogtyve år efter det opdigtede interview og seksten år efter de angiveligt interviewede personers død indplacerer Daniells vidnesbyrdet i tredje generations historie.

F. C. Gilbert was a Hebrew scholar and he did not simply support the correct view of the “daily” as Paganism because the pioneers and Ellen White said it was so. He defended it based upon an understanding of the Hebrew text that Daniel the prophet had employed. He was the prominent Adventist Hebrew scholar during the time period. As the controversy about “the daily” that Daniells and Prescott were pushing continued to grow, Gilbert was one of the prominent scholars who stood in defense of the pioneer position. He had an interview with Ellen White on June 8, 1910, and he later recorded what he and Sister White discussed. Daniells’ testimony is completely contrary to F. C. Gilbert’s.

F. C. Gilbert var hebraisk lærd, og han støttede ikke blot den korrekte opfattelse af „det daglige“ som hedenskab, fordi pionererne og Ellen White sagde, at det var sådan. Han forsvarede den på grundlag af en forståelse af den hebraiske tekst, som profeten Daniel havde benyttet. Han var den fremtrædende adventistiske hebraist i den pågældende periode. Efterhånden som striden om „det daglige“, som Daniells og Prescott fremmede, fortsatte med at vokse, var Gilbert en af de fremtrædende lærde, der stod til forsvar for pionerstandpunktet. Han havde en samtale med Ellen White den 8. juni 1910, og senere nedtegnede han, hvad han og søster White havde drøftet. Daniells’ vidnesbyrd er fuldstændig i modstrid med F. C. Gilberts.

In volume twenty, pages seventeen through twenty-two, of Manuscript Releases, Sister White’s addresses Daniells’ and Prescott’s position on the “daily”. The phrases that you find in F. C. Gilbert’s report of his interview with Ellen White are almost identical to what Sister White herself stated in the passage from Manuscript Releases. So, for many years before Manuscript Releases were published and released, there was no concrete inspired testimony to refute or uphold Daniells’ claim about the content of the interview he supposedly had with Sister White. More importantly, there was no inspired endorsement for his flawed view of the “daily”. Even more importantly, now that Manuscript Releases are available—there still isn’t an inspired endorsement for his flawed view of “the daily!”

I bind tyve, side sytten til toogtyve, af Manuscript Releases omtaler Søster White Daniells’ og Prescotts standpunkt vedrørende „det daglige“. De vendinger, som man finder i F. C. Gilberts beretning om hans samtale med Ellen White, er næsten identiske med det, Søster White selv udtalte i afsnittet fra Manuscript Releases. Således fandtes der i mange år, før Manuscript Releases blev udgivet og offentliggjort, intet konkret inspireret vidnesbyrd til at modbevise eller stadfæste Daniells’ påstand om indholdet af den samtale, han angiveligt havde med Søster White. Endnu vigtigere var der ingen inspireret tilslutning til hans fejlagtige opfattelse af „det daglige“. Og endnu vigtigere: nu, hvor Manuscript Releases foreligger, findes der stadig ingen inspireret tilslutning til hans fejlagtige opfattelse af „det daglige“!

And yet today, Laodicean Adventism is taught that Sister White has no position on the “daily”, except that it is not a “test question” and we should “keep quiet on this subject”. Something is reversed today, and what is reversed is that the true position of “the daily” is now in the minority opinion among God’s people. In 1910, the minority view was Conradi’s view that was being pushed by Daniells and Prescott, and the majority view was the pioneer position.

Og dog læres det i dag inden for laodikeisk adventisme, at søster White ikke har nogen holdning til „det stadige”, bortset fra at det ikke er et „prøvespørgsmål”, og at vi bør „tie stille om dette emne”. Noget er i dag blevet vendt om, og det, som er blevet vendt om, er, at den sande opfattelse af „det stadige” nu befinder sig i mindretallet blandt Guds folk. I 1910 var mindretalsopfattelsen Conradis syn, som blev fremmet af Daniells og Prescott, og flertalsopfattelsen var pionerernes standpunkt.

The following is F. C. Gilbert’s statement about his interview with Sister White, that should be compared with Manuscript Releases, that has been placed in its entirety, in the eighty-first article of this The Book of Daniel series.

Det følgende er F. C. Gilberts udtalelse om hans samtale med søster White, som bør sammenholdes med Manuscript Releases, der i sin helhed er blevet gengivet i den enogfirsindstyvende artikel i denne serie om Daniels Bog.

> “Daniells and Prescott . . . would not give the older brethren in the cause any chance to say anything. . . . Daniells was here to see me, and I would not see him. . . . I would not have anything to say to him about anything. About the ‘daily’ that they are trying to work up, there is nothing to it. . . . When I was in Washington there seemed to be something that just encased their minds, and I could not seem to touch them. We are to have nothing to do with this subject of the ‘daily’ . . . I knew they would work against my message, and then the people would not think there was anything to my message. I have written to him and told him that he was showing himself not fit to be president of the General Conference. . . . not the man to keep the Presidency.

> „Daniells og Prescott … ville ikke give de ældre brødre i sagen nogen mulighed for at sige noget som helst. … Daniells var her for at træffe mig, og jeg ville ikke se ham. … Jeg ville ikke have noget som helst at sige til ham om noget. Hvad angår det »daglige«, som de forsøger at arbejde op, er der intet i det. … Da jeg var i Washington, syntes der at være noget, som ligesom indkapslede deres sind, og jeg syntes ikke at kunne nå dem. Vi skal ikke have noget at gøre med dette emne om det »daglige« … Jeg vidste, at de ville arbejde imod mit budskab, og så ville folket ikke tro, at der var noget i mit budskab. Jeg har skrevet til ham og sagt ham, at han viste sig uskikket til at være Generalkonferencens præsident … ikke den mand, der skulle beholde præsidentembedet.“

> “If this message of the ‘daily’ were a testing message the Lord would have shown me. These people do not see the end from the beginning in this thing. . . .I utterly refuse to see any of them who are engaged in this work.

> „Hvis dette budskab om det ‘daglige’ var et prøvende budskab, ville Herren have vist mig det. Disse mennesker ser ikke enden fra begyndelsen i denne sag....Jeg nægter fuldstændig at se nogen af dem, som er beskæftiget med dette arbejde.“

> “The light that was given me of God is that Brother Daniells has stood in the Presidency long enough. . . . and I was told not to have any more conversation with him about any of these things. I would not see Daniells about the matter, and I would not have one word with him. They pled with me to give him an interview, but I would not. . . . I was told to warn our people not to have anything to do with this thing they are teaching. . . . I was forbidden of the Lord to listen to it. I have expressed myself as not having a particle of confidence in it. . . . This whole thing they are doing is a scheme of the devil.” F. C. Gilbert’s report of an interview given him by Ellen White on June 8, 1910.

> „Det lys, som blev givet mig af Gud, er, at Broder Daniells længe nok har stået i Præsidentskabet .... og jeg fik besked på ikke at have yderligere samtale med ham om nogen af disse ting. Jeg ville ikke tale med Daniells om sagen, og jeg ville ikke have ét ord med ham. De bad mig indtrængende om at give ham en samtale, men det ville jeg ikke .... Jeg fik besked på at advare vort folk mod at have noget som helst at gøre med denne ting, som de lærer .... Jeg blev af Herren forbudt at lytte til det. Jeg har givet udtryk for, at jeg ikke har den ringeste tillid dertil .... Hele denne ting, som de gør, er et djævelens anslag.“ F. C. Gilberts beretning om et interview, som Ellen White gav ham den 8. juni 1910.

We will continue this subject in the next article.

Vi vil fortsætte dette emne i den næste artikel.

> “One who sees beneath the surface, who reads the hearts of all men, says of those who have had great light: ‘They are not afflicted and astonished because of their moral and spiritual condition.’ ‘Yea, they have chosen their own ways, and their soul delighteth in their abominations. I also will choose their delusions, and will bring their fears upon them; because when I called, none did answer; when I spake, they did not hear: but they did evil before Mine eyes, and chose that in which I delighted not.’ ‘God shall send them strong delusion, that they should believe a lie,’ because they received not the love of the truth, that they might be saved,’ ‘but had pleasure in unrighteousness.’ Isaiah 66:3, 4; 2 Thessalonians 2:11, 10, 12.

> „Han, som ser under overfladen, som læser alle menneskers hjerter, siger om dem, der har haft stort lys: ‘De er ikke plagede og forfærdede på grund af deres moralske og åndelige tilstand.’ ‘Ja, de har valgt deres egne veje, og deres sjæl har behag i deres vederstyggeligheder. Også jeg vil vælge deres vildfarelser og lade det, de frygter, komme over dem; fordi ingen svarede, da jeg kaldte; da jeg talte, hørte de ikke; men de gjorde, hvad der var ondt for mine øjne, og valgte det, som jeg ikke havde behag i.’ ‘Gud skal sende dem en kraftig vildfarelse, så de skal tro løgnen,’ fordi de ikke tog imod kærligheden til sandheden, for at de kunne blive frelst,’ ‘men fandt behag i uretfærdigheden.’ Esajas 66:3, 4; 2 Thessalonikerbrev 2:11, 10, 12.

> “The heavenly Teacher inquired: ‘What stronger delusion can beguile the mind than the pretense that you are building on the right foundation and that God accepts your works, when in reality you are working out many things according to worldly policy and are sinning against Jehovah? Oh, it is a great deception, a fascinating delusion, that takes possession of minds when men who have once known the truth, mistake the form of godliness for the spirit and power thereof; when they suppose that they are rich and increased with goods and in need of nothing, while in reality they are in need of everything.’

> Den himmelske Lærer spurgte: »Hvilken stærkere vildfarelse kan bedrage sindet end den foregivenhed, at I bygger på den rette grundvold, og at Gud antager jeres gerninger, når I i virkeligheden udvirker mange ting efter verdslig klogskab og synder mod Jehova? Åh, det er et stort bedrag, en betagende vildfarelse, som tager sindene i besiddelse, når mennesker, som engang har kendt sandheden, forveksler gudsfrygtens ydre skikkelse med dens ånd og kraft; når de mener, at de er rige og har overflod og ikke trænger til noget, skønt de i virkeligheden trænger til alt.«

> “God has not changed toward His faithful servants who are keeping their garments spotless. But many are crying, ‘Peace and safety,’ while sudden destruction is coming upon them. Unless there is thorough repentance, unless men humble their hearts by confession and receive the truth as it is in Jesus, they will never enter heaven. When purification shall take place in our ranks, we shall no longer rest at ease, boasting of being rich and increased with goods, in need of nothing.

> “Gud har ikke forandret sig over for sine trofaste tjenere, som holder deres klæder uplettede. Men mange råber: ‘Fred og sikkerhed,’ mens pludselig undergang kommer over dem. Medmindre der sker en grundig omvendelse, medmindre mennesker ydmyger deres hjerter ved bekendelse og modtager sandheden, sådan som den er i Jesus, vil de aldrig komme ind i himlen. Når renselsen finder sted i vore rækker, skal vi ikke længere hvile trygt, idet vi roser os af at være rige og have overflod af gods og ikke mangle noget.

> “Who can truthfully say: ‘Our gold is tried in the fire; our garments are unspotted by the world’? I saw our Instructor pointing to the garments of so-called righteousness. Stripping them off, He laid bare the defilement beneath. Then He said to me: ‘Can you not see how they have pretentiously covered up their defilement and rottenness of character? “How is the faithful city become an harlot!” My Father’s house is made a house of merchandise, a place whence the divine presence and glory have departed! For this cause there is weakness, and strength is lacking.’

> »Hvem kan sandfærdigt sige: ‘Vort guld er prøvet i ilden; vore klæder er uplettede af verden’? Jeg så vor Lærer pege på de såkaldte retfærdighedens klæder. Idet Han rev dem af, blottede Han urenheden nedenunder. Derefter sagde Han til mig: ‘Kan du ikke se, hvorledes de hyklerisk har skjult deres urenhed og deres karakters råddenskab? »Hvorledes er den trofaste stad blevet til en skøge!« Min Faders hus er gjort til et handelshus, et sted, hvorfra det guddommelige nærvær og herligheden er bortveget! Af denne årsag er der svaghed, og styrke mangler.’«

> “Unless the church, which is now being leavened with her own backsliding, shall repent and be converted, she will eat of the fruit of her own doing, until she shall abhor herself. When she resists the evil and chooses the good, when she seeks God with all humility and reaches her high calling in Christ, standing on the platform of eternal truth and by faith laying hold upon the attainments prepared for her, she will be healed. She will appear in her God-given simplicity and purity, separate from earthly entanglements, showing that the truth has made her free indeed. Then her members will indeed be the chosen of God, His representatives.” Testimonies, volume 8, 249, 250.

> „Medmindre menigheden, som nu gennemsyres af sin egen frafaldstilstand, omvender sig og bliver omvendt, vil den spise frugten af sine egne gerninger, indtil den væmmes ved sig selv. Når den står det onde imod og vælger det gode, når den søger Gud i al ydmyghed og når sit høje kald i Kristus, idet den står på den evige sandheds grundvold og ved tro griber de fuldendelser, som er beredt for den, vil den blive helbredt. Den vil fremtræde i sin gudgivne enkelhed og renhed, adskilt fra jordiske forviklinger, og vise, at sandheden i sandhed har gjort den fri. Da vil dens medlemmer virkelig være Guds udvalgte, hans repræsentanter.“ Testimonies, bind 8, 249, 250.

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