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# The Book of Daniel - Number Eighty-One

Akwụkwọ Daniel — Nke Iri Asatọ na Otu

Unveiling the Historical Revisionism in Laodicean Adventism: Examining the Controversy Over the Daily

Ikpughe Akụkọ Ihe Mere Eme n’Ọdịdị Ọhụrụ na Adventizim Laodisia: Nyocha Banyere Esemokwu Gbasara Daily

Author

Jeff Pippenger

Published

February 14, 2024

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Reasoning from cause to effect is worthless if you define the effect incorrectly, as has been done by Laodicean Adventist historians who pontificate on the circumstances and personalities associated with the 1888 General Conference at Minneapolis. The inspired commentary identifies the event as a repetition of the rebellion of Korah, Dathan and Abiram, which was motivated by the judgment that assigned them to wander in the wilderness for forty years until they died. That same judgment had been pronounced upon Laodicean Adventism.

Ịtụ uche site n’akpatara ruo n’nsonaazụ abaghị uru ma ọ bụrụ na a kọwara nsonaazụ ahụ n’ụzọ na-ezighị ezi, dịka ndị ọkà mmụta akụkọ ihe mere eme Adventist Laodisia mere, ndị na-ekwupụta echiche ha n’ụzọ elu banyere ọnọdụ na ndị mmadụ metụtara Nzukọ Ukwu nke 1888 na Minneapolis. Nkọwa nke sitere n’ike mmụọ nsọ na-akọwapụta ihe omume ahụ dịka nkwughachi nke nnupụisi nke Kora, Datan na Abiram, nke mkpebi ahụ kpaliri, ya bụ, mkpebi nke kpebiri ka ha jeegharị n’ọzara afọ iri anọ ruo mgbe ha nwụrụ. Otu mkpebi ahụ ka ekwupụtakwara megide Adventism Laodisia.

The rebellion included secret discussions where the rebels were in such extreme Laodicean blindness that it prevented them from understanding that God was aware of their closed-door planning and rebellion. As Korah, Dathan and Abiram hid in their tents and made their plans and spread their rebellion against Moses, so too did the ancient men of 1888, hide behind the closed doors of their houses, to plot against Sister White, her son and the chosen messengers. From that point Sister White, Jones and Waggoner were to be attacked.

Nnupụisi ahụ gụnyekwara mkparịta ụka nzuzo ebe ndị nnupụisi nọ n’ìsì Laodisia dị oke njọ nke na ọ gbochiri ha ịghọta na Chineke maara atụmatụ ha na nnupụisi ha ha na-eme n’azụ ọnụ ụzọ mechiri emechi. Dịka Kora, Datan, na Abiram zoro n’ụlọikwuu ha mee atụmatụ ha ma gbasaa nnupụisi ha megide Mosis, otu ahụkwa ka ndị ikom ochie nke 1888 si zoo n’azụ ọnụ ụzọ mechiri emechi nke ụlọ ha, iji kpara izu megide Nwannaanyị White, nwa ya nwoke, na ndị ozi a họpụtara. Site n’oge ahụ gaa n’ihu, a ga-ebuso Nwannaanyị White, Jones, na Waggoner agha.

The four generations of Adventism progressively grew in its rebellion, as illustrated in Ezekiel chapter eight. The chambers of imagery within the physical temple and human temple had become entrenched with wicked imaginations, and spiritualism settled upon the ancient men who were appointed to protect the people. Leading up to 1888, the ancient men both cast dispersions upon the authority of the Bible and then the Spirit of Prophecy, and in 1884, the open visions ceased. Kellogg’s pantheistic spiritualism began to make its way in the history preceding 1888, and 1888 marks the arrival of the second generation. The Adventist historians may have not recorded the actual historical testimony of the rebellion manifested at the meeting, but according to inspiration the heavenly Watchers “heard every word and registered” the “words in the books of heaven.”

Ọgbọ anọ nke Adventizim toro nke nta nke nta n’ime nnupụisi ya, dịka e gosiri n’isi nke asatọ nke Ezikiel. Ụlọ ime ihe oyiyi ndị ahụ n’ime ụlọ nsọ anụ ahụ na n’ime ụlọ nsọ mmadụ aghọwo ebe echiche ọjọọ siri ike gbanyesiri mgbọrọgwụ, ma ime mmụọ arụsị biri n’elu ndị okenye ahụ e kenyere ka ha chebe ndị mmadụ. N’oge na-eduga ruo 1888, ndị okenye ahụ buru ụzọ tụfuo ebubo n’elu ikike nke Akwụkwọ Nsọ, ma emesịa n’elu Mmụọ nke Amụma, ma n’afọ 1884, ọhụụ ndị mepere emepe kwụsịrị. Ime mmụọ arụsị nke panteizim nke Kellogg malitere ịbanye n’akụkọ ihe mere eme tupu 1888, ma 1888 na-akara mbata nke ọgbọ nke abụọ. O nwere ike ịbụ na ndị na-ede akụkọ ihe mere eme Adventist edeghị n’eziokwu akaebe akụkọ ihe mere eme nke nnupụisi ahụ e gosipụtara na nzukọ ahụ, ma dịka mmụọ nsọ si kwuo, Ndị Nche eluigwe “nụrụ okwu ọbụla ma dekọọ” “okwu ndị ahụ n’akwụkwọ nke eluigwe.”

The rebellion represented by Ezekiel’s “secret chambers of imagery,” represented an attack upon the true foundations. It represented an attack upon the prophetess and the chosen messengers, and it marked the arrival of spiritualism. In that generation the next major attack was going to be carried out by Satan against the very foundation of William Miller’s foundations.

Nnupụisi nke e ji “ụlọ nzuzo nke ihe oyiyi” Ezikiel nọchianya, nọchiri anya mwakpo megide ezi ntọala ahụ. Ọ nọchiri anya mwakpo megide nwanyị amụma ahụ na ndị ozi a họpụtara, ọ pụtakwara mbata nke ime mmụọ aghụghọ. N’ọgbọ ahụ, mwakpo ukwu na-esote ga-abụ nke Setan ga-eme megide nnọọ ntọala nke ntọala William Miller.

Miller based the framework of all his prophetic applications upon the understanding that the two desolating powers in Daniel chapter eight, verse thirteen, represented paganism followed by papalism. In 1901, Lewis Conradi, a leader of Laodicean Adventism in Germany, re-introduced the fallen Protestant view that the “the daily” in the book of Daniel represented Christ’s sanctuary ministry.

Miller wukwasịrị ụkpụrụ nke ngwa amụma ya nile n’elu nghọta ahụ na ike mbibi abụọ ahụ dị na Daniel isi nke asatọ, amaokwu nke iri na atọ, nọchiri anya ikpere arụsị, nke papalism sochiri. N’afọ 1901, Lewis Conradi, onye ndu nke Adventism Laodicea na Germany, webatazigharịrị echiche Protestant dara ada ahụ na “the daily” n’akwụkwọ Daniel nọchiri anya ozi ije ozi nsọ nke Kraịst.

During the period of history following the 1888 Minneapolis meeting, the spiritualism of the leader of the health work escalated, alienation continued between leaders as the fallout of the rejection of the message of Jones and Waggoner continued to take its toll. In the beginning of the new century W. W. Prescott, a Laodicean Adventist leader who had received theological credentials from the schools of apostate Protestantism, took up the satanic mantle to promote Conradi’s view of “the daily,” and as is always the case “the victors write the history.”

N’oge akụkọ ihe mere eme nke sochirinụ nzukọ Minneapolis nke afọ 1888, ime mmụọ ọjọọ nke onye ndu ọrụ ahụ ike ka njọworo njọ, nkewapụ nọgidere n’etiti ndị ndu ka nsonaazụ nke ịjụ ozi Jones na Waggoner gara n’ihu ịta ahụhụ ya. Ná mmalite nke narị afọ ọhụrụ ahụ, W. W. Prescott, onye ndu Adventist Laodisia nke natara asambodo nkà mmụta okpukpe site n’ụlọ akwụkwọ Protestant ndị dapụrụ n’ezi okwukwe, buru uwe ọchịchị Setan ahụ iji kwalite echiche Conradi banyere “ihe a na-eme kwa ụbọchị,” ma dịka ọ na-adị mgbe niile, “ndị meriri emeri na-ede akụkọ ihe mere eme.”

The holy angels recorded the true history, but Laodicean Adventism produced a historical position of the controversy over the rejection of the Millerite understanding of “the daily,” that leaves any of the “unlearned” in Laodicean Adventism to believe that the definition of “the daily,” which Sister White identified as coming from “angels that were expelled from heaven,” is actually a true doctrine. During the early years of the twentieth century W. W. Prescott led out in producing a publication titled, The Protestant. The entire premise of the publication was to teach that Miller’s understanding of “the daily” was incorrect, and that apostate Protestantism, where he had obtained his theological credentials, was correct in assigning a satanic symbol to Christ. In that history A. G. Daniells (General Conference President), joined forces with Prescott in the satanic attack against truth, in spite of the fact that Sister White had directly endorsed Miller’s view of “the daily” as correct.

Ndị mmụọ ozi dị nsọ dere ezi akụkọ ihe mere eme ahụ, ma Adventizim nke Laodisia wepụtara ọnọdụ akụkọ ihe mere eme banyere esemokwu ahụ gbasara ịjụ nghọta ndị Millerite banyere “the daily,” nke na-ahapụ onye ọ bụla n’ime ndị “na-amụtaghị ihe” n’ime Adventizim nke Laodisia ka o kwere na nkọwa nke “the daily,” nke Nwanyị White kọwara dị ka nke sitere n’aka “ndị mmụọ ozi a chụpụrụ n’eluigwe,” bụ n’eziokwu ozizi ziri ezi. N’ime afọ mbụ nke narị afọ nke iri abụọ, W. W. Prescott duru ụzọ n’ịmepụta akwụkwọ mbipụta nke akpọrọ The Protestant. Ntọala echiche dum nke akwụkwọ mbipụta ahụ bụ ịkụzi na nghọta Miller banyere “the daily” ezighị ezi, nakwa na Protestantizim dapụrụ n’ezi okwukwe, ebe o si nweta asambodo nkà mmụta okpukpe ya, ziri ezi n’itinye akara nnọchianya Setan n’ahụ Kraịst. N’ime akụkọ ihe mere eme ahụ, A. G. Daniells (Onye isi oche General Conference), sonyere Prescott n’ike n’ọgụ Setan megide eziokwu, n’agbanyeghị eziokwu ahụ bụ na Nwanyị White akwadoro ozugbo echiche Miller banyere “the daily” dị ka nke ziri ezi.

> “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 e ji aka Ya duzie chaatị 1843 ahụ, na ọ dịghị akụkụ ọ bụla n’ime ya a ga-agbanwe; na ọnụọgụgụ ndị ahụ dị kpọmkwem dịka Ọ chọrọ ka ha dị. Na aka Ya dị n’elu ya 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 ahụ bụ ‘àjà’ bụ ihe amamihe mmadụ tinyere, ọ bụghịkwa nke dị n’ime ederede ahụ; nakwa na Onye-nwe-anyị nyere ndị kpọsara mkpu awa ikpe ahụ nghọta ziri ezi banyere ya. Mgbe ịdị n’otu dị, tupu 1844, ihe fọrọ nke nta ka ọ bụrụ mmadụ nile dị n’otu n’echiche ziri ezi banyere ‘Daily;’ ma kemgbe 1844, n’etiti ọgba aghara ahụ, anabatala echiche ndị ọzọ, ọchịchịrị na mgbagwoju anya esokwa ya.” Review and Herald, November 1, 1850.

At the time of Prescott and Daniells’ attack against the truth of “the daily,” Prescott and Daniells were representing a minority opinion on the subject, and Sister White’s counsel during the controversy towards the two men was that they should shut up, although she said it in more diplomatic terms, such as “in silence is your wisdom.” When she rebuked them for their false view she also emphasized that the subject of “the daily,” was not to be made a test question. The historical revisionists, which revisionism is a historical method that is credited with beginning with the Jesuit order of the Catholic church, have used her statements about “the daily” not being made a test question, in order to prevent an honest evaluation of the doctrine. They misrepresent her statements for they invariably leave out that when she counselled against agitating the subject of “the daily,” she always qualified her statements with statements such as, “at this time,” or “under current circumstances.”

N’oge Prescott na Daniells wakporo eziokwu nke “ihe a na-eme kwa ụbọchị,” Prescott na Daniells nọchitere anya echiche nke pere mpe n’isiokwu ahụ, ndụmọdụ Nwanyị White nyere n’oge esemokwu ahụ nye ndị ikom abụọ ahụ bụ na ha kwesịrị imechi ọnụ ha, ọ bụ ezie na o kwuru ya n’ụzọ ka mma na nke nwere amamihe n’okwu, dịka, “n’ịgbachi nkịtị ka amamihe unu dị.” Mgbe ọ baara ha mba n’ihi echiche ụgha ha, o mekwara ka o doo anya na e kwesịghị ime isiokwu nke “ihe a na-eme kwa ụbọchị” ka ọ bụrụ ajụjụ ule. Ndị na-emegharị akụkọ ihe mere eme n’ụzọ mmegharịgharị, nke mmegharịgharị ahụ bụ usoro akụkọ ihe mere eme a na-asị na ọ malitere n’ụlọ ụka Jesuit nke ụka Katọlik, ejirila okwu ya banyere na e kwesịghị ime “ihe a na-eme kwa ụbọchị” ka ọ bụrụ ajụjụ ule, iji gbochie nyocha eziokwu na nke ziri ezi nke ozizi ahụ. Ha na-akọwahie okwu ya, n’ihi na ha na-ahapụ mgbe niile akụkụ a na-ekwu na mgbe ọ dụrụ ọdụ megide ịkpalite isiokwu nke “ihe a na-eme kwa ụbọchị,” ọ na-ejikọta okwu ya mgbe niile na okwu ndị dị ka, “n’oge a,” ma ọ bụ “n’okpuru ọnọdụ ndị dị ugbu a.”

As a prophetess she was trying to rein in an escalating controversy that was on the verge of causing a great division in the church at large, by a minority of persons who thought that because they were leaders they had the authority to promote whatever they determined to be truth. And the Lord, through her influence, kept the satanic work in check, until she died. Then in 1931, a new push to reject the truth of “the daily” was attempted, and ultimately accomplished. Today the true understanding of the definition of “the daily” is the minority understanding in Laodicean Adventism, and under the current circumstances “the daily,” is now most certainly a test question.

Dịka onye-amụma nwanyị, ọ na-agbalị igbochi esemokwu na-arị elu nke fọrọ nke nta ka ọ kpatara nkewa dị ukwuu n’ime nzukọ ukwu ahụ, site n’aka obere ìgwè mmadụ ndị chere na n’ihi na ha bụ ndị ndu, ha nwere ikike ịkwalite ihe ọ bụla ha kpebiri na ọ bụ eziokwu. Ma Onyenwe anyị, site n’aka mmetụta ya, debere ọrụ Setan n’ókè, ruo mgbe ọ nwụrụ. Mgbe ahụ, n’afọ 1931, a nwara mbọ ọhụrụ iji jụ eziokwu banyere “the daily,” ma n’ikpeazụ e mezuru ya. Taa, ezi nghọta nke nkọwa “the daily” bụ nghọta nke obere ìgwè n’ime Adventism nke Laodisia, ma n’okpuru ọnọdụ ndị dị ugbu a, “the daily” aghọwo ugbu a n’enweghị mgbagha ajụjụ ule.

When the majority opinion held the true understanding it was not a test, but when any truth is defined as error, it is then a test. When the compilation of manuscripts that is titled Manuscript Releases, was published in the 1980’s, or there about, there was then recognized an article that is as direct in its opposition to Prescott and Daniells’ view of “the daily,” as is her endorsement of Miller’s view.

Mgbe echiche nke ọtụtụ mmadụ jidere ezi nghọta, ọ bụghị ule; ma mgbe akọwapụtara eziokwu ọ bụla dị ka njehie, ọ na-abụ mgbe ahụ ule. Mgbe e bipụtara nchịkọta edemede ndị a kpọrọ Manuscript Releases n’afọ ndị 1980, ma ọ bụ n’oge dị nso na ya, e mechara mata otu edemede nke na-emegide echiche Prescott na Daniells banyere “the daily” n’ụzọ doro anya kpọmkwem, dịka nkwado ya nye echiche Miller siri dị.

> “At this stage of our experience we are not to have our minds drawn away from the special light given [us] to consider at the important gathering of our conference. And there was Brother Daniells, whose mind the enemy was working; and your mind and Elder Prescott’s mind were being worked by the angels that were expelled from heaven. Satan’s work was to divert your minds that jots and tittles should be brought in which the Lord did not inspire you to bring in. They were not essential. But this meant much to the cause of truth. And the ideas of your minds, if you could be drawn away to jots or tittles, is a work of Satan’s devising. To correct little things in the books written, you suppose would be doing a great work. But I am charged, Silence is eloquence.

> “N’ogo a nke a n’ahụmahụ anyị, e kwesịghị ka e dọpụta uche anyị pụọ n’ìhè pụrụ iche e nyere [anyị] ka anyị tụlee n’ọgbakọ dị mkpa nke nzukọ anyị. Ma e nwere Nwanna Daniells, onye iro ahụ nọ na-arụ ọrụ n’uche ya; a nọkwa na-arụ ọrụ n’uche gị na n’uche Okenye Prescott site n’aka ndị mmụọ ozi ahụ a chụpụrụ n’eluigwe. Ọrụ Setan bụ ịtụgharị uche unu ka a webata mkpụrụedemede nta na ntakịrị nkọwa ndị ahụ Onyenwe anyị emeghị ka unu webata. Ha abụghị ihe dị mkpa. Ma nke a pụtara ihe dị ukwuu nye ọrụ eziokwu ahụ. Ma echiche nke uche unu, ọ bụrụ na a pụrụ idọpụta unu pụọ gaa n’ime mkpụrụedemede nta ma ọ bụ ntakịrị nkọwa, bụ ọrụ e chepụtara site n’aka Setan. Idozi obere ihe n’akwụkwọ ndị e dere, unu chere na ọ ga-abụ ime nnukwu ọrụ. Ma a nyela m iwu, Ịgbachi nkịtị bụ ikwu okwu nke ọma.”

> “I am to say, Stop your picking flaws. If this purpose of the devil could only be carried out, then [it] appears to you [that] your work would be considered as most wonderful in conception. It was the enemy’s plan to get all the supposed objectionable features where all classes of minds did not agree.

> “A ga m asị, Kwụsị ịnọ na-achọ mmejọ. Ọ bụrụ na naanị nzube a nke ekwensu ga-enwe ike imezu, mgbe ahụ ọ pụtara n’anya unu na a ga-ele ọrụ unu anya dị ka ihe kachasị ịtụnanya n’echiche ya. Ọ bụ atụmatụ nke onye iro ka a chịkọta ihe niile a na-eche na ha bụ akụkụ ndị a na-ajụ ajụjụ n’ebe ụdị uche niile na-ekwenyeghị.”

> “And what then? The very work that pleases the devil would come to pass. There would be a representation given to the outsiders not of our faith just what would suit them, that would develop traits of character which would cause great confusion and occupy the golden moments which should be used zealously to bring the great message before the people. The presentations upon any subject we have worked upon could not all harmonize, and the results would be to confuse the minds of believers and unbelievers. This is the very thing that Satan had planned that should take place—anything that could be magnified as a disagreement.

> “Gịnịkwa ọzọ? Ọ bụ nnọọ ọrụ ahụ nke na-atọ ekwensu ụtọ ka a ga-emezu. A ga-enye ndị nọ n’èzí nnọchiteanya, ọ bụghị nke okwukwe anyị, kama nnọọ ihe ahụ ga-adịrị ha mma, nke ga-eme ka àgwà ndị ga-akpata nnukwu mgbagwoju anya pụta ìhè, ma were oge ọlaedo ndị ahụ nke kwesiri iji ịnụ ọkụ n’obi weta ozi ukwu ahụ n’ihu ndị mmadụ. Nkọwa ndị a na-enye n’ihe ọ bụla anyị rụworo ọrụ na ya agaghị enwe ike ịdịkọrịrị n’otu n’uju, ma nsonaazụ ya ga-abụ ịgbagwoju uche nke ndị kwere ekwe na ndị na-ekweghị ekwe. Nke a bụ nnọọ ihe ahụ Setan zubere ka o mee—ihe ọ bụla a pụrụ ime ka ọ buru ibu dị ka esemokwu.”

> “Read Ezekiel, chapter 28. Now, here is a grand work, where strange spirits can figure. But the Lord has a work to [be] done to save perishing souls; and the places which Satan, disguised, could fill in, bringing confusion into our ranks, he will do to perfection, and all those little differences will become enlarged, prominent.

> “Gụọ Ezikiel, isi nke 28. Ugbu a, ebe a ka e nwere nnukwu ọrụ, ebe mmụọ ndị iju pụrụ ịrụ ọrụ. Ma Onyenwe anyị nwere ọrụ a ga-arụ iji zọpụta mkpụrụ obi ndị na-ala n’iyi; ma ebe ndị ahụ Setan, n’ime mgbanwe, pụrụ iji jupụta, na-eweta mgbagwoju anya n’etiti usuu anyị, ọ ga-eme nke ahụ n’izu okè, ma obere ọdịiche ndị ahụ nile ga-ebuwanye ibu, bụrụkwa ndị pụtara ìhè.

> “And I was shown from the first that the Lord had given neither Elders Daniells nor Prescott the burden of this work. Should Satan’s wiles be brought in, should this “Daily” be such a great matter as to be brought in to confuse minds and hinder the advancement of the work at this important period of time? It should not, whatever may be. This subject should not be introduced, for the spirit that would be brought in would be forbidding, and Lucifer is watching every movement. Satanic agencies would commence his work and there would be confusion brought into our ranks. You have no call to hunt up the difference of opinion that is not a testing question; but your silence is eloquence. I have the matter all plainly before me. If the devil could involve any one of our own people on these subjects, as he has proposed to do, Satan’s cause would triumph. Now the work without delay is to be taken up and not a [difference] of opinion expressed.

> “E gosiwo m site na mbu na Onye-nwe-ayi enyebeghi ma Ndi-okenye Daniells ma obu Prescott ibu arusi nke oru a. Ekwela ka aghughọ Setan bata, ka e wee mee ka “Daily” a buru nnukwu okwu nke a ga-ebubata ka o gbagwojuo uche ndi madu anya ma gbochie oganihu nke oru n’oge a di oke mkpa? O kwesighi ime otu a, ihe obula o bula o nwere ike ibu. E kwesighi ibubata isiokwu a, n’ihi na mmuo a ga-ebubata ga-abụ nke na-egbochi, Lucifa na-elekwa mmegharị nile anya. Ndi nnọchi-anya Setan ga-amalite oru ya, a ga-ebubatakwa ọgbaaghara n’etiti ogu anyi. I nweghị oku ọ bụla ịchọpụta esemokwu nke echiche nke na-abụghị ajụjụ nnwale; ma nkịtị gị bụ ikwu okwu n’onwe ya. E nyere m ihe a nile n’ihu m n’uzo doro anya. Ọ bụrụ na ekwensu enwee ike itinye onye ọbụla n’ime ndi nke anyi n’ihe gbasara isiokwu ndị a, dika o tụrụ aro ime, ihe kpatara Setan ga-emeri. Ugbu a, a ga-ebuli oru a ozugbo n’enweghị oge ọ bụla furu efu, ma ekwesịghị ikwupụta echiche [iche] ọ bụla.”

> “Satan would inspire those men who have gone out from us to unite with evil angels and retard our work on unimportant questions, and what rejoicing [there] would be in the camp of the enemy. Press together, press together. Let every difference be buried. Our work now is to devote all our physical and brain-nerve power to put these differences out of the way, and all harmonize. If Satan could with his great unsanctified wisdom be permitted to get the least hold, [he would rejoice].

> “Setan ga-akpali ndị ikom ahụ ndị siri n’etiti anyị pụọ ka ha na ndị mmụọ ozi ọjọọ jikọọ aka ma gbochie ọrụ anyị n’ihe ndị na-adịghị mkpa, ma lee ụdị ọṅụ [ga-adị] n’ogige onye iro. Bịanụ nso ọnụ, bịanụ nso ọnụ. Ka e lie ọdịiche ọ bụla. Ọrụ anyị ugbu a bụ ịrara ike anụ ahụ anyị niile na ike akwara-ụbụrụ anyị niile nye iwepụ ọdịiche ndị a n’ụzọ, ka mmadụ niile bụrụ otu n’ime nkwekọrịta. Ọ bụrụ na a ga-ekwe Setan, n’ime nnukwu amamihe ya na-adịghị nsọ, ka o jide ọbụna ntakịrị ohere, [ọ ga-aṅụrị ọṅụ].”

> “Now, when I saw how you were working, my mind took in the whole situation and the results if you should go forward and give the parties that have left us the least chance to bring confusion into our ranks. Your lack of wisdom would be just what Satan would have it. Your loud proclamation was not under the inspiration of the Holy Spirit. I was instructed to say to you that your picking flaws in the writings of men that have been led of God is not inspired of God. And if this is the wisdom that Elder Daniells would give to the people, by no means give him an official position, for he cannot reason from cause to effect. Your silence on this subject is your wisdom. Now, everything like picking flaws in the publications of men who are not alive is not the work God has given any of you to do. For if these men—Elders Daniells and Prescott—had followed the directions given in working the cities, there would have been many, very many, convinced of the truth and converted, able men that [now] are in positions where they never will be reached.

> “Ugbu a, mgbe m hụrụ otú unu si arụ ọrụ, uche m ghọtara ọnọdụ ahụ dum na ihe ga-esi na ya pụta ma ọ bụrụ na unu agaa n’ihu nye ndị otu ndị hapụworo anyị ọbụna ntakịrị ohere iweta mgbagwoju anya n’etiti ndị otu anyị. Enweghị amamihe unu ga-abụ nnọọ ihe Saten chọrọ ka ọ bụrụ. Mkpọsa unu nke ụda elu esiteghị n’ike mmụọ nsọ nke Mmụọ Nsọ. A gwara m ka m gwa unu na ịchọ ntụpọ unu n’ihe ndị ikom ndị Chineke duru dere esiteghị n’ike mmụọ nsọ nke Chineke. Ma ọ bụrụ na nke a bụ amamihe Okenye Daniells ga-enye ndị mmadụ, n’ụzọ ọbụla enyela ya ọkwá ọchịchị, n’ihi na ọ pụghị isi na ihe kpatara ihe ruo n’ihe na-esi na ya pụta kpee echiche. Ịgbachi nkịtị unu n’okwu a bụ amamihe unu. Ugbu a, ihe ọbụla dị ka ịchọ ntụpọ n’akwụkwọ ndị ikom ndị na-adịkwaghị ndụ bipụtara abụghị ọrụ Chineke nyere onye ọbụla n’ime unu ka o mee. N’ihi na ọ bụrụ na ndị ikom ndị a—Okenye Daniells na Prescott—soro ntụziaka e nyere n’ọrụ n’obodo dị iche iche, ọtụtụ mmadụ, ee, ọtụtụ nke ukwuu, gaara ekwenye n’eziokwu ahụ ma gbanwee, ndị ikom nwere ike, ndị [ugbu a] nọ n’ọkwá ebe a gaghị erute ha ma ọlị.”

> “All the world is to be regarded as one great family. And when you have such a fountain of knowledge to draw from, why have you left the world to perish for years with the testimonies given by our Lord Jesus Christ? True religion teaches us to regard every man and woman as a person to whom we can do good.

> “A ga-ele ụwa nile anya dị ka otu nnukwu ezinaụlọ. Ma mgbe unu nwere isi iyi dị otu a nke ọmụma unu ga-esi dọta, gịnị mere unu ji hapụ ụwa ka ọ laa n’iyi ruo ọtụtụ afọ, ebe unu ji ihe-àmà ndị Onyenwe anyị Jizọs Kraịst nyere? Ezi okpukpe na-akụziri anyị ile nwoke ọ bụla na nwanyị ọ bụla anya dịka mmadụ anyị pụrụ imere ezi ihe.

> “This has been in print many years: ‘A Balanced Mind,’ testimony to Elder Andrews. The mind may be cultivated to become a power to know when to speak and what burdens to take up and to bear, for Christ is your teacher. And I feared greatly for you [when I saw you] exalting your wisdom and pursuing a course to bring in differences of opinion. The Lord calls for wise men who can hold their peace when it [is] wisdom for them to do so. If you would be a whole man, you need sanctification through Jesus Christ. Now there is a work just started, and let wisdom be seen in every minister, in every president of [a] conference. But here was a work for you to take hold of years ago where you were needed to lift your voice for this very work. Christ gave all His people special directions what they shall do and the things they shall not do. And there is a little time left us to work out the righteousness of the Lord. You can understand the way of the Lord. I saw your purpose of carrying things after your own devising after you were placed as president. You had thought you would do wonderful things, which would be a work God had not placed in your hands to do. Now, your work is not to oppress but to release every necessity possible if the Lord has accepted you to serve. But you have very early given evidence that wisdom and sanctified judgment have not been manifested by you. You blazed out matters that would not be received unless the Lord should give light.

> “Nke a ebipụtawo kemgbe ọtụtụ afọ: ‘Uche Ziri Ezi,’ àmà nye Okenye Andrews. A pụrụ ịzụlite uche ka ọ bụrụ ike ịmata mgbe a ga-ekwu okwu na ibu ndị a ga-eburu ma jiri ndidi buru, n’ihi na Kraịst bụ Onye Ozizi gị. O wee tụọ m egwu nke ukwuu n’ihi gị [mgbe m hụrụ gị] ka ị na-ebuli amamihe nke gị elu ma na-agbaso ụzọ ga-ebute ọdịiche n’echiche. Onye-nwe-anyị na-akpọ ndị amamihe nwere ike ijide udo ha mgbe ọ [bụ] amamihe ka ha mee otú ahụ. Ọ bụrụ na ị ga-abụ mmadụ zuru oke, ị chọrọ ido nsọ site n’aka Jisọs Kraịst. Ugbu a, e nwere ọrụ ka e malitere ugbu a, ka amamihe wee pụta ìhè n’ime onye ozi ọ bụla, n’ime onye isi oche ọ bụla nke [otu] ọgbakọ. Ma ebe a ka e nwere ọrụ ị gaara ejidesi ike ọtụtụ afọ gara aga, ebe a chọrọ gị ka ị welie olu gị maka otu ọrụ a n’onwe ya. Kraịst nyere ndị Ya nile ntụziaka pụrụ iche banyere ihe ha ga-eme na ihe ndị ha agaghị eme. Ma obere oge fọdụrụ anyị ka anyị rụpụta ezi omume nke Onye-nwe-anyị. Ị pụrụ ịghọta ụzọ nke Onye-nwe-anyị. Ahụrụ m nzube gị nke ime ka ihe na-aga n’ụzọ nke echiche nke aka gị mgbe e debere gị dịka onye isi oche. I chere na ị ga-eme ihe ịtụnanya, nke ga-abụ ọrụ Chineke etinyebeghị n’aka gị ka i mee. Ugbu a, ọrụ gị abụghị imegide mmadụ ike kama ọ bụ ịtọhapụ mkpa ọ bụla o kwere mee ma ọ bụrụ na Onye-nwe-anyị anabatala gị ka i jee ozi. Ma i gosipụtala n’oge dị nnọọ mbụ na amamihe na ikpe ziri ezi e doro nsọ egosibeghị onwe ha n’ime gị. I weputara okwu ndị a n’ìhè nke na a gaghị anabata ha ma ọ bụrụ na Onye-nwe-anyị enyeghị ìhè.”

> “I have been instructed that such hasty movements should not have [been] made [such] as selecting you as president of the conference even another year. But the Lord forbids any more such hasty transactions until the matter is brought before the Lord in prayer; and as you have had the message come to you that the work of the Lord resting upon the president is a most solemn responsibility, you had no moral right to blaze out as you did upon the subject of the ‘Daily’ and suppose your influence would decide the question. There was Elder Haskell, who has carried the heavy responsibilities, and there is Elder Irwin and several men I might mention who have the heavy responsibilities.

> “A kụziiri m na a gaghị emewo mmegharị ndị dị otu a n’ụzọ ọkụ ọkụ, dịka ịhọpụta gị ịbụ onyeisi ogbako ahụ ọbụna maka otu afọ ọzọ. Ma Onye-nwe-anyị na-egbochi ka e nwee ụdị omume ọkụ ọkụ ndị ọzọ ruo mgbe a ga-eweta okwu ahụ n’ihu Onye-nwe-anyị n’ekpere; ma ebe ozi ahụ bịarutere gị na ọrụ nke Onye-nwe-anyị nke dịkwasịrị onyeisi ahụ bụ ọrụ dị nsọ nke ukwuu, ị nweghị ikike omume ọma ọ bụla ịgbawa dịka i mere n’ihe gbasara “Daily” ahụ, ma chee na mmetụta gị ga-ekpebi ajụjụ ahụ. E nwere Okenye Haskell, onye burula ibu ọrụ ndị ahụ dị arọ, e nwekwara Okenye Irwin na ọtụtụ ndị ikom ọzọ m pụrụ ịkpọ aha, ndị nwere ibu ọrụ ndị ahụ dị arọ.”

> “Where was your respect for the men of age? What authority could you exercise without taking all the responsible men to weigh the matter? But let us now investigate the matter. We must now reconsider whether it is the Lord’s judgment, in the face of the work that has been neglected, of showing your zeal to carry the work even another year. If you should carry the work another year with the help that shall unite with you, there should be a change take place in you and Elder Prescott. And humble your own hearts before God. The Lord will have to see in you a showing of a different experience, for if ever men needed to be reconverted at this present [time], it [is] Elder Daniells and Elder Prescott.

> “Òleè ebe nkwanye ùgwù unu n’ebe ndị okenye nọ dị? Olee ikike unu pụrụ iji rụọ ọrụ n’emeghị ka ndị ikom niile na-ebu ibu ọrụ zukọta iji tụọ okwu a? Ma ka anyị nyochaa okwu a ugbu a. Anyị aghaghị ugbu a ichegharịa ma nke a ọ̀ bụ ikpe Chineke, n’ihu ọrụ ahụ e leghaara anya, nke igosi ịnụ ọkụ n’obi unu ka e wee buru ọrụ ahụ gaa n’afọ ọzọ. Ọ bụrụ na unu eburu ọrụ ahụ gaa n’afọ ọzọ site n’enyemaka nke ga-esonyere unu n’ịdị n’otu, a ga-enwe mgbanwe n’ime unu na Nna-ukwu Prescott. Unu kwa, wedata obi unu n’ihu Chineke. Onyenwe anyị aghaghị ịhụ n’ime unu ngosipụta nke ahụmahụ dị iche, n’ihi na ọ bụrụ na e nwere mgbe ndị mmadụ ji chọọ ka e tọghata ha ọzọ n’oge a dị ugbu a, ọ bụ Nna-ukwu Daniells na Nna-ukwu Prescott.”

> “Seven men should be chosen that are men of wisdom and through the working of the grace of God [give] evidence [of] a reconversion. For any men who are so blinded that they cannot reason from cause to effect, that they would ignore the men who have borne the responsibilities of the work and these presidents of conferences, [that] men [who] carry the work for over two years should be disregarded and such an impulsive consequence take place that men would neglect the very work kept before them for years—work the cities—and no, or but very little, attention [be] given to the old men for counsel, but proclaim the things they choose to give the people, bears its own testimony of the unsafety of the men to be entrusted with such a grand and wonderful work.

> “A họrọ ndị ikom asaa, ndị bụ ndị amamihe, ndị site n’ọrụ nke amara Chineke [na-enye] ihe àmà [nke] ntughari ọzọ. N’ihi na ndị ikom ọ bụla e kpuchiri anya ha otú ahụ nke na ha enweghị ike isi n’ihe kpatara ihe ruo n’ihe si na ya pụta tụgharịa uche, nke ga-eleghara ndị ikom ahụ bụ́ ndị buru ibu ọrụ dị n’ọrụ ahụ na ndịisi nzukọ ndị a anya, [na] ndị ikom [ndị] bu ọrụ ahụ ihe karịrị afọ abụọ ka a ga-eleghara anya, ma ka ihe ga-esi na mkpali mberede dị otu a pụta nke ga-eme ka ndị ikom leghara ọrụ ahụ e debere n’ihu ha ruo ọtụtụ afọ—ọrụ n’obodo ukwu—anya, ma a ghara, ma ọ bụ e nye nanị ntakịrị nlebara anya, nye ndị agadi maka ndụmọdụ, kama ha na-ekwusa ihe ndị ha họọrọ inye ndị mmadụ, nke a n’onwe ya na-agba àmà nke onwe ya banyere adịghị-nchekwa nke ndị ikom ahụ a ga-enyefe ọrụ dị oke ukwu ma dị ebube dị otu a.”

> “Christ is not dead. He will never suffer His work to be carried on in this strange way. Let the books alone. If any change is essential, God will have the harmony in that change consistent, but when a message has been entrusted to men with the large responsibilities involved, [God] demands faithfulness that will work by love and purify the soul. Elders Daniells and Prescott both need reconversion. A strange work has come in, and it is not in harmony with the work Christ came to our world to do; and all who are truly converted will work the works of Christ.

> “Kraịst anwụọghị. Ọ gaghị ekwe ka a na-aga n’ihu n’ọrụ Ya n’ụzọ a dị ịtụnanya. Hapụnụ akwụkwọ ndị ahụ ka ha dị. Ọ bụrụ na mgbanwe ọ bụla dị mkpa n’ezie, Chineke ga-eme ka nkwekọ dị n’ime mgbanwe ahụ kwekọọ, ma mgbe e nyefere mmadụ ozi nke nwere nnukwu ibu ọrụ ndị dị n’ime ya, [Chineke] na-achọ ikwesị ntụkwasị obi nke ga-arụ ọrụ site n’ịhụnanya ma mee ka mkpụrụ obi dị ọcha. Ndị okenye Daniells na Prescott abụọ ahụ chọkwara ntughari ọzọ. Ọrụ dị ịtụnanya abatala, ọ dịghịkwa n’otu nkwekọ na ọrụ Kraịst bịara n’ụwa anyị ime; ma ndị niile a gbanwere n’eziokwu ga-arụ ọrụ Kraịst.”

> “We are everyone [to] work out the work which shall glorify the Father. We have come to the crisis—either to conform to the character of Jesus Christ right in this preparatory time or not attempt [it]. Elder Daniells, [you are not] to feel at liberty to let your voice be heard on high as you have done under similar circumstances. And understand, the president of a conference is not a ruler. He works in connection with the wise men who occupy the position as presidents whom God has accepted. He has not liberty to meddle with the writings in printed books from the pens that God has accepted. They are no longer to bear sway unless they show less of the ruling, dominating power. The crisis has come, for God will be dishonored.

> “A na-akpọ anyị niile [ka anyị] rụọ ọrụ ahụ nke ga-enye Nna otuto. Anyị eruola n’oge nsogbu ahụ—ma ọ bụ ka e mee ka agwa anyị kwekọọ n’agwa Jizọs Kraịst n’oge nkwadebe a kpọmkwem ma ọ bụ ghara ọbụna ịnwa [ime ya]. Okenye Daniells, [ị gaghị] eche na i nwere nnwere onwe ime ka olu gị nụpụta elu dị ka i mere n’ọnọdụ ndị yiri nke a. Ghotakwa, onyeisi oche nzukọ adịghị ịbụ onye ọchịchị. Ọ na-arụkọ ọrụ ọnụ na ndị amamihe ndị nọ n’ọkwa dị ka ndịisi oche ndị Chineke anabatala. O nweghị nnwere onwe itinye aka n’ihe e dere n’akwụkwọ ndị e bipụtara sitere n’aka ndị odeakwụkwọ ndị Chineke anabatala. Ha agaghịkwa enwe ikike ịchịkwa ọzọ ma ọ bụrụ na ha egosighi na ike ọchịchị na ike ịchị achị na-achị ha obere. Oge nsogbu ahụ eruola, n’ihi na a ga-emeso Chineke ihe ihere.”

> “How does the Lord look upon the unworked cities? Christ is in heaven. Now its acknowledgment is to be, ‘There is no kingly rule. And now is the crisis of this world. Now I am the Power to save or to destroy. Now is the time when the destiny of all is in My hands. I have given My life to save the world. And “I, if I be lifted up,” the saving grace I shall impart will prove that all who will be fashioned after the divine similitude and will be one with Me shall work as I work with My power of redeeming grace.’ Whoever will, [let him] take hold with his brethren to do the work given them to do when in responsible places under the counsel the Lord gives, and seek most earnestly to work in complete harmony with Him who so loved the world He gave His life a full sacrifice for the saving of the world. I speak to our ministers, that as they enter upon the work in our cities let there be a calm sacredness attending the ministry of the Word. We cannot make the proper impression upon the minds of the people if we . . .

> “Òlee otú Onyenwe anyị si ele obodo ndị a na-arụghị ọrụ? Kraịst nọ n’eluigwe. Ugbu a, nkwupụta ya ga-abụ, ‘Ọ dịghị ọchịchị eze. Ma ugbu a bụ oge nsogbu nke ụwa a. Ugbu a abụ m Ike ịzọpụta ma ọ bụ ibibi. Ugbu a bụ oge mgbe akara aka nke mmadụ niile dị n’aka M. Enyewo M ndụ M iji zọpụta ụwa. Ma “Mụ onwe M, ọ bụrụ na e welie M elu,” amara nzọpụta nke M ga-enye ga-egosi na ndị niile a ga-akpụzi n’ụdị yiri nke Chineke ma bụrụkwa otu na M ga-arụ ọrụ dịka M si arụ ọrụ site n’ike M nke amara mgbapụta.’ Onye ọ bụla chọrọ, [ka ọ] jidesie ụmụnna ya ike ime ọrụ e nyere ha ka ha mee mgbe ha nọ n’ọnọdụ ọrụ dịịrị ha n’okpuru ndụmọdụ nke Onyenwe anyị na-enye, ma jiri ezi mkpali nile chọọ ịrụ ọrụ n’ịdị n’otu zuru ezu na Ya bụ Onye hụrụ ụwa n’anya nke ukwuu nke na O nyere ndụ Ya bụrụ àjà zuru ezu maka nzọpụta nke ụwa. Ana m agwa ndị ozi anyị, na mgbe ha na-abanye n’ọrụ n’obodo anyị, ka ịdị jụụ dị nsọ so ozi nke Okwu ahụ. Anyị apụghị ime ka echiche ziri ezi bata n’obi ndị mmadụ ma ọ bụrụ na anyị...”

> “I copy from my Diary. The truth as it is in Jesus—talk it, pray it, believe every word in its simplicity. What would you gain if mistakes are brought before the men who have departed from the faith and given heed to seducing spirits, men who were not long ago with us in the faith? Will you stand on the devil’s side? Give your attention to the unworked fields. A world-wide work is before us. I was given representations of John Kellogg.

> “Ana m depụtaghachiri ihe sitere n’Akwụkwọ Ndetu m. Eziokwu ahụ dịka ọ dị n’ime Jisọs—kwuonu ya, kpee ya ekpere, kwere okwu ọ bụla n’ime ya n’ịdị mfe ya. Gịnị ka unu ga-erite ma ọ bụrụ na e wetara njehie n’ihu ndị ikom ndị ahụ si n’okwukwe wezuga onwe ha ma ṅaa ntị n’ime mmụọ ndị na-eduhie eduhie, ndị ikom ndị na-adịbeghị anya ka ha na anyị nọ n’okwukwe? Ùnu ga-eguzo n’akụkụ ekwensu? Tụkwasịkwanụ uche unu n’ubi ndị a na-arụbeghị ọrụ. Ọrụ zuru ụwa ọnụ dị n’ihu anyị. E nyere m ihe nnọchianya banyere John Kellogg.”

> “A very attractive personage was representing the ideas of the specious arguments that he was presenting, sentiments different from the genuine Bible truth. And those who are hungering and thirsting after something new were advancing ideas [so specious] that Elder Prescott was in great danger. Elder Daniells was in great danger [of] becoming wrapped in a delusion that if these sentiments could be spoken everywhere it would be as a new world.

> “Mmadu dị ezigbo mma n’ile anya nọchiri anya echiche ndị dị n’arụmụka aghụghọ ndị ọ na-eweta, ya na nkwupụta ndị dị iche na eziokwu nke Akwụkwọ Nsọ n’ezie. Ma ndị na-agụ agụụ ma na-akpọ nkụ n’azụ ihe ọhụrụ nọ na-akwalite echiche [dị aghụghọ nke ukwuu] nke mere na Elder Prescott nọ n’oké ihe ize ndụ. Elder Daniells nọ n’oké ihe ize ndụ [nke] ịbanye n’ime aghụghọ nke ga-eme ka o chee na, ma ọ bụrụ na a pụrụ ikwupụta nkwupụta ndị a n’ebe niile, ọ ga-adị ka ụwa ọhụrụ.”

> “Yes, it would, but while their minds were thus absorbed I was shown that Brother Daniells and Brother Prescott were weaving into their experience sentiments of a spiritual[istic] appearance and drawing our people to beautiful sentiments that would deceive, if possible, the very elect. I have to trace with my pen [the fact] that these brethren would see defects in their delusive ideas that would place the truth in an uncertainty; and [yet] they [would] stand out as [if they had] great spiritual discernment. Now I am to tell them [that] when I was shown this matter, when Elder Daniells was lifting up his voice like a trumpet in advocating his ideas of the ‘Daily,’ the after results were presented. Our people were becoming confused. I saw the result, and then there were given me cautions that if Elder Daniells without respect to the outcome should thus be impressed and let himself believe he was under the inspiration of God, skepticism would be sown among our ranks everywhere, and we should be where Satan would carry his messages. Set unbelief and skepticism would be sown in human minds, and strange crops of evil would take the place of truth.” Manuscript Releases, volume 20, 17–22.

> “Ee, ọ ga-abụ otu a, ma ka uche ha si otu a jupụta n’ime ihe ndị a, e gosiri m na Nwanna Daniells na Nwanna Prescott na-akpa n’ime ahụmahụ ha echiche ndị nwere ọdịdị nke mmụọ[ime mmụọ], ma na-adọta ndị anyị n’ebe echiche mara mma ndị ga-eduhie, ma ọ bụrụ na o kwe omume, ọbụna ndị a họpụtara. A ga m eji mkpịsị odee m depụta [eziokwu ahụ] na ụmụnna ndị a ga-ahụ ntụpọ n’echiche aghụghọ ha nke ga-etinye eziokwu n’ọnọdụ amaghị ama; ma [n’agbanyeghị nke a] ha [ga-]eguzo pụta dị ka [a sị na ha nwere] nnukwu nghọta nke mmụọ. Ugbu a, a ga m agwa ha [na] mgbe e gosiri m okwu a, mgbe Okenye Daniells nọ na-ebuli olu ya elu dịka opì n’ịkwado echiche ya banyere ‘Daily,’ e gosiri ihe ga-esi na ya pụta mgbe e mesịrị. Ndị anyị nọ na-enwe mgbagwoju anya. Ahụrụ m ihe ga-esi na ya pụta, mgbe ahụ kwa e nyere m ịdọ aka ná ntị na ọ bụrụ na Okenye Daniells, n’enweghị ilebara ihe ga-esi na ya pụta anya, ga-adị otu a n’okwukwe e tinyere n’obi ya ma kwe ka onwe ya kwere na ọ nọ n’okpuru mkpali sitere n’aka Chineke, a ga-agha obi abụọ n’etiti ọkwa anyị n’ebe niile, anyị ga-anọkwa n’ebe ahụ Setan ga-ebuga ozi ya. A ga-agha ekweghị ekwe na obi abụọ siri ike n’ime uche mmadụ, ihe ubi ọjọọ dị iche iche ga-anọchi eziokwu n’ọnọdụ ya.” Manuscript Releases, volume 20, 17–22.

The history of the second generation identifies an escalation of rebellion. The spiritualism represented by Ezekiel’s chambers of imagery illustrate that “Brother Daniells and Brother Prescott were weaving into their experience sentiments of a spiritualistic appearance and drawing our people to beautiful sentiments that would deceive, if possible, the very elect.” The spiritualism associated with the false view of “the daily,” is the symbol of what, if possible, would deceive the very elect. She ties together the spiritualism of pantheism that was being promoted by Kellogg with Prescott and Daniells’ push to define “the daily” as Christ’s sanctuary ministry.

Akụkọ ihe mere eme nke ọgbọ nke abụọ na-egosi mmụba nke nnupụisi. Mmụọ ime mmụọ ụgha nke ọnụ ụlọ ihe oyiyi Ezikiel nọchiri anya ya na-akọwa na “Nwanna Daniells na Nwanna Prescott na-akpa n’ime ahụmahụ ha echiche ndị nwere ọdịdị nke ime mmụọ ụgha, ma na-adọta ndị anyị gaa n’echiche ndị mara mma nke ga-eduhie, ma ọ bụrụ na ọ ga-ekwe omume, ọbụna ndị ahọpụtara n’onwe ha.” Ime mmụọ ụgha metụtara echiche ụgha banyere “the daily” bụ akara nke ihe nke ga-eduhie, ma ọ bụrụ na ọ ga-ekwe omume, ọbụna ndị ahọpụtara n’onwe ha. Ọ na-ejikọta ọnụ ime mmụọ ụgha nke pantheism nke Kellogg na-akwalite, na mbọ Prescott na Daniells na-agba iji kọwaa “the daily” dị ka ozi Kraịst na-arụ n’ebe nsọ.

She informs them to leave the books alone, by which she was addressing the push by Prescott and Daniells to re-write Uriah Smith’s book, Daniel and the Revelation, in order to remove his teaching that identified “the daily,” just as Miller identified it. The historical revisionists of Laodicea, who Isaiah identifies as “the learned”, have accomplished a wonderful work upon the unlearned of Adventism, for they have misrepresented the testimony of the history to lead those with itching ears and shallow study habits to think that the subject of “the daily,” is unimportant, and that Miller was incorrect on the subject. That work of revision is part of the rubbish Miller was shown that was to be swept away by the dirt brush man, in the time when the manifestation of the power of God in the Midnight Cry is repeated.

Ọ na-agwa ha ka ha hapụ akwụkwọ ndị ahụ n’udo, nke pụtara na ọ na-ekwu okwu megide mgbalị Prescott na Daniells ime ka e degharịa akwụkwọ Uriah Smith, Daniel and the Revelation, iji wepụ ozizi ya nke kọwara “the daily,” dịka Miller n’onwe ya kọwakwara ya. Ndị ndị na-eme mmegharị akụkọ ihe mere eme nke Laodicea, ndị Aịzaya kpọrọ “ndị mmụta”, arụwo ọrụ pụrụ iche n’ahụ ndị na-amụghị ihe nke Adventism, n’ihi na ha agbagọwo àmà nke akụkọ ihe mere eme iji duru ndị nwere ntị na-afụ ụfụ na àgwà ọmụmụ na-emighị emi iche na isiokwu nke “the daily,” adịghị mkpa, nakwa na Miller ezighị ezi banyere isiokwu ahụ. Ọrụ mmegharị ahụ bụ akụkụ nke ahịhịa Miller hụrụ e gosiri ya nke a ga-eji nwoke ji bọọshị unyi kpochapụ, n’oge ahụ mgbe ngosipụta nke ike Chineke n’Oké Mkpu Etiti Abalị ga-emeghachi ọzọ.

We will continue our consideration of the second generation of Laodicean Adventism in the next article.

Anyị ga-aga n’ihu n’ịtụle ọgbọ nke abụọ nke Adventism Laodisia n’isiokwu na-esonụ.

> “The message ‘Go forward’ is still to be heard and respected. The varying circumstances taking place in our world call for labor which will meet these peculiar developments. The Lord has need of men who are spiritually sharp and clear-sighted, men worked by the Holy Spirit, who are certainly receiving manna fresh from heaven. Upon the minds of such, God’s Word flashes light, revealing to them more than ever before the safe path. The Holy Spirit works upon mind and heart. The time has come when through God’s messengers the scroll is being unrolled to the world. Instructors in our schools should never be bound about by being told that they are to teach only what has been taught hitherto. Away with these restrictions. There is a God to give the message His people shall speak. Let not any minister feel under bonds or be gauged by men’s measurement. The gospel must be fulfilled in accordance with the messages God sends. That which God gives His servants to speak today would not perhaps have been present truth twenty years ago, but it is God’s message for this time.” The 1888 Materials, 133.

> “Ozi ahụ bụ, ‘Gaa n’ihu,’ ka a ka kwesịrị ịnụ ma kwanyere ugwu. Ọnọdụ dị iche iche na-eme n’ụwa anyị na-akpọ ọrụ ga-ezute mmepe ndị a pụrụ iche. Onyenwe anyị chọrọ ndị ikom nwere mmụọ na-ama nkọ ma na-ahụ ụzọ nke ọma, ndị Mmụọ Nsọ na-arụ ọrụ n’ime ha, ndị n’ezie na-anata manna ọhụrụ sitere n’eluigwe. N’uche ndị dị otú a, Okwu Chineke na-enwu ìhè, na-ekpughere ha karịa mgbe ọ bụla gara aga ụzọ ahụ dị nchebe. Mmụọ Nsọ na-arụ ọrụ n’uche na n’obi. Oge eruola mgbe, site n’aka ndị ozi Chineke, a na-emeghe akwụkwọ mpịakọta ahụ nye ụwa. E kwesịghị mgbe ọ bụla igbochi ndị nkuzi n’ụlọ akwụkwọ anyị site n’ịgwa ha na ha ga-akụzi naanị ihe a kụziworo ruo ugbu a. Ka ewepụ mgbochi ndị a. E nwere Chineke nke ga-enye ozi ahụ ndị Ya ga-ekwu. Ka onye ozi ọ bụla ghara iche na e tinyere ya n’agbụ ma ọ bụ ka e jiri tụọ ya site n’otú mmadụ si atụ. A ghaghị imezu oziọma ahụ dịka ozi ndị Chineke na-eziga si dị. Ihe Chineke na-enye ndị odibo Ya ikwu taa nwere ike ịbụ na ọ bụghị eziokwu dị ugbu a afọ iri abụọ gara aga, ma ọ bụ ozi Chineke maka oge a.” The 1888 Materials, 133.

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