After we review the history from 1863 until the time of the end in 1989, in the context of the four abominations of Ezekiel chapter eight, representing the four generations of Adventism, we will turn our attention to the increase of knowledge that was unsealed in 1989. That increase of knowledge was concerning the last six verses of Daniel chapter eleven. In 1989, our little Sabbath study group discovered the reform lines of Bible prophecy, which Future for America often refers to, and which establish the sequence of events in every reform line, which in turn allows a student of prophecy to exercise the application of the latter rain methodology of “line upon line.”
Rehefa avy mandinika ny tantara isika manomboka amin’ny 1863 ka hatramin’ny fotoan’ny farany tamin’ny 1989, ao anatin’ny tontolon’ireo fahavetavetana efatra ao amin’ny Ezekiela toko faha-valo, izay maneho ireo taranaka efatra amin’ny Advantisma, dia hampitodika ny saintsika amin’ilay fitomboan’ny fahalalana izay novahana tamin’ny 1989 isika. Io fitomboan’ny fahalalana io dia mikasika ireo andininy enina farany ao amin’ny Daniela toko faha-iraika ambin’ny folo. Tamin’ny 1989, ny vondrona madinikanay nianatra ny Sabata dia nahita ireo tsipiky ny fanavaozana ao amin’ny faminanian’ny Baiboly, izay resahin’ny Future for America matetika, ary izay mametraka ny filaharan’ny fisehoan-javatra ao amin’ny tsipiky ny fanavaozana rehetra; izany kosa no ahafahan’ny mpianatry ny faminaniana mampihatra ny metodôlôjian’ny ranonorana farany hoe “tsipika manaraka tsipika.”
Within a few years (1992), I had written a paper covering the last six verses of Daniel eleven. The paper was written for my own satisfaction, for I had no ability or intention of publicly circulating the study. By 1994, the paper had made its way to an Adventist self-supporting ministry, and by 1995, a series of eleven articles covering the last six verses of Daniel eleven, was published in a monthly magazine produced by that ministry. There are only a few specific references to Daniel eleven in the writings of the Spirit of Prophecy, and the most important of them all became a central argument to the validity of the application I set forth concerning those verses.
Tao anatin’ny taona vitsivitsy (1992), dia nanoratra taratasy fandalinana momba ireo andininy enina farany ao amin’ny Daniela toko faha‑iraika ambin’ny folo aho. Natao ho fahafaham-poko manokana io taratasy io, satria tsy nanana fahafahana na fikasana hampiely ampahibemaso izany fianarana izany aho. Tamin’ny 1994, dia tafapaka tao amin’ny ministera adventista iray mizaka tena io taratasy io, ary tamin’ny 1995, dia nivoaka tao amin’ny gazetiboky isam-bolana navoakan’izany ministera izany ny andian-dahatsoratra iraika ambin’ny folo momba ireo andininy enina farany ao amin’ny Daniela toko faha‑iraika ambin’ny folo. Vitsy ihany ireo fanondroana manokana ny Daniela toko faha‑iraika ambin’ny folo ao amin’ny asa soratrin’ny Fanahin’ny Faminaniana, ary ilay lehibe indrindra amin’izy rehetra dia tonga fototra afovoan-kevitra nanamafy ny maha-marina ny fampiharana napetrako momba ireo andininy ireo.
“We have no time to lose. Troublous times are before us. The world is stirred with the spirit of war. Soon the scenes of trouble spoken of in the prophecies will take place. The prophecy in the eleventh of Daniel has nearly reached its complete fulfillment. Much of the history that has taken place in fulfillment of this prophecy will be repeated. In the thirtieth verse a power is spoken of that ‘shall be grieved, [Daniel 11:30–36 quoted.]
“Tsy manam-potoana ho very isika. Misy fotoan-tsarotra miandry antsika eo anoloantsika. Mihetsiketsika amin’ny fanahin’ny ady izao tontolo izao. Tsy ho ela dia hiseho ireo trangan-javatra mampahory voalaza ao amin’ny faminaniana. Efa saika tonga amin’ny fahatanterahany tanteraka ny faminaniana ao amin’ny Daniela toko faha-11. Maro amin’ny tantara izay efa nitranga ho fanatanterahana izany faminaniana izany no haverina indray. Ao amin’ny andininy faha-30 dia misy fahefana iray voalaza fa ‘halahelo, [Daniela 11:30–36 nalaina teny.]’”
“Scenes similar to those described in these words will take place.” Manuscript Releases, number 13, 394.
“Hisy toe-javatra mitovy amin’izay voafaritra ao amin’ireo teny ireo no hitranga.” Manuscript Releases, laharana faha-13, 394.
Sister White is clear that 1798, is the “time of the end.”
Mazava i Sister White fa ny taona 1798 no “fotoan’ny farany.”
“But at the time of the end, says the prophet, “Many shall run to and fro, and knowledge shall be increased.’ Daniel 12:4. . . . Since 1798 the book of Daniel has been unsealed, knowledge of the prophecies has increased, and many have proclaimed the solemn message of the judgment near.” The Great Controversy, 356.
“Fa amin’ny andron’ny farany, hoy ny mpaminany, dia ‘maro no hivezivezy etsy sy eroa, ary hitombo ny fahalalana.’ Daniela 12:4.... Hatramin’ny taona 1798 dia voavaha ny tombo-kasen’ny bokin’i Daniela, nitombo ny fahalalana ny faminaniana, ary maro no nanambara ny hafatra manetriketrika momba ny fitsarana efa akaiky.” The Great Controversy, 356.
Verse forty of Daniel eleven begins with, “And at the time of the end.”
Ny andininy faha-efapolo ao amin’ny Daniela toko faha-iraika ambin’ny folo dia manomboka amin’izao teny izao: “Ary amin’ny andro farany.”
And at the time of the end shall the king of the south push at him: and the king of the north shall come against him like a whirlwind, with chariots, and with horsemen, and with many ships; and he shall enter into the countries, and shall overflow and pass over. Daniel 11:40.
Ary amin’ny fotoan’ny farany dia hifanehatra aminy ny mpanjakan’ny atsimo; ary ny mpanjakan’ny avaratra ho avy hamely azy tahaka ny tadio, amin’ny kalesy, sy amin’ny mpitaingin-tsoavaly, ary amin’ny sambo maro; dia hiditra any amin’ny tany izy ka handrava sy handalo. Daniela 11:40.
It is evident, even without the direct endorsement of the Spirit of prophecy, that verse forty marks the beginning of a sequence of events that began in 1798. Those events lead to the close of human probation, for the first verse of chapter twelve of Daniel, says, “And at that time shall Michael stand up,” and Sister White is clear that when Michael stands up human probation closes.
Miharihary, na dia tsy misy aza ny fanamafisana mivantana avy amin’ny Fanahin’ny faminaniana, fa ny andininy faha-efapolo no manamarika ny fiandohan’ny filaharan-javatra izay nanomboka tamin’ny 1798. Ireo zava-nitranga ireo dia mitarika ho amin’ny fifaranan’ny fotoam-pitsarana ho an’ny olombelona; fa ny andininy voalohany ao amin’ny toko faha-roa ambin’ny folo ao amin’i Daniela dia milaza hoe: “Ary amin’izany andro izany dia hitsangana Mikaela,” ary mazava ny fanambaran’i Rahavavy White fa rehefa mitsangana Mikaela dia mifarana ny fotoam-pitsarana ho an’ny olombelona.
“‘At that time shall Michael stand up, the great Prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, everyone that shall be found written in the book.’ Daniel 12:1.
“‘Amin’izany andro izany dia hitsangana Mikaela, ilay Andriana lehibe izay miaro ny zanaky ny firenenao; ary hisy andro fahoriana, izay tsy mbola nisy tahaka azy hatrizay nisian’ny firenena ka mandra-pahatongan’izany andro izany; ary amin’izany andro izany dia hovonjena ny olonao, dia izay rehetra hita voasoratra ao amin’ny boky.’ Daniela 12:1.
“When the third angel’s message closes, mercy no longer pleads for the guilty inhabitants of the earth. The people of God have accomplished their work. They have received ‘the latter rain,’ ‘the refreshing from the presence of the Lord,’ and they are prepared for the trying hour before them. Angels are hastening to and fro in heaven. An angel returning from the earth announces that his work is done; the final test has been brought upon the world, and all who have proved themselves loyal to the divine precepts have received ‘the seal of the living God.’ Then Jesus ceases His intercession in the sanctuary above. He lifts His hands and with a loud voice says, ‘It is done;’ and all the angelic host lay off their crowns as He makes the solemn announcement: ‘He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still.’ Revelation 22:11. Every case has been decided for life or death.” The Great Controversy, 613.
“Rehefa mifarana ny hafatry ny anjely fahatelo, dia tsy miangavy ho an’ireo mponina meloka amin’ny tany intsony ny famindram-po. Efa nahavita ny asany ny vahoakan’Andriamanitra. Efa nandray ‘ny ranonorana farany’ izy ireo, dia ‘ny famelombelomana avy eo anatrehan’ny Tompo,’ ary voaomana ho amin’ilay ora mampahory eo anoloany izy. Mirotoroto etsy sy eroa any an-danitra ny anjely. Misy anjely iray miverina avy etỳ an-tany manambara fa vita ny asany; efa nentina teo amin’izao tontolo izao ny fitsapana farany, ary izay rehetra naneho ny tenany ho mahatoky amin’ny didy masina dia efa nandray ‘ny fanombohan-kasen’Andriamanitra velona.’ Ary amin’izany Jesosy mitsahatra amin’ny fanelanelanany ao amin’ny fitoerana masina any ambony. Asandrany ny tanany, ary amin’ny feo mahery no ilazany hoe: ‘Vita;’ ary ny antokon’ny anjely rehetra dia manaisotra ny satro-boninahiny, raha manao izao fanambarana manetriketrika izao Izy: ‘Izay tsy marina, aoka mbola tsy marina ihany izy; ary izay maloto, aoka mbola haloto ihany izy; ary izay marina, aoka mbola ho marina ihany izy; ary izay masina, aoka mbola ho masina ihany izy.’ Apokalypsy 22:11. Efa voatsara ny raharaha rehetra, na ho amin’ny fiainana na ho amin’ny fahafatesana.” Ny Hery Mifanandrina, 613.
Verse forty of Daniel eleven, begins in 1798, and in verse forty-five, when the king of the north (the papacy), comes to his end with none to help, human probation closes, for the next verse states, “And at that time,” thus identifying the “time” represented in the previous verse, which is verse forty-five of Daniel eleven. The king of the north (the papacy), comes to its end at the close of human probation.
Ny andininy faha-efapolo amin’ny Daniela toko faha-iraika ambin’ny folo dia manomboka amin’ny taona 1798; ary ao amin’ny andininy faha-dimy amby efapolo, rehefa tonga amin’ny farany ny mpanjakan’ny avaratra (ny fahefana papaly), ka tsy misy hanampy azy, dia mifarana ny fotoam-pitsapana ho an’ny olombelona; fa ny andininy manaraka dia milaza hoe: “Ary amin’izany andro izany,” ka izany no amaritany ilay “fotoana” aseho ao amin’ny andininy teo aloha, dia ny andininy faha-dimy amby efapolo amin’ny Daniela toko faha-iraika ambin’ny folo. Ny mpanjakan’ny avaratra (ny fahefana papaly) dia tonga amin’ny farany amin’ny fifaranan’ny fotoam-pitsapana ho an’ny olombelona.
Therefore, the history of the last six verses of Daniel eleven, identify a sequence of events that begins in 1798 and ends at the close of human probation. When Sister White was alive, 1798, was obviously in her past history. When she stated that “the prophecy in the eleventh chapter of Daniel has nearly reached its complete fulfillment,” she can only be referencing history that occurs after 1798, and before Michael stands up. She then specifically states that “much of the history that has taken place in fulfillment of this prophecy will be repeated,” thus instructing the student of prophecy that the final history of Daniel eleven, that “has nearly reached its complete fulfillment,” has been typified in other portions of histories set forth in Daniel chapter eleven.
Noho izany, ny tantaran’ireo andininy enina farany ao amin’ny Daniela toko faha-iraika ambin’ny folo dia manondro filaharan-javatra iray izay manomboka amin’ny 1798 ary mifarana amin’ny famaranana ny fotoam-pahasoavana ho an’ny olombelona. Fony mbola velona Rahavavy White, dia mazava ho azy fa efa lasa teo amin’ny tantara ny taona 1798. Raha nilaza izy fa “ny faminaniana ao amin’ny toko faha-iraika ambin’ny folo ao amin’ny Daniela dia saiky tonga amin’ny fahatanterahany tanteraka,” dia tsy maintsy tantara mitranga aorian’ny 1798 sy alohan’ny hitsanganan’i Mikaela ihany no tondroiny. Dia lazainy manokana koa fa “betsaka amin’ny tantara izay efa nitranga ho fahatanterahan’ity faminaniana ity no haverina indray,” ka amin’izany dia ampianariny ny mpianatry ny faminaniana fa ny tantara farany ao amin’ny Daniela toko faha-iraika ambin’ny folo, izay “saiky tonga amin’ny fahatanterahany tanteraka,” dia efa naseho mialoha tamin’ny alalan’ny tandindona ao amin’ny ampahany hafa amin’ireo tantara aseho ao amin’ny Daniela toko faha-iraika ambin’ny folo.
Once she emphasizes that most important prophetic key, she then quotes verses thirty through thirty-six, and states, “Scenes similar to those described in these words will take place.” Inspiration provided a key for those students of prophecy who wished to understand the final fulfillment of Daniel eleven. The key was that the history of the final six verses of Daniel eleven, were a parallel to the history represented in verses thirty to thirty-six. There is an abundant amount of light that is derived from this revelation, but what needs to be considered here is that in verse thirty-one of Daniel eleven, “the daily,” is taken away.
Raha vao manasongadina io fanalahidy ara-paminaniana izay tena manan-danja indrindra io izy, dia avy eo mitanisa ny andininy telopolo ka hatramin’ny enina amby telopolo, ary milaza hoe: “Hitranga ny toe-javatra mitovy amin’izay voasoritra ao amin’ireo teny ireo.” Ny tsindrimandry dia nanome fanalahidy ho an’ireo mpianatra ny faminaniana izay naniry hahatakatra ny fahatanterahana farany ny Daniela iraika ambin’ny folo. Io fanalahidy io dia izao: ny tantaran’ireo andininy enina farany ao amin’ny Daniela iraika ambin’ny folo dia mifanandrify amin’ny tantara aseho ao amin’ny andininy telopolo ka hatramin’ny enina amby telopolo. Be dia be ny fahazavana azo avy amin’io fanambarana io, nefa izay ilaina hodinihina eto dia izao: ao amin’ny Daniela iraika ambin’ny folo andininy iraika amby telopolo, dia esorina “ny isan’andro.”
To correctly understand the history which illustrates the sequence of events that lead to the close of human probation, a student of prophecy must have the correct understanding of “the daily.” If verse thirty-one is identifying Christ’s sanctuary ministry being taken away, or if it is identifying the taking away of paganism, it is absolutely essential to understand, if you wish to correctly understand the parallel history that Sister White spoke of when she wrote, “Scenes similar to those described in these words will take place.”
Mba hahatakatra araka ny tokony ho izy ny tantara izay maneho ny filaharan’ireo fisehoan-javatra mitondra ho amin’ny famaranana ny fotoam-pitsapana ho an’ny olombelona, dia tsy maintsy manana fahatakarana marina momba ny “isan’andro” ny mpianatra ny faminaniana. Raha ny andininy fahiraika amby telopolo no manondro ny fanesorana ny asa fanompoan’i Kristy ao amin’ny fitoerana masina, na raha izy no manondro ny fanesorana ny fanompoan-tsampy, dia tena zava-dehibe tokoa ny mahatakatra izany, raha maniry ny hahatakatra araka ny tokony ho izy ny tantara mifanandrify izay nolazain-dRahavavy White raha nanoratra izy hoe: “Hiseho ny toe-javatra mitovy amin’ireo voasoritra ao amin’ireto teny ireto.”
Of course, Laodicean Adventism did not recognize the fulfillment of verse forty of Daniel eleven, as identifying the collapse of the Soviet Union in 1989, but the verse does identify those very events. For those who wished to correctly understand the prophetic increase of knowledge that arrived with the fulfillment of verse forty in 1989, the correct understanding of “the daily,” then became present truth. In the early part of the twentieth century, the correct understanding was important, for it was an essential part of the foundational truths that the Lord used William Miller to establish.
Mazava ho azy fa tsy nahafantatra ny fahatanterahan’ny andininy faha-efapolo ao amin’i Daniela toko faha-iraika ambin’ny folo ho manondro ny firodanan’ny Firaisana Sovietika tamin’ny taona 1989 ny Advantisma Laodiseana; nefa io andininy io tokoa no manondro ireo zava-nitranga ireo. Ho an’izay naniry hahatakatra marina ny fitomboan’ny fahalalana ara-paminaniana izay tonga niaraka tamin’ny fahatanterahan’ny andininy faha-efapolo tamin’ny 1989, dia tonga fahamarinana ankehitriny ny fahatakarana marina ny amin’“ny isan’andro.” Tamin’ny fiandohan’ny taonjato faha-roapolo, dia zava-dehibe izany fahatakarana marina izany, satria anisan’ny ampahany tena ilaina tamin’ireo fahamarinana fototra nampiasain’ny Tompo hampiorina tamin’ny alalan’i William Miller izy.
But during the first decade and a half of the twentieth century the satanic Protestant view which claims that “the daily,” represents Christ’s sanctuary work was a minority position, and it was not worth allowing a controversy over the truth that “the daily,” is a symbol of paganism to even begin. This is why you will hear from the Laodicean historical revisionists, that the subject of “the daily,” is “not to be made into a test question,” or “that the subject of ‘the daily’ is not to be agitated.” What the revisionists always leave out when they lead the unlearned in this particular discussion, is the qualification which inspiration always placed upon the subject. The following passage is directed towards Elder Haskell.
Saingy nandritra ny folo taona sy tapany voalohany tamin’ny taonjato faharoapolo dia fiheverana protestanta satana, izay milaza fa ny “isan’andro” dia maneho ny asan’i Kristy ao amin’ny fitoerany masina, no fiheverana vitsy an’isa, ka tsy mendrika ny hamelana adihevitra momba ny fahamarinana fa ny “isan’andro” dia tandindon’ny fanompoan-tsampy akory hatomboka aza izany. Izany no antony handrenesanao avy amin’ireo mpanavao tantara laodiseana fa ny resaka momba ny “isan’andro” dia “tsy tokony hatao ho fanontaniana fitsapana,” na koa hoe “ny resaka momba ny ‘isan’andro’ dia tsy tokony hohetsiketsika.” Ny zavatra avelan’ireo mpanavao tantara foana rehefa mitarika ny tsy nahita fianarana amin’ity adihevitra manokana ity izy ireo, dia ilay fepetra izay napetraky ny tsindrimandry mandrakariva momba io raharaha io. Ity andalan-teny manaraka ity dia natokana ho an’i Elder Haskell.
Elder Haskell was leading the defense of the correct understanding of “the daily,” against the attacks of Prescott and Daniells in the first and second decade of the twentieth century. Pay close attention, for Sister White never identifies that Haskell’s understanding of “the daily,” was incorrect, she simply instructs him to not allow the agitation to continue, for the Lord did not want to provide an ongoing platform for the enemies of truth (Prescott and Daniells), to continue to push their false teaching. In the passage Haskell is rebuked for “the chart”, and the chart that is referred to is the 1843 chart. Haskell had reproduced the 1843 chart for a witness in that controversy. But he didn’t just reproduce it, he included upon the bottom of the chart the passage from Sister White, where she says “the 1843 chart was directed by the hand of the Lord and should not be altered.” As you read the passage, count the times she says, “at this time.”
Ny Loholona Haskell no nitarika ny fiarovana ny fahatakarana marina momba ny “isan’andro,” nanohitra ny fanafihan’i Prescott sy Daniells tamin’ny folo taona voalohany sy faharoa tamin’ny taonjato faha-roapolo. Tandremo tsara, fa tsy milaza mihitsy i Sister White fa diso ny fahatakaran’i Haskell ny amin’ny “isan’andro”; ny toromarika omeny azy fotsiny dia ny tsy hamelana ny fanelingelenana hitohy, satria tsy tian’ny Tompo homena sehatra mitohy ireo fahavalon’ny fahamarinana (Prescott sy Daniells), mba hanohizany manosika ny fampianarany diso. Ao amin’io andalan-teny io dia anariny i Haskell noho ny amin’“ilay tabilao”, ary ny tabilao resahina dia ilay tabilao 1843. Naverin’i Haskell navoaka ilay tabilao 1843 ho vavolombelona tao amin’izany fifandirana izany. Nefa tsy hoe naveriny navoaka fotsiny ilay izy, fa nampidiriny teo amin’ny faran’ny tabilao koa ilay andalan-teny avy amin’i Sister White, izay ilazany hoe: “ny tabilao 1843 dia notarihin’ny tànan’ny Tompo ary tsy tokony hovaina.” Rehefa mamaky io andalan-teny io ianao, dia isao ny isan’ny nilazany hoe: “amin’izao fotoana izao.”
“‘I am instructed to say to you, Let there be no questions agitated at this time in the Review that will tend to unsettle minds. . . . We have no time now to enter into unnecessary controversy, but we should earnestly consider the need of seeking the Lord for true conversion of heart and life. There should be determined efforts made to secure sanctification of soul and mind.’
“‘Efa voatendry hilaza aminareo aho hoe: Aoka tsy hisy fanontaniana hatsangana amin’izao fotoana izao ao amin’ny Review izay hahatonga ny sain’ny olona ho voahozongozona.... Tsy manam-potoana isika ankehitriny hidirana amin’ny adihevitra tsy ilaina, fa tokony handinika amim-pahatsorana ny filàna hitadiavana ny Tompo isika mba hahazoana fiovam-po marina eo amin’ny fo sy eo amin’ny fiainana. Tokony hisy ezaka hentitra hatao mba hahazoana ny fanamasinana ny fanahy sy ny saina.’”
“I have had cautions given me in regard to the necessity of our keeping a united front. This is a matter of importance to us at this time. As individuals we need to act with the greatest caution.
“Efa nomena ahy ny fampitandremana mikasika ny filàna hitandremantsika firaisan-tsaina eo anoloana. Zava-dehibe ho antsika amin’izao fotoana izao izany. Amin’ny maha-olona antsika tsirairay avy dia mila miasa amim-pitandremana fatratra isika.
“I wrote to Elder Prescott, telling him that he must be exceedingly careful not to introduce subjects in the Review that would seem to point out flaws in our past experience. I told him that this matter on which he believes a mistake has been made is not a vital question, and that, should it be given prominence now, our enemies would take advantage of it, and make a mountain out of a molehill.
“Nanoratra ho an’i Loholona Prescott aho, nilaza taminy fa tsy maintsy mitandrina fatratra izy mba tsy hampiditra lohahevitra ao amin’ny Review izay mety ho toy ny manondro lesoka teo amin’ny fanandramana niainantsika taloha. Nolazaiko taminy fa ity raharaha izay inoany fa nisy fahadisoana natao ity dia tsy fanontaniana lehibe sady fototra, ary raha omena lanja manokana ankehitriny izany, dia hanararaotra izany ny fahavalontsika ka hanao tendrombohitra amin’ny zavatra kely.”
“To you also I say that this subject [THE IDENTITY OF THE “DAILY” OF DANIEL 8.] should not be agitated at this time. No, my brother, I feel that at this crisis in our experience that chart which you have had republished should not be circulated. You have made a mistake in this matter. Satan is determinedly at work to bring about issues that will create confusion. There are those who would be delighted to see our ministers at an issue on this question, and they would make much of it.
“Ho anao koa no ilazako fa io lohahevitra io [NY MOMBAMOMBA NY “ISAN’ANDRO” AO AMIN’NY DANIELA 8.] dia tsy tokony hotohina amin’izao fotoana izao. Tsia, ry rahalahiko, tsapako fa amin’izao fotoan-tsarotra eo amin’ny fanandramantsika izao dia tsy tokony haparitaka ilay tabilao izay efa nampanonta anao indray. Efa nanao fahadisoana ianao tamin’ity raharaha ity. Satana dia miasa amin-kafanam-po mafy mba hampisy raharaha izay hiteraka fisafotofotoana. Misy ireo izay ho faly indrindra hahita ny mpitoritenintsika hiditra amin’ny ady hevitra amin’ity fanontaniana ity, ary hataony ho zava-dehibe izany.”
“I have been instructed that regarding what might be said on either side of this question, silence at this time is eloquence. Satan is watching for an opportunity to create division among our leading ministers. It was a mistake to publish the chart until you could all get together and come to an agreement concerning the matter. You have not acted wisely in bringing to the front a subject that must create discussion and the bringing out of various opinions, for every item will be strained and made to mean something that will only mean injury to the cause. We have all we can do to handle the false statements of those who have given evidence of their willingness to bear false witness.” Manuscript Releases, volume 9, 106, 107.
“Voaray torolalana aho fa, momba izay mety holazaina amin’ny andaniny sy ny ankilany amin’ity fanontaniana ity, ny fahanginana amin’izao fotoana izao no fahaiza-miteny indrindra. Satana dia mitily izay fotoana ahafahany miteraka fisarahana eo amin’ireo mpitory sy mpanompon’Andriamanitra lohalaharana eto amintsika. Fahadisoana ny namoaka ilay tabilao raha tsy efa afaka niara-nivory ianareo rehetra ka nifanaraka momba izany raharaha izany. Tsy nanao tamim-pahendrena ianareo tamin’ny nampisongadina lohahevitra iray izay tsy maintsy hiteraka adihevitra sy hamoaka hevitra samihafa, satria ny antsipiriany rehetra dia hohenjanina ka hampitondraina heviny izay tsy hitondra afa-tsy fahavoazana ho an’ny asa. Efa ampy izay ataontsika amin’ny fiatrehana ireo filazana tsy marina ataon’ireo izay efa naneho porofo ny fahavononany hitondra vavolombelona mandainga.” Manuscript Releases, volume 9, 106, 107.
In the previous article we identified that Ellen White said those that gave the judgment hour cry had the correct view of “the daily,” and that Prescott and Daniells’ view that “the daily,” represented Christ’s sanctuary ministry came from Satan. She rebuked Haskell for allowing the controversy to continue, but not for his position upon the truth of what “the daily,” represents. At that time the majority still believed the pioneer understanding of “the daily,” and more importantly, the verse in Daniel eleven, that was to be unsealed at “the time of the end” in 1989, was still decades in the future. At that time (1989), the importance of the correct view of “the daily,” would be necessary. The revisionists always leave the qualifications of Ellen White that were limited to that particular period out of their dishes of fables. Count the qualification of time in the following passage.
Tao amin’ny lahatsoratra teo aloha dia nofaritantsika fa nilaza i Ellen White fa ireo izay nanandratra ny antson’ny ora fitsarana dia nanana ny fahatakarana marina momba ny “isan’andro”, ary ny fiheveran’i Prescott sy Daniells fa ny “isan’andro” dia maneho ny asa fanompoan’i Kristy ao amin’ny fitoerana masina dia avy tamin’i Satana. Nananatra an’i Haskell izy noho ny namelany ny fifandirana hitohy, fa tsy noho ny toerany mikasika ny fahamarinan’izay asehon’ny “isan’andro”. Tamin’izany fotoana izany dia mbola nino ny fahatakaran’ny mpisava lalana momba ny “isan’andro” ny maro an’isa, ary ny zava-dehibe kokoa, ilay andininy ao amin’ny Daniela toko faha-iraika ambin’ny folo, izay tsy maintsy haseho mazava amin’ny fanokafana azy amin’“ny fotoana farany” tamin’ny 1989, dia mbola am-polony taona maro tany aoriana. Tamin’izany fotoana izany (1989), dia ilaina ny maha-zava-dehibe ny fahatakaran-diso marina momba ny “isan’andro”. Ny mpanavao hevitra dia mandrakariva mamela ny fepetra napetrak’i Ellen White, izay voafetra ho amin’io vanim-potoana manokana io, tsy ho ao anatin’ny loviany feno angano. Isao ny fanamarihana momba ny fotoana ao amin’ity andalan-teny manaraka ity.
“I have words to speak to Brethren Butler, Loughborough, Haskell, Smith, Gilbert, Daniells, Prescott, and all who have been active in urging their views in regard to the meaning of ‘the daily’ of Daniel 8. This is not to be made a test question, and the agitation that has resulted from its being treated as such has been very unfortunate. Confusion has resulted, and the minds of some of our brethren have been diverted from the thoughtful consideration that should have been given to the work that the Lord has directed should be done at this time in our cities. This has been pleasing to the great enemy of our work.
“Manana teny holazaiko amin’i Rahalahy Butler, Loughborough, Haskell, Smith, Gilbert, Daniells, Prescott, ary amin’izay rehetra nazoto nanosika ny heviny momba ny dikan’ilay hoe ‘ny isan’andro’ ao amin’ny Daniela 8 aho. Tsy tokony hatao fanontaniana fitsapana izany, ary ny fikorontanana nateraky ny nanaovana azy ho toy izany dia tena nampalahelo tokoa. Niteraka fisafotofotoana izany, ary ny sain’ny sasany tamin’ireo rahalahintsika dia voasarika hiala tamin’ilay fandinihana amim-pitandremana izay tokony ho natokana ho amin’ny asa izay notarihin’ny Tompo fa tokony hatao amin’izao andro izao ao amin’ny tanànantsika. Nahafaly ny fahavalo lehibe amin’ny asantsika izany.
“The light given me is that nothing should be done to increase the agitation upon this question. Let it not be brought into our discourses and dwelt upon as a matter of great importance. We have a great work before us, and we have not an hour to lose from the essential work to be done. Let us confine our public efforts to the presentation of the important lines of truth on which we have clear light.
“Ny fahazavana nomena ahy dia izao: tsy tokony hisy zavatra hatao hampitombo ny fikorontanana momba ity fanontaniana ity. Aoka tsy hoentina ao amin’ny lahatenintsika izany ka hovelarina ho toy ny raharaha manan-danja lehibe. Misy asa lehibe eo anoloantsika, ary tsy manana na dia ora iray ho very hiala amin’ny asa tena ilaina tokony hatao isika. Aoka hofehezintsika amin’ny fanolorana ampahibemaso ireo laharan’ny fahamarinana lehibe izay ananantsika fahazavana mazava ny ezaka ataontsika.”
“I would bring to your attention the last prayer of Christ, as recorded in John 17. There are many subjects upon which we can speak,—sacred, testing truths, beautiful in their simplicity. On these you may dwell with intense earnestness. But let not ‘the daily,’ or any other subject that will arouse controversy among brethren, be brought in at this time; for this will delay and hinder the work that the Lord would have the minds of our brethren centered upon just now. Let us not agitate questions that will reveal a marked difference of opinion, but rather let us bring from the Word the sacred truths regarding the binding claims of the law of God.
“Aoka hotarihiko ny sainareo ny vavaka farany nataon’i Kristy, araka ny voasoratra ao amin’ny Jaona 17. Maro ny lohahevitra izay azontsika resahina,—fahamarinana masina, mahazaha toetra, sady tsara tarehy amin’ny fahatsorany. Amin’ireny no aoka hifantohanareo amin’ny fahamatoram-panahy lalina. Fa aoka tsy hampidirina amin’izao fotoana izao ny amin’ ‘ilay isan’andro,’ na lohahevitra hafa izay hampipoitra fifandirana eo amin’ny rahalahy; fa izany dia hanemotra sy hanakantsakana ny asa izay irin’ny Tompo hampifantohan’ny sain’ny rahalahintsika amin’izao fotoana izao. Aoka isika tsy hampihetsi-po adihevitra izay hampiseho fahasamihafan-kevitra miharihary, fa aleo kosa havoakantsika avy amin’ny Teny ny fahamarinana masina momba ny fitakiana mamatotra ataon’ny lalàn’Andriamanitra.
“Our ministers should seek to make the most favorable presentation of the truth. So far as possible, let all speak the same things. Let the discourses be simple, and treating upon vital subjects that can be easily understood. When all our ministers see the necessity of humbling themselves, then the Lord can work with them. We need now to be reconverted, that angels of God may co-operate with us, making a sacred impression upon the minds of those for whom we labor.
“Ny mpitandrina antsika dia tokony hikatsaka ny haneho ny fahamarinana amin’ny fomba mahasoa indrindra. Araka izay tratra, aoka samy hilaza zavatra iray ihany ny rehetra. Aoka ho tsotra ny toriteny, ka hifantoka amin’ireo lohahevitra lehibe izay mora takarina. Rehefa hitan’ny mpitandrina rehetra ny tsy maintsy hanetren-tenany, dia afaka hiara-miasa aminy ny Tompo. Mila hibebaka indray isika ankehitriny, mba hahafahan’ny anjelin’Andriamanitra miara-miasa amintsika, ka hametraka fahatsapana masina ao an-tsain’ireo izay iasantsika.”
“We must blend together in the bonds of Christlike unity; then our labors will not be in vain. Draw in even cords, and let no contentions be brought in. Reveal the unifying power of truth, and this will make a powerful impression on human minds. In unity there is strength.
“Isika dia tsy maintsy miray hina ao anatin’ny fatoran’ny firaisan-tsaina tahaka an’i Kristy; amin’izay dia tsy ho zava-poana ny fisasarantsika. Aoka hisintona mitovy ny tady, ary aoka tsy hisy fifandirana hampidirina. Asehoy ny herin’ny fahamarinana mampiray, ary izany no hamela fiantraikany mahery eo amin’ny sain’ny olona. Ao amin’ny firaisan-kina no misy ny hery.
“This is not a time to make prominent unimportant points of difference. If some who have not a strong living connection with the Master, reveal to the world their weakness of Christian experience, the enemies of the truth who are watching us closely will make the most of it, and our work will be hindered. Let all cultivate meekness, and learn lessons from Him who is meek and lowly in heart.
“Tsy fotoana izao hanasongadinana ireo tsy fitoviana madinika tsy misy lanjany. Raha misy sasany izay tsy manana firaisana velona sy mafy amin’ny Tompo maneho amin’izao tontolo izao ny fahalemen’ny fanandramana kristianiny, dia hararaotin’ireo fahavalon’ny fahamarinana izay manara-maso antsika akaiky izany, ka ho voasakana ny asantsika. Aoka samy hikolokolo fahalemem-panahy ny rehetra, ary hianatra lesona avy Aminy izay malemy fanahy sady manetry tena ao am-po.
“The subject of ‘the daily’ should not call forth such movements as have been made. As a result of the way this subject has been handled by men on both sides of the question, controversy has arisen and confusion has resulted.
Ny momba ny “fanompoam-pivavahana isan’andro” dia tsy tokony hiteraka fihetsiketsehana tahaka izay efa natao. Noho ny fomba nitondran’ny olona teo amin’ny andaniny sy ny ankilany amin’ity raharaha ity, dia nipoitra ny ady hevitra ary naterak’izany ny fisafotofotoana.
“The action of Brother Larry Smith in publishing a tract containing condemnation of his brethren and of their belief, was not endorsed by God. And to Elder Prescott I will say, The Lord has not placed upon you a burden regarding this matter.
“Ny fihetsik’i Rahalahy Larry Smith tamin’ny famoahana taratasy kely iray mirakitra fanamelohana ny rahalahiny sy ny finoany dia tsy nankatoavin’Andriamanitra. Ary amin’i Loholona Prescott no ilazako hoe: Tsy nametraka enta-mavesatra taminao ny Tompo momba izao raharaha izao.
“I was pained to hear that Elder Daniells, knowing that there was a difference of opinion regarding this matter among our leading brethren, should urge this matter to the front, as was done in some places.
“Nalahelo aho nahare fa i Elder Daniells, na dia nahafantatra aza fa nisy tsy fitovian-kevitra momba io raharaha io teo amin’ireo rahalahintsika mpitarika, dia mbola nanosika izany raharaha izany ho lohalaharana, araka ny natao tany amin’ny toerana sasany.
“Others of our brethren have not been guided by wisdom, and have not reasoned clearly from cause to effect regarding the results of their efforts to uphold their views regarding the interpretation of ‘the daily.’ While the present condition of difference of opinion regarding this subject exists, let it not be made prominent. Let all contention cease. At such a time silence is eloquence.
“Ny rahalahintsika sasany hafa dia tsy notarihin’ny fahendrena, ary tsy nandinika tamim-pahazavana avy amin’ny antony mankany amin’ny vokatra momba ny vokatry ny ezaka nataony hanohanany ny heviny mikasika ny fanazavana ny amin’ny ‘fanatitra isan’andro.’ Raha mbola misy izao toe-javatra misy tsy fitovian-kevitra momba io raharaha io izao, dia aoka tsy hasongadina izany. Aoka hitsahatra ny fifandirana rehetra. Amin’ny fotoana tahaka izao, ny fahanginana no fahaiza-miteny.”
“The duty of God’s servants at this time is to preach the Word in the cities. Christ came to save souls, and we, as almoners of His grace, need to impart to the inhabitants of the great cities a knowledge of His saving truth.” Pamphlets, number 20, 11, 12.
“Ny adidin’ny mpanompon’Andriamanitra amin’izao andro izao dia ny hitory ny Teny any an-tanàna. Tonga Kristy mba hamonjy fanahy, ary isika, amin’ny maha-mpizara ny fahasoavany antsika, dia mila mampahafantatra ny mponina amin’ireo tanàna lehibe ny fahalalana ny fahamarinany mahavonjy.” Pamphlets, laharana faha-20, 11, 12.
Brother Larry Smith, who she was referring to was especially incensed at the situation for it was his father’s book, Daniel and the Revelation, that Prescott and Daniells wanted to rewrite in order to change what he wrote concerning “the daily.” Brother Smith was defending the truth, and also his father. She qualifies the controversy repeatedly with the words, “at this time,” and towards the end she states, “While the present condition of difference of opinion regarding this subject exists, let it not be made prominent.” All the universities of Adventism that teach “the daily,” today, teach the satanic view. It is obviously not the same conditions today as it was at that time.
Rahalahy Larry Smith, izay noresahiny, dia tezitra indrindra noho io toe-javatra io, satria bokin-drainy, Daniel and the Revelation, no tian’i Prescott sy Daniells hosoratana indray mba hanovana izay nosoratany momba ny “ny isan’andro.” Rahalahy Smith dia niaro ny fahamarinana, ary koa ny rainy. Mamaritra io fifanolanana io imbetsaka izy amin’ny teny hoe: “amin’izao fotoana izao,” ary manakaiky ny farany dia hoy izy: “Raha mbola misy izao toetry ny tsy fitovian-kevitra momba ity lohahevitra ity, dia aoka tsy hatao misongadina izany.” Ny oniversite rehetra ao amin’ny Advantisma izay mampianatra ny “ny isan’andro” ankehitriny dia mampianatra ny fomba fijery satanika. Mazava ho azy fa tsy mitovy amin’ny toe-javatra tamin’izany andro izany ny toe-javatra ankehitriny.
The second generation of Adventism began at the rebellion of 1888, and spiritualism was established among the leadership. That condition opened the door for the advancement of greater spiritualistic delusions that were to bring about an environment of alienation and division, as men in responsible positions determined to promote whatever they personally deemed as truth. Men such as Daniells, Prescott and Kellogg became symbols of the history where Ezekiel identified what the seventy elders, “the ancients of the house of Israel” would “do in the dark, every man in the chambers of his imagery? for they say, The Lord seeth us not.”
Ny taranaka faharoan’ny Advantisma dia nanomboka tamin’ny fikomiana tamin’ny taona 1888, ary niorina teo anivon’ny fitarihana ny spiritisma. Izany toe-javatra izany no nanokatra ny varavarana ho an’ny fandrosoan’ny fitaka spiritistika lehibe kokoa, izay hitondra tontolo iray feno fifanilihana sy fisarahana, raha nanapa-kevitra ny hampiroborobo izay noheveriny manokana ho fahamarinana ireo lehilahy teo amin’ny toerana feno andraikitra. Lehilahy toa an-dry Daniells, Prescott ary Kellogg dia tonga mariky ny tantara izay nanondroan’i Ezekiela izay hataon’ireo loholona fito-polo, “ireo anti-panahin’ny taranak’Isiraely”, dia izay “ataony ao amin’ny maizina, samy ao an-tranon’ny sariny avy? fa hoy izy: Tsy mahita anay Jehovah.”
In that generation the messengers of the message of 1888, both lost their way in the controversies, confusion and spiritualism that engulfed Ezekiel’s seventy elders who had portrayed idols upon the walls of the temple, and the walls of their minds. The health work was removed due to the spiritualism of Kellogg, and yet the revisionists of Laodicean Adventism lead the unlearned to believe that some type of victory came out of the chaos of that generation. There was a parallel history in the time of Judges, where the summation of the history of the Judges fits this period perfectly, for the last verse of Judges states:
Tamin’izany taranaka izany, ireo iraky ny hafatry ny taona 1888 dia samy very lalana tao anatin’ireo adihevitra, fisafotofotoana ary spiritisma izay nandrakotra ireo loholona fitopolo an’i Ezekiela, izay nandoko sampy teo amin’ny rindrin’ny tempoly sy teo amin’ny rindrin’ny sainy. Nesorina ny asan’ny fahasalamana noho ny spiritisman’i Kellogg, kanefa ireo mpanavao tantara ao amin’ny Advantisma Laodiseana kosa mitarika ny tsy nahita fianarana hino fa nisy karazana fandresena nivoaka avy tao amin’ny korontana tamin’io taranaka io. Nisy tantara mifanitsy tamin’ny andron’ny Mpitsara, izay ny famintinana ny tantaran’ny Mpitsara dia mifanaraka tanteraka amin’ity vanim-potoana ity, satria ny andininy farany ao amin’ny Mpitsara dia milaza hoe:
In those days there was no king in Israel: every man did that which was right in his own eyes. Judges 21:25.
Tamin’izany andro izany dia tsy nisy mpanjaka teo amin’ny Isiraely; samy nanao izay hitany fa marina teo imasony avy ny olona rehetra. Mpitsara 21:25.
We will show why the history of Judges corresponds to the history of the second generation of Adventism as we proceed with these articles, but it should be noted that when considering the history of Laodicean Adventism, the easily available history has been provided by those who practice historical revisionism. Sister White certainly did not want the subject of “the daily,” agitated during that history, when in reality it was a small minority of men that she had stated were being guided by “angels that were expelled from heaven” to be given a public platform to promote their erroneous ideas. But to suggest that Sister White ever upheld the idea that it was alright to retain error is exactly the opposite of what she believed.
Hasehonay amin’ireto lahatsoratra ireto, nahoana ny tantaran’ny Mpitsara no mifanandrify amin’ny tantaran’ny taranaka faharoan’ny Advantisma; kanefa tokony homarihina fa, rehefa dinihina ny tantaran’ny Advantisma Laodikiana, ny tantara mora azo dia natolotr’ireo izay manatanteraka fanovàn-tantara. Azo antoka fa tsy tian-dRahavavy White hohakorontanina tao anatin’izany tantara izany ny momba ilay “isan’andro,” kanefa raha ny marina dia vitsy an’isa kely tamin’ireo lehilahy izay nolazainy fa notarihin’ny “anjely izay noroahina avy tany an-danitra” no nomena sehatra ampahibemaso hampiroborobo ny heviny diso. Nefa ny milaza fa Rahavavy White dia mba nanohana velively ny hevitra hoe mety ihany ny mitahiry fahadisoana, dia mifanohitra tanteraka amin’izay ninoany indrindra.
“Brethren, as an ambassador of Christ I warn you to beware of these side issues, whose tendency is to divert the mind from the truth. Error is never harmless. It never sanctifies, but always brings confusion and dissension. It is always dangerous. The enemy has great power over minds that are not thoroughly fortified by prayer and established in Bible truth.” Testimonies, volume 5, 292.
“Rahalahy, amin’ny maha-irak’i Kristy ahy dia mampitandrina anareo aho mba hitandrina amin’ireo raharaha an-tsisiny ireo, izay mirona hampivily ny saina hiala amin’ny fahamarinana. Ny fahadisoana dia tsy mba tsy mampaninona velively. Tsy manamasina na oviana na oviana izany, fa mitondra fisafotofotoana sy fisarahana mandrakariva. Mampidi-doza mandrakariva izany. Manana fahefana lehibe eo amin’ny saina ny fahavalo, raha tsy voaaro tsara amin’ny alalan’ny vavaka sy tsy miorina mafy ao amin’ny fahamarinan’ny Baiboly.” Testimonies, boky faha-5, 292.
We will continue this study in the next article.
Hanohy ity fianarana ity isika ao amin’ny lahatsoratra manaraka.
“We have no time to lose. Troublous times are before us. The world is stirred with the spirit of war. Soon the scenes of trouble spoken of in the prophecies will take place. The prophecy in the eleventh of Daniel has nearly reached its complete fulfillment. Much of the history that has taken place in fulfillment of this prophecy will be repeated. In the thirtieth verse a power is spoken of that ‘shall be grieved, and return, and have indignation against the holy covenant: so shall he do; he shall even return, and have intelligence with them that forsake the holy covenant. And arms shall stand on his part, and they shall pollute the sanctuary of strength, and shall take away the daily sacrifice, and they shall place the abomination that maketh desolate. And such as do wickedly against the covenant shall he corrupt by flatteries: but the people that do know their God shall be strong, and do exploits. And they that understand among the people shall instruct many: yet they shall fall by the sword, and by flame, by captivity, and by spoil, many days. Now when they shall fall, they shall be holpen with a little help: but many shall cleave to them with flatteries. And some of them of understanding shall fall, to try them, and to purge, and to make them white, even to the time of the end: because it is yet for a time appointed. And the king shall do according to his will; and he shall exalt himself, and magnify himself above every god, and shall speak marvellous things against the God of gods, and shall prosper till the indignation be accomplished: for that that is determined shall be done.’ Daniel 11:30–36.
“Tsy manam-potoana ho very isika. Misy andro sarotra eo anoloantsika. Mihetsiketsika amin’ny fanahin’ny ady izao tontolo izao. Tsy ho ela dia hiseho ireo toe-javatra mampahory izay voalaza tao amin’ny faminaniana. Efa saika tonga amin’ny fahatanterahany feno ny faminaniana ao amin’ny Daniela toko faha-iraika ambin’ny folo. Betsaka amin’ny tantara izay efa nitranga ho fahatanterahan’io faminaniana io no haverina indray. Ao amin’ny andininy faha-telopolo dia misy hery iray voalaza fa ‘dia halahelo izy ka hiverina, sady ho tezitra amin’ny fanekena masina; dia hanao izany izy; eny, hiverina aza izy ka hihaino izay mahafoy ny fanekena masina. Ary hisy miaramila hijoro eo anilany, ka handoto ny fitoerana masina, dia ny fiarovana, ary hanaisotra ny fanatitra isan’andro, sady hametraka ny fahavetavetana mahatonga fandravana. Ary izay manao ratsy amin’ny fanekena dia hofitahiny amin’ny fandokafana; fa ny olona izay mahalala ny Andriamaniny kosa dia hahery ka hanao zavatra lehibe. Ary izay manan-tsaina amin’ny olona dia hampianatra ny maro; kanefa ho lavon-tsabatra sy afo sy fahababoana ary fandrobana andro maro izy. Ary raha lavo izy, dia hovonjena amin’ny famonjena kely; nefa maro no hiray aminy amin’ny fandokafana. Ary ny sasany amin’izay manan-tsaina dia ho lavo, mba hizahan-toetra azy sy hanadio azy ary hampahafotsy azy hatramin’ny andro farany; fa mbola ho amin’ny fotoana voatendry ihany izany. Ary ny mpanjaka hanao araka izay sitrapony; dia hanandra-tena sy hanandratra tena ambonin’ny andriamanitra rehetra izy, sady hiteny zava-mahagaga hanohitra an’Andriamanitry ny andriamanitra; ary hambinina izy mandra-pahatanteraky ny fahatezerana; fa izay voatendry dia tsy maintsy ho tanteraka.’ Daniela 11:30–36.”
“Scenes similar to those described in these words will take place. We see evidence that Satan is fast obtaining the control of human minds who have not the fear of God before them. Let all read and understand the prophecies of this book, for we are now entering upon the time of trouble spoken of:
“Toe-javatra mitovitovy amin’izay voafaritra amin’ireo teny ireo no hitranga. Hitantsika ny porofo fa i Satana dia haingana dia haingana eo am-pahazoana ny fifehezana ny sain’ny olombelona izay tsy manana ny fahatahorana an’Andriamanitra eo anoloany. Aoka hovakin’ny rehetra sy ho fantany ny faminaniana ato amin’ity boky ity, fa ankehitriny isika dia miditra ao amin’ilay andro fahoriana izay voalaza hoe:”
“‘And at that time shall Michael stand up, the great prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, every one that shall be found written in the book. And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt. And they that be wise shall shine as the brightness of the firmament; and they that turn many to righteousness as the stars for ever and ever. But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased.’ Daniel 12:1–4.” Manuscript Releases, number 13, 394.
“‘Ary amin’izany andro izany dia hitsangana Mikaela, ilay andriana lehibe, izay miaro ny zanaky ny firenenao; ary hisy andro fahoriana, izay tsy mbola nisy toy izany hatrizay nisian’ny firenena ka mandra-pahatongan’izany andro izany; ary amin’izany andro izany dia hovonjena ny firenenao, dia izay rehetra hita voasoratra ao amin’ny boky. Ary maro amin’ireo izay mandry ao amin’ny vovoky ny tany no hifoha, ny sasany ho amin’ny fiainana mandrakizay, ary ny sasany ho amin’ny henatra sy fanamavoana mandrakizay. Ary izay hendry dia hamirapiratra tahaka ny famirapiratan’ny lanitra; ary izay mitondra ny maro ho amin’ny fahamarinana dia ho tahaka ny kintana mandrakizay doria mandrakizay. Fa ianao kosa, ry Daniela, afeno ny teny, ary asio tombo-kase ny boky mandra-pahatongan’ny andro farany; maro no hivezivezy etsy sy eroa, ary hitombo ny fahalalana.’ Daniela 12:1–4.” Manuscript Releases, laharana faha-13, 394.