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# The Book of Daniel - Number Eighty-Nine

Buugga Daanyeel - Siddeetan iyo Sagaal

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

Furfuridda Caqiidooyinka Beenta ah: Baadhitaan Taariikheed oo ku Saabsan “Maalinlaha” ee Adventism-ka

Author

Jeff Pippenger

Published

February 22, 2024

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

Maqaalkii siddeetan iyo kow iyo tobnaad ee taxanahan maqaalada ee ku saabsan kitaabka Daanyeel, waxaannu ku darnay tuduc laga soo qaatay Manuscript Releases, mugga 20, 17–22, halkaas oo Sister White si cad u aqoonsanayso in waxbariddii ahayd in “kan joogtada ah” uu matalo meesha quduuska ah ee Masiixa ay Odayaasha Prescott iyo Daniells ka heleen “malaa’ig laga eryay samada.” Iyadu si toos ah uguma magacaabin fikraddooda beenta ah ee ku saabsan “kan joogtada ah,” sida aan anigu yeelay, hase ahaatee diiwaanka taariikhdu si aad ah ayuu u caddaynayaa in tani ay ahayd waxa ay isku dayayeen inay u taagaan run ahaan. Waxay doonayeen inay dib u qoraan qaybo ka mid ah buuggii Uriah Smith ee Daniel and the Revelation, kuwaas oo taageeraya fahamka “kan joogtada ah,” kaas oo ay iyadu ku aqoonsanayso Early Writings, bogga toddobaatan iyo afar, inuu yahay aragtida saxda ah.

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

W. W. Prescott wuxuu daabacay joornaal xilliyeed cinwaankiisu ahaa The Protestant, kaas oo mawduuciisa keliya uu ahaa sare u qaadidda aragtida beenta ah ee “the daily.” Isaga iyo madaxweynihii General Conference, A. G. Daniells, waxay noqdeen hormuudkii shaydaanniga ahaa ee lagu sii waday dadaalladii Prescott ee ku wajahnayd adkaynta caqiidada beenta ah sidii aragtida rasmiga ah ee Adventism-ka; hase yeeshee intii Ellen White noolayd, guushoodii dadaalkaas shaydaanniga ah waa la xakameeyey. Sannadkii 1931, Daniells wuxuu sheegay in isla sannadkii qoraalka Manuscript Releases laga qoray (1910), uu isagu (Daniells) arrinta “the daily” kala hadlay Sister White, ayna iyadu ku hoggaamisay inuu rumaysto in aragtidiisa isaga iyo tan Prescott ay sax ahayd.

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

Waa muhiim in la fahmo taariikhdan, waayo hadda waxaan bilaabaynaa tixgelinteenna ku saabsan korodhka aqoonta ee yimid 1989, markii khadadka dib-u-habaynta ee quduuska ah iyo lixda aayadood ee ugu dambeeya ee Daanyeel kow iyo tobnaad la furay. Si loo garto iftiinkii ka dhashay burburkii Midowgii Soofiyeeti, taas oo ahayd rumoobidda aayadda afartanaad ee Daanyeel kow iyo tobnaad, waxaa loo baahan yahay in si sax ah loo fahmo “kan maalinlaha ah,” iyo taariikhda nebiyadeed ee uu “kan maalinlaha ahi” matalo, waayo taariikhdaasu waxay sawiraysaa ku-celcelinta taariikhdaas ee aayadaha afartan ilaa afartan iyo shan ee Daanyeel kow iyo tobnaad. Aayadahaasu waxay muujinayaan in farriinta lagu furay aayadahaas ay tahay “warka bari iyo woqooyi,” kaas oo keena cadaadiska ugu dambeeya ee dadka Ilaah.

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

> Laakiin warar ka iman doona bari iyo woqooyi ayaa isaga ka nixiin doona; sidaas daraaddeed wuxuu ku bixi doonaa cadho weyn si uu u baabbi’iyo, oo uu gebi ahaanba u tirtiro dad badan. Oo teendhooyinka qasrigiisa ayuu ka taagi doonaa dhexdooda badaha iyo buurta quduuska ah ee sharafta leh; hase yeeshee wuxuu iman doonaa dhammaadkiisa, oo midna ma caawin doono isaga. Daanyeel 11:44, 45.

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

Farriinta aayadda afartanaad ee la furay markii Midowgii Soofiyeeti uu burburay sannadkii 1989, waa farriinta roobka dambe oo ka dhigi doonta baabbanimada (boqorka woqooyi) inay “u baxdo cadho weyn si ay u baabbi’iso, oo ay gebi ahaanba u tirtiro kuwo badan.” “Warar” si nebiyadeed waa farriin.

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

> Oo sidee bay wax u wacdiyi doonaan haddaan la dirin? sida qoran, Sidee u qurux badan yihiin cagaha kuwa injiilka nabadda ku wacdiya oo keena bishaaro waxyaalo wanaagsan ah! Rooma 10:15.

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

Farriinta roobka dambe waa farriinta ay soo bandhigaan waardiyayaasha Ilaah ee maalmaha ugu dambeeya, kuwaas oo ku heesa gabayga beerta canabka iyo gabayga Muuse iyo Wanka.

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

> Sidee bay ugu qurux badan yihiin buuraha dushooda cagaha kii keena war wanaagsan, kan naadiya nabadda; kan keena bishaaro wanaag ah, kan naadiya badbaadada; kan Siyoon ku yidhaahda, Ilaahaagu waa taliyaa! Waardiyayaashaadu cod bay kor u qaadi doonaan; iyagoo codkooda isku mar ah ayay wada heesi doonaan, waayo, indho ka indho ayay ku arki doonaan marka Rabbigu Siyoon soo celiyo. Ishacyaah 52:7, 8.

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

“Warkii” ku xusan aayadda afartan iyo afraad ee Daanyeel kow iyo tobnaad waxay ka cadhaysiiyaan ninka dembiga, waxaana markaas la fuliyaa daadinta dhiigga ee ugu dambaysa ee baabtiiska. Farriintaasu waa farriinta malaa’igta saddexaad oo ku bararta qaylo weyn marka uu dhowaan yimaado sharciga Axadda.

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

> “Qofna lama xukumo ilaa uu helo iftiinka oo uu arko waajibka amarka afraad. Laakiin markii amarku soo baxo isagoo dhaqan gelinaya sabtida been-abuurka ah, oo qaylada codka dheer ee ‘malaa’igta saddexaad’ ay dadka uga digto cibaadada bahalka iyo sanamkiisa, xariiqda u dhexeysa beenta iyo runta ayaa si cad loo kala sooci doonaa. Markaas kuwa weli ku sii socda xadgudubka waxay heli doonaan calaamadda bahalka.” Signs of the Times, November 8, 1899.

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

“Wararka ka imanaya bari iyo woqooyi” ee ka cadhaysiiya awoodda baabtinimada, kuna kora qaylo weyn xilliga sharciga Axadda, fariintaasuna waa farriinta roobka dambe ee bilaabatay Sebtembar 11, 2001. Weedha “cod weyn” waa eray nebinimo ah oo matala awood sii kordhaysa.

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

> “Runta wakhtigan loo joogo, oo ah farriinta malaa’igta saddexaad, waa in lagu dhawaaqaa cod weyn, taas oo micnaheedu yahay awood sii kordhaysa, inta aynu u soo dhowaanayno imtixaanka weyn ee ugu dambeeya.” The 1888 Materials, 1710.

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

“Wararka” aayadda afartan iyo afraad ku xusan waa farriinta roobka dambe wax yar ka hor inta aanu xidhmin fursadda tijaabada aadanaha, marka Miikaa’iil istaago. Waa isla farriintii roobka dambe ee timid 11-kii Sebtembar, 2001, laakiin waxay ku kortaa qaylo weyn, ama cod weyn, marka boqol iyo afartan iyo afarta kun la shaabadeeyo, dabadeedna Ruuxa Quduuska ah lagu shubo iyaga oo aan qiyaas lahayn. Waa isla farriintii roobka dambe ee calaamadisay muddadii shaabadaynta boqolka iyo afartan iyo afarta kun.

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

Waa farriinta roobka dambe ee lagu been-abuuray farriin nabad iyo ammaan ah oo ay soo bandhigto Adventism-ka La’odikiya laga bilaabo imaatinka “dameerka” ilaa imaatinka “libaaxa”. Muddada u dhexaysa Sebtembar 11, 2001, iyo sharciga Axadda ee dhowaan imanaya waxay calaamad u tahay sariirta dhimashada ruuxiga ah ee Adventism-ka La’odikiya, kuwaas oo la xukumana ka dib markii guriga Ilaah (Yeruusaalem) la xukumo, waxay ku dhintaan isla qabrigaas. Sariirta dhimashada ee Adventism-ka La’odikiya waxay u dhexaysaa dameerka iyo libaaxa, farriinta la diidana ee keenta dhimashadooda waa “wararka ka imanaya “bariga” (astaanta Islaamka) iyo woqooyiga (astaanta baabtiisnimada). Waa isla farriintaas, taas oo ah farriinta malaa’igta saddexaad.

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

Lixda aayadood ee ugu dambeeya ee Daanyeel kow iyo tobnaad, kuwaas oo la furfuray wakhtigii dhammaadka sannadkii 1989, waa farriinta roobka dambe, taas oo lagu dhawaaqayo xilli farriin been ah oo ku saabsan roobka dambe, oo ah “nabad iyo ammaan,” la wada sheegayo. Imtixaanka roobka dambe wuxuu marka hore hor yimaadaa guriga Ilaah, waayo halkaas ayaa xukunku ka bilaabmaa; dabadeedna wuxuu hor yimaadaa adhiga kale ee ka baxsan guriga Ilaah. Sababtaas aawadeed, waa lama huraan in la fahmo “beenta” lagu soo geliyey Adventism-ka La’odikiya qarnigii saddexaad, maxaa yeelay intuu Ilaah Ruuxiisa Quduuska ah ku shubayo kuwa uu shaabadaynayo, isla mar ahaantaana wuxuu khiyaano xoog leh ku shubayaa kuwa aan aqbalin jacaylka runta.

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

Intii lagu jiray murankii socday tobankii sano iyo badhkii ugu horreeyey ee qarnigii labaatanaad ee ku saabsanaa “kan maalinlaha ah,” mid ka mid ah raggii difaacay mowqifkii saxda ahaa ee Milleriyiinta ee ahaa in “kan maalinlaha ah” uu yahay astaan sanamnimada, wuxuu ahaa F. C. Gilbert. Gilbert wuxuu ahaa qof Yuhuudnimada ka soo jeestay, wuxuuna si qumman u akhriyi jiray una ku hadli jiray afka Cibraaniga. Wuxuu difaacay mowqifkii hormuudka ee ku saabsan kitaabka Daanyeel isaga oo ku salaynaya fahamkiisa afka Cibraaniga. Sannadkii 1910, isla sannadkii ay Sister White qortay qoraalkii gacanta ee tobannaan sano la aasi lahaa, kaas oo caddeeyey in aragtidii Daniells iyo Prescott ee ku saabsnayd “kan maalinlaha ah” ay ka timid malaa’igta Shayddaanka, Gilbert wuxuu arrinta “kan maalinlaha ah” kala yeeshay Sister White waraysi shakhsi ah.

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

Waxaan ognahay inuu yeeshay waraysi, waayo isla markiiba (maalintii xigtay) ayuu qorey dulmar kooban oo ku saabsan waraysigii uu la yeeshay Sister White. Sannadkii 1931, A. G. Daniells wuxuu ku andacooday inuu isla sannadkaas—1910—waraysi kala yeeshay Sister White mawduuca “the daily.” Daniells wuxuu ku dooday in Sister White aanu uga tegin gunaanad kale aan ahayn in “the daily” uu ahaa astaan u ah adeegga Masiixa ee meeshiisa quduuska ah. Laakiin sheegashada Daniells ee waraysiga ma ahayn oo keliya “been,” ee waa “beentii” wax sii sheegidda oo keenta marin-habaabin xoog leh.

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

Kuwa aan laga yaabo in aanay heli karin jaantusyada 1843 iyo 1850, waxaa muhiim ah in la fahmo in markii jaantuskii 1843 la daabacay sannadkii 1842, Millerite-yadu ay weli rumaysnaayeen in meesha quduuska ah ee la nadiifin lahaa si loo oofiyo waxsii sheegidda laba kun iyo saddex boqol oo sannadood ay ahayd dhulka. Markii ay daabaceen jaantuskii 1850, markaas waxay ogaadeen in meesha quduuska ah ee la nadiifin lahaa ay ahayd meesha quduuska ah ee jannada. Sababtaas awgeed, jaantuskii 1843 MA LAHAN sawir muujinaya meesha quduuska ah ee Ilaah, laakiin jaantuskii 1850 WUU LEEYAHAY sawir muujinaya meesha quduuska ah ee Ilaah. Tani waa arrin muhiim ah, waayo Daniells wuxuu ku dooday in wareysigiisii uu la yeeshay Sister White uu tusay jaantuskii 1843, oo uu ku tilmaamay meesha quduuska ah ee ku taal jaantuska. Taasu waxay ahaan lahayd wax aan suurtagal ahayn, waayo meesha quduuska ah kuma taallo jaantuskii 1843. Sheegashadiisii wareysiga waxay ahayd “been.”

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

Markii aan ka shaqaynayay taariikhdan sannadkii 2009, oo aan ogaaday in ragga labada dhinac ee arrintan ku lug lahaa ay labaduba ku andacoonayeen inay arrinta “kan maalinlaha ah” kala yeesheen Sister White waraysi, ayaan iimayl u diray Ellen White Estate oo aan weydiiyey in ay heli karaan buuggii diiwaanka ahaa ee lagu qoray waraysiyadii Sister White ee sannadkii 1910. Waxay iigu jawaabeen in buuggii diiwaanka wali ay hayaan. Waxa soo socda waa iimaylkaygii iyo jawaabtii ka timid Ellen White Estate.

Monday, January 19, 2009

Isniin, Janaayo 19, 2009

To whom it may concern:

Ku alla kii ay khusayso:

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

Waxaan maqlay in uu jiray buug-diiwaangelin ah oo lagu qori jiray cidda la yeelatay wareysiyo Sister White iyo waxa wareysiyadu ku saabsanaayeen. Waxaan isku dayayaa inaan xaqiijiyo ama beeniyo in A. G. Daniells uu la yeeshay Sister White wareysi sannadkii 1910 oo ku saabsanaa mawduuca “daily.” Waan ogahay in ay jirto markhaati taariikheed oo sheegaya in wareysigaasi dhacay, laakiin waxaan is weydiinayaa in uu jiro wax diiwaan ah oo ku jira buug-diiwaangelin rasmi ah oo arrintaas si dhab ah u qoran. Isla markaasna, waxaa la ii sheegay in F. C. Gilbert isaguna uu la yeeshay Sister White wareysi sannadkii 1910 oo ku saabsanaa mawduuca “daily,” waxaana jeclaan lahaa inaan ogaado in taas lagu xaqiijin karo buug-diiwaangelin ay shaqaalaheedu hayeen muddadaas. Waxaa laga yaabaa inaanu jirin wax buug-diiwaangelin ah, ama haddii uu jiray laga yaabee inaadan sii dayn macluumaadkaas, ama laga yaabee inay ka baxsan tahay awooddiinna inaad arrintaas ii hubisaan xataa haddii uu jiro. Sidaas darteed, si kastaba ha ahaatee, waxaan doonayay inaan weydiiyo. Caawimaad kasta oo aad bixin kartaan aad baan ugu mahadnaqayaa.

Dear Jeff,

Jeff qaaliga ah,

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

Waad ku mahadsan tahay iimaylkaaga. Runtii waxaan haynaa xisaab si caddaalad ah u dhammaystiran oo ku saabsan socdaalladii Ellen White, taas oo ku salaysan waraaqaheeda, xusuus-qoraalladeeda, iyo jadwalladii la daabacay ee ballamaha, hase ahaatee ma jiro “buug-socod” sidaas oo kale ah.

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

Shaki la’aan waad akhriday warbixinta ku saabsan booqashadii A G Daniells uu la yeeshay Ellen White ee ku qoran mugga 6-aad ee Taariikh-nololeedka EGW, The Later Elmshaven Years, bogagga 256, 257. Ma aannu helin wax diiwaan madaxbannaan oo wareysigan ku saabsan. Hase yeeshee, waxa aannu haynaa warqad ka timid Oday Gilbert oo ku taariikhaysan Juun 1, 1910, taas oo muujinaysa qorshihiisii ahaa inuu joogo St. Helena (meesha ay Ellen White ku nooleyd) inta u dhaxaysa Juun 6–9. Intaas ayaa le’eg xaddiga dukumeentiyada taageeraya ee aan ka warqabo.

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

Ilaah ha ku barakeeyo—Tim Poirier, Ku-xigeenka Agaasimaha, Ellen G. White Estate

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

Ma jiro diiwaan madax-bannaan oo muujinaya in Daniells waligiis yeeshay wareysi ku saabsan mawduuca “the daily,” balse waxaa jira warqad ka timid Gilbert oo caddaynaysa ujeeddadiisii ahayd inuu joogo gurigeeda laga bilaabo lixda ilaa sagaalaadka Juun, 1910.

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

Taariikh-nololeedka Walaasha White, ee hantida Ellen White tixraacayso, halkaas oo awowgeed ka hadlayo arrinta waraysigii Daniells, wuxuu diiwaangeliyey sheegashadii Daniells ee ku saabsan waraysigii la been-abuuray ee 1910:

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

> “Mar dambe in yar ka dib intii dooduhu socdeen, Oday Daniells, isaga oo ay weheliyaan W. C. White iyo C. C. Crisler, kuna hamminaya inay Ellen White qudheeda ka helaan waxa ay ahayd macnaha hadalkeeda ku qoran Early Writings, ayaa u tagay iyada oo arrinta horteeda dhigay. Daniells wuxuu watay Early Writings iyo jaantuskii 1843. Wuxuu ag fadhiistay Ellen White oo su’aalo badan ku celceliyey. Warbixintiisii ku saabsanayd wareysigan waxaa xaqiijiyey W. C. White:”

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

> “Markii ugu horraysay waxaan u akhriyey Sister White hadalka kor lagu bixiyey ee ku qoran Early Writings. Dabadeed waxaan hor dhigay shaxdayadii nebiyadeed ee ay adeegsan jireen wadaaddadayadu marka ay fasirayeen waxsii sheegyada Daanyeel iyo Muujintii. Waxaan u jeediyey dareenkeeda sawirka meesha quduuska ah iyo weliba muddadii 2300ka sannadood sida ay uga muuqatay shaxda.

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

> “Markaas ayaan weydiiyey haddii ay xusuusan karto wixii loo tusay ee ku saabsanaa mawduucan.

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

> “Markaan xusuusto jawaabteedii, waxay ku bilowday iyadoo sheegaysa sida qaar ka mid ah hoggaamiyayaashii ku jiray dhaqdhaqaaqii 1844 ay ugu dadaaleen inay helaan taariikho cusub oo lagu go’aamiyo dhammaadka muddadii 2300-ka sano. Dadaalkan waxaa loo waday in la dejiyo taariikho cusub oo ku saabsan imaatinka Rabbiga. Tani waxay jahawareer ku abuureysay kuwii ku jiray Dhaqdhaqaaqa Advent-ka.

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

> “‘Jahawareerkan Rabbigu iyada ugu muujiyey jahawareerkan dhexdiisa, ayay tidhi, in aragtidii la hayey oo la soo bandhigay ee ku saabsan taariikhuhu ay sax ahayd, iyo inaan mar dambe marnaba la cayimin wakhti kale, ama la keenin farriin waqti kale.

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

> “Markaasaan waxaan ka codsaday inay sheegto wixii iyada loo muujiyey oo ku saabsanaa qaybta inteeda kale ee “allabariga joogtada ah”—Amiirka, ciidanka, ka qaadista “allabariga joogtada ah,” iyo duminta meesha quduuska ah.

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

> “Waxay ku jawaabtay in astaamahani aan hortooda loogu dhigin muujintii sidii qaybta wakhtiga ahayd. Looma hoggaamin lahayn inay sharaxaad ka bixiso qodobbadaas wax sii sheegidda.”

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

> “‘Wareysigii wuxuu saamayn qoto dheer ku reebay maskaxdayda. Iyada oo aan wax labalabayn ah jirin ayay si xor ah, si cad, oo muddo dheer uga hadashay muddadii 2300-ka sano ahayd, laakiin qaybta kale ee wax sii sheegidda way ka aamustay.

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

> “‘Gunaanadka keliya ee aan ka soo saari karay sharraxaaddeeda xorta ah ee ku saabsan waqtiga iyo aamusnaanteeda ku saabsan qaadista “allabariga joogtada ah” iyo hoos-u-dhigidda meesha quduuska ah wuxuu ahaa in muujintii la siiyey ay ku saabsanayd waqtiga, iyo in aan iyada loo siin wax sharraxaad ah oo ku saabsan qaybaha kale ee waxsii sheegidda.—DF 201b, bayaanka AGD, Sebt. 25, 1931.” Arthur White, Ellen G. White, mugga 6, 257.

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

Daniells wuxuu ku andacooday inuu iyada tusay shaxdii 1843 oo uu ka weyddiiyey meesha quduuska ah ee aan lagu matalin shaxdaas. Wuxuu kaloo ku andacooday inuu qaatay buugga Early Writings oo uu su’aalo badan kaga daba keenay waxa ay ula jeeddaysay markay si cad u taageertay fahamkii hormuudkii ee “the daily” iyo in shaxda lagu hagay gacanta Rabbiga. Wiilka Ellen White, oo ahaa aabbaha Arthur L. White, taariikh-nololeedka qoray dulmar ku saabsan dhacdadan la sheegayo, wuxuu aqbalay aragtida shaydaanniga ah ee Daniells iyo Prescott ee ku saabsan “the daily,” wuxuuna markhaati ka bixiyey sheegashada Daniells ee wixii uu maqlay intii wareysiga lagu jiray. Si fudud uma ay taxaddarin qisadooda ay iska sameysteen, waayo shaxdii 1843 ma matasho meel quduus ah oo Daniells farta ku fiiqi kari lahaa.

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

Been kale oo been-abuur ah oo lagu soo bandhigay wareysiga waa beenta ah in qodobka laga soo qaatay Early Writings uu ahaa digniin ka dhan ah “waqti cayimid.” Qodobka Daniells la sheegay inuu wax ka weydiiyey waa sida soo socota:

> “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.

> “Waxaan arkay in shaxdii 1843 lagu hagay gacanta Rabbiga, iyo inaan aan la beddelin; in tirooyinku ahaayeen sidii uu doonayay; in gacantiisu ku dul jirtay oo ku qarisay khalad ku jiray qaar ka mid ah tirooyinka, si aan ninna u arki karin, ilaa gacantiisa laga qaaday.

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

> “Markaas waxaan arkay, oo ku saabsan ‘joogtada’ (Daniel 8:12), in erayga ‘allabari’ lagu daray xigmadda dadka, oo aanu ka tirsanayn qoraalka, iyo in Rabbigu siiyey fahamka saxda ah ee arrintaas kuwii bixiyey qayladii saacadda xukunka. Markii midnimo jirtay, ka hor 1844, ku dhowaad dhammaan waxay ku midoobeen fahamka saxda ah ee ‘joogtada’; laakiin jahawareerkii jiray tan iyo 1844 dabadeed, aragtiyo kale ayaa la qaatay, waxaana ka dhashay gudcur iyo wareer. Wakhtigu imtixaan ma ahayn tan iyo 1844, mar dambena imtixaan ma noqon doono.” Early Writings, 74, 75.

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

Willie C. White, oo ahaa wiilka Sister White, wuxuu aqbalay aragtida beenta ah ee ku saabsan “the daily,” wiilkiisii Arthurna wuxuu doonay inuu sii waaro “beenta” la xiriirta waraysigii aan weligiis dhicin, isagoo isku dayaya inuu soo jeediyo in digniinta ku jirta tuduca laga soo qaatay Early Writings ay si fudud oo gaar ah u ahayd digniin ka dhan ah dejinta wakhtiyada. Dooddaas waxaa la allifay sannadihii 1930-meeyadii, waxayna noqotay qayb aasaasi ah oo ka mid ah “beenta.”

We will take up that argument in the next article.

Maqaalka xiga ayaynu ku qaadi doonnaa dooddaas.

> “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.

> “Sebtembar 23-keedii, Rabbiguu wuxuu i tusay inuu mar labaad gacantiisa u fidiyey inuu soo celiyo hadhaaga dadkiisa, iyo in dadaallada la labanlaabo wakhtigan ururinta. Wakhtigii kala-firdhinta reer binu Israa’iil waa la garaacay oo la jeexjeexay; laakiinse imminka wakhtigan ururinta Ilaah baa dadkiisa bogsiin doona oo duubi doona dhaawacyadooda. Wakhtigii kala-firdhinta, dadaalladii lagu bixiyey faafinta runta waxay lahaayeen saamayn aad u yar, wax yar bay qabteen ama waxba ma ay qaban; laakiinse wakhtigan ururinta, marka Ilaah gacantiisa u taagay inuu dadkiisa ururiyo, dadaallada lagu faafinayo runta waxay yeelan doonaan saamayntii loogu talogalay. Dhammaan waa inay ahaadaan kuwo midoobay oo ku kulul hawsha. Waxaan arkay inay ceeb tahay in qofna u soo qaato wakhtigii kala-firdhinta tusaalooyin inagu xukuma imminka wakhtigan ururinta; waayo, haddii Ilaah aanu inoo samaynin wax ka badan inta uu markaas sameeyey, reer binu Israa’iil weligood lama ururin lahaa. Waxaa sidaas oo kale lagama maarmaan u ah in runta lagu daabaco wargeys, sida loo wacdiyo.”

> “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.

> “Rabbigu wuxuu i tusay in shaxdii 1843 ay gacantiisu hagaysay, oo aan qayb ka mid ahayn la beddeli karin; in tirooyinkuna ahaayeen sida uu doonayay. In gacantiisu ku dul jirtay oo qarisay qalad ku jiray qaar ka mid ah tirooyinka, si aan qofna u arki karin, ilaa gacantiisa laga qaado.

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

> “Markaas waxaan arkay, marka la eego ‘Maalinlaha,’ in erayga ‘allabari’ ay ku darsatay xigmadda dadka, oo uusan ka tirsanayn qoraalka; iyo in Rabbigu siiyey fahamka saxda ah ee arrintaas kuwii bixiyey qayladii saacadda xukunka. Markii midnimo jirtay, ka hor 1844, ku dhowaad dhammaantood waxay ku midoobeen fahamka saxda ah ee ‘Maalinlaha;’ laakiin tan iyo 1844, jahawareerkii dhexdiisa, aragtiyo kale ayaa la qaatay, waxaana ka dhashay gudcur iyo jahawareer.” Review and Herald, November 1, 1850.

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