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# The Book of Daniel - Number Eighty-One

Buk pa Daniel - Namba 81

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

Nyuto golo odoco ngec pa gin matime i Adventism me Laodicea: Limo matek peko me lok ikom the Daily

Author

Jeff Pippenger

Published

February 14, 2024

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

Paro ki i acakki bot i agiki pe tye ki ber, ka itito agiki marac; calo kit ma jo me lok me mukato pa Adventist me Laodicea otime, ma gitero lok ki med‑tek ikom kit me gin otime kwede ki joma ma rwate kwede me General Conference me 1888 i Minneapolis. Lok ma kicweyo kwede gi Lamo Maleng nyutu wii tic en ni obedo dwoko pa kwedo bot twero ma Korah, Dathan ki Abiram gitimo, ma rwom ma kigiweyo kwede omiyo giyalo‑yalo i yap lobo pi 40 mwaka nyaka gi tho. Rwom acel man dong kicoyo bot Adventism me Laodicea.

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

Poko-wii onongo tye ki kube me imat, ma ka jo me poko-wii onongo gitye i lacero me Laodicea marac tutwal, ma omero ni pe gubedo twero ngeyo ni Lubanga onongo ngeno tamo-gi ma gicako i ot-gi, kadi yit-gi kiloro, kacel ki poko-wii-gi. Macalo kaka Korah, Dathan ki Abiram gicwile i ka me bedo-gi, gicako tamo-gi, kede giyubu poko-wii-gi ikom Musa, kamano bende jo me cawa 1888 ma con gicwile i ot-gi, yit-gi kiloro, me tamo tic marac ikom Sista White, wod pa iye, ki jo cwalo lok ma kiyero. Ki kany ocako, Sista White, Jones ki Waggoner ne gubedo gi ma gubayo-gi.

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

Cawa angwen me Adventism ocako medo ki medo i lakwero, macalo ki yaro i Ezekiel chapter aboro. I ot pa Lubanga ma i piny, kede i “ot pa dano,” dul pa cal otyeko pukung gi paro marac; ki rwome me cwinya oteko bedo bot ludito ma kiketo gi me gwoko jo. Kun wot anyim i 1888, ludito ne gi kwero twero me Bibul, ki bang en gi kwero Spirit of Prophecy; ki i 1884, neno ma oyabe ogiko. Rwome me cwinya pa Kellogg ma pantheistic ocako yweyo yore ne i gin ma otimore con mapwod pe i 1888, ki 1888 otyeko nyutu obino pa cawa aryo. Jo me coyo kit ma otime pa Adventist romo bedo pe gi coyo adwogi ma matir ikom kwero ma onyute i dwadwa, ento ki cwiny ma kimiyo, Ludero me polo “gi winyo lok weng ki gicoyo” “lok i kitabu me polo.”

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

Lamal ma ki nyuto iye ki “ot ma i mung ma kiketo kwede cal” pa Ezekiel, onongo nyuto goyo i but ma adaa. Bende onongo nyuto goyo i nyako laco ki lajoo ma ki yer, kacel ki nyuto ni tic me tipu obino. I kare meno, goyo madwong ma malubo ma obino aa, Setan obino timo i but pire keken pa but pa William Miller.

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

Miller oketo kit me cwako lanen i tic weng pa iye kun ngec ni twero aryo me bolo woko ma i Buk pa Daniel 8:13 onyuto Paganizim, ci Papalizim ma olubo anyim. I 1901, Lewis Conradi, ladit pa Laodicean Adventism i Germany, odwogo kelo odoco tam pa Protestant ma orweny woko ni "the daily" i Buk pa Daniel nyuto tic pa Kristo i Kabedo Maleng.

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

I kare me histori ma obino inyuma pa kacoke me 1888 i Minneapolis, spiritwalisimu pa lawo me tic me duki odwongo, kede bedo me pe kuc mede i tung lawo, ka goro pa kwero mesej pa Jones ki Waggoner mede kelo peko madwong. I cako me senchuri manyen, W. W. Prescott, lawo me Adventisti ma Laodikea ma onwongo otyeko nongo rwate me teologi ki i skul pa Protestantism ma ogolo kwer, oketo lwak pa Lacwe me yubu tam me Conradi ikom “the daily”; kede, macalo i kare weng, “gi ma oyaro lweny gicoyo histori.”

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

Malaika maleng ocoyo lok pa gin matime matir; ento Laodicean Adventism ocweyo kabedo me lok pa gin matime pa lweny ikom golo woko ngec pa Miller ikom “the daily”, ma weko jo weng ma pe gi ngeyo i Laodicean Adventism genoni ni kit ma giyaro “the daily”—ma Sister White oyero ni o aa ki bot “malaika ma kigolo gi ki polo”—obedo doktrin matir. I i mwaka mapwodho me senchuri apar aryo, W. W. Prescott omako anyim i cweyo coc ma kicwoyo nying, “The Protestant.” Ma gicako kwede coc ne weng obedo me kwano ni ngec pa Miller ikom “the daily” pe atir, kacel ki lok ni “apostate Protestantism”, ka ma oweko twero me teologiya, obedo atir i keto bot Kristo cal pa Satan. I i lok pa gin matime meno, A. G. Daniells (General Conference President) orwate kwede Prescott i lweny pa Satan ikom ada, kadi ki ada ni Sister White dong ogamo direk yaro pa Miller ikom “the daily” ni tye atir.

> “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.

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

I kare ma Prescott ki Daniells gicako lweny bot adwogi pa 'the daily', Prescott ki Daniells ne gibedo lam me tam me ngat manok i kom gin meno, ci tami pa Sister White i kare me lweny me lok bot gi aryo ne en ni myero gubed i gum; ento onego owaco ne i lok ma opoto maber, calo, 'i gum tye ngec mamegi.' Ka ne ocayo-gi pi tam-gine ma pe adwogi, bene onego oketo dwong ni kit pa 'the daily' pe myero ki timo obed lapeny me tem. Jo me yiko kwena, ma 'revisionism' obedo yore me kwena ma kigeno ni ocake ki dul Jesuit pa Dul Katolik, gi tye katico ki lok mamegi pi 'the daily' pe myero ki timo obed lapeny me tem, me gengo pimo ma adwogi pi kwec meno. Gin giyiko rac lok mamegi, pien jwijwi gigolo woko ni ka ne omiyo tami ni pe ki rogo kit pa 'the daily', kare weng ne oketo rek i lok mamegi ki lok calo, 'i kare man,' onyo, 'i kit ma tye kombedi.'

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

Macalo nyako porofeti, onongo tye ka temo gengo gonyo me lok ma tye ka medo, ma tye i tung lacuc me miyo yeke madwong i kanisa weng, ki kom lutupe manok ma gineno ni pien gi ladit, gi tye ki twero me yubo malo gin keken ma gicoyo ni obedo ada. Rwot, ki kom iye, ogengo tic pa Setan nyaka o tho. Ci i mwaka 1931, ne onongo tye ki temo manyen me kweko ada pa “the daily”, ci ka agiki, gitimo ne. Kombedi, ngec makwongo me piro pa “the daily” obedo ngec pa lutupe manok i Adventism me Laodicea, ci i kit ma tye kombedi, “the daily” kombedi en nining lapeny me tem.

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

Ka tam pa jo mapol omako ngiyo atir, pe obedo tem; ento ka gin atir mo keken kiyaro ni obedo bal, dong obedo tem. Ka rwom me coc ma kimiyo nying “Manuscript Releases” kicwalo woko i kare me 1980, onyo macego, dong kineno lok me coc acel ma oyot tutwal i gamo bot tami pa Prescott ki Daniells ikom “the daily,” macalo yot tutwal ma en orwako tami pa Miller.

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

> I kare man me tem me kwo wa, pe omyero ki gol wii wa ki lawi ma pire tek ma ki mino wa me wa paro i kacoke wa madit ma tye ki tung matek. Kono bene tye Brother Daniells, ma lami tye katic i wii ne; kede wii i ni kede wii pa Elder Prescott ne ki tye katic kwede ki malaika ma ki cwero gi ki polo. Tic pa Satan obedo me gol wii i ni wek ki kel gin matidi tutwal ma Rwot pe omiyo cwinyu me kelogi. Pe gin ma mite. Ento man tye ki piri mapol i tic me ada. Lok me wii i ni, ka ki twero golo wii i ni i bot gin matidi tutwal, obedo tic ma Satan ocweyo. Me yubu gin matidi i buk ma ki coyo, iparo ni obed tic madit. Ento kimiyo an cik ni: Mun obedo lok ma twolo.

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

> An waco ni, Wek i nongo bal. Ka twere keken me timo puro man me Setani, dong calo ineno ni gin ma itimo gibiparo ni obedo maber pire tek i puro. Ne en puro pa Lajwero me cayo weng gin ma giparo ni pe gitye maber kwede, i kama ma kit cwinya weng pe gitye ki wii acel.

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

> Ento dong ngo? Tic keken ma cwiny Saitan yero obi time. Obi bedo ni kicwalo yaro bot jo ma pe tye i yie wa, kakare keken ma rwate gi, ma obi yubo kit cwiny me dano ma obi miyo bal pa wic madit, kede obi kanyo cawa ma mit loyo ma onongo myero kicwako gi ki cwiny matek me kelo lok madit i wang jo. Waco ma i kom gin mo keken ma wan otimo iye pe obi rwate weng, adwogi obi bedo me miyo bal i wic pa jo ma tye ki yie kede pa jo ma pe tye ki yie. Man aye gin keken ma Saitan onongo ocano ni obed—gin mo keken ma romo wotweyo calo pe rwate.

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

> Kwan Ezekiel, Dyer 28. Kombedi, kany tye tic madit, kama jogi mapat twero medo iye. Ento Rwot tye ki tic ma myero kitimi me reso cwinya ma tye ka otho; kede bute ma Satan, ka oyubu bedo kene, romo oketo iye—me kelo poto i tung wa—obitimo maber loyo; ci gin tam manokmanok weng obidwogo madit, obinyutu maler.

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

> Kare ma acake, oneno an ni Rwot pe omiye Ludito Daniells onyo Prescott tyen me tic man. Ka gik me bwola pa Saitani kikelone iye, myero “Daily” man obed gin ma dit maloyo me kelo miyo cing pe maler ki gengo yweyo me tic i kare man ma pire tek? Pe myero obedi, gin mo keken peke. Pe myero kelo lok man iye, pien Laroŋo ma obicako kany obedo ma gengo, ki Lucifer tye ka neno yore me tim weng. Jo pa Saitani obicako tic, ci kit me pe maler obikel i tung wa. Pe itye ki lwongo me yenyo ocoko me tam ma pe obedo lapim; ento dumu mii waco ma lamal. An atye ki gin man weng i anyim an kit maler. Ka Setani twero rwate dano mo acel pa wa ki lok man, calo ma oketo pire me timo, dong kit pi Setani obed winy. Kombedi, tic myero kicak woko, ki pe myero kiyaro ocoko me tam.

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

> Setani biketo cwiny i dano magi ma oweko wa woko me gubed lulub ki malayika marac, kede gikwero tic wa i lapeny ma pe rwate; ci mor madwong obedo i kambi pa luru. Bed kicok coki, bed kicok coki. Wek gonyo weng okete i piny. Kombedi tic wa en ni wa mii tekowa pa kom ki pa wic weng me cweyo woko gonyo man, ki wa obed gi cwiny acel. Ka onongo Setani, ki ngec madwong ma pe kipoko maleng, onongo kityeko weko ne otye ki tung’ matin, dong onongo obi mor.

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

> Kombedi, ka aneno kit ma itimo tic, cwiny an otyeko ngeyo kit weng me gin ma tye, kede agiki ma binongo ka imede anyim ka imii dul ma oweyo wa twero matin atika me kelo ruc i tung wa. Pe itye ki kica mamegi; en aye gin ma Setani mito. Yab mamegi ma dwon malo pe obedo i cing pa Roho Maleng. Kimiyo an awaco bot in ni, cayo bal i coc pa jo ma Lubanga otero gi pe obedo ki kwanyo pa Lubanga. Kacel eni obedo kica ma Elda Daniells bino miyo bot jo, pe ku mii en kabedo me cik mo keken, pien pe romo yik paro ki cako bot gin ma kelo dok i gin ma gityeko bedo. Gum mamegi ikom gin man en aye kica mamegi. Kombedi, gin weng macalo cayo bal i coc ma ki golo pa jo ma pe dong tye ki kwo, pe obedo tic ma Lubanga omii mo keken i weng wa me timo. Ka onongo jo eni—Elda Daniells ki Prescott—gubedo gilubo nyutu ma kimiyo pi tic i bur, dong onongo obed jo mapol, mapol tutwal, ma ogeno adwogi ki gidoko cwinye, jo me twero, ma kombedi tye i kabedo ma pe gibibedo kinongo.

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

> Piny weng myero koneno calo ot madit acel. Ka wunu tye ki kome pi me ngec macalo man ma wunu romo ywayo iye, pingo wunu weyo piny obed olal pi omwaka mapol, ka wunu tye ki lamal ma omiyo Rwot wa Yesu Kiristo? Dini matir mi wa ngec ni myero wa neno lacoo ki dako acel acel calo ngat ma twero timo ne maber.

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

> Man dong otyeko bedo i buk pi cawa mapol: "Wii ma otye i rwate," adwogi bot Ladit Andrews. Wii twero kete ki cano me bedo twero me ngeyo cawa me waco, ki ngo lupur ma itwero cwako ki cwero, pien Kricito obedo Lapwonyi. Ki an abedo ki bwogo madit bot in, ka aneno in yaro ngec mamegi ki lubo yoo me kelo lube me tam ma pe rwate. Rwot cwalo lwak pi jo-wang-wii ma twero bedo mumu ka ngec ma ber mito obed kamano. Ka i mito bedo dano ma opong maber, mito yweyo ki kom Yesu Kricito. Kombedi tye tic ma ocako keken, ki tim ber ka ngec nen i lami-waco weng, ki i ladit me konferensi weng. Ento kany tye tic ma obedo pi in me cwako i cawa mukato, ka in ne mite me neto dwon ni pi tic man keken. Kricito omiyo jogi weng cik ma pire tek pi ngo ma gubed timo, ki gin ma pe gubed timo. Ki tye cawa manok ma ocwe wa me timo twero ma ber pa Rwot. Itwero ngeyo yoo pa Rwot. Aneno pwoc mamegi me cwalo gin ki kit me par mamegi keken, kop kicweyo in ladit. Iparo ni itim gin mabwonya, ma obedo tic ma Lubanga pe ocweyo i lweti me timo. Kombedi, tic mamegi pe obedo me loyo piny, ento obedo me weyo woko mite weng ma romo, ka Rwot ogamo in me tiyo. Ento i con pa con dong imiyo lanyut ni ngec ki wic ma kiyweyo pe onen i bot in. Icako yubu malit gin ma pe gubed akwany, ce ka pe Rwot omiyo mere.

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

> Kimiyo an cik ni tic ma otime ka kacen, calo yero in obed purezidenti me konferens, dok bene pi mwaka acel, onego pe otim. Ento Rwot ogengo tic me yub macalo mano ma otime ka kacen, nyaka kit eni kikelo i anyim Rwot i kwayo; kede pien in okwako kwena ni tic pa Rwot ma kiceto i lwete pa purezidenti obedo nyutu madwong loyo tutwal, ma loyo cwiny tek, pe itye ki twero me lamal me cako waco ka pire tek calo itimo i kit lok me ‘Daily’, ka itamo ni twero mamegi obiketo cing i lapeny. Tye Ladit Haskell, ma otyeko gamo nyutu madwong, kede tye Ladit Irwin, kede dano mapol ma anyalo nyuto nyinggi, ma bene tye ki nyutu madwong.

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

> Lworo mamegi ikom ludito obedo kwene? Twero ngo mane itwero timo ka pe i cako kwano ludito weng ma tye ki buk me tic me pimo lok man? Ento kombedi, wan nyutu lok man. Kombedi myero wan dok penyo ka en rwom pa Rwot, i wang tic ma kityeko weko woko, me nyutu cwinyi ma tek me yiko tic higa acel mukene. Ka i yiko tic higa acel mukene, ki kony ma obi rwate kwed in, myero lok ma mapat obed iye in ki Ladit Prescott. Kadong bwol cwinyi piny i anyim Lubanga. Rwot myero onen iye in nyutu yore me bedo ma mapat, pien ka i cawa man ka dano mito bedo dok cako manyen bot Rwot, gin Ladit Daniells ki Ladit Prescott.

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

> Myero ki yero dano abiro, ma gin dano me ngec ki tam maber, ki kitye ki tic pa kica pa Lubanga ma nyutu raco pi dwogo bot Lubanga odoco. Pien dano mo keken ma ki kur wange tutwal, kun pe gi twero paro ki yilo kom gin ma ocako aye kelo gin ma obino, gubalo woko dano ma gi yweyo bura pa tic, kacel ki ludito magi pa konferensi; ni dano ma gi yweyo tic pi higa mapol loyo aryo gicalo woko, ki obed lok me cwiny ma kelo ni dano gibal woko tic ma pire keken ma kigwoko i wanggi pi higa mapol—tic i siti—, ki pe gicwalo lacer pi tami, onyo gimi kare matidi tutwal botgi; ento giyabo gin ma gi yero me miyo bot dano, o nyutu raco pa kene ni pe obed ber geno dano magi ki miyo gi woko tic ma lamal ki ma ber tutwal.

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

> Kirisito pe otho. Pe obiweyo tic pa En omede ki kit ma poya man. Wek buk obed keken. Ka loko mo tye ma pire tek, Lubanga obimiyo rwate i loko eno obed matir; ento ka kwena kimino bot dano kede cik me tic madwong ma rwate iye, Lubanga mito rwate ma bitimo ki hera kacweyo cwiny piang. Jwii Daniells ki Prescott aryo gi mito dwogo me loko cwiny. Tic ma poya obino iyie, kede pe rwate ki tic ma Kirisito obino i piny wa me timo; kede gin weng ma ki loko cwiny ki adwogi gubitim tic pa Kirisito.

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

> Wan weng myero watim tic ma bibi miyo ye bot Wu. Wan odonyo i kare me bal—en aye: wa rwate ki kit pa Yesu Kricito keken i cawa me rwome man, onyo pe watem. Ladit Daniells, pe itwero weko dwoni winyo i malo calo itimo i kit ma romre. Ngee ni, purezidenti me konfarensi pe obedo rwot. En tye ka timo tic ki rwate ki jo ma tye ki ngec, ma gicako kabedo pa purezidenti ma Lubanga ojwako. Pe tye ki welo me yubu coc ma tye i buku ma kipirint ki kalam ma Lubanga ojwako. Pe dok gubed ki loyo cing, kapeka ginyutu piny woko twero me loyo ma oremo. Kare me bal ocake, pien gin bibi kwanyo ye pa Lubanga.

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

> Rwot neno nining tauni ma pe ki timo tic iye? Kristo obedo i polo. Kombedi myero wiyero ni, ‘Pe tye lawo pa rwot. Kede kombedi aye adwogi pa lobo man. Kombedi, An aye twero me gwoko kwo onyo me bur. Kombedi aye kare ma bedo pa weng obedo i lwete Na. Acwalo kwo Na me gwoko lobo. Kede, “An, ka kimalo An,” kica me gwoko kwo ma abi mi binenyo ni jo weng ma bicweyo gi ki cal pa Lubanga, ka biben acel ki An, gibitiki calo ma atiki ki twero Na pa kica me yubu.’ Ngat mo keken ma mito, nywal lwete ki owete me timo tic ma kimiyo gi me timo, ka gitye i kabedo me twero i pot lok me tam ma Rwot omiyo, kede gitam matek tutwal me timo i kuc ma opong ki En ma omero lobo tutwal, otyeko mi kwo Ne calo cok ma opong weng pi gwoko lobo. Awuo bot lami Rwot wa ni, ka gicono cako tic i tauni wa, myero obed kuc ma lamal ma luro tic pa Lok. Pe watwero miyo kit ma kakare i cwiny pa jo ka wa . . .

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

> Akwanyo lok ki i dayari na. Ada calo kit ma tye i Yesu—iwaco ne, ilamo kwede, igeno lok acel acel i yot pa en. In ibin nongo ngo, ka bal kikelo i bot joma gi oweko geno ka gi oketo wii bot jogi ma gitemo, joma macokcok kon onongo tye ki wa i geno? In ibin bedo i tung pa Setani? Ket wii i lobo ma pe ki tic kede. Tic me lobo weng tye anyim wa. Kimii an cal cal pa John Kellogg.

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

> Ngat ma mit tutwal obedo nyutu paro me lok ma neno maber ento pe atir ma en nongo tye ka cwalo, tam ma pe rwate ki adwogi me Bibul ma atir. Kacel, jo ma tye ki kio ki ywe pi gin manyen gicwalo paro ma neno maber ento pe atir, kun mi Elder Prescott onongo tye i wang bal madit. Elder Daniells onongo tye i wang bal madit me bedo ka ocuguru iye i bal pa wic mape atir ni, ka kitwero cwalo tam man i kabedo weng, dong obedo calo lobo manyen.

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

> Eyo, obedo kamano; ento kun wii-gi tye ocung i man, anyenone ni Lalar Daniells ki Lalar Prescott tye gicwalo i timer-gi lok me cwiny ma nen calo me juogi, kede gityeko kwanyo jo wa bot lok maber maber ma romo lonyo, ka twere, jo ma kiyero atata. Atye me coyo ki kalamu [gin] ni owota magi binenen bal i paro-gi ma yubo, ma biken weko adiera bedo i tutuno me pe ngene; kede [ka cen] gibed gicung pire keni calo [ka gityeko] neno me roho madwong. Kombedi atye me penonegi [ni] kare ma anyenone gin man, i cawa ma Lalar Daniells tye yweyo wicene malo calo tarampet i cwalo maber paro-gi ikom ‘Daily’, gico pa lacen onyenone an. Jo wa cako ruc. Anyeno gico, ci omiyo an gicwone atura me ni ka Lalar Daniells, labongo pe kakelo woko gico, obedo ki kobo cwiny i man kede weko yene geno ni Lubanga tye kikwanyo cwinyone, pe-geno kede cwiny me penyo-penyo binopol i tung jo wa weng, ci wabed i kama Satani bino cwal lokne. Pe-geno matye kadong cwiny me penyo-penyo binopol i wii pa jo, kede lum me rach ma lare bin okwanyo kabedo pa adiera. Manuscript Releases, volume 20, 17-22.

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

Kit ma otime i kare pa dul aryo nyutu med-edo pa pe winye. Spiritwualizim ma kinyutu iye i ‘ot me cal’ pa Ezekiel nyutu ni, “Lacoo Daniells ki Lacoo Prescott gibedo tye ka yabu i bedo gi lok me paro ma nen calo spiritwualizim, ki gicweyo jo wa bot lok ma nen maber, ma twero bweno, ka romo, kadi bene gi ma kiyero tutwal.” Spiritwualizim ma rwate ki ngeni marac me ‘the daily,’ obedo cal me gin ma, ka romo, twero bweno kadi bene gi ma kiyero tutwal. En ocwinyore kacel spiritwualizim me pantheizim ma Kellogg tye ka yubu, ki temo pa Prescott ki Daniells me tito ni ‘the daily’ obedo tic pa Kristo i Ka Maler.

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

En owaco botgi ni we buk keken, kun en obedo tye ka miyo adwogi bot koyo pa Prescott ki Daniells me dwoko coyo buk pa Uriah Smith, “Daniel and the Revelation,” me kwanyo doktrin ne ma on yutu “the daily,” kaka Miller on yutu ne. Jo me dwoko gin mukato pa Laodicea, ma Isaiah on yutu gi calo “jo me ngec,” gi otimo tic maber tutwal ikom jo pa Adventism ma pe gi ngec; pien gi orwat timoni me gin mukato me mino jo ma wiyegi tye ka puc, ki gitye ki yore me nyuto ma pe tye ki piny, bedo ka paro ni lok me “the daily” peke ber, ki ni Miller pe tye kakare ikom lok eni. Tic me dwok eni obedo dul me kic ma Miller on yutone ni myero ki kweyo woko ki dano me lim me kic, i cawa ma nyuto pa teko pa Lubanga i “Midnight Cry” odwogo.

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

Wa bino mede ki paro wa pi dul me aryo pa Adventism me Laodicea i coc ma bino.

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

> "Lok 'Wot anyim' dong myero gwinye ki giconyo. Kit mapatpat ma tye anyim i lobo wa mito tic ma bi romo dwoko yubu mapat magi. Rwot mito dano ma gin i yo me cwinya pire tek, ki ma wang-gi terang; dano ma Roho Maler tye timo gi tic, ma con gin tye ka gamo mana manyen ma aa ki polo. I cing pa gin calo eni, Lok pa Lubanga cwalo mere, nyutu botgi yore ma ber mapol loyo con. Roho Maler tye timo tic i cing ki i cwinya. Kare obino ma kun ki laco pa Lubanga gitye ka yaro cal bot lobo. Lapwonya i cuk me pwony wa pe myero gibed gi kobo ka gipongo ni gin myero pwonye keken ngo ma otyeko kipwonyo con. Wek kit me kobo magi orem woko. Tye Lubanga me miyo lok ma jogi myero waco. Pe myero lami lamo mo keken neni pire calo obed ikobo onyo kimiyo lapim ki pat me dano. Enjili myero opong komi ki lok ma Lubanga cwalo. Gin ma Lubanga omiyo laticgi me waco tin, me twero onongo pe obedo ada atir me kare con (higa piero aryo con); ento en aye lok pa Lubanga me kare man." The 1888 Materials, 133.

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