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# Directed by the Hand of the Lord

Роҳнамоӣ аз ҷониби Дасти Худованд

Habakkuk's Two Tables

Jadual Dua Habakuk

Author

Jeff Pippenger

Published

October 16, 2012

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Habakkuk's Two Tables 4 of 95

Mabadi A Hali a Habakkuk 4 ea 95

For me it is pretty difficult to get through eight pages of notes in an hour's presentation, roughly. And if you will notice, we have 20 pages; so, I am just letting you know that I do not intend to read these notes. I intend to read some of these passages in here for those who are watching on LiveStream that can download the notes; and for those that ultimately watch this on DVD that they have this in the record for themselves, if they do not already have these articles available to them. What we are dealing with is Habakkuk's Two Tables, and at this point all we are doing is trying to demonstrate that Ellen White was in agreement with the truths represented on this 1843 Chart.

Bagi saya, agak sukar untuk menghabiskan lapan halaman nota dalam suatu pembentangan selama kira-kira satu jam. Dan jika saudara-saudari perhatikan, kita mempunyai 20 halaman; jadi, saya sekadar memaklumkan bahawa saya tidak berniat untuk membaca nota-nota ini. Saya berniat untuk membaca beberapa petikan yang terdapat di sini bagi mereka yang sedang menonton melalui LiveStream yang boleh memuat turun nota-nota ini; dan bagi mereka yang akhirnya menonton ini melalui DVD, supaya mereka mempunyai hal ini dalam rekod untuk diri mereka sendiri, jika mereka belum pun mempunyai rencana-rencana ini tersedia bagi mereka. Apa yang sedang kita bahaskan ialah Dua Loh Habakuk, dan pada ketika ini segala yang sedang kita lakukan hanyalah berusaha untuk menunjukkan bahawa Ellen White adalah sehaluan dengan kebenaran-kebenaran yang dilambangkan pada Carta 1843 ini.

The first three presentations we concluded yesterday were showing that Ellen White clearly and specifically endorses the 2520 time prophecy as valid in Early Writings, page 236.

Dipuo tše tharo tša mathomo tše re di phethilego maabane di be di bontšha gore Ellen White ka go kwagala le ka go lebanya o thekga seporofeto sa nako sa 2520 e le sa therešo go Early Writings, letlakala la 236.

When speaking of the first disappointment in March of 1844, she says that after the disappointment the Millerites continued to study the Bible, and they discovered that the same evidence that had led them to predict 1843 for the 2520, the 2300, and the 1335, that same evidence was then recognized in 1844, to prove that these prophetic periods ended in 1844. And we discussed how the only prophetic periods that she could be speaking of are these two [referring to the 2520 and the 2300 on the 1843 Chart], not the 1335. The 1335 started in the AD time period; it ended in 1843. Therefore, she is putting her endorsement upon the understanding of the 2520 and the 2300-year prophecy.

Ketika berbicara tentang kekecewaan pertama pada bulan Maret 1844, ia mengatakan bahwa setelah kekecewaan itu kaum Millerit terus mempelajari Alkitab, dan mereka menemukan bahwa bukti yang sama yang telah menuntun mereka untuk menetapkan tahun 1843 bagi 2520, 2300, dan 1335, bukti yang sama itu kemudian diakui pada tahun 1844 sebagai pembuktian bahwa masa-masa nubuatan tersebut berakhir pada tahun 1844. Dan kita telah membahas bagaimana satu-satunya masa nubuatan yang mungkin sedang ia maksudkan adalah kedua hal ini [merujuk pada 2520 dan 2300 pada Bagan 1843], bukan 1335. Masa 1335 dimulai dalam kurun waktu Masehi; masa itu berakhir pada tahun 1843. Oleh karena itu, ia sedang menaruh dukungannya atas pemahaman mengenai 2520 dan nubuatan 2300 tahun.

And then she went on further to say that during that time period, as they began to prove that three time prophecies ended in 1844, this is what caused the persecution that drove the Millerites out of the church. So, it is not a coincidence that here at the end of the world men and women are being persecuted in the Adventist Church for presenting the information for why the 2520 ended in 1844.

A niŋ maa akɔne nɛ ne, baŋ kɛlɛlɛŋ lɛlɛ hãa nɛ, nɔŋɔ kɛ baa bɛɛ mɛɛri kɔnti propesi si tɔɔlɛ nɛ kɛ baa yaa 1844, nɛɛ yire la nɔmɔ le persecushan nɛ baŋ gbaa Millerites yi kɔsii ciki. A gbɛɛ mɛɛ yire yelaa kɛ hãa mɔŋ nyɛɛ yikɛlɛi tɔmɔ lɛ, biaa ni yirei baŋ persecute lɛ mɛn ni puɔŋ mɛn wɔ Adventist Church ciki nɛ baŋ tɛɛri laŋ nɛ kɛ yelaa 2520 tɔɔlɛ yaa 1844.

## Directed by the Hand of the Lord

གཙོ་བོའི་ཕྱག་གིས་ཁྲིད་པ།

So, now we are moving to another subject, this one right here [referring to AD508 on the 1843 Chart]. You will find, if you have not looked at these Charts, Sister White says of this 1843 Chart, "I saw that the Lord directed in this Chart," and she says of this 1850 Chart that God was in the publishment of this Chart. So, she has told us that God was involved in the production of both of these Charts, and how they are structured was humanly purposeful. The Millerites did it on purpose, but it was by God's design.

ਇਸ ਲਈ, ਹੁਣ ਅਸੀਂ ਇੱਕ ਹੋਰ ਵਿਸ਼ੇ ਵੱਲ ਵੱਧ ਰਹੇ ਹਾਂ, ਇਹੋ ਜਿਹਾ ਜੋ ਇੱਥੇ ਹੈ [1843 ਚਾਰਟ ਉੱਤੇ AD508 ਵੱਲ ਸੰਕੇਤ ਕਰਦਿਆਂ]। ਜੇ ਤੁਸੀਂ ਇਨ੍ਹਾਂ ਚਾਰਟਾਂ ਨੂੰ ਨਹੀਂ ਵੇਖਿਆ, ਤਾਂ ਤੁਸੀਂ ਪਾਓਗੇ ਕਿ ਇਸਟਰ ਵ੍ਹਾਈਟ ਇਸ 1843 ਚਾਰਟ ਬਾਰੇ ਕਹਿੰਦੀ ਹੈ, “ਮੈਂ ਵੇਖਿਆ ਕਿ ਪ੍ਰਭੂ ਨੇ ਇਸ ਚਾਰਟ ਵਿੱਚ ਮਾਰਗਦਰਸ਼ਨ ਕੀਤਾ,” ਅਤੇ ਉਹ ਇਸ 1850 ਚਾਰਟ ਬਾਰੇ ਕਹਿੰਦੀ ਹੈ ਕਿ ਇਸ ਚਾਰਟ ਦੇ ਪ੍ਰਕਾਸ਼ਨ ਵਿੱਚ ਪਰਮੇਸ਼ੁਰ ਸੀ। ਇਸ ਲਈ, ਉਸ ਨੇ ਸਾਨੂੰ ਦੱਸਿਆ ਹੈ ਕਿ ਇਨ੍ਹਾਂ ਦੋਹਾਂ ਚਾਰਟਾਂ ਦੀ ਤਿਆਰੀ ਵਿੱਚ ਪਰਮੇਸ਼ੁਰ ਸ਼ਾਮਲ ਸੀ, ਅਤੇ ਇਹ ਜਿਵੇਂ ਸੰਰਚਿਤ ਕੀਤੀਆਂ ਗਈਆਂ ਹਨ, ਉਹ ਮਨੁੱਖੀ ਤੌਰ ‘ਤੇ ਉਦੇਸ਼ਪੂਰਣ ਸੀ। ਮਿਲਰਾਈਟਾਂ ਨੇ ਇਹ ਜਾਣ-ਬੁੱਝ ਕੇ ਕੀਤਾ ਸੀ, ਪਰ ਇਹ ਪਰਮੇਸ਼ੁਰ ਦੀ ਯੋਜਨਾ ਅਨੁਸਾਰ ਸੀ।

Up here, from 677BC down to what they believed, AD1843, this is the column [referring to the second column right the left on the 1843 Chart] that defines the 2520, that begins in 677BC and they thought ended in AD1843.

Di atas ini, dari 677 SM hingga kepada apa yang mereka percaya, 1843 M, inilah lajur [merujuk kepada lajur kedua di sebelah kiri pada Carta 1843] yang mentakrifkan 2520, yang bermula pada 677 SM dan yang mereka sangkakan berakhir pada 1843 M.

And they retained this graphic illustration on the 1850 Chart, from here [referring to the third column from the left] 677BC to here, AD1844. This is the column of the 2520 that exists on both Charts.

Алар бу сүрөттөлгөн айкын мисалды 1850-жылкы Чиймеде сактап калышкан: бул жерден [солдон үчүнчү мамычага шилтеме кылып] б.з.ч. 677-жылдан тартып бул жерге чейин, б.з. 1844-жылга чейин. Бул — эки Чиймеде тең бар болгон 2520нын мамычасы.

And right in the middle of these columns is the cross, in both instances.

Dan tepat di tengah-tengah lajur-lajur ini terdapat salib, dalam kedua-dua hal.

And right below the cross is the reference to the Daily. And the symbol of the Daily, Paganism, the root of the Pagan religion, is self-exaltation; and, this is where you can see the Lord's hand in it, not necessarily the human hand on both of these charts.

တံခါးတိုင်၏ အောက်ဘက်တည့်တည့်၌ “Daily” ကို ရည်ညွှန်းထားသည်။ “Daily” ၏ သင်္ကေတဖြစ်သော အယူဝါဒမဲ့ဘုရားကျောင်းတရား၊ အယူဝါဒမဲ့ဘာသာ၏ အမြစ်သည် မိမိကိုယ်ကို မြှောက်တင်ခြင်းဖြစ်၏။ ထို့ပြင် ဤအရာ၌ သင်တို့သည် ထာဝရဘုရား၏ လက်တော်ကို တွေ့မြင်နိုင်ကြသည်။ ဤကား ဇယားနှစ်စောင်စလုံး၌ လူ့လက်၏ လက်ရာဖြစ်သည်ဟု မဆိုလိုပေ။

For you and me, or anyone, to have our self-exaltation removed from us, we must come to the foot of the cross, reflected on both of these Charts. That lesson is illustrated.

Untuk saya dan saudara, atau sesiapa pun, agar segala pengagungan diri kita disingkirkan daripada kita, kita mesti datang ke kaki salib, sebagaimana tergambar pada kedua-dua Carta ini. Pelajaran itu diperlihatkan.

And, of course, when we talk about the columns of the 2520 with the cross in the middle, we know that in fulfillment of Daniel 9, when Christ came to confirm the covenant with many for one week, that one week equates to 2520 days, and in the midst of that week He was crucified. So, in the middle of these columns on each of these Charts we see the cross, and these are inferring the 2520 days that Christ confirmed the covenant with many.

အကျွန်ုပ်တို့သည် 2520 ၏ ကော်လံများနှင့် အလယ်ဗဟို၌ လက်ဝါးကပ်တိုင်ရှိခြင်းအကြောင်းကို ပြောဆိုကြသောအခါ၊ ဒါနိယေလ ၉ ၏ ပြည့်စုံခြင်းအရ၊ ခရစ်တော်သည် လူများစွာနှင့် ပဋိညာဉ်ကို တစ်ပတ်တိုင် အတည်ပြုရန် ကြွလာတော်မူသောအခါ၊ ထိုတစ်ပတ်သည် 2520 ရက်နှင့် ညီမျှကြောင်းကို ကျွန်ုပ်တို့ သိကြသည်။ ထိုပတ်၏ အလယ်တွင်လည်း ကိုယ်တော်သည် လက်ဝါးကပ်တိုင်ပေါ်တွင် သံနှင်ခံတော်မူခဲ့သည်။ ထို့ကြောင့် ဤဇယားတစ်ခုချင်းစီ၏ ကော်လံများ အလယ်ဗဟိုတွင် လက်ဝါးကပ်တိုင်ကို ကျွန်ုပ်တို့ မြင်ရပြီး၊ ယင်းတို့သည် ခရစ်တော်သည် လူများစွာနှင့် ပဋိညာဉ်ကို အတည်ပြုတော်မူခဲ့သော 2520 ရက်ကို ညွှန်ဆိုနေကြသည်။

So, now we are going to take up the Daily and Ellen White's endorsement of it.

Ka tsela ye, gona bjale re tlo ahlaahla “Daily” le kamoo Ellen White a e thekgago ka gona.

> "September 23, 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, 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 wrong for any to refer to the scattering for examples to govern us now in the gathering; for if God should do no more for us now than He did then, Israel would never be gathered. 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.

> „23 September, Tuhan menunjukkan kepadaku bahawa Dia telah menghulurkan tangan-Nya untuk kali yang kedua guna memulihkan sisa umat-Nya, dan bahawa segala usaha mesti digandakan pada masa pengumpulan ini. Dalam masa penyerakan, Israel telah dipukul dan dikoyakkan, tetapi sekarang, dalam masa pengumpulan, Allah akan menyembuhkan dan membalut umat-Nya. Dalam masa penyerakan, usaha-usaha yang dilakukan untuk menyebarkan kebenaran hanya sedikit kesannya, dan hanya mencapai sedikit atau sama sekali tiada apa-apa; tetapi dalam masa pengumpulan, apabila Allah telah menghulurkan tangan-Nya untuk mengumpulkan umat-Nya, usaha-usaha untuk menyebarkan kebenaran akan menghasilkan kesan sebagaimana yang telah ditetapkan. Semua orang harus bersatu dan bersemangat dalam pekerjaan ini. Aku melihat bahawa adalah salah bagi sesiapa pun untuk merujuk kepada masa penyerakan sebagai contoh untuk mengatur kita sekarang dalam masa pengumpulan; kerana jika Allah tidak melakukan lebih bagi kita sekarang daripada yang telah dilakukan-Nya pada waktu itu, Israel tidak akan pernah dikumpulkan. Aku telah melihat bahawa carta 1843 itu telah diarahkan oleh tangan Tuhan, dan bahawa carta itu tidak sepatutnya diubah; bahawa angka-angka itu adalah sebagaimana yang dikehendaki-Nya; bahawa tangan-Nya menaungi dan menyembunyikan suatu kesilapan dalam beberapa angka itu, sehingga tiada seorang pun dapat melihatnya, sehingga tangan-Nya itu disingkirkan.“

> "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.

> Kemi mtong lak-ni lon —daily' (Daniel 8:12) te, aro anga nikaha je “—sacrifice'” inni mandeni gisikchi on·aha baksa ong·aha, aro iani text-o dongja, aro “judgment hour cry” ko on·giparangna, Jisol iani bidinggipa gisikako on·aha. 1844 skang, songgrikani dongengon, bang·bea manderang —daily' ni bidingo kakketgipa nikani-o damsan ong·aiachim; indiba 1844 sejakon dakgrikani aro gyretani ong·ahaon, gipin nikani-rangko ra·chakaha, aro andalani aro gyretani ong·katangaha. 1844 sejakon somoi siani nangchongmotgipa dakgrikani ong·jaha, aro iani ja·mano pangnanba ong·jawaha.

> "The Lord has shown me that the message of the third angel must go, and be proclaimed to the scattered children of the Lord, but it must not be hung on time. I saw that some were getting a false excitement, arising from preaching time; but the third angel's message is stronger than time can be. I saw that this message can stand on its own foundation and needs not time to strengthen it; and that it will go in mighty power, and do its work, and will be cut short in righteousness.

> “Tuhan telah menunjukkan kepada saya bahwa pekabaran malaikat ketiga harus berjalan, dan harus diberitakan kepada anak-anak Tuhan yang tercerai-berai, tetapi pekabaran itu tidak boleh digantungkan pada penetapan waktu. Saya melihat bahwa beberapa orang mengalami kegairahan yang palsu, yang timbul dari pengkhotbahan tentang waktu; tetapi pekabaran malaikat ketiga lebih kuat daripada apa pun yang dapat diberikan oleh waktu. Saya melihat bahwa pekabaran ini dapat berdiri di atas dasarnya sendiri dan tidak memerlukan waktu untuk menguatkannya; dan bahwa pekabaran itu akan maju dengan kuasa yang besar, dan menyelesaikan pekerjaannya, dan akan dipersingkat dalam kebenaran.

> "Then I was pointed to some who are in the great error of believing that it is their duty to go to Old Jerusalem, and think they have a work to do there before the Lord comes. Such a view is calculated to take the mind and interest from the present work of the Lord, under the message of the third angel; for those who think that they are yet to go to Jerusalem will have their minds there, and their means will be withheld from the cause of present truth to get themselves and others there. I saw that such a mission would accomplish no real good, that it would take a long while to make a very few of the Jews believe even in the first advent of Christ, much more to believe in His second advent. I saw that Satan had greatly deceived some in this thing and that souls all around them in this land could be helped by them and led to keep the commandments of God, but they were leaving them to perish. I also saw that Old Jerusalem never would be built up; and that Satan was doing his utmost to lead the minds of the children of the Lord into these things now, in the gathering time, to keep them from throwing their whole interest into the present work of the Lord, and to cause them to neglect the necessary preparation for the day of the Lord." Early Writings, 74–76.

> “Banjur aku diparingi pitedah ngenani sawatara wong sing ana ing kaluputan gedhé, yaiku pracaya manawa kuwajibané yaiku lunga menyang Yerusalem Lawas, lan nganggep manawa ana pakaryan sing kudu ditindakaké ana ing kana sadurungé Gusti rawuh. Pamawas kang mangkono iku cetha nuwuhaké panariké pikiran lan kapentingan adoh saka pakaryan Gusti ing wektu saiki, ing sangisoré piwulangé malaekat katelu; awit wong-wong sing mikir yèn isih kudu lunga menyang Yerusalem bakal ngarahaké pikirané menyang kana, lan sarana kagungané bakal ditahan saka perjuangan bebener saiki supaya bisa nggawa awaké dhéwé lan wong liya menyang kana. Aku weruh yèn misi kang kaya mangkono ora bakal ngasilaké kabecikan sejati apa-apa, yèn bakal mbutuhaké wektu suwé banget kanggo ndadèkaké mung sithik wong Yahudi pracaya sanajan marang rawuhé Kristus kapisan, luwih manèh supaya padha pracaya marang rawuhé kapindho. Aku weruh yèn Iblis wis banget ngapusi sawatara wong ing prakara iki lan yèn jiwa-jiwa ing sakupengé wong-wong kuwi ing nagara iki sejatiné bisa katulungi déning wong-wong mau lan bisa dituntun supaya netepi dhawuh-dhawuhing Allah, nanging malah ditinggal supaya padha nemoni karusakan. Aku uga weruh yèn Yerusalem Lawas ora bakal tau kabangun manèh; lan yèn Iblis nindakaké sakabèhé upayané kanggo nuntun pikirané para putrané Gusti marang prakara-prakara iki ing wektu panglumpuking umat saiki, supaya padha ora nyawijèkaké sakabèhé kapentingané marang pakaryan Gusti ing wektu saiki, lan supaya njalari wong-wong mau nglirwakaké pepakoning prelu kanggo dina Pangéran.” Early Writings, 74–76.

A few things that we are going to show is we have a passage from Early Writings, page 74. We have dealt with this before. Many of these things we will be dealing with in this presentation, we have dealt with before; but, most of us do not understand that this passage in Early Writings went through an evolution. As it exists in the book Early Writings, men will use what is in Early Writings to misrepresent the truth. But, if you go back to the original source documents, the logic for their misrepresenting the truth is removed.

အနည်းငယ်သော အချက်များကို ကျွန်ုပ်တို့ ပြသမည်ဖြစ်သည်။ ကျွန်ုပ်တို့တွင် *Early Writings*, စာမျက်နှာ 74 မှ ကျမ်းပိုဒ်တစ်ပိုဒ် ရှိသည်။ ဤအကြောင်းအရာကို ယခင်ကလည်း ကျွန်ုပ်တို့ ဆွေးနွေးခဲ့ပြီးဖြစ်သည်။ ဤတင်ပြချက်၌ ကျွန်ုပ်တို့ ဆက်လက်ဆွေးနွေးမည့် အရာများအနက် အများအပြားကို ယခင်ကလည်း ဆွေးနွေးခဲ့ပြီးဖြစ်သော်လည်း၊ *Early Writings* ထဲရှိ ဤကျမ်းပိုဒ်သည် ပြောင်းလဲဖွံ့ဖြိုးလာသည့် လမ်းကြောင်းတစ်ခုကို ဖြတ်သန်းခဲ့ကြောင်း လူအများစုမှာ မနားလည်ကြပါ။ ၎င်းသည် *Early Writings* စာအုပ်ထဲတွင် ယခုတည်ရှိသည့်ပုံစံအတိုင်းရှိနေသရွေ့ လူတို့သည် *Early Writings* ထဲရှိ အကြောင်းအရာကို အသုံးပြု၍ သမ္မာတရားကို မှားယွင်းစွာ ကိုယ်စားပြုကြလိမ့်မည်။ သို့သော် မူလရင်းမြစ်စာတမ်းများထံသို့ ပြန်သွားလျှင်၊ သူတို့က သမ္မာတရားကို မှားယွင်းစွာ ကိုယ်စားပြုရန် အခြေခံထားသော ယုတ္တိသည် ပယ်ရှားသွားမည်ဖြစ်သည်။

So, there is much that can be said about this. I am only going to identify a couple of points, because we are dealing with the Daily here. But, in this passage from Early Writings, I would have you take note of the very first two thoughts, September 23rd.

Jadi, banyak hal yang dapat dikatakan mengenai hal ini. Saya hanya akan menunjukkan beberapa pokok saja, karena di sini kita sedang membahas Korban Harian. Tetapi, dalam petikan dari Early Writings ini, saya ingin agar Anda memperhatikan dua gagasan yang paling pertama, 23 September.

Okay. September 23rd, if you are not familiar with it, you can put 1850 there; September 23, 1850. This has an impact on correctly understanding the Daily.

Аан. September 23-ны өдөр, хэрэв та үүнтэй танил биш бол, тэнд 1850-ыг тавьж болно; September 23, 1850. Энэ нь Үргэлжийн тухай зөв ойлголтод нөлөөтэй.

The end of the first paragraph is a statement that we have dealt with here already for the past few days, "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."

Penyudahan perenggan yang pertama ialah suatu pernyataan yang telah kita tangani di sini beberapa hari yang lalu: “Saya telah melihat bahawa carta 1843 itu dipimpin oleh tangan Tuhan, dan bahawa ia tidak seharusnya diubah; bahawa angka-angka itu adalah sebagaimana yang dikehendaki-Nya; bahawa tangan-Nya menaungi dan menyembunyikan suatu kesilapan dalam beberapa angka itu, sehingga tiada seorang pun dapat melihatnya sehingga tangan-Nya disingkirkan.”

The second paragraph says, "Then I saw in relation to the —daily' (Daniel 8:12) . . . ." Now, I want you to just put in your memory bank—we will deal with this no doubt later, the Lord willing—when the Daily is represented on the 1843 Chart, right here, it says, "taking away the daily"; it says, "Daniel 12: 11 and 12." On the 1850 Chart, when it is dealing with the Daily, it says, "pagan dominion or when the daily taken away, Daniel 11:31." So, on these two Charts, the emphasis that they are identifying from Daniel 11:31 and Daniel 12:11 is the taking away of the Daily. All right?

Perenggan yang kedua menyatakan, “Kemudian aku melihat berhubung dengan —harian’ (Daniel 8:12) . . . .” Sekarang, saya mahu anda sekadar menyimpannya dalam ingatan—hal ini, tanpa ragu, akan kita tangani kemudian, jika Tuhan menghendaki—apabila Harian itu digambarkan pada Carta 1843, di sini, tertulis, “penyingkiran yang harian”; tertulis, “Daniel 12:11 dan 12.” Pada Carta 1850, apabila ia membicarakan tentang Harian, tertulis, “kekuasaan kafir atau apabila yang harian disingkirkan, Daniel 11:31.” Jadi, pada kedua-dua Carta ini, penekanan yang sedang mereka kenal pasti daripada Daniel 11:31 dan Daniel 12:11 ialah penyingkiran Harian itu. Baik?

> And in Daniel 11:31 and Daniel 12:11, the Hebrew word that is translated as "take away" is sur, and it means "to take away"; it means "to remove."

> Daniels 11:31 le Daniels 12:11, lefoko la Seheberu le le ranolwang e le “tlosa” ke sur, mme le raya “go tlosa”; le raya “go tlosiwa.”

But, in Daniel 8, in verse 11, where it says the Daily is taken away, it is a different Hebrew word. It is rum, and it means "to lift up and to exalt."

Tetapi, dalam Daniel 8, pada ayat 11, apabila dikatakan bahawa Yang Berterusan itu diambil, perkataan Ibrani yang digunakan adalah berbeza. Perkataan itu ialah rum, dan maksudnya ialah “mengangkat dan meninggikan.”

So, William Miller used the Cruden's Concordance, and the Cruden's Concordance does not give you any insight on the Hebrew or the Greek. So, the Lord was directing the Millerites; because, of the three places where the Daily is referenced in the Book of Daniel, Daniel chapter 8, Daniel chapter 11, and Daniel chapter 12, in chapters 11 and 12 the Hebrew that is translated "take away" means "take away." And that is what they are emphasizing on these Charts, is when Paganism was taken away the 1290 and the 1335 prophecies would begin.

Taso, i William Miller ay gumamit ng Cruden’s Concordance, at ang Cruden’s Concordance ay hindi nagbibigay sa iyo ng anumang kabatiran hinggil sa Hebreo o sa Griyego. Kaya, pinapatnubayan ng Panginoon ang mga Millerite; sapagkat, sa tatlong dako kung saan binabanggit ang Daily sa Aklat ni Daniel, Daniel kabanata 8, Daniel kabanata 11, at Daniel kabanata 12, sa mga kabanata 11 at 12 ang Hebreong isinalin na “alisin” ay nangangahulugang “alisin.” At iyan ang kanilang binibigyang-diin sa mga Tsart na ito, na nang alisin ang Paganismo ay magsisimula ang mga hula ng 1290 at ng 1335.

But, in Daniel 8, when the Daily is taken away, it is not talking about being removed; it is talking about the religion of Paganism being lifted up and exalted. So, the Millerites got it right. They referenced the two chapters in Daniel that are about the Daily being taken away.

Tetapi, dalam Daniel 8, ketika Yang Harian itu diambil, itu bukan berbicara tentang disingkirkan; itu berbicara tentang agama Kekafiran ditinggikan dan dimuliakan. Jadi, kaum Millerit memahaminya dengan benar. Mereka merujuk kepada kedua pasal dalam Daniel yang membahas tentang Yang Harian yang diambil itu.

But here in Early Writings and as we go back through the original source documents you are going to see in this chapter that originally this reference of Daniel 8:12 is not there. I do not know that Ellen White told them to include that in there in 1882 when they printed Early Writings, or if one of the editors put it in. I am not threatened by it, because it is not talking about the taking away here.

Tetapi di sini dalam *Early Writings* dan apabila kita menelusuri kembali dokumen-dokumen sumber asal, anda akan melihat dalam bab ini bahawa pada asalnya rujukan Daniel 8:12 itu tidak ada. Saya tidak tahu sama ada Ellen White menyuruh mereka memasukkannya ke dalam pada tahun 1882 ketika mereka mencetak *Early Writings*, atau sama ada salah seorang editor yang meletakkannya. Saya tidak berasa terancam olehnya, kerana ia bukan sedang membicarakan tentang penyingkiran itu di sini.

It says in the second paragraph, "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."

Ia berkata dalam perenggan kedua, “Kemudian aku melihat berhubung dengan ‘harian’ (Daniel 8:12) bahawa perkataan ‘korban’ telah ditambahkan oleh kebijaksanaan manusia, dan tidak termasuk dalam teks, dan bahawa Tuhan telah memberikan pengertian yang benar mengenainya kepada mereka yang menyampaikan seruan tentang saat penghakiman.”

Now, we had a meeting with some of the prominent pastors in Germany and some of the seminary teachers from Germany several years ago, in Germany, where I presented and they threw their stones at this message.

Luve kwahanano na valisi vamwe va no duma va le Allemagne ni vadyondzisi van’wana va seminari va le Allemagne malembe yo hlayanyana lama hundzeke, eAllemagne, laha ndzi nyikeke nkombiso, kutani vona va hoxela maribye ya vona eka rungula leri.

And there was a pastor there from Italy, and he expressed one of the foolish arguments about this verse. And what he said was—and there are several foolish arguments about the Daily, so you find this foolish argument used often and we will put it in the record here. It says, "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." Here is the foolish argument: They say Ellen White is not endorsing the Daily here; she is endorsing the Pioneer understanding that the word sacrifice was added by human wisdom and does not belong to the text. Okay? So, this Italian pastor is making this argument.

Dan di sana ada seorang pendeta dari Itali, dan dia mengemukakan salah satu hujah yang bodoh tentang ayat ini. Dan apa yang dikatakannya ialah—dan terdapat beberapa hujah bodoh tentang Daily, jadi kamu akan dapati hujah bodoh ini sering digunakan dan kita akan memasukkannya ke dalam rekod di sini. Ia berbunyi, “Kemudian aku melihat berkenaan dengan —daily’ (Daniel 8:12) bahawa perkataan —sacrifice’ telah dimasukkan oleh hikmat manusia, dan tidak termasuk dalam teks, dan bahawa Tuhan telah memberikan pandangan yang betul mengenainya kepada mereka yang menyampaikan seruan jam penghakiman.” Inilah hujah yang bodoh itu: Mereka mengatakan Ellen White di sini bukan sedang menyokong Daily; dia sedang menyokong pemahaman Perintis bahawa perkataan sacrifice telah ditambahkan oleh hikmat manusia dan tidak termasuk dalam teks. Baik? Jadi, pendeta dari Itali ini sedang mengemukakan hujah ini.

And I said, "Well, explain the next sentence to me, Pastor."

Ke moka ka re, “Gona, ntlhalosetša lefoko le le latelago, Morutiši.”

The next sentence says, "When union existed, before 1844, nearly all were united on the correct view of the —daily'; . . . ." This is not about the correct view of the word sacrifice being added by human wisdom. Ellen White here—and this is a hard one, this is a hard one for these people that are refusing to hear and are refusing to see in Adventism today. This paragraph, there are probably more theologians have lost their salvation over this paragraph than any other paragraph in the Spirit of Prophecy. I am not exaggerating; I think that is probably accurate.

ဝါကျနောက်တစ်ကြောင်းတွင် ဤသို့ဆိုထားသည်—“1844 မတိုင်မီ၊ ညီညွတ်ခြင်း ရှိနေစဉ်တွင်၊ လူအများစုနီးပါးသည် ‘နေ့စဉ်’ နှင့်ဆိုင်သော မှန်ကန်သော အမြင်ပေါ်တွင် ညီညွတ်လျက်ရှိခဲ့ကြသည်; . . . .” ဤအရာသည် လူ့ပညာအရ ‘ပူဇော်သက္ကာ’ ဟူသော စကားလုံးကို ထပ်ထည့်ထားခြင်း၏ မှန်ကန်သော အမြင်အကြောင်းကို ဆိုလိုခြင်းမဟုတ်ပါ။ ဤနေရာတွင် Ellen White က—ဤသည်မှာ ခက်ခဲသော အချက်တစ်ချက်ဖြစ်သည်၊ ယနေ့ Adventism အတွင်းတွင် နားထောင်ရန် ငြင်းဆန်ပြီး မြင်ရန်လည်း ငြင်းဆန်နေသော ဤလူများအတွက် အလွန်ခက်ခဲသော အချက်တစ်ချက်ဖြစ်သည်။ ဤအပိုဒ်ကြောင့်၊ Spirit of Prophecy ထဲရှိ အခြားမည်သည့်အပိုဒ်ထက်မဆို ကယ်တင်ခြင်းကို ဆုံးရှုံးသွားသော ဓမ္မပညာရှင်များ ပိုများနိုင်သည်။ ကျွန်ုပ်သည် အလွန်ချဲ့ကား၍ မဆိုပါ; ထိုအကဲဖြတ်ချက်သည် အတော်လေး တိကျမှန်ကန်ဖွယ်ရှိသည်ဟု ကျွန်ုပ် ထင်ပါသည်။

In the early part of the 20th Century when the false view of the Daily is being introduced into Adventism, everyone that was fighting about it on both sides of the issue knew that they were fighting about this paragraph. When Stephen Haskell came to the defense of the Pioneer view that the Daily was Paganism, what did he do? He reprinted this 1843 Chart, and he put this paragraph on the bottom. So this paragraph is the focus of controversy, and it is here where many, many men have fallen on their swords and died.

Pada bagian awal abad ke-20, ketika pandangan palsu tentang Daily sedang diperkenalkan ke dalam Adventisme, setiap orang yang sedang bertikai mengenainya di kedua belah pihak mengetahui bahwa mereka sedang bertikai tentang paragraf ini. Ketika Stephen Haskell tampil membela pandangan para Perintis bahwa Daily adalah Kekafiran, apakah yang dilakukannya? Ia mencetak ulang Bagan 1843 ini, dan ia menempatkan paragraf ini pada bagian bawahnya. Jadi, paragraf ini adalah pusat pertentangan, dan di sinilah banyak, banyak orang telah jatuh di atas pedang mereka dan mati.

So, at a minimum level of what I want you to see here, because you have men like recently, Steve Wohlberg of White Horse Ministries, he has been opposing this message. And one of his arguments is, "Well, Ellen White never had a position on the Daily, so I don't have to have one," which was just an absolutely foolish position. But, even if we grant him the possibility that Ellen White did not have a position on it, what does she say in this quote? She says that the Pioneers had the correct view of it. Even if she did not know what it was, here she is saying that there is a correct view, which means there are a wrong view, maybe several wrong views.

Tlang bumingtangun itin neng kayi kung nanu ing buri kung ipakitang keka king bahaging ini, uli atin tamung lalaki a kasalpantayan, a kasalpantayanan Steve Wohlberg ning White Horse Ministries, a kalaban na ing mensaheng iti. At metung king kekatang katuwiran na, “Balu, e ne man meging posisyun si Ellen White tungkul king Daily, kaya e ku rin kailangan meging posisyun tungkul keti,” a talagang mangmang a posisyun. Ngeni, maski paintulutan tamu pa king kaya ing posibilidad a e ya meging posisyun si Ellen White tungkul keti, nanu ing sasabian na king siping ini? Sabian na a ding Pioneer atin dang wastung pananaw tungkul keti. Maski e na man balu nanu ya iti, atia ya ngeni a sasabian na a atin yang metung a wastung pananaw, a kabaldugan na atin dang makaliaring mali a pananaw, maragul a dakal a maling pananaw.

You have men like Vance Ferrell. Vance Ferrell; people have confidence in Vance Ferrell's prophetic interpretations, and I do not know why. Vance Ferrell is not the only one but he is one of the men that says that the Daily represents both Paganism and Christ's Sanctuary ministry. Okay? He is saying that this symbol represents Satan and Christ.

Unabo bantu labafana noVance Ferrell. UVance Ferrell; abantu banokuthembela ekutolikeni kukaVance Ferrell kwesiprofeto, yaye andazi ukuba kutheni. UVance Ferrell akanguye yedwa, kodwa ungomnye wabantu abathi iDaily imela ubuhedeni kwakunye nolungiselelo lukaKristu lwaseNgcwele. Kulungile? Uthi lo mqondiso umele uSathana noKristu bobabini.

What kind of discernment is being employed with that kind of reasoning?

Dengan penalaran yang demikian, apakah jenis pertimbangan rohani yang sedang digunakan?

Okay, Sister White, no matter what the Daily represents here, she says there is a correct view. So, we can at least agree with that premise here, right?

အိုကေ၊ စစ္စတာ ဝှိုက်ရေ၊ ဤနေရာ၌ “the Daily” သည် မည်သည့်အရာကို ရည်ညွှန်းစေကာမူ၊ မှန်ကန်သော အမြင်တစ်ရပ် ရှိသည်ဟု သူမဆိုထားပါသည်။ ထို့ကြောင့်၊ အနည်းဆုံး ဤအခြေခံယူဆချက်အပေါ်တွင်တော့ ကျွန်ုပ်တို့ သဘောတူနိုင်ကြသည်မဟုတ်လော။

> "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 exited, before 1844, nearly all were united on the correct view of the —daily'; but in the confusion since 1844, other views have been embraced,"—

> “Ukanti ndabona ngokunxulumene ‘nokuqhubekayo’ (Daniel 8:12) ukuba igama elithi ‘umbingelelo’ lafakelwa bubulumko bomntu, kwaye alikho embhalweni, nokuba iNkosi yanikela imbono echanileyo yalo kwabo banikela isikhalo seyure yomgwebo. Xa umanyano lwalukho, ngaphambi ko-1844, phantse bonke babemanyene kwimbono echanileyo ‘yokuqhubekayo’; kodwa kwisiphithiphithi esakho ukususela ngo-1844, kuye kwamkelwa ezinye iimbono,”

This is what I told the Italian pastor. I said, "Okay. Can you give me any historical references where after 1844 there were other views about the word sacrifice that have been embraced?

Inilah yang saya katakan kepada pastor dari Italia itu. Saya berkata, “Baiklah. Dapatkah Anda memberi saya rujukan sejarah apa pun yang menunjukkan bahwa setelah tahun 1844 ada pandangan-pandangan lain tentang kata ‘korban’ yang telah dianut?

And he kind of backed out of that at this point.

И в този момент той донякъде се отдръпна от това.

Since 1844 other views of the Daily have been embraced, and what have they produced? Darkness and confusion.

De 1844 simin, khen dang Daily dan ngaihnak dangdang hman an si ve tawh a; cun ziangso an suahter? Muthla le lungretheihnak.

Underline "darkness and confusion," because when Sister White further talks about the Daily, she talks about darkness and confusion, and we are going to show you some of those this morning.

Garisbawahi “kegelapan dan kekacauan,” karena ketika Sister White selanjutnya membicarakan tentang Yang Harian, ia membicarakan kegelapan dan kekacauan, dan pagi ini kami akan menunjukkan kepada Anda beberapa di antaranya.

## Take the wrong view of the Daily and it produces darkness and confusion.

Ambil pandangan yang salah tentang Korban Harian, maka hal itu menimbulkan kegelapan dan kekacauan.

"Time has not been a test since 1844, and it will never again be a test."

“Masa bukan lagi suatu ujian sejak tahun 1844, dan tidak akan pernah lagi menjadi suatu ujian.”

So, in connection with the Daily you see here, here is the argument. Here is the argument today; here is the argument that was introduced by Ellen White's son. It was introduced by others, but he is the one that put it into the historical record of Adventism. It is that when you read this passage, the context of time setting is what you need to understand.

Jadi, sehubungan dengan “Yang Harian” yang saudara lihat di sini, inilah hujahnya. Inilah hujah pada hari ini; inilah hujah yang telah diperkenalkan oleh anak Ellen White. Hujah itu telah diperkenalkan oleh orang lain, tetapi dialah yang memasukkannya ke dalam rekod sejarah Adventisme. Maksudnya ialah bahawa apabila saudara membaca petikan ini, konteks penetapan masa itulah yang perlu saudara fahami.

—"other views have been embraced,"—in concerning the Daily—"and darkness and confusion have followed. Time has not been a test since 1844, and it will never again be a test.

—“pandangan lain telah diterima,”—berkenaan dengan Korban yang Berterusan—“dan kegelapan serta kekeliruan telah menyusul. Masa tidak lagi menjadi suatu ujian sejak tahun 1844, dan tidak akan pernah lagi menjadi suatu ujian.”

"The Lord has shown me that the message of the third angel must go, and be proclaimed to the scattered children of the Lord, but it must not be hung on time."

“Tuhanu has shown me that the message of the third angel must go, and be proclaimed to the scattered children of Tuhanu, but it must not be hung on time.”

Do you see why Willy White is saying that we need to see the context of time-setting?

Nyena se Willy White a re re tshwanetse go bona maemo a go tlhomamisa nako?

It talks about the confusion that the wrong views of the Daily produced, time has not been a test; and then there is a paragraph about time setting.

E bua ka pherekano e bakilweng ke maikutlo a fosahetseng ka Tsatsi le leng le le leng, nako ha ya ka ya eba teko; mme hape ho na le seratswana se buang ka ho bea nako.

Okay, this is what you have to understand: This paragraph about time setting, it was not in the original source document; and, the statement about time has not been a test, that sentence has been altered. It misrepresents Ellen White's original thought. She did not connect anything about time setting with the Daily. This is what we want to look at this morning.

Baiklah, inilah yang harus anda fahami: Perenggan tentang penetapan masa ini tidak terdapat dalam dokumen sumber yang asal; dan pernyataan bahawa soal masa bukanlah suatu ujian, ayat itu telah diubah. Hal itu menyelewengkan pemikiran asal Ellen White. Beliau tidak mengaitkan apa-apa pun tentang penetapan masa dengan Harian. Inilah yang ingin kita teliti pada pagi ini.

So, as I said, we are not going to read all these pages. I am just going to make sure that you have them in your possession so you can test what I am saying; because, as a human being, there is a possibility that I am misleading you.

Nte, joalo ka ha ke boletse, re ke ke ra bala maqephe ana ’ohle. Ke tla mpa ke netefatse hore a le matsohong a lona e le hore le tle le hlahlobe seo ke se buang; hobane, joaloka motho, ho na le monyetla oa hore ke le khelosa.

Arthur White—"The Context of Time Setting"

Arthur White—“Konteks Penetapan Waktu”

"The advocates of the old view maintained that the wording of this statement [Early Writings, 74–75.] placed Heaven's endorsement on the view of the daily held by Miller and eventually repeated by Uriah Smith.

“Ba ba buellang maikutlo a kgale ba ne ba tiisa hore mantswe a polelo ena [Early Writings, 74–75.] a ne a beha tumello ya Lehodimo hodima maikutlo a “daily” a neng a tshwerwe ke Miller mme hamorao a boela a phetawe ke Uriah Smith.

Arthur White, the son of Willy White, in his six-volume set about the history of Ellen White, speaking of his father's position rejecting the correct view of the Daily, he says, in EGW, volume 6, on page 252,

Arthur White, anak kepada Willy White, dalam set enam jilidnya tentang sejarah Ellen White, ketika membicarakan pendirian bapanya yang menolak pandangan yang benar tentang Daily, berkata demikian dalam EGW, jilid 6, pada halaman 252,

"The advocates of the old view"—that the Daily represented Paganism—"maintained that the wording of this statement [Early Writings, 74–75.] placed Heaven's endorsement on the view of the daily held by Miller and eventually repeated by Uriah Smith."—

“Batlhabolli ba pono ya kgale”—ya gore Tšatši le Tšatši le be le emela Bohetene—“ba be ba tiiša gore mokgwa wa polelo wa setatamente se [Early Writings, 74–75.] o be o bea kamogelo ya Legodimo godimo ga pono ya tšatši le tšatši yeo e bego e swarilwe ke Miller gomme ka morago ya bušeletšwa ke Uriah Smith.”

If Arthur White was going to be a genuine, accurate historian, do you know what he would have said there? He would have just put one word in there; but, Arthur White, he missed the boat here. He would have said, "The advocates of the old view maintained [correctly] that the wording of this statement, —maintained that the wording of this statement [Early Writings, 74-75.],' placed Heaven's endorsement on the view of the daily held by Miller and eventually repeated by Uriah Smith."

Baka Arthur White ne e le rahistori wa nnete, ya nepagetseng, a o a itse gore o ka bo a buile eng foo? O ka bo a tsentse lefoko le le lengwe fela teng; mme Arthur White o ne a paletswe thata mo ntlheng eno. O ka bo a rile, “Batlhatlheledi ba pono ya bogologolo ba ne ba gatelela [ka nepo] gore mafoko a polelo eno, —ba ne ba gatelela gore mafoko a polelo eno [Early Writings, 74-75.],’ a ne a baya tiisetso ya Legodimo mo ponong ya ‘daily’ e e neng e tshwarwa ke Miller mme moragonyana ya boeletswa ke Uriah Smith.”

But he does not put correctly in there. He is just saying what they maintain, like there is the possibility that they were maintaining a wrong position. But they were not; they had the right position.

Tetapi dia tidak menyatakannya dengan tepat di situ. Dia hanya menyampaikan apa yang mereka pertahankan, seolah-olah ada kemungkinan bahwa mereka sedang mempertahankan pendirian yang keliru. Namun, tidak demikian; pendirian merekalah yang benar.

—"The new-view advocates"—his father, Willy, A. G. Daniells, W. W. Prescott, and I will not go there right now—"The new-view advocates held that the statement must be taken in its context—the context of time setting."—

—“Bang’oleli ba pono e ntšhwa” — tatagwe, Willy, A. G. Daniells, W. W. Prescott, gomme nka se ye moo gona bjale — “Bang’oleli ba pono e ntšhwa ba be ba dumela gore polelo yeo e swanetše go tšewa ka gare ga seemo sa yona — seemo sa go beakanya nako.”

We just told you their argument in Early Writings, page 74.

Re sa tšwa go le botša ngangisano ya bona ka go Early Writings, letlakala 74.

—"The new-view advocates held that the statement must be taken in its context—the context of time setting. Ellen White's repeated statements that I have no light on the point' (Letter 226, 1908) and I am unable to define clearly the points that are questioned' (Letter 250, 1908), and her inability to make a definite statement when the question was urged upon her, seemed to give support to their conclusion. They were confident also that the messages given through Ellen White would not conflict with the clearly established events of history." Arthur White, EGW, volume 6, 252.

—“Bakan ba baru ne su wa adwene sɛ ɛsɛ sɛ wɔfa asɛm no sɛnea ɛwɔ ne mpɔtam mu—bere a wɔde si hɔ no mpɔtam mu. Ellen White nkyerɛkyerɛ a ɔsan kae mpɛn pii sɛ ‘minnya hann biara wɔ asɛm no so’ (Letter 226, 1908) ne sɛ ‘mentumi nkyerɛkyerɛ nsɛm a wɔrebisa no mu nsɛntitiriw no pefee’ (Letter 250, 1908), ne sɛnea antumi ammɔ asɛm no ho mmuae a emu da hɔ bere a wɔhyɛɛ asɛm no so maa no no, te sɛ nea ɛboa wɔn gyinaesi no. Wɔsan nso gye di yiye sɛ nkrasɛm a wɔnam Ellen White so de mae no ne abakɔsɛm mu nsɛm a wɔasisi pi no rentɔ abira.” Arthur White, EGW, volume 6, 252.

The Original Version—Review and Herald, November 1, 1850

ਪਹਿਲਾ ਸੰਸਕਰਣ—Review and Herald, 1 ਨਵੰਬਰ, 1850

And Early Writings, page 74, when was it printed? 1882; the book Early Writings was printed in 1882.

Lan sa ka jong ka Early Writings, sla 74, la shon ha kano ka por? Ha u snem 1882; ka kitab Early Writings la shon ha u snem 1882.

But where in the passage of Early Writings that we are considering is originally found is in the Review and Herald, November 1, 1850, and you have that in your notes. And it is several paragraphs, and as I have said, we are not going to read them all.

Tetapi bahagian yang sedang kita pertimbangkan daripada Early Writings itu pada asalnya terdapat dalam Review and Herald, 1 November 1850, dan hal itu ada dalam catatan saudara-saudari. Dan itu terdiri daripada beberapa perenggan, dan sebagaimana yang telah saya katakan, kita tidak akan membacanya semuanya.

We see four paragraphs on page 2, then four paragraphs on page 3:

Kita melihat empat perenggan pada halaman 2, kemudian empat perenggan pada halaman 3:

> "Dear Brethren and Sisters I wish to give you a short sketch of what the Lord has recently shown to me in vision. I was shown the loveliness of Jesus, and the love that the angels have for one another. Said the angel—Can ye not behold their love?—follow it. Just so God's people must love one another. Rather let blame fall on thyself than on a brother. I saw that the message —sell that ye have and give alms' had not been given, by some, in its clear light; that the true object of the words of our Saviour had not been clearly presented. I saw that the object of selling was not to give to those who are able to labor and support themselves; but to spread the truth. It is a sin to support and indulge those who are able to labor, in idleness. Some have been zealous to attend all the meetings; not to glorify God, but for the —loaves and fishes.' Such had much better been at home laboring with their hands, —the thing that is good,' to supply the wants of their families, and to have something to give to sustain the precious cause of present truth.

> “Dudg. ngwan’a baperesiti le bokgaitsadi, ke lakatsa go lo nea kakaretso e khutshwane ya se Morena a sa tšwago go mpontšha sona mo ponong. Ke ile ka bontšhwa botse bja Jesu, le lerato leo barongwa ba nago le lona mongwe go yo mongwe. Morongwa a re—Na ga le kgone go bona lerato la bona?—le le latele. Ka mokgwa wo swanago batho ba Modimo ba swanetše go ratana. Go e na le moo, a molato o wele godimo ga gago go e na le godimo ga ngwaneno. Ke bone gore molaetša wo o rego—‘rekišang tše le nago natšo le fe dimpho tša bahloki’—ga se wa ka wa newa ke ba bangwe ka seetša sa wona se se hlakilego; gore morero wa nnete wa mantšu a Mophološi wa rena ga se wa ka wa hlahiswa ka go hlaka. Ke bone gore morero wa go rekiša e be e se go nea bao ba kgonago go šoma le go iphediša; eupša e be e le go phatlalatša therešo. Ke sebe go thekga le go godiša ka boikhutšo bao ba kgonago go šoma, ge ba dutše botšhwaring. Ba bangwe ba bile le phišego ya go ba gona dibokeng ka moka; e sego gore ba tagafatše Modimo, eupša ka baka la—‘mahobe le dihlapi.’ Bao ba kaone kudu ge ba be ba le gae ba šoma ka diatla tša bona, ba dira—‘se e lego se sebotse,’—gore ba kgotsofatše dinyakwa tša malapa a bona, le gore ba be le se sengwe sa go nea go thekga morero wo bohlokwa wa therešo ya bjale.”

> "Some, I saw, had erred in praying for the sick to be healed before unbelievers. If any among us are sick, and call for the elders of the church to pray over them, according to James 5:14, 15, we should follow the example of Jesus. He put unbelievers out of the room, then healed the sick; so we should seek to be separated from the unbelief of those who have not faith, when we pray for the sick among us.

> Naha, nsɔnhu mu no, sɛ wɔnsa yi adane mfomso mu wɔ sɛ wɔrebɔ mpae ama ayarefo anya ayaresa wɔ agyidifo a wonni gyidi anim no, mihui. Sɛ yɛn mu bi yare, na wɔfrɛ asafo no mpanyimfo sɛ wɔmmɛbɔ mpae ngu no so, sɛnea Yakobo 5:14, 15 ka no a, ɛsɛ sɛ yedi Yesu nhwɛso akyi. Ɔmaa wɔn a wonnye nni fii adan no mu ansa na ɔsaa yarefo no; saa ara nso na ɛsɛ sɛ yɛhwehwɛ sɛ yɛtew yɛn ho fi wɔn a wonni gyidi no agyidi a enni hɔ no ho, bere a yɛrebɔ mpae ama ayarefo a wɔwɔ yɛn mu no.

> "Then I was pointed back to the time that Jesus took his disciples away alone, into an upper room, and first washed their feet, and then gave them to eat of the broken bread, to represent his broken body, and juice of the vine to represent his spilled blood. I saw that all should move understandingly, and follow the example of Jesus in these things, and when attending to these ordinances, should be as separate from unbelievers as possible.

> "Lalu aku dibawa kembali kepada masa ketika Yesus membawa murid-murid-Nya menyendiri ke sebuah ruang atas, dan mula-mula membasuh kaki mereka, kemudian memberikan kepada mereka roti yang dipecah-pecahkan untuk melambangkan tubuh-Nya yang dipecahkan, dan sari buah anggur untuk melambangkan darah-Nya yang tercurah. Aku melihat bahwa semua orang harus bertindak dengan pengertian, dan mengikuti teladan Yesus dalam hal-hal ini, dan ketika melaksanakan tata-tata ibadah ini, harus sedapat mungkin memisahkan diri dari orang-orang yang tidak percaya."

> "Then I was shown that the seven last plagues will be poured out, after Jesus leaves the Sanctuary. Said the angel—It is the wrath of God and the Lamb that causes the destruction or death of the wicked. At the voice of God the saints will be mighty and terrible as an army with banners; but they will not then execute the judgment written. The execution of the judgment will be at the close of the 1000 years.

> တစ်ဖန် ယေရှုသည် သန့်ရှင်းရာဌာနတော်မှ ထွက်ခွာသွားပြီးနောက် နောက်ဆုံးဘေးဒဏ်ခုနစ်ပါးကို သွန်းလောင်းမည်ဟု ကျွန်ုပ်အား ပြသခံရ၏။ ကောင်းကင်တမန်က ဆို၏—မတရားသောသူတို့၏ ဖျက်ဆီးခြင်း သို့မဟုတ် သေခြင်းကို ဖြစ်စေသည့်အရာမှာ ဘုရားသခင်နှင့် သိုးသငယ်၏ အမျက်တော်ပင် ဖြစ်၏။ ဘုရားသခင်၏ အသံတော်ကြောင့် သန့်ရှင်းသူတို့သည် အလံများဖြင့် တန်းစီထားသော စစ်တပ်တစ်ရပ်ကဲ့သို့ ခွန်အားကြီးမား၍ ကြောက်မက်ဖွယ်ကောင်းကြလိမ့်မည်။ သို့သော် ထိုအချိန်၌ သူတို့သည် ရေးထားပြီးသော တရားစီရင်ခြင်းကို အကောင်အထည်ဖော်ကြမည်မဟုတ်။ ထိုတရားစီရင်ခြင်း၏ အကောင်အထည်ဖော်ခြင်းသည် အနှစ် ၁၀၀၀ ၏ အဆုံး၌ ဖြစ်လိမ့်မည်။

> "After the saints are changed to immortality, and are caught up together, and receive their harps, crowns, &c., and enter the Holy City, Jesus and the saints set in judgment. The books are opened, the book of life and the book of death; the book of life contains the good deeds of the saints, and the book of death contains the evil deeds of the wicked. These books were compared with the Statute book, the Bible, and according to that they were judged. The saints in unison with Jesus pass their judgment upon the wicked dead. Behold ye! said the angel, the saints sit in judgment, in unison with Jesus, and mete out to each of the wicked, according to the deeds done in the body, and it is set off against their names what they must receive, at the execution of the judgment. This, I saw, was the work of the saints with Jesus, in the Holy City before it descends to the earth, through the 1000 years. Then at the close of the 1000 years, Jesus, and the angels, and all the saints with him, leaves the Holy City, and while he is descending to the earth with them, the wicked dead are raised, and then the very men that —pierced him,' being raised, will see him afar off in all his glory, the angels and saints with him, and will wail because of him. They will see the prints of the nails in his hands, and in his feet, and where they thrust the spear into his side. The prints of the nails and the spear will then be his glory. It is at the close of the 1000 years that Jesus stands upon the Mount of Olives, and the Mount parts asunder, and it becomes a mighty plain, and those who flee at that time are the wicked, that have just been raised. Then the Holy City comes down and settles on the plain.

> “Selepas orang-orang kudus diubahkan kepada keabadian, dan diangkat bersama-sama, serta menerima kecapi, mahkota, dan lain-lain, lalu memasuki Kota Suci, Yesus dan orang-orang kudus duduk dalam penghakiman. Kitab-kitab dibuka, iaitu kitab kehidupan dan kitab kematian; kitab kehidupan mengandungi perbuatan-perbuatan baik orang-orang kudus, dan kitab kematian mengandungi perbuatan-perbuatan jahat orang-orang fasik. Kitab-kitab ini dibandingkan dengan Kitab Undang-undang, iaitu Alkitab, dan menurutnya mereka dihakimi. Orang-orang kudus, seia sekata dengan Yesus, menjatuhkan penghakiman mereka ke atas orang mati yang fasik. Lihatlah! kata malaikat itu, orang-orang kudus duduk dalam penghakiman, seia sekata dengan Yesus, dan menetapkan bagi setiap seorang daripada orang fasik itu menurut perbuatan yang dilakukan dalam tubuh, dan di samping nama mereka dicatatkan apa yang mesti mereka terima pada pelaksanaan penghakiman itu. Inilah, yang aku lihat, pekerjaan orang-orang kudus bersama Yesus, di dalam Kota Suci sebelum kota itu turun ke bumi, sepanjang 1000 tahun. Kemudian pada akhir 1000 tahun itu, Yesus, dan para malaikat, dan semua orang kudus bersama-Nya, meninggalkan Kota Suci, dan sementara Dia sedang turun ke bumi bersama mereka, orang mati yang fasik dibangkitkan, dan kemudian orang-orang yang sama yang ‘telah menikam Dia,’ apabila dibangkitkan, akan melihat-Nya dari jauh dalam segala kemuliaan-Nya, dengan para malaikat dan orang-orang kudus bersama-Nya, lalu mereka akan meratap kerana Dia. Mereka akan melihat bekas paku pada tangan-Nya, dan pada kaki-Nya, dan tempat mereka telah menikamkan tombak ke lambung-Nya. Bekas paku dan tombak itu pada waktu itu akan menjadi kemuliaan-Nya. Pada akhir 1000 tahun itulah Yesus berdiri di atas Bukit Zaitun, lalu bukit itu terbelah dua, dan menjadi suatu dataran yang luas, dan mereka yang melarikan diri pada waktu itu ialah orang-orang fasik, yang baru sahaja dibangkitkan. Kemudian Kota Suci turun dan menetap di atas dataran itu.”

> "Then Satan imbues the wicked, that have been raised, with his spirit. He flatters them that the army in the City is small, and that his army is large, and that they can overcome the saints and take the City. While Satan was rallying his army, the saints were in the City, beholding the beauty and glory of the Paradise of God. Jesus was at their head, leading them. All at once the lovely Saviour was gone from our company; but soon we heard his lovely voice, saying, —Come ye blessed of my Father inherit the kingdom prepared for you from the foundation of the world.' We gathered about Jesus, and just as he closed the gates of the City, the curse was pronounced upon the wicked. The gates were shut. Then the saints used their wings and mounted to the top of the wall of the City. Jesus was also with them; his crown looked brilliant and glorious. It was a crown within a crown, seven in number. The crowns of the saints were of the most pure gold, decked with stars. Their faces shone with glory, for they were in the express image of Jesus; and as they arose, and moved all together to the top of the City, I was enraptured with the sight.

> “Se Sataana o neela ba babe, ba tsositsweng, moya wa gagwe. O ba phophotha ka gore mophato o o mo Motseng o monnye, mme mophato wa gagwe o mogolo, le gore ba ka fenya baitshepi mme ba tseye Motse. Fa Sataana a ne a phutha mophato wa gagwe, baitshepi ba ne ba le mo Motseng, ba lebile bontle le kgalalelo ya Paradaise ya Modimo. Jesu o ne a le kwa pele ga bone, a ba eteletse pele. Ka ponyo ya leitlho Mmoloki yo montle o ne a nyelela mo gare ga rona; mme go ise go ye kae ra utlwa lentswe la gagwe le le monate, le re, —Tlang, lona ba lo segofaditsweng ke Rre, amogelang bogosi jo bo lo baakanyeditsweng go tswa motheong wa lefatshe.’ Ra phuthegela mo go Jesu, mme fela jaaka a ne a tswala dikgoro tsa Motse, thogako ya bolelwa godimo ga ba babe. Dikgoro tsa tswalwa. Foo baitshepi ba dirisa diphuka tsa bone mme ba tlhatlogela kwa godimo ga lobota lwa Motse. Jesu le ene o ne a na le bone; serwalo sa gagwe se ne se phatsima ka bokgabo le kgalalelo. E ne e le serwalo mo teng ga serwalo, di supa ka palo. Diserwalo tsa baitshepi e ne e le tsa gouta e e itshekileng thata, di kgabisitswe ka dinaledi. Difatlhego tsa bone di ne di phatsima ka kgalalelo, gonne ba ne ba le mo setshwanong se se feletseng sa ga Jesu; mme e rile ba tlhatloga, ba tsamaya botlhe mmogo ba ya kwa godimo ga Motse, ka tlala ka boitumelo jo bo gakgamatsang ka ntlha ya pono eo.”

> "Then the wicked saw what they had lost; and fire was breathed from God upon them, and consumed them. This was the Execution of the Judgment. The wicked then received according as the saints in unison with Jesus had meted out to them during the 1000 years. The same fire from God that consumed the wicked, purified the whole earth. The broken ragged mountains melted with fervent heat, the atmosphere, also, and all the stubble was consumed. Then our inheritance opened before us, glorious and beautiful, and we inherited the whole earth made new. We all shouted with a loud voice, Glory, Alleluia.

> “Kemudian orang-orang fasik melihat apa yang telah mereka hilangkan; lalu api dihembuskan dari Allah ke atas mereka, dan membinasakan mereka. Inilah Pelaksanaan Penghakiman itu. Orang-orang fasik itu kemudian menerima sesuai dengan apa yang telah ditakar oleh orang-orang kudus, seia sekata dengan Yesus, kepada mereka selama 1000 tahun. Api yang sama dari Allah yang membinasakan orang-orang fasik itu, menyucikan seluruh bumi. Gunung-gunung yang pecah dan compang-camping meleleh karena panas yang menyala-nyala, demikian juga atmosfera, dan segala jerami habis dimakan api. Kemudian warisan kami terbentang di hadapan kami, mulia dan indah, dan kami mewarisi seluruh bumi yang dijadikan baru. Kami semua berseru dengan suara nyaring, Kemuliaan, Haleluya.”

> "I also saw that the shepherds should consult those in whom they have reason to have confidence, those who have been in all the messages, and are firm in all the present truth, before they advocate any new point of importance, which they may think the Bible sustains. Then the shepherds will be perfectly united, and the union of the shepherds will be felt by the church. Such a course I saw would prevent unhappy divisions, and then there would be no danger of the precious flock being divided, and the sheep scattered, without a shepherd."—

> “Ami nso mihuu sɛ ɛsɛ sɛ nguanhwɛfo no tu wɔn ho fo kyerɛ wɔn a wɔwɔ asɛm pa mu mu gyidi wɔ wɔn mu, wɔn a wɔakɔ mu wɔ nkrasɛm no nyinaa mu, na wɔagyina pintinn wɔ nokware a ɛwɔ hɔ mprempren no nyinaa mu, ansa na wɔabɔ asɛm foforo biara a ɛho hia ho dawuru, a ebia wɔbɛsusu sɛ Bible no gyina akyi. Afei nguanhwɛfo no bɛyɛ baako pɛpɛɛpɛ, na asafo no benya nguanhwɛfo no nkabom no ho nka. Mihuui sɛ saa kwan yi bɛsi awerɛhosɛm mu mpaapaemu ano, na afei asiane biara nni hɔ sɛ nguankuw a ɛsom bo no bɛkyekyɛ, na nguan no ahwete a wonni ɔhwɛfo bi.”—

And then it concludes with five more paragraphs which I have in a box for you, because these five paragraphs out of the article are the ones that are going to end up in Early Writings. That is why these final five paragraphs have the box around them.

Kemudian ia diakhiri dengan lima perenggan lagi yang telah saya letakkan dalam sebuah kotak untuk anda, kerana lima perenggan daripada rencana ini ialah yang akan dimuatkan dalam Early Writings. Itulah sebabnya lima perenggan terakhir ini dilingkungi kotak.

> "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.

> ថ្ងៃទី ២៣ ខែកញ្ញា ព្រះអម្ចាស់បានបង្ហាញដល់ខ្ញុំថា ទ្រង់បានលូកព្រះហស្តរបស់ទ្រង់ជាលើកទីពីរ ដើម្បីសង្គ្រោះសំណល់នៃប្រជារាស្ត្ររបស់ទ្រង់ ហើយថា ត្រូវតែបង្កើនការខិតខំឲ្យទ្វេដងក្នុងគ្រានៃការប្រមូលផ្តុំនេះ។ ក្នុងគ្រានៃការខ្ចាត់ខ្ចាយ អ៊ីស្រាអែលត្រូវបានវាយប្រហារ និងហែកហួរ; ប៉ុន្តែឥឡូវនេះ ក្នុងគ្រានៃការប្រមូលផ្តុំ ព្រះជាម្ចាស់នឹងប្រោសឲ្យប្រជារាស្ត្ររបស់ទ្រង់ជាសះស្បើយ និងរុំរបួសឲ្យពួកគេ។ ក្នុងគ្រានៃការខ្ចាត់ខ្ចាយ ការខិតខំដែលបានធ្វើឡើងដើម្បីផ្សាយសេចក្តីពិត មានប្រសិទ្ធផលតិចតួចប៉ុណ្ណោះ មិនបានសម្រេចអ្វីច្រើន ឬស្ទើរតែគ្មានអ្វីសោះ; ប៉ុន្តែក្នុងគ្រានៃការប្រមូលផ្តុំ នៅពេលដែលព្រះជាម្ចាស់បានដាក់ព្រះហស្តរបស់ទ្រង់ដើម្បីប្រមូលប្រជារាស្ត្ររបស់ទ្រង់ នោះការខិតខំដើម្បីផ្សាយសេចក្តីពិតនឹងមានប្រសិទ្ធផលដូចដែលបានកំណត់ទុក។ គ្រប់គ្នាគួរតែរួបរួមគ្នា និងមានចិត្តក្លៀវក្លាក្នុងកិច្ចការនេះ។ ខ្ញុំបានឃើញថា វាជារឿងគួរឲ្យអាម៉ាស់ណាស់ ដែលនរណាម្នាក់យកគ្រានៃការខ្ចាត់ខ្ចាយមកធ្វើជាគំរូដើម្បីគ្រប់គ្រងយើងឥឡូវនេះ ក្នុងគ្រានៃការប្រមូលផ្តុំ; ដ្បិតបើព្រះជាម្ចាស់មិនធ្វើអ្វីសម្រាប់យើងឥឡូវនេះ លើសពីអ្វីដែលទ្រង់បានធ្វើនៅពេលនោះទេ អ៊ីស្រាអែលនឹងមិនដែលត្រូវបានប្រមូលផ្តុំឡើយ។ វាចាំបាច់ដូចគ្នា ដែលសេចក្តីពិតត្រូវបានបោះពុម្ពផ្សាយក្នុងកាសែតមួយ ដូចដែលត្រូវបានអធិប្បាយ។

> "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 tahun 1843 itu diarahkan oleh tangan-Nya, dan bahawa tidak ada satu bahagiannya pun yang patut diubah; bahawa angka-angkanya adalah sebagaimana yang dikehendaki-Nya. Bahawa tangan-Nya menaungi dan menyembunyikan suatu kesilapan pada beberapa angka itu, sehingga tiada 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.

> Kemudian aku melihat berkenaan dengan —Harian,’ bahawa perkataan —korban’ telah ditambahkan oleh hikmat manusia, dan tidak termasuk dalam teks; dan bahawa Tuhan telah memberikan pengertian yang benar tentangnya kepada mereka yang menyampaikan seruan jam penghakiman. Apabila kesatuan wujud, sebelum tahun 1844, hampir semua bersatu dalam pengertian yang benar tentang —Harian;’ tetapi sejak tahun 1844, dalam kekacauan, pandangan-pandangan lain telah diterima, dan kegelapan serta kekacauan pun menyusul.

> "The Lord showed me that Time had not been a test since 1844, and that time will never again be a test.

> Tengpanin ui ngenkhawm hleia a hmuhsak angin, 1844 atanga hun chu fiahna a ni tawh lo va, hun chu tun hnuah pawh fiahna a ni leh tawh dawn lo.

> "Then I was pointed to some who are in the great error, that the saints are yet to go to Old Jerusalem, &c., before the Lord comes. Such a view is calculated to take the mind and interest from the present work of God, under the message of the third angel; for if we are to go to Jerusalem, then our minds will naturally be there, and our means will be withheld from other uses, to get the saints to Jerusalem. I saw that the reason why they were left to go into this great error, is because they have not confessed and forsaken their errors, that they have been in for a number of years past." Review and Herald, November 1, 1850."

> “इल्लइना, अइ महान भुलमे पड़ल किछु लोकनिक दिस मोर ध्यान दिल गेल कि प्रभु अयबाक पहिले पवित्र जनसभकेँ एखनहुँ पुरान यरूशलेम जाए पड़त, आदि। एहन विचार एही हेतु उपयुक्त अछि जे तेसर स्वर्गदूतक संदेशक अधीन परमेश्वरक वर्तमान काजसँ मन आ रुचिकेँ हटा दे; किएक तँ जँ हम सभकेँ यरूशलेम जाए पड़त, तँ स्वाभाविक रूपसँ हमर मन ओतहि रहत, आ पवित्र जनसभकेँ यरूशलेम पहुँचाबय लेल आन उपयोगसभसँ हमर साधन रोकि लेल जाएत। हम देखलहुँ जे हुनका सभकेँ एहि महान भुलिमे जाए देबाक कारण ई अछि जे ओ सभ अपन ओहि भूलसभकेँ, जाहिमे ओ सभ बितल कइएक वर्षसँ पड़ल रहल छथि, नहि स्वीकारलनि आ नहि त्यागलनि।” Review and Herald, November 1, 1850.

Do you see them? Do you know what I am talking about?

Pule o a ba bona? A o itse se ke buang ka sone?

Okay. If we go into these five final paragraphs, you will see some things that are different in the original than you will find in Early Writings, page 74.

Хубаво. Ако навлезем в тези последни пет абзаца, ще видите някои неща, които в оригинала са различни от това, което ще намерите в Early Writings, стр. 74.

FROM THE AUDIENCE: So, you are saying these in the box are the originals?

ពីទស្សនិកជន៖ ដូច្នេះ លោកកំពុងនិយាយថា អ្វីៗទាំងនេះនៅក្នុងប្រអប់ គឺជាឯកសារដើមឬ?

These in the box, these are the last five paragraphs in this original article, and this box is around them. These five paragraphs are what ultimately end up in Early Writings, page 74.

Aiṭem mi insaed long bokis, dispela em las faivpela paragraf long dispela asples atikol, na dispela bokis i raunim ol. Dispela faivpela paragraf em ol samting we bihain tru i go insaed long *Early Writings*, pes 74.

But, when was this printed, when was this written? November 1850.

Tetapi, bilakah ini dicetak, bilakah ini ditulis? November 1850.

So, I have in bold-faced the things that are going to be changed from these five paragraphs. There is going to be a metamorphosis with this; because, in the very near future in 1851 the book A Sketch of the Christian Experience and Views of Ellen G. White is going to be printed and they are going to take these paragraphs and put them in A Sketch of the Christian Experience and View of Ellen G. White. And from here [article in Review and Herald, November 1850] to A Sketch of the Christian Experience and Views of Ellen G. White there are some minor editorial changes that happened to these five paragraphs. And then from A Sketch of the Christian Experience and View of Ellen G. White in 1851 to Early Writings in 1882, there are some more editorial changes, and those editorial changes are what make Early Writings, page 74, convoluted.

An hian ah, chang turte chu thupui hriatna hrangin ka lo tar lang a ni, he paragraph panga atanga. Hei hi a awm ang a, a nihna chu thlak danglamna (metamorphosis) a ni dawn; a chhan chu, hun rei lo te chhungah, 1851-ah chuan bu A Sketch of the Christian Experience and Views of Ellen G. White chu tihchhuah a ni dawn a, heng paragraph-te hi lakchhuah an ni ang a, A Sketch of the Christian Experience and Views of Ellen G. White-ah chuan dah luh an ni ang. Tin, hetiang [Review and Herald, November 1850-a article] atang hian A Sketch of the Christian Experience and Views of Ellen G. White thleng chuan, heng paragraph panga-ah hian editorial thlakna te tlemte a thleng a ni. Tin, 1851-a A Sketch of the Christian Experience and Views of Ellen G. White atang chuan 1882-a Early Writings thlengin, editorial thlakna dangte a awm leh a, chu editorial thlakna-te chuan Early Writings, page 74 chu a harsa leh inthlahrunawm takin an siam a ni.

So, in these five paragraphs that conclude in the original manuscript, in the first paragraph, "September 23d, the Lord showed me . . . ," that is going to be changed.

Ka hona, lirapeng tsena tse hlano tse qetellang bukeng ea pele e ngotsoeng ka letsoho, serapeng sa pele, “La 23 Loetse, Morena o mpontšitse . . . ,” hoo ho tla fetoloa.

In the next paragraphs: "Then I saw . . ."; "Then I saw . . ."; The Lord showed me . . . "; and, "Then I was pointed to . . ."; these things get some minor adjustments.

Dalam perenggan-perenggan berikut: “Kemudian aku melihat . . .”; “Kemudian aku melihat . . .”; “Tuhan menunjukkan kepadaku . . .”; dan, “Kemudian perhatianku diarahkan kepada . . .”; perkara-perkara ini mengalami beberapa penyesuaian kecil.

Shown Ten Primary Truths in Thirteen Paragraphs

Khutshiwa Mafhungo a Fumi a Vhukuma kha Dzipharagurafu dza Fhumiiṋa

But, what I want you to see in these thirteen paragraphs from the original article, she has shown ten primary things.

Ахар, эх сурвалж өгүүллийн эдгээр арван гурван догол мөрд тэрээр арван үндсэн зүйлийг харуулсныг та нар хараасай гэж би хүсэж байна.

And now I remember why I have these things bold-faced. It is not because those are going to get changed. I am emphasizing something for you, if you will see, that in these thirteen paragraphs she was shown this . . . , she was shown this . . . , she was shown this . . . , she was shown this. And when she was shown one thing, after she tells us about it, then she is shown something that is not necessarily connected to what she was just shown: "I was shown this . . . ; I was shown this . . . ; I was shown this . . . .

Jaanong hieh nga dawki balei ba nga nga pyndonkam da ki bynta ba la pynskhem da ki dak. Ym dei namar ba yn pynkylla ïa kita. Nga pynpaw shai ïa kawei ka bynta na ka bynta jong phi, lada phin ïohi, ba ha kine ki khat-lai tylli ki paragraph la pyni ha ka ïa kane . . . , la pyni ha ka ïa kane . . . , la pyni ha ka ïa kane . . . , la pyni ha ka ïa kane. Bad haba la pyni ha ka ïa kawei ka bynta, hadien ba ka ïathuh ha ngi shaphang jong ka, nangta la pyni pat ha ka ïa kawei pat ka bynta kaba ym dei ba ka ïadei beit bad kaba la dang shu pyni ha ka: “La pyni ha nga ïa kane . . . ; la pyni ha nga ïa kane . . . ; la pyni ha nga ïa kane . . . .”

You can check me out and read it for yourself, but she was shown ten primary truths in these thirteen paragraphs.

Onika ndzi kambisisa kutani u tisomela hi wexe, kambe u kombisiwile mintiyiso ya nkoka ya khume eka tindzimana leti khume na tinharhu.

Here is what she was shown. She was shown about God's love, about offerings, about prayer for the sick, about the communion service, about the Seven Last Plagues connected with the Millennium, about new light, about the gathering after 1844, about the publishing work, about the 1843 Chart, about the "Daily," about "time" as a test, and about pilgrimages to Jerusalem. And if you read it carefully, this is not a flow of thought. This is a very, "I was shown this," and she records what she was shown; and, she was shown something that is not necessarily connected. You have to see that; because, as they begin to pull these paragraphs together, they begin to create the thought that she saying something that she really did not say.

Naani ge shan amꞌani. God ni kaꞌsaanina gimin, offerings ni gimin, saksaoni rangko biꞌna ni gimin, communion service ni gimin, Millennium baksa nangrimgrikgipa Seven Last Plagues ni gimin, new light ni gimin, 1844 ja∙mano tom∙anina ni gimin, publishing work ni gimin, 1843 Chart ni gimin, “Daily” ni gimin, test gitade “time” ni gimin, aro Jerusalemona pilgrimage rang ni gimin, uko shanaha. Aro naꞌa uko simsakbee poraigenchimode, ian chanchianirangni salbriani ongꞌja. Ian namen, “Naani ge shanaha,” ine ongꞌa; aro una shanagiminko ua serikaha; aro una shanagiminara, bang∙a somoio nangrimanigija ongꞌna manꞌa. Naꞌa uko nikna nanggen; maina, uamang ia paragraph rangko apsan dake chingaona salatna a∙bachengon, ua kakketode aganjagimin mingsa chanchianiko ua aganenga ine dakna a∙bachenga.

Review and Herald, November 1, 1850

Revie dant Herald, November 1, 1850

Okay. Notice the first paragraph of the five paragraphs that we are dealing with from November 1850.

Хубаваа. 1850 оны арван нэгдүгээр сараас авч үзэж буй таван догол мөрийн эхний догол мөрийг анхаар.

> "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."—

> "ថ្ងៃទី 23 ខែកញ្ញា ព្រះអម្ចាស់បានបង្ហាញខ្ញុំថា ទ្រង់បានលូកព្រះហស្តរបស់ទ្រង់ជាលើកទីពីរ ដើម្បីសង្គ្រោះសំណល់នៃប្រជាជនរបស់ទ្រង់ ហើយថា ត្រូវតែបង្កើនការខិតខំឲ្យទ្វេដងក្នុងពេលនៃការប្រមូលផ្តុំនេះ។ ក្នុងពេលនៃការបែកខ្ញែក អ៊ីស្រាអែលត្រូវបានវាយប្រហារ និងហែកខ្ទេច; ប៉ុន្តែឥឡូវនេះ ក្នុងពេលនៃការប្រមូលផ្តុំ ព្រះជាម្ចាស់នឹងប្រោសឲ្យជាសះស្បើយ និងរុំរបួសប្រជាជនរបស់ទ្រង់។ ក្នុងពេលនៃការបែកខ្ញែក ការខិតខំដែលបានធ្វើឡើងដើម្បីផ្សព្វផ្សាយសេចក្តីពិត មានប្រសិទ្ធិភាពតិចតួចណាស់ បានសម្រេចបានតិចតួច ឬមិនសម្រេចអ្វីសោះ; ប៉ុន្តែ ក្នុងពេលនៃការប្រមូលផ្តុំ នៅពេលដែលព្រះជាម្ចាស់បានដាក់ព្រះហស្តរបស់ទ្រង់ ដើម្បីប្រមូលប្រជាជនរបស់ទ្រង់ ការខិតខំដើម្បីផ្សព្វផ្សាយសេចក្តីពិត នឹងមានប្រសិទ្ធិភាពតាមគោលបំណងរបស់វា។ មនុស្សទាំងអស់គួរតែមានឯកភាពគ្នា និងមានចិត្តខ្នះខ្នែងក្នុងកិច្ចការនេះ។ ខ្ញុំបានឃើញថា វាជារឿងគួរឲ្យអាម៉ាស់ណាស់ សម្រាប់អ្នកណាម្នាក់ ដែលយោងទៅពេលនៃការបែកខ្ញែក ធ្វើជាគំរូសម្រាប់គ្រប់គ្រងយើងឥឡូវនេះ ក្នុងពេលនៃការប្រមូលផ្តុំ; ដ្បិត បើព្រះជាម្ចាស់មិនធ្វើសម្រាប់យើងឥឡូវនេះ លើសពីអ្វីដែលទ្រង់បានធ្វើនៅពេលនោះទេ អ៊ីស្រាអែលនឹងមិនត្រូវបានប្រមូលផ្តុំឡើយ។ វាចាំបាច់ដូចគ្នាណាស់ ដែលសេចក្តីពិតត្រូវបានបោះពុម្ពផ្សាយក្នុងកាសែត មិនខុសពីការប្រកាសផ្សាយដោយមាត់ទេ។"—

The last sentence from that paragraph, it says, "It is as necessary that the truth should be published in a paper, as preached." Okay. This thought is going to be dropped.

Kalimat terakhir daripada perenggan itu berbunyi, “Kebenaran itu sama perlunya diterbitkan dalam sebuah penerbitan sebagaimana diberitakan melalui pemberitaan.” Baiklah. Pemikiran ini akan digugurkan.

The second paragraph of the five that we are considering, where it says, "The Lord showed me," you see I have it underlined.

Perenggan kedua daripada lima perenggan yang sedang kita pertimbangkan itu, pada bahagian yang berbunyi, “Tuhan telah menunjukkan kepadaku,” saudara melihat bahawa saya telah menggarisbawahinya.

—"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 bahwa bagan 1843 itu diarahkan oleh tangan-Nya, dan bahwa tidak ada satu bagiannya pun yang boleh diubah; bahwa angka-angkanya adalah sebagaimana yang Ia kehendaki. Bahwa tangan-Nya menaungi dan menyembunyikan suatu kekeliruan dalam beberapa angka itu, sehingga tidak seorang pun dapat melihatnya, sampai tangan-Nya disingkirkan.”—

The reason I have anything underlined in these four paragraphs at the top of the page is that those are going to have editorial changes when it gets reprinted in A Sketch of the Christian Experience and Views of Ellen G. White in 1851.

Lebaka leo ke nang le sengwe se se thaletsweng mo diparagrafeng tse nne tse di kwa godimo ga tsebe eno ke gore tseno di tla nna le diphetogo tsa borulaganyi fa di gatisiwa gape mo go A Sketch of the Christian Experience and Views of Ellen G. White ka 1851.

Okay. "The Lord showed me," is going to be changed; "by his hand" is going to be changed, "that no part of it should be altered" is going to be changed.

Boe. “Morena o ile a mpontša,” go tlo fetolwa; “ka seatla sa gagwe” go tlo fetolwa, “gore go se be le karolo le ge e le efe ya yona yeo e swanetšego go fetolwa” go tlo fetolwa.

Then in the next bold-faced paragraph [fourth paragraph] on the page says,

Kemudian dalam perenggan tebal yang berikutnya [perenggan keempat] pada halaman itu tertulis,

—"The Lord showed me that Time had not been a test since 1844, and that time will never again be a test."—

—“Morena o ile a mpontša gore Nako e be e se teko ga e sa le go tloga ka 1844, gomme nako e ka se sa hlwa e e-ba teko gape.”—

"The Lord showed me," that is going to be changed. What they are going to do the next year in A Sketch of the Christian Experience and Views of Ellen G. White, they are going to take that one-sentence paragraph and they are going to combine it with the previous paragraph. They are going to turn it into one paragraph.

“Tuhan telah menunjukkan kepada saya,” itu akan diubah. Pada tahun berikutnya, dalam *A Sketch of the Christian Experience and Views of Ellen G. White*, mereka akan mengambil paragraf satu kalimat itu dan menggabungkannya dengan paragraf sebelumnya. Mereka akan mengubahnya menjadi satu paragraf.

But, also, if a word or words are bold-faced, there is going to be some other types of changes; and, I will give you an example of what I mean.

Leha ho le joalo, hape, haeba lentsoe kapa mantsoe a ngotsoe ka mongolo o motenya, ho tla ba le mefuta e meng ea liphetoho; ’me ke tla le fa mohlala oa seo ke se bolelang.

And in the third paragraph it says,

Бас үчүнчү абзацта мындай деп айтылат,

—"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."—

“အဲဒီနောက် ကျွန်မသည် —Daily’ နှင့်စပ်လျဉ်း၍ မြင်ရသည်မှာ၊ —sacrifice’ ဟူသောစကားလုံးသည် လူ့ဉာဏ်ပညာဖြင့် ဖြည့်စွက်ထားခြင်းဖြစ်ပြီး၊ မူရင်းကျမ်းစာသားနှင့် မသက်ဆိုင်ကြောင်း၊ ထို့ပြင် တရားစီရင်ရာအချိန်၏ ကြွေးကြော်သံကို ကြေညာခဲ့သူတို့အား ထာဝရဘုရားသည် ယင်းအကြောင်း၏ မှန်ကန်သော အမြင်ကို ပေးတော်မူခဲ့ကြောင်းဖြစ်သည်။ 1844 မတိုင်မီ၊ စည်းလုံးညီညွတ်မှု တည်ရှိခဲ့စဉ်က လူအများစုနီးပါးသည် —Daily’ အပေါ် မှန်ကန်သော အမြင်၌ ညီညွတ်လျက်ရှိကြသော်လည်း၊ 1844 နောက်ပိုင်းတွင်၊ ရှုပ်ထွေးမှုအတွင်း အခြားသော အမြင်များကို လက်ခံယူခဲ့ကြသဖြင့်၊ အမှောင်နှင့် ရှုပ်ထွေးမှုတို့သည် နောက်ဆက်တွဲလာခဲ့သည်။”

Then in the next bold-faced paragraph [fourth paragraph] on the page says,

Kemudian dalam perenggan berikutnya yang dicetak tebal [perenggan keempat] pada halaman itu tertulis,

"The Lord showed me that Time had not been a test since 1844, and that time will never again be a test."—

“Morena o mpontšhitše gore Nako ga se ya ka ya ba teko ga e sa le go tloga ka 1844, gomme nako e ka se sa hlwa e le teko gape.”—

"The Lord showed me," that is going to be changed.

“Tuhan menunjukkan kepada saya,” itu akan diubah.

What they are going to do the next year in A Sketch of the Christian Experience and Views of Ellen G. White, they are going to take that one-sentence paragraph and they are going to combine it with the previous paragraph. They are going to turn it into one paragraph.

Apa yang akan mereka lakukan pada tahun berikutnya dalam *A Sketch of the Christian Experience and Views of Ellen G. White* ialah mengambil perenggan satu ayat itu dan menggabungkannya dengan perenggan sebelumnya. Mereka akan menjadikannya satu perenggan.

And they are going to change "The Lord showed me" to "I was also shown." Okay? They are going to make those two paragraphs one paragraph, and they are going to change it to, "I was also shown," in 1851.

Dan mereka akan mengubah “Tuhan menunjukkan kepadaku” menjadi “Aku juga telah diperlihatkan.” Baik? Mereka akan menjadikan kedua paragraf itu satu paragraf, dan mereka akan mengubahnya menjadi, “Aku juga telah diperlihatkan,” pada tahun 1851.

—"Then I was pointed to some who are in the great error, that the saints are yet to go to Old Jerusalem, &c., before the Lord comes. Such a view is calculated to take the mind and interest from the present work of God, under the message of the third angel; for if we are to go to Jerusalem, then our minds will naturally be there, and our means will be withheld from other uses, to get the saints to Jerusalem. I saw that the reason why they were left to go into this great error, is because they have not confessed and forsaken their errors, that they have been in for a number of years past." Review and Herald, November 1, 1850.

—“Lalu aku ditunjukkan kepada beberapa orang yang berada dalam kesesatan besar, yaitu bahwa orang-orang kudus masih harus pergi ke Yerusalem Lama, dan seterusnya, sebelum Tuhan datang. Pandangan seperti itu cenderung mengalihkan pikiran dan perhatian dari pekerjaan Allah pada masa kini, di bawah pekabaran malaikat ketiga; sebab jika kita harus pergi ke Yerusalem, maka pikiran kita dengan sendirinya akan tertuju ke sana, dan sarana kita akan ditahan dari penggunaan-penggunaan lain, demi membawa orang-orang kudus ke Yerusalem. Aku melihat bahwa alasan mengapa mereka dibiarkan masuk ke dalam kesesatan besar ini ialah karena mereka tidak mengakui dan meninggalkan kesalahan-kesalahan mereka, yang telah mereka pegang selama beberapa tahun yang lampau.” Review and Herald, November 1, 1850.

But, when you get to Early Writings, do you know what they do? They drop the "I was also shown," where in Early Writings this one paragraph, it is going to say, "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." They dropped the "I was also shown," and the next sentence is, "time had not been a test since 1844." Suddenly you do not know that this thought about time not being a test is one of things that she was specifically shown. You believe that this was part of her light on the Daily in the false view producing confusion.

Ane, mukadzafika pa *Early Writings*, mukudziwa chimene amachita? Amachotsa mawu akuti, “I was also shown,” pamene mu *Early Writings*, m’ndime imodzi iyi, pakuti, “Pamene umodzi unalipo chisanafike chaka cha 1844, pafupifupi onse anali ogwirizana pa kumvetsetsa kolondola kwa —Daily,’ koma kuyambira 1844, m’chisokonezo, malingaliro ena avomerezedwa, ndipo mdima ndi chisokonezo zatsatira.” Anachotsa mawu akuti “I was also shown,” ndipo chiganizo chotsatira n’chakuti, “time had not been a test since 1844.” Mwadzidzidzi simudziwa kuti ganizo ili lakuti nthawi sinali mayeso kuyambira 1844 ndi chimodzi mwa zinthu zimene iye anasonyezedwa mwapadera. Mumakhulupirira kuti ichi chinali mbali ya kuunika kwake pa *Daily* mu malingaliro olakwika amene amabala chisokonezo.

That is not the original. You have the original. Check it out.

Seo ga se sa mathomo. O na le sa mathomo. Se tlhatlhobe.

The Next Step (Step Two)—1851 A Sketch of the Christian Experience and View of Ellen G. White

Langkah Seterusnya (Langkah Kedua)—1851 Suatu Lakaran tentang Pengalaman Kristian dan Pandangan Ellen G. White

Then underneath this, you have, A Sketch of the Christian Experience and View of Ellen G. White, printed in 1851; and, you have the breakdowns of the changes that took place, and there is a very, very significant change.

Kemudian, di bawah ini, terdapat A Sketch of the Christian Experience and View of Ellen G. White, yang dicetak pada tahun 1851; dan terdapat uraian terperinci mengenai perubahan-perubahan yang terjadi, dan ada suatu perubahan yang sangat, sangat signifikan.

"September 23d, the Lord shewed [formerly—"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, 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 wrong 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. [Removed: It is as necessary that the truth should be published in a paper, as preached.] [Paragraphs Combined] I have seen [formerly—"the Lord showed me] that the 1843 chart was directed by the hand of the Lord, [formerly—"by His hand"] and that it should not be altered; [formerly—"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.

"วันที่ 23 กันยายน องค์พระผู้เป็นเจ้าได้ทรงสำแดงแก่ข้าพเจ้าว่า พระองค์ได้ทรงเหยียดพระหัตถ์ของพระองค์ออกเป็นครั้งที่สอง เพื่อทรงกอบกู้คนที่เหลืออยู่แห่งชนชาติของพระองค์ และจะต้องเพิ่มพูนความพยายามเป็นทวีคูณในเวลาแห่งการรวบรวมนี้ ในคราวแห่งการกระจัดกระจาย อิสราเอลถูกตีและถูกฉีกทำลาย แต่บัดนี้ในเวลาแห่งการรวบรวม พระเจ้าจะทรงรักษาและพันบาดแผลให้แก่ชนชาติของพระองค์ ในคราวแห่งการกระจัดกระจาย ความพยายามที่ได้กระทำเพื่อเผยแพร่ความจริงนั้นเกิดผลเพียงเล็กน้อย บรรลุผลเพียงเล็กน้อยหรือแทบไม่มีเลย แต่ในการรวบรวม เมื่อพระเจ้าได้ทรงตั้งพระหัตถ์ของพระองค์เพื่อรวบรวมชนชาติของพระองค์แล้ว ความพยายามในการเผยแพร่ความจริงจะเกิดผลตามที่มุ่งหมายไว้ ทุกคนควรเป็นน้ำหนึ่งใจเดียวกันและมีใจร้อนรนในงานนี้ ข้าพเจ้าเห็นว่าเป็นสิ่งผิดที่ผู้ใดจะอ้างถึงคราวแห่งการกระจัดกระจายเพื่อเอามาเป็นแบบอย่างปกครองเราในบัดนี้ในเวลาแห่งการรวบรวม เพราะถ้าพระเจ้าจะไม่ทรงกระทำเพื่อเรามากไปกว่าที่พระองค์ได้ทรงกระทำในเวลานั้นแล้ว อิสราเอลก็จะไม่มีวันถูกรวบรวม [Removed: เป็นสิ่งจำเป็นพอ ๆ กันที่ความจริงจะต้องได้รับการตีพิมพ์ในหนังสือพิมพ์ เช่นเดียวกับการประกาศเทศนา] [Paragraphs Combined] ข้าพเจ้าได้เห็น [formerly—"องค์พระผู้เป็นเจ้าทรงสำแดงแก่ข้าพเจ้า] ว่าแผนภูมิปี 1843 นั้นได้รับการกำกับโดยพระหัตถ์ขององค์พระผู้เป็นเจ้า [formerly—"โดยพระหัตถ์ของพระองค์"] และไม่ควรถูกแก้ไข [formerly—"ไม่ควรแก้ไขส่วนใดของมัน"] ว่าตัวเลขต่าง ๆ เป็นไปตามที่พระองค์ทรงประสงค์ และว่าพระหัตถ์ของพระองค์ทรงปกคลุมอยู่ และทรงซ่อนความผิดพลาดไว้ในตัวเลขบางตัว เพื่อไม่ให้ผู้ใดมองเห็นได้ จนกว่าพระหัตถ์ของพระองค์จะถูกยกออก"

"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 have followed. [Paragraphs Combined] I have also seen [Formerly—"the Lord showed me"] that time had not been a test since 1844, and that time will never again be a test.]" A Sketch of the Christian Experience and Views of Ellen G. White, ExV 61–62.

"Kemudian aku melihat berkenaan dengan —Daily,' bahawa perkataan —sacrifice' telah dimasukkan oleh hikmat manusia, dan tidak termasuk dalam teks; dan bahawa Tuhan telah memberikan pengertian yang benar mengenainya kepada mereka yang menyampaikan seruan jam penghakiman. Ketika kesatuan wujud, sebelum 1844, hampir semua bersatu dalam pandangan yang benar tentang —Daily;' tetapi sejak 1844, dalam kekeliruan itu, pandangan-pandangan lain telah diterima, lalu kegelapan dan kekeliruan pun menyusul. [Perenggan-perenggan digabungkan] Aku juga telah melihat [Dahulu—"Tuhan menunjukkan kepadaku"] bahawa masa tidak lagi menjadi suatu ujian sejak 1844, dan bahawa masa tidak akan pernah lagi menjadi suatu ujian.]" A Sketch of the Christian Experience and Views of Ellen G. White, ExV 61–62.

Time not Connected with the Message of the Third Angel

Masa yang Tidak Berkaitan dengan Pekabaran Malaikat Ketiga

Ellen White had a different vision than the vision that she had that ultimately ends up in Early Writings. She had several visions; but, she had a vision where she was told something; she was told one paragraph, and she wrote it down.

Ellen White ལ་ཕྱིས་སུ *Early Writings* ནང་མཐར་ཐུག་ཏུ་ཚུད་པའི་ཞལ་གཟིགས་དེ་དང་མི་འདྲ་བའི་ཞལ་གཟིགས་ཤིག་ཡོད་དེ། ཁོ་མོར་ཞལ་གཟིགས་མང་པོ་ཡོད་ནའང་། ཁོ་མོས་ཞལ་གཟིགས་ཤིག་གི་ནང་དུ་གསུངས་པ་ཞིག་ཐོས་ཏེ། དེའི་ནང་ཚན་གཅིག་གསུངས་སོང་། ཁོ་མོས་དེ་ཡིག་ཐོག་ཏུ་བཀོད།

"The Lord has shown me that the message of the third angel must go, and be proclaimed to the scattered children of the Lord, and that it should not be hung on time; for time never will be a test again. I saw that some were getting a false excitement arising from preaching time; that the third angel's message was stronger than time can be. I saw that this message can stand on its own foundation, and that it needs not time to strengthen it, and that it will go in mighty power, and do its work, and will be cut short in righteousness." A Sketch of the Christian Experience and Views of Ellen G. White, ExV 48.

“Tuhan telah menunjukkan kepadaku bahwa pekabaran malaikat ketiga harus berjalan, dan diberitakan kepada anak-anak Tuhan yang tercerai-berai, dan bahwa pekabaran itu tidak boleh digantungkan pada waktu; sebab waktu tidak akan pernah lagi menjadi suatu ujian. Aku melihat bahwa beberapa orang sedang memperoleh kegairahan yang palsu yang timbul dari pemberitaan tentang waktu; bahwa pekabaran malaikat ketiga lebih kuat daripada yang dapat diberikan oleh waktu. Aku melihat bahwa pekabaran ini dapat berdiri di atas dasarnya sendiri, dan bahwa pekabaran itu tidak memerlukan waktu untuk menguatkannya, dan bahwa pekabaran itu akan maju dengan kuasa yang besar, dan melakukan pekerjaannya, dan akan dipersingkat dalam kebenaran.” A Sketch of the Christian Experience and Views of Ellen G. White, ExV 48.

What is she speaking about there? That we should never connect the Third Angel's Message with time again, right?

U bua ka eng moo? Hore ha rea lokela ho hlola re amahanya Molaetsa oa Lengeloi la Boraro le nako hape, na?

Amen? Are you with me?

아멘? 여러분도 그렇게 생각하십니까?

Where do you find this? Where is it located?

Uifumana iinkala hi kwihi? Yi kona kwihi?

FROM THE AUDIENCE: (No response.)

KUVA HADHIRA: (Hakuna jibu.)

FROM THE AUDIENCE: A Sketch of the Christian Experience and Views.

ᠦᠵᠡᠭᠴᠢᠳ ᠤᠨ ᠣᠷᠳᠣᠨ ᠠᠴᠠ: ᠬᠷᠢᠰᠲᠢᠶᠠᠨ ᠲᠤᠷᠰᠢᠬᠤᠯ ᠪᠠ ᠦᠵᠡᠯ ᠦᠨ ᠲᠣᠪᠴᠢ ᠲᠣᠶᠢᠮᠣᠯ᠃

A Sketch of the Christian Experience and Views of Ellen G. White, page 48, page 48.

“Sketsa Pengalaman Kristian dan Pandangan Ellen G. White”, halaman 48, halaman 48.

Okay. Where do we find the passage that we are discussing that is derived from Review and Herald, November 1850; where is that located in A Sketch of the Christian Experience and Views of Ellen G. White? Well, it is located, if you back up in your notes, it is located in A Sketch of the Christian Experience and Views of Ellen G. White, page 61 and page 62.

Baiklah. Di manakah kita menemukan petikan yang sedang kita bincangkan itu, yang diambil daripada Review and Herald, November 1850; di manakah letaknya dalam A Sketch of the Christian Experience and Views of Ellen G. White? Baik, petikan itu terletak, jika anda menelusuri semula catatan anda, dalam A Sketch of the Christian Experience and Views of Ellen G. White, halaman 61 dan halaman 62.

You have a vision in A Sketch of the Christian Experience and Views of Ellen G. White that is recorded on page 48; then you have the vision that ultimately is going to end up in Early Writings, on pages 61 and 62. They are separated by 13 or 14 pages, right?

U nang le pono ka hara A Sketch of the Christian Experience and Views of Ellen G. White e ngotsweng leqepheng la 48; hape u na le pono eo qetellong e tla hatiswa ho Early Writings, maqephe a 61 le 62. Di arohane ka maqephe a 13 kapa a 14, na ha ho jwalo?

And what are they going to do when it comes to Early Writings? They are going to take this paragraph from page 48 and they are going to insert it right after her statement that time is no longer a test. They are going to put two visions together.

Na ba tla dira eng fa go tliwa mo go Early Writings? Ba tla tsaya serapa seno go tswa mo tsebeng ya 48 mme ba tla se tsenya gone morago ga polelo ya gagwe ya gore nako ga e sa tlhola e le teko. Ba tla kopanya diponatshegelo tse pedi.

Are you following what I mean?

Adakah kamu mengikuti apa yang saya maksudkan?

MAN IN THE AUDIENCE: Yes.

SEORANG LAKI-LAKI DI ANTARA HADIRIN: Ya.

Are you following what I mean?

Na utloisisa seo ke se bolelang?

INDIVIDUAL ADDRESSED IN THE AUDIENCE: (Affirmation.)

इंद्रोङ आओनाइ फांदाया गोनांथिंसोनि थाखाय: (थिनफोरनाय)

Okay, because you are the one that I am seeing less confirmation with.

ठीक है, क्योंकि आप ही वह हैं जिनके संबंध में मुझे कम पुष्टि दिखाई दे रही है।

The Last Step (Step Three)—1882 Early Writings

Шатти сесоӈҷӣ (Шатти сесоӈток)—1882 Чанампакы тхыовсёк

Okay. Now, I am back to page 6 of your notes; and, now you have Early Writings again.

Хубавай. Эдүгээ би танай тэмдэглэлийн 6-р хуудсанд эргэн ирлээ; одоо танд Early Writings дахин байна.

> "September 23, . . . 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.

> “September 23, . . . ndzi vonile leswaku chati ya 1843 yi kongomisiwile hi voko ra Hosi, naswona a yi fanelanga ku hundzuluxiwa; leswaku tinomboro a ti ri hilaha A swi lavaka hakona; leswaku voko ra Yena a ri ri ehenhla ka swona naswona ri fihlerile xihoxo eka yin’wana ya tinomboro, leswaku a ku nga ri na loyi a nga xi vonaka, ku kondza voko ra Yena ri susiwa.

> "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.

> “Ndzi tlhela ndzi vona mayelana ni ‘siku ni siku’ (Daniyele 8:12) leswaku rito leri nge ‘xitlhavelo’ ri nghenisiwile hi vutlhari bya munhu, naswona a ri hlangani ni tsalwa; naswona Hosi yi nyikele vonelo leri lulameke malunghana na swona eka lava va nyikeleke xirilo xa nkarhi wa vuavanyisi. Loko ku ri ni vun’we, emahlweni ka 1844, kwalomu ka hinkwavo a va ri van’we eka vonelo leri lulameke ra ‘siku ni siku’; kambe eka mpfilumpfilu lowu veke kona ku sukela hi 1844, ku amukeriwe mavonelo man’wana, kutani munyama ni mpfilumpfilu swi landzele. Nkarhi a wu si tshama wu va xikambelo ku sukela hi 1844, naswona a wu nge he tlheli wu va xikambelo ni siku ni rin’we.”

> "The Lord has shown me that the message of the third angel must go, and be proclaimed to the scattered children of the Lord, but it must not be hung on time. I saw that some were getting a false excitement, arising from preaching time; but the third angel's message is stronger than time can be. I saw that this message can stand on its own foundation and needs not time to strengthen it; and that it will go in mighty power, and do its work, and will be cut short in righteousness.

> “Tshanḓa yo mpfumbudza uri mulaedza wa muruṅwa wa vhuraru u fanela u ya, nahone u ḓivhadzwe kha vhana vha Murena vho balanganaho, fhedzi a u faneli u ḓinginiwa kha tshifhinga. Ndo vhona uri vhaṅwe vho vha vha tshi khou wana nyanyulelo ya mazwifhi, i bvaho kha u huwelela tshifhinga; fhedzi mulaedza wa muruṅwa wa vhuraru u na maanḓa u fhira zwine tshifhinga tsha nga kona. Ndo vhona uri hoyu mulaedza u nga ima kha mutheo wawo, nahone a u ṱoḓi tshifhinga uri tshi u khwaṱhise; nahone u ḓo ya nga maanḓa mahulu, wa ita mushumo wawo, nahone u ḓo fhedziswa nga u luga.”

> "Then I was pointed to some who are in the great error of believing that it is their duty to go to Old Jerusalem . . ." Early Writings, 74-76.

> “Ka morago ka bontshiwa ba bangwe ba ba mo phosong e kgolo ya go dumela gore ke tiro ya bone go ya kwa Jerusalema ya bogologolo . . .” Early Writings, 74-76.

And the reason that this is bold-faced, this is the paragraph here where it says, ". . . 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." you need to remember that originally in her first record of this vision, she said, "I was shown that time has not been a test since 1844," and it was a different paragraph. She had made sure that there was a distinction in what she was shown about the Daily and what was shown her about time being a test; and that the next paragraph, which is talking about no connecting time with the Third Angel's Message, it was not in the original vision. It was on page 48 of Life Sketches, not pages 61 and 62.

Alasan bagian ini dicetak tebal ialah bahwa inilah paragraf yang berbunyi, “. . . Ketika kesatuan ada, sebelum 1844, hampir semua orang bersatu dalam pandangan yang benar mengenai ‘harian’; tetapi dalam kekacauan sejak 1844, pandangan-pandangan lain telah dianut, dan kegelapan serta kebingungan pun menyusul. Waktu tidak lagi menjadi ujian sejak 1844, dan tidak akan pernah lagi menjadi ujian.” Anda perlu mengingat bahwa mula-mula, dalam catatan pertamanya tentang penglihatan ini, ia berkata, “Kepadaku ditunjukkan bahwa waktu tidak lagi menjadi ujian sejak 1844,” dan itu merupakan paragraf yang berbeda. Ia telah memastikan bahwa ada pembedaan antara apa yang ditunjukkan kepadanya mengenai Harian itu dan apa yang ditunjukkan kepadanya mengenai waktu sebagai suatu ujian; dan bahwa paragraf berikutnya, yang berbicara tentang tidak adanya waktu yang dihubungkan dengan Pekabaran Malaikat Ketiga, tidak terdapat dalam penglihatan yang asli. Itu terdapat pada halaman 48 Life Sketches, bukan halaman 61 dan 62.

But, when you come to Early Writings in 1882, they put them together; and, therefore, when you get to the 1930s and you are going off into deep darkness in Adventism, and Willie White says that when you are studying the Daily you must study it in the context of time—"Sorry, Willie, your responsibility was to be the one that gave the accurate historical record of the Spirit of Prophecy. You were to be the one that defeated the Spirit of Prophecy. And in your presentation of Early Writings, page 75, you disregarded the original sources, and those original sources say that when you lifted the argument that the Daily has to be considered in the context of time in Early Writings, 74, that is absolutely untrue."—It is untrue! It cannot be sustained by the record in the Spirit of Prophecy. It cannot be sustained by the history of that time period.

Tetapi, apabila anda sampai kepada Early Writings pada tahun 1882, mereka menghimpunkannya bersama-sama; dan, oleh itu, apabila anda sampai kepada tahun 1930-an dan anda sedang tersasar ke dalam kegelapan yang mendalam dalam Adventisme, dan Willie White berkata bahawa apabila anda mengkaji the Daily anda mesti mengkajinya dalam konteks masa—“Maaf, Willie, tanggungjawab anda ialah menjadi pihak yang memberikan catatan sejarah yang tepat tentang Spirit of Prophecy. Anda sepatutnya menjadi pihak yang mempertahankan Spirit of Prophecy. Dan dalam pembentangan anda tentang Early Writings, halaman 75, anda telah mengabaikan sumber-sumber asal, dan sumber-sumber asal itu mengatakan bahawa apabila anda mengangkat hujah bahawa the Daily mesti dipertimbangkan dalam konteks masa dalam Early Writings, 74, itu sama sekali tidak benar.”—Itu tidak benar! Ia tidak dapat dipertahankan oleh catatan dalam Spirit of Prophecy. Ia tidak dapat dipertahankan oleh sejarah bagi jangka masa tersebut.

Okay. Point 1, Sister White says that there is a correct view of the Daily, in Early Writings, 74. The primary argument that is foisted later on in history is that when you study that passage in Early Writings, 74, you have to place it in the context of time setting. That argument is bogus; it is not valid!

Ntunya. Ntlha ya 1, Kgaetšedi White o re go na le kwešišo ye e nepagetšego ya Daily, go Early Writings, 74. Khang ya motheo yeo e ilego ya gapeletšwa ka morago historing ke gore ge o ithuta temana yeo go Early Writings, 74, o swanetše go e bea mo seemong sa go bea dinako. Khang yeo ga e na motheo; ga se ya maleba!

So, now we are stuck with just the position that there is a correct view of the Daily. Okay? But, we are going to take up one more thought out of this paragraph.

အမှန်အားဖြင့် ယခုအခါ ကျွန်ုပ်တို့သည် နေ့စဉ်အကြောင်းနှင့်စပ်လျဉ်း၍ မှန်ကန်သောအမြင်တစ်ရပ်ရှိသည်ဟူသော ရပ်တည်ချက်တစ်ခုတည်းနှင့်သာ ရင်ဆိုင်နေရပြီ။ ဟုတ်ပါသလော။ သို့ရာတွင် ဤစာပိုဒ်မှ အတွေးတစ်ရပ်ကို ထပ်မံယူဆင်ခြင်သွားမည်ဖြစ်သည်။

It says, "September 23d, the Lord showed me . . . ." September 23d, when? 1850: "September 23d, 1850, the Lord showed me."

Ya re, “Ka la 23 Loetse, Morena a mpontša . . . .” Ka la 23 Loetse, neng? 1850: “Ka la 23 Loetse, 1850, Morena a mpontša.”

What did He show her?

O bontšhitše yena eng?

Well one of the things that He showed her was that since 1844, other views of the Daily have been embraced.

Go loketse, sengwe sa dilo tse A neng a mmontsha sona e ne e le gore fa e sa le ka 1844, maikutlo a mangwe ka ga Daily a amogetswe.

"September 23, 1850 the Lord showed me . . . . 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. The Review and Herald, November 1850."

“Ka 23 September, 1850, Tuhan menunjukkan kepada saya . . . . Ketika kesatuan wujud, sebelum 1844, hampir semua bersatu dalam pandangan yang benar mengenai—‘Daily;’ tetapi sejak 1844, dalam kekeliruan itu, pandangan-pandangan lain telah diterima, dan kegelapan serta kekeliruan telah menyusul. The Review and Herald, November 1850.”

March 1850 The "Daily" is the Earthly Sanctuary

Mars 1850 “Harian” ialah Tempat Suci Duniawi

So, on the bottom of page 6 you have a paragraph that comes from the Review and Herald of March 1850, and it is an article by David Arnold.

Ka hona, qetellong ea leqephe la 6 ho na le serapa se nkiloeng ho Review and Herald ea Hlakubele 1850, ’me ke sengoloa sa David Arnold.

> "He [Daniel] also sees the same oppressive power —standing up against the Prince of princes;' thus putting an end to the legality of all the daily sacrifices instituted at Sinai to be daily observed until the Seed should come. Here Christ, the substance, or great antitypical sacrifice was slain by the Roman soldiers. Thus by Rome —the daily sacrifice was taken away,' and the place of his sanctuary was cast down by Titus, a Roman general, when he destroyed the city of Jerusalem, and the temple of God, which contained —the sanctuary.' Here commenced the fulfillment of Christ's prophetic declaration. And they shall fall by the edge of the sword and shall be led away captive into all nations, and Jerusalem shall be trodden down of the Gentiles, UNTIL THE TIMES OF THE GENTILES BE FULFILLED.' Luke 21:24." David Arnold, Review and Herald, March 1850, Volume 1, Number 8.

> “သူ [ဒါနိယေလ] သည် ထိုတူညီသော ဖိနှိပ်အာဏာကိုလည်း ‘မင်းတို့၏ မင်းတော်ကို ဆန့်ကျင်၍ ထရပ်လျက်’ မြင်ရ၏။ ထိုသို့အားဖြင့် သိနာတောင်၌ တည်ထောင်ခဲ့ပြီး မျိုးစေ့တော် ကြွလာမည့်တိုင်အောင် နေ့စဉ် စောင့်ထိန်းရမည့် နေ့စဉ်ယဇ်ပူဇော်ခြင်း အားလုံး၏ တရားဝင်မှုကို အဆုံးသတ်စေသည်။ ဤနေရာတွင် အနှစ်သာရတော်၊ သို့မဟုတ် အရိပ်တော်၏ အမှန်ပြည့်စုံရာ ယဇ်ပူဇော်ခြင်းကြီးဖြစ်သော ခရစ်တော်သည် ရောမစစ်သားတို့၏ လက်ဖြင့် အသတ်ခံရတော်မူသည်။ ထိုသို့ဖြင့် ရောမကြောင့် ‘နေ့စဉ်ယဇ်ကို ဖယ်ရှားယူသွားခဲ့’ သည်ဖြစ်၍၊ ‘သန့်ရှင်းရာဌာန’ ကို ပါဝင်ထားသော ဘုရားသခင်၏ ဗိမာန်တော်နှင့် ယေရုရှလင်မြို့ကို ဖျက်ဆီးခဲ့သော ရောမဗိုလ်ချုပ် တိတု၏ လက်ဖြင့် ‘သူ၏ သန့်ရှင်းရာဌာန၏ နေရာ’ ကိုလည်း ချလိုက်ခြင်းခံရ၏။ ဤနေရာ၌ ခရစ်တော်၏ ပရောဖက်ပြု ကြေညာချက်၏ ပြည့်စုံခြင်းသည် စတင်ခဲ့၏။ ‘သူတို့သည် ဓားသွားဖြင့် လဲကျကြလိမ့်မည်။ လူမျိုးအပေါင်းတို့အကြားသို့ အကျဉ်းချ ခေါ်ဆောင်ခြင်းကို ခံကြရလိမ့်မည်။ ယေရုရှလင်မြို့သည်လည်း လူမျိုးခြားတို့၏ ခြေနင်းခြင်းကို ခံရလိမ့်မည်။ လူမျိုးခြားတို့၏ အချိန်ကာလ ပြည့်စုံသည့်တိုင်အောင် ဖြစ်လိမ့်မည်။’ Luke 21:24။” David Arnold, Review and Herald, March 1850, Volume 1, Number 8.

In this article David Arnold teaches that the Daily in the Book of Daniel represents the Jewish sanctuary in Jerusalem that was removed by Pagan Rome in AD70.

Mo sehloohong sena, David Arnold o ruta hore “Daily” Bukeng ea Daniele e emela sehalalelo sa Bajuda se neng se le Jerusalema, se ileng sa tlosoa ke Roma ea bohetene ka AD70.

September 1850 The "Daily" is Christ's Sanctuary Ministry

सितंबर 1850 “प्रतिदिन” मसीह की पवित्रस्थान-सेवा है

Then in September 1850, the same year—and by the way, who is the editor of the Review and Herald in 1850? His name is James White.

Se ni September 1850, selemong sona seo—gomme, ge e le mang morulaganyi wa Review and Herald ka 1850? Leina la gagwe ke James White.

James White, then, in September of 1850, he prints an article by Crosier which teaches that the Daily represents Christ's Sanctuary ministry.

Eaka James White, ka Lewedi wa 1850, a hatisa sengwalwa sa Crosier seo se rutago gore “Daily” e emela bodiredi bja Kriste bja Sehalalelo.

Now, James White does not teach it directly, but people take the inference there and say that is what he is teaching. And why am I saying this? I am saying this for his reason: In September of 1850, Sister White says that since 1844 other views of the Daily have been embraced in darkness and confusion has followed.

Sekarang, James White tidak mengajarkannya secara langsung, tetapi orang mengambil kesimpulan yang ada di situ dan mengatakan bahawa itulah yang dia ajarkan. Dan mengapakah saya mengatakan ini? Saya mengatakan ini atas sebab berikut: Pada bulan September 1850, Sister White berkata bahawa sejak tahun 1844 pandangan-pandangan lain tentang Daily telah diterima dalam kegelapan, dan kekeliruan telah menyusul.

These two views [Arnold and Crosier] are not the Pioneer view that the Daily is Paganism.

Pandangan dua ini [Arnold dan Crosier] bukanlah pandangan Pionir bahawa “Daily” itu ialah Paganisme.

And on page 7 you have the two paragraphs from Crosier's article, where he is inferring that the Daily is Christ's Sanctuary ministry.

Mme mo letlakaleng la 7 lo na le ditemana tse pedi tse di tswang mo setlhogong sa ga Crosier, mo go tsone a supang ka kakanyo gore “Daily” ke bodiredi jwa ga Keresete jwa Segofalo sa Gagwe.

> "—And the place of His Sanctuary was cast down;' Daniel 8:11. This casting down was in the days and by the means of the Roman power; therefore, the Sanctuary of this text was not the Earth, nor Palestine, because the former was cast down at the fall, more than 4,000 years, and the latter at the captivity, more than 700 years previous to the event of this passage, and neither by Roman agency.

> “—Kedudukan Tempat Suci-Nya telah dirobohkan;” Daniel 8:11. Perobohan ini berlaku pada zaman dan melalui kuasa Rom; oleh itu, Tempat Suci dalam ayat ini bukanlah Bumi, mahupun Palestin, kerana yang pertama telah dirobohkan pada waktu kejatuhan, lebih daripada 4,000 tahun sebelumnya, dan yang kedua pada masa pembuangan, lebih daripada 700 tahun sebelum peristiwa dalam petikan ini, dan kedua-duanya bukan oleh tindakan Rom.

> "The Sanctuary cast down is His against whom Rome magnified himself, which was the Prince of the host, Jesus Christ; and Paul teaches that His Sanctuary is in heaven. Again, Daniel 11:30–31, —For the ships of Chittim shall come against him; therefore, shall he be grieved and return, and have indignation (the staff to chastise) against the holy covenant (Christianity), so shall he do; he shall even return and have intelligence with them (priests and bishops) that forsake the holy covenant. And arms (civil and religious) shall stand on his part, and they (Rome and those that forsake the holy covenant) shall pollute the Sanctuary of strength.' What was this that Rome and the apostles of Christianity should joint pollute? This combination was formed against the —holy covenant', and it was the Sanctuary of that covenant they polluted; which they could do as well as to pollute the name of God; Jeremiah 34:16; Ezekiel 20; Malachi 1:7. This was the same as profaning or blaspheming His name. In this sense this —politico-religious' beast polluted the Sanctuary, (Revelation 13:6), and cast it down from its place in heaven, (Psalm 102:19; Jeremiah 17:12; Hebrews 8:1–2) when they called Rome the holy city, (Revelation 21:2) and installed the Pope there with the titles, —Lord God the Pope', —Holy Father', —Head of the Church', etc., and there, in the counterfeit, —temple of God', he professes to do what Jesus actually does in His Sanctuary; 2 Thessalonians 2:1–8. The Sanctuary has been trodden under foot (Daniel 8:13), the same as the Son of God has. (Hebrews 10:29.)" O. R. L. Crosier, —The Sanctuary', Review and Herald, September, 1850.

> “Kaŋgipa Rongtalbee Donganiko Romani an·tangko dal·bee mesokgipani, chongmotan sipai dal·gipani Prince, Jisu Kristo, uni kosako ong·ataha; aro Paul an·chingna skia je, Uni Rongtalbee Donganiko salgio donga. Aro changsatai, Daniel 11:30–31, —Maina Kittimni jahajrango uni kosako re·bagen; uni gimin ua duk man·e re·angpilgen, aro rongtalgipa ku·rachakani (Kristianitini) kosako ka·onanggen (sasti on·gipa dang), indake ua dakgen; ua re·angpiltae, rongtalgipa ku·rachakaniko watgiparang baksa (sastrirang aro bishoprang baksa) ku·sikgrikgen. Aro jakgitelrang (songnokni aro toromni) uni pakshio chadenggen, aro uamang (Rom aro rongtalgipa ku·rachakaniko watgiparang) bilni Rongtalbee Donganiko nangrataigen.’ Rom aro Kristianitini watapgiparang maiko apsan nangratana gita baksa dakaha? Ia meliani —rongtalgipa ku·rachakani’ kosako ong·atakoaha, aro uamang nangratgipaoni, ua ku·rachakanini Rongtalbee Donganian ong·aha; uamang iako Isolni bimungko nangrata gita nangrata tokaha; Jeremiah 34:16; Ezekiel 20; Malachi 1:7. Iani orto apsan, chongmotan Uni bimungko mandegrikna ba blasfemi ka·na apsan ong·aha. Ia orton, ia —songnok-toromni’ matburung Rongtalbee Donganiko nangrataha, (Revelation 13:6), aro uko salgio donggipa an·tangni biapo on·srataha, (Psalm 102:19; Jeremiah 17:12; Hebrews 8:1–2) jensalo uamang Romko rongtalgipa songjinma ine aganaha, (Revelation 21:2) aro hanoi Popko —Gitel Isol Pope’, —Rongtalgipa Pagipa’, —Mondolini Skanggipa’, aro gipinrang ine bimungrango donaha; aro hanoi, togipa —Isolni toromnok’ gita ong·gimin o, ua Jisu an·tangni Rongtalbee Donganio chongmot dake dakgipa kamrangko dakenga ine ku·rachakaha; 2 Thessalonians 2:1–8. Rongtalbee Donganiko ja·mano ja·pakaha (Daniel 8:13), ian Isolni Depanteko ja·mano ja·pakani baksa apsan ong·a. (Hebrews 10:29.)” O. R. L. Crosier, —The Sanctuary’, Review and Herald, September, 1850.

The Logic of James White

សេចក្តីតក្កវិជ្ជារបស់ James White

Why would James White print this article if he knew better? The reason for it is "The Logic of James White" in your notes.

Nande angelo James White nombwèkuulisha etikuló eneyi nandi ámanyé íkulumba? Etuuka lyakwe ni “The Logic of James White” mu manyolosho géénu.

The first thing that was printed after the Disappointment is called A Word to the Little Flock, and the three people who were authors in that publication were James and Ellen White and Joseph Bates. The first thing that was printed after October 22, 1844, by those people that were following on the path was this article; and, in this article Sister White endorses Crosier's view, not his view of the Daily but his view of Christ moving from the Holy Place to the Most Holy Place.

Ntho ya ntlha e e neng ya gatisiwa morago ga Khutsafalo e bidiwa Lefoko go Setlhotswaneng se Sennye, mme batho ba bararo ba e neng e le bakwadi mo kgatisong eo e ne e le James White le Ellen White le Joseph Bates. Ntho ya ntlha e e neng ya gatisiwa morago ga Phalane 22, 1844, ke batho bao ba neng ba tsweletse mo tseleng e ne e le setlhogo seno; mme, mo setlhogong seno Kgaitsadi White o tlhomamisa pono ya ga Crosier, e seng pono ya gagwe ka ga Daily, mme e le pono ya gagwe ka ga Keresete a tloga mo Felong ga Boitshepo a ya mo Felong ga Boitshepo jo bo Fetisisang.

Notice, this is Sister White. This is why James White would be willing to print Crosier's article, it says,

Perhatikan, ini ialah Sister White. Inilah sebabnya James White sanggup mencetak artikel Crosier; tertulis,

"I believe the Sanctuary, to be cleansed at the end of the 2300 days, is the New Jerusalem Temple, of which Christ is a minister."—this is Ellen White—"The Lord shew me in vision, more than one year ago, that Brother Crosier had the true light, on the cleansing of the Sanctuary, &c; and that it was his will, that Brother C. should write out the view which he gave us in the Day-Star, Extra, February 7, 1846. I feel fully authorized by the Lord, to recommend that Extra, to every saint.

“Ndi a zwi tenda uri Vhupo Vhukhethwa, vhu fanela u kunakiswa mafheloni a maḓuvha a 2300, ndi Thembela ya Yerusalema Liswa, ine Kristo a vha mushumeli wayo.”—hezwi ndi Ellen White—“Murena o ntsumbedza kha bono, u fhira ṅwaha muthihi wo fhiraho, uri Mukomana Crosier o vha e na tshedza tsha ngoho malugana na u kunakiswa ha Vhupo Vhukhethwa, na zwiṅwe-vho; nahone uri zwo vha zwi mbilu yawe uri Mukomana C. a ṅwale nga vhuḓalo maitele e a riṋea kha Day-Star, Extra, February 7, 1846. Ndi pfa ndo tendelwa nga vhuḓalo nga Murena, u khwaṱhisedza iyo Extra kha mukhethwa muṅwe na muṅwe.”

"I pray that these lines may prove a blessing to you, and all the dear children who may read them." A Word to the Little Flock, May 12, 1847.

“Ndzi khongelela leswaku mintila leyi yi va nkateko eka wena, ni le ka vana hinkwavo lava rhandzekaka lava nga ta yi hlaya.” A Word to the Little Flock, May 12, 1847.

So, people even to this day, some of the modern historians in Adventism say, "Look at there. Ellen White is giving her blanket endorsement on Crosier's article; and, therefore, what Crosier said about the Daily being Christ's Sanctuary ministry that has to be true." And when they say that, they are misrepresenting history; because, Crosier's article had eight sections in it and, from the very beginning, the Adventists understood that four of those sections were total darkness and they have never, ever, ever been reprinted in Adventism.

Jadi, orang-orang bahkan sampai hari ini, sebagian dari sejarawan modern dalam Adventisme berkata, “Lihatlah itu. Ellen White sedang memberikan dukungan menyeluruhnya atas artikel Crosier; dan, oleh karena itu, apa yang dikatakan Crosier tentang Yang Terus-Menerus sebagai pelayanan Kristus di Bait Suci itu pasti benar.” Dan ketika mereka mengatakan hal itu, mereka sedang memutarbalikkan sejarah; sebab, artikel Crosier memiliki delapan bagian di dalamnya dan, sejak awal mula, umat Advent memahami bahwa empat dari bagian-bagian itu adalah kegelapan belaka dan tidak pernah, sama sekali tidak pernah, dicetak ulang dalam Adventisme.

As an example, one of his positions in that article was that when Jesus returns there is going to be a thousand years of peace. Adventists do not believe that and they never did. That understanding is an understanding that William Miller rejected that actually puts William Miller in the right path for understanding truth. That teaching is one of the teachings that is directly opposite to Millerite understanding.

Sebagai contoh, salah satu pendiriannya dalam artikel itu ialah bahwa apabila Yesus datang kembali, akan ada seribu tahun damai sejahtera. Kaum Advent tidak mempercayai hal itu, dan mereka tidak pernah mempercayainya. Pemahaman tersebut ialah suatu pemahaman yang ditolak oleh William Miller, yang sesungguhnya menempatkan William Miller pada jalan yang benar untuk memahami kebenaran. Ajaran itu adalah salah satu dari ajaran-ajaran yang secara langsung bertentangan dengan pemahaman Millerite.

So, when Crosier comes out with this eight-part article, they know right off the bat that four of these parts are not reprintable.

Ndipo, Crosier alipotoka na makala hii ya sehemu nane, walijua mara moja kwamba sehemu nne za hizi haziwezi kuchapishwa tena.

But, James White prints the part where Crosier does infer that the Daily is Christ's Sanctuary ministry; but, he is only going to reprint those four parts. He is not going to reprint the other four. But, in order for James White to reprint Crosier's four parts, he has to print it in two issues. He had to print it twice in September 1850.

Akan tetapi, James White mencetak bagian di mana Crosier memang menyimpulkan bahwa “the Daily” adalah pelayanan Kristus di Bait Suci; namun, ia hanya akan mencetak ulang keempat bagian itu. Ia tidak akan mencetak ulang empat bagian yang lain. Tetapi, agar James White dapat mencetak ulang empat bagian Crosier itu, ia harus menerbitkannya dalam dua edisi. Ia harus mencetaknya dua kali pada bulan September 1850.

There was not enough room in his Review and Herald in September 1850, so he printed two Review and Heralds in September 1850 so he could get all of Crosier's article on Christ moving from the Holy Place to the Most Holy Place.

Tempat dalam Review and Herald terbitannya pada bulan September 1850 tidak mencukupi, maka ia mencetak dua terbitan Review and Herald pada bulan September 1850 supaya ia dapat memuat seluruh artikel Crosier tentang perpindahan Kristus dari Ruang Kudus ke Ruang Mahakudus.

Now, you will notice from Gerard Damsteegt that he is giving the historical evaluation that Adventists always knew that there were parts of Crosier's articles that were incorrect and that they could not be reprinted.

Jaan, wa na tla lemoga go tswa go Gerard Damsteegt gore o naya tshekatsheko ya hisetori ya gore Baadventist ba ne ba itse ka gale gore go ne go na le dikarolo dingwe mo ditlhangweng tsa Crosier tse di neng di sa siama le gore di ne di ka se gatisiwe gape.

"She [Ellen Harmon] said: —The Lord showed me in vision, more than one year ago, that Brother Crosier had the true light, on the cleansing of the Sanctuary, &c; and that it was His will that Brother C. should write out the view which he gave us in the Day Star Extra, February 7, 1846. I feel fully authorized by the Lord, to recommend that Extra, to every saint' (Letter. E. G. White to Curtis, Word to the Little Flock, 12). Seventh-day Adventists have usually interpreted this statement to mean that Crosier's presentations were not without mistakes, but that his major typological argumentation was correct. Reprints of the article omitted the aspects which they felt to be inaccurate." P. Gerard Damsteegt, Foundations of the Seventh-day Adventist Message and Mission, 125.

“Ia [Ellen Harmon] ong∙a indake aganaha: —More than one year skango, Gitel angna visiono mesokaha je, Brother Crosier-ona Sanctuary-ko rongtalani gimin, aro gipinrang giminba, bebeni seng∙ani gnangchim; aro Brother C. an∙chingna Day Star Extra, February 7, 1846-o on∙gimin nikaniko seahaode, uko seatchina in∙ni skanirang ong∙achim. Anga Gitelchi chu∙sokna bilakgipa hokko man∙e, ia Extra-ko pilak rongtalgiparangna recommend ka∙na chu∙gimik pangchakna man∙aha’ (Letter. E. G. White to Curtis, Word to the Little Flock, 12). Seventh-day Adventistrang indake u∙ia jelatna man∙aha je, ia kattani miksonganiara Crosier-ni talatanirang gualanigri ong∙ja ine, indiba uni nangchongmotgipa typological argumentation-de kakketgipa ong∙achim ine ong∙a. Article-ni reprint-rango, uamangni nikani gita ong∙gijagipa bakrangko galatako dakaha.” P. Gerard Damsteegt, Foundations of the Seventh-day Adventist Message and Mission, 125.

Never Could Reprint His Complete Document

Не би можел никогаш повторно да го испечати неговиот целосен документ

Now, on the next page you have W. A. Spicer giving testimony to the same thing: They always knew that Crosier's articles had error in them, and they never reprinted those four sections.

Jahaidagipa, songgimin krengrao W. A. Spicer an∙tangni sakkiko ia apsan kattarangna on∙enga: uamang pangnaba u∙iaha je, Crosier-ni articles-rango gualani donga, aro uamang mamungdakeba ua brigipin section-rangko reprint dakjachim.

"Sad to say, young Crosier walked in the light of the Sabbath truth but a very little time. He later repudiated the sanctuary teaching that he had helped to establish. Our pioneer brethren reprinted his exposition on the sanctuary several times in their early papers, but they never could reprint his complete document. In it he had added to the sanctuary exposition some ideas on the age to come a temporal millennium, with a glorious age on this earth at the Second Advent. These things our brethren always omitted. These teachings of the age to come were all abroad in those days. The doctrine never fitted in with the definite advent message; and doubtless this leaven of error helped to lead the younger men away from the Sabbath and the sanctuary truths. He soon turned to bitter opposition to our early movement." W. A. Spicer, Review and Herald, December 14, 1939

“Amalungichidwitsa kunena kuti, Crosier wachinyamata anayenda m’kuunika kwa choonadi cha Sabata kwa nthawi yochepa kwambiri. Pambuyo pake anakana chiphunzitso cha kachisi chimene anathandiza kuchikhazikitsa. Abale athu oyambirira anasindikizanso kangapo m’manyuzipepala awo oyambirira kufotokoza kwake kwa kachisi, koma sanathe konse kusindikizanso chikalata chake chonse. M’menemo iye anawonjezera pa kufotokoza kwa kachisi maganizo ena okhudza m’badwo umene ukubwera—milleniyamu ya padziko lapansi, yokhala ndi m’badwo wa ulemerero pa dziko lino pa Kubwera Kachiwiri. Zinthu zimenezi abale athu ankazisiya nthawi zonse. Ziphunzitso zimenezi za m’badwo umene ukubwera zinali zitafalikira konsekonse masiku amenewo. Chiphunzitsochi sichinagwirizane konse ndi uthenga wokhazikika wa adventi; ndipo mosakayikira chotupitsa ichi cha cholakwa chinathandiza kutsogolera anyamatawo kutali ndi choonadi cha Sabata ndi cha kachisi. Posakhalitsa anatembenukira ku kutsutsa kowawa gulu lathu loyambirira.” W. A. Spicer, Review and Herald, December 14, 1939

The point is, there are those people today that take Sister White's endorsement of Crosier's article in A Word to the Little Flock, people like Heidi Heikes, Heidi Heikes with his foolish book about the Daily being Christ's Sanctuary ministry. This is one of his arguments.

ចំណុចគឺថា សព្វថ្ងៃនេះ មានមនុស្សខ្លះដែលយកការគាំទ្ររបស់ Sister White ចំពោះអត្ថបទរបស់ Crosier ក្នុង *A Word to the Little Flock* មកប្រើ ដូចជាមនុស្សដូចជា Heidi Heikes គឺ Heidi Heikes ជាមួយនឹងសៀវភៅល្ងង់ខ្លៅរបស់គាត់អំពី “ពាក្យរាល់ថ្ងៃ” ថាជាកិច្ចបម្រើរបស់ព្រះគ្រីស្ទក្នុងទីសក្ការៈ។ នេះគឺជាអំណះអំណាងមួយរបស់គាត់។

People that do this are disregarding the historical facts. They never could reprint all of Crosier's articles. And to insist that Ellen White's endorsement in A Word to the Little Flock is a blanket endorsement of Crosier's position is to insist that Adventists believe that there is going to be a thousand years of peace. It is a foolish argument.

Orang yang berbuat demikian sedang mengabaikan fakta-fakta sejarah. Mereka sama sekali tidak mungkin mencetak ulang semua artikel Crosier. Dan bersikeras bahwa dukungan Ellen White dalam A Word to the Little Flock merupakan dukungan menyeluruh terhadap pendirian Crosier berarti bersikeras bahwa umat Advent percaya bahwa akan ada seribu tahun damai. Itu adalah argumen yang bodoh.

It is a misrepresentation of history, and it is done to deceive people and to produce confusion and darkness.

Ke go emela hisetori gampe, mme go dirwa go tsietsa batho le go tlisa tlhakatlhakano le lefifi.

So, you have two historians, Spicer who is deceased and Damsteegt who is still alive; but, I guarantee you, Spicer or Damsteegt, neither one of them, would agree with me with what I present. Okay, they would not. So, you have two antagonistic historians that are in agreement with what I am telling you. There is no justification whatsoever for taking Ellen White's endorsement of Crosier's article to mean that everything in it was perfect.

Jadi, anda mempunyai dua orang sejarawan, Spicer yang telah meninggal dunia dan Damsteegt yang masih hidup; tetapi, saya menjamin kepada anda, sama ada Spicer mahupun Damsteegt, kedua-duanya tidak akan bersetuju dengan saya mengenai apa yang saya bentangkan. Baiklah, mereka memang tidak akan bersetuju. Oleh itu, anda mempunyai dua orang sejarawan yang bersikap antagonistik tetapi sependapat dengan apa yang saya beritahukan kepada anda. Tidak ada sebarang pembenaran sama sekali untuk menafsirkan pengesahan Ellen White terhadap artikel Crosier sebagai bererti bahawa segala sesuatu di dalamnya adalah sempurna.

The Advent Review—Volume 1, Auburn NY, Number 3

Ulasan Advent—Jilid 1, Auburn NY, Nomor 3

The Advent Review—Volume 1, Auburn NY, Number 4

Advent Review—Jilid 1, Auburn NY, Nombor 4

The Advent Review—Volume 1, Auburn NY, Number Special

Phatlhatsa ya Advent—Buka ya 1, Auburn NY, Nomoro e Kgethegileng

When James White began to print Crosier's article in September of 1850, of The Review and Herald, that was Volume 1, Number 3

Ha Jakobo White a thoma go gatisiwa ga setlhogo sa ga Crosier ka Lwetse wa 1850, mo go The Review and Herald, eo e ne e le Bolumu 1, Nomoro 3.

But, he could not get it all in Volume 1, Number 3; so, he finished off the article in Volume 1 of The Review and Herald,, Number 4. And when did he do this? In September of 1850.

Tetapi, ia tidak dapat memuat semuanya dalam Jilid 1, Nomor 3; maka, ia menyelesaikan artikel itu dalam Jilid 1 The Review and Herald, Nomor 4. Dan kapankah ia melakukan hal ini? Pada bulan September 1850.

Well, what happened in September of 1850? Sister White had a vision that says, "September 23, 1850 the Lord showed me . . . . 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. The Review and Herald, November 1850."

Ka hmawihtîr, September, 1850-ah eng nge a thleng? Sister White chuan hmuân a neih a, chumi-ah chuan, “September 23, 1850-ah Lalpa’n ka hnênah min entîr . . . . Inpumkhatna a awm laiin, 1844 hma khân, an zawng zawng deuhthaw hi ‘Daily’ chungchanga hriatthiamna dik lamah an pumkhat hlawm a; mahse 1844 hnuah chuan, buaina zîngah hian ngaihdan dangte pawm an ni a, chumi hnuah chuan thimna leh buaina a zui ta. The Review and Herald, November 1850.”

Who was her husband? He was the editor of The Review and Herald.

Suaminya itu siapa? Dia ialah editor The Review and Herald.

So, what did he do when his wife said, "Do you know what I just was told by the Lord, James? I was told that we were not supposed to be introducing the views of the Daily that contradict the Pioneer understanding that the Daily is Paganism, because it is bringing darkness and confusion."

Jadi, apakah yang dilakukannya ketika isterinya berkata, “Tahukah engkau apa yang baru sahaja diberitahukan kepadaku oleh Tuhan, James? Aku diberitahukan bahawa kita tidak seharusnya memperkenalkan pandangan-pandangan tentang Daily yang bertentangan dengan pemahaman para Perintis bahawa Daily itu ialah Paganisme, kerana hal itu membawa kegelapan dan kekeliruan.”

So, what did James White do? In September of 1850 he printed another Review and Herald, three in one month. It is called Volume 1, Special Edition.

Jadi, apakah yang dilakukan oleh James White? Pada bulan September 1850, beliau mencetak satu lagi Review and Herald, tiga keluaran dalam satu bulan. Ia disebut Jilid 1, Edisi Khas.

And what did he do? He reprinted Crosier's article and removed what Crosier said about the Daily!

আর তিনি কী করলেন? তিনি ক্রোশিয়ারের প্রবন্ধটি পুনর্মুদ্রণ করলেন এবং ‘ডেইলি’ সম্বন্ধে ক্রোশিয়ার যা বলেছিলেন, তা অপসারণ করলেন!

Brothers and Sisters, this is historical proof that James and Ellen White understood that Crosier's view about the Daily was wrong and that it brought darkness and confusion.

Saudara-saudari, ini adalah bukti sejarah bahwa James dan Ellen White memahami bahawa pandangan Crosier mengenai Korban Harian adalah salah dan bahawa hal itu membawa kegelapan serta kekeliruan.

And what was Crosier's view about the Daily? That it was Christ's Sanctuary ministry.

តើទស្សនៈរបស់ Crosier អំពី «ការ​ប្រចាំថ្ងៃ» ជាអ្វី? គឺថា វាជាកិច្ចបម្រើរបស់ព្រះគ្រីស្ទនៅក្នុងទីសក្ការៈ។

So, in Early Writings, 74, when she says, "September 23rd, the Lord showed me that the Millerites had the correct view of the Daily," the historical evidence is that the Millerites understood—

Jadi, dalam Early Writings, 74, apabila beliau berkata, “23 September, Tuhan telah menunjukkan kepadaku bahawa golongan Millerite mempunyai pandangan yang betul tentang Daily,” bukti sejarah menunjukkan bahawa golongan Millerite memahami—

Now, Brothers and Sisters, Brothers and Sisters, do not miss this fact: What is this: September 1850 Sister White is shown that since 1844 other views of the Daily had been embraced; May 1850, Arnold presents the Daily as the Jewish sanctuary; September 1850, part 1 of 2 of Crosier's article is published, inclusive of his presentation of the Daily as Christ's Sanctuary ministry; September 1850, part 2 of 2 of Crosier's article is published; September 1850, Crosier's article is reprinted, but his view on the Daily has been removed? What is taking place?

Saudara-saudari, Saudara-saudari, janganlah terlepas pandang akan kenyataan ini: Apakah ini: September 1850 Sister White diperlihatkan bahawa sejak 1844 pandangan-pandangan lain tentang Daily telah diterima pakai; Mei 1850, Arnold mengemukakan Daily sebagai tempat kudus Yahudi; September 1850, bahagian 1 daripada 2 artikel Crosier diterbitkan, termasuk pembentangannya tentang Daily sebagai pelayanan Kristus di tempat kudus; September 1850, bahagian 2 daripada 2 artikel Crosier diterbitkan; September 1850, artikel Crosier dicetak semula, tetapi pandangannya tentang Daily telah dibuang? Apakah yang sedang berlaku?

We see the same year that this 1850 Chart is produced, and what does this Chart say about the Daily? "Pagan Dominion or The DAILY taken away. Dan. 11:31 508."

Kita melihat bahawa pada tahun yang sama Carta 1850 ini dihasilkan, dan apakah yang dikatakan oleh Carta ini tentang Yang Berterusan? “Kekuasaan Kafir atau Yang BERTERUSAN diambilkan. Dan. 11:31 508.”

Ellen White knew what those who gave the Judgment Hour's cry position of the Daily was. When she says they had the correct view, she knew that the correct view was that it represented the Pagan Dominion being taken; the Daily represented Paganism.

Ellen White o ne a tseba hore na boemo ba “Daily” e ne e le bofe ho ba ileng ba fana ka mohoo oa Hora ea Kahlolo. Ha a re ba ne ba e-na le pono e nepahetseng, o ne a tseba hore pono eo e nepahetseng e ne e le ea hore e ne e emela ho tlosoa ha Puso ea Bohetene; “Daily” e ne e emela Bohetene.

And in this year, 1850, the historical record proves that she rejected and her husband rejected the teaching that the Daily represents Christ Sanctuary ministry, which is the teaching that the Biblical Research Institute of the Seventh-day Adventist Church upholds. It is the teaching that the self-supporting ministries, such as Heartland and Steps to Life support. It is the teaching that brings darkness and confusion.

Dan pada tahun ini, 1850, catatan sejarah membuktikan bahwa ia telah menolak dan suaminya pun telah menolak ajaran bahwa “the Daily” melambangkan pelayanan Kristus di Bait Suci, yaitu ajaran yang dipertahankan oleh Biblical Research Institute of the Seventh-day Adventist Church. Itulah ajaran yang didukung oleh pelayanan-pelayanan swadaya, seperti Heartland dan Steps to Life. Itulah ajaran yang mendatangkan kegelapan dan kekacauan.

Now, notice this concerning the 1850 Chart. This is in November of 1850. This is the same month that she has the vision that she records that ultimately goes through the evolution in 1851, and then in 1882 ends up in Early Writing, in this very month, in this very month, in November of 1850. It says,

Sekarang, perhatikan hal ini mengenai Bagan 1850. Ini terjadi pada bulan November 1850. Inilah bulan yang sama ketika ia menerima penglihatan yang dicatatnya, yang pada akhirnya melalui perkembangan pada tahun 1851, dan kemudian pada tahun 1882 berakhir dalam Early Writing, tepat pada bulan ini, tepat pada bulan ini, pada bulan November 1850. Dikatakan,

"Monday we returned to Dorchester where our dear Brother Nichols and family live."—

“Ka Mosupologo re boela kwa Dorchester, kwa go nnang mokaulengwe wa rona yo o rategang, Nichols, le lelapa la gagwe.”

Right up here [referring to the 1850 Chart, upper right-hand corner], "Published by Otis Nichols, Dorchester, Massachusetts." Okay? She is talking about this, right? Do you see it, this Chart?

Тана иң ўнг бурчагида [1850 йилги Жадвалнинг юқори ўнг бурчагини назарда тутиб], «Массачусетс штати, Дорчестер, Отис Николс томонидан нашр этилган». Хўпми? У мана шу ҳақда гапиряпти, тўғрими? Бу Жадвални кўряпсизми?

—"There in the night God gave me a very interesting vision, the most of which you will see in the paper. God shewed me the necessity of getting out a chart. I saw it was needed and that the truth made plain upon tables would effect much and would cause souls to come to the knowledge of the truth." Manuscript Releases, number 15, 210 November, 1850.

—“Di situ, pada waktu malam, Tuhan memberikan kepadaku suatu penglihatan yang sangat menarik, yang sebahagian besarnya akan kamu lihat dalam kertas itu. Tuhan menunjukkan kepadaku perlunya menerbitkan sebuah carta. Aku melihat bahawa hal itu diperlukan dan bahawa kebenaran yang dinyatakan dengan jelas di atas tabel-tabel akan menghasilkan banyak kesan dan akan menyebabkan jiwa-jiwa datang kepada pengenalan akan kebenaran.” Manuscript Releases, nombor 15, 210 November, 1850.

She had a vision at Nichols's house in Dorchester—that is all on this Chart—saying, "You need to make a chart."

अनि डोर्चेस्टर-आ Nichols-नि नोक’ओ मोनसे दर्सोन मोननाय जादों—बेखौ गासैबो बे Chart-आ दं—जेराव बुंदों, “नोंथाङा मोनसे chart साबनो गोनां।”

And what does she say about the chart? How does she describe it?

Mme yena o reng ka ga tšhate? O e hlalosa bjang?

Go to Habakkuk 2, "I saw the need of getting out a chart," and what would it do? It was needed, "that the truth made plain upon tables." Habakkuk 2, verse 2, says, "And the Lord answered me and said, Write the vision, and make it plain upon tables, . . . ." She is saying that this Otis Nichols 1850 Chart, printed in Dorchester, Massachusetts, is a fulfillment of Habakkuk, just like she says in The Great Controversy that the 1843 Chart is a fulfillment of Habakkuk.

Pergi ke Habakkuk 2, “Aku melihat perlunya mengeluarkan sebuah peta,” dan apa yang akan dilakukannya? Itu diperlukan, “supaya kebenaran dibuat jelas di atas loh-loh.” Habakkuk 2, ayat 2, berkata, “Lalu TUHAN menjawab aku, demikian: Tuliskanlah penglihatan itu, dan buatlah itu jelas di atas loh-loh, . . . .” Ia sedang mengatakan bahwa Peta Otis Nichols tahun 1850 ini, yang dicetak di Dorchester, Massachusetts, adalah suatu penggenapan Habakkuk, sama seperti yang ia katakan dalam The Great Controversy bahwa Peta 1843 adalah suatu penggenapan Habakkuk.

Okay, do you see that? Do you see when she got this vision? In the same time that this was going on: "September 23d, the Lord showed me . . . . that the teaching of the Daily as Christ's Sanctuary ministry brings darkness and confusion," and her husband immediately reprinted the article and removed those two paragraphs. It was never reprinted again in Adventism until 1931 when Willie White reprinted it; and, when he did so, he had some false witness in the very tract that he printed. It can be demonstrated.

ठीक छ, के तपाईंले त्यो देख्नुभयो? के तपाईंले देख्नुभयो, उनले यो दर्शन कहिले प्राप्त गरिन्? यही समयमा, जब यो भइरहेको थियो: “September 23d, the Lord showed me . . . . that the teaching of the Daily as Christ’s Sanctuary ministry brings darkness and confusion,” अनि उनका पतिले तुरुन्तै त्यो लेख पुनर्मुद्रित गरे र ती दुई अनुच्छेद हटाइदिए। त्यसपछि 1931 सम्म एडभेन्टिज्मभित्र त्यो फेरि कहिल्यै पुनर्मुद्रित भएन, जब Willie White ले त्यसलाई पुनर्मुद्रित गरे; र, जब उनले त्यसो गरे, उनले मुद्रित गरेको त्यही पुस्तिकाभित्र केही झूटा साक्षी पनि समावेश थियो। यो प्रमाणित गर्न सकिन्छ।

Now, I want to read something here to you, a longer quote, about this same time period. This is from November 27, 1850.

Sa, kele batla go lo balela sengwe fa, tsopolo e telele, ka ga paka eno e e tshwanang. Se se tswa ka November 27, 1850.

"I have neglected writing you for some time. I will now give my reasons. First, I had no time to write for weeks after I received Sister Arabella's kind and welcome letter, or I should have complied with her request to have answered it within two weeks. I liked the letter very much. We were all interested in the letter and hope my delay will not prevent you from answering this as soon as you read it, and I will not wait so long next time.

Ndzi honisile ku mi tsalela nkarhinyana. Sweswi ndzi ta mi byela swivangelo swa mina. Xo sungula, a ndzi ri na nkarhi wo tsala ku ringana mavhiki endzhaku ka loko ndzi amukerile papila ra musa ni ra ku amukeleka ra Makwerhu Arabella; loko swi nga ri tano, a ndzi ta va ndzi landzerile xikombelo xa yena xo leswaku a hlamuriwa exikarhi ka mavhiki mambirhi. Ndzi ri tsakerile ngopfu papila rero. Hinkwerhu a hi tsakela papila rero, naswona hi tshemba leswaku ku hlwela ka mina a ku nge mi sivelanga ku hlamula leri hi ku hatlisa loko ntsena mi ri hlaya; naswona na mina a ndzi nge he hlweli nkarhi wo leha swonghasi nkarhi lowu taka.

"James' and my health is quite good now. Our home is in Paris, at Brother Andrews', within a few steps of the post office and printing office. We shall stay here some little time. This is a very kind family, yet quite poor. Everything here is free as far as they have. We do not think it right to be any expense to them while here. I want to see you all very much and dear Sister Gorham.

បច្ចុប្បន្ន សុខភាពរបស់យ៉ាកុប និងរបស់ខ្ញុំ គឺល្អប្រសើរណាស់។ ផ្ទះស្នាក់នៅរបស់យើងស្ថិតនៅទីក្រុងប៉ារីស នៅផ្ទះបងប្អូន Andrews ចម្ងាយត្រឹមតែប៉ុន្មានជំហានពីការិយាល័យប្រៃសណីយ៍ និងការិយាល័យបោះពុម្ព។ យើងនឹងស្នាក់នៅទីនេះមួយរយៈតូច។ នេះជាគ្រួសារមួយដែលមានចិត្តសប្បុរសណាស់ ប៉ុន្តែក្រីក្រយ៉ាងខ្លាំង។ អ្វីៗទាំងអស់នៅទីនេះ ពួកគេផ្តល់ដោយឥតគិតថ្លៃ តាមតែអ្វីដែលពួកគេមាន។ យើងមិនគិតថា គួរតែធ្វើឲ្យពួកគេចំណាយអ្វីឡើយ ខណៈដែលយើងស្នាក់នៅទីនេះ។ ខ្ញុំចង់ជួបអ្នកទាំងអស់គ្នាយ៉ាងខ្លាំង ហើយក៏ចង់ជួបបងស្រីជាទីស្រឡាញ់ Gorham ផងដែរ។

"Our conference at Topsham was one of deep interest. Twenty-eight were present; all took part in the meeting.

“Konferensi kami di Topsham mangrupikeun salah sahiji anu pinuh ku minat anu jero. Aya dua puluh dalapan urang anu hadir; sadayana milu nyandak bagian dina pasamoan éta.

"Sunday the power of God came upon us like a mighty rushing wind. All arose upon their feet and praised God with a loud voice; it was something as it was when the foundation of the house of God was laid. The voice of weeping could not be told from the voice of shouting. It was a triumphant time; all were strengthened and refreshed. I never witnessed such a powerful time before.

ရက်တနင်္ဂနွေ၌ ဘုရားသခင်၏ တန်ခိုးတော်သည် အင်အားကြီးမားစွာ တိုက်ခတ်သော လေပြင်းကဲ့သို့ ကျွန်ုပ်တို့အပေါ်သို့ ဆင်းသက်တော်မူ၏။ လူအပေါင်းတို့သည် မိမိတို့၏ ခြေထောက်ပေါ်သို့ ထ၍ အသံကျယ်စွာဖြင့် ဘုရားသခင်ကို ချီးမွမ်းကြ၏။ ထိုအရာသည် ဘုရားသခင်၏ အိမ်တော်၏ အုတ်မြစ်ကို ချထားသောအခါကဲ့သို့ ဖြစ်လေ၏။ ငိုကြွေးသံနှင့် ကြွေးကြော်အော်ဟစ်သံကို ခွဲခြား၍ မရနိုင်ခဲ့။ ထိုအချိန်သည် အောင်ပွဲခံရာ အချိန်ဖြစ်၍ လူအပေါင်းတို့သည် ခွန်အားတိုးပွားကာ အသစ်ပြန်လန်းဆန်းကြ၏။ ကျွန်ုပ်သည် ထိုမျှ အစွမ်းထက်သော အချိန်မျိုးကို ယခင်က တစ်ခါမျှ မျက်မြင်မတွေ့ဖူးပါ။

"Our next conference was in Fairhaven. Brother Bates and wife were present. It was quite a good meeting. On our return to Brother Nichols', the Lord gave me a vision and showed me that the truth must be made plain upon tables, and it would cause many to decide for the truth by the three angels' messages, with the two former being made plain upon tables."—

"Persidangan kami yang seterusnya berlangsung di Fairhaven. Saudara Bates dan isterinya turut hadir. Ia merupakan suatu perhimpunan yang sangat baik. Sekembalinya kami ke rumah Saudara Nichols, Tuhan mengurniakan kepadaku suatu penglihatan dan menunjukkan kepadaku bahawa kebenaran itu mesti dinyatakan dengan jelas di atas loh-loh, dan hal itu akan menyebabkan ramai orang membuat keputusan bagi kebenaran melalui perkhabaran tiga malaikat, dengan dua yang terdahulu dinyatakan dengan jelas di atas loh-loh."—

That is right down here, [indicating the lower left corner of the 1850 Chart]. Okay? They are on this Chart, what she is talking about.

Itu terletak tepat di bagian bawah sini, [menunjuk sudut kiri bawah pada Bagan 1850]. Baik? Itu ada pada Bagan ini, yang sedang ia bicarakan.

—"I also saw it was as necessary for the paper to be published as for the messengers to go, for the messengers need a paper to carry with them, containing present truth, to put in the hands of those that hear, and then the truth would not fade from the mind, and that the paper would go where the messengers could not go. Other things I saw which will appear in the paper.

—"I also saw bahawa adalah sama perlunya surat khabar itu diterbitkan sebagaimana para utusan itu pergi, kerana para utusan memerlukan suatu surat khabar untuk dibawa bersama mereka, yang mengandungi kebenaran masa kini, untuk diletakkan ke dalam tangan mereka yang mendengar, dan dengan demikian kebenaran itu tidak akan pudar daripada fikiran, dan bahawa surat khabar itu akan pergi ke tempat yang para utusan tidak dapat pergi. Hal-hal lain juga aku lihat yang akan muncul dalam surat khabar itu.

"How do you all get along? Are you all striving for eternal life? I want to see you very, very much and think I shall before long. Now is the preparation time and I hope we shall all make sure work for eternity. Time looks very short and what we do we must do quickly.

“Kamu semua apa khabar? Adakah kamu semua sedang berusaha untuk hidup yang kekal? Aku sangat, sangat ingin melihat kamu semua dan aku fikir tidak lama lagi aku akan dapat berbuat demikian. Sekarang ialah masa persediaan dan aku berharap kita semua akan melakukan pekerjaan yang benar-benar pasti bagi kekekalan. Masa kelihatan sangat singkat, dan apa yang kita lakukan, kita mesti melakukannya dengan segera.

"November 20, one week ago, Brother Henry Nichols and self went to Topsham. We had just risen from the dinner table Thursday [Nov. 21], when one of Brother Foey's children came in and said their mother was insensible. We hastened over the river one mile and found our dear Sister Foey dying. My distress was great as I found she did not know me. She continued long in great distress until between three and four o'clock and then breathed her last. She has left a husband and three children to mourn their loss.

၂၀ ရက် နိုဝင်ဘာ၊ တစ်ပတ်ခန့်အကြာက၊ ညီအစ်ကို Henry Nichols နှင့် ကျွန်ုပ်သည် Topsham သို့ သွားခဲ့ကြသည်။ ကြာသပတေးနေ့ [နိုဝင်ဘာ ၂၁] နေ့တွင် ကျွန်ုပ်တို့သည် နေ့လယ်စာစားပွဲမှ မကြာသေးမီကသာ ထခဲ့ကြစဉ်၊ ညီအစ်ကို Foey ၏ ကလေးတစ်ဦး ဝင်လာ၍ ၎င်းတို့၏ မိခင်သည် သတိမရှိတော့ကြောင်း ပြောသည်။ ကျွန်ုပ်တို့သည် မြစ်ကိုဖြတ်၍ တစ်မိုင်အကွာသို့ အလျင်အမြန် သွားခဲ့ကြပြီး၊ ချစ်လှစွာသော ညီအစ်မ Foey သည် သေခြင်းနီးပါးအခြေအနေ၌ ရှိနေသည်ကို တွေ့ရှိခဲ့ကြသည်။ သူမသည် ကျွန်ုပ်ကို မသိတော့သည်ကို တွေ့ရသဖြင့် ကျွန်ုပ်၏ စိတ်ပူပန်ခြင်းသည် အလွန်ကြီးမားခဲ့သည်။ သူမသည် ပြင်းထန်သော ဝေဒနာအတွင်း အချိန်ကြာမြင့်စွာ ဆက်လက်ရှိနေပြီး၊ သုံးနာရီမှ လေးနာရီအကြားတွင် နောက်ဆုံးအသက်ရှူကို ချခဲ့သည်။ သူမသည် မိမိတို့၏ ဆုံးရှုံးမှုအတွက် ဝမ်းနည်းကြရမည့် ခင်ပွန်းတစ်ဦးနှင့် ကလေးသုံးဦးကို ချန်ရစ်ခဲ့သည်။

"Friday morning [Nov. 22], Brother Henry came to Paris for James to shave him to attend the funeral. We had a very solemn, interesting time. The Lord did not leave us but let His Spirit rest upon us. Sister Foey's last days were decidedly her most spiritual and best days. Brother Foey has this to console him, that she died a Christian. He bears up well. God gives him grace to endure the affliction. Oh, how good it is to have a hope in God that will sustain in all scenes of trial and affliction. Praise God for a hope, a good hope. What would you, any of you, give for your hope?

“ਮੁੱਕਰਵਾਰ ਸਵੇਰ [ਨਵੰਬਰ 22], ਭਰਾ ਹੈਨਰੀ ਪੈਰਿਸ ਆਇਆ ਤਾਂ ਜੋ ਜੇਮਜ਼ ਉਸ ਦੀ ਸ਼ੇਵ ਕਰ ਦੇਵੇ, ਤਾਂਕਿ ਉਹ ਅੰਤਿਮ ਸੰਸਕਾਰ ਵਿੱਚ ਹਾਜ਼ਰ ਹੋ ਸਕੇ। ਸਾਡੇ ਕੋਲ ਬਹੁਤ ਹੀ ਗੰਭੀਰ ਅਤੇ ਹਿਰਦੇਸਪਰਸ਼ੀ ਸਮਾਂ ਸੀ। ਪ੍ਰਭੂ ਨੇ ਸਾਨੂੰ ਛੱਡਿਆ ਨਹੀਂ, ਪਰ ਆਪਣਾ ਆਤਮਾ ਸਾਡੇ ਉੱਤੇ ਟਿਕਣ ਦਿੱਤਾ। ਭੈਣ ਫੋਈ ਦੇ ਆਖਰੀ ਦਿਨ ਨਿਸ਼ਚਿਤ ਤੌਰ ’ਤੇ ਉਸ ਦੇ ਸਭ ਤੋਂ ਆਤਮਿਕ ਅਤੇ ਸਭ ਤੋਂ ਚੰਗੇ ਦਿਨ ਸਨ। ਭਰਾ ਫੋਈ ਨੂੰ ਇਸ ਗੱਲ ਦੀ ਸੰਤੋਖ ਹੈ ਕਿ ਉਹ ਇੱਕ ਮਸੀਹੀ ਹੋ ਕੇ ਮਰੀ। ਉਹ ਹਿੰਮਤ ਨਾਲ ਕਾਇਮ ਹੈ। ਪਰਮੇਸ਼ੁਰ ਉਸ ਨੂੰ ਇਸ ਦੁੱਖ ਨੂੰ ਸਹਿਣ ਲਈ ਕਿਰਪਾ ਦਿੰਦਾ ਹੈ। ਓਹ, ਪਰਮੇਸ਼ੁਰ ਵਿੱਚ ਐਸੀ ਆਸ ਰੱਖਣਾ ਕਿੰਨਾ ਚੰਗਾ ਹੈ ਜੋ ਹਰ ਕਿਸਮ ਦੀ ਕਸੌਟੀ ਅਤੇ ਕਲੇਸ਼ ਦੇ ਦ੍ਰਿਸ਼ਾਂ ਵਿੱਚ ਸੰਭਾਲ ਦੇਵੇ। ਇੱਕ ਆਸ ਲਈ, ਇੱਕ ਚੰਗੀ ਆਸ ਲਈ, ਪਰਮੇਸ਼ੁਰ ਦੀ ਸਤਿਕਾਰ ਹੋਵੇ। ਤੁਸੀਂ, ਤੁਹਾਡੇ ਵਿੱਚੋਂ ਕੋਈ ਵੀ, ਆਪਣੀ ਆਸ ਲਈ ਕੀ ਦੇਣ ਨੂੰ ਤਿਆਰ ਹੋਵੇਗਾ?”

"Hold fast the faith. Be strong in God and lean upon His everlasting arm. It will never fail you but will bear you up under every affliction. I hope you will all grow stronger and stronger in the truth. Do not falter but press your way to the kingdom."—

“Peganglah teguh iman. Kuatlah di dalam Tuhan dan bersandarlah pada lengan-Nya yang kekal. Lengan itu tidak akan pernah mengecewakanmu, melainkan akan menopangmu di bawah setiap penderitaan. Aku berharap kamu semua akan makin lama makin bertambah kuat di dalam kebenaran. Jangan goyah, melainkan teruslah maju menuju kerajaan itu.”—

Here we go. Here is what I want you to see.

Ийм байна. Та бүхний харж авахыг миний хүсэж буй зүйл бол энэ юм.

—"One week ago, last Sabbath, we had a very interesting meeting. Brother Hewit from Dead River was there. He came with a message to the effect that the destruction of the wicked and the sleep of the dead was an abomination within a shut door that a woman Jezebel, a prophetess had brought in and he believed that I was that woman, Jezebel."—

—“Sabat yang lalu, seminggu yang lalu, kami mengadakan suatu pertemuan yang sangat menarik. Saudara Hewit dari Dead River ada di sana. Ia datang dengan suatu pekabaran yang pada intinya menyatakan bahwa kebinasaan orang-orang fasik dan tidur orang mati adalah suatu kekejian di dalam pintu yang tertutup, yang telah dibawa masuk oleh seorang perempuan, Izebel, seorang nabiah, dan ia percaya bahwa akulah perempuan itu, Izebel.”—

Okay? Brother Hewit is saying that Ellen White is Jezebel and she has introduced three errors.

Қабыл болды ма? Хоуит бауырым Еллен Уайтты Езабел деп айтып, оның үш қателікті енгізгенін айтып отыр.

"—We told him of some of his errors in the past, that the 1335 days were ended and numerous errors of his. It had but little effect. His darkness was felt upon the meeting and it dragged."—

“—Tulimwambia kuhusu baadhi ya makosa yake ya zamani, kwamba siku 1335 zilikuwa zimekoma, na makosa yake mengi. Hilo lilikuwa na athari ndogo sana. Giza lake lilisikika juu ya mkutano, nao ukasonga kwa kusuasua.”—

Now, I want you to see this. I have something to say about this paragraph that I want you to follow, if you can.

Jemah, dak'a berekhamli chen nangma ka'nok medzinu see. Ngai, nangma paragraph koksa meita haikho mahakna eina phanghaningba amatta leire; adubu aduga nahakna ngamdrabadi, adubu eina pumnamakta khudongchaba oina matam pumnamakta hairibasi khangdok-u.

If you have ever dealt with those in Adventism that reapply the time prophecies at the end of the world, they only have three quotes that they use—they use lots of quotes, but they have three primary quotes that they use. This is one of them; because, they will go there and say, "We told him of some of his errors in the past," and they will claim that when she says "that the 1335 days were ended" that that was one of his errors. Do you see how you can kind of twist that grammar a little bit: "We told him of some of his errors in the past? We also told him that the 1335 days were ended; but the time setters say we told him some of his errors in the past and one of those errors was that you are teaching the 1335 days is ended and that is an error." So, you can twist it either way.

यदि तपाईंले कहिल्यै अन्त्यकालमा समयसम्बन्धी भविष्यवाणीहरूलाई पुनः लागू गर्ने एडभेन्टवादभित्रका व्यक्तिहरूसँग व्यवहार गर्नुभएको छ भने, तिनीहरूले प्रयोग गर्ने उद्धरणहरू वास्तवमा तीनवटै मात्र मुख्य हुन्—यद्यपि तिनीहरूले धेरै उद्धरणहरू प्रयोग गर्छन्, तैपनि तिनीहरूको प्रयोगका तीनवटा प्रमुख उद्धरणहरू छन्। यो तिनमध्ये एउटा हो; किनकि तिनीहरू त्यहाँ गएर यसो भन्छन्, “हामीले उहाँलाई विगतमा उहाँका केही त्रुटिहरूका विषयमा बतायौँ,” र तिनीहरूले दाबी गर्छन् कि जब उनले “that the 1335 days were ended” भनिन्, त्यो उहाँका त्रुटिहरूमध्ये एउटा थियो। के तपाईं देख्नुहुन्छ, कसरी त्यस व्याकरणलाई अलिकति मोड्न सकिन्छ: “We told him of some of his errors in the past”? हामीले उहाँलाई यो पनि बतायौँ कि “the 1335 days were ended”; तर समय-निर्धारकहरू भन्छन् कि हामीले उहाँलाई विगतका उहाँका केही त्रुटिहरूका विषयमा बतायौँ, र ती त्रुटिहरूमध्ये एउटै यो थियो कि तपाईं 1335 days समाप्त भइसकेका छन् भनेर सिकाइरहनुभएको छ, र त्यो एउटा त्रुटि हो। त्यसैले, त्यसलाई दुवै तरिकाले मोड्न सकिन्छ।

The first time I had a face-to-face confrontation with Eugene Prewitt was in Oklahoma, and he is arguing that the Millerite History does not repeat at the end of the world, and I give him a couple of quotes in the Spirit of Prophecy.

ครั้งแรกที่ข้าพเจ้ามีการเผชิญหน้ากันต่อหน้ากับ Eugene Prewitt คือที่โอคลาโฮมา และเขากำลังโต้แย้งว่าประวัติศาสตร์ของพวกมิลเลอไรต์จะไม่เกิดซ้ำอีกในอวสานของโลก และข้าพเจ้าได้ยกคำกล่าวสองตอนจากพระวิญญาณแห่งคำพยากรณ์ให้แก่เขา

And he says, "Jeff, you know that Ellen White was a careless writer."

ហើយគាត់និយាយថា «Jeff អ្នកដឹងហើយថា Ellen White ជាអ្នកនិពន្ធដែលខ្វះការប្រុងប្រយ័ត្ន»។

And I said, "What do you mean?"

Saya berkata, “Apakah yang tuan maksudkan?”

And he went to this quote. He says that this quote proves that she is a careless writer; because she knows that I know that the time setters can twist this quote, if they wish to.

ខាងនោះគាត់បានយកសម្រង់នេះមកដាក់។ គាត់និយាយថា សម្រង់នេះបញ្ជាក់ថា នាងជាអ្នកនិពន្ធដែលខ្វះការប្រុងប្រយ័ត្ន ពីព្រោះនាងដឹងថា ខ្ញុំដឹងថា អ្នកកំណត់ពេលវេលាអាចបង្វែរសម្រង់នេះឲ្យខុសន័យបាន ប្រសិនបើពួកគេចង់។

Now, the fact that someplace like Washita has the influence that teaches its students that Ellen White is a careless writer is one thing; but, is she a careless writer here?

Jadi, hakikat bahawa suatu tempat seperti Washita mempunyai pengaruh yang mengajar para pelajarnya bahawa Ellen White ialah seorang penulis yang cuai adalah satu hal; tetapi, adakah beliau seorang penulis yang cuai di sini?

—"I felt that I must say a few words. In the name of Jesus, I got up and in about five minutes the meeting changed. Everyone felt it at the same instant. Every countenance was lighted up. The presence of God filled the place. Brother Hewit dropped upon his knees and began to cry and pray. I was taken off in vision and saw much that I cannot write. It had a great effect upon Brother Hewit. He confessed it was of God and was humbled in the dust. He has been writing ever since that meeting, and is now writing from the same table renouncing all his errors that he has advanced. I believe God is bringing him up and he is calculated to do good, if God moves through him.

—“Ndzi titwe leswaku ndzi fanele ku vula marito matsongo. Hi vito ra Yesu, ndzi tlakukile, naswona endzhaku ka kwalomu ka ntlhanu wa timinete, nhlengeletano yi cincile. Hinkwavo va swi twile hi nkarhi wun’we. Mimpfuno hinkwayo yi vangamile. Vukona bya Xikwembu byi tele ndhawu leyi. Makwerhu Hewit u we hi matsolo a sungula ku rila ni ku khongela. Ndzi tekiwile hi xivono, kutani ndzi vone swo tala leswi ndzi nga kotiki ku swi tsala. Leswi swi vile ni nkucetelo lowukulu eka Makwerhu Hewit. U pfumerile leswaku a swi huma eka Xikwembu, naswona a titsongahata entshurini. Ku sukela eka nhlengeletano yoleyo u tshama a tsala, naswona sweswi wa tsala etafuleni rero rero, a tshika swihoxo hinkwaswo leswi a swi humesile emahlweni. Ndzi pfumela leswaku Xikwembu xi le ku n’wi tlakuseni, naswona u vekiwile ku endla leswinene, loko Xikwembu xi tirha hi yena.

"Much love to dear Sister Gorham. Tell her to be strong. God is with her and He will not leave her. Much love to you all. I hope the children will not get sleepy, but will be interested in the truth and be diligent to make their calling and election sure. Write, be sure and write, and do not do as I have done. I love you, all of you. Write." Manuscript Releases, volume 16, 206–209. Written from Paris, Maine, November 27, 1850.

“ចូរផ្ញើសេចក្តីស្រឡាញ់យ៉ាងច្រើនទៅកាន់បងស្រីជាទីស្រឡាញ់ ហ្គោរហាំ។ ប្រាប់នាងឲ្យមានកម្លាំងមាំមួន។ ព្រះជាម្ចាស់គង់នៅជាមួយនាង ហើយទ្រង់នឹងមិនបោះបង់នាងឡើយ។ សូមផ្ញើសេចក្តីស្រឡាញ់យ៉ាងច្រើនទៅកាន់អ្នកទាំងអស់គ្នា។ ខ្ញុំសង្ឃឹមថា កូនៗនឹងមិនងងុយគេងឡើយ ប៉ុន្តែនឹងមានចំណាប់អារម្មណ៍ចំពោះសេចក្តីពិត ហើយខិតខំប្រឹងប្រែងដើម្បីធ្វើឲ្យការត្រាស់ហៅ និងការជ្រើសតាំងរបស់ខ្លួនបានជាក់ច្បាស់។ ចូរសរសេរមក ចូរប្រាកដថាសរសេរមក ហើយកុំធ្វើដូចដែលខ្ញុំបានធ្វើ។ ខ្ញុំស្រឡាញ់អ្នករាល់គ្នា អ្នកទាំងអស់គ្នា។ ចូរសរសេរ।” Manuscript Releases, volume 16, 206–209. សរសេរពី Paris, Maine, ថ្ងៃទី 27 ខែវិច្ឆិកា ឆ្នាំ 1850។

Brothers and Sisters, what is the historical context of this; where is she writing this at? She is writing this in 1850, in Brother Nichols's house.

Saudara-saudari, apakah konteks sejarah bagi hal ini; di manakah dia menuliskan ini? Dia menuliskan ini pada tahun 1850, di rumah Saudara Nichols.

In this time period, what is the Lord doing? He is showing that the Pioneers have the correct view of the Daily, and she is dealing with that. She is saying that Christ's Sanctuary ministry is the false view of the Daily.

Ꙩ반 시기 동안 주께서 무엇을 하고 계시는가? 그분께서는 개척자들이 “매일”에 대하여 올바른 견해를 가지고 있음을 보여 주고 계시며, 그녀는 바로 그 문제를 다루고 있다. 그녀는 그리스도의 성소 봉사가 “매일”에 대한 그릇된 견해라고 말하고 있다.

In this history, this very history—not this very history and not just the very year, but the very month of the year she is getting visions and she is clarifying this truth about the Pioneer position of the Daily, saying those that gave the Judgment Hour Cry had the correct view of the Daily; and, in the same paragraph, she says, "I saw that the 1843 Chart was directed by the hand of the Lord and it should not be altered and that those that gave the Judgment Hour Cry had the correct view of the Daily."

nambari ino yonse, nambari yomweyi—osati nambari yomweyi basi ndiponso osati chaka chomwenso chokha, koma mwezi womwenso wa chaka chimenecho—iye akulandira masomphenya ndipo akufotokoza bwino choonadi ichi chokhudza udindo wa Apainiya pa Daily, akunena kuti iwo amene anapereka Kulira kwa Ola la Chiweruzo anali ndi malingaliro olondola pa Daily; ndipo, m’ndime yomweyi, iye akunena kuti, “Ndinaona kuti Tchati cha 1843 chinatsogozedwa ndi dzanja la Ambuye ndipo sichiyenera kusinthidwa, ndiponso kuti iwo amene anapereka Kulira kwa Ola la Chiweruzo anali ndi malingaliro olondola pa Daily.”

And what does it say about the Daily on this 1843 Chart? Well, it says that it was taken away in AD508; and, at 1335 years later brings you to 1843 and that the 1335 is in the past.

กะแล้วแผนภูมิปี 1843 นี้กล่าวว่าอย่างไรเกี่ยวกับเครื่องเผาบูชาประจำวัน? ก็กล่าวว่า มันถูกนำออกไปใน ค.ศ. 508; และอีก 1335 ปีต่อมาได้นำท่านมาถึงปี 1843 และว่า 1335 นั้นอยู่ในอดีตแล้ว

Can you imagine, in the very month, in the very year, that she would tell Brother Hewit from Dead River that it was still future?

Adakah kamu dapat membayangkan bahawa, pada bulan yang sama itu, pada tahun yang sama itu juga, dia akan memberitahu Brother Hewit dari Dead River bahawa hal itu masih pada masa hadapan?

Okay, these time setters, these time setters, and these people that believe that Sister White is a careless writer. History does not uphold this.

Ee, ba beelang nako, ba beelang nako, le batho bana ba dumelang hore Sister White ke mongodi ea sa tsotelleng. Histori ha e tšehetse sena.

So, I want you to see, in connection with the Daily, Ellen White even understood the 1335.

Ka, ke batla hore le bone hore, mabapi le Daily, Ellen White o ne a bile a utloisisa le 1335.

Ellen White just did not put her seal of approval on the Daily being Paganism; she understood that it started the 1335-year prophecy, which ended in 1843, and she defended that position in public against Brother Hewit from Dead River. Do you see that?

Ellen White tidak sekadar memberikan persetujuannya bahwa Yang Harian itu adalah Paganisme; ia memahami bahwa hal itu memulai nubuatan 1335 tahun, yang berakhir pada tahun 1843, dan ia membela pendirian itu di muka umum melawan Saudara Hewit dari Dead River. Apakah Anda melihat itu?

And in the same month, where she is saying that Christ's Sanctuary ministry as the Daily only brings darkness and confusion; and, her husband, in response to that vision, removes that teaching from the Review and Herald.

আর সেই একই মাসে, যখন তিনি বলছেন যে খ্রিষ্টের পবিত্রস্থানের সেবাকার্যকে ‘নিত্য’ হিসেবে উপস্থাপন করা কেবল অন্ধকার ও বিভ্রান্তিই আনে; এবং তাঁর স্বামী, সেই দর্শনের প্রতিক্রিয়ায়, Review and Herald থেকে সেই শিক্ষাটি অপসারণ করেন।

Up here in your notes, where it says "1850 Chart," this is what it says right here [referring to the third column from the left on the 1850 Chart, the text following Jesus on the cross in AD31]. I wanted you to be able to have it in your notes.

Di sini dalam catatan anda, pada bahagian yang tertulis “Carta 1850,” inilah yang tertera tepat di sini [merujuk kepada lajur ketiga dari sebelah kiri pada Carta 1850, iaitu teks yang mengikuti Yesus di atas salib pada TM31]. Saya mahu anda dapat memilikinya dalam catatan anda.

> Away Daniel 11:31 508

> ကွာ—ဒံယေလ ၁၁:၃၁ ၅၀၈

And then on the 1843 Chart over here [referring to the center column, underneath Jesus on the cross in AD31]:

E seng le mo Tšhate ya 1843 mo [go supiwa kholomo e e mo gare, fa tlase ga Jesu mo sefapanong ka AD31]:

Taking away of the daily sacrifice. Dan. 12:11, 12

Ho tlosoa ha sehlabelo sa kamehla. Dan. 12:11, 12

Okay, these are these two Charts.

Sawa, hizi ndizo Chati hizi mbili.

Sister White understood that these men had the correct view, and she understood that it initiated the 1335-year prophecy that ended in 1843; and, she understood that it represented the Pagan Dominion being taken away in 508.

Sr. White e ne a utloisisa hore banna bana ba ne ba e-na le kutloisiso e nepahetseng, ’me o ne a utloisisa hore e qalile boprofeta ba lilemo tse 1335 bo ileng ba fela ka 1843; hape, o ne a utloisisa hore e ne e emela ho tlosoa ha Puso ea Bohetene ka 508.

Under these two references to the Charts you have another quote in the time period of Brother Nichols, and she is rebuking people from making other charts because their artwork is satanic; whereas, she says that the artwork upon these two Charts is heavenly. She says,

Di bawah kedua-dua rujukan kepada Carta ini, anda mempunyai satu lagi petikan dalam tempoh masa Brother Nichols, dan beliau menegur orang ramai kerana membuat carta-carta lain kerana karya seni padanya bersifat syaitani; sedangkan, katanya, karya seni pada kedua-dua Carta ini bersifat surgawi. Beliau berkata,

"I saw the chart-making business was all wrong. It originated with Brother Rhodes and was followed out by Brother Case. Means has been spent in making charts and forming uncouth disgusting images to represent angels and the glorious Jesus. Such things I saw were displeasing to God. I saw that God was in the publishment of the chart by Brother Nichols."—

“Nabona ukuthi umsebenzi wokwenza amashadi wawungalungile neze. Waqala ngoMfoweth’ uRhodes, wase ulandelwa nguMfoweth’ uCase. Kusetshenziswe izimali ekwenzeni amashadi nasekubumbeni izithombe ezingahleleki nezinyanyekayo ukuze zimelele izingelosi noJesu okhazimulayo. Lezo zinto ngazibona ukuthi azimthokozisi uNkulunkulu. Ngabona ukuthi uNkulunkulu wayekukho ekushicilelweni kweshadi nguMfoweth’ uNichols.”

Who was in the publishment of this 1850 Chart? God!

Ke mang yo o neng a le mo phasalatsong ya Tšhate eno ya 1850? Modimo!

—"I saw that there was"—what?—"a prophecy of this chart in the Bible, and if this chart is designed for God's people, if it [is] sufficient for one it is for another, and if one needed a new chart painted on a larger scale, all need it just as much.

—“Ndzi vonile leswaku a ku ri ni”—yini?—“vuprofeta bya chati leyi eBibeleni, naswona loko chati leyi yi endleriwe vanhu va Xikwembu, loko yi ringanele un’we yi ringanela un’wana, naswona loko un’we a lava chati leyintshwa leyi pendiweke hi xikalo lexikulu, hinkwavo va yi lava hi mpimo lowu fanaka.

"I saw that it was a restless, uneasy, unsatisfied, ungrateful feeling in Brother Case that desired another chart. I saw that these painted charts had a bad effect upon the congregation. It caused a light, chaffy spirit of ridicule to be in the meeting."—

“Aka mehu na ɔhaw wom, na ɛnyɛ no fɛ, na onnyaa nni, na onni aseda honhom bi wɔ Onua Case mu a na ɛpɛ sɛ wonya chart foforo. Mihui sɛ saa mfonini a wɔayɛ no wɔ chart so yi nyaa nsunsuanso bɔne wɔ asafo no so. Ɛmaa hokwan maa ahuhuro ne fɛrekyiw honhom bɔne bi baa nhyiam no mu.”—

Now, this is the one that I want you to think through.

Би та нарыг энэ талаар нухацтай бодож үзээсэй гэж хүсэж байна.

—"I saw that the charts ordered by God struck the mind favorably, even without an explanation."—

—“Ndzi vone leswaku matshati lama lerisiweke hi Xikwembu ma khumbe mianakanyo hi ndlela leyinene, hambiloko ku nga ri na nhlamuselo.”—

"I saw that the charts," plural, "ordered by God . . . ." What charts, in the plural, were ordered by God? These two Charts [the 1843 and 1850 Charts] were ordered by God."

“A ke bone gore dikarata,” bontsi, “di laetswe ke Modimo . . . .” Ke dikarata dife, ka bontsi, tse di neng di laetswe ke Modimo? Dikarata tse pedi tse [Karatā ya 1843 le Karatā ya 1850] di ne di laetswe ke Modimo.

> These two Charts are a fulfillment of Habakkuk 2.

> Bacarti ni charti pange kumisesekela Habakkuk 2.

—"There is something light, lovely, and heavenly in the representation of the angels on the charts. The mind is almost imperceptibly led to God and heaven. But the other charts that have been gotten up disgust the mind, and cause the mind to dwell more on earth than heaven. Images representing angels look more like fiends than beings of heaven. I saw that the charts had for days and weeks occupied Brother Case's mind when he should have been seeking heavenly wisdom from God, and should have been growing in graces of the Spirit and the knowledge of the truth.

—“Onyankopɔn abɔfoɔ ho mfonini a ɛwɔ chart ahorow no so no, biribi wɔ mu a ɛyɛ hare, fɛ, na ɛyɛ ɔsoro de. Adwene no, a onipa renhu no ntɛm so, wɔde kyerɛ no kɔ Onyankopɔn ne ɔsoro nkyɛn. Nanso chart foforɔ a wɔasiesie no de, ɛyɛ adwene no akyiwadeɛ, na ɛma adwene no tena asase so kyɛn ɔsoro. Mfonini a ɛgyina hɔ ma abɔfoɔ no hwɛ no, ɛte sɛ ahonhommɔne mmom sen ɔsoro mu nnipa. Mihuu sɛ nna ne nnawɔtwe pii na chart no agye Onua Case adwene, bere a anka ɔrehwehwɛ ɔsoro nyansa afi Onyankopɔn hɔ, na anka ɔrenyin wɔ Honhom no adom mu ne nokorɛ no ho nimdeɛ mu.

"I saw that if the means that has been wasted in getting out charts had been spent in getting out the truth clear before the brethren in publishing tracts, etc., it would have done much good and saved souls. I saw that the chart-making business has spread like the fever." Manuscript Releases, number 13, 359; 1853.

“Ai khânthâwmna leh chart siam tûra sum hman thlawn tawh chu tract leh thu dangte tihchhuakna hmanga unaute hmaah thutak chu chiang takin dah chhuah nân hman ni se, thil ṭha tak a ti ang a, linhmante pawh a chhandam ang tih ka hmu a. Chart siam hnathawh chu khawsik natna angin a darh zau hle tih ka hmu.” Manuscript Releases, number 13, 359; 1853.

The 1290 and 1335 Days

၁၂၉၀ နှင့် ၁၃၃၅ ရက်များ

I have following an article from the Review and Herald, January 28, 1858. The reason I have it in your notes is because you can see that in 1858 they are still teaching that the Daily is Paganism. You have it in your reference, eight years after 1850 they still understand the Daily is Paganism.

Saya mempunyai sebuah petikan daripada Review and Herald, 28 Januari 1858. Sebab saya meletakkannya dalam nota-nota anda ialah supaya anda dapat melihat bahawa pada tahun 1858 mereka masih mengajarkan bahawa Yang Berterusan ialah Kekafiran. Anda memilikinya dalam rujukan anda; lapan tahun selepas 1850 mereka masih memahami bahawa Yang Berterusan ialah Kekafiran.

> "ANOTHER important prophetic period upon which the Advent doctrine is based, is the 1335 days of Daniel 12, with which the 1290 days are so intimately connected. These two periods are introduced to us as follows:

> Satu lagi jangka waktu nubuat yang penting, yang menjadi dasar bagi doktrin Advent, ialah 1335 hari dalam Daniel 12, yang dengannya 1290 hari terhubung begitu erat. Kedua periode ini diperkenalkan kepada kita sebagai berikut:

> "—And from the time that the daily (sacrifice) shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days. Blessed is he that waiteth and cometh to the thousand three hundred and five and thirty days. But go thou thy way till the end be; for thou shalt rest and stand in thy lot at the end of the days.' Daniel 12:11–13.

> “—Отад инн феллоусибе әбомаинейшән дәт мэкетһ дизолейт сед ап, әзе шал би а таузәнд ту һандрид әнд найнти дейз. Блесед из һи дәт уэйтетһ әнд кометһ ту зе таузәнд три һандрид әнд файв әнд терти дейз. Бат гоу ҙау ҙай уэй тил зи энд би; фор ҙау шал рест әнд стенд ин ҙай лот әт зи энд ов зе дейз.” Даниел 12:11–13.

"The questions at once arise, Can we tell what the events are, from which these periods are to be dated; and if so, can we tell when they took place? We first enquire. What is the—'daily' (sacrifice) and the —abomination that maketh desolate'? It will be noticed that the word, sacrifice, is in italics: denoting that it is a supplied word. The same will be noticed in the other instances of its occurrence in the book of Daniel, viz., chapter 11:31 and 8:11–13. Let us briefly refer to this latter chapter. In verse 13 it will be observed that two desolations are brought to view; the daily (desolation,) and the transgression of desolation. This fact is made so plain by Josiah Litch that we cannot do better than quote his language:*

Soalan-soalan segera timbul: Dapatkah kita menentukan apakah peristiwa-peristiwa yang daripadanya tempoh-tempoh ini harus dihitung; dan jika demikian, dapatkah kita mengetahui bilakah peristiwa-peristiwa itu berlaku? Mula-mula kita menyelidiki: Apakah yang dimaksudkan dengan —“harian” (korban) dan —“kekejian yang membinasakan”? Akan diperhatikan bahawa perkataan korban dicetak condong: menandakan bahawa itu ialah perkataan yang ditambahkan. Hal yang sama akan diperhatikan pada kejadian-kejadian lain penggunaannya dalam kitab Daniel, iaitu, pasal 11:31 dan 8:11–13. Marilah kita merujuk secara ringkas kepada pasal yang terkemudian ini. Dalam ayat 13 akan diperhatikan bahawa dua kebinasaan dikemukakan; yang harian (kebinasaan), dan pelanggaran kebinasaan. Fakta ini telah dijelaskan dengan begitu terang oleh Josiah Litch sehingga kita tidak dapat berbuat yang lebih baik selain memetik kata-katanya:*

"—The daily sacrifice is the present reading of the text; but no such thing as sacrifice is found in the original. This is acknowledged on all hands. It is a gloss or construction put upon it by the translators. The true reading is, "the daily and the transgression of desolation;" daily and transgression being connected together by "and" the daily desolation and the transgression of desolation. They are two desolating powers which were to desolate the Sanctuary and the host.'

“―เครื่ องบูชาประจำวัน” เป็นการอ่านตัวบทตามที่ใช้อยู่ในปัจจุบัน; แต่ในต้นฉบับเดิมหาได้มีสิ่งใดที่เป็น “เครื่องบูชา” ไม่ ข้อนี้เป็นที่ยอมรับกันโดยทั่วไป มันเป็นเพียงคำอธิบายประกอบหรือข้อสันนิษฐานที่ผู้แปลใส่ลงไป การอ่านที่ถูกต้องคือ “สิ่งประจำวันและการล่วงละเมิดแห่งความรกร้าง” โดยที่ “สิ่งประจำวัน” และ “การล่วงละเมิด” เชื่อมกันด้วยคำว่า “และ” คือ ความรกร้างประจำวันและการล่วงละเมิดแห่งความรกร้าง ทั้งสองเป็นอำนาจแห่งความรกร้างสองประการ ซึ่งจะกระทำให้สถานนมัสการและกองทัพรกร้าง”

"From this it is evident that the —daily,' can have no reference to the Jewish worship to which it has been applied by the older and more prevalent opinion; and this is further evident from the consideration that if these periods, taken either literally or figuratively, be dated from any taking away of this worship, they do not bring us to any event whatever worthy of note.

“Dari sini jelaslah bahawa ‘harian’ itu tidak mungkin merujuk kepada ibadat Yahudi yang kepadanya istilah itu telah diterapkan menurut pandangan yang lebih lama dan lebih umum; dan hal ini semakin jelas apabila dipertimbangkan bahawa jika tempoh-tempoh ini, sama ada diambil secara harfiah ataupun kiasan, ditarikhkan dari mana-mana penyingkiran ibadat tersebut, tempoh-tempoh itu sama sekali tidak membawa kita kepada apa-apa peristiwa yang layak diberi perhatian.”

"The daily and the abomination then, are two desolating powers which were to oppress the church: can we ascertain what these powers are? We have only to adopt William Miller's method of reasoning on this point to arrive at the same conclusion with him. He says:

“Pen-sosil le pen-jijikengan, maka dua kuasa pen-musnahan ti ka enggau nindas gerija: ulih kitai nemu nyeliahka nama kuasa-kuasa tu? Kitai semina patut nerima chara William Miller ngena penalar iya pasal tu ngambika datai ngagai pengabis ti sebaka enggau iya. Ku iya madah:”

> "—I read on, and could find no other case in which if [the daily] was found but in Daniel. I then [by the aid of a concordance] took those words which stood in connection with it, —take away;' —he shall take away the daily'; —from the time that the daily shall be taken away'; &c. I read on and thought I should find no light on the text. Finally I came to 2 Thessalonians 2:7, 8, —For the mystery of iniquity doth already work; only he who now letteth will let, until he be taken out of the way, and then shall that wicked be revealed.'&c. And when I had come to that text, O, how clear and glorious the truth appeared! There it is! That is —the daily!' Well, now, what does Paul mean by —he who now letteth' or hindereth? By —the Man of Sin,' and the —wicked,' Popery is meant. Well what is it which hinders Popery from being revealed? Why it is Paganism. Well, then, —the daily' must mean Paganism.'+

> "—Ndzi hlaye emahlweni, kambe a ndzi nga ha kumi mhaka yin’wana leyi [lexa siku ni siku] a yi kumeka eka yona handle ka eka Daniyele ntsena. Kutani [hi mpfuno wa khonkodense] ndzi teka marito lawa a ma yimeke ma hlanganile na wona, —ku susa;' —u ta susa lexa siku ni siku'; —ku sukela enkarhini lowu lexa siku ni siku xi nga ta susiwa'; ni swin’wana. Ndzi hlaye emahlweni kutani ndzi anakanya leswaku a ndzi nga ta kuma ku vonakala eka tsalwa rero. Eku heteleleni ndzi fike eka 2 Vatesalonika 2:7, 8, —Hikuva xihundla xa vubihi se xa tirha; ntsena loyi sweswi a sivetelaka u ta ya emahlweni a sivetela, ku ko a susiwa endleleni, kutani lowo homboloka u ta kombisiwa.'&c. Kutani loko ndzi fike eka tsalwa rero, O, ntiyiso wu humelele wu tshembeka naswona wu vangamile njhani! Hi lowu! Hi wona —lexa siku ni siku!' Kutani-ke sweswi, Pawulo u vula yini hi —loyi sweswi a sivetelaka' kumbe a sivela? Hi —Munhu wa Xidyoho,' na —lowo homboloka,' ku kongomisiwa eka Vupapa. Kutani i yini lexi sivetelaka leswaku Vupapa byi nga kombisiwi? Hikokwalaho i Vugandzeri bya Vukhongeri bya Vamatiko. Kutani-ke, —lexa siku ni siku' ri fanele ku vula Vugandzeri bya Vukhongeri bya Vamatiko.'+"

> "We see from Daniel 8, that it is the little horn, which succeeded the goat, or Grecian empire, that takes away the —daily;' and it is the only power brought to view after the division of Alexander's kingdom down to the time when the Sanctuary should be cleansed at the end of the 2300 days. This little horn we have in its proper place showed to be Rome taken as a unit, corresponding with the fourth kingdom of Daniel's other visions. Now it is a fact that a change did take place in the Roman power from Paganism to Papacy. Paganism from the days of the Assyrian kings down to the time of its modification into Popery, had been the daily, or as Professor Whiting renders it, —the continual' desolation, by which Satan had stood up against the cause of Jehovah. In its priests, its altars and its sacrifices, it bore resemblance to the Levitical form of Jehovah's worship; but when the Levitical gave place to the Christian form of worship, Satan, in order to successfully oppose the work, must change also his form of opposition; hence the temples, altars and statues of Paganism are baptized into the blasphemies of Popery.

> “Kita melihat daripada Daniel 8 bahawa tanduk kecil itulah, yang menggantikan kambing jantan, atau empayar Yunani, yang menyingkirkan —harian;’ dan itulah satu-satunya kuasa yang diperlihatkan selepas pembahagian kerajaan Aleksander hingga kepada waktu apabila Tempat Suci itu harus disucikan pada penghujung 2300 hari itu. Tanduk kecil ini telah kami tunjukkan pada tempatnya yang sewajarnya sebagai Rom yang diambil sebagai satu kesatuan, sepadan dengan kerajaan keempat dalam penglihatan-penglihatan Daniel yang lain. Sekarang, adalah suatu fakta bahawa suatu perubahan memang telah berlaku dalam kuasa Rom daripada Kekafiran kepada Kepausan. Kekafiran sejak zaman raja-raja Asyur hingga kepada waktu pengubahsuaiannya menjadi Kepausan, telah menjadi yang harian, atau sebagaimana Profesor Whiting menterjemahkannya, —kebinasaan yang berterusan,’ yang dengannya Iblis telah bangkit menentang perkara Yehovah. Dalam imam-imamnya, mezbah-mezbahnya, dan korban-korbannya, ia mempunyai persamaan dengan bentuk ibadah Lewi kepada Yehovah; tetapi apabila bentuk ibadah Lewi memberi tempat kepada bentuk ibadah Kristian, Iblis, untuk berjaya menentang pekerjaan itu, harus mengubah juga bentuk penentangannya; maka kuil-kuil, mezbah-mezbah, dan patung-patung Kekafiran dibaptiskan ke dalam penghujatan-penghujatan Kepausan.”

> "But the daily, Paganism, is said in the prophecy, to have a sanctuary, and the place of its sanctuary was to be cast down. That a sanctuary is frequently connected with idolatry and heathenism, as the place of its devotion and worship, is evident from the following scriptures: Isaiah 16:12; Amos 7:9, 13, margin. Ezekiel 28:18. Concerning the sanctuary of the daily of Daniel 8, we offer the following from Apollos Hale:*

> “Tetapi yang sehari-hari itu, Kekafiran, dikatakan dalam nubuat itu mempunyai suatu tempat suci, dan tempat suci itu harus dirobohkan. Bahwa suatu tempat suci sering dihubungkan dengan penyembahan berhala dan kekafiran, sebagai tempat pengabdian dan ibadahnya, nyata dari ayat-ayat Kitab Suci berikut: Yesaya 16:12; Amos 7:9, 13, catatan pinggir. Yehezkiel 28:18. Mengenai tempat suci dari yang sehari-hari dalam Daniel 8, kami mengemukakan yang berikut dari Apollos Hale:*”

"—What can be meant by the —sanctuary' of Paganism? Paganism, and error of every kind, have their sanctuaries, as well as truth. These are the temples or asylums consecrated to their service. Some particular and renowned temple of Paganism may, then, be supposed to be here spoken of. Which of its numerous distinguished temples may it be? One of the most magnificent specimens of classic architecture is called the Pantheon. Its name signifies the —temple or asylum of all the gods.' The place of its location is Rome.+ The idols of the nations conquered by the Romans were sacredly deposited in some niche or department of this temple, and in many cases became objects of worship by the Romans themselves. Could we find a temple of Paganism that was more strikingly —his sanctuary.'"

“Apakah yang dimaksudkan dengan —Bait Suci’ dalam Kekafiran? Kekafiran, dan segala jenis kesesatan, mempunyai bait-bait suci mereka sebagaimana kebenaran juga mempunyainya. Inilah kuil-kuil atau tempat-tempat perlindungan yang dikhususkan bagi pelayanan mereka. Maka, boleh dianggap bahawa suatu kuil Kekafiran yang tertentu dan termasyhur sedang dimaksudkan di sini. Yang manakah daripada sekian banyak kuilnya yang tersohor itu? Salah satu contoh seni bina klasik yang paling megah disebut Pantheon. Namanya bererti —kuil atau tempat perlindungan bagi semua dewa.’ Tempat letaknya ialah di Rome.+ Berhala-berhala bangsa-bangsa yang ditakluk oleh orang Roma telah disimpan dengan penuh penghormatan di dalam suatu relung atau bahagian kuil ini, dan dalam banyak hal menjadi objek penyembahan oleh orang Roma sendiri. Dapatkah kita menemukan suatu kuil Kekafiran yang lebih mencolok sebagai —bait sucinya.’”

"Having now ascertained that the daily is Paganism, and the transgression of desolation, or —the abomination that maketh desolate,' is the Papacy, and that the especial sanctuary of Paganism was the Pantheon, and that the —place' of its location was Rome, we inquire further.

“ဤသို့ဖြင့် ‘the daily’ သည် ပဂန်ဝါဒဖြစ်ကြောင်းလည်းကောင်း၊ ‘the transgression of desolation’ သို့မဟုတ် ‘the abomination that maketh desolate’ သည် ပုပ်ရဟန်းအာဏာဖြစ်ကြောင်းလည်းကောင်း၊ ပဂန်ဝါဒ၏ အထူးသန့်ရှင်းရာဌာနမှာ Pantheon ဖြစ်ကြောင်းလည်းကောင်း၊ ၎င်းတည်ရှိရာ ‘place’ သည် Rome ဖြစ်ကြောင်းလည်းကောင်း ယခု ကျွန်ုပ်တို့ အတည်ပြုပြီးဖြစ်သဖြင့်၊ နောက်ထပ် ဆက်လက် စုံစမ်းလေ့လာကြပါစို့။”

"1. Was Paganism —taken away' by the Roman civil power? The following statement of an important and well-known fact in the history of the church and world, we think answers to the prophecy. It refers to Constantine the first Christian emperor, and says:

"1. Angka Mpho ha ka matla a puso ya Mmuso wa Roma a ile a ‘tloswa’? Polelo e latelang ya nnete ya bohlokwa le e tsejwang hantle historing ya kereke le ya lefatshe, re nahana hore e araba boporofeta. E bua ka Constantine, moemphera wa pele wa Bokreste, mme e re:"

"—His first act of government was the dispatch of an edict throughout the empire, exhorting his subjects to embrace Christianity.'++

„—Tindakan pertama pemerintahannya ialah mengeluarkan suatu dekret ke seluruh empayar, yang menyeru rakyatnya supaya memeluk agama Kristian.“++

"2. Was Rome the city or place of his sanctuary, (the Pantheon,) cast down by the authority of the State? The following extract answers:

"2. Adakah Roma kota atau tempat tempat kudusnya, (Pantheon,) yang dijatuhkan oleh kuasa Negara? Petikan berikut menjawab:"

"—The death of the last rival of Constantine had sealed the peace of the empire. Rome was once more the undisputed queen of nations. But, in that hour of elevation and splendor, she had been raised to the edge of a precipice. Her next step was to be downward and irrecoverable. The change of the government to Constantinople still perplexes the historian. It was an act in direct repugnance to the whole course of the ancient and honorable prejudices of the Roman mind. It was the work of no luxurious Asiatic, devoted to the indulgences of eastern customs and climates, but an iron conqueror, born in the west, and contemptuous, like all Romans, of the habits of the orientals; it was the work of a keen politician, yet it was impolitic in the most palpable degree. Yet Constantine abandoned Rome, the great citadel and throne of the Caesars, for an obscure corner of Thrace, and expended the remainder of his vigorous and ambitious life in the double toil of raising a colony into the capital of his empire, and degrading the capital into the feeble honors and humiliated strength of a colony.'*

“—ការសោយទិវង្គតនៃគូប្រជែងចុងក្រោយរបស់កុងស្តង់ទីន បានបិទត្រាសន្តិភាពនៃអាណាចក្រ។ រ៉ូមបានក្លាយជាមហាក្សត្រីនៃបណ្ដាប្រជាជាតិដោយគ្មានអ្នកណាប្រកួតប្រជែងម្តងទៀត។ ប៉ុន្តែ ក្នុងម៉ោងនៃការលើកតម្កើង និងសិរីរុងរឿងនោះ នាងត្រូវបានលើកឡើងទៅដល់គែមជ្រោះមួយ។ ជំហានបន្ទាប់របស់នាង គឺត្រូវធ្លាក់ចុះ ហើយមិនអាចស្ដារឡើងវិញបានទេ។ ការផ្លាស់ប្ដូររដ្ឋាភិបាលទៅកាន់កុងស្តង់ទីណូបល នៅតែធ្វើឱ្យអ្នកប្រវត្តិសាស្ត្រច្របូកច្របល់។ វាជាទង្វើមួយដែលផ្ទុយដោយផ្ទាល់នឹងដំណើរទាំងមូលនៃអំណោចលម្អៀងបុរាណ និងគួរឱ្យគោរពនៃចិត្តគំនិតរ៉ូម៉ាំង។ នេះមិនមែនជាកិច្ចការរបស់ជនអាស៊ីដ៏ប្រណីតសុខស្រួលណាម្នាក់ ដែលលះបង់ខ្លួនទៅនឹងការសម្រួលសុខនៃទម្លាប់ និងអាកាសធាតុបូព៌ាទេ ប៉ុន្តែជាកិច្ចការរបស់អ្នកឈ្នះសង្គ្រាមដ៏រឹងមាំម្នាក់ កើតនៅលិច និងមើលងាយ ដូចជាជនរ៉ូមទាំងអស់ ទម្លាប់របស់ជនបូព៌ា។ នេះក៏ជាកិច្ចការរបស់អ្នកនយោបាយដ៏មុតមាំម្នាក់ដែរ ប៉ុន្តែវាវិញជាការខ្វះប្រាជ្ញានយោបាយយ៉ាងច្បាស់បំផុត។ ទោះជាយ៉ាងណាក៏ដោយ កុងស្តង់ទីនបានបោះបង់រ៉ូម ដែលជាបន្ទាយដ៏មហិមា និងបល្ល័ង្កនៃពួកសេសារ ដើម្បីទៅកាន់ជ្រុងមិនសូវល្បីមួយនៃថ្រេស ហើយបានចំណាយអស់ជីវិតដ៏រឹងមាំ និងមហិច្ឆតារបស់គាត់ដែលនៅសេសសល់ ក្នុងការនឿយហត់ទ្វេដង គឺលើកអាណានិគមមួយឱ្យក្លាយជារាជធានីនៃអាណាចក្ររបស់គាត់ ហើយបន្ថោករាជធានីឱ្យនៅសល់តែ​កិត្តិយសទន់ខ្សោយ និងអំណាចដែលត្រូវបន្ទាបបន្ថោករបស់អាណានិគមមួយ។’*”

"This record from the pen of the historian is too plain to need comment. The place of his sanctuary was cast down, says the prophecy; and after a statement of facts like the above, the most fastidious in prophetic interpretation must be satisfied of its application.

“Catatan daripada pena ahli sejarah ini terlalu jelas sehingga tidak memerlukan ulasan. Tempat kudus-Nya telah dirobohkan, demikianlah kata nubuat itu; dan setelah suatu pernyataan fakta seperti di atas, bahkan mereka yang paling cerewet dalam penafsiran nubuat pun harus berpuas hati akan penerapannya.

"From the time that the daily shall be taken away, and the abomination that maketh desolate set up there shall be a thousand two hundred and ninety days. Blessed is he that waiteth and cometh to the thousand three hundred five and thirty days. With the facts before us that the daily is Paganism, that the abomination that maketh desolate is the Papacy, that there was a change from the former to the latter in the Roman power, and by the authority of State we have but to inquire further when this took place in a manner to fulfill the prophecy; for if we can ascertain this, we have the starting point from which the prophetic periods in the text before us are to be dated. Therefore,

“Ho tloga nakong yeo sehlabelo sa mehla le mehla se tla tlošwago ka yona, gomme makgapa a a tlišago lešope a hlomišwa, go tla ba matšatši a sekete se tee makgolo a mabedi masome a senyane. Go lehlogonolo yo a letago gomme a fihla go matšatši a sekete se tee makgolo a mararo masome a mararo a mahlano. Ka ge dintlha tše di lego pele ga rena e le gore sehlabelo sa mehla le mehla ke Boheitene, gore makgapa a a tlišago lešope ke Bopapa, gore go bile le phetogo go tloga go sa pele go ya go sa morago matleng a Roma, le ka taolo ya Mmušo, re swanetše fela go tšwela pele go nyakišiša gore se se diregile neng ka mokgwa wo o phethagatšago boporofeta; gobane ge e ba re ka netefatša se, re na le ntlha ya mathomo yeo go tšwa go yona dinako tša boporofeta tša temaneng ye e lego pele ga rena di swanetšego go balelwa. Ka gona,”

> "3. When did the event referred to in the prophecy take place? Let it be observed, the question is not, when were the saints given into the hands of the Papacy, but when had the change of religion from Paganism to Papacy been so far effected as to make the latter the national religion, and place it in a condition to start upon its career. This, like all other great revolutions, was not the work of a moment. Its incipient workings were manifest long before. Paul said that even in his day the mystery of iniquity, the Man of Sin, the —abomination that maketh desolate,' was already at work. And it is in the light of this scripture that we must understand our Lord's words in Mathew 24:15, concerning the abomination of desolation, where he makes evident reference to Daniel 9:27. For although Paganism had not given place to the Papacy in the year 70 when Jerusalem was destroyed by the Romans we do understand that the power which then appeared modified somewhat in name and form, was the very power that should, as the abomination of desolation, wear out the saints and desolate the church of the Most High.

> "3. Bi tɛkrɛma a, iŋma kɛ̀n ni a tɔ̀ŋ nɛ̀rɔ́-chi kɔ̀ni mɛ̀? Ka a yi nɛ̀rɛ la, nɛ̀rɛ ni mɛ̀ kɛ́: san tɛkrɛma kɛ̀n ni ŋmɛ̀ra kɛ́ waali-nyɛ̀ma nɛ́ Papacy nɔ́ɔ̀n tɔ̀ŋ, nɛnɛ́ɛ; ka ni mɛ̀ kɛ́, san tɛkrɛma a, sɔ̀mɔ̀-nyɛ̀ma kɛ́ Paganism nɛ́ Papacy nɔ́ɔ̀n yɛ̀lɛ́tɛ ni kɛ́ fɛ̀fɛ̀rɛ kɔ̀ni mɛ̀ Papacy a kɛ́ chɛ̀rɛ́-nyɛ̀ma tɔ̀ŋ ni yɛ̀lɛ́, ka a yi a nɛ́ ka a sɔ̀ɔ̀rɔ̀ a bɛ̀ŋ-bɛ̀ŋ tɔ̀ŋ. Iŋ yɛ̀lɛ́ ni, nɛ́ bɛ̀ŋ-bɛ̀ŋ yɛ̀lɛ́-nyɛ̀ma tɔ̀ŋ bɔ̀ɔ̀lɔ̀ nɛ́, mɔ̀mɔ̀rɔ̀ kɛ́ nàa tɔ̀ŋ ma. A sɔ̀ɔ̀rɔ̀-kpɛ̀lɛ̀ɛ́rɛ-nyɛ̀ma yaa lafiɛ̀rɛ nɛ̀rɛ la kɛ̀ kpɛ̀lɛ̀ɛ́. Paul yelɛ́ kɛ́ a yɛ̀lɛ́rɛ tɛkrɛma nɛ́ yɛ̀lɛ́rɛ ni, tɛ̀ŋ-kpaŋ tɔ̀ŋ-sɛ̀nɛ̀rɛ ni, Man of Sin ni, “abomination that maketh desolate” ni, yaa bɛ̀ŋ yɛ̀lɛ́rɛ tɔ̀ŋ. Ka iŋ Kɛ̀lɛ̀mɛ̀ ni nɛ́ yɛ̀lɛ́rɛ la a, i yì nɛ́ ka a bɔ̀ɔ̀ Mathew 24:15 ni i Yɛ̀lɛ́fɔ̀rɔ̀ nɛ̀rɔ́-nyɛ̀ma, abomination of desolation ni yɛ̀lɛ́rɛ tɔ̀ŋ, mɛ̀ a yi nɛ̀rɛ la kɛ́ a nɛ́ Daniel 9:27 ni yɛ̀lɛ́rɛ nɛ̀rɛ-chi yɛ̀lɛ́. Kɛ́ɛ́rɛ́, san tɛkrɛma kɛ̀n ni kɛ́ Jerusalem kɔ̀ɔ̀rɔ̀ ni Romans yɛ̀lɛ́rɛ ni bɔ̀lɔ̀ nɛ́ a, Paganism ma kɛ́ Papacy nɔ́ɔ̀n yɛ̀lɛ́tɛrɛ kɛ̀n ma; wa nɛ̀rɛ la kɛ́ sɛ̀nɛ̀rɛ ni a yaa chɛ̀rɛ́rɛ kɛ́ kpɛ̀lɛ̀ɛ́rɛ ni yeliɛ̀rɛ tɔ̀ŋ nɛ́ yeliɛ̀rɛ-chi bɔ̀lɔ̀, yaa sɛ̀nɛ̀rɛ ni mɛ̀ bɛ́, ni “abomination of desolation” ni yeliɛ̀rɛ la, kɛ́ wear out the saints ka yi Church of the Most High ni yɛ̀lɛ́rɛ-bɔ̀lɔ̀."

"Up to the time of the conversion of Clovis, king of France, which took place in 496, the French and other nations of western Rome were Pagan; but subsequent to that event the efforts to convert idolaters to Christ were crowned with great success. It is said that the conversion of Clovis gave rise to the custom of addressing the French monarch with the titles of Most Christian Majesty and Eldest Son of the Church.+ Between that time and A.D. 508 by "alliances," "capitulations" and conquests, "the Avborici," the "Roman garrisons in the west," Brittany, the Burgundians and the Visigoths, were brought into subjection.'++

Sampai kepada masa pertobatan Clovis, raja Perancis, yang terjadi pada tahun 496, orang Perancis dan bangsa-bangsa lain di wilayah barat Rom adalah kafir; tetapi sesudah peristiwa itu usaha-usaha untuk menobatkan para penyembah berhala kepada Kristus dimahkotai dengan kejayaan yang besar. Dikatakan bahawa pertobatan Clovis menimbulkan adat untuk menyapa raja Perancis dengan gelaran Yang Maha Kristian dan Putera Sulung Gereja.+ Di antara waktu itu dan A.D. 508, melalui “persekutuan-persekutuan,” “penyerahan-penyerahan” dan penaklukan-penaklukan, “orang Avborici,” “pasukan-pasukan berkubu Rom di barat,” Brittany, orang Burgundia dan orang Visigoth, telah dibawa kepada ketundukan.'++

"—Paganism in the western Roman Empire, though it doubtless retarded the progress of the Christian faith, especially in those nations which were molested, as in the case of England, by the inroads of the barbarous clans, who continued idolaters, henceforth had not the power, if it had the disposition to suppress the Catholic faith, or to hinder the encroachments of the Roman Pontiff.

“—Mɛsɛ mpaebɔsɛmsɛm wɔ Atɔeɛ Roma Ahemman mu no, ɛwom sɛ ɛtwa-twaa Kristo gyidie no nkɔsoɔ kwan ampa, titiriw wɔ aman a wɔhunahunaa wɔn, sɛnea ɛteɛ wɔ England asɛm no mu, denam atubrafoɔ mmusua a wɔn da so ara yɛ ahoni somfoɔ no nhyɛsoɔ so no, efi saa berɛ no rekɔ no, na ɛnni tumi, sɛ mpo na ɛwɔ ɔpɛ no a, sɛ ɛbɛsɛe Katolek gyidie no anaa sɛ ɛbɛsiw Roma Pontiff no ne ntrɛwmuo no ano.”

"From that time, the Papal abomination was triumphant, so far as Paganism was concerned. Its future contests were with the other Christian sects, who were always treated as heretics; and with princes who were always treated as rebels or dividers of the body of Christ. The prominent powers of Europe gave up their attachment to Paganism only to perpetuate its abominations in another form; for Paganism needed only to be baptized to become Christian in the Catholic sense; and when the interests or vengeance of its presiding minister made the demand, their possessions and thrones,—perhaps their lives,—must be laid on the altar. SS

“Ho tloga mehleng yeo, makgapha a Bopapa a be a fentše, ge go lebeletšwe bohetene. Diphadišano tša wona tša nakong e tlago e be e le le dihlopha tše dingwe tša Bokreste, tšeo ka mehla di bego di swarwa bjalo ka bakgelogi; le le dikgoši tšeo ka mehla di bego di swarwa bjalo ka marabele goba bahlakanyi ba mmele wa Kriste. Mebušo e megolo ya Yuropa e ile ya tlogela go kgomarela ga yona bohetene, fela e le gore e tšwetše pele makgapha a bjona ka sebopego se sengwe; gobane bohetene bo be bo nyaka fela go kolobetšwa gore bo fetoge Bokreste ka kwešišo ya K’hatholike; gomme ge dikgahlego goba tefetšo ya modiredi wa bjona yo a bo okamelago di dira gore go nyakege, dithoto tša bona le diterone tša bona,—mohlomongwe le maphelo a bona,—di swanetše go bewa godimo ga aletare. SS”

"* Prophetic Exposition, Volume 1, 127.

*Tlhaloso ya Boporofeti, Bolumo 1, 127.

"+ Goodrich's Universal Hist. and Gutherie's Geog.'

+ Historia ya Ulimwengu ya Goodrich na Jiografia ya Gutherie.

"+ Mosheim Christian History, Volume 1, 132, 133.

+ Mosheim Christian History, Jilid 1, 132, 133.

"In England, Arthur, the first Christian king, founded the Christian worship on the ruins of the Pagan.* Rapin, who claims to be more exact in the chronology of events in his history, states that he was elected monarch of Britain in 508. Book 2, 129.

“Di England, Arthur, raja Kristian yang pertama, telah mendirikan ibadah Kristian di atas runtuhan penyembahan kafir.* Rapin, yang mendakwa dirinya lebih tepat dalam kronologi peristiwa dalam sejarahnya, menyatakan bahawa dia telah dipilih sebagai raja Britain pada tahun 508. Buku 2, 129.

"What was the condition of the See of Rome at this time? —Symmachus was Pope from 498 or 9 to 514. His pontificate was distinguished by these remarkable circumstances and events:

“Keemo ga Roma ka nako ye se se be se le boemong bofe? —Symmachus e be e le Mopapa go tloga ka 498 goba 9 go fihla ka 514. Bopapa bja gagwe bo ile bja hlaolwa ke maemo le ditiragalo tše tše makatšago:

"1. He —left Paganism' when he entered the —church of Rome.'

“1. Ia —meninggalkan Kekafiran” apabila ia memasuki —gereja Roma.”

"2. He found his way to the Papal chair by striving with his competitor even unto blood. Du Pin.

“2. U ile a hwetša tsela ya gagwe go ya setulong sa Bopapa ka go lwa le mohanyetši wa gagwe gaešita le go fihla go tšhollo ya madi. Du Pin.

"3. By the adulation paid to him as the successor of St. Peter.

“3. Ka thor ïa u kum u nongïoh bynta ïa ka shuki jong u St. Peter.”

"4. By the excommunication of the Emperor Anastasius.+

“၄။ ဘုရင်မင်းမြတ် Anastasius အား ဘုရားကျောင်းမှ ပယ်ရှားခြင်း။+”

"—How much,' says Mosheim, —the opinions of some were favorable to the lordly demands of the Roman Pontiffs, may be easily imagined from an expression of Ennodius, that infamous and extravagant flatterer of Symmachus, who was a prelate of ambiguous fame. This parasitical panegyrist, among other impertinent assertions maintained that the Pontiff was constituted judge in the place of God, which he filled as the Vicegerent of the Most High.'++

“—Bod yevzân,' ît Mosheim, —dîtinên hinekan bi daxwazên serdestane yên Pontîfên Romanê re li hev dibûn, bi hêsanî dikare were xeyalkirin ji gotineke Ennodius, ew xweşamêj û xweparêzê bêşerm û zêdeyî yê Symmachus, ku pêşewayek bi navûdengê nezelal bû. Ev pesindarê parazîtîk, di nav hine iddiaên din ên bêwate de, didomand ku Pontîf di şûna Xwedê de wekî dadger hatiye danîn, ku wê cihê wî wekî cîgirê Herî Bilind tijî dikir.'++”

"By the strength secured to the Catholic cause in the west, by these successes, and the agency of the vicars, and other agents of the See of Rome, the Papal party in Constantinople were —placed' in a position to justify open hostilities in behalf of their master at Rome. In 508 the whirlwind of fanaticism and civil war swept in fire and blood through the streets of the eastern capital.'

“ដោយកម្លាំងដែលបានធ្វើឲ្យបុព្វហេតុកាតូលិកមានសុពលភាពនៅភាគខាងលិច ដោយជោគជ័យទាំងនេះ និងដោយសកម្មភាពរបស់អនុសង្ឃ និងភ្នាក់ងារផ្សេងៗនៃអាសនៈក្រុងរ៉ូម គណបក្សសម្តេចប៉ាបនៅកុងស្តង់ទីណូបល ត្រូវបានដាក់ឲ្យស្ថិតក្នុងស្ថានភាពមួយ ដែលអាចបង្ហាញភាពសមហេតុសមផលនៃការបើកសត្រូវភាពជាសាធារណៈ ដើម្បីគាំទ្រម្ចាស់របស់ពួកគេនៅក្រុងរ៉ូម។ នៅឆ្នាំ 508 ខ្យល់កួចនៃអំពើជ្រុលនិយម និងសង្គ្រាមស៊ីវិល បានបោកបក់កាត់តាមដងផ្លូវនានានៃរាជធានីខាងកើត ដោយភ្លើង និងឈាម។”

"Gibbon, under the years 508–514, speaking of the commotions in Constantinople, says —The statues of the emperor were broken, and his person was concealed in a suburb, till, at the end of three days, he dared to implore the mercy of his subjects. [Popery is triumphant.] Without his diadem, and in the posture of a suppliant, Anastasius appeared on the throne of the circus. The Catholics, before his face, rehearsed the genuine Trisagion; they exulted in the offer which he proclaimed by the voice of a herald, of abdicating the purple; they listened to the admonition, that, since all could not reign, they should previously agree in the choice of a sovereign; and they accepted the blood of two unpopular ministers, whom their master, without hesitation, condemned to the lions. These furious but transient seditions were encouraged by the success of Vitalian, who with his army of Huns and Bulgarians, for the most part idolaters, declared himself the champion of the Catholic faith. In this pious rebellion he depopulated Thrace, besieged Constantinople, exterminated sixty-five thousand of his fellow Christians, till he obtained the recall of the bishops, the satisfaction of the Pope, and the establishment of the council of Chalcedon, an orthodox treaty, reluctantly signed by the dying Anastasius, and more faithfully performed by the uncle of Justinian. And such was the event of the first of the religious wars which have been waged in the name, and by the disciples, of the God of Peace." SS

Gibbon, bagi tahun-tahun 508–514, ketika memperkatakan tentang kekacauan di Konstantinopel, berkata—Patung-patung maharaja telah dipecahkan, dan dirinya disembunyikan di sebuah pinggir kota, sehingga, pada akhir tiga hari, ia memberanikan diri memohon belas kasihan daripada rakyatnya. [Kepausan sedang berjaya.] Tanpa diademanya, dan dalam sikap seorang pemohon, Anastasius tampil di atas takhta sarkas. Kaum Katolik, di hadapannya, melafazkan kembali Trisagion yang tulen; mereka bersorak atas tawaran yang diumumkannya melalui suara seorang bentara, untuk melepaskan takhta ungu; mereka mendengarkan teguran bahawa, oleh sebab tidak semua orang dapat memerintah, mereka hendaklah terlebih dahulu mencapai persetujuan dalam pemilihan seorang penguasa; dan mereka menerima darah dua orang menteri yang tidak disukai ramai, yang tuan mereka, tanpa teragak-agak, telah menghukum kepada singa-singa. Pemberontakan yang ganas tetapi sementara ini telah digalakkan oleh kejayaan Vitalian, yang bersama tenteranya daripada orang Hun dan Bulgaria, yang kebanyakannya penyembah berhala, mengisytiharkan dirinya pembela iman Katolik. Dalam pemberontakan yang saleh ini ia menjarah hingga mengosongkan Thrace, mengepung Konstantinopel, membinasakan enam puluh lima ribu sesama Kristian, sehingga ia memperoleh pemanggilan kembali para uskup, pemuasan hati Paus, dan peneguhan konsili Chalcedon, suatu perjanjian ortodoks, yang dengan berat hati ditandatangani oleh Anastasius yang sedang nazak, dan dilaksanakan dengan lebih setia oleh bapa saudara Justinian. Dan demikianlah hasil perang agama yang pertama, yang telah diperangi dalam nama, dan oleh para murid, Allah Damai Sejahtera. SS

"With the following extract from Appollos Hale, we close the testimony on this point: —We now invite our modern Gamaliels to take a position with us in the place of the sanctuary of Paganism (since claimed as the "patrimony of St. Peter") in 508. We look a few years into the past, and the rude Paganism of the northern barbarians is pouring down upon the nominally Christian empire of Western Rome—triumphing everywhere—and its triumphs everywhere distinguished by the most savage cruelty. . . . The empire falls and is broken into fragments. One by one the lords and rulers of these fragments, abandon their Paganism and profess the Christian faith. In religion the conquerors are yielding to the conquered. But still Paganism is triumphant. Among its supporters there is one stern and successful conqueror. (Clovis.) But soon he also bows before the power of the new faith and becomes its champion. He is still triumphant, but, as a hero and conqueror, reaches the zenith at the point we occupy, A.D. 508.

"Yo ka tsopololo e latelang ho tswa ho Appollos Hale, re tswala bopaki ntlheng ena: —Jwale re mema boGamaliele ba rona ba mehleng ena hore ba eme le rona sebakeng sa sehalalelo sa Bohetene (seo jwale se bolelwang e le “lefa la Mohalaledi Petrose”) ka 508. Re sheba dilemo tse mmalwa morao nakong e fetileng, mme Bohetene bo sehloho ba dibarbariane tsa leboya bo phorosela hodima mmuso wa Bophirimela wa Roma oo e neng e le wa Bokreste ka lebitso feela—bo hlola hohle—mme diphenyo tsa bona hohle di tshwauwa ke sehloho se hlaha ka ho fetisisa. . . . Mmuso oo wa wa putlama, wa robeha wa fetoha dikarolwana. Ka bonngwe marena le babusi ba dikarolwana tsena ba tlohela Bohetene ba bona mme ba ipolela tumelo ya Bokreste. Tabeng ya bodumedi bahlodi ba ne ba inehela ho ba hlotsoeng. Empa leha ho le jwalo Bohetene bo ne bo sa ntse bo hlola. Har’a batshehetsi ba bona ho ne ho ena le mohlodi a le mong ya tiileng le ya atlehileng. (Clovis.) Empa kapele le yena o inamela matla a tumelo e ntjha mme o fetoha mmampodi wa yona. O sa ntse a hlola, empa, e le mohale le mohlodi, o fihla sehlohlolong ntlheng eo re emeng ho yona, A.D. 508."

"—In or near the same year, the last important subdivision of the fallen empire is publicly, and by the coronation of its triumphant —monarch' Christianized.

"—Pada tahun yang sama, atau sekitar tahun itu, pembahagian kecil terakhir yang penting daripada empayar yang telah jatuh itu secara terbuka, dan melalui penobatan ‘raja’ kemenangannya, dikristiankan.

"—The pontiff for the period on which we stand is a recently converted Pagan. The bloody contest which placed him in the chair was decided by the interposition of an Arian king. He is bowed to and saluted as filling —the place of God on earth.' The senate is so far under his power, that, on suspicion that the interests of the See of Rome demand it, they excommunicate the emperor. . . . In 508 the mine is sprung beneath the throne of the Eastern Empire. The result of the confusion and strife it occasions is the humiliation of its rightful lord. Now the question is, at what time was Paganism so far suppressed, as to make room for its substitute and successor, the Papal abomination? When was this abomination placed in a position to start on its career of blasphemy and blood? Is there any other date for its being "placed," or "set up" in the room of Paganism, but 508? If the mysterious enchantress has not now brought all her victims within her power, she has taken her position, and some have yielded to the fascination.

"—Pontif bagi zaman yang sedang kita jejaki ialah seorang Pagan yang baru memeluk agama itu. Pertikaian berdarah yang menempatkannya di takhta tersebut telah diputuskan melalui campur tangan seorang raja Arian. Kepadanya orang menunduk dan memberi hormat sebagai memenuhi —tempat Allah di bumi.' Senat berada sedemikian jauh di bawah kuasanya, sehingga, atas syak bahawa kepentingan Takhta Rom menuntutnya, mereka mengucilkan maharaja. . . . Pada tahun 508, periuk api itu diletupkan di bawah takhta Empayar Timur. Hasil kekacauan dan persengketaan yang ditimbulkannya ialah penghinaan terhadap tuannya yang sah. Maka persoalannya ialah, pada waktu bilakah Paganisme telah ditekan sedemikian jauh, sehingga memberi tempat kepada pengganti dan penerusnya, kekejian kepausan? Bilakah kekejian ini ditempatkan pada suatu kedudukan untuk memulakan kerjayanya dalam penghujatan dan penumpahan darah? Adakah tarikh lain bagi penempatannya, atau "didirikan" dalam tempat Paganisme, selain 508? Jika ahli sihir misterius itu belum lagi membawa semua mangsanya ke dalam kuasanya, dia telah pun mengambil kedudukannya, dan sebahagian telah menyerah kepada pesonanya."

"The others are at length subdued, —and kings, and peoples and multitudes, and nations, and tongues,' are brought under the spell which prepares them, even while —drunken with the blood of the martyrs of Jesus,' to —think they are doing God service,' and to fancy themselves the exclusive favorites of heaven, while becoming an easier and richer prey for the damnation of hell'*

Yang lain akhirnya ditundukkan,—dan raja-raja, dan bangsa-bangsa, dan kumpulan orang banyak, dan negeri-negeri, dan bahasa-bahasa,' dibawa ke bawah pesona yang mempersiapkan mereka, bahkan sementara —mabuk oleh darah para martir Yesus,' untuk —menyangka bahwa mereka sedang berbuat kebaktian bagi Allah,' dan membayangkan diri mereka sebagai orang-orang yang secara eksklusif menjadi kesayangan sorga, sementara mereka sedang menjadi mangsa yang lebih mudah dan lebih berlimpah bagi penghukuman neraka'*

"We have the date. The —daily' was taken away, and the abomination that maketh desolate set up in 508. Dating from this point the 1290 days or years terminate in 1798 where, as has already been shown, the civil power was stricken from the Pope by the arm of Buonaparte. The 1335 days bring us 45 full years this side of that event.

“Hitu nafeti. ‘Sa —a hudi’ nefa la’o hosi iha 508 no mak iha tempu ne’ebá mak harii tiha ‘abominasaun ne’ebé halo desolasaun’. Hahú husi pontu ida-ne’e, loron ka tinan 1290 remata iha 1798, iha ne’ebá, hanesan mak hatudu ona tiha, podér sivíl ne’e hasai tiha husi Papa hosi liman Buonaparte nian. Loron 1335 lori ita to’o tinan kompletu 45 iha sorin seluk hosi akontesimentu ne’e.”

"But some may say, How is it that you make the periods terminate in the past? Does it not read that Daniel should rest and stand in his lot at the end of the days? Certainly; and we believe it. But what is it for Daniel to stand in his lot? This point will come under consideration when we come to an explanation of the passing of the time, and an examination of the events that did take place at the end of the days. Meanwhile we here cast anchor till another week." Review and Herald, January 28, 1858.

“Tetapi ada yang mungkin berkata, Bagaimanakah mungkin kamu menjadikan masa-masa itu berakhir pada masa lampau? Bukankah tertulis bahawa Daniel harus beristirahat dan berdiri dalam bahagiannya pada akhir zaman itu? Sudah tentu; dan kami mempercayainya. Tetapi apakah ertinya bagi Daniel untuk berdiri dalam bahagiannya? Perkara ini akan dipertimbangkan apabila kita sampai kepada penjelasan tentang berlalunya masa itu, dan pemeriksaan terhadap peristiwa-peristiwa yang benar-benar terjadi pada akhir zaman itu. Sementara itu, di sini kami melabuhkan sauh hingga satu minggu lagi.” Review and Herald, January 28, 1858.

Errors and Dangers of Prescott and Daniells; The Cities to Be Worked

Kesalahan dan Bahaya Prescott dan Daniells; Kota-kota yang Harus Dikerjakan

(A. G. Daniells was elected president of the General Conference in 1901. This suggests that this document was written in 1910, a time when Mrs. White was very concerned about Daniells' neglect of the cities and his involvement in the controversy over the "Daily.")

(A. G. Daniells telah dipilih sebagai presiden General Conference pada tahun 1901. Ini menunjukkan bahwa dokumen ini ditulis pada tahun 1910, suatu masa ketika Nyonya White sangat prihatin atas pengabaian Daniells terhadap kota-kota dan keterlibatannya dalam kontroversi mengenai “Daily”.)

Now, recently Steve Wohlberg was saying that he does not have to take a position on the Daily because Ellen White never had a position on the Daily, and if it is good enough for the prophetess to take that position, it is good enough for him.

Енді, жуырда Стив Вольберг «Күнделіктіге» қатысты өз ұстанымын білдіруі міндетті емес екенін айтты, өйткені Эллен Уайттың өзі де «Күнделіктіге» қатысты ешқандай ұстаным ұстанбаған; әрі пайғамбар әйел үшін мұндай ұстаным жеткілікті болса, онда бұл өзі үшін де жеткілікті екенін мәлімдеді.

Well, Ellen White did have a position on the Daily. She said the Millerites had the correct view of it, and she understood it was Paganism. She understood that when Paganism was taken away, the 1335 began; and, she understood that other views than that only produced darkness and confusion.

Nya, Ellen White có lập trường về “Daily”. Bà nói rằng những người Millerite có quan điểm đúng về vấn đề ấy, và bà hiểu rằng đó là Ngoại giáo. Bà hiểu rằng khi Ngoại giáo bị cất đi, thì 1335 bắt đầu; và bà hiểu rằng những quan điểm khác ngoài quan điểm ấy chỉ tạo ra sự tối tăm và hỗn loạn.

And the one that you can demonstrate from the history of 1850 that was really isolated as bringing darkness and confusion is Crosier's view that the Daily represented Christ's Sanctuary ministry; so, I think she had an understanding what the Daily was, not only what it was but what it represented because, if you left that position, you go into darkness and confusion.

စကော့ ၁၈၅၀ ခုနှစ်၏ သမိုင်းမှတ်တမ်းအရ အမှန်တကယ် အထီးကျန်သဘောဖြင့် အမှောင်နှင့် ရှုပ်ထွေးမှုကို ယူဆောင်လာသည်ဟု သင် သက်သေပြနိုင်သောအယူဝါဒမှာ၊ နေ့စဉ်ကို ခရစ်တော်၏ သန့်ရှင်းရာဌာနအမှုတော်ကို ကိုယ်စားပြုသည်ဟု ဆိုသော Crosier ၏ အမြင်ဖြစ်သည်။ ထို့ကြောင့်၊ သူမသည် “နေ့စဉ်” သည် အဘယ်အရာဖြစ်သည်ကို နားလည်မှုရှိခဲ့သည်ဟု ကျွန်ုပ်ထင်သည်။ ၎င်းသည် အဘယ်အရာဖြစ်သည်ကိုသာမက ၎င်းက အဘယ်အရာကို ကိုယ်စားပြုသည်ကိုလည်း နားလည်ခဲ့သည်။ အကြောင်းမှာ ထိုအနေအထားကို သင် စွန့်လွှတ်သွားပါက သင်သည် အမှောင်နှင့် ရှုပ်ထွေးမှုထဲသို့ ဝင်ရောက်သွားမည်ဖြစ်သောကြောင့်ဖြစ်သည်။

But, in 1910 Ellen White also rebuked the General Conference President and W. W. Prescott for pushing this same view as Crosier's.

Алайда 1910 жылы Эллен Уайт Бас конференцияның президентін де, W. W. Prescott-ты да Кросьердің осы көзқарасын ілгерілеткені үшін әшкерелеп сөкті.

And no historian is going to argue that Prescott and Willie White and A. G. Daniells, that when they were pushing the Daily, they were pushing the idea that the Daily represented Christ's Sanctuary ministry. Everyone knows that.

ហើយក៏គ្មានអ្នកប្រវត្តិសាស្ត្រណាម្នាក់នឹងតវ៉ាថា នៅពេលដែល Prescott និង Willie White និង A. G. Daniells កំពុងជំរុញគំនិតអំពី «the Daily» នោះពួកគេកំពុងជំរុញគំនិតដែលថា «the Daily» តំណាងឲ្យព្រះគ្រីស្ទក្នុងព្រះរាជកិច្ចបម្រើរបស់ទ្រង់នៅក្នុងទីសក្ការៈ។ មនុស្សគ្រប់គ្នាសុទ្ធតែដឹងរឿងនោះ។

But, you have got the entire article here from Manuscript Releases, volume 20.

Tetapi, anda telah memperoleh seluruh artikel itu di sini daripada Manuscript Releases, jilid 20.

When was this released? Well, it was released in 1988; so, it is available for students of Adventism to consider in 1988.

Rini dilancarkan bila? Ya, ia dilancarkan pada tahun 1988; oleh itu, ia tersedia untuk dipertimbangkan oleh para pelajar Adventisme pada tahun 1988.

When did Willie White and Prescott and Daniells establish the false view of the Daily in Adventism? From 1919 to 1931 is when they accomplished their work. By 1931, forget about it!! Adventism is going to teach that the Daily represents Christ's Sanctuary ministry because they have accepted the interpretation of the Scriptures that comes from apostate Protestantism and Catholicism. And from this point on, the Daily is identified as Christ's Sanctuary ministry.

Willie White, Prescott, dan Daniells menegakkan pandangan palsu tentang Yang Berterusan dalam Adventisme bila? Dari tahun 1919 hingga 1931 mereka menyelesaikan pekerjaan mereka. Menjelang tahun 1931, lupakan sahaja!! Adventisme akan mengajarkan bahawa Yang Berterusan melambangkan pelayanan Kristus di Kaabah Suci kerana mereka telah menerima tafsiran Kitab Suci yang berasal daripada Protestantisme murtad dan Katolik. Dan mulai dari titik ini seterusnya, Yang Berterusan dikenal pasti sebagai pelayanan Kristus di Kaabah Suci.

Awe, there are some voices that are opposing this that know better, but the tide has totally turned from that point on.

Nna, go na le medumo e mengwe e e ganetsang seno e e itse botoka, mme le fa go ntse jalo, go tloga mo ntlheng eo go ya pele maemo a fetogile gotlhelele.

And then in 1988, the Ellen White Estate releases for us this statement from 1910 at the very time the Daily was being agitated by Prescott, Daniells, and Willie White.

ᠮᠥᠨ 1988 ᠣᠨᠳᠣ, ᠡᠯᠯᠧᠨ ᠸᠠᠢᠲ ᠡᠰᠲᠠᠲᠧ 1910 ᠣᠨ‑ᠤ ᠡᠨᠡ ᠮᠡᠳᠡᠭᠳᠡᠯ‑ᠢ ᠪᠢᠳᠡᠨ‑ᠳᠦ ᠨᠢᠢᠲᠡᠯᠡᠨ ᠭᠠᠷᠭᠠᠵᠠᠢ, ᠲᠡᠷᠡ ᠴᠠᠭ‑ᠲᠤ “ᠳᠠᠶᠢᠯᠢ” ᠭᠡᠵᠦ ᠳᠤᠤᠳᠠᠭᠳᠠᠭ ᠠᠰᠤᠳᠠᠯ ᠫᠷᠧᠰᠺᠣᠲᠲ, ᠳᠠᠨᠢᠧᠯᠰ, ᠪᠣᠯᠣᠨ ᠸᠢᠯᠢ ᠸᠠᠢᠲ ᠨᠠᠷ‑ᠤᠨ ᠰᠡᠳᠬᠦᠯᠡᠯ‑ᠡᠷ ᠬᠦᠴᠦᠲᠡᠢᠭᠡᠷ ᠬᠥᠳᠡᠯᠭᠡᠭᠳᠡᠵᠡ ᠪᠠᠢᠰᠠᠨ ᠲᠡᠷᠡ ᠯᠠᠪ ᠴᠠᠭ‑ᠲᠤ.

> "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;"

> “Pada tahap pengalaman kita ini, janganlah pikiran kita dialihkan daripada terang khusus yang telah diberikan [kepada kita] untuk dipertimbangkan pada perhimpunan penting persidangan kita. Dan di sana ada Saudara Daniells, yang pikirannya sedang dikerjakan oleh musuh;”

What does that mean? What does it mean that the enemy is working your mind? It means the Holy Spirit is not working your mind.

Ena e ra eng? Go raya eng gore mmaba o dira mo mogopolong wa gago? Go raya gore Mowa o o Boitshepo ga o dire mo mogopolong wa gago.

> "...and your mind and Elder Prescott's mind were being worked by the angels that were expelled from heaven..."

> “...и вашиот ум и умот на Старешината Прескот беа под влијание на ангелите што беа исфрлени од небото...”

> "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."

> “Kerja Iblis ialah menyelewengkan pikiranmu supaya perkara-perkara kecil dan remeh dibawa masuk, yang tidak Tuhan ilhamkan kepadamu untuk dibawa masuk. Perkara-perkara itu bukanlah hal yang penting. Namun hal ini sangat berarti bagi perjuangan kebenaran. Dan gagasan-gagasan dalam pikiranmu, jika engkau dapat disesatkan kepada perkara-perkara kecil dan remeh, itulah pekerjaan yang dirancang oleh Iblis. Untuk membetulkan hal-hal kecil dalam buku-buku yang ditulis, engkau menyangka bahwa dengan demikian engkau sedang melakukan suatu pekerjaan besar. Tetapi aku diperintahkan: Diam adalah kefasihan.”

They wanted to go into Uriah Smith's book, Thoughts on Daniel and Revelation, and remove what he said about the Daily being Paganism. That is why in this time period one of the men that is fighting against Willie White and Prescott and Daniells is a man named Larry Smith.

Ba ne ba batla ho kena bukeng ea Uriah Smith, *Thoughts on Daniel and Revelation*, le ho tlosa seo a se buileng ka hore “Daily” ke Bohetene. Ke ka lebaka leo nakong ena e itseng e mong oa banna ba neng ba loantša Willie White le Prescott le Daniells e neng e le monna ea bitsoang Larry Smith.

Who is Larry Smith? That is Uriah's son, and he knows what they want to do and he is standing with his dad: the Daily is Paganism.

Larry Smith ke mang? Ke morwa Uria, mme o itse se ba batlang go se dira, mme o eme le rraagwe: “Daily” ke Boheitane.

> "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.

> “Saya harus berkata, Berhentilah mencari-cari kesalahan. Sekiranya maksud Iblis ini dapat dilaksanakan, maka tampak kepada kamu bahawa pekerjaan kamu akan dianggap sebagai yang paling mengagumkan dalam perancangannya. Itulah rancangan musuh untuk menempatkan semua ciri yang kononnya dapat dibantah di tempat yang semua golongan pemikiran tidak sependapat.”

> "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"

> “Ari munkha zungin? Diabol naw a lungawi ber chu thleng ang. Kan rinna chungchanga pawl hnuai lama awmte hnenah an duh ang takin entîrna pakhat pein, chu chuan nungchangin a siam chhuak ang”

do what? "cause great confusion."

melakukan apa? “menimbulkan kekacauan besar.”

Other views of the Daily have been adopted that bring confusion and darkness.

Pandangan-pandangan lain tentang Yang Sehari-hari telah diterima, yang membawa kekeliruan dan kegelapan.

> "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.

> “ou salgu minganikgipa somoirangko, manderangni mbele ia dal·begipa kattako gisik nanggipa ku∙sikchi ra·bana nangan, uko jringjrot dake kam ka·e jakkalgipa ong·na. An·chingni je ong·gipa somoio je gimin dakchakgipa talatanirangchi kam ka·aha, uarang pilak ka∙dime meligipa ong·ja, aro uni kattarangni bidingo bebera·giparang aro bebera·ja·giparangni gisikrango pilakrangko dakgrikaniko ong·atgen. Ianan Saitanni mangsongsoanio ong·aha je, ian ong·na nanga ine ua donga—je man·giminrangko meligijagipa dakgrikani gitade dal·atna man·gen.”

Lord willing, when we begin to prove these doctrines from our Bible study, we will look at Ezekiel 28; because, Ezekiel 28 is where the very root of the Daily is identified. Ezekiel 28 is about the exaltation of Lucifer, and she is marking it; because, as they are trying to say that the Daily represents Christ's Sanctuary ministry, not only were they rejecting the true view of the Daily, a symbol of self-exaltation, but they were manifesting that very self-exaltation in their own experience. She emphasizes they would bring confusion into our ranks.

Yei Jwujek, me yɛbɛhyɛ ase ada nkyerɛkyerɛ yi adi afi yɛn Bible adesua mu no, yɛbɛhwɛ Hesekiel 28; efisɛ, Hesekiel 28 ne baabi a wɔda Daa no ntini ankasa adi. Hesekiel 28 fa Lucifer so ma a wɔmaa no so ho, na ɔrekyerɛw no agyirae; efisɛ, bere a na wɔrebɔ mmɔden sɛ wɔbɛka sɛ Daa no gyina hɔ ma Kristo kronkronbea som adwuma no, ɛnyɛ sɛ na wɔpo Daa no adwene pa no nko ara, a ɛyɛ ahomaso sohyɛ ho sɛnkyerɛnne, na mmom na wɔreda saa ahomaso sohyɛ no ara adi wɔ wɔn ankasa osuahu mu. Ɔsi so dua sɛ wɔde basabasa bɛba yɛn mpanyimfo mu.

> "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.

> “Sdĩ, va tengza i ntirho lowukulu, laha mimoya yo hlamarisa yi nga hlanganyelaka kona. Kambe Hosi yi ni ntirho lowu faneleke ku endliwa leswaku yi ponisa mimoya leyi lovaka; naswona tindhawu leti Sathana, a tifunengetile, a a ta kota ku ti nghenela, a tisa ku pandzeka exikarhi ka tilayini ta hina, u ta ti hetisisa hi ku helela, naswona ku hambana koloko lokutsongo hinkwako ku ta andziwa, ku humelela erivaleni.”

And what does it mean, "And I was shown"? God specifically told her this.

“Le gona go raya eng go twe, ‘Mme ka bontshiwa’”? Modimo o ne a mmolelela seno ka tlhamalalo.

> "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,"

> “Ajing veidangin piningbonaha, Gitelani Daniells aro Prescott-rangna ia kamko ra·chakna burdenko ong·jaha ine angna mesokaha. Satan-ni chalakianirangko ra·bapilkode, ia “Daily”ara gisikrangko pilakdakna aro ia nangchongmotgipa somoio kamni mikkangchiangako a·gilsakna namen dal·begipa ong·na nanga ine ong·genma? Mainaba ong·bo, indak ong·na nangjawa. Ia subject-ko introdcue dakna nangjawa,”

Sister White understood the Daily, and she understood that teaching the Daily was Christ's Sanctuary ministry is something that came from angels that were expelled from Heaven and that it only brings confusion and darkness; and, she knew the Pioneer position that the Daily represented Paganism, and that when the Daily was taken away, the 1335-year time prophecy began. She knew that. She knew the difference, no matter what these guys want to say.

White sister anatebwo Daily no, na anate aseɛ a ɛka sɛ Daily no yɛ Kristo ne som adwuma wɔ kronkronbea no mu no fi abɔfo a wɔpam wɔn fii Soro hɔ, na sɛ wɔkyerɛ saa a, ɛde basabasa ne sum nko ara ba; na na ɔnim sɛ Pioneerfo no gyinabea ne sɛ Daily no gyina hɔ ma Abosonsom, na bere a woyii Daily no fii hɔ no, mfirihyia 1335 nkɔmhyɛ bere no fii ase. Ná ɔnim saa. Ná ɔnim nsonsonoe no, ɛmfa ho nea mmarima yi pɛ sɛ wɔka biara.

> "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.

> “Ɔnsɛ sɛ ɛba saa biara. Ɛnsɛ sɛ wɔde saa asɛm yi ba mu, efisɛ honhom a wɔde bɛba no bɛyɛ nea ɛbara ade, na Lusifa rehwehwɛ biribiara a wɔreyɛ. Satan adwumayɛkuw bɛhyɛ n’adwuma ase, na basabasayɛ bɛba yɛn mpɔtam mu. Wunni frɛ biara sɛ wobɛkɔhwehwɛ adwene mu nsonsonoe a ɛnyɛ sɔhwɛ asɛm; na wo kommyɛyɛ yɛ kasa pa. Mede asɛm no nyinaa da hɔ pefee wɔ m’anim. Sɛ ɔbonsam betumi de yɛn ankasa nkurɔfo mu obiara ahyɛ saa nsɛm yi mu, sɛnea wabɔ ne tirim sɛ ɔbɛyɛ no a, anka Satan asɛm no bedi nkonim. Afei adwuma no, a ɛnsɛ sɛ wɔtwentwɛn da, na ɛsɛ sɛ wɔfa no so, na ɛnsɛ sɛ wɔda adwene mu [nsonsonoe] biara adi.”

> "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].

> “Satani ā bɛ nɛ ɛi̱ta hɔdɔba, ba á nì ónè nɛ tú wò kɔrɔ kɛrɛ, bá kpá kɛ bá tɔ́ɔ́ nɛ mli hewalɔi bɛ, ká bá yè wò nuɛmi lɛ nɛ nyaŋmɔ kɛji hiãmi lɛ mli; kɛ́ mɔli lɛ, nu shishi [ahe] ni amli nɛ bɛ jɔ̀ nɛ mli. Miiji hewɔ, miiji hewɔ. Hɛwɔ lɛ, niyeli niyeli kɛ bɛ kɔ. Wò nuɛmi lɛ nɛ mli nì, amɛi wò gbɛi kɛ nɔkwarei-jwɛmi kɛshikɛ lɛ hewɔ lɛ, ni yè niyeli lɛ kɔ mli, kɛ ni amɛi bɛ mli shihilɛ. Ní Satani kɛ e hewalɛ nɛ bɔi, ni e yɛ̀ɛ̀ ni e nyɛ kɛ e ba nɔ ni e kɛ hewɔ lɛ mli nyɛi pɛ, [e ba jɔ̀].”

> "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.

> “තවද, ඔබ ක්‍රියාකරමින් සිටි ආකාරය මා දුටු විට, ඔබ ඉදිරියට ගොස් අපෙන් වෙන්ව ගිය පාර්ශ්වයන්ට අපගේ පේළි අතර අස්ථිරත්වය ගෙන එන්නට අල්පම අවස්ථාවක් වුවද ලබා දෙන්නේ නම් එහි සම්පූර්ණ තත්ත්වයත් ප්‍රතිඵලත් මාගේ සිත අවබෝධ කරගත්තේය. ඔබගේ ප්‍රඥාව හිඟවීම සතන්ට කැමති වන්නේ එවැනි දෙයක්මය. ඔබගේ උච්ච ප්‍රකාශය ශුද්ධාත්මයාණන්ගේ ප්‍රේරණය යටතේ නොවීය. දෙවියන්වහන්සේ විසින් මෙහෙයවනු ලැබූ මනුෂ්‍යයන්ගේ ලේඛනවල දෝෂ සොයමින් සිටීම දෙවියන්වහන්සේගෙන් ප්‍රේරණය ලැබූ දෙයක් නොවන බව ඔබට පැවසීමට මට උපදෙස් දෙන ලදී. තවද Elder Daniells ජනතාවට දීමට යන්නේ මෙවැනි ප්‍රඥාවක් නම්, කිසිසේත්ම ඔහුට නිල තනතුරක් නොදෙන්න; මක්නිසාද ඔහු හේතුවෙන් ප්‍රතිඵලයට තර්ක කර ගමන් කළ නොහැකි ය. මේ විෂයය පිළිබඳ ඔබගේ නිශ්ශබ්දතාවය ඔබගේ ප්‍රඥාවය. දැන්, ජීවත්ව නොසිටින මනුෂ්‍යයන්ගේ ප්‍රකාශනවල දෝෂ සෙවීම වැනි කිසිවක් දෙවියන්වහන්සේ ඔබගෙන් කිසිවෙකුට කළ යුතු වැඩ ලෙස දී නොමැත. මක්නිසාද, මේ මිනිසුන්—Elders Daniells and Prescott—නගරවල සේවය කිරීමේදී දී තිබූ උපදෙස් අනුගමනය කර තිබුණේ නම්, දැන් කිසිදා ළඟා කරගත නොහැකි ස්ථානවල සිටින, සත්‍යයට ඒත්තු ගැන්වී හැරී ආ, හැකියාවෙන් යුත් බොහෝ, ඉතා බොහෝ අය සිටින්නට තිබුණි.”

> "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.

> “Seluruh dunia harus dipandang sebagai satu keluarga besar. Dan apabila engkau memiliki mata air pengetahuan seperti itu untuk ditimba, mengapakah engkau telah membiarkan dunia binasa selama bertahun-tahun sementara kesaksian-kesaksian yang diberikan oleh Tuhan kita Yesus Kristus ada padamu? Agama yang sejati mengajarkan kita untuk memandang setiap laki-laki dan perempuan sebagai pribadi yang kepadanya kita dapat berbuat baik. ”

> "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.

> “Tshe se phatlaladitswe dingwaga di le dintsi jaana: —‘Mogopolo o o Lekalekaneng,’ bosupi go Mogolwane Andrews. Mogopolo o ka godisiwa gore o nne maatla a go itse nako ya go bua le merwalo efe e tshwanetseng go tsewa le go rwala, gonne Keresete ke moruti wa gago. Mme ke ne ka go boifa thata [fa ke go bona] o godisa botlhale jwa gago mme o latela tsela ya go tlisa dipharologanyo tsa megopolo. Morena o bitsa banna ba ba botlhale ba ba ka didimang fa go [le] botlhale gore ba dire jalo. Fa o ka nna monna yo o feletseng, o tlhoka boitshepiso ka Jesu Keresete. Jaanong go na le tiro e sa tswang go simologa, mme a botlhale bo bonale mo modireding mongwe le mongwe, mo poresidenteng mongwe le mongwe wa khonferense. Mme fano go ne go na le tiro e o neng o tshwanetse go e tshwara dingwaga tse di fetileng, kwa o neng o tlhokega teng gore o tsholetse lentswe la gago tiro eno fela. Keresete o ne a naya batho botlhe ba Gagwe ditaelo tse di kgethegileng tsotlhe kaga se ba tshwanetseng go se dira le dilo tse ba sa tshwaneng go di dira. Mme go setse nako e nnye gore re dire tshiamo ya Morena. O ka tlhaloganya tsela ya Morena. Ke ne ka bona maikaelelo a gago a go tsamaisa dilo go ya ka thulaganyo ya gago morago ga gore o tlhomiwe go nna poresidente. O ne o akanya gore o tla dira dilo tse dikgolo thata, tse e neng e tla nna tiro e Modimo a neng a sa e baya mo diatleng tsa gago gore o e dire. Jaanong, tiro ya gago ga se go gatelela, fa e se go golola tlhokego nngwe le nngwe ka mo go kgonegang ka teng fa Morena a go amogetse gore o dire tirelo. Mme o sa le gale thata o ne wa naya bosupi jwa gore botlhale le katlholo e e itshepisitsweng ga di a ka tsa bonadiwa ke wena. O ne wa tlhagisa ditaba ka bogale tse di neng di ka se amogelwe ntle le fa Morena a ka naya lesedi.”

> "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.

> Ndzi lerisiwile leswaku ku nga endliwanga ku hatlisa ko tano loku [a ku] endliwa [ko fana na] ku ku hlawula tanihi presidente wa konferense hambiloko ku ri lembe rin’wana. Kambe Hosi yi yirisa ku tlhela ku va ni mintirho leyi hatlisaka yo tano ku fikela loko mhaka leyi yi tisiwa emahlweni ka Hosi hi xikhongelo; naswona leswi rungula ri nga ku fikela leswaku ntirho wa Hosi lowu nga ehenhla ka presidente wu ri vutihlamuleri lebyi hloniphekaka ngopfu, a wu nga ri na mfanelo ya mahanyelo yo pfurha hilaha u endleke hakona ehenhla ka nhloko-mhaka ya —Daily' u tlhela u ehleketa leswaku nkucetelo wa wena a wu ta tsema mhaka leyi. A ku ri na Mukulukumba Haskell, loyi a rhwaleke vutihlamuleri byo tika, naswona ku na Mukulukumba Irwin ni vavanuna vo hlayanyana lava ndzi nga va vulaka, lava nga ni vutihlamuleri byo tika.

> "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.

> “Ŋgaŋa wɔ ni kulika ŋga boi ŋun boi? N‑dɛlɛ bo ni la tɛɛri buuŋa nya, ka i ka nyɛ u niŋm‑nyɛŋa bɛɛ ŋmɛɛri ki baŋa a yela? Ama ti kɛla a sɔŋi nya ka ti buuri yela la. Ti bo ni kɛla a kɔli mɔ ka, tuma ŋga ka pɛli ka bɛ nyɛri la si’em, la yela, ŋɔɔr ŋga yɛla ka i mɔri suga ka i kɛla a zɔri tuma la hali yuumɔ ateŋa, ka li ane Zugsob la buuri bee. Nyaŋa ka i zɔri tuma la yuumɔ ateŋa, ne suŋsɔŋ ŋga na kpiisi ne fo la, li bo ni taali ka paŋa kɛla i ni Elder Prescott la. Ka i suni manegɛ i meŋ sunsum la Zugsob tuon. Zugsob la na boodi ka o nyɛ i ni mɔ kaŋaŋa ateŋa la, bala yɛlɛ ka dapaala nannana boodi ka bɛ kpelim lem kpiɛsiri ba meŋ la, li ane Elder Daniells ne Elder 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.

> “Lelaki tujuh orang hendaklah dipilih, iaitu lelaki yang berhikmat dan yang melalui pekerjaan kasih karunia Allah [memberi] bukti [akan] suatu pertobatan semula. Kerana mana-mana lelaki yang begitu dibutakan sehingga mereka tidak dapat menalar daripada sebab kepada akibat, sehingga mereka mengabaikan lelaki-lelaki yang telah memikul tanggungjawab pekerjaan ini dan para presiden persidangan ini, [bahawa] lelaki [yang] memikul pekerjaan itu selama lebih daripada dua tahun harus diketepikan dan suatu akibat yang begitu terburu-buru terjadi sehingga lelaki-lelaki mengabaikan pekerjaan yang telah dibentangkan di hadapan mereka selama bertahun-tahun—pekerjaan di kota-kota—dan tiada, atau hanya sangat sedikit, perhatian [diberikan] kepada orang-orang tua untuk mendapatkan nasihat, sebaliknya memberitakan perkara-perkara yang mereka sendiri pilih untuk disampaikan kepada umat, hal itu sendiri menjadi kesaksian tentang tidak amannya lelaki-lelaki itu untuk dipercayakan dengan suatu pekerjaan yang begitu agung dan menakjubkan.”

> "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.

> “Kristus tidak mati. Ia tidak akan pernah membiarkan pekerjaan-Nya diteruskan dengan cara yang aneh seperti ini. Biarkan buku-buku itu tetap sebagaimana adanya. Jika suatu perubahan sungguh perlu, Allah akan menghadirkan keselarasan dalam perubahan itu yang tetap selaras, tetapi ketika suatu pekabaran telah dipercayakan kepada manusia dengan tanggung jawab besar yang terkandung di dalamnya, [Allah] menuntut kesetiaan yang bekerja oleh kasih dan menyucikan jiwa. Penatua Daniells dan Prescott keduanya memerlukan pertobatan kembali. Suatu pekerjaan yang asing telah masuk, dan itu tidak selaras dengan pekerjaan yang Kristus datang ke dunia kita untuk lakukan; dan semua yang sungguh-sungguh bertobat akan mengerjakan pekerjaan-pekerjaan Kristus.”

> "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.

> “E rōp katoa tātou ki te whakatutuki i te mahi e whakakorōria ai i te Matua. Kua tae mai tātou ki te wā o te raruraru nui—arā, kia rite ki te huru o Ihu Karaiti i tēnei wā whakarite tonu, ki te kore rānei e whakamātau [ki taua mea]. E te Kaumātua Daniells, [kaua koe e] whakaaro he wātea tōu kia rangona tō reo i runga rawa, pēnei i tāu i mea ai i raro i ngā āhuatanga ōrite. Ā, kia mārama, ehara te perehitini o tētahi hui nui i te kaiwhakahaere rangatira. E mahi tahi ana ia me ngā tāngata whakaaro nui e noho ana i te tūranga perehitini kua whakaaetia e te Atua. Kāore ōna tikanga kia pokanoa ki ngā tuhinga i roto i ngā pukapuka kua tāngia, nō ngā pene i whakaaetia e te Atua. Kāore rātou e whakaaetia kia mau tonu te mana whakahaere, ki te kore e kitea he iti iho te kaha rangatira, te kaha whakatuma hoki. Kua tae mai te raruraru nui, nō te mea ka whakakāhoretia te korōria o te Atua.”

> "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 . . . [Lower third of this page left blank.]

> “Bagaimanakah Tuhan memandang kota-kota yang belum diusahakan itu? Kristus ada di surga. Sekarang pengakuan yang harus dinyatakan ialah, —Tidak ada pemerintahan rajani. Dan sekarang inilah krisis dunia ini. Sekarang Aku adalah Kuasa untuk menyelamatkan atau membinasakan. Sekaranglah waktunya ketika nasib semua orang ada di tangan-Ku. Aku telah menyerahkan hidup-Ku untuk menyelamatkan dunia. Dan ‘Aku, apabila Aku ditinggikan,’ anugerah yang menyelamatkan yang akan Kuberikan akan membuktikan bahwa semua yang akan dibentuk menurut keserupaan ilahi dan akan menjadi satu dengan Aku, akan bekerja sebagaimana Aku bekerja dengan kuasa anugerah penebusan-Ku.’ Siapa pun yang mau, [hendaklah ia] bergandengan dengan saudara-saudaranya untuk melakukan pekerjaan yang diberikan kepada mereka untuk dikerjakan ketika berada dalam kedudukan yang bertanggung jawab di bawah nasihat yang Tuhan berikan, dan dengan sungguh-sungguh berusaha untuk bekerja dalam keselarasan yang sempurna dengan Dia yang begitu mengasihi dunia sehingga Ia memberikan hidup-Nya sebagai korban yang sepenuhnya bagi keselamatan dunia. Aku berbicara kepada para pelayan kami, bahwa ketika mereka memasuki pekerjaan di kota-kota kita, hendaklah ada kesakralan yang tenang menyertai pelayanan Firman. Kita tidak dapat memberikan kesan yang semestinya kepada pikiran orang-orang jika kita . . . [Sepertiga bagian bawah halaman ini dibiarkan kosong.]”

> "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.

> Ndzi tsala ku suka eka Dayari ya mina. Ntiyiso hilaha wu nga hakona eka Yesu—wu vula, wu khongelela, u pfumela rito rin’wana ni rin’wana hi ku olova ka rona. Xana a wu ta vuyeriwa hi yini loko swihoxo swi tisiwa emahlweni ka vavanuna lava va hambukeke evukhongelini, va yingise mimoya yo xenga, vavanuna lava kungari khale a va ri na hina eku pfumeleni? Xana u ta yima etlhelo ra Diyavulosi? Nyika nyingiso wa wena emasin’wini lama nga si tirhiwaka. Ntirho wa misava hinkwayo wu le mahlweni ka hina. Ndzi nyikiwe swifaniso malunghana na 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.

> “Seseorang yang sangat menarik sedang mewakili gagasan-gagasan dari dalih-dalih yang meyakinkan yang sedang dikemukakannya, yaitu pandangan-pandangan yang berbeda dari kebenaran Alkitab yang sejati. Dan mereka yang lapar dan haus akan sesuatu yang baru sedang memajukan gagasan-gagasan [yang begitu meyakinkan] sehingga Penatua Prescott berada dalam bahaya besar. Penatua Daniells berada dalam bahaya besar [untuk] terbungkus dalam suatu tipu daya, bahwa jika pandangan-pandangan ini dapat diberitakan di mana-mana, hal itu akan menjadi seperti suatu dunia yang baru.”

> "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."

> “Yebo, kwakuyoba njalo, kodwa ngesikhathi imiqondo yabo imatasa ngaleyo ndlela ngaboniswa ukuthi uMfoweth’ uDaniells noMfoweth’ uPrescott babefaka esipilini sabo imizwa enokubonakala okungokomoya[isme], futhi bedonsela abantu bakithi emizweni emihle eyayiyokukhohlisa, uma kungenzeka, ngisho nabakhethiweyo.”

The very elect is not going to be deceived, but there are going to be people who are standing with the very elect that are going to get deceived. The very elect are the wise virgins. The foolish virgins are going to get deceived, right?

Golpil suksuk kaipa ombreingtaijariba tajanaba nattragijawa, indiba golpil suksuk kaipa ombreingtaijariba baksa dongaenggiparangde ombreingtaijaon man∙gen. Golpil suksukrangara uigipa me∙chikrang ong∙a. Gisikgrigipa me∙chikrangde ombreingtaijaon man∙gen, ong∙jawa?

And as the wise virgins in this time period, when the temptation is there to deceive the very elect, as the wise virgins are receiving the outpouring of the Holy Spirit, what are the foolish virgins receiving? The strong delusion of 2 Thessalonians. We will deal with that, too, in connection with the Daily.

Dan seperti gadis-gadis bijaksana dalam jangka waktu ini, ketika pencobaan itu ada untuk menyesatkan orang-orang pilihan sekalipun, sementara gadis-gadis bijaksana sedang menerima pencurahan Roh Kudus, apakah yang sedang diterima oleh gadis-gadis bodoh? Kesesatan yang kuat dari 2 Tesalonika. Hal itu juga akan kita bahas dalam kaitannya dengan Yang Harian.

—"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."

—“ba ne ba logaganya mo maitemogelong a bone maikutlo a a neng a na le ponagalo ya semowa [spiritualistic] mme ba gogela batho ba rona kwa maikutlong a mantle a a neng a tla tsietsa, fa go ne go kgonega, le e leng baitshenkedwi.”

What is the very bottom line of spiritualism?

Apakah inti yang paling mendasar dari spiritualisme?

When it comes to the story of King Saul, what did Samuel say? "Rebellion is as witchcraft." Rebellion is witchcraft.

Apabila berbicara tentang kisah Raja Saul, apakah yang dikatakan oleh Samuel? “Pemberontakan adalah seperti sihir.” Pemberontakan ialah sihir.

Where does Saul end up?

Saulo o qetella a le hokae?

FROM THE AUDIENCE: With the witch of Endor.

АЗ АУДИТОРИЈАТА: Со вражарката од Ендор.

With the witch of Endor.

Bersama perempuan sihir dari Endor.

What was it that King Sault did to produce this train of events that leads him to the witch of Endor? He set his word above God's Word. He had been told what to do, but he went ahead and he did what he wanted to do.

Apakah yang telah dilakukan oleh Raja Sault sehingga menimbulkan rangkaian peristiwa yang membawanya kepada ahli sihir di Endor? Ia menempatkan perkataannya sendiri di atas Firman Allah. Kepadanya telah diberitahukan apa yang harus dilakukannya, tetapi ia tetap maju dan melakukan apa yang hendak dilakukannya.

The very bottom line of spiritualism is placing your word above God's Word. That is where it all starts. That is witchcraft.

Motheo wa semoya wa spiritism ke go bea lefoko la gago godimo ga Lefoko la Modimo. Ke moo tsotlhe di simologang teng. Ke boloi.

Witchcraft is identifying how Satan brings you under his influence. How he entrances you it is a magical term dealing with magical deception.

Boloi ke go lemoga ka fa Satane a go tsenyang ka fa tlase ga tlhotlheletso ya gagwe. Tsela e a go loilanyang ka yone ke lereo la maselamose le le amanang le tsietso ya boloi.

When you are bewitched, who is the first to become bewitched? The witch. It all starts when I place my word above God's Word. That is witchcraft, that is rebellion, and I am the one that has become bewitched. And that is what happened to Daniells and Prescott.

Apabila kamu disihir, siapakah yang pertama sekali menjadi tersihir? Penyihir itu sendiri. Semuanya bermula apabila aku meletakkan perkataanku di atas Firman Tuhan. Itulah sihir, itulah pemberontakan, dan akulah orang yang telah menjadi tersihir. Dan itulah yang telah berlaku kepada Daniells dan Prescott.

And what sentiments were Daniells and Prescott trying to bring in when this was happening? A wrong view of the Daily.

ឯអារម្មណ៍ទស្សនៈអ្វីខ្លះដែល Daniells និង Prescott កំពុងព្យាយាមនាំចូលមក ក្នុងពេលដែលការនេះកំពុងកើតឡើង? គឺជាទស្សនៈខុសមួយអំពី “Daily”។

And what is the true view of the Daily? Is that it is Paganism, and Paganism is the religion of self-exaltation. It is a religion that began in the courts of Heaven when Satan, when Satan, set his word above God's Word and introduced into the history of mankind the mystery of iniquity.

Nun de, tining chuan dik tak chu eng nge? Chu chu Paganism a ni a, Paganism chu mahni inchawisân sâkna sakhua a ni. He sakhua hi vân ram inrualnaah a lo tan a, Setana, Setana chuan Pathian Thu aiin a thu a chhawp chung zâwk a, mihring chanchinah sual thuruk a rawn luttir a ni.

The mystery of iniquity is Satan's work in bewitching us. It is Satan's work in getting us to place our word or his word above God's Word.

Tshipi ya vhutshinyi ndi mushumo wa Sathane wa u ri pfulufhedzisa. Ndi mushumo wa Sathane wa u ita uri ri vhee ipfi lashu kana ipfi ḽawe nṱha ha Ipfi ḽa Mudzimu.

Do you follow my thought?

Adakah kamu mengikuti maksud saya?

Look up iniquity. It will define iniquity in Strong's Concordance. And when you take it down to the root word, what is the root word for iniquity? Alpha, alpha. That is the Alpha Apostasy.

Tadilah makna “iniquity.” Dalam Konkordans Strong, istilah itu akan ditakrifkan. Dan apabila anda menelusurinya hingga kepada kata akar, apakah kata akar bagi “iniquity”? Alpha, alpha. Itulah Kemurtadan Alpha.

When were Daniells and Prescott pushing this foolish view? In the time period of the Alpha Apostasy.

Daniells dan Prescott telah mengemukakan pandangan yang bodoh ini pada bilakah? Pada tempoh Masa Kemurtadan Alfa.

So, do not miss what Sister White is saying here about deceiving the very elect and about reading Ezekiel 28. She knew what was going on. She knew that this Daily thing is something that is not only wrong doctrinally but it requires those who are going to preach the wrong view of the Daily to place their word above God's Word and puts them in the position where they are bewitched; and, therefore, they are a tool in the hand of Satan to bewitch others with their rebellion.

Jadi, janganlah terlepas pandang apa yang Sister White katakan di sini tentang menyesatkan umat pilihan itu sendiri dan tentang membaca Yehezkiel 28. Dia mengetahui apa yang sedang berlaku. Dia mengetahui bahawa perkara Daily ini bukan sahaja salah dari segi doktrin, tetapi juga menuntut mereka yang hendak mengkhotbahkan pandangan yang salah tentang Daily supaya menempatkan perkataan mereka di atas Firman Tuhan, lalu meletakkan mereka dalam kedudukan di mana mereka diperdayakan; dan oleh itu, mereka menjadi alat di tangan Iblis untuk memperdayakan orang lain melalui pemberontakan mereka.

> "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,"

> “Ndzi fanele ku landzelerisa hi peni ya mina [ntiyiso lowu] leswaku vamakwerhu lava a va ta vona swihoxo emianakanyweni ya vona yo kanganyisa leswi a swi ta veka ntiyiso eku nga tiyisekini; naswona [hambiswiritano] vona [a va ta] yima hi ku tiendla onge [va ni] ku twisisa lokukulu ka moya. Sweswi ndzi fanele ku va byela [leswaku] loko ndzi kombiwile mhaka leyi,”

People say, "Oh, Ellen White, she doesn't have a position on the Daily."

Orang berkata, “Oh, Ellen White, dia tidak mempunyai pendirian mengenai the Daily.”

> "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,"—

> “nna ke ne ke bontšhwa taba ye ge Mogolo Daniells a be a hlaboša lentšu la gagwe bjalo ka phalafala ge a be a thekga dikgopolo tša gagwe ka ga ‘Daily,’ ditlamorago tša morago di ile tša bontšhwa. Batho ba rena ba be ba thoma go gakantšhwa. Ke ile ka bona mafelelo, gomme ka morago ka newa ditemošo tša gore ge eba Mogolo Daniells, a sa ele hloko mafelelo, a ka gapeletšega ka mokgwa woo gomme a dumelela go dumela gore o be a le ka tlase ga tšhušumetšo ya Modimo,”

This is spiritualism. He has placed his word above God's Word. He is believing that he is being inspired by God.

Ito no fampianarana ara-panahy. Nataony ambonin’ny Tenin’Andriamanitra ny teniny. Mino izy fa entanin’Andriamanitra.

> "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 strangecrops of evil would take the place of truth. Ms 67, 1910, 1–8. Manuscript Release, volume 20, 17–22.

> “ba Elder Daniells, me ewiei sɛnea ebefi awiei no, bɛma saa adwene yi atumi anya no na wagye adi sɛ ɔwɔ Onyankopɔn homehyɛ ase no mu a, anka wɔbɛdua adwenem annyeannye ne ankaannyehyɛ aba wɔ yɛn mpɔtam nyinaa mu, na anka yɛbɛkɔ baabi a Satan bɛsoa ne nkrasɛm akɔ. Annyeannye a asi pi ne ankaannyehyɛ bɛdua wɔn aba wɔ nnipa adwene mu, na bɔne nnɔbae a ɛyɛ ahorow bɛsi nokware ananmu. Ms 67, 1910, 1–8. Manuscript Release, volume 20, 17–22.

The strange crops of evil are growing all over Adventism today.

Ditiragalo tse di gakgamatsang tsa bosula di gola mo Adventism yotlhe gompieno.

Ellen White places her endorsement on the Pioneer understanding of the 2520.

Ellen White me a ne nkamhyɛ no to Ɔkwankyerɛfo no nteaseɛ a ɛfa 2520 ho so.

Ellen White places her endorsement on the Pioneer understanding that the Daily in the Book of Daniel represents Paganism.

Ellen White o beye tšehetso ya gagwe mo tlhaloganyong ya boRamaiteko ya gore “Daily” mo Bukeng ya Daniele e emela Boheitane.

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