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# The Book of Daniel - Number Eighty-One

Kitabu cha Danieli - Nambari ya Themanini na Moja

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

Kufichua Uhakiki wa Kihistoria Uliorekebishwa katika Uadventista wa Laodikia: Kuchunguza Mzozo Kuhusu “Daily”

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.

Khumbulani ukuba ukusuka esibangeleni uye emiphumeleni akunamsebenzi nxa umphumela uqondiswa ngokungesikho, njengoba kwenziwe ngababhali bomlando bama-Adventist aseLawodikea abakhuluma ngokuzazisa ngezimo labantu abahambisana loMhlangano Omkhulu ka-1888 eMinneapolis. Umbhalo ophefumulelweyo uchaza lesosenzakalo njengokuphindaphindwa kokuhlubuka kukaKhora, uDathani lo-Abiramu, okwakukhuthazwa yisahlulelo esababeka ukuba bazulazule enkangala okweminyaka engamatshumi amane baze bafe. Lesosahlulelo esifanayo sasivele simenyezelwe phezu kobu-Adventist baseLawodikea.

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.

Uasi huo ulihusisha majadiliano ya siri ambapo waasi walikuwa katika upofu wa Laodikia uliokithiri kiasi cha kuwazuia kufahamu kwamba Mungu alikuwa anajua mipango yao ya faraghani iliyofanywa nyuma ya milango iliyofungwa na uasi wao. Kama vile Kora, Dathani na Abiramu walivyojificha katika hema zao, wakafanya mipango yao na kueneza uasi wao dhidi ya Musa, ndivyo pia wazee wa kale wa mwaka 1888 walivyojificha nyuma ya milango iliyofungwa ya nyumba zao ili kupanga njama dhidi ya Dada White, mwanawe, na wajumbe wateule. Tangu wakati huo Dada White, Jones, na Waggoner walipaswa kushambuliwa.

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.”

Izizukulwane ezine zobu-Adventisti zakhula kancane kancane ekuhlubukeni kwazo, njengoba kuboniswe kuHezekeli isahluko sesishiyagalombili. Amakamelo ezithombe ngaphakathi kwethempeli elibonakalayo nangaphakathi kwethempeli lomuntu ayesegxile ezincabangweni ezimbi, futhi ukuthakathwa komoya kwahlala phezu kwamadoda amadala ayemisiwe ukuvikela abantu. Kuze kufike ku-1888, la madoda amadala aqala ngokuphonsa izinsolo phezu kwegunya leBhayibheli, kwase kuba phezu koMoya Wokuprofetha, futhi ngo-1884, imibono evulekileyo yaphela. Ukuthakathwa komoya kwe-pantheism kaKellogg kwaqala ukungena emlandweni owandulela u-1888, futhi u-1888 uphawula ukufika kwesizukulwane sesibili. Izazi-mlando zobu-Adventisti kungenzeka azizange zibhale ubufakazi bangempela bomlando bokuhlubuka okwabonakaliswa emhlanganweni, kodwa ngokokuvuselelwa, abaQaphi basezulwini “bezwa wonke amazwi futhi bawabhala” “amazwi ezincwadini zezulu.”

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.

Uasi uliowakilishwa na “vyumba vya siri vya sanamu” vya Ezekieli uliwakilisha shambulio dhidi ya misingi ya kweli. Uliwakilisha shambulio dhidi ya nabii wa kike na wajumbe wateule, na ukaashiria kuwasili kwa uwasiliani-roho. Katika kizazi hicho, shambulio kuu lililofuata lilikuwa litekelezwe na Shetani dhidi ya msingi wenyewe wa misingi ya 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.

UMiller wasekela isisekelo sazo zonke izichasiselo zakhe zesiprofetho ekuqondeni ukuthi amandla amabili achithayo akuDaniyeli isahluko sesishiyagalombili, ivesi le-13, amele ubuhedeni obulandelwa ubuPapa. Ngo-1901, uLewis Conradi, umholi wobu-Adventist baseLawodikeya eJalimane, wabuyisela futhi umbono wobuProthestani obuwile wokuthi “okwemihla ngemihla” encwadini kaDaniyeli kwakumele umsebenzi kaKristu wasendlini engcwele.

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.”

Katika kipindi cha historia kilichofuata mkutano wa Minneapolis wa mwaka 1888, imani ya kiroho ya kiongozi wa kazi ya afya ilizidi kukua, na kutengana kati ya viongozi kuliendelea, huku matokeo ya kukataliwa kwa ujumbe wa Jones na Waggoner yakiendelea kuleta madhara yake. Mwanzoni mwa karne mpya, W. W. Prescott, kiongozi wa Waadventista wa Laodikia ambaye alikuwa amepokea uthibitisho wa kiteolojia kutoka katika shule za Uprotestanti ulioasi, alitwaa joho la kishetani ili kuendeleza mtazamo wa Conradi kuhusu “the daily,” na kama ilivyo daima, “washindi ndio huandika historia.”

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.

Vatumwa vatsvene vakanyora nhoroondo yechokwadi, asi Adventismu yeRaodhekiya yakaburitsa chimiro chenhoroondo chegakava pamusoro pokurambwa kwekunzwisisa kwaMiller pamusoro pe“zuva nezuva,” chinosiya ani zvake we“vasina kudzidza” muAdventismu yeRaodhekiya achitenda kuti dudziro ye“zuva nezuva,” iyo Hanzvadzi White yakaratidza kuti yakabva ku“vatumwa vakadzingwa kudenga,” chaizvoizvo idzidziso yechokwadi. Mumakore okutanga ezana remakore rechimakumi maviri, W. W. Prescott akatungamirira mukubudisa chinyorwa chakanzi, The Protestant. Hwaro hwose hwechinyorwa ichocho hwaiva hwokudzidzisa kuti kunzwisisa kwaMiller kwe“zuva nezuva” kwakanga kusiri kwechokwadi, uye kuti chiPurotesitendi chakatsauka, kwaakanga akawana magwaro ake edzidzo youmwari, ndicho chaiva chakarurama pakupa Kristu chiratidzo chaSatani. Munhoroondo iyoyo A. G. Daniells (Mutungamiri weGeneral Conference), akabatana naPrescott mukurwisa kweSatani kwakanangana nechokwadi, kunyange hazvo Hanzvadzi White akanga atsigira zvakananga maonero aMiller pamusoro pe“zuva nezuva” sechakarurama.

> “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.

> “Nkosi yangibonisa ukuthi ishati lika-1843 laqondiswa yisandla sayo, nokuthi akukho ngxenye yalo okufanele iguqulwe; ukuthi izinombolo zazinjengoba yayifuna zona. Nokuthi isandla sayo sasiphezu kwalo futhi safihla iphutha kwezinye zezinombolo, ukuze kungabikho noyedwa owayengalibona, kwaze kwaba yilapho isandla sayo sesisusiwe.

> “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.

> “Kemudian aku melihat berhubung dengan ‘Yang Harian,’ bahawa perkataan ‘korban’ telah ditambahkan oleh hikmat manusia, dan tidak termasuk dalam teks; dan bahawa Tuhan telah memberikan pengertian yang benar mengenainya kepada mereka yang menyampaikan seruan jam penghakiman. Ketika persatuan wujud, sebelum tahun 1844, hampir semua orang bersatu dalam pandangan yang benar tentang ‘Yang Harian;’ tetapi sejak tahun 1844, dalam kekeliruan itu, pandangan-pandangan lain telah diterima, lalu kegelapan dan kekacauan pun menyusul.” Review and Herald, 1 November 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.”

Pa nthawi ya kuukira kwa Prescott ndi Daniells motsutsana ndi choonadi cha “the daily,” Prescott ndi Daniells anali akuimira maganizo a ochepa pa nkhaniyo, ndipo uphungu wa Sister White panthawi ya mkanganowo kwa amuna awiriwo unali wakuti ayenera kukhala chete, ngakhale ananena motero m’njira yaulemu ndi yanzeru kwambiri, monga “m’chete muli nzeru zanu.” Pamene anawadzudzula chifukwa cha malingaliro awo olakwika, anatsindikanso kuti nkhani ya “the daily” isasandulitsidwe kukhala funso loyezera chikhulupiriro. Olemba mbiri okonzanso mbiri, amene kukonzanso mbiriko ndi njira ya m’mbiri imene amati inayambira mu bungwe la Ayesuwiti la mpingo wa Katolika, agwiritsa ntchito mawu ake oti “the daily” isapangidwe kukhala funso loyezera chikhulupiriro, pofuna kuletsa kuyesedwa moona mtima kwa chiphunzitsocho. Iwo amapotoza mawu ake, pakuti mosasintha amasiya kunena kuti pamene anachenjeza za kuyambitsa mkanganowo pa nkhani ya “the daily,” nthawi zonse ankalumikiza mawu ake ndi mawu monga, “pa nthawi ino,” kapena “pansi pa mikhalidwe ilipo tsopano.”

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.

Sengomprofethikazi wayezama ukunqanda impikiswano eyayikhula ngamandla, eyayisiseduze nokubangela ukwahlukana okukhulu ebandleni jikelele, ngabantu abayidlanzana ababecabanga ukuthi, ngenxa yokuthi bengabaholi, babenegunya lokugqugquzela noma yini ababeyinquma njengokuba iyiqiniso. Futhi iNkosi, ngokusebenzisa ithonya lakhe, yawugcina umsebenzi kaSathane ubambekile, kwaze kwaba yilapho efa. Kwathi-ke ngo-1931, kwazanywa umfutho omusha wokwenqaba iqiniso “lelansuku zonke,” futhi ekugcineni kwaphumelela. Namuhla ukuqondwa kweqiniso kwencazelo “yelansuku zonke” kuyikho ukuqonda kwabayidlanzana ku-Adventism yaseLawodikeya, futhi ngaphansi kwezimo zamanje “elansuku zonke” impela selingumbuzo wokuvivinya.

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.

Lapho umbono weningi wawuphethe ukuqonda okuyiqiniso, kwakungesona isivivinyo; kodwa lapho noma yiliphi iqiniso lichazwa njengephutha, khona-ke kuba yisivivinyo. Ngenkathi iqoqo lemibhalo elinesihloko esithi Manuscript Releases lishicilelwa ngeminyaka yawo-1980, noma cishe ngaleso sikhathi, kwase kuqashelwa isiqephu esiqonde ngqo ekuphikisaneni nombono kaPrescott noDaniells mayelana “nokwansuku zonke,” njengoba nje sinjalo nesiqinisekiso sakhe sombono kaMiller.

> “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.

> “Pa ino nhanho ino ya ruzivo rwedu, hatifaniri kubvumira kuti pfungwa dzedu dzitsauswe kubva pachiedza chakakosha chatakapiwa [isu] kuti tichifungisisa pamusangano unokosha wekereke yedu. Uye paiva naHama Daniells, munhu uyo muvengi akanga achishanda mupfungwa dzake; uye pfungwa dzenyu nepfungwa dzaMukuru Prescott dzainge dzichishandwa nengirozi dzakadzingwa kudenga. Basa raSatani raiva rokutsausa pfungwa dzenyu kuti zvimedu nezviduku-zviduku zviiswe mukati izvo Ishe vasina kukufemerai kuti muzviise. Izvozvo zvakanga zvisiri zvakakosha. Asi izvi zvaireva zvakawanda kuchikonzero chezvokwadi. Uye mifungo yepfungwa dzenyu, kana maigona kutsauswa kuenda kuzvimedu kana kuzviduku-zviduku, ibasa rakagadzirirwa naSatani. Munofunga kuti kugadzirisa zvinhu zviduku mumabhuku akanyorwa kungadai kuri kuita basa guru. Asi ndakarayirwa kuti, Kunyarara kutaura kunorema.”

> “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.

> “Ndinofanira kuti, Regai kutsvaga makanganiso. Kana chinangwa ichi chadhiabhorosi chaigona kungozadzikiswa, zvino [izvi] zvinoratidzika kwamuri [kuti] basa renyu raizorangarirwa serinoshamisa zvikuru pakurongwa kwaro. Chaiva chirongwa chomuvengi kuti zvinhu zvose zvaifungidzirwa sezvinopikisa zviiswe panzvimbo iyo marudzi ose epfungwa asina kubvumirana.”

> “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.

> “Ko zvino chii? Basa chairo rinofadza dhiabhorosi ndiro raizozadzika. Vaeni vaizopiwa mufananidzo, kwete wokutenda kwedu, asi chaiwo waizovakodzera ivo, uyo waizokudziridza hunhu hwechimiro chaiunza kuvhiringidzika kukuru uye kupedza nguva dzendarama dzaifanira kushandiswa nokushingaira kuunza shoko guru pamberi pavanhu. Mharidzo dzinopihwa pamusoro penyaya ipi neipi yatakashandira hadzaigona kuwirirana dzose, uye mhedzisiro yacho yaizova yokuvhiringidza pfungwa dzevatendi nevasatendi. Ichi ndicho chinhu chaicho Satani chaakanga aronga kuti chiitike—chinhu chipi nechipi chaigona kukudzwa sokusawirirana.”

> “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.

> “Dengai Hezekieli, sura ya 28. Sasa, hapa pana kazi kuu, ambamo roho za ajabu zinaweza kushiriki. Lakini Bwana ana kazi ya kufanywa ili kuokoa nafsi zinazopotea; na nafasi ambazo Shetani, akiwa amejificha kwa sura nyingine, angeweza kuzijaza, akileta machafuko katika safu zetu, atazitekeleza kwa ukamilifu, na tofauti zote hizo ndogo zitakuzwa na kufanywa dhahiri.”

> “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.

> “Ndzi kombisiwile kusukela eku sunguleni leswaku Hosi a yi nyikanga vakulukumba Daniells kumbe Prescott ndzhwalo wa ntirho lowu. Xana maqhinga ya Sathana ma fanele ku nghenisiwa, xana ‘Daily’ leyi yi fanele ku endliwa mhaka leyikulu swinene lerova yi tisiwa ku pfilunganya miehleketo ni ku sivela ku ya emahlweni ka ntirho hi nkarhi lowu wa nkoka? A swi fanelanga, ku nga ri na mhaka leswaku ku nga va yini. Nhlokomhaka leyi a yi fanelanga ku nghenisiwa, hikuva moya lowu a wu ta tisiwa a wu ta va wa ku sivela, naswona Lusifa u le ku languteni ka ku fambafamba kun’wana ni kun’wana. Switirhisiwa swa vusatana a swi ta sungula ntirho wa swona naswona a ku ta tisiwa ku pfilungana exikarhi ka varho wa hina. A mi vitaniwanga ku lavisisa ku hambana ka mavonelo loku nga riki xivutiso xo ringa; kambe ku miyela ka n’wina i vukheta byo vulavula. Mhaka leyi hinkwayo yi le rivaleni emahlweni ka mina. Loko diyavulosi a a nga kota ku nghenisa un’wana wa vanhu va hina eka timhaka leti, hilaha a kunguhateke ku endla hakona, mhaka ya Sathana a yi ta hlula. Sweswi ntirho wu fanele ku sunguriwa handle ko hlwela naswona a ku fanelanga ku humesiwa mavonelo ya ku hambana.”

> “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].

> “Satana a nga hlohlotela vavanuna volavo lava humeke exikarhi ka hina leswaku va hlangana ni tintsumi leto biha, va sivela ntirho wa hina hi swivutiso leswi nga riki swa nkoka; naswona ku tsaka lokukulu a ku ta va kona enxaxeni wa nala. Tshineleranani, tshineleranani. A ku lahliweke ku hambana kun’wana ni kun’wana. Ntirho wa hina sweswi i ku nyiketa matimba hinkwawo ya hina ya miri ni ya miyanakanyo ya byongo leswaku hi susa ku hambana loku endleleni, kutani hinkwavo va twanana. Loko Satana, hi vutlhari byakwe lebyikulu lebyi nga kwetsimisiwangiki, a nga pfumeleriwa ku kuma ni ku ri khoma ro ntsongo ngopfu, [a a ta tsaka].”

> “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.

> “Tsopano, pamene ndinaona mmene munkagwirira ntchito, malingaliro anga anazindikira mkhalidwe wonsewo ndi zotsatira zake ngati mutapitiriza ndi kupatsa mwayi ngakhale wochepa kwa magulu amene anatisiya kuti abweretse chisokonezo m’magulu athu. Kusowa kwanu kwa nzeru kungakhale ndendende chimene Satana akanafuna. Kulengeza kwanu mokweza sikunali pansi pa kudzozedwa kwa Mzimu Woyera. Ndinalangizidwa kuti ndinene kwa inu kuti kufunafuna kwanu zolakwa m’zolemba za anthu amene atsogoleredwa ndi Mulungu sikuli kouziridwa ndi Mulungu. Ndipo ngati umenewu ndi nzeru zimene Mkulu Daniells angapereke kwa anthu, musamupatse konse udindo wovomerezeka, pakuti sangathe kulingalira kuchokera pa chifukwa kufika pa zotsatira zake. Chete chanu pa nkhani imeneyi ndiwo nzeru zanu. Tsopano, chilichonse chonga kufunafuna zolakwa m’mabuku ofalitsidwa a anthu amene salinso ndi moyo si ntchito imene Mulungu wapatsa aliyense wa inu kuti muchite. Pakuti ngati anthu awa—Akulu Daniells ndi Prescott—akanatsatira malangizo amene anapatsidwa pa ntchito m’mizinda, pakadakhala ambiri, ambiri ndithu, okhutiritsidwa ndi choonadi ndi kutembenuka mtima, anthu aluso amene [tsopano] ali m’maudindo amene sadzafikiridwanso konse.

> “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.

> “Nyika yose inofanira kutariswa semhuri imwe huru. Uye kana muine chitubu chakadai cheruzivo chokucheramo, sei makasiya nyika ichiparara kwemakore nezvipupuro zvakapiwa naIshe wedu Jesu Kristu? Chitendero chechokwadi chinotidzidzisa kutarira murume nomukadzi mumwe nomumwe somunhu watinogona kuitira zvakanaka.

> “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.

> “Ndzi tsaleke mhaka leyi eka malembe yo tala: ‘Mianakanyo leyi Ringanisiweke,’ vumbhoni lebyi yaka eka Mukulukumba Andrews. Mianakanyo yi nga kurisiwa yi va matimba yo tiva nkarhi wa ku vulavula ni ndzhwalo lowu faneleke ku tlakuriwa ni ku rhwariwa, hikuva Kreste i Mudyondzisi wa wena. Kutani ndzi ku chaverile ngopfu [loko ndzi ku vonile] u tlakusa vutlhari bya wena ni ku landzelela ndlela yo tisa ku hambana ka miehleketo. Hosi yi vitana vavanuna vo tlhariha lava nga kotaka ku miyela loko [swi] ri vutlhari leswaku va endla tano. Loko a wu ta va munhu la heleleke, u lava ku kwetsimisiwa hi Yesu Kreste. Sweswi ku ni ntirho lowu ha ku sunguriwaka, naswona a ku vonakale vutlhari eka mutirheli un’wana ni un’wana, eka presidente un’wana ni un’wana wa nhlengeletano. Kambe a ku ri ni ntirho lowu a wu fanele ku wu khoma khale, laha a ku laveka wena ku tlakusa rito ra wena hikwalaho ka ntirho wolowo. Kreste u nyike vanhu Hinkwavo swiletelo swo hlawuleka leswi va faneleke ku swi endla ni swilo leswi va nga fanelangiki ku swi endla. Kutani ku sele nkarhi wutsongo leswaku hi tirhela ku hetisisa ku lulama ka Hosi. U nga yi twisisa ndlela ya Hosi. Ndzi vone xikongomelo xa wena xo fambisa swilo hi ku ya hi ku kunguhata ka wena endzhaku ka loko u vekiwile tanihi presidente. A wu ehleketile leswaku u ta endla swilo swo hlamarisa, leswi a swi ta va ntirho lowu Xikwembu xi nga wu vekangiki emavokweni ya wena leswaku u wu endla. Sweswi, ntirho wa wena a hi ku tshikilela kambe i ku ntshunxa xilaveko xin’wana ni xin’wana hilaha swi kotekaka hakona loko Hosi yi ku amukerile ku tirha. Kambe u hatlise ngopfu ku kombisa vumbhoni bya leswaku vutlhari ni ku avanyisa loku kwetsimisiweke a swi kombisiwanga hi wena. U humesile timhaka hi ku hatlisa leti a ti nga ta amukeriwa handle ka loko Hosi yi nga nyika ku vonakala.

> “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 a swi nga fanelanga leswaku ku endliwa magoza yo hatlisa yo tano, yo fana ni ku ku hlawula u va presidente wa khonferense ku ya emahlweni ni wun’wana lembe. Kambe Hosi yi yirisa leswaku ku nga ha vi na mabindzu man’wana yo tano yo hatlisa ku kondza mhaka yi tisiwa emahlweni ka Hosi hi xikhongelo; naswona leswi rungula ri fikeke eka wena leswaku ntirho wa Hosi lowu tshama ehenhla ka presidente i vutihlamuleri lebyi hloniphekaka ngopfu, a wu nga ri na mfanelo ya mahanyelo yo pfumala ku tikhoma hilaha u endleke hakona ehenhla ka mhaka ya “Daily” kutani u ehleketa leswaku nkucetelo wa wena wu ta boha mhaka leyi. A ku ri na Mukulukumba Haskell, loyi a rhwaleke vutihlamuleri byo tika, naswona ku ni Mukulukumba Irwin ni vavanuna vo hlayanyana lava ndzi nga va boxaka lava nga ni vutihlamuleri byo tika.”

> “Where was your respect for the men of age? What authority could you exercise without taking all the responsible men to weigh the matter? But let us now investigate the matter. We must now reconsider whether it is the Lord’s judgment, in the face of the work that has been neglected, of showing your zeal to carry the work even another year. If you should carry the work another year with the help that shall unite with you, there should be a change take place in you and Elder Prescott. And humble your own hearts before God. The Lord will have to see in you a showing of a different experience, for if ever men needed to be reconverted at this present [time], it [is] Elder Daniells and Elder Prescott.

> “Ko rukudzo rwenyu kuvarume vakura rwakanga rwupi? Mungashandisa masimba api musingatore varume vose vane mutoro kuti vayerere nyaya yacho? Asi zvino ngationgororei nyaya yacho. Tinofanira zvino kufungazve kana ichi chiri chigaro chaJehovha chokuti, tichitarisana nebasa rakaregeredzwa, muratidze kushingaira kwenyu mukuramba muchiita basa iroro kunyange rimwe gore. Kana mukazotakura basa iroro rimwe gore pamwe chete nerubatsiro ruchabatana nemi, panofanira kuva neshanduko inoitika mamuri naMukuru Prescott. Uye zvideredzei mumwoyo yenyu pamberi paMwari. Ishe vachafanira kuona mamuri kuratidzwa kwechiitiko chakasiyana, nokuti kana pakambova nevarume vaida kutendeukazve panguva ino, ndivo Mukuru Daniells naMukuru 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.

> “Varume vanomwe vanofanira kusarudzwa vari varume vouchenjeri uye, kubudikidza nokushanda kwenyasha dzaMwari, [vachipa] uchapupu [hwe]kutendeukazve. Nokuti kana varume vakapofumadzwa zvikuru zvokuti havagoni kufunga kubva pachikonzero kuenda pamhedziso yacho, zvokuti vangafuratira varume vakatakura mutoro webasa iri pamwe navatungamiri ava vemisangano, [kuti] varume [avo] vakatakura basa iri kwemakore anopfuura maviri vasaitwa hanya, uye mugumisiro wakadaro wokumhanyirira zvinhu kuitika, zvokuti varume vangaregeredza iro basa chairo ravakaiswa pamberi pavo kwamakore—basa remaguta—uye pasina, kana kuti nokutariswa kuduku zvikuru, [kupiwa] vakweguru kuti vape zano, asi vachizivisa zvinhu zvavanosarudza kupa vanhu, izvi zvinopupura zvoga kusachengeteka kwavarume ivavo kuiswa chivimbo nebasa rakakura uye rinoshamisa rakadaro.

> “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.

> “Kristu haana kufa. Haangatongobvumiri kuti basa Rake riitwe nenzira iyi isinganzwisisiki. Siyai mabhuku akadaro. Kana pane shanduko ipi neipi inokosha, Mwari vachava nokuwirirana mushanduko iyoyo kunoenderana, asi kana shoko rakapiwa kuvanhu rine mabasa makuru anosanganisirwa mariri, [Mwari] vanoda kutendeka kunoshanda norudo uye kunatsa mweya. Vakuru Daniells naPrescott vose vanoda kutendeukazve. Basa risinganzwisisiki rapinda, uye harisi mukuwirirana nebasa rakauya Kristu munyika yedu kuzzoita; uye vose vakatendeuka zvechokwadi vachaita mabasa aKristu.

> “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.

> “நாம் ஒவ்வொருவரும் பிதாவை மகிமைப்படுத்தும் காரியத்தைச் செய்து முடிக்க வேண்டும். நாம் ஒரு நெருக்கடியான நிலைக்குத் வந்துவிட்டோம்—இந்த ஆயத்தப்படுத்தும் காலத்திலேயே இயேசு கிறிஸ்துவின் குணத்துக்கு ஒத்துப்போகவேண்டும்; இல்லையெனில் அதற்கு முயலக்கூடாது. மூப்பர் Daniells, இதற்கு ஒத்த சூழ்நிலைகளில் நீங்கள் செய்ததுபோல் உங்கள் குரல் உயர்ந்து கேட்கப்படுவதற்கு நீங்கள் தங்களுக்கு சுதந்திரம் உண்டு என்று எண்ணக்கூடாது. மேலும், ஒரு மாநாட்டின் தலைவர் ஆட்சி செய்பவர் அல்ல என்பதைப் புரிந்துகொள்ளுங்கள். அவர், தேவன் ஏற்றுக்கொண்ட தலைவர்களாகிய பதவியில் இருக்கும் ஞானிகளோடு இணைந்து செயல்படுகிறார். தேவன் ஏற்றுக்கொண்ட எழுத்துக்களிலிருந்து அச்சிடப்பட்ட புத்தகங்களில் உள்ள எழுத்துக்களில் தலையிட அவருக்கு சுதந்திரம் இல்லை. அவர்கள் ஆளும், ஆதிக்கம் செலுத்தும் அதிகாரத்தை குறைவாக வெளிப்படுத்தாவிட்டால், இனி அவர்கள் ஆட்சி செய்ய அனுமதிக்கப்படக்கூடாது. நெருக்கடி வந்துவிட்டது; ஏனெனில் தேவன் அவமதிக்கப்படுவார்.”

> “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 . . .

> “Ishe araonera sei pamaguta asina kubatwa? Kristu ari kudenga. Zvino kubvumwa kwazvo kunofanira kuva uku: ‘Hakuchina kutonga kwoumambo. Uye zvino ndiyo nhamo huru yenyika ino. Zvino Ndini Simba rokuponesa kana rokuparadza. Zvino ndiyo nguva iyo magumo avose ari mumaoko Angu. Ndakapa upenyu Hwangu kuti ndiponese nyika. Uye “Ini, kana ndikasimudzirwa kumusoro,” nyasha dzinoponesa dzandichapa dzicharatidza kuti vose vachazobvumira kuumbwa vakafanana nomufananidzo wouMwari uye vachava vamwe naIni vachashanda sezvandinoshanda nesimba Rangu renyasha dzokudzikinura.’ Ani naani anoda, ngaabatanidzane nehama dzake kuti vaite basa ravakapihwa kuita pavanenge vari munzvimbo dzomutoro pasi pezano rinopiwa naShe, uye ngavatsvake nomwoyo wose zvikuru kushanda mukuwirirana kwakakwana naIye akada nyika zvikuru zvokuti akapa upenyu Hwake sechibayiro chakazara kuti nyika iponeswe. Ndinotaura kuvashumiri vedu kuti, pavanopinda mubasa mumaguta edu, ngakuve nokunyarara kutsvene kunoperekedza ushumiri hweShoko. Hatigoni kuita kubata kwakafanira pamifungo yavanhu kana isu...”

> “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.

> “Ndinokopa kubva muDhayari rangu. Chokwadi sezvachiri muna Jesu—chitaurei, chinamatirei, mutende shoko rimwe nerimwe mukureruka kwaro. Muchawanei kana zvikanganiso zvikaiswa pamberi pevarume vakatsauka pakutenda vakateerera mweya inonyengera, varume vakanga vasiri nguva refu yapfuura vari pamwe nesu mukutenda? Muchamira here parutivi rwadhiabhorosi? Isai pfungwa dzenyu paminda isati yashandirwa. Basa repasi rose riri pamberi pedu. Ndakapihwa zviratidzo zvaJohn 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.

> “Munhu aityisa kukwezva akanga achimiririra pfungwa dzemakakatanwa anonyengera aaipa, manyawi akasiyana nechokwadi cheBhaibheri chechokwadi. Uye avo vakanga vane nzara nenyota yechimwe chinhu chitsva vakanga vachisimudzira pfungwa [dzainyengera zvikuru] zvokuti Elder Prescott akanga ari mungozi huru. Elder Daniells akanga ari mungozi huru [yoku]vharirwa mukunyengedzwa kwokuti kana manyawi aya aigona kutaurwa kwose kwose, zvaizova sokunge nyika itsva.”

> “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.

> “ඔව්, එසේ වන්නට තිබුණි; නමුත් ඔවුන්ගේ මනස එලෙස සම්පූර්ණයෙන්ම ඒ දෙයටම යොමු වී සිටියදී, සහෝදර Daniells හා සහෝදර Prescott තම අත්දැකීම තුළ ආත්මික[වාදී] පෙනුමක් ඇති අදහස් ගැටගසා ගනිමින්, හැකි නම් තෝරාගත් අය පවා රවටන සුන්දර අදහස් කරා අපගේ ජනතාව ආකර්ෂණය කරමින් සිටින බව මට පෙන්වනු ලැබීය. මේ සහෝදරයන්ගේ මෝහනීය අදහස් තුළ සත්‍යය අනිශ්චිත තත්ත්වයකට පත් කරන අඩුපාඩු ඔවුන් දකින්නට තිබෙන බවත්, එසේ තිබියදීත් ඔවුන් මහත් ආත්මික විවේකය ඇති අය මෙන් ඉදිරියට නඟා සිටින බවත්, මාගේ පෑනෙන් ලියා සටහන් කළ යුතුය. දැන් මට ඔවුන්ට කියන්නට තිබෙන්නේ, මෙම කාරණය මට පෙන්වනු ලැබූ විට, වැඩිහිටි Daniells ‘Daily’ පිළිබඳ තම අදහස් ප්‍රවර්ධනය කරමින් තුරියක් මෙන් තම හඬ උසස් කරමින් සිටියදී, පසුව එයින් ඇතිවන ප්‍රතිඵල ද මට ඉදිරිපත් කළ බවයි. අපගේ ජනතාව වියවුල් වන්නට පටන් ගනිමින් සිටියහ. මම එහි ප්‍රතිඵලය දුටිමි; එවිට, වැඩිහිටි Daniells ප්‍රතිඵලය ගැන සැලකිල්ලක් නොදක්වා එලෙසම බලපෑමට ලක්වී, තමන් දෙවියන්වහන්සේගේ ප්‍රේරණය යටතේ සිටින බව විශ්වාස කිරීමට තමාවම ඉඩ දුන්නේ නම්, අපගේ පේළි අතර සෑම තැනකම සැකවාදය වපුරනු ලබන බවත්, අපි සාතන් තම පණිවිඩ ගෙන යන ස්ථානයේම තබනු ලබන බවත් මට අනතුරු ඇඟවීම් දෙනු ලැබීය. දැඩි අවිශ්වාසය සහ සැකවාදය මනුෂ්‍ය මනස් තුළ වපුරනු ලබනු ඇත; සත්‍යයේ ස්ථානය ගෙන අමුතු අයහපත් අස්වැන්නන් උදාවනු ඇත.” Manuscript Releases, volume 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.

Nhoroondo yerudzi rwechipiri inoratidza kuwedzera kwekumukira. Kusvikira pamweya kunomiririrwa nemakamuri emifananidzo aEzekieri kunoratidza kuti “Hama Daniells naHama Prescott vakanga vachiruka mukati mezvavakasangana nazvo manzwiro aiva nechimiro chekusvikira pamweya uye vachikwezvera vanhu vedu kumanzwiro akanaka aizonyengera, kana zvaibvira, kunyange vakasanangurwa chaivo.” Kusvikira pamweya kwakabatana nemaonero enhema e“zuva nezuva,” ndiko chiratidzo chezvaizonyengera, kana zvaibvira, kunyange vakasanangurwa chaivo. Anobatanidza pamwe chete kusvikira pamweya kwepantheism kwaikurudzirwa naKellogg nekusundira kwaPrescott naDaniells kutsanangura “zuva nezuva” sebasa raKristu repanzvimbo tsvene.

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.

Iye anovaudza kuti vasiye mabhuku akadaro sezvaari, uye nokudaro akanga achipindura kusundira kwaPrescott naDaniells kwekunyorwazve kwebhuku raUriah Smith, Daniel and the Revelation, kuti vabvise dzidziso yake yaizivisa “the daily,” sezvakangoitawo Miller. Vagadzirisi vezvakaitika kare veRaodhikia, avo Isaya vaanozivisa se“vakadzidza,” vakaita basa rinoshamisa pamusoro pevasina kudzidza muAdventism, nokuti vakamirira zvisizvo uchapupu hwenhoroondo kuti vatsause avo vane nzeve dzinokwenya nemaitiro ekudzidza asina kudzika kuti vafunge kuti nyaya ye“the daily,” haina kukosha, uye kuti Miller akanga asina kururama panyaya iyi. Basa iro rokugadzirisa patsva chikamu chemarara Miller aakaratidzwa kuti aizotsvairwa nomunhu webhurasho reguruva, panguva iyo kuratidzwa kwesimba raMwari muMidnight Cry kunodzokororwa.

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

A cìcìa yɛbɛtoa yɛn nsusuwii a ɛfa Laodikeafoɔ Adventism awo ntoatoasoɔ a ɛtɔ so mmienu ho no so wɔ asɛm no a ɛdi hɔ no mu.

> “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.

> Shoko rokuti, “Endererai mberi,” richiri kunzwika uye runofanira kuteererwa nokuremekedzwa. Mamiriro ezvinhu akasiyana-siyana ari kuitika munyika yedu anoda basa rinoenderana nezviitiko izvi zvakasiyana. Ishe vanoda vanhu vakapinza pakunamata uye vane meso anoona zvakajeka, vanhu vanofambiswa noMweya Mutsvene, avo zvirokwazvo vari kugamuchira mana itsva ichibva kudenga. Mupfungwa dzevakadaro, Shoko raMwari rinovhenekera nechiedza, richivaridzira zvinopfuura zvavakamboona kare pamusoro penzira yakachengeteka. Mweya Mutsvene anoshanda papfungwa napamwoyo. Nguva yasvika yokuti, kubudikidza navatumwa vaMwari, mupumburu uri kufumurirwa nyika. Vadzidzisi muzvikoro zvedu havafaniri kusungwa nokutaurirwa kuti vanofanira kudzidzisa chete izvo zvakadzidziswa kusvika zvino. Bvisai zvirambidzo izvi. Kune Mwari anopa shoko iro vanhu Vake vanofanira kutaura. Ngakurege kuva nomushumiri upi zvake anonzwa sokunge akasungwa kana kuyerwa nechiyero chavanhu. Vhangeri rinofanira kuzadziswa maererano nemashoko anotumirwa naMwari. Izvo Mwari zvaanopa varanda Vake kuti vataure nhasi zvimwe zvingadai zvisina kuva chokwadi chiripo makore makumi maviri akapfuura, asi ishoko raMwari renguva ino.” The 1888 Materials, 133.

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