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# The Book of Daniel - Number Ninety

Incwadi kaDaniyeli - Inani Lamashumi Alithoba

Unraveling the Daily: A Historical Examination of Controversies and Contradictions

Ukutyhila “iMihla ngemihla”: Uvavanyo Lwembali Lweempikiswano Neziphikiso

Author

Jeff Pippenger

Published

February 23, 2024

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If you looked closely at the last passage in the previous article, you will have looked at the original source of the passage that is found in the book Early Writings, which A. G. Daniells claims to have taken with him in his interview on the subject of “the daily” with Sister White in 1910. Those who were working to establish the “lie” that “the daily,” represents Christ’s sanctuary ministry needed to undermine Sister White’s direct and clear endorsement of the correct view being given to those who gave the judgment hour cry. The “lie” they invented was that the only warning Sister White was being specific about was the warning of time setting. That is what Arthur White works to establish in his biography, and it is what his father, Ellen White’s son, and Daniells were trying to prove by the invented interview.

Ukuba ubuwuqwalasele ngenyameko umhlathi wokugqibela kwinqaku elandulelayo, ubunokuthi uqwalasele umthombo wokuqala waloo ndinyana ufumaneka encwadini ethi Early Writings, uA. G. Daniells athi wayehamba nayo kudliwano-ndlebe lwakhe ngomxholo othi “the daily” noDade White ngowe-1910. Abo babesebenza ukumisela “ubuxoki” bokuba “the daily” imele ulungiselelo lukaKristu lwenkonzo engcwele babefuna ukutyhafisa inkxaso kaDade White ethe ngqo necacileyo kumbono ochanekileyo owawunikwa kwabo banikela isikhalo seyure yomgwebo. “Ubuxoki” abalubumbayo yayikukuba ekuphela kwesilumkiso uDade White awayecacisa ngaso ngokukodwa yayisisilumkiso sokumiselwa kwexesha. Yiloo nto uArthur White azama ukuyimisa kwimbali yobomi ayibhalileyo, yaye yiloo nto uyise, unyana kaEllen White, kunye noDaniells, ababezama ukuyingqina ngolo dliwano-ndlebe lwalubunjwe nje.

As already noted, there is no record of any interview between Sister White and Daniells on the subject of “the daily.” The supposed interview was proposed in 1931. If Sister White had endorsed Daniells fallen view of “the daily” at an interview in 1910, why would he, someone Sister White identified was zealous to promote his view, keep silent about her endorsement for twenty-one years? It wasn’t an interview, it was an invention.

Njengoko sele kuphawuliwe, akukho ngxelo ibhaliweyo yalo naluphi na udliwano-ndlebe phakathi kukaDade White noDaniells ngombandela “wemihla ngemihla.” Olo dliwano-ndlebe lutyholwayo lwacetyiswa ngowe-1931. Ukuba uDade White wayeluxhasile uluvo lukaDaniells oluwileyo malunga “nemihla ngemihla” kudliwano-ndlebe lowe-1910, kwakutheni ukuze yena, umntu uDade White awamchaza njengonenzondelelo yokukhuthaza uluvo lwakhe, athule ngolo xhaso lwakhe kangangeminyaka engamashumi amabini ananye? Yayingelulo udliwano-ndlebe, yayiyintsomi eyayiqanjiwe.

The invention of the interview sought to place the context of her statement of “the daily” as if it was something that was incidental to her warning against time setting, and Arthur White placed his fingerprints on the lie in the fashion he presented in the history of 1931. As a Christian he should have simply reported the history, and left historical revisionism out of the equation. We ended the last article with the passage from 1850, that the passage in Early Writings is derived from. The statement first appeared in 1850, in the Review, and then again in the book Experience and Views. The third time it appears is in the book Early Writings, but in its evolution to the book Early Writings certain changes occurred. However, we would not say that many of the Spirit of Prophecy writings have been changed as some claim in their effort to discredit her work.

Ukuqulunqwa kodliwano-ndlebe kwafuna ukubeka umxholo wentetho yakhe ethi “the daily” ngokungathi yayiyinto eyayisecaleni kwisilkiso sakhe ngokumisela amaxesha, yaye uArthur White wabeka iminwe yakhe kobo buxoki ngendlela awaye wabonisa ngayo kwimbali ka-1931. NjengomKristu wayefanele ukuba abike nje imbali, aze ayeke ukuguqulwa kwembali kungene kulo mba. Siligqibe inqaku lokugqibela ngesiqendu esivela ku-1850, apho isiqendu esiku-Early Writings sisuselwe khona. Le ngxelo yaqala ukuvela ngo-1850, kwi-Review, yaza yaphinda yavela kwincwadi ethi Experience and Views. Ixesha lesithathu ivela kwincwadi ethi Early Writings, kodwa ekuguqukeni kwayo ukuya kwincwadi ethi Early Writings kwabakho iinguqu ezithile. Noko ke, asiyi kuthi imibhalo emininzi yeSpirit of Prophecy iye yatshintshwa njengoko abanye besitsho kumzamo wabo wokungcolisa umsebenzi wakhe.

> “The Lord showed me that the 1843 chart was directed by his hand, and that no part of it should be altered; that the figures were as he wanted them. That his hand was over and hid a mistake in some of the figures, so that none could see it, until his hand was removed.

> “INkosi yandibonisa ukuba ishati ka-1843 yayikhokelwe sisandla sayo, nokuba akukho nxalenye yayo eyayifanele iguqulwe; nokuba amanani ayenjalo kanye njengoko yayiwafuna. Ukuba isandla sayo sasiphezu kwawo saza safihla impazamo kwamanye amanani, ukuze kungabikho namnye unokuyibona, de kwasuswa isandla sayo.

> “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.

> “Ndandula ukubona ngokuphathelele ‘iMihla le,’ ukuba igama elithi ‘idini’ longezwe bubulumko bomntu, kwaye alikho embhalweni; nokuba iNkosi yanika umbono ochanekileyo ngako kwabo banikela isikhalo seyure yomgwebo. Xa ubunye babukhona, phambi kowe-1844, phantse bonke babemanyene kwimbono echanekileyo ‘yeMihla le;’ kodwa ukususela kowe-1844, ekudidekeni, kuye kwamkelwa ezinye iimbono, kwaza kwalandela ubumnyama nokudideka.” Review and Herald, Novemba 1, 1850.

This passage was originally in the publication titled The Present Truth from 1849, but it was printed in the Review and Herald in November, 1850. In the original manuscript Sister White directly states that she is writing out several things which the Lord had recently shown her, and as you read the entire article you will see many subjects addressed. There are about twenty various subjects that she was shown. The point is that in the original article the subject of “the daily,” and the subject of “time setting” were two different revelations of things she was shown.

Esi sicatshulwa ekuqaleni kupapasho olunesihloko esithi The Present Truth sango-1849, kodwa sapapashwa kwi-Review and Herald ngoNovemba, 1850. Kwisibhalo-ngqangi sokuqala uDade White uthi ngokuthe ngqo ubhala izinto eziliqela athe iNkosi yamtyhilela zona kutshanje, yaye njengoko ufunda lonke elo nqaku uya kubona izihloko ezininzi eziphathwayo. Kukho malunga nezihloko ezohlukeneyo ezingamashumi amabini awaziboniswayo. Ingongoma yeyokuba kwinqaku lokuqala umxholo othi “the daily,” nomxholo othi “time setting” zazizityhilelo ezibini ezahlukileyo zezinto awaziboniswayo.

In the original manuscript they were identified in different paragraphs. When the passage was reprinted in Experience and Views the editors combined the paragraph where Sister White upholds the pioneer view of “the daily,” with the following paragraph that warns against time setting. As you read the original, take note that emphasis is placed upon some subjects through Capitalization. In the paragraph where she endorses the pioneer view of “the daily,” she Capitalizes the word Daily, and in the next paragraph she Capitalizes the word Time, thus marking a direct distinction between the two subjects she was shown.

Kwimibhalo-ngqangi yantlandlolo zazichongiwe kwimihlathi eyahlukeneyo. Xa esi siqendu sashicilelwa kwakhona kwi-Experience and Views, abahleli badibanisa umhlathi apho uDade White exhasa imbono yoovulindlela “nge-daily,” nomhlathi olandelayo olumkisa ngokumiselwa kwexesha. Njengoko ufunda eyantlandlolo, qaphela ukuba ugxininiso lubekwe kwezinye izifundo ngokusetyenziswa koonobumba abakhulu. Kumhlathi apho avuma imbono yoovulindlela “nge-Daily,” ubhala igama elithi Daily ngoonobumba abakhulu, yaye kumhlathi olandelayo ubhala igama elithi Time ngoonobumba abakhulu, ngaloo ndlela ephawula umahluko ocacileyo ngqo phakathi kwezi zifundo zibini awaziboniswayo.

> “Dear Brethren and Sisters,

> “Bazalwana noodade abathandekayo,

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

> “Ndinqwenela ukuninika umzobo omfutshane wento athe uYehova kutshanje wandibonisa yona embonweni. Ndaboniswa ubuhle bukaYesu, nothando iingelosi abanalo omnye komnye. Yathi ingelosi—Aniboni na uthando lwazo?—lulandeleni. Ngokunjalo abantu bakaThixo mabathandane. Kungcono ukuba ityala liwele phezu kwakho kunokuba liwele phezu komzalwana. Ndabona ukuba isigidimi esithi, ‘thengisani izinto eninazo ninikele izipho,’ asizange, ngabanye, sinikelwe ekukhanyeni kwaso okucacileyo; ukuba injongo eyinyaniso yamazwi oMsindisi wethu ibingazange ibekwe ngokucacileyo. Ndabona ukuba injongo yokuthengisa yayingekokunika abo banako ukusebenza nokuzixhasa; yayikukusasaza inyaniso. Kusesisono ukuxhasa nokunyamekela abo banako ukusebenza, kodwa bahlale ebuvileni. Abanye baye baba nenzondelelo yokuhambela zonke iintlanganiso; kungekhona ukuzukisa uThixo, kodwa ngenxa ‘yezonka neentlanzi.’ Abanjalo ngcono kakhulu ukuba babe semakhaya besebenza ngezandla zabo, ‘okulungileyo,’ ukuze bahlangabezane neemfuno zeentsapho zabo, baze babe nento yokunikela ukuxhasa umsebenzi oxabisekileyo wenyaniso yangoku.

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

> “Ndabona ukuba abathile babephazama ngokuthandazela abagulayo ukuba baphiliswe phambi kwabangakholwayo. Ukuba kukho nabani na phakathi kwethu ogulayo, aze abize amadoda amakhulu ebandla ukuba amthandazele, ngokukaYakobi 5:14, 15, sifanele ukulandela umzekelo kaYesu. Wabakhupha abangakholwayo egumbini, waza emva koko waphilisa ogulayo; ngoko ke nathi sifanele ukufuna ukwahlulwa ekungakholweni kwabo bangenalo ukholo, xa sithandazela abagulayo phakathi kwethu.

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

> “Ndaza ndabuyiselwa kwakhona kwixesha awathi ngalo uYesu wabathabatha abafundi bakhe wabasa bodwa egumbini eliphezulu, waza kuqala wahlamba iinyawo zabo, waza emva koko wabanika ukuba badle isonka esiqhekeziweyo, esimela umzimba wakhe owaphukileyo, nejusi yomdiliya emela igazi lakhe elaphalazwayo. Ndabona ukuba bonke bafanele ukwenza ezi zinto benokuqonda, balandele umzekelo kaYesu kuzo ezi zinto, yaye xa besenza le miyalelo, bafanele bahluke kwabangakholwayo kangangoko kunokwenzeka.”

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

> “Ndaza ndaboniswa ukuba izibetho ezisixhenxe zokugqibela ziya kuthululwa emva kokuba uYesu ephumile eNgcweleni. Yathi ingelosi—Ingumsindo kaThixo noweMvana obangela intshabalalo okanye ukufa kwabakhohlakeleyo. Ngelizwi likaThixo abangcwele baya kuba namandla, boyikeke njengomkhosi oneebhanile; kodwa ngelo xesha abayi kuwuphumeza umgwebo obhaliweyo. Ukuphunyezwa kwaloo mgwebo kuya kuba sekupheleni kweminyaka eli-1000.”

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

> “Emva kokuba abangcwele beguqulwe bangene ekungafini, baze banyuselwe phezulu kunye, baza bamkele iihapu zabo, izithsaba, njl., baze bangene kwisiXeko esiNgcwele, uYesu nabangcwele bahlala emgwebeni. Iincwadi ziyavulwa, incwadi yobomi nencwadi yokufa; incwadi yobomi iqulethe izenzo ezilungileyo zabangcwele, yaye incwadi yokufa iqulethe izenzo ezimbi zabakhohlakeleyo. Ezi ncwadi zaye zathelekiswa nencwadi yoMmiselo, iBhayibhile, yaye ngokwaloo nto bagwetywa. Abangcwele, bemanyene noYesu, bawisa isigwebo sabo phezu kwabafileyo abangendawo. Khangelani! watsho isithunywa sezulu, abangcwele bahlala emgwebeni, bemanyene noYesu, yaye babela ngamnye kwabakhohlakeleyo ngokwezenzo ezenziwa emzimbeni, yaye kubhalwa ecaleni kwamagama abo oko baya kukwamkela ekuphunyezweni komgwebo. Oku, ndabona, kwakungumsebenzi wabangcwele noYesu, kwisiXeko esiNgcwele phambi kokuba sehlele emhlabeni, kuyo yonke iminyaka eli-1000. Emva koko, ekupheleni kweminyaka eli-1000, uYesu, nezithunywa zezulu, nabo bonke abangcwele anabo, bayasishiya isiXeko esiNgcwele, yaye ngoxa esehla nabo esiza emhlabeni, abafileyo abangendawo bayavuswa, kuze ke kanye amadoda ‘amhlaba ngentonga,’ akuba evusiwe, ambone esekude kubo kubo bonke ubuqaqawuli bakhe, enezithunywa zezulu nabangcwele bakhe, aze alile ngenxa yakhe. Baya kubona amanxeba ezikhonkwane ezandleni zakhe, nasezinyaweni zakhe, nalapho bamhlaba khona ngomkhonto ecaleni lakhe. Amanxeba ezikhonkwane nawomkhonto aya kuba ke ngoko ubuqaqawuli bakhe. Kukuphela kweminyaka eli-1000 apho uYesu emi phezu kweNtaba yemiNquma, yaye iNtaba iyacandeka phakathi, ibe yintili enkulu, yaye abo basabayo ngelo xesha ngabakhohlakeleyo abasandul’ ukuvuswa. Emva koko isiXeko esiNgcwele siyehla size sihlale kuloo ntlango.”

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

> “Emva koko uSathana ubazalisa ngomoya wakhe abangendawo ababevusiwe. Uyabakhohlisa, ebaxelela ukuba umkhosi oseMzini mncinane, kanti umkhosi wakhe mkhulu, yaye banako ukoyisa abangcwele bawuthabathe uMzi. Ngoxa uSathana wayeqokelela umkhosi wakhe, abangcwele babengaphakathi koMzi, bebukele ubuhle nozuko lweParadesi kaThixo. UYesu wayesentloko yabo, ebakhokela. Ngesiquphe uMsindisi othandekayo wanyamalala phakathi kwethu; kodwa kungekudala seva ilizwi lakhe elithandekayo lisithi, ‘Yizani nina nisikelelekileyo nguBawo, nidle ilifa lobukumkani enabulungiselelwa kususela ekusekweni kwehlabathi.’ Saqokelelana sasingqonge uYesu, yaye kanye njengoko wayevala amasango oMzi, kwavakaliswa isiqalekiso phezu kwabangendawo. Amasango avalwa. Emva koko abangcwele basebenzisa amaphiko abo banyukela encotsheni yodonga loMzi. UYesu wayekwanabo; isithsaba sakhe sasibonakala siqaqambile yaye sizukile. Sasisithsaba ngaphakathi kwesinye isithsaba, zisixhenxe ngenani. Izithsaba zabangcwele zaziyeyona golide inyulu, zihonjiswe ngeenkwenkwezi. Ubuso babo babukhazimla ngozuko, kuba babekwimo kanye yomfanekiso kaYesu; yaye njengoko babephakama, beshukuma bonke kunye besiya encotsheni yoMzi, ndandixhwilwe luvuyo ngulo mbono.

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

> “Emva koko abangendawo bakubona oko babelahlekelwe kuko; waza umlilo waphefumlelwa kubo uvela kuThixo, wabagqiba. Oku kwakukuPhunyezwa koMgwebo. Emva koko abangendawo bafumana ngokomlinganiselo ababe bawulinganiselwe ngawo ngabangcwele bemanyene noYesu ngexesha leminyaka eli-1000. Kwa loo mlilo mnye kaThixo owabagqibayo abangendawo, wawuhlambulula umhlaba wonke. Iintaba ezaphukileyo nezidlakadlaka zanyibilika bubushushu obugqithisileyo, nomoya osibhakabhakeni nawo ngokunjalo, kwaza kwatshiswa kwagqitywa wonke umququ. Emva koko ilifa lethu lavuleka phambi kwethu, linezuko yaye lihle, saza salidla ilifa lonke ihlabathi elitsha. Sonke samemelela ngelizwi elikhulu, Uzuko, Haleluya.”

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

> “Ndabona kananjalo ukuba abalusi bafanele babonisane nabo banesizathu sokubathemba, abo baye bema kuzo zonke izigidimi, baza baqina kuyo yonke inyaniso yangoku, phambi kokuba baxhase nayiphi na ingongoma entsha ebalulekileyo, abanokucinga ukuba iBhayibhile iyixhasa. Ngoko ke abalusi baya kumanyana ngokugqibeleleyo, yaye umanyano lwabalusi luya kuviwa libandla. Ikhondo elinjalo ndabona ukuba liya kuthintela iiyantlukwano ezibuhlungu, yaye ngoko akuyi kubakho ngozi yokuba umhlambi oxabisekileyo wahlulwe, nezimvu zisasazwe, zingenamalusi.”

> “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.

> “Ngomhla wama-23 kuSeptemba, iNkosi yandibonisa ukuba yolule isandla sayo okwesibini ukuze ibuyise intsalela yabantu bayo, kwanokuba iinzame mazandiswe ngokuphindwe kabini kweli xesha lokuqokelelwa. Ngexesha lokusasazwa amaSirayeli abethwa aza aqwengwa; kodwa ngoku ngexesha lokuqokelelwa uThixo uya kubaphilisa aze ababophe amanxeba abantu bakhe. Ngexesha lokusasazwa, iinzame ezenziwayo ukusasaza inyaniso zaba nempembelelo encinane kakhulu, zafezekisa okuncinane kakhulu okanye azafezekisa nto; kodwa ngexesha lokuqokelelwa, xa uThixo ebeke isandla sakhe ekuqokeleleni abantu bakhe, iinzame zokusasaza inyaniso ziya kuba nesiphumo eso zazijoliswe kuso. Bonke mabamanyane baze babe nenzondelelo emsebenzini. Ndabona ukuba kuyihlazo ukuba nabani na abhekisele kwixesha lokusasazwa njengemizekelo emele ukusilawula ngoku ngexesha lokuqokelelwa; kuba ukuba uThixo akenzi nto ingakumbi kuthi ngoku kunaleyo wayenzayo ngoko, amaSirayeli ebengenakuze aqokelelwe. Kuyimfuneko kanye ukuba inyaniso ipapashwe ephepheni, njengokuba ishunyayelwa.”

> “The Lord showed me that the 1843 chart was directed by his hand, and that no part of it should be altered; that the figures were as he wanted them. That his hand was over and hid a mistake in some of the figures, so that none could see it, until his hand was removed.

> “INkosi yandibonisa ukuba ishati ka-1843 yayikhokelwe sisandla sayo, nokuba akukho nxalenye yayo emayitshintshwe; ukuba amanani ayenjalo njengoko yayifuna. Ukuba isandla sayo sasi phezu kwayo saza safihla impazamo kwamanye amanani, ukuze kungabikho namnye onokuyibona, de isandla sayo sasuswa.

> “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.

> “Ndathi ke ndabona ngokunxulumene ne-‘Mihla le,’ ukuba igama elithi ‘idini’ longezwe bubulumko bomntu, yaye alingowombhalo; nokuba iNkosi yawunika umbono ochanekileyo walo abo banikela isikhalo seyure yomgwebo. Xa ubunye babukho, phambi ko-1844, phantse bonke babemanyene kumqondo ochanekileyo we-‘Mihla le;’ kodwa ukususela ko-1844, kwisiphithiphithi, kwamkelwa ezinye iimbono, kwaza kwalandela ubumnyama nesiphithiphithi.”

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

> “INkosi yandibonisa ukuba ixesha alizange libe luvavanyo ukususela ngo-1844, yaye ixesha alisayi kuze liphinde libe luvavanyo.”

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

> “Ndandaboniswa ke abathile abakule mpazamo inkulu, yokuba abangcwele basamele baye eYerusalem Endala, njl., ngaphambi kokuba iNkosi ifike. Imbono enjalo yenzelwe ukukhupha ingqondo nomdla kumsebenzi wangoku kaThixo, phantsi komyalezo wengelosi yesithathu; kuba ukuba simele siye eYerusalem, iingqondo zethu ziya kuba khona ngokwemvelo, kwaye iindlela zethu ziya kubanjwa zingasetyenziselwa ezinye izinto, ukuze abangcwele bafike eYerusalem. Ndabona ukuba isizathu sokuba bayekelwe ukuba bangene kule mpazamo inkulu, kukuba abazange bazivume baze bazishiye iimpazamo zabo, abebekuzo iminyaka eliqela eyadlulayo.” Review and Herald, November 1, 1850.

The passage begins by stating, “I wish to give you a short sketch of what the Lord has recently shown to me in vision.” There were several subjects presented, and she did not combine the paragraph addressing “the daily,” with the next paragraph. That was done later by editors who placed the passage in Experience and Views, and thereafter in Early Writings. In Experience and Views, the editors left off the first eight paragraphs, and combined the paragraphs addressing what she was shown of “the daily” and of time setting. Experience and Views was published in 1851, and then Early Writings was published in 1882.

Isiqendu siqala ngokuthi, “Ndinqwenela ukuninika umzobo omfutshane wento athe uYehova kutshanje wayibonisa kum embonweni.” Kwabekwa izihloko eziliqela, yaye akazange adibanise umhlathi ojongene “nowemihla ngemihla” nomhlathi olandelayo. Oko kwenziwa kamva ngabahleli abawubeka loo mqolo ku-Experience and Views, baza emva koko ku-Early Writings. Ku-Experience and Views, abahleli bashiya ngaphandle imihlathi esibhozo yokuqala, baza badibanisa imihlathi ejongene noko waboniswa kona malunga “nowemihla ngemihla” nangokumisela ixesha. I-Experience and Views yapapashwa ngowe-1851, yaza emva koko i-Early Writings yapapashwa ngowe-1882.

Early Writings was essentially the same four paragraphs that had appeared in Experience and Views, but with one significant exception. In Experience and Views, the one sentence paragraph that addressed time setting was combined with the previous paragraph that addressed “the daily.” Then the paragraph that originally followed the paragraph addressing time setting was included. In Early Writings a paragraph that came from a different passage in Experience and Views, was placed between the paragraph that now addresses both “the daily,” and time setting, which was originally followed by a paragraph identifying why it was wrong to make pilgrimages to old Jerusalem.

ImiBhalo Yakuqala yayiyeyona nto ngokusisiseko yayiziindinyana ezine ezifanayo nezo zazivele kwi-Experience and Views, kodwa kukho umahluko omnye obalulekileyo. Kwi-Experience and Views, umhlathi wesivakalisi esinye owawujongene nokumiselwa kwexesha wadityaniswa nomhlathi owawungaphambili owawujongene “nemihla ngemihla.” Emva koko kwafakwa umhlathi owawulandela kuqala emva komhlathi owawujongene nokumiselwa kwexesha. Kwi-ImiBhalo Yakuqala kwafakwa phakathi komhlathi ngoku ojongene kokubini “nemihla ngemihla” nokumiselwa kwexesha, umhlathi owayevela kwesinye isiqendu esahlukileyo kwi-Experience and Views, nowawulandelwa ekuqaleni ngumhlathi ochaza isizathu sokuba kwakungalunganga ukwenza uhambo lokuhambela iYerusalem yakudala.

The paragraph that was removed from a different page of Experience and Views, and then was inserted into the passage of Early Writings, only added to the confusion about “the daily” that had begun since 1844. The paragraph was not in Sister White’s original narrative of her vision.

Umhlathi owakhutshwa kwelinye iphepha le-Experience and Views, waza kamva wafakwa kwesi sahluko se-Early Writings, wongeza kuphela ekudidekeni malunga “nemihla ngemihla” okwakuqalile ukususela ngowe-1844. Lo mhlathi wawungekho kwimbali yokuqala kaDade White yombono wakhe.

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

> “INkosi indibonisile ukuba umyalezo wengelosi yesithathu umele uhambe, uze uvakaliswe kubantwana beNkosi abathe saa, nokuba akumele uxhonywe exesheni; kuba ixesha alisayi kuphinda libe luvavanyo kwakhona. Ndibonile ukuba abanye babesiba nemincili yobuxoki evela ekushumayeleni ixesha; nokuba umyalezo wengelosi yesithathu wawunamandla ngakumbi kunokuba ixesha linako ukuwunika. Ndibonile ukuba lo myalezo unokuma phezu kwesiseko sawo ngokwawo, nokuba awudingi xesha ukuba uliqinise, nokuba uya kuhamba ngamandla amakhulu, wenze umsebenzi wawo, yaye uya kugqitywa ngokobulungisa.” Experience and Views, 48.

The paragraph from page forty-eight of Experience and Views, was inserted after the paragraph in Early Writings, that had been created by combining two different paragraphs, and it placed an emphasis upon time setting that did not exist in the original narrative.

Umhlathi osuka kwiphepha lamashumi amane anesibhozo le Experience and Views wafakwa emva komhlathi okwi-Early Writings, owawudalwe ngokudityaniswa kwemihlathi emibini eyahlukeneyo, yaye wabeka ugxininiso ekumiseleni ixesha olwalungekho kwaphela kwingxelo yantlandlolo.

In 1931, the ancient men that ruled the people of Jerusalem invented a story which claimed Daniells had interviewed Sister White in 1910, and in the testimony that Daniells provided he refers to the 1843 chart, and says he pointed to the non-existent sanctuary on the chart, as he interviewed Sister White. He supposedly had the book Early Writings with him, and as he asked her about what she meant, and based upon her responses he could only conclude that the passage endorsing the pioneer view of “the daily,” in Early Writings, was actually a warning against time setting. Twenty-one years after the invented interview and sixteen years after the death of the persons supposedly interviewed, Daniells places the testimony into the history of the third generation.

Ngowe-1931, amadoda amandulo awayelawula abantu baseYerusalem aqamba ibali elathi uDaniells wayedlan’ indlebe noDade White ngowe-1910, yaye kubungqina obanikelayo uDaniells ubhekisa kwitshathi ka-1843, aze athi walatha kwingcwele engekho kwaphela kwelo tshathi, ngoxa wayedlan’ indlebe noDade White. Kuthiwa wayenencwadi ethi Early Writings kunye naye, yaye njengoko wayembuza ngoko wayekuthetha, aze ngokusekelwe kwiimpendulo zakhe wakwazi kuphela ukufikelela kwisigqibo sokuba isiqendu esixhasa imbono yoovulindlela “ngemihla ngemihla,” kwi-Early Writings, sasiyisilumkiso ngokuchasene nokumisela amaxesha. Iminyaka engamashumi amabini ananye emva kodliwanondlebe olwaqanjwayo, neminyaka elishumi elinesithandathu emva kokusweleka kwabantu ekwakuthiwa kudliwanondlebe nabo, uDaniells ubeka obo bungqina kwimbali yesizukulwana sesithathu.

F. C. Gilbert was a Hebrew scholar and he did not simply support the correct view of the “daily” as Paganism because the pioneers and Ellen White said it was so. He defended it based upon an understanding of the Hebrew text that Daniel the prophet had employed. He was the prominent Adventist Hebrew scholar during the time period. As the controversy about “the daily” that Daniells and Prescott were pushing continued to grow, Gilbert was one of the prominent scholars who stood in defense of the pioneer position. He had an interview with Ellen White on June 8, 1910, and he later recorded what he and Sister White discussed. Daniells’ testimony is completely contrary to F. C. Gilbert’s.

U-F. C. Gilbert wayengumphengululi wolwimi lwesiHebhere, yaye akazange axhase nje ngokulula imbono echanileyo “yemihla ngemihla” njengeBupagani ngenxa yokuba oovulindlela no-Ellen White babesitsho ukuba kunjalo. Wayikhusela esekelwe ekuqondeni umbhalo wesiHebhere awayewusebenzisile uDaniyeli umprofeti. Wayengoyena mphengululi udumileyo wolwimi lwesiHebhere phakathi kwama-Adventist ngelo xesha. Njengoko impikiswano malunga “nemihla ngemihla” eyayityhalwa nguDaniells noPrescott yayiqhubeka ikhula, uGilbert wayengomnye wabaphengululi abaphambili abema bekhusela isikhundla soovulindlela. Waba nodliwano-ndlebe no-Ellen White ngomhla we-8 kuJuni, 1910, yaye kamva wabhala oko yena noDade White ababekuxoxile. Ubungqina bukaDaniells buphikisana ngokupheleleyo nobuka-F. C. Gilbert.

In volume twenty, pages seventeen through twenty-two, of Manuscript Releases, Sister White’s addresses Daniells’ and Prescott’s position on the “daily”. The phrases that you find in F. C. Gilbert’s report of his interview with Ellen White are almost identical to what Sister White herself stated in the passage from Manuscript Releases. So, for many years before Manuscript Releases were published and released, there was no concrete inspired testimony to refute or uphold Daniells’ claim about the content of the interview he supposedly had with Sister White. More importantly, there was no inspired endorsement for his flawed view of the “daily”. Even more importantly, now that Manuscript Releases are available—there still isn’t an inspired endorsement for his flawed view of “the daily!”

Kwivolyum yamashumi amabini, kumaphepha alishumi elinesixhenxe ukuya kwamashumi amabini anesibini, ye-Manuscript Releases, uDade White uthetha ngesikhundla sikaDaniells nese sikaPrescott ngokuphathelele “imihla ngemihla”. Amabinzana owafumanayo kwingxelo kaF. C. Gilbert yodliwano-ndlebe lwakhe noEllen White aphantse afane ncam noko uDade White ngokwakhe wakuthethayo kweso siqendu se-Manuscript Releases. Ngoko ke, kangangeminyaka emininzi phambi kokuba i-Manuscript Releases zipapashwe zaza zakhululwa, kwakungekho bungqina buphefumlelweyo obuqinisekileyo bokuphikisa okanye bokuxhasa ibango likaDaniells ngomxholo wodliwano-ndlebe awathi kuthiwa waba nalo noDade White. Okona kubaluleke ngakumbi, kwakungekho kuvunywa kuphefumlelweyo kwembono yakhe ephosakeleyo ngokuphathelele “imihla ngemihla”. Okubaluleke ngakumbi kunako konke, ngoku ekubeni i-Manuscript Releases sele zifumaneka—akusabikho nangoku kuvunywa kuphefumlelweyo kwembono yakhe ephosakeleyo ngokuphathelele “imihla ngemihla!”

And yet today, Laodicean Adventism is taught that Sister White has no position on the “daily”, except that it is not a “test question” and we should “keep quiet on this subject”. Something is reversed today, and what is reversed is that the true position of “the daily” is now in the minority opinion among God’s people. In 1910, the minority view was Conradi’s view that was being pushed by Daniells and Prescott, and the majority view was the pioneer position.

Kanti ke namhlanje, ubu-Adventism baseLawodike bafundiswa ukuba uDade White akanandawo ngawo “umnikelo wemihla ngemihla”, ngaphandle kokuba lo asingombuzo “wovavanyo,” yaye sifanele “sithule ngalo mbandela”. Kukho into eguqulweyo namhlanje, yaye into eguqulweyo kukuba indawo eyinyaniso “yomnikelo wemihla ngemihla” ngoku ikwimbono yabambalwa phakathi kwabantu bakaThixo. Ngo-1910, imbono yabambalwa yayiyimbono kaConradi eyayinyanzeliswa nguDaniells noPrescott, yaye imbono yesininzi yayiyindawo yoovulindlela.

The following is F. C. Gilbert’s statement about his interview with Sister White, that should be compared with Manuscript Releases, that has been placed in its entirety, in the eighty-first article of this The Book of Daniel series.

Oku kulandelayo sisibhengezo sika-F. C. Gilbert malunga nodliwano-ndlebe lwakhe noDade White, ekufuneka sithelekiswe ne-Manuscript Releases, esibekwe siphela saso, kwinqaku lamashumi asibhozo ananye lolu chungechunge lwe-The Book of Daniel.

> “Daniells and Prescott . . . would not give the older brethren in the cause any chance to say anything. . . . Daniells was here to see me, and I would not see him. . . . I would not have anything to say to him about anything. About the ‘daily’ that they are trying to work up, there is nothing to it. . . . When I was in Washington there seemed to be something that just encased their minds, and I could not seem to touch them. We are to have nothing to do with this subject of the ‘daily’ . . . I knew they would work against my message, and then the people would not think there was anything to my message. I have written to him and told him that he was showing himself not fit to be president of the General Conference. . . . not the man to keep the Presidency.

> “UDaniells noPrescott... babengayi kubanika abazalwana abadala emsebenzini naliphi na ithuba lokuba bathethe nantoni na.... UDaniells wayelapha eze kundibona, yaye andavuma ukumbona.... Andifuni kuba nantoni na endiyithethayo kuye ngayo nantoni na. Ngokuphathelele ‘okuqhubekayo’ abazama ukukuvuselela, akukho nto kuko konke konke.... Xa ndandiseWashington kwakubonakala ngathi kukho into eyayigqume iingqondo zabo, yaye andizange ndibonakale ndinokubafikelela. Asimele sibe nanto yakwenza nalo mbandela ‘wokuqhubekayo’... Ndandisazi ukuba baya kusebenzela ngokuchasene nomyalezo wam, yaye ngoko abantu babengayi kucinga ukuba kukho nantoni na kumyalezo wam. Ndimbhalele ndamxelela ukuba wayezibonakalisa engafanelekanga ukuba abe ngumongameli weGeneral Conference.... engenguye umntu wokugcina uBumongameli.”

> “If this message of the ‘daily’ were a testing message the Lord would have shown me. These people do not see the end from the beginning in this thing. . . .I utterly refuse to see any of them who are engaged in this work.

> “Ukuba lo myalezo ‘wesiqhelo semihla ngemihla’ ubungumyalezo wokuvavanya, iNkosi ngeyandibonisile. Aba bantu abasipheli ekuqaleni esi sityhilelo sale nto....Ndiyala ngokupheleleyo ukubabona nabani na kubo ababandakanyekayo kulo msebenzi.

> “The light that was given me of God is that Brother Daniells has stood in the Presidency long enough. . . . and I was told not to have any more conversation with him about any of these things. I would not see Daniells about the matter, and I would not have one word with him. They pled with me to give him an interview, but I would not. . . . I was told to warn our people not to have anything to do with this thing they are teaching. . . . I was forbidden of the Lord to listen to it. I have expressed myself as not having a particle of confidence in it. . . . This whole thing they are doing is a scheme of the devil.” F. C. Gilbert’s report of an interview given him by Ellen White on June 8, 1910.

> “Ukukhanya endakunikwayo nguThixo kukuba uMzalwana uDaniells umi ebuMongamelini ixesha elide ngokwaneleyo.... yaye ndaxelelwa ukuba ndingabi nasancoko naye ngazo naziphi na kwezi zinto. Andizange ndimbone uDaniells ngalo mba, yaye andizange ndithethe nelinye ilizwi naye. Bandicenga ukuba ndimnike udliwano-ndlebe, kodwa andizange.... Ndaxelelwa ukuba ndibalumkise abantu bethu ukuba bangabi nanto yakwenza nale nto bayifundisayo.... Ndalelwa yiNkosi ukuba ndiyiphulaphule. Ndivakalise ngokwam ukuba andinantwana nentwana yokuyithemba.... Le nto iphela abayenzayo liqhinga likaSathana.” Ingxelo kaF. C. Gilbert yodliwano-ndlebe awalinikwayo nguEllen White ngoJuni 8, 1910.

We will continue this subject in the next article.

Siya kuqhubeka nalo mbandela kwinqaku elilandelayo.

> “One who sees beneath the surface, who reads the hearts of all men, says of those who have had great light: ‘They are not afflicted and astonished because of their moral and spiritual condition.’ ‘Yea, they have chosen their own ways, and their soul delighteth in their abominations. I also will choose their delusions, and will bring their fears upon them; because when I called, none did answer; when I spake, they did not hear: but they did evil before Mine eyes, and chose that in which I delighted not.’ ‘God shall send them strong delusion, that they should believe a lie,’ because they received not the love of the truth, that they might be saved,’ ‘but had pleasure in unrighteousness.’ Isaiah 66:3, 4; 2 Thessalonians 2:11, 10, 12.

> “Lowo ubona ngaphaya komphezulu, ofunda iintliziyo zabantu bonke, uthi ngabo baye banokukhanya okukhulu: ‘Abaxhatshazwa yaye abamangaliswa yimeko yabo yokuziphatha neyokomoya.’ ‘Ewe, bazikhethele ezabo iindlela, nomphefumlo wabo uyakholiswa zizinto zabo ezinezothe. Nam ke ndiya kukhetha inkohliso yabo, ndibazisele oko bakoyikayo; ngokuba ekubizeni kwam, akwabakho mntu uphendulayo; ekuthetheni kwam, abazanga beve; koko benza okubi emehlweni aM, bakhetha oko ndingakuthandiyo.’ ‘UThixo uya kubathumela inkohliso enamandla, ukuze bakholwe ubuxoki,’ ngenxa yokuba ‘abalwamkelanga uthando lwenyaniso, ukuze basindiswe,’ ‘kodwa bakholiswa kukungalungisi.’ Isaya 66:3, 4; 2 Tesalonika 2:11, 10, 12.

> “The heavenly Teacher inquired: ‘What stronger delusion can beguile the mind than the pretense that you are building on the right foundation and that God accepts your works, when in reality you are working out many things according to worldly policy and are sinning against Jehovah? Oh, it is a great deception, a fascinating delusion, that takes possession of minds when men who have once known the truth, mistake the form of godliness for the spirit and power thereof; when they suppose that they are rich and increased with goods and in need of nothing, while in reality they are in need of everything.’

> “UMfundisi wasezulwini wabuza wathi: ‘Kukho nkohliso yiphi na enamandla ngaphezu kwale inokulukuhla ingqondo kunokuzenzisa kokuba wakha phezu kwesiseko esilungileyo nokuba uThixo uyayamkela imisebenzi yakho, kanti enyanisweni usebenza izinto ezininzi ngokomgaqo-nkqubo wehlabathi yaye wona nxamnye noYehova? Owu, yinkohliso enkulu, lulahlekiso olutsalayo, oluthimba iingqondo xa abantu abakhe bayazi inyaniso besiphambanisa isimo sobuthixo noMoya namandla aso; xa becinga ukuba bazizityebi, bandile ngezinto, yaye abasweli nto, kanti enyanisweni baswele yonke into.’”

> “God has not changed toward His faithful servants who are keeping their garments spotless. But many are crying, ‘Peace and safety,’ while sudden destruction is coming upon them. Unless there is thorough repentance, unless men humble their hearts by confession and receive the truth as it is in Jesus, they will never enter heaven. When purification shall take place in our ranks, we shall no longer rest at ease, boasting of being rich and increased with goods, in need of nothing.

> “UThixo akatshintshanga ngakubakhonzi baKhe abathembekileyo abagcina izambatho zabo zingabi nasiphako. Kodwa abaninzi bayakhala besithi, ‘Uxolo nokhuseleko,’ kanti intshabalalo ekhawulezileyo iyeza phezu kwabo. Ngaphandle kokuba kubekho inguquko epheleleyo, ngaphandle kokuba abantu bathobise iintliziyo zabo ngokuvuma izono baze balwamkele inyaniso njengoko injalo kuYesu, abasayi kungena ezulwini naphakade. Xa ukuhlanjululwa kuya kwenzeka phakathi kwethu, asisayi kuphinda siphumle ngokukhululeka, siziqhayisa ngokuba sisityebi, sandisiwe ngezinto eziphathekayo, singaswele nto.”

> “Who can truthfully say: ‘Our gold is tried in the fire; our garments are unspotted by the world’? I saw our Instructor pointing to the garments of so-called righteousness. Stripping them off, He laid bare the defilement beneath. Then He said to me: ‘Can you not see how they have pretentiously covered up their defilement and rottenness of character? “How is the faithful city become an harlot!” My Father’s house is made a house of merchandise, a place whence the divine presence and glory have departed! For this cause there is weakness, and strength is lacking.’

> “Ngubani onokuthetha ngokwenyaniso athi: ‘Igolide lethu lizanywe emlilweni; iingubo zethu azinachaphaza aphuma ehlabathini’? Ndabona uMfundisi wethu ekhomba kwiingubo zoko kubizwa ngokuba bubulungisa. Ezihluba, Walubeka elubala ungcoliseko olwaluphantsi kwazo. Wandula ke wathi kum: ‘Awuboni na ukuba bakufihle ngokuzidla ukungcola kwabo nokubola kwesimilo sabo? “Kunjani na ukuba umzi othembekileyo ube lihenyukazi!” Indlu kaBawo yenziwe indlu yorhwebo, indawo apho ubukho bobuThixo nozuko buhambileyo! Ngenxa yoko kukho ubuthathaka, namandla ayasilela.’”

> “Unless the church, which is now being leavened with her own backsliding, shall repent and be converted, she will eat of the fruit of her own doing, until she shall abhor herself. When she resists the evil and chooses the good, when she seeks God with all humility and reaches her high calling in Christ, standing on the platform of eternal truth and by faith laying hold upon the attainments prepared for her, she will be healed. She will appear in her God-given simplicity and purity, separate from earthly entanglements, showing that the truth has made her free indeed. Then her members will indeed be the chosen of God, His representatives.” Testimonies, volume 8, 249, 250.

> “Ngaphandle kokuba ibandla, ngoku elibiliswa yimvubelo yokubuyela umva kwalo, liguquke lize liphenduke, liya kudla isiqhamo sezenzo zalo, lude luzicekise. Xa limelana nobubi lize likhethe okulungileyo, xa lifuna uThixo ngokuthobeka konke lize lifikelele kubizo lwalo oluphezulu kuKristu, limi phezu kweqonga lenyaniso engunaphakade, lize ngokholo libambe izinto elizifezekisayo ezilungiselelwe lona, liya kuphiliswa. Liya kuvela ngobulula balo nobunyulu balo obunikwe nguThixo, lahlulwe kwizibophelelo zasemhlabeni, libonakalisa ukuba inyaniso ilenze lakhululeka ngenene. Ngoko ke amalungu alo aya kuba ngokwenene ngabanyuliweyo bakaThixo, abameli baKhe.” Testimonies, volume 8, 249, 250.

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