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# The Book of Daniel - Number Eighty-Nine

Phau Ntawv Daniel – Zaj Yim Caum Cuaj

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

Kev Tshawb Nrhiav Kom Nthuav Tawm Tej Lus Qhuab Qhia Cuav: Kev Xyuas Keeb Kwm Txog “Txhua Hnub” hauv 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.

Hauv tsab xov xwm yim caug ib hauv phau kab lus no hais txog phau Daniyee, peb tau muab ib nqe lus los ntawm Manuscript Releases, volume 20, 17–22, uas Muam White qhia meej tias txoj kev qhuab qhia hais tias “the daily” sawv cev rau Khetos lub tuam tsev dawb huv, tau raug muab rau Cov Txwj Laus Prescott thiab Daniells los ntawm “cov tim tswv uas raug ntiab tawm saum ntuj ceeb tsheej lawm.” Qhov tseeb tiag nws tsis tau ncaj qha qhia lawv lub tswv yim cuav txog “the daily,” raws li kuv tau ua, los qhov ntaub ntawv keeb kwm qhia meej tshaj plaws tias qhov no yog yam lawv tab tom sim tsa kom yog qhov tseeb. Lawv tab tom nrhiav kev rov sau qee feem ntawm Uriah Smith phau Daniel and the Revelation, uas txhawb nqa txoj kev to taub txog “the daily,” uas nws tau qhia tseg hauv Early Writings, nplooj xya caum plaub, tias yog txoj kev xav uas yog.

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 tau luam tawm ib phau ntawv xov xwm hu ua The Protestant, uas nws lub ntsiab lus tib si tsuas yog txhawb nqa txoj kev pom cuav txog “the daily.” Nws thiab tus thawj tswj hwm General Conference, A. G. Daniells, tau los ua lub taub hau hmuv ntawm Xatas kom txuas ntxiv Prescott tej kev siv zog rau kev tsa txoj kev qhuab qhia cuav ntawd ua txoj kev pom raug cai hauv Adventism, tiam sis thaum Ellen White tseem muaj sia nyob lawv txoj kev vam meej hauv qhov kev siv zog ntawm Xatas ntawd raug txwv kom tsis txhob ua tiav. Xyoo 1931, Daniells tau tshaj tawm tias nyob rau xyoo ntawd kiag uas lo lus ntawd hauv Manuscript Releases raug sau cia (1910), nws (Daniells) tau muaj ib zaug sib tham nrog Sister White txog “the daily,” thiab hais tias nws tau coj nws kom ntseeg tias nws thiab Prescott txoj kev pom yog qhov raug.

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.

Nws yog ib qho tseem ceeb kom to taub txog zaj keeb kwm no, rau qhov tam sim no peb tab tom pib xav txog qhov kev nce ntxiv ntawm kev paub uas tuaj txog hauv xyoo 1989, thaum cov kab ke hloov tshiab dawb huv thiab rau nqe kawg ntawm Daniyee kaum ib raug qhib lub cim. Kom lees paub qhov kaj uas tau tshwm sim nrog rau kev poob cev qhev ntawm Soviet Union raws li kev ua tiav ntawm nqe plaub caug hauv Daniyee kaum ib, yuav tsum kom “the daily,” thiab zaj keeb kwm yaj saub uas “the daily” sawv cev rau, raug to taub kom raug, vim zaj keeb kwm ntawd qhia txog qhov rov ua dua ntawm zaj keeb kwm ntawd hauv nqe plaub caug mus txog plaub caug tsib ntawm Daniyee kaum ib. Cov nqe ntawd qhia meej tias zaj lus uas raug qhib lub cim hauv cov nqe ntawd yog “tidings of the east and north,” uas coj los ua rau muaj kev tsim txom zaum kawg rau Vajtswv haiv neeg.

> 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.

> Tiamsis tej xov xwm uas tuaj ntawm sab hnub tuaj thiab sab qaum teb yuav ua rau nws ntxhov siab; yog li ntawd nws yuav tawm mus nrog txoj kev npau taws loj heev kom rhuav tshem, thiab muab coob leej ploj mus kom tag nrho. Thiab nws yuav tsa tej tsev ntaub ntawm nws lub vaj ntxwv lub tsev huab tais nyob nruab nrab ntawm ob lub hiav txwv rau saum lub roob dawb huv uas muaj yeeb koob; los nws yuav los txog rau nws qhov kawg, thiab yuav tsis muaj leej twg pab nws. Daniel 11:44, 45.

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

Txoj lus hauv nqe plaub caug uas raug qhib tawm thaum lub Koom pheej Soviet Union poob rau xyoo 1989, yog txoj lus nag tom qab uas yuav ua rau lub hwjchim papacy (tus vajntxwv sab qaum teb), “tawm mus nrog kev chim loj kom rhuav tshem, thiab kom ua kom coob leej ploj tag nrho.” “Xov” raws li lus faj lem yog ib txoj lus.

> 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.

> Thiab lawv yuav tshaj tawm li cas, yog tsis muaj tus xa lawv mus? raws li tau sau tseg lawm tias, Cov ko taw ntawm cov uas tshaj tawm txoj moo zoo ntawm kev thaj yeeb, thiab coj txoj xov zoo hais txog tej yam zoo los, zoo nkauj kawg li! Loos 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.

Txoj xov zoo ntawm nag lig yog txoj xov uas Vajtswv cov neeg zov faj nyob rau hnub kawg nthuav tawm, cov uas hu zaj nkauj ntawm lub vaj txiv hmab thiab zaj nkauj ntawm Mauxes thiab tus Menyuam Yaj.

> 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.

> Tus uas coj txoj xov zoo, uas tshaj tawm txog kev thaj yeeb, uas coj txoj xov zoo txog yam zoo, uas tshaj tawm txog txoj kev cawm dim, uas hais rau Xi-oos tias, Koj tus Vajtswv kav lawm! Nws ob txhais taw zoo nkauj kawg nkaus saum tej roob. Koj cov neeg zov yuav tsa suab; lawv yuav hu nkauj ua ke nrog ib lub suab: rau qhov lawv yuav pom ntsej muag rau ntsej muag, thaum tus Tswv yuav coj Xi-oos rov los. Yaxayas 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.

Cov “xov” hauv nqe plaub caug plaub ntawm Daniyee kaum ib ua rau tus neeg txhaum npau taws heev, thiab qhov kev tua neeg loj kawg nkaus ntawm papacy raug ua tiav. Txoj xov ntawd yog txoj xov ntawm tus tim tswv thib peb uas nthuav mus ua suab quaj nrov nrov thaum txoj cai Sunday uas tab tom yuav los txog.

> “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.

> “Tsis muaj leejtwg raug txiav txim kom puastsuaj mus txog thaum lawv twb tau txais txoj kev kaj lawm thiab tau pom qhov yuav tsum ua raws li lo lus txib plaub. Tiamsis thaum txoj cai txib yuav raug tshaj tawm los yuam kom ceev hnub Xanpataus cuav, thiab lub suab qw nrov nrov ntawm ‘tus tim tswv peb’ yuav ceeb toom tibneeg kom tiv thaiv kev pe hawm tus tsiaj qus thiab nws tus duab, ces txoj kab sib cais ntawm yam cuav thiab yam tseeb yuav raug kos kom meej. Ces cov uas tseem pheej txuas ntxiv nyob hauv txoj kev txhaum yuav txais lub cim ntawm tus tsiaj qus.” 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.

“Xov xwm ntawm sab hnub tuaj thiab sab qaum teb” uas ua rau lub hwj chim papacy npau taws, nthuav dav mus ua ib lub suab quaj nrov thaum txoj cai hnub Sunday los txog, thiab zaj xov ntawd yog zaj xov ntawm nag yav lig uas tau pib rau hnub tim 11 lub Cuaj Hlis, 2001. Lo lus hais tias “suab nrov” yog ib lo lus qhia yav tom ntej uas sawv cev rau ib lub hwj chim uas tab tom loj hlob ntxiv.

> “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.

> “Qhov tseeb rau lub sijhawm no, uas yog txoj xov ntawm tus timtswv ceebtsheej thib peb, yuav tsum raug tshaj tawm nrog lub suab nrov nrov, uas txhais tias nrog hwjchim loj zuj zus, raws li peb tab tom txav los ze rau qhov kev sim siab loj kawg nkaus.” 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.

“Xov xwm” hauv nqe plaub caug plaub yog txoj xov ntawm nag lig uas los tam sim ua ntej lub sij hawm uas neeg txoj kev sim siab xaus, thaum Mi-kha-ee sawv tsees. Nws yog tib txoj xov nag lig uas tuaj txog rau lub Cuaj Hlis tim 11, xyoo 2001, tiam sis nws loj hlob mus ua ib lub suab quaj nrov, lossis ib lub suab nrov, thaum ib puas plaub caug plaub txhiab leej raug muab ntim, thiab Vaj Ntsuj Plig Dawb Huv raug nchuav tawm yam tsis muaj kev txwv lawm. Nws yog tib txoj xov nag lig uas cim lub sij hawm ntawm kev ntim ib puas plaub caug plaub txhiab leej.

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.

Nws yog zaj lus nag tom qab uas tau raug cuav los ntawm ib zaj lus “kev thaj yeeb thiab kev nyab xeeb” uas Laodicean Adventism nthuav tawm txij thaum tus “nees luav” los txog mus txog thaum tus “tsov ntxhuav” los txog. Lub sijhawm nruab nrab ntawm Cuaj Hlis 11, 2001, thiab txoj cai Sunday uas yuav los sai no, cim tseg lub txaj tuag ntawm sab ntsuj plig rau Laodicean Adventism, thiab cov uas raug txiav txim tom qab Vajtswv lub tsev (Yeluxalees) raug txiav txim, lawv tuag hauv tib lub ntxa. Lub txaj tuag rau Laodicean Adventism yog nyob nruab nrab ntawm tus nees luav thiab tus tsov ntxhuav, thiab zaj lus uas raug tsis lees txais thiab ua rau lawv txoj kev tuag yog cov “xov tawm ntawm sab “hnub tuaj” (ib lub cim ntawm Islam) thiab sab qaum teb (ib lub cim ntawm txoj kev kav papacy). Nws yog tib zaj lus ntawd, uas yog zaj lus ntawm tus timtswv thib peb.

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.

Rau nqe kawg ntawm Daniyees kaum ib, uas tau raug qhib thaum lub sijhawm kawg xyoo 1989, yog zaj lus ntawm nag lig, uas raug tshaj tawm nyob rau lub sijhawm uas ib zaj lus cuav txog nag lig hais tias “kev thaj yeeb thiab kev nyab xeeb” tab tom raug tshaj tawm. Kev sim siab ntawm nag lig xub ntsib Vajtswv lub tsev, vim qhov ntawd yog qhov chaw uas kev txiav txim pib, thiab tom qab ntawd nws mam ntsib lwm pab yaj uas nyob sab nraud ntawm Vajtswv lub tsev. Vim li no, nws yog yam tseem ceeb kawg nkaus uas yuav tsum to taub txog “cov lus dag” uas tau raug coj los nkag rau hauv Laodicean Adventism hauv tiam thib peb, rau qhov thaum Vajtswv tab tom nchuav Nws tus Vaj Ntsuj Plig Dawb Huv rau saum cov uas Nws tab tom muab cim rau, tib lub sijhawm ntawd Nws kuj tab tom nchuav txoj kev dag ntxias muaj hwj chim loj rau saum cov uas tsis txais txoj kev hlub ntawm qhov tseeb.

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.”

Thaum lub sijhawm muaj kev sib cav sib ceg nyob rau thawj kaum tsib xyoos ntawm xyoo pua nees nkaum hais txog “the daily,” ib tug ntawm cov txiv neej uas tau tiv thaiv txoj hauj lwm Millerite uas yog tseeb tias “the daily” yog ib lub cim sawv cev rau kev ntseeg cuav ntawm haiv neeg pe hawm dab qhuas, yog F. C. Gilbert. Gilbert yog ib tug neeg hloov siab los ntawm Yudais kev ntseeg los thiab nws nyeem tau thiab hais tau lus Henplais kom zoo txhij txhua. Nws tau tiv thaiv txoj hauj lwm ntawm cov pioneer hauv phau ntawv Daniyees raws li nws txoj kev nkag siab txog lus Henplais. Xyoo 1910, tib lub xyoo uas Sister White tau sau daim ntawv sau uas yuav raug faus zais cia tau ntau caum xyoo, uas tau qhia tias Daniells thiab Prescott txoj kev xav txog “the daily” ntawd, los ntawm Xatas cov tim tswv los, Gilbert tau muaj ib zaug sib tham tim ntsej tim muag nrog Sister White txog qhov teeb meem ntawm “the daily.”

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.

Peb paub tias nws tau muaj ib zaug kev sib tham, rau qhov tam sim ntawd xwb (hnub tom qab) nws tau sau tawm ib daim lus xaus luv ntawm qhov kev sib tham uas nws tau muaj nrog Muam White. Xyoo 1931, A. G. Daniells tau hais ib lo lus thov tias nws tau muaj kev sib tham nrog Muam White txog zaj lus “the daily” hauv tib lub xyoo ntawd—1910. Daniells tau hais tias Muam White tsis tau tso ib qho lus xaus twg rau nws tseg tsuas yog tias “the daily” yog ib lub cim ntawm Khetos tes haujlwm hauv lub chaw dawb huv. Tiamsis Daniells lo lus thov tias muaj ib zaug kev sib tham ntawd, tsis yog xwb ib qho “lus dag,” nws yog “lus dag” ntawm tej yaj saub lus uas ua kom muaj kev ntxias yuam kev loj heev.

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.”

Rau cov neeg uas tej zaum yuav tsis muaj txoj kev nkag tau rau daim chart xyoo 1843 thiab 1850, nws yog ib qho tseem ceeb kom to taub tias thaum daim chart xyoo 1843 raug luam tawm xyoo 1842, cov Millerites tseem ntseeg tias lub chaw dawb huv uas yuav raug ntxuav kom ua tiav raws li kev faj lem ob txhiab peb puas xyoo ntawd yog lub ntiajteb. Thaum lawv luam tawm daim chart xyoo 1850, lawv thiaj paub tias lub chaw dawb huv uas yuav raug ntxuav yog lub chaw dawb huv saum ntuj ceeb tsheej. Vim li no daim chart xyoo 1843 TSIS MUAJ daim duab piav txog Vajtswv lub chaw dawb huv, tab sis daim chart xyoo 1850 MUAJ daim duab piav txog Vajtswv lub chaw dawb huv. Qhov no tseem ceeb heev, vim Daniells tau hais tias hauv nws qhov kev sib tham nrog Niam Laus White nws tau qhia nws daim chart xyoo 1843, thiab nws tau taw tes rau lub chaw dawb huv nyob rau hauv daim chart ntawd. Qhov ntawd yeej ua tsis tau kiag li, rau qhov tsis muaj lub chaw dawb huv nyob rau hauv daim chart xyoo 1843. Nws qhov kev hais tias muaj ib zaug kev sib tham ntawd yog ib qho “lus dag.”

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.

Thaum kuv tab tom tshawb nrhiav txog zaj keeb kwm no xyoo 2009, thiab pom tias cov txiv neej ntawm ob tog hauv qhov teeb meem no puav leej tau hais tias lawv tau muaj kev sib tham nrog Muam White txog lo lus nug ntawm “the daily,” kuv tau xa email mus rau Ellen White Estate thiab nug seb lawv puas muaj peev xwm nkag tau rau hauv phau ntawv teev tseg uas sau tseg txog Muam White cov kev sib tham xyoo 1910. Lawv teb tias lawv tseem khaws phau ntawv teev tseg ntawd. Cov nram no yog kuv email thiab lo lus teb los ntawm Ellen White Estate.

Monday, January 19, 2009

Hnub Monday, Lub Ib Hlis 19, 2009

To whom it may concern:

Rau tus uas muaj feem xyuam:

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.

Kuv tau hnov tias muaj ib phau ntawv teev npe uas tau sau tseg tias leejtwg tau muaj kev sib tham nrog Muam White thiab cov kev sib tham ntawd hais txog dabtsi. Kuv tab tom sim txheeb xyuas lossis tsis lees paub seb A. G. Daniells puas tau muaj kev sib tham nrog Muam White xyoo 1910 hais txog lub ntsiab lus ntawm “the daily.” Kuv paub tias muaj lus tim khawv raws keeb kwm hais tias qhov kev sib tham ntawd yeej tau muaj tiag, tiam sis kuv tab tom xav paub seb puas muaj ib daim ntawv teev tseg nyob rau hauv ib phau ntawv teev npe raug cai uas tiag tiag sau tseg txog qhov no. Nyob rau tib lub sijhawm, kuv kuj tau raug qhia tias F. C. Gilbert thiab tau muaj kev sib tham nrog Muam White xyoo 1910 hais txog lub ntsiab lus ntawm “the daily,” thiab kuv xav paub seb puas muaj peev xwm lees paub tau qhov ntawd los ntawm ib phau ntawv teev npe uas nws cov neeg ua haujlwm tau khaws cia rau lub sijhawm ntawd. Tej zaum tsis muaj ib phau ntawv teev npe li ntawd, lossis tej zaum yog tias muaj los nej tsis tso tawm cov ntaub ntawv ntawd, lossis tej zaum txawm yog tias nws muaj tiag los kuj yuav dhau nej lub peev xwm los xyuas xyuas qhov ntawd rau kuv. Yog li ntawd, txawm li cas los xij, kuv xav nug. Txhua yam kev pab uas nej yuav muab tau yuav raug txaus siab heev.

Dear Jeff,

Tus kwv 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.

Ua tsaug rau koj tsab email. Peb yeej muaj ib daim ntawv piav txog Ellen White txoj kev mus ncig uas tiav txhij zoo lawm, raws li nws cov ntawv, nws phau ntawv sau tseg txhua hnub, thiab cov sijhawm teem tseg uas twb luam tawm lawm, tiam sis tsis muaj ib phau “log-book” raws li lo lus ntawd tiag.

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.

Tsis muaj qhov ua xyem xyav tias nej twb tau nyeem txog A. G. Daniells txoj kev tuaj ntsib Ellen White hauv ntim 6 ntawm EGW Biography, The Later Elmshaven Years, pp. 256, 257. Peb tsis tau nrhiav pom ib daim ntawv sau tseg ywj pheej twg li txog qhov kev sib tham no. Peb yeej muaj ib tsab ntawv ntawm Txwj Laus Gilbert hnub tim 1 Lub Rau Hli, 1910, uas qhia txog nws txoj kev npaj yuav nyob hauv St. Helena (qhov chaw uas Ellen White nyob) rau hnub tim 6–9 Lub Rau Hli. Qhov ntawd yog tag nrho ntawm cov ntaub ntawv txhawb uas kuv paub txog.

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

Vajtswv foom koob hmoov—Tim Poirier, Tus Lwm Thawj Coj ntawm 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.

Tsis muaj ib daim ntaub ntawv ywj pheej twg sau tseg tias Daniells puas tau muaj ib zaug xam phaj txog lo lus “the daily,” tiam sis muaj ib tsab ntawv los ntawm Gilbert qhia meej txog nws lub hom phiaj tias nws yuav nyob ntawm nws lub tsev txij hnub tim rau mus txog cuaj lub Rau Hli, xyoo 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:

Hauv hauv Sister White phau keeb kwm, uas Ellen White estate tau hais tseg, qhov uas nws tus xeeb ntxwv tau hais txog qhov teeb meem ntawm Daniells qhov kev xam phaj, nws tau sau cia Daniells qhov kev thov hais txog qhov kev xam phaj cuav ntawm xyoo 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:

> “Tom qab me ntsis ntxiv hauv cov kev sib tham ntawd, Txwj Laus Daniells, nrog W. C. White thiab C. C. Crisler nrog nws mus, vim kub siab xav kom tau hnov ncaj qha ntawm Ellen White nws tus kheej tias lo lus nws hais nyob hauv Early Writings txhais li cas, thiaj mus cuag nws thiab nthuav qhov teeb meem ntawd rau nws. Daniells nqa Early Writings thiab daim qauv qhia xyoo 1843 nrog nws mus. Nws zaum ze rau Ellen White thiab nug nws tsis tu ncua. Nws daim ntawv ceeb toom txog kev sib ntsib no tau raug W. C. White lees paub:”

> “‘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.

> “‘Kuv xub nyeem rau Viv Ncaus White cov lus hais uas tau muab saum no nyob hauv Early Writings. Ces kuv muab peb daim ntawv qhia txog yav tom ntej uas peb cov xibhwb siv hauv kev piav qhia cov lus faj lem hauv Daniyees thiab Tshwmsim tso rau ntawm nws xub ntiag. Kuv taw nws lub siab rau daim duab ntawm lub tuam tsev dawb huv thiab kuj rau lub sijhawm 2300 xyoo raws li lawv tau tshwm sim nyob rau hauv daim ntawv qhia ntawd.

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

> “‘Kuv thiaj nug seb nws puas tseem nco tau yam uas twb raug qhia rau nws txog qhov kev kawm no.

> “‘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.

> “‘Thaum kuv rov nco txog nws lo lus teb, nws pib los ntawm kev piav tias ib txhia ntawm cov thawj coj uas tau nyob hauv qhov kev txav xyoo 1844 tau siv zog nrhiav cov hnub tim tshiab rau qhov xaus ntawm lub sijhawm 2300 xyoo. Qhov kev siv zog no yog los txiav txim cov hnub tim tshiab rau tus Tswv txoj kev los. Qhov no tau ua rau muaj kev ntxhov siab nyob hauv cov uas tau nyob hauv Kev Txav Advent.

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

> “‘Hauv txoj kev ntxhov no tus Tswv tau tshwm qhia rau nws, nws hais tias, tias txoj kev to taub uas tau raug tuav tseg thiab tshaj tawm txog cov hnub tim ntawd yog qhov tseeb, thiab tias yuav tsum tsis txhob muaj dua ib lub sijhawm teem tshiab li, los yog dua ib zaj lus hais txog lub sijhawm.

> “‘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.

> “Kuv mam nug nws kom hais qhov uas twb raug nthuav tawm rau nws txog seem uas tshuav ntawm “txoj hauj lwm txhua hnub”—tus Tub Vaj Ntxwv, pab tub rog, kev muab “txoj hauj lwm txhua hnub” tshem tawm mus, thiab kev muab lub chaw dawb huv pov tseg.

> “‘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.

> “Nws teb tias cov ntsiab lus no tsis tau muab tso rau ntawm nws xub ntiag hauv kev ua yog toog pom ib yam li feem hais txog lub sijhawm. Nws yuav tsis raug coj tawm mus piav qhia txog cov ntsiab lus ntawd ntawm lo lus faj lem.

> “‘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.

> “‘Qhov kev sib tham ntawd tau tso ib txoj kev xav tob rau hauv kuv lub siab. Tsis muaj kev ua siab deb li, nws tau hais tawm dawb, meej, thiab ntev txog lub sijhawm 2300 xyoo, tiam sis hais txog lwm feem ntawm zaj lus faj lem ntawd nws nyob twjywm ntsiag to.

> “‘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.

> “‘Qhov xaus lus tib leeg uas kuv thiaj li txiav tau tawm ntawm nws qhov kev piav qhia dawb txog lub sijhawm thiab nws txoj kev ntsiag to hais txog kev tshem tawm ntawm “txhua hnub” thiab kev muab lub chaw dawb huv pov tseg yog tias lub zeem muag uas tau muab rau nws yog hais txog lub sijhawm, thiab tias nws tsis tau txais ib qho kev piav qhia txog lwm feem ntawm zaj lus faj lem.—DF 201b, AGD statement, Sept. 25, 1931.” Arthur White, Ellen G. White, volume 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 tau hais tias nws tau qhia daim duab 1843 rau nws pom thiab nug nws txog lub tuam tsev dawb huv uas tsis raug sawv cev rau hauv daim duab ntawd. Nws kuj tau hais tias nws tau nqa phau ntawv Early Writings los thiab nug nws tsis tseg txog yam uas nws txhais thaum nws tau lees paub meej meej txog txoj kev nkag siab ntawm cov pioneer hais txog “the daily” thiab tias daim duab ntawd raug coj los ntawm tus Tswv txhais tes. Ellen White tus tub, uas yog leej txiv ntawm Arthur L. White, tus kws sau keeb kwm uas tau sau qhov kev piav dav dav txog zaj xwm txheej uas raug liam no, tau lees txais Daniells thiab Prescott txoj kev xav txog “the daily” uas yog ntawm Xatas, thiab tau ua tim khawv txhawb Daniells qhov lus thov txog yam uas nws tau hnov hauv qhov kev sib tham ntawd. Lawv tsuas yog tsis ceev faj hauv lawv zaj dab neeg uas lawv tau tsim los xwb, rau qhov daim duab 1843 tsis sawv cev ib lub tuam tsev dawb huv uas Daniells yuav tau taw tes rau.

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:

Lwm qhov kev dag ntxiv uas tau muab nthuav tawm hauv qhov kev sib tham no yog qhov lus dag uas hais tias nqe lus ntawd hauv Early Writings yog ib lo lus ceeb toom tawm tsam “kev teem caij sijhawm.” Nqe lus uas lawv hais tias Daniells tau nug txog yog raws li nram no:

> “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.

> “Kuv tau pom tias daim chart xyoo 1843 ntawd raug coj los ntawm txhais tes ntawm tus Tswv, thiab tias nws yuav tsum tsis txhob raug hloov; tias cov lej ntawd yog raws li Nws xav kom lawv ua li ntawd; tias Nws txhais tes nyob saum nws thiab zais ib qho yuam kev hauv qee cov lej, kom tsis muaj leejtwg pom tau, mus txog thaum Nws txhais tes raug tshem tawm.

> “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.

> “Tom qab ntawd kuv pom hais txog lo lus ‘niaj hnub’ (Daniel 8:12) tias lo lus ‘kev txi’ yog ib lo lus uas tibneeg txoj kev txawj ntse muab ntxiv rau, thiab nws tsis yog ib feem ntawm phau ntawv ntawd, thiab tias tus Tswv tau muab txoj kev to taub uas yog rau cov uas tau tshaj tawm txoj kev quaj txog teev kev txiav txim. Thaum tseem muaj kev sib haum xeeb, ua ntej xyoo 1844, yuav luag txhua tus tau koom siab rau txoj kev to taub uas yog txog lo lus ‘niaj hnub’; tiam sis hauv txoj kev ntxhov thiab kev tsis meej pem txij xyoo 1844 los lawm, lwm yam kev pom tau raug txais yuav, thiab kev tsaus ntuj nrog kev tsis meej pem tau raws los. Lub sijhawm tsis tau ua ib qho kev sim txij xyoo 1844 los lawm, thiab nws yuav tsis rov ua ib qho kev sim dua ib zaug ntxiv li.” 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, tus tub ntawm Muam White, tau lees yuav txoj kev xav cuav txog “the daily,” thiab nws tus tub Arthur tau nrhiav kom ua kom “cov lus dag” uas txuas nrog qhov kev sib tham uas yeej tsis tau muaj ntawd nyob ruaj khov, los ntawm kev sim ntxias kom hais tias lo lus ceeb toom hauv nqe lus ntawm Early Writings ntawd tsuas yog thiab tshwj xeeb yog ib lo lus ceeb toom tawm tsam kev teem sijhawm xwb. Qhov kev sib cav ntawd raug tsim tawm hauv xyoo 1930s thiab tau dhau los ua ib feem tseem ceeb ntawm “cov lus dag.”

We will take up that argument in the next article.

Peb yuav nthuav qhov kev sib cav ntawd ntxiv rau hauv tsab xov xwm tom ntej.

> “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.

> “Lub Cuaj Hli tim 23, tus Tswv tau qhia rau kuv tias Nws tau ncab nws txhais tes zaum ob los rov qab cawm cov seem uas tseem tshuav ntawm Nws haiv neeg, thiab hais tias yuav tsum muab dag zog ntxiv ob npaug hauv lub sijhawm sib sau no. Hauv lub sijhawm tawg khiav, cov Yixayee raug ntaus thiab raug rhuav; tab sis nim no hauv lub sijhawm sib sau Vajtswv yuav kho thiab qhwv nws haiv neeg tej qhov txhab. Hauv lub sijhawm tawg khiav, tej kev siv zog uas tau ua los tshaj tawm qhov tseeb tsuas muaj nyhuv me ntsis xwb, ua tau me ntsis lossis yuav luag tsis ua dabtsi li; tab sis hauv lub sijhawm sib sau, thaum Vajtswv tau tsa nws txhais tes los sib sau nws haiv neeg lawm, tej kev siv zog los tshaj tawm qhov tseeb yuav ua tiav raws li lub hom phiaj uas tau npaj cia. Txhua tus yuav tsum koom siab thiab kub siab lug hauv txoj haujlwm no. Kuv pom tias nws yog ib qho txaj muag heev rau leejtwg los hais txog lub sijhawm tawg khiav ua qauv los kav peb nim no hauv lub sijhawm sib sau; rau qhov yog Vajtswv tsis ua ntau dua rau peb nim no tshaj li Nws tau ua thaum ntawd, cov Yixayee yuav tsis muaj hnub raug sib sau li. Qhov tseeb yuav tsum raug luam tawm hauv ib daim ntawv, ib yam nkaus li yuav tsum raug tshaj tawm ntawm ncauj.”

> “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.

> “Tus Tswv tau qhia rau kuv tias daim qauv xyoo 1843 ntawd raug Nws txhais tes coj, thiab tsis tsim nyog hloov ib feem twg ntawm nws li; tias cov lej ntawd yog raws li Nws xav kom lawv ua. Tias Nws txhais tes nyob saum nws thiab zais ib qho yuam kev nyob hauv qee cov lej, kom tsis muaj leejtwg pom tau, mus txog thaum Nws txhais tes raug tshem tawm.

> “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.

> “Tom qab ntawd kuv pom hais txog lo lus ‘Daily,’ tias lo lus ‘kev txi’ yog tibneeg txoj kev txawj ntse ntxiv rau, thiab tsis yog ib feem ntawm cov ntawv qub; thiab tias tus Tswv tau pub txoj kev to taub uas yog lawm txog nws rau cov uas tau tshaj tawm txoj kev quaj hu txog lub sijhawm txiav txim. Thaum kev sib koom siab tseem muaj, ua ntej xyoo 1844, yuav luag txhua tus tau sib haum nyob rau hauv txoj kev to taub uas yog lawm txog ‘Daily;’ tab sis txij xyoo 1844 los, hauv txoj kev ntxhov thiab tsis meej pem, muaj lwm yam kev to taub tau raug txais yuav, thiab kev tsaus ntuj nrog kev ntxhov siab tsis meej pem kuj tau raws qab los.” Review and Herald, November 1, 1850.

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