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# The Book of Daniel - Number Ninety

Ìwé Dáníẹ́lì — Nọ́mbà Ọgọ́rùn-ún-dín-lọ́gbọ̀n

Unraveling the Daily: A Historical Examination of Controversies and Contradictions

Ṣíṣàlàyé “Ojoojúmọ́”: Ìwádìí Ìtàn nípa Àwọn Àríyànjiyàn àti Àwọn Àtakò Ara Wọn

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.

Bí o bá fara balẹ̀ wo àsọyé ìkẹyìn nínú àpilẹ̀kọ tó ṣáájú pẹ̀kipẹ̀ki, ìwọ ìbá ti wo orísun àkọ́kọ́ ti àsọyé náà tí a rí nínú ìwé Early Writings, èyí tí A. G. Daniells sọ pé òun mú lọ pẹ̀lú ara rẹ̀ nínú ìfọ̀rọ̀wánilẹ́nuwò rẹ̀ lórí ọ̀ràn “the daily” pẹ̀lú Sister White ní ọdún 1910. Àwọn tí wọ́n ń ṣiṣẹ́ láti fi “ìrò” náà múlẹ̀ pé “the daily” ń ṣàpẹẹrẹ iṣẹ́ ìránṣẹ́ Kristi nínú ibùgbé mímọ́ nílò láti sọ ìfọwọ́sí taara àti kedere ti Sister White fún òye tòótọ́ tí a ń fi fún àwọn tí wọ́n ké ìkéde wákàtí ìdájọ́ náà di aláìlágbára. “Ìrò” tí wọ́n dá sílẹ̀ ni pé ìkìlọ̀ kan ṣoṣo tí Sister White ń sọ ní pàtó nípa rẹ̀ ni ìkìlọ̀ lòdì sí ṣíṣètò àkókò. Èyí ni Arthur White ń ṣiṣẹ́ láti fi múlẹ̀ nínú ìtàn-ayé rẹ̀, àti èyí ni baba rẹ̀, ọmọ Ellen White, àti Daniells ń gbìyànjú láti fi hàn pé ó rí bẹ́ẹ̀ nípasẹ̀ ìfọ̀rọ̀wánilẹ́nuwò tí wọ́n dá sílẹ̀.

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.

Gẹ́gẹ́ bí a ti ṣàkíyèsí tẹ́lẹ̀, kò sí àkọsílẹ̀ kankan nípa ìfọ̀rọ̀wánilẹ́nuwò kankan láàárín Sister White àti Daniells lórí ọ̀ràn “ìgbà gbogbo.” Ìfọ̀rọ̀wánilẹ́nuwò tí a rò pé ó wáyé ni a dábàá rẹ̀ ní ọdún 1931. Bí Sister White bá ti fọwọ́sí ìwòye tí ó ṣubú ti Daniells nípa “ìgbà gbogbo” nígbà ìfọ̀rọ̀wánilẹ́nuwò kan ní ọdún 1910, èé ṣe tí òun, ẹni tí Sister White fi hàn pé ó ní ìtara láti gbé ìwòye rẹ̀ lárugẹ, fi dákẹ́ nípa ìfọwọ́sí rẹ̀ fún ọdún mọ́kànlélógún? Kì í ṣe ìfọ̀rọ̀wánilẹ́nuwò ni, àròsọ ni.

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.

Àgbékalẹ̀ ọ̀nà ìfọ̀rọ̀wánilẹ́nuwò náà wá láti gbìyànjú láti fi àyíká ọ̀rọ̀ rẹ̀ nípa “ìgbà gbogbo” hàn bí ẹni pé ohun kan tí ó ṣẹlẹ̀ lẹ́gbẹ̀ẹ́ ni í ṣe nínú ìkìlọ̀ rẹ̀ lòdì sí pípa àkókò kalẹ̀, Arthur White sì fi ìkà ọwọ́ rẹ̀ sí orí irọ́ náà ní ọ̀nà tí ó gbé e kalẹ̀ nínú ìtàn ọdún 1931. Gẹ́gẹ́ bí Kristẹni, ó yẹ kí ó ti kàn sọ ìtàn náà gẹ́gẹ́ bí ó ti rí, kí ó sì fi àtúnyẹ̀wò-itan sílẹ̀ kúrò nínú ọ̀ràn náà. A parí àpilẹ̀kọ tó kọjá pẹ̀lú àbala láti ọdún 1850, èyí tí àbala inú Early Writings ti ti wá. Ìtẹ̀jáde náà kọ́kọ́ farahàn ní ọdún 1850, nínú Review, lẹ́yìn náà ó tún farahàn nínú ìwé Experience and Views. Ìgbà kẹta tí ó farahàn ni nínú ìwé Early Writings, ṣùgbọ́n nínú ìtẹ̀síwájú rẹ̀ dé inú ìwé Early Writings àwọn ìyípadà kan ṣẹlẹ̀. Síbẹ̀, a kì yóò sọ pé ọ̀pọ̀ nínú àwọn ìkọ̀wé Ẹ̀mí Àsọtẹ́lẹ̀ ni a ti yí padà gẹ́gẹ́ bí àwọn kan ṣe ń sọ nínú ìsapá wọn láti ba iṣẹ́ rẹ̀ jẹ́.

> “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.

> “Oluwa fi hàn mí pé ọwọ́ Rẹ̀ ló darí tábìlì 1843 náà, àti pé kò yẹ kí a ṣe àtúnṣe apá kankan nínú rẹ̀; pé àwọn nọ́ńbà náà rí gẹ́gẹ́ bí Ó ṣe fẹ́ kí wọ́n rí. Pé ọwọ́ Rẹ̀ wà lórí, ó sì bò aṣìṣe kan nínú díẹ̀ lára àwọn nọ́ńbà náà mọ́, kí ẹnìkan má bàa lè rí i, títí di ìgbà tí a yọ ọwọ́ Rẹ̀ kúrò.”

> “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.

> “Nígbà náà ni mo rí nípa ‘Ojoojúmọ́,’ pé ọ̀rọ̀ náà ‘ẹbọ’ ni ọgbọ́n ènìyàn fi kún un, kò sì jẹ́ ti ọ̀rọ̀ náà fúnra rẹ̀; àti pé Olúwa fi òye tòótọ́ rẹ̀ hàn fún àwọn tí wọ́n ké ìkéde wákàtí ìdájọ́ náà. Nígbà tí ìṣọ̀kan wà, ṣáájú ọdún 1844, ó fẹ́rẹ̀ẹ́ jẹ́ pé gbogbo wọn ní ìṣọ̀kan lórí òye tòótọ́ ti ‘Ojoojúmọ́;’ ṣùgbọ́n láti ọdún 1844 wá, nínú ìdàrúdàpọ̀ náà, a ti gba àwọn ojú ìwòye mìíràn mọ́ra, òkùnkùn àti ìdàrúdàpọ̀ sì ti tẹ̀ lé e.” Review and Herald, November 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.

Àyọkà yìí wà ní ìpilẹ̀ṣẹ̀ nínú ìtẹ̀jáde tí a pè ní The Present Truth láti ọdún 1849, ṣùgbọ́n a tẹ̀ é jáde nínú Review and Herald ní Oṣù kọkànlá, ọdún 1850. Nínú àkọsílẹ̀ ìpilẹ̀ṣẹ̀ náà, Sister White sọ ní tààrà pé òun ń kọ ọ̀pọ̀lọpọ̀ nǹkan tí Olúwa ṣẹ̀ṣẹ̀ fi hàn án, àti bí o bá ka gbogbo àpilẹ̀kọ náà pátápátá, ìwọ yóò rí ọ̀pọ̀ kókó-ọrọ̀ tí a sọ̀rọ̀ nípa wọn. Ó tó nǹkan bí ogún oríṣiríṣi kókó-ọrọ̀ ni a fi hàn án. Kókó ọ̀ràn náà ni pé nínú àpilẹ̀kọ ìpilẹ̀ṣẹ̀ náà, kókó-ọrọ̀ “ìgbà gbogbo,” àti kókó-ọrọ̀ “ṣíṣe ìpèníjà àkókò” jẹ́ ìfihàn méjì ọ̀tọ̀ọ̀tọ̀ ti àwọn nǹkan tí a fi hàn án.

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.

Nínú ìwé àkọ́kọ́ náà, a fi wọ́n hàn nínú àwọn ìpínrọ̀ ọ̀tọ̀ọ̀tọ̀. Nígbà tí a tún tẹ ìpínrọ̀ náà jáde nínú *Experience and Views*, àwọn alátúnṣe darapọ̀ ìpínrọ̀ tí Arábìnrin White nínú rẹ̀ ń gbé ìwòye àwọn aṣáájú-ọ̀nà nípa “the daily” ró, pọ̀ mọ́ ìpínrọ̀ tó tẹ̀ lé e tí ń kìlọ̀ lòdì sí ṣíṣe àkókò kalẹ̀. Bí o ṣe ń ka àkọlé ìpilẹ̀ṣẹ̀ náà, kíyèsi i pé a fi ÌLÒ Ọ̀RỌ̀ NÍNÚ LẸ́TÀ ŃLÁ tẹnumọ́ àwọn kókó-ẹ̀kọ́ kan. Nínú ìpínrọ̀ tí ó ti fọwọ́sí ìwòye àwọn aṣáájú-ọ̀nà nípa “the daily,” ó kọ ọ̀rọ̀ náà Daily ní lẹ́tà ńlá, àti nínú ìpínrọ̀ tó tẹ̀ lé e ó kọ ọ̀rọ̀ náà Time ní lẹ́tà ńlá, ní báyìí ni ó ṣe fi ìyàtọ̀ tààrà hàn láàárín àwọn kókó-ẹ̀kọ́ méjèèjì tí a fihàn án.

> “Dear Brethren and Sisters,

> “Ẹ̀yin Arákùnrin àti Arábìnrin Ọ̀wọ́n,”

> “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.

> “Mo fẹ́ fi àkótán kúkúrú kan fún yín nípa ohun tí Olúwa ti fi hàn mí láìpẹ́ yìí nínú ìran. A fi ẹwà Jesu hàn mí, àti ìfẹ́ tí àwọn áńgẹ́lì ní sí ara wọn. Áńgẹ́lì náà wí pé—Ẹ̀yin kò ha rí ìfẹ́ wọn bí?—ẹ tẹ̀lé e. Bákan náà ni àwọn ènìyàn Ọlọ́run gbọ́dọ̀ nífẹ̀ẹ́ ara wọn. Kàkà béẹ̀, jẹ́ kí ẹ̀sùn bà lé ara rẹ ju kí ó bà lé arákùnrin kan. Mo rí i pé ọ̀rọ̀ náà pé, ‘tà ohun tí ẹ ní, kí ẹ sì fi ṣe ọrẹ àánú,’ kò tíì fi hàn, láti ọ̀dọ̀ àwọn kan, nínú ìmọ́lẹ̀ rẹ̀ tí ó ṣe kedere; pé ète gidi ọ̀rọ̀ Olùgbàlà wa náà kò tíì fi hàn gbangba. Mo rí i pé ète títà náà kì í ṣe láti fi fún àwọn tí wọ́n lè ṣiṣẹ́ kí wọ́n sì tọ́jú ara wọn; bí kò ṣe láti tan òtítọ́ ká. Ẹ̀ṣẹ̀ ni láti máa tọ́jú àti ṣe ojú rere fún àwọn tí wọ́n lè ṣiṣẹ́, nínú àìṣiṣẹ́. Àwọn kan ti fi ìtara hàn láti lọ sí gbogbo àwọn ìpàdé; kì í ṣe láti yin Ọlọ́run lógo, bí kò ṣe nítorí ‘àkàrà àti ẹja.’ Irú àwọn bẹ́ẹ̀ ì bá sàn púpọ̀ kí wọ́n wà ní ilé, kí wọ́n fi ọwọ́ wọn ṣiṣẹ́, ‘ohun rere náà,’ láti pèsè fún àìní àwọn ìdílé wọn, kí wọ́n sì ní ohun kan láti fi fún ìtìlẹ́yìn iṣẹ́ iyebíye ti òtítọ́ ìsinsin yìí.

> “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.

> “Mo rí i pé àwọn kan ti ṣìnà nípa gbígbàdúrà fún aláìsàn kí wọ́n lè ní ìwòsàn níwájú àwọn aláìgbàgbọ́. Bí ẹnikẹ́ni láàárín wa bá ṣàìsàn, tí ó sì pe àwọn àgbà ìjọ kí wọ́n gbàdúrà lórí rẹ̀, gẹ́gẹ́ bí Jakọbu 5:14, 15, a gbọ́dọ̀ tẹ̀lé àpẹẹrẹ Jesu. Ó lé àwọn aláìgbàgbọ́ jáde kúrò nínú yàrá náà, lẹ́yìn náà ó wò aláìsàn náà sàn; bẹ́ẹ̀ ni ó yẹ kí àwa náà máa wá ọ̀nà láti yà ara wa kúrò lọ́dọ̀ àìgbàgbọ́ àwọn tí kò ní ìgbàgbọ́, nígbà tí a bá ń gbàdúrà fún àwọn aláìsàn láàárín wa.

> “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.

> “Nígbà náà ni a tún tọ́ka mi padà sí àkókò tí Jésù mú àwọn ọmọ-ẹ̀yìn rẹ̀ lọ sí ibi ìkọ̀kọ̀, sínú yàrá òkè, níbi tí ó ti kọ́kọ́ fọ ẹsẹ̀ wọn, lẹ́yìn náà sì fi búrẹ́dì tí a bù fún wọn láti jẹ, gẹ́gẹ́ bí àmì ara rẹ̀ tí a fọ́; àti oje àjàrà gẹ́gẹ́ bí àmì ẹ̀jẹ̀ rẹ̀ tí a tú sílẹ̀. Mo rí i pé ó yẹ kí gbogbo ènìyàn hùwà pẹ̀lú ìmọ̀ tó péye, kí wọ́n sì tẹ̀lé àpẹẹrẹ Jésù nínú àwọn nǹkan wọ̀nyí, àti pé nígbà tí wọ́n bá ń ṣe àwọn ìlànà mímọ́ wọ̀nyí, kí wọ́n yà ara wọn sọ́tọ̀ kúrò lọ́dọ̀ àwọn aláìgbàgbọ́ bí ó ti ṣeé ṣe tó.”

> “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.

> “Nígbà náà ni a fi hàn mí pé a ó tú àwọn àjàkálẹ̀-àrùn méje ìkẹyìn jáde, lẹ́yìn tí Jésù bá ti kúrò nínú Ibi Mímọ́ náà. Áńgẹ́lì náà wí pé—Ìbínú Ọlọ́run àti ti Ọ̀dọ́-Àgùntàn ni ó ń fa ìparun tàbí ikú àwọn ènìyàn búburú. Ní ohùn Ọlọ́run, àwọn ẹni mímọ́ yóò lágbára, yóò sì jẹ́ ohun ìbẹ̀rù bí ogun tí ó ní àsíá; ṣùgbọ́n wọn kì yóò ṣe ìdájọ́ tí a kọ sílẹ̀ nígbà náà. Ìmúṣẹ ìdájọ́ náà yóò wáyé ní òpin ọdún 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.

> “Lẹ́yìn tí a bá yí àwọn ẹni mímọ́ padà sí àìkú, tí a sì gbé wọn sókè pọ̀, tí wọ́n sì gba dùùrù wọn, adé wọn, àti bẹ́ẹ̀ bẹ́ẹ̀ lọ, tí wọ́n sì wọ Ìlú Mímọ́ náà, Jésù àti àwọn ẹni mímọ́ jókòó sínú ìdájọ́. A ṣí àwọn ìwé náà sílẹ̀, ìwé ìyè àti ìwé ikú; ìwé ìyè ní àwọn iṣẹ́ rere àwọn ẹni mímọ́ nínú, ìwé ikú sì ní àwọn iṣẹ́ búburú àwọn ẹni búburú nínú. A fi àwọn ìwé wọ̀nyí wéra pẹ̀lú Ìwé Òfin, Bíbélì, a sì ṣe ìdájọ́ wọn gẹ́gẹ́ bí i ti bẹ́ẹ̀. Àwọn ẹni mímọ́, ní ìṣọ̀kan pẹ̀lú Jésù, ń mú ìdájọ́ wọn wá sórí àwọn òkú ẹni búburú. Wò ó o! ni áńgẹ́lì náà wí, àwọn ẹni mímọ́ jókòó sínú ìdájọ́, ní ìṣọ̀kan pẹ̀lú Jésù, wọ́n sì pín fún olúkúlùkù àwọn ẹni búburú gẹ́gẹ́ bí iṣẹ́ tí wọ́n ṣe nínú ara, a sì kọ sí orúkọ wọn ohun tí wọn yóò gbà nígbà ìmúṣẹ ìdájọ́ náà. Èyí, ni mo rí, ni iṣẹ́ àwọn ẹni mímọ́ pẹ̀lú Jésù, nínú Ìlú Mímọ́, kí ó tó sọ̀kalẹ̀ wá sí ayé, nípasẹ̀ ọdún 1000 náà. Nígbà náà, ní òpin ọdún 1000 náà, Jésù, àti àwọn áńgẹ́lì, àti gbogbo àwọn ẹni mímọ́ pẹ̀lú rẹ̀, fi Ìlú Mímọ́ náà sílẹ̀, nígbà tí ó sì ń sọ̀kalẹ̀ wá sí ayé pẹ̀lú wọn, a jí àwọn òkú ẹni búburú dìde, lẹ́yìn náà gan-an àwọn ọkùnrin tí wọ́n ‘gún un,’ nígbà tí a bá jí wọn dìde, yóò rí i ní ọ̀nà jíjìn nínú gbogbo ògo rẹ̀, pẹ̀lú àwọn áńgẹ́lì àti àwọn ẹni mímọ́, wọn yóò sì ṣọ̀fọ̀ nítorí rẹ̀. Wọn yóò rí àpá àwọn èékánná nínú ọwọ́ rẹ̀, àti nínú ẹsẹ̀ rẹ̀, àti ibi tí wọ́n ti fi ọ̀kọ̀ gún un ní ìhà rẹ̀. Àpá àwọn èékánná àti ti ọ̀kọ̀ náà yóò jẹ́ ògo rẹ̀ nígbà náà. Ní òpin ọdún 1000 náà ni Jésù dúró lórí Òkè Olífì, Òkè náà sì yapa sí méjì, ó sì di pẹ̀tẹ́lẹ̀ ńlá kan, àwọn tí ń sá ní àkókò náà sì ni àwọn ẹni búburú, tí a ṣẹ̀ṣẹ̀ jí dìde. Nígbà náà ni Ìlú Mímọ́ náà sọ̀kalẹ̀ wá, ó sì bàlẹ̀ lórí pẹ̀tẹ́lẹ̀ náà.”

> “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.

> “Nígbà náà ni Sátánì fi ẹ̀mí rẹ̀ kún àwọn ènìyàn búburú tí a ti jí dìde. Ó ń yìn wọ́n pé ẹgbẹ́ ọmọ-ogun inú Ìlú náà kéré, àti pé ẹgbẹ́ ọmọ-ogun tirẹ̀ pọ̀, àti pé wọ́n lè ṣẹ́gun àwọn mímọ́, kí wọ́n sì gba Ìlú náà. Nígbà tí Sátánì ń kó ẹgbẹ́ ọmọ-ogun rẹ̀ jọ, àwọn mímọ́ wà nínú Ìlú náà, wọ́n ń wo ẹwà àti ògo Párádísè Ọlọ́run. Jésù wà ní iwájú wọn, ó ń darí wọn. Lójijì, Olùgbàlà olólùfẹ́ náà kúrò láàárín ẹgbẹ́ wa; ṣùgbọ́n láìpẹ́ a gbọ́ ohùn rẹ̀ olólùfẹ́, tí ń wí pé, ‘Ẹ wá, ẹ̀yin alábùkún Baba mi, ẹ jogún ìjọba tí a ti pèsè sílẹ̀ fún yín láti ìpilẹ̀ṣẹ̀ ayé wá.’ A kóra jọ sọ́dọ̀ Jésù, àti bí ó ti kan ti ilẹ̀kùn Ìlú náà, nígbà náà ni a kéde ègún sí àwọn ènìyàn búburú. A ti ilẹ̀kùn náà. Nígbà náà ni àwọn mímọ́ lo ìyẹ́ wọn, wọ́n sì gòkè lọ sí òkè ògiri Ìlú náà. Jésù náà sì wà pẹ̀lú wọn; adé rẹ̀ ń tàn ní ìmọ́lẹ̀, ó sì kún fún ògo. Adé kan wà nínú adé kan, méje ní iye. Àwọn adé àwọn mímọ́ jẹ́ ti wúrà mímọ́ jùlọ, a sì fi ìràwọ̀ ṣe ọ̀ṣọ́ wọn. Ojú wọn ń tàn pẹ̀lú ògo, nítorí wọ́n wà nínú àwòrán gangan Jésù; àti bí wọ́n ti dìde, tí gbogbo wọn sì ń rìn pọ̀ lọ sí òkè Ìlú náà, ìran náà mú mi lọ́kàn gan-an.”

> “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.

> “Nígbà náà ni àwọn ẹni búburú rí ohun tí wọ́n ti pàdánù; iná sì jáde láti ọ̀dọ̀ Ọlọ́run wá sórí wọn, ó sì run wọ́n. Èyí ni Ìmúṣẹ Ìdájọ́ náà. Nígbà náà ni àwọn ẹni búburú gba gẹ́gẹ́ bí àwọn ẹni mímọ́, ní ìṣọ̀kan pẹ̀lú Jésù, ti pín fún wọn ní àkókò ọdún 1000 náà. Iná kan náà láti ọ̀dọ̀ Ọlọ́run tí ó run àwọn ẹni búburú náà, sọ gbogbo ayé di mímọ́. Àwọn òkè tí ó fọ́ tí ó sì ya gẹ́gẹ́ bí aṣọ àkísà yo nítorí ooru gbígbóná púpọ̀, bẹ́ẹ̀ ni àyíká ojú ọ̀run pẹ̀lú, gbogbo koríko gbígbẹ náà sì jó tán. Nígbà náà ni ogún wa ṣí síwájú wa, ní ògo àti ní ẹwà, a sì jogún gbogbo ayé tí a sọ di tuntun. Gbogbo wa sì ké pẹ̀lú ohùn rara pé, Ògo, Halleluyah.”

> “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.

> “Mo tún rí i pé ó yẹ kí àwọn olùṣọ́-àgùntàn bá àwọn ẹni tí wọ́n ní ìdí láti fi ní ìgbẹ́kẹ̀lé nínú wọn gbìmọ̀, àwọn tí wọ́n ti wà nínú gbogbo àwọn ìhìn náà, tí wọ́n sì dúró ṣinṣin nínú gbogbo òtítọ́ ìsinsin yìí, kí wọ́n tó gbékalẹ̀ èyíkéyìí kókó tuntun tí ó ṣe pàtàkì, èyí tí wọ́n lè rò pé Bíbélì ń tẹ̀síwájú fún. Nígbà náà ni àwọn olùṣọ́-àgùntàn yóò wà ní ìṣọ̀kan pípé, ìṣọ̀kan àwọn olùṣọ́-àgùntàn náà yóò sì ní ìmọ̀lára láàárín ìjọ. Irú ọ̀nà bẹ́ẹ̀ ni mo rí i pé yóò dá àwọn ìpín ayọ̀kúrò aláìláyọ̀ dúró, nígbà náà kò sì ní sí ewu kí agbo ẹran iyebíye náà pín, kí àwọn àgùntàn náà tú ká, láìsí olùṣọ́-àgùntàn.”

> “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.

> “Ọjọ́ kẹtàlélógún, oṣù Kẹsán, Olúwa fi hàn mí pé ó ti na ọwọ́ rẹ̀ jáde ní ìgbà kejì láti gba ìyókù àwọn ènìyàn rẹ̀ padà, àti pé a gbọ́dọ̀ fi ìsapá pọ̀ sí i ní àkókò ìkójọpọ̀ yìí. Ní àkókò ìtúká, a lu Israẹli, a sì fà á ya; ṣùgbọ́n nísinsin yìí, ní àkókò ìkójọpọ̀, Ọlọ́run yóò mú àwọn ènìyàn rẹ̀ lára dá, yóò sì dì wọ́n pọ̀. Ní àkókò ìtúká, àwọn ìsapá tí a ṣe láti tan òtítọ́ kalẹ̀ ní ipa kékeré péré, wọ́n sì ṣàṣeparí díẹ̀ péré tàbí kò ṣàṣeparí nǹkan kan; ṣùgbọ́n ní àkókò ìkójọpọ̀, nígbà tí Ọlọ́run ti fi ọwọ́ rẹ̀ sí i láti kó àwọn ènìyàn rẹ̀ jọ, àwọn ìsapá láti tan òtítọ́ kalẹ̀ yóò ní ipa tí a pète fún wọn. Gbogbo ènìyàn gbọ́dọ̀ wà ní ìṣọ̀kan, kí wọ́n sì ní ìtara nínú iṣẹ́ náà. Mo rí i pé ó jẹ́ ìtìjú fún ẹnikẹ́ni láti tọ́ka sí àkókò ìtúká gẹ́gẹ́ bí àpẹẹrẹ láti ṣàkóso wa nísinsin yìí ní àkókò ìkójọpọ̀; nítorí bí Ọlọ́run kò bá ṣe ju bó ṣe ṣe nígbà náà lọ fún wa nísinsin yìí, Israẹli kì yóò kó jọ láé. Ó ṣe pàtàkì gan-an pé kí a tẹ òtítọ́ náà jáde sínú ìwé ìròyìn, gẹ́gẹ́ bí a ti ń wàásù rẹ̀.”

> “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.

> “Oluwa fi hàn mí pé àtẹ̀jáde àwòrán 1843 ni ọwọ́ òun darí, àti pé kò sí apá kankan nínú rẹ̀ tí a gbọdọ̀ yí padà; pé àwọn nọ́mbà náà rí gẹ́gẹ́ bí ó ti fẹ́ kí wọ́n rí. Pé ọwọ́ òun wà lórí rẹ̀, ó sì bo àṣìṣe kan nínú díẹ̀ lára àwọn nọ́mbà náà mọ́, kí ẹnikẹ́ni má bàa lè rí i, títí ọwọ́ òun fi yọ kúrò.”

> “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.

> “Nígbà náà mo rí ní ìbáṣepọ̀ pẹ̀lú ‘Ìgbàgbogbo Ọjọ́,’ pé ọ̀rọ̀ náà ‘ẹbọ’ ni ọgbọ́n ènìyàn fi kún un, àti pé kò jẹ́ ti inú ọ̀rọ̀ náà; àti pé Olúwa fi ìmọ̀ tòótọ́ rẹ̀ hàn fún àwọn tí wọ́n ké igbe wákàtí ìdájọ́ náà. Nígbà tí ìṣọ̀kan wà, kí ó tó di ọdún 1844, ó fẹ́rẹ̀ẹ́ jẹ́ pé gbogbo wọn wà ní ìṣọ̀kan lórí òye tòótọ́ ti ‘Ìgbàgbogbo Ọjọ́;’ ṣùgbọ́n láti ọdún 1844 wá, nínú ìdàrúdàpọ̀ náà, a ti tẹ́wọ́ gba àwọn ojú ìwòye mìíràn, òkùnkùn àti ìdàrúdàpọ̀ sì ti tẹ̀lé e.

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

> “Oluwa fi hàn mí pé Àkókò kò tíì jẹ́ àdánwò láti ọdún 1844 wá, àti pé àkókò kì yóò tún jẹ́ àdánwò mọ́ láéláé.

> “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.

> “Nígbà náà ni a tọ́ka sí àwọn kan fún mi tí wọ́n wà nínú àṣìṣe ńlá yìí, pé àwọn ẹni-mímọ́ ṣì ní láti lọ sí Jerúsálẹ́mù Àtijọ́, àti bẹ́ẹ̀ bẹ́ẹ̀ lọ, kí Olúwa tó dé. Irú ìwòye bẹ́ẹ̀ ni a pèsè láti yí ọkàn àti ìfẹ́-inú kúrò nínú iṣẹ́ Ọlọ́run ti ìsinsìnyí, lábẹ́ ìhìnrere angẹli kẹta; nítorí bí ó bá jẹ́ pé a ní láti lọ sí Jerúsálẹ́mù, nígbà náà ni ọkàn wa yóò wà níbẹ̀ ní ti ẹ̀dá, a ó sì dá ọ̀nà wa dúró kúrò nínú àwọn lílò mìíràn, kí a lè mú àwọn ẹni-mímọ́ dé Jerúsálẹ́mù. Mo rí i pé ìdí tí a fi fi wọ́n sílẹ̀ láti lọ sínú àṣìṣe ńlá yìí ni pé wọn kò jẹ́wọ́, bẹ́ẹ̀ ni wọn kò sì kọ àwọn àṣìṣe wọn sílẹ̀, àwọn àṣìṣe tí wọ́n ti wà nínú wọn fún ọ̀pọ̀ ọdún sẹ́yìn.” 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.

Abala náà bẹ̀rẹ̀ pẹ̀lú ìtẹ̀síwájú pé, “Mo fẹ́ fi àkótán kúkúrú fún yín nípa ohun tí Olúwa ti fi hàn mí láìpẹ́ yìí nínú ìran.” Ọ̀pọ̀lọpọ̀ kókó-ọrọ̀ ni a gbé kalẹ̀, kò sì darapọ̀ paragirafi tí ń sọ̀rọ̀ nípa “ìgbà gbogbo,” mọ́ paragirafi tí ó tẹ̀ lé e. A ṣe èyí nígbà tí ó yá lẹ́yìn náà láti ọwọ́ àwọn olóòtú tí wọ́n fi abala náà sínú Experience and Views, lẹ́yìn náà sí i nínú Early Writings. Nínú Experience and Views, àwọn olóòtú náà fi àwọn paragirafi mẹ́jọ àkọ́kọ́ sílẹ̀, wọ́n sì darapọ̀ àwọn paragirafi tí ń sọ ohun tí a fi hàn án nípa “ìgbà gbogbo” àti nípa ṣíṣètò àkókò. A tẹ Experience and Views jáde ní ọdún 1851, lẹ́yìn náà ni a sì tẹ Early Writings jáde ní ọdún 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.

Àwọn Ìwé Àkọ́kọ́ jẹ́ ní pàtàkì àwọn ìpínrọ̀ mẹ́rin kan náà tí wọ́n ti fara hàn nínú Experience and Views, ṣùgbọ́n pẹ̀lú àìyẹ̀tọ̀ pàtàkì kan. Nínú Experience and Views, ìpínrọ̀ gbolóhùn kan ṣoṣo tí ó sọ̀rọ̀ nípa ṣíṣe àkókò ni a darapọ̀ mọ́ ìpínrọ̀ tó ṣáájú rẹ̀ tí ó sọ̀rọ̀ nípa “ìṣe ojoojúmọ́.” Lẹ́yìn náà ni a fi ìpínrọ̀ tí ó tẹ̀ lé ìpínrọ̀ tí ó sọ̀rọ̀ nípa ṣíṣe àkókò kún un. Nínú Àwọn Ìwé Àkọ́kọ́, ìpínrọ̀ kan tí a mú láti inú apá mìíràn nínú Experience and Views ni a fi sí àárín ìpínrọ̀ tí ó báyìí ń sọ̀rọ̀ nípa “ìṣe ojoojúmọ́” àti ṣíṣe àkókò méjèèjì, èyí tí ìpínrọ̀ kan tẹ̀ lé ní ìbẹ̀rẹ̀, tí ń ṣàlàyé ìdí tí ó fi jẹ́ àṣìṣe láti ṣe àwọn ìrìn-àjò mímọ́ sí Jerúsálẹ́mù àtijọ́.

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.

Abala tí a yọ kúrò nínú ojú-ìwé mìíràn ti Experience and Views, tí a sì tún fi sínú ìpínrọ̀ Early Writings, kàn fi kún ìdàrúdàpọ̀ nípa “ti ojoojúmọ́” tí ó ti bẹ̀rẹ̀ láti ọdún 1844. Abala náà kò sí nínú ìtàn àkọ́kọ́ tí Sister White kọ nípa ìran rẹ̀.

> “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.

> “Oluwa ti fi hàn mí pé ìhìnrere áńgẹ́lì kẹta gbọ́dọ̀ lọ, kí a sì kéde rẹ̀ fún àwọn ọmọ Oluwa tí wọ́n ti túká, àti pé kò yẹ kí a so ó mọ́ àkókò; nítorí àkókò kì yóò tún jẹ́ ìdánwò mọ́ láéláé. Mo rí i pé àwọn kan ń gba ìmísí èké kan tí ó ti inú ìwàásù àkókò wá; pé ìhìnrere áńgẹ́lì kẹta lágbára ju bí àkókò ṣe lè rí lọ. Mo rí i pé ìhìnrere yìí lè dúró lórí ìpìlẹ̀ tirẹ̀, àti pé kò nílò àkókò láti fún un ní agbára sí i, àti pé yóò lọ nínú agbára ńlá, yóò sì ṣe iṣẹ́ rẹ̀, a ó sì gé e kúrú nínú òdodo.” 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.

A fi gbolohun ìpínrọ̀ láti ojú-ìwé mẹ́rìnlélógójì ti Experience and Views kún un lẹ́yìn ìpínrọ̀ náà nínú Early Writings, èyí tí a ti dá sílẹ̀ nípa ṣíṣọ̀kan ìpínrọ̀ méjì ọ̀tọ̀ọ̀tọ̀, ó sì fi ìtẹnumọ́ lórí ṣíṣètò àkókò kalẹ̀ ní ọ̀nà tí kò sí nínú àlàyé ìbẹ̀rẹ̀ náà.

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.

Ní ọdún 1931, àwọn ọkùnrin àgbà àtijọ́ tí ń ṣàkóso àwọn ènìyàn Jerusalẹmu dá ìtàn kan sílẹ̀, èyí tí ó sọ pé Daniells ti ṣe ìfọ̀rọ̀wánilẹ́nuwò pẹ̀lú Sister White ní ọdún 1910, àti nínú ẹ̀rí tí Daniells pèsè, ó tọ́ka sí àtẹ ìwòye 1843, ó sì sọ pé ó fi ọwọ́ tọ́ka sí ibi mímọ́ tí kò sí lórí àtẹ náà, bí ó ti ń ṣe ìfọ̀rọ̀wánilẹ́nuwò pẹ̀lú Sister White. Wọ́n ní pé ó mú ìwé Early Writings wá pẹ̀lú ara rẹ̀, àti bí ó ti bi í léèrè nípa ohun tí ó túmọ̀ sí, tí ó sì dá lórí àwọn ìdáhùn rẹ̀, ohun kan ṣoṣo tí ó lè parí sí ni pé apá ọ̀rọ̀ nínú Early Writings tí ń fọwọ́sí ojú ìwòye àwọn aṣáájú-ọ̀nà nípa “ìgbà gbogbo,” ní tòótọ́ jẹ́ ìkìlọ̀ lòdì sí ṣíṣètò àkókò. Ọdún mọ́kànlélógún lẹ́yìn ìfọ̀rọ̀wánilẹ́nuwò tí wọ́n dá sílẹ̀ náà, àti ọdún mẹ́rìndínlógún lẹ́yìn ikú àwọn ẹni tí wọ́n ní wọ́n ṣe ìfọ̀rọ̀wánilẹ́nuwò pẹ̀lú wọn, Daniells fi ẹ̀rí náà sínú ìtàn ìran kẹta.

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.

F. C. Gilbert jẹ́ amòye nínú èdè Hébérù, kò sì kan ṣàtìlẹ́yìn fún òye tòótọ́ nípa “ìgbà gbogbo” gẹ́gẹ́ bí Ìsìn Keferi nítorí pé àwọn aṣáájú àkọ́kọ́ àti Ellen White sọ pé ó rí bẹ́ẹ̀. Ó dáàbò bo òye náà lórí ìpìlẹ̀ ìmòye rẹ̀ nípa ọ̀rọ̀ Hébérù tí wòlíì Dáníẹ́lì ti lò. Òun ni amòye Hébérù Adventist tó gbajúmọ̀ jù lọ ní àkókò náà. Bí àríyànjiyàn nípa “ìgbà gbogbo” tí Daniells àti Prescott ń gbé síwájú ṣe ń bá a lọ láti máa pọ̀ sí i, Gilbert jẹ́ ọ̀kan lára àwọn amòye olókìkí tí wọ́n dúró láti dáàbò bo ipò àwọn aṣáájú àkọ́kọ́. Ó ní ìfọ̀rọ̀wánilẹ́nuwò pẹ̀lú Ellen White ní ọjọ́ kẹjọ oṣù Kẹfà, ọdún 1910, ó sì ṣe àkọsílẹ̀ lẹ́yìn náà nípa ohun tí òun àti Sister White jíròrò. Ẹ̀rí Daniells tako ti F. C. Gilbert pátápátá.

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!”

Nínú ìwọ̀n ogún, ojúewé mẹ́tàdínlógún títí dé méjìlélógún, nínú Manuscript Releases, Sister White sọ̀rọ̀ nípa ipò Daniells àti Prescott lórí “ojoojúmọ́”. Àwọn ọ̀rọ̀-ìsọ tí ẹ rí nínú ìròyìn F. C. Gilbert nípa ìfọ̀rọ̀wánilẹ́nuwò rẹ̀ pẹ̀lú Ellen White fẹrẹ̀ẹ́ jọ gẹ́gẹ́ bí ohun tí Sister White tìkára rẹ̀ sọ nínú apá náà láti inú Manuscript Releases. Nítorí náà, fún ọ̀pọ̀lọpọ̀ ọdún kí Manuscript Releases tó tẹ̀ jáde tí a sì tú síta, kò sí ẹ̀rí ìmísí tí ó dájú láti tako tàbí láti fìdí ìbéèrè Daniells múlẹ̀ nípa àkóónú ìfọ̀rọ̀wánilẹ́nuwò tí ó ní pé ó ní pẹ̀lú Sister White. Ẹ̀wẹ̀, kò sí ìfọwọ́sowọ́pọ̀ ìmísí fún ojú ìwòye rẹ̀ tí ó ní àbùkù lórí “ojoojúmọ́”. Èyí tí ó ṣe pàtàkì jùlọ ni pé, ní báyìí tí Manuscript Releases ti wà lówó—síbẹ̀ kò sí ìfọwọ́sowọ́pọ̀ ìmísí fún ojú ìwòye rẹ̀ tí ó ní àbùkù lórí “ojoojúmọ́!”

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.

Síbẹ̀ lónìí, wọ́n ti ń kọ́ Àdífẹ́ńtísì Laodíkea pé Sister White kò ní ipò kankan lórí “ojoojúmọ́,” àfi pé kì í ṣe “ìbéèrè ìdánwò” àti pé ó yẹ kí a “dákẹ́ lórí ọ̀ràn yìí.” Ohun kan ti yí padà lónìí, ohun tí ó sì ti yí padà ni pé ipò tòótọ́ nípa “ojoojúmọ́” ti di èrò kékeré nísinsin yìí láàrín àwọn ènìyàn Ọlọ́run. Ní 1910, èrò kékeré náà ni èrò Conradi tí Daniells àti Prescott ń tẹ̀ síwájú, èrò ọ̀pọ̀ jù lọ sì ni ipò àwọn aṣáájú-òun-ọ̀nà.

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.

Èyí tí ó tẹ̀lé eleyi ni ọ̀rọ̀ tí F. C. Gilbert sọ nípa ìfọ̀rọ̀wánilẹ́nuwò rẹ̀ pẹ̀lú Sister White, tí a gbọ́dọ̀ fi wé Manuscript Releases, tí a ti gbé kalẹ̀ ní ìtẹ̀síwájú rẹ̀ gbogbo, nínú àpilẹ̀kọ kẹ́rìnlélọ́gọ́rin nínú àtẹ̀jáde The Book of Daniel yìí.

> “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.

> “Daniells àti Prescott... kò ní fún àwọn àgbà arákùnrin nínú iṣẹ́ náà ní àyè kankan láti sọ ohunkóhun.... Daniells wà níbí láti rí mi, èmi kò sì fẹ́ rí i.... N kò fẹ́ ní ohunkóhun láti sọ fún un nípa ohunkóhun. Ní ti ‘ojoojúmọ́’ náà tí wọ́n ń gbìyànjú láti gbé sókè, kò ní nǹkan kan nínú rẹ̀ rárá.... Nígbà tí mo wà ní Washington, ó dà bí ẹni pé ohun kan kan fi ọkàn wọn sínú àpò àgbo, èmi kò sì lè dà bí ẹni pé mo lè fi ọwọ́ kan wọn. A kò gbọdọ̀ ní ohun kankan láti ṣe pẹ̀lú kókó-ọrọ̀ ‘ojoojúmọ́’ yìí... Mo mọ̀ pé wọ́n yóò ṣiṣẹ́ lòdì sí ìránṣẹ́ mi, lẹ́yìn náà àwọn ènìyàn kì yóò sì rò pé ohunkóhun wà nínú ìránṣẹ́ mi. Mo ti kọ̀wé sí i, mo sì sọ fún un pé ó ń fi ara rẹ̀ hàn gẹ́gẹ́ bí ẹni tí kò yẹ fún ipò ààrẹ ti General Conference.... kì í ṣe ẹni tí ó yẹ láti pa ipò Ààrẹ mọ́.”

> “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.

> “Bí ìbá jẹ́ pé ìhìnrere yìí nípa ‘ojoojúmọ́’ jẹ́ ìhìnrere ìdánwò, Olúwa ìbá ti fi hàn mí. Àwọn ènìyàn wọ̀nyí kò rí òpin láti ìbẹ̀rẹ̀ nínú ọ̀ràn yìí....Mo kọ̀ láéláé láti rí ẹnikẹ́ni nínú wọn tí wọ́n ń kópa nínú iṣẹ́ yìí.

> “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.

> “Ìmọ̀lẹ̀ tí Ọlọ́run fi fún mi ni pé Arákùnrin Daniells ti dúró nínú ipò Ààrẹ pẹ́ tó.... a sì sọ fún mi pé kí n má ṣe bá a sọ̀rọ̀ mọ́ nípa èyíkéyìí nínú àwọn nǹkan wọ̀nyí. Èmi kì yóò rí Daniells nípa ọ̀ràn náà, bẹ́ẹ̀ ni èmi kì yóò bá a sọ ọ̀rọ̀ kan ṣoṣo. Wọ́n bẹ̀ mí pé kí n fún un ní àyè ìfọ̀rọ̀wánilẹ́nuwò, ṣùgbọ́n èmi kọ̀.... A sọ fún mi pé kí n kìlọ̀ fún àwọn ènìyàn wa kí wọ́n má ṣe ní ohunkóhun láti ṣe pẹ̀lú nǹkan yìí tí wọ́n ń kọ́ni.... Olúwa kọ̀ mí láṣẹ pé kí n tẹ́tí sí i. Mo ti sọ ara mi jáde pé n kò ní ìgbẹ́kẹ̀lé díẹ̀ rárá nínú rẹ̀.... Gbogbo nǹkan yìí tí wọ́n ń ṣe jẹ́ ọgbọ́n ẹ̀tàn èṣù.” Ìròyìn F. C. Gilbert nípa ìfọ̀rọ̀wánilẹ́nuwò tí Ellen White fún un ní ọjọ́ kẹjọ, oṣù kẹfà, ọdún 1910.

We will continue this subject in the next article.

A ó máa bá kókó-ọrọ̀ yìí lọ nínú àpilẹ̀kọ tó kàn.

> “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.

> “Ẹni tí ó ń rí ní abẹ́ ojú ohun, tí ó sì ń ka ọkàn gbogbo ènìyàn, sọ nípa àwọn tí wọ́n ti ní ìmọ́lẹ̀ ńlá pé: ‘A kò mú wọn bínú tàbí yà wọ́n lẹ́nu nítorí ipò ìwà rere àti ti ẹ̀mí wọn.’ ‘Bẹ́ẹ̀ ni, wọ́n ti yan ọ̀nà ara wọn, ọkàn wọn sì ń yọ̀ nínú àwọn ìríra wọn. Èmi pẹ̀lú yóò yan ìtànjẹ wọn, èmi yóò sì mú àwọn ohun tí wọ́n ń bẹ̀rù wá bá wọn; nítorí pé nígbà tí mo pè, kò sí ẹni tí ó dáhùn; nígbà tí mo sọ̀rọ̀, wọn kò gbọ́: ṣùgbọ́n wọ́n ṣe búburú níwájú ojú Mi, wọ́n sì yan ohun tí inú Mi kò dùn sí.’ ‘Ọlọ́run yóò rán ìṣìnà líle sí wọn, kí wọ́n lè gba irọ́ gbọ́,’ nítorí pé wọn kò gba ìfẹ́ òtítọ́, kí a lè gbà wọ́n là,’ ‘ṣùgbọ́n wọ́n ní inú dídùn nínú àìṣòdodo.’ Isaiah 66:3, 4; 2 Thessalonians 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.’

> “Olùkọ́ ọ̀run béèrè pé: ‘Èwo ni ìtanjẹ́ tí ó lágbára jù lọ tí ó lè tàn ọkàn jẹ, ju ìfarahàn pé ẹ̀yin ń kọ́lé lórí ìpìlẹ̀ tí ó tọ́ àti pé Ọlọ́run ń gba iṣẹ́ yín, nígbà tí ní tòótọ́ ẹ̀yin ń ṣe ọ̀pọ̀ nǹkan gẹ́gẹ́ bí ìlànà ayé, tí ẹ sì ń ṣẹ̀ sí Jèhófà? Áà, ìtanjẹ́ ńlá ni, ìtànjẹ́ amúnikún-fún-ẹni ni, tí ń gba ọkàn àwọn ènìyàn nígbà tí àwọn tí wọ́n ti mọ òtítọ́ rí tẹ́lẹ̀ bá ṣìṣe àṣìṣe ka ìrísí ìwà-bí-Ọlọ́run sí ẹ̀mí àti agbára rẹ̀; nígbà tí wọ́n bá rò pé àwọn jẹ́ ọlọ́rọ̀, pé ohun ìní wọn ti pò sí i, tí wọn kò sì nílò ohunkóhun, nígbà tí ní tòótọ́ wọ́n nílò ohun gbogbo.’”

> “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.

> “Ọlọ́run kò yí padà sí àwọn ìránṣẹ́ Rẹ̀ olóòótọ́ tí wọ́n ń pa aṣọ wọn mọ́ láìlẹ́gbin. Ṣùgbọ́n ọ̀pọ̀ ń ké pé, ‘Àlàáfíà àti ààbò,’ nígbà tí ìparun àìròtẹ́lẹ̀ ń bọ̀ sórí wọn. Bí kò bá sí ìrònúpìwàdà pípé, bí ènìyàn kò bá rẹ ara ọkàn wọn sílẹ̀ nípa ìjẹ́wọ́, tí wọ́n sì gba òtítọ́ gẹ́gẹ́ bí ó ti wà nínú Jésù, wọn kì yóò wọ ọ̀run láé. Nígbà tí ìwẹ̀nùmọ́ yóò bá ṣẹlẹ̀ láàárín wa, a kì yóò tún sinmi ní ìfọ̀kànbalẹ̀, ní fífọ́nnu pé a jẹ́ ọlọ́rọ̀, a sì ní ọrọ̀ pọ̀, tí a kò nílò ohun kan.”

> “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.’

> “Tani ó lè fi òtítọ́ sọ pé: ‘Wúrà wa ni a ti dán nínú iná; aṣọ wa kò ní àbààwọ́n láti ọ̀dọ̀ ayé’? Mo rí Olùkọ́ wa tí ń tọ́ka sí àwọn aṣọ ohun tí a ń pè ní òdodo. Nígbà tí Ó bó wọn kúrò, Ó fi ìbàjẹ́ tí ó wà lábẹ́ wọn hàn ní gbangba. Lẹ́yìn náà Ó wí fún mi pé: ‘Ṣé o kò lè rí bí wọ́n ṣe fi ìgbéraga bo ìbàjẹ́ wọn àti ìdíbàjẹ́ ìwà wọn mọ́ra? “Báwo ni ìlú olóòtítọ́ ṣe di àgbèrè!” A ti sọ ilé Baba Mi di ilé ọjà, ibi kan láti ibi tí ìwàláàyè àti ògo Ọlọ́run ti kúrò! Nítorí èyí ni àìlera fi wà, agbára sì ṣaláìsí.’”

> “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.

> “Bí kò ṣe pé ìjọ náà, tí a ń fi ìyẹ̀fun ìwúkàrà ìpadàsẹ́yìn tirẹ̀ hù ú ní báyìí, yóò ronúpìwàdà tí yóò sì yí padà, yóò jẹ nínú èso iṣẹ́ tirẹ̀, títí yóò fi kórìíra ara rẹ̀. Nígbà tí ó bá kọ̀ ibi sílẹ̀ tí ó bá sì yan rere, nígbà tí ó bá fi gbogbo ìrẹ̀lẹ̀ wá Ọlọ́run tí ó sì dé ipè gíga rẹ̀ nínú Kristi, ní ìdúró lórí pẹpẹ òtítọ́ ayérayé, tí ó sì fi ìgbàgbọ́ dì mú àwọn àṣeyọrí tí a ti pèsè sílẹ̀ fún un, a ó mú un láradá. Yóò farahàn nínú ìrọ̀rùn àti mímọ́ tí Ọlọ́run fi fún un, ní ìyàtọ̀ kúrò nínú ìdìpọ̀ ayé, ní fífi hàn pé òtítọ́ ti sọ ọ́ di òmìnira nítòótọ́. Nígbà náà ni àwọn ọmọ ẹgbẹ́ rẹ̀ yóò jẹ́ àyànfẹ́ Ọlọ́run nítòótọ́, àwọn aṣojú Rẹ̀.” Testimonies, volume 8, 249, 250.

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