Article

# Directed by the Hand of the Lord

Kuongozwa na Mkono wa Bwana

Habakkuk's Two Tables

Jadwiga Jwa Habakuku

Author

Jeff Pippenger

Published

October 16, 2012

Formats

PDF
Word
Song MP3

Habakkuk's Two Tables 4 of 95

ཧ་བཀུག་གི་གཏན་འབེབས་གཉིས། 95 ལས་ 4

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

Kwandiri zvinondiomera zvikuru kupedza mapeji masere ezvinyorwa mukutaura kweawa imwe, angangoita saizvozvo. Uye kana mukacherekedza, tine mapeji makumi maviri; saka, ndiri kungokuzivisai kuti handina chinangwa chekuverenga zvinyorwa izvi. Chinangwa changu ndechekuverenga dzimwe dzenyaya dziri muno kuitira avo vari kuona paLiveStream vanokwanisa kurodha zvinyorwa izvi; uye kuti avo vanozopedzisira vaona izvi paDVD vave nezviri munyaya iyi sezvakanyorwa kuti zvive zvavo, kana vasati vatova nezvinyorwa izvi zviripo kwavari. Zvatiri kubata nazvo ndiMatafura Maviri aHabhakuki, uye panguva ino zvose zvatiri kuita kungoratidza kuti Ellen White aiwirirana nechokwadi chinomiririrwa paChati ya1843 iyi.

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

Maonero matatu okutanga atakapedzisa nezuro airatidza kuti Ellen White anotsigira zvakajeka uye zvakananga chiporofita chenguva che2520 sechinoshanda muEarly Writings, peji 236.

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

Pakutaura pamusoro pekuodzwa mwoyo kwekutanga muna Kurume 1844, anoti mushure mekuodzwa mwoyo ikoko vaMillerite vakaramba vachidzidza Bhaibheri, uye vakawana kuti humbowo ihwohwo humwe chete hwakanga hwavatungamirira kufanotaura 1843 maererano ne2520, ne2300, uye ne1335, humbowo ihwohwo humwe chete ndihwo hwakazobva hwazivikanwa muna 1844 kuti huratidze kuti nguva idzi dzechiporofita dzakapera muna 1844. Uye takakurukura kuti nguva dzoga dzechiporofita dzaaigona kunge achireva ndedziri mbiri idzi [achireva 2520 ne2300 paChati ya1843], kwete 1335. Iyo 1335 yakatanga munguva yeAD; yakapera muna 1843. Naizvozvo, ari kuisa kutsigira kwake pakunzwisisa kwe2520 nechiporofita chemakore 2300.

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

Uye wakaenderera mberi achiti panguva iyoyo, pavakatanga kuratidza kuti zviporofita zvenguva zvitatu zvakapera muna 1844, ndicho chinhu chakakonzera kushushwa kwakadzinga vaMillerite kubva mukereke. Naizvozvo, hazvisi zvetsaona kuti pano pamagumo enyika varume nevakadzi vari kushushwa muKereke yeAdventist nokuda kwekupa ruzivo runotsanangura chikonzero nei 2520 yakapera muna 1844.

## Directed by the Hand of the Lord

Oka kaVeta Hi Xandla xa Hosi

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

Sidaasa, immika waxa aynu u gudbaynaa mawduuc kale, kaas oo ah kan halkan ku yaal [oo tixraacaya AD508 ee Shaxda 1843]. Haddii aydnaan eegin Shaxahaan, waxaad ka heli doontaan in Sister White ay ka tidhi Shaxdan 1843, “Waxaan arkay in Rabbigu hagay Shaxdan,” oo waxay ka tidhi Shaxdan 1850 in Ilaah ku jiray daabicidda Shaxdan. Sidaas darteed, waxay inoo sheegtay in Ilaah ku lug lahaa soo saarista labadan Shaxadoodba, iyo in sida loo qaabeeyey ay ahayd mid si ula kac ah bini’aadanku u sameeyey. Millerites-ku si ula kac ah bay u sameeyeen, laakiin waxay ku ahayd naqshaddii Ilaah.

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

Ane, kubvira muna 677 BC kusvika pane zvavaitenda, AD1843, iyi ndiyo koramu [ichinongedzera kukoramu yechipiri iri kuruboshwe pa1843 Chart] inotsanangura 2520, iyo inotanga muna 677 BC uye yavakafunga kuti yakapera muna AD1843.

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

Ibana bagumisha uwo mugani ugaragara ku Mbonerahamwe ya 1850, kuva hano [bwerekeza ku nkingi ya gatatu uhereye ibumoso] 677 BC kugeza hano, AD1844. Iyi ni yo nkingi ya 2520 iboneka ku Mbonerahamwe zombi.

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

Uye pakati chaipo pemitsara iyi pane muchinjikwa, muzviitiko zvose zviri zviviri.

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

Uy ehenyu chaMuchinjikwa ndipo pane chirevo chinonongedzera kuDaily. Uye chiratidzo cheDaily, chinova Chihedheni, mudzi worudzidziso rwechihedheni, kuzvikudza pachako; uye, apa ndipo pamunoona ruoko rwaShe mazviri, kwete hazvo ruoko rwomunhu pamachati aya ose ari maviri.

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

Kuti iwe neni, kana ani zvake, tibviswe kuzvikudza kwedu, tinofanira kuuya patsoka dzemuchinjikwa, sezvinoratidzwa paMachati aya ose ari maviri. Chidzidzo ichocho chinoratidzwa.

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

ហើយ ជាក់ជាមិនខាន នៅពេល​យើង​និយាយ​អំពី​សសរ​នៃ 2520 ដែល​មាន​ឈើឆ្កាង​នៅ​កណ្ដាល នោះ​យើង​ដឹង​ថា ក្នុង​ការ​បំពេញ​តាម ដានីយ៉ែល 9 កាលដែល​ព្រះគ្រីស្ទ​បាន​យាង​មក​ដើម្បី​បញ្ជាក់​សម្ពន្ធមេត្រី​ជាមួយ​មនុស្ស​ជា​ច្រើន​សម្រាប់​មួយ​សប្តាហ៍ សប្តាហ៍​មួយ​នោះ​ស្មើ​នឹង 2520 ថ្ងៃ ហើយ​នៅ​កណ្ដាល​សប្តាហ៍​នោះ ទ្រង់​ត្រូវ​បាន​ឆ្កាង។ ដូច្នេះ នៅ​កណ្ដាល​សសរ​ទាំងនេះ​លើ​គ្រប់​គំនូសតាង​ទាំងនេះ យើង​ឃើញ​ឈើឆ្កាង ហើយ​សសរ​ទាំងនេះ​កំពុង​បញ្ជាក់​ន័យ​ទៅ​កាន់ 2520 ថ្ងៃ​ដែល​ព្រះគ្រីស្ទ​បាន​បញ្ជាក់​សម្ពន្ធមេត្រី​ជាមួយ​មនុស្ស​ជា​ច្រើន។

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

Saka, zvino tichakurukura “Daily” pamwe chete nekutsigira kwakaripihwa naEllen White.

> "September 23, the Lord showed me that He had stretched out His hand the second time to recover the remnant of His people, and that efforts must be redoubled in this gathering time. In the scattering, Israel was smitten and torn, but now in the gathering time God will heal and bind up His people. In the scattering, efforts made to spread the truth had but little effect, accomplished but little or nothing; but in the gathering, when God has set His hand to gather His people, efforts to spread the truth will have their designed effect. All should be united and zealous in the work. I saw that it was wrong for any to refer to the scattering for examples to govern us now in the gathering; for if God should do no more for us now than He did then, Israel would never be gathered. I have seen that the 1843 chart was directed by the hand of the Lord, and that it should not be altered; that the figures were as He wanted them; that His hand was over and hid a mistake in some of the figures, so that none could see it, until His hand was removed.

> ថ្ងៃទី២៣ ខែកញ្ញា ព្រះអម្ចាស់បានបង្ហាញខ្ញុំថា ព្រះអង្គបានលូកព្រះហស្តរបស់ព្រះអង្គជាលើកទីពីរ ដើម្បីសង្គ្រោះសំណល់នៃប្រជារាស្ត្ររបស់ព្រះអង្គវិញ ហើយថា ត្រូវបង្កើនកិច្ចខិតខំប្រឹងប្រែងទ្វេដងក្នុងគ្រានៃការប្រមូលផ្តុំនេះ។ ក្នុងគ្រានៃការបែកខ្ញាត់ អ៊ីស្រាអែលត្រូវបានវាយប្រហារ និងត្រូវហែកចែក; ប៉ុន្តែឥឡូវនេះ ក្នុងគ្រានៃការប្រមូលផ្តុំ ព្រះជាម្ចាស់នឹងព្យាបាល និងរុំរបួសប្រជារាស្ត្ររបស់ព្រះអង្គ។ ក្នុងគ្រានៃការបែកខ្ញាត់ កិច្ចខិតខំប្រឹងប្រែងដែលបានធ្វើឡើងដើម្បីផ្សព្វផ្សាយសេចក្តីពិត មានប្រសិទ្ធិផលតិចតួចប៉ុណ្ណោះ គឺសម្រេចបានតិចតួច ឬស្ទើរតែមិនបានអ្វីសោះ; ប៉ុន្តែក្នុងគ្រានៃការប្រមូលផ្តុំ នៅពេលដែលព្រះជាម្ចាស់បានដាក់ព្រះហស្តរបស់ព្រះអង្គដើម្បីប្រមូលប្រជារាស្ត្ររបស់ព្រះអង្គ កិច្ចខិតខំប្រឹងប្រែងដើម្បីផ្សព្វផ្សាយសេចក្តីពិត នឹងមានប្រសិទ្ធិផលតាមបំណងដែលបានកំណត់។ មនុស្សទាំងអស់គួរតែរួបរួមគ្នា និងមានចិត្តក្ដៅគគុកក្នុងកិច្ចការនេះ។ ខ្ញុំបានឃើញថា វាជាការខុសសម្រាប់នរណាម្នាក់ក្នុងការយកគំរូពីគ្រានៃការបែកខ្ញាត់មកប្រើដើម្បីដឹកនាំយើងឥឡូវនេះក្នុងគ្រានៃការប្រមូលផ្តុំ; ដ្បិតបើព្រះជាម្ចាស់មិនធ្វើអ្វីសម្រាប់យើងឥឡូវនេះលើសពីអ្វីដែលព្រះអង្គបានធ្វើនៅពេលនោះទេ អ៊ីស្រាអែលនឹងមិនអាចត្រូវបានប្រមូលផ្តុំឡើយ។ ខ្ញុំបានឃើញថា តារាងឆ្នាំ 1843 ត្រូវបានដឹកនាំដោយព្រះហស្តរបស់ព្រះអម្ចាស់ ហើយថា វាមិនគួរត្រូវបានកែប្រែឡើយ; ថា លេខទាំងនោះគឺដូចដែលព្រះអង្គចង់ឲ្យវាជា; ថា ព្រះហស្តរបស់ព្រះអង្គស្ថិតនៅលើវា ហើយបានលាក់កំហុសមួយនៅក្នុងលេខខ្លះៗ ដូច្នេះគ្មាននរណាម្នាក់អាចឃើញវាបានឡើយ រហូតដល់ព្រះហស្តរបស់ព្រះអង្គត្រូវបានដកចេញ។

> "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.

> Zvino ndakaona maererano ne“zuva nezuva” (Danieri 8:12) kuti shoko rokuti “chibayiro” rakaiswamo nouchenjeri hwomunhu, uye harisi rerugwaro rwacho, uye kuti Ishe vakapa kunzwisisa kwakarurama kwaro kuna avo vakaparidza kuchema kweawa yokutongwa. Pakanga pane kubatana, 1844 asati asvika, vanenge vose vakanga vakabatana pakunzwisisa kwakarurama kwe“zuva nezuva”; asi mukuvhiringidzika kwakatevera kubva muna 1844, dzimwe pfungwa dzakagamuchirwa, uye rima nokuvhiringidzika zvakatevera. Nguva haina kuva muedzo kubvira muna 1844, uye haichazovizve muedzo.

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

> “Mambo akandiwonisa kuti shoko remutumwa wechitatu rinofanira kuenda, richiziviswa kuvana vaIshe vakapararira, asi harifaniri kusungirirwa panguva. Ndakaona kuti vamwe vakanga vava nokufara kwenhema, kunobva mukuparidza nguva; asi shoko remutumwa wechitatu rine simba guru kupfuura ringapiwa nenguva. Ndakaona kuti shoko iri rinogona kumira pacharo pamusoro penheyo yarinayo, uye haridi nguva kuti irisimbise; uye richafamba nesimba guru, richaita basa raro, uye richagumisirwa mukururama.”

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

> “এরপর আমাকে কিছু লোকের দিকে দৃষ্টি আকর্ষণ করানো হলো, যারা এই মহাভ্রান্তিতে আছে যে, প্রভুর আগমনের পূর্বে পুরাতন যিরূশালেমে যাওয়া তাদের কর্তব্য, এবং তারা মনে করে সেখানে তাদের করণীয় একটি কাজ আছে। এ ধরনের ধারণা তৃতীয় দূতের বার্তার অধীনে প্রভুর বর্তমান কার্য থেকে মন ও আগ্রহ সরিয়ে নেওয়ার প্রবণতা রাখে; কারণ যারা মনে করে যে তাদের এখনও যিরূশালেমে যেতে হবে, তাদের মন সেখানেই নিবদ্ধ থাকবে, এবং নিজেদের ও অন্যদের সেখানে পৌঁছে দেওয়ার জন্য বর্তমান সত্যের কার্য থেকে তাদের উপায়-উপকরণ নিবৃত্ত রাখা হবে। আমি দেখলাম, এ ধরনের একটি মিশন কোনো প্রকৃত মঙ্গল সাধন করবে না; অতি অল্প কয়েকজন ইহুদিকে খ্রিস্টের প্রথম আগমনে বিশ্বাসী করাতেই অনেক দীর্ঘ সময় লেগে যাবে, আর তাঁর দ্বিতীয় আগমনে বিশ্বাসী করানো তো আরও অনেক বেশি কঠিন হবে। আমি দেখলাম, এই বিষয়ে শয়তান অনেককেই ভীষণভাবে প্রতারিত করেছে; এবং এই দেশে তাদের চারপাশে যে সব প্রাণ আছে, তাদের দ্বারা তারা সাহায্য পেতে পারত এবং ঈশ্বরের আজ্ঞা পালন করতে পরিচালিত হতে পারত, কিন্তু তারা তাদের বিনষ্ট হওয়ার জন্য ফেলে রেখে যাচ্ছিল। আমি আরও দেখলাম যে, পুরাতন যিরূশালেম কখনও পুনর্নির্মিত হবে না; এবং শয়তান তার সর্বশক্তি প্রয়োগ করছিল যেন সমবেত হওয়ার এই কালে প্রভুর সন্তানদের মন এখনই এসব বিষয়ে প্রবৃত্ত করা যায়, যাতে তারা প্রভুর বর্তমান কার্যে তাদের সমগ্র আগ্রহ নিবেদন না করে, এবং প্রভুর দিবসের জন্য প্রয়োজনীয় প্রস্তুতি অবহেলা করে।” Early Writings, 74–76.

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

Zvimwe zvinhu zvaticharatidza ndezvekuti tine ndima inobva muEarly Writings, peji 74. Takambobata nazvo izvi kare. Zvizhinji zvezvinhu zvatichabata nazvo mumharidzo ino takambozvibata kare; asi vazhinji vedu hatinzwisisi kuti ndima iyi iri muEarly Writings yakapfuura nemukushanduka. Sezvairi mubhuku rinonzi Early Writings, vanhu vanoshandisa zviri muEarly Writings kukanganisa chokwadi vachichimiririra zvisizvo. Asi kana ukadzokera kumagwaro epakutanga chaiwo, hwaro hwekuti vasaenzanise chokwadi nenzira isiri iyo hunobviswa.

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

Saka, pane zvakawanda zvingataurwa pamusoro peizvi. Ini ndichangotaridza pfungwa shomanana chete, nokuti pano tiri kubata nezveDaily. Asi, mundima iyi inobva muEarly Writings, ndinoda kuti mucherechedze pfungwa mbiri dzokutanga chaidzo, September 23rd.

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

Zvakanaka. 23 Gunyana, kana musiri kuiziva, munogona kuisa 1850 ipapo; 23 Gunyana 1850. Izvi zvinobata pakunzwisisa nenzira yakarurama Nyaya yezuva nezuva.

The end of the first paragraph is a statement that we have dealt with here already for the past few days, "I have seen that the 1843 chart was directed by the hand of the Lord, and that it should not be altered; that the figures were as He wanted them; that His hand was over and hid a mistake in some of the figures, so that none could see it until His hand was removed."

De afsluiting van de eerste alinea is een verklaring waarmee wij ons hier de afgelopen dagen reeds hebben beziggehouden: “Ik heb gezien dat de kaart van 1843 door de hand des Heren werd geleid, en dat zij niet veranderd mocht worden; dat de getallen waren zoals Hij ze hebben wilde; dat Zijn hand erover was en een vergissing in sommige van de getallen verborg, zodat niemand die kon zien totdat Zijn hand werd weggenomen.”

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

Ndima yechipiri inoti, “Ipapo ndakaona maererano ne—‘zuva nezuva’ (Danieri 8:12) . . . .” Zvino, ndinoda kuti mungoisa izvi mundangariro dzenyu—tichazviongorora gare gare, pasina mubvunzo, kana Ishe vachitendera—apo Zuva nezuva rinomiririrwa paChati ya1843, pano chaipo, panoti, “kubviswa kwezuva nezuva”; panoti, “Danieri 12:11 and 12.” PaChati ya1850, painenge ichibata neZuva nezuva, panoti, “hutongi hwechihedheni kana apo zuva nezuva rinobviswa, Danieri 11:31.” Saka, paMachati maviri aya, kusimbiswa kwavari kuratidza kubva muna Danieri 11:31 naDanieri 12:11 ndiko kubviswa kweZuva nezuva. Zvakanaka?

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

> Na katika Danieli 11:31 na Danieli 12:11, neno la Kiebrania lililotafsiriwa kuwa “kuondoa” ni sur, nalo maana yake ni “kuondoa”; maana yake ni “kuondosha.”

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

Asi, muna Danieri 8, mundima 11, painoti Zuva Nezuva rabviswa, pane rimwe shoko rechiHebheru rakasiyana. Ndiro rokuti rum, uye rinoreva “kusimudza nokukudza.”

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

Saka ndivyo, William Miller alitumia Cruden’s Concordance, nayo Cruden’s Concordance haitoi ufahamu wowote kuhusu Kiebrania au Kigiriki. Kwa hiyo, Bwana alikuwa akiwaongoza Wamillerite; kwa sababu, kati ya mahali patatu ambapo “the Daily” inatajwa katika Kitabu cha Danieli, Danieli sura ya 8, Danieli sura ya 11, na Danieli sura ya 12, katika sura ya 11 na 12 Kiebrania kinachotafsiriwa kuwa “take away” humaanisha “kuondoa.” Nalo hilo ndilo wanasisitiza katika Chati hizi, kwamba Upagani ulipoondolewa unabii wa 1290 na wa 1335 ungeanza.

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

Asi, muna Danieri 8, apo Chibayiro cheZuva neZuva chinobviswa, hazvisi kureva kubviswa pachacho; zviri kureva kuti chitendero cheChiheteni chinosimudzirwa nokukudzwa. Naizvozvo, vaMillerite vakazvinzwisisa zvakarurama. Vakareva zvikamu zviviri zviri muna Danieri zvinotaura pamusoro peChibayiro cheZuva neZuva chichibviswa.

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

Asi pano mu Zvinyorwa Zvokutanga, uye patinodzokera kumagwaro ekutanga akabva nyaya iyi, muchaona muchitsauko chino kuti pakutanga chirevo ichi chaDanieri 8:12 hachisi imomo. Handizivi kuti Ellen White ndiye akavaudza kuti vachisanganise icho imomo muna 1882 pavakadhinda Zvinyorwa Zvokutanga, kana kuti mumwe wevapepeti ndiye akachiisa. Hazvindityisidzi, nokuti hazvisi kutaura nezvokubviswa pano.

It says in the second paragraph, "Then I saw in relation to the —daily' (Daniel 8:12) that the word —sacrifice' was supplied by man's wisdom, and does not belong to the text, and that the Lord gave the correct view of it to those who gave the judgment hour cry."

Zvili kha ndime ya vhuvhili i ri, “Nga murahu nda vhona malugana na ‘ya misi yoṱhe’ (Daniele 8:12) uri ipfi ‘tshiṱhavhelo’ ḽo engedzwa nga vhuṱali ha muthu, nahone a ḽiho kha maṅwalo, nahone uri Murena oṋea kuhumbulele kwo lugaho kwayo avho vhe vha huwelela mulaedza wa awara ya khaṱhulo.”

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

Panguva yakati kuti yapfuura, takava nemusangano kuGermany nevamwe vafundisi vakakurumbira pamwe chete nevamwe vadzidzisi vemumaseminari vekuGermany, apo ini ndakapa mharidzo yangu, ivo ndokukandira matombo avo pashoko iri.

And there was a pastor there from Italy, and he expressed one of the foolish arguments about this verse. And what he said was—and there are several foolish arguments about the Daily, so you find this foolish argument used often and we will put it in the record here. It says, "Then I saw in relation to the —daily' (Daniel 8:12) that the word —sacrifice' was supplied by man's wisdom, and does not belong to the text, and that the Lord gave the correct view of it to those who gave the judgment hour cry." Here is the foolish argument: They say Ellen White is not endorsing the Daily here; she is endorsing the Pioneer understanding that the word sacrifice was added by human wisdom and does not belong to the text. Okay? So, this Italian pastor is making this argument.

Uye kwaiva nemufundisi ipapo aibva kuItaly, uye akataura imwe yenharo dzeupenzi pamusoro pevhesi iri. Zvaakataura ndezvekuti—uye kune nharo dzinoverengeka dzeupenzi pamusoro pe“zuva nezuva,” saka muchawana nharo iyi yeupenzi ichishandiswa kazhinji, uye tichaiisa pano muzvinyorwa. Inoti, “Ipapo ndakaona maererano ne —daily’ (Danieri 8:12) kuti shoko rokuti —sacrifice’ rakaiswamo nouchenjeri hwomunhu, uye harisi rechinyorwa, uye kuti Ishe vakapa maonero akarurama pamusoro paro kuna avo vakaparidza kuchema kweawa yokutongwa.” Heino nharo yeupenzi: Vanoti Ellen White haasi kutsigira “zuva nezuva” pano; ari kutsigira kunzwisisa kweMapiyona kuti shoko rokuti sacrifice rakawedzerwa nouchenjeri hwomunhu uye harisi rechinyorwa. Zvakanaka? Saka, mufundisi uyu wekuItaly ari kupa nharo iyi.

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

ហើយ​ខ្ញុំ​បាន​និយាយ​ថា «ដូច្នេះ សូម​ពន្យល់​ប្រយោគ​បន្ទាប់​នេះ​ដល់​ខ្ញុំ​ផង លោក​គ្រូ​គង្វាល»។

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

Mutsara unotevera unoti, “Pakati paivapo kubatana, 1844 isati yasvika, vanenge vose vakanga vakabatana pamaonero akarurama e‘—daily’; . . . .” Izvi hazvisi pamusoro pemaonero akarurama okuti shoko rokuti sacrifice rakawedzerwa nouchenjeri hwavanhu. Ellen White pano—uye ichi chinhu chinonetsa, ichi chinhu chinonetsa kuvanhu ava vari kuramba kunzwa uye vari kuramba kuona muAdventism nhasi. Ndima iyi, zvimwe vadzidzi vazhinji vezvouMwari vakarasikirwa noruponeso rwavo nokuda kwendima iyi kupfuura imwe ndima ipi neipi iri muMweya woUprofita. Handisi kuwedzeredza; ndinofunga kuti izvozvo zvingangova zvakarurama.

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

Mu mavambo okupedzisira ezana remakore rechi20, apo maonero enhema pamusoro peZuva Nezuva akanga achipinzwa muAdventism, vose vakanga vachirwisana pamusoro paro kumativi ose enyaya iyi vaiziva kuti vainge vachirwira pamusoro pendima iyi. Stephen Haskell paakauya kuzodzivirira maonero eMapiyona okuti Zuva Nezuva hwaiva Upagani, akaitei? Akadhindisazve Chati iyi ya1843, akaisa ndima iyi pasi payo. Naizvozvo ndima iyi ndiyo musimboti wenharo, uye ndipo pakawira varume vazhinji, vazhinji paminondo yavo vakafa.

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

Saka, kwa kiwango cha chini kabisa cha kile ninachotaka muone hapa, kwa sababu mna watu kama hivi karibuni, Steve Wohlberg wa White Horse Ministries, amekuwa akiupinga ujumbe huu. Na mojawapo ya hoja zake ni, “Naam, Ellen White hakuwa na msimamo kamwe kuhusu Daily, kwa hiyo nami silazimiki kuwa nao,” jambo ambalo lilikuwa msimamo wa kipumbavu kabisa. Lakini, hata tukimkubalia uwezekano kwamba Ellen White hakuwa na msimamo juu yake, anasema nini katika nukuu hii? Anasema kwamba Waanzilishi walikuwa na mtazamo sahihi juu yake. Hata kama yeye hakujua ilikuwa nini, hapa anasema kwamba kuna mtazamo sahihi, jambo linalomaanisha kwamba kuna mtazamo usio sahihi, huenda hata mitazamo kadhaa isiyo sahihi.

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

Mune varume vakaita saVance Ferrell. Vance Ferrell; vanhu vane chivimbo mukududzirwa kwaVance Ferrell kwechiporofita, uye ini handizivi kuti nei. Vance Ferrell haasi iye oga, asi ndiye mumwe wevarume vanoti “the Daily” inomirira zvose chiPaganism uye ushumiri hwaKristu hweMuNzvimbo Tsvene. Zvakanaka here? Ari kuti chiratidzo ichi chinomirira Satani naKristu.

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

Ndi kuyelelana kwamtundzi lokusetjentiswa ngalolohlobo lwekucabanga?

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

Zvakanaka, Hanzvadzi White, zvisinei nokuti “Daily” inomiririra chii pano, vanoti pane maonero akarurama. Saka, tinogona kumbobvumirana nepfungwa iyoyo pano, handiti?

> "Then I saw in relation to the —daily' (Daniel 8:12) that the word —sacrifice' was supplied by man's wisdom, and does not belong to the text, and that the Lord gave the correct view of it to those who gave the judgment hour cry. When union exited, before 1844, nearly all were united on the correct view of the —daily'; but in the confusion since 1844, other views have been embraced,"—

> “Ke gona ka bona mayelana le —la misi’ (Daniele 8:12) gore lefoko —sehlabelo’ le tsentswe ke botlhale jwa motho, mme ga se karolo ya temana eo, le gore Morena o ne a naya pono e e siameng ka ga gone bao ba neng ba naya phatlalatso ya ura ya katlholo. Fa kutlwano e ne e santse e le teng, pele ga 1844, mo e ka nnang botlhe ba ne ba kopane mo ponong e e siameng ya —la misi’; mme mo tlhakatlhakanong e e nnileng teng fa e sa le go tloga ka 1844, go amogetswe dipono tse dingwe,”

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

Izi ni byo nabwiye uwo mupasitori w’Umutaliyani. Naravuze nti: “Ni byiza. Wampa se ibimenyetso cyangwa inyandiko z’amateka zigaragaza ko nyuma ya 1844 habayeho ibindi bitekerezo ku ijambo ‘igitambo’ byakiriwe?”

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

Laneno, akati kuti dzokere shure panyaya iyoyo panguva iyi.

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

Kusukela ngo-1844 sekemukelwe eminye imibono ngeyoMihla yonke, futhi ikhiqize ini? Ubumnyama nokudideka.

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

Pigani mstari chini ya “giza na machafuko,” kwa sababu Dada White anapoendelea kusema zaidi kuhusu “ya daima,” anazungumza juu ya giza na machafuko, nasi tutawaonyesha baadhi ya hayo asubuhi hii.

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

चिरस्थायी सेवाको विषयमा गलत धारणा लिएमा त्यसले अन्धकार र भ्रम उत्पन्न गर्छ।

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

“Kusukela ngo-1844, isikhathi asikaze sibe yisivivinyo, futhi asisoze saphinde saba yisivivinyo.”

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

Saka, maererano ne“Daily” yamunoona pano, apa ndipo pane nharo yacho. Iyi ndiyo nharo iripo nhasi; iyi ndiyo nharo yakaunzwa nemwanakomana waEllen White. Yakaunzwawo nevamwe, asi ndiye akaiisa munhoroondo yakanyorwa yeAdventism. Inoti, kana muchiverenga ndima iyi, chinhu chamunofanira kunzwisisa inyaya yemamiriro ekumisikidzwa kwenguva.

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

—“mamwe maonero akagamuchirwa,”—panyaya yeDaily—“uye rima nenyongano zvakatevera. Nguva haina kuva muedzo kubvira muna 1844, uye haizombovizve muedzo.

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

“Jehovha wandiratidza kuti shoko rengirozi yechitatu rinofanira kuenda, uye kuziviswa kuvana vaJehovha vakapararira, asi harifaniri kusungirirwa panguva.”

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

Uyaona kwa nini Willy White anasema kwamba tunahitaji kuona muktadha wa kuweka wakati?

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

Inotaura pamusoro penyongano yakakonzerwa nemaonero asiri iwo pamusoro peChibayiro chezuva nezuva, kuti nguva haina kuva muyedzo; uyezve pane ndima pamusoro pekuisa nguva.

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

Zvakanaka, ichi ndicho chamunofanira kunzwisisa: Ndima iyi pamusoro pekugadza nguva yakatarwa yakanga isiri mugwaro rekutanga remanyuko; uye chirevo chinoti nyaya yenguva haina kumbova muyedzo, mutsara iwoyo wakashandurwa. Unomiririra zvisirizvo pfungwa yekutanga yaEllen White. Havana kubatanidza chinhu chipi nechipi pamusoro pekugadza nguva yakatarwa neDaily. Izvi ndizvo zvatinoda kutarisa mangwanani ano.

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

Saka, sezvandakambotaura, hatisi kuzoverenga mapeji aya ose. Ndiri kungoita shuwa kuti muri kuava nawo mumaoko enyu kuti mugone kuyedza zvandiri kutaura; nokuti, somunhu, pane mukana wokuti ndiri kukutsausai.

Arthur White—"The Context of Time Setting"

Arthur White—“Mamiriro eKugadza Nguva”

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

Vatsigiri vechiono chekare vakasimbirira kuti mashoko echirevo ichi [Early Writings, 74–75.] akaisa kubvumidzwa kweDenga pamaonero edaily akabatwa naMiller uye akazodzokororwawo naUriah Smith.

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

Arthur White, mwana wa Willy White, katika mkusanyiko wake wa juzuu sita kuhusu historia ya Ellen White, akizungumza juu ya msimamo wa baba yake wa kuikataa dhana sahihi ya “Daily,” anasema katika EGW, juzuu ya 6, katika ukurasa wa 252,

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

“Vanotsigira maonero ekare”—okuti Zuva nezuva raimiririra Chihedheni—“vakatsigira kuti mashandisirwo emashoko echirevo ichi [Early Writings, 74–75.] akaisa chisimbiso cheDenga pamusoro pemaonero ezuva nezuva aibatwa naMiller uye akazopedzisira adzokororwa naUriah Smith.”

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

Dai Arthur White aiva munyori wenhoroondo chaiye uye akarurama, munoziva here zvaaifanira kunge akataura ipapo? Aingofanira kungoisa shoko rimwe chete ipapo; asi Arthur White, pano akarasikirwa zvikuru. Aifanira kunge akati, “Vatsigiri vemaonero ekare vakasimbisa [nenzira yakarurama] kuti mashoko echirevo ichi, —vakasimbisa kuti mashoko echirevo ichi [Early Writings, 74–75.],’ akaisa chisimbiso cheKudenga pamaonero ezuva nezuva aibatwa naMiller uye akazodzokororwa naUriah Smith.”

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

Asi haaziikisi humo kwa usahihi. Anasema tu yale wanayoshikilia, kana kwamba kuna uwezekano kwamba walikuwa wakishikilia msimamo usio sahihi. Lakini sivyo ilivyokuwa; walikuwa na msimamo sahihi.

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

—“Vatsigiri ve‘maonero matsva’”—baba vake, Willy, A. G. Daniells, W. W. Prescott, uye ini handichazopindi imomo zvino—“vatsigiri ve‘maonero matsva’ vakati chirevo ichocho chinofanira kutorwa maererano nezvachiri mumamiriro acho—mamiriro acho ane chokuita nekumisikidzwa kwenguva.”

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

Takuudzaii inyu nyaya yavo iri mu *Early Writings*, peji 74.

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

—“Lavo ba lwela mbono lowusha bebebambe kutsi lesitatimende kumele sitsatfwe ngekwesimongcondvo saso—simo semibandzela sekubeka sikhatsi. Titatimende ta-Ellen White letiphindzaphindwako tekutsi ‘anginakho kukhanya ngaleliphuzu’ (Letter 226, 1908) nekutsi ‘angikhoni kuchaza kahle emaphuzu labutwa ngawo’ (Letter 250, 1908), kanye nekwehluleka kwakhe kwenta sitatimende lesicacile nangesikhatsi lombuto ucindzetelwa kuye, kwabonakala kunika kusekela siphetfo sabo. Bebanetsemba futsi kutsi imilayeto lenikwe nga-Ellen White yayingeke iphikisane netigameko temlandvo letamise kahle.” Arthur White, EGW, volume 6, 252.

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

Toleo la Asili—Review and Herald, Novemba 1, 1850

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

Ndipo Maandiko ya Awali, ukurasa wa 74, yalichapishwa lini? 1882; kitabu cha Maandiko ya Awali kilichapishwa mwaka 1882.

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

Asi muchikamu cha *Early Writings* chatiri kufunga nezvacho chakabva pakutanga chinowanikwa mu *Review and Herald*, Mbudzi 1, 1850, uye munacho muzvinyorwa zvenyu. Uye chine ndima dzinoverengeka, uye sezvandakambotaura, hatisi kuzoziverenga dzose.

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

Kuri peji 2 tinoona ndima ina, uyezve ndima ina papeji 3:

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

> “Hama dzangu neHanzvadzi, ndinoshuva kukupai mufananidzo mupfupi wezvandakaratidzwa naShe munguva ichangopfuura muchiratidzo. Ndakaratidzwa kunaka kwaJesu, norudo urwo vatumwa vanarwo kune mumwe nomumwe. Mutumwa akati—Hamungaoni here rudo rwavo?—teverai irworwo. Saizvozvowo vanhu vaMwari vanofanira kudadzana. Zviri nani kuti mhosva iwire pauri pachako kupfuura pahama yako. Ndakaona kuti shoko rinoti—‘tengesai zvamunazvo mupe zvipo’—rakanga risina kupiwa, nevamwe, muchiedza charo chakajeka; kuti chinangwa chaicho chemashoko oMuponesi wedu chakanga chisina kuiswa pachena zvakajeka. Ndakaona kuti chinangwa chokutengesa chakanga chisiri chokupa kuna avo vanogona kushanda nokuzviriritira; asi chokuparadzira chokwadi. Chivi kutsigira nokufadza avo vanogona kushanda, mukusaita chinhu. Vamwe vakanga vane shungu dzokupinda misangano yose; kwete kuti vakudze Mwari, asi nokuda kwe—‘chingwa nehove.’ Vakadaro vangadai vari nani zvikuru vari kumba vachishanda namaoko avo, —‘chinhu chakanaka,’ kuti vagadzirire zvinodiwa nemhuri dzavo, uye vave nechimwe chinhu chokupa kutsigira basa rinokosha rechokwadi chiripo zvino.”

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

> “Kuring ningali yén sabagian jalma geus lepat dina ngadoakeun supaya anu gering cageur di hareupeun jalma-jalma anu teu percaya. Lamun aya di antara urang anu gering, sarta nyaur para kokolot jamaah supaya ngadoakeun anjeunna, nurutkeun Yakobus 5:14, 15, urang kudu nuturkeun conto Yesus. Anjeunna ngusir jalma-jalma anu teu percaya ti jero rohangan, tuluy nyageurkeun anu gering; ku kituna urang ogé kudu ngupayakeun supaya kapisah tina kateuercayaan jalma-jalma anu teu boga iman, nalika urang ngadoakeun anu gering di antara urang.

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

> Zvino ndakaratidzwa zvakare nguva iya Jesu paakaenda nevadzidzi vake vari voga, akapinda navo muimba yokumusoro, akatanga ageza tsoka dzavo, uye shure kwaizvozvo akavapa kuti vadye chingwa chakamedurwa, chomiririra muviri wake wakaputswa, uye muto womuzambiringa kuti umiririre ropa rake rakateurwa. Ndakaona kuti vose vanofanira kuita zvinhu izvi vachizvinzwisisa, uye vachitevera muenzaniso waJesu pazvinhu izvi; uye kana vachichengeta zviga izvi, vanofanira kuzviparadzanisa navasingatendi napose pavanogona napo.

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

> Ipapo ndakaratidzwa kuti matambudziko manomwe okupedzisira achadururwa mushure mokunge Jesu abuda muNzvimbo Tsvene. Mutumwa akati—Nehasha dzaMwari neGwayana ndizvo zvinounza kuparadzwa kana rufu rwavakaipa. Nenzwi raMwari vatsvene vachava nesimba uye vachityisa sehondo ine mireza; asi panguva iyoyo havazoitisi kutongwa kwakanyorwa. Kuitwa kwokutongwa kuchava pakuguma kwamakore ane chiuru.

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

> “Maka para wali sanggeus dirobah jadi teu bisa paéh, tuluy diangkat babarengan, sarta nampa kacapi, makuta, jsb., jeung asup ka Kota Suci, Yesus jeung para wali calik pikeun ngalaksanakeun pangadilan. Kitab-kitab dibuka, nyaéta kitab kahirupan jeung kitab maot; kitab kahirupan ngandung lampah-lampah hadé para wali, ari kitab maot ngandung lampah-lampah jahat jalma-jalma durhaka. Kitab-kitab ieu dicocogkeun jeung Kitab Undang-undang, nyaéta Alkitab, sarta nurutkeun éta maranéhna dihukum. Para wali, sajalan jeung Yesus, netepkeun pangadilan maranéhna kana jalma-jalma durhaka anu geus paéh. Tingal! saur malaikat, para wali calik dina pangadilan, sajalan jeung Yesus, sarta maparin ka unggal jalma durhaka nurutkeun lampah-lampah anu dipigawé dina raga, sarta dicatet gigireun ngaran maranéhna naon anu kudu ditarima ku maranéhna dina palaksanaan pangadilan. Ieu, ku kuring katempo, nyaéta pagawean para wali babarengan jeung Yesus, di Kota Suci saméméh éta turun ka bumi, salila 1000 taun. Saterusna dina ahir 1000 taun, Yesus, para malaikat, jeung sakabéh para wali anu jeung Anjeunna, ninggalkeun Kota Suci, sarta nalika Anjeunna keur turun ka bumi babarengan jeung maranéhna, jalma-jalma durhaka anu geus paéh dihudangkeun, tuluy jalma-jalma pisan anu ‘nembus Anjeunna,’ sanggeus dihudangkeun, bakal ningali Anjeunna ti kajauhan dina sakabéh kamulyaan-Na, para malaikat jeung para wali jeung Anjeunna, sarta maranéhna bakal ngagorowok ku karana Anjeunna. Maranéhna bakal ningali tapak paku dina panangan-Na, jeung dina sampéan-Na, sarta tempat maranéhna ngasupkeun tumbak kana lambung-Na. Tapak paku jeung tumbak éta engké bakal jadi kamulyaan-Na. Dina ahir 1000 taun éta pisan Yesus nangtung dina Gunung Zaitun, sarta gunung éta beulah dua, tuluy jadi hiji dataran anu lega pisan, jeung jalma-jalma anu lumpat dina waktu éta nyaéta jalma-jalma durhaka anu kakara dihudangkeun. Tuluy Kota Suci turun sarta netep di éta dataran.”

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

> Ipapo Satani anovesa mweya wake muvakashata vakanga vamutswa. Anovanyengera achivati hondo iri muGuta iduku, uye kuti hondo yake ihombe, uye kuti vanogona kukunda vatsvene vobva vatora Guta. Satani paakanga achiunganidza hondo yake, vatsvene vakanga vari muGuta, vachiona runako nekubwinya kweParadhiso yaMwari. Jesu akanga ari pamberi pavo, achivatungamirira. Pakarepo Muponesi anodikamwa akabva pakati pedu; asi nokukurumidza takanzwa inzwi rake rinodikanwa richiti, —Uyai imi makaropafadzwa naBaba vangu, mugare nhaka youmambo hwamakagadzirirwa kubva pakuvambwa kwenyika.’ Takaungana kuna Jesu, uye pakarepo paakavhara masuo eGuta, kutukwa kwakaziviswa pamusoro pevakashata. Masuo akavharwa. Ipapo vatsvene vakashandisa mapapiro avo vakakwira pamusoro porusvingo rweGuta. Jesu akanga anovowo pamwe navo; korona yake yaitaridzika ichipenyerera uye ine kubwinya. Yakanga iri korona mukati mekorona, dziri nomwe pahuwandu. Korona dzavatsvene dzaiva dzegoridhe rakachena kwazvo, dzakashongedzwa nenyeredzi. Zviso zvavo zvakapenya nokubwinya, nokuti vakanga vari mufananidzo chaiwo waJesu; uye pavakasimuka, vakafamba vose pamwe chete vachikwira pamusoro peGuta, ndakafadzwa zvikuru nechiratidzo ichocho.

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

> “Ndipo oipa anaona zimene anataya; ndipo moto unawaphulikiridwa kuchokera kwa Mulungu, n’kuwawononga. Uku kunali kukwaniritsidwa kwa Chiweruzo. Pamenepo oipawo analandira monga mmene oyera, mogwirizana ndi Yesu, anawaweruzira pa zaka 1000 zija. Moto womwewo wochokera kwa Mulungu umene unawononga oipa, unayeretsa dziko lonse lapansi. Mapiri osweka ndi ong’ambika anasungunuka ndi kutentha kwakukulu, mlengalenga nawonso, ndipo mmera wonse wouma unapsa n’kutha. Pamenepo cholowa chathu chinatseguka pamaso pathu, chaulemerero ndi chokongola, ndipo tinatenga dziko lonse lapansi lopangidwanso latsopano monga cholowa chathu. Tonse tinafuula ndi mawu akulu kuti, Ulemerero, Aleluya.”

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

> “Ndzi tlhele ndzi vona leswaku varisi va fanele ku boha xikungu na lava va nga ni xivangelo xo va tshembha, lava va nga tshama va ri eka marungula hinkwawo, naswona va tiyeke eka ntiyiso hinkwawo wa nkarhi wa sweswi, va nga si seketela mhaka yihi na yihi leyintshwa ya nkoka leyi va nga ehleketaka leswaku Bibele yi yi seketela. Kutani varisi va ta va ni vun’we lebyi hetisekeke, naswona vun’we bya varisi byi ta twiwa hi kereke. Ndzi vone leswaku ndlela yo tano a yi ta sivela ku avana loku vavisaka, kutani a ku nga ha vi na khombo ra leswaku ntlhambi wa nkoka wu avanyisiwa, ni tinyimpfu ti hangalasiwa, ti nga ri na murisi.”—

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

Kanti ke wa malagia ni ndaime na nduka itano kandi, ciari ngirĩre thanduku, nĩgũkorwo nduka ici itano cia kuuma kuri iyo article nicio irĩa igũthira ciandĩkwo thĩinĩ wa Early Writings. Nĩ ũndũ ũcio nduka ici ithano cia mũth mwisho nicio ciari ngirĩre thanduku.

> "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.

> Pa Septembara 23, Ishe yanyitondeska kuti watambasula janja lake kachiwiri kuti awombole otsala a anthu ake, ndiponso kuti kuyesayesa kuyenera kuwonjezedwa kawiri m’nthawi ino ya kusonkhanitsa. M’nthawi ya kubalalitsidwa Israeli anakanthidwa ndi kung’ambidwa; koma tsopano m’nthawi ya kusonkhanitsa Mulungu adzachiritsa ndi kumanga mabala a anthu ake. M’nthawi ya kubalalitsidwa, kuyesayesa komwe kunachitidwa kufalitsa choonadi kunali ndi zotsatira zochepa kwambiri, kunakwaniritsa zochepa kapena palibe; koma m’nthawi ya kusonkhanitsa, pamene Mulungu waika janja lake kuti asonkhanitse anthu ake, kuyesayesa kufalitsa choonadi kudzakhala ndi zotsatira zake zimene zinakonzedwera. Onse ayenera kukhala amodzi ndi achangu pa ntchitoyi. Ndinaona kuti n’zochititsa manyazi kwa aliyense kutchula nthawi ya kubalalitsidwa monga zitsanzo zotitsogolera tsopano m’nthawi ya kusonkhanitsa; pakuti ngati Mulungu satichitira zambiri tsopano kuposa zimene anachita pamenepo, Israeli sadzasonkhanitsidwa konse. N’kofunikira mofananamo kuti choonadi chisindikizidwe m’nyuzipepala monga mmene chimalalikidwira.

> "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.

> Inkosi yangibonisa ukuthi ishadi lika-1843 laqondiswa yisandla sayo, nokuthi akukho ngxenye yalo eyayifanele iguqulwe; ukuthi izinombolo zazinjengoba yayifuna zibe njalo. Nokuthi isandla sayo sasisaphezu kwalo futhi safihla iphutha kwezinye zalezo zinombolo, 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.

> “Ndipo ndinaona ponena za —Tsiku ndi tsiku,’ kuti mawu akuti —nsembe’ anawonjezedwa ndi nzeru za munthu, ndipo sali m’lemba lenilenilo; ndiponso kuti Ambuye anapereka kumvetsa kolondola kwa limeneli kwa iwo amene analalikira kulira kwa ora la chiweruzo. Pamene mgwirizano unalipo, chisanakwane chaka cha 1844, pafupifupi onse anali ogwirizana pa kumvetsa kolondola kwa —Tsiku ndi tsiku;’ koma kuyambira 1844, m’chisokonezo, maganizo ena analandiridwa, ndipo mdima ndi chisokonezo zinatsatira.”

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

> “Bwana alinionyesha kwamba Muda haujawa jaribu tangu mwaka wa 1844, na kwamba muda hautakuwa tena kamwe jaribu.

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

> “Zvino ndakanongedzerwa kune vamwe vari mukukanganisa kukuru, kwekuti vatsvene vachiri kuzoenda kuJerusarema yekare, nezvimwewo, Ishe vasati vauya. Maonero akadaro akagadzirirwa kubvisa pfungwa nechido pabasa razvino raMwari, riri pasi peshoko rengirozi yechitatu; nokuti kana tichifanira kuenda kuJerusarema, ipapo pfungwa dzedu zvadzo dzichava ikoko, uye zvatiinazvo zvichadzivirirwa kubva kune mamwe mashandisirwo, kuti zviendeswe pakusvitsa vatsvene kuJerusarema. Ndakaona kuti chikonzero nei vakasiiwa kuti vapinde mukukanganisa kukuru uku, ndechokuti havana kureurura nokurasa kukanganisa kwavo, kwavakagara vakari mairi kwemakore akati wandei akapfuura.” Review and Herald, Mbudzi 1, 1850.

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

Je, unawaona? Je, unajua ninachozungumzia?

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

Zvakanaka. Kana tikapinda mundima shanu dzekupedzisira idzi, muchaona zvimwe zvinhu zvakasiyana muzvinyorwa zvepakutanga pane zvamuchawana muEarly Writings, peji 74.

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

KUBVA MUVATEERERI: Saka, muri kuti izvi zviri mubhokisi ndizvo zvepakutanga here?

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

Awa ari mu bhokisi, aya ni yo miterere itanu ya nyuma muri iyi nkuru y’umwimerere, kandi iri bhokisi rirabikikije. Iyi miterere itanu ni yo amaherezo yashyizwe mu gitabo *Early Writings*, urupapuro rwa 74.

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

Kodwa, lokhu kwaphrintwa nini, lokhu kwabhalwa nini? NgoLwezi 1850.

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

Saka, ndasimbisa nezvinyorwa zvitema zvinhu zvichachinjwa kubva mundima shanu idzi. Pachava neshanduko huru pane izvi; nokuti, munguva iri pedyo zvikuru muna 1851, bhuku rinonzi *A Sketch of the Christian Experience and Views of Ellen G. White* richadhindwa, uye vachatora ndima idzi vozodziisa mu *A Sketch of the Christian Experience and Views of Ellen G. White*. Uye kubva pano [chinyorwa mu *Review and Herald*, Mbudzi 1850] kusvika ku *A Sketch of the Christian Experience and Views of Ellen G. White*, pane dzimwe shanduko duku dzekugadzirisa dzakaitwa pandima shanu idzi. Zvino kubva ku *A Sketch of the Christian Experience and Views of Ellen G. White* muna 1851 kusvika ku *Early Writings* muna 1882, kune dzimwezve shanduko dzekugadzirisa, uye shanduko idzodzo dzekugadzirisa ndidzo dzinoita kuti *Early Writings*, peji 74, ive yakaoma kunzwisisa.

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

Na, katika aya hizi tano zinazohitimishwa katika hati ya asili, katika aya ya kwanza, “Septemba 23, Bwana alinionyesha . . . ,” hilo litabadilishwa.

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

Muzvikamu zvinotevera: “Ipapo ndakaona . . .”; “Ipapo ndakaona . . .”; “Ishe vakandiratidza . . .”; uye, “Ipapo ndakanongedzerwa ku . . .”; zvinhu izvi zvinogamuchira kugadziridzwa kuduku.

Shown Ten Primary Truths in Thirteen Paragraphs

Miṱahe ya Buleyi ya Fumi yo Sumbedzwaho kha Ndima dza Fumi na Tharu

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

Asi, chandinoda kuti muone muzvikamu gumi nezvitatu izvi zvabva munyaya yepakutanga, kuti varatidza zvinhu zvikuru gumi.

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

Uye zvino ndarangarira chikonzero nei ndakaisa zvinhu izvi mumavara akakora. Hazvisi nokuti izvo zvichazoshandurwa. Ndiri kukusimbisirai chimwe chinhu, kana muchizviona, kuti mundima idzi gumi nenhatu akaoneswa izvi . . . , akaoneswa izvi . . . , akaoneswa izvi . . . , akaoneswa izvi. Uye paakaoneswa chinhu chimwe, mushure mokunge atiudza nezvacho, ipapo anozooneswazve chimwe chinhu chisiri hazvo chakabatana nechaakanga achangobva kuoneswa: “Ndakaoneswa izvi . . . ; ndakaoneswa izvi . . . ; ndakaoneswa izvi . . . .”

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

Mungandiongorora uye moiverenga pachenyu, asi iye akaratidzwa zvokwadi gumi huru mundima idzi gumi nenhatu.

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

Ino ndizvo zvaakaratidzwa. Akaratidzwa pamusoro porudo rwaMwari, pamusoro pezvipiriso, pamusoro pemunyengetero wavarwere, pamusoro pesungano yechirairo chitsvene, pamusoro peMatenda Manomwe Okupedzisira ane chokuita neMireniyamu, pamusoro pechiedza chitsva, pamusoro pokuunganidzwa kwakatevera 1844, pamusoro pebasa rokutsikisa, pamusoro peChati ya1843, pamusoro pe“Daily,” pamusoro pe“nguva” sechiedzo, uye pamusoro penzendo dzokushanyira kuJerusarema. Uye kana muchiiverenga nokungwarira, izvi hazvisi kufamba kwomurangariro. Izvi zvakanyanya kuva zvokuti, “Ndakaratidzwa izvi,” uye anonyora zvaakaratidzwa; uye akaratidzwa chimwe chinhu chisina hazvo kubatana nezvimwe. Munofanira kuona izvozvo; nokuti, pavanotanga kudhonza ndima idzi vachidziunganidza pamwe chete, vanotanga kuumba pfungwa yokuti ari kutaura chimwe chinhu chaasina zvachose kutaura.

Review and Herald, November 1, 1850

Review and Herald, नोभेम्बर १, १८५०

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

Zvino. Cherechedzai ndima yokutanga yendima shanu dzatiri kubata nadzo dzomuna Mbudzi 1850.

> "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."—

> “Pa 23 ya September, Ambuye anandionetsa kuti anatambasulanso dzanja lake kachiwiri kuti awombole otsala a anthu ake, ndipo kuti kuyesayesa kuyenera kuwonjezedwa kawiri mu nthawi iyi yosonkhanitsa. Mu nthawi ya kumwazikana, Israyeli anakanthidwa ndi kung’ambidwa; koma tsopano mu nthawi ya kusonkhanitsa Mulungu adzachiritsa ndi kumanga mabala a anthu ake. Mu nthawi ya kumwazikana, kuyesayesa komwe kunachitidwa kufalitsa choonadi kunali ndi zotsatira zochepa kwambiri, kunakwaniritsa zochepa kapena palibe; koma mu nthawi ya kusonkhanitsa, pamene Mulungu waika dzanja lake kusonkhanitsa anthu ake, kuyesayesa kofalitsa choonadi kudzakhala ndi zotsatira zake zoyenera. Onse ayenera kukhala ogwirizana ndi achangu pantchitoyi. Ndinaona kuti n’zamanyazi kuti aliyense atchule nthawi ya kumwazikana monga zitsanzo zotitsogolera tsopano mu nthawi ya kusonkhanitsa; pakuti ngati Mulungu satichitira zambiri tsopano kuposa mmene anachitira pamenepo, Israyeli sakanasonkhanitsidwa konse. N’kofunikanso kuti choonadi chisindikizidwe m’nyuzipepala, monga momwe chimalalikidwira.”—

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

Mutsara wokupedzisira wendima iyoyo unoti, “Zvakangofanana nokukosha kwazvakaita kuti chokwadi chiparidzwe, ndizvo zvakakoshawo kuti chibudiswe mupepa.” Zvakanaka. Pfungwa iyi ichasiiwa.

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

Ndime yechipiri yendima shanu dzatiri kufunga nezvadzo, apo panoti, “Ishe vakandiratidza,” munoona kuti ndakaisvitsira mutsara pasi.

—"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."—

—“Ishe yakandiratidza kuti chati ya1843 yakanga ichitungamirirwa noruoko rwake, uye kuti hapana chikamu chayo chaifanira kuchinjwa; kuti manhamba acho akanga akaita sezvaaida iye. Kuti ruoko rwake rwakanga rwuri pamusoro paro uye rwakavanza chikanganiso mune mamwe manhamba acho, kuitira kuti pasava nomunhu aigona kuchiona, kusvikira ruoko rwake rwabviswa.”—

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

Chifukwa chimene ndalemba mzere pansi pa mawu aliwonse m’ndime zinayi izi pamwamba pa tsambali n’chakuti zimenezo zidzakhala ndi zosintha za mkonzi pamene zidzafalitsidwanso mu *A Sketch of the Christian Experience and Views of Ellen G. White* mu 1851.

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

Zvakanaka. “Ishe vakandirátidza” zvichashandurwa; “noruoko rwake” zvichashandurwa; “kuti hapana chikamu chayo chinofanira kushandurwa” zvichashandurwa.

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

Bese m’ndima yotsatira yolembedwa ndi zilembo zokhuthala [ndima yachinayi] pa tsambalo ikunena kuti,

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

“Tsvarakadini aratidza kuti Nguva yakanga isati yava muyedzo kubvira muna 1844, uye kuti nguva haichazovizve muyedzo.”

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

“Ishe akandiratidza,” izvozvo zvichashandurwa. Zvavachazoita gore rinotevera muA Sketch of the Christian Experience and Views of Ellen G. White, ndezvokuti vachatora ndima iyoyo yemutsara mumwe chete voibatanidza nendima yakaitangira. Vachaishandura kuti ive ndima imwe chete.

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

Asiwo, kana shoko kana mashoko akanyorwa nemavara akasimbiswa, pachavawo nedzimwe shanduko dzerudzi rwokunyora; uye ndichakupai muenzaniso wezvandiri kureva.

And in the third paragraph it says,

Uye mundima yechitatu inoti,

—"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."—

—“Ipapo ndakaona maererano ne—Daily,’ kuti shoko rokuti —sacrifice’ rakawedzerwa noungwaru hwomunhu, uye harisi romurugwaro; uye kuti Ishe vakapa maonero akarurama pamusoro paro kuna avo vakapa kuchema kweawa yokutonga. Pakanga pane kubatana, gore ra1844 risati rasvika, vanenge vose vakanga vakabatana pamaonero akarurama e—Daily;’ asi kubvira muna 1844, mukukanganisika, mamwe maonero akagamuchirwa, uye rima nokukanganisika zvakatevera.”—

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

Zvino mundima inotevera yakanyorwa nemavara matema [ndima yechina] iri papeji panoti,

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

“Ishe akandiratidza kuti Nguva yakanga isisiri muyedzo kubvira muna 1844, uye kuti nguva haizombovi muyedzo zvakare.”—

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

“Ishe yandiratidza,” izvozvo zvichashandurwa.

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

Zvavachaizoita gore rinotevera muA Sketch of the Christian Experience and Views of Ellen G. White ndezvekuti vachatora ndima iyoyo ine mutsara mumwe chete voibatanidza nendima yapfuura. Vachaiita ndima imwe chete.

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

Uye vachachinja kuti “Ishe vakandiratidza” kuva kuti “Ndakaratidzwawo.” Zvakanaka here? Vachabatanidza ndima mbiri idzodzo kuti dzive ndima imwe chete, uye vachazvichinja muna 1851 kuti, “Ndakaratidzwawo.”

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

—“Nilionyeshwa ndipo baadhi ya wale walio katika kosa kubwa, kwamba watakatifu bado wanapaswa kwenda Yerusalemu ya Kale, n.k., kabla Bwana hajaja. Mtazamo wa namna hiyo umekusudiwa kuiondoa akili na shauku kutoka katika kazi ya sasa ya Mungu, chini ya ujumbe wa malaika wa tatu; kwa maana ikiwa tunapaswa kwenda Yerusalemu, basi akili zetu kwa kawaida zitakuwa huko, na mali zetu zitazuiliwa zisitumike kwa matumizi mengine, ili kuwapeleka watakatifu Yerusalemu. Nikaona kwamba sababu iliyowafanya waachwe waingie katika kosa hili kubwa ni kwa sababu hawajakiri na kuziacha makosa yao, ambayo wamekuwa nayo kwa idadi ya miaka iliyopita.” Review and Herald, Novemba 1, 1850.

But, when you get to Early Writings, do you know what they do? They drop the "I was also shown," where in Early Writings this one paragraph, it is going to say, "When union existed before 1844, nearly all were united on the correct view of the —Daily,' but since 1844, in the confusion, other views have been embraced, and darkness and confusion has followed." They dropped the "I was also shown," and the next sentence is, "time had not been a test since 1844." Suddenly you do not know that this thought about time not being a test is one of things that she was specifically shown. You believe that this was part of her light on the Daily in the false view producing confusion.

Asi, paunosvika paunosvika paKutanga Kunyora, munoziva zvavanoita here? Vanobvisa mashoko anoti, “Ndakaratidzwa zvakare,” apo muKutanga Kunyora, mundima imwe iyi, pachazonzi, “Pakati peavo vaive vakabatana kusati kwasvika 1844, vanenge vose vaive vakabatana pamusoro pemafungiro akarurama e—‘Daily,’ asi kubvira muna 1844, mukuvhiringidzika, mamwe maonero akagamuchirwa, uye rima nokuvhiringidzika zvakatevera.” Vakabvisa mashoko anoti, “Ndakaratidzwa zvakare,” uye mutongo unotevera unoti, “nguva yakanga isisiri muedzo kubvira muna 1844.” Pakarepo hamuchazivi kuti pfungwa iyi yokuti nguva yakanga isisiri muedzo yaiva chimwe chezvinhu zvaakaratidzwa zvakananga. Munotenda kuti izvi zvaiva chikamu chechiedza chake pamusoro peDaily, chekuti maonero enhema akabereka kuvhiringidzika.

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

Hicho siyo ya asili. Unayo ya asili. Ichunguze.

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

እቲ ዝቕጽል ስጉምቲ (ካልኣይ ስጉምቲ)—1851 ሓጺር መግለጺ ናይ ክርስትያናዊ ተሞክሮን ኣረኣእያን ናይ ኤለን ጂ. ዋይት

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

Zvino pasi peizvi, mune *A Sketch of the Christian Experience and View of Ellen G. White*, rakadhindwa muna 1851; uye mune rondedzero dzakakamurwa dzekuchinja kwakaitika, uye pane shanduko yakakosha zvikuru, zvikuru.

"September 23d, the Lord shewed [formerly—"showed"] me that he had stretched out his hand the second time to recover the remnant of his people, and that efforts must be redoubled in this gathering time. In the scattering, Israel was smitten and torn; but now in the gathering time God will heal and bind up his people. In the scattering, efforts made to spread the truth had but little effect, accomplished but little or nothing; but in the gathering, when God has set his hand to gather his people, efforts to spread the truth will have their designed effect. All should be united and zealous in the work. I saw that it was wrong for any to refer to the scattering for examples to govern us now in the gathering; for if God does no more for us now than he did then, Israel would never be gathered. [Removed: It is as necessary that the truth should be published in a paper, as preached.] [Paragraphs Combined] I have seen [formerly—"the Lord showed me] that the 1843 chart was directed by the hand of the Lord, [formerly—"by His hand"] and that it should not be altered; [formerly—"no part of it should be altered"] that the figures were as he wanted them. That his hand was over, and hid a mistake in some of the figures, so that none could see it, until his hand was removed.

“Ndziwedi wa 23 Khotavuxika, Hosi yi ndzi kombise leswaku yi tlherise voko ra yona ra vumbirhi ku kutsula masalela ya vanhu va yona, naswona matshalatshala ma fanele ku andzisiwa hi matimba enkarhini lowu wa ku hlengeleta. Enkarhini wa ku hangalaka, Israele a yi biwile yi tlhela yi handzuriwa; kambe sweswi, enkarhini wa ku hlengeleta, Xikwembu xi ta horisa xi tlhela xi boha vanhu va xona. Enkarhini wa ku hangalaka, matshalatshala lama endliweke ku hangalasa ntiyiso a ma ri ni vuyelo lebyitsongo ntsena, ma hetisile switsongo kumbe ku nga ri nchumu; kambe enkarhini wa ku hlengeleta, loko Xikwembu xi veke voko ra xona ku hlengeleta vanhu va xona, matshalatshala yo hangalasa ntiyiso ma ta humesa vuyelo lebyi ma bohiweke ku byi humesa. Hinkwavo va fanele ku va xilo xin’we naswona va hiseka entirhweni. Ndzi vonile leswaku a swi hoxile leswaku un’wana ni un’wana a kombetela enkarhini wa ku hangalaka tanihi swikombiso swo hi lawula sweswi enkarhini wa ku hlengeleta; hikuva loko Xikwembu xi nga hi endleli nchumu wo tlula lowu xi wu endleke hi nkarhi wolowo, Israele a yi nga ka yi nga hlengeletiwanga. [Removed: Swi laveka ku fana leswaku ntiyiso wu kandziyisiwa eka phepha, ku fana ni hilaha wu chumayeriwaka hakona.] [Paragraphs Combined] Ndzi vonile [formerly—“Hosi yi ndzi kombisile”] leswaku chati ya 1843 a yi kongomisiwile hi voko ra Hosi, [formerly—“hi voko ra Yona”] naswona a yi nga fanelanga ku hundzuriwa; [formerly—“a ku fanelanga ku hundzuriwa xiphemu xin’wana xa yona”] leswaku tinhlayo a ti ri hilaha a yi ti rhandza hakona. Leswi voko ra yona a ri ri ehenhla ka swona, naswona a ri fihla xihoxo eka tin’wana ta tinhlayo, leswaku a ku na loyi a a ta swi vona, ku kondza voko ra yona ri susiwa.”

"Then I saw in relation to the —Daily,' that the word —sacrifice' was supplied by man's wisdom, and does not belong to the text; and that the Lord gave the correct view of it to those who gave the judgment hour cry. When union existed, before 1844, nearly all were united on the correct view of the —Daily;' but since 1844, in the confusion, other views have been embraced, and darkness and confusion have followed. [Paragraphs Combined] I have also seen [Formerly—"the Lord showed me"] that time had not been a test since 1844, and that time will never again be a test.]" A Sketch of the Christian Experience and Views of Ellen G. White, ExV 61–62.

“Zvino ndakaona pamusoro pe—‘Daily,’ kuti shoko rokuti —‘sacrifice’ rakawedzerwa nouchenjeri hwomunhu, uye harisi muchinyorwa; uye kuti Ishe vakapa maonero akarurama pamusoro paro kuna avo vakaparidza kuchema kwenguva yokutongwa. Pakanga pane kubatana, 1844 isati yasvika, vanenge vose vakanga vakabatana pamaonero akarurama e—‘Daily;’ asi kubvira muna 1844, mukuvhiringidzika, mamwe maonero akagamuchirwa, uye rima nokuvhiringidzika zvakatevera. [Paragraphs Combined] Ndakaonawo [Pakutanga—“Ishe vakandiratidza”] kuti nguva yakanga isisiri muedzo kubva muna 1844, uye kuti nguva haizombovizve muedzo.]" A Sketch of the Christian Experience and Views of Ellen G. White, ExV 61–62.

Time not Connected with the Message of the Third Angel

Wakati Usiohusishwa na Ujumbe wa Malaika wa Tatu

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

U-Ellen White wayenombono ohlukile kunombono ayenawo owagcina usushicilelwe encwadini ethi *Early Writings*. Waba nemibono eminingana; kodwa, kwaba khona umbono lapho atshelwa khona okuthile; watshelwa isigaba esisodwa, wasibhala phansi.

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

“Mbuya akandiratidza kuti shoko rengirozi yechitatu rinofanira kuenda, uye kuziviswa kuvana vaMbuya vakapararira, uye kuti harifaniri kusungirirwa panguva; nokuti nguva haichazombovi muedzo zvakare. Ndakaona kuti vamwe vakanga vava nokufara kwenhema kunobva pakuparidza nguva; kuti shoko rengirozi yechitatu raiva nesimba kupfuura zvinogona kuitwa nenguva. Ndakaona kuti shoko iri rinogona kumira pamusoro penheyo yaro pacharo, uye kuti haridi nguva kuti irisimbise, uye kuti richafamba nesimba guru, uye richaita basa raro, uye richapedzwa nokukurumidza mukururama.” A Sketch of the Christian Experience and Views of Ellen G. White, ExV 48.

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

Kuna chii chaari kutaura ipapo? Kuti hatifaniri kuzombobatanidza zvakare Shoko reMutumwa weChitatu nenguva, handizvo here?

Amen? Are you with me?

Ameni? Muko kumwe nanje?

Where do you find this? Where is it located?

Unachikuta wapi hili? Liko wapi?

FROM THE AUDIENCE: (No response.)

KUBVA MUVATEERERI: (Hakuna mhinduro.)

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

KUBVA KUVERENGI: Mufananidzo Wechiitiko nemaonero echiKristu.

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

Muhtasari wa Uzoefu wa Kikristo na Maoni ya Ellen G. White, ukurasa wa 48, ukurasa wa 48.

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

Zvakanaka. Ndima yatiri kukurukura iyi, yakatorwa mu *Review and Herald*, Mbudzi 1850, tinoiwana kupi mu *A Sketch of the Christian Experience and Views of Ellen G. White*? Zvakanaka, inowanikwa, kana mukadzokera kumashoko enyu akanyorwa, mu *A Sketch of the Christian Experience and Views of Ellen G. White*, peji 61 nepeji 62.

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

Muna chiratidzo chiri muA Sketch of the Christian Experience and Views of Ellen G. White chakanyorwa papeji 48; uyezve muna icho chiratidzo icho pakupedzisira chichazobuda muEarly Writings, pamapeji 61 na62. Zvakaparadzaniswa nemapeji 13 kana 14, handiti?

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

Zvino vachazoitei kana zvasvika kuEarly Writings? Vachatora ndima iyi iri papeji 48 voiiisa pakarepo mushure mekutaura kwake kuti nguva haisisiri muedzo. Vachabatanidza zviratidzo zviviri pamwe chete.

Are you following what I mean?

Je, unafuatilia ninachomaanisha?

MAN IN THE AUDIENCE: Yes.

MURUME MUTEERERI: Hongu.

Are you following what I mean?

ඔබ මා අදහස් කරන දේ අනුගමනය කරමින් සිටිනවාද?

INDIVIDUAL ADDRESSED IN THE AUDIENCE: (Affirmation.)

MTU BINAFSI ANAYEHUDHURIWA MIONGONI MWA WASIKILIZAJI: (Uthibitisho.)

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

හරි, මක්නිසාද මම අඩු තහවුරුවක් දැකිනුයේ ඔබ තුළින් බැවිනි.

The Last Step (Step Three)—1882 Early Writings

പിന്നിലെ അവസാന പടി (മൂന്നാം പടി)—1882-ലെ പ്രാരംഭ രചനകൾ

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

Zvakanaka. Zvino ndadzokera papeji 6 yezvinyorwa zvenyu; uye zvino mava neEarly Writings zvakare.

> "September 23, . . . I have seen that the 1843 chart was directed by the hand of the Lord, and that it should not be altered; that the figures were as He wanted them; that His hand was over and hid a mistake in some of the figures, so that none could see it, until His hand was removed.

> "Nyakanga 23, . . . Nabonye yuko imbonerahamwe yo mu 1843 yayobowe n’ukuboko kw’Umwami, kandi ko itagombaga guhindurwa; ko imibare yari uko Yashakaga ko iba; ko ukuboko Kwe kwari kuri yo kandi guhisha ikosa ryari muri imwe mu mibare, kugira ngo hatagira uwaribona, kugeza ubwo ukuboko Kwe kuvanwaho.

> "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.

> Na kona ndawona, pankhani ya —nsembe yatsiku ndi tsiku’ (Danieli 8:12), kuti mawu akuti —nsembe’ anawonjezedwa ndi nzeru za munthu, ndipo sali m’mawu a m’lemba; ndiponso kuti Ambuye anapereka kumvetsetsa kolondola kwa nkhaniyo kwa iwo amene analengeza kulira kwa ora la chiweruzo. Pamene panali umodzi, chisanafike chaka cha 1844, pafupifupi onse anali ogwirizana pa kumvetsetsa kolondola kwa —yatsiku ndi tsiku’; koma m’chisokonezo chimene chakhala chilipo kuyambira 1844, malingaliro ena alandiridwa, ndipo mdima ndi chisokonezo zatsatira. Nthawi sinali mayeso kuyambira 1844, ndipo sidzakhala mayeso konse.

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

> “Jehovha wakandiratidza kuti shoko rengirozi yechitatu rinofanira kuenda, uye riziviswe kuvana vaJehovha vakapararira, asi harifaniri kusungirirwa panguva. Ndakaona kuti vamwe vakanga vava nokufarira kwenhema, kunobva mukuparidza nguva; asi shoko rengirozi yechitatu rine simba rinopfuura iro nguva ingava naro. Ndakaona kuti shoko iri rinogona kumira pacharo pahwaro hwaro, uye haridi nguva kuti irisimbise; uye kuti richaenda nesimba guru, richaita basa raro, uye richapedzwa nokukurumidza mukururama.

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

> “Ndakazoratidzwa kune vamwe vari mukukanganisa kukuru kwekutenda kuti ibasa ravo kuenda kuJerusarema Rekare . . .” Early Writings, 74–76.

And the reason that this is bold-faced, this is the paragraph here where it says, ". . . When union existed, before 1844, nearly all were united on the correct view of the —daily'; but in the confusion since 1844, other views have been embraced, and darkness and confusion have followed. Time has not been a test since 1844, and it will never again be a test." you need to remember that originally in her first record of this vision, she said, "I was shown that time has not been a test since 1844," and it was a different paragraph. She had made sure that there was a distinction in what she was shown about the Daily and what was shown her about time being a test; and that the next paragraph, which is talking about no connecting time with the Third Angel's Message, it was not in the original vision. It was on page 48 of Life Sketches, not pages 61 and 62.

ឯមូលហេតុដែលអក្សរនេះត្រូវបានដាក់ឲ្យដិត គឺថា នេះជាកថាខណ្ឌនៅទីនេះ ដែលនិយាយថា «. . . នៅពេលដែលមានឯកភាព មុនឆ្នាំ 1844 ស្ទើរតែទាំងអស់បានរួបរួមគ្នាលើទស្សនៈត្រឹមត្រូវអំពី —daily'; ប៉ុន្តែក្នុងភាពច្របូកច្របល់ចាប់តាំងពីឆ្នាំ 1844 មក ទស្សនៈផ្សេងៗទៀតត្រូវបានទទួលយក ហើយភាពងងឹត និងភាពច្របូកច្របល់ក៏បានកើតតាម។ ពេលវេលាមិនបានជាសេចក្ដីសាកល្បងចាប់តាំងពីឆ្នាំ 1844 មកទេ ហើយវាក៏នឹងមិនក្លាយជាសេចក្ដីសាកល្បងម្ដងទៀតឡើយ» អ្នកត្រូវចងចាំថា ដើមឡើយ នៅក្នុងកំណត់ត្រាដំបូងរបស់នាងអំពីនិមិត្តនេះ នាងបាននិយាយថា «ខ្ញុំត្រូវបានបង្ហាញថា ពេលវេលាមិនបានជាសេចក្ដីសាកល្បងចាប់តាំងពីឆ្នាំ 1844 មកទេ» ហើយវាស្ថិតនៅក្នុងកថាខណ្ឌផ្សេងមួយ។ នាងបានធ្វើឲ្យប្រាកដថា មានការបែងចែកយ៉ាងច្បាស់លាស់រវាងអ្វីដែលត្រូវបានបង្ហាញដល់នាងអំពី Daily និងអ្វីដែលត្រូវបានបង្ហាញដល់នាងអំពីការដែលពេលវេលាជាសេចក្ដីសាកល្បង; ហើយថា កថាខណ្ឌបន្ទាប់ ដែលកំពុងនិយាយអំពីការមិនភ្ជាប់ពេលវេលាជាមួយសាររបស់ទេវតាទីបី នោះ មិនមាននៅក្នុងនិមិត្តដើមឡើយទេ។ វាស្ថិតនៅទំព័រ 48 នៃ Life Sketches មិនមែនទំព័រ 61 និង 62 ទេ។

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

Asi, pamunouya ku *Early Writings* muna 1882, vakazviunganidza pamwe chete; naizvozvo, pamunosvika kuma1930 uye muchitsauka muchipinda murima rakadzama muAdventism, uye Willie White achiti kana muchidzidza nezve *the Daily* munofanira kuidzidza muchimiro chenguva—“Pamusoroi, Willie, mutoro wenyu waive wokuti muve iye aipa nhoroondo yakarurama yezvakanyorwa neMweya weChiporofita. Maifanira kuva iye aizvidzivirira nokumiririra Mweya weChiporofita. Uye mukuratidza kwenyu kwe *Early Writings*, peji 75, makaregeredza manyuko epakutanga, uye manyuko iwayo epakutanga anoti pamakasimudza nharo yokuti *the Daily* inofanira kuonekwa muchimiro chenguva mu *Early Writings*, 74, izvozvo hazvisi zvechokwadi zvachose.”—Hazvisi zvechokwadi! Hazvigoni kutsigirwa nezvinyorwa zviri muMweya weChiporofita. Hazvigoni kutsigirwa nenhoroondo yenguva iyoyo.

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

Zvakanaka. Pfungwa yokutanga ndeiyi: Hanzvadzi White inoti pane kunzwisisa kwakarurama kwe“Daily,” mu Early Writings, 74. Nharo huru yakazomanikidzirwa mberi munhoroondo inoti, paunodzidza ndima iyoyo iri mu Early Writings, 74, unofanira kuiisa mumamiriro ekugadza nguva. Nharo iyoyo ndeyenhema; haina kusiri kwechokwadi!

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

Saka zvino, tasarirwa chete nenzvimbo yokuti pane maonero akarurama pamusoro peDaily. Zvakanaka here? Asi, tichatora zvakare imwe pfungwa kubva mundima iyi.

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

Inoti, “Nga 23 Nyanza, Ishe akandiratidza . . . .” Nga 23 Nyanza, rinhiko? 1850: “Nga 23 Nyanza, 1850, Ishe akandiratidza.”

What did He show her?

Naye alimwonyesha nini?

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

E, kimwe mu bintu yamwerekaga ni uko, kuva mu 1844, indi myumvire yerekeye “Igitambo gihoraho” yemerewe kandi yakiriwe.

"September 23, 1850 the Lord showed me . . . . When union existed, before 1844, nearly all were united on the correct view of the —Daily;' but since 1844, in the confusion, other views have been embraced, and darkness and confusion has followed. The Review and Herald, November 1850."

“Musi wa 23 Lwese 1850, Yehova wakandiratidza . . . . Pakanga pane kubatana, 1844 isati yasvika, vanenge vose vakanga vakabatana pamaonero akarurama pamusoro pe—‘Daily;’ asi kubva muna 1844, mukuvhiringidzika, mamwe maonero akagamuchirwa, uye rima nokuvhiringidzika zvakatevera. The Review and Herald, Mbudzi 1850.”

March 1850 The "Daily" is the Earthly Sanctuary

Kurume 1850 “Chezuva Nezuva” iNzvimbo Tsvene yepanyika

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

Saka, pazasi peji 6 pane ndima yakatorwa muReview and Herald yaKurume 1850, uye inyaya yakanyorwa naDavid Arnold.

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

> Iyena [Daniele] unoonavona futi nguuvu yiyo yene ya kuonelezya —yimiila kupinganya no Mwene wa bamwene;’ eci cilaashishya buumi bwa mipailo yoonse ya buzuba boonse yakweelede kuzyalwa ku Sinai kuti iitobezegwe buzuba abuzuba mane Mwana wa Lusyalo aize. Aawa Kristo, cintu ciniini, naa mupailo mukando wa ciyelezya cakasimpe, wakaayiwa a basilikali ba Rooma. Aboobo kuinda mu Rooma —mupailo wa buzuba boonse wakagusyigwa,’ alimwi busena bwa cisi cakwe caceena cakawisigwa ansi a Tito, mukapitao wa Rooma, naakonaula dolopo lya Jerusalema, a Tempile lya Leza, lyakali mo muli —cisi caceena.’ Aawa mbo kwakatalika kuzuzikizyigwa kwa mazwi aa Kristo aa businsimi. “Bayoowa ku lumo lwa mwele, kabili bayooyelwa mu bupondezi kuya mu myalo yoonse, alimwi Jerusalema iyakanyanswa a Basi bamasi, MPAKA INGUVA ZYA BAMASI ZIKAZUZIKILWA.” Luka 21:24. David Arnold, Review and Herald, Maaci 1850, Volume 1, Number 8.

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

Mu nkuru, David Arnold yigisha ko “Igitambo gihoraho” kivugwa mu gitabo cya Daniyeli gishushanya ubuturo bwera bw’Abayuda bw’i Yerusalemu, bwakuweho na Roma ya gipagani mu mwaka wa 70 nyuma ya Kristo.

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

Septemba 1850 “Nyanga Dzose” iBasa raKristu reMuNzvimbo Tsvene

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

Bese mu Nyakanga 1850, uwo mwaka nyine—kandi by the way, ni nde wari umwanditsi mukuru wa Review and Herald mu 1850? Izina rye ni James White.

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

Muna Gunyana 1850, James White akabudisa chinyorwa chaCrosier chinodzidzisa kuti “Daily” inomirira ushumiri hwaKristu hweMuNzvimbo Tsvene.

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

Kepha swino, James White pe puonj mano to kik en e yo ma leng, to ji togo weche ma kanyo kagi ma togo ni en ma opuonjo. To angʼo momiyo awacho kamano? Awacho kamano nikech ma en owacho: e dwe mar September mar 1850, Siaya White owacho ni chakre e higa mar 1844, weche mopogore kuom “the Daily” nochiwo e ndalo mar mudho, kendo paro maok oreyo nobur adier.

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

Maonero maviri aya [Arnold naCrosier] haasi maonero eMapiyona ekuti “Daily” chiPaganism.

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

Uye papeji 7 mune ndima mbiri dzinobva munyaya yaCrosier, umo ari kuratidza kuti “Daily” ibasa raKristu muNzvimbo Tsvene.

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

> “—អាសនៈបរិសុទ្ធរបស់ទ្រង់ក៏ត្រូវបានបោះទម្លាក់ចុះដែរ;” ដានីយ៉ែល ៨:១១។ ការបោះទម្លាក់នេះបានកើតឡើងនៅក្នុងសម័យ និងដោយមធ្យោបាយនៃអំណាចរ៉ូម; ដូច្នេះ ទីបរិសុទ្ធនៅក្នុងបទនេះមិនមែនជាផែនដី ឬប៉ាឡេស្ទីនទេ ពីព្រោះ អ្វីទីមួយត្រូវបានបោះទម្លាក់ចុះតាំងពីការធ្លាក់ក្នុងអំពើបាប អស់រយៈពេលលើសពី ៤,០០០ ឆ្នាំហើយ និងអ្វីទីពីរត្រូវបានបោះទម្លាក់ចុះតាំងពីការជាប់ជាឈ្លើយ អស់រយៈពេលលើសពី ៧០០ ឆ្នាំមុនព្រឹត្តិការណ៍នៅក្នុងបទនេះ ហើយទាំងពីរនោះក៏មិនមែនដោយសកម្មភាពរបស់រ៉ូមដែរ។

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

> „Iyo Patakatifu palipotupwa chini ni pake Yeye ambaye dhidi yake Roma alijitukuza, naye alikuwa Mkuu wa jeshi, Yesu Kristo; naye Paulo hufundisha kwamba Patakatifu pake pako mbinguni. Tena, Danieli 11:30–31, —Kwa maana meli za Kittimu zitakuja juu yake; kwa hiyo atahuzunika na kurudi, naye atakuwa na ghadhabu (fimbo ya kuadhibu) juu ya agano takatifu (Ukristo), naye atafanya hivyo; naam, atarudi tena na kufanya mapatano na wale (makuhani na maaskofu) waliachao agano takatifu. Na majeshi (ya kiraia na ya kidini) yatasimama upande wake, nao (Roma na wale waliachao agano takatifu) watapatia unajisi Patakatifu pa nguvu.’ Hili lilikuwa nini ambalo Roma na mitume wa Ukristo walipaswa kulitia unajisi kwa pamoja? Muungano huu uliundwa dhidi ya —agano takatifu’, na ilikuwa ni Patakatifu pa agano hilo walilopatia unajisi; jambo ambalo wangeweza kulifanya sawasawa na kulitia unajisi jina la Mungu; Yeremia 34:16; Ezekieli 20; Malaki 1:7. Hili lilikuwa ni jambo lilo hilo na kulikufuru jina lake. Kwa maana hii, mnyama huyu wa —kisiasa na kidini’ alikipatia unajisi Patakatifu, (Ufunuo 13:6), na kukitupa chini kutoka mahali pake mbinguni, (Zaburi 102:19; Yeremia 17:12; Waebrania 8:1–2) walipoita Roma mji mtakatifu, (Ufunuo 21:2) na kumweka Papa humo kwa vyeo vya, —Bwana Mungu Papa’, —Baba Mtakatifu’, —Kichwa cha Kanisa’, n.k., na humo, katika —hekalu la Mungu’ la bandia, hujidai kufanya yale ambayo Yesu huyafanya kwa kweli katika Patakatifu pake; 2 Wathesalonike 2:1–8. Patakatifu pamekanyagwa chini ya miguu (Danieli 8:13), vivyo hivyo na Mwana wa Mungu. (Waebrania 10:29.)” O. R. L. Crosier, —The Sanctuary’, Review and Herald, Septemba, 1850.

The Logic of James White

វិចារណកថានៃ James White

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

Kwakuwani uJames White angashicilela lesi sihloko kube ayekwazi kangcono? Isizathu salokho sithi “I-Logic of James White” emanothini akho.

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

Chinhu chokutanga chakadhindwa mushure meKuodzwa Mwoyo chinonzi **A Word to the Little Flock**, uye vanhu vatatu vakanyora muchinyorwa ichocho vaiva James naEllen White pamwe naJoseph Bates. Chinhu chokutanga chakadhindwa mushure ma22 Gumiguru 1844 navanhu avo vakanga vachiramba vachifamba munzira iyi chaiva chinyorwa ichi; uye, muchinyorwa ichi, Hanzvadzi White vanotsigira maonero aCrosier, kwete maonero ake pamusoro peDaily asi maonero ake pamusoro paKristu vachibva paNzvimbo Tsvene vachipinda muNzvimbo Tsvene-tsvene.

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

Tapota, uyu ndi Hanzvadzi White. Ichi ndicho chikonzero chakaita kuti James White ave akagadzirira kudhinda chinyorwa chaCrosier, chinoti,

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

“Ndzi pfumela leswaku Vukwetsimelo, lebyi nga ta basisiwa emakumu ka masiku ya 2300, i Tempele ya Yerusalema Lontshwa, leyi Kriste a nga mutirhi wa byona.”—laha i Ellen White—“Hosi yi ndzi kombisile hi xivono, ku tlula lembe rin’we leri hundzeke, leswaku Makwerhu Crosier a a ri ni ku vonakala ka ntiyiso malunghana ni ku basisiwa ka Vukwetsimelo, ni swin’wana; naswona leswaku a ku ri ku rhandza ka yona leswaku Makwerhu C. a tsala hi ku helela mavonelo lawa a hi nyikeke wona eka Day-Star, Extra, February 7, 1846. Ndzi titwa ndzi nyikiwile mpfumelelo hi ku helela hi Hosi, ku bumabumela Extra yoleyo eka mukwetsimi un’wana ni un’wana.

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

“Ndzi khongela leswaku marito lawa ma nga va nkateko eka wena, ni eka vana hinkwavo lava rhandzekaka lava nga ta ma hlaya.” A Word to the Little Flock, May 12, 1847.

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

Naizvozvo, vanhu kunyange nanhasi, vamwe venyori venhoroondo vemazuva ano muAdventism vanoti, “Tarirai ipapo. Ellen White ari kupa kutsigira kwakazara pamusoro pechinyorwa chaCrosier; uye, naizvozvo, zvakataurwa naCrosier pamusoro peDaily, kuti ndiro ushumiri hwaKristu muSanctuary yake, zvinofanira kunge zviri zvechokwadi.” Uye pavanotaura izvozvo, vanenge vachitsaukirira nhoroondo; nokuti, chinyorwa chaCrosier chaiva nezvikamu zvisere mariri uye, kubva pakutanga chaipo, vaAdventist vainzwisisa kuti zvikamu zvina zvezvikamu izvozvo zvaiva rima rose, uye hazvina kutongobudiswazve, kutongobudiswazve, kutongobudiswazve muAdventism.

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

Somuenzaniso, chimwe chezviga zvaakatora muchinyorwa ichocho ndechekuti apo Jesu anodzoka, kuchava nemakore ane chiuru erugare. VaAdventist havatendi izvozvo, uye havana kumbobvira vazvitenda. Kunzwisisa ikoko ndiko kunzwisisa kwakarambwa naWilliam Miller, uko kunotoisa William Miller munzira yakarurama yokunzwisisa chokwadi. Dzidziso iyoyo ndeimwe yedzidziso dzinopikisana zvakananga nokunzwisisa kweMillerite.

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

Naxaa, Crosier xudda qoodam kae oo siddeed qaybood ka kooban soo saaro, isla markiiba waxay garanayaan in afar ka mid ah qaybahan aan dib loo daabici karin.

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

Asi, James White anoprinta chikamu icho Crosier anopafungidzira kuti “the Daily” ibasa raKristu muNzvimbo Tsvene; asi, achazongoprintazve zvikamu zvina izvozvo chete. Haasi kuzoprintazve zvimwe zvikamu zvina. Asi, kuti James White aprintazve zvikamu zvina zvaCrosier, anofanira kuzviprinta mumagazini mbiri. Aifanira kuzviprinta kaviri muna Gunyana 1850.

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

Pakasava nenzvimbo yakaringana muReview and Herald yake yaGunyana 1850, saka akadhinda maReview and Herald maviri muna Gunyana 1850 kuitira kuti awane nzvimbo yokubudisa chinyorwa chese chaCrosier pamusoro paKristu achibva muNzvimbo Tsvene achipinda muNzvimbo Tsvene-tsvene.

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

Zvino, muchaona kubva kuna Gerard Damsteegt kuti ari kupa ongororo yenhoroondo yokuti maAdventist vaigara vachiziva kuti kwaiva nezvimwe zvikamu zvezvinyorwa zvaCrosier zvakanga zvisiri izvo uye kuti zvaisagona kudhindwazve.

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

Iye [Ellen Harmon] wakati: —Bwana alinionyesha katika maono, zaidi ya mwaka mmoja uliopita, kwamba Ndugu Crosier alikuwa na nuru ya kweli kuhusu utakaso wa Patakatifu, n.k.; na kwamba ulikuwa ni mapenzi Yake kwamba Ndugu C. aandike mtazamo ule aliotupatia katika Day Star Extra, Februari 7, 1846. Nahisi nimepewa mamlaka kamili na Bwana kuipendekeza Extra hiyo kwa kila mtakatifu’ (Barua. E. G. White kwa Curtis, Word to the Little Flock, 12). Waadventista Wasabato kwa kawaida wametafsiri kauli hii kumaanisha kwamba mawasilisho ya Crosier hayakuwa bila makosa, lakini kwamba hoja yake kuu ya kifananisho ilikuwa sahihi. Machapisho mapya ya makala hiyo yaliacha sehemu ambazo walihisi kuwa hazikuwa sahihi.” P. Gerard Damsteegt, Foundations of the Seventh-day Adventist Message and Mission, 125.

Never Could Reprint His Complete Document

Akadoma Zvose Zvinyorwa Zvake Zvizere zvakare aisakwanisa kudhindiswa

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

Zvino, papeji rinotevera, muna W. A. Spicer muchawana achipupura chinhu chimwe chetecho: vaingogara vachiziva kuti zvinyorwa zvaCrosier zvaiva nezvikanganiso mazviri, uye havana kuzombodhindazve zvikamu zvina izvozvo.

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

Zvinosuruvarisa kutaura kuti, Crosier mudiki akafamba muchiedza chechokwadi cheSabata kwenguva pfupi zvikuru. Pashure akazoramba dzidziso yenzvimbo tsvene yaakanga abatsira kusimbisa. Hama dzedu dzekutanga dzakadhindazve tsananguro yake pamusoro penzvimbo tsvene kakawanda mumapepanhau adzo okutanga, asi hadzina kumbokwanisa kudhindazve gwaro rake rakakwana. Mariri akanga awedzera patsananguro yenzvimbo tsvene dzimwe pfungwa pamusoro penguva yaizouya—mireniyamu yepanyika, pamwe chete nenguva inobwinya pasi pano paKuuya kweChipiri. Zvinhu izvi hama dzedu dzaigara dzichizvisiya. Dzidziso idzi dzenguva yaizouya dzakanga dzapararira kwose mumazuva iwayo. Dzidziso iyi haina kumbobvira yakodzera kupindirana neshoko rakajeka readventi; uye pasina mubvunzo mbiriso iyi yokukanganisa yakabatsira kutsausa majaya kubva pachokwadi cheSabata nechenzvimbo tsvene. Nenguva isipi akatendeukira kukupikisa nokuvava kufamba kwedu kwokutanga.” W. A. Spicer, Review and Herald, December 14, 1939

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

Phuzu yikukuti, lerolino kulabo bantfu labasebentisa kusekela kwaDzadze White sihloko saCrosier lesiku-A Word to the Little Flock, bantfu labanjengaHeidi Heikes, Heidi Heikes nencwadzi yakhe yebuwula mayelana nekutsi i-Daily ingumsebenti waKhristu waseSanctuary. Lena nguleminye yemibono yakhe.

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

Abantu abenza oku abayinaki nhlobo izibakala zomlando. Babengeke neze bakwazi ukuphinda bashicilele zonke izihloko zikaCrosier. Futhi ukuphikelela ngokuthi ukuvuma kuka-Ellen White encwadini ethi A Word to the Little Flock kuwukweseka okuphelele nokungakhethi kwesimo sikaCrosier kufana nokuphoqelela ukuthi ama-Adventist akholelwe ukuthi kuzoba khona iminyaka eyinkulungwane yokuthula. Leyo yinkulumo yobuwula.

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

Chimimira zvisizvo nhoroondo, uye zvinoitwa kuti vanhu vatsauswe nokuti kuvhiringidzika nerima zviberekwe.

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

Saka, mune vanyori venhoroondo vaviri: Spicer, akatofa, naDamsteegt, achiri mupenyu; asi ndinokuvimbisai kuti Spicer kana Damsteegt, hapana kana mumwe wavo, angabvumirana neni pane zvandinopa. Zvakanaka, havangatobvumirani. Saka, mune vanyori venhoroondo vaviri vanopikisana vari kubvumirana nezvandiri kukuudzai. Hapana zvachose chikonzero chinoruramisa kutora kutsigira kwaEllen White chinyorwa chaCrosier sekureva kuti zvose zvaiva mariri zvakanga zvakakwana.

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

Mɛmbɛrɛwi Mu Nhwehwɛmu—Nwoma 1, Auburn, NY, Nɔma 3

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

Uhakiki wa Ujio—Juzuu ya 1, Auburn, NY, Namba 4

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

Advent Review—Buku Jilid 1, Auburn NY, Nambala Yapadera

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

A ga mụọ James White ibipụta isiokwu Crosier n’ọnwa Septemba nke afọ 1850, n’akwụkwọ akụkọ The Review and Herald, nke ahụ bụ Mpịakọta 1, Nke 3.

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

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

Well, what happened in September of 1850? Sister White had a vision that says, "September 23, 1850 the Lord showed me . . . . When union existed, before 1844, nearly all were united on the correct view of the —Daily;' but since 1844, in the confusion, other views have been embraced, and darkness and confusion has followed. The Review and Herald, November 1850."

Zvakanaka, chii chakaitika muna Gunyana wa1850? Hanzvadzi White vakava nechiratidzo chinoti, “Musi wa23 Gunyana 1850 Ishe vakandiratidza . . . . Kubatana pachakanga kuripo, 1844 isati yasvika, vanenge vose vakanga vakabatana pamaonero akarurama pamusoro pe‘—Daily;’ asi kubvira muna 1844, munyongano, dzimwe pfungwa dzakagamuchirwa, uye rima nenyongano zvakatevera. The Review and Herald, Mbudzi 1850.”

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

Mume wake alikuwa nani? Alikuwa mhariri wa The Review and Herald.

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

Saka zvino, akaita sei mudzimai wake paakati, “Unoziva here zvandichangobva kuudzwa naIshe, James? Ndakaudzwa kuti taisafanira kuunza maonero ezuva nezuva anopikisa kunzwisisa kweMapiyona kuti ezuva nezuva ndihwo Upagani, nokuti zviri kuunza rima nenyongano.”

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

Saka, James White akaita sei? Muna Gunyana ra1850 akadhindazve rimwe Review and Herald, matatu mumwedzi mumwe chete. Rinonzi Bhuku 1, Chinyorwa Chakasarudzika.

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

Uye akaita sei? Akadhindisazve nyaya yaCrosier uye akabvisa zvakataurwa naCrosier pamusoro peDaily!

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

Bana na Bandeko, oyo ezali elembeteli ya lisolo ete James mpe Ellen White basosolaki ete likanisi ya Crosier na ntina na “Daily” ezalaki ya lokuta mpe ete ememaki molili mpe mobulu.

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

Uye maonero aCrosier pamusoro pe“Daily” akanga api? Kuti yaiva ushumiri hwaKristu hweMuSanctuary.

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

Naizvozvo, muna *Early Writings*, 74, paanoti, “Musi wa23 Gunyana, Ishe vakandiratidza kuti vaMillerite vaiva nemaonero akarurama pamusoro peDaily,” humbowo hwenhoroondo hunoratidza kuti vaMillerite vainzwisisa—

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

Sada, Hama na Dada, Hama na Dada, msikose jambo hili: Hili ni nini: Septemba 1850 Dada White anaonyeshwa kwamba tangu 1844 maoni mengine kuhusu Daily yalikuwa yamekubaliwa; Mei 1850, Arnold anawasilisha Daily kama patakatifu pa Kiyahudi; Septemba 1850, sehemu ya 1 kati ya 2 ya makala ya Crosier inachapishwa, ikijumuisha uwasilishaji wake wa Daily kama huduma ya Kristo katika Patakatifu; Septemba 1850, sehemu ya 2 kati ya 2 ya makala ya Crosier inachapishwa; Septemba 1850, makala ya Crosier inachapishwa tena, lakini mtazamo wake kuhusu Daily umeondolewa? Ni nini kinachotukia?

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

Tinoona gore rimwe chetero rakabudiswa Chati iyi ya1850, uye Chati iyi inotii pamusoro peChibairo chezuva nezuva? “Utongi hwechihedheni, kana kuti CHIBAIRO CHEZUVA NEZUVA chakabviswa. Dan. 11:31 508.”

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

Ellen White aiziva kuti maonero pamusoro pe“Daily” aiva api kune avo vakaparidza shoko reNguva yeKutongwa. Paakati vaiva nemaonero akarurama, aiziva kuti maonero akarurama acho aiva ekuti “Daily” raimiririra hutongi hwechihedheni hwaibviswa; “Daily” raimiririra chihedheni.

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

Uye mugore iri, 1850, inyandiko z’amateka zigaragaza ko yanze, kandi n’umugabo we arabyanga, inyigisho ivuga ko “Igitambo cya Buri Munsi” gishushanya umurimo wa Kristo wo mu Buturo Bwera, ari yo nyigisho Ishami ry’Ubushakashatsi bwa Bibiliya rya Itorero ry’Abadiventisiti b’Umunsi wa Karindwi rishyigikira. Ni yo nyigisho ibigo by’umurimo wigenga, nka Heartland na Steps to Life, bishyigikira. Ni yo nyigisho izana umwijima n’urujijo.

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

Zvino, cherechedzai izvi maererano neChati ya1850. Izvi zviri muna Mbudzi wa1850. Uyu ndiwo mwedzi mumwe chete waakava nechiratidzo chaanonyora, icho pakupedzisira chinopfuura nemukushanduka kwacho muna 1851, uyezve muna 1882 chinozopedzisira chava muEarly Writing, mumwedzi uyu chaiwo, mumwedzi uyu chaiwo, muna Mbudzi wa1850. Zvinoti,

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

“UMsombuluko sabuyela eDorchester lapho kuhlala khona uMfowethu wethu othandekayo uNichols nomndeni wakhe.”—

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

Hapa juu kabisa [akirejelea Chati ya 1850, kwenye kona ya juu ya kulia], “Iliyochapishwa na Otis Nichols, Dorchester, Massachusetts.” Sawa? Anazungumza kuhusu hili, sivyo? Je, unaiona, hii Chati?

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

—"នៅទីនោះ ក្នុងពេលយប់ ព្រះជាម្ចាស់បានប្រទាននិមិត្តមួយដ៏គួរឲ្យចាប់អារម្មណ៍ខ្លាំងដល់ខ្ញុំ ដែលភាគច្រើននៃនិមិត្តនោះ អ្នកនឹងបានឃើញនៅក្នុងសារព័ត៌មាន។ ព្រះជាម្ចាស់បានបង្ហាញខ្ញុំពីសេចក្តីចាំបាច់នៃការរៀបចំផ្ទាំងគំនូសតាងមួយ។ ខ្ញុំបានឃើញថា វាចាំបាច់ ហើយថា សេចក្តីពិតដែលត្រូវបានធ្វើឲ្យច្បាស់លាស់នៅលើតារាងទាំងនោះ នឹងមានប្រសិទ្ធភាពយ៉ាងខ្លាំង ហើយនឹងបណ្តាលឲ្យព្រលឹងទាំងឡាយមកដល់ការស្គាល់សេចក្តីពិត។" Manuscript Releases, លេខ 15, 210 ខែវិច្ឆិកា ឆ្នាំ 1850។

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

Aive nechiono paimba paNichols muDorchester—izvozvo zvose zviri paChart iyi—achiti, “Unofanira kugadzira chart.”

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

ចំពោះតារាងនោះ នាងបាននិយាយអ្វីខ្លះ? នាងបានពិពណ៌នាវាយ៉ាងដូចម្តេច?

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

Endai kuna Habakuki 2, “Ndakaona chidikanwi chokuisa pachena chati,” uye zvaizoitei? Chaidikanwa, “kuti chokwadi chijekeswe pamatafura.” Habakuki 2, ndima 2, inoti, “Zvino Jehovha akandipindura akati, Nyora chiratidzo, uchijekese pamatafura, . . . .” Ari kutaura kuti Chati ichi cha1850 chaOtis Nichols, chakadhindirwa muDorchester, Massachusetts, kuzadzika kwaHabakuki, sezvaanotaura mu The Great Controversy kuti Chati cha1843 kuzadzika kwaHabakuki.

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

Haya, mnaliona hilo? Mnaona ni lini alipokea maono haya? Katika wakati uleule ambapo jambo hili lilikuwa linaendelea: “Septemba 23, Bwana alinionyesha . . . . kwamba fundisho la Daima kuwa huduma ya Kristo katika Patakatifu huleta giza na machafuko,” na mume wake mara hiyo akachapisha tena makala ile na kuondoa aya hizo mbili. Halikuchapishwa tena kamwe katika Uadventista hadi mwaka 1931, Willie White alipolichapisha tena; na, alipofanya hivyo, kulikuwa na ushahidi wa uongo katika kijitabu chenyewe alichokichapisha. Hilo laweza kuthibitishwa.

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

Sasa, nataka kuwasomeeni jambo fulani hapa, nukuu ndefu zaidi, kuhusu kipindi hiki hiki cha wakati. Hii ni ya tarehe 27 Novemba, 1850.

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

“Ndzi hlulekile ku mi tsalela nkarhi wo karhi. Sweswi ndzi ta nyika swivangelo swa mina. Xo sungula, a ndzi nga ri na nkarhi wo tsala emavikini yo tala endzhaku ka loko ndzi amukele papila ra musa ni leri amukelekaka ra Makwerhu Arabella, hikuva loko swi nga ri tano, a ndzi ta va ndzi hetisisile xikombelo xa yena xo ri ri hlamuriwa endzhaku ka mavhiki mambirhi. Ndzi ri rhandzile swinene papila rero. Hinkwerhu a hi tsakela papila rero, naswona hi tshembile leswaku ku hlwela ka mina a ku nge mi siveli ku hlamula leri hi ku hatlisa loko mi ri hlaya, naswona nkarhi lowu taka a ndzi nge he hlweri nkarhi wo leha hi ndlela leyi.”

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

Hutano hwaJakobo nehwangu zvino hwakanaka chose. Musha wedu uri muParis, pamba paHama Andrews, padyo zvikuru neposvo nepahofisi yokudhinda. Tichagara pano kwechinguva chiduku. Iyi imhuri ine mutsa zvikuru, kunyange iri murombo kwazvo. Zvose zviri pano vanozvipa pachena maererano nezvavanazvo. Hatirangariri kuti zvakarurama kuva mutoro kwavari panguva yatiri pano. Ndinoshuva zvikuru kukuonai mose pamwe chete naSista Gorham anodikanwa.

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

“Musangano wedu paTopsham wakanga uri unofadza zvikuru. Vanhu makumi maviri nevasere vakanga varipo; vose vakatora chikamu mumusangano.

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

Ipasika, simba raMwari rakauya pamusoro pedu semhepo ine simba, inovhuvhuta kwazvo. Vose vakasimuka vakamira netsoka dzavo, vakarumbidza Mwari nenzwi guru; zvakanga zvakafanana nenguva yakateyiwa nheyo dzeimba yaMwari. Inzwi rokuchema raisagona kusiyaniswa neinzwi rokudanidzira. Yakanga iri nguva yokukunda; vose vakasimbiswa nokuzorodzwa. Handina kumbobvira ndamboona nguva ine simba rakadai kare.

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

“Musangano wedu wakatevera wakaitirwa muFairhaven. Hama Bates nemudzimai wavo vaivapowo. Waiva musangano wakanaka zvikuru. Pakudzoka kwedu kumba kwaHama Nichols, Ishe vakandipa chiratidzo, vakandiratidza kuti chokwadi chinofanira kujekeswa pamatafura, uye kuti izvi zvaizounza vazhinji kusarudza chokwadi kubudikidza neshoko revatumwa vatatu, iwo maviri okutanga achijekeswa pamatafura.”—

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

Ndivo zasi uku pa, [akulozera pa ngodya yakumanzere ya pansi ya Tchati la 1850]. Chabwino? Zili pa Tchati ili zimene iye akunena.

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

—“Ndzi tlhele ndzi vona leswaku a swi ri swa nkoka hilaha ku lavekaka leswaku phepha ri kandziyisiwa hakona, ku fana ni hilaha swi lavekaka hakona leswaku varhumiwa va famba; hikuva varhumiwa va lava phepha leri va nga ta ri famba na rona, leri nga ni ntiyiso wa nkarhi wa sweswi, leswaku va ri veka emavokweni ya lava va yingisaka; kutani ntiyiso a wu nga ha fi emiehleketweni, naswona phepha leri a ri ta ya laha varhumiwa va nga ta ka va nga fiki kona. Swilo swin’wana ndzi swi vonile leswi swi nga ta humelela ephepheni.

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

“Muri mwe mwese mugendana mute? Mbese mwese muraharanira ubugingo bw’iteka? Ndifuza cyane, cyane kubabona, kandi ntekereza ko bitazatinda. Ubu ni igihe cyo kwitegura, kandi niringira ko twese tuzakora umurimo nyakuri ku bw’iteka ryose. Igihe gisa n’igisigaye ari gito cyane, kandi ibyo dukora tugomba kubikora vuba.”

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

“NgoNovember 20, evikini eyadlulayo, uMfoweth’ uHenry Nichols nami saya eTopsham. Sasisanda kusuka etafuleni lesidlo sasemini ngoLwesine [Nov. 21], lapho kungena omunye wabantwana bakaMfoweth’ uFoey wathi unina akasenakho ukuqonda. Sashesha sawela umfula ibanga eliyimayela elilodwa, safika sathola uDade wethu othandekayo uFoey esezokufa. Ukukhathazeka kwami kwaba kukhulu lapho ngithola ukuthi wayengasangazi. Wahlala isikhathi eside ekuhluphekeni okukhulu kwaze kwaba phakathi kwehora lesithathu nelesine, khona-ke waphefumula okokugcina. Ushiye umyeni nabantwana abathathu ukuba balile ukulahlekelwa kwabo.

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

NgoLwesihlanu ekuseni [Nov. 22], uMzalwane uHenry weza eParis ukuze uJames amchebe, ukuze aye emngcwabeni. Saba lesikhathi esinzulu kakhulu, esithokozisayo. INkosi kayisitshiyanga, kodwa yavumela uMoya wayo ukuba uhlale phezu kwethu. Izinsuku zokucina zikaDade uFoey kwaba sobala ukuthi yizo ezazingokomoya kakhulu njalo ezingcono kakhulu. UMzalwane uFoey ulalokhu okumduduza, ukuthi wafa engumKhristu. Uyazibamba kuhle. UNkulunkulu umnika umusa wokukhuthazelela luhlupho. O, kuhle kangakanani ukuba lethemba kuNkulunkulu elizasekela kuzo zonke izikhathi zokulingwa lezosizi. Dumisani uNkulunkulu ngenxa yethemba, ithemba elihle. Lina, loba ngubani kini, belinganikela ngani ngenxa yethemba lenu?

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

“Ramba wakasimba mukutenda. Ivai nesimba muna Mwari, muchitsamira paruoko rwake rusingaperi. Harungambokukundai, asi ruchakutsigirai pasi pekutambudzika kwose. Ndinovimba kuti mose mucharamba muchikura nesimba nesimba muzvokwadi. Musazununguka, asi rambai muchisundira nzira yenyu kuushe.”

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

Twende basi. Hili ndilo nataka uone.

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

—“Sabata ebiddeko emu emabega, ku Ssabbiiti eyaakamalawo, twalina olukuŋŋaana olwali olw’amaanyi ennyo. Ow’oluganda Hewit okuva e Dead River yaliyo. Yajja n’obubaka obulaga nti okuzikirira kw’ababi n’okwebaka kw’abafu byali bya muzizo munda mu luggi oluggaddwa, mukazi Yezeberi, nnabbi omukazi, bye yaleeta; era yakkiriza nti nze nnali oyo mukazi, Yezeberi.”

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

Zvakanaka here? Hama Hewit iri kutaura kuti Ellen White ndiJezebheri uye kuti akaunza zvikanganiso zvitatu.

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

“—Tulimweleza kuhusu baadhi ya makosa yake ya zamani, kwamba siku 1335 zilikuwa zimekwisha, na kuhusu makosa yake mengi mengine. Hilo lilikuwa na athari ndogo sana. Giza lake lilihisiwa juu ya mkutano, nao ukasonga kwa uzito.”—

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

Nanjye, ndiyufuna kuti muwone ichi. Ndili ndi china chonena pa ndime iyi chimene ndikufuna kuti muzitsate, ngati mungathe.

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

Kana makambobata navaya vari muAdventism vanoshandisazve zviporofita zvenguva pakuguma kwenyika, vane mashoko matatu chete avanowanzoshandisa—vanoshandisa mashoko mazhinji, asi vane mashoko matatu makuru avanonyanya kushandisa. Iri ndiro rimwe rawo; nokuti vanoenda ipapo vachiti, “Takamuudza pamusoro pezvimwe zvezvikanganiso zvake zvekare,” uye vachataura kuti apo iye anoti “kuti mazuva 1335 akanga apera” ichocho chaiva chimwe chezvikanganiso zvake. Munoona here kuti munogona kumbomonyorora girama iyoyo zvishoma: “Takamuudza pamusoro pezvimwe zvezvikanganiso zvake zvekare”? Takamuudzawo kuti mazuva 1335 akanga apera; asi vanogadza nguva vanoti takamuudza zvimwe zvezvikanganiso zvake zvekare, uye chimwe chezvikanganiso izvozvo ndechekuti uri kudzidzisa kuti mazuva 1335 akapera, uye kuti ichocho chikanganiso. Saka, munogona kuchimonyorora nenzira ipi zvayo.

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

Nguva yokuqala engaba khona ekubhekaneni ubuso nobuso lo-Eugene Prewitt kwakuse-Oklahoma, njalo yena wayephikisa ngokuthi uMlando wamaMillerite kawuphindi ekupheleni komhlaba, mina ngasengimupha izicaphuno ezimbalwa ezivela kuMoya wesiprofetho.

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

Ndipo iye akati, “Jeff, unoziva kuti Ellen White aiva munyori asina kunyatsongwarira.”

And I said, "What do you mean?"

我便說：「你這是甚麼意思？」

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

“Kunjalo, waya kule nkulumo ecashuniwe. Uthi le nkulumo ecashuniwe ifakazela ukuthi ungumbhali onganakile; ngoba uyazi ukuthi mina ngiyazi ukuthi ababeki bezikhathi bangayiphendukezela le nkulumo ecashuniwe, uma bethanda ukwenza njalo.”

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

Zvino, chokwadi chokuti pane nzvimbo yakaita seWashita ine pesvedzero inodzidzisa vadzidzi vayo kuti Ellen White munyori asina kunyatsochenjerera chimwe chinhu; asi, pano, munyori asina kunyatsochenjerera here?

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

—“Ndzi titwe leswaku ndzi fanele ku vula marito matsongo. Hi vito ra Yesu, ndzi yimile, kutani endzhaku ka kwalomu ka ntlhanu wa timinete, nhlengeletano yi cincile. Hinkwavo va swi twile hi nkarhi wun’we. Mimombo hinkwayo yi voningile. Vukona bya Xikwembu byi tale ndhawu hinkwayo. Makwerhu Hewit u we hi matsolo a sungula ku rila ni ku khongela. Ndzi tekiwile hi xivono, kutani ndzi vone swo tala leswi ndzi nga swi kotiki ku swi tsala. Leswi swi vile ni vuyelo lebyikulu eka Makwerhu Hewit. U pfumerile leswaku a swi huma eka Xikwembu, kutani a titsongahata emisaveni. Ku sukela eka nhlengeletano yoleyo u tshame a tsala, naswona sweswi wa tsala etafuleni leri fanaka a landzula swihoxo hinkwaswo leswi a swi tlakusile. Ndza pfumela leswaku Xikwembu xi le ku n’wi tlakuseni, naswona u endleriwe ku endla leswinene, loko Xikwembu xi tirha hi yena.”

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

“Rudo rukuru kuna Hanzvadzi Gorham anodikanwa. Muudzei kuti asimbe. Mwari vanaye uye havazomusiyi. Rudo rukuru kwamuri mose. Ndinovimba kuti vana havazobatwa nehope, asi vachafarira chokwadi uye vachashingaira kuti kushevedzwa kwavo nokusarudzwa kwavo kuve kwechokwadi. Nyorai, chokwadika nyorai, uye musaita sezvandakaita ini. Ndinokudai, imi mose. Nyorai.” Manuscript Releases, vhoriyamu 16, 206–209. Zvakanyorwa kubva kuParis, Maine, Mbudzi 27, 1850.

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

Abazalwane nodade, siyini isizinda somlando salokhu; ukubhala lokhu ukusiphi na? Ukubhala lokhu ngo-1850, endlini kaMfoweth’ uNichols.

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

Mungu anafanya nini katika kipindi hiki cha wakati? Anaonyesha kwamba waanzilishi wana mtazamo sahihi kuhusu “Huduma ya Kila Siku,” naye anashughulika na jambo hilo. Anasema kwamba huduma ya Kristo katika Patakatifu ni mtazamo wa uongo kuhusu “Huduma ya Kila Siku.”

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

M’mbiri iyi, m’mbiri yomweyi—osati m’mbiri yomweyi yokha, ndiponso osati chaka chomwecho chokha, koma mwezi womwedi wa chaka chomwecho iye akulandira masomphenya ndipo akufotokoza bwino choonadi ichi chokhudza malo a Apainiya pa nkhani ya Daily, ponena kuti iwo amene anapereka Kulira kwa Ola la Chiweruzo anali ndi kumvetsa kolondola kwa Daily; ndipo, m’ndime yomweyo, iye akuti, “Ndinaona kuti Chati ya 1843 inatsogozedwa ndi dzanja la Ambuye ndipo siyenera kusinthidwa, ndiponso kuti iwo amene anapereka Kulira kwa Ola la Chiweruzo anali ndi kumvetsa kolondola kwa Daily.”

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

Zvino inoti kudii pamusoro pe“Daily” paChart ya1843 iyi? Zvakanaka, inoti yakabviswa muna AD508; uye kuti, makore 1335 gare gare, zvinokusvitsa kuna 1843, uye kuti 1335 iri munguva yakapfuura.

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

Ungaqagela yini ukuthi, yona kanye leyo nyanga, wona kanye lowo nyaka, wayengatshela uMzalwane Hewit waseDead River ukuthi kwakusekusazokwenzeka na?

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

Zvakanaka, ava vanogadza nguva, ava vanogadza nguva, uye vanhu ava vanotenda kuti Hanzvadzi White munyori asingangwariri. Nhoroondo haitsinhiri izvi.

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

Naizvozvo, ndinoda kuti muone kuti, maererano neChibayiro chezuva nezuva, Ellen Whitewo akanzwisisa 1335.

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

Ellen White hakungoisa tu muhuri wake wa kukubali juu ya fundisho kwamba “Daily” ni Upagani; alielewa kwamba fundisho hilo ndilo lililoanzisha unabii wa miaka 1335, uliomalizika mwaka 1843, naye akaitetea hadharani kauli hiyo dhidi ya Ndugu Hewit wa Dead River. Je, unaona hilo?

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

Uye mumwedzi iwoyo iwoyo, paari kutaura kuti ushumiri hwaKristu hweMuNzvimbo Tsvene, seChipiriso chezuva nezuva chete, hunongounza rima nokuvhiringidzika; uye murume wake, achipindura kuchiratidzo ichocho, anobvisa dzidziso iyoyo muReview and Herald.

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

Pano muzvinyorwa zvenyu pano, panonzi “1850 Chart,” ndizvo zvazvinotaura pano chaipo [achireva chikamu chechitatu kubva kuruboshwe pa1850 Chart, mashoko anotevera Jesu pamuchinjikwa muna AD31]. Ndaida kuti mukwanise kuva nazvo muzvinyorwa zvenyu.

> Away Daniel 11:31 508

> Farar da Daniyel 11:31 508

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

Zvinozve pano paChati ya1843 [achireva mudhuri wepakati, pasi paJesu pamuchinjikwa muna AD31]:

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

Kubviswa kwechibayiro chezuva nezuva. Dan. 12:11, 12

Okay, these are these two Charts.

Kaveni, aya ndiwo machati maviri aya.

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

Dzimai White vainzwisisa kuti varume ava vaiva nemaonero akarurama, uye vainzwisisa kuti izvi ndizvo zvakatanga chiporofita chemakore 1335 chakaguma muna 1843; uye, vainzwisisa kuti zvaimiririra kutorerwa kure kweHutongi hweChihedheni muna 508.

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

Pasi paaya mareferensi maviri aya eMachati mune imwezve ndima inobva munguva yaHama Nichols, uye ari kutsiura vanhu nokugadzira mamwe machati nokuti mifananidzo yawo ndeyaSatani; asi iye anoti mifananidzo iri paMachati maviri aya ndeyekudenga. Anoti,

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

“Ndzi vone leswaku ntirho wa ku endla tichati a wu hoxekile hi ku helela. Wu sungule hi Makwerhu Rhodes kutani wu landzeleriwa hi Makwerhu Case. Ku tirhisiwe mali eku endleni ka tichati ni eku vumbiweni ka swifaniso leswi nga khwatsi, leswi nyenyetsaka, leswaku swi yimela tintsumi na Yesu la vangamaka. Ndzi vone leswaku swilo swo tano a swi nga tsakisi Xikwembu. Ndzi vone leswaku Xikwembu a xi ri eku hangalaseni ka chati hi Makwerhu Nichols.”

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

Ndiani a nga ri eka ku kandziyisiweni ka Chati leyi ya 1850? Xikwembu!

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

—“Ndzi vone leswaku a ku ri kona”—yini?—“vuprofeta bya chati leyi eBibeleni, naswona loko chati leyi yi endleriwe vanhu va Xikwembu, loko yi ringanerile eka un’we yi tano ni eka un’wana, naswona loko un’we a a lava chati leyintshwa leyi pendiweke hi mpimo lowukulu, hinkwavo va yi lava hi ku ringana.”

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

“Ndaona kuti maiva na Brother Case mweya wokusagadzikana, wokusava norugare, wokusagutsikana, nowokusatenda, waishuva imwe chati. Ndakaona kuti machati aya akapendwa akava nomugumisiro wakaipa paungano. Akakonzera kuti mumusangano muve nomweya wakareruka, usina kurema, wokuseka nokunyomba.”—

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

Amagama, iki ni co nshaka ko mutekerezaho neza.

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

—“Ndzi vonile leswaku tichati leti lerisiweke hi Xikwembu ti khumbe mianakanyo hi ndlela leyinene, hambi ku nga ri na nhlamuselo.”—

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

“Ndaona kuti matebhuru,” ari mazhinji, “akarairwa naMwari . . . .” Ndeapi matebhuru, ari mazhinji, akarairwa naMwari? Matebhuru maviri aya [maChart a1843 nea1850] akarairwa naMwari.

> These two Charts are a fulfillment of Habakkuk 2.

> Matare maviri aya kuzadziswa kwaHabhakuki 2.

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

—“Kubwera kanthu kopepuka, kokongola, ndi kwa kumwamba m’maonekedwe a angelo pa matchatiwo. Maganizo amatsogoleredwa kwa Mulungu ndi kumwamba m’njira yosaoneka bwino. Koma matchati ena amene apangidwa amachititsa maganizo kunyansidwa, ndipo amachititsa maganizo kukhazikika kwambiri pa dziko lapansi kuposa pa kumwamba. Zithunzi zoimira angelo zimaoneka ngati ziwanda kuposa zolengedwa za kumwamba. Ndinaona kuti matchatiwo kwa masiku ndi masabata anali atanganitsa maganizo a M’bale Case, pamene iye anayenera kukhala akufunafuna nzeru za kumwamba zochokera kwa Mulungu, ndi kukula m’chisomo cha Mzimu ndi m’chidziwitso cha choonadi.

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

“Ndzi vonile leswaku loko mali leyi yi dlayisiweke eku humeseni ka tichati a yi tirhisiwile eku humeseni ka ntiyiso hi ku vonakala emahlweni ka vamakwerhu hi ku kandziyisa tiphampheleto, ni swin’wana, a swi ta va swi endlile leswinene swinene naswona swi ponisile mimoya. Ndzi vonile leswaku ntirho wa ku endla tichati wu hangalakile kukota nyongani.” Manuscript Releases, nomboro 13, 359; 1853.

The 1290 and 1335 Days

Majuma 1290 na 1335

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

Ndina nkhani yotsatirayi yochokera mu Review and Herald ya pa January 28, 1858. Chifukwa chimene ndili nayo m’zolemba zanu n’chakuti mutha kuona kuti mu 1858 anali adakali kuphunzitsa kuti “Daily” ndi Chikunja. Muli nayo m’maumboni anu; patapita zaka zisanu ndi zitatu kuchokera mu 1850 anali akadali kumvetsa kuti “Daily” ndi Chikunja.

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

> “ഉപരിയായി, അഡ്വെന്റ് ഉപദേശത്തിന്റെ അടിസ്ഥാനമായി നിലകൊള്ളുന്ന മറ്റൊരു പ്രധാന പ്രവചനകാലഘട്ടം ദാനിയേൽ 12-ലെ 1335 ദിവസങ്ങളാകുന്നു; ഇതോടുകൂടി 1290 ദിവസങ്ങളും അത്യന്തം അടുത്തബന്ധത്തിൽ ബന്ധപ്പെട്ടിരിക്കുന്നു. ഈ രണ്ടു കാലഘട്ടങ്ങളും ഞങ്ങൾക്കു ഇപ്രകാരം പരിചയപ്പെടുത്തപ്പെടുന്നു:”

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

> “—Uye kubvira panguva iyo chibayiro chezuva nezuva chichabviswa, uye chinonyangadza chinoparadza chichagadzwa, pachava namazuva ane chiuru chimwe namazana maviri namakumi mapfumbamwe. Akaropafadzwa iye anomirira, achisvika kumazuva ane chiuru chimwe namazana matatu namakumi matatu namashanu. Asi iwe enda nenzira yako kusvikira kugumo rasvika; nokuti uchazorora, uye uchamira munhaka yako pakuguma kwamazuva.” Danieri 12:11–13.

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

“Mibvunzo inobva yangomuka pakarepo, yokuti: Tingaziva here kuti zviitiko zvacho ndezvipi, kubva kwazvinofanira kutangira kuverengwa nguva idzi; uye kana zvakadaro, tingaziva here kuti zvakaitika rini? Tinotanga nokubvunza kuti, Chii chinonzi—‘chezuva nezuva’ (chibayiro) uye—‘chinonyangadza chinoparadza’? Zvichaonekwa kuti shoko rokuti, chibayiro, rakanyorwa nemavara akatsveyama: zvichiratidza kuti ishoko rakawedzerwa. Izvi zvimwe chetezvo zvichaonekwa pane dzimwe nzvimbo parinowanikwa mubhuku raDanieri, ndokuti, muchitsauko 11:31 na 8:11–13. Ngatimborevei muchidimbu kuchitsauko ichi chokupedzisira. Muna ndima 13 zvichaonekwa kuti kuparadzwa kuviri kunoiswa pachena; chezuva nezuva (kuparadzwa), nokudarika kunoparadza. Chokwadi ichi chakatsanangurwa zvakajeka kwazvo naJosiah Litch zvokuti hapana chatinogona kuita chiri nani kupfuura kutora mashoko ake sezvaari:*”

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

“—Mutambiro wezuva nezuva ndiwo maererano aripo zvino ekuverenga rugwaro urwu; asi chinhu chakadai sechibayiro hachiwanzowanikwi muzvinyorwa zvokutanga. Izvi zvinobvumwa navose. Iri ishoko rakawedzerwa kana dudziro yakaiswa pariri navashanduri. Kuverenga kwechokwadi ndokuti, ‘zvezuva nezuva nokudarika kwokuparadza;’ zvezuva nezuva nokudarika zvakabatanidzwa pamwe chete neshoko rokuti ‘na’—kuparadza kwezuva nezuva nokudarika kwokuparadza. Ndiwo masimba maviri okuparadza akanga achazoparadza Nzvimbo Tsvene nehondo.”

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

Kubva pane izvi zviri pachena kuti “zvezuva nezuva” hazvingatongorevi kunamata kwechiJudha uko kwakaiswa pazviri nemaonero ekare uye akapararira zvikuru; uye izvi zvinoramba zvichiratidzwa pachena nekufungisisa kuti, kana nguva idzi, dzikatorwa kungava sezvazviri chaizvo kana sokufananidzira, dzikaverengerwa kubva pakubviswa kupi nokupi kwekunamata uku, hadzitisvitsi pachinhu chipi zvacho chakaitika chakakodzera kucherechedzwa.

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

“Na le manyala a swisang tsotlhe jalo, ke maatla a mabedi a a swafatsang a a neng a tla gatelela kereke: a re ka kgona go tlhomamisa gore maatla ano ke afe? Re tshwanetse fela go tsaya mokgwa wa ga William Miller wa go akanya mo ntlheng eno gore re fitlhe mo tshwetsong e e tshwanang le ya gagwe. O a re:”

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

> “—Ndzi ya emahlweni ndzi hlaya, kambe a ndzi nga kumi mhaka yin’wana leyi eka yona loko [xikhongelo xa siku ni siku] xi kumeka handle ka le ka Daniele ntsena. Kutani ndzi teka [hi mpfuno wa buku ya ku kongomisa marito] marito lawa lawa a ma yimile ma ri karhi ma hlanganisiwa na xona, —susa;’ —u ta susa xikhongelo xa siku ni siku’; —ku sukela enkarhini lowu xikhongelo xa siku ni siku xi nga ta susiwa’; ni swin’wana. Ndzi ya emahlweni ndzi hlaya, kutani ndzi ehleketa leswaku a ndzi nge kumi ku vonakala eka tsalwa rero. Eku heteleleni ndzi fika eka 2 Vathesalonika 2:7, 8, —Hikuva xihundla xa ku homboloka se xa tirha; ntsena loyi sweswi a sivelaka u ta ya emahlweni a sivela, ku fikela loko a susiwa endleleni, kutani hi kona loyi wo homboloka a nga ta paluxiwa.’ ni swin’wana. Kutani loko ndzi fikile eka tsalwa rero, O, ntiyiso wu vonake wu tlhela wu vangama hi ndlela yo basa njhani! Hi lowu! Hi swona leswi nga —xikhongelo xa siku ni siku!’ Kutani sweswi, Pawulo u vula yini hi —loyi sweswi a sivelaka’ kumbe a sivetelaka? Hi —Munhu wa Xidyoho,’ ni —loyi wo homboloka,’ ku kongomisiwa Vupapa. Kutani i yini lexi sivelaka leswaku Vupapa byi nga paluxiwi? I Vupfumeri bya Vuhedeni. Kutani ke, —xikhongelo xa siku ni siku’ xi fanele xi vula Vupfumeri bya Vuhedeni.’+”

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

> Tinoona kubva muna Danieri 8 kuti, inyanga duku, yakatevera mbudzi, kana humambo hweGirisi, ndiyo inobvisa “zuva nezuva”; uye ndiro simba roga rinounzwa pachena mushure mekupatsanurwa kwoumambo hwaAlekisanda kusvikira panguva yokuti Nzvimbo Tsvene icheneswe pakupera kwamazuva ane 2300. Nyanga duku iyi takaratidza panzvimbo yayo chaiyo kuti iRoma inotorwa sechinhu chimwe, inoenderana noushe hwechina hwezvimwe zviratidzo zvaDanieri. Zvino ichokwadi kuti shanduko yakaitika musimba reRoma kubva muchihedheni ichienda kuhupapa. Chihedheni, kubva pamazuva amadzimambo eAsiriya kusvikira panguva yokushandurwa kwacho kuva chiPope, chaiva icho “zuva nezuva,” kana sezvinodudzirwa naPurofesa Whiting, “kuparadza kunopfuurira,” uko Satani akanga amira nako achipikisa mhaka yaJehovha. Mupristi vacho, pamaartari avo, napazvibayiro zvavo, chaifanana nechimiro chevaRevhi chokunamata Jehovha; asi apo chimiro chevaRevhi chakatsiviwa nechimiro chechiKristu chokunamata, Satani, kuti abudirire kupikisa basa racho, aifanirawo kushandura chimiro chokupikisa kwake; naizvozvo tembere, maartari, nezvifananidzo zvechihedheni zvakabhabhatidzirwa mukumhura kwehupapa.

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

> “Asi za siku zote, Upagani, unasemwa katika unabii kuwa ulikuwa na patakatifu, na mahali pa patakatifu pake palipaswa kubomolewa. Kwamba patakatifu mara nyingi huhusianishwa na ibada ya sanamu na upagani, kama mahali pa ibada na kuabudia kwake, ni dhahiri kutokana na maandiko yafuatayo: Isaya 16:12; Amosi 7:9, 13, pambizoni. Ezekieli 28:18. Kuhusu patakatifu pa za siku zote la Danieli 8, tunatoa yafuatayo kutoka kwa Apolo Hale:*”

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

“—Chii chinogona kurehwa ne—nzvimbo tsvene’ yeChipegani? Chipegani, pamwe chete nokukanganisa kworudzi rwose, zvine nzvimbo zvazvo zvitsvene sezvinoitawo chokwadi. Idzi ndidzo temberi kana nzvimbo dzokutiziramo dzakatsaurirwa kubasa razvo. Naizvozvo, zvinogona kufungidzirwa kuti pano pari kutaurwa imwe temberi chaiyo uye ine mukurumbira yeChipegani. Pakati petemberi dzacho zhinji dzakakurumbira, ingava ipi? Chimwe chezvivako zvinoyevedza zvikuru zvekuvakwa kwechinyakare chinonzi Pantheon. Zita raro rinoreva —temberi kana nzvimbo yokutiziramo yavamwari vose.’ Nzvimbo yaro iri muRoma.+ Zvidhori zvendudzi dzakakundwa navaRoma zvakaiswa nokuremekedzwa kukuru mune imwe nzvimbo kana dhipatimendi retemberi iyi, uye kazhinji zvakazova zvinhu zvokunamatwa navaRoma pachavo. Ko, tingawana here temberi yeChipegani yaigona kunzi nenzira inokatyamadza zvikuru —nzvimbo yake tsvene’.”

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

Sezvatakatoziva zvino kuti “chezuva nezuva” chihedheni, uye kuti kudarika kunouyisa kuparadzwa, kana kuti —“chinonyangadza chinoparadza,”— ihwo Upapa, uye kuti nzvimbo tsvene chaiyo yechihedheni yaiva Pantheon, uye kuti “nzvimbo” yokuvapo kwacho yaiva Roma, tinoramba tichibvunzisisa zvakare.

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

“1. Je, Upagani — ‘uliondolewa’ na mamlaka ya kiraia ya Kirumi? Taarifa ifuatayo kuhusu jambo muhimu na linalojulikana sana katika historia ya kanisa na ya ulimwengu, twadhani, hulijibu unabii huo. Inamhusu Konstantino, mfalme wa kwanza Mkristo, nayo yasema:

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

“—Chiito chake chokutanga muhurumende kwaiva kutumira chiziviso muumambo hwose, achikurudzira vanhu vake kuti vagamuchire chiKristu.”++

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

"2. Je, Rumi ulikuwa mji au mahali pa patakatifu pake, (Pantheon,) palipoangushwa chini kwa mamlaka ya Serikali? Dondoo lifuatalo lajibu:"

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

“—Ufafanuzi wa mpinzani wa mwisho wa Konstantino ulikuwa umethibitisha amani ya dola. Rumi ilikuwa tena, bila kupingwa, malkia wa mataifa. Lakini, katika saa hiyo ya kuinuliwa na utukufu, ilikuwa imeinuliwa mpaka ukingo wa jabali la maanguko. Hatua yake iliyofuata ilikuwa ya kwenda chini, na isiyoweza kurekebishwa. Mabadiliko ya serikali kwenda Konstantinopoli bado humtatiza mwanahistoria. Lilikuwa tendo lililokuwa katika upinzani wa moja kwa moja na mkondo wote wa mapendeleo ya kale na yenye heshima ya fikra ya Kirumi. Halikuwa kazi ya Mwasia mwenye anasa, aliyejitoa kwa starehe za desturi na hali za hewa za mashariki, bali ya mshindi wa chuma, aliyezaliwa magharibi, na mwenye kudharau, kama Warumi wote, mazoea ya watu wa mashariki; lilikuwa kazi ya mwanasiasa mwerevu, ilhali lilikuwa lisilo la busara ya kisiasa kwa kiwango kilicho dhahiri sana. Hata hivyo Konstantino aliiacha Rumi, ngome kuu na kiti cha enzi cha Ma-kaisari, kwa ajili ya pembe isiyojulikana ya Thrace, na akatumia sehemu iliyobaki ya maisha yake yenye nguvu na tamaa katika taabu ya namna mbili ya kuliinua koloni kuwa mji mkuu wa dola yake, na kuushusha mji mkuu kwenye heshima dhaifu na nguvu iliyodhalilishwa ya koloni.”*

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

“Iri gwaro rinobva muchinyorwa chomunyori wenhoroondo rakajeka zvikuru zvokuti haridi kutsanangurwa. Nzvimbo yeimba yake tsvene yakawisirwa pasi, ndizvo zvinotaura chiporofita; uye pashure pokurondedzerwa kwezvakaitika kwakadai sokuri pamusoro apa, kunyange vanonyanyisa kunyatsotsvakisisa dudziro yezviporofita vanofanira kugutsikana pamusoro pokushanda kwacho.

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

“Zvichibva panguva iyo chibayiro chezuva nezuva chichabviswa, uye chinonyangadza chinoparadza chichagadzwa, kuchava nemazuva ane chiuru chimwe namazana maviri namakumi mapfumbamwe. Akaropafadzwa ndiye anomirira, achisvika pamazuva ane chiuru chimwe namazana matatu namakumi matatu namashanu.” Nezvo chokwadi chiri pamberi pedu chokuti chezuva nezuva chihedheni, kuti chinonyangadza chinoparadza upapa, kuti muushe hweRoma makava nokushanduka kubva kune chokutanga kuenda kune chokupedzisira, uye kuti izvi zvakaitwa nesimba reHurumende, chatisara nacho kungoenderera mberi nokubvunza kuti izvi zvakaitika rini nenzira inozadzisa chiporofita; nokuti kana tikakwanisa kuziva izvi, tinenge tawana nzvimbo yokutangira inofanira kuverengerwa kubva pairi nguva dzechiporofita dziri murugwaro ruri pamberi pedu. Naizvozvo,

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

> "3. Chiitiko chinorehwa muuprofita ichi chakaitika rini? Ngazvionekwe kuti mubvunzo hausi wokuti, vatsvene vakapiwa rini mumaoko eUpapa, asi wokuti kushanduka kwechitendero kubva muchihedheni kuenda kuUpapa kwakanga kwaitwa rini kusvika padanho rokuti uhu hwaive chitendero chenyika, uye hwakaiswa pachimiro chokuti hutange nzira yohumhanyi hwahwo. Izvi, sezvakangoitawo dzimwe shanduko huru dzose, hazvina kuva basa renguva pfupi. Kutanga kwazvo kwokushanda kwazvo kwakaonekwa pachena kare zvikuru. Pauro akati kunyange mumazuva ake chakavanzika chokusateerera mutemo, Munhu weChivi, —chinonyangadza chinoparadza,' chakanga chatotanga kushanda. Uye zviri muchiedza cheRugwaro urwu zvatinofanira kunzwisisa mashoko aIshe wedu muna Mateu 24:15, pamusoro pechinonyangadza chinoparadza, apo anonyatsoreva pachena kuna Danieri 9:27. Nokuti kunyange zvazvo chihedheni chisati chatsiviwa neUpapa mugore ra70 apo Jerusarema rakaparadzwa navaRoma, tinonzwisisa kuti simba rakaonekwa panguva iyoyo, rakangogadziridzwa zvishoma muzita nomumiro, ndiro chairo simba raifanira, sechinonyangadza chinoparadza, kunetesa vatsvene nokuparadza kereke yoWokumusorosoro."

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

Kusvikira panguva yokutendeuka kwaClovis, mambo weFrance, kwakaitika muna 496, vaFrance pamwe chete nedzimwe ndudzi dzeRoma yokumadokero vakanga vari vahedheni; asi mushure mechiitiko ichocho kushanda nesimba kwokutendeutsa vanonamata zvifananidzo kuna Kristu kwakashongedzerwa nokubudirira kukuru. Zvinonzi kutendeuka kwaClovis ndiko kwakabereka tsika yokudana mambo weFrance namazita okuti Hukuru HwechiKristu Zvikuru uye Mwanakomana Mukuru weChechi.+ Pakati penguva iyoyo naA.D. 508, kubudikidza “nemibatanidzwa,” “zvibvumirano zvokuzviisa pasi,” nokukunda muhondo, “vaAvborici,” “mauto eRoma akanga ari nhare dzokumadokero,” Brittany, vaBurgundians, uye vaVisigoths, vakaiswa pasi poutongi.'++

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

“—Chitendero chechihedheni muHumambo hweRoma hwekumadokero, kunyange zvazvo pasina mubvunzo chakadzorera shure kufambira mberi kwekutenda kwechiKristu, zvikurukuru munyika idzo dzaitambudzwa, sezvakanga zvakaita muEngland, nokupindirwa kwemadzinza echibharo, ayo akaramba ari vanamati vezvifananidzo, kubva panguva iyi zvichienda mberi chakanga chisisina simba, kunyange dai chaiva nechido, rokudzvinyirira kutenda kweKatorike, kana kudzivisa kupindira kuchiwedzera kwesimba kwaPontifi weRoma.”

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

Kuva pa nkarhi wolowo, manyala ya Vupapa ma ve ma hlula, hi laha Vugandzeri bya Vakahedeni a byi khumbekaka hakona. Tinyimpi ta wona ta le mahlweni a ti ri ni mintlawa yin’wana ya Vukriste, leyi minkarhi hinkwayo a yi tekiwa tanihi vadyohi va vukanganyisi; ni tihosana leti minkarhi hinkwayo a ti tekiwa tanihi vahlamuki kumbe vahandzuluxi va miri wa Kriste. Matimba lama dumeke ya Yuropa ma tshikile ku namarhela ka wona eka Vugandzeri bya Vakahedeni ntsena leswaku ma ya yisa emahlweni manyala ya byona hi xivumbeko xin’wana; hikuva Vugandzeri bya Vakahedeni a byi lava ntsena ku khuvuriwa leswaku byi va bya Vukriste hi nhlamuselo ya Khatoliki; naswona loko swilaveko kumbe ku rihisela ka mutirheli wa byona la lawulaka swi endla xilaveko, rifuwo ra vona ni swiluvelo swa vona,—kumbexana vutomi bya vona,—a swi fanele ku vekiwa ealitarini. SS

"* Prophetic Exposition, Volume 1, 127.

"* Kuŵilulira kwa Uprofeti, Voliyumu 1, 127.

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

“+ Goodrich's Universal Hist. na Gutherie's Geog.”

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

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

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

“Ndzi le Nghilandhi, Arthur, hosi yo sungula ya Vukreste, u simeke ku gandzela ka Vukreste ehenhla ka marhumbi ya Vugandzeri bya Vukhongeri bya Vupagani.* Rapin, loyi a tivulaka leswaku u kongomile ngopfu eku landzeleriseni ka minkarhi ya swiendlakalo eka matimu yakwe, u vula leswaku a hlawuriwe ku va hosi ya Britain hi 508. Buku 2, 129.

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

“Roma See ya simama yakanga iri mumamiriro api panguva iyi? — Symmachus akanga ari Pope kubva muna 498 kana 499 kusvika muna 514. Upapa hwake hwakasiyaniswa nemamiriro ezvinhu nezviitiko izvi zvinokosha zvinotevera:

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

“1. Iye —akasiyira Chikunja’apo paakanjira mu —chechi ya Roma.’”

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

“2. Aipapo o ile a fihla setulong sa Bopapa ka ho loantšana le mohanyetsi oa hae ho isa le maling. Du Pin.”

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

3. Nokuda kwekurumbidzwa kwaanoitwa somutsivi waSt. Peter.

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

“4. Ngo kutfolwa ebandleni kweMbusi Anastasius.+”

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

“—යම් අයගේ මතයන් රෝම පන්තිපතීන්ගේ අධිපතිකමැති ඉල්ලීම්වලට කොපමණ හිතකර වූවාද,” යැයි මොස්හයිම් පවසයි, “සහජයෙන්ම අනුමාන කළ හැක්කේ, අවිනීත කීර්තියක් ඇති ප්‍රලේතයෙකු වූ සිම්මැකස්ගේ අතිශයින් අපකීර්තිමත් හා අතිරේක චාටුකාරයා වූ එන්නෝඩියස්ගේ එක් ප්‍රකාශයකින්ය. මෙම පරාශ‍්‍රිත ප්‍රශස්තිකාරයා, අනර්ථක ප්‍රකාශ රැසක් අතර, පන්තිපති දෙවියන් වහන්සේගේ ස්ථානයෙහි විනිශ්චයකරුවෙකු ලෙස පිහිටුවනු ලැබූ බවත්, ඔහු ඉතා උතුම් තැනැත්තාගේ උපරාජයා ලෙස එම ස්ථානය පිරූ බවත් තර්ක කළේය.”++

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

“Kubudikidza nesimba rakawaniswa mhaka yechiKatorike kumadokero, nekubudirira uku, uye nebasa revamiriri vepapa navamwe vamiriri veChigaro cheRoma, bato rePapa muConstantinople rakanga — raiswa’ pachinzvimbo chokururamisa kuvengana kwakazaruka richimiririra ishe waro ari kuRoma. Muna 508 chamupupuri chokushingairira kwechitendero nehondo yevagari vemo chakapfuura nomumigwagwa yeguta guru rokumabvazuva nomoto neropa.”

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

Gibbon, pasi pemakore 508–514, achitaura pamusoro pemhirizhonga dzomuConstantinople, anoti—Zvivezwa zvamambo zvakaputswa, uye iye pachake akavanzwa mune rimwe dunhu romumaguta, kusvikira, pakupera kwamazuva matatu, azoshinga kukumbira tsitsi dzavanhu vake. [Upapa hwakunda.] Asina korona yake, uye akamira muchimiro chomunyengeteri, Anastasius akaonekwa pachigaro choumambo checircus. MaKatorike, pamberi pake, akadzokorora Trisagion yechokwadi; akafara nechipo chaakazivisa nenzwi romuparidzi, chokurega umambo; akateerera yambiro yokuti, sezvo vose vaisagona kutonga, vaifanira kutanga vabvumirana pakusarudza mambo; uye akagamuchira ropa ravashumiri vaviri vakanga vasingadiwi navanhu, avo tenzi wavo, asingazezi, akatongera kushambwa neshumba. Mhirizhonga idzi dzine hasha asi dzaingova dzechinguva dzakakurudzirwa nokubudirira kwaVitalian, uyo pamwe chete neuto rake remaHuns nemaBulgarians, vazhinji vavo vaiva vanamati vezvidhori, akazvizivisa somutsigiri wokutenda kweKatorike. Mukupandukira uku kwainzi kunamata Mwari, akaparadza vanhu veThrace, akakomba Constantinople, akauraya zvachose zviuru makumi matanhatu nezvishanu zvevamwe vaKristu pamwe naye, kusvikira awana kudzorerwa kwamabhishopi, kugutswa kwaPope, uye kusimbiswa kwekanzuru yeChalcedon, chibvumirano cheorthodox, chakaiswa chisimbiso nokusada naAnastasius paainge ava kufa, uye chakazadzikiswa nokutendeka kukuru nababamunini vaJustinian. Uye ndizvo zvakaguma nehondo yokutanga dzechitendero dzakarwiwa muzita, uye navadzidzi, vaMwari woRugare. SS

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

E khwit ka bynta jong Appollos Hale kiba bud, ngi pynkut ïa ka jingïathuh sakhi ha kane ka bynta: —Mynta ngi khot ïa ki Gamaliel jong ka juk jong ngi ban shim ïa ka jingïeng ryngkat bad ngi ha ka jaka jong ka jingïaseng kyntang jong ka jingïalap blei paidbah (Paganism) (ba la kam hadien kum ka “patrimony of St. Peter”) ha u snem 508. Ngi peit phai khyndiat snem sha ki por ba la leit noh, bad ka jingïalap blei paidbah kaba khlaw jong ki barbarian na ka thaiñ shatei ka tuid hiar halor ka hima Roman kaba shaphang sepngi, kaba tang kyrteng Khristan—ka jop kylleng sawdong—bad ïa ki jingjop jong ka ha kylleng la pyni dak da ka jingkhluit bor kaba jemnud tam. . . . Ka hima ka hap bad ka pra sha ki lyngkhot lyngkhai. Marwei hadien marwei ki nongsynshar bad ki trai jong kine ki lyngkhot, ki iehnoh ïa ka Paganism jong ki bad ki phla ïa ka jingngeit Khristan. Ha ka niam, ki nongjop ki aiti noh sha kiba la shah jop. Hynrei wat la katta, ka Paganism ka dang jop. Hapdeng kiba kyrshan ïa ka, don uwei u nongjop uba tyngeh bad uba jop stet. (Clovis.) Hynrei shen ma u ruh u dem hakhmat ka bor jong kata ka jingngeit bathymmai bad u kylla long u nongïada jong ka. U dang long uba jop, hynrei, kum u riewshlur bad nongjop, u poi sha ka jingkiew ba kham shajrong eh ha kata ka jaka ba ngi ïeng mynta, A.D. 508.

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

“—Mugore rimwe chetero kana pedyo naro, kupatsanurwa kwekupedzisira kwakakosha kwehumambo hwakawa kunoitwa hwechiKristu pachena, uye kubudikidza nekugadzwa korona kwemambo wahwo anokunda.”

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

“—Papa kwa kipindi hiki tunachosimama ndani yake ni Mpagani aliyeongoka karibuni. Mapambano ya umwagaji damu yaliyomweka katika kiti hicho yaliamuliwa kwa kuingilia kati kwa mfalme Mwariyo. Anainamiwa na kusalimiwa kana kwamba anajaza —mahali pa Mungu duniani.’ Seneti iko chini ya mamlaka yake kwa kadiri hii, kwamba, kwa shaka tu ya kuwa maslahi ya Kiti cha Roma yanaitaka hivyo, humtenga mfalme na ushirika wa kanisa. . . . Mwaka 508, bomu la mgodi linalipuliwa chini ya kiti cha enzi cha Dola ya Mashariki. Matokeo ya machafuko na fitina yanayosababishwa na jambo hilo ni kudhalilishwa kwa bwana wake halali. Sasa swali ni hili, ni wakati gani Upagani ulikandamizwa kwa kiwango hicho, hata kutoa nafasi kwa mbadala wake na mrithi wake, chukizo la kipapa? Ni lini chukizo hili liliwekwa katika hali ya kuanza mwendo wake wa kufuru na umwagaji damu? Je, ipo tarehe nyingine yoyote ya kuwekwa kwake “mahali pa,” au “kusimamishwa” badala ya Upagani, isipokuwa 508? Ikiwa mlozi huyo wa siri bado hajawaleta waathiriwa wake wote chini ya uwezo wake, amekwisha kuchukua nafasi yake, na baadhi wamekwisha kujitoa kwa mvuto wake.”

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

“Vamwene vose pakupedzisira vanokundwa, —uye madzimambo, navanhu, navazhinji, nendudzi, nendimi,’ vanoiswa pasi pesimba rokupembedzwa iroro rinovagadzirira, kunyange panguva iyo —vakadhakwa neropa revafiri vaJesu,’ kuti —vafunge kuti vari kuitira Mwari basa,’ uye kuti vazvifungire kuti ndivo bedzi vanodiwa zvikuru nedenga, panguva imwe chete vachiva nhapwa iri nyore uye yakapfuma zvikuru yokuparadzwa kwegehena.”*

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

“Tinoziva zuva racho. ‘Chibayiro chezuva nezuva’ chakabviswa, uye chinonyangadza chinoparadza chikagadzwa muna 508. Kubva panguva iyi kuverengwa, mazuva 1290 kana makore anopera muna 1798 apo, sezvakaratidzwa kare, simba rehurumende rakabviswa kuna Papa neruoko rwaBuonaparte. Mazuva 1335 anotisvitsa kumakore 45 azere mhiri kwechiitiko ichocho.”

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

“Asi vamwe vangati, Zvino zvinobvira sei kuti imi muite kuti nguva idzodzo dzipere kare? Hazvina kunyorwa here kuti Danieri anofanira kuzorora nokumira panhaka yake pakuguma kwamazuva? Zvirokwazvo; uye tinozvitenda. Asi Danieri kumira panhaka yake chii? Nyaya iyi ichafungwa kana tasvika pakutsanangura kupfuura kwenguva, nokunzvera zviitiko zvakatoitika pakuguma kwamazuva. Panguva ino tinosunga chikepe chedu pano kusvikira kune rimwe vhiki.” Review and Herald, January 28, 1858.

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

Na Baki kei na Veika Rerevaki me baleti Prescott kei Daniells; Na Veikoro me Qaravi

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

(A. G. Daniells akasarudzwa kuva mutungamiri weGeneral Conference muna 1901. Izvi zvinoratidza kuti gwaro iri rakanyorwa muna 1910, nguva iyo Mai White vakanga vachinetseka zvikuru pamusoro pokusaremekedza kwaDaniells maguta uye kubatanidzwa kwake mukukakavadzana pamusoro pe“Daily.”)

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

Ndokumbirapa, mu minsi iheruka Steve Wohlberg yavuze ko adategetswe gufata umwanzuro ku byerekeye “Daily” kuko Ellen White atigeze agira umwanzuro kuri “Daily”; kandi niba bihagije ko umuhanuzikazi afata uwo mwanya, na we bimuhagije.

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

Zvakanaka, Ellen White akanga aine maonero pamusoro pe“Daily.” Akati vaMillerite ndivo vaiva nemaonero akarurama pamusoro payo, uye ainzwisisa kuti yaiva Chihena. Ainzwisisa kuti Chihena pachakabviswa, 1335 yakatanga; uye, ainzwisisa kuti mamwe maonero asiri iwayo chete aingoburitsa rima nenyonganiso.

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

Uye icho chaunogona kuratidza kubva munhoroondo ya1850 kuti chaizvo chakanga chakatsauraniswa sechaiunza rima nenyongano ipfungwa yaCrosier yokuti “the Daily” yaimirira ushumiri hwaKristu hwepaSanctuary; saka, ndinofunga kuti iye akanga aine kunzwisisa kwokuti “the Daily” chaiva chii, kwete chete kuti chaiva chii asiwo kuti chaimirirei, nokuti, kana ukasiya chinzvimbo ichocho, unopinda murima nenyongano.

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

Asi, muna 1910 Ellen White akatsiurawo Mutungamiri weGeneral Conference pamwe naW. W. Prescott nokusundira mberi maonero mamwe chete aya aCrosier.

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

Uye hakuna mwanahistoria yeyote atakayebisha kwamba Prescott na Willie White na A. G. Daniells, walipokuwa wakiendeleza fundisho la “Daily,” walikuwa wakiendeleza wazo kwamba “Daily” iliwakilisha huduma ya Kristo katika Patakatifu pake. Kila mtu anajua hilo.

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

Asi, une chinyorwa chose pano, chakatorwa muManuscript Releases, volume 20.

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

Izvi zvakabudiswa rini? Zvakanaka, zvakabudiswa muna 1988; saka, zvinowanikwa kuvadzidzi veAdventism kuti vazviongorore muna 1988.

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

Ndzi maxi Willie White na Prescott na Daniells va sungula ku simeka dyondzo ya mavunwa mayelana ni “Daily” eka Vuvhikeli bya Adventist? Ku sukela hi 1919 ku ya eka 1931 hi nkarhi lowu va hetisiseke ntirho wa vona. Hi 1931, swi nga ha rivariwa!! Vuvhikeli bya Adventist byi ta dyondzisa leswaku “Daily” yi yimela vutirheli bya Kriste eNdhawini yo Kwetsima hikuva va amukerile nhlamuselo ya Matsalwa leyi humaka eka Vuprotestante lebyi tlheleke endzhaku ni Vukatoliki. Kutani ku sukela eka nkarhi lowu ku ya emahlweni, “Daily” yi tiviwa tanihi vutirheli bya Kriste eNdhawini yo Kwetsima.

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

Hee, pana manzwi ari kupikisa izvi anoziva zviri nani, asi kubva panguva iyoyo zvinhu zvakashanduka zvachose.

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

Sezvo muna 1988, Ellen White Estate yakaburitsira isu chirevo ichi cha1910 panguva chaiyo iyo nyaya yeDaily yakanga ichikurudzirwa zvikuru naPrescott, Daniells, naWillie White.

> "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;"

> पांडुरी जो भनाइका यस चरणमा छौँ, त्यसमा हामीले हाम्रो मनलाई हामीलाई दिइएको विशेष ज्योतिबाट हटाएर हाम्रो सम्मेलनको महत्त्वपूर्ण सभामा विचार गर्नुपर्ने विषयहरूबाट विमुख हुन दिनुहुँदैन। अनि त्यहाँ भाइ डानियेल्स हुनुहुन्थ्यो, जसको मनमा शत्रुले काम गरिरहेको थियो;

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

Zvinorevei? Zvinorevei kuti muvengi ari kushanda pfungwa dzako? Zvinoreva kuti Mweya Mutsvene haasi kushanda pfungwa dzako.

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

> “...uye nengqondo yakho kanye nengqondo kaMdala uPrescott kwakusetshenzwa phezu yizingelosi ezaxoshwa ezulwini...”

> "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."

> Basa raSatani kwaiva kukanganisa pfungwa dzenyu kuti zvinhu zviduku nezvisina kukosha zvipinzwe izvo Ishe vasina kukufemerai kuti muzviunze. Izvozvo zvakanga zvisiri zvinokosha. Asi izvi zvaireva zvikuru kubasa rechokwadi. Uye pfungwa dzenyu, kana maikwanisa kukweverwa kuzvinhu zviduku nezvisina kukosha, ibasa rakarongwa naSatani. Munofunga kuti kugadzirisa zvinhu zviduku mumabhuku akanyorwa kwaizova kuri kuita basa guru. Asi ndakarairwa kuti, Kunyarara ndiko kutaura kunesimba.

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

Vaida kupinda mubhuku raUriah Smith, *Thoughts on Daniel and Revelation*, vagobvisa zvaakataura pamusoro pe“Daily” kuti iPaganism. Ndicho chikonzero nei munguva iyi mumwe wevarume vari kurwisana naWillie White naPrescott naDaniells ari murume anonzi Larry Smith.

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

Ndi Larry Smith ndani? Ameneyo ni mwana wa Uria, ndipo akudziwa zimene akufuna kuchita, ndipo waima pamodzi ndi bambo ake: “Tsiku ndi tsiku” ndi Chikunja.

> "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.

> “Ndzi fanele ndzi vula ndzi ku, Tiyekani ku lava swihoxo. Loko xikongomelo lexi xa diyavulosi a xi nga hetiseka ntsena, kutani [swi] vonaka eka n’wina [leswaku] ntirho wa n’wina a wu ta tekeriwa enhlokweni tanihi lowu hlamarisaka ngopfu hi ku kunguhatiwa ka wona. A ku ri kungu ra nala ku koxa hinkwaswo leswi a swi tekiwa tanihi swihlawulekisi leswi kanetekaka, laha mintlawa hinkwayo ya mianakanyo a yi nga pfumelelaniki kona.

> "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"

> “Ko zvino chii? Basa chairo rinofadza dhiabhorosi raizozadzika. Vaiva vekunze vaizoratidzwa, kwete kutenda kwedu, asi chaizvo izvo zvaizovakodzera, izvo zvaizokudziridza hunhu hwemwoyo hwaizo”

do what? "cause great confusion."

kuita nini? “kusababisha machafuko makubwa.”

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

Zvimwe zvimiro zvemaonero pamusoro peChibayiro chezuva nezuva zvakagamuchirwa zvinounza kusagadzikana nerima.

> "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.

> "na kutumia kwa bidii nyakati zile za thamani kuu ambazo zapaswa kutumiwa kwa juhudi kuleta ujumbe huo mkuu mbele ya watu. Maelezo juu ya somo lolote ambalo tumelifanyia kazi yasingeweza yote kupatana kikamilifu, na matokeo yake yangekuwa kuwachanganya akili za waaminio na wasioamini. Hili ndilo hasa jambo ambalo Shetani alikuwa amepanga litokee—lolote ambalo lingeweza kukuzwa kana kwamba ni kutokubaliana."

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

Kana Ishe vachida, patinotanga kuratidza dzidziso idzi kubva mukudzidza kwedu kweBhaibheri, tichatarisa pana Ezekieri 28; nokuti Ezekieri 28 ndipo panoratidzwa mudzi chaiwo we“Daily”. Ezekieri 28 inotaura pamusoro pekuzvikudza nekukwidziridzwa kwaRusiferi, uye vari kuzviratidza pachena; nokuti, sezvavari kuedza kutaura kuti “Daily” inomirira ushumiri hwaKristu hweMutsvene, havasi kungoramba chete maonero echokwadi e“Daily”, chiratidzo chekuzvikwidziridza, asi vakanga vachiratidzawo kuzvikwidziridza ikoko kwacho muupenyu hwavo pachavo. Vanosimbisa kuti vaizounza kuvhiringidzika mukati memapoka edu.

> "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.

> “Zvino, pano pane basa guru, umo mweya dzisingazivikanwi dzinogona kupindira. Asi Ishe vane basa rinofanira kuitwa kuti vaponeswe mweya iri kuparara; uye nzvimbo idzo Satani, akazvifukidza, aangazadza achiunza nyongano mumitsara yedu, achazviita zvakakwana, uye kusiyana kuduku kwose ikoko kuchakurisa, kuchaonekwa pachena.”

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

Kanti imasapusa nshi, “Kabena kundangisha”? Lesa ni we wine amwebele ifyo.

> "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,"

> “Uye ndakaratidzwa kubva pakutanga kuti Ishe vakanga vasina kupa kana kuna Vakuru Daniells kana kuna Prescott mutoro webasa iri. Zano raSatani ringapinzwa here, uye iyi “Daily” ingava nyaya huru zvakadai zvokuti inopinzwa kuti ivhiringidze pfungwa dzevanhu nokudzivisa kufambira mberi kwebasa panguva ino inokosha? Hazvifaniri kudaro, zvingava zvipi nezvipi. Nyaya iyi haifaniri kuunzwa,”

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

Sista White aliaielewa Neno la Kila Siku, naye alielewa kwamba fundisho linalosema kuwa Neno la Kila Siku ni huduma ya Kristo katika Patakatifu ni jambo lililotoka kwa malaika waliofukuzwa kutoka Mbinguni, na kwamba huleta tu machafuko na giza; naye alijua msimamo wa Waanzilishi kwamba Neno la Kila Siku liliwakilisha Upagani, na kwamba Neno la Kila Siku lilipoondolewa, unabii wa wakati wa miaka 1335 ulianza. Alijua hilo. Alijua tofauti hiyo, bila kujali watu hawa wanataka kusema nini.

> "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.

> “Hazvifaniri kuitika, zvingava zvipi nezvipi. Nyaya iyi haifaniri kuunzwa, nokuti mweya waizopinzwa ungava unorambidza, uye Lusiferi ari kutarira kufamba kwose kwose. Masangano aSatani aizotanga basa rake, uye nyonganiso yaizouyiswa mumapoka edu. Hamuna kudanwa kutsvaka kusiyana kwemaonero kusiri mubvunzo wokuedza; asi kunyarara kwenyu kutaura kukuru. Nyaya yacho yose yakaiswa pachena pamberi pangu. Dai dhiabhorosi aigona kupinza mumwe wopeople vedu pachedu munyaya idzi, sezvaakaronga kuita, mhaka yaSatani yaizokunda. Zvino basa rinofanira kutangwa pasina kunonoka, uye hapana maonero okusiyana anofanira kuratidzwa.”

> "Satan would inspire those men who have gone out from us to unite with evil angels and retard our work on unimportant questions, and what rejoicing [there] would be in the camp of the enemy. Press together, press together. Let every difference be buried. Our work now is to devote all our physical and brain-nerve power to put these differences out of the way, and all harmonize. If Satan could with his great unsanctified wisdom be permitted to get the least hold, [he would rejoice].

> Satani a akanikkira varume awo adachoka pakati pathu kuti agwirizane ndi angelo oyipa ndi kuchedwetsa ntchito yathu pa nkhani zosafunika, ndipo chikondwerero chotani nanga chimene chikanakhala m’msasa wa mdani. Yandikiranani pamodzi, yandikiranani pamodzi. Kusiyana kulikonse akuikidwe m’manda. Tsopano ntchito yathu ndi kupereka mphamvu zathu zonse za m’thupi ndi za minyewa ya ubongo kuti tichotse kusiyana kumeneku m’njira, ndipo onse agwirizane. Satani akadalolezedwa, mwa nzeru zake zazikulu zosayeretsedwa, kuti apeze ngakhale malo ang’onoang’ono ogwirira, [akanasangalala].

> "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.

> “දැන්, ඔබ ක්‍රියා කරමින් සිටි ආකාරය මම දුටු විට, ඔබ ඉදිරියට ගොස් අපෙන් වෙන්ව ගිය පාර්ශ්වයන්ට අපගේ පේළි තුළ කලබලය ගෙන එන්නට අල්පතම අවස්ථාවක් හෝ දුනහොත්, සමස්ත තත්ත්වයත් එයින් සිදුවන ප්‍රතිඵලත් මගේ මනසට පැහැදිලිව ග්‍රහණය විය. ඔබගේ ප්‍රඥාව හිඟවීම සතන් කැමති වන්නේ එයමය. ඔබගේ උස් හඬින් කළ ප්‍රකාශනය ශුද්ධාත්මයාණන්ගේ ආනුභාවය යටතේ වූවක් නොවීය. දෙවියන්වහන්සේ විසින් මෙහෙයවනු ලැබූ මනුෂ්‍යයන්ගේ ලේඛනවල දෝෂ සොයමින් ඒවා විවේචනය කිරීම දෙවියන්වහන්සේගෙන් ආනුභාව ලැබූ දෙයක් නොවන බව ඔබට කියන ලෙස මට උපදෙස් දෙන ලදී. තවද, මේ වනාහි එල්ඩර් Daniells ජනතාවට දෙන ප්‍රඥාව නම්, කිසිසේත්ම ඔහුට නිල තනතුරක් නොදෙන්න; මක්නිසාද ඔහුට හේතුවෙන් ප්‍රතිඵලයට තර්කානුකූලව විමසිය නොහැකි බැවිනි. මේ විෂය පිළිබඳ ඔබගේ නිශ්ශබ්දතාවය ඔබගේ ප්‍රඥාවය. දැන්, ජීවතුන් අතර නැති මනුෂ්‍යයන්ගේ ප්‍රකාශනවල දෝෂ සොයමින් ඒවා විවේචනය කිරීම වැනි කිසි දෙයක්වත්, දෙවියන්වහන්සේ ඔබගෙන් කිසිවෙකුට කිරීමට දී ඇති කාර්යය නොවේ. මක්නිසාද, මේ මනුෂ්‍යයන්—එල්ඩර්වරුන් වන Daniells සහ Prescott—නගරවල සේවය කිරීමේදී දී තිබූ උපදෙස් අනුගමනය කළේ නම්, බොහෝ දෙනෙක්, ඉතා බොහෝ දෙනෙක්, සත්‍යය පිළිබඳ ඒත්තු ගැන්වී පරිවර්තනය වී, දක්ෂ මනුෂ්‍යයන් බවට පත් වී සිටින්නට තිබුණි; [දැන්] ඔවුන් සිටින තනතුරුවල සිටින අය වෙත කිසි කලෙක ළඟා විය නොහැකි ය.”

> "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.

> “Loka yohle kufanele ibhekwe njengomndeni omkhulu owodwa. Futhi lapho ninomthombo onjalo wolwazi eningakha kuwo, kungani niyeke umhlaba ukuba ubhubhe iminyaka eminingi ngaphandle kobufakazi obanikezwe yiNkosi yethu uJesu Kristu na? Inkolo yeqiniso isifundisa ukuba sibheke wonke amadoda nabesifazane njengabantu esingabenzela okuhle.”

> "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.

> “Izvi zvagara zvakabudiswa mumagwaro kwemakore mazhinji: —Pfungwa Yakadzikama,’ uchapupu kuna Mukuru Andrews. Pfungwa inogona kurimwa kuti ive simba rokuziva nguva yokutaura nezvokutakura mitoro ipi nokuiisa pamapfudzi nokuitakura, nokuti Kristu ndiye mudzidzisi wako. Uye ndakatya zvikuru nokuda kwako [pandakaona iwe] uchikudza uchenjeri hwako nokutevera nzira yaizouyisa kusawirirana kwemaonero. Ishe vanodana varume vakachenjera vanogona kunyarara kana [zviri] uchenjeri kuti vadaro. Kana waizova munhu akakwana, unoda kuitwa mutsvene kubudikidza naJesu Kristu. Zvino pane basa richangotangwa, uye uchenjeri ngahwionekwe mumushumiri mumwe nomumwe, mumutungamiri mumwe nomumwe womusangano [we] dunhu. Asi pano paiva nebasa rawakafanira kubata makore akapfuura pawakanga uchidiwa kuti usimudze inzwi rako nokuda kwebasa iri chairo. Kristu akapa vanhu Vake vose mirayiridzo yakatsaurika pamusoro pezvavanofanira kuita nezvinhu zvavasingafaniri kuita. Uye pane nguva duku yasara kwatiri yokushandira kururama kwaShe. Unogona kunzwisisa nzira yaShe. Ndakaona chinangwa chako chokufambisa zvinhu maererano nezvawakazvirongera iwe pachako mushure mokunge waiswa somutungamiri. Wakanga wafunga kuti waizoita zvinhu zvikuru zvinoshamisa, iro raiva basa rakanga risina kuiswa naMwari mumaoko ako kuti uriite. Zvino, basa rako harisi rokudzvinyirira asi rokusunungura zvinodiwa zvose zvinobvira kana Ishe vakakugamuchira kuti ushumire. Asi wakaratidza nokukurumidza kuti uchenjeri nokutonga kwakaitwa kutsvene hazvina kuratidzwa newe. Wakabudisa pachena nyaya dzaisazogamuchirwa kunze kwokunge Ishe vapa chiedza.”

> "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 dyondzisiwile leswaku ku hlangana ka swilo hi ku hatlisa ka muxaka wolowo a ku nga fanelanga ku endliwa, ku fana ni ku ku hlawula tanihi presidente wa khonferense hambi ku ri ku ya emahlweni hi lembe rin’wana. Kambe Hosi yi sivela ku tlhela ku va ni ku tekela timhaka enhlokweni hi ku hatlisa ka muxaka wolowo ku fikela loko mhaka yi tisiwa emahlweni ka Hosi hi xikhongelo; naswona leswi rungula ri nga fika eka wena leswaku ntirho wa Hosi lowu rhwaleriweke presidente i vutihlamuleri lebyi tshembisaka swinene, a wu ri na mfanelo ya mahanyelo yo pfuka hi ndlela leyi u endleke ha yona ehenhla ka mhaka ya “Daily” ni ku ehleketa leswaku nkucetelo wa wena wu ta endla xiboho xa mhaka leyi. A ku ri na Mukulukumba Haskell, loyi a rhwaleke vutihlamuleri byo tika, naswona ku na Mukulukumba Irwin ni vavanuna van’wana vo hlayanyana lava ndzi nga va boxaka lava va rhwalaka 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 kwaiva kupi kuremekedza kwenyu varume vakuru? Simba ripi ramungadai makashandisa musingatore varume vose vane mutoro kuti vaongorore nyaya yacho? Asi zvino ngationgororei nyaya yacho. Tinofanira zvino kufungazve kana iri kutonga kwaShe, pamberi pebasa rakaregeredzwa, kuti muratidze kushingaira kwenyu mukuenderera mberi nebasa rimwezve gore. Kana muchifanira kuenderera mberi nebasa rimwezve gore nerubatsiro ruchabatana nemi, panofanira kuva neshanduko inoitika mamuri naMukuru Prescott. Uye zvininipisei mumwoyo yenyu pamberi paMwari. Ishe vachafanira kuona mamuri kuratidzwa kwechiitiko chakasiyana, nokuti kana pane nguva apo varume vaida kutendeukazve panguva ino [yazvino], 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 avo, kubudikidza nokushanda kwenyasha dzaMwari, vanoratidza humbowo hwokutendeukazve. Nokuti varume vapi navapi vakapofumadzwa zvakadaro zvokuti havagoni kufunga vachibva pachikonzero vachienda pamugumisiro, zvokuti vangafuratira varume vakatakura mitoro yebasa iri navatungamiri ava vemisangano, uye kuti varume vakatakura basa iri kwemakore anodarika maviri vangashaywa hanya, uye mhedzisiro yokukurumidza yakadai yoitika zvokuti varume vangaregeredza iro basa chairo rakagara richiiswa pamberi pavo kwemakore—basa remaguta—uye kusapiwa hanya, kana kuti shoma zvikuru, kuvarume vakuru kuti vape zano, asi vachizivisa zvinhu zvavanoda ivo pachavo kupa vanhu, zvinotakura uchapupu hwazvo pachazvo hwokusachengeteka kwavarume ivavo kuti vapihwe basa guru uye rinoshamisa rakadai.

> "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.

> “Kristo haasi kufa. Haazombobvumiri kuti basa Rake riendererwe nenzira iyi isinganzwisisiki. Siya mabhuku akadaro. Kana pane shanduko ipi neipi inokosha, Mwari vachaita kuti kuwirirana kuri mushanduko iyoyo kuve kwakafanira; asi kana shoko rakapiwa kuvanhu vane mutoro mukuru wakadaro, [Mwari] vanoda kutendeka kunoshanda norudo uye kunonatsa mweya. Vakuru Daniells naPrescott vose vari vaviri vanoda kutendeukazve. Basa risina kujairika rapinda, uye harisi mukuenderana nebasa rakauya Kristo panyika yedu kuzokuita; uye vose vakatendeuka zvechokwadi vachaita mabasa aKristo.”

> "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.

> “Isu tiri tose [kuti] tibate basa iro richakudza Baba. Tasvika panguva yedambudziko guru—kungava kuenzaniswa nehunhu hwaJesu Kristu panguva ino yokugadzirira kana kusatombozviidza [izvozvo]. Mukuru Daniells, [hamuna] kufanira kuzviona makasununguka kuti inzwi renyu rinzwike kumusoro sezvamakaita pasi pemamiriro akafanana. Uye zvinzwisisai kuti, mutungamiri wekongiresi haasi mutongi. Anoshanda pamwe chete navarume vakachenjera vanobata chinzvimbo chavatungamiri avo Mwari akagamuchira. Haana rusununguko rwokupindira muzvinyorwa zviri mumabhuku akadhindwa kubva muminhenga iyo Mwari akagamuchira. Havafaniri kuzoramba vachitonga kunze kwokunge varatidza kushomeka kwesimba rokutonga nokudzvinyirira. Dambudziko rasvika, nokuti Mwari achanyadziswa.”

> "How does the Lord look upon the unworked cities? Christ is in heaven. Now its acknowledgment is to be, —There is no kingly rule. And now is the crisis of this world. Now I am the Power to save or to destroy. Now is the time when the destiny of all is in My hands. I have given My life to save the world. And "I, if I be lifted up," the saving grace I shall impart will prove that all who will be fashioned after the divine similitude and will be one with Me shall work as I work with My power of redeeming grace.' Whoever will, [let him] take hold with his brethren to do the work given them to do when in responsible places under the counsel the Lord gives, and seek most earnestly to work in complete harmony with Him who so loved the world He gave His life a full sacrifice for the saving of the world. I speak to our ministers, that as they enter upon the work in our cities let there be a calm sacredness attending the ministry of the Word. We cannot make the proper impression upon the minds of the people if we . . . [Lower third of this page left blank.]

> “Ishe anotarira sei maguta asina kushandirwa? Kristu ari kudenga. Zvino kubvumwa kwazvo kunofanira kuva uku, —Hakuchina ushe hwoumambo. Uye zvino ndiyo nguva yedambudziko yenyika ino. Zvino ini ndiri Simba rokuponesa kana rokuparadza. Zvino ndiyo nguva apo magumo avose ari mumaoko Angu. Ndakapa upenyu Hwangu kuti ndiponese nyika. Uye, ‘Ini, kana ndasimudzwa pamusoro,’ nyasha dzinoponesa dzandichapa dzicharatidza kuti vose vanozobvuma kuumbwa vakafanana nechimiro choumwari uye vachava vamwe naNgu vachashanda sezvandinoshanda nesimba Rangu renyasha dzokudzikinura.’ Ani naani anoda, [nga] abatane nehama dzake kuti vaite basa ravakapihwa kuita pavanenge vari munzvimbo dzebasa dzine mutoro pasi pezano rinopiwa naShe, uye vatsvake zvikuru-kuru kushanda mukuwirirana kwakazara naIye akada nyika zvikuru zvokuti akapa upenyu Hwake sechibayiro chakazara kuti nyika iponeswe. Ndinotaura kuvashumiri vedu kuti, pavanopinda pabasa mumaguta edu, ngakuve nokunyarara kutsvene kunoperekedza ushumiri hweShoko. Hatigoni kuita fungidziro yakafanira mundangariro dzavanhu kana isu . . . [Chikamu chechitatu chepasi chepeji ino chakasiyiwa chisina chinhu.]”

> "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—chitaurai, chinamatirei, mutende shoko rimwe nerimwe mukureruka kwaro. Mungawanei kana zvikanganiso zvikaiswa pamberi pavarume vakatsauka pakutenda vakateerera mweya inonyengera, varume vakanga vasiri kare pamwe nesu mukutenda? Muchamira kudivi radhiyabhorosi here? Ipai hanya yenyu kuminda isati yashandirwa. Basa rinopararira pasi rose riri pamberi pedu. Ndakapihwa zviratidzo pamusoro paJohn 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 ainyanya kukwezva akanga achimiririra pfungwa dzemakakatanwa anonyengera aaikurukura, dzidziso dzakasiyana nechokwadi cheBhaibheri chaicho. Uye avo vakanga vane nzara nenyota yezvimwe zvinhu zvitsva vakanga vachisimudzira pfungwa [dzainyengera kwazvo] zvokuti Elder Prescott akanga ari munjodzi huru. Elder Daniells akanga ari munjodzi huru [yoku]putirwa nokunyengedzwa kwokuti kana dzidziso idzi dzaigona kutaurwa kwose kwose, zvaizova sokunge inyika 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."

> “ඇත්තෙන්ම එසේ වනු ඇත; එහෙත් ඔවුන්ගේ සිත් මෙසේ ඒවාට සම්පූර්ණයෙන්ම ආකර්ෂිතව සිටියදී, මට පෙන්වනු ලැබුවේ සහෝදර Daniells සහ සහෝදර Prescott තමන්ගේ අත්දැකීම තුළ ආත්මීය[වාදී] පෙනුමක් ඇති අදහස් වියමින්, හැකි නම් තෝරාගත් අයම පවා රවටන සුන්දර భావයන් වෙත අපගේ ජනතාව ඇදගෙන යන බවය.”

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

Abakhethiweyo kakhulu abayikudukiswa, kodwa kuya kubakho abantu abame kunye nabakhethiweyo kakhulu abaya kuthi badukiswe. Abakhethiweyo kakhulu ziintombi ezilumkileyo. Iintombi ezizizidenge ziya kuthi zidakiswe, akunjalo?

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

Uye njengokuba iintombi ezizizilumko kweli xesha, xa kukho isilingo sokulukuhla kwanabakhethiweyo, njengokuba iintombi ezizizilumko zisamkela ukuthululwa koMoya oyiNgcwele, iintombi ezizizidenge zizamkela ntoni? Inkohliso enamandla ekuthethwa ngayo kweyesi-2 kwabaseTesalonika. Nayo loo nto siya kuyiphatha, ngokunjalo, ngokunxulumene neMihla ngemihla.

—"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."

—“vaipinza katika uzoefu wao hisia zenye mwonekano wa kiroho [wa kiroho wa mizimu], na kuwavuta watu wetu kwa hisia zenye kuvutia ambazo zingewadanganya, kama ikiwezekana, hata walio wateule wenyewe.”

What is the very bottom line of spiritualism?

Kodi maziko ake enieni a uzimu ndi ati?

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

Fa hi taallaa seenaa Mootii Saa’ul, Saamu’eel maal jedhe? “Fincilli akka falfalummaatti lakkaa’ama.” Fincilli falfalummaadha.

Where does Saul end up?

Saulo anogumisira kupi?

FROM THE AUDIENCE: With the witch of Endor.

KUTOKA KWA WASIKILIZAJI: Pamoja na mchawi wa Endori.

With the witch of Endor.

Na n’umupfumu w’i Endori.

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

Ni iki Umwami Sawuli yakoze cyateye uru ruhererekane rw’ibyabaye rwamugejeje ku mupfumu w’i Endori? Yashyize ijambo rye hejuru y’Ijambo ry’Imana. Yari yarabwiwe icyo akwiriye gukora, ariko akomeza imbere akora icyo we yashakaga gukora.

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

Mutsara wokupedzisira chaizvo wezvemidzimu ndewokuti unoisa shoko rako pamusoro peShoko raMwari. Ndipo pazvinotangira zvose. Ndihwo uroyi.

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

Urozi ndiko kuziva maitiro anoita Satani kuti akuise pasi pechisimba chake. Mapiro aanokupinza nawo muchimiro chokukwezvwa kana kuti kukusvikisa pakunyengedzwa, ishoko rine chekuita nezvemashiripiti uye nokunyengera kwemashiripiti.

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

Kana waroyiwa, ndiani anotanga kuroya? Muroyi. Zvose zvinotanga pandinoisa shoko rangu pamusoro peShoko raMwari. Ndiko kuroya, ndiko kupanduka, uye ini ndini ndaroyiwa. Uye ndizvo zvakaitika kuna Daniells naPrescott.

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

Uye ndiwo manzwiro aipinzwa naDaniells naPrescott panguva iyo izvi zvaiitika? Maonero asiri iwo pamusoro pe“Daily”.

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

Uye maonero echokwadi pamusoro pe“Daily” ndeapi? Ndeekuti iPaganism, uye Paganism chitendero chekuzvikudza nekuzvikwidziridza. Icho chitendero chakatangira mudare reDenga apo Satani, apo Satani, akaisa shoko rake pamusoro peShoko raMwari, uye akaunza munhoroondo yevanhu chakavanzika chokusateerera.

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

Chakavanzika chokusateerera mutemo ibasa raSatani rokutitsinga. Ibasa raSatani rokutiita kuti tiise shoko redu kana shoko rake pamusoro peShoko raMwari.

Do you follow my thought?

Shinangqondo yami?

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

Tarisa iniquity. Richaitsanangura iniquity muStrong’s Concordance. Uye kana waitora uchidzika kusvika pashoko remudzi, shoko remudzi reiniquity chii? Alpha, alpha. Ndiko kutsauka kwekutenda kweAlpha.

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

Daniells na Prescott vaimanikidzira rini pfungwa youpenzi iyi? Munguva yeKuramba Kutenda kweAlpha.

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

Nokudaro, musapotsa zvinorehwa naSister White pano pamusoro pokunyengedza ivo vakasanangurwa chaivo, uye pamusoro pokuverenga Ezekieri 28. Aiziva zvakanga zvichiitika. Aiziva kuti nyaya iyi yeDaily hachisi chinhu chisina kururama padzidziso chete, asi chinodawo kuti avo vachaparidza maonero asina kururama pamusoro peDaily vaise shoko ravo pamusoro peShoko raMwari, uye zvinovaisa pachinzvimbo chokuti vakombekerwa; naizvozvo, vanova chishandiso muruoko rwaSatani chokukombekera vamwe nokupanduka kwavo.

> "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,"

> “Ndinofanira kunyora nepeni yangu [chokwadi chokuti] hama idzi dzaizoona kukanganisa mumifungo yadzo inonyengera kwaizoisa chokwadi mukusava nechokwadi; uye [asi] ivo [vaizomira] pachena sokunge [vaiva] nokunzwisisa kukuru kwomweya. Zvino ndinofanira kuvaudza [kuti] pandakaratidzwa nyaya iyi,”

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

Abantu bathi, “Hhayi, u-Ellen White, akanaso isikhundla mayelana ne-Daily.”

> "when I was shown this matter when Elder Daniells was lifting up his voice like a trumpet in advocating his ideas of the —Daily,' the after results were presented. Our people were becoming confused. I saw the result, and then there were given me cautions that if Elder Daniells without respect to the outcome should thus be impressed and let himself believe he was under the inspiration of God,"—

> “Pandakaratidzwa nyaya iyi, apo Mukuru Daniells akanga achisimudza inzwi rake sehwamanda mukusimudzira pfungwa dzake pamusoro pe—‘Daily,’ migumisiro yakazotevera yakaratidzwa. Vanhu vedu vakanga vava kuvhiringidzika. Ndakaona mugumisiro wacho, uye ipapo ndikapiwa yambiro yokuti kana Mukuru Daniells, asingatarisiri mugumisiro, aizobvuma kusundwa saizvozvo uye ozvirega achitenda kuti akanga ari pasi pefemerwo yaMwari,”

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

Uku ndiko kunamata zvemidzimu. Aisa shoko rake pamusoro peShoko raMwari. Ari kutenda kuti ari kufemerwa naMwari.

> "that if Elder Daniells without respect to the outcome should thus be impressed and let himself believe he was under the inspiration of God, skepticism would be sown among our ranks everywhere, and we should be where Satan would carry his messages. Set unbelief and skepticism would be sown in human minds, and strangecrops of evil would take the place of truth. Ms 67, 1910, 1–8. Manuscript Release, volume 20, 17–22.

> “kana kuti VaDaniells Mukuru, vasingatarisi mugumisiro wacho, vakadai vabatwa nepfungwa iyi uye vakazvitendera kutenda kuti vaiva pasi pekufemerwa naMwari, kusava nekutenda pamwe nokupokana kwaizodyarwa pakati pedu pose-pose, uye taizosvika panzvimbo iyo Satani aizotakura mashoko ake. Kusatenda kwakadzama pamwe nokupokana kwaizodyarwa mundangariro dzavanhu, uye zvirimwa zvisinganzwisisiki zvezvakaipa zvaizotsiva chokwadi. Ms 67, 1910, 1–8. Manuscript Release, volume 20, 17–22.

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

Zvirimwa zvakaipa zvisinganzwisisiki zviri kukura kwose kwose muAdventism nhasi.

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

Ellen White anoisa tsigiro yake pakunzwisisa kweMapiyona pamusoro pe2520.

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

Ellen White anotsigira kunzwisisa kweMapiyona kuti “Daily” riri mubhuku raDanieri rinomirira Chipegani.

Back to Articles