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# The Book of Daniel - Number Eighty-Nine

Igitabo cya Daniyeli — Umubare Mirongo Inani n’Icyenda

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

Gusesengura Inyigisho z’Ibinyoma: Isesengura ry’Amateka ku “Ihoraho” muri 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.

Mu kiganiro cya mirongo inani na kimwe muri uru ruhererekane rw’ingingo zivuga ku gitabo cya Daniyeli twashyizemo igice kivuye mu gitabo Manuscript Releases, umuzingo wa 20, pp. 17–22, aho Mushiki wa White agaragaza mu buryo busobanutse ko inyigisho ivuga ko “ibya buri munsi” bishushanya ubuturo bwera bwa Kristo yari yarahawe Abakuru Prescott na Daniells n’“abamarayika bari barirukanywe mu ijuru.” Mu by’ukuri ntabwo yigeze agaragaza ku mugaragaro igitekerezo cyabo cy’ibinyoma cyerekeye “ibya buri munsi,” nk’uko nabigenje, ariko amateka yanditswe arabisobanura mu buryo bweruye cyane ko ari cyo bageragezaga gushinga nk’ukuri. Bashakaga kongera kwandika ibice bimwe by’igitabo cya Uriah Smith, Daniel and the Revelation, bishyigikira imyumvire yerekeye “ibya buri munsi,” iyo we agaragaza muri Early Writings, paji ya mirongo irindwi na kane, ko ari yo myumvire ikwiriye.

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 yari yarasohoye ikinyamakuru cy’igihe cyiswe The Protestant, aho insanganyamatsiko yonyine yari ugushyigikira inyigisho y’ibinyoma yerekeye “iby’iteka.” We hamwe n’umukuru wa General Conference, A. G. Daniells, bahindutse icumu rya Satani mu gukomeza imihati ya Prescott yo gushinga iyo nyigisho y’ibinyoma nk’iyemewe nk’ukuri muri Adventism, ariko Ellen White akiriho, gutsinda kwabo muri uwo muhati wa satani kwagumishijwe mu mbibi. Mu 1931, Daniells yavuze ko muri uwo mwaka nyir’izina iyo nteruro yo muri Manuscript Releases yanditswemo (1910), ko we (Daniells) yari yaragiranye ikiganiro na Mushiki wacu White ku byerekeye “iby’iteka,” kandi ko yari yaramuyoboye ku kwemera ko igitekerezo cye na Prescott cyari ukuri.

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.

Ni ngombwa gusobanukirwa aya mateka, kuko ubu dutangiye gusuzuma ukwiyongera k’ubumenyi kwageze mu mwaka wa 1989, igihe imirongo yera y’ivugurura n’imirongo itandatu ya nyuma ya Daniyeli cumi n’umwe byakurwagaho ikimenyetso. Kumenya umucyo wasohotse hamwe no gusenyuka kw’Ubumwe bw’Abasoviyeti mu isohozwa ry’umurongo wa mirongo ine wa Daniyeli cumi n’umwe, bisaba ko “ibya buri munsi,” n’amateka y’ubuhanuzi ahagarariwe na “ibya buri munsi” bisobanurwa neza, kuko ayo mateka agaragaza isubirwamo ry’ayo mateka mu mirongo ya mirongo ine kugeza kuri mirongo ine n’itanu ya Daniyeli cumi n’umwe. Iyo mirongo igaragaza ko ubutumwa bukurwaho ikimenyetso muri iyo mirongo ari bwo “amakuru aturutse iburasirazuba n’amajyaruguru,” azana akarengane ka nyuma ku bwoko bw’Imana.

> 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.

> Ariko inkuru ziturutse iburasirazuba n’iziturutse iburengerazuba bw’amajyaruguru zizamutera umutekano muke; ni cyo kizamutera gusohokana uburakari bwinshi kugira ngo arimbure kandi atsembeho benshi rwose. Kandi azashinga amahema y’ingoro ye hagati y’inyanja ku musozi wera w’ikuzo; nyamara azagera ku iherezo rye, kandi nta uzamufasha. 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.

Ubutumwa bwo mu murongo wa mirongo ine bwafunguwe igihe Leta Zunze Ubumwe z’Abasoviyeti zasenyukaga mu 1989, ni bwo butumwa bw’imvura y’itumba buzatera ubupapa (umwami w’amajyaruguru) “gusohokana uburakari bwinshi bwo kurimbura no gutsemba rwose benshi.” “Amakuru” mu buryo bw’ubuhanuzi ni ubutumwa.

> 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.

> Kandi bazabwiriza bate batatumwe? nk’uko byanditswe ngo: Mbega ukuntu ibirenge by’ababwiriza ubutumwa bwiza bw’amahoro, kandi bakazana inkuru nziza z’ibyiza, ari byiza! Abaroma 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.

Ubutumwa bw’imvura y’itumba ni ubutumwa butangwa n’abarinzi b’Imana b’ibihe bya nyuma, baririmba indirimbo y’uruzabibu n’indirimbo ya Mose n’Umwana w’Intama.

> 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.

> Mbega ukuntu ibirenge by’uzana inkuru nziza ari byiza ku misozi, utangaza amahoro; uzana inkuru nziza y’ibyiza, utangaza agakiza; ubwira Siyoni uti: Imana yawe irategeka! Abarinzi bawe bazarangurura ijwi; bazaririmbirana ijwi rimwe: kuko bazarebana imbonankubone, igihe Uwiteka azagarura Siyoni. 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.

“Amakuru” avugwa mu murongo wa mirongo ine n’ine wa Daniyeli cumi na rimwe arakaza umugabo w’icyaha, maze ubwicanyi bwa nyuma bwa gipapa bukagerwaho. Uwo butumwa ni ubutumwa bwa marayika wa gatatu, bukazabyimba bukaba ijwi rirenga igihe itegeko ryo kubahiriza ku Cyumweru ryenda kuza.

> “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.

> “Nta n’umwe azacirwaho iteka ryo gutsindwa atarabanje guhabwa umucyo no kubona inshingano iri mu itegeko rya kane. Ariko igihe itegeko rizasohoka rishyira mu bikorwa isabato y’impimbano, kandi ijwi riranguruye rya ‘marayika wa gatatu’ rikaburira abantu ku byerekeye kuramya inyamaswa n’igishushanyo cyayo, umurongo uzahita ugaragara neza hagati y’ikinyoma n’ukuri. Maze abo bazakomeza kuguma mu kwica amategeko ni bo bazahabwa ikimenyetso cy’inyamaswa.” 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.

“Amakuru ava iburasirazuba n’amajyaruguru” arakaza ubupapa, akiyongera akagera ku ijwi riranguruye mu gihe cy’itegeko ryo ku Cyumweru; kandi ubwo butumwa ni ubutumwa bw’imvura y’itumba ya nyuma bwatangiye ku wa 11 Nzeri 2001. Imvugo ngo “ijwi riranguruye” ni ijambo ry’ubuhanuzi risobanura imbaraga zigenda ziyongera.

> “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.

> “Ukuri kw’iki gihe, ari bwo butumwa bw’umumarayika wa gatatu, bugomba kwamamazwa n’ijwi rirenga, bisobanura n’imbaraga zigenda ziyongera, uko twegera ikigeragezo gikomeye giheruka.” 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.

“Amakuru” avugwa mu murongo wa mirongo ine n’ine ni ubutumwa bw’imvura y’itumba risoza, butangwa mbere gato y’uko igihe cy’igeragezwa cy’abantu kirangira, igihe Mikayeli arahaguruka. Ni bwo butumwa bw’imvura y’itumba risoza bwageze ku wa 11 Nzeri 2001, ariko bukazamuka bukaba gutaka gukomeye, cyangwa ijwi riranguruye, igihe abantu ibihumbi ijana na mirongo ine na bine bashyiriweho ikimenyetso, maze Mwuka Wera agasukwa atagereranywa. Ni bwo butumwa bw’imvura y’itumba risoza bwaranze igihe cyo gushyirwaho ikimenyetso kw’abantu ibihumbi ijana na mirongo ine na bine.

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.

Ubutumwa bw’imvura y’itumba ni bwo bwiganywe n’ubutumwa bw’amahoro n’umutekano butangwa n’Abadiventisti b’i Lawodikiya kuva ku kuza kw’“indogobe” kugeza ku kuza kw’“intare”. Igihe kiri hagati ya 11 Nzeri 2001 n’itegeko ryo ku Cyumweru rigiye kuza ni cyo kirango cy’igitanda cy’urupfu rwo mu mwuka ku Badiventisti b’i Lawodikiya, kandi abacirwa urubanza nyuma y’uko inzu y’Imana (Yerusalemu) iciriwe urubanza, bapfira mu mva imwe. Igitanda cy’urupfu ku Badiventisti b’i Lawodikiya kiri hagati y’indogobe n’intare, kandi ubutumwa bwangwa bugatera urupfu rwabo ni “inkuru zivuye iburasirazuba” (ikimenyetso cya Isilamu) n’amajyaruguru (ikimenyetso cya papa). Ni bwo butumwa bumwe, ari bwo butumwa bwa marayika wa gatatu.

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.

Imirongo itandatu ya nyuma ya Daniyeli cumi na rimwe, yafunguwe mu gihe cy’imperuka mu mwaka wa 1989, ni ubutumwa bw’imvura y’itumba ya nyuma, butangazwa mu gihe ubutumwa bw’ibinyoma bw’imvura y’itumba ya nyuma bw’“amahoro n’umutekano” buba burimo gutangazwa. Ikigeragezo cy’imvura y’itumba ya nyuma kibanza guhangana n’inzu y’Imana, kuko ari ho urubanza rutangirira, hanyuma kikazahanganisha n’undi mukumbi uri hanze y’inzu y’Imana. Ni cyo gituma ari ngombwa cyane gusobanukirwa “ikinyoma” cyinjijwe muri Adventizimu ya Lawodikiya mu gisekuru cya gatatu, kuko mu gihe Imana isuka Umwuka Wera wayo ku bo iri gushiraho ikimenyetso cyayo, icyarimwe inasuka ubuyobe bukomeye ku batemera kwakira gukunda ukuri.

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.”

Mu gihe cy’impaka zo mu myaka cumi n’itanu ya mbere y’ikinyejana cya makumyabiri ku birebana n’“igitambo gihoraho,” umwe mu bagabo barwaniye umwanya ukiranuka w’Abamillerite uvuga ko “igitambo gihoraho” ari ikimenyetso cy’ubupagani, yari F. C. Gilbert. Gilbert yari yarahindutse ava mu idini rya Kiyuda kandi yasomaga akanavuga Igiheburayo kidatunganyeho. Yarwaniye umwanya w’abapayiniya mu gitabo cya Daniyeli ashingiye ku gusobanukirwa kwe ururimi rw’Igiheburayo. Mu mwaka wa 1910, ari wo mwaka nyine Sister White yanditsemo inyandiko yari igiye guhishwa imyaka myinshi, yagaragazaga ko igitekerezo cya Daniells na Prescott ku birebana n’“igitambo gihoraho” cyaturutse ku bamarayika ba Satani, Gilbert yagiranye ikiganiro cyihariye na Sister White kuri icyo kibazo cy’“igitambo gihoraho.”

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.

Tuzi ko yagiranye ikiganiro, kuko yahise ako kanya (bukeye bwaho) yandika mu ncamake ikiganiro yagiranye na Mushiki wa White. Mu wa 1931, A. G. Daniells yavuze ko yagiranye ikiganiro na Mushiki wa White ku ngingo y’“igihe cya buri munsi” muri uwo mwaka nyir’izina—1910. Daniells yavuze ko Mushiki wa White nta mwanzuro yamusigiye keretse ko “igihe cya buri munsi” cyari ikimenyetso cy’umurimo wa Kristo ukorerwa mu buturo bwera bwo mu ijuru. Ariko rero, ibyo Daniells yavuze by’uko yagiranye ikiganiro na we, si “ikinyoma” gusa, ahubwo ni “ikinyoma” cy’ubuhanuzi gitera abantu kujijuka gukomeye.

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.”

Ku batabasha kubona imbonerahamwe zo mu 1843 no mu 1850, ni iby’ingenzi gusobanukirwa ko igihe imbonerahamwe yo mu 1843 yasohokaga mu 1842, Abamilerite bari bagikomeza kwizera ko ubuturo bwera bwagombaga kwezwa mu isohozwa ry’ubuhanuzi bw’iminsi ibihumbi bibiri na magana atatu bwari isi. Igihe basohoraga imbonerahamwe yo mu 1850, icyo gihe bari basigaye bazi ko ubuturo bwera bwagombaga kwezwa ari ubuturo bwera bwo mu ijuru. Ni cyo gituma imbonerahamwe yo mu 1843 ITAGIRA ishusho y’ubuturo bwera bw’Imana, ariko imbonerahamwe yo mu 1850 IKAGIRA ishusho y’ubuturo bwera bw’Imana. Ibi ni iby’ingenzi, kuko Daniells yavuze ko mu kiganiro yagiranye na Mushiki wa Muremyi White yamweretse imbonerahamwe yo mu 1843, kandi amwereka ubuturo bwera buri kuri iyo mbonerahamwe. Ibyo ntibyashobokaga, kuko ku mbonerahamwe yo mu 1843 nta buturo bwera bugaragaraho. Icyo yavugaga ko bagiranye ikiganiro cyari “ikinyoma.”

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.

Igihe nari ndimo nkora ubushakashatsi kuri aya mateka mu mwaka wa 2009, maze nkamenya ko abagabo bo ku mpande zombi z’iki kibazo bombi bavugaga ko bagiranye ikiganiro na Mushiki wa White ku ngingo y’“ibya buri munsi,” nohereje ubutumwa kuri Ellen White Estate mbabaza niba bafite igitabo cy’inyandiko cyanditswemo ibiganiro bya Mushiki wa White byo mu 1910. Bansubije ko icyo gitabo cy’inyandiko bakicyafite. Ibikurikira ni ubutumwa bwanjye bwa imeyili n’igisubizo nahawe na Ellen White Estate.

Monday, January 19, 2009

Ku wa Mbere, tariki ya 19 Mutarama 2009

To whom it may concern:

Bigenewe bose bireba:

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.

Numvise ko hari igitabo cyandikwagamo cyandikaga abagiranye ibiganiro na Mushiki wacu White n’ibyo ibyo biganiro byabaga birebana na byo. Ndagerageza kugenzura cyangwa guhakana niba A. G. Daniells yaragiranye ikiganiro na Mushiki wacu White mu mwaka wa 1910 ku byerekeye ingingo y’“ibyahoragaho.” Nzi neza ko hari ubuhamya bw’amateka bugaragaza ko icyo kiganiro cyabayeho, ariko ndibaza niba hari inyandiko iri mu gitabo cyanditse ku buryo bwemewe koko ibyandika. Muri icyo gihe kandi, nabwiwe ko F. C. Gilbert na we yagiranye ikiganiro na Mushiki wacu White mu mwaka wa 1910 ku ngingo y’“ibyahoragaho,” kandi ndifuza kumenya niba ibyo na byo byakwemezwa n’igitabo cyandikwagamo cyabitswe n’abakozi be muri icyo gihe. Birashoboka ko nta gitabo nk’icyo cyariho, cyangwa se niba cyari gihari mukaba mudatanga ayo makuru, cyangwa se wenda bikaba birenze ubushobozi bwanyu kubinsuzumira kabone n’iyo cyaba kibaho. Ku bw’ibyo rero, uko byamera kose, nifuzaga kubibabaza. Ubufasha ubwo ari bwo bwose mwampa nabushimira cyane.

Dear Jeff,

Jeff ukundwa,

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.

Murakoze kuri imeri yanyu. Dufite koko inyandiko isa n’iyuzuye ku rugendo rwa Ellen White, ishingiye ku mabaruwa ye, ku nyandiko z’ibihe bya buri munsi, no ku matangazo y’ibyagenwe yasohowe, ariko nta “gitabo cyandikwamo iby’urugendo” nk’icyo mu buryo busanzwe.

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.

Nta gushidikanya ko mwigeze gusoma ibyerekeye uruzinduko rwa A G Daniells yagiriye Ellen White mu gitabo cya 6 cy’Ubuzima bwa EGW, The Later Elmshaven Years, pp. 256, 257. Nta yindi nyandiko yigenga twabonye yemeza icyo kiganiro. Dufite ibaruwa y’Umukuru Gilbert yo ku wa 1 Kamena 1910, igaragaza umugambi we wo kuba i St. Helena (aho Ellen White yabaga) kuva ku wa 6 kugeza ku wa 9 Kamena. Icyo ni cyo kigero cy’inyandiko zishyigikira ibi nzi.

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

Imana ibahe umugisha—Tim Poirier, Umuyobozi Wungirije wa 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.

Nta nyandiko yigenga ihari yerekana ko Daniells yigeze agirana ikiganiro ku bijyanye n’“igitambo gihoraho,” ariko hariho ibaruwa ya Gilbert igaragaza umugambi we wo kuba iwe mu rugo kuva ku wa gatandatu kugeza ku wa cyenda wa Kamena, 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:

Mu mibereho ya Mushiki wa White, iyo umutungo wa Ellen White wifashisha, aho umwuzukuru we avugamo ikibazo cy’ikiganiro Daniells yakoze, yanditse ibyo Daniells yavugaga ku byerekeye ikiganiro cyahimbwe cyo mu 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:

> “Nyuma y’igihe gito, mu biganiro byakomeje, Umukuru Daniells, aherekejwe na W. C. White na C. C. Crisler, bafite ishyaka ryo kumva kuri Ellen White ubwe icyo ubusobanuro bw’amagambo ye yo muri Early Writings bwari cyo, yagiye kumusanga amugezaho iyo ngingo. Daniells yajyanye igitabo cya Early Writings n’imbonerahamwe yo mu 1843. Yicaye hafi ya Ellen White maze amubaza ibibazo byinshi. Inkuru ye y’iki kiganiro yemejwe na 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.

> “‘Mbere na mbere nasomeye Mushikiwacu White amagambo yatanzwe haruguru mu nyandiko za Early Writings. Hanyuma mushyira imbere imbonerahamwe yacu y’ubuhanuzi ikoreshwa n’ababwiriza bacu mu gusobanura ubuhanuzi bwo muri Daniyeli n’Ibyahishuwe. Namweretse by’umwihariko ishusho y’ubuturo bwera, kandi n’igihe cy’imyaka 2300 nk’uko byagaragaraga kuri iyo mbonerahamwe.

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

> “Nuko ndamubaza niba yashoboraga kwibuka ibyo yeretswe kuri iyi ngingo.

> “‘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.

> “Nuko nibuka igisubizo cye, yatangiye avuga ukuntu bamwe mu bayobozi bari barabaye mu rugendo rwo mu 1844 bagerageje gushaka andi matariki y’iherezo ry’igihe cy’imyaka 2300. Uwo muhate wari uwo gushyiraho amatariki mashya y’ukuza k’Umwami. Ibi byateraga urujijo mu bari barabaye mu Rugendo rw’Adventi.”

> “‘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.

> “Muri uko kujagajaga, yavuze ko Uwiteka yamuhishuriye yuko inyigisho yari yarafashwe kandi igatangazwa ku birebana n’amatariki yari iy’ukuri, kandi ko bitagomba kuzongera kubaho gushyiraho ikindi gihe, cyangwa ubundi butumwa bw’igihe.

> “‘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.

> “Hanyuma namusabye kumbwira ibyari byahishuriwe kuri ibisigaye by’‘igitambo cya buri munsi’—Umwami, ingabo, kuvanwaho kw’‘igitambo cya buri munsi,’ no guhirikwa k’Ubuturo Bwera.

> “‘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.

> “Yasubije avuga ko ibyo bintu bitigeze bishyirwa imbere ye mu iyerekwa nk’uko byagenze ku gice cy’igihe. Ntiyari kuyoborwa ngo asobanure iyo ngingo z’ubuhanuzi.

> “‘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.

> “Ikiganiro nagiranye na we cyasize ikimenyetso gikomeye mu bwenge bwanjye. Nta kuzuyaza, yavuganye umudendezo, mu buryo busobanutse kandi arambuye ku byerekeye igihe cy’imyaka 2300, ariko ku byerekeye ikindi gice cy’ubuhanuzi yaracecetse.

> “‘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.

> “‘Umwanzuro umwe rukumbi nashoboraga gukura mu busobanuro bwe bwisanzuye ku byerekeye igihe no guceceka kwe ku byerekeye gukurwaho kw’“ibya buri munsi” no guhirikwa kw’ubuturo bwera, ni uko iyerekwa yahawe ryari rirebana n’igihe, kandi ko nta busobanuro yahawe ku byerekeye ibindi bice by’ubuhanuzi.—DF 201b, amagambo ya AGD, 25 Nzeri 1931.” Arthur White, Ellen G. White, volume ya 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 yavuze ko yamweretse igishushanyo cyo mu 1843 maze akamubaza ibyerekeye ubuturo bwera butagaragajwe kuri icyo gishushanyo. Yanavuze ko yafashe igitabo cyitwa *Early Writings* maze akamubaza ibibazo byinshi ku cyo yashakaga kuvuga igihe yemezaga mu buryo bugaragara imyumvire y’abapayiniya ku byerekeye “the daily” kandi ko icyo gishushanyo cyari kiyobowe n’ukuboko kw’Umwami. Umuhungu wa Ellen White, ari we se wa Arthur L. White, umwanditsi w’amateka wanditse incamake y’iki kintu kivugwa ko cyabaye, yari yarakiriye imyumvire ya Daniells na Prescott ya satani ku byerekeye “the daily,” maze ahamya ibyo Daniells yavugaga ko yumvise muri icyo kiganiro. Mu by’ukuri, ntibagize ubwitonzi mu nkuru yabo bahimbaga, kuko igishushanyo cyo mu 1843 kitagaragaza ubuturo bwera Daniells yashoboraga kuba yarerekanye.

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:

Ikindi kinyoma kigaragazwa muri icyo kiganiro ni ikinyoma kivuga ko uwo murongo wo mu gitabo cya Early Writings wari umuburo wo kurwanya “gushyiraho igihe.” Umurongo bivugwa ko Daniells yabajijeho ni uyu ukurikiraho:

> “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.

> “Nabonye ko imbonerahamwe yo mu 1843 yari iyobowe n’ukuboko kw’Umwami, kandi ko itagombaga guhindurwa; ko imibare yari imeze nk’uko Yashakaga; ko ukuboko Kwe kwari kuri yo kandi kugatwikira ikosa ryari muri imwe mu mibare, kugira ngo hatagira ugibona, kugeza ubwo ukuboko Kwe kwakuweho.

> “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.

> “Hanyuma nabonye ku byerekeye ‘ibya buri munsi’ (Daniyeli 8:12) ko ijambo ‘igitambo’ ryashyizwemo n’ubwenge bw’abantu, kandi ko ritari iry’umwandiko, kandi ko Uwiteka yahaye igitekerezo cyaryo gikwiye abatanze induru y’igihe cy’urubanza. Igihe ubumwe bwariho, mbere ya 1844, hafi ya bose bahurizaga ku gitekerezo gikwiye cy’‘ibya buri munsi’; ariko mu rujijo rwabayeho kuva mu 1844, hakiriwe ibindi bitekerezo, maze hakurikiraho umwijima n’urujijo. Igihe nticyabaye ikigeragezo kuva mu 1844, kandi ntikizongera ukundi kuba ikigeragezo.” 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, umuhungu wa Sister White, yari yarakiriye inyigisho y’ibinyoma yerekeye “ibya buri munsi,” kandi umuhungu we Arthur yashatse gukomeza “ikinyoma” gifitanye isano n’ikiganiro kitigeze kiba, agerageza kwerekana ko umuburo uri mu gace kavanywe mu gitabo cyitwa Early Writings wari umuburo woroheje kandi wihariye wo kuburira abantu kudashyiraho ibihe. Iyo ngingo yahimbwe mu myaka ya 1930 kandi iba igice cy’ingenzi cy’“ikinyoma.”

We will take up that argument in the next article.

Iyo ngingo tuzayigarukaho mu nyandiko itaha.

> “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.

> “Ku wa 23 Nzeri, Uwiteka yanyeretse ko yongeye kurambura ukuboko kwe ubwa kabiri kugira ngo agarure abasigaye mu bwoko bwe, kandi ko imbaraga zigomba kongerwa muri iki gihe cyo gukoranywa. Mu gihe cyo gutatanywa, Isirayeli yarakubiswe kandi iratanyagurwa; ariko noneho mu gihe cyo gukoranywa, Imana izakiza kandi ihambire ibikomere by’ubwoko bwayo. Mu gihe cyo gutatanywa, imihati yakorwaga yo kwamamaza ukuri yagiraga ingaruka nke cyane, ikageraho bike cyane cyangwa ntigire icyo igeraho; ariko mu gihe cyo gukoranywa, ubwo Imana yashyizeho ukuboko kwayo kugira ngo ikoranye ubwoko bwayo, imihati yo kwamamaza ukuri izagira ingaruka yagenewe. Bose bakwiriye kugira ubumwe no kugira ishyaka muri uwo murimo. Nabonye ko ari igisebo ko hagira uwo yifashisha igihe cyo gutatanywa nk’ingero zo kutuyobora ubu muri iki gihe cyo gukoranywa; kuko iyo Imana itadukorera ubu ibirenze ibyo yadukoreye icyo gihe, Isirayeli ntiyari kuzongera gukoranwa. Ni ngombwa nk’uko ukuri kubwirizwa, ni ko na ko kugomba gutangazwa mu rupapuro.”

> “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.

> “Uwiteka yanyeretse ko igishushanyo cyo mu 1843 cyayobowe n’ukuboko kwe, kandi ko nta gice na kimwe cyacyo cyagombaga guhindurwa; ko imibare yari uko yashakaga ko iba. Ko ukuboko kwe kwari kuri cyo kandi guhisha ikosa ryari muri imwe mu mibare, ku buryo nta n’umwe washoboraga kuribona, kugeza ubwo ukuboko kwe kuvanwaho.

> “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.

> “Hanyuma nabonye, ku byerekeye ‘Ihoraho,’ ko ijambo ‘igitambo’ ryongerewemo n’ubwenge bw’abantu, kandi ko ritari iry’umwandiko; kandi ko Uwiteka yahaye abatangaje ubutumwa bw’isaha y’urubanza gusobanukirwa nyakuri kwayo. Igihe ubumwe bwariho, mbere ya 1844, hafi ya bose bari bahuje ku gusobanukirwa nyakuri kw’‘Ihoraho;’ ariko kuva mu 1844, mu rujijo, hafashwe izindi nyigisho, maze umwijima n’urujijo birakurikiraho.” Review and Herald, November 1, 1850.

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