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# The Book of Daniel - Number Eighty-Nine

Kitaaba Daaniʼel - Lakkofsa Saddeettama fi Sagaltama

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

Falmuu Sobdoota Sobaa Cabsuu: Qorannoo Seenaa Qajeelchaa Waaʼee “Guyyaa Guyyaa” Adventizimii Keessatti

Author

Jeff Pippenger

Published

February 22, 2024

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In the eighty-first article in this series of articles on the book of Daniel we included a passage from Manuscript Releases, volume 20, 17–22, where Sister White clearly identifies that the teaching that “the daily,” represents Christ’s sanctuary had been given to Elders Prescott and Daniells by “angels that had been expelled from heaven.” She does not actually identify their false idea of “the daily,” as I have done, but the historical record is abundantly clear that this is what they were trying to establish as truth. They were seeking to rewrite portions of Uriah Smith’s book Daniel and the Revelation, that uphold the understanding of “the daily,” which she identifies in Early Writings, page seventy-four as the correct view.

Maqaa kana barruulee kanaa waggaa saddeettama tokkoffaa, isa kitaaba Daani’el irratti maxxansa barruulee kana keessatti, kutaa tokko Manuscript Releases, volume 20, 17–22 keessaa dabalnee turre; achitti obboleettiin White barsiisa jedhu “kan guyyaa guyyaa,” jechuun mana qulqullummaa Kiristoos akka ta’e ifatti adda baafti, barsiisni sun jaarsolii Prescott fi Daniells biratti “ergamoota mootummaa samii keessaa ari’amanii” irraa kennamee akka ture. Isheen yaada sobaa isaanii waa’ee “kan guyyaa guyyaa” kanaa akka ani godheetti maqaa baastee hin ibsitu; garuu galmeen seenaa isaanii wanta isaan dhugaa dhaabuuf yaalaa turan kana ta’uu isaa baay’ee ifa godha. Isaan kutaa tokko tokko kitaaba Uuriyaa Smit, Daniel and the Revelation jedhamu, isa hubannaa “kan guyyaa guyyaa” deeggaru, kan isheen Early Writings, fuula torbaatamii afur irratti akka ilaalcha sirrii ta’e adda baaftu, irra deebi’anii barreessuuf yaalaa turan.

W. W. Prescott had published a periodical magazine titled The Protestant, in which the sole theme was lifting up the false view of “the daily.” He and the General Conference president, A. G. Daniells became the satanic spearhead to continue Prescott’s efforts towards establishing the false doctrine as the orthodox view in Adventism, but while Ellen White was alive their success in the satanic effort was held in check. In 1931, Daniells reported that in the very year that the passage from Manuscript Releases was written (1910), that he (Daniells) had an interview with Sister White on the subject of “the daily,” and that she had led him to believe that he and Prescott’s view was correct.

W. W. Prescott yeroo barruu maxxansaa *The Protestant* jedhu maxxanse, keessatti mata-dureen isaa tokko qofa yaada sobaa “the daily” jedhamu ol kaasuu ture. Innii fi pirezidaantiin General Conference, A. G. Daniells, yaalii Prescott barsiisa sobaa sana akka ilaalcha sirrii fi ortodoksii Adventizimii keessatti hundeeffamu itti fufuuf mataa eeboo shayxaanummaa taʼan; garuu hamma Ellen White lubbuun jirtutti milkaaʼinni isaanii yaalii shayxaanummaa sana keessatti danqamee ture. Bara 1931 keessatti, Daniells akka gabaasetti, waggaa sirriitti kutaan sun *Manuscript Releases* keessaa itti barreeffame sana keessatti (1910), inni (Daniells) waaʼee “the daily” irratti Obboleettii White waliin af-gaaffii akka godhe, isheenis akka inni fi Prescott ilaalcha isaanii sirrii taʼe amanuu isa geggeessite dubbate.

It is important to understand this history, for we are now beginning our consideration of the increase of knowledge that arrived in 1989, when the sacred reform lines and the last six verses of Daniel eleven were unsealed. To recognize the light that was produced with the collapse of the Soviet Union in fulfillment of verse forty of Daniel eleven, requires that “the daily,” and the prophetic history represented by “the daily” be correctly understood, for that history illustrates the repeat of that history in verses forty to forty-five of Daniel eleven. Those verses identify that the message that is unsealed in those verses are the “tidings of the east and north,” that bring about the final persecution of God’s people.

Seenaa kana hubachuun barbaachisaa dha; sababiin isaas, yeroo ammaa kana dabalata beekumsaa bara 1989tti dhufe yeroo sararoonni haaromsaa qulqulluun fi lakkoofsonni jahan dhumaa Daani’el boqonnaa kudha tokkoffaa banaman irratti yaada keenya jalqabaa jirra. Ifa kufaatii Sooviyeet Yuuniyen guutamuu lakkoofsa afurtamaa Daani’el boqonnaa kudha tokkoffaatiin argame beekuun, “guyyaa hunda,” fi seenaa raajii “guyyaa hunda”n bakka bu’e sirriitti hubatamuu gaafata; seenaa sun irra deebi’amuu seenaa sanaa lakkoofsota afurtamaa hanga afurtamii shanitti Daani’el boqonnaa kudha tokkoffaa keessatti fakkeessa. Lakkoofsonni sun ergaan lakkoofsota sana keessatti banamu “oduuwwan bahaa fi kaabaa” akka ta’e mul’isu; isaanis ari’atama dhumaa saba Waaqayyoo irratti dhufu fidu.

> But tidings out of the east and out of the north shall trouble him: therefore he shall go forth with great fury to destroy, and utterly to make away many. And he shall plant the tabernacles of his palace between the seas in the glorious holy mountain; yet he shall come to his end, and none shall help him. Daniel 11:44, 45.

> Garuu oduun bahaa fi kaabaa irraa dhufu isa ni jeequ; kanaaf inni dheekkamsa guddaadhaan baʼee, hedduu balleessuufii guutummaatti dhabamsiisuuf ni kaʼa. Dunkaana mootummaa isaa galaanota gidduutti, gaara qulqulluu ulfina qabeessa sana irratti ni dhaaba; taʼus inni gara dhuma isaatti ni dhufa, namni tokko iyyuu isa gargaaru hin jiraatu. Daaniʼel 11:44, 45.

The message of verse forty that was unsealed at the collapse of the Soviet Union in 1989, is the latter rain message that will cause the papacy (the king of the north), to “go forth with great fury to destroy, and utterly to make away many.” “Tidings” is prophetically a message.

Ergaan ayyaana afurtamaa kan bara 1989tti, yeroo Sooviyeet Yuuniyoon kufetti hiikame, ergaa bokkaa boodaa sanaa dha; innis paaphaasummaa (mootii kaabaa) “dheekkamsa guddaadhaan baʼee, akka balleessuufi namoota baayʼee guutummaatti balleessu” ni godha. “Oduu” jechuun raajii keessatti ergaa dha.

> And how shall they preach, except they be sent? as it is written, How beautiful are the feet of them that preach the gospel of peace, and bring glad tidings of good things! Romans 10:15.

> Akkamitti akkamitti isaan lallabu, yoo hin ergamin malee? Akkuma barreeffame, “Miilli warra wangeela nagaa lallabanii, oduu gammachiisaa waan gaarii fidan baayʼee bareeda!” Roomaa 10:15.

The message of the latter rain is the message presented by God’s last-day watchmen, who sing the song of the vineyard and the song of Moses and the Lamb.

Ergaan roobaa boodaa ergaa eegdota guyyaa dhumaa Waaqayyoo, warra weedduu iddoo wayinii fi weedduu Musee fi Hoolichaa faarfatan, dhiheessanidha.

> How beautiful upon the mountains are the feet of him that bringeth good tidings, that publisheth peace; that bringeth good tidings of good, that publisheth salvation; that saith unto Zion, Thy God reigneth! Thy watchmen shall lift up the voice; with the voice together shall they sing: for they shall see eye to eye, when the Lord shall bring again Zion. Isaiah 52:7, 8.

> Miilliwwan isa kan gaarran irra kan oduu gammachiisaa fidu, kan nagaa labsu, kan oduu gaarii waa'ee waan gaarii fidu, kan fayyina labsu, kan Xiyooniin, “Waaqni kee mootummaa ni qaba!” jedhu! Eegdota kee sagalee isaanii ol in kaasu; sagalee tokkoon walumaan ni faarfatu; yeroo Waaqayyo Xiyooniin deebiʼee ijaaru, isaan ija walitti ni argu. Isaayaas 52:7, 8

The “tidings” in verse forty-four of Daniel eleven enrage the man of sin, and the final papal bloodbath is accomplished. That message is the message of the third angel that swells to a loud cry at the soon coming Sunday law.

“Oduun” inni Daani’el boqonnaa kudha tokkoo keewwata afurtamii afur keessa jiru nama cubbuu sana ni aarsa, fixaan dhiiga dhangalaasaa paaphaasotaa isa dhumaa ni raawwatama. Ergaan sun ergaa ergamaa sadaffaa isa yeroo seerri Dilbataa dhihoo dhufu sanatti gara iyyata guddaatti babal’atu dha.

> “None are condemned until they have had the light and have seen the obligation of the fourth commandment. But when the decree shall go forth enforcing the counterfeit sabbath, and the loud cry of ‘the third angel’ shall warn men against the worship of the beast and his image, the line will be clearly drawn between the false and the true. Then those who still continue in transgression will receive the mark of the beast.” Signs of the Times, November 8, 1899.

> “Nama tokko illee hamma ifa argatanii fi dirqama ajaja afraffaa hubatanii arganitti hin murtaa’an. Garuu yeroo labsiin sanbata sobaa dirqisiisu bahu, fi iyyi guddaan ‘ergamaa sadaffaa’ namoota waaqeffannaa bineensichaa fi fakkii isaa irratti akeekkachiisu, sararri sobaa fi dhugaa gidduutti ifatti ni baafama. Sana booddee warri ammas cabsaa keessatti itti fufan mallattoo bineensichaa ni fudhatu.” Signs of the Times, November 8, 1899.

The “tidings of the east and north” that enrages the papacy, swells to a loud cry at the Sunday law, and that message is the message of the latter rain that began on September 11, 2001. The expression “loud voice” is a prophetic term that represents an increasing power.

“Oduun bahaa fi kaabaa” kan paaphaasii aarsan, yeroo seerri Dilbataa baʼutti iyyata guddaa taʼee guddatu; ergaan sun immoo ergaa rooba boodaa isa Fulbaana 11, 2001 irraa jalqabe dha. Jechi “sagalee guddaa” jedhu jecha raajii taʼee humna dabalaa deemuu bakka buʼa.

> “The truth for this time, the third angel’s message, is to be proclaimed with a loud voice, meaning with increasing power, as we approach the great final test.” The 1888 Materials, 1710.

> “Dhugaan yeroo kanaa, ergaan ergamaa sadaffaa, akka nu qorumsa guddaa isa dhumaa sanaatti dhihaachaa deemnuutti, sagalee guddaadhaan jechuunis humna dabalaa deemuun labsamuu qaba.” The 1888 Materials, 1710.

The “tidings” of verse forty-four is the latter rain message just before human probation closes, as Michael stands up. It is the same latter rain message that arrived on September 11, 2001, but it swells to a loud cry, or a loud voice when the one hundred and forty-four thousand are sealed and the Holy Spirit is then poured out without measure. It is the same latter rain message that marked the period of the sealing of the one hundred and forty-four thousand.

“Oduu” keeyyata afurtamii afurt keessatti ibsame sun ergaa bokkaa boodaa isa yeroo qormaanni namaa cufamuuf jedhu, yeroo Miikaa’el ka’utti kennamu dha. Inni ergaa bokkaa boodaa isa wal fakkaataa, kan Fulbaana 11, 2001tti dhufe dha; garuu yeroo dhibba afurtamii afurii fi kuma afurii mallattoon isaanii guutamu, Hafuurri Qulqulluunis sana booda safara malee dhangalaafamutti, inni iyyata guddaa, yookaan sagalee guddaa ta’ee guddata. Inni ergaa bokkaa boodaa isa wal fakkaataa, kan yeroo mallattoo dhibba afurtamii afurii fi kuma afurii kaa’amuu agarsiise dha.

It is the latter rain message that has been counterfeited by a peace and safety message that is presented by Laodicean Adventism from the arrival of the “ass” until the arrival of the “lion”. The period between September 11, 2001, and the soon-coming Sunday law marks the spiritual death bed for Laodicean Adventism, and those that are judged after God’s house (Jerusalem) is judged, die in the same grave. The death bed for Laodicean Adventism is between the ass and the lion, and the message that is rejected and produces their death is the “tidings out of the “east” (a symbol of Islam) and the north (a symbol of the papacy). It is the same message, which is the third angel’s message.

Ⲡⲉ ⲡⲓⲙⲏⲛⲩⲉ ⲛ̀ⲧⲉ ⲡⲓⲟⲩⲱϣϣ ⲉⲧϧⲉⲛ ⲡⲓϣⲱⲡⲉ ⲡⲉⲧⲁⲩⲉⲣⲕⲁⲧⲁⲭⲣⲏⲥⲑⲉⲥⲑⲁⲓ ⲙ̀ⲙⲟϥ ϩⲓⲧⲉⲛ ⲟⲩⲙⲏⲛⲩⲉ ⲛ̀ⲧⲉ ⲟⲩϩⲓⲣⲏⲛⲏ ⲛⲉⲙ ⲟⲩⲁⲥⲫⲁⲗⲉⲓⲁ, ⲫⲏ ⲉⲧⲟⲩⲓⲛⲓ ⲙ̀ⲙⲟϥ ϩⲓⲧⲉⲛ ⲡⲓⲁⲇⲃⲉⲛⲧⲓⲥⲙⲟⲥ ⲛ̀ⲧⲉ Ⲗⲁⲟⲇⲓⲕⲓⲁ ⲓⲥϫⲉⲛ ⲫ̀ⲓ̀ ⲙ̀ⲡⲓ“ⲁⲥⲥ” ϣⲁ ⲫ̀ⲓ̀ ⲙ̀ⲡⲓ“ⲗⲓⲟⲛ”. Ⲡⲓϭⲣⲟⲛⲟⲥ ⲉⲧϧⲉⲛ Ⲑⲓⲉⲙϣⲓ 11, 2001, nem ⲡⲓⲛⲟⲙⲟⲥ ⲛ̀ⲧⲉ ⲡ̀ⲣⲓⲟⲩⲓⲕⲏ ⲉⲑⲛⲏⲟⲩ ϧⲉⲛ ⲭⲱⲗⲉⲙ, ⲥⲉⲧⲱⲃϩ ⲙ̀ⲡⲓⲙⲁ ⲛ̀ⲧⲉ ⲫ̀ⲙⲟⲩ ⲙ̀ⲡ̀ⲡⲛⲁ ⲛ̀ⲧⲉ ⲡⲓⲁⲇⲃⲉⲛⲧⲓⲥⲙⲟⲥ ⲛ̀ⲧⲉ Ⲗⲁⲟⲇⲓⲕⲓⲁ; ⲁⲩⲱ ⲛⲏⲉⲧⲟⲩϯϩⲁⲡ ⲉ̀ⲣⲱⲟⲩ ⲙⲉⲛⲉⲛⲥⲱⲥ ⲛ̀ⲥⲁ ⲡ̀ⲏⲓ ⲙ̀Ⲫϯ (Ⲓⲉⲣⲟⲩⲥⲁⲗⲏⲙ) ϣⲁⲩⲙⲟⲩ ϧⲉⲛ ⲡⲁⲓⲙ̀ϩⲁⲩ ⲛ̀ϩⲱⲃ. Ⲡⲓⲙⲁ ⲛ̀ⲧⲉ ⲫ̀ⲙⲟⲩ ⲙ̀ⲡ̀ⲡⲛⲁ ⲛ̀ⲧⲉ ⲡⲓⲁⲇⲃⲉⲛⲧⲓⲥⲙⲟⲥ ⲛ̀ⲧⲉ Ⲗⲁⲟⲇⲓⲕⲓⲁ ⲡⲉ ⲉⲧϧⲉⲛ ⲡⲓ“ⲁⲥⲥ” ⲛⲉⲙ ⲡⲓ“ⲗⲓⲟⲛ”, ⲁⲩⲱ ⲡⲓⲙⲏⲛⲩⲉ ⲉⲧⲟⲩϫⲱⲣⲉ ⲙ̀ⲙⲟϥ ⲁⲩⲱ ⲉⲧⲉϥⲉⲣⲫ̀ⲙⲟⲩ ⲛⲱⲟⲩ, ⲡⲉ “ⲛⲓϣⲉⲙⲙⲟ ⲉⲃⲟⲗ ϧⲉⲛ ⲡⲓ“ⲓⲁⲃ”” (ⲟⲩⲥⲩⲙⲃⲟⲗⲟⲛ ⲛ̀ⲧⲉ ⲡⲒⲥⲗⲁⲙ) “ⲛⲉⲙ ⲡⲓⲙϩⲏⲧ” (ⲟⲩⲥⲩⲙⲃⲟⲗⲟⲛ ⲛ̀ⲧⲉ ⲡⲓⲡⲁⲡⲁⲥ). Ⲫⲁⲓ ⲡⲉ ⲡⲓⲁⲩⲧⲟ ⲙⲏⲛⲩⲉ, ⲉⲧⲉ ⲫⲏ ⲡⲉ ⲡⲓⲙⲏⲛⲩⲉ ⲛ̀ⲧⲉ ⲡⲓⲙⲁϩ 3 ⲁⲅⲅⲉⲗⲟⲥ.

The last six verses of Daniel eleven, that were unsealed at the time of the end in 1989, is the message of the latter rain, which is proclaimed in a time when a false latter rain message of “peace and safety” is being proclaimed. The testing of the latter rain first confronts God’s house, for that is where judgment begins, and it then confronts the other flock outside of God’s house. For this reason, it is essential to understand the “lie” that was introduced into Laodicean Adventism in the third generation, for while God pours out His Holy Spirit on those He is sealing, He simultaneously pours out strong delusion upon those who receive not the love of the truth.

Lakkoofsi ja’an dhumaa Daani’el boqonnaa kudha tokko keessaa, warri bara dhumaatti bara 1989 keessa hiikaman, ergaa rooba boodaa ti; kunis yeroo ergaan rooba boodaa sobaa kan “nagaa fi nageenya” jedhu labsamaa jirutti labsama. Qorichi rooba boodaa jalqaba mana Waaqayyoo dura dhaabata; murtiin achitti jalqaba waan ta’eef; sana booddees tuuta biraa mana Waaqayyoo alaa jirutti ni dhaabata. Kanaaf, “soba” dhaloota sadaffaatti Adventizimii Laa’odiiqeyaa keessatti galfame hubachuun barbaachisaa dha; sababiin isaas, yeroo Waaqayyo warra Inni chaappessuuf Hafuura Qulqulluu Isaa dhangalaasu, yeroo wal fakkaatu sanatti warra jaalala dhugaatii hin fudhanne irratti gowwoomsaa cimaa ni dhangalaasa.

During the controversy of the first decade and a half of the twentieth century over “the daily,” one of the men who defended the correct Millerite position that “the daily” is a symbol of paganism, was F. C. Gilbert. Gilbert was a convert from Judaism and read and spoke perfect Hebrew. He defended the pioneer position in the book of Daniel based upon his understanding of the Hebrew language. In 1910, the very year that Sister White wrote the manuscript that was going to be buried for decades, which identified that Daniells’ and Prescott’s view of “the daily,” came from Satan’s angels, Gilbert had a personal interview with Sister White over the issue of “the daily.”

jaarraa walakkaa waggaa kudha shanan jalqabaa jaarraa digdamaa keessatti dhimma “kan guyyaa guyyaan” jedhu irratti falmiin yeroo geggeeffamaa turetti, namoota ejjennoo sirrii Millerootaa kan “kan guyyaa guyyaan” mallattoo amantii waaqeffannaa mootummaa Roomaa durii taʼuu isaa ittisan keessaa tokko F. C. Gilbert ture. Gilbert amantii Yihudummaa keessaa kan mootummaa Waaqayyootti geeddarame ture; afaan Ibrootaa immoo guutummaatti dubbisuu fi dubbachuu dandaʼa ture. Inni hubannoo isaa afaan Ibrootaa irratti hundaaʼe irratti buʼuureffachuun kitaaba Daaniʼel keessatti ejjennoo qajeeltota duraa ni ittisa ture. Bara 1910 keessa, waggaa sanuma Obboleettiin White barruu waggoota kudhan hedduuf awwaalamee turu barreessite, barruun sun ilaalcha Daniells fi Prescott waaʼee “kan guyyaa guyyaa” jedhu ergamoota Seexanaa irraa dhufe akka taʼe adda baase; yeroo sanas Gilbert dhimma “kan guyyaa guyyaa” kana irratti Obboleettii White wajjin marii dhuunfaa godhe ture.

We know he had an interview, for he immediately (the next day) wrote out a summary of the interview he had with Sister White. In 1931, A. G. Daniells made a claim that he had an interview with Sister White on the subject of “the daily” in the same year—1910. Daniells claimed Sister White left him no conclusion but that “the daily” was a symbol of Christ’s sanctuary ministry. But Daniells’ claim of an interview, was not only a “lie,” it is the “lie” of prophecy which produces strong delusion.

Nuti isa waliin mariʼate akka ture ni beekna; sababni isaas inni battalumatti (boru isaa) waaʼee marii obboleettii White wajjin godhe sana gabaabinaan barreesse. Bara 1931 keessa, A. G. Daniells mata-duree “the daily” jedhu irratti waggaa wal fakkaataa sana keessatti—1910—obboleettii White wajjin marii akka godhe himannaa dhiheesse. Daniells akka jedhetti, obboleettiin White xumura tokko illee isaaf hin dhiifne; garuu “the daily” tajaajila mana qulqullummaa Kiristoos kan agarsiisu mallattoo akka taʼe jedhe. Haa taʼu malee, himannaan Daniells kun marii tokko akka godhe jedhu “soba” qofa utuu hin taʼin, innis “soba” raajii isa gowwoomsaa cimaa uumu sanaati.

For those who may not have access to the 1843 and 1850 charts, it is important to understand that when the 1843 chart was published in 1842, the Millerites still believed the sanctuary that was to be cleansed in fulfillment of the twenty-three-hundred-year prophecy was the earth. When they published the 1850 chart, they then knew the sanctuary to be cleansed was the heavenly sanctuary. For this reason the 1843 chart has NO illustration of God’s sanctuary, but the 1850 chart DOES have an illustration of God’s sanctuary. This is important, for Daniells claimed that in his interview with Sister White that he showed her the 1843 chart, and he pointed out the sanctuary on the chart. That would have been impossible, for there is no sanctuary on the 1843 chart. His claim of an interview was a “lie.”

Warra 1843 fi 1850 arguu hin dandeenyeef, yeroo chaartiin 1843 bara 1842 maxxanfametti, warri Millerite raajii waggoota kuma lamaa fi dhibba sadii guutamuudhaan qulqulleeffamuu qabu mana qulqullummaa lafaa taʼuu isaa ammallee akka amanan hubachuun barbaachisaa dha. Yeroo isaan chaartii 1850 maxxansan garuu, mana qulqullummaa qulqulleeffamuu qabu mana qulqullummaa samii taʼuu isaa yeroo sana beekanii turan. Kanaaf chaartiin 1843 fakkeenya mana qulqullummaa Waaqayyoo HIN qabu; chaartiin 1850 garuu fakkeenya mana qulqullummaa Waaqayyoo NI qaba. Kun barbaachisaa dha; sababiin isaas Daniells gaaf-deebii isaa Sister White wajjin taasise keessatti chaartii 1843 isheedhaaf akka agarsiise, akkasumas mana qulqullummaa chaarticha irratti akka isheedhaaf akeeke dubbateera. Kun taʼuun hin dandaʼu ture; chaartii 1843 irratti mana qulqullummaa tokkollee hin jiru. Dubbii isaa inni gaaf-deebii taʼeera jedhu sun “soba” ture.

When I was working through this history in 2009, and became aware that the men on both sides of the issue both claimed to have had an interview with Sister White on the subject of “the daily,” I emailed the Ellen White Estate and asked if they had access to the log book that recorded Sister White’s interviews in 1910. They replied that they still had the log book. The following is my email and the response from the Ellen White Estate.

Bara ani seenaa kana keessa hojjechaa ture yeroo bara 2009, namoonni dhimma kanaa gama lameen jiran hundi waaʼee “the daily” irratti Obboleettii White waliin af-gaaffii akka taʼe himachuu isaanii yeroon hubadhe, galmee kitaabaa af-gaaffii Obboleettii White bara 1910tti galmeesse argachuu isaanii gaafachuudhaan Ellen White Estate’f imeelii erge. Isaanis galmeen kitaabaa sun ammallee akka isaan bira jiru deebisan. Kan armaan gadii imeelii koo fi deebii Ellen White Estate irraa dha.

Monday, January 19, 2009

Wiixata, Amajjii 19, 2009

To whom it may concern:

Kan ilaallatu dhimmi dhufeef:

I have heard that there is a log-book that recorded who had interviews with Sister White and what the interviews concerned. I am trying to verify or repudiate whether A. G. Daniells had an interview with Sister White in 1910 concerning the subject of the “daily.” I am aware that there is historical testimony that the interview took place, but I am wondering if there is any record in an official log-book that actually records this. At the same time, I have been told that F. C. Gilbert also had an interview with Sister White in 1910 on the subject of the “daily,” and would like to know if that can be confirmed by a log-book that was kept by her staff during that period. Perhaps there was no log-book, or perhaps if there was you do not release that information, or perhaps it may be beyond your ability to check it out for me even if it does exist. So, in any case I wanted to ask. Any help you could provide would be greatly appreciated.

Kitaabni galmee namoota obboleettii Waayitii wajjin gaaffii-deebii godhatan eenyu akka taʼan fi gaaffii-deebiin sun waaʼee maalii akka ture galmeesse tokko akka jiru dhagaʼeera. Bara 1910 keessa A. G. Daniells waaʼee mata-duree “daily” ilaalchisee obboleettii Waayitii wajjin gaaffii-deebii godhe moo hin godhne jechuun mirkaneessuu yookaan soba taʼuu isaa ifatti baasuuf yaalaa jira. Gaaffii-deebiin sun akka raawwatame ragaan seenaa akka jiru nan beeka; taʼus, kitaaba galmee hojii idileetti galmaaʼe tokko keessatti kun dhuguma akka galmaaʼe ragaan jiru moo hin jiru jechuun nan gaafadha. Akkasumas, F. C. Gilbert illee bara 1910 keessa waaʼee mata-duree “daily” irratti obboleettii Waayitii wajjin gaaffii-deebii akka godhe natti himameera; kunis yeroo sana hojjettoota ishee biratti galmeen qabamee ture tokkoon mirkanaaʼuu dandaʼaa moo akka beeku barbaada. Tarii kitaabni galmee akkasii hin turre taʼa; yookaan yoo ture odeeffannoo sana isin hin gad lakkistan taʼa; yookaan immoo yoo inni jiraates aniif ilaallee mirkaneessuun dandeettii keessan ala taʼuu dandaʼa. Kanaafuu, haala kamiin iyyuu, gaafachuu barbaade. Gargaarsi isin kennuu dandeessan kam iyyuu baayʼee nan dinqisiifadha.

Dear Jeff,

Jaallatamaa Jeff,

Thank you for your email. We do have a fairly complete account of Ellen White’s itinerary, based upon her letters, diaries, and published appointments, but no “log-book” as such.

Galatooma imeelii keessaniif. Imala Ellen White ilaalchisee, xalayoota ishee, daayariiwwan ishee, fi beellamawwan maxxanfaman irratti hundaa’uun galmee baay’ee guutuu ta’e qabna; garuu akka sanaatti “galmee imalaa” hin qabnu.

You have no doubt read about A G Daniells’ visit with Ellen White in vol. 6 of the EGW Biography, The Later Elmshaven Years, pp. 256, 257. We have found no independent record of this interview. We do have a letter from Elder Gilbert on June 1, 1910, indicating his plan to be in St. Helena (where Ellen White lived) on June 6-9. That is the extent of the supporting documentation that I am aware of.

Tarii tokko tokko A. G. Daniells fi Ellen White gidduutti taasifame waaʼee isaa jildii 6ffaa seenaa jireenyaa EGW, The Later Elmshaven Years, fuula 256, 257 keessatti dubbistanii akka jirtan shakkii hin qabu. Nuti galmee walaba taʼe tokko illee marii kanaa mirkaneessu hin arganne. Xalayaa Elder Gilbert irraa Waxabajjii 1, 1910 barreessame garuu qabna; keessatti inni Waxabajjii 6–9 keessatti St. Helena (bakka Ellen White jiraattu) keessatti argamuuf karoora qabu agarsiisa. Sun ragaa deeggarsaa ani beeku keessaa hamma sana qofa dha.

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

Waaqayyo haa eebbisu—Tim Poirier, Itti Aanaa Daarektaraa Ellen G. White Estate

There is no independent record of Daniells ever having an interview on the subject of “the daily,” but there is a letter from Gilbert identifying his intent to be at her home from the sixth to ninth of June, 1910.

Galmeen of danda’ii mata-duree “kan guyyaa guyyaa” jedhu irratti gaaffii fi deebii akka godhe galmeen of danda’e hin jiru; ta’us, xalayaa Gilbert kaayyoo isaa Waxabajjii 6 irraa hanga 9, 1910tti mana ishii bira akka jiru ibsu tokko ni jira.

In the biography of Sister White, that the Ellen White estate references, where her grandson addresses the issue of Daniells’ interview he recorded Daniells’ claim concerning the fabricated interview of 1910:

Seenaa jireenyaa Obboleettii White, kan qabeenyi Ellen White itti wabii godhu keessatti, iddoo ilmi ilma ishee dhimma gaaffii-fi-deebii Daniells ilaallatu kaasee Daniells dubbii isaa waaʼee gaaffii-fi-deebii sobaan hojjetame kan bara 1910 galmeesse keessatti:

> “At one point a little later in the discussions, Elder Daniells, accompanied by W. C. White and C. C. Crisler, eager to get from Ellen White herself just what the meaning was of her Early Writings statement, went to her and laid the matter before her. Daniells took with him Early Writings and the 1843 chart. He sat down close to Ellen White and plied her with questions. His report of this interview was confirmed by W. C. White:

> “Yeroo muraasa booddee mariiwwan keessatti yeroo tokko, Jaarsa Daniells, W. C. White fi C. C. Crisler wajjin taʼee, jechuunis hima Ellen White kitaaba *Early Writings* keessatti dubbatte sanaa hiikni isaa maal akka taʼe ishee ofii irraa sirriitti argachuuf hawwii guddaadhaan, gara ishee dhaqe; dhimma sanas fuuldura ishee kaaʼe. Daniells kitaaba *Early Writings* fi chaartii bara 1843 of wajjin fide. Inni Ellen White biraatti dhihaatee taaʼee gaaffiilee hedduudhaan ishee gaafate. Gabaasni inni waaʼee gaaffiifi deebii kanaa kenne, W. C. White irraa mirkanaaʼe:”

> “‘I first read to Sister White the statement given above in Early Writings. Then I placed before her our prophetic chart used by our ministers in expounding the prophecies of Daniel and Revelation. I called her attention to the picture of the sanctuary and also to the 2300-year period as they appeared on the chart.

> “‘Ani jalqaba irratti obboleettii White’f ibsa armaan olitti Early Writings keessatti kenname dubbise. Sana booddee chaartii keenya raajii, tajaajiltoonni keenya raajii Daani’elii fi Mul’ata ibsu keessatti itti fayyadaman, ishee dura kaa’e. Fakkii mana qulqullummaa akkasumas yeroo waggaa 2300 akkuma isaan chaartii irratti mul’atanitti hubannoo ishee gara isaanii nan deebise.

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

> “‘Sana booda ani waan mata-duree kana irratti ishee agarsiifame yaadachuu akka dandeessu gaafadhe.

> “‘As I recall her answer, she began by telling how some of the leaders who had been in the 1844 movement endeavored to find new dates for the termination of the 2300-year period. This endeavor was to fix new dates for the coming of the Lord. This was causing confusion among those who had been in the Advent Movement.

> “Akkuma deebii ishee yaadadhutti, jalqaba irratti akkamitti hooggantoonni keessaa muraasni warri sochii bara 1844 keessa turan xumura yeroo waggoota 2300 sanaaf guyyoota haaraa argachuuf yaalanii akka turan himuun jalqabde. Yaaliin isaanii kun dhufaatii Gooftaa irratti guyyoota haaraa murteessuuf ture. Kunis warra Sochii Adventii keessa turan gidduutti jeequmsa fidaa ture.

> “‘In this confusion the Lord revealed to her, she said, that the view that had been held and presented regarding the dates was correct, and that there must never be another time set, nor another time message.

> “‘Jeeequmsa kana keessatti, ilaalcha waaʼee guyyaawwan ilaalchisee qabamee fi dhihaatee ture sirrii akka taʼe Gooftaan isheetti mulʼiseera jette; akkasumas yeroo murtaaʼeen kan biraa deebiʼamee kaaʼamuu hin qabu, ergaan yeroo kan biraas taʼuu hin qabu.

> “‘I then asked her to tell what had been revealed to her about the rest of the “daily”—the Prince, the host, the taking away of the “daily,” and the casting down of the sanctuary.

> “‘Sana boodas waaʼee hafeera “dhaabbataa” sanaa kan isheetti mulʼifame—Bulchaa, loltuu sana, “dhaabbataa” sana irraa fudhatamuu, fi mana qulqullummaa gadi darbamuu—akka himtu gaafadhe.

> “‘She replied that these features were not placed before her in vision as the time part was. She would not be led out to make an explanation of those points of the prophecy.

> “Inni deebiin kennite, amaloonni kun akkuma kutaan yeroo mul’ataan ishee dura kaa’ameetti mul’ataan ishee dura hin kaa’amne. Isheen qabxiilee raajii sanaa sana irratti ibsa kennuuf akka baatu hin geggeeffamtu turte.

> “‘The interview made a deep impression upon my mind. Without hesitation she talked freely, clearly, and at length about the 2300-year period, but regarding the other part of the prophecy she was silent.

> “‘Gaaffiin sun sammuu koo irratti yaada gadi fagoo na irratti godhe. Isheen yeroo waggoota 2300 sanaa ilaalchisee shakkii tokko malee bilisaan, ifatti, fi bal’inaan dubbatti turte; garuu waa’ee kutaa biroo raajii sanaa immoo callistee turte.

> “‘The only conclusion I could draw from her free explanation of the time and her silence as to the taking away of the “daily” and the casting down of the sanctuary was that the vision given her was regarding the time, and that she received no explanation as to the other parts of the prophecy.—DF 201b, AGD statement, Sept. 25, 1931.” Arthur White, Ellen G. White, volume 6, 257.

> “‘Xiinxala inni yeroo sanaa isheen bilisaan ibsitee fi waa’ee fuudhamuu “kan guyyaa guyyaa” jedhamuu fi mana qulqullummaa buqqifamuu ilaalchisee callisuu ishee irraa xumura ani baasuu danda’e tokkicha jechuun, mul’anni isheef kenname waa’ee yeroo sanaa akka ture, kutaa raajii sanaa kanneen biroo ilaalchisee garuu ibsi isheedhaaf akka hin kennamne ture.—DF 201b, AGD statement, Sept. 25, 1931.” Arthur White, Ellen G. White, volume 6, 257.

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

Daniells ɔkae sɛ ɔkyerɛɛ no 1843 chart no na obisabisaa no fa kronkronbea a wɔnna no adi wɔ chart no so no ho. Ɔkae nso sɛ ɔfaa nhoma Early Writings no de bisabisaa no nsɛm pii faa nea na ɔrepɛ akyerɛ bere a ɔdaa no adi pefee sɛ ɔpenee atetesɛmfo no ntease wɔ “the daily” ho, na sɛ chart no de Awurade nsa na ɛkyerɛe no no ho. Ellen White ba no, a na ɔno ne Arthur L. White, ɔkyerɛwfo a ɔkyerɛw saa asɛm a wɔka sɛ esii yi ho ntotoho no agya, agye Daniells ne Prescott wɔn bɔne honhom mu adwene afa “the daily” ho no atom, na ɔde adanse maa Daniells asɛm a ɔkae sɛ nea ɔtee wɔ nkɔmmɔbɔ no mu no. Wɔanhwɛ wɔn ho yiye koraa wɔ wɔn anansesɛm a wɔbɔe no mu, efisɛ 1843 chart no nkyerɛ kronkronbea biara a anka Daniells betumi akyerɛw so.

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

Soba kan garaa biraa kan gaaffii-deebii sana keessatti dhiyaate, soba inni jedhu kutaan Early Writings keessaa sun “yeroo murteessuu” irratti akeekkachiisa ture jedhu dha. Kutaan Daniells waa’ee isaa gaafate jedhamee himamu immoo akkana:

> “I have seen that the 1843 chart was directed by the hand of the Lord, and that it should not be altered; that the figures were as He wanted them; that His hand was over and hid a mistake in some of the figures, so that none could see it, until His hand was removed.

> “Ani waggaa Gooftaa’n qajeelfamee akka ture, inniis jijjiiramuu akka hin qabne nan arge; lakkoofsonni sun akkuma Inni fedhetti akka turan; harki Isaa isaan irratti akka ture, dogoggora tokko lakkoofsa keessaa tokko tokko keessatti dhoksee akka ture, namni tokko iyyuu akka isa hin argine, hamma harki Isaa irraa kaafamutti.”

> “Then I saw in relation to the ‘daily’ (Daniel 8:12) that the word ‘sacrifice’ was supplied by man’s wisdom, and does not belong to the text, and that the Lord gave the correct view of it to those who gave the judgment hour cry. When union existed, before 1844, nearly all were united on the correct view of the ‘daily’; but in the confusion since 1844, other views have been embraced, and darkness and confusion have followed. Time has not been a test since 1844, and it will never again be a test.” Early Writings, 74, 75.

> “Sana waaʼee ‘guyyaa hundumaa’ (Daaniʼel 8:12) ilaalchisee nan arge, jechuun jecha ‘aarsaa’ ogummaa namaatiin itti dabalame, innis barreeffamicha keessaa miti; Gooftaan immoo warra iyya saʼaatii firdii labsan sanaaf hubannoo isaa sirrii kenne. Yeroo tokkummaan turetti, jechuun 1844 dura, jechuun walumaa galatti hundinuu ilaalcha sirrii waaʼee ‘guyyaa hundumaa’ irratti tokko turan; garuu jeequmsa 1844 irraa jalqabee ture keessatti, ilaalchota biroo fudhataman, dukkannii fi jeequmsis isaanii duukaa buʼe. Yeroon bara 1844 irraa jalqabee qormaata hin taane, deebiʼees yeroo biraa qormaata taʼuu hin dandaʼu.” Early Writings, 74, 75.

Willie C. White, Sister White’s son, had accepted the false view of “the daily,” and his son Arthur sought to perpetuate the “lie” associated with the interview that never happened by attempting to suggest that the warning in the passage from Early Writings, was simply and exclusively a warning against time setting. That argument was invented in the 1930’s and becomes a primary part of the “lie.”

Wiilii C. Waayit, ilma Obboleettii Waayit, ilaalcha sobaa “the daily” jedhu fudhate ture; ilmi isaa Artar immoo akeekkachiisni kutaa Early Writings keessaa jiru salphaatti fi guutummaatti akeekkachiisa yeroo murteessuu irratti qofa akka ta’e akeeksisuuf yaaluudhaan “soba” gaaffii fi deebii raawwatamee hin beekne sanaan walqabate itti fufsiisuuf barbaade. Falmiin sun bara 1930moota keessatti uumame, achiis kutaa ijoo “soba” sanaa ta’e.

We will take up that argument in the next article.

Nuti barruu itti aanu keessatti falmii sana ni ilaalla.

> “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.

> “Fulbaana 23ffaa, Gooftaan akka harka isaa yeroo lammaffaaf hafe keessaa saba isaa deebisee walitti qabachuuf diriirse natti argisiise; yeroo walitti qabamuu kana keessatti immoo tattaaffiin dachaa lama taʼee jabaachuu qaba. Yeroo bittinnaaʼuutti Israaʼel rukutamee ciccirame; amma garuu yeroo walitti qabamuutti Waaqayyo saba isaa ni fayyisa, ni hidhata. Yeroo bittinnaaʼuutti tattaaffiin dhugaa babalʼisuuf godhame buʼaa xinnoo qofa qaba ture, xinnoo yookiin homaa iyyuu hin raawwanne; yeroo walitti qabamuu keessatti garuu, yeroo Waaqayyo saba isaa walitti qabachuuf harka isaa kaaʼe, tattaaffiin dhugaa babalʼisuuf godhamu buʼaa isaaf yaadame ni qabaata. Hundinuu hojii kana keessatti tokkummaan fi hinaaffaadhaan taʼuu qabu. Ani akka yeroo ammaa kana, yeroo walitti qabamuutti nu bulchuuf fakkeenyaaf yeroo bittinnaaʼuutti deebiʼuun nama kamiyyuu biratti qaanii taʼe nan arge; sababiin isaas, yoo Waaqayyo amma nuuf yeroo sanatti godhe caalaa homaa hin godhne taʼe, Israaʼel matumaa walitti hin qabamu ture. Akkuma dhugaan lallabamee barbaachisaa taʼe, akkasuma barruulee tokko keessatti maxxanfamee baʼuunis barbaachisaa dha.”

> “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.

> “Gooftaan akka kaartaan 1843 harki Isaa qajeelfame, akka kutaan isaa tokko illee hin jijjiiramne natti agarsiise; lakkoofsonni sun akkuma Inni barbaadetti akka turan. Harki Isaa dogoggora tokko lakkoofsa keessaa muraasa irratti akka haguugee ture, akka namni tokko illee isa hin argine, hamma harki Isaa irraa kaafamutti.”

> “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.

> “Achiis anis waa’ee ‘Guyyaa Guyyaa’ ilaalchisee arge, jechi ‘aarsaa’ ogummaa namaatiin dabalamee akka taʼe, barruu sana keessattis akka hin taane; akkasumas Gooftaan warra iyya sa’aatii firdii labsanitti ilaalcha sirrii isaa akka kenne. Bara walta’iinsi jiru, 1844 dura, jechuun ni danda’ama harki caalaan hundi ilaalcha sirrii waa’ee ‘Guyyaa Guyyaa’ irratti walii galanii turan; garuu 1844 erga taʼee as, jeequmsa keessatti, ilaalchawwan biroon fudhatamanii, dukkanni fi jeequmsi isaanii duukaa buʼe.” Review and Herald, November 1, 1850.

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