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# The Book of Daniel - Number Ninety

Buku Daniel - Nombor Sembilan Puluh

Unraveling the Daily: A Historical Examination of Controversies and Contradictions

Membongkar “Yang Harian”: Suatu Pemeriksaan Historis atas Kontroversi dan Kontradiksi

Author

Jeff Pippenger

Published

February 23, 2024

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If you looked closely at the last passage in the previous article, you will have looked at the original source of the passage that is found in the book Early Writings, which A. G. Daniells claims to have taken with him in his interview on the subject of “the daily” with Sister White in 1910. Those who were working to establish the “lie” that “the daily,” represents Christ’s sanctuary ministry needed to undermine Sister White’s direct and clear endorsement of the correct view being given to those who gave the judgment hour cry. The “lie” they invented was that the only warning Sister White was being specific about was the warning of time setting. That is what Arthur White works to establish in his biography, and it is what his father, Ellen White’s son, and Daniells were trying to prove by the invented interview.

Yena ungasoma ngokucophelela indima yokugcina esihlokweni esedlule, wawuyobe ubheke umthombo wokuqala waleyo ndima etholakala encwadini ethi Early Writings, u-A. G. Daniells athi wayehamba nayo engxoxweni yakhe ngesihloko esithi “the daily” noDade White ngo-1910. Labo ababesebenza ukumisa “amanga” okuthi “the daily” imele inkonzo kaKristu engcwele babedinga ukucekela phansi ukuvuma okuqondile nokucacile kukaDade White kombono oqondile owawunikezwa labo abamemezela ukukhala kwehora lokwahlulela. “Amanga” abawasungulayo kwakuwukuthi ukuphela kwesixwayiso uDade White ayecacisa ngaso kwakuyisixwayiso sokubeka izikhathi. Yilokho u-Arthur White asebenzela ukukusungula emlandweni wakhe wokuphila, futhi yilokho uyise, indodana ka-Ellen White, kanye noDaniells, ababezama ukukufakazela ngaleyo ngxoxo eyayisunguliwe.

As already noted, there is no record of any interview between Sister White and Daniells on the subject of “the daily.” The supposed interview was proposed in 1931. If Sister White had endorsed Daniells fallen view of “the daily” at an interview in 1910, why would he, someone Sister White identified was zealous to promote his view, keep silent about her endorsement for twenty-one years? It wasn’t an interview, it was an invention.

Seperti yang telah dinyatakan, tidak ada catatan mengenai pertemuan apa pun antara Sister White dan Daniells mengenai subjek “the daily.” Wawancara yang diduga itu baru diajukan pada tahun 1931. Jika Sister White telah mendukung pandangan Daniells yang telah jatuh mengenai “the daily” dalam suatu wawancara pada tahun 1910, mengapakah dia—seorang yang, menurut pengenalan Sister White, sangat giat memajukan pandangannya—berdiam diri tentang dukungannya itu selama dua puluh satu tahun? Itu bukan suatu wawancara; itu adalah suatu rekaan.

The invention of the interview sought to place the context of her statement of “the daily” as if it was something that was incidental to her warning against time setting, and Arthur White placed his fingerprints on the lie in the fashion he presented in the history of 1931. As a Christian he should have simply reported the history, and left historical revisionism out of the equation. We ended the last article with the passage from 1850, that the passage in Early Writings is derived from. The statement first appeared in 1850, in the Review, and then again in the book Experience and Views. The third time it appears is in the book Early Writings, but in its evolution to the book Early Writings certain changes occurred. However, we would not say that many of the Spirit of Prophecy writings have been changed as some claim in their effort to discredit her work.

Penciptaan wawancara itu bertujuan menempatkan konteks pernyataannya tentang “yang sehari-hari” seolah-olah hal itu hanyalah sesuatu yang bersifat insidental terhadap peringatannya menentang penetapan waktu, dan Arthur White turut membubuhkan jejak tangannya pada kebohongan itu melalui cara ia menyajikannya dalam sejarah tahun 1931. Sebagai seorang Kristen, ia seharusnya sekadar melaporkan sejarah itu, dan tidak memasukkan revisi sejarah ke dalam persoalan tersebut. Kita mengakhiri artikel yang lalu dengan petikan dari tahun 1850, yang daripadanya petikan dalam Early Writings berasal. Pernyataan itu mula-mula muncul pada tahun 1850, dalam Review, lalu kembali dalam buku Experience and Views. Untuk ketiga kalinya pernyataan itu muncul dalam buku Early Writings, tetapi dalam perkembangannya menuju buku Early Writings terjadilah perubahan-perubahan tertentu. Namun demikian, kami tidak akan mengatakan bahwa banyak tulisan Roh Nubuat telah diubah, sebagaimana diklaim sebagian orang dalam upaya mereka mendiskreditkan karyanya.

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

> “Then I saw in relation to the ‘Daily,’ that the word ‘sacrifice’ was supplied by man’s wisdom, and does not belong to the text; and that the Lord gave the correct view of it to those who gave the judgment hour cry. When union existed, before 1844, nearly all were united on the correct view of the ‘Daily;’ but since 1844, in the confusion, other views have been embraced, and darkness and confusion has followed.” Review and Herald, November 1, 1850.

> “এরপর আমি ‘Daily’-এর বিষয়ে দেখলাম যে, ‘sacrifice’ শব্দটি মানুষের প্রজ্ঞা দ্বারা সংযোজিত হয়েছে, এবং এটি মূল পাঠ্যের অংশ নয়; এবং যারা বিচার-ঘন্টার আহ্বান দিয়েছিল, প্রভু তাদেরকে এ বিষয়ে সঠিক দৃষ্টিভঙ্গি দান করেছিলেন। ১৮৪৪ সালের পূর্বে, যখন ঐক্য বিদ্যমান ছিল, তখন প্রায় সকলেই ‘Daily’-এর সঠিক ব্যাখ্যার বিষয়ে একমত ছিল; কিন্তু ১৮৪৪ সালের পর, বিভ্রান্তির মধ্যে, অন্যান্য মত গ্রহণ করা হয়েছে, এবং তার ফলে অন্ধকার ও বিভ্রান্তি অনুসরণ করেছে।” Review and Herald, November 1, 1850.

This passage was originally in the publication titled The Present Truth from 1849, but it was printed in the Review and Herald in November, 1850. In the original manuscript Sister White directly states that she is writing out several things which the Lord had recently shown her, and as you read the entire article you will see many subjects addressed. There are about twenty various subjects that she was shown. The point is that in the original article the subject of “the daily,” and the subject of “time setting” were two different revelations of things she was shown.

Bahagian ini pada asalnya terdapat dalam penerbitan berjudul The Present Truth dari tahun 1849, tetapi ia dicetak dalam Review and Herald pada bulan November 1850. Dalam manuskrip asal, Sister White dengan terus terang menyatakan bahawa beliau sedang menuliskan beberapa perkara yang baru-baru ini telah ditunjukkan Tuhan kepadanya, dan apabila anda membaca keseluruhan artikel itu, anda akan melihat banyak topik dibicarakan. Terdapat kira-kira dua puluh pelbagai topik yang telah ditunjukkan kepadanya. Intinya ialah bahawa dalam artikel asal itu, subjek “the daily” dan subjek “time setting” merupakan dua penyataan yang berbeza tentang perkara-perkara yang telah ditunjukkan kepadanya.

In the original manuscript they were identified in different paragraphs. When the passage was reprinted in Experience and Views the editors combined the paragraph where Sister White upholds the pioneer view of “the daily,” with the following paragraph that warns against time setting. As you read the original, take note that emphasis is placed upon some subjects through Capitalization. In the paragraph where she endorses the pioneer view of “the daily,” she Capitalizes the word Daily, and in the next paragraph she Capitalizes the word Time, thus marking a direct distinction between the two subjects she was shown.

Dalam naskah aslinya, keduanya diidentifikasi dalam paragraf-paragraf yang berbeda. Ketika petikan itu dicetak ulang dalam Experience and Views, para editor menggabungkan paragraf di mana Sister White meneguhkan pandangan para perintis mengenai “the daily” dengan paragraf berikutnya yang memperingatkan terhadap penetapan waktu. Sementara Anda membaca naskah aslinya, perhatikanlah bahwa penekanan diberikan pada beberapa pokok melalui penggunaan Huruf Kapital. Dalam paragraf di mana ia menyetujui pandangan para perintis mengenai “the daily,” ia mengapitalkan kata Daily, dan dalam paragraf berikutnya ia mengapitalkan kata Time, dengan demikian menandai suatu pembedaan langsung antara kedua pokok yang diperlihatkan kepadanya.

> “Dear Brethren and Sisters,

> “Saudara-saudara dan Saudari-saudari yang dikasihi,

> “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.

> “Saya ingin memberi kepadamu suatu gambaran singkat tentang apa yang baru-baru ini Tuhan tunjukkan kepadaku dalam penglihatan. Kepadaku diperlihatkan keelokan Yesus, dan kasih yang dimiliki para malaikat seorang terhadap yang lain. Kata malaikat itu—Tidakkah kamu melihat kasih mereka?—ikutlah teladan itu. Demikianlah umat Allah harus saling mengasihi. Lebih baik biarlah kesalahan ditimpakan atas dirimu sendiri daripada atas seorang saudara. Aku melihat bahwa pekabaran, ‘juallah apa yang kamu miliki dan berilah sedekah,’ oleh sebagian orang, belum diberikan dalam terangnya yang jelas; bahwa maksud sejati dari perkataan Juruselamat kita belum dikemukakan dengan jelas. Aku melihat bahwa tujuan penjualan itu bukanlah untuk memberi kepada mereka yang sanggup bekerja dan menopang diri sendiri; melainkan untuk menyebarkan kebenaran. Adalah dosa untuk menopang dan memanjakan mereka yang sanggup bekerja dalam kemalasan. Sebagian orang telah bersemangat untuk menghadiri semua pertemuan; bukan untuk memuliakan Allah, melainkan demi ‘roti dan ikan.’ Orang-orang demikian jauh lebih baik tinggal di rumah dan bekerja dengan tangan mereka, ‘mengerjakan yang baik,’ untuk memenuhi kebutuhan keluarga mereka, dan mempunyai sesuatu untuk diberikan guna menunjang perkara yang mulia dari kebenaran masa kini.

> “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.

> “Baṅgə te, aŋ nɔŋɔ, maŋ nəŋ pərliŋaŋ nɔŋ li a taw kəŋ ti bɔsa a so bɔr kəŋ pəkəŋaŋɔ la. Tiaŋte aŋtɔŋ hiŋde aŋi pɔr bɔr, kəŋ kəŋde mɔrɔŋ koŋbɛtɔ kəŋ kəŋde pərliŋaŋ nɔŋ li a taw kəŋ ti bɔsa a so bɔr, nəŋ James 5:14, 15 a pɔraŋ, aŋi Yesu a ŋgəŋ kəŋ kəŋde. A pɔrliŋaŋte, a nəŋkəŋde baŋgə te kəŋaŋɔ nɔŋ bɔr kəŋ pərmɔr kəŋ pɔr hiŋde, a so bɔr pəkəŋaŋɔ la; aŋi te aŋi hiŋde aŋtɔŋ pərliŋaŋ nɔŋ li a taw kəŋ ti bɔsa a so bɔr la, baŋgə te kəŋaŋɔ nɔŋ maŋ mɔrɔŋ nɔŋaŋ bɔr kəŋ pəraŋɔ la aŋi pəŋgəŋaŋ kəŋ pəlaŋde.”

> “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.

> “Gilakde ang-ak sa panahón nga gidalâ ni Jesus ang iya mga tinun-an nga sila-sila lámang ngâdtu sa ibábaw nga hulutdan, kag ginsugdan niya sa paghugás sang ila mga tiíl, kag dayón ginhatág niya sa ila nga kaunón ang pinikás nga tinápay, agúd maghulag sa iya ginpíkas nga lawás, kag ang dágta sang ubás agúd maghulag sa iya inulbó nga dugo. Nakíta ko nga ang tanan dapat maghíli sa sini nga mga butáng nga may pag-intindi, kag magsúnd sa ehemplo ni Jesus sa sini nga mga butáng; kag kon nagatúman sang sini nga mga ordinansa, dapat mangin bulág gid sila sa mga walâ nagatúo kutob sa mahimo.”

> “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.

> “Гэвч дараа нь надад Есүс Ариун Сүмээс гарсны хойно долоон сүүлчийн гай гамшиг асгаруулагдана гэж үзүүлэв. Тэнгэрэлч ийн хэлэв—Бузар муугийнхны сүйрэл буюу үхлийг Бурхан ба Хурганы уур хилэн авчирдаг. Бурханы дуу хоолойгоор ариун хүмүүс туг далбаатай цэрэг адил хүчирхэг бөгөөд аймшигт болох боловч тэд тэр үед бичигдсэн шүүлтийг гүйцэтгэхгүй. Шүүлтийн гүйцэтгэл нь 1000 жилийн төгсгөлд болно.”

> “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.

> “Udah sida ngerebah ngagai pengelama iya enda nemu mati agi, lalu diangkat serak, lalu nerima kecapi sida, mahkota, enggau ke bukai, lalu tama ngagai Nengeri Kudus, Jesus enggau sida ke kudus duduk ngakim. Bup-bup dibuka, iya nya bup pengidup enggau bup pemati; bup pengidup ngandungi pengawa manah sida ke kudus, lalu bup pemati ngandungi pengawa jai sida ke jai. Bup-bup tu dibandingka enggau bup Adat, iya nya Bup Kudus, lalu nitihka nya sida diakim. Sida ke kudus dalam satu ati enggau Jesus ngelempung pengakim sida ngagai orang mati ke jai. Neh kita! ku melikat nya, sida ke kudus duduk ngakim, dalam satu ati enggau Jesus, lalu ngukur bagi genap iku orang jai, nitihka pengawa ti dikereja dalam tubuh, lalu ditulis ngelaban nama sida utai ti mesti diterima sida lebuh pengakim nya dilaksana. Tu, ku meda, nya pengawa sida ke kudus enggau Jesus, dalam Nengeri Kudus sebedau iya nurun ngagai dunya, sepanjai 1000 taun. Udah nya ba pengujung 1000 taun, Jesus, enggau bala melikat, enggau semua sida ke kudus enggau Iya, ninggalka Nengeri Kudus, lalu lebuh Iya nurun ngagai dunya enggau sida nya, orang mati ke jai dibangkitka, lalu orang ke amat “nusus Iya,” lebuh udah dibangkitka, deka meda Iya ari jauh dalam semua mulia Iya, enggau bala melikat enggau sida ke kudus enggau Iya, lalu sida deka ngeluh laban Iya. Sida deka meda bekas paku dalam jari tangan Iya, enggau dalam kaki Iya, enggau ba alai sida nusuk lembing ngagai rusuk Iya. Bekas paku enggau lembing nya deka nyadi mulia Iya lebuh nya. Ba pengujung 1000 taun nya Jesus berdiri datas Bukit Zaitun, lalu bukit nya belah dua, lalu nyadi dataran ti besai, lalu sida ke lari ba timpuh nya nya orang jai, ke baru aja dibangkitka. Udah nya Nengeri Kudus nurun lalu meruan ba dataran nya.”

> “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.

> “Sata i pulum spirit blong hem i go long ol nogut man, we oli bin kirap bakegen. Hem i talem ol tok blong flata long olgeta se ami insaed long Siti i smol, mo se ami blong hem i bigwan, mo se oli save winim ol tabu man mo tekem Siti. Taem Sata i stap hivimap ami blong hem, ol tabu man oli stap insaed long Siti, oli stap lukluk naesfala lukluk mo glori blong Paradaes blong God. Jisas i stap long hed blong olgeta, i stap lidim olgeta. Wantaem nomo naesfala Sevya blong yumi i lus long kampani blong yumi; be no longtaem biaen yumi harem naesfala voes blong hem, i se, ‘Yufala we Papa blong mi i blesem yufala, kam kasem kingdom ya we oli rere blong yufala stat long fandesen blong wol.’ Yumi kam raon long Jisas, mo stret olsem we hem i klosum ol geit blong Siti, oli talem jajmen blong kros i go antap long ol nogut man. Ol geit oli sat. Nao ol tabu man oli yusum wing blong olgeta mo oli klaem i go antap long top blong wol blong Siti. Jisas tu i stap wetem olgeta; kraon blong hem i saen tumas mo i glorius. Hem i wan kraon insaed long wan kraon, seven long namba. Ol kraon blong ol tabu man oli blong gol we i klin gud olgeta, mo oli dekorem wetem ol sta. Fes blong olgeta i saen wetem glori, from we oli stap long stret stret imij blong Jisas; mo taem oli girap, mo oli muv evriwan tugeta i go long top blong Siti, mi mi fulap long glad from lukluk ya.”

> “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.

> “Rò sin chunnaic na h‑aingidh an nì a bha iad air a chall; agus shèid teine o Dhia orra, agus loisg e suas iad. B’e seo Cur an Gnìomh a’ Bhreitheanais. Fhuair na h‑aingidh an sin a rèir mar a thomhais na naoimh, ann an aonachd ri Ìosa, dhaibh rè nan 1000 bliadhna. An dearbh theine o Dhia a loisg suas na h‑aingidh, ghlan e an talamh uile. Leagh na beanntan briste, reubte le teas dian; an t‑àile mar an ceudna, agus chaitheadh suas an connlach uile. An sin dh’fhosgail ar n‑oighreachd romhainn, glòrmhor agus maiseach, agus shealbhaich sinn an talamh uile air a dhèanamh nuadh. Ghlaodh sinn uile le guth àrd, Glòir, Alleluia.”

> “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.

> “Aka n∙aoni je, skigipa kamko dakgiparang, niatna man∙gijagipa gimin bebera∙na man∙gipa manderang baksa ku∙monggrikna nanggen, chong∙motan, pilak kattarangon dongsoenggipa aro da∙o dongenggipa bebeni kattarangon kingkingdanggipa manderang baksa, uamang maikai Bible-o pangchakani gnang ine chanchiako dakgiparang ong∙bo, gipin gital gamchatbegipa bakko skie ra∙na skang. Unon skigipa kamko dakgiparang chu∙gimik apsan ong∙gen, aro skigipa kamko dakgiparangni apsan ong∙ani mondolini manderangchi ma∙sigen. Indi ong∙gipa cholrang namgijagipa bak daldalanirangko champenggen ine anga nikaha, aro unon nangrimgipa mes bi∙sa pilak bak daldalako man∙na kengnabe, aro mesrang gipin gipinona satangko man∙e, me∙chikgipa gri ong∙ja.”

> “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.

> “Na mongɔ ya libwa, mokolo mwa tuku mibale na misato, Nkolo alakisaki ngai ete asembolaki lobɔkɔ na ye mbala ya mibale mpo na kozongisa batikali ya bato na ye, mpe ete milende esengelaki kobakisama makasi na eleko oyo ya bosangisi. Na eleko ya kopalangana, Yisraele abetamaki mpe apasolamaki; kasi sikawa na eleko ya bosangisi Nzambe akobikisa mpe akokanga bapota ya bato na ye. Na kopalangana, milende oyo esalemaki mpo na kopanza solo ezalaki na mbuma moke mingi, esalaki moke to eloko te; kasi na bosangisi, tango Nzambe atiaki lobɔkɔ na ye mpo na kosangisa bato na ye, milende ya kopanza solo ekozala na mbuma oyo ekanamaki. Banso basengeli kozala na bomoko mpe na molende makasi na mosala yango. Namonaki ete ezalaki soni mpo na moto ata moko kotelema na bandakisa ya kopalangana mpo na kotambwisa biso sikawa na bosangisi; mpamba te soki Nzambe asaleli biso sikawa koleka te ndenge asalaki wana, Yisraele akosangana ata moke te. Ezali na ntina kaka ndenge moko ete solo ebimisama na zulunalo, lokola mpe eteyama.”

> “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.

> “Morena o ile a mpontša gore tšhate ya 1843 e be e laolwa ke seatla sa gagwe, le gore ga go karolo le ge e le efe ya yona yeo e swanetšego go fetošwa; gore dipalo di be di le ka moo a bego a nyaka ka gona. Gore seatla sa gagwe se be se le godimo ga yona gomme sa khupetša phošo dipalong tše dingwe, gore go se be le yo a ka e bonago, go fihlela ge seatla sa gagwe se tlošwa.

> “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.

> “Ndzi tlhela ndzi vona mayelana ni ‘Ku Tlhelela Siku ni Siku,’ leswaku rito leri nge ‘xidzlhavelo’ ri engeteriwe hi vutlhari bya munhu, naswona a ri hlangani ni tsalwa; naswona Hosi yi nyike vonelo leri lulameke ra kona eka lava va nyikeleke xirilo xa nkarhi wa vuavanyisi. Loko ku ri ni vun’we, emahlweni ka 1844, kwalomu ka hinkwavo a va hlanganile eka vonelo leri lulameke ra ‘Ku Tlhelela Siku ni Siku;’ kambe ku sukela hi 1844, eka mpfilumpfilu, ku amukeriwe mavonelo man’wana, naswona munyama ni mpfilumpfilu swi landzele.”

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

> “Tuhan menunjukkan kepada saya bahawa Masa tidak lagi menjadi ujian sejak tahun 1844, dan bahawa masa tidak akan sekali-kali lagi menjadi suatu ujian.

> “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, dsb., sebelum Tuhan datang. Pandangan semacam itu cenderung mengalihkan pikiran dan perhatian dari pekerjaan Allah pada masa kini, di bawah pekabaran malaikat yang ketiga; sebab jika kita harus pergi ke Yerusalem, maka pikiran kita dengan sendirinya akan tertuju ke sana, dan sarana kita akan ditahan dari kegunaan-kegunaan lain, untuk 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 hidupi selama beberapa tahun yang lampau.” Review and Herald, November 1, 1850.

The passage begins by stating, “I wish to give you a short sketch of what the Lord has recently shown to me in vision.” There were several subjects presented, and she did not combine the paragraph addressing “the daily,” with the next paragraph. That was done later by editors who placed the passage in Experience and Views, and thereafter in Early Writings. In Experience and Views, the editors left off the first eight paragraphs, and combined the paragraphs addressing what she was shown of “the daily” and of time setting. Experience and Views was published in 1851, and then Early Writings was published in 1882.

Lefoko le thoma ka go bolela gore, “Ke rata go le nea seswantšho se sekopana sa seo Morena a sa tšwago go mpontšha sona ponong.” Go ile gwa tšweletšwa dihlogo tše mmalwa, gomme ga se a ka a kopanya temana yeo e bolelago ka “tšatši le tšatši,” le temana yeo e latelago. Seo se ile sa dirwa ka morago ke bahlophi bao ba ilego ba bea lefoko leo ka go Experience and Views, gomme ka morago ga moo ka go Early Writings. Ka go Experience and Views, bahlophi ba ile ba tlogela ditemana tša mathomo tše seswai, gomme ba kopanya ditemana tšeo di bolelago ka seo a se bontšhitšwego mabapi le “tšatši le tšatši” le mabapi le go bea dinako. Experience and Views e ile ya gatišwa ka 1851, gomme ka morago ga moo Early Writings ya gatišwa ka 1882.

Early Writings was essentially the same four paragraphs that had appeared in Experience and Views, but with one significant exception. In Experience and Views, the one sentence paragraph that addressed time setting was combined with the previous paragraph that addressed “the daily.” Then the paragraph that originally followed the paragraph addressing time setting was included. In Early Writings a paragraph that came from a different passage in Experience and Views, was placed between the paragraph that now addresses both “the daily,” and time setting, which was originally followed by a paragraph identifying why it was wrong to make pilgrimages to old Jerusalem.

Tulisan-Tulisan Awal pada dasarnya adalah empat paragraf yang sama seperti yang telah muncul dalam *Experience and Views*, tetapi dengan satu pengecualian yang penting. Dalam *Experience and Views*, paragraf satu kalimat yang membahas penetapan waktu digabungkan dengan paragraf sebelumnya yang membahas “yang sehari-hari.” Kemudian paragraf yang semula mengikuti paragraf yang membahas penetapan waktu itu disertakan. Dalam *Early Writings* suatu paragraf yang berasal dari bagian lain dalam *Experience and Views* ditempatkan di antara paragraf yang sekarang membahas baik “yang sehari-hari” maupun penetapan waktu, yang semula diikuti oleh suatu paragraf yang menjelaskan mengapa adalah keliru untuk melakukan ziarah ke Yerusalem lama.

The paragraph that was removed from a different page of Experience and Views, and then was inserted into the passage of Early Writings, only added to the confusion about “the daily” that had begun since 1844. The paragraph was not in Sister White’s original narrative of her vision.

Lefoko le le neng la tlosiwa mo tsebeng e nngwe ya Experience and Views, mme moragonyana la tsenngwa mo temaneng ya Early Writings, le ne la oketsa fela tlhakatlhakano mabapi le “tsa ka metlha” e e neng e setse e simologile fa e sa le ka 1844. Lefoko leo le ne le seyo mo pegelong ya ntlha ya Kgaitsadi White ya pono ya gagwe.

> “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.” Experience and Views, 48.

> “အရှင်ဘုရားသည် တတိယကောင်းကင်တမန်၏ သတင်းစကားသည် သွားရမည်ဖြစ်၍၊ အရှင်ဘုရား၏ ကွဲပြားစွာ ပျံ့နှံ့လျက်ရှိသော သားသမီးများအား ကြေညာရမည်ဖြစ်ကြောင်း၊ ထိုသတင်းစကားကို အချိန်နှင့် မချိတ်ဆက်ထားသင့်ကြောင်းကို ကျွန်ုပ်အား ပြသတော်မူခဲ့သည်။ အကြောင်းမူကား အချိန်သည် နောက်တစ်ဖန် စမ်းသပ်ချက်တစ်ရပ် မဖြစ်တော့မည်။ အချို့သူများသည် အချိန်ကို ဟောပြောခြင်းမှ ဖြစ်ပေါ်လာသော မှားယွင်းသည့် စိတ်လှုပ်ရှားမှုတစ်ရပ်ကို ရရှိလျက်ရှိကြောင်းကို ကျွန်ုပ်မြင်ခဲ့သည်။ တတိယကောင်းကင်တမန်၏ သတင်းစကားသည် အချိန်ထက်ပင် ပို၍ အားကြီးကြောင်းကို ကျွန်ုပ်မြင်ခဲ့သည်။ ဤသတင်းစကားသည် မိမိ၏ အခြေခံပေါ်၌ ကိုယ်တိုင် ရပ်တည်နိုင်ကြောင်း၊ ယင်းကို အားဖြည့်ရန် အချိန်မလိုအပ်ကြောင်း၊ ထိုသတင်းစကားသည် ကြီးမားသော တန်ခိုးဖြင့် သွားမည်ဖြစ်၍၊ မိမိ၏ အမှုကို ဆောင်ရွက်မည်ဖြစ်ပြီး၊ ဖြောင့်မတ်ခြင်း၌ အတိုချုံးစွာ ပြီးစီးစေမည်ဖြစ်ကြောင်းကို ကျွန်ုပ်မြင်ခဲ့သည်။” Experience and Views, 48.

The paragraph from page forty-eight of Experience and Views, was inserted after the paragraph in Early Writings, that had been created by combining two different paragraphs, and it placed an emphasis upon time setting that did not exist in the original narrative.

Perenggan dari halaman empat puluh lapan Experience and Views itu telah disisipkan sesudah perenggan dalam Early Writings yang telah dibentuk dengan menggabungkan dua perenggan yang berbeza, dan hal itu meletakkan suatu penekanan pada penetapan masa yang tidak terdapat dalam naratif asal.

In 1931, the ancient men that ruled the people of Jerusalem invented a story which claimed Daniells had interviewed Sister White in 1910, and in the testimony that Daniells provided he refers to the 1843 chart, and says he pointed to the non-existent sanctuary on the chart, as he interviewed Sister White. He supposedly had the book Early Writings with him, and as he asked her about what she meant, and based upon her responses he could only conclude that the passage endorsing the pioneer view of “the daily,” in Early Writings, was actually a warning against time setting. Twenty-one years after the invented interview and sixteen years after the death of the persons supposedly interviewed, Daniells places the testimony into the history of the third generation.

1931 లో, యెరూషలేము ప్రజలను పరిపాలించిన ప్రాచీన పురుషులు ఒక కథను కల్పించారు; ఆ కథ ప్రకారం, 1910 లో Daniells గారు Sister White గారిని ఇంటర్వ్యూ చేసినట్లు చెప్పబడింది. Daniells అందించిన ఆ సాక్ష్యంలో ఆయన 1843 చార్ట్‌ను ప్రస్తావిస్తూ, Sister White గారిని ఇంటర్వ్యూ చేస్తున్నప్పుడు చార్ట్‌పై అసలు లేనటువంటి పరిశుద్ధస్థలాన్ని తాను చూపించినట్లు చెబుతాడు. ఆయనతో Early Writings పుస్తకమూ ఉన్నదని భావింపబడుతుంది; అందులో ఆమె ఉద్దేశం ఏమిటని ఆయన ఆమెను అడిగినప్పుడు, మరియు ఆమె సమాధానాల ఆధారంగా, Early Writings లో “the daily” విషయమై పయనీర్ల దృష్టికోణాన్ని సమర్థించే ఆ భాగం వాస్తవానికి కాలనిర్ణయానికి వ్యతిరేకమైన ఒక హెచ్చరికేనని తాను తేల్చగలిగినదల్లా అంతేనని ఆయన చెబుతాడు. కల్పించబడిన ఆ ఇంటర్వ్యూకు ఇరవై ఒక సంవత్సరాల తరువాత, మరియు ఇంటర్వ్యూ చేయబడ్డారని చెప్పబడిన వ్యక్తులు మరణించిన పదహారు సంవత్సరాల తరువాత, Daniells ఆ సాక్ష్యాన్ని మూడవ తరపు చరిత్రలో స్థాపించాడు.

F. C. Gilbert was a Hebrew scholar and he did not simply support the correct view of the “daily” as Paganism because the pioneers and Ellen White said it was so. He defended it based upon an understanding of the Hebrew text that Daniel the prophet had employed. He was the prominent Adventist Hebrew scholar during the time period. As the controversy about “the daily” that Daniells and Prescott were pushing continued to grow, Gilbert was one of the prominent scholars who stood in defense of the pioneer position. He had an interview with Ellen White on June 8, 1910, and he later recorded what he and Sister White discussed. Daniells’ testimony is completely contrary to F. C. Gilbert’s.

F. C. Gilbert ialah seorang sarjana Ibrani, dan dia tidak sekadar menyokong pandangan yang benar tentang “yang berterusan” sebagai Kekafiran kerana para perintis dan Ellen White telah mengatakan demikian. Dia mempertahankannya berdasarkan pemahaman terhadap teks Ibrani yang telah digunakan oleh nabi Daniel. Pada zaman itu, dialah sarjana Ibrani Advent yang terkemuka. Ketika pertikaian tentang “yang berterusan” yang didorong oleh Daniells dan Prescott terus berkembang, Gilbert merupakan salah seorang sarjana terkemuka yang berdiri membela pendirian para perintis. Dia mengadakan suatu wawancara dengan Ellen White pada 8 Jun 1910, dan kemudian dia mencatat apa yang dibincangkannya bersama Sister White. Kesaksian Daniells sama sekali bertentangan dengan kesaksian F. C. Gilbert.

In volume twenty, pages seventeen through twenty-two, of Manuscript Releases, Sister White’s addresses Daniells’ and Prescott’s position on the “daily”. The phrases that you find in F. C. Gilbert’s report of his interview with Ellen White are almost identical to what Sister White herself stated in the passage from Manuscript Releases. So, for many years before Manuscript Releases were published and released, there was no concrete inspired testimony to refute or uphold Daniells’ claim about the content of the interview he supposedly had with Sister White. More importantly, there was no inspired endorsement for his flawed view of the “daily”. Even more importantly, now that Manuscript Releases are available—there still isn’t an inspired endorsement for his flawed view of “the daily!”

ꯃꯅꯨꯁ꯭ꯀ꯭ꯔꯤꯞꯠ ꯔꯤꯂꯤꯁꯦꯁꯀꯤ ꯚꯣꯂ꯭ꯌꯨꯝ ꯇ꯭ꯋꯦꯟꯇꯤꯗꯥ, ꯄꯦꯖ ꯁꯦꯚꯦꯟꯇꯤꯟ ꯗꯒꯤ ꯇ꯭ꯋꯦꯟꯇꯤ-ꯇꯨꯗꯒꯤ, ꯁꯤꯁ꯭ꯇꯔ ꯋꯥꯏꯠꯅ ꯗꯦꯅꯤꯋꯦꯜꯁ ꯑꯃꯁꯨꯡ ꯄ꯭ꯔꯦꯁꯀꯣꯠꯀꯤ “ꯗꯦꯂꯤ”ꯒꯤ ꯐꯤꯚꯝ ꯑꯗꯨ ꯋꯥꯔꯦꯞ ꯇꯧꯏ꯫ F. C. Gilbertꯀꯤ ꯔꯤꯄꯣꯔꯠꯇ ꯏꯃꯍꯥꯜ ꯋꯥꯏꯠꯀꯥꯡꯕ ꯃꯤꯠꯂꯨꯞꯀꯤ ꯋꯥꯔꯣꯜꯗ ꯑꯗꯣꯝꯅ ꯎꯠꯍꯟꯕ ꯐ꯭ꯔꯦꯁꯇꯁꯤꯡ ꯑꯗꯨ ꯃꯅꯨꯁ꯭ꯀ꯭ꯔꯤꯞꯠ ꯔꯤꯂꯤꯁꯦꯁꯀꯤ ꯃꯇꯨꯡ ꯏꯕ ꯄꯥꯁꯦꯖꯗ ꯁꯤꯁ꯭ꯇꯔ ꯋꯥꯏꯠꯅ ꯃꯈꯣꯏꯒꯤ ꯃꯇꯣꯡꯗ ꯍꯥꯏꯗꯨꯅ ꯍꯥꯏꯕ ꯋꯥꯔꯣꯜꯁꯤꯡ ꯑꯗꯨꯒꯥ ꯃꯄꯨꯟ ꯀꯥꯅ꯭ꯅꯕ ꯃꯇꯝꯗ ꯂꯩ꯫ ꯃꯔꯝ ꯑꯗꯨꯒꯤ, ꯃꯅꯨꯁ꯭ꯀ꯭ꯔꯤꯞꯠ ꯔꯤꯂꯤꯁꯦꯁ ꯄꯨꯕ꯭ꯂꯤꯁ ꯇꯧꯔꯛꯄ ꯑꯃꯁꯨꯡ ꯂꯧꯊꯣꯛꯄꯗꯒꯤ ꯃꯃꯥꯡꯗ ꯆꯍꯤ ꯀꯌꯥ ꯑꯃꯒꯤ ꯃꯇꯨꯡꯗ, ꯗꯦꯅꯤꯋꯦꯜꯁꯅ ꯁꯤꯁ꯭ꯇꯔ ꯋꯥꯏꯠꯀꯥꯡꯕ ꯃꯤꯠꯂꯨꯞ ꯂꯩꯈꯤꯕꯅꯤ ꯍꯥꯏꯕ ꯃꯍꯥꯛꯀꯤ ꯑꯦꯛꯂꯦꯝ ꯑꯗꯨ ꯌꯥꯎꯗꯅ ꯌꯨꯝꯐꯝ ꯂꯩꯕ, ꯏꯟꯁ꯭ꯄꯥꯏꯔ ꯇꯧꯔꯕ ꯇꯦꯁ꯭ꯇꯤꯃꯣꯅꯤ ꯑꯃꯠꯇ ꯂꯩꯇ꯭ꯔꯦ; ꯅꯠꯇ꯭ꯔꯒꯥ ꯑꯗꯨ ꯎꯠꯄꯥ ꯑꯃꯠꯇꯁꯨ ꯂꯩꯇ꯭ꯔꯦ꯫ ꯑꯗꯨꯒ ꯍꯦꯟꯅ ꯃꯔꯨꯑꯣꯏꯕꯗꯤ, “ꯗꯦꯂꯤ”ꯒꯤ ꯃꯊꯪꯗ ꯃꯍꯥꯛꯀꯤ ꯑꯁꯣꯏꯕ ꯐꯤꯚꯝ ꯑꯗꯨꯒꯤ ꯃꯐꯝꯗ ꯏꯟꯁ꯭ꯄꯥꯏꯔ ꯇꯧꯔꯕ ꯑꯦꯟꯗꯣꯔꯁꯃꯦꯟꯠ ꯑꯃꯠꯇ ꯂꯩꯇ꯭ꯔꯦ꯫ ꯑꯗꯨꯒꯤ ꯃꯇꯨꯡꯗ ꯍꯦꯟꯅ ꯃꯔꯨꯑꯣꯏꯕꯗꯤ, ꯍꯧꯖꯤꯛ ꯃꯅꯨꯁ꯭ꯀ꯭ꯔꯤꯞꯠ ꯔꯤꯂꯤꯁꯦꯁ ꯐꯪꯂꯤꯕ ꯃꯇꯝꯗꯁꯨ—ꯃꯍꯥꯛꯀꯤ “ꯗꯦꯂꯤ”ꯒꯤ ꯑꯁꯣꯏꯕ ꯐꯤꯚꯝ ꯑꯗꯨꯒꯤ ꯃꯐꯝꯗ ꯏꯟꯁ꯭ꯄꯥꯏꯔ ꯇꯧꯔꯕ ꯑꯦꯟꯗꯣꯔꯁꯃꯦꯟꯠ ꯑꯃꯠꯇ ꯂꯩꯇ꯭ꯔꯦ!

And yet today, Laodicean Adventism is taught that Sister White has no position on the “daily”, except that it is not a “test question” and we should “keep quiet on this subject”. Something is reversed today, and what is reversed is that the true position of “the daily” is now in the minority opinion among God’s people. In 1910, the minority view was Conradi’s view that was being pushed by Daniells and Prescott, and the majority view was the pioneer position.

Namun pada masa kini, Adventisme Laodikea diajarkan bahwa Sister White tidak mempunyai pendirian mengenai “korban yang tetap”, kecuali bahwa hal itu bukan suatu “pertanyaan ujian” dan bahwa kita harus “berdiam diri mengenai pokok ini”. Ada sesuatu yang telah berbalik pada masa kini, dan yang telah berbalik itu ialah bahwa pendirian yang benar mengenai “korban yang tetap” sekarang berada dalam pandangan minoritas di antara umat Allah. Pada tahun 1910, pandangan minoritas adalah pandangan Conradi yang didorong oleh Daniells dan Prescott, sedangkan pandangan mayoritas adalah pendirian para perintis.

The following is F. C. Gilbert’s statement about his interview with Sister White, that should be compared with Manuscript Releases, that has been placed in its entirety, in the eighty-first article of this The Book of Daniel series.

Yang berikut ialah pernyataan F. C. Gilbert mengenai wawancaranya dengan Sister White, yang harus dibandingkan dengan Manuscript Releases, yang telah dimuat sepenuhnya, dalam artikel kelapan puluh satu daripada siri The Book of Daniel ini.

> “Daniells and Prescott . . . would not give the older brethren in the cause any chance to say anything. . . . Daniells was here to see me, and I would not see him. . . . I would not have anything to say to him about anything. About the ‘daily’ that they are trying to work up, there is nothing to it. . . . When I was in Washington there seemed to be something that just encased their minds, and I could not seem to touch them. We are to have nothing to do with this subject of the ‘daily’ . . . I knew they would work against my message, and then the people would not think there was anything to my message. I have written to him and told him that he was showing himself not fit to be president of the General Conference. . . . not the man to keep the Presidency.

> “Daniells le Prescott... ba ne ba sa fe barab’abo rōna ba baholo tšhansē leha e le efe ea ho bua letho.... Daniells o ne a le mona ho mpona, empa ha kea ka ka mo bona.... Ke ne nke ke ka bua le eena ka letho. Mabapi le ‘daily’ eo ba lekang ho e tsosa, ha e na motheo ho hang.... Ha ke ne ke le Washington, ho ne ho bonahala eka ho na le ntho e itseng e neng e koahetse likelello tsa bona, ’me ke ne ke sa khone ho ba fihlela. Ha rea lokela ho ba le letho le amanang le taba ena ea ‘daily’... Ke ne ke tseba hore ba tla sebetsa khahlanong le molaetsa oa ka, ’me joale batho ba ne ba ke ke ba nahana hore molaetsa oa ka o na le taba leha e le efe. Ke mo ngoletse, ka mo bolella hore o ne a iponahatsa a sa tšoanelehe ho ba mopresidente oa General Conference.... e se monna ea lokelang ho boloka Bopresidente.”

> “If this message of the ‘daily’ were a testing message the Lord would have shown me. These people do not see the end from the beginning in this thing. . . .I utterly refuse to see any of them who are engaged in this work.

> “यदि ‘डेली’ सम्बन्धी यो सन्देश परीक्षाको सन्देश हुन्थ्यो भने, प्रभुले मलाई देखाउनुहुनेथियो। यस कुरामा यी मानिसहरूले आरम्भदेखि अन्त्यसम्म देख्दैनन्.... यस काममा संलग्न तिनीहरूमध्ये कसैलाई पनि भेट्न म पूर्णतः इन्कार गर्छु। ”

> “The light that was given me of God is that Brother Daniells has stood in the Presidency long enough. . . . and I was told not to have any more conversation with him about any of these things. I would not see Daniells about the matter, and I would not have one word with him. They pled with me to give him an interview, but I would not. . . . I was told to warn our people not to have anything to do with this thing they are teaching. . . . I was forbidden of the Lord to listen to it. I have expressed myself as not having a particle of confidence in it. . . . This whole thing they are doing is a scheme of the devil.” F. C. Gilbert’s report of an interview given him by Ellen White on June 8, 1910.

> “Cahaya yang diberikan Allah kepada saya ialah bahawa Brother Daniells telah cukup lama berdiri dalam Kepresidenan.... dan saya diberitahu supaya tidak lagi mengadakan sebarang perbincangan dengannya tentang perkara-perkara ini. Saya tidak mahu berjumpa dengan Daniells mengenai hal itu, dan saya tidak mahu berbicara sepatah kata pun dengannya. Mereka merayu kepada saya supaya memberi beliau suatu wawancara, tetapi saya tidak mahu.... Saya diberitahu supaya memberi amaran kepada umat kita agar tidak ada kena-mengena dengan perkara yang sedang mereka ajarkan ini.... Saya dilarang oleh Tuhan untuk mendengarkannya. Saya telah menyatakan bahawa saya tidak mempunyai sezarah pun keyakinan terhadapnya.... Seluruh perkara yang sedang mereka lakukan ini ialah suatu muslihat Iblis.” Laporan F. C. Gilbert tentang suatu wawancara yang diberikan kepadanya oleh Ellen White pada 8 Jun 1910.

We will continue this subject in the next article.

ꞌBịi na anyị ga-aga n’ihu n’isiokwu a n’isiokwu na-esonụ.

> “One who sees beneath the surface, who reads the hearts of all men, says of those who have had great light: ‘They are not afflicted and astonished because of their moral and spiritual condition.’ ‘Yea, they have chosen their own ways, and their soul delighteth in their abominations. I also will choose their delusions, and will bring their fears upon them; because when I called, none did answer; when I spake, they did not hear: but they did evil before Mine eyes, and chose that in which I delighted not.’ ‘God shall send them strong delusion, that they should believe a lie,’ because they received not the love of the truth, that they might be saved,’ ‘but had pleasure in unrighteousness.’ Isaiah 66:3, 4; 2 Thessalonians 2:11, 10, 12.

> “Харагдах өнгөн дорхыг нэвт хардаг, бүх хүний зүрх сэтгэлийг уншдаг Нэгэн, агуу гэрэл хүлээн авсан хүмүүсийн тухай ийн айлдаж байна: ‘Тэд өөрсдийн ёс суртахууны болон сүнслэг байдлынхаа улмаас зовнин цочирдоогүй.’ ‘Тийм ээ, тэд өөрсдийн замыг сонгосон бөгөөд тэдний сэтгэл жигшүүрт зүйлсдээ баясдаг. Би ч мөн тэдний төөрөгдлийг сонгож, тэдний айдсыг тэдэн дээр авчирна. Учир нь Би дуудахад хэн ч хариулсангүй; Би ярихад тэд сонссонгүй; харин тэд Миний нүдний өмнө мууг үйлдэж, Миний таашаадаггүй зүйлийг сонгосон.’ ‘Аврагдахын тулд үнэний хайрыг хүлээн аваагүй’ бөгөөд ‘зөвт бус байдалд таашаал авсан’ учраас ‘худалд итгэхийн тулд Бурхан тэдэнд хүчтэй төөрөгдөл илгээнэ.’ Исаиа 66:3, 4; 2 Тесалоник 2:11, 10, 12.

> “The heavenly Teacher inquired: ‘What stronger delusion can beguile the mind than the pretense that you are building on the right foundation and that God accepts your works, when in reality you are working out many things according to worldly policy and are sinning against Jehovah? Oh, it is a great deception, a fascinating delusion, that takes possession of minds when men who have once known the truth, mistake the form of godliness for the spirit and power thereof; when they suppose that they are rich and increased with goods and in need of nothing, while in reality they are in need of everything.’

> “Gurupi wa leṱaḓulu o vhudzisa a ri: ‘Ndi vhufhura vhufhio vhu re na maanḓa vhune ha nga langudza muhumbulo u fhira u edzisa uri ni khou fhaṱa kha mutheo wo teaho na uri Mudzimu u ṱanganedza mishumo yaṋu, ngeno zwa vhukuma ni tshi khou ita zwithu zwinzhi nga nḓila ya maitele a shango nahone ni tshi khou ita tshivhi khahlaṋo na Yehova? Iwe-ee, ndi vhufhura vhuhulu, vhufhura vhu kungaho mbilu, vhune ha fara mihumbulo musi vhanna vhe vha vhuya vha ḓivha ngoho, vha tshi xedza tshivhumbeo tsha u ofha Mudzimu vha tshi tshi dzhia sa muya na maanḓa azwo; musi vha tshi humbula uri vho pfuma, vho engedzea nga thundu, nahone a vha ṱoḓi tshithu, ngeno zwa vhukuma vha tshi ṱoḓa zwithu zwoṱhe.’”

> “God has not changed toward His faithful servants who are keeping their garments spotless. But many are crying, ‘Peace and safety,’ while sudden destruction is coming upon them. Unless there is thorough repentance, unless men humble their hearts by confession and receive the truth as it is in Jesus, they will never enter heaven. When purification shall take place in our ranks, we shall no longer rest at ease, boasting of being rich and increased with goods, in need of nothing.

> “Ukulunkulu akaguqukanga ngakulabo benceku baKhe abathembekileyo abagcina izingubo zabo zingenasici. Kodwa abaningi bayamemeza bathi, ‘Ukuthula nokulondeka,’ kuyilapho ukubhujiswa okuphuthumayo kubafikela. Ngaphandle kokuba kube khona ukuphenduka okuphelele, ngaphandle kokuba abantu bathobise izinhliziyo zabo ngokuvuma futhi bamukele iqiniso njengoba linjalo kuJesu, abayikungena ezulwini nanini. Nxa ukuhlanjululwa sekusenzeka phakathi kwethu, kasisayikuphumula ngokunethezeka, sizigqaja ngokuthi sinothile futhi sandiswe ngezimpahla, singasweli lutho.”

> “Who can truthfully say: ‘Our gold is tried in the fire; our garments are unspotted by the world’? I saw our Instructor pointing to the garments of so-called righteousness. Stripping them off, He laid bare the defilement beneath. Then He said to me: ‘Can you not see how they have pretentiously covered up their defilement and rottenness of character? “How is the faithful city become an harlot!” My Father’s house is made a house of merchandise, a place whence the divine presence and glory have departed! For this cause there is weakness, and strength is lacking.’

> “Siapa yang dapat berkata dengan jujur: ‘Emas kami telah teruji dalam api; pakaian kami tidak bercela oleh dunia’? Aku melihat Pembimbing kami menunjuk kepada pakaian yang disebut-sebut sebagai kebenaran. Dengan menanggalkannya, Ia menyingkapkan kenajisan yang ada di bawahnya. Lalu Ia berkata kepadaku: ‘Tidakkah engkau melihat bagaimana mereka dengan berpura-pura telah menutupi kenajisan mereka dan kebusukan tabiat mereka? “Betapa kota yang setia itu telah menjadi seorang perempuan sundal!” Rumah Bapa-Ku telah dijadikan rumah perdagangan, suatu tempat dari mana hadirat dan kemuliaan ilahi telah undur! Oleh sebab itu ada kelemahan, dan kekuatan pun tidak ada.’”

> “Unless the church, which is now being leavened with her own backsliding, shall repent and be converted, she will eat of the fruit of her own doing, until she shall abhor herself. When she resists the evil and chooses the good, when she seeks God with all humility and reaches her high calling in Christ, standing on the platform of eternal truth and by faith laying hold upon the attainments prepared for her, she will be healed. She will appear in her God-given simplicity and purity, separate from earthly entanglements, showing that the truth has made her free indeed. Then her members will indeed be the chosen of God, His representatives.” Testimonies, volume 8, 249, 250.

> “Gereja itu, yang sekarang sedang diragikan oleh kemurtadannya sendiri, jika tidak bertobat dan berbalik, akan memakan buah dari perbuatannya sendiri, sampai ia merasa jijik terhadap dirinya sendiri. Apabila ia menentang yang jahat dan memilih yang baik, apabila ia mencari Allah dengan segala kerendahan hati dan mencapai panggilannya yang tinggi dalam Kristus, sambil berdiri di atas landasan kebenaran kekal dan dengan iman berpegang pada pencapaian-pencapaian yang telah disediakan baginya, ia akan disembuhkan. Ia akan tampak dalam kesederhanaan dan kemurniannya yang dikaruniakan Allah, terpisah dari jerat-jerat duniawi, menunjukkan bahwa kebenaran itu sungguh-sungguh telah memerdekakannya. Maka anggota-anggotanya benar-benar akan menjadi orang-orang pilihan Allah, wakil-wakil-Nya.” Testimonies, volume 8, 249, 250.

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