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# The Book of Daniel - Number Eighty-Nine

Littafin Daniyel - Na Tamanin da Tara

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

Bankado Koyarwar Ƙarya: Binciken Tarihi game da “Kullum” a cikin Adventism

Author

Jeff Pippenger

Published

February 22, 2024

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In the eighty-first article in this series of articles on the book of Daniel we included a passage from Manuscript Releases, volume 20, 17–22, where Sister White clearly identifies that the teaching that “the daily,” represents Christ’s sanctuary had been given to Elders Prescott and Daniells by “angels that had been expelled from heaven.” She does not actually identify their false idea of “the daily,” as I have done, but the historical record is abundantly clear that this is what they were trying to establish as truth. They were seeking to rewrite portions of Uriah Smith’s book Daniel and the Revelation, that uphold the understanding of “the daily,” which she identifies in Early Writings, page seventy-four as the correct view.

A talifin tamanin da ɗaya a cikin wannan jerin talifofi kan littafin Daniyel mun haɗa da wani sashe daga *Manuscript Releases*, juzu’i na 20, shafuffuka 17–22, inda ’Yar’uwa White ta fayyace sarai cewa koyarwar da ke cewa “na kullum,” tana wakiltar Wuri Mai Tsarki na Almasihu, “mala’ikun da aka kore su daga sama” ne suka ba Dattawa Prescott da Daniells. A zahiri ba ta bayyana ra’ayinsu na ƙarya game da “na kullum” kai tsaye kamar yadda ni na yi ba, amma tarihin da yake akwai ya bayyana wannan sosai, cewa wannan ne abin da suke ƙoƙarin kafa wa a matsayin gaskiya. Suna ƙoƙarin sake rubuta wasu sassa na littafin Uriah Smith mai suna *Daniel and the Revelation*, waɗanda suke riƙe da fahimtar “na kullum,” wadda ta bayyana a *Early Writings*, shafi na saba’in da huɗu, a matsayin ra’ayi madaidaici.

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

W. W. Prescott ya wallafa wata mujallar lokaci-lokaci mai take The Protestant, wadda jigon ta kaɗai shi ne ɗaukaka ra’ayin ƙarya game da “the daily.” Shi da shugaban Babban Taron, A. G. Daniells, suka zama bakin mashin na Shaidan domin ci gaba da ƙoƙarin Prescott na kafa wannan koyarwar ƙarya a matsayin sahihin ra’ayi na addinin Adventist, amma tun da Ellen White tana raye, an riƙe nasararsu a cikin wannan ƙoƙari na Shaidan. A cikin 1931, Daniells ya ruwaito cewa a daidai shekarar da aka rubuta wannan nassi daga Manuscript Releases (1910), shi kansa (Daniells) ya yi ganawa da Sister White a kan batun “the daily,” kuma cewa ta sa shi ya gaskata cewa ra’ayinsa da na Prescott daidai ne.

It is important to understand this history, for we are now beginning our consideration of the increase of knowledge that arrived in 1989, when the sacred reform lines and the last six verses of Daniel eleven were unsealed. To recognize the light that was produced with the collapse of the Soviet Union in fulfillment of verse forty of Daniel eleven, requires that “the daily,” and the prophetic history represented by “the daily” be correctly understood, for that history illustrates the repeat of that history in verses forty to forty-five of Daniel eleven. Those verses identify that the message that is unsealed in those verses are the “tidings of the east and north,” that bring about the final persecution of God’s people.

Yana da muhimmanci a fahimci wannan tarihi, gama yanzu muna fara la’akari da ƙaruwa ta ilimi da ta zo a 1989, sa’ad da aka buɗe layukan gyara masu tsarki da ayoyi shida na ƙarshe na Daniyel goma sha ɗaya. Domin a gane hasken da aka samar da rushewar Tarayyar Soviet, a cikar aya ta arba’in ta Daniyel goma sha ɗaya, wajibi ne a fahimci “na kullum,” da tarihin annabci da “na kullum” yake wakilta, daidai; gama wannan tarihi yana kwatanta maimaituwar wannan tarihin a ayoyi na arba’in zuwa arba’in da biyar na Daniyel goma sha ɗaya. Waɗannan ayoyin suna bayyana cewa saƙon da aka buɗe a cikin waɗannan ayoyi shi ne “labarai daga gabas da arewa,” waɗanda suke jawo tsanantawa ta ƙarshe ga mutanen Allah.

> But tidings out of the east and out of the north shall trouble him: therefore he shall go forth with great fury to destroy, and utterly to make away many. And he shall plant the tabernacles of his palace between the seas in the glorious holy mountain; yet he shall come to his end, and none shall help him. Daniel 11:44, 45.

> Amma labarai daga gabas da daga arewa za su dame shi; saboda haka zai fita da babban fushi domin ya hallaka, ya kuma shafe da yawa gaba ɗaya. Kuma zai kafa alfarwoyin fadarsa tsakanin tekuna a kan tsattsarkan dutse mai ɗaukaka; duk da haka zai zo ga ƙarshe, kuma ba wanda zai taimake shi. Daniyel 11:44, 45.

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

Saƙon aya ta arba’in da aka buɗe a lokacin rushewar Tarayyar Soviet a shekara ta 1989, shi ne saƙon ruwan sama na ƙarshe wanda zai sa papanci (sarkin arewa), ya “fito da babban fushi domin ya hallaka, ya kuma shafe mutane da yawa gabaki ɗaya.” “Labarai” a ma’anar annabci saƙo ne.

> And how shall they preach, except they be sent? as it is written, How beautiful are the feet of them that preach the gospel of peace, and bring glad tidings of good things! Romans 10:15.

> Kuma ta yaya za su yi wa’azi, in ba a aike su ba? kamar yadda yake a rubuce yake cewa, Kyakkyawa ƙwarai ne ƙafafun waɗanda suke yin bisharar salama, suna kuma kawo albishir na abubuwa masu kyau! Romawa 10:15.

The message of the latter rain is the message presented by God’s last-day watchmen, who sing the song of the vineyard and the song of Moses and the Lamb.

Saƙon ruwan sama na ƙarshe shi ne saƙon da masu tsaron zamanin ƙarshe na Allah suke gabatarwa, waɗanda suke rera waƙar gonar inabi da waƙar Musa da ta Ɗan Rago.

> How beautiful upon the mountains are the feet of him that bringeth good tidings, that publisheth peace; that bringeth good tidings of good, that publisheth salvation; that saith unto Zion, Thy God reigneth! Thy watchmen shall lift up the voice; with the voice together shall they sing: for they shall see eye to eye, when the Lord shall bring again Zion. Isaiah 52:7, 8.

> Kyakkyawa ƙwarai a bisa duwatsu su ne ƙafafun mai kawo bishara, mai shelanta salama; mai kawo bisharar alheri, mai shelanta ceto; mai cewa wa Sihiyona, Allahnki yana mulki! Masu tsaranki za su ɗaga murya; tare da murya guda za su rera waƙa: gama za su gani ido da ido, sa’ad da Ubangiji zai sāke dawo da Sihiyona. Ishaya 52:7, 8.

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

“Labarai” da ke cikin aya ta arba’in da huɗu na Daniyel goma sha ɗaya suna hura fushin mutumin zunubi, kuma kisan kiyashi na ƙarshe na papacy ya cika. Wannan saƙo shi ne saƙon mala’ika na uku wanda yake kumbura ya zama kira mai ƙarfi a lokacin dokar Lahadi da ke gabatowa.

> “None are condemned until they have had the light and have seen the obligation of the fourth commandment. But when the decree shall go forth enforcing the counterfeit sabbath, and the loud cry of ‘the third angel’ shall warn men against the worship of the beast and his image, the line will be clearly drawn between the false and the true. Then those who still continue in transgression will receive the mark of the beast.” Signs of the Times, November 8, 1899.

> “Ba a hukunta kowa ba sai bayan ya sami haske kuma ya ga wajibcin doka ta huɗu. Amma sa’ad da umarni zai fita yana tilasta kiyaye Asabar ta ƙarya, kuma babban kiran ‘mala’ika na uku’ zai yi wa mutane gargaɗi game da bauta wa dabbar da siffarta, za a fayyace rarrabewa tsakanin ƙarya da gaskiya sarai. Sa’an nan waɗanda har yanzu suka ci gaba da zama cikin saɓo za su karɓi alamar dabbar.” Signs of the Times, November 8, 1899.

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

“Labarai daga gabas da arewa” waɗanda suke fusata papacy, sukan ƙaru zuwa babban kira a lokacin dokar Lahadi, kuma wannan saƙon shi ne saƙon ruwan sama na ƙarshe da ya fara a ranar 11 ga Satumba, 2001. Maganar “murya mai ƙarfi” kalma ce ta annabci wadda take wakiltar iko da yake ƙaruwa.

> “The truth for this time, the third angel’s message, is to be proclaimed with a loud voice, meaning with increasing power, as we approach the great final test.” The 1888 Materials, 1710.

> “Gaskiyar da ta dace da wannan lokaci, saƙon mala’ika na uku, za a yi shelar ta da murya mai ƙarfi, wato da iko mai ƙaruwa, yayin da muke kusantar babban gwaji na ƙarshe.” The 1888 Materials, 1710.

The “tidings” of verse forty-four is the latter rain message just before human probation closes, as Michael stands up. It is the same latter rain message that arrived on September 11, 2001, but it swells to a loud cry, or a loud voice when the one hundred and forty-four thousand are sealed and the Holy Spirit is then poured out without measure. It is the same latter rain message that marked the period of the sealing of the one hundred and forty-four thousand.

“Labarai” na aya ta arba’in da huɗu su ne saƙon ruwan sama na ƙarshe da yake zuwa dai-dai kafin wa’adin jarrabawar ɗan Adam ya rufe, sa’ad da Mika’ilu ya tashi. Shi ne wannan saƙon ruwan sama na ƙarshe ɗaya da ya iso a ranar 11 ga Satumba, 2001, amma yana ƙaruwa ya zama babban kira, ko kuma murya mai ƙarfi, sa’ad da aka hatimce dubu ɗari da arba’in da huɗu, sannan kuma aka zubo Ruhu Mai Tsarki ba tare da awo ba. Shi ne wannan saƙon ruwan sama na ƙarshe ɗaya da ya nuna lokacin hatimce dubu ɗari da arba’in da huɗu.

It is the latter rain message that has been counterfeited by a peace and safety message that is presented by Laodicean Adventism from the arrival of the “ass” until the arrival of the “lion”. The period between September 11, 2001, and the soon-coming Sunday law marks the spiritual death bed for Laodicean Adventism, and those that are judged after God’s house (Jerusalem) is judged, die in the same grave. The death bed for Laodicean Adventism is between the ass and the lion, and the message that is rejected and produces their death is the “tidings out of the “east” (a symbol of Islam) and the north (a symbol of the papacy). It is the same message, which is the third angel’s message.

Saƙon ruwan sama na ƙarshe ne aka yi wa jabu ta wurin saƙon salama da kwanciyar rai da Adventism na Laodikiya ke gabatarwa daga zuwan “jaki” har zuwa zuwan “zaki”. Lokacin da yake tsakanin 11 ga Satumba, 2001, da dokar Lahadi mai zuwa nan ba da daɗewa ba, yana nuna gadon mutuwar ruhaniya na Adventism na Laodikiya, kuma waɗanda ake hukunta bayan an hukunta gidan Allah (Urushalima), suna mutuwa a cikin kabari ɗaya. Gadon mutuwar Adventism na Laodikiya yana tsakanin jaki da zaki, kuma saƙon da aka ƙi, wanda kuma yake haifar da mutuwarsu, shi ne “labarai daga “gabas” (alamar Musulunci) da arewa (alamar papanci). Shi ne wannan saƙo ɗaya, wanda shi ne saƙon mala’ika na uku.

The last six verses of Daniel eleven, that were unsealed at the time of the end in 1989, is the message of the latter rain, which is proclaimed in a time when a false latter rain message of “peace and safety” is being proclaimed. The testing of the latter rain first confronts God’s house, for that is where judgment begins, and it then confronts the other flock outside of God’s house. For this reason, it is essential to understand the “lie” that was introduced into Laodicean Adventism in the third generation, for while God pours out His Holy Spirit on those He is sealing, He simultaneously pours out strong delusion upon those who receive not the love of the truth.

Ayoyi shida na ƙarshe na Daniyel goma sha ɗaya, waɗanda aka buɗe hatiminsu a lokacin ƙarshe a shekarar 1989, su ne saƙon ruwan sama na ƙarshe, wanda ake shelanta shi a lokacin da ake kuma shelanta saƙon ƙarya na ruwan sama na ƙarshe na “salama da aminci.” Gwajin ruwan sama na ƙarshe ya fara fuskantar gidan Allah, domin a can ne shari’a take farawa, sa’an nan kuma ya fuskanci sauran garken da suke a waje da gidan Allah. Saboda wannan dalili, yana da muhimmanci ƙwarai a fahimci “ƙaryar” da aka shigar cikin Adventism na Laodikiya a ƙarni na uku, domin yayinda Allah yake zubo Ruhunsa Mai Tsarki a kan waɗanda Yake sa wa hatimi, a lokaci guda kuma Yana zubo ruɗani mai ƙarfi a kan waɗanda ba su karɓi ƙaunar gaskiya ba.

During the controversy of the first decade and a half of the twentieth century over “the daily,” one of the men who defended the correct Millerite position that “the daily” is a symbol of paganism, was F. C. Gilbert. Gilbert was a convert from Judaism and read and spoke perfect Hebrew. He defended the pioneer position in the book of Daniel based upon his understanding of the Hebrew language. In 1910, the very year that Sister White wrote the manuscript that was going to be buried for decades, which identified that Daniells’ and Prescott’s view of “the daily,” came from Satan’s angels, Gilbert had a personal interview with Sister White over the issue of “the daily.”

A lokacin muhawarar da aka yi a cikin shekarun goma da rabi na farko na ƙarni na ashirin game da “na kullum,” ɗaya daga cikin mutanen da suka kare daidaitacciyar matsayar Milleriyawa cewa “na kullum” alama ce ta arna, shi ne F. C. Gilbert. Gilbert ya tuba daga Yahudanci kuma yana karantawa da magana da cikakkiyar Ibrananci. Ya kare matsayar magabata a cikin littafin Daniyel bisa ga fahimtarsa ta harshen Ibrananci. A shekara ta 1910, waccan shekarar ɗin da Sister White ta rubuta rubutun da za a binne na tsawon shekaru masu yawa, wanda ya nuna cewa ra’ayin Daniells da Prescott game da “na kullum” ya fito ne daga mala’ikun Shaidan, Gilbert ya yi wata ganawa ta kai tsaye da Sister White game da batun “na kullum.”

We know he had an interview, for he immediately (the next day) wrote out a summary of the interview he had with Sister White. In 1931, A. G. Daniells made a claim that he had an interview with Sister White on the subject of “the daily” in the same year—1910. Daniells claimed Sister White left him no conclusion but that “the daily” was a symbol of Christ’s sanctuary ministry. But Daniells’ claim of an interview, was not only a “lie,” it is the “lie” of prophecy which produces strong delusion.

Mun san cewa ya yi wata ganawa, domin nan da nan (washegari) ya rubuta taƙaitaccen bayani game da ganawar da ya yi da ’Yar’uwa White. A shekara ta 1931, A. G. Daniells ya yi iƙirarin cewa ya yi wata ganawa da ’Yar’uwa White a kan batun “na kullum” a wannan shekarar guda—1910. Daniells ya yi iƙirarin cewa ’Yar’uwa White ba ta bar masa wata ƙarsasshiyar fahimta ba sai dai cewa “na kullum” alama ce ta hidimar Almasihu a Wuri Mai Tsarki. Amma iƙirarin Daniells na wata ganawa ba “ƙarya” kaɗai ba ce, ita ce “ƙaryar” annabci wadda take haifar da ruɗi mai ƙarfi.

For those who may not have access to the 1843 and 1850 charts, it is important to understand that when the 1843 chart was published in 1842, the Millerites still believed the sanctuary that was to be cleansed in fulfillment of the twenty-three-hundred-year prophecy was the earth. When they published the 1850 chart, they then knew the sanctuary to be cleansed was the heavenly sanctuary. For this reason the 1843 chart has NO illustration of God’s sanctuary, but the 1850 chart DOES have an illustration of God’s sanctuary. This is important, for Daniells claimed that in his interview with Sister White that he showed her the 1843 chart, and he pointed out the sanctuary on the chart. That would have been impossible, for there is no sanctuary on the 1843 chart. His claim of an interview was a “lie.”

Ga waɗanda wataƙila ba su da damar ganin jadawalin 1843 da na 1850, yana da muhimmanci a fahimta cewa sa’ad da aka buga jadawalin 1843 a shekara ta 1842, Millerites har yanzu suna gaskata cewa Wuri Mai Tsarki da za a tsarkake domin cikar annabcin shekaru dubu biyu da ɗari uku shi ne duniya. Sa’ad da suka buga jadawalin 1850, a lokacin sun riga sun san cewa Wuri Mai Tsarki da za a tsarkake shi ne Wuri Mai Tsarki na sama. Saboda wannan dalili, jadawalin 1843 ba shi da KO ƘWATAN KWATAN CIKIN Wurin Mai Tsarki na Allah, amma jadawalin 1850 yana da kwatancin Wurin Mai Tsarki na Allah. Wannan yana da muhimmanci, domin Daniells ya yi iƙirarin cewa a cikin ganawarsa da Sister White ya nuna mata jadawalin 1843, kuma ya nuna mata Wurin Mai Tsarki a kan jadawalin. Hakan kuwa ba zai yiwu ba, domin babu Wuri Mai Tsarki a kan jadawalin 1843. Iƙirarinsa na wannan ganawa “ƙarya” ce.

When I was working through this history in 2009, and became aware that the men on both sides of the issue both claimed to have had an interview with Sister White on the subject of “the daily,” I emailed the Ellen White Estate and asked if they had access to the log book that recorded Sister White’s interviews in 1910. They replied that they still had the log book. The following is my email and the response from the Ellen White Estate.

Sa’ad da nake nazarin wannan tarihin a shekara ta 2009, kuma na fahimci cewa mutanen da suke a ɓangarorin biyu na wannan batu dukansu suna ikirarin cewa sun yi wata ganawa da ’Yar’uwa White game da batun “na kullum,” sai na aika saƙon imel zuwa Ellen White Estate, na tambaye su ko suna da damar samun littafin rajista da ya rubuta ganawar ’Yar’uwa White a shekara ta 1910. Suka amsa cewa har yanzu suna da wannan littafin rajista. Ga imel ɗina da kuma amsar da ta fito daga Ellen White Estate.

Monday, January 19, 2009

Litinin, 19 ga Janairu, 2009

To whom it may concern:

Ga duk wanda abin ya shafa:

I have heard that there is a log-book that recorded who had interviews with Sister White and what the interviews concerned. I am trying to verify or repudiate whether A. G. Daniells had an interview with Sister White in 1910 concerning the subject of the “daily.” I am aware that there is historical testimony that the interview took place, but I am wondering if there is any record in an official log-book that actually records this. At the same time, I have been told that F. C. Gilbert also had an interview with Sister White in 1910 on the subject of the “daily,” and would like to know if that can be confirmed by a log-book that was kept by her staff during that period. Perhaps there was no log-book, or perhaps if there was you do not release that information, or perhaps it may be beyond your ability to check it out for me even if it does exist. So, in any case I wanted to ask. Any help you could provide would be greatly appreciated.

Na ji cewa akwai wani littafin rajista da ya rubuta waɗanda suka yi ganawa da Sister White da kuma abin da ganawar ta shafa. Ina ƙoƙarin tantancewa ko kuma musanta ko A. G. Daniells ya yi ganawa da Sister White a shekara ta 1910 game da batun “daily.” Ina sane da cewa akwai shaidar tarihi da ke nuna cewa an yi wannan ganawa, amma ina tambaya ko akwai wani rubutu a cikin wani littafin rajista na hukuma da ya ainihin rubuta wannan. A lokaci guda kuma, an gaya mini cewa F. C. Gilbert ma ya yi ganawa da Sister White a shekara ta 1910 a kan batun “daily,” kuma ina so in san ko za a iya tabbatar da wannan ta wurin wani littafin rajista da ma’aikatanta suka riƙa ajiyewa a wancan lokaci. Wataƙila babu wani littafin rajista, ko kuma wataƙila idan akwai ba ku fitar da irin wannan bayani, ko kuma wataƙila bincika mini wannan ya fi ƙarfin iyawarku ko da kuwa yana nan. Saboda haka, a kowane hali na so in yi tambayar. Duk wata taimako da za ku iya bayarwa za a ƙwarai da gaske a yaba da ita.

Dear Jeff,

Ya ƙaunataccen Jeff,

Thank you for your email. We do have a fairly complete account of Ellen White’s itinerary, based upon her letters, diaries, and published appointments, but no “log-book” as such.

Na gode da imel ɗinku. Lalle muna da cikakken bayani gwargwado game da tafiyar Ellen White, bisa ga wasiƙunta, kundin ajandarta, da sanarwar alƙawuran da aka buga, amma ba mu da wani “log-book” a matsayin haka.

You have no doubt read about A G Daniells’ visit with Ellen White in vol. 6 of the EGW Biography, The Later Elmshaven Years, pp. 256, 257. We have found no independent record of this interview. We do have a letter from Elder Gilbert on June 1, 1910, indicating his plan to be in St. Helena (where Ellen White lived) on June 6-9. That is the extent of the supporting documentation that I am aware of.

Babu shakka ka karanta game da ziyarar A G Daniells tare da Ellen White a juzu’i na 6 na Tarihin Rayuwar EGW, The Later Elmshaven Years, shaf. 256, 257. Ba mu sami wani rubutu mai zaman kansa da ya rubuta wannan ganawar ba. Amma muna da wasiƙa daga Dattijo Gilbert mai ɗauke da kwanan wata 1 ga Yuni, 1910, wadda ke nuna shirinsa na kasancewa a St. Helena (inda Ellen White take zama) a ranakun 6–9 ga Yuni. Wannan shi ne iyakar takardun goyon baya da nake sane da su.

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

Allah ya albarkace ku—Tim Poirier, Mataimakin Darakta, Ellen G. White Estate

There is no independent record of Daniells ever having an interview on the subject of “the daily,” but there is a letter from Gilbert identifying his intent to be at her home from the sixth to ninth of June, 1910.

Babu wani rubutu mai zaman kansa da ya nuna cewa Daniells ya taɓa yin wata ganawa game da batun “the daily,” amma akwai wata wasiƙa daga Gilbert da ke bayyana nufinsa na kasancewa a gidanta daga shida zuwa tara ga Yuni, 1910.

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

A cikin tarihin rayuwar Sister White, wanda kadarorin Ellen White suke yin nuni da shi, inda jikanta ya yi magana a kan batun hirar Daniells, ya rubuta iƙirarin Daniells game da hirar ƙarya ta shekara ta 1910:

> “At one point a little later in the discussions, Elder Daniells, accompanied by W. C. White and C. C. Crisler, eager to get from Ellen White herself just what the meaning was of her Early Writings statement, went to her and laid the matter before her. Daniells took with him Early Writings and the 1843 chart. He sat down close to Ellen White and plied her with questions. His report of this interview was confirmed by W. C. White:

> “A wani lokaci kaɗan daga baya a cikin tattaunawar, Dattijo Daniells, tare da W. C. White da C. C. Crisler, suna ɗokin su samu daga Ellen White da kanta ainihin ma’anar abin da ta faɗa a cikin littafinta na Early Writings, suka je wurinta suka gabatar mata da batun. Daniells ya tafi da Early Writings da jadawalin 1843 tare da shi. Ya zauna kusa da Ellen White ƙwarai, ya yi ta yi mata tambayoyi. Rahotonsa game da wannan ganawa W. C. White ya tabbatar da shi:”

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

> “‘Da farko na karanta wa Sister White bayanin da aka bayar a sama a cikin Early Writings. Sa’an nan na gabatar mata da jadawalin annabcinmu wanda masu hidimarmu suke amfani da shi wajen bayyana annabce-annabcen Daniyel da Ru’ya ta Yohanna. Na jawo hankalinta zuwa ga hoton Wuri Mai Tsarki da kuma lokacin shekaru 2300 kamar yadda suka bayyana a kan jadawalin.

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

> “‘Sa’an nan na tambaye ta ko tana iya tuna abin da aka nuna mata game da wannan batu.

> “‘As I recall her answer, she began by telling how some of the leaders who had been in the 1844 movement endeavored to find new dates for the termination of the 2300-year period. This endeavor was to fix new dates for the coming of the Lord. This was causing confusion among those who had been in the Advent Movement.

> “‘Yayinda nake tuna da amsarta, ta fara da ba da labarin yadda wasu daga cikin shugabannin da suka kasance cikin motsin 1844 suka yi ƙoƙari su nemo sababbin ranaku domin ƙarshen lokacin shekaru 2300. Wannan ƙoƙari kuwa domin a saita sababbin ranaku ne don zuwan Ubangiji. Wannan yana jawo ruɗani a tsakanin waɗanda suka kasance cikin Motsin Zuwan Almasihu.

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

> “A cikin wannan ruɗani Ubangiji ya bayyana mata, in ji ta, cewa ra’ayin da aka riƙe kuma aka gabatar game da kwanakin daidai ne, kuma kada a ƙara saita wani lokaci, ko kuma a sake kawo wani saƙon lokaci.”

> “‘I then asked her to tell what had been revealed to her about the rest of the “daily”—the Prince, the host, the taking away of the “daily,” and the casting down of the sanctuary.

> “Sa’an nan na roƙe ta ta faɗi abin da aka bayyana mata game da sauran abin da ya shafi “na kullum”—wato Yarima, rundunar, kawar da “na kullum,” da kuma rushe Wuri Mai Tsarki.

> “‘She replied that these features were not placed before her in vision as the time part was. She would not be led out to make an explanation of those points of the prophecy.

> “Ta amsa cewa ba a gabatar mata da waɗannan siffofi cikin wahayi kamar yadda aka yi da ɓangaren lokaci ba. Ba za a ja ta ta yi bayanin waɗannan batutuwa na annabcin ba.”

> “‘The interview made a deep impression upon my mind. Without hesitation she talked freely, clearly, and at length about the 2300-year period, but regarding the other part of the prophecy she was silent.

> “‘Wannan tattaunawar ta yi tasiri mai zurfi a zuciyata. Ba tare da wata shakka ba ta yi magana cikin ’yanci, a sarari, kuma dalla-dalla game da lokacin shekaru 2300, amma dangane da ɗaya ɓangaren annabcin ta yi shiru.

> “‘The only conclusion I could draw from her free explanation of the time and her silence as to the taking away of the “daily” and the casting down of the sanctuary was that the vision given her was regarding the time, and that she received no explanation as to the other parts of the prophecy.—DF 201b, AGD statement, Sept. 25, 1931.” Arthur White, Ellen G. White, volume 6, 257.

> “‘Iyakar ƙarshe kaɗai da zan iya cimowa daga bayaninta na yardar rai game da lokaci da shirunta game da kawar da “na kullum” da kuma rushe Wuri Mai Tsarki ita ce, wahayin da aka ba ta ya shafi lokaci ne, kuma ba ta karɓi wani bayani ba game da sauran sassan annabcin.—DF 201b, AGD statement, Sept. 25, 1931.” Arthur White, Ellen G. White, juzu’i na 6, 257.

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

Daniells ya yi iƙirarin cewa ya nuna mata jadawalin 1843 kuma ya tambaye ta game da Wuri Mai Tsarki wanda ba a wakilta a kan jadawalin. Ya kuma yi iƙirarin cewa ya ɗauki littafin Early Writings ya cika ta da tambayoyi game da abin da take nufi sa’ad da ta bayyana sarai ta amince da fahimtar magabata game da “the daily” da kuma cewa hannun Ubangiji ne ya ba da jagoranci ga jadawalin. Ɗan Ellen White, wanda shi ne mahaifin Arthur L. White, marubucin tarihin rayuwa da ya rubuta takaitaccen bayani game da wannan abin da ake zaton ya faru, ya karɓi ra’ayin shaidan na Daniells da Prescott game da “the daily,” kuma ya ba da shaida ga iƙirarin Daniells game da abin da ya ji a cikin wannan ganawa. A taƙaice, ba su yi taka-tsantsan ba da labarin ƙirƙirarsu, domin jadawalin 1843 ba ya wakiltar wani Wuri Mai Tsarki da Daniells zai iya nunawa.

Another falsehood that is represented in the interview is the lie that the passage from Early Writings was a warning against “time setting.” The passage Daniells supposedly asked about is as follows:

Wata ƙarya kuma da aka gabatar a cikin hirar ita ce ƙaryar cewa wannan nassin daga *Early Writings* gargaɗi ne game da “ƙayyade lokaci.” Nassin da ake zaton Daniells ya yi tambaya a kansa shi ne kamar haka:

> “I have seen that the 1843 chart was directed by the hand of the Lord, and that it should not be altered; that the figures were as He wanted them; that His hand was over and hid a mistake in some of the figures, so that none could see it, until His hand was removed.

> “Na ga cewa jadawalin 1843 an yi shiriyarsa ne ta hannun Ubangiji, kuma kada a canja shi; cewa lambobin sun kasance kamar yadda Ya so su kasance; cewa hannunsa yana a kansu, kuma ya ɓoye kuskure a cikin wasu daga cikin lambobin, domin kada wani ya gan shi, har sai da aka ɗauke hannunsa.”

> “Then I saw in relation to the ‘daily’ (Daniel 8:12) that the word ‘sacrifice’ was supplied by man’s wisdom, and does not belong to the text, and that the Lord gave the correct view of it to those who gave the judgment hour cry. When union existed, before 1844, nearly all were united on the correct view of the ‘daily’; but in the confusion since 1844, other views have been embraced, and darkness and confusion have followed. Time has not been a test since 1844, and it will never again be a test.” Early Writings, 74, 75.

> “Sa’an nan na ga game da ‘na kullum’ (Daniyel 8:12) cewa kalmar ‘hadaya’ hikimar mutum ce ta ƙara, kuma ba ta cikin nassin, kuma Ubangiji ya ba da sahihin fahimta game da ita ga waɗanda suka yi shelar saƙon lokacin shari’a. Sa’ad da haɗin kai ya kasance, kafin 1844, kusan duka sun kasance a haɗe a kan sahihin fahimtar ‘na kullum’; amma cikin ruɗanin da ya biyo bayan 1844, an rungumi waɗansu ra’ayoyi dabam, kuma duhu da ruɗani suka biyo baya. Lokaci bai kasance gwaji ba tun daga 1844, kuma ba zai ƙara zama gwaji ba har abada.” Early Writings, 74, 75.

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

Willie C. White, ɗan Sister White, ya karɓi ra’ayin ƙarya game da “na kullum,” kuma ɗansa Arthur ya nemi ya dawwamar da “ƙaryar” da ke da alaƙa da tattaunawar da ba ta taɓa faruwa ba ta wurin ƙoƙarin nuna cewa gargaɗin da ke cikin sakin layin daga Early Writings, kawai kuma keɓantaccen gargaɗi ne game da saita lokaci. An ƙirƙiro wannan hujja ne a shekarun 1930, kuma ta zama muhimmin ɓangare na “ƙaryar.”

We will take up that argument in the next article.

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

> “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 sake miƙa hannunsa a karo na biyu domin ya maido da ragowar mutanensa, kuma dole ne a ninka ƙoƙari a wannan lokacin taruwar. A lokacin warwatsewar, an bugi Isra’ila, aka yayyaga shi; amma yanzu a lokacin taruwar Allah zai warkar da mutanensa, ya ɗaure raunukansu. A cikin warwatsewar, ƙoƙarin da aka yi domin yaɗa gaskiya ya yi ƙaramin tasiri ne kawai, ya cim ma kaɗan ko kuma ba komai ba; amma a lokacin taruwar, sa’ad da Allah ya sa hannunsa domin tara mutanensa, ƙoƙarin yaɗa gaskiya zai yi tasirin da aka nufa da shi. Ya kamata duka su kasance cikin haɗin kai da kuma himma a cikin aikin. Na ga cewa abin kunya ne ga kowa ya koma ga warwatsewar don neman misalan da za su mulke mu yanzu a lokacin taruwar; gama in Allah bai yi mana fiye da abin da ya yi a wancan lokaci ba, Isra’ila ba za ta taɓa taruwa ba. Yana da muhimmanci ƙwarai 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 an shiryar da shi ne da hannunsa, kuma bai kamata a canja wani sashe nasa ba; cewa lambobin suna yadda yake so su kasance. Cewa hannunsa yana a kansa, ya kuma ɓoye wani kuskure a cikin wasu daga cikin lambobin, domin kada kowa ya gan shi, sai bayan an 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 game da ‘Daily,’ cewa kalmar ‘hadaya’ hikimar mutum ce ta ƙara, kuma ba ta cikin rubutun; kuma Ubangiji ya ba da sahihin fahimtarsa ga waɗanda suka yi shelar kukan sa’ar shari’a. Sa’ad da haɗin kai yake akwai, kafin 1844, kusan duka sun haɗu a kan sahihin fahimta game da ‘Daily;’ amma tun bayan 1844, a cikin ruɗani, an rungumi wasu ra’ayoyi dabam, kuma duhu da ruɗani suka biyo baya.” Review and Herald, November 1, 1850.

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