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# The Book of Daniel - Number Eighty-Nine

Kitap pa Daniel - Namba 89

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

Nyutu tito ma pe atir: Labo me mukato pa ‘The Daily’ i Adventism

Author

Jeff Pippenger

Published

February 22, 2024

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In the eighty-first article in this series of articles on the book of Daniel we included a passage from Manuscript Releases, volume 20, 17–22, where Sister White clearly identifies that the teaching that “the daily,” represents Christ’s sanctuary had been given to Elders Prescott and Daniells by “angels that had been expelled from heaven.” She does not actually identify their false idea of “the daily,” as I have done, but the historical record is abundantly clear that this is what they were trying to establish as truth. They were seeking to rewrite portions of Uriah Smith’s book Daniel and the Revelation, that uphold the understanding of “the daily,” which she identifies in Early Writings, page seventy-four as the correct view.

I i aticul ma namba 81 i rwom me aticuli pi buk pa Daniyel, wan oketo lok acel ki i Manuscript Releases, volume 20, pot 17-22, ka ma Nyako White nyutu piny ler ni tito ma kwaro ni “the daily” nyutu kac maleng pa Kristo, ma “malaika ma ki woco gi ki polo” omiyogi bot Ladit Prescott ki Daniells. Pe en nyutu pire kene paro marac me gi pi “the daily” macalo ka an otime, ento coc me gin ma otime con tye ka yaro piny ler tutwal ni eni aye ma gitye ka temo cako keto en atir. Gitye ka temo coyo odoko jigi me buk pa Uriah Smith, Daniel and the Revelation, ma gwoko pire tek neno me “the daily,” ma en nyutu i Early Writings, pot 74, macalo neno atir.

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 ocwalo magazini me cawa cawa ma kimiyo nying “The Protestant”, ma iye gin keken obedo keto malo paro ma bal ikom “the daily.” En kodi Purezidenti pa General Conference, A. G. Daniells, gi obedo lwic me tong pa Satan me mede tuco pa Prescott me keto lok pa lim ma bal obed paro ma atir i Adventism, ento ka Ellen White onongo tye ki kwo, lamedo pa gi i tic ma pa Satan ne kigengo piny. I mwaka 1931, Daniells owaco ni i mwaka keken ma lok ma ki kwanyo i Manuscript Releases (1910) kicwalo, en (Daniells) otuko lok ki Sister White ikom “the daily,” kede ni en omiyo oyie ni paro pa en ki Prescott obedo atir.

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.

Obedo pire tek ni wa ongeny lok me con man, pien kombedi wa cako paro pi medo me ngeyo ma obino i mwaka 1989, ka rek me yubu maleng ki coc abicel acel ma agiki me Danyel apar acel giyabo woko. Pi oneno ler ma kityeko cweyo ka Soviet Union opoto woko, i pore pa coc namba 40 me Danyel apar acel, mito ni “the daily”, kede lok me con pa poropheti ma “the daily” cwalo calo, ongeny maber, pien lok me con meno cwalo calo dwogo pa lok me con meno i coc namba 40 bot 45 me Danyel apar acel. Coc magi nyutu ni kwena ma kiyabo woko i coc magi obedo “ngec pa tung wang cen ki bor”, ma kelo nyig me agiki bot jo pa Lubanga.

> 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.

> Ento ngec ma bino ki tung ceng ki ki tung bor bikenyo ne; ka kamano obiceto woko ki cwiny marac madwong me balo, ki rib jo mapol woko. Ci obiyubu kac pa ot pa rwot i mede pa pi madwong, i got maleng ma rwom madwong; ento obino i agiki ne, ki pe obedo ngat mo me bi konyo ne. 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.

Ngec me rwom 40 ma kigi kwanyo lacuc pa en ikare ma Soviet Union opoto i mwaka 1989, en ngec me kot ma agiki ma bino miyo Paapasi (rwot pa tung maloyo), 'obi wuo woko ki cwiny marac madwong me balo, kede me golo woko gin mapol tutwal.' I kit porofetik, 'Tidings' en ngec.

> 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.

> Ento nininge gubedo waco Lok Maber, ka pe kicwalogi? Macalo kit ma kicoyo ni, ‘En maber tutwal cinggi pa jo ma gi waco lok me kuc, ki gi kelo lok maber me gin maber!’ Roma 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.

Ngec pa koth me agiki obedo ngec ma labilo pa Lubanga me kare agiki gi nyuto, ma gi goyo wer pa pundo me zabibu ki wer pa Mose ki pa Nyathi me Dingi.

> 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.

> I got, maber tutwal cing pa en ma kelo kwena maber, ma yaro kuc; ma kelo kwena me maber, ma yaro kony me gwoko kwo; ma waco bot Zayon ni, ‘Lubanga pa in tye ka rwote!’ Gin ma gwoko tung pa in gubolo dwon; ki dwon me keken gubedo goyo wer: pien gubineno ki wang ki wang, ka Rwot odwogo i Zayon. Aisaia 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.

“Ngec” ma i Daniel 11:44 omiyo Ngat me kwer orwate i more madwong, ci goyo piny i remo ma agiki pa Papa tyeko piny. Ngec meno en aye ngec pa Lakica me adek, ma omede dwong i kwayo ki dwon madit ka Cik me Sunday obino cok coki.

> “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.

> Pe tye ngat mo ma binongo rac paka obedo ki ler ka gineno jami ma cik ma angwen mito. Ento ka cik bi aa me cungo timo sabat mape atir, ka dwon madit pa ‘lakica me adek’ bi kwayo jo me weko pak pa lebi ki cal ne, dong bi yar maber but ma pe atir ki ma atir. Eka jo ma pud mede i lok cik binongo til pa lebi. 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.

“Ngec ma aa ki wang ceng ki bor” ma keto Paapasi i kec madit, mede ki doko “dwon madit” i kare me cik me Sande, ki ngec en aye ngec me kole me agiki ma ocako i September 11, 2001. Lok “dwon madit” obedo lok me porofeti ma nyuto nguc ma kamedo.

> “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.

> Adiera pi cawa man, lok pa Malaika ma adek, myero giyarone ki dwon madit, nyutu ni ki teko ma tye ka medo, ka wa tye ka ceto bot tem madit me agiki. 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.

Ngec ma i nyig coc 44 obedo lok me Kot me agiki, i kare ma cono mapire tek me ocwede kare me kica pa dano, ka Mikael ocung. En aye lok me Kot me agiki acel acel ma obino i September 11, 2001; ento oyubu woko, dwogo i kwoo madit, onyo i dwon madit, ka jo 144,000 kinyutu, ci Roho Maleng kiyaro woko labongo pimo. En aye lok me Kot me agiki acel acel ma onyutu kare me kinyutu pa 144,000.

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.

En aye ngec me latter rain ma gicoyo calo ki ngec me kuc ki bedo maber, ma Laodicean Adventism tye ka yaro ki cako i kare me obino pa "ass" nyaka i kare me obino pa "lion". Kare ma i macek me September 11, 2001, ki cik pa Sunday ma bino cokcok nyutu kit me tho pa roho pi Laodicean Adventism, kede gin ma giluco bang' ka ot pa Lubanga (Jerusalem) oluco, githo i kabur acel. Kit me tho pa Laodicean Adventism tye i macek pa "ass" ki "lion", kede ngec ma gikwero ma kelo tho gi, obedo "tidings" ma oaa ki "east" (lacar me Islam) ki north (lacar me papacy). En aye ngec acel keken, ma obedo ngec pa malaika me adek.

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.

Coc abicel me agiki pa Daniel apar acel, ma ki yabo woko i cawa me agiki i 1989, obedo kwena pa kot me agiki, ma kicano i cawa ma bene kicano kwena me bur pa kot me agiki, me "kuc ki bedo maber". Tem pa kot me agiki enyo ocako ki ot pa Lubanga, pien kany aye ka yubu cako, ci lacen odonyo bot rembe mapat ma tye woko ki ot pa Lubanga. Pien man, ber madit me ngeyo "bur" ma kicono i Laodicean Adventism i generation adek, pien kun Lubanga opongo woko Roho Maler bot jo ma tye ka ki keto gi lanyut pa En, i kare acel en bene opongo woko kobo ma tek bot jo ma pe rwako hera pa adok.

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.”

I kare me lweny ma onongo tye ikom "the daily" i mwaka apar abicel me acaki pa cawa apar aryo, ngat acel i bot jo ma ogwoko kit ma atir pa Millerite ni "the daily" obedo lamal pa paganism, en ne F. C. Gilbert. Gilbert ne obedo ngat ma okwanyo woko ki Judaism; ne onongo kwano ki waco Leb Ebru maber tutwal. En ne ogwoko kit pa pionia i Buk pa Daniel, malube ki ngec ma obedo kwede ikom Leb Ebru. I mwaka 1910, mwaka acel keken ma Sister White ne ocoyo manuskript ma onego gubiketo piny pi nino me mwaka mapol, ma nyutu ni neno pa Daniells ki Prescott ikom "the daily" obino ki malaika pa Satan, Gilbert ne otimo tongo wii keken ki Sister White ikom lapeny pa "the daily".

We know he had an interview, for he immediately (the next day) wrote out a summary of the interview he had with Sister White. In 1931, A. G. Daniells made a claim that he had an interview with Sister White on the subject of “the daily” in the same year—1910. Daniells claimed Sister White left him no conclusion but that “the daily” was a symbol of Christ’s sanctuary ministry. But Daniells’ claim of an interview, was not only a “lie,” it is the “lie” of prophecy which produces strong delusion.

Wa ngeyo ni onongo otime lok me penyo, pien con (i nino ma lubo) ocoyo agiki pa lok me penyo ma otimo ki Sister White. I mwaka 1931, A. G. Daniells owaco ni onongo otime lok me penyo ki Sister White pi kit me "the daily" i mwaka acel keken—1910. Daniells owaco ni Sister White pe oweko botne yubu mo, ento keken ni "the daily" obedo cale me tic pa Kiristo i Ka Maleng. Ento wac me Daniells pi cako lok me penyo, pe obedo keken "kwena"; en aye "kwena" me porofeci ma cwalo goro matek.

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.”

Pi jo ma pe tye ki twero me nongo cal me 1843 ki cal me 1850, ber tutwal me ngene ni ka kicwalo cal me 1843 i 1842, Millerites dong onongo gi geno ni kabedo maleng ma myero lweyo, i tyeko lagam me mwaka 2300, en piny. Ka kicwalo cal me 1850, dong gi nongo ngeyo ni kabedo maleng ma myero lweyo en kabedo maleng me polo. Pien pi kit man, cal me 1843 pe tye ki yaro me kabedo maleng pa Lubanga; ento cal me 1850 tye ki yaro me kabedo maleng pa Lubanga. Man ber tutwal, pien Daniells owaco ni i lok kore ki kore ma otimo kwede Sista White, o nyutu ne cal me 1843, kede onyutu ne kabedo maleng ma tye i cal. Man pe onongo twero time, pien pe tye kabedo maleng i cal me 1843. Waci ne pi lok kore ki kore pe adier.

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.

I mwaka 2009, ka an onongo atye ka kwano kit me gin ma otime con man, ci onongo angeyo ni dichuo i tungi aryo me pinyruo man gi waco weng ni gi otimo moko lok ki Sister White ikom kit me “the daily”. An onongo acwalo email bot Ellen White Estate ka apenyo ka gi tye ki twero me donyo iye buk me rekod ma ocoyo moko lok pa Sister White i mwaka 1910. Gi odwoko ni pud gi tye ki buk me rekod en. Gin ma piny en email pa an kacel ki dwoko ma oa ki bot Ellen White Estate.

Monday, January 19, 2009

Mande, Dwe Acel 19, 2009

To whom it may concern:

I bot ngat mo ma kit man romo rwate ki en:

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.

Awinyo ni tye buk me rekodi ma gicoyo ma nyuto nga ma onongo giwaco kwede Sista White, kacel ki gin ma wac ma gicoko onongo tye ikom. Atye ka temo me moko adwong onyo kwanyo ni A. G. Daniells onongo obedo ki wac kwede Sista White i 1910 ikom lok me “daily.” An angeyo ni tye lamo me gin matime ma nyuto ni wac en onongo otime, ento apenyo ka tye rekodi mo i buk me rekodi ma ocung’ atir ma nyuto eni atir. I kare acel keken, gicwaco an ni F. C. Gilbert bende onongo obedo ki wac kwede Sista White i 1910 ikom “daily,” ci an mito ngeyo ka en twero moko adwong ki buk me rekodi ma latic me en gicwako i kare eno. Oromo bedo ni buk me rekodi pe onongo tye; onyo, ka onongo tye, in pe imiyo ngec en; onyo, romo bedo ni en tye woko i polo me twero me in me yaro ne pi an, kadi bene tye. Ka i gin woko, onongo amito penyo. Kony mo keken ma itwero miyo, abi apwoyo matek.

Dear Jeff,

Jeff ma cwinya mito,

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.

Opwoyo pi email pa in. Wa tye ki rekod ma opong maber ikom yore me wot pa Ellen White, malubo barua pa en, dayari pa en, ki apointi pa en ma kityeko yaro piny, ento pe watye ki "log-book" calo meno.

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.

Pe i cobo ni i kwano ikom donyo neno ma A. G. Daniells otime kwede Ellen White i voliyum 6 pa EGW Biography, The Later Elmshaven Years, pot buk 256, 257. Pe wa onongo nongo rekod ma oyoto pire kene ikom poko lok man. Ento tye baruwa acel ma wa nongo, ma oa bot Elder Gilbert i June 1, 1910, ma cwalo ngec ikom tamo ne me bedo i St. Helena (kany ma Ellen White onwongo obedo) i June 6-9. En keken aye dit pa coc ma konyo me yaro en, ma an atye ki ngec ikom en.

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

Lubanga ogwedhi - Tim Poirier, Vice Director pa 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.

Pe tye rekod mapat keken ma nyutu ni Daniells matime kare mo otimo waci me penyo pi kit me “the daily”, ento tye barua ma Gilbert ocoyo ma nyutu ni ogeno bedo i gang pa en ki ceng abicel dok i ceng aboro me June, 1910.

In the biography of Sister White, that the Ellen White estate references, where her grandson addresses the issue of Daniells’ interview he recorded Daniells’ claim concerning the fabricated interview of 1910:

I tito me cing pa Sister White, ma Ellen White Estate kanyuto iye, kama grandson pa en oketo lok ikom kit pa interview pa Daniells, en ocoyo lok me gamo pa Daniells ikom interview ma ki yubo manono i higa 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:

> I kare acel matino anyim i kube, Ladit Daniells, ma ocake ki W. C. White kacel ki C. C. Crisler, ki cwiny maloyo me nongo matir bot Ellen White keken nyutu pa lok ma ocone i buk Early Writings, odonyo bot en oketo gin ni i wang en. Daniells ogamo ki buk Early Writings kacel ki cal pa mwaka 1843. Obedo piny i cwec Ellen White, openyo en penyi mapol. W. C. White oketo atir ripoti pa en pi kube man:

> “‘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.

> Mokwongo, an okwano bot Sister White lok ma kiketo anyim i Early Writings. Ci an aketo i anyim ne chati wa me porofeci, ma lapwony wa tye kitiyo kwede i yaro porofeci pa Daniel ki pa Revelation. An amiyo wii ne i cal me ot me lamer, ki kare me hinyen 2300, calo gineno i chati.

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

> 'Ci an apenyo ni ka en twero paro gin ma gi onyiso ne i kom lok man.

> “‘As I recall her answer, she began by telling how some of the leaders who had been in the 1844 movement endeavored to find new dates for the termination of the 2300-year period. This endeavor was to fix new dates for the coming of the Lord. This was causing confusion among those who had been in the Advent Movement.

> 'Ka aparo dwoko ne, ocako ki waco kit ma ladito mogo ma gicen i yubu me 1844 gitemo nongo nino manyen pi agiki pa kare me mwaka 2300. Tem mamegi ne obedo me keto nino manyen pi bino pa Rwot. Man ne tye ka yubu wii bot jo ma gicen i yubu me 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.

> I kit man ma pe tye ryo, Rwot onyuto bot en; en owaco ni, ni tamo ma ki tye kwede kacel ki lok ma ki waco pi nino dwe ne obedo atir, ki ni myero pe matwal kiketo kare mukene, onyo lok me kare mukene.

> “‘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.

> 'Eka an openyo ne me waco ngo ma ki nyutu ne pi mukato pa "daily"—Ladit, lwak, kwanyo woko pa "daily," ki cobo piny pa gang ma maleng.

> “‘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.

> 'Odwoko ni but magi pe onongo oneno gi i neno calo but me kare ma onongo oneno i neno. Pe onongo gicwalo en woko me yaro but meno me porofeci.

> “‘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.

> 'Lok me penyo en ocoyo cwinya tutwal. Pe ki mede, en owaco yot, matut, ki pi kare mapol i kom kare me higni 2300, ento i kom dul mukene me poropheti en otye obur.

> “‘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.

> 'Gin acel keken ma onongo atwero kwanyo ki yubu pa ne me kare ma onongo omiyo ki te, kede dwone pa ne ikom kwanyo woko me "daily" kede keto piny ot me lamo, obedo ni nyutu ma ki miyo ne obedo ikom kare, kede ni pe onongo okwane yubu ikom but mukene me lok pa lanabi.-DF 201b, AGD statement, Sept. 25, 1931.' Arthur White, Ellen G. White, volume 6, 257.

Daniells claimed he showed her the 1843 chart and asked her about the sanctuary that is not represented on the chart. He claimed he also took the book Early Writings and plied her with questions about what she meant when she clearly endorsed the pioneer understanding of the “the daily” and that the chart was directed by the hand of the Lord. Ellen White’s son, who was the father of Arthur L. White, the biographer that wrote the overview of this supposed event, had accepted Daniells’ and Prescott’s satanic view of “the daily,” and gave witness to Daniells’ claim of what he had heard in the interview. They were simply not careful with their fabricated story, for the 1843 chart does not represent a sanctuary that Daniells could have pointed to.

Daniells owaco ni onwongo onyuto ne cal me 1843, ki openye ne ikom gang maler ma pe ki nyutu i cal eno. Dok owaco ni otero buk Early Writings, ki openye ne penyo mapol ikom ngo ma onongo tami ne obedo, ka onongo o yee maber ngec me joma acaki ikom “the daily”, kede lok ni cal onongo oyubu ki tyen pa Rwot. Wod pa Ellen White, ma obedo ladit pa Arthur L. White, lami kit pa ngat ma ocwalo yubu macok pa gin matime ma gicoyo ni otime, onongo o yee ngec me Setani pa Daniells kede Prescott ikom “the daily”, ki ogoyo lami i waco pa Daniells ikom gin ma owinyo i penyo. Gin pe gityeko gwoko maber lok ma gicweyo, pien cal me 1843 pe onwongo tyeko nyutu gang maler mo ma Daniells onongo romo nyutu kwede lacim.

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:

Miriambo mukene ma kinyutu i penyo me lok obedo miriambo ni dul me coc i Early Writings ne obedo lok me cik ma waco ni pe kiketo “time setting.” Dul ma giwaco ni Daniells oponyo ikome tye kamano:

> “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.

> Aneno ni map me 1843 obedo ma lwet pa Rwot oturo ne, kede ni pe myero giloko ne; gin me namba obedo calo ma omito gi; lwetne obedo iye kede oluro bal i gin me namba manok, pi pe ngat mo romo neno ne, nyaka kiweyo lwetne woko.

> “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.

> Ci aneno ikome 'kare ki kare' (Daniel 8:12) ni nyig me 'rwate' gimedo iye ki wic pa dano, pe tye iye i coc, kede ni Rwot omiyo ngec ma atir ikome ne bot joma oyubo dwon me cawa me tam. Ka rwom onwongo tye, mapiri me 1844, dano mopol tutwal gubedo kacel i ngec ma atir ikom 'kare ki kare'; ento i poto ma ocake ki 1844, ngec mukene gicako, kede otela ki poto gubuto. Kare pe onwongo obedo tem kacako ki 1844, kede dok pe obi bedo tem doki. 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, nyith pa Sister White, ogamo pwony marac me "the daily", ki nyithne, Arthur, otemo mede ka yubu "lie" ma ki kube kwede interview ma pe obedo mo keken, kun tye ka temo nyutu ni kwer ma i pot lok ma i Early Writings obedo keken keken kwer ikom keto cawa. Adwogi man kikweyo i 1930's, kacel obino but madit me "lie".

We will take up that argument in the next article.

Wa bi paro lok eno i coc ma bino.

> “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.

> I ceng 23 me September, Rwot onyuto an ni oyaro cinge kare aryo me dwogo jo me en ma ocen, kede ni tije myero gimed loyo i kare man me acojo. I kare me yero Israel ogamo ki oyab piny; ento kombedi i kare me acojo, Lubanga obi yubu kede obi toro jo me en. I kare me yero, tije ma gitiro me cobo gin ma atir otyeko kelo adwogi manok ata, otime manok onyo peke; ento i kare me acojo, ka Lubanga ocako cinge me acoko jo me en, tije me cobo gin ma atir bite timo kit ma kicoye. Gin duto myero obedgi ma ogwoko gin acel kede gi bedo gi cwinya macon i tic. An oneno ni obedo kop me dano mo keken me waco kare me yero calo amiya wa cik kombedi i kare me acojo; pien ka Lubanga pe otimo mapol bot wa kombedi loyo gin ma otimo kare mene, Israel onongo pe gibin acokore. En tye rwate tutwal ni gin ma atir kicwolo iye i coc, macalo kaka kikoko.

> “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.

> Laa Rwot onyuutu an ni caat me 1843 okello anyim ki lwete pa En, kede ni pe tye but mo keken me en ma myero gilok; ni namba ne obedo kaka En omito gi. Ni lwete pa En obedo i wi gi, ci oyiko bal i namba mogo, me poko ni pe ngat keken onongo twero neno ne, nyaka lwete pa En okwanyo woko.

> “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.

> Eka aneno ikom ‘Daily’ ni, nyig lok ‘sacrifice’ gimedo ne ki ngec pa dano, kede pe tye iye i coc; ci ni Rwot omiyo tam marwate ikom ne bot jo ma giyaro kwac me cawa me yubu. Ka kuc obedo, piri i 1844, jo mapol atika obedo rwate ikom tam marwate me ‘Daily’; ento cok ki 1844, i aywiny, tam mapat pat gimako, ci ocam ki aywiny o ceto. Review and Herald, November 1, 1850.

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