Article

# The Book of Daniel - Number Ninety

Littafin Daniyel - Lamba Casa'in

Unraveling the Daily: A Historical Examination of Controversies and Contradictions

Binciken Asirin “Na Kullum”: Nazarin Tarihi kan Rigingimu da Saba-Sabani

Author

Jeff Pippenger

Published

February 23, 2024

Formats

PDF
Word

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.

Idan ka duba sosai ga sakin layi na ƙarshe a cikin talifin da ya gabata, za ka ga asalin tushen wannan sakin layin da ake samu a cikin littafin Early Writings, wanda A. G. Daniells ya ce ya tafi da shi a lokacin ganawarsa da Sister White a shekara ta 1910 game da batun “the daily.” Waɗanda suke aiki domin kafa “ƙaryar” cewa “the daily” yana wakiltar hidimar Kristi a cikin Wuri Mai Tsarki sun bukaci su raunana amincewa kai tsaye kuma sarai da Sister White ta bayar ga daidai fahimtar da aka ba wa waɗanda suka yi shelar kukan sa’ar shari’a. “Ƙaryar” da suka ƙirƙira ita ce, gargadin kaɗai da Sister White take yin takamaimai a kansa shi ne gargadin kafa lokaci. Wannan ne abin da Arthur White yake ƙoƙarin tabbatarwa a cikin tarihinsa, kuma shi ne abin da mahaifinsa, ɗan Ellen White, da Daniells suke ƙoƙarin tabbatarwa ta wurin wannan ganawa da aka ƙirƙira.

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.

Kamar yadda aka riga aka lura, babu wani rubutaccen bayani na wata ganawa tsakanin ’Yar’uwa White da Daniells game da batun “the daily.” An gabatar da zargin wannan ganawa ne a shekarar 1931. Idan ’Yar’uwa White ta amince da ruɗaɗɗen ra’ayin Daniells game da “the daily” a wata ganawa a shekarar 1910, me ya sa shi, wanda ’Yar’uwa White ta bayyana a matsayin mai himma wajen yaɗa ra’ayinsa, zai yi shiru game da amincewarta har tsawon shekaru ashirin da ɗaya? Ba wata ganawa ba ce, ƙirƙira ce.

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.

Ƙirƙirar hirar an yi ta ne domin a sa mahallin furucinta game da “na yau da kullum” ya zama kamar wani abu ne na gefe kawai a cikin gargaɗinta game da sanya lokaci, kuma Arthur White ya bar sawun yatsunsa a kan ƙaryar ta yadda ya gabatar da ita a cikin tarihin 1931. A matsayinsa na Kirista, ya kamata ne kawai ya bayar da rahoton tarihin kamar yadda yake, ya bar sake rubuta tarihi don ya dace da wani ra’ayi a waje da lamarin. Mun ƙare talifi na ƙarshe da nassi daga shekarar 1850, wanda nassi da ke cikin Early Writings ya samo asali daga gare shi. Wannan bayani ya fara bayyana ne a shekarar 1850, a cikin Review, sannan kuma ya sake fitowa a cikin littafin Experience and Views. Karo na uku da ya bayyana shi ne a cikin littafin Early Writings, amma a yayin da ya kai ga samuwarsa a cikin littafin Early Writings an samu wasu sauye-sauye. Duk da haka, ba za mu ce yawancin rubuce-rubucen Ruhun Annabci an canja su ba kamar yadda wasu ke da’awa a ƙoƙarinsu na ɓata aikin ta.

> “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.

> “Ubangiji ya nuna mini cewa jadawalin 1843 jagorancin hannunsa ne ya yi masa, kuma cewa babu wani ɓangarensa da ya kamata a canja; cewa lambobin sun kasance yadda yake so. Cewa hannunsa yana bisa kansa, ya kuma ɓoye kuskure a cikin waɗansu lambobin, domin kada kowa ya gan shi, sai da aka ɗauke hannunsa.

> “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.

> “Sa’an nan na ga, dangane da ‘Kowace Rana,’ cewa kalmar ‘hadaya’ hikimar mutum ce ta ƙara, kuma ba ta cikin nassin; kuma Ubangiji ya ba waɗanda suka yi shelar kukan sa’ar shari’a fahimtar daidai game da ita. Lokacin da haɗin kai ya kasance, kafin 1844, kusan kowa yana haɗe a kan daidai fahimtar ‘Kowace Rana;’ amma tun bayan 1844, a cikin ruɗani, an rungumi wasu fahimtohi dabam, kuma duhu da ruɗani suka biyo baya.” Review and Herald, Nuwamba 1, 1850.

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

Asalin wannan nassi yana cikin mujallar mai take The Present Truth ta shekara ta 1849, amma an buga shi a cikin Review and Herald a watan Nuwamba, 1850. A cikin rubutun hannu na asali ’Yar’uwa White ta bayyana kai tsaye cewa tana rubuta abubuwa da dama waɗanda Ubangiji ya nuna mata kwanan nan, kuma yayin da kuke karanta dukan labarin za ku ga an yi magana a kan batutuwa masu yawa. Akwai kusan batutuwa iri-iri ashirin da aka nuna mata. Ma’anar ita ce, a cikin labarin asali, batun “the daily,” da batun “time setting” sun kasance wahayi biyu dabam na abubuwan da aka nuna mata.

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.

A cikin rubutun asali an rarrabe su a sakin layi daban-daban. Sa’ad da aka sake buga wannan nassi a cikin *Experience and Views*, masu gyara suka haɗa sakin layin da Sister White ta goyi bayan fahimtar majagaba game da “the daily,” da sakin layi na gaba wanda yake gargaɗi game da sanya lokaci. Yayin da kake karanta rubutun asali, ka lura cewa an ba wa wasu batutuwa muhimmanci ta wajen amfani da Manyan Baƙaƙe. A cikin sakin layin da ta amince da fahimtar majagaba game da “the daily,” ta rubuta kalmar *Daily* da Manyan Baƙaƙe, kuma a sakin layi na gaba ta rubuta kalmar *Time* da Manyan Baƙaƙe, ta haka tana nuna bambanci kai tsaye tsakanin batutuwan nan biyu da aka nuna mata.

> “Dear Brethren and Sisters,

> “’Yan’uwa maza da mata ƙaunatattu,

> “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.

> “Ina so in ba ku ɗan taƙaitaccen bayani game da abin da Ubangiji ya nuna mini kwanan nan a cikin wahayi. An nuna mini ƙaunataccen kyawon Yesu, da kuma ƙaunar da mala’iku suke yi wa juna. Mala’ikan ya ce—Ba ku iya ganin ƙaunarsu ba?—ku bi ta. Haka nan dole ne mutanen Allah su ƙaunaci juna. Gara a bari laifi ya fāɗi a kanka fiye da a kan ɗan’uwa. Na ga cewa saƙon nan, ‘ku sayar da abin da kuke da shi, ku ba da sadaka,’ wasu ba su bayar da shi cikin haskensa sarai ba; cewa ba a gabatar da ainihin manufar maganar Mai Cetonmu a fili ba. Na ga cewa manufar sayarwa ba domin a ba waɗanda suke iya yin aiki su kuma ciyar da kansu ba ce; amma domin a yaɗa gaskiya. Zunubi ne a tallafa da kuma rainon waɗanda suke iya yin aiki, su zauna cikin zaman banza. Waɗansu sun kasance masu ƙwazo wajen halartar dukan tarurruka; ba domin su ɗaukaka Allah ba, sai dai domin ‘gurasa da kifaye.’ Irin waɗannan da sun fi kyau su zauna a gida suna aiki da hannuwansu, ‘abin da yake mai kyau,’ domin su biya bukatun iyalansu, kuma su sami abin da za su bayar domin tallafawa wannan ƙaunatacciyar manufar gaskiyar wannan zamani.”

> “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.

> “Na ga cewa waɗansu sun yi kuskure wajen yin addu’a domin a warkar da marasa lafiya a gaban marasa bangaskiya. Idan wani a cikinmu yana rashin lafiya, ya kuma kira dattawan ikilisiya su yi masa addu’a, bisa ga Yakubu 5:14, 15, ya kamata mu bi misalin Yesu. Ya fitar da marasa bangaskiya daga ɗakin, sa’an nan ya warkar da marar lafiyan; haka mu ma ya kamata mu nemi a raba mu da rashin bangaskiyar waɗanda ba su da bangaskiya, sa’ad da muke yin addu’a domin marasa lafiyan da suke a cikinmu.”

> “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.

> “Sa’an nan aka komo da hankalina zuwa lokacin da Yesu ya keɓe almajiransa su kaɗai, ya kai su wani ɗaki a sama, ya fara wanke ƙafafunsu, sa’an nan kuma ya ba su su ci daga gurasa da aka gutsattsare, domin ta wakilci jikinsa da aka kakkarya, da kuma ruwan inabi domin ya wakilci jininsa da aka zubar. Na ga cewa ya kamata kowa ya yi waɗannan abubuwa da fahimta, kuma ya bi misalin Yesu a cikinsu, kuma sa’ad da ake kiyaye waɗannan farillai, ya kamata a kasance da keɓantuwa daga marasa bangaskiya gwargwadon iko.”

> “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.

> “Sa’an nan aka nuna mini cewa annobai bakwai na ƙarshe za a zubo su, bayan Yesu ya bar Wuri Mai Tsarki. Mala’ikan ya ce—Fushin Allah da na Ɗan Ragon ne ke jawo hallaka ko mutuwar mugaye. Da muryar Allah tsarkaka za su zama masu ƙarfi kuma masu ban tsoro kamar runduna mai tutoci; amma ba za su aiwatar da hukuncin da aka rubuta a lokacin nan ba. Aiwar da hukuncin zai kasance ne a ƙarshen shekaru 1000.

> “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.

> “Bayan an sāke tsarkaka zuwa rashin mutuwa, aka ɗauke su gaba ɗaya tare, suka karɓi garayunsu, rawunansu, da sauransu, suka shiga Birni Mai Tsarki, Yesu da tsarkaka suka zauna domin yin shari’a. Aka buɗe littattafan, littafin rai da littafin mutuwa; littafin rai yana ɗauke da kyawawan ayyukan tsarkaka, littafin mutuwa kuwa yana ɗauke da mugayen ayyukan miyagu. Aka kwatanta waɗannan littattafai da littafin doka, wato, Littafi Mai Tsarki, kuma bisa ga haka aka yi musu shari’a. Tsarkaka cikin jituwa da Yesu suna zartar da hukuncinsu a kan mugayen matattu. Duba! in ji mala’ikan, tsarkaka suna zama domin yin shari’a, cikin jituwa da Yesu, suna auna wa kowane ɗaya daga cikin miyagu gwargwadon ayyukan da aka yi cikin jiki, kuma ana rubuta a gaban sunayensu abin da dole ne su karɓa a lokacin aiwatar da hukuncin. Wannan ne, na gani, aikin tsarkaka tare da Yesu, a cikin Birni Mai Tsarki kafin ya sauko zuwa duniya, a cikin shekaru 1000. Sai kuma a ƙarshen shekaru 1000, Yesu, da mala’iku, da dukan tsarkaka tare da shi, suka bar Birni Mai Tsarki, kuma yayinda yake saukowa zuwa duniya tare da su, sai aka ta da mugayen matattu, sa’an nan kuma waɗancan mutanen nan da suka ‘soke shi,’ da aka ta da su, za su gan shi daga nesa cikin dukan ɗaukakarsa, tare da mala’iku da tsarkaka, kuma za su yi kuka saboda shi. Za su ga alamun ƙusoshin a hannuwansa, da ƙafafunsa, da kuma inda suka caka māshi a gefensa. Alamun ƙusoshin da māshin za su zama ɗaukakarsa a sa’an nan. A ƙarshen shekaru 1000 ne Yesu yake tsayawa a kan Dutsen Zaitun, dutsen kuwa ya rabu gida biyu, ya zama babban fili ƙwarai, kuma waɗanda suke gudu a wannan lokaci su ne miyagu, waɗanda aka ta da yanzu-yanzu. Sa’an nan Birni Mai Tsarki ya sauko ya sauka a kan filin.”

> “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.

> “Sa’an nan Shaiɗan ya cusa wa mugaye, waɗanda aka tashe, ruhunsa. Ya yaudare su da cewa rundunar da take cikin Birnin kaɗan ce, amma rundunarsa kuwa babba ce, kuma za su iya rinjayar tsarkaka su ƙwace Birnin. Yayinda Shaiɗan yake tattara rundunarsa, tsarkaka suna cikin Birnin, suna kallon kyawu da ɗaukakar Aljannar Allah. Yesu yana a gabansu, yana jagorantarsu. Nan take Mai-Ceto mai ƙauna ya ɓace daga cikin ƙungiyarmu; amma ba da daɗewa ba muka ji muryarsa mai daɗi tana cewa, ‘Ku zo, ku masu albarka na Ubana, ku gāji mulkin da aka shirya muku tun daga kafuwar duniya.’ Muka taru kewaye da Yesu, kuma daidai lokacin da ya rufe ƙofofin Birnin, aka furta la’ana a kan mugaye. Aka rufe ƙofofin. Sa’an nan tsarkaka suka yi amfani da fikafikansu suka hau zuwa saman ganuwar Birnin. Yesu ma yana tare da su; rawaninsa yana haske ƙwarai, cike da ɗaukaka. Rawanin ne rawani a cikin rawani, guda bakwai a adadi. Rawunan tsarkaka kuwa na zinariya mafi tsabta ne, an kawata su da taurari. Fuskokinsu suna haskakawa da ɗaukaka, gama suna ainihin surar Yesu; kuma yayinda suka tashi, suka motsa gaba ɗaya tare zuwa saman Birnin, na cika da farin ciki marar misaltuwa saboda wannan gani.”

> “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.

> “Sa’an nan mugaye suka ga abin da suka rasa; wuta kuwa ta fito daga wurin Allah a kansu, ta cinye su. Wannan ne Cikar Hukuncin. Sa’an nan mugaye suka karɓi daidai da abin da tsarkaka, cikin haɗin kai da Yesu, suka auna musu a cikin shekaru 1000. Ita ce wutar nan daga wurin Allah wadda ta cinye mugaye, ta kuma tsarkake dukan duniya. Tsaunuka fasassu masu tsumma-tsumma suka narke da zafin ƙuna mai tsanani, sararin samaniya kuma, haka ma, kuma an cinye dukan ciyawar da ta bushe. Sa’an nan gādonmu ya buɗe a gabanmu, mai ɗaukaka kuma kyakkyawa, kuma muka gāji dukan sabuwar duniya. Dukanmu kuwa muka yi sowa da babbar murya, Ɗaukaka, Alleluia.”

> “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.

> “Na kuma ga cewa ya kamata makiyaya su nemi shawarar waɗanda suke da dalilin amincewa da su, waɗanda suka kasance cikin dukan saƙonni, kuma suke tsayayyau cikin dukan gaskiyar yanzu, kafin su goyi bayan kowane sabon muhimmin batu, wanda za su yi tsammani Littafi Mai Tsarki yana goyon baya. Sa’an nan makiyayan za su zama ɗaya gaba ɗaya, kuma ikkilisiya za ta ji wannan haɗin kan na makiyayan. Na ga cewa irin wannan hanya za ta hana rarrabuwar kawuna mai raɗaɗi, sa’an nan kuma ba za a yi haɗarin garken nan mai daraja ya rabu ba, tumakin kuma su watse, ba tare da makiyayi ba.”

> “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.

> “A ranar 23 ga Satumba, Ubangiji ya nuna mini cewa ya miƙa hannunsa a karo na biyu domin ya dawo da ragowar mutanensa, kuma wajibi ne a ninka ƙoƙari a wannan lokacin tattarawa. A lokacin watsewa an bugi Isra’ila, an kuma yayyanka shi; amma yanzu a lokacin tattarawa Allah zai warkar da mutanensa, ya kuma ɗaure musu raunuka. A lokacin watsewa, ƙoƙarin da aka yi domin yaɗa gaskiya ya yi kaɗan sosai wajen yin tasiri, bai cim ma kaɗan ba ko kuwa kome ba; amma a lokacin tattarawa, sa’ad da Allah ya sa hannunsa domin ya tattara mutanensa, ƙoƙarin yaɗa gaskiya zai haifar da sakamakon da aka nufa. Ya kamata duka su kasance a haɗe kuma masu himma cikin aikin. Na ga cewa abin kunya ne ga kowa ya koma ga lokacin watsewa domin neman misalai da za su shugabance mu yanzu a lokacin tattarawa; gama idan Allah bai ƙara yi mana yanzu fiye da yadda ya yi a wancan lokacin ba, da ba za a taɓa tattara Isra’ila ba. Yana da matuƙar muhimmanci a wallafa gaskiya cikin takarda, kamar yadda ake wa’azinta.”

> “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.

> “Ubangiji ya nuna mini cewa jadawalin 1843 nasa ne ya tsara shi da hannunsa, kuma babu wani ɓangarensa da ya kamata a canja; cewa lambobin sun kasance yadda yake so su kasance. Cewa hannunsa yana bisansu, ya kuma ɓoye kuskure a cikin waɗansu daga cikin lambobin, domin kada kowa ya gan shi, sai da hannunsa ya kau.”

> “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.

> “Sa’an nan na gani game da “Daily,” cewa kalmar “sacrifice” hikimar mutum ce ta ƙara, kuma ba ta cikin rubutun; kuma Ubangiji ya ba da daidai fahimta a kansa ga waɗanda suka yi shelar sa’ar hukunci. Sa’ad da haɗin kai yake nan, kafin 1844, kusan duka sun kasance a haɗe kan daidai fahimta game da “Daily;” amma tun daga 1844, cikin ruɗani, an rungumi wasu ra’ayoyi dabam, sai duhu da ruɗani suka biyo baya.

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

> “Ubangiji ya nuna mini cewa lokaci bai kasance gwaji ba tun 1844, kuma lokaci ba zai ƙara zama gwaji ba har abada.

> “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.

> “Sa’an nan aka mai da hankalina ga waɗansu da suke cikin babban kuskure, cewa tsarkaka har yanzu dole ne su tafi Tsohuwar Urushalima, da dai sauransu, kafin Ubangiji ya zo. Irin wannan ra’ayi yana da tasirin janye tunani da sha’awa daga aikin Allah na yanzu, ƙarƙashin saƙon mala’ika na uku; gama idan za mu tafi Urushalima, to a zahiri tunaninmu zai karkata can, kuma za a riƙe dukiyoyinmu daga sauran amfanoni, domin a kai tsarkaka Urushalima. Na ga cewa dalilin da ya sa aka bar su su faɗa cikin wannan babban kuskure, shi ne domin ba su furta kuma suka rabu da kurakuransu waɗanda suka daɗe suna ciki tsawon shekaru da dama ba.” Review and Herald, Nuwamba 1, 1850.

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

Sashen ya fara da cewa, “Ina so in ba ku taƙaitaccen zane na abin da Ubangiji ya nuna mini kwanan nan cikin wahayi.” An gabatar da batutuwa da dama, kuma ba ta haɗa sakin layin da ya yi magana game da “na kullum” da sakin layi na gaba ba. An yi hakan ne daga baya ta hannun masu shirya wallafe-wallafe waɗanda suka sanya sashen a cikin Experience and Views, sannan daga baya a cikin Early Writings. A cikin Experience and Views, masu shirya wallafe-wallafen sun cire sakin layi takwas na farko, kuma suka haɗa sakin layin da ya yi magana game da abin da aka nuna mata game da “na kullum” da kuma na saita lokaci. An buga Experience and Views a shekara ta 1851, sannan aka buga Early Writings a shekara ta 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.

Rubuce-Rubucen Farko a zahiri su ne waɗannan sakin layi huɗu iri ɗaya da suka bayyana a cikin Experience and Views, sai dai da wani muhimmin banbanci guda ɗaya. A cikin Experience and Views, sakin layin jimla guda ɗaya da ya yi magana a kan ƙayyade lokaci an haɗa shi da sakin layin da ya gabace shi wanda ya yi magana a kan “the daily.” Sa’an nan kuma aka haɗa sakin layin da tun da farko ya biyo bayan sakin layin da ya yi magana a kan ƙayyade lokaci. A cikin Early Writings kuwa, an sanya wani sakin layi da ya fito daga wani sashe dabam na Experience and Views a tsakanin sakin layin da yanzu yake magana a kan duka “the daily,” da ƙayyade lokaci, wanda tun da farko ya biyo bayan sa da wani sakin layi mai bayyana dalilin da ya sa bai dace a yi aikin hajji zuwa tsohon Urushalima ba.

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.

Sakin layin da aka cire daga wani shafi daban na Experience and Views, sannan aka saka shi cikin sashen Early Writings, ya ƙara dagula ruɗanin da ya shafi “the daily” wanda ya fara tun daga 1844. Wannan sakin layin bai kasance a cikin asalin labarin da ’Yar’uwa White ta rubuta game da wahayinta ba.

> “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.

> “Ubangiji ya nuna mini cewa saƙon mala’ika na uku dole ne ya tafi, a kuma yi shelarsa ga ’ya’yan Ubangiji da suke warwatse, kuma bai kamata a ɗaure shi ga lokaci ba; gama lokaci ba zai ƙara zama gwaji ba. Na ga cewa waɗansu suna samun tashin hankali na ƙarya wanda yake tasowa daga wa’azin lokaci; cewa saƙon mala’ika na uku ya fi ƙarfin abin da lokaci zai iya bayarwa. Na ga cewa wannan saƙo zai iya tsayawa a kan tushensa na kansa, kuma ba ya bukatar lokaci domin ya ƙarfafa shi, kuma zai tafi da iko mai girma, ya kuma aikata aikinsa, kuma za a taƙaita shi cikin adalci.” 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.

An saka sakin layin daga shafi na arba’in da takwas na *Experience and Views* bayan sakin layin da yake cikin *Early Writings*, wanda aka ƙirƙira ta wajen haɗa sakin layi biyu mabambanta, kuma hakan ya sa aka ba da fifiko kan ƙayyade lokaci wanda bai kasance a cikin labarin na asali ba.

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.

A cikin shekara ta 1931, dattawan dā waɗanda suka mallaki mulkin mutanen Urushalima suka ƙirƙiri wani labari wanda ya yi iƙirarin cewa Daniells ya yi hira da Sister White a shekara ta 1910, kuma a cikin shaidar da Daniells ya bayar ya yi nuni ga jadawalin shekara ta 1843, ya kuma ce ya nuna Wuri Mai Tsarki wanda babu shi a kan jadawalin, yayin da yake hira da Sister White. A zato, yana tare da littafin Early Writings, kuma yayin da yake tambayarta abin da take nufi, bisa ga amsoshinta sai ya kasa kammalawa da komai sai dai cewa sakin layin da ke goyon bayan fahimtar majagaba game da “the daily,” a cikin Early Writings, a haƙiƙa gargadi ne game da saita lokaci. Shekaru ashirin da ɗaya bayan hirar da aka ƙirƙira, kuma shekaru goma sha shida bayan mutuwar mutanen da ake zato an yi hira da su, Daniells ya sanya wannan shaida cikin tarihin ƙarni na uku.

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 masani ne a harshen Ibrananci, kuma bai tsaya kawai wajen goyon bayan sahihin fahimta na “na kullum” a matsayin Maguzanci ba domin majagaba da Ellen White sun faɗi haka. Ya kāre wannan fahimta ne bisa ga ganewar rubutun Ibrananci da annabi Daniyel ya yi amfani da shi. Shi ne fitaccen masani a harshen Ibrananci a cikin Adventist a wancan lokaci. Yayin da gardamar game da “na kullum” wadda Daniells da Prescott suke tura wa ta ci gaba da ƙaruwa, Gilbert ya kasance ɗaya daga cikin fitattun masana da suka tsaya wajen kare matsayin majagaba. Ya yi ganawa da Ellen White a ranar 8 ga Yuni, 1910, kuma daga baya ya rubuta abin da shi da Sister White suka tattauna. Shaidar Daniells ta saɓa wa ta F. C. Gilbert gaba ɗaya.

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!”

A cikin juzu’i na ashirin, shafuffuka na goma sha bakwai zuwa ashirin da biyu, na Manuscript Releases, ’Yar’uwa White ta yi magana game da matsayin Daniells da na Prescott a kan “na kullum”. Jimlolin da kuke samu a cikin rahoton F. C. Gilbert game da tattaunawarsa da Ellen White kusan iri ɗaya ne da abin da ’Yar’uwa White da kanta ta faɗa a cikin nassin daga Manuscript Releases. Saboda haka, tsawon shekaru da yawa kafin a buga kuma a fitar da Manuscript Releases, babu wata tabbatacciyar shaida hurarriya da za ta ƙaryata ko ta tabbatar da iƙirarin Daniells game da abin da ke cikin tattaunawar da wai ya yi da ’Yar’uwa White. Mafi muhimmanci, babu wata amincewa hurarriya ga gurɓatacciyar fahimtarsa game da “na kullum”. Mafi muhimmanci fiye da haka kuma, yanzu da Manuscript Releases suke samuwa—har yanzu babu wata amincewa hurarriya ga gurɓatacciyar fahimtarsa game da “na kullum!”

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.

Duk da haka, a yau ana koyar da Adventism na Laodiceya cewa Sister White ba ta da wani matsayi game da “na kullum”, sai dai kawai cewa ba “batun gwaji” ba ne kuma ya kamata mu “yi shiru a kan wannan batu”. Wani abu ya juye a yau, kuma abin da ya juye shi ne cewa ainihin matsayi na “na kullum” yanzu ya zama ra’ayin tsiraru a cikin mutanen Allah. A cikin 1910, ra’ayin tsiraru shi ne ra’ayin Conradi wanda Daniells da Prescott suke ta tura wa gaba, kuma ra’ayin rinjaye shi ne matsayar magabata.

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.

Mai biye shi ne bayanin F. C. Gilbert game da ganawarsa da Sister White, wanda ya kamata a kwatanta da Manuscript Releases, wanda aka sa gaba ɗayansa, a cikin talifi na tamanin da ɗaya na wannan jerin The Book of Daniel.

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

> “Daniells da Prescott... ba za su ba wa tsofaffin ’yan’uwa a cikin wannan aiki wata dama su faɗi kome ba.... Daniells ya zo nan domin ya gan ni, amma ban yarda na gan shi ba.... Ban so in ce masa kome ba game da wani abu. Game da ‘na kullum’ da suke ƙoƙarin tayarwa, babu wani abu a cikinsa.... Sa’ad da nake a Washington sai ya zama mini kamar akwai wani abu da ya rufe zukatansu ƙawanya, har ban iya kai gare su ba. Ba mu da wani abin yi da wannan batu na ‘na kullum’... Na san za su yi aiki gāba da saƙona, sa’an nan mutane ba za su ɗauka cewa akwai wani abu a cikin saƙona ba. Na rubuta masa na gaya masa cewa yana nuna kansa a matsayin wanda bai dace ya zama shugaban Babban Taro ba.... ba mutumin da ya kamata ya riƙe shugabancin ba.”

> “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.

> “Da wannan saƙo game da ‘na kullum’ saƙon gwaji ne, da Ubangiji ya nuna mini. Waɗannan mutane ba sa ganin ƙarshen tun daga farko a cikin wannan abu....Ina ƙin ganin kowa daga cikinsu da yake tsunduma cikin wannan aiki ƙwata-kwata.

> “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.

> “Hasken da Allah ya ba ni shi ne cewa Ɗan’uwa Daniells ya daɗe a kan shugabancin Presidency.... kuma aka gaya mini kada in ƙara yin wata magana da shi game da kowane ɗaya daga cikin waɗannan abubuwa. Ba zan ga Daniells game da wannan al’amari ba, kuma ba zan yi magana ko da kalma ɗaya da shi ba. Sun roƙe ni in ba shi ganawa, amma ban yarda ba.... Aka gaya mini in gargaɗi mutanenmu kada su sami wata hulɗa da wannan abin da suke koyarwa.... Ubangiji ya hana ni in saurare shi. Na bayyana matsayina cewa ba ni da ko ɗan gutsuttsuren amincewa a cikinsa.... Dukan wannan abin da suke yi makircin shaidan ne.” Rahoton F. C. Gilbert game da wata ganawa da Ellen White ta ba shi a ranar 8 ga Yuni, 1910.

We will continue this subject in the next article.

Za mu ci gaba da wannan batu a talifi na gaba.

> “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.

> “Shi wanda yake gani a ƙarƙashin bayyana, wanda yake karanta zukatan dukan mutane, yana cewa game da waɗanda suka sami babban haske: ‘Ba su cikin wahala ko firgici saboda halinsu na ɗabi’a da na ruhaniya.’ ‘I, sun zaɓi hanyoyinsu na kansu, kuma ransu yana jin daɗi cikin abubuwan banƙyamarsu. Ni ma zan zaɓa musu ruɗunsu, in kuma kawo tsoronsu a kansu; domin sa’ad da na kira, ba wanda ya amsa; sa’ad da na yi magana, ba su saurara ba: sai dai suka aikata mugunta a gaban idanuna, suka kuma zaɓi abin da ban ji daɗinsa ba.’ ‘Allah kuwa zai aiko musu da ruɗu mai ƙarfi, domin su gaskata ƙarya,’ domin ‘ba su karɓi ƙaunar gaskiya ba, domin su sami ceto,’ ‘amma suna jin daɗin rashin adalci.’ Ishaya 66:3, 4; 2 Tassalunikawa 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.’

> “Malamin sama ya yi tambaya cewa: ‘Wace ruɗi ce ta fi ƙarfin da za ta iya yaudarar tunani fiye da riya cewa kana ginawa a kan madaidaicin tushe kuma Allah yana karɓar ayyukanka, alhali kuwa a zahiri kana aiwatar da abubuwa da yawa bisa ga manufofin duniya kuma kana yin zunubi ga Jehobah? Kai, babbar yaudara ce, ruɗi mai jan hankali, wadda take mamaye tunani lokacin da mutane waɗanda suka taɓa sanin gaskiya, suke rikitar da surar ibada da ruhinta da ikonta; sa’ad da suke ɗauka cewa su masu arziki ne, sun ƙaru da dukiya, kuma ba su da bukatar kome, alhali kuwa a zahiri suna da bukatar kome da kome.’”

> “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.

> “Allah bai canja ba game da bayinsa masu aminci waɗanda suke kiyaye tufafinsu marasa tabo. Amma da yawa suna ta kira, ‘Salama da kwanciyar rai,’ alhali hallaka ta ba-zata tana aukuwa a kansu. Sai dai in akwai cikakkiyar tuba, sai dai in mutane sun ƙasƙantar da zukatansu ta wurin furci suka kuma karɓi gaskiya kamar yadda take cikin Yesu, ba za su taɓa shiga sama ba. Sa’ad da tsarkakewa za ta gudana a cikin sahunmu, ba za mu ƙara zama cikin walwala ba, muna taƙama da cewa mu masu arziki ne, mun ƙaru da dukiya, ba mu kuma bukatar kome ba.”

> “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.’

> “Wa zai iya faɗa da gaskiya cewa: ‘An gwada zinariyarmu a cikin wuta; tufafinmu kuma ba su da tabo daga duniya’? Na ga Malaminmu yana nuna wa tufafin abin da ake kira adalci. Da ya tube su, sai ya bayyanar da ƙazantar da take a ƙarƙashinsu. Sa’an nan ya ce mini: ‘Ba ka gani ba yadda suka rufe ƙazantarsu da ruɓewar halinsu da riya? “Yaya birni mai aminci ya zama karuwa!” An mai da gidan Ubana gidan ciniki, wurin da kasancewar Allahntaka da ɗaukakarsa suka riga suka tashi! Saboda wannan ne akwai rauni, ƙarfi kuma ya ƙare.’”

> “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.

> “In ba coci, wadda yanzu ake yi mata yisti da ja da bayanta na kanta, ta tuba ta kuma sāke komowa, za ta ci daga ’ya’yan ayyukanta, har sai ta ƙi kanta. Sa’ad da ta yi tsayayya da mugunta ta zaɓi nagarta, sa’ad da take neman Allah da dukan tawali’u kuma ta kai ga babban kiranta cikin Almasihu, tana tsaye a kan dandalin gaskiya madawwamiya kuma ta wurin bangaskiya tana riƙe da nasarorin da aka shirya mata, za a warkar da ita. Za ta bayyana cikin sauƙinta da tsarkinta da Allah ya ba ta, a rabe da rikice-rikicen duniya, tana nuna cewa lalle gaskiya ta ’yantar da ita. Sa’an nan kuwa membobinta za su zama zaɓaɓɓun Allah hakika, wakilansa.” Testimonies, juzu’i na 8, 249, 250.

Back to Articles