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# The Book of Daniel - Number Eighty-Nine

Kitab Daniel - Nomer Wolulas Sanga Puluh Sanga

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

Mbabar Piwulang-Piwulang Palsu: Panaliten Sajarah ngenani “the Daily” ing Adventisme

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.

Ing artikel kaping wolung puluh siji ing runtutan artikel iki ngenani kitab Daniel, kita wis nyakup sawijining pethikan saka Manuscript Releases, jilid 20, 17–22, ing ngendi Sister White kanthi cetha negesake manawa piwulang sing nyariosake bilih “kang saben dina” iku nglambangake papan suci Kristus wis kaparingake marang Para Penatua Prescott lan Daniells dening “malaékat-malaékat kang wus diusir saka swarga.” Panjenengané satemené ora kanthi langsung netepake gagasan palsu bab “kang saben dina” mau, kaya sing wis daklakoni, nanging cathetan sajarah kanthi cetha banget nuduhake manawa iku kang padha diupaya déning wong-wong mau kanggo ditegakake minangka bebener. Wong-wong mau padha ngupaya nulis manèh pérangan-pérangan saka buku Daniel and the Revelation anggitané Uriah Smith, kang njunjung pangerten ngenani “kang saben dina,” kang déning panjenengané diarani ing Early Writings, kaca pitung puluh papat, minangka pandhangan kang bener.

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 wis nerbitaké sawijining majalah périodik kanthi irah-irahan The Protestant, kang tema siji-sijiné yaiku ngluhuraké panemu palsu bab “the daily.” Dhèwèké lan présidhèn General Conference, A. G. Daniells, dadi pucuk tombak satanis kanggo nerusaké upaya Prescott tumuju netepaké doktrin palsu iku minangka panemu ortodoks ing Adventisme, nanging sajroning Ellen White isih gesang, kasilé ing upaya satanis mau tetep kaendhalèkaké. Ing taun 1931, Daniells nglapuraké yèn ing taun kang padha nalika pethikan saka Manuscript Releases iku katulis (1910), dhèwèké (Daniells) wis nganakaké wawancara karo Sister White ngenani “the daily,” lan yèn dhèwèké wis nuntun panemuné supaya pracaya yèn panemuné dhèwèké lan Prescott iku bener.

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.

Penting kanggo mangerteni sajarah iki, amarga saiki kita wiwit nimbang tambahing kawruh sing teka ing taun 1989, nalika garis-garis reformasi kang suci lan enem ayat pungkasan saka Daniel sewelas kabukak saka segelé. Kanggo ngenali pepadhang kang diasilake lumantar ambruké Uni Sovyèt minangka panggenapaning ayat patang puluh saka Daniel sewelas, prelu “kang saben dinané” lan sajarah kenabian kang diwakili déning “kang saben dinané” dipahami kanthi bener, amarga sajarah iku nggambarake pengulangan saka sajarah mau ing ayat patang puluh nganti patang puluh lima saka Daniel sewelas. Ayat-ayat mau nerangake manawa piwulang kang kabukak saka segelé ing ayat-ayat kasebut yaiku “warta saka wetan lan lor,” kang nindakake panguya-uyaning pungkasan marang umaté Gusti Allah.

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

> Nanging pawarta saka wetan lan saka lor bakal ngganggu dheweke; mulane dheweke bakal maju kanthi bebendu gedhé kanggo numpes lan nglebur nganti tuntas wong akèh. Lan dheweke bakal ngedegaké kémah-kémah kratoné ana ing antarané segara-segara ing gunung suci kang mulya; nanging dhèwèké bakal tekan pungkasané, lan ora ana wong siji waé sing bakal nulungi dheweke. 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.

Pesen ayat patang puluh sing kabikak nalika ambruké Uni Sovyèt ing taun 1989, iku yaiku pesen udan pungkasan sing bakal njalari kapausan (raja saka lor) “metu kanthi bebendu gedhé kanggo numpes, lan kanggo ngrampungaké nyirnakaké akèh wong.” “Kabar” sacara profetik iku sawijining pesen.

> 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.

> Lan kapriye wong-wong mau bakal martakake, manawa ora diutus? kaya kang katulisan, Endah banget sikilé para wong kang martakake Injil karukunan, lan nggawa pawarta kabungahan bab prekara-prekara becik! Rum 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.

Piwulang bab udan pungkasan iku yaiku piwulang kang kaaturake déning para juru-jaga ing dina-dina pungkasan kagungané Allah, kang padha ngidungaké kidung pakebon anggur lan kidungé Musa lan Sang Cempen.

> 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.

> Saèstu endah ing sadhuwuring pagunungan sikilé wong kang nggawa kabar becik, kang ngumumaké tentrem; kang nggawa kabar becik bab kabecikan, kang ngumumaké karahayon; kang ngandika marang Sion, Allahmu jumeneng ratu! Para pangawasmu bakal ngungataké swara; kanthi swara bebarengan bakal padha ngidung: awit padha bakal weruh adu arep, nalika Pangéran mbalèkaké Sion manèh. Yesaya 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.

“Kabar-kabar” ing ayat kaping patang puluh papat saka Daniel sewelas ndadèkaké manungsa duraka nesu banget, lan pambantaian getih kepausan sing pungkasan katindakaké. Pesen iku yaiku pesené malaékat katelu sing mundhak dadi panguwuh sora nalika angger-angger Minggu enggal bakal teka.

> “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.

> “Ora ana wong kang bakal kaukum nganti dheweke wus nampa pepadhang lan wus weruh kuwajibaning prentah kaping papat. Nanging manawa pranatan iku bakal metu kanggo meksa ngleksanani sabat palsu, lan panguwara sora saka ‘malaekat katelu’ bakal ngélingaké manungsa supaya aja nyembah kéwan galak lan recané, mula garis pamisah antarane kang palsu lan kang bener bakal katarik kanthi cetha. Sawisé kuwi, wong-wong kang isih tetep lumaku ana ing panerak bakal nampa tandhaning kéwan galak.” 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.

“Pawarta saka wetan lan lor” kang ndadèkaké kapapan nesu, kang ngrembaka dadi pamedhar sora kang banter nalika hukum Minggu, lan pawarta iku yaiku pawarta udan pungkasan kang diwiwiti tanggal 11 September 2001. Tembung “sora banter” iku sawijining istilah kenabian kang nglambangaké kakuwatan kang saya mundhak.

> “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.

> “Bebener kanggo wektu iki, yaiku pekabaraning malaekat katelu, kudu diproklamasèkaké kanthi swara sora, tegesé kanthi kakuwatan sing saya mundhak, nalika kita nyedhaki ujian pungkasan sing agung.” 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.

“Pawartos” ing ayat patang puluh papat iku yaiku pesen udan pungkasan sadurunge mangsa kasempatan manungsa katutup, nalika Mikhaèl jumeneng. Iku pesen udan pungkasan sing padha kang teka tanggal 11 September 2001, nanging banjur ngrembaka dadi panguwuh sora, utawa swara sora, nalika wong satus patang puluh papat èwu padha kasegel lan Roh Suci banjur kawutahaké tanpa ukuran. Iku pesen udan pungkasan sing padha kang nandhani mangsa panyegelan wong satus patang puluh papat èwu.

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.

Pesen udan pungkasan iku kang wis dipalsokake déning sawijining pesen katentreman lan kaamanan sing dipratélakaké déning Adventisme Laodikia wiwit rawuhipun “keledai” nganti rawuhipun “singa”. Mangsa antarané 11 September 2001 lan angger-angger Minggu sing bakal enggal rawuh nandhani patilasane kasukman tumrap Adventisme Laodikia, lan wong-wong kang diadili sawisé omahé Allah (Yerusalem) diadili, padha mati ing kuburan sing padha. Ranjang pati tumrap Adventisme Laodikia iku ana ing antarané keledai lan singa, lan pesen kang ditampik lan nuwuhaké pati kanggo wong-wong mau iku yaiku “warta saka “wétan” (lambang Islam) lan saka lor (lambang kapausan). Iku pesen sing padha, yaiku pesen malaékat katelu.

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.

Enem ayat pungkasan saka Daniel sewelas, kang kabukak segelé ing wektu wekasan ing taun 1989, yaiku pekabaran udan pungkasan, kang diproklamaké ing sawijining mangsa nalika sawijining pekabaran udan pungkasan palsu bab “katentreman lan kaslametan” lagi diproklamaké. Pengujian bab udan pungkasan dhisik ngadhepi brayaté Allah, amarga ana ing kono pangadilan wiwit, banjur ngadhepi pepanthan liyané ing sanjabané brayaté Allah. Awit saka iku, wigati banget supaya mangertèni “goroh” kang dilebokaké menyang Adventisme Laodikia ing generasi katelu, amarga nalika Allah nyurung metu Roh Suci-Nya marang wong-wong kang lagi dipasang segel déning Panjenengané, ing wektu kang padha Panjenengané uga nyurung metu kasasaran kang kuwat marang wong-wong kang ora nampani katresnan marang kayektèn.

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.”

Sajroning pasulayan ing limalas taun kapisan abad kaping rong puluh ngenani “saben dinané,” salah siji saka para priya sing mbélani pandhangan Millerit sing bener manawa “saben dinané” iku pralambang kapir, yaiku F. C. Gilbert. Gilbert iku sawijining wong sing murtad saka Yudaisme lan bisa maca sarta guneman nganggo basa Ibrani kanthi sampurna. Panjenengané mbélani pandhangan para pelopor ing kitab Daniel adhedhasar pangertené marang basa Ibrani. Ing taun 1910, yaiku taun sing padha nalika Sister White nulis manuskrip sing bakal kakubur nganti pirang-pirang dasawarsa, kang nedahaké manawa pandhangan Daniells lan Prescott ngenani “saben dinané” asalé saka malaékaté Iblis, Gilbert duwé wawancara pribadi karo Sister White ngenani perkara “saben dinané.”

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.

Kita mangertos bilih piyambakipun sampun nindakaken satunggaling wawancara, awit piyambakipun enggal-enggal (ing dinten candhake) nyerat satunggaling ringkesan saking wawancara ingkang sampun dipunlampahi kaliyan Sister White. Ing taun 1931, A. G. Daniells damel satunggaling pratelan bilih piyambakipun sampun nindakaken wawancara kaliyan Sister White ngenani perkawis “the daily” ing taun ingkang sami—1910. Daniells ngaku bilih Sister White boten ninggalaken satunggaling panetepan punapa kemawon dhateng piyambakipun kejawi bilih “the daily” punika satunggaling pralambang saking pelayanan Kristus wonten ing papan suci. Nanging pratelan Daniells babagan satunggaling wawancara punika, boten namung satunggaling “goroh,” nanging punika “goroh”ing ramalan ingkang ngasilaken kasasar ingkang kiyat.

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.”

Kagem para ingkang mbok bilih boten gadhah akses dhateng bagan taun 1843 lan 1850, prayogi dipunmangertosi bilih nalika bagan 1843 dipunwedharaken ing taun 1842, para Millerite taksih pitados bilih pasamuwan suci ingkang badhé dipunresiki minangkani pangujaning wangsit kalih èwu tigang atus taun punika inggih bumi. Nalika piyambakipun nerbitaken bagan 1850, nalika punika piyambakipun sampun mangertos bilih pasamuwan suci ingkang badhé dipunresiki punika inggih pasamuwan suci swarga. Awit saking punika, bagan 1843 boten gadhah ilustrasi papan suci Allah, nanging bagan 1850 gadhah ilustrasi papan suci Allah. Bab punika wigati, awit Daniells ngaken bilih wonten ing wawancaranipun kaliyan Sister White, piyambakipun nedahaken dhateng piyambakipun bagan 1843, lan piyambakipun nunjuk papan suci wonten ing bagan punika. Bab punika mesthinipun boten saged kalampahan, awit boten wonten papan suci wonten ing bagan 1843. Pangakenipun bab wawancara punika satunggaling “goroh.”

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.

Nalika aku lagi nyinau sajarah iki ing taun 2009, lan banjur nyadari manawa wong-wong lanang ing loro-lorone prakara iki padha ngaku wis naté nindakaké wawancara karo Sister White ngenani bab “the daily,” aku ngirim layang surèl marang Ellen White Estate lan takon apa wong-wong mau nduwèni akses marang buku cathetan sing nyathet wawancara-wawancarané Sister White ing taun 1910. Wong-wong mau mangsuli manawa buku cathetan iku isih ana ing tangane. Ing ngisor iki yaiku layang surèlku lan wangsulan saka Ellen White Estate.

Monday, January 19, 2009

Senin, 19 Januari 2009

To whom it may concern:

Kagem sinten kemawon ingkang magepokan:

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.

Aku wis krungu manawa ana sawijining buku cathetan sing nyathet sapa waé sing naté nganakaké wawancara karo Sister White lan bab apa wawancara-wawancara mau. Aku lagi ngupaya mesthèkaké utawa mbantah apa A. G. Daniells naté nganakaké wawancara karo Sister White ing taun 1910 ngenani prakara “daily.” Aku ngerti manawa ana paseksi sajarah manawa wawancara iku pancèn kelakon, nanging aku kepéngin ngerti apa ana cathetan ing sawijining buku cathetan resmi sing saestu nyathet prakara iki. Ing wektu sing padha, aku uga wis diwènèhi katrangan manawa F. C. Gilbert uga naté nganakaké wawancara karo Sister White ing taun 1910 ngenani prakara “daily,” lan aku kepéngin ngerti apa prakara iku bisa dikonfirmasi déning sawijining buku cathetan sing dijaga déning stafé sajroning mangsa kuwi. Mbokmenawa pancèn ora ana buku cathetan, utawa mbokmenawa manawa ana panjenengan ora mbabar katrangan mau, utawa mbokmenawa prakara iku ngluwihi kasagedan panjenengan kanggo mriksa tumrap aku sanajan cathetan kuwi pancèn ana. Mulané, ing kahanan apa waé, aku kepéngin takon. Sembarang pitulungan sing bisa panjenengan wènèhake bakal banget dakajèni.

Dear Jeff,

Dhuh 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.

Matur nuwun awit saking email panjenengan. Kula pancen gadhah cathetan ingkang cekap pepak babagan itinerary Ellen White, adhedhasar serat-seratipun, buku harianipun, saha jadwal-jadwal ingkang sampun dipunwedalaken, nanging boten wonten “buku log” ingkang mekaten punika.

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.

Panjenengan mesthi sampun maos babagan rawuhipun A. G. Daniells sowan dhateng Ellen White wonten ing jilid 6 biografi EGW, The Later Elmshaven Years, kc. 256, 257. Kawula boten manggihaken cathetan mandhiri bab wawancara punika. Nanging, kawula gadhah sawijining serat saking Elder Gilbert tanggal 1 Juni 1910, ingkang nedahaken rencananipun supados wonten ing St. Helena (papan dunung Ellen White) tanggal 6–9 Juni. Mekaten punika sadaya watesing dokumen panyengkuyung ingkang kawula mangertos.

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

Mugi Allah mberkahi—Tim Poirier Wakil Direktur 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.

Ora ana cathetan mandiri manawa Daniells tau nganakaké wawancara ngenani prakara “the daily,” nanging ana sawijining layang saka Gilbert sing nerangaké maksudé kanggo ana ing omahé wiwit tanggal enem nganti sangang Juni 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:

Ing biografi Sister White, sing dirujuk déning Ellen White Estate, nalika putuné mbahas prakara wawancarané Daniells, dhèwèké nyathet pratelané Daniells ngenani wawancara palsu taun 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:

> “Ing sawijining wektu sawatara mengko ing sajroning rembugan-rembugan iku, Elder Daniells, katuntun déning W. C. White lan C. C. Crisler, kanthi ngudi banget supaya oleh saka Ellen White piyambak apa tegesé pratelan dheweke ing Early Writings, marani dheweke lan ngaturaké prakara iku ana ing ngarsané. Daniells nggawa Early Writings lan bagan taun 1843. Dheweke lungguh cedhak karo Ellen White lan tanpa kendhat nguncalaké pitakon-pitakon marang dheweke. Pawartosé ngenani wawancara iki dikonfirmasi déning W. C. White:”

> “‘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.

> “‘Kula rumiyin maosaken dhateng Sister White pratelan ingkang kaparingaken ing nginggil punika wonten ing Early Writings. Lajeng kula nempataken wonten ing ngajengipun bagan kenabian kula ingkang dipunginakaken déning para pelados kita nalika njlentrehaken ramalan-ramalan ing Daniel lan Revelation. Kula ngarahaken manahipun dhateng gambar papan suci lan ugi dhateng mangsa 2300 taun kados dene kapacak wonten ing bagan punika.

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

> “Banjur aku takon apa dheweke bisa ngélingi apa sing wis katuduhaké marang dhèwèké ngenani bab iki.

> “‘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.

> “‘Nalika aku ngèlingi wangsulané, dheweke miwiti kanthi nyritakaké kepriyé sawatara para pamimpin sing tau ana ing gerakan taun 1844 ngupaya nemokaké tanggal-tanggal anyar kanggo pungkasaning mangsa 2300 taun iku. Upaya iki dimaksudaké kanggo netepaké tanggal-tanggal anyar tumrap rawuhé Gusti. Bab iki njalari kebingungan ana ing antarané wong-wong sing tau ana ing Gerakan 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.

> “‘Ing sajroning kabingungan iki Gusti nglairaké marang dhèwèké, pangandikané, yèn pamawas sing wis dicekel lan diaturaké bab tanggal-tanggal iku bener, lan yèn aja nganti ana panetepan wektu manèh, utawa pesen wektu manèh.

> “‘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.

> “Banjur aku nyuwun supaya dheweke nyritakake apa sing wis dicethakaké marang dheweke bab pérangan liyané saka “kurban padinan”—Pangéran, wadya, dijupuké “kurban padinan,” lan dirubuhaké pasamuwan suci.

> “‘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.

> “Panjenenganipun mangsuli bilih ciri-ciri punika boten dipunaturaken wonten ing ngarsanipun wonten ing sesanti kados dene pérangan wekdalipun. Panjenenganipun boten badhé dipuntuntun medal kanggé maringi katrangan babagan titik-titik ing pamedhar wangsit punika.

> “‘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.

> “‘Wawancara punika maringi kesan ingkang jero dhateng manah kula. Tanpa ragu-ragu, piyambakipun ngandika kanthi bebas, cetha, lan dawa bab mangsa 2300 taun, nanging ngenani pérangan sanès saking pitedah punika, piyambakipun meneng.”

> “‘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.

> “‘Kasimpulan siji-sijiné sing bisa dakjupuk saka panjelasané sing bebas bab wektu lan menengé bab dibuwangé “kurban saben dina” lan rubuhé papan suci, yaiku yèn wahyu sing diparingaké marang dhèwèké iku gegayutan karo wektu, lan yèn dhèwèké ora nampa panjelasan bab pérangan-pérangan liyané saka ramalan iku.—DF 201b, pratelan AGD, 25 Sept. 1931.” Arthur White, Ellen G. White, jilid 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 ngaku yèn dhèwèké wis nuduhaké bagan 1843 marang dheweke lan takon marang dheweke bab papan suci sing ora digambaraké ana ing bagan kuwi. Dhèwèké uga ngaku yèn dhèwèké njupuk buku Early Writings lan ndhesek dheweke nganggo pitakon-pitakon bab apa kang dimaksud nalika dheweke kanthi cetha nyarujuki pangerten para pionir ngenani “the daily” lan yèn bagan kuwi diarahaké déning tangané Pangéran. Putrané Ellen White, yaiku bapaké Arthur L. White, biografer sing nulis ringkesan babagan prastawa sing miturut omongan iki dianggep kelakon, wis nampani pandhangan satanis Daniells lan Prescott ngenani “the daily,” lan maringi paseksi kanggo ndhukung pengakoné Daniells bab apa kang wis dirungokaké ana ing wawancara kuwi. Wong-wong mau sajatine ora tliti ing crita gawéané dhéwé, awit bagan 1843 ora nggambaraké sawijining papan suci sing bisa dituding déning Daniells.

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:

Kasunyatan palsu liyane sing kawewakaké ana ing wawancara iku yaiku goroh manawa pethikan saka *Early Writings* iku minangka pepeling marang “ngetokaké wektu.” Pethikan sing miturut omongané Daniells ditakokaké iku kaya ing ngisor iki:

> “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.

> “Aku wis nyumurupi manawa bagan taun 1843 iku katuntun déning tangané Pangéran, lan yèn bagan iku ora kena diowahi; manawa angka-angka iku kaya kang Panjenengané karsakaké; manawa tangané ana ing sandhuwuré lan ndhelikaké sawijining kaluputan ing sawetara angka, supaya ora ana wong kang bisa ndeleng, nganti tangané dipunangkat.”

> “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.

> “Banjur aku weruh gegayutan karo ‘saben dina’ (Daniel 8:12), manawa tembung ‘kurban’ iku ditambahaké déning kawicaksananing manungsa, lan ora kalebu ing teks, lan manawa Gusti maringaké pangerten sing bener bab iku marang wong-wong sing nglairaké panguwuhing wekdal pangadilan. Nalika ana kasawijèn, sadurungé taun 1844, meh kabèh padha sarujuk ing pangerten sing bener bab ‘saben dina’; nanging ing sajroning kabingungan wiwit 1844, pamanggih-pamanggih liyané wis dianut, lan pepeteng lan kabingungan banjur ndherek. Wektu dudu wis dadi pacoban wiwit taun 1844, lan ora bakal dadi pacoban menèh salawas-lawasé.” 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, putranipun Sister White, sampun nampi pamanggih palsu babagan “the daily,” lan putranipun, Arthur, ngupados nglestantunaken “goroh” ingkang gegayutan kaliyan wawancara ingkang boten nate kalampahan punika kanthi nyobi maringi kesan bilih pepéling ing pethikan saking Early Writings punika namung lan kanthi éksklusif minangka pepéling nglawan netepaken wekdal. Argumentasi punika dipun-ripta ing taun-taun 1930-an lan lajeng dados pérangan utami saking “goroh” punika.

We will take up that argument in the next article.

Kita bakal ngrembag argumentasi kasebut ing artikel sabanjuré.

> “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.

> “September 23d, Gusti nuduhaké marang aku yèn Panjenengané wus ngluluraké asta-Né kaping pindho kanggo mulihaké turahaning umat-Né, lan yèn ing mangsa panglumpuk iki sakehing upaya kudu diping pindhoni. Ing mangsa panyebaran Israel wus katempuh lan katrajang; nanging saiki, ing mangsa panglumpuk, Allah bakal marasaké lan mbebat umat-Né. Ing mangsa panyebaran, upaya-upaya kang ditindakaké kanggo nyebaraké kayektèn mung nduwèni pangaruh sithik, mung ngasilaké sathithik utawa ora ana babar pisan; nanging ing mangsa panglumpuk, nalika Allah wus nglebokaké asta-Né kanggo nglumpukaké umat-Né, upaya-upaya kanggo nyebaraké kayektèn bakal ngasilaké pengaruh kaya kang wus katetepaké. Kabèh wong kudu manunggal lan kebak semangat ing pakaryan iki. Aku weruh yèn iku ndadèkaké wirang tumrap sapa waé manawa nyandhak marang mangsa panyebaran minangka tuladha kanggo ngatur kita saiki ing mangsa panglumpuk; awit manawa Allah saiki ora nindakaké luwih akèh tumrap kita tinimbang kang Panjenengané tindakaké nalika semana, Israel ora bakal tau kalumpukaké. Kaya dene prelu manawa kayektèn iku dipun terbitaké lumantar sawijining layang kabar, semono uga preluné supaya dipun wartakaké.”

> “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.

> “Gusti nduduhaké marang aku yèn bagan taun 1843 iku dituntun déning asta-Nya, lan yèn ora ana pérangan siji waé saka bagan iku sing kena diowahi; yèn angka-angkane iku kaya sing dikarsakaké déning Panjenengané. Yèn asta-Nya ana ing sandhuwuré lan ndhelikaké sawijining kaluputan ing sapérangan angka iku, supaya ora ana wong siji waé sing bisa weruh, nganti asta-Nya dijabut.”

> “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.

> “Banjur aku nyumurupi gegayutan karo ‘Daily,’ manawa tembung ‘sacrifice’ iku ditambahaké déning kawicaksanané manungsa, lan dudu kalebu ing teks; lan manawa Gusti maringaké pamawasing kang bener bab iku marang wong-wong sing nglairaké panguwuhing jam pangadilan. Nalika pasawijèn isih ana, sadurungé taun 1844, meh kabèh padha manunggal ing pamawas kang bener bab ‘Daily;’ nanging wiwit taun 1844, ing satengahing kabingungan, pamawas-pamawas liyané wis dirangkul, lan pepeteng lan kabingungan banjur ngetutaké.” Review and Herald, November 1, 1850.

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