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# The Book of Daniel - Number Eighty-Nine

Kitabu cha Danieli - Nambari Themanini na Tisa

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

Kufichua Mafundisho Potofu: Uchunguzi wa Kihistoria wa “Kila Siku” katika Uadventista

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.

Katika makala ya themanini na moja katika mfululizo huu wa makala kuhusu kitabu cha Danieli tuliweka kifungu kutoka Manuscript Releases, juzuu ya 20, 17–22, ambako Dada White anabainisha wazi kwamba mafundisho kwamba "the daily," linaashiria patakatifu la Kristo yalikuwa yamepewa Wazee Prescott na Daniells na "malaika waliokuwa wamefukuzwa kutoka mbinguni." Yeye hataji moja kwa moja dhana yao potofu kuhusu "the daily," kama nilivyofanya mimi, lakini kumbukumbu za kihistoria zinaonyesha wazi kabisa kwamba hiki ndicho walichokuwa wakijaribu kukithibitisha kama kweli. Walikuwa wakitaka kuandika upya sehemu za kitabu cha Uriah Smith, Daniel and the Revelation, zinazotetea uelewa wa "the daily," ambao yeye anautambua katika Early Writings, ukurasa wa sabini na nne, kama mtazamo sahihi.

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 alikuwa amechapisha jarida la mara kwa mara liitwalo The Protestant, ambalo mada pekee ilikuwa kuendeleza mtazamo wa uongo kuhusu “kile cha kila siku.” Yeye pamoja na rais wa Mkutano Mkuu, A. G. Daniells, wakawa vinara wa kishetani wa kuendeleza jitihada za Prescott za kulithibitisha fundisho hilo la uongo kama msimamo rasmi katika Uadventista, lakini wakati Ellen White alipokuwa hai, mafanikio yao katika juhudi hizo za kishetani yalidhibitiwa. Mnamo 1931, Daniells aliripoti kwamba katika mwaka huohuo ambao kifungu kutoka Manuscript Releases kiliandikwa (1910), yeye (Daniells) alikuwa amefanya mahojiano na Dada White kuhusu mada ya “kile cha kila siku,” na kwamba alimfanya aamini kuwa mtazamo wake na wa Prescott ulikuwa sahihi.

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.

Ni muhimu kuelewa historia hii, kwa kuwa sasa tunaanza kuzingatia ongezeko la maarifa lililowasili mwaka 1989, wakati mistari mitakatifu ya matengenezo na mistari sita ya mwisho ya Danieli kumi na moja ilifunguliwa mihuri. Kutambua nuru iliyozalishwa na kuanguka kwa Umoja wa Kisovieti katika utimilifu wa mstari wa arobaini wa Danieli kumi na moja, kunahitaji uelewa sahihi wa "ya kila siku" na wa historia ya kinabii inayowakilishwa na "ya kila siku," kwa kuwa historia hiyo inaonyesha marudio yake katika mistari ya arobaini hadi arobaini na tano ya Danieli kumi na moja. Mistari hiyo inabainisha kwamba ujumbe unaofunuliwa katika mistari hiyo ni "habari za mashariki na kaskazini," ambazo huleta mateso ya mwisho ya watu wa Mungu.

> 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.

> Lakini habari kutoka mashariki na kutoka kaskazini zitamtia fadhaa; kwa hiyo atatoka kwa ghadhabu kuu ili kuharibu, na kuwaangamiza kabisa wengi. Naye atasimamisha hema za jumba lake la kifalme kati ya bahari katika mlima mtakatifu wa utukufu; lakini atafikia mwisho wake, wala hakuna atakayemsaidia. Danieli 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.

Ujumbe wa aya ya arobaini uliofunuliwa wakati wa kusambaratika kwa Umoja wa Kisovieti mwaka 1989, ni ujumbe wa mvua ya mwisho ambao utasababisha upapa (mfalme wa kaskazini) “atoke kwa ghadhabu kuu ili kuangamiza, na kuwaangamiza kabisa wengi.” “Tidings” katika unabii ni ujumbe.

> 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.

> Nao watahubiri vipi, wasipotumwa? Kama ilivyoandikwa, Ni mizuri jinsi gani miguu ya wale wahubirio injili ya amani na waletao habari njema za mambo mema! Warumi 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.

Ujumbe wa mvua ya masika ni ujumbe unaotolewa na walinzi wa Mungu wa siku za mwisho, wanaoimba wimbo wa shamba la mizabibu na wimbo wa Musa na wa Mwana-Kondoo.

> 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.

> Jinsi zilivyo nzuri juu ya milima miguu ya yeye aletaye habari njema, atangazaye amani; aletaye habari njema za mema, atangazaye wokovu; amwambiaye Sayuni, Mungu wako anatawala! Walinzi wako watapaza sauti zao; kwa pamoja wataimba: maana wataona kwa macho yao, wakati Bwana atakaporejeza Sayuni. Isaya 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.

"Habari" katika aya ya arobaini na nne ya Danieli kumi na moja humghadhibisha mtu wa dhambi, na umwagaji damu wa mwisho wa Upapa unakamilishwa. Ujumbe huo ndio ujumbe wa malaika wa tatu unaokua hadi kuwa Kilio Kikuu wakati wa sheria ya Jumapili inayokuja hivi karibuni.

> “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.

> "Hakuna anayehukumiwa mpaka awe amepokea nuru na kuona wajibu wa amri ya nne. Lakini wakati amri itakapotolewa ikilazimisha kushika Sabato bandia, na sauti kuu ya 'malaika wa tatu' itakapowaonya wanadamu dhidi ya kuabudu mnyama na picha yake, mstari utachorwa wazi kati ya uongo na kweli. Ndipo wale ambao bado wanaendelea katika uvunjaji wa sheria watapokea alama ya mnyama." Signs of the Times, Novemba 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.

“Habari za mashariki na kaskazini” zinazokasirisha upapa, huongezeka na kufikia kilio kikuu wakati wa sheria ya Jumapili, na ujumbe huo ndio ujumbe wa mvua ya mwisho uliyoanza tarehe 11 Septemba 2001. Usemi “sauti kuu” ni istilahi ya kinabii inayowakilisha nguvu inayoongezeka.

> “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.

> "Ukweli wa wakati huu, ujumbe wa malaika wa tatu, unapaswa kutangazwa kwa sauti kuu, yaani kwa nguvu inayoongezeka, tunapokaribia jaribio kuu la mwisho." 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.

"Habari" za aya ya arobaini na nne ni ujumbe wa mvua ya masika unaotangulia tu kufungwa kwa mlango wa rehema kwa wanadamu, Mikaeli anaposimama. Ni uleule ujumbe wa mvua ya masika uliowasili tarehe 11 Septemba 2001, bali unatanuka kuwa kilio kikuu, au sauti kuu, wakati elfu mia arobaini na nne wanapotiwa muhuri, na ndipo Roho Mtakatifu anamiminwa bila kipimo. Ni uleule ujumbe wa mvua ya masika ulioashiria kipindi cha kutiwa muhuri kwa elfu mia arobaini na nne.

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.

Ni ujumbe wa mvua ya masika ambao umeghushiwa na ujumbe wa amani na usalama unaowasilishwa na Uadventista wa Laodikia tangu kuwasili kwa "punda" hadi kuwasili kwa "simba". Kipindi kati ya Septemba 11, 2001, na sheria ya Jumapili inayokuja hivi karibuni kinaashiria kitanda cha mauti cha kiroho kwa Uadventista wa Laodikia, na wale wanaohukumiwa baada ya nyumba ya Mungu (Yerusalemu) kuhukumiwa, hufa katika kaburi lilelile. Kitanda cha mauti cha Uadventista wa Laodikia kipo kati ya punda na simba, na ujumbe unaokataliwa na kusababisha kifo chao ni "habari kutoka 'mashariki' (ishara ya Uislamu) na kaskazini (ishara ya Upapa)". Ni ujumbe uleule, yaani ujumbe wa malaika wa tatu.

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.

Aya sita za mwisho za Danieli kumi na moja, zilizofunuliwa wakati wa mwisho mwaka 1989, zinatoa ujumbe wa mvua ya masika, unaotangazwa wakati ambapo ujumbe wa uongo wa mvua ya masika wa “amani na salama” pia unatangazwa. Jaribio la mvua ya masika kwanza hukabili nyumba ya Mungu, kwa maana huko ndiko hukumu huanzia, kisha hukabili kundi lingine lililo nje ya nyumba ya Mungu. Kwa sababu hii, ni la msingi kuelewa “uongo” ulioingizwa katika Uadventista wa Laodikia katika kizazi cha tatu, kwa kuwa Mungu anamimina Roho Wake Mtakatifu juu ya wale anaowatia muhuri, wakati huohuo anawapelekea nguvu ya upotevu juu ya wale wasioupokea upendo wa kweli.

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.”

Wakati wa mgogoro wa miaka kumi na tano ya kwanza ya karne ya ishirini kuhusu "kila siku," mmoja wa watu walioutetea msimamo sahihi wa Millerite kwamba "kila siku" ni ishara ya upagani alikuwa F. C. Gilbert. Gilbert alikuwa ameongoka kutoka Uyahudi na alisoma na kuzungumza Kiebrania kwa ukamilifu. Alitetea msimamo wa waanzilishi katika kitabu cha Danieli kulingana na uelewa wake wa lugha ya Kiebrania. Mnamo 1910, mwaka huohuo ambao Dada White aliandika andiko ambalo lingezikwa kwa miongo kadhaa, ambalo lilibainisha kwamba maoni ya Daniells na Prescott kuhusu "kila siku" yalitoka kwa malaika wa Shetani, Gilbert alikuwa na mahojiano ya ana kwa ana na Dada White kuhusu suala la "kila siku."

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.

Tunajua kwamba alikuwa na mahojiano, kwa kuwa mara moja (siku iliyofuata) aliandika muhtasari wa mahojiano aliyokuwa nayo na Dada White. Mnamo 1931, A. G. Daniells alidai kwamba alikuwa na mahojiano na Dada White kuhusu mada ya "the daily" katika mwaka uleule—1910. Daniells alidai kwamba Dada White hakumuachia hitimisho jingine ila kwamba "the daily" ilikuwa ishara ya huduma ya Kristo katika patakatifu. Lakini dai la Daniells kuhusu mahojiano halikuwa tu "uongo"; ni "uongo" wa unabii unaozalisha udanganyifu mkuu.

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.”

Kwa wale wasioweza kupata chati za 1843 na 1850, ni muhimu kuelewa kwamba chati ya 1843 ilipochapishwa mwaka 1842, Wamileraiti bado waliamini kwamba patakatifu lililopaswa kutakaswa kwa utimilifu wa unabii wa miaka elfu mbili na mia tatu ilikuwa dunia yenyewe. Walipotoa chati ya 1850, walitambua kwamba patakatifu la kutakaswa lilikuwa patakatifu pa mbinguni. Kwa sababu hiyo chati ya 1843 haina mchoro wa patakatifu la Mungu, lakini chati ya 1850 ina mchoro wa patakatifu la Mungu. Hili ni muhimu, kwa kuwa Daniells alidai kwamba katika mahojiano yake na Dada White alimwonyesha chati ya 1843, naye akabainisha patakatifu kwenye chati. Hilo lisingewezekana, kwa kuwa hakuna patakatifu kwenye chati ya 1843. Madai yake ya mahojiano yalikuwa "uongo."

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.

Nilipokuwa nikichunguza historia hii mwaka 2009, niligundua kwamba wanaume wa pande zote mbili za suala hilo walidai wote kuwa walikuwa wamefanya mahojiano na Dada White kuhusu mada ya “kile cha kila siku.” Niliwaandikia barua pepe Ellen White Estate na nikauliza kama walikuwa na ufikiaji wa daftari la kumbukumbu lililorekodi mahojiano ya Dada White mwaka 1910. Walijibu kwamba bado walikuwa nalo daftari hilo. Yafuatayo ni barua pepe yangu na jibu kutoka Ellen White Estate.

Monday, January 19, 2009

Jumatatu, 19 Januari 2009

To whom it may concern:

Kwa yeyote anayehusika:

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.

Nimesikia kwamba kuna kitabu cha kumbukumbu kilichorekodi ni nani waliokuwa na mahojiano na Dada White na kile ambacho mahojiano hayo yalihusu. Ninajaribu kuthibitisha au kukanusha iwapo A. G. Daniells alikuwa na mahojiano na Dada White mwaka 1910 kuhusu mada ya "daily." Ninatambua kuwa kuna ushuhuda wa kihistoria kwamba mahojiano hayo yalifanyika, lakini ninajiuliza kama kuna kumbukumbu yoyote katika kitabu cha kumbukumbu rasmi inayorekodi jambo hili. Wakati huohuo, nimeambiwa kwamba F. C. Gilbert pia alikuwa na mahojiano na Dada White mwaka 1910 kuhusu mada ya "daily," na ningependa kujua kama hilo linaweza kuthibitishwa na kitabu cha kumbukumbu kilichotunzwa na wafanyakazi wake katika kipindi hicho. Huenda hakukuwa na kitabu cha kumbukumbu, au labda kama kilikuwepo hamtoi taarifa hiyo, au pengine inaweza kuwa nje ya uwezo wenu kukichunguza kwa ajili yangu hata kama kipo. Hivyo basi, kwa vyovyote vile nilitaka kuuliza. Msaada wowote mnaoweza kutoa utathaminiwa sana.

Dear Jeff,

Mpendwa Jeff,

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

Asante kwa barua pepe yako. Tunayo taarifa iliyokamilika kwa kiasi kikubwa kuhusu ratiba ya ziara za Ellen White, iliyotegemea barua zake, shajara zake, na miadi iliyochapishwa, lakini hatuna “kitabu cha kumbukumbu” hasa.

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.

Bila shaka umesoma kuhusu ziara ya A. G. Daniells kwa Ellen White katika juzuu ya 6 ya Wasifu wa EGW, The Later Elmshaven Years, uk. 256, 257. Hatujapata kumbukumbu ya kujitegemea ya mahojiano haya. Hata hivyo, tunayo barua kutoka kwa Mzee Gilbert ya tarehe 1 Juni 1910, inayoonyesha mpango wake wa kuwa huko St. Helena (ambako Ellen White aliishi) tarehe 6–9 Juni. Huo ndio upeo wa nyaraka za kuunga mkono ninazozifahamu.

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

Mungu akubariki - Tim Poirier, Naibu Mkurugenzi, 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.

Hakuna kumbukumbu huru inayoonyesha kwamba Daniells aliwahi kuwa na mahojiano kuhusu suala la "the daily," lakini kuna barua kutoka kwa Gilbert inayobainisha nia yake ya kuwa nyumbani kwake kuanzia tarehe 6 hadi 9 Juni, 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:

Katika wasifu wa Dada White unaorejelewa na Taasisi ya Ellen White, ambapo mjukuu wake analishughulikia suala la mahojiano ya Daniells, alinakili dai la Daniells kuhusu mahojiano ya mwaka 1910 yaliyobuniwa:

> “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:

> Katika hatua fulani, baadaye kidogo katika mijadala, Mchungaji Daniells, akiwa ameandamana na W. C. White na C. C. Crisler, akiwa na shauku ya kupata kutoka kwa Ellen White mwenyewe maana halisi ya kauli yake katika Early Writings, alimwendea na akaweka jambo hilo mbele yake. Daniells alichukua pamoja naye Early Writings na chati ya 1843. Aliketi karibu na Ellen White na kumzonga kwa maswali. Taarifa yake kuhusu mahojiano haya ilithibitishwa na 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.

> 'Kwanza nilimsomea Dada White tamko lililotajwa hapo juu katika kitabu cha Early Writings. Kisha niliweka mbele yake mchoro wetu wa kinabii unaotumiwa na wahudumu wetu katika kufafanua unabii wa Danieli na Ufunuo. Nilimwonyesha picha ya patakatifu na pia kipindi cha miaka 2300 kama vilivyoonyeshwa kwenye mchoro huo.

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

> 'Kisha nikauliza kama angeweza kukumbuka kile alichoonyeshwa kuhusu suala hili.

> “‘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.

> "'Kama ninavyokumbuka jibu lake, alianza kwa kueleza jinsi ambavyo baadhi ya viongozi waliokuwa katika harakati ya mwaka 1844 walijitahidi kutafuta tarehe mpya za kutamatika kwa kipindi cha miaka 2300. Juhudi hii ilikuwa ya kuweka tarehe mpya za kuja kwa Bwana. Hili lilikuwa likisababisha mkanganyiko miongoni mwa wale waliokuwa katika Harakati ya Adventi.

> “‘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.

> "'Katika mkanganyiko huu Bwana alimfunulia, alisema, kwamba mtazamo uliokuwa umeshikiliwa na kuwasilishwa kuhusu tarehe ulikuwa sahihi, na kwamba kamwe pasiwekwe tena wakati uliowekwa mwingine, wala pasiwe na ujumbe mwingine wa wakati.

> “‘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.

> 'Kisha nikamuuliza aniambie kile kilichokuwa kimefunuliwa kwake kuhusu sehemu iliyobaki ya "daily"-Mkuu, jeshi, kuondolewa kwa "daily," na kutupwa chini kwa mahali patakatifu.

> “‘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.

> "'Alijibu kwamba vipengele hivi havikuonyeshwa kwake katika maono kama ilivyokuwa kwa sehemu ya wakati. Hangeongozwa atoe ufafanuzi wa sehemu hizo za unabii."

> “‘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.

> 'Mahojiano hayo yaliacha athari ya kina akilini mwangu. Bila kusita alizungumza kwa uhuru, kwa uwazi, na kwa urefu kuhusu kipindi cha miaka 2300, lakini kuhusu sehemu nyingine ya unabii huo alinyamaza.

> “‘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.

> "'Hitimisho pekee nililoweza kufikia kutokana na maelezo yake ya wazi kuhusu wakati na ukimya wake kuhusu kuondolewa kwa "daily" na kutupwa chini kwa patakatifu lilikuwa kwamba maono aliyopewa yalihusu wakati, na kwamba hakupokea maelezo yoyote kuhusu sehemu nyingine za unabii.-DF 201b, taarifa ya AGD, Septemba 25, 1931." Arthur White, Ellen G. White, juzuu ya 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 alidai kwamba alimwonyesha chati ya 1843 na kumuuliza kuhusu patakatifu ambalo halijaonyeshwa kwenye chati hiyo. Alidai pia kwamba alichukua kitabu Early Writings na kumuuliza maswali mengi kuhusu alichomaanisha alipounga mkono waziwazi uelewa wa waasisi kuhusu “kile cha kila siku,” na aliposema kwamba chati hiyo iliongozwa na mkono wa Bwana. Mwana wa Ellen White, ambaye ndiye baba yake Arthur L. White, mwandishi wa wasifu aliyeandika muhtasari wa tukio hili linalodaiwa, alikuwa amekubali mtazamo wa kishetani wa Daniells na Prescott kuhusu “kile cha kila siku,” na akaunga mkono dai la Daniells kuhusu kile alichokuwa amekisikia katika mahojiano hayo. Walikuwa tu si waangalifu na hadithi yao ya kutungwa, kwa kuwa chati ya 1843 haionyeshi patakatifu ambalo Daniells angeweza kulionyesha kwa kidole.

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:

Uongo mwingine unaowasilishwa katika mahojiano ni kwamba kifungu kutoka Early Writings kilikuwa onyo dhidi ya "uwekaji muda." Kifungu ambacho inadaiwa kwamba Daniells aliuliza kukihusu ni kama ifuatavyo:

> “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.

> Nimeona kwamba chati ya 1843 iliongozwa kwa mkono wa Bwana, na kwamba haipaswi kubadilishwa; kwamba nambari zilikuwa kama Alivyotaka ziwe; kwamba mkono Wake ulikuwa juu yake na ukaficha kosa katika baadhi ya nambari, hivyo hakuna mtu aliyeweza kukiona, hadi mkono Wake ulipoondolewa.

> “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.

> Kisha nikaona kuhusiana na ‘ya kila siku’ (Danieli 8:12) kwamba neno ‘dhabihu’ liliingizwa kwa hekima ya mwanadamu, wala si sehemu ya maandishi, na kwamba Bwana aliwapa wale waliotoa mwito wa saa ya hukumu mtazamo sahihi juu yake. Wakati kulipokuwepo umoja, kabla ya 1844, karibu wote walikuwa wameungana katika mtazamo sahihi wa ‘ya kila siku’; lakini katika mkanganyiko tangu 1844, maoni mengine yamekubaliwa, na giza na mkanganyiko vimefuata. Muda haujawahi kuwa jaribio tangu 1844, wala hautakuwa tena kamwe jaribio. Maandishi ya Mapema, 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, mwana wa Dada White, alikuwa amekubali mtazamo wa uongo kuhusu "the daily", na mwanawe Arthur alitafuta kudumisha "uongo" uliounganishwa na mahojiano ambayo hayakuwahi kutokea kwa kujaribu kupendekeza kwamba onyo katika kifungu kutoka Early Writings lilikuwa tu, na peke yake, onyo dhidi ya kuweka wakati. Hoja hiyo ilibuniwa katika miaka ya 1930 na ikawa sehemu kuu ya "uongo".

We will take up that argument in the next article.

Tutashughulikia hoja hiyo katika makala ijayo.

> “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.

> Tarehe 23 Septemba, Bwana alinionyesha kwamba alikuwa ameunyoosha mkono wake mara ya pili kuwarejesha masalia ya watu wake, na kwamba juhudi lazima ziongezwe maradufu katika wakati huu wa kukusanya. Katika wakati wa kutawanywa Israeli alipigwa na kuraruliwa; lakini sasa, katika wakati wa kukusanya, Mungu atawaponya watu wake na kuwafunga vidonda vyao. Katika kutawanywa, juhudi zilizofanywa kueneza ukweli zilikuwa na athari ndogo tu, zilitimiza kidogo sana au hata hakuna; lakini katika kukusanya, wakati Mungu ameunyoosha mkono wake kuwakusanya watu wake, juhudi za kueneza ukweli zitakuwa na athari iliyokusudiwa. Wote wanapaswa kuwa na umoja na wawe na ari katika kazi. Niliona kuwa ni aibu kwa yeyote kurejelea kutawanywa ili kupata mifano ya kutuongoza sasa katika kukusanya; maana kama Mungu hatufanyii sasa zaidi ya alivyofanya wakati ule, Israeli hangekusanywa kamwe. Ni muhimu sawasawa kwamba ukweli uchapishwe katika gazeti, kama unavyohubiriwa.

> “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.

> Bwana alinionyesha kwamba chati ya 1843 ilielekezwa na mkono wake, na kwamba hakuna sehemu yake inayopaswa kubadilishwa; kwamba namba zilikuwa kama alivyozitaka. Kwamba mkono wake ulikuwa juu na ukaficha kosa katika baadhi ya namba, kiasi kwamba mtu yeyote asingeweza kuliona, hadi mkono wake ulipoondolewa.

> “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.

> Kisha nikaona, kuhusiana na ‘Kila Siku,’ kwamba neno ‘sadaka’ liliongezwa kwa hekima ya mwanadamu, wala halimo katika andiko; na kwamba Bwana aliwapa wale waliotoa mwito wa saa ya hukumu maoni sahihi juu yake. Umoja ulipokuwapo, kabla ya 1844, karibu wote walikuwa wameungana katika maoni sahihi ya ‘Kila Siku’; lakini tangu 1844, katika mkanganyiko, maoni mengine yamekumbatiwa, na giza na mkanganyiko vimefuata. Review and Herald, Novemba 1, 1850.

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