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# The Book of Daniel - Number Eighty-Nine

Danyýel Kitaby — Seksen Dokuz

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

Ýalan Taglymatlary Paş Etmek: Adventizmde «gündelik» meselesiniň taryhy seljermesi

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.

Danyýl kitaby baradaky şu makalalar tapgyrynyň segsen birinji makalasynda biz Manuscript Releases, 20-nji tom, 17–22-nji sahypalardan bir parçany girizipdik; onda White uýam “gündelik” Mesihiň mukaddes ýerini aňladýar diýen taglymatyň Prescott we Daniells ýaşulylaryna “asmanyndan kowlan perişdeler” tarapyndan berlendigini açyk görkezýär. Ol “gündelik” baradaky olaryň ýalan düşünjesini meniň edenim ýaly anyk atlandyrmaýar, ýöne taryhy ýazgy olaryň hakykat hökmünde ornaşdyrmaga çalyşýan zadyň hut şudygy barada örän aýdyňdyr. Olar Uriah Smithiň Daniel and the Revelation atly kitabynyň “gündelik” baradaky düşünjäni goldaýan böleklerini gaýtadan ýazmaga çalyşýardylar; White uýam bu düşünjäni Early Writings, ýetmiş dördünji sahypada dogry garaýyş hökmünde görkezýär.

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. Preskott “The Protestant” atly döwürleýin žurnal neşir edipdi; onuň ýeke-täk temasy “hemişelik” barada ýalan garaýşy beýgeltmekdi. Ol hem-de Baş konferensiýanyň prezidenti A. G. Daniells, Preskottuň bu ýalan taglymaty Adventizmde ortodoks garaýyş hökmünde berkarar etmek ugrunda edýän tagallalaryny dowam etdirmek üçin şeýtanyň öňdäki naýzasyna öwrüldiler; emma Ellen Waýt dirikä, olaryň bu şeýtany tagalladaky üstünlikleri saklanyp duruldy. 1931-nji ýylda Daniells, Manuscript Releases-den alnan şol bölegiň ýazylan hut şol ýylynda (1910), özüniň (Daniellsiň) “hemişelik” meselesi boýunça Sister White bilen söhbetdeşlik geçirendigini we onuň özüni hem-de Preskottuň garaýşynyň dogrudygyna ynandyrandygyny habar berdi.

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.

Bu taryha düşünmek möhümdir, çünki biz indi 1989-njy ýylda, mukaddes reforma setirleri hem-de Danieliň on birinji bapynyň soňky alty aýaty açylanda gelen bilimiň artmagyny gözden geçirmäge başlaýarys. Danieliň on birinji bapynyň kyrkynjy aýatynyň ýerine ýetmeginde Sowet Soýuzynyň dargamagy bilen peýda bolan nury tanamak üçin, “gündelik” hem-de “gündelik” tarapyndan şekillendirilýän pygamberlik taryhy dogry düşünilmelidir, çünki şol taryh Danieliň on birinji bapynyň kyrkynjy aýatyndan kyrk bäşinji aýatyna çenli şol taryhyň gaýtalanmagyny suratlandyrýar. Şol aýatlar, şol ýerde açylýan habaryň Hudaýyň halkynyň soňky yzarlanmagyna sebäp bolýan “gündogardan we demirgazykdan gelen habarlar”dygyny görkezýär.

> 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.

> Emma gündogardan we demirgazykdan gelen habarlar ony biynjalyk eder; şonuň üçin ol köp adamy ýok etmek we bütinleý heläk etmek üçin uly gazap bilen öňe çykar. Ol öz köşgüniň çadyrlaryny deňizleriň arasynda şöhratly mukaddes dagda diker; emma ol öz ahyryna ýeter, oňa hiç kim kömek etmez. Daniel 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.

1989-njy ýylda Sowet Soýuzynyň dargamagy bilen möhüri açylan kyrkynjy aýatyň habary, papalygyň (demirgazygyň patyşasynyň) “köpleri heläk etmek we bütinleý ýok etmek üçin beýik gazap bilen çykmagyna” sebäp boljak soňky ýagşyň habarydyr. “Habarlar” pygamberlik taýdan habardyr.

> 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.

> Olar iberilmedik bolsalar, nädip wagyz ederler? Ýazylyşy ýaly: Parahatçylyk baradaky hoş habary wagyz edýänleriň, ýagşy zatlar hakyndaky hoş habary getirýänleriň aýaklary nähili gözel! Rimliler 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.

Soňky ýagşyň habary, üzümçiligiň aýdymy bilen Musanyň we Guzynyň aýdymy aýdýan, Hudaýyň ahyrky günlerdäki garawullary tarapyndan yglan edilýän habardyr.

> 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.

> Daglaryň üstünde hoş habary getirýäniň, parahatçylygy yglan edýäniň aýaklary nähili ajaýypdyr; ýagşylygyň hoş habaryny getirýäniň, halas bolşy yglan edýäniň; Siona: «Seniň Hudaýyň höküm sürýändir!» diýýäniň! Seniň garawullaryň seslerini galdyrarlar; hemmesi bilelikde aýdym aýdyp şatlanarlar; çünki Reb Siony gaýtadan dikelder wagty, olar ýüzbe-ýüz görerler. Işaýa 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.

Danyýlyň on birinji bölüminiň kyrk dördünji aýatyndaky “habarlar” günä adamsyny gazaba mündürýär, we papalygyň soňky ganly gyrgynçylygy amala aşyrylýar. Ol habar ýakyn wagtda geljek Ýekşenbe kanuny bilen güýçlenip, beýik nalyşa öwrülýän üçünji perişdäniň habarydyr.

> “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.

> “Heç kim özüne nur berilmezden we dördünji tabşyrygyň borjuny görmezden öň höküm edilmez. Emma galp sabady mejbury edýän perman çykanda, hem-de ‘üçünji perişdäniň’ güýçli nidası adamlary haýwana we onuň keşbine sežde etmekden duýduranda, ýalan bilen hakykatyň arasynda serhet aýdyň çekiler. Şonda henizem kanun bozujylykda dowam edýänler haýwanyň nyşanyny alarlar.” 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.

Papaly gahara getirýän, ýekşenbe kanuny wagtynda güýçlenip beýik bir perzende öwrülýän “gündogardan we demirgazykdan gelýän habarlar” şol habardyr; ol habar bolsa, 2001-nji ýylyň 11-nji sentýabrynda başlanan soňky ýagşyň habarydyr. “Ýokary ses” diýen aňlatma artýan bir güýji aňladýan pygamberlik terminidir.

> “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.

> “Şu wagt üçin bolan hakykat, üçünji perişdäniň habary, beýik ahyrky synaga golaýlaşdygymyzça artýan güýç bilen, ýagny batly ses bilen yglan edilmelidir.” 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.

Kyrk dördünji aýatyň “habarlary” Maýkl durup, ynsan üçin synag möhleti ýapylmazyndan edil öň gelýän ahyrky ýagşyň habarydyr. Bu, 2001-nji ýylyň 11-nji sentýabrynda gelen şol bir ahyrky ýagşyň habarydyr; emma ýüz kyrk dört müň möhürlenende we şonda Mukaddes Ruh ölçegsiz dökülende, ol güýçli nalanyň, ýagny belent sesiň derejesine çenli joşýar. Bu, ýüz kyrk dört müňüň möhürleniş döwrüni alamatlandyran şol bir ahyrky ýagşyň habarydyr.

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.

Bu, “eşegiň” gelişinden “arslanyň” gelişine çenli Laodikeýa Adventizmi tarapyndan hödürlenýän parahatçylyk we howpsuzlyk habary arkaly galplaşdyrylan soňky ýagyş habarydyr. 2001-nji ýylyň 11-nji sentýabry bilen ýakynda geljek Ýekşenbe kanunynyň arasyndaky döwür Laodikeýa Adventizmi üçin ruhy ölüm düşegini alamatlandyrýar, we Hudaýyň öýünden (Iýerusalimden) soň höküm edilýänler şol bir mazarda ölýärler. Laodikeýa Adventizmi üçin ölüm düşegi eşek bilen arslanyň arasynda bolup, ret edilýän we olaryň ölümine sebäp bolýan habar “gündogardan” (Yslamyň nyşany) we demirgazykdan (papalygyň nyşany) gelýän “habarlardyr”. Bu şol bir habardyr, ýagny üçünji perişdäniň habarydyr.

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.

1989-njy ýylda, ahyrzamanyň wagtynda möhri açylan Daniel kitabyndaky on birinji babyň soňky alty aýaty, “parahatçylyk we howpsuzlyk” diýen galp soňky ýagyn habary yglan edilýän döwürde wagyz edilýän soňky ýagynyň habarydyr. Soňky ýagynyň synagy ilki bilen Hudaýyň öýüne garşy çykýar, çünki höküm şol ýerde başlanýar; soňra bolsa Hudaýyň öýüniň daşyndaky beýleki sürä garşy çykýar. Şonuň üçin üçünji nesilde Laodikiýa Adventizminiň içine girizilen “ýalany” düşünmek örän zerurdyr; çünki Hudaý Öz Mukaddes Ruhuny möhürleýänleriniň üstüne dökýän wagtynda, şol bir wagtda hakykatyň söýgüsini kabul etmedikleriň üstüne güýçli azgynlyk hem dökýär.

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.”

Ýigriminji asyryň ilkinji on bäş ýylynda “gündelik” barada ýüze çykan jedel döwründe, “gündeligiň” butparazlygyň nyşanydygy baradaky dogry Millerçi garaýşy gorap çykyş eden adamlaryň biri F. C. Gilbertdi. Gilbert ýahudylykdan imana gelen adamdy we ýewreý dilini kämil derejede okaýardy hem gepleýärdi. Ol Danyýel kitabyndaky öňdebaryjy garaýşy ýewreý diline bolan düşünjesine esaslanyp gorady. 1910-njy ýylda, hut şol ýylda-da, uýa Waýt onlarça ýyllap gömülip galjak golýazmany ýazypdy; şol golýazmada Daniells bilen Preskottuň “gündelik” baradaky garaýşynyň Şeýtanyň perişdelerinden gelip çykandygy görkezilýärdi. Şol ýylda Gilbert “gündelik” meselesi boýunça uýa Waýt bilen şahsy söhbetdeşlik geçirdi.

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.

Biz onuň duşuşygynyň bolandygyny bilýäris, çünki ol derrew (ertesi gün) Özger White uýa bilen eden duşuşygynyň gysgaça mazmunyny ýazyp çykdy. 1931-nji ýylda A. G. Daniells şol bir ýylda — 1910-njy ýylda — “gündelik” meselesi boýunça Özger White uýa bilen duşuşygynyň bolandygyny öňe sürdi. Daniells Özger White uýanyň oňa hiç hili başga netije galdyrmandygyny, diňe “gündeligiň” Mesihiň mukaddes ýerde alyp barýan gullugynyň nyşanydygyny aýdandygyny öňe sürdi. Emma Daniellsiň duşuşyk barada öňe süren bu beýany diňe bir “ýalan” bolman, eýsem ol güýçli aldawa getirýän pygamberligiň “ýalanydyr”.

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.”

1843-nji we 1850-nji ýyllardaky çyzgylara elýeterliligi bolmadyk adamlar üçin şuny düşünmek möhümdir: 1843-nji ýyl çyzgysy 1842-nji ýylda neşir edilende, Milleritler heniz iki müň üç ýüz ýyl baradaky pygamberligiň berjaý edilmeginde arassalanmaly mukaddes ýeriň ýer ýüzüdigine ynanýardylar. Olar 1850-nji ýyl çyzgysyny neşir edenlerinde bolsa, arassalanmaly mukaddes ýeriň asmanyň mukaddes ýeri bolandygyny eýýäm bilýärdiler. Şol sebäpli 1843-nji ýyl çyzgysynda Hudaýyň mukaddes ýeriniň HEM şekili ýok, emma 1850-nji ýyl çyzgysynda Hudaýyň mukaddes ýeriniň şekili BAR. Bu möhümdir, çünki Daniells aýal dogan Waýt bilen geçiren söhbetdeşliginde oňa 1843-nji ýyl çyzgysyny görkezendigini we çyzgydaky mukaddes ýeri görkezip berendigini öňe sürüpdi. Bu mümkin bolmazdy, çünki 1843-nji ýyl çyzgysynda hiç hili mukaddes ýer ýok. Onuň söhbetdeşlik baradaky öňe sürmesi “ýalandy.”

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.

Men 2009-njy ýylda bu taryhy öwrenip barýarkam, bu meseläniň iki tarapyndaky adamlaryň ikisiniň hem “gündelik” baradaky mesele boýunça Uýam Waýt bilen söhbetdeşlik geçirendiklerini öňe sürendiklerinden habardar bolanymda, Ellen Waýt mirasdüşerlik edarasyna elektron hat iberip, 1910-njy ýylda Uýam Waýtyň söhbetdeşliklerini hasaba alan žurnal kitaba olaryň elýeterliliginiň bardygyny ýa-da ýokdugyny soradym. Olar žurnal kitabyň henizem özlerinde bardygyny jogap berdiler. Aşakda meniň elektron hatym we Ellen Waýt mirasdüşerlik edarasynyň jogaby getirilýär.

Monday, January 19, 2009

Duşenbe, 19-njy ýanwar, 2009-njy ýyl

To whom it may concern:

Kime degişli bolsa:

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.

Sister White bilen kimiň söhbetdeşlik geçirendigini we şol söhbetdeşlikleriň näme hakda bolandygyny hasaba alan bir ýazgy depderiniň bardygyny eşitdim. Men A. G. Daniellsiň 1910-njy ýylda “gündelik” meselesi barada Sister White bilen söhbetdeşlik geçirendigini tassyklamak ýa-da inkär etmek üçin barlap görmek isleýärin. Bu söhbetdeşligiň bolup geçendigine degişli taryhy şaýatlygyň bardygyny bilýärin, emma munuň hakykatdan-da resmi ýazgy depderinde hasaba alnandygyny ýa-da alynmandygyny bilmek isleýärin. Şol bir wagtyň özünde, maňa F. C. Gilbertiň hem 1910-njy ýylda “gündelik” meselesi boýunça Sister White bilen söhbetdeşlik geçirendigi aýdyldy; şonuň hem şol döwürde onuň işgärleri tarapyndan ýöredilen ýazgy depderi arkaly tassyklanyp bilinjekdigini ýa-da bilinmejekdigini bilmek isleýärin. Belki, beýle ýazgy depderi bolmandyr, ýa-da bolan bolsa-da, siz şol maglumatlary elýeterli etmeýänsiňizdir, ýa-da ol hakykatdan-da bar bolsa hem, meniň üçin muny barlap görmegiňiz mümkinçiligiňizden daşdadyr. Şonuň üçin, her ýagdaýda-da, soramak isledim. Berip biljek islendik kömegiňiz üçin örän minnetdar bolardym.

Dear Jeff,

Hormatly 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.

E-poçtaňyz üçin sag boluň. Ellen Waýtyň hatlaryna, gündeliklerine we neşir edilen duşuşyk tertibine esaslanyp, onuň syýahat ugrunyň ep-esli doly ýazgysy biziň elimizde bar, emma şeýle bir “ýol gündeligi” ýok.

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.

Şübhesiz, EGW-niň terjimehalynyň 6-njy jildinde, *The Later Elmshaven Years*, 256–257-nji sahypalarda A. G. Daniellsiň Ellen Waýt bilen bolan sapary barada okansyňyz. Biz bu söhbetdeşligiň garaşsyz hiç bir ýazmaça bellige alnyşyny tapmadyk. Biziň elimizde diňe Elder Gilbert tarapyndan 1910-njy ýylyň 1-nji iýunynda ýazylan, onuň 6–9-njy iýun aralygynda St. Helena-da (Ellen Waýtyň ýaşaýan ýerinde) bolmak meýilnamasyny görkezýän bir hat bar. Meniň habarly bolan goldaýjy resminamalaryň çägi şundan ybarat.

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

Hudaý ýalkasyn — Tim Poirier, Ellen G. White Estate-niň Wise-direktory

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.

Daniellsiň haçanam-da “gündelik” meselesi boýunça aýratyn söhbetdeşlik geçirendigi barada garaşsyz hiç bir ýazgy ýok, ýöne Gilbertiň 1910-njy ýylyň iýun aýynyň altysydan dokuzyna çenli onuň öýünde bolmak niýetini görkezýän haty bar.

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:

Waýtyň agtygynyň Daniellsiň söhbetdeşligi bilen bagly meselä ýüzlenýän hem-de Daniellsiň 1910-njy ýylda galplaşdyrylan söhbetdeşlik baradaky beýanatyny ýazga geçirýän Ellen G. White Estate tarapyndan salgylanylýan Sister White terjimehalynda şeýle diýilýär:

> “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:

> Ara alyp maslahatlaşmalaryň dowamynda az salym soňrak, Ýaşuly Daniells, W. C. White we C. C. Crisler bilen bilelikde, Ellen White-yň özünden onuň “Early Writings” eserindäki beýanatynyň manysynyň nämedigini anyk bilmäge höwes edip, onuň ýanyna bardy we bu meseläni onuň öňünde goýdy. Daniells özi bilen “Early Writings” kitabyny hem-de 1843-nji ýylyň çyzgysyny alyp gitdi. Ol Ellen White-a juda golaý oturdy we oňa yzly-yzyna soraglar berdi. Bu duşuşyk baradaky onuň hasabaty W. C. White tarapyndan tassyklandy:

> “‘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.

> “«Ilki bilen men “Irki Ýazgylarda” ýokarda getirilen beýany Waýt uýa okadym. Soňra hyzmatkärlerimiziň Daniýel we Ylham kitabyndaky pygamberlikleri düşündirenlerinde ulanýan pygamberlik çyzgymyzy onuň öňünde goýdum. Men onuň ünsüni çyzgyda görkezilişi ýaly mukaddes ýeriniň şekiline, şeýle hem 2300 ýyllyk döwre çekdim.

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

> “Şondan soň men ondan bu mesele babatda özüne görkezilen zatlary ýadyna salyp-salmaýandygyny soradym.

> “‘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.

> «Onuň jogabyny ýatlaýşym ýaly, ol sözüne 1844-nji ýylyň hereketinde bolan ýolbaşçylaryň käbiriniň 2300 ýyllyk döwrüň gutarjak wagty üçin täze seneleri tapmaga synanyşandyklaryny gürrüň bermek bilen başlady. Bu synanyşyk Rebbiň gelişiniň täze senelerini kesgitlemek üçindi. Bu bolsa Advent hereketinde bolanlaryň arasynda bulaşyklyga sebäp bolýardy.

> “‘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.

> «Şu bulaşyklykda Reb oňa aýan etdi, diýip ol aýtdy, seneler baradaky tutulyp gelnen we beýan edilen garaýşyň dogrudygyny, hem-de mundan beýläk hiç haçan başga bir wagt bellenilmeli däldigini, ne-de başga bir wagt habarynyň bolmalydygyny.

> “‘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.

> Soňra men ondan «hemişelik» baradaky galan zatlar — Şazada, goşun, «hemişeligiň» aýrylmagy we mukaddes ýeriň ýykylyp taşlanmagy hakda özüne nämeleriň aýan edilendigini gürrüň bermegini haýyş etdim.

> “‘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.

> “Ol şeýle jogap berdi: bu aýratynlyklar, wagt bölegi ýaly, oňa görnüşde görkezilmändir. Ol pygamberligiň şol nokatlaryna düşündiriş bermäge ugrukdyrylmazdy.

> “‘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.

> “Söhbet meniň aňyma çuňňur täsir etdi. Ol ikirjiňlenmän, 2300 ýyllyk döwür barada açyk, düşnükli we giňişleýin gürrüň berdi, emma pygamberligiň beýleki bölegi babatda ol dymdy.

> “‘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.

> “Onuň wagta degişli erkin düşündirişinden, şeýle hem “gündelik” zadyň aýrylmagy we mukaddes ýeriň ýykylmagy barada dymmagyndan meniň çykaryp bilen ýeke-täk netijäm şuydy: oňa berlen görnüş wagt barada bolupdyr, we pygamberligiň beýleki bölekleri barada oňa hiç hili düşündiriş berilmändir.—DF 201b, AGD beýannamasy, 25-nji sentýabr, 1931.” Arthur White, Ellen G. White, 6-njy tom, 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 özüniň oňa 1843-nji ýylyň çyzgysyny görkezendigini we çyzgyda görkezilmeýän mukaddes ýer barada ondan sorandygyny öňe sürdi. Şeýle hem, ol “Early Writings” kitabyny alyp, “gündelik” baradaky öňdebaryjy işgärleriň düşünjesini aç-açan goldan ýerinde we çyzgynyň Rebbiň eli bilen ugrukdyrylandygyny aýdýan ýerinde, munuň bilen näme diýmekçidigini sorap, ony soraglara duçar edendigini öňe sürdi. Bu diýilýän waka barada umumy syn ýazan terjimehalçy Arthur L. White-yň atasy bolan Ellen White-yň ogly, Daniells bilen Prescottyň “gündelik” baradaky şeýtany garaýşyny kabul edipdi we şol söhbetdeşlikde eşidendigi baradaky Daniellsiň öňe süren sözlerine şaýatlyk etdi. Olar öz toslama hekaýalarynda juda seresap bolmandylar, çünki 1843-nji ýylyň çyzgysynda Daniellsiň görkezäýjek mukaddes ýeri şekillendirilmeýär.

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:

Söhbetdeşlikde görkezilýän ýene bir ýalan hem, “Early Writings” kitabyndan alnan bölegiň “wagty kesgitlemäge” garşy duýduryş bolandygy baradaky ýalandyr. Daniellsiň güman edilşine görä soran bölegi aşakdakydyr:

> “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.

> Men 1843-nji ýyldaky çyzgynyň Rebbiň eli tarapyndan gönükdirilendigini, onuň üýtgedilmeli däldigini gördüm; ondaky sanlaryň Onuň isleýşi ýaly bolandygyny; Onuň eliniň käbir sanlardaky bir ýalňyşy örtüp we gizläp durandygyny, şonuň üçin-de Onuň eli aýrylýança hiç kimiň ony görüp bilmändigini gördüm.

> “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.

> “Soňra men ‘gündelik’ (Danyýel 8:12) barada gördüm: ‘gurban’ sözi ynsan paýhasy tarapyndan goşulypdyr we ol tekste degişli däldir; hem-de Reb höküm sagady baradaky jar çagyryşyny berenlere onuň dogry düşünilişini berdi. 1844-nji ýyldan öň, birlik bar wagty, diýen ýaly hemmeler ‘gündelik’ baradaky dogry garaýyşda birleşipdiler; emma 1844-nji ýyldan bäri dörän bulaşyklykda başga garaýyşlar kabul edildi, we onuň yzysüre garaňkylyk hem-de bulaşyklyk geldi. 1844-nji ýyldan bäri wagt synag bolmady, we ol indi hiç haçan hem synag bolmaz.” 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, White uýanyň ogly, “gündelik” baradaky ýalan garaýşy kabul edipdi, we onuň ogly Arthur hiç wagt bolmadyk söhbetdeşlik bilen baglanyşykly “ýalany” dowam etdirmäge synanyşyp, Early Writings-daky şol parçadaky duýduryşy diňe we diňe wagt bellemeklige garşy duýduryş hökmünde görkezmäge çalyşdy. Şol delil 1930-njy ýyllarda oýlanyp tapyldy we “ýalanyň” esasy bölekleriniň birine öwrülýär.

We will take up that argument in the next article.

Biz şol delile indiki makalada serederis.

> “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.

> “23-nji sentýabrda Reb maňa Öz halkynyň galyndysyny yzyna gaýtarmak üçin elini ikinji gezek uzadandygyny görkezdi, we bu ýygnalyş döwründe tagallalaryň iki esse artdyrylmalydygyny görkezdi. Dargadylyş döwründe Ysraýyl uruldy we parçalandy; emma indi, ýygnalyş döwründe, Hudaý Öz halkyny sagaldar we ýaralaryny sarar. Dargadylyş döwründe hakykaty ýaýratmak üçin edilen tagallalaryň täsiri örän az boldy, örän az zat gazandy ýa-da hiç zat gazanmady; emma ýygnalyş döwründe, Hudaý Öz halkyny ýygnamak üçin elini uzadan mahaly, hakykaty ýaýratmak ugrundaky tagallalar niýetlenen täsirini ýetirer. Ähli adamlar bu işde birleşen we yhlasly bolmalydyrlar. Men gördüm: häzirki ýygnalyş döwründe özümizi dolandyrmak üçin dargadylyş döwrüne mysal hökmünde ýüz tutmak her kim üçin utançdyr; çünki Hudaý indi bize şol wagtkydan artyk zat etmese, Ysraýyl hiç wagt ýygnalmazdy. Hakykaty wagyz etmek nähili zerur bolsa, ony gazetde çap etmek hem şonça zerurdyr.

> “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.

> Reb maňa 1843-nji ýylyň çyzgysynyň Öz eli bilen ýolbaşçylyk edilendigini, onuň hiç bir böleginiň üýtgedilmeli däldigini görkezdi; sanlaryň hem Onuň islän görnüşindedigini görkezdi. Şeýle hem Onuň eliniň sanlaryň käbirindäki bir ýalňyşlygyň üstünde bolup, ony gizländigini, şonuň üçin Onuň eli aýrylýança hiç kimiň ony görüp bilmändigini görkezdi.

> “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.

> “Soňra men ‘Gündelik’ bilen baglanyşyklylykda şuny gördüm: ‘gurbanlyk’ sözi adam pähim-parasaty tarapyndan goşulypdyr we ol tekste degişli däldir; hem-de Reb onuň dogry düşünjesini höküm sagady baradaky gykylygy berenlere berdi. 1844-nji ýyla çenli, agzybirlik bar wagty, tas hemmesi ‘Gündelik’ baradaky dogry düşünjede birleşipdi; emma 1844-nji ýyldan bäri, bulaşyklykda, başga garaýyşlar kabul edildi, munuň yzyndan garaňkylyk we bulaşyklyk geldi.” Review and Herald, November 1, 1850.

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