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# The Book of Daniel - Number Eighty-Nine

Buku Daniel - Nombor Lapan Puluh Sembilan

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

Мэргэнчүүдийн дундах Өдөр тутмын тухай Хуурамч Сургаалуудыг Тайлан Нээх нь: Адвентизмийн Түүхэн Судалгаа

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.

Dalam artikel yang ke-81 dalam siri rencana mengenai kitab Daniel ini, kami telah memasukkan satu petikan daripada Manuscript Releases, jilid 20, 17–22, di mana Sister White dengan jelas mengenal pasti bahawa ajaran yang menyatakan bahawa “yang harian” melambangkan tempat kudus Kristus telah diberikan kepada Penatua Prescott dan Daniells oleh “malaikat-malaikat yang telah dihalau dari syurga.” Beliau sebenarnya tidak secara langsung mengenal pasti gagasan palsu mereka tentang “yang harian,” sebagaimana yang telah saya lakukan, tetapi catatan sejarah dengan amat jelas menunjukkan bahawa inilah yang sedang mereka usahakan untuk ditegakkan sebagai kebenaran. Mereka sedang berusaha untuk menulis semula bahagian-bahagian tertentu dalam buku Uriah Smith, Daniel and the Revelation, yang mempertahankan pemahaman tentang “yang harian,” yang beliau kenal pasti dalam Early Writings, halaman tujuh puluh empat, sebagai pandangan yang benar.

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 telah menerbitkan sebuah majalah berkala berjudul *The Protestant*, yang tema tunggalnya ialah meninggikan pandangan palsu tentang “yang harian.” Ia bersama presiden General Conference, A. G. Daniells, menjadi ujung tombak Iblis untuk melanjutkan upaya Prescott guna menegakkan doktrin palsu itu sebagai pandangan yang ortodoks dalam Adventisme; tetapi selama Ellen White masih hidup, keberhasilan mereka dalam usaha yang bersifat setani itu tetap tertahan. Pada tahun 1931, Daniells melaporkan bahwa tepat pada tahun ketika petikan dari *Manuscript Releases* itu ditulis (1910), ia (Daniells) telah mengadakan suatu wawancara dengan Sister White mengenai pokok “yang harian,” dan bahwa ia telah dipimpinnya untuk percaya bahwa pandangan dirinya dan Prescott adalah benar.

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.

Ийм түүхийг ойлгох нь чухал. Учир нь бид одоо 1989 онд ирсэн мэдлэгийн өсөлтийг, өөрөөр хэлбэл ариун шинэчлэлийн шугамууд болон Даниел арван нэгдүгээр бүлгийн сүүлийн зургаан ишлэл лацнаас тайлагдсан үеийг авч үзэж эхэлж байна. Даниел арван нэгдүгээр бүлгийн дөчдүгээр ишлэлийн биелэл болгон Зөвлөлт Холбоот Улс нуран унаснаар гарч ирсэн гэрлийг танин мэдэхийн тулд “өдөр тутмын” хийгээд “өдөр тутмын”-аар төлөөлөгдөх эш үзүүллэгийн түүхийг зөвөөр ойлгох шаардлагатай. Учир нь тэрхүү түүх нь Даниел арван нэгдүгээр бүлгийн дөчөөс дөчин тавдугаар ишлэлүүдэд буй тэр түүхийн давталтыг дүрслэн харуулдаг. Тэдгээр ишлэлүүдэд тайлагдах мэдээ нь Бурханы ард түмний эцсийн хавчлагыг бий болгодог “зүүн хойдын чимээ” мөн болохыг тодорхойлдог.

> 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.

> A mme akyirempɔw a efi apuei ne atifi bɛhaw no; enti ɔde abufuw kɛse bɛkɔ akɔsɛe, na watɔre pii ase koraa. Na ɔde ne ahemfie ntomadan besisi mpoano abien no ntam wɔ bepɔw kronkron anuonyam no so; nanso ne awiei bɛba, na obiara remmoa no. 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.

Molaetsa oa temana ea mashome a mane o ileng oa manolloa nakong ea ho putlama ha Soviet Union ka 1989, ke molaetsa oa pula ea morao o tla etsa hore bopapa (morena oa leboa), bo “tsoe ka bohale bo boholo ho timetsa, le ho felisa ba bangata ka ho felletseng.” “Litaba” ka boporofeta ke molaetsa.

> 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.

> Kedipe nipe menyampaikan khabar itu, kalau mereka tidak diutus? Seperti yang sudah tertulis, Alangkah indahnya kaki orang yang memberitakan Injil damai sejahtera dan membawa khabar sukacita tentang perkara-perkara yang baik! 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.

Molaetsa wa pula ya morago ke molaetsa o o tlhagiswang ke badisa ba sesa ba malatsi a bofelo ba Modimo, ba ba opelang pina ya tshimo ya merara le pina ya ga Moshe le ya Kwana.

> 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.

> Indlela zvintsongo etintsabeni tinyawo talowo loletsa tindzaba letimnandzi, lomemetela kuthula; loletsa tindzaba letimnandzi tebuhle, lomemetela insindziso; lotsi kulo iSiyoni, Nkulunkulu wakho uyabusa! Balindzi bakho batawuphakamisa livi, ngekanye ngelivi bayawuhlabela; ngobe bayawubona buso nebuso, lapho iNkhosi seyibuyisa iSiyoni. Isaya 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.

“Mabitso” a mo temaneng ya masome a mane le bone ya Daniele kgaolo ya lesome le bongwe a galefisa monna wa boleo, mme polaokgolo ya bofelo ya bopapa ya madi e a diragadiwa. Molaetsa oo ke molaetsa wa moengele wa boraro o o golang go nna selelo se segolo fa molao wa Tshipi o o tlang ka bonako o goroga.

> “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.

> “ꞌ아무도 빛을 받고 제사계명의 의무를 깨닫기 전에는 정죄되지 않는다. 그러나 거짓 안식일을 강제하는 칙령이 내려지고, ‘세째 천사’의 큰 외침이 짐승과 그의 우상에게 경배하지 말라고 사람들에게 경고할 때에는, 거짓과 참 사이의 경계선이 분명히 그어질 것이다. 그때에도 여전히 범법 가운데 머무는 자들은 짐승의 표를 받게 될 것이다.ꞌ” 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.

“Mefuta ya bochabela le leboa” ye e galefišago bopapa, ye e golago ya ba mokgoši o mogolo nakong ya molao wa Sontaga, gomme molaetša woo ke molaetša wa pula ya mafelelo wo o thomilego ka la 11 Lewedi 2001. Polelwana yeo e rego “lentšu le legolo” ke lentšu la boporofeta leo le emelago maatla a oketšegago.

> “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.

> “କାଳ ପାଇଁ ଥିବା ସତ୍ୟ, ତୃତୀୟ ଦୂତଙ୍କର ସନ୍ଦେଶ, ଉଚ୍ଚ ସ୍ୱରରେ ପ୍ରଖ୍ୟାପିତ ହେବାକୁ ଅଛି, ଅର୍ଥାତ୍ ଆମେ ମହାନ ଅନ୍ତିମ ପରୀକ୍ଷାଙ୍କୁ ନିକଟବର୍ତ୍ତୀ ହେଉଥିବାବେଳେ ବୃଦ୍ଧିଶୀଳ ଶକ୍ତି ସହିତ।” 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.

“Berita” dalam ayat empat puluh empat ialah pekabaran hujan akhir tepat sebelum masa percobaan bagi manusia berakhir, ketika Mikhael bangkit berdiri. Inilah pekabaran hujan akhir yang sama yang datang pada 11 September 2001, tetapi ia berkembang menjadi seruan nyaring, atau suara nyaring, apabila seratus empat puluh empat ribu dimeteraikan dan Roh Kudus kemudian dicurahkan tanpa ukuran. Inilah pekabaran hujan akhir yang sama yang menandai masa pemeteraian seratus empat puluh empat ribu itu.

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.

Ke molaetša wa pula ya morago wo o dirilwego wa bofora ka molaetša wa khutšo le polokego wo o tlišwago ke Boadvente bja Laoditšea go tloga go go fihla ga “pokolo” go fihla go go fihla ga “tau”. Nako magareng ga la 11 Setemere, 2001, le molao wa Sontaga wo o tlago ka pela, e swaya malao a lehu a semoya bakeng sa Boadvente bja Laoditšea, gomme bao ba ahlolwago ka morago ga ge ntlo ya Modimo (Jerusalema) e ahlotšwe, ba hwa lebitleng leo letee. Malao a lehu bakeng sa Boadvente bja Laoditšea a magareng ga pokolo le tau, gomme molaetša wo o ganwago gomme wa tšweletša lehu la bona ke “ditaba tše di tšwago bohlabela” (seka sa Boiselamo) le leboa (seka sa bopapa). Ke wona molaetša woo o swanago, e lego molaetša wa morongwa wa boraro.

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.

Maiko tungring kisia ki Daniel sebelas, we yu mi unseal long taim bilong las pinis long 1989, em i tok bilong latter rain, we oli talemaot long wanpela taim we giaman tok bilong giaman latter rain bilong “pis na sefti” i stap talemaot. Traim bilong latter rain i stat long bungim haus bilong God pastaim, long wanem, kot i stat long hap; na bihain em i bungim narapela sipsip ausait long haus bilong God. Long dispela as, em i bikpela samting tru long save gut long “giaman” we ol i bin bringim i go insait long Laodicean Adventism long namba tri jeneresen, long wanem, taim God i kapsaitim Holi Spirit bilong Em antap long ol we Em i sealim, long wankain taim Em i kapsaitim strong delusion antap long ol we oli no kisim laik bilong tru.

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.”

Ka lawmnak lai hmasa bik zabi sawm le pakhat (twentieth century) kum sawm le hnih vel chhunga “the daily” chungchang buaina ah, mi pakhat a dik Millerite dinhmun, chu “the daily” chu paganism entîrtu symbol a ni tih a lo humhimtu chu F. C. Gilbert a ni. Gilbert chu Juda hnam atanga inthleng mi a ni a, Hebrai tawng chu famkim takin a chhiar thei a, a hmang thei bawk. A Hebrai tawng hriatna hmangin Daniel cabu chungchangah pioneer-te dinhmun chu a humhim. Kum 1910-ah, chu kum vek khan Sister White chuan kum tam tak chhûng vuih bîk tur manuscript, Daniells leh Prescott-te “the daily” chungchanga an thlîrna chu Setana vântirhkohte hnen atanga lo chhuak a ni tih a hriattîrtu chu a ziah a; Gilbert erawh chuan “the daily” chungchanga Sister White nên mimal inhmuhna a nei.

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.

Ɔnnim sɛ ɔnyaa nkɔmmɔdi no, efisɛ ntɛm ara—da a edi hɔ no—ɔkyerɛw ne nkɔmmɔdi a ɔne Ɔbaa White yɛe no mu nsɛm no tiawa too hɔ. Wɔ 1931 mu no, A. G. Daniells kaa sɛ ɔne Ɔbaa White yɛɛ nkɔmmɔdi wɔ “daa no” ho wɔ afe koro no ara mu—1910. Daniells kae sɛ Ɔbaa White amma no nkyerɛmu biara, gye sɛ “daa no” yɛ Kristo ne kronkronbea som ho agyiraehyɛde. Nanso Daniells ne nsɛm a ɔkae sɛ ɔne no yɛɛ nkɔmmɔdi no, ɛnyɛ “atorɔ” kɛkɛ; ɛno ne nkɔmhyɛ no “atorɔ” a ɛma nnaadaa kɛse ba.

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.”

Ta'nang hanwar leh chhiar theihna nei loh an awm theih avângin, 1843 chart leh 1850 chart chungchanga hriatthiam tur chu a pawimawh hle a ni: 1843 chart hi 1842-a an tihchhuah khân, Millerite-te chuan kum sanghnih leh zahthum prophecy famkimna atâna tihthianghlim tura sanctuary chu lei hi a ni tih an ring la a. 1850 chart an tihchhuah hunah erawh chuan, tihthianghlim tura sanctuary chu vân lama sanctuary a ni tih an hre ta a ni. Hei vâng hian 1843 chart-ah Pathian sanctuary lem ziak a awm lo; mahse 1850 chart-ah chuan Pathian sanctuary lem ziak a awm a ni. Hei hi a pawimawh, a chhan chu Daniells-a chuan Sister White nêna a inkawmnaah 1843 chart chu a hmuhtîr a, chart chhûnga sanctuary chu a kawhhmuh tih a sawi vâng a ni. Chu chu tih theih a ni lo va, a chhan chu 1843 chart-ah sanctuary a awm lo. A interview chungchanga a sawi chu “dawhna” a ni.

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.

Ότε ἐμελέτων ταύτην τὴν ἱστορίαν ἐν τῷ 2009, καὶ ἀντελήφθην ὅτι οἱ ἄνδρες ἀμφοτέρων τῶν πλευρῶν τοῦ ζητήματος ἰσχυρίζοντο ὅτι εἶχον ἔντευξιν μετὰ τῆς Sister White περὶ τοῦ θέματος τοῦ “the daily,” ἀπέστειλα ἠλεκτρονικὸν μήνυμα πρὸς τὸ Ellen White Estate καὶ ἠρώτησα εἰ εἶχον πρόσβασιν εἰς τὸ βιβλίον καταγραφῆς, ἐν ᾧ ἐσημειοῦντο αἱ ἐντεύξεις τῆς Sister White ἐν τῷ 1910. Μοι ἀπεκρίθησαν ὅτι ἔτι εἶχον τὸ βιβλίον καταγραφῆς. Τὰ ἑξῆς εἶναι τὸ ἠλεκτρονικόν μου μήνυμα καὶ ἡ ἀπόκρισις ἐκ τοῦ Ellen White Estate.

Monday, January 19, 2009

Isnin, 19 Januari 2009

To whom it may concern:

Kepada pihak yang berkenaan:

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.

Ndzi twile leswaku ku ni buku ya matsalwa leyi tsaleke leswaku hi vamani lava a va va ni tinhlengeletano na Sister White ni leswaku tinhlengeletano teto a ti vulavula hi yini. Ndzi le ku ringeteni ku tiyisisa kumbe ku landzula leswaku A. G. Daniells u vile na nhlengeletano na Sister White hi 1910 mayelana ni mhaka ya “daily.” Ndza swi tiva leswaku ku ni vumbhoni bya matimu lebyi kombisaka leswaku nhlengeletano yoleyo yi vile kona, kambe ndzi le ku tiviseni leswaku xana ku ni tsalwa rin’wana eka buku ya ximfumo leyi tsalaka sweswo hi ku kongoma. Hi nkarhi wolowo, ndzi byeriwile leswaku F. C. Gilbert na yena u vile na nhlengeletano na Sister White hi 1910 mayelana ni mhaka ya “daily,” naswona ndzi nga tsakela ku tiva leswaku xana sweswo swi nga tiyisisiwa hi buku ya matsalwa leyi a yi hlayisiwa hi vatirhi va yena hi nkarhi wolowo. Swi nga endleka leswaku a ku nga ri na buku ya matsalwa, kumbe swi nga endleka leswaku loko a yi ri kona a mi humesi rungula rero, kumbe swi nga ha endleka leswaku hambiloko yi ri kona swi tlula matimba ya n’wina ku ndzi kambela swona. Kutani, ku nga khathariseki sweswo hinkwaswo, ndzi lavile ku vutisa. Mpfuno wihi ni wihi lowu mi nga ta wu nyika wu ta tlangeriwa swinene.

Dear Jeff,

Jeff terkasih,

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.

A leboga ka imeile ya gago. Ruri re na le pego e e batlang e feletse ya loeto lwa ga Ellen White, e e theilweng mo makwalong a gagwe, diariring tsa gagwe, le dithulaganyo tse di gatisitsweng, mme ga re na “log-book” ka bo yone.

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.

Uqinisekile ukuthi usufundile ngokuvakasha kuka-A G Daniells no-Ellen White emqulwini wesi-6 we-EGW Biography, The Later Elmshaven Years, amakhasi 256, 257. Asitholanga mbhalo ozimele oqopha le ngxoxo. Nokho, sinencwadi kaMfundisi Gilbert yangoJuni 1, 1910, ebonisa uhlelo lwakhe lokuba seSt. Helena (lapho u-Ellen White ayehlala khona) ngoJuni 6-9. Yilokho kuphela ubufakazi obusekelayo enginabo engikwaziyo.

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

Бурхан ивээг—Тим Пойрьер, Эллен Г. Уайтын өвийн сангийн дэд захирал

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.

Ga na rekoto e ikemetšego ye e bontšhago gore Daniells o kile a ba le poledišano ka taba ya “the daily,” eupša go na le lengwalo le tšwago go Gilbert leo le hlathollago maikemišetšo a gagwe a go ba gae ga gagwe go tloga ka la botshelela go fihla ka la senyane la 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:

Mu ri biografia ya Sister White, leyi Ellen White estate yi yi kombetelaka, laha ntukulu wakwe a vulavulaka hi mhaka ya inthavhiyu ya Daniells, u tsarile mhaka leyi Daniells a yi veke hi mayelana ni inthavhiyu leyi endleriweke vuxisi ya 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:

> “Eitlhakeng lengwe moragonyana mo dipuisanong tseo, Mogolwane Daniells, a na le W. C. White le C. C. Crisler, ba eletsa ka tlhoafalo go utlwa go tswa mo go Ellen White ka boene gore tota bokao jwa polelo ya gagwe mo go Early Writings e ne e le eng, ba ne ba ya kwa go ene mme ba baya kgang eo fa pele ga gagwe. Daniells o ne a tsamaya le Early Writings le tšhate ya 1843. O ne a nna fatshe gaufi le Ellen White mme a mo botsolotsa ka dipotso tse dintsi. Pegelo ya gagwe ya puisano eno e ne ya netefadiwa ke 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.

> “‘Aku mula-mula membacakan kepada Saudari White pernyataan yang diberikan di atas dalam Early Writings. Kemudian aku mengemukakan kepadanya bagan nubuat kami yang digunakan oleh para pelayan kami dalam menguraikan nubuatan Daniel dan Wahyu. Aku menarik perhatiannya kepada gambar tempat kudus itu dan juga kepada masa 2300 tahun sebagaimana tampak pada bagan itu.

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

> "Ke ntan'o mo botsa gore a o ne a ka gopola se a se bontšhitšwego mabapi le taba ye."

> “‘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.

> “‘Mmangwane ge ke gopola karabo ya gagwe, o simolotse ka go anela gore bangwe ba baeteledipele ba ba neng ba le mo motsamaong wa 1844 ba ne ba leka go batla matlha a masha a bokhutlo jwa paka ya dingwaga di le 2300. Maiteko ano e ne e le go tlhomamisa matlha a masha a go tla ga Morena. Seno se ne se baka tlhakatlhakano mo gare ga ba ba neng ba le mo Motsamaong wa 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.

> “‘Tapfumnak agnang mingsel, Pahtian inthensak amah a, amah inthu ah, ni te sung thu pumna leh puansakna hi dih a ni, tin, hulei hun siam thak dang khat a om ngei lo ding, hulei hun thu puan dang khat a om ngei lo ding.’”

> “‘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.

> “Kemudian aku memintanya untuk menceritakan apa yang telah dinyatakan kepadanya mengenai bahagian selebihnya tentang “harian” itu—Sang Putera, bala tentera itu, peniadaan “harian” itu, dan perobohan tempat kudus itu.”

> “‘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.

> “‘Au arhangfangnai giminrangko salanirango dakaniko nangjawa ine ua aganchakaha, maina somoi baksa gita ua ma∙sianio ua mikrakani mikkangchi ra∙angjachim. Ua katchinikaniara ong∙a bekarangni bidingo talatna ua saljokatanio dilgipa ong∙jachim.

> “‘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.

> “‘Temu bual itu meninggalkan kesan yang mendalam dalam fikiran saya. Tanpa teragak-agak dia berbicara dengan bebas, jelas, dan panjang lebar tentang tempoh 2300 tahun itu, tetapi mengenai bahagian nubuat yang selebihnya dia tetap berdiam diri.

> “‘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.

> “‘Satu-satunya kesimpulan yang dapat saya tarik daripada penjelasannya yang bebas tentang waktu itu dan sikap diamnya berkenaan dengan penyingkiran “yang terus-menerus” dan perobohan tempat kudus ialah bahawa penglihatan yang diberikan kepadanya adalah berkenaan dengan waktu itu, dan bahawa dia tidak menerima penjelasan tentang bahagian-bahagian nubuat yang lain.—DF 201b, pernyataan AGD, 25 Sept. 1931.” Arthur White, Ellen G. White, jilid 6, 257.

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

Daniells mendakwa bahawa dia telah menunjukkan kepadanya carta 1843 dan bertanya kepadanya tentang tempat kudus yang tidak digambarkan pada carta itu. Dia juga mendakwa bahawa dia telah membawa buku Early Writings dan menghujaninya dengan pertanyaan tentang apa yang dimaksudkannya apabila dia dengan jelas menyokong pemahaman para perintis mengenai “the daily” dan bahawa carta itu diarahkan oleh tangan Tuhan. Anak lelaki Ellen White, yang merupakan bapa kepada Arthur L. White, penulis biografi yang menulis gambaran keseluruhan tentang peristiwa yang kononnya berlaku ini, telah menerima pandangan satanik Daniells dan Prescott tentang “the daily,” dan memberikan kesaksian bagi dakwaan Daniells mengenai apa yang telah didengarinya dalam wawancara itu. Mereka sememangnya tidak cermat dengan cerita rekaan mereka, kerana carta 1843 itu tidak menggambarkan suatu tempat kudus yang dapat ditunjukkan oleh Daniells.

Another falsehood that is represented in the interview is the lie that the passage from Early Writings was a warning against “time setting.” The passage Daniells supposedly asked about is as follows:

बुअन कली झूठ जों इंटरभिउआव मोननो सोगोन होग्रा दिहुनायजाया, बेखौनो Early Writings निफ्राय गथ'नाय बिबुंथि “समय फजानाय”नि बिरुध्दे मोनसे सानथाइ आसिल होनाय मिथ्या बाताय। Daniells-आ बेनि बिषये सोंनाय होनबाय बिबुंथिखौ गाहायाव बेखेवना दिहुनाय जाय:

> “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.

> “Ndi bone se chati ya 1843 e ne dii ama Nyankopɔn, na ɛnsɛ sɛ wɔsesa no; na akontaahyɛde no te sɛnea Ɔpɛe no; na ne nsa wɔ so, na ɛde mfomso bi a ɛwɔ akontaahyɛde no mu siee, sɛnea obiara antumi anhu, kosi sɛ ne nsa fii hɔ.

> “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.

> “ထို့နောက် ‘အစဉ်မပြတ်’ (Daniel 8:12) နှင့်စပ်လျဉ်း၍ ကျွန်မ မြင်ရသည်မှာ ‘ယဇ်ပူဇော်ခြင်း’ ဟူသော စကားလုံးကို လူ၏ပညာအရ ထည့်သွင်းထားခြင်းဖြစ်ပြီး၊ မူရင်းကျမ်းစာပိုဒ်၌ မပါဝင်ကြောင်း၊ ထို့ပြင် တရားစီရင်ရာအချိန်၏ ကြွေးကြော်သံကို ကြွေးကြော်ခဲ့သူများအား သခင်သည် ၎င်းအပေါ် မှန်ကန်သော အမြင်ကို ပေးတော်မူကြောင်း ဖြစ်သည်။ 1844 မတိုင်မီ၊ ညီညွတ်မှု တည်ရှိနေစဉ်ကာလတွင်၊ လူအများစုနီးပါးသည် ‘အစဉ်မပြတ်’ အပေါ် မှန်ကန်သော အမြင်၌ ညီညွတ်လျက်ရှိခဲ့ကြ၏။ သို့သော် 1844 နောက်ပိုင်း ဖြစ်ပေါ်လာသော ရှုပ်ထွေးမှုအတွင်း၌ အခြားသော အမြင်များကို လက်ခံယူခဲ့ကြသဖြင့်၊ အမှောင်နှင့် ရှုပ်ထွေးမှုတို့ လိုက်ပါလာခဲ့သည်။ 1844 ခုနှစ်နောက်ပိုင်း၌ အချိန်သည် စမ်းသပ်ချက်တစ်ရပ် မဟုတ်တော့ခဲ့သကဲ့သို့၊ နောက်တစ်ဖန်လည်း စမ်းသပ်ချက်တစ်ရပ် ဖြစ်လာမည် မဟုတ်တော့ပေ။” 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.”

Wili C. White, anak lelaki Sister White, telah menerima pandangan palsu tentang “yang harian,” dan anak lelakinya Arthur berusaha mengekalkan “dusta” yang dikaitkan dengan wawancara yang tidak pernah berlaku itu dengan cuba mencadangkan bahawa amaran dalam petikan daripada Early Writings itu hanyalah dan secara eksklusif suatu amaran menentang penetapan masa. Hujah itu telah direka pada tahun 1930-an dan menjadi bahagian utama daripada “dusta” itu.

We will take up that argument in the next article.

Kita akan membahas hujah itu dalam artikel yang seterusnya.

> “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.

> “Lwetse 23, Morena o ile a mpontša gore o otlolotše seatla sa gagwe la bobedi gore a bušetše mašalela a setšhaba sa gagwe, le gore maiteko a swanetše go oketšwa gabedi nakong ye ya go kgobokanywa. Nakong ya go gašana Isiraele o ile a itiwa a ba a gagolwa; eupša bjale nakong ya go kgobokanywa Modimo o tla fodiša le go tlema setšhaba sa gagwe. Nakong ya go gašana, maiteko ao a dirilwego go gaša therešo a be a se na mafelelo a mantši, a phethagatša ganyenyane fela goba selo; eupša nakong ya go kgobokanywa ge Modimo a beile seatla sa gagwe go kgobokanya setšhaba sa gagwe, maiteko a go gaša therešo a tla ba le mafelelo ao a reretšwego wona. Bohle ba swanetše go ba ba kopane, ba bile ba fišegela modiro. Ke bone gore e be e le dihlong gore mang le mang a bolele ka nako ya go gašana e le mehlala ya go re buša bjale nakong ya go kgobokanywa; gobane ge Modimo a sa dire mo go oketšegilego go rena bjale go feta ka mo a dirilego ka gona nakong yeo, Isiraele a ka se tsoge a kgobokantšwe. Ke ga bohlokwa ka mo go swanago gore therešo e phatlalatšwe ka kuranta, bjalo ka ge e rerwa.”

> “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.

> “Tuhan telah menunjukkan kepadaku bahawa carta 1843 itu dipimpin oleh tangan-Nya, dan bahawa tidak ada satu bahagiannya pun yang harus diubah; bahawa angka-angkanya adalah sebagaimana yang dikehendaki-Nya. Bahawa tangan-Nya menaungi dan menyembunyikan suatu kesilapan pada sebahagian angka itu, sehingga tidak seorang pun dapat melihatnya, sehingga tangan-Nya disingkirkan.

> “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.

> “Manen migi i ‘Daily,’ da, dispela tok ‘sacrifice’ em i save bilong man tasol i putim, na em i no bilong dispela teks; na Bikpela i givim stretpela save long en long ol husat i autim krai bilong aua bilong kot. Taim wanbel i bin stap, bipo long 1844, klostu olgeta i bin wanbel long stretpela save bilong ‘Daily;’ tasol stat long 1844, insait long paul na tupela tingting, ol i bin kisim ol arapela tingting, na tudak na paul i bin bihain.” Review and Herald, November 1, 1850.

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