I intend to demonstrate how the “seven times” of Leviticus twenty-six is “hidden in plain sight” in the book of Daniel, while also identifying that it was hidden through the human instruments which God employed in presenting “the stone” that is stumbled over in the book of Daniel. To follow the light of this presentation requires “integrity.” The definition of integrity that I am suggesting, would be defined as consistency in one’s actions, values, methods, and principles. It would demand that we adhere to what is revealed within God’s Word, even when it does not agree with human ideas that contradict God’s Word.
Ny tanjoko dia ny hampiseho ny fomba ahafahan’ilay “impito” ao amin’ny Levitikosy toko faha-enina amby roapolo ho “miafina eo imason’ny rehetra” ao amin’ny bokin’i Daniela, sady hamantarana koa fa nafenina tamin’ny alalan’ireo fitaovan’olombelona nampiasain’Andriamanitra tamin’ny fanolorana “ilay vato” izay mahasolafaka ao amin’ny bokin’i Daniela izany. Mba hanarahana ny fahazavan’ity fanolorana ity dia ilaina ny “fahitsiana.” Ny famaritana ny fahitsiana izay atolotro dia toy izao: fitoviana sy tsy fiovaovana eo amin’ny asan’ny olona, ny soatoaviny, ny fombafombany ary ny foto-keviny. Mitaky amintsika izany mba hifikitra amin’izay ambara ao anatin’ny Tenin’Andriamanitra, na dia tsy mifanaraka amin’ny hevitr’olombelona izay manohitra ny Tenin’Andriamanitra aza izany.
“Strict integrity should be cherished by every student. Every mind should turn with reverent attention to the revealed word of God. Light and grace will be given to those who thus obey God. They will behold wondrous things out of His law. Great truths that have lain unheeded and unseen since the day of Pentecost, are to shine from God’s word in their native purity. To those who truly love God the Holy Spirit will reveal truths that have faded from the mind, and will also reveal truths that are entirely new. Those who eat the flesh and drink the blood of the Son of God will bring from the books of Daniel and Revelation truth that is inspired by the Holy Spirit. They will start into action forces that cannot be repressed. The lips of children will be opened to proclaim the mysteries that have been hidden from the minds of men. The Lord has chosen the foolish things of this world to confound the wise, and the weak things of the world to confound the mighty.” The Fundamentals of Christian Education, 474.
“Ny fahitsiana hentitra dia tokony ho zavatra sarobidy tazonin’ny mpianatra tsirairay. Ny saina rehetra dia tokony hitodika amin’ny teny nambaran’Andriamanitra amin’ny fihainoana feno fanajana. Hazavana sy fahasoavana no homena izay mankatò an’Andriamanitra tahaka izany. Hahita zava-mahagaga ao amin’ny lalàny izy. Fahamarinana lehibe izay tsy noheverina sy tsy hita hatramin’ny andron’ny Pentekosta no hamirapiratra avy amin’ny tenin’Andriamanitra amin’ny fahadiovany voajanahary. Ho an’izay tena tia an’Andriamanitra dia hambaran’ny Fanahy Masina ireo fahamarinana izay efa nanjavona tao an-tsaina, ary hambarany koa ireo fahamarinana vaovao tanteraka. Izay mihinana ny nofon’ny Zanak’Andriamanitra sy misotro ny ràny dia hitondra avy ao amin’ny bokin’i Daniela sy ny Apokalypsy fahamarinana izay avy amin’ny tsindrimandrin’ny Fanahy Masina. Hampihetsika hery izay tsy azo tampenam-bava izy ireo. Hisokatra ny molotry ny zaza mba hanambara ireo zava-miafina izay nafenina tsy ho hitan’ny sain’ny olona. Ny Tompo no nifidy ny zavatra adala amin’izao tontolo izao mba hampifangaro saina ny hendry, ary ny zavatra malemy amin’izao tontolo izao mba hampifangaro saina ny mahery.” The Fundamentals of Christian Education, 474.
An easy example of both the human error that is found in the book of Daniel, and the unwillingness to adhere to God’s Word, can be found in the word translated as “daily” in Daniel chapter eight. Integrity would demand that if Ellen White commented on that word, as she does, that as Seventh-day Adventists that profess to uphold the Spirit of Prophecy, we would automatically use her commentary on the word to direct our understanding.
Ohatra mora iray maneho sady ny fahadisoan’olombelona hita ao amin’ny bokin’i Daniela no ny tsy fahavononana hifikitra amin’ny Tenin’Andriamanitra, dia hita ao amin’ilay teny nadika hoe “isan’andro” ao amin’ny Daniela toko fahavalo. Ny fahitsiana dia mitaky fa raha naneho hevitra momba izany teny izany i Ellen White, araka izay ataony, dia isika amin’ny maha Advantista Mitandrina ny Andro Fahafito izay milaza fa manohana ny Fanahin’ny Faminaniana, dia hampiasa avy hatrany ny fanamarihany momba io teny io mba hitarihana ny fahatakarantsika.
“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.
“Dia hitako, mikasika ny ‘Daily,’ fa ny teny hoe ‘sorona’ dia nampidirin’ny fahendren’olombelona, ka tsy anisan’ny lahatsoratra; ary ny Tompo no nanome ny fahatakarana marina momba izany ho an’ireo izay nanambara ny antson’ny ora fitsarana. Fony mbola nisy firaisana, talohan’ny taona 1844, saiky niray hevitra tamin’ny fahatakarana marina ny ‘Daily’ ny rehetra; fa hatramin’ny 1844 kosa, tao anatin’ny fisafotofotoana, dia nisy hevitra hafa noraisina, ka fanjakazakan’ny haizina sy ny fisafotofotoana no nanaraka.” Review and Herald, 1 Novambra 1850.
We could spend a great deal of time on these two sentences, for when they finally get placed in the book Early Writings, the human editors have placed a misguided definition of what is stated, but that is another story. For our purposes we simply wish to point out two relevant points. The first point is that Sister White says “the word “sacrifice” was supplied by man’s wisdom, and does not belong to the text.”
Afaka mandany fotoana be isika amin’ireo fehezanteny roa ireo, satria rehefa tafiditra ao amin’ilay boky Early Writings izy ireo nony farany, dia nasian’ireo tonian-dahatsoratra olombelona famaritana diso lalana ny amin’izay voalaza; nefa tantara hafa izany. Ho an’ny tanjontsika dia tianay fotsiny ny hanondro teboka roa mifandray amin’izany. Ny teboka voalohany dia izao: milaza i Sister White fa “ny teny hoe ‘sacrifice’ dia nampidirin’ny fahendren’olombelona, ary tsy anisan’ny lahatsoratra izany.”
Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? Daniel 8:13.
Dia nandre olomasina iray niteny aho; ary olomasina iray hafa nilaza tamin’ilay olomasina izay niteny hoe: Mandra-pahoviana ny fahitana ny amin’ny fanatitra isan’andro sy ny fandikan-dalàna mahatonga fandravana, izay manolotra na ny fitoerana masina na ny maro mba ho voahitsakitsaka? Daniela 8:13.
The previous verse is the question that elicits the answer of verse fourteen, and that answer represents the central pillar and foundation of Adventism. And in the very question that produces that great light represented as the central pillar of Adventism, we are informed that human wisdom has made an error by placing an added word into the translation of the verse.
Ny andininy teo aloha no fanontaniana izay mamoaka ny valin’ny andininy faha-14, ary izany valiny izany no maneho ny andry afovoany sy fototra ijoroan’ny Advantisma. Ary ao amin’io fanontaniana mihitsy io, izay miteraka izany fahazavana lehibe aseho ho andry afovoan’ny Advantisma izany, no ampahafantarana antsika fa ny fahendren’olombelona dia nanao fahadisoana tamin’ny nametrahany teny fanampiny iray tao amin’ny fandikana ilay andininy.
There are literally hundreds of added words in the translation of the 1611 KJV Bible, but there is only one time that God identifies any of those hundreds of added words as erroneous. And it is clear it was an error that was produced by the human side of the combination of humanity and divinity which produced the Word of God. More significant is that there would be no need for any inspired commentary on the added word “sacrifice” if it were not something that produced an incorrect understanding of the verse. It is clear that it does, for the inspired commentary not only identifies that the word should not be there, but also identifies that “those who gave the judgment hour cry,” were given “the correct view” of the “daily” by the Lord. Integrity demands that we use those two sentences just as they read.
Misy teny an-jatony maro tokoa nampiana tao amin’ny fandikan-tenin’ny Baiboly KJV 1611, nefa indray mandeha monja no amantaràn’Andriamanitra ny iray amin’ireo teny nampiana an-jatony ireo ho diso. Ary mazava fa fahadisoana nateraky ny lafiny maha-olona tao amin’ilay fitambaran’ny maha-olona sy ny maha-Andriamanitra izay namokatra ny Tenin’Andriamanitra izany. Ny mbola manan-danja kokoa dia izao: tsy hisy ilàna fanamarihana voatsindrimandry momba ilay teny nampiana hoe “fanatitra” raha tsy zavatra niteraka fahatakarana diso ilay andininy izany. Mazava fa tena niteraka izany izy, satria ilay fanamarihana voatsindrimandry dia tsy vitan’ny hoe manondro fa tsy tokony ho eo io teny io, fa mbola manambara koa fa “ireo izay nitory ny antso momba ny ora fitsarana” dia nomen’ny Tompo “ny fomba fijery marina” momba ny “isan’andro”. Mitaky isika hampiasa ireo fehezanteny roa ireo araka izay vakiny marina ny fahitsiana.
Those who gave the judgment hour cry identified “the daily” as a symbol representing paganism or pagan Rome, depending on the context where it is located. The word translated as “daily” occurs five times in the book of Daniel. All five occurrences are as a noun. The word occurs one hundred and four times in God’s Word, and ninety-nine times it is used as an adjective, but in the book of Daniel alone, it is used as a noun. The men who translated the King James Bible saw the word ninety-nine times as an adjective, so when it came to the book of Daniel, they attempted to make it an adjective in order to agree with all the other times it occurred as an adjective. In order to do that, they added the word “sacrifice.” But God, through Ellen White, said that “sacrifice” should be omitted, which would mean that “the daily” is to be understood as a noun.
Ireo izay nanambara ny antso momba ny ora fitsarana dia nanondro ny hoe “ny isan’andro” ho tandindona maneho ny fanompoan-tsampy na Roma mpanompo sampy, arakaraka ny tontolon-kevitra misy azy. Ny teny nadika hoe “isan’andro” dia miseho in-dimy ao amin’ny bokin’i Daniela. Ireo fisehoany dimy ireo dia samy anarana avokoa. Miseho in-efatra amby zato ao amin’ny Tenin’Andriamanitra io teny io, ary in-sivy amby sivifolo amin’izany no ampiasana azy ho mpamaritra, saingy ao amin’ny bokin’i Daniela irery ihany no ampiasana azy ho anarana. Ireo lehilahy nandika ny Baiboly King James dia nahita ilay teny in-sivy amby sivifolo ho mpamaritra, ka rehefa tonga teo amin’ny bokin’i Daniela izy, dia niezaka nanao azy ho mpamaritra mba hifanaraka amin’ireo fotoana rehetra hafa izay nisehoany ho mpamaritra. Mba hanaovana izany dia nanampy ny teny hoe “fanatitra” izy ireo. Fa Andriamanitra, tamin’ny alalan’i Ellen White, dia nilaza fa tokony hesorina ny hoe “fanatitra,” izay midika fa ny hoe “ny isan’andro” dia tokony ho takarina ho anarana.
Those who stand opposed to God’s counsel on this word within Adventism define the word as a symbol of Christ’s heavenly sanctuary ministry, but those who gave the judgment hour cry correctly defined it as paganism. Adventism today uses a symbol of a satanic power to represent Christ!
Ireo izay manohitra ny torohevitr’Andriamanitra momba ity teny ity ao anatin’ny Advantisma dia mamaritra io teny io ho tandindon’ny asa fanompoan’i Kristy ao amin’ny fitoerana masina any an-danitra, nefa ireo izay nanambara ny antson’ny ora fitsarana no namaritra azy araka ny marina ho fanompoan-tsampy. Ny Advantisma ankehitriny dia mampiasa tandindon’ny hery satanika iray hanehoana an’i Kristy!
Through erroneous human logic, the true understanding of the word translated as “the daily” has been hidden from Adventism. Adventists that base their prophetic study on subjects that occur randomly through the years in their Sabbath School quarterlies lazily drink the Kool-Aid that is dished out through those quarterlies, and which are confirmed by pastors who themselves have not the integrity necessary to allow any input from the comments on the subject by Sister White.
Amin’ny alalan’ny lojikan’olombelona diso no nanafenana tamin’ny Advantisma ny tena fahatakarana ny teny nadika hoe “ny isan’andro.” Ny Advantista izay miorina amin’ny lohahevitra miseho kisendrasendra mandritra ny taona ao amin’ny lesona isan-telovolan’ny Sekoly Sabata ny fianarany ara-paminaniana dia misotro amim-pahakamoana ny “Kool-Aid” aroso amin’ireny lesona isan-telovolana ireny, ka mbola hamafisin’ireo pasitera izay tsy manana ny fahitsim-po ilaina akory mba hamelany izay hevitra rehetra avy amin’ny fanamarihan’i Rahavavy White momba io lohahevitra io.
The history of the controversy of “the daily” reached the turning point around 1911, where Sister White directly stated that those who had rejected the pioneer understanding of “the daily” as paganism, and who were teaching that “the daily” represented Christ’s sanctuary ministry, had received their understanding from “angels that were expelled from heaven” (20 MR 17).
Ny tantaran’ilay adihevitra momba ny “isan’andro” dia tonga teo amin’ny teboka nifandimbiasan-javatra manodidina ny taona 1911, izay nilazan’i Rahavavy White mivantana fa ireo izay nandà ny fahatakaran’ireo mpisava lalana ny “isan’andro” ho fanompoan-tsampy, ary izay nampianatra fa ny “isan’andro” dia maneho ny asa fanompoan’i Kristy ao amin’ny fitoerana masina, dia nandray ny fahatakaran’izy ireo avy tamin’ny “anjely izay noroahina hiala tany an-danitra” (20 MR 17).
The truth of “the daily” has been identified clearly by Sister White, and she teaches that “holy angels” guided the mind of William Miller and that “angels expelled from heaven” guide the minds of those who teach that “the daily” represents Christ’s heavenly sanctuary ministry. The truth of “the daily”, as presented by those who gave the judgment hour cry, was discovered by William Miller.
Ny fahamarinana momba ny “isan’andro” dia efa nofaritan’i Rahavavy White mazava tsara, ary ampianariny fa ny “anjely masina” no nitarika ny sain’i William Miller, ary ny “anjely noroahina avy tany an-danitra” kosa no mitarika ny sain’ireo izay mampianatra fa ny “isan’andro” dia maneho ny asa fanompoan’i Kristy ao amin’ny fitoerana masina any an-danitra. Ny fahamarinana momba ny “isan’andro”, araka izay nasehon’ireo izay nanambara ny antson’ny ora fitsarana, dia hitan’i William Miller.
“I read on, and could find no other case in which it [the daily] was found, but in Daniel. I then [by the aid of a concordance] took those words which stood in connection with it, ‘take away;’ he shall take away the daily; ‘from the time the daily shall be taken away,’ &c. I read on, and thought I should find no light on the text; finally I came to 2 Thess. ii, 7, 8. ‘For the mystery of iniquity doth already work; only he who now letteth will let, until he be taken out of the way, and then shall that wicked be revealed,’ &c. And when I had come to that text, O, how clear and glorious the truth appeared! There it is! That is the daily! Well, now, what does Paul mean by ‘he who now letteth,’ or hindereth? By ‘the man of sin,’ and the ‘wicked,’ Popery is meant. Well, what is it which hinders Popery from being revealed? Why, it is Paganism; well, then, ‘the daily’ must mean Paganism.” Second Advent Manual, 66.
“Namaky ihany aho ka tsy nahita tranga hafa izay ahitana azy [ny isan’andro], afa-tsy ao amin’i Daniela. Dia noraisiko avy eo [noho ny fanampian’ny concordance] ireo teny izay mijoro mifandray aminy hoe: ‘esory;’ hesoriny ny isan’andro; ‘hatramin’ny fotoana hanesorana ny isan’andro,’ etc. Namaky hatrany aho, ka nihevitra fa tsy hahita fahazavana momba io andininy io; tamin’ny farany dia tonga tao amin’ny 2 Tes. ii, 7, 8 aho. ‘Fa ny zava-miafin’ny heloka dia efa miasa sahady; fa izay manakana ankehitriny ihany no manakana mandra-panaisotra azy hiala amin’ny lalana, ary amin’izany dia haseho ilay ratsy fanahy,’ etc. Ary rehefa tonga tamin’io andininy io aho, endrey, fa mazava sy be voninahitra toy inona ny fahamarinana niseho! Eo izany! Izany no isan’andro! Koa ankehitriny, inona no tian’i Paoly holazaina amin’ny hoe ‘izay manakana ankehitriny,’ na misakana? Amin’ny hoe ‘olona fahotana’ sy ilay ‘ratsy fanahy,’ dia ny Fanjakana Papaly no tiana holazaina. Koa inona ary no manakana ny Fanjakana Papaly tsy haseho? Fa ny fanompoan-tsampy izany; koa noho izany, ny ‘isan’andro’ dia tsy maintsy midika ny fanompoan-tsampy.” Second Advent Manual, 66.
What is really sobering about Miller’s discovery that “the daily” represented paganism, is where he found the truth. He found it in the passage of the apostle Paul’s writings where Paul not only defines “the daily” as paganism, but it is the passage identifying that those who received not the love of the truth, receive strong delusion. The acceptance of “the daily” as a symbol of Christ’s sanctuary ministry, the definition that came from angels that were expelled from heaven, is the symbol of those in Adventism who have not the integrity necessary to rightly divide the word of truth, and therefore are already destined to receive strong delusion.
Ny tena mampieritreritra fatratra momba ny fahitan’i Miller fa ny “isan’andro” dia naneho ny fanompoan-tsampy, dia ny toerana nahitany izany fahamarinana izany. Tao amin’ny andalan-tenin’ny soratr’i Paoly apostoly no nahitany azy, izay tsy vitan’ny hoe amaritan’i Paoly ny “isan’andro” ho fanompoan-tsampy, fa io ihany koa no andalan-teny manambara fa izay tsy nandray ny fitiavana ny fahamarinana dia omena fahadisoan-kevitra mahery. Ny fanekena ny “isan’andro” ho tandindon’ny asa fanompoan’i Kristy ao amin’ny fitoerana masina, dia ilay famaritana avy tamin’ireo anjely noroahina hiala tany an-danitra, ary izany no tandindon’ireo ao amin’ny Advantisma izay tsy manana ny fahitsiana ilaina mba hizara marina ny tenin’ny fahamarinana, ka noho izany dia efa voatendry handray fahadisoan-kevitra mahery sahady izy ireo.
I do not want to sidetrack the point we are seeking to identify. That point is that the “seven times” that is identified in the same vision where “the daily” is located has been hidden by human hands, though it remains in plain sight. This was simply an easy example of how a human translation error made long centuries ago, that is thereafter manipulated in human minds by angels that were expelled from heaven, is used today at this crucial time just before the final crisis at the end of the world, to blind minds to truth that is actually in plain sight.
Tsy te hampivily ny hevi-dehibe izay katsahintsika ho fantarina aho. Izany hevi-dehibe izany dia izao: ny “fotoana fito” izay voatondro ao amin’ilay fahitana iray ihany izay ahitana ny “isan’andro” dia nafenin’ny tanan’olombelona, na dia mbola hita maso miharihary aza. Ohatra mora fotsiny izao maneho ny fomba ampiasana amin’izao andro izao, amin’izao fotoana manan-danja indrindra mialoha indrindra ny krizy farany amin’ny faran’izao tontolo izao, ny fahadisoana tamin’ny fandikan-teny nataon’olombelona fahiny ela be izay, ka avy eo mbola ahodinkodinina ao an-tsain’olombelona amin’ny alalan’ireo anjely izay noroahina avy tany an-danitra, mba hanajambena ny saina tsy hahita ny fahamarinana izay eo anoloan’ny maso miharihary tokoa.
In the 1910 time period the rebellion of “the daily” was just getting under way, W. W. Prescott and A. G. Daniells were spearheading the satanic work of rejecting the foundational understanding of “the daily.” The following article is a letter from that very time, where Sister White addresses the satanic view that “the daily” in the book of Daniel represents Christ’s sanctuary work. At that time the two men were pushing the idea of going into the old pioneer books and changing the pioneer understanding to their new satanic definition. It is my hope that we can exercise integrity as we read the article.
Tamin’ny vanim-potoana 1910 dia vao nanomboka nihodina ny fikomian’ny “fanatitra isan’andro”, ary i W. W. Prescott sy A. G. Daniells no nitarika ny asa satanika fandavana ny fahatakarana fototra momba ny “fanatitra isan’andro.” Ity lahatsoratra manaraka ity dia taratasy avy tamin’io fotoana io indrindra, izay anatrehan’i Sister White ny fomba fijery satanika milaza fa ny “fanatitra isan’andro” ao amin’ny bokin’i Daniela dia maneho ny asan’i Kristy ao amin’ny fitoerana masina. Tamin’izany fotoana izany dia nanosika ny hevitra izy roa lahy mba hiditra ao amin’ireo bokin’ireo mpisava lalana fahiny ka hanova ny fahatakaran’ireo mpisava lalana ho amin’ny famaritana satanika vaovaon’izy ireo. Ny fanantenako dia ny hahafahantsika mampihatra fahitsiana eo am-pamakiana ity lahatsoratra ity.
“At this stage of our experience we are not to have our minds drawn away from the special light given [us] to consider at the important gathering of our conference. And there was Brother Daniells, whose mind the enemy was working; and your mind and Elder Prescott’s mind were being worked by the angels that were expelled from heaven. Satan’s work was to divert your minds that jots and tittles should be brought in which the Lord did not inspire you to bring in. They were not essential. But this meant much to the cause of truth. And the ideas of your minds, if you could be drawn away to jots or tittles, is a work of Satan’s devising. To correct little things in the books written, you suppose would be doing a great work. But I am charged, Silence is eloquence.
“Amin’izao dingana iainantsika izao dia tsy tokony havilin-davitra hiala amin’ilay fahazavana manokana nomena [antsika] hodinihina amin’ny fivoriana lehibe sy manan-danja amin’ny konferansantsika ny saintsika. Ary teo Rahalahy Daniells, izay niasan’ny fahavalo ny sainy; ary ny sainao sy ny sain’i Loholona Prescott dia nohetsehin’ireo anjely izay noroahina avy tany an-danitra. Ny asan’i Satana dia ny hampivily ny sainareo mba hampidirana antsipiriany madinika sy tsipiriany kely izay tsy nentanin’ny Tompo anareo hampiditra azy. Tsy tena ilaina izany. Kanefa izany dia nisy heviny lehibe teo amin’ny raharahan’ny fahamarinana. Ary ny hevitry ny sainareo, raha azo tarihina hiala ho amin’ny antsipiriany madinika na tsipiriany kely ianareo, dia asan’ny famoronon-kevitr’i Satana izany. Mihevitra ianareo fa ny hanitsy zavatra madinika ao amin’ireo boky voasoratra dia hanao asa lehibe. Kanefa voatendry aho hilaza hoe: Ny fahanginana dia fahaiza-miteny.”
“I am to say, Stop your picking flaws. If this purpose of the devil could only be carried out, then [it] appears to you [that] your work would be considered as most wonderful in conception. It was the enemy’s plan to get all the supposed objectionable features where all classes of minds did not agree.
“Tokony holazaiko hoe: Atsaharo ny fitadiavan-kilema. Raha mba azo tanterahina mantsy io fikasan’ny devoly io, dia hita aminareo fa ny asanareo no hoheverina ho tena mahagaga indrindra eo amin’ny famolavolana azy. Fikasan’ny fahavalo ny hampivondrona ireo lafin-javatra rehetra heverina ho azo anomezana tsiny eo amin’izay tsy ifanarahan’ny karazan-tsaina rehetra.”
“And what then? The very work that pleases the devil would come to pass. There would be a representation given to the outsiders not of our faith just what would suit them, that would develop traits of character which would cause great confusion and occupy the golden moments which should be used zealously to bring the great message before the people. The presentations upon any subject we have worked upon could not all harmonize, and the results would be to confuse the minds of believers and unbelievers. This is the very thing that Satan had planned that should take place—anything that could be magnified as a disagreement.
“Ka inona ary? Ho tanteraka mihitsy ny asa izay mahafaly ny devoly. Hisy fanehoana hatolotra ho an’ny any ivelany, tsy ny finoantsika akory, fa izay tena hifanaraka amin’izy ireo, ka hampivelatra toetra amam-panahy izay hiteraka fisavorovoroana lehibe sy handany ireo fotoana volamena izay tokony hampiasaina amim-pahazotoana hitondrana ny hafatra lehibe eo anatrehan’ny vahoaka. Ny fampianarana na ny famelabelarana amin’ny lohahevitra rehetra izay efa niasanay dia tsy hahazo hifanaraka avokoa, ary ny vokany dia ny hampisavoritaka ny sain’ny mpino sy ny tsy mpino. Izany indrindra no nokasain’i Satana hitranga—izay rehetra azo asandratra ho toy ny tsy fifanarahana.”
“Read Ezekiel, chapter 28. Now, here is a grand work, where strange spirits can figure. But the Lord has a work to [be] done to save perishing souls; and the places which Satan, disguised, could fill in, bringing confusion into our ranks, he will do to perfection, and all those little differences will become enlarged, prominent.
“Vakisio ny Ezekiela, toko faha-28. Ankehitriny, indro, misy asa lehibe iray, izay ahafahan’ny fanahy hafahafa miditra an-tsehatra. Nefa manana asa hotanterahina ny Tompo mba hamonjena ireo fanahy very; ary ireo toerana izay azon’i Satana, rehefa miova endrika, fenoina, ka mitondra fikorontanana ao anatin’ny laharantsika, dia hotanterahiny amin’ny fahatanterahany izany, ary ireo fahasamihafana madinika rehetra ireo dia hihalehibe ka hiseho miharihary.”
“And I was shown from the first that the Lord had given neither Elders Daniells nor Prescott the burden of this work. Should Satan’s wiles be brought in, should this “Daily” be such a great matter as to be brought in to confuse minds and hinder the advancement of the work at this important period of time? It should not, whatever may be. This subject should not be introduced, for the spirit that would be brought in would be forbidding, and Lucifer is watching every movement. Satanic agencies would commence his work and there would be confusion brought into our ranks. You have no call to hunt up the difference of opinion that is not a testing question; but your silence is eloquence. I have the matter all plainly before me. If the devil could involve any one of our own people on these subjects, as he has proposed to do, Satan’s cause would triumph. Now the work without delay is to be taken up and not a [difference] of opinion expressed.
“Ary naseho tamiko hatramin’ny voalohany fa tsy nomen’ny Tompo an’i Loholona Daniells na i Prescott akory ny vesatr’ity asa ity. Moa havela hiditra va ny hafetsen’i Satana? Moa ity “Daily” ity va dia raharaha lehibe loatra ka hampidirina mba hampisafotofoto saina sy hanakanana ny fandrosoan’ny asa amin’izao fotoana lehibe izao? Tsy tokony ho izany, na inona na inona mety ho izy. Tsy tokony hampidirina ity lohahevitra ity, fa ny fanahy izay hampidirina dia ho fanakanana, ary Lucifera dia miambina ny fihetsika rehetra. Ny herin’i Satana dia hanomboka ny asany, ary hisy fisafotofotoana hampidirina ao amin’ny laharantsika. Tsy manana antso ianareo hikaroka ny tsy fitovian-kevitra izay tsy fanontaniana fitsapana; fa ny fahanginanareo dia teny mahery. Eo anoloako mazava tsara ny raharaha rehetra. Raha azon’ny devoly ampidirina amin’ireto lohahevitra ireto ny olona iray avy amin’ny antsika, araka izay nokasainy hatao, dia handresy ny asan’i Satana. Ankehitriny ny asa dia tsy maintsy raisina tsy misy hataka andro, ary tsy hisy [tsy fitovian-kevitra] hambara.”
“Satan would inspire those men who have gone out from us to unite with evil angels and retard our work on unimportant questions, and what rejoicing [there] would be in the camp of the enemy. Press together, press together. Let every difference be buried. Our work now is to devote all our physical and brain-nerve power to put these differences out of the way, and all harmonize. If Satan could with his great unsanctified wisdom be permitted to get the least hold, [he would rejoice].
“I Satana dia hanosika ireo lehilahy izay efa nivoaka avy tamintsika mba hiara-dia amin’ny anjely ratsy sy hanakantsakana ny asantsika amin’ny raharaha tsy manan-danja, ary ho toy inona re ny fifaliana [hisy] ao amin’ny tobin’ny fahavalo. Mifanakaiky, mifanakaiky. Aoka halevina ny tsy fitoviana rehetra. Ny asantsika ankehitriny dia ny hanokana ny herintsika ara-batana rehetra sy ny herin’ny ati-doha sy ny rafi-pitatitra mba hanaisotra ireo tsy fitoviana ireo tsy ho sakana intsony, ary aoka hifanaraka avokoa ny rehetra. Raha navela i Satana, amin’ny fahendreny lehibe izay tsy nohamasinina, hahazo fitanana na dia kely indrindra aza, [dia hifaly izy].”
“Now, when I saw how you were working, my mind took in the whole situation and the results if you should go forward and give the parties that have left us the least chance to bring confusion into our ranks. Your lack of wisdom would be just what Satan would have it. Your loud proclamation was not under the inspiration of the Holy Spirit. I was instructed to say to you that your picking flaws in the writings of men that have been led of God is not inspired of God. And if this is the wisdom that Elder Daniells would give to the people, by no means give him an official position, for he cannot reason from cause to effect. Your silence on this subject is your wisdom. Now, everything like picking flaws in the publications of men who are not alive is not the work God has given any of you to do. For if these men—Elders Daniells and Prescott—had followed the directions given in working the cities, there would have been many, very many, convinced of the truth and converted, able men that [now] are in positions where they never will be reached.
“Ankehitriny, raha hitako ny fomba niasanao, dia noraisin’ny saiko ny toe-javatra manontolo sy ny vokany, raha toa ka handroso ianao ka hanome ny antoko izay nandao antsika na dia fahafahana kely indrindra aza hitondra fisafotofotoana ao amin’ny laharantsika. Ny tsy fahendrenao dia izany indrindra no irin’i Satana. Ny fanambarànao tamin’ny feo mahery dia tsy teo ambanin’ny fanentanan’ny Fanahy Masina. Nampianarina aho hilaza aminao fa ny fitadiavanao tsiny ao amin’ny asa soratr’ireo lehilahy izay notarihin’Andriamanitra dia tsy avy amin’ny fanentanan’Andriamanitra. Ary raha izany no fahendrena homen’i Loholona Daniells ny vahoaka, dia aza omena toerana ofisialy mihitsy izy, satria tsy mahay mandinika avy amin’ny antony ho amin’ny vokany. Ny fahanginanao amin’izao raharaha izao no fahendrenao. Ary ankehitriny, ny zavatra rehetra toy ny fitadiavana tsiny ao amin’ny boky navoakan’ireo lehilahy izay tsy velona intsony dia tsy asa nomen’Andriamanitra na iza na iza aminareo hatao. Fa raha ireo lehilahy ireo—dia Loholona Daniells sy Prescott—no nanaraka ny toromarika nomena mikasika ny fiasa tany an-tanàn-dehibe, dia ho maro, eny, ho tena maro, no ho resy lahatra ny amin’ny fahamarinana ka hibebaka, lehilahy mahay izay [ankehitriny] dia ao amin’ny toerana izay tsy hahatrarana azy velively.”
“All the world is to be regarded as one great family. And when you have such a fountain of knowledge to draw from, why have you left the world to perish for years with the testimonies given by our Lord Jesus Christ? True religion teaches us to regard every man and woman as a person to whom we can do good.
“Izao tontolo izao dia tokony hoheverina ho fianakaviana lehibe iray. Ary rehefa manana loharanon’ny fahalalana toy izany hosintonina ianareo, nahoana no navelanareo ho ringana nandritra ny taona maro izao tontolo izao, kanefa efa nomen’ny Tompontsika Jesosy Kristy ny fanambarana? Ny fivavahana marina dia mampianatra antsika hihevitra ny lehilahy sy ny vehivavy rehetra ho olona izay azontsika anaovana soa.
“This has been in print many years: ‘A Balanced Mind,’ testimony to Elder Andrews. The mind may be cultivated to become a power to know when to speak and what burdens to take up and to bear, for Christ is your teacher. And I feared greatly for you [when I saw you] exalting your wisdom and pursuing a course to bring in differences of opinion. The Lord calls for wise men who can hold their peace when it [is] wisdom for them to do so. If you would be a whole man, you need sanctification through Jesus Christ. Now there is a work just started, and let wisdom be seen in every minister, in every president of [a] conference. But here was a work for you to take hold of years ago where you were needed to lift your voice for this very work. Christ gave all His people special directions what they shall do and the things they shall not do. And there is a little time left us to work out the righteousness of the Lord. You can understand the way of the Lord. I saw your purpose of carrying things after your own devising after you were placed as president. You had thought you would do wonderful things, which would be a work God had not placed in your hands to do. Now, your work is not to oppress but to release every necessity possible if the Lord has accepted you to serve. But you have very early given evidence that wisdom and sanctified judgment have not been manifested by you. You blazed out matters that would not be received unless the Lord should give light.
“Ity dia efa nivoaka an-tsoratra nandritra ny taona maro: ‘Saina Voalanjalanja,’ fijoroana ho an-dRahalahy Andrews. Ny saina dia azo kolokoloina mba ho tonga hery hahalala izay fotoana tokony hitenenana sy izay enta-mavesatra tokony horaisina sy hozakaina, fa Kristy no Mpampianatra anao. Ary natahotra mafy ny aminareo aho [raha nahita anareo] nanandratra ny fahendrenareo sy nizotra tamin’ny lalana hitondrana tsy fitovian-kevitra. Miantso lehilahy hendry ny Tompo, izay mahay mangina rehefa fahendrena ho azy ny manao izany. Raha te ho olona lavorary ianareo, dia mila fanamasinana amin’ny alalan’i Jesosy Kristy. Ankehitriny dia misy asa vao natomboka, ary aoka ho hita ny fahendrena ao amin’ny mpitandrina rehetra, ao amin’ny filohan’ny fivoriana [iray] rehetra. Fa nisy asa tokony ho noraisinareo an-tanana taona maro lasa izay, teo amin’ny toerana nilana anareo hanandratra ny feonareo ho amin’io asa io indrindra. Nanome toromarika manokana ny olony rehetra Kristy ny amin’izay tokony hataony sy ny zavatra izay tsy tokony hataony. Ary kely sisa ny fotoana ananantsika hiasana ny fahamarinan’ny Tompo. Azonareo tsara ny lalan’ny Tompo. Hitako ny fikasanareo hitantana ny zavatra araka ny hevitra noforoninareo ihany taorian’ny nametrahana anareo ho filoha. Nihevitra ianareo fa hanao zava-mahagaga, izay asa tsy napetrak’Andriamanitra teo an-tananareo hatao. Ankehitriny, ny asanareo dia tsy ny hampahory, fa ny hanafaka izay rehetra azo atao amin’ny filàna rehetra, raha neken’ny Tompo hanompo ianareo. Nefa ianareo dia efa nanome porofo sahady hatrany am-piandohana fa ny fahendrena sy ny fitsarana voahamasina dia tsy nasehonareo. Nampipoaka raharaha ianareo izay tsy ho nekena raha tsy omen’ny Tompo fahazavana.”
“I have been instructed that such hasty movements should not have [been] made [such] as selecting you as president of the conference even another year. But the Lord forbids any more such hasty transactions until the matter is brought before the Lord in prayer; and as you have had the message come to you that the work of the Lord resting upon the president is a most solemn responsibility, you had no moral right to blaze out as you did upon the subject of the ‘Daily’ and suppose your influence would decide the question. There was Elder Haskell, who has carried the heavy responsibilities, and there is Elder Irwin and several men I might mention who have the heavy responsibilities.
“Nampianarina aho fa tsy tokony ho natao ny fihetsiketsehana maika tahaka izany, dia ny nifidianana anao ho filohan’ny conference na dia herintaona indray aza. Fa ny Tompo mandrara ny tsy hisian’ny raharaham-panaovana maika tahaka izany intsony mandra-pahatongan’ny raharaha eo anatrehan’ny Tompo amin’ny vavaka; ary satria efa tonga taminao ny hafatra fa ny asan’ny Tompo izay apetraka eo amin’ny filoha dia andraikitra tena manetriketrika indrindra, dia tsy nanana zo ara-môraly ianao hipoaka tahaka izay nataonao momba ny resaka ny amin’ny ‘Daily’ ka hihevitra fa ny herin’ny fitaomanao no hanapaka ny raharaha. Tao i Loholona Haskell, izay nitondra ireo andraikitra mavesatra, ary tao i Loholona Irwin sy lehilahy maromaro azoko hotononina, izay mitondra ireo andraikitra mavesatra.”
“Where was your respect for the men of age? What authority could you exercise without taking all the responsible men to weigh the matter? But let us now investigate the matter. We must now reconsider whether it is the Lord’s judgment, in the face of the work that has been neglected, of showing your zeal to carry the work even another year. If you should carry the work another year with the help that shall unite with you, there should be a change take place in you and Elder Prescott. And humble your own hearts before God. The Lord will have to see in you a showing of a different experience, for if ever men needed to be reconverted at this present [time], it [is] Elder Daniells and Elder Prescott.
«Taiza no fanajana nasehonao tamin’ireo lehilahy efa zokinjokiny? Fahefana inona no azonao nampiharina raha tsy nitondra ny lehilahy tompon’andraikitra rehetra handinika ny raharaha? Nefa andeha isika ankehitriny handinika izao raharaha izao. Tokony handinika indray isika ankehitriny raha didim-pitsaran’ny Tompo izany, manoloana ny asa izay natao tsinontsinona, ka hanehoanareo ny zotom-ponareo hitondrana ny asa mandritra ny taona iray hafa indray. Raha hitondra ny asa mandritra ny taona iray hafa ianareo miaraka amin’ny fanampiana izay hiray hina aminareo, dia tsy maintsy hisy fiovana hitranga ao aminareo sy amin’i Loholona Prescott. Ary manetre tena ao am-ponareo eo anatrehan’Andriamanitra. Tsy maintsy hahita ao aminareo ny Tompo fanehoana traikefa hafa, satria raha nisy olona nila ny hibebaka indray amin’izao fotoana izao, dia i Loholona Daniells sy i Loholona Prescott izany. »
“Seven men should be chosen that are men of wisdom and through the working of the grace of God [give] evidence [of] a reconversion. For any men who are so blinded that they cannot reason from cause to effect, that they would ignore the men who have borne the responsibilities of the work and these presidents of conferences, [that] men [who] carry the work for over two years should be disregarded and such an impulsive consequence take place that men would neglect the very work kept before them for years—work the cities—and no, or but very little, attention [be] given to the old men for counsel, but proclaim the things they choose to give the people, bears its own testimony of the unsafety of the men to be entrusted with such a grand and wonderful work.
“Tokony hofidiana ny lehilahy fito izay lehilahy hendry, ary amin’ny alalan’ny fiasan’ny fahasoavan’Andriamanitra dia [haneho] porofo [momba ny] fibebahana indray. Fa izay lehilahy rehetra jamba loatra ka tsy mahay mandinika avy amin’ny antony mankany amin’ny vokany, hany ka tsy miraharaha ireo lehilahy izay nitondra ny andraikitry ny asa sy ireo filohan’ny konferansa ireo, [izany hoe] lehilahy [izay] nitondra ny asa nandritra ny roa taona mahery ka atao tsinontsinona, ary vokatra tampoka toy izany no miseho hany ka ataon’ny olona an-tsirambina ilay asa mihitsy izay napetraka teo anoloany nandritra ny taona maro—dia ny asa any an-tanàn-dehibe—ary tsy misy, na kely dia kely ihany, fiheverana omena ireo anti-panahy ho amin’ny torohevitra, fa kosa torina ireo zavatra nofidiny homena ny vahoaka, dia mitondra ny fijoroany ho vavolombelona ny amin’ny tsy maha-azo antoka ireo lehilahy hatokisana amin’ny asa lehibe sy mahatalanjona toy izany.”
“Christ is not dead. He will never suffer His work to be carried on in this strange way. Let the books alone. If any change is essential, God will have the harmony in that change consistent, but when a message has been entrusted to men with the large responsibilities involved, [God] demands faithfulness that will work by love and purify the soul. Elders Daniells and Prescott both need reconversion. A strange work has come in, and it is not in harmony with the work Christ came to our world to do; and all who are truly converted will work the works of Christ.
“Tsy maty Kristy. Tsy havelany velively hotanterahina amin’izao fomba hafahafa izao ny asany. Avelao ho amin’izay ihany ny boky. Raha misy fanovana tena ilaina, Andriamanitra no hampisy ny firindrana ao amin’izany fanovana izany araka izay mifanaraka; kanefa raha misy hafatra natolotra ho an’ny olona miaraka amin’ireo andraikitra lehibe tafiditra ao, dia [Andriamanitra] mitaky fahatokiana izay miasa amin’ny fitiavana ka manadio ny fanahy. Samy mila fibebahana sy fiovam-po indray ny Loholona Daniells sy Prescott. Efa niditra ny asa hafahafa iray, ary tsy mifanaraka amin’ny asa izay nahatongavan’i Kristy teto amin’izao tontolontsika izao hatao izany; ary izay rehetra tena niova fo dia hanao ny asan’i Kristy.”
“We are everyone [to] work out the work which shall glorify the Father. We have come to the crisis—either to conform to the character of Jesus Christ right in this preparatory time or not attempt [it]. Elder Daniells, [you are not] to feel at liberty to let your voice be heard on high as you have done under similar circumstances. And understand, the president of a conference is not a ruler. He works in connection with the wise men who occupy the position as presidents whom God has accepted. He has not liberty to meddle with the writings in printed books from the pens that God has accepted. They are no longer to bear sway unless they show less of the ruling, dominating power. The crisis has come, for God will be dishonored.
“Isika rehetra dia [tokony] hanatanteraka ny asa izay hanome voninahitra ny Ray. Tonga eo amin’ny fotoan-tsarotra isika—na hanaraka ny toetran’i Jesosy Kristy dieny izao, amin’izao fotoam-panomanana izao, na tsy hanandrana [izany] akory. Ry Loholona Daniells, [ianao tsy] tokony hihevitra ny tenanao ho afaka hampandrenesina avo ny feonao tahaka izay nataonao tamin’ny toe-javatra mitovy amin’izany. Ary fantaro fa ny filohan’ny fihaonambe dia tsy mpanapaka. Miara-miasa amin’ireo lehilahy hendry izay mitana ny toerana maha-filoham-piangonana sy efa neken’Andriamanitra izy. Tsy manan-jo hitsabaka amin’ny soratra ao amin’ny boky vita pirinty avy amin’ny penin’ireo izay neken’Andriamanitra izy. Tsy tokony hanjaka intsony izy ireo raha tsy mampiseho fihenan’ny fahefana mpanapaka sy mpifehy anjakazaka. Tonga ny fotoan-tsarotra, fa ho afa-baraka Andriamanitra.”
“How does the Lord look upon the unworked cities? Christ is in heaven. Now its acknowledgment is to be, ‘There is no kingly rule. And now is the crisis of this world. Now I am the Power to save or to destroy. Now is the time when the destiny of all is in My hands. I have given My life to save the world. And “I, if I be lifted up,” the saving grace I shall impart will prove that all who will be fashioned after the divine similitude and will be one with Me shall work as I work with My power of redeeming grace.’ Whoever will, [let him] take hold with his brethren to do the work given them to do when in responsible places under the counsel the Lord gives, and seek most earnestly to work in complete harmony with Him who so loved the world He gave His life a full sacrifice for the saving of the world. I speak to our ministers, that as they enter upon the work in our cities let there be a calm sacredness attending the ministry of the Word. We cannot make the proper impression upon the minds of the people if we . . . [Lower third of this page left blank.]
“Ahoana no fijerin’ny Tompo ireo tanàna tsy mbola niasana? Kristy dia any an-danitra. Koa izao no fanekena tokony hatao: ‘Tsy misy fanapahana maha-mpanjaka. Ary ankehitriny no krizin’izao tontolo izao. Ankehitriny Izaho no Hery hamonjy na handringana. Ankehitriny no fotoana izay ananan’ny tanako ny anjaran’ny rehetra. Efa nomeko ny aiko hamonjy izao tontolo izao. Ary “Izaho, raha asandratra hiala amin’ny tany,” ny fahasoavana mahavonjy izay homenaiko dia hanaporofo fa izay rehetra hamboarina hitovy amin’ny endrika maha-Andriamanitra ary ho iray amiko dia hiasa tahaka ny iasako amin’ny herin’ny fahasoavako manavotra.’ Na iza na iza maniry, aoka izy hifandray amin’ny rahalahiny hanao ny asa nomena azy hatao, rehefa eo amin’ny toerana iandraiketana andraikitra eo ambanin’ny torohevitra omen’ny Tompo, ary aoka izy hitady amin’ny fahamaotonana indrindra hiasa amin’ny firindrana tanteraka amin’Ilay izay tia izao tontolo izao ka nanolotra ny ainy ho fanatitra feno ho famonjena izao tontolo izao. Miteny amin’ny mpitandrina antsika aho, fa raha miditra amin’ny asa ao amin’ny tanànantsika izy, dia aoka hisy fahanginana masina sy manetriketrika hanatrika ny fanompoana ny Teny. Tsy mahavita mamela ny fahatsapana tokony ho izy ao an-tsain’ny olona isika raha toa ka isika... [Ny ampahatelony ambany amin’ity pejy ity dia navela banga.]”
“I copy from my Diary. The truth as it is in Jesus—talk it, pray it, believe every word in its simplicity. What would you gain if mistakes are brought before the men who have departed from the faith and given heed to seducing spirits, men who were not long ago with us in the faith? Will you stand on the devil’s side? Give your attention to the unworked fields. A world-wide work is before us. I was given representations of John Kellogg.
“Mandika avy amin’ny Bokiko Fanamarihana aho. Ny fahamarinana araka izay ao amin’i Jesosy—lazao izany, ento am-bavaka izany, minoa ny teny rehetra amin’ny fahatsorany. Inona no ho tombony ho azonao raha aseho eo anatrehan’ireo lehilahy izay efa niala tamin’ny finoana ka nihaino fanahy mamitaka ny fahadisoana, dia lehilahy izay tsy ela akory izay no niaraka tamintsika tamin’ny finoana? Hijoro eo anilan’ny devoly va ianao? Atodiho amin’ireo saha mbola tsy voasa ny sainao. Asa maneran-tany no eo anoloantsika. Nomena sary maneho an’i John Kellogg aho.”
“A very attractive personage was representing the ideas of the specious arguments that he was presenting, sentiments different from the genuine Bible truth. And those who are hungering and thirsting after something new were advancing ideas [so specious] that Elder Prescott was in great danger. Elder Daniells was in great danger [of] becoming wrapped in a delusion that if these sentiments could be spoken everywhere it would be as a new world.
“Olona iray tena nahasarika tokoa no naneho ny hevitra tao anatin’ireo fandresen-dahatra mamitaka nefa toa mitombina izay nentiny, dia firehana tsy mitovy amin’ny fahamarinan’ny Baiboly marina. Ary ireo izay noana sy mangetaheta zava-baovao dia nampandroso hevitra [toa mitombina sy mamitaka loatra] ka nahatonga an’i Loholona Prescott ho tao anatin’ny loza lehibe. Loholona Daniells koa dia tao anatin’ny loza lehibe [ho] voafono tao anaty fitaka, tamin’ny fiheverana fa raha azo tenenina hatraiza hatraiza ireo firehana ireo dia ho toy ny tontolo vaovao izany.
“Yes, it would, but while their minds were thus absorbed I was shown that Brother Daniells and Brother Prescott were weaving into their experience sentiments of a spiritual[istic] appearance and drawing our people to beautiful sentiments that would deceive, if possible, the very elect. I have to trace with my pen [the fact] that these brethren would see defects in their delusive ideas that would place the truth in an uncertainty; and [yet] they [would] stand out as [if they had] great spiritual discernment. Now I am to tell them [that] when I was shown this matter, when Elder Daniells was lifting up his voice like a trumpet in advocating his ideas of the ‘Daily,’ the after results were presented. Our people were becoming confused. I saw the result, and then there were given me cautions that if Elder Daniells without respect to the outcome should thus be impressed and let himself believe he was under the inspiration of God, skepticism would be sown among our ranks everywhere, and we should be where Satan would carry his messages. Set unbelief and skepticism would be sown in human minds, and strange crops of evil would take the place of truth.—Ms 67, 1910, 1–8. Manuscript Release, volume 20, 17–22.
“Eny, mety ho toy izany tokoa; kanefa, raha mbola variana sy lena tanteraka tamin’izany ny sainy, dia naseho tamiko fa Rahalahy Daniells sy Rahalahy Prescott dia nampiditra tao amin’ny fanandraman’izy ireo hevitra sy fihetseham-po manana endrika ara-panahy[ista], ka nitarika ny vahoakantsika ho amin’ny fihetseham-po tsara tarehy izay mety hamitaka, raha azo atao, na dia ny olom-boafidy aza. Tsy maintsy soratako amin’ny peniko [izao zava-misy izao], fa ireo rahalahy ireo dia hahita lesoka ao amin’ny hevitra mamitak’izy ireo, izay hampiditra ny fahamarinana ao anatin’ny tsy fahazoana antoka; ary [na dia izany aza] dia hijoro ho toy ny [olona manana] fahalalana ara-panahy lehibe izy ireo. Ankehitriny dia asaina milaza aminy aho [fa] rehefa naseho tamiko ity raharaha ity, tamin’ny fotoana nanandratàn’i Loholona Daniells ny feony tahaka ny trompetra teo am-panoloran-kevitra momba ny heviny ny amin’ny ‘Daily,’ dia naseho ihany koa ny vokatra haterak’izany any aoriana. Lasa very hevitra ny vahoakantsika. Hitako ny vokany, ary avy eo dia nomena fampitandremana aho fa raha Loholona Daniells, tsy miraharaha ny vokatra hiafarany, no ho voataonan’izany ka hamela ny tenany hino fa eo ambanin’ny tsindrimandrin’Andriamanitra izy, dia hafafy manerana ny laharantsika rehetra ny fisalasalana. Ary ho tonga amin’ny toerana izay hitondran’i Satana ny hafany isika. Tsy finoana sy fisalasalana mafy orina no hafafy ao an-tsain’ny olona, ary vokatra hafahafa sy ratsy no hisolo ny fahamarinana.—Ms 67, 1910, 1–8. Manuscript Release, boky faha-20, 17–22.”
Those that gave the judgment hour cry were given the correct view of “the daily” in the book of Daniel. Through the human hands which translated the book of Daniel, and thereafter by human beings that were being directed by angels that were expelled from heaven, the correct understanding of “the daily” has become hidden, though it is in plain sight. In Daniel when the word translated as “the daily” occurs, it is not to include the added human word “sacrifice.” In verse thirteen of Daniel eight we find one of the five times where this occurs in the book of Daniel. In that very verse, the “seven times” of Leviticus twenty-six is also identified, but through the same type of humanistic manipulation it has been hidden in plain sight.
Ireo izay nanambara ny antson’ny ora fitsarana dia nomena ny fahatakarana marina ny amin’“ilay isan’andro” ao amin’ny bokin’i Daniela. Tamin’ny alalan’ireo tanan’olombelona izay nandika ny bokin’i Daniela, ary taorian’izany tamin’ny alalan’olombelona izay notarihin’ireo anjely izay noroahina avy tany an-danitra, dia nafenina ny fahatakarana marina ny amin’“ilay isan’andro”, na dia hita miharihary aza izany. Ao amin’i Daniela, rehefa miseho ilay teny nadika hoe “ilay isan’andro”, dia tsy tokony hampidirina ao ny teny fanampin’olombelona hoe “fanatitra.” Ao amin’ny andininy fahatelo ambin’ny folo ao amin’ny Daniela toko fahavalo no ahitantsika ny iray amin’ireo in-dimy isehoan’izany ao amin’ny bokin’i Daniela. Ao amin’io andininy io indrindra koa no anondroana ilay “impito” ao amin’ny Levitikosy enina amby roapolo, nefa tamin’ny alalan’io karazana fanodikodinana maha-olombelona io ihany dia nafenina teo imason’ny rehetra izany.
We will look at this fact in the next article.
Hodinihintsika ao amin’ny lahatsoratra manaraka izany zava-misy izany.