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

Ko sériepe artíkulo paha peteĩha ko aty marandu rehegua Daniel arandukáre, roike hag̃ua peteĩ jehaipyre Manuscript Releases, volúmen 20, 17–22-gui, upépe Sister White hesakã porã omombe’u hag̃ua pe mbo’epy he’íva “pe ára ha ára” ohechauka Cristo santuario, oñeme’ẽ hague anciano-kuéra Prescott ha Daniells-pe “ángel yvágagui oñemosẽ va’ekue” rupive. Ha’e ndohechakuaái añetehápe pe iñidea japu “pe ára ha ára” rehegua, che ajapo haguéicha, péro pe tembiasakue marandu hesakã porãiterei kóva ha’e hague upe mba’e ha’ekuéra oha’ãva omopyenda añeteguáramo. Ha’ekuéra oheka kuri ojehaijey hag̃ua Uriah Smith aranduka Daniel and the Revelation pehẽnguekuéra, omomba’éva pe entendimiento “pe ára ha ára” rehegua, ha’e ombohéra Early Writings, página setenta y cuatro-pe, pe jehechakuaa hekopete hag̃uáicha.

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

W. W. Prescott omoherakuãkuri peteĩ revista periódicava hérava The Protestant, upépe pe tema añoite vaʼekue hína hupi hag̃ua pe jehecha japu “the daily” rehegua. Haʼe ha pe presidente Conferencia General-gua, A. G. Daniells, oiko pe kyse akãrã satánicova hag̃ua omotenonde Prescott rembiapo, oñemoĩ hag̃ua pe doctrina japu Adventismo-pe pe jehecha ortodoxo ramo; ha katu Ellen White oikove aja, ijehupytyrã pe tembiapo satánicovape oñejoko vaʼekue. Áño 1931-pe, Daniells omombeʼu, pe añoite voi ojehaírõ guare pe pasaje Manuscript Releases-gua (1910), haʼe (Daniells) oreko hague peteĩ entrevista Hermana White ndive pe tema “the daily” rehe, ha haʼe omboguata hague chupe oguerovia hag̃ua haʼe ha Prescott jehecha haʼeha pe añetegua.

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

Tuicha hag̃ua ko tembiasakue, koʼág̃a ñañepyrũgui ñahesaʼỹijo pe jeikuaapy tuichave oguãhẽ vaʼekue ary 1989-pe, umi línea marangatu ñemoambue rehegua ha Daniel 11 paha hag̃ua seis versíkulo oñeñapytĩʼỹ rire. Jahechakuaa hag̃ua pe tesape ojeheñóiva Unión Soviética oñembyai jave, oñekumplívo Daniel 11:40-pe, tekotevẽ “pe ára ha ára”, ha pe tembiasakue profético ojehechaukáva “pe ára ha ára” rupive, oñentende porã; pe tembiasakue niko ohechauka pe tembiasakue jejey Daniel 11:40 guive 45 peve. Umi versíkulo omombeʼu pe marandu oñeñapytĩʼỹva umi versíkulope haʼehague “umi marandu kuarahyresẽ ha yvate guio”, oguerúva Ñandejára tavayguakuéra ñembojopy paha.

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

Ha marandu kuarahyresẽ gotyo ha yvate gotyo osẽva omoapañuãi chupe; upévare osẽta pochy eterei reheve ohundi hag̃ua, ha omomba hag̃ua hetápe. Ha omoĩta ipalácio rógakuerarã marakõi mbytépe, pe yvyty marangatu hechapyrãme; upéicharõ jepe oguahẽta ipahápe, ha avave ndoipytyvõmo’ãi chupe. Daniel 11:44, 45.

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

Pe marandu ñe’ẽryru irundy pa, ojeipe’a va’ekue Unión Soviética ho’árõ guare ary 1989-pe, ha’e pe ama pytagua marandu omboguatátava papádope (mburuvicha yvategua), “osẽ hag̃ua pochy eterei reheve ohundi hag̃ua, ha ombogue hag̃ua hetaite.” “Marandu” ha’e profétikamente peteĩ marandu.

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

Ha mba’éicha piko opredikáta hikuái noñemondo’ỹre? ojehaiháicha: ¡Iporãite niko umi py oikuaaukáva pe marandu porã py’aguapýva rehegua, ha oguerúva marandu vy’apavẽ mba’e porãnguéra rehegua! Romanos 10:15.

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

Pe ama rehegua kyvõ pahápegua hína pe marandu oikuaaukáva Tupã ára pahapeguápe oñangarekóva, opurahéiva pe parral rehegua purahéi ha Moisés ha pe Ovecha Rymba’i purahéi.

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

Mba’eichaitépa iporã yvyty ári pe oguerúva py’aguapy marandu porã, pe omombe’úva py’aguapy; pe oguerúva iporãva marandu porã, pe omombe’úva ñepysyrõ; pe he’íva Siónpe: Nde Tupã oisãmbyhy! Nde ñangarekoha kuéra omopu’ãta iñe’ẽ; peteĩ ñe’ẽme oñondive opurahéita: ohecháta rupi hikuái ojohegui, Ñandejára ombojevy vove Sión. Isaías 52:7, 8.

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

“Marandu” oĩva Daniel 11, versíkulo mokõipa irundýpe ombopochy pe kuimba’e angaipávape, ha pe papakuéra ruguý ñehẽ paha oñemboguata. Upe marandu hína pe mbohapyha ánhel remiandu, oñembotuicháva peteĩ sapukái hatãme pe pya’e ou hag̃uáicha pe arapokõindy léi.

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

“Avave ndojekondenái pe oguereko mboyve tesape ha ohecha pe tekotevẽha omboaje hag̃ua pe irundyha mandamiénto. Péro osẽ vove pe dekretokuéra omoneĩ hag̃ua pe sábado japuva, ha pe sapukái hatã ‘pe mbohapyha ánhel’-gui oavisa vove yvypórape ani hag̃ua omomba’e pe mymba ha ta’ãngamýi, upérõ hesakã porãta pe ñemohenda pe japu ha pe añete apytépe. Upérõ umi osegíva gueteri pe tembiapo vaipe ohupytýta pe mymba marka.” Signs of the Times, 8 de noviembre de 1899.

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

“Marandu kuarahygua ha yvategua” ombopochýva pe papado, tuichavéva sapukái hatãme pe léi domingo-pe, ha upe marandu hína pe ama pahaguéva marandu oñepyrũva’ekue 11 jasyporundy ary 2001-pe. Pe ñe’ẽjoaju “ñe’ẽ hatã” ha’e peteĩ ñe’ẽ profético ohechaukáva peteĩ pu’aka okakuaáva.

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

“Ko tiempopeg̃uarã pe añetegua, pe mbohapyha ánhel rembiayhu marandu, oñemoherakuãva’erã ñe’ẽ hatãme, he’iséva pokatu hetavéva reheve, jaguerekóvo ñande renondépe pe jeha’a paha guasu.” The 1888 Materials, 1710.

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

“Marandu” ñe’ẽjoaju irundyha pa irundypa mokõiha pegua ha’e pe ama paha marandu yvypóra ñembyasy renda oñembotýta hag̃uáicha mboyve, Miguel opu’ã jave. Ha’e pe ama paha marandu peteĩcha oguahẽ va’ekue 11 jasyporundy ary 2001-pe, hákatu okakuaa peteĩ sapukái hatãme, térã peteĩ ñe’ẽ hatãme, umi cien cuarenta y cuatro mil oñemboty hag̃ua ha Espíritu Santo upéi oñeñohẽ jave ñeme’ẽ’ỹre. Ha’e pe ama paha marandu peteĩcha ombojehechaukava’ekue pe periodo oñembotyha umi cien cuarenta y cuatro mil.

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

Pe marandu lluvia pahápegua rehegua añoite oñembojogua vai peteĩ marandu py’aguapy ha tekorosã reheguáre, oñepresentáva Adventismo Laodicéape “mburika” oguahẽ guive peve “león” oguahẽ. Pe ára mbyte oĩva 11 jasyporundy 2001 guive peve pe léi domingo oguahẽ hag̃uápe, ohechauka pe tupao ñemano tupa Adventismo Laodiceagua rehegua; ha umi oñembojovakeva’erã Tupã róga (Jerusalén) rire, omano hikuái pe tyaikue peteĩme. Pe ñemano tupa Adventismo Laodiceagua rehegua oĩ pe mburika ha pe león mbytépe, ha pe marandu oñemboykéva ha oguerúva iñemano ha’e “marandu kuarahyresẽ” guive (peteĩ símbolo Islam rehegua) ha yvate guive (peteĩ símbolo papado rehegua). Ha’e pe marandu voi, ha’éva pe mbohapyha ánhel marandu.

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

Umi poteĩ téra umi seis versíkulo paha Daniel once pegua, oñemboja’o’ỹ va’ekue ára paha jave ary 1989-pe, ha’e pe marandu ama pahagua rehegua, oñemomarandúva peteĩ ára oñemomarandu aveiha peteĩ marandu japu ama pahagua rehegua “py’aguapy ha jerovia hag̃ua”. Pe prueba ama pahagua rehegua oñepyrũ raẽ ombohovái Ñandejára róga, upépe niko oñepyrũ pe juicio, ha upéi ombohovái ambue aty ovecha oĩva Ñandejára róga okápe. Upévare, tekotevẽiterei ñantende pe “japu” oñemoingéva Adventísmo Laodicense-pe mbohapyha generación-pe; Ñandejára oñohẽ aja Ijespíritu Santo umi ojeselláva ári, upe jave avei oñohẽta mbotavy hatã umi ndojapyhýiva añetegua mborayhu.

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

Pe ñorairõ guasu ha mbyte pukukue siglo veinte ñepyrũme oñemoheñóiva’ekue “pe ára ha ára” rehe, peteĩ kuimba’e odefendéva pe posición Millerita hekopeteha, he’íva “pe ára ha ára” ha’eha peteĩ símbolo paganis-mo rehegua, ha’eva’ekue F. C. Gilbert. Gilbert oñekonverti va’ekue judaísmo-gui ha omoñe’ẽ ha oñe’ẽ hebreo hekopete. Ha’e odefende pe posición umi pionéro kuéra rehegua libro de Daniel-pe, oñemopyendáva iñentendimiento rehe pe ñe’ẽ hebrea rehegua. Áño 1910-pe, upe arýpe voi Hermana White ohai haguépe pe manuscrito oñeñotỹ hag̃uáicha heta década pukukue, omombe’úva Daniells ha Prescott remiandu “pe ára ha ára” rehegua ou hague Satanás anhel kuéragui, Gilbert oreko va’ekue peteĩ entrevista personal Hermana White ndive pe tema “pe ára ha ára” rehe.

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

Jaikuaa oikohague peteĩ ñe’ẽjovake, upe rire voi (ambue ára) ohai hag̃ua peteĩ mombykykue pe ñe’ẽjovake rehe orekóva’ekue Hermana White ndive. Áño 1931-pe, A. G. Daniells he’i va’ekue orekohague peteĩ ñe’ẽjovake Hermana White ndive pe mba’e hérava “the daily” rehegua, upe mismo áñope—1910-pe. Daniells he’i Hermana White ndohejái hague chupe mba’eveichagua ñemohu’ã ndaha’éiva “the daily” ha’eha peteĩ símbolo Cristo rembiapo pe santuariope. Péro Daniells he’i hague oikohague peteĩ ñe’ẽjovake, ndaha’éi añónte peteĩ “japu”, ha’e voi pe profesía “japu” omoheñóiva ñembotavy mbarete.

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

Umi oĩvape g̃uarã ndaikatúiva oguereko po hag̃uáicha umi kuatia’atã 1843 ha 1850 pegua, tuicha mba’e ojeikuaa hag̃ua kóvape: pe kuatia’atã 1843 pegua oñemoherakuãrõ guare ary 1842-pe, umi Millerigua gueteri oguerovia pe santuario oñemopotĩ va’erãha, oñekumpli hag̃ua pe profesía mokõi sua atýgui mbohapy sua ary rehegua, ha’eha ko yvy. Oñemoherakuãvo hikuái pe kuatia’atã 1850 pegua, upérõ aikuaáma hikuái pe santuario oñemopotĩ va’erãha ha’eha pe santuario yvagapegua. Upévare pe kuatia’atã 1843 pegua NDOREKÓI mba’eveichagua ta’anga Ñandejára santuario rehegua, ha pe kuatia’atã 1850 pegua katu OREKO peteĩ ta’anga Ñandejára santuario rehegua. Kóva tuicha mba’e, Daniells he’i haguére ijatyhápe Hermana White ndive ohechauka hague chupe pe kuatia’atã 1843 pegua, ha ohechauka hague chupe pe santuario oĩva pe kuatia’atã ári. Upéva ndaikatumo’ãi kuri, ndahaupytýigui santuario pe kuatia’atã 1843 peguápe. Iñe’ẽ oĩ hague peteĩ atyhápe ha’e kuri peteĩ “japu.”

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

Aikuaávo ko tembiasakue ári ary 2009-pe, ha ahechakuaávo umi kuimba'e mokõive lado-gui ko mba'épe oporomoñepyrũva he'iháicha orekohague peteĩ ñe'ẽjovake Hermana White ndive pe mba'e “the daily” rehegua, amondo peteĩ correo electrónico Ellen White Estate-pe ha aporandu chupekuéra orekópa jeike pe kuatiañe'ẽ registro-pe oñemboguapývape Hermana White ñe'ẽjovakekuéra ary 1910-pe. Ha'ekuéra he'i chéve gueteri oguerekoha pe kuatiañe'ẽ registro. Ko'ãva hína che correo electrónico ha pe mbohovái Ellen White Estate-gui.

Monday, January 19, 2009

Arakõi, 19 jasypa 2009-pegua

To whom it may concern:

Oimeraẽ rehegua hag̃ua:

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

Ahendu oĩ hague peteĩ kuatiañe’ẽ jehaipyre ojehaihaguépe mávapa ojapo vaʼekue ñomongeta Hermana White ndive ha mbaʼe rehepa umi ñomongeta. Añehaʼã aikuaauka térã amboyke hag̃ua añeteguápa A. G. Daniells oreko vaʼekue peteĩ ñomongeta Hermana White ndive ary 1910-pe pe tema hérava “daily” rehe. Aikuaa oĩha testimonio histórico heʼíva upe ñomongeta oiko hague, ha katu aime aporandúvo oĩpa peteĩ jehaipyre peteĩ kuatiañe’ẽ oficial-pe añetehápe omboguapýva upéva. Upéicha avei, oñemombeʼu chéve F. C. Gilbert avei oreko hague peteĩ ñomongeta Hermana White ndive ary 1910-pe pe tema “daily” rehe, ha aime aikuaase hag̃ua ikatúpa oñemoneĩ upéva peteĩ kuatiañe’ẽ jehaipyre herakuã hag̃uáicha oñeñongatúva hembiapokue rupive upe período aja. Ikatu hag̃uáicha ndaipóri kuri peteĩ kuatiañe’ẽ jehaipyre, térã ikatu hag̃uáicha oĩramo ndapeikuaaukái upe marandu, térã ikatu hag̃uáicha noĩri pene posibilidad-pe pehecha hag̃ua chéve g̃uarã jepe upéva oĩramo. Upévare, oimeraẽ mbaʼére, aipota kuri aporandu. Oimeraẽ pytyvõ ikatúva pemeʼẽ chéve aguyje eterei hag̃ua.

Dear Jeff,

Jerovia’ẽ Jeff,

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

Aguyje nde correo electrónico rehe. Ore roguereko añetehápe peteĩ marandu porãite ha opavavéramo Ellen White rembiasakue riregua, oñemopyendáva hembikuatiahai, hembiapokuéra ára ha ára rehegua, ha umi moĩporãpyre oñemoherakuãva rehe; upéicharõ jepe, ndaipóri peteĩ “kuatia ñongatuha” he’isévaicha.

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

Katuete’ỹre remoñe’ẽma A G Daniells ovisita hague Ellen White-pe rehegua EGW Biography vol. 6-pe, The Later Elmshaven Years, pp. 256, 257. Ndajajuhúi mba’eve peteĩ jehaipyre ijeheguíva ko ñomongeta rehegua. Ore rerekóma peteĩ kuatiañe’ẽ Elder Gilbert-gui, 1 de junio de 1910 rehegua, ohechaukáva iplano oĩ hag̃uáicha St. Helena-pe (upépe oiko Ellen White) umi 6-9 de junio jave. Upéva añoite pe kuatia pytyvõha aikuaáva peve.

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

Tupã tanderovasa — Tim Poirier, Vice Director, Ellen G. White Estate

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

Ndajejepái peteĩ registro ijeheguíva ohechaukáva Daniells araka’eve oguereko hague peteĩ entrevista pe mba’e hérava “the daily” rehe; hákatu oĩ peteĩ kuatiañe’ẽ Gilbert mba’éva omombe’úva hembipota oĩ hag̃ua hógape ára poteĩ guive porundy peve jasypoteĩ ary 1910-pe.

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

Pe biografía de la Hermana White, a la cual hace referencia el Ellen White Estate, donde su nieto aborda la cuestión de la entrevista de Daniells, él registró la afirmación de Daniells concerniente a la entrevista fabricada de 1910:

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

“Peteĩ momento’i riremi upe ñomongetápe, Elder Daniells, oĩva hendive W. C. White ha C. C. Crisler, ipy’aroryetéva ohupyty hag̃ua Ellen White voi-gui mba’épa he’iseva’ekue pe iñe’ẽ Early Writings-pe, oho hendápe ha omoĩ pe asunto henondépe. Daniells ogueraha hendive Early Writings ha pe cuadro 1843 gua. Oguapy hi’aguĩ Ellen White-gui ha oporandu chupe heta porandu. Iñe’ẽmombe’u ko ñomongeta rehegua omoneĩ W. C. White:”

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

“‘Alee vaekue Sister White-pe pe je’e oĩva yvate Early Writings-pe. Upéi amoĩ henondépe ore kuatia’atã profético oiporúva ore ministrokuéra omyesakãvo Daniel ha Apocalipsis profecíakuéra. Ahenói imandu’ápe pe ta’anga santuario rehegua ha avei pe periodo 2300 ary rehegua, ojehechaháicha pe kuatia’atãme.

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

“Upéi aporandu chupe ikatúpa imandu'a mbaʼépa ojehechauka vaʼekue chupe ko mbaʼe rehegua.

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

“‘Che mandu’ávo hembovái, ha’e oñepyrũ omombe’úvo mba’éichapa oĩva’ekue apytépe umi mburuvichakuéra oĩva’ekue pe movimiento 1844-pe oñeha’ã hague ojuhu hag̃ua ára pyahu pe 2300 ary javegua paha hag̃ua. Ko ñeha’ã niko hína kuri oñemoĩ hag̃ua ára pyahu Ñandejára ou hag̃ua. Kóva omoheñói kuri ñembyasy ha py’apy umi oĩva’ekue Movimiento Adventista-pe apytépe.

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

“‘Ko ñembyatyvai jave pe Ñandejára ohechauka kuri chupe, he’i hague, pe jehecha oñemboguata ha oñemombe’u vaʼekue umi ára rehegua oĩ porãha, ha araka’eve ndaikatuvéi oñemohenda ambue ára, ni ambue marandu aravo rehegua.

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

“Upéi ajupe porandu omombeʼu hag̃ua mbaʼepa ojehechauka vaʼekue chupe pe hembyre “tapiaguáre” rehegua—pe Mburuvicha, pe ehérsito, pe jeipeʼa hag̃ua pe “tapiagua”, ha pe ñembyai hag̃ua pe tupaópe.

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

«Haʼe ombohovái umi mbaʼe rehegua ndojehechaukái hague chupe visión-pe pe ára térã aravo reheguaicha. Ndojeguerahamoʼãi chupe osẽ hag̃ua omeʼẽ hag̃ua peteĩ ñemyesakã umi profecía pehẽngue rehegua.»

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

“‘Pe ñe’ẽjovake ombopyguasu che apytu’ũ. Ndapytái hag̃ua py’apy’ỹme, ha’e oñe’ẽ sãso hag̃uáicha, hesakã porã hag̃uáicha ha puku hag̃uáicha umi 2300 ary rehe, ha katu pe ambue parte profesía rehegua katu okirirĩ.

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

“‘Pe conclusiónnte ikatúva aipe’a iñemyesakã sãsógui pe tiempo rehegua ha ikirirĩgui pe “ko’ẽreícha” jepe’árõ rehe ha pe santuario oñemombo yvýpe rehe, ha’e vaʼekue pe visión oñeme’ẽvaʼekue chupe haʼeha pe tiempo rehegua, ha noñemyesakãi hague chupe ambue hendáicha pe profecía pehẽnguekuéra rehe.—DF 201b, AGD statement, 25 de septiembre de 1931.” Arthur White, Ellen G. White, volumen 6, 257.

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

Daniells he’i vaʼekue ohechauka hague chupe pe kuatiaʼanga 1843 gua ha oporandu hague chupe pe santuario rehe, ndahaʼéiva ojehechaukáva pe kuatiaʼángape. He’i avei ogueraha hague pe aranduka *Early Writings* ha oporandu meme hague chupe mbaʼépa he’ise rakaʼe, upehápe haʼe hesakã porãhápe omoneĩvo umi pionéro-kuéra entendimiento rehegua “the daily” ha pe kuatiaʼanga oñediriha Ñandejára po rupive. Ellen White raʼy, ha’éva Arthur L. White ru, pe biográfo ohai vaʼekue peteĩ jehechapyʼã guasu ko mbaʼe ojeʼéva oiko hague rehe, omoneĩma kuri Daniells ha Prescott remimoʼã satanigua rehegua “the daily,” ha omeʼẽ testimonio Daniells afirmación rehegua pe mbaʼe haʼe ohendu vaʼekue upe entrevista-pe. Ndaikatúi ojeʼe ojapo porã hague hikuái iñemombeʼu guaʼu, pe kuatiaʼanga 1843 gua ningo ndohechaukái peteĩ santuario Daniells ikatúva ombohechauka hague.

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

Ambue japu ipu’akáva ojehechaukáva upe ñomongetápe hína pe japu he’íva pe pasáhe oĩva *Early Writings*-pe hague peteĩ ñemomarandu “aravo ñemohendáre” rehe. Pe pasáhe Daniells ojeruréva ndaje hese ha’e kóicha:

“I have seen that the 1843 chart was directed by the hand of the Lord, and that it should not be altered; that the figures were as He wanted them; that His hand was over and hid a mistake in some of the figures, so that none could see it, until His hand was removed.

“Ahecha aikuaa kuri pe kuatia’ape 1843-gua oñemboguata hague Ñandejára po rupive, ha ndojemoambuéi va’erãha; umi papapy oĩ hague Ha’e oipotaháicha; Ipo oĩ hague hi’ári ha omokañy peteĩ jejavy oĩva’ekue algunos papapýpe, avave ndaikatúi hag̃uáicha ohecha, peve Ipo oñepe’ávo.”

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

“Upéi ahecha, pe ‘tapiaitegua’ rehegua (Daniel 8:12), pe ñe’ẽ ‘sacrificio’ yvypóra arandu rupive oñemoĩ hague, ha ndaha’éiha pe texto pegua, ha Ñandejára ome’ẽ hague hese pe jehecha añetéva umi ome’ẽ vaʼekuépe pe juicio aravo sapukái. Oĩ jave joaju, ary 1844 mboyve, haimete opavave oĩ joajúpe pe jehecha añetévare pe ‘tapiaitegua’ rehe; ha pe jepy’apýpe oúva 1844 guive, ambue jehechakuéra oñemoneĩ, ha pytũ ha jepy’apy oúvo hapykuéri. Pe ára ndoikovéima peteĩ prueba ramo 1844 guive, ha araka’eve noñemoingemo’ãmo’ãi jey prueba ramo.” Early Writings, 74, 75.

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

Willie C. White, Sy White ra’y, omone’ẽmava’ekue pe jehecha japu “the daily” rehegua, ha ita’ýra Arthur oheka hag̃ua ombohapeve “japu” ojoajúva pe ñe’ẽjovake araka’eve ndoikóiva rehe, oñeha’ãvo omoĩ hag̃ua pe ñemoñe’ẽ pe párrafo oĩvagui Early Writings-pe, ha’eha peteĩ ñemongeta’i año ha peteĩnteva añetegua aravo ñemohenda rehe. Upéva peteĩ ñe’ẽteéva oñemoheñóiva’ekue ary 1930 rupi ha upéi oiko “japu” pehẽngue tenondegua.

We will take up that argument in the next article.

Ñañe’ẽta upe argumento rehe pe artíkulo oútavape.

“September 23d, the Lord showed me that he had stretched out his hand the second time to recover the remnant of his people, and that efforts must be redoubled in this gathering time. In the scattering time Israel was smitten and torn; but now in the gathering time God will heal and bind up his people. In the scattering, efforts made to spread the truth had but little effect, accomplished but little or nothing; but in the gathering when God has set his hand to gather his people, efforts to spread the truth will have their designed effect. All should be united and zealous in the work. I saw that it was a shame for any to refer to the scattering for examples to govern us now in the gathering; for if God does no more for us now than he did then, Israel would never be gathered. It is as necessary that the truth should be published in a paper, as preached.

“23 jasyporundype, Ñandejára ohechauka chéve ha’e ojepyso hague ipo mokõiha jey ojerure hag̃ua hembýva itavayguakuéragui, ha oñemohetaveva’erãha ñeha’ã ko ñembyaty árape. Ñemosarambi ára pukukue, Israel oñenupã ha oñembyai; ha ko’ág̃a, ñembyaty árape, Tupã omongueráta ha ombojoapýta itavayguakuérape. Ñemosarambi aja, ñeha’ã oñeme’ẽva oñemyasãi hag̃ua pe añetegua oreko vaekue sa’i mante apopyrã, ojapo sa’i térã mba’eve; ha ñembyaty aja, Tupã omoĩma vove ipo ombyaty hag̃ua itavayguakuérape, ñeha’ã oñemyasãi hag̃ua pe añetegua oguerekóta pe jejapopyrã oñembosako’íva. Maymáva tojoaju ha toñemoakãrapu’ã pe tembiapópe. Ahecha vaekue ha’eha peteĩ tĩrõ opa mba’e oĩvagui oĩramo oimeraẽva ojepy’apyva’ekue ñemosarambi rehe techapyrãramo ñanemoĩ hag̃ua ñande rape ko’ág̃a ñembyaty aja; Tupã ndojapóiramo ñanderehe ko’ág̃a hetave mba’e upe ojapo va’ekuégui upérõ, Israel araka’eve noñembyatymo’ãi. Ha tekotevẽiterei pe añetegua oñemyasãi peteĩ kuatiaroguépe, oñemombe’u hag̃uáicha.”

“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.

“Ñandejára ohechauka chéve pe kuatia 1843 gua ojegueraha hague ipo rupive, ha mba’eveichagua ipehẽngue ndojemoambuéiva’erãha; pe papapykuéra oĩ hague ha’e oipotaháicha. Ha ipo oĩ hague ári ha omokañy peteĩ jejavy umi papapy apytépe, avave ndohechakuaái hag̃uáicha, peve ipo oñemboyke peve.

“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.

“Upéi ahecha, pe ‘Diario’ rehegua, pe ñe’ẽ ‘sacrificio’ oñemoĩ hague yvypóra arandúgui, ha ndaha’éi pe texto peg̃uarã; ha Ñandejára ome’ẽ hague pe hesakã porãva hese umi ome’ẽ vaʼekuépe pe juicio aravo sapukái. Oĩ jave joaju, 1844 mboyve, haimete opaite oĩ kuri peteĩ ñeʼẽme pe hechakuaa añeteguáre pe ‘Diario’; ha 1844 guive, pe javoráipe, oñemomorã ambue hechakuaa, ha upe rire oúma pytũ ha javorái.” Review and Herald, November 1, 1850.