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# The Book of Daniel - Number Eighty-One

Buku Daniel - Lapan Puluh Satu

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

Membuka Revisionisme Sejarah dalam Adventisme Laodikia: Meneliti Kontroversi Mengenai Yang Harian

Author

Jeff Pippenger

Published

February 14, 2024

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

การให้เหตุผลจากเหตุไปหาผลย่อมไร้ค่า หากท่านกำหนด “ผล” นั้นอย่างผิดพลาด ดังที่บรรดานักประวัติศาสตร์แอ๊ดเวนตีสต์แห่งยุคเลาดีเซียได้กระทำ เมื่อพวกเขาแสดงตนสั่งสอนถึงสถานการณ์และบุคคลต่าง ๆ ที่เกี่ยวข้องกับการประชุมสมัชชาใหญ่ ค.ศ. 1888 ณ เมืองมินนิอาโปลิส คำอธิบายที่ได้รับการดลใจชี้ระบุเหตุการณ์นั้นว่าเป็นการซ้ำรอยของการกบฏของโคราห์ ดาธาน และอาบีราม ซึ่งมีแรงจูงใจมาจากคำพิพากษาที่กำหนดให้พวกเขาต้องเร่ร่อนอยู่ในถิ่นทุรกันดารเป็นเวลาสี่สิบปีจนกว่าจะตาย คำพิพากษาเดียวกันนั้นก็ได้ถูกประกาศเหนือแอ๊ดเวนตีสต์แห่งยุคเลาดีเซียเช่นเดียวกัน

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

Kudula tersebut mencakup perbincangan-perbincangan rahasia, di mana para pemberontak berada dalam kebutaan Laodikia yang sedemikian parah sehingga hal itu menghalangi mereka untuk memahami bahwa Allah mengetahui perencanaan dan pemberontakan mereka yang dilakukan di balik pintu tertutup. Sebagaimana Korah, Datan, dan Abiram bersembunyi di dalam kemah-kemah mereka, menyusun rencana-rencana mereka, dan menyebarkan pemberontakan mereka terhadap Musa, demikian pula orang-orang tua pada tahun 1888 bersembunyi di balik pintu-pintu tertutup rumah mereka untuk bersekongkol melawan Sister White, putranya, dan para utusan yang terpilih. Sejak saat itu Sister White, Jones, dan Waggoner harus menjadi sasaran serangan.

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

Mela de liŋli ni Adventism kɛɛ kɛ nyɛɛi keŋ keŋ yɛlii wɔ̀rɔ̀ nɛɛ kɛɛ wɔ̀rɔ̀ gbɛi ni sɛsɛi, mɔɔ lɛɛ ni a wɛɛ nɛ Ezekiel kpaŋlɛŋ ni ɔi. Kɔ̀mɔ̀i ni suaa-sawɔi kɛɛ mɔ̀ɔ ni lɔɔ ni gɔi kɛɛ mɔ̀ɔ ni gbɔŋgbɔŋ lɛɛ kɛ tɛɛi nɛɛ ni saŋa-sawɔi nyɛɛi, kɛɛ spiritualism lɛɛ gbo ni ancient men ni a yɛlɛɛ kɛɛ baŋa yɛlii ni mɔɔ. Kɛɛ 1888 nɛɛ, ancient men lɛɛ kpa kɛɛ ba faa wɔ̀rɔ̀ nɛ authority ni Bible lɛɛ nɛɛ, kɛɛ nɛɛ nɔɔ Spirit of Prophecy lɛɛ, kɛɛ ni 1884, open visions lɛɛ yɔɔ. Kellogg ni pantheistic spiritualism lɛɛ bɛɛ kɛɛ yɛlii ni a tɛɛ 1888 nɛɛ, kɛɛ 1888 yɛlii ni liŋli nɔɔ ni kɛ second generation. Adventist historians maa kɛɛ maŋa kɛɛ ba nyɛɛ testimony ni rebellion ni a gbiɛɛ ni meeting lɛɛ, mɔɔ ni inspiration nɛɛ heavenly Watchers “heard every word and registered” the “words in the books of heaven.”

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

Pemberontakan yang dilambangkan oleh “bilik-bilik rahsia bergambar” dalam Yehezkiel merupakan suatu serangan terhadap asas-asas yang benar. Ia merupakan suatu serangan terhadap nabiah dan para utusan pilihan, dan ia menandakan kedatangan spiritualisme. Dalam generasi itu, serangan besar yang seterusnya akan dilancarkan oleh Satan terhadap asas yang paling mendasar dalam asas-asas William Miller.

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

മില്ലർ തന്റെ സകല പ്രവചനപ്രയോഗങ്ങളുടെയും ചട്ടക്കൂട് ദാനിയേൽ അദ്ധ്യായം എട്ട്, വാക്യം പതിമൂന്നിൽ പറയുന്ന രണ്ടു ശൂന്യമാക്കുന്ന ശക്തികൾ ആദ്യം പൗരാണിക വിഗ്രഹാരാധനയെയും അതിന്റെ പിന്നാലെ പാപ്പത്വത്തെയും പ്രതിനിധീകരിക്കുന്നു എന്ന ബോധ്യത്തിന്മേൽ സ്ഥാപിച്ചു. 1901-ൽ, ജർമനിയിലെ ലവൊദിക്കേയൻ അഡ്വെന്റിസത്തിന്റെ ഒരു നേതാവായ ലൂയിസ് കോൺറാഡി, ദാനിയേൽ പുസ്തകത്തിലെ “ദൈനംദിനം” ക്രിസ്തുവിന്റെ വിശുദ്ധമന്ദിര ശുശ്രൂഷയെ പ്രതിനിധീകരിക്കുന്നു എന്ന വീണുപോയ പ്രൊട്ടസ്റ്റന്റ് ദൃഷ്ടികോണം വീണ്ടും അവതരിപ്പിച്ചു.

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

Sal kiguogo ia bian ni 1888 Minneapolis meeting, spiritualism a minyi ale la health work mi de escalates, na alienation ka chichili la between leaders as fallout a rejection ni message a Jones na Waggoner de continue to take its toll. Ka beginning ni new century, W. W. Prescott, Laodicean Adventist leader ne who had received theological credentials from schools ni apostate Protestantism, took up satanic mantle to promote Conradi’s view ni “the daily,” na as e always be the case “the victors write the history.”

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

Malaikat-malaikat suci telah mencatat sejarah yang benar, tetapi Adventisme Laodikia telah menghasilkan suatu pendirian sejarah dalam pertikaian mengenai penolakan terhadap pengertian Millerite tentang “yang terus-menerus,” yang menyebabkan setiap orang “yang tidak terpelajar” dalam Adventisme Laodikia percaya bahwa definisi tentang “yang terus-menerus,” yang menurut Sister White berasal daripada “malaikat-malaikat yang telah dihalau keluar dari syurga,” sebenarnya merupakan suatu doktrin yang benar. Pada tahun-tahun awal abad kedua puluh, W. W. Prescott memimpin dalam menerbitkan sebuah penerbitan yang berjudul, The Protestant. Seluruh dasar penerbitan itu ialah untuk mengajarkan bahwa pengertian Miller tentang “yang terus-menerus” adalah tidak benar, dan bahwa Protestanisme murtad, tempat dia memperoleh kelayakan teologinya, adalah benar dalam menetapkan suatu lambang Iblis kepada Kristus. Dalam sejarah itu A. G. Daniells (Presiden General Conference), telah bergabung tenaga dengan Prescott dalam serangan Iblis terhadap kebenaran, meskipun Sister White telah secara langsung mengesahkan pandangan Miller tentang “yang terus-menerus” sebagai benar.

> “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.

> “Ka U Blei u la pyni ha nga ba ïa ka chart jong u 1843 la pynïaid da ka kti jong u, bad ba ym dei ban pynkylla ïa kano-kano ka bynta jong ka; ba ki jingkheiñ ki long kumba u kwah ïa ki. Ba ka kti jong u ka la don halor bad ka la buhrieh ïa ka jingbakla ha katto-katne ki jingkheiñ, khnang ba ym don ba lah ban ïohi ïa ka, haduh ba la weng ïa ka kti jong u.

> “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.

> “Pusem ni mi luk long sait bilong ‘Daily,’ na tok ‘sacrifice’ em save bilong man i putim insait, na em i no stap long teks; na Bikpela i givim stretpela tingting long dispela long ol husat i autim krai bilong aua bilong kot. Taim wanbel i stap, bipo long 1844, klostu olgeta i bin i stap wanbel long stretpela tingting bilong ‘Daily;’ tasol stat long 1844, long namel bilong paul na konfusen, ol narapela tingting i bin kisim ples, na tudak na konfusen i bin bihain.” Review and Herald, November 1, 1850.

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

Pada waktu serangan Prescott dan Daniells terhadap kebenaran tentang “yang sehari-hari,” Prescott dan Daniells sedang mewakili pandangan minoritas mengenai perkara itu, dan nasihat Sister White selama pertikaian itu kepada kedua orang tersebut ialah bahwa mereka harus berdiam diri, walaupun ia mengatakannya dalam istilah yang lebih diplomatis, seperti “di dalam berdiam dirilah kebijaksanaanmu.” Ketika ia menegur mereka karena pandangan mereka yang keliru, ia juga menekankan bahwa perkara “yang sehari-hari” itu tidak boleh dijadikan suatu pokok ujian. Kaum revisionis sejarah, yang revisi sejarahnya merupakan suatu metode sejarah yang dianggap bermula dari ordo Yesuit Gereja Katolik, telah menggunakan pernyataan-pernyataannya tentang “yang sehari-hari” yang tidak boleh dijadikan suatu pokok ujian itu untuk mencegah suatu penilaian yang jujur terhadap doktrin tersebut. Mereka memutarbalikkan pernyataan-pernyataannya, sebab tanpa kecuali mereka menghilangkan kenyataan bahwa ketika ia menasihatkan agar pokok “yang sehari-hari” itu tidak digempar-gemborkan, ia selalu membatasi pernyataan-pernyataannya dengan ungkapan seperti, “pada waktu ini,” atau “dalam keadaan sekarang ini.”

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

Sebagai seorang nabiah, ia sedang berusaha mengekang suatu pertikaian yang kian memuncak, yang hampir mengakibatkan suatu perpecahan besar dalam jemaat secara luas, oleh sekelompok kecil orang yang menganggap bahwa karena mereka adalah para pemimpin, mereka memiliki wewenang untuk memajukan apa pun yang mereka tetapkan sebagai kebenaran. Dan Tuhan, melalui pengaruhnya, menahan pekerjaan Iblis itu tetap terkendali, sampai ia meninggal. Kemudian pada tahun 1931, suatu dorongan baru untuk menolak kebenaran tentang “yang terus-menerus” dicoba, dan pada akhirnya berhasil dilaksanakan. Dewasa ini pemahaman yang benar tentang definisi “yang terus-menerus” merupakan pandangan minoritas dalam Adventisme Laodikia, dan dalam keadaan sekarang ini “yang terus-menerus” kini dengan pasti merupakan suatu pertanyaan ujian.

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

Bana ba ba le mo gopolo ya boammaaruri jo e leng jone e ne e se teko, mme fa boammaaruri bope fela bo tlhalosiwa e le phoso, foo e nna teko. Fa kokoanyo ya mekwalo ya seatla e e bidiwang *Manuscript Releases* e ne e gatisiwa mo dingwageng tsa bo-1980, kgotsa mo e ka nnang ka nako eo, foo go ne ga lemogiwa setlhogo sengwe se se tlhamaletseng mo kganetsanong ya sone le pono ya ga Prescott le Daniells ka ga “the daily,” fela jaaka go le tlhamaletse go tshegetsa ga gagwe pono ya ga Miller.

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

> “Pada tahap pengalaman kita ini, janganlah pikiran kita dialihkan dari terang khusus yang telah diberikan [kepada kita] untuk dipertimbangkan pada perhimpunan penting konferensi kita. Dan di sana ada Saudara Daniells, yang pikirannya sedang dikerjakan oleh musuh; dan pikiranmu serta pikiran Penatua Prescott sedang dikerjakan oleh malaikat-malaikat yang diusir dari surga. Pekerjaan Iblis ialah mengalihkan pikiranmu supaya perkara-perkara yang kecil dan remeh dibawa masuk, yang tidak diilhamkan Tuhan kepadamu untuk dibawa masuk. Perkara-perkara itu tidaklah esensial. Tetapi hal ini sangat berarti bagi perjuangan kebenaran. Dan gagasan-gagasan pikiranmu, jika engkau dapat dialihkan kepada hal-hal yang kecil dan remeh, adalah suatu pekerjaan yang dirancang oleh Iblis. Untuk membetulkan perkara-perkara kecil dalam buku-buku yang telah ditulis, engkau mengira bahwa engkau akan melakukan suatu pekerjaan besar. Tetapi aku diperintahkan, Diam adalah kefasihan.

> “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 mengatakan, Hentikan mencari-cari kesalahan. Jika maksud Iblis ini saja dapat terlaksana, maka tampaknya bagi saudara bahwa pekerjaan saudara akan dianggap sebagai sesuatu yang paling mengagumkan dalam perancangannya. Adalah rencana musuh untuk menempatkan segala hal yang dianggap patut dipersoalkan itu pada tempat di mana segala golongan pikiran 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 cause great confusion and occupy the golden moments which should be used zealously to bring the great message before the people. The presentations upon any subject we have worked upon could not all harmonize, and the results would be to confuse the minds of believers and unbelievers. This is the very thing that Satan had planned that should take place—anything that could be magnified as a disagreement.

> “អញ្ចឹង តើនឹងមានអ្វីកើតឡើង? កិច្ចការដែលបំពេញចិត្តអារក្សយ៉ាងពិតប្រាកដនោះ នឹងកើតមានឡើង។ នឹងមានការបង្ហាញមួយដល់អ្នកខាងក្រៅ អំពីសេចក្តីជំនឿរបស់យើង ក្នុងរបៀបដែលសមនឹងចិត្តពួកគេបំផុត ដែលនឹងបណ្តាលឲ្យលក្ខណៈនៃអត្តចរិតខ្លះៗរីកចម្រើនឡើង ហើយនាំឲ្យមានការភាន់ច្រឡំយ៉ាងខ្លាំង ព្រមទាំងកាន់កាប់ពេលវេលាដ៏មានតម្លៃបំផុត ដែលគួរត្រូវបានប្រើដោយសេចក្តីខ្នះខ្នែង ដើម្បីនាំសារដ៏អស្ចារ្យនោះទៅមុខប្រជាជន។ ការបង្ហាញលើប្រធានបទណាមួយដែលយើងបានខិតខំធ្វើការ មិនអាចសមស្របគ្នាទាំងអស់បានទេ ហើយលទ្ធផលនឹងជាការធ្វើឲ្យគំនិតរបស់ទាំងអ្នកជឿ និងអ្នកមិនជឿ មានភាពច្របូកច្របល់។ នេះហើយជារឿងដែលសាតាំងបានរៀបចំទុកជាមុនឲ្យកើតឡើង—អ្វីក៏ដោយដែលអាចត្រូវបានលើកធំឡើងថាជាការមិនយល់ស្របគ្នា។”

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

> “Bala Hesekiele, kgaolo ya 28. Jaanong, mo go na le tiro e kgolo, kwa meya e sele e ka nnang le seabe gone. Mme Morena o na le tiro e e tshwanetseng go dirwa go boloka meya e e timelang; mme mafelo a Satane, a iphitlhile, a ka a tsenang, a tlisa tlhakatlhakano mo mefuteng ya rona, o tla dira jalo ka botlalo, mme tsotlhe tsotlhe tseo tse dinnye di tla gola, di bonagale thata.

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

> “И надад анхнаасаа Эзэн энэ ажлын ачааг ахлагч Даниелсэд ч, Прескоттод ч өгөөгүйг үзүүлсэн. Сатаны заль мэх оруулж ирэгдэх ёстой гэж үү, энэ “Өдөр тутмын” гэх зүйл оюун санааг самууруулж, энэ чухал цаг үед ажлын урагшлалыг саатуулах хэмжээнд тийм агуу асуудал байх ёстой гэж үү? Ямар ч байсан, тийм байх ёсгүй. Энэ сэдвийг хөндөх ёсгүй, учир нь ингэснээр оруулж ирэгдэх сүнс нь хориглон саатуулах шинжтэй байх бөгөөд Люцифер хөдөлгөөн бүрийг ажиглаж байна. Сатаны талын хүчинүүд ажлаа эхлүүлэх бөгөөд манай эгнээнд самуун будлиан бий болно. Шалгах асуудал биш үзэл бодлын зөрөөг ухаж эрэх ямар ч дуудлага та нарт байхгүй; харин та нарын дуугүй байх нь уран илэрхийлэл мөн. Энэ асуудал бүхэлдээ надад маш тодорхойгоор байна. Хэрэв диавол бидний өөрсдийн хүмүүсээс хэнийг боловч эдгээр асуудалд, өөрийн төлөвлөснөөр, татан оруулж чадвал, Сатаны хэрэг ялалт байгуулах болно. Одоо хойшлуулалгүй авч хэрэгжүүлэх ёстой зүйл нь ажил мөн бөгөөд үзэл бодлын [зөрүү] илэрхийлэгдэх ёсгүй.”

> “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].

> “Setan akan mengilhami orang-orang yang telah keluar dari antara kita itu untuk bersatu dengan malaikat-malaikat jahat dan menghambat pekerjaan kita melalui persoalan-persoalan yang tidak penting, dan betapa besar sukacita [yang akan timbul] di perkemahan musuh. Rapatkan barisan, rapatkan barisan. Biarlah setiap perbedaan dikuburkan. Pekerjaan kita sekarang ialah mencurahkan seluruh tenaga jasmani kita dan seluruh kekuatan saraf-otak kita untuk menyingkirkan perbedaan-perbedaan ini, dan supaya semua orang hidup dalam keselarasan. Jika Setan, dengan hikmatnya yang besar namun tidak disucikan, diizinkan memperoleh celah yang paling kecil sekalipun, [ia akan bersukacita].”

> “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.

> “যখন আমি দেখলাম তোমরা কীভাবে কাজ করছ, তখন তোমরা যদি অগ্রসর হয়ে যারা আমাদের ছেড়ে গেছে তাদেরকে আমাদের সারির মধ্যে বিভ্রান্তি আনবার সামান্যতম সুযোগও দাও, তবে সমগ্র পরিস্থিতি এবং তার ফল কী হবে, তা আমার মনে স্পষ্ট হয়ে উঠল। তোমাদের প্রজ্ঞার অভাবই হবে ঠিক সেই বিষয়, যা শয়তান চায়। তোমাদের উচ্চকণ্ঠ ঘোষণা পবিত্র আত্মার অনুপ্রেরণার অধীনে ছিল না। আমাকে নির্দেশ দেওয়া হয়েছে তোমাদের বলতে যে, ঈশ্বরের পরিচালনায় পরিচালিত পুরুষদের লেখায় দোষ খুঁজে বের করা ঈশ্বরপ্রদত্ত অনুপ্রেরণা নয়। আর যদি এটাই হয় সেই প্রজ্ঞা, যা এল্ডার Daniells জনগণকে দিতে চান, তবে কোনো অবস্থাতেই তাকে কোনো সরকারি পদ দেওয়া যাবে না; কারণ তিনি কারণ থেকে ফল নির্ণয় করতে পারেন না। এই বিষয়ে তোমাদের নীরবতাই তোমাদের প্রজ্ঞা। এখন, যারা জীবিত নন এমন ব্যক্তিদের প্রকাশনাসমূহে দোষ অনুসন্ধান করা তোমাদের কারও জন্যই ঈশ্বরপ্রদত্ত কাজ নয়। কারণ যদি এই ব্যক্তিরা—এল্ডার Daniells এবং Prescott—নগরসমূহে কাজ করার বিষয়ে প্রদত্ত নির্দেশনা অনুসরণ করতেন, তবে অনেক, অতি অনেক লোক সত্যে দৃঢ়প্রত্যয়ী ও মনপরিবর্তিত হতো; এমন সক্ষম ব্যক্তিরাও, যারা [এখন] এমন অবস্থানে আছে যেখানে তাদের কাছে আর কখনও পৌঁছানো যাবে না।”

> “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 kamu memiliki sumber pengetahuan yang demikian untuk ditimba, mengapakah kamu telah membiarkan dunia binasa selama bertahun-tahun sementara kesaksian-kesaksian telah diberikan oleh Tuhan kita Yesus Kristus? Agama yang sejati mengajar 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.

> “Niamela apa tepi ele ba buku uzun bidur ni: ‘Pikngnam Balans,’ testimony to Elder Andrews. Pikngnam bo plande meikri phaba khara oinaba ngamba, kari matamda wari piba ngamgani aduga kari phijol sing puthok-u hanba amasung phangba ngamgani haibasi khanghanbagi matik chaba ngamgani, maramdi Christ asi nahakki Oja ni. Aduga nahakna nahakki ningthibagi mathakta thouwong touba amasung matik chaba marakta wahei ama ama puthoknaba lambi ama thokpa eina [nahakpu udkhrabada] nahakki maramda yamna khudongchaba ningshingi. Punsida eigi mapanda wise men darkar oirammi, makhoina khudongchaba oirabada makhoigi warep thamlabasu eigi matik ni. Nahakna manung chaba mi ama oinaba pamliba oirabadi, Jesus Christ khudolgi marakta nahakna sengdokpa phangba darkar oi. Houjik thabak ama houjik houre, aduga wisdom asi minister khudingmakta, conference ama-gi president khudingmakta uhanba yadaba ni. Adubu masi nahakna chahi kaya mamangda loiba ngamdraba matamda nahakki khonjel asigumba thabak asida puthok-u hanba amasung takhiba yadaba thabak ama lei. Christ-na Mahakki mi pumnamakta makhoina kari tougadabano amasung kari kari tougadabani haibagi marakta musamman direction pibi. Aduga eikhoina Thoudang Mapugi acharan chatpa puthoknaba natte, adubu Pakhanggi achumba adu puthoknaba nattraga ngamdaba matam khara leite. Nahakna Mapugi lambi khangba ngammi. Nahak president oina thamkhrabada nahakna kari singbu nahakki ningthiba matung inna puthok-u hanba pamjariba eigi mityengda udri. Nahakna adum oigani haiduna ningshinglaba, nahakna yamna angangba thabak sing tougani, adubu madu Mapuna nahakki khutta touhanbagi matik pikhidaba thabak ni. Houjik nahakki thabak asi nattraga natte, adubu nattraga adum oina nattrabadi, Mapuna nahakpu thabak toubirabadi, mapung phana yadaba matik chaba darkar sing khudongchaba matung inna thadokpa ni. Adubu nahakna yamna khudakta eina khangdre, wisdom amasung sengdoktuna leiriba warep asi nahakna utpada nattana puthok-i. Nahakna wahei sing adum makhoina loubada yadraba oina mei khongdokkhi, nattraga Punsida Mapuna mapung phana matik piba ngamdrabadi makhoina loubada ngamloi.”

> “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 lerisiwe leswaku ku nga ri leswaku ku endliwa migingiriko yo hatlisa yo tano [tanihi] ku hlawula wena tanihi presidente wa nhlengeletano hambi ku ri hi lembe rin’wana. Kambe Hosi yi sivela ku va ku tlhela ku va ni mabindzu yo tano ya ku hatlisa ku fikela loko mhaka yi tisiwa emahlweni ka Hosi hi xikhongelo; naswona tanihi leswi rungula ri fikeke eka wena leswaku ntirho wa Hosi lowu welaka ehenhla ka presidente i vutihlamuleri lebyi hlawulekeke swinene, a wu ri na mfanelo ya mahanyelo yo pfurha hilaha u endleke hakona ehenhla ka mhaka ya “Daily” kutani u ehleketa leswaku nkucetelo wa wena a wu ta boha xivutiso lexi. A ku ri na Elder Haskell, loyi a rhwaleke vutihlamuleri byo tika, naswona ku na Elder Irwin ni vavanuna vo hlayanyana lava ndzi nga va vulaka lava va 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.

> “Bo kae tlotlo ya lona mo banneng ba bagolo ka dingwaga? Ke taolo efe e lo neng lo ka e dirisa lo sa ise lo tseye banna botlhe ba ba nang le maikarabelo gore ba lekole kgang eno? Mme jaanong a re sekasekeng kgang eno. Jaanong re tshwanetse go akanyetsa sesha gore a ke katlholo ya Morena, mo lebone la tiro e e sa dirwang, ya go bontsha tlhoafalo ya lona ya go tsweletsa tiro le ngwaga o mongwe gape. Fa lo ka tsweletsa tiro ngwaga o mongwe gape ka thuso e e tla kopanang le lona, go tshwanetse ga nna le phetogo e e diragalang mo go lona le mo go Mogolwane Prescott. Mme lo ikokobetse mo dipelong tsa lona fa pele ga Modimo. Morena o tla tshwanetse go bona mo go lona pontsho ya maitemogelo a a farologaneng, gonne fa e le gore go kile ga nna le banna ba ba neng ba tlhoka go sokologa sesha mo nakong eno ya jaanong, ke Mogolwane Daniells le Mogolwane 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.

> “Go kgethiwa banna ba supa bao e leng banna ba botlhale mme ka tiro ya tshegofatso ya Modimo ba [nee] bosupi [jwa] go sokologa sesha. Gonne banna bape ba ba foufaditsweng jalo mo ba sa kgoneng go akanya go tswa mo sesoseng go ya mo ditlamoragong, mo ba ka tlhokomologang banna ba ba rwaletseng maikarabelo a tiro le baperesidente bano ba dikopano, [gore] banna [ba ba] tshwereng tiro ka nako e e fetang dingwaga di le pedi ba tshwanetse go sa tsewe tsia mme ga direga ditlamorago tse di potlakileng jalo gore banna ba tlhokomologe tiro tota e e nnileng e bewa fa pele ga bone ka dingwaga—tiro ya metse—mme go se nne le tlhokomelo, kgotsa e nne nnye thata, [e e] newang banna bagolo gore ba neye kgakololo, mme ba bolele dilo tse ba ikgethelang go di naya batho, tsotlhe tsotlhe di ipolelela ka botsone ka go sa bolokega ga banna ba ba tshwanetseng go ikanngwa ka tiro e kgolo le e gakgamatsang jalo.

> “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 dilanjutkan dengan cara yang ganjil seperti ini. Biarkanlah buku-buku itu sebagaimana adanya. Jika perubahan apa pun memang mutlak perlu, Allah akan menghadirkan keselarasan dalam perubahan itu yang konsisten; tetapi apabila suatu pekabaran telah dipercayakan kepada manusia dengan tanggung jawab besar yang terlibat 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 orang 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.

> “Kitte wáne e mmo mongwe na no da eyɛ adwuma a ɛbɛhyɛ Agya no anuonyam. Yɛadu ɔhaw no mu—sɛ yɛbɛhyɛ Yesu Kristo suban no mu pɛpɛɛpɛ wɔ saa bere a wɔde resiesie yi mu anaa yɛrenyɛ ho mmɔden koraa. Ɔpanyin Daniells, ɛnsɛ sɛ wote nka sɛ wowɔ fahodie sɛ wobɛma wɔate wo nne wɔ soronko kwan so sɛnea woayɛ wɔ tebea a ɛte saa mu no. Na te ase sɛ, nhyiamu bi guamtrani nyɛ ɔhene sohwɛfo. Ɔyɛ adwuma wɔ nyansafo a wɔwɔ dibea sɛ guamtenafo na Onyankopɔn agye wɔn atom no mu nkabom. Onni fahodie sɛ ɔde ne ho bɛhyɛ nhoma a wɔatintim mu nsɛm a efi akyerɛwfo a Onyankopɔn agye wɔn atom no mu. Wɔrentena so nni tumi bio gye sɛ wɔda adikyerɛ sɛ wokyi sohwɛ ne ahenni tumi a edi so no kakra. Ɔhaw no aba, efisɛ wɔbɛgu Onyankopɔn anim ase.”

> “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 . . .

> “ယေဟောဝါသည် မဖော်ထုတ်ရသေးသော မြို့များကို မည်သို့ ကြည့်ရှုတော်မူသနည်း။ ခရစ်တော်သည် ကောင်းကင်ဘုံ၌ ရှိတော်မူ၏။ ယခု ထိုအရာကို အသိအမှတ်ပြုရမည်မှာ၊ ‘မင်းအာဏာဖြင့် အုပ်စိုးခြင်း မရှိတော့။ ယခုမှာ ဤလောက၏ အရေးကြီးသောအချိန် ဖြစ်၏။ ယခု ငါသည် ကယ်တင်ရန် သို့မဟုတ် ဖျက်ဆီးရန် တန်ခိုးတော် ဖြစ်၏။ ယခုမှာ အားလုံး၏ ကံကြမ္မာသည် ငါ့လက်တော်၌ ရှိနေသောအချိန် ဖြစ်၏။ ငါသည် လောကကို ကယ်တင်ရန် ငါ့အသက်ကို ပေးခဲ့ပြီ။ ထို့ပြင် “ငါသည် မြှောက်ထားခံရလျှင်,” ငါပေးအပ်မည့် ကယ်တင်ခြင်းကျေးဇူးတော်သည် ဘုရားသခင်နှင့်တူသော ပုံသဏ္ဍာန်အတိုင်း ပုံဖော်ခံလိုသောသူအပေါင်းနှင့် ငါနှင့် တစ်လုံးတစ်ဝတည်း ဖြစ်မည့်သူအပေါင်းတို့သည် ငါ၏ ရွေးနုတ်ကယ်တင်သော ကျေးဇူးတော်၏ တန်ခိုးဖြင့် ငါလုပ်သကဲ့သို့ လုပ်ဆောင်ကြမည်ဟု သက်သေပြလိမ့်မည်။’” အလိုရှိသောသူ မည်သူမဆို၊ သခင်ပေးတော်မူသော အကြံဉာဏ်အောက်၌ တာဝန်ရှိရာနေရာများတွင် ရှိကြစဉ် သူတို့အား ပေးအပ်ထားသော အမှုကို ဆောင်ရွက်ရန် မိမိ၏ ညီအစ်ကိုများနှင့်အတူ လက်တွဲယူစေ; ထို့ပြင် လောကကို အလွန်ချစ်တော်မူ၍ လောက၏ ကယ်တင်ခြင်းအတွက် မိမိအသက်ကို ပြည့်စုံသော ယဇ်အဖြစ် ပေးတော်မူသော သူနှင့် အပြည့်အဝ ညီညွတ်စွာ အမှုဆောင်ရန် အလွန်အမင်း ကြိုးစားရှာဖွေစေ။ ငါသည် ငါတို့၏ သင်းအုပ်ဆရာများအား ပြောကြားသည်မှာ၊ ငါတို့၏ မြို့များတွင် အမှုလုပ်ငန်းကို စတင်ဝင်ရောက်ဆောင်ရွက်ကြသောအခါ နှုတ်ကပတ်တော်၏ အမှုတော်ကို သာယာငြိမ်သက်၍ သန့်ရှင်းမြင့်မြတ်သော လေးနက်မှုတစ်ရပ်က လိုက်ပါနေစေကြလော့။ အဘယ်ကြောင့်ဆိုသော် ငါတို့သည် လူထု၏ စိတ်နှလုံးအပေါ် သင့်လျော်သော အကျိုးသက်ရောက်မှုကို မဖြစ်စေနိုင်ကြပါက၊ ငါတို့...

> “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 kopa leswi humaka 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 u ta vuyeriwa hi yini loko swihoxo swi tisiwa emahlweni ka vavanuna lava sukeke eripfumelweni naswona va nyiketele ndleve eka mimoya yo kanganyisa, vavanuna lava a va ha ri na hina ku nga ri khale eripfumelweni? Xana u ta yima etlhelo ra diyavulosi? Nyikela nyingiso wa wena eka masimu lama nga si tirhiwaka. Ntirho wa misava hinkwayo wu le mahlweni ka hina. Ndzi nyikiwe swifaniso swa 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.

> “ယုံကြည်လက်ခံဖွယ်အလွန်ကောင်းသော အဆင်းလက္ခဏာရှိသည့် ပုဂ္ဂိုလ်တစ်ဦးသည် မိမိတင်ပြနေသော အထင်ကရဖြစ်သော်လည်း လှည့်စားတတ်သော အကြောင်းပြချက်များ၏ အယူအဆများကို ကိုယ်စားပြုလျက်ရှိပြီး၊ စစ်မှန်သော သမ္မာကျမ်းစာအမှန်တရားနှင့် မတူညီသော သဘောထားများကို ဖော်ပြလျက်ရှိခဲ့သည်။ ထို့ပြင် အသစ်တစ်စုံတစ်ရာကို ဆာလောင်ငတ်မွတ်၍ ရေငတ်သကဲ့သို့ လိုလားရှာဖွေနေသူများသည် [အလွန်ယုံကြည်လက်ခံဖွယ်ကောင်းသော] အယူအဆများကို တင်ပြလျက်ရှိကြသဖြင့် အကြီးအကဲ Prescott သည် အလွန်အန္တရာယ်ကြီးသော အနေအထား၌ ရှိနေခဲ့သည်။ အကြီးအကဲ Daniells သည်လည်း ဤသဘောထားများကို နေရာအနှံ့တွင် ဟောပြောနိုင်လျှင် ယင်းသည် ကမ္ဘာသစ်တစ်ခုကဲ့သို့ ဖြစ်လိမ့်မည်ဟူသော လှည့်ဖြားမှုတစ်ခုအတွင်း သည်းကြပ်စွာ ပတ်လည်ဖုံးလွှမ်းခံရမည့် အလွန်အန္တရာယ်ကြီးသော အခြေအနေ၌ ရှိနေခဲ့သည်။”

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

> “Uyo, zvingadaro, asi apo pfungwa dzavo dzakanga dzakanyura saizvozvo, ndakaratidzwa kuti Hama Daniells naHama Prescott vakanga vachiruka mukati mechiitiko chavo manzwiro ane chimiro chemweya [chemidzimu] uye vachikwevera vanhu vedu kumanzwiro akanaka aizonyengera, kana zvichibvira, kunyange vakasanangurwa chaivo. Ndinofanira kunyora nepeni yangu [chokwadi] chokuti hama idzi dzaizoona zvikanganiso mumafungiro adzo anonyengera zvaizoisa chokwadi mukusava nechokwadi; uye [zvakadaro] ivo [vaizo]zvimisa pachena sokunge [vaiva] nokunzwisisa kukuru kwezvemweya. Zvino ndinofanira kuvaudza [kuti] pandakaratidzwa nyaya iyi, apo Mukuru Daniells akanga achisimudza inzwi rake sehwamanda mukutsigira pfungwa dzake dze‘Daily,’ migumisiro yakatevera yakaratidzwa. Vanhu vedu vakanga vava kuvhiringidzika. Ndakaona mugumisiro wacho, uye ipapo ndakapiwa yambiro dzokuti kana Mukuru Daniells, asina hanya nemigumisiro yacho, akazobatwa saizvozvo uye akazvibvumira kutenda kuti akanga ari pasi pefemero yaMwari, kusava nokutenda nokusahadzika zvaizodyarwa pakati pedu kwose kwose, uye taizova panzvimbo iyo Satani aizotakura mashoko ake. Kusatenda kwakadzika nokusahadzika zvaizodyarwa mupfungwa dzavanhu, uye zvirimwa zvinoshamisa zvezvakaipa zvaizotsiva chokwadi.” Manuscript Releases, bhuku 20, 17–22.

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

歷史上第二代人的經歷，標示出悖逆的加劇。以西結異象中那些圖畫的暗室所表徵的屬靈主義，說明了：「但以理斯弟兄和普雷斯科特弟兄，正把帶有屬靈主義色彩的思想編織進他們的經驗之中，並引導我們的百姓去接受那些美麗的情感；若是可能，這些情感連選民也要迷惑。」與對「常獻的」之錯誤見解相關的屬靈主義，正是那若能行、連選民也要迷惑之事的象徵。她把凱洛格所推動之泛神論的屬靈主義，與普雷斯科特和但以理斯力圖把「常獻的」界定為基督在聖所中的職任，聯繫在一起。

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

Ela memberitahu mereka supaya membiarkan buku-buku itu, yang dengan demikian ia sedang menujukan perkataannya kepada dorongan Prescott dan Daniells untuk menulis semula buku Uriah Smith, Daniel and the Revelation, dengan tujuan menyingkirkan ajarannya yang mengenal pasti “the daily,” sebagaimana Miller juga mengenal pastinya. Para revisionis sejarah di Laodikia, yang dikenal pasti oleh Yesaya sebagai “the learned”, telah melaksanakan suatu pekerjaan yang mengagumkan ke atas golongan Adventisme yang tidak terpelajar, kerana mereka telah memutarbelitkan kesaksian sejarah untuk menuntun mereka yang bertelinga gatal dan yang memiliki tabiat pengajian yang dangkal supaya menganggap bahawa subjek “the daily,” tidak penting, dan bahawa Miller adalah salah dalam perkara itu. Pekerjaan penyemakan semula itu adalah sebahagian daripada sampah yang diperlihatkan kepada Miller, yang akan disapu bersih oleh orang yang memegang berus kotor, pada waktu apabila penyataan kuasa Tuhan dalam Seruan Tengah Malam diulangi.

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

Ndyalu ja tokola kuxoxela kwetu kwa sukulu wa cibili wa Uadiventiste wa Laodikea mu cicezu cinayi.

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

> Nongwa “Tsamaya ni ye emahlweni” wa ha fanele ku twiwa ni ku xiximiwa. Swiyimo leswi hambanaka leswi humelelaka emisaveni ya hina swi lava ntirho lowu nga ta langutana ni ku tumbuluka loku hlawulekeke. Hosi yi lava vavanuna lava kariwaka hi tlhelo ra moya naswona va vonaka swinene, vavanuna lava endliwaka hi Moya lowo Kwetsima, lava hakunene va amukelaka mana leyintshwa leyi humaka etilweni. Ehenhla ka miehleketo ya lava tano, Rito ra Xikwembu ri hatima hi ku vonakala, ri va paluxela ku tlula leswi a swi ri xiswona eku sunguleni ndlela leyi hlayisekeke. Moya lowo Kwetsima wa tirha ehenhla ka mianakanyo ni mbilu. Nkarhi wu fikile lowu ha wona, hi va rhumiwa va Xikwembu, buku leyi phutseriweke yi phunghuriwaka emisaveni. Vadyondzisi emitikolweni ya hina a va fanelanga ku tshama va bohiwile hi ku byeriwa leswaku va fanele ku dyondzisa ntsena leswi dyondzisiweke ku fikela sweswi. A ku susiwe swipimelo leswi. Ku ni Xikwembu lexi nyikaka hungu leri vanhu va Xona va faneleke ku vulavula rona. Ku nga vi na mutirhi un’wana ni un’wana wa evhangeli loyi a titwaka a bohiwile kumbe a ringanisiwa hi mpimo wa vanhu. Evhangeli ri fanele ku hetisisiwa hi ku landza marungula lawa Xikwembu xi ma rhumelaka. Leswi Xikwembu xi nyikaka malandza ya Xona ku swi vulavula namuntlha swi nga ha endleka leswaku a swi nga ri ntiyiso wa nkarhi wa sweswo emalembeni ya makume mambirhi lama hundzeke, kambe i rungula ra Xikwembu ra nkarhi lowu. The 1888 Materials, 133.

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