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# The Book of Daniel - Number Eighty-Nine

Akwụkwọ Daniel—Nọmba Iri Asatọ na Itoolu

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

Ịkọwapụta Ozizi Ụgha Dị Iche Iche: Nnyocha Akụkọ Ihe Mere Eme Banyere “Kwa Ụbọchị” n’ime 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.

N’edemede nke iri asatọ na otu n’usoro edemede a gbasara akwụkwọ Daniel, anyị tinyere otu akụkụ sitere na Manuscript Releases, olu nke 20, 17–22, ebe Sister White kpọmkwem kọwara na ozizi ahụ nke na “nke ụbọchị nile,” nọchiri anya ebe nsọ Kraịst ka ndị Okenye Prescott na Daniells natara n’aka “ndị mmụọ-ozi a chụpụrụ n’eluigwe.” N’ezie, ọ kpọọghị echiche ụgha ha banyere “nke ụbọchị nile” aha n’ụzọ m mere, ma ndekọ akụkọ ihe mere eme na-eme ka o doo anya nke ukwuu na nke a bụ ihe ha nọ na-agbalị ime ka e guzobe dịka eziokwu. Ha nọ na-achọ idegharị akụkụ ụfọdụ nke akwụkwọ Uriah Smith, Daniel and the Revelation, nke na-akwado nghọta banyere “nke ụbọchị nile,” nke ọ kpọrọ na Early Writings, ibe iri asaa na anọ, dịka echiche ziri ezi.

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 ebipụtala otu akwụkwọ akụkọ oge a kpọrọ The Protestant, nke isiokwu ya naanị bụ iweli elu echiche ụgha banyere “ihe a na-eme kwa ụbọchị.” Ya na onyeisi General Conference, A. G. Daniells, ghọrọ isi ọkpụkpọ Setan iji gaa n’ihu n’ọrụ Prescott iji guzobe ozizi ụgha ahụ dịka echiche ziri ezi n’ime Adventism, ma mgbe Ellen White ka dị ndụ, e jidere ihe ịga nke ọma ha n’ọrụ ahụ nke Setan. N’afọ 1931, Daniells kọrọ na n’afọ ahụ kpọmkwem e dere akụkụ ahụ sitere na Manuscript Releases (1910), na ya onwe ya (Daniells) nwere mkparịta ụka na Sister White banyere isiokwu “ihe a na-eme kwa ụbọchị,” nakwa na ọ duru ya ka o kweere na echiche ya na nke Prescott bụ nke ziri ezi.

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.

Ọ dị mkpa ịghọta akụkọ ihe mere eme a, n’ihi na anyị amalitela ugbu a ịtụle mmụba nke ihe ọmụma nke bịarutere n’afọ 1989, mgbe e kpughere ahịrị ndozigharị dị nsọ na amaokwu isii ikpeazụ nke Daniel isi nke iri na otu. Iji mata ìhè nke e mepụtara site n’ndakpọ nke Soviet Union n’imezu amaokwu nke iri anọ nke Daniel isi nke iri na otu, ọ dị mkpa ka a ghọta “nke kwa ụbọchị,” na akụkọ amụma nke “nke kwa ụbọchị” na-anọchi anya ya, n’ụzọ ziri ezi, n’ihi na akụkọ ahụ na-egosi ikwughachi nke akụkọ ahụ n’amaokwu nke iri anọ ruo iri anọ na ise nke Daniel isi nke iri na otu. Amaokwu ndị ahụ na-akọwapụta na ozi ahụ e kpughere n’amaokwu ndị ahụ bụ “akụkọ si n’ọwụwa anyanwụ na n’ugwu,” nke na-eweta mkpagbu ikpeazụ megide ndị nke Chineke.

> 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.

> Ma ozi sitere n’ọwụwa anyanwụ na nke sitere n’ugwu ga-enye ya nsogbu: ya mere ọ ga-apụ n’oke iwe iji bibie, na ikpochapụ ọtụtụ mmadụ kpamkpam. Ọ ga-akụkwa ụlọikwuu nke ụlọeze ya n’etiti osimiri dị iche iche n’ugwu nsọ ahụ dị ebube; ma ọ ga-abịa na njedebe ya, ọ dịghịkwa onye ga-enyere ya aka. 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.

Ozi nke amaokwu iri anọ nke e wepụrụ akara ya n’oge ọdịda nke Soviet Union na 1989, bụ ozi mmiri ikpeazụ nke ga-eme ka ọchịchị popu (eze nke ugwu), “pụa n’ihu n’oke iwe ibibi, na ikpochapụ ọtụtụ kpamkpam.” “Akụkọ” bụ, n’amụma, ozi.

> 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.

> Kedụkwa otú ha ga-esi kwusaa ozi, ma ọ bụrụ na e ziteghị ha? dị ka e dere, Lee ka ụkwụ ndị na-ekwusa ozi ọma nke udo si maa mma, ndị na-ewetakwa ozi obi ụtọ nke ezi ihe! Ndị Rom 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.

Ozi nke mmiri ikpeazụ bụ ozi ndị nche nke ụbọchị ikpeazụ nke Chineke na-ekwupụta, ndị na-abụ abụ nke ubi vaịn na abụ Mosis na Nwa Atụrụ.

> 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.

> Lee ka ụkwụ onye ahụ si maa mma n’elu ugwu, onye na-eweta ozi ọma, onye na-ekwusa udo; onye na-eweta ozi ọma nke ihe ọma, onye na-ekwusa nzọpụta; onye na-asị Zaịọn, Chineke gị na-achị! Ndị nche gị ga-ebuli olu ha elu; ha ga-eji otu olu bụrụ abụ ọnụ: n’ihi na ha ga-ahụ anya na anya, mgbe Onyenwe anyị ga-eme ka Zaịọn laghachi ọzọ. Aịzaya 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.

“Akụkọ” ahụ dị n’amaokwu iri anọ na anọ nke Daniel iri na otu na-eme ka nwoke nke mmehie wee nupụ isi nke ukwuu, ma e mezue mgbukpọ ọbara ikpeazụ nke ndị pápà. Ozi ahụ bụ ozi nke mmụọ ozi nke atọ, nke na-aba ụba ruo n’oké mkpu n’oge iwu Sọnde na-abịa n’oge na-adịghị anya.

> “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.

> “A naghị ama onye ọ bụla ikpe ruo mgbe ha natara ìhè ma hụkwa ibu ọrụ nke iwu nke anọ. Ma mgbe iwu ahụ ga-apụta nke na-amanye sabbath adịgboroja, ma mkpu ukwu nke ‘mmụọ ozi nke atọ’ adọọ ndị mmadụ aka ná ntị megide ife anụ ọhịa ahụ na onyinyo ya, a ga-adọ ahịrị ahụ n’ụzọ doro anya n’etiti ụgha na eziokwu. Mgbe ahụ ndị ahụ ka na-anọgide n’ihe nmehie ga-anata akara nke anụ ọhịa ahụ.” 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.

“Akụkọ” si n’ọwụwa anyanwụ na n’ugwu, nke na-ewe papacy iwe, nke na-eto ruo n’iti mkpu ukwu n’oge iwu Sọnde, na ozi ahụ bụ ozi nke mmiri ozuzo ikpeazụ nke malitere na Septemba 11, 2001. Okwu ahụ bụ “olu ukwu” bụ okwu amụma nke na-anọchi anya ike na-abawanye.

> “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.

> “A ghaghị ikwusa eziokwu maka oge a, ya bụ ozi mmụọ ozi nke atọ, n’oké olu,” nke pụtara n’ike na-arịwanye elu, ka anyị na-abịaru nso n’ule ikpeazụ ukwu ahụ. 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.

“Ozi” nke amaokwu nke iri anọ na anọ bụ ozi mmiri-ozuzo ikpeazụ kpọmkwem tupu oge nnwale mmadụ emechie, ka Maịkel na-ebili. Ọ bụ otu ozi mmiri-ozuzo ikpeazụ ahụ nke rutere na Septemba 11, 2001, ma ọ na-aba ụba bụrụ mkpu ike, ma ọ bụ olu dị ukwuu, mgbe a kara akara otu narị puku na iri anọ na anọ ahụ, ma e mesịa wụsa Mmụọ Nsọ n’enweghị nlele. Ọ bụ otu ozi mmiri-ozuzo ikpeazụ ahụ nke kara akara oge nke ikarị akara nke otu narị puku na iri anọ na anọ ahụ.

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.

Ọ bụ ozi nke mmiri ikpeazụ ka ejirila ozi nke udo na nchekwa dochie n’ụgha, bụ nke Adventizim nke Laodisia na-ebipụta site n’mbata nke “ịnyịnya ibu” ruo n’mbata nke “ọdụm”. Oge dị n’etiti Septemba 11, 2001, na iwu Ụka Sọnde nke na-abịa n’oge na-adịghị anya na-akara Adventizim nke Laodisia akwa ọnwụ ime mmụọ ya, ma ndị a na-ekpe ikpe mgbe e kpesịrị ikpe n’ụlọ Chineke (Jerusalem), na-anwụ n’otu ili ahụ ahụ. Akwa ọnwụ nke Adventizim nke Laodisia dị n’etiti ịnyịnya ibu na ọdụm, ma ozi a jụrụ ma mepụta ọnwụ ha bụ “akụkọ si n’“ọwụwa anyanwụ” (akara nke Islam) na ugwu (akara nke papacy). Ọ bụ otu ozi ahụ, nke bụ ozi nke mmụọ ozi nke atọ.

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.

Amaokwu isii ikpeazụ nke Daniel iri na otu, ndị e meghere akara ha n’oge ọgwụgwụ na 1989, bụ ozi nke mmiri ozuzo ikpeazụ, nke a na-ekwusa n’oge a na-ekwusakwa ozi ụgha banyere mmiri ozuzo ikpeazụ nke “udo na nchekwa.” Nnwale nke mmiri ozuzo ikpeazụ na-abịa ibu ụzọ chee ụlọ Chineke ihu, n’ihi na ọ bụ ebe ahụ ka ikpe na-amalite, ma emesịa ọ na-eche ìgwè atụrụ nke ọzọ dị n’èzí ụlọ Chineke ihu. N’ihi nke a, ọ dị oke mkpa ịghọta “ụgha” ahụ e webatara n’ime Adventizim Laodisia n’ọgbọ nke atọ, n’ihi na ka Chineke na-awụkwasị ndị ahụ Ọ na-akara akara Mmụọ Nsọ Ya, n’otu oge ahụkwa Ọ na-awụkwasị ndị na-anabataghị ịhụnanya nke eziokwu aghụghọ siri ike.

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.”

N’oge esemokwu nke iri afọ mbụ na ọkara nke narị afọ nke iri abụọ banyere “ihe a na-eme kwa ụbọchị,” otu n’ime ndị ikom kwadoro ọnọdụ ziri ezi nke ndị Millerite na “ihe a na-eme kwa ụbọchị” bụ ihe nnọchianya nke ikpere arụsị, bụ F. C. Gilbert. Gilbert bụ onye sitere n’okpukpe ndị Juu ghọọ onye kwere ekwe, ma ọ na-agụkwa ma na-asụkwa asụsụ Hibru n’ụzọ zuru oke. O kwadoro ọnọdụ ndị ọsụ ụzọ n’akwụkwọ Daniel dabere n’ịghọta ya nke asụsụ Hibru. N’afọ 1910, n’afọ ahụ kpọmkwem ka Sister White dere odide ahụ nke a ga-eli ruo ọtụtụ iri afọ, nke kọwara na echiche Daniells na Prescott banyere “ihe a na-eme kwa ụbọchị” sitere n’aka ndị mmụọ ozi Setan, Gilbert nwere mkparịta ụka onwe ya na Sister White banyere okwu “ihe a na-eme kwa ụbọchị.”

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.

Anyị maara na ya nwere mkparịta ụka, n’ihi na ozugbo ahụ (n’echi ya) o dere nchịkọta nke mkparịta ụka ahụ o nwere na Nwannaanyị White. N’afọ 1931, A. G. Daniells kwuru na ya nwere mkparịta ụka ya na Nwannaanyị White banyere isiokwu nke “the daily” n’otu afọ ahụ—1910. Daniells kwuru na Nwannaanyị White ahapụghị ya na nkwubi okwu ọ bụla ma e wezụga na “the daily” bụ ihe nnọchianya nke ozi Kraịst n’ebe nsọ. Ma nkwuputa Daniells banyere mkparịta ụka ahụ abụghị naanị “ụgha,” kama ọ bụ “ụgha” nke amụma nke na-emepụta aghụghọ siri ike.

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.”

Maka ndị nwere ike ghara inwe ohere ịhụ chaatị nke 1843 na nke 1850, ọ dị mkpa ịghọta na mgbe e bipụtara chaatị nke 1843 n’afọ 1842, ndị Millerait ka kwenyere na ebe nsọ ahụ a ga-asachapụ n’ime mmezu nke amụma afọ puku abụọ na narị atọ bụ ụwa. Mgbe ha bipụtara chaatị nke 1850, ha amaworị na ebe nsọ ahụ a ga-asachapụ bụ ebe nsọ nke eluigwe. N’ihi nke a, chaatị nke 1843 ENWEREGHỊ ihe osise nke ebe nsọ Chineke, ma chaatị nke 1850 ENWERE ihe osise nke ebe nsọ Chineke. Nke a dị mkpa, n’ihi na Daniells kwuru na n’ime ajụjụ ọnụ ya na Nwanyị White, o gosiri ya chaatị nke 1843, ma ọ kpọrọ ebe nsọ ahụ dị na chaatị ahụ ìhè. Nke ahụ agaraghị ekwe omume, n’ihi na ọ dịghị ebe nsọ ọ bụla dị na chaatị nke 1843. Nkwupụta ya banyere ajụjụ ọnụ ahụ bụ “ụgha.”

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.

Mgbe m nọ na-arụ ọrụ site n’akụkọ ihe mere eme a n’afọ 2009, ma ghọta na ndị ikom nọ n’akụkụ abụọ nke okwu a abụọ ahụ kwuru na ha enweela mkparịta ụka ha na Sister White banyere isiokwu “the daily,” ezitere m Ellen White Estate ozi ịntanetị ma jụọ ma ha nwere ohere ịhụ akwụkwọ ndekọ nke depụtara mkparịta ụka Sister White nwere n’afọ 1910. Ha zara na ha ka nwere akwụkwọ ndekọ ahụ. Ihe ndị a sochirinụ bụ ozi ịntanetị m na nzaghachi sitere n’aka Ellen White Estate.

Monday, January 19, 2009

Mọnde, Jenụwarị 19, 2009

To whom it may concern:

Nye ọ bụla ọ metụtara:

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.

Anụwo m na e nwere akwụkwọ ndekọ nke na-edekọ ndị nwere ajụjụ ọnụ na Sister White na ihe ajụjụ ọnụ ndị ahụ gbasara. Ana m agba mbọ ịchọpụta ma ọ bụ gọnarị ma A. G. Daniells nwere ajụjụ ọnụ na Sister White na 1910 gbasara isiokwu nke “daily.” Amaara m na e nwere àmà akụkọ ihe mere eme na ajụjụ ọnụ ahụ mere, ma ana m eche ma e nwere ndekọ ọ bụla n’akwụkwọ ndekọ gọọmenti nke na-edekọ nke a n’ezie. N’otu oge ahụ, a gwakwara m na F. C. Gilbert nwekwara ajụjụ ọnụ na Sister White na 1910 banyere isiokwu nke “daily,” ma achọrọ m ịma ma enwere ike ikwenye nke ahụ site n’akwụkwọ ndekọ nke ndị ọrụ ya debere n’oge ahụ. O nwere ike ịbụ na ọ dịghị akwụkwọ ndekọ dị otu a, ma ọ bụkwanụ na ọ bụrụ na o dị, unu anaghị ekpughe ozi ahụ, ma ọ bụkwa na o nwere ike ịbụ na ọ karịrị ikike unu ịchọpụtara m ya ọbụna ma ọ bụrụ na ọ dị adị. Ya mere, n’agbanyeghị nke ahụ, achọrọ m ịjụ. Enyemaka ọ bụla unu pụrụ inye ga-adị m nnọọ ukwuu n’obi.

Dear Jeff,

Ezigbo 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.

Daalụ maka ozi-e gị. Anyị nwere n’ezie nkọwa zuru oke nke njem Ellen White, nke dabere n’akwụkwọ ozi ya, ndekọ ụbọchị ya, na ọkwa ndị e bipụtara, ma anyị enweghị “akwụkwọ ndekọ njem” n’onwe ya.

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.

O yighị ka ọ bụ na ị gụọla banyere nleta A. G. Daniells gara ịhụ Ellen White n’akwụkwọ akụkọ ndụ EGW, vol. 6, The Later Elmshaven Years, pp. 256, 257. Anyị ahụbeghị ndekọ ọ bụla nke onwe ya nke ajụjụ ọnụ a. Anyị nwere, n’ezie, akwụkwọ ozi sitere n’aka Okenye Gilbert nke ụbọchị June 1, 1910, nke na-egosi atụmatụ ya ịdị na St. Helena (ebe Ellen White bi) n’ụbọchị June 6-9. Nke ahụ bụ oke akwụkwọ nkwado nke m maara.

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

Chineke gọzie—Tim Poirier Osote Onye Nduzi 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.

Ọ dịghị ndekọ ọ bụla dị iche nke na-egosi na Daniells nwetụrụla oge mkparịta ụka banyere isiokwu a kpọrọ “the daily,” ma e nwere akwụkwọ-ozi sitere n’aka Gilbert nke na-akọwa ebumnuche ya ịbụ n’ụlọ ya site n’ụbọchị nke isii ruo n’ụbọchị nke itoolu nke June, 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:

N’akụkọ ndụ Nwanyị White, nke ụlọ-nlekọta Ellen White na-ezo aka na ya, ebe nwa nwa ya nwoke zara okwu gbasara ajụjụ ọnụ Daniells, o dekọrọ nkwupụta Daniells banyere ajụjụ ọnụ a kpara akpa nke afọ 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:

> “N’otu oge obere ka e mesịrị n’ime mkparịta ụka ndị ahụ, Okenye Daniells, ya na W. C. White na C. C. Crisler so, n’ọchịchọ siri ike inweta n’aka Ellen White n’onwe ya kpọmkwem ihe ihe o kwuru n’akwụkwọ ya bụ Early Writings pụtara, gakwuuru ya ma debe okwu ahụ n’ihu ya. Daniells buuru Early Writings na chaatị nke 1843. Ọ nọdụrụ nso Ellen White ma jụọ ya ajụjụ n’ụzọ na-aga n’ihu. W. C. White kwadoro akụkọ ya banyere mkparịta ụka a:”

> “‘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.

> “‘Mbụ, agụrụ m Nwannaanyị White okwu ahụ e nyere n’elu n’akwụkwọ Early Writings. Mgbe ahụ, etinyere m n’ihu ya chaatị amụma anyị nke ndị ozi anyị ji akọwa amụma ndị dị na Daniel na Mkpughe. A dọọrọ m uche ya n’ihe oyiyi nke ebe nsọ ahụ nakwa n’oge afọ 2300 ahụ dịka ha siri pụta na chaatị ahụ.

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

> “Mgbe ahụ, ajụrụ m ya ma ọ pụrụ icheta ihe e gosiri ya gbasara isiokwu a.

> “‘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.

> “‘Ka m na-echeta azịza ya, ọ malitere site n’ịkọwa otú ụfọdụ n’ime ndị ndú ndị nọworo n’ime mmegharị nke afọ 1844 siri gbalịsie ike ịchọta ụbọchị ọhụrụ maka njedebe nke oge afọ 2300 ahụ. Mgbalị a bụ iji doo ụbọchị ọhụrụ maka ọbịbịa nke Onyenwe anyị. Nke a na-akpata mgbagwoju anya n’etiti ndị sonyereworo n’ime Mmegharị Advent ahụ.

> “‘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.

> “N’ime mgbagwoju anya a, o kwuru na Onyenweanyị kpugheere ya na echiche ahụ a jidesiri ike ma kwupụta banyere ụbọchị ndị ahụ ziri ezi, nakwa na a gaghị enwekwa oge ọzọ a ga-akpebi, ma ọ bụ ozi oge ọzọ.”

> “‘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.

> “Mgbe ahụ, arịọrọ m ya ka ọ kọwaa ihe e kpugheere ya banyere akụkụ ndị ọzọ nke “nkwa ụbọchị” ahụ—Onye-isi, usuu ndị agha, iwepụ nke “nkwa ụbọchị” ahụ, na ịtụda ebe nsọ ahụ.

> “‘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.

> “O zara na e gosighi ya n’ihu n’ọhụụ dịka e siri gosi ya akụkụ banyere oge. A gaghị eduga ya pụọ iji kọwaa isi ihe ndị ahụ nke amụma.”

> “‘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.

> “Nzukọ-ọnụ ahụ metụtara miri emi n’uche m. N’enweghị ịla azụ ọ sụrụ okwu n’efu, n’ịkọwa nke ọma na n’ogologo banyere oge afọ 2300 ahụ, ma banyere akụkụ nke ọzọ nke amụma ahụ, ọ gbachiri nkịtị.

> “‘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.

> “Naanị nkwubi-okwu m pụrụ isi na nkọwa o nyere n’enweghị mgbochi banyere oge ahụ, na nkịtị ya gbasara iwepụ nke “daily” na ịtụda ebe nsọ, bụ na ọhụụ e nyere ya metụtara oge ahụ, nakwa na o nataghị nkọwa ọbụla gbasara akụkụ ndị ọzọ nke amụma ahụ.—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 kwuru na o gosiri ya chaatị 1843 ahụ ma jụọ ya gbasara ebe nsọ ahụ nke a na-anọchiteghị anya ya n’elu chaatị ahụ. Ọ kwukwara na o werekwa akwụkwọ Early Writings ma jiri ajụjụ dị iche iche kpọrọ ya ọnụ banyere ihe ọ pụtara mgbe o kwadoro n’ụzọ doro anya nghọta ndị pionia banyere “the daily” nakwa na aka Onyenwe anyị duziri chaatị ahụ. Nwa Ellen White, onye bụ nna Arthur L. White, onye dere ndụ ya nke dere nchịkọta gbasara ihe omume a a na-ekwu na ọ mere, anabatala echiche Setan nke Daniells na Prescott banyere “the daily,” ma gbaa ama n’ịkwado nkwupụta Daniells banyere ihe ọ nụrụ n’ajụjụ ọnụ ahụ. Ha amaghị nnọọ ịkpachara anya n’akụkọ ha chepụtara, n’ihi na chaatị 1843 ahụ anaghị anọchite anya ebe nsọ ọ bụla Daniells gaara enwe ike igosi.

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:

Ụgha ọzọ e gosipụtara n’ajụjụ ọnụ ahụ bụ ụgha ahụ na-ekwu na amaokwu si n’akwụkwọ Early Writings bụ ịdọ aka ná ntị megide “ịtọ oge.” Amaokwu ahụ e kwuru na Daniells jụrụ banyere ya bụ nke a:

> “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.

> “Ahụwo m na aka Onyenwe anyị duziri chaatị 1843 ahụ, nakwa na a gaghị agbanwe ya; na ọnụọgụ ndị ahụ dị ka Ọ chọrọ ka ha dị; na aka Ya dịkwasịrị ya ma zoo njehie dị n’ime ụfọdụ n’ime ọnụọgụ ndị ahụ, ka ọ ghara ịdị onye ọbụla pụrụ ịhụ ya, ruo mgbe e wepụrụ aka Ya.

> “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.

> “Mgbe ahụ, ahụrụ m banyere ‘nke a na-eme kwa ụbọchị’ (Daniel 8:12) na okwu ahụ bụ ‘aja’ bụ ihe amamihe mmadụ tinyere, nakwa na ọ bụghị nke dị n’akwụkwọ nsọ ahụ, nakwa na Onyenwe anyị nyere ndị kwusara mkpu oge ikpe ahụ nghọta ziri ezi banyere ya. Mgbe ịdị n’otu dị, tupu afọ 1844, ihe fọrọ nke nta ka ọ bụrụ mmadụ niile dị n’otu n’echiche ziri ezi banyere ‘nke a na-eme kwa ụbọchị’; ma n’ọgba aghara dị kemgbe 1844, a nabatala echiche ndị ọzọ, ọchịchịrị na ọgba aghara esowokwa ya. Oge abụbeghị ule kemgbe 1844, ọ gaghịkwa abụ ule ọzọ ma ọlị.” 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, nwa nwoke Sister White, anabatala echiche ụgha banyere “ihe a na-eme kwa ụbọchị,” ma nwa ya nwoke Arthur gbalịrị ime ka “ụgha” ahụ e jikọtara ya na ajụjụ ọnụ ahụ nke na-emeghị eme dịgide site n’ịgbalị ịtụ aro na ịdọ aka ná ntị ahụ dị na nkebi okwu sitere na Early Writings bụ nanị, ma bụrụkwa naanị ya, ịdọ aka ná ntị megide ịtọ oge. E chepụtara arụmụka ahụ n’afọ 1930s, ma ọ ghọọ akụkụ bụ isi nke “ụgha” ahụ.

We will take up that argument in the next article.

Anyị ga-atụle esemokwu ahụ n’isiokwu na-esonụ.

> “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.

> “Na Septemba 23, Onye-nwe-anyị gosiri m na o setịpụtala aka ya ọzọ nke ugboro nke abụọ iji kpọghachite ndị fọdụrụ n’ime ndị ya, nakwa na a ghaghị ime ka mbọ dịkwuo okpukpu abụọ n’oge nchịkọta a. N’oge ịchụsasị, a tiri Izrel ihe ma dọwaa ya; ma ugbu a n’oge nchịkọta Chineke ga-agwọ ma kee ndị ya ọnyá. N’oge ịchụsasị, mbọ e tinyere n’ịgbasa eziokwu nwere naanị ntakịrị mmetụta, mezuo naanị ntakịrị ihe ma ọ bụ ihe ọ bụla; ma n’oge nchịkọta, mgbe Chineke etinyela aka ya iji chịkọta ndị ya, mbọ a ga-etinye n’ịgbasa eziokwu ga-enwe mmetụta e zubere ha ka ha nwee. Onye ọ bụla kwesịrị ịdị n’otu ma juo ịnụ ọkụ n’obi n’ọrụ a. Ahụrụ m na ọ bụ ihe ihere ka onye ọ bụla rụtụ aka n’oge ịchụsasị dịka ihe atụ ga-achịkwa anyị ugbu a n’oge nchịkọta; n’ihi na ọ bụrụ na Chineke emeghị ihe karịrị nke ọ mere n’oge ahụ ugbu a n’ihi anyị, a gaghị achịkọta Izrel ma ọlị. Ọ dịkwa mkpa ka e bipụta eziokwu n’akwụkwọ akụkọ, dịka a na-ekwusa ya.”

> “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.

> “Onyenwe anyị gosiri m na eserese nke 1843 ka aka ya duziri, nakwa na ọ dịghị akụkụ ọ bụla n’ime ya a ga-agbanwe; na ọnụọgụgụ ndị ahụ dị kpọmkwem dịka ọ chọrọ ha. Na aka ya dị n’elu ma zoo njehie dị n’ime ụfọdụ n’ime ọnụọgụgụ ndị ahụ, nke mere na ọ dịghị onye pụrụ ịhụ ya, ruo mgbe e wepụrụ aka ya.

> “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.

> “Mgbe ahụ, ahụrụ m, n’ihe gbasara ‘Daily,’ na okwu ‘sacrifice’ bụ ihe amamihe mmadụ tinyere, na ọ bụghị nke ederede ahụ; nakwa na Onyenwe anyị nyere echiche ziri ezi banyere ya nye ndị kpọsara mkpu awa ikpe. Mgbe ịdị n’otu dị, tupu afọ 1844, ihe fọrọ nke nta ka ọ bụrụ mmadụ niile jikọtara n’echiche ziri ezi banyere ‘Daily;’ ma ebe ọ bụ na 1844, n’etiti mgbagwoju anya ahụ, a nabatala echiche ndị ọzọ, ọchịchịrị na mgbagwoju anya esokwa ya.” Review and Herald, November 1, 1850.

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