In the eighty-first article in this series of articles on the book of Daniel we included a passage from Manuscript Releases, volume 20, 17–22, where Sister White clearly identifies that the teaching that “the daily,” represents Christ’s sanctuary had been given to Elders Prescott and Daniells by “angels that had been expelled from heaven.” She does not actually identify their false idea of “the daily,” as I have done, but the historical record is abundantly clear that this is what they were trying to establish as truth. They were seeking to rewrite portions of Uriah Smith’s book Daniel and the Revelation, that uphold the understanding of “the daily,” which she identifies in Early Writings, page seventy-four as the correct view.
Tao amin’ny lahatsoratra fahavalo amby valopolo sy zato amin’ity andian-dahatsoratra momba ny bokin’i Daniela ity dia nampidirinay ny ampahany iray avy amin’ny Manuscript Releases, boky faha-20, 17–22, izay anambaran’i Rahavavy White mazava fa ny fampianarana milaza fa i Kristy no fitoerana masina asehon’ny hoe “ny isan’andro” dia nomena an’i Loholona Prescott sy Daniells tamin’ny alalan’ny “anjely izay noroahina hiala tany an-danitra.” Tsy notondroiny mivantana araka ny nataoko ny hevi-diso nananany momba ny hoe “ny isan’andro,” nefa ny firaketana ara-tantara dia mazava sy be porofo fa izany no notadiaviny hapetraka ho fahamarinana. Niezaka nanoratra indray ampahany tamin’ny bokin’i Uriah Smith hoe Daniel and the Revelation izy ireo, izay manohana ny fahatakarana ny hoe “ny isan’andro,” izay ambarany ao amin’ny Early Writings, pejy faha-efatra amby fitopolo, ho fomba fijery marina.
W. W. Prescott had published a periodical magazine titled The Protestant, in which the sole theme was lifting up the false view of “the daily.” He and the General Conference president, A. G. Daniells became the satanic spearhead to continue Prescott’s efforts towards establishing the false doctrine as the orthodox view in Adventism, but while Ellen White was alive their success in the satanic effort was held in check. In 1931, Daniells reported that in the very year that the passage from Manuscript Releases was written (1910), that he (Daniells) had an interview with Sister White on the subject of “the daily,” and that she had led him to believe that he and Prescott’s view was correct.
W. W. Prescott dia namoaka gazetiboky ara-potoana mitondra ny lohateny hoe The Protestant, izay ny lohahevitra tokana tao aminy dia ny fanandratana ny hevitra diso momba ny “the daily.” Izy sy ny filohan’ny Fihaonambe Foibe, A. G. Daniells, no tonga lohany fitondra lefona satana mba hanohizana ny ezaka nataon’i Prescott hametrahana izany fotopampianarana diso izany ho fomba fijery ôrtôdôksa ao amin’ny Advantisma; nefa raha mbola velona i Ellen White dia voafehy ny fahombiazan’izy ireo tamin’izany ezaka satanika izany. Tamin’ny 1931, Daniells dia nitatitra fa tamin’io taona indrindra nanoratana ilay andalan-teny avy ao amin’ny Manuscript Releases io (1910), dia nanao resadresaka tamin-dRahavavy White momba ny “the daily” izy (Daniells), ary izy no nitarika azy hino fa marina ny fomba fijeriny sy an’i Prescott.
It is important to understand this history, for we are now beginning our consideration of the increase of knowledge that arrived in 1989, when the sacred reform lines and the last six verses of Daniel eleven were unsealed. To recognize the light that was produced with the collapse of the Soviet Union in fulfillment of verse forty of Daniel eleven, requires that “the daily,” and the prophetic history represented by “the daily” be correctly understood, for that history illustrates the repeat of that history in verses forty to forty-five of Daniel eleven. Those verses identify that the message that is unsealed in those verses are the “tidings of the east and north,” that bring about the final persecution of God’s people.
Zava-dehibe ny ahazoana tsara io tantara io, satria isika ankehitriny dia vao manomboka mandinika ny fitomboan’ny fahalalana izay tonga tamin’ny 1989, rehefa novahana tombo-kase ny tsipika fanavaozana masina sy ireo andininy enina farany ao amin’ny Daniela toko faha‑iraika ambin’ny folo. Mba hahafantarana ny fahazavana izay nateraky ny firodanan’ny Firaisana Sovietika ho fanatanterahana ny andininy faha‑efapolo ao amin’ny Daniela toko faha‑iraika ambin’ny folo, dia ilaina ny fahazoana marina ny amin’“ny isan’andro”, sy ny tantara ara-paminaniana asehon’“ny isan’andro”, satria io tantara io no maneho ny fiverenan’izany tantara izany ao amin’ny andininy faha‑efapolo ka hatramin’ny faha‑dimy amby efapolo ao amin’ny Daniela toko faha‑iraika ambin’ny folo. Ireo andininy ireo dia manondro fa ny hafatra izay voavaha tombo-kase ao amin’ireo andininy ireo dia ny “filazana avy any atsinanana sy avaratra,” izay mitondra ny fanenjehana farany ny vahoakan’Andriamanitra.
But tidings out of the east and out of the north shall trouble him: therefore he shall go forth with great fury to destroy, and utterly to make away many. And he shall plant the tabernacles of his palace between the seas in the glorious holy mountain; yet he shall come to his end, and none shall help him. Daniel 11:44, 45.
Fa hisy vaovao avy any atsinanana sy avy any avaratra no hampahory azy; koa hivoaka amin-katezerana lehibe izy handringana sy handevona tanteraka ny maro. Ary haoriny eo anelanelan’ny ranomasina, eo amin’ilay tendrombohitra masina be voninahitra, ny lain’ny lapany; nefa ho tonga amin’ny farany izy, ka tsy hisy hanampy azy. Daniela 11:44, 45.
The message of verse forty that was unsealed at the collapse of the Soviet Union in 1989, is the latter rain message that will cause the papacy (the king of the north), to “go forth with great fury to destroy, and utterly to make away many.” “Tidings” is prophetically a message.
Ny hafatry ny andininy faha-efapolo, izay novahana tamin’ny firodanan’ny Firaisana Sovietika tamin’ny taona 1989, dia ny hafatry ny ranonorana farany, izay hahatonga ny fahefam-papa (ilay mpanjakan’ny avaratra), “hivoaka amin’ny fahatezerana lehibe handringana sy hamongotra tanteraka ny maro.” Ny hoe “Tidings” dia hafatra ara-paminaniana.
And how shall they preach, except they be sent? as it is written, How beautiful are the feet of them that preach the gospel of peace, and bring glad tidings of good things! Romans 10:15.
Ary ahoana no hitoriany, raha tsy nirahina izy? araka ny voasoratra hoe: Endrey ny hatsaran’ny tongotr’izay mitory ny filazantsaran’ny fiadanana sy mitondra teny mahafaly ny amin’ny zavatra tsara! Romana 10:15.
The message of the latter rain is the message presented by God’s last-day watchmen, who sing the song of the vineyard and the song of Moses and the Lamb.
Ny hafatry ny ranonorana farany dia ilay hafatra atolotry ny mpiambina amin’ny andro farany natsangan’Andriamanitra, izay mihira ny hiran’ny tanim-boaloboka sy ny hiran’i Mosesy sy ny Zanak’ondry.
How beautiful upon the mountains are the feet of him that bringeth good tidings, that publisheth peace; that bringeth good tidings of good, that publisheth salvation; that saith unto Zion, Thy God reigneth! Thy watchmen shall lift up the voice; with the voice together shall they sing: for they shall see eye to eye, when the Lord shall bring again Zion. Isaiah 52:7, 8.
Endrey re ery ambonin’ny tendrombohitra ny tongotr’ilay mitondra teny soa mahafaly, izay manambara fihavanana; ilay mitondra teny soa mahafaly momba ny tsara, izay manambara famonjena; izay manao amin’i Ziona hoe: Mpanjaka Andriamanitrao! Hanandratra ny feony ireo mpiambina anao; hiara-mihira amin’ny feo iray izy; fa hifankahita mifanatri-tava izy, raha hampody an’i Ziona indray Jehovah. Isaia 52:7, 8.
The “tidings” in verse forty-four of Daniel eleven enrage the man of sin, and the final papal bloodbath is accomplished. That message is the message of the third angel that swells to a loud cry at the soon coming Sunday law.
Ny “filazantsara” ao amin’ny andininy faha-efatra amby efapolo ao amin’ny Daniela toko faha-iraika ambin’ny folo dia mampahatezitra ilay lehilahin’ny ota, ka tanteraka ny fandripahan-dra papaly farany. Io hafatra io dia ny hafatry ny anjely fahatelo, izay mitombo ka tonga antso mafy amin’ilay lalàn’ny Alahady ho avy tsy ho ela.
“None are condemned until they have had the light and have seen the obligation of the fourth commandment. But when the decree shall go forth enforcing the counterfeit sabbath, and the loud cry of ‘the third angel’ shall warn men against the worship of the beast and his image, the line will be clearly drawn between the false and the true. Then those who still continue in transgression will receive the mark of the beast.” Signs of the Times, November 8, 1899.
“Tsy misy hohelohina mandra-pahazoany ny mazava sy hahitany ny adidy takin’ny didy fahefatra. Fa rehefa hivoaka ny didy manery ny sabata sandoka, ary ny antso mafy ataon’ ‘ny anjely fahatelo’ hampitandrina ny olona ny amin’ny fiankohofana amin’ny bibidia sy ny sariny, dia hosarihina mazava ny tsipika manavaka ny sandoka sy ny marina. Amin’izay, izay mbola manohy ny fandikan-dalàna dia handray ny mariky ny bibidia.” Signs of the Times, 8 Novambra 1899.
The “tidings of the east and north” that enrages the papacy, swells to a loud cry at the Sunday law, and that message is the message of the latter rain that began on September 11, 2001. The expression “loud voice” is a prophetic term that represents an increasing power.
Ny “vaovao avy any atsinanana sy avaratra” izay mampahatezitra ny fahefana papaly, ka mitombo ho antso mafy amin’ny lalàn’ny Alahady, ary io hafatra io dia ny hafatry ny ranonorana farany izay nanomboka tamin’ny 11 Septambra 2001. Ny fiteny hoe “feo mafy” dia voambolana ara-paminaniana izay maneho fitomboan-kery.
“The truth for this time, the third angel’s message, is to be proclaimed with a loud voice, meaning with increasing power, as we approach the great final test.” The 1888 Materials, 1710.
“Ny fahamarinana ho an’izao andro izao, dia ny hafatry ny anjely fahatelo, ka tsy maintsy torina amin’ny feo mahery, izany hoe amin-kery mitombo hatrany, arakaraka ny hanatonantsika ilay fitsapana lehibe farany.” The 1888 Materials, 1710.
The “tidings” of verse forty-four is the latter rain message just before human probation closes, as Michael stands up. It is the same latter rain message that arrived on September 11, 2001, but it swells to a loud cry, or a loud voice when the one hundred and forty-four thousand are sealed and the Holy Spirit is then poured out without measure. It is the same latter rain message that marked the period of the sealing of the one hundred and forty-four thousand.
Ny “vaovao” ao amin’ny andininy faha-efatra amby efapolo dia ny hafatry ny ranonorana farany, mialoha indrindra ny hikatonan’ny fotoam-pitsarana ho an’ny olombelona, rehefa mitsangana i Mikaela. Io ihany no hafatry ny ranonorana farany izay tonga tamin’ny 11 Septambra 2001, nefa mihalehibe ho antso mafy, na feo mafy, rehefa voaisy tombo-kase ny iray hetsy sy efatra amby efapolo arivo ary amin’izay dia aidina tsy misy fetra ny Fanahy Masina. Io ihany no hafatry ny ranonorana farany izay nanamarika ny vanim-potoanan’ny fanisiana tombo-kase ny iray hetsy sy efatra amby efapolo arivo.
It is the latter rain message that has been counterfeited by a peace and safety message that is presented by Laodicean Adventism from the arrival of the “ass” until the arrival of the “lion”. The period between September 11, 2001, and the soon-coming Sunday law marks the spiritual death bed for Laodicean Adventism, and those that are judged after God’s house (Jerusalem) is judged, die in the same grave. The death bed for Laodicean Adventism is between the ass and the lion, and the message that is rejected and produces their death is the “tidings out of the “east” (a symbol of Islam) and the north (a symbol of the papacy). It is the same message, which is the third angel’s message.
Ny hafatry ny ranonorana farany no nosoloina sandoka tamin’ny hafatry ny fiadanana sy fandriampahalemana izay atolotry ny Advantisma Laodiseana manomboka amin’ny fahatongavan’ny “ampondra” ka hatramin’ny fahatongavan’ny “liona”. Ny vanim-potoana eo anelanelan’ny 11 Septambra 2001 sy ny lalàn’ny Alahady izay ho avy tsy ho ela no manamarika ny fandriana ara-panahin’ny fahafatesana ho an’ny Advantisma Laodiseana, ary ireo izay tsaraina aorian’ny itsarana ny tranon’Andriamanitra (Jerosalema), dia maty ao amin’io fasana io ihany. Ny fandriana ahafatesana ho an’ny Advantisma Laodiseana dia eo anelanelan’ny ampondra sy ny liona, ary ny hafatra lavina ka miteraka ny fahafatesany dia ny “filazana” avy any amin’ny “atsinanana” (mariky ny finoana silamo) sy ny avaratra (mariky ny fahefana papaly). Io ihany no hafatra, dia ny hafatry ny anjely fahatelo.
The last six verses of Daniel eleven, that were unsealed at the time of the end in 1989, is the message of the latter rain, which is proclaimed in a time when a false latter rain message of “peace and safety” is being proclaimed. The testing of the latter rain first confronts God’s house, for that is where judgment begins, and it then confronts the other flock outside of God’s house. For this reason, it is essential to understand the “lie” that was introduced into Laodicean Adventism in the third generation, for while God pours out His Holy Spirit on those He is sealing, He simultaneously pours out strong delusion upon those who receive not the love of the truth.
Ny andininy enina farany ao amin’ny Daniela toko faha‑iraika ambin’ny folo, izay novahana tamin’ny fotoanan’ny farany tamin’ny taona 1989, no hafatry ny ranonorana fara, izay torina amin’ny fotoana anambarana hafatra sandoka momba ny ranonorana fara, dia ny hoe: “fiadanana sy filaminana.” Ny fizahan‑toetra momba ny ranonorana fara dia miatrika voalohany ny tranon’Andriamanitra, fa ao no iantombohan’ny fitsarana, ary avy eo dia miatrika ny andiany hafa any ivelan’ny tranon’Andriamanitra izany. Noho izany antony izany, dia tena ilaina ny mahatakatra ilay “lainga” izay nampidirina tao amin’ny Advantisma Laodiseana tamin’ny taranaka fahatelo; fa raha araraka amin’ireo izay asiany tombo‑kase ny Fanahiny Masina Andriamanitra, dia ararany miaraka amin’izany koa ny fampiviliana mahery amin’ireo izay tsy nandray ny fitiavana ny fahamarinana.
During the controversy of the first decade and a half of the twentieth century over “the daily,” one of the men who defended the correct Millerite position that “the daily” is a symbol of paganism, was F. C. Gilbert. Gilbert was a convert from Judaism and read and spoke perfect Hebrew. He defended the pioneer position in the book of Daniel based upon his understanding of the Hebrew language. In 1910, the very year that Sister White wrote the manuscript that was going to be buried for decades, which identified that Daniells’ and Prescott’s view of “the daily,” came from Satan’s angels, Gilbert had a personal interview with Sister White over the issue of “the daily.”
Nandritra ilay adihevitra tamin’ny folo taona sy tapany voalohany tamin’ny taonjato faha-roapolo momba ny “isan’andro,” ny iray tamin’ireo lehilahy niaro ny toerana Millerita marina izay milaza fa ny “isan’andro” dia tandindon’ny fanompoan-tsampy, dia i F. C. Gilbert. Gilbert dia niova finoana avy tamin’ny Jodaisma ary nahay namaky sy niteny Hebreo tamin’ny fahalavorariana. Niaro ny toeran’ireo mpisava lalana ao amin’ny bokin’i Daniela izy, araka ny fahatakarany ny teny Hebreo. Tamin’ny 1910, ilay taona indrindra nanoratan-dRahavavy White ilay sora-tanana izay hafenina am-polony taona maro, ka nilaza fa ny fiheveran’i Daniells sy Prescott momba ny “isan’andro” dia avy tamin’ny anjelin’i Satana, dia nanao tafatafa manokana tamin-dRahavavy White momba ny resaka “isan’andro” i Gilbert.
We know he had an interview, for he immediately (the next day) wrote out a summary of the interview he had with Sister White. In 1931, A. G. Daniells made a claim that he had an interview with Sister White on the subject of “the daily” in the same year—1910. Daniells claimed Sister White left him no conclusion but that “the daily” was a symbol of Christ’s sanctuary ministry. But Daniells’ claim of an interview, was not only a “lie,” it is the “lie” of prophecy which produces strong delusion.
Fantatsika fa nisy resadresaka nataony taminy, satria avy hatrany izy (ny ampitson’iny) dia nanoratra famintinana ny resadresaka nataony tamin’i Rahavavy White. Tamin’ny 1931, A. G. Daniells dia nilaza fa nanao resadresaka tamin’i Rahavavy White momba ny “ny isan’andro” izy tamin’io taona io ihany—1910. Nilaza i Daniells fa tsy namela famaranana hafa ho azy i Rahavavy White afa-tsy hoe ny “ny isan’andro” dia tandindon’ny asan’i Kristy ao amin’ny fitoerana masina. Kanefa ny filazan’i Daniells fa nisy resadresaka dia tsy “lainga” fotsiny ihany, fa ilay “lainga” amin’ny faminaniana izay miteraka fitaka mahery.
For those who may not have access to the 1843 and 1850 charts, it is important to understand that when the 1843 chart was published in 1842, the Millerites still believed the sanctuary that was to be cleansed in fulfillment of the twenty-three-hundred-year prophecy was the earth. When they published the 1850 chart, they then knew the sanctuary to be cleansed was the heavenly sanctuary. For this reason the 1843 chart has NO illustration of God’s sanctuary, but the 1850 chart DOES have an illustration of God’s sanctuary. This is important, for Daniells claimed that in his interview with Sister White that he showed her the 1843 chart, and he pointed out the sanctuary on the chart. That would have been impossible, for there is no sanctuary on the 1843 chart. His claim of an interview was a “lie.”
Ho an’ireo izay mety tsy manana fahafahana hahazo ny tabilao 1843 sy 1850, dia zava-dehibe ny mahatakatra fa tamin’ny fotoana namoahana ny tabilao 1843, tamin’ny taona 1842, dia mbola nino ny Millerita fa ny fitoerana masina izay hodiovina ho fahatanterahan’ny faminaniana momba ireo roa arivo sy telon-jato taona dia ny tany. Rehefa namoaka ny tabilao 1850 izy ireo, dia fantany tamin’izay fa ny fitoerana masina hodiovina dia ny fitoerana masina any an-danitra. Noho izany antony izany, ny tabilao 1843 dia TSY misy sary maneho ny fitoerana masin’Andriamanitra, fa ny tabilao 1850 kosa DIA misy sary maneho ny fitoerana masin’Andriamanitra. Zava-dehibe izany, satria nilaza i Daniells fa tamin’ny resadresaka nataony tamin-dRahavavy White dia nasehony taminy ny tabilao 1843, ary notondroiny taminy teo amin’ilay tabilao ny fitoerana masina. Tsy ho azo natao izany, satria tsy misy fitoerana masina eo amin’ny tabilao 1843. Ny filazany fa nisy izany resadresaka izany dia “lainga.”
When I was working through this history in 2009, and became aware that the men on both sides of the issue both claimed to have had an interview with Sister White on the subject of “the daily,” I emailed the Ellen White Estate and asked if they had access to the log book that recorded Sister White’s interviews in 1910. They replied that they still had the log book. The following is my email and the response from the Ellen White Estate.
Raha niasa namakivaky ity tantara ity aho tamin’ny 2009, ary tonga saina fa ny lehilahy teo amin’ny andaniny roa amin’ilay raharaha dia samy nilaza ho efa nanao tafatafa tamin’i Sister White mikasika ny foto-kevitry ny “the daily,” dia nandefa mailaka tany amin’ny Ellen White Estate aho ka nanontany raha manana fahafahana mampiasa ilay boky firaketana izay nandrakitra ny tafatafa nataon’i Sister White tamin’ny 1910 izy ireo. Namaly izy ireo fa mbola eo am-pelatanan’izy ireo ilay boky firaketana. Ity manaraka ity ny mailakako sy ny valin-teny avy amin’ny Ellen White Estate.
Monday, January 19, 2009
Alatsinainy 19 Janoary 2009
To whom it may concern:
Ho an’izay rehetra voakasika:
I have heard that there is a log-book that recorded who had interviews with Sister White and what the interviews concerned. I am trying to verify or repudiate whether A. G. Daniells had an interview with Sister White in 1910 concerning the subject of the “daily.” I am aware that there is historical testimony that the interview took place, but I am wondering if there is any record in an official log-book that actually records this. At the same time, I have been told that F. C. Gilbert also had an interview with Sister White in 1910 on the subject of the “daily,” and would like to know if that can be confirmed by a log-book that was kept by her staff during that period. Perhaps there was no log-book, or perhaps if there was you do not release that information, or perhaps it may be beyond your ability to check it out for me even if it does exist. So, in any case I wanted to ask. Any help you could provide would be greatly appreciated.
Efa reko fa misy boky firaketana izay nanoratana ny anaran’ireo olona izay niresaka manokana tamin’i Sister White sy ny lohahevitra nifanakalozan-kevitra tamin’izany. Miezaka manamarina na mandà aho raha toa ka nisy fihaonana manokana teo amin’i A. G. Daniells sy Sister White tamin’ny taona 1910 momba ny foto-kevitry ny “daily.” Fantatro fa misy porofo ara-tantara milaza fa nisy izany fihaonana izany, nefa manontany tena aho raha misy firaketana ao amin’ny boky ofisialy iray izay tena manoratra izany. Mandritra izany fotoana izany, nolazaina tamiko koa fa i F. C. Gilbert dia nanana fihaonana manokana tamin’i Sister White tamin’ny taona 1910 koa momba ny foto-kevitry ny “daily,” ary tiako ho fantatra raha azo hamafisina amin’ny alalan’ny boky firaketana iray izay notanan’ny mpiasany nandritra izany vanim-potoana izany izany. Angamba tsy nisy boky firaketana akory, na angamba raha nisy izany dia tsy avoakanareo izany vaovao izany, na angamba koa mihoatra noho izay azonareo zahana ho ahy izany na dia misy aza ilay izy. Koa na ahoana na ahoana, dia te hanontany aho. Hankasitrahako indrindra izay fanampiana rehetra azonareo omena.
Dear Jeff,
Ry Jeff,
Thank you for your email. We do have a fairly complete account of Ellen White’s itinerary, based upon her letters, diaries, and published appointments, but no “log-book” as such.
Misaotra anao tamin’ny mailakao. Manana fitantarana somary feno momba ny dia nalehan’i Ellen White tokoa izahay, miorina amin’ny taratasiny sy ny diariniany ary ny fandaharam-potoana navoaka, nefa tsy misy “boky firaketana” amin’izany anarana izany.
You have no doubt read about A G Daniells’ visit with Ellen White in vol. 6 of the EGW Biography, The Later Elmshaven Years, pp. 256, 257. We have found no independent record of this interview. We do have a letter from Elder Gilbert on June 1, 1910, indicating his plan to be in St. Helena (where Ellen White lived) on June 6-9. That is the extent of the supporting documentation that I am aware of.
Tsy isalasalana fa efa namaky momba ny fitsidihan’i A. G. Daniells niaraka tamin’i Ellen White ianao ao amin’ny boky faha-6 amin’ny EGW Biography, The Later Elmshaven Years, pejy 256, 257. Tsy nahita firaketana mahaleo tena momba io resadresaka io izahay. Manana taratasy avy amin’i Loholona Gilbert kosa izahay, tamin’ny 1 Jona 1910, milaza ny fikasany ho any St. Helena (izay nonenan’i Ellen White) ny 6–9 Jona. Izany no fetran’ny antontan-taratasy manohana izay fantatro.
God bless—Tim Poirier Vice Director Ellen G. White Estate
Andriamanitra anie hitahy — Tim Poirier, Tale Lefitra, Ellen G. White Estate
There is no independent record of Daniells ever having an interview on the subject of “the daily,” but there is a letter from Gilbert identifying his intent to be at her home from the sixth to ninth of June, 1910.
Tsy misy firaketana mahaleo tena milaza fa nisy fotoana nanaovan’i Daniells tafatafa momba ny “fanatitra isan’andro,” kanefa misy taratasy avy amin’i Gilbert manambara ny fikasan’izy io ho ao an-tranony manomboka ny fahenina ka hatramin’ny fahasivy Jona, 1910.
In the biography of Sister White, that the Ellen White estate references, where her grandson addresses the issue of Daniells’ interview he recorded Daniells’ claim concerning the fabricated interview of 1910:
Ao amin’ny tantaram-piainan’i Sister White, izay tondroin’ny Ellen White Estate, izay iresahan’ny zafikeliny ny momba ny resadresaka nifanaovan’i Daniells, dia noraketiny ny filazan’i Daniells mikasika ilay resadresaka noforonina tamin’ny 1910:
“At one point a little later in the discussions, Elder Daniells, accompanied by W. C. White and C. C. Crisler, eager to get from Ellen White herself just what the meaning was of her Early Writings statement, went to her and laid the matter before her. Daniells took with him Early Writings and the 1843 chart. He sat down close to Ellen White and plied her with questions. His report of this interview was confirmed by W. C. White:
“Tamin’ny fotoana iray, kelikely tatỳ aoriana nandritra ireo dinika, ny Loholona Daniells, notronin’i W. C. White sy C. C. Crisler, sady nazoto hahazo avy amin’i Ellen White tenany mihitsy ny tena hevitry ny fanambarana nataony ao amin’ny Early Writings, dia nankeo aminy ka nametraka izany raharaha izany teo anatrehany. Nentin’i Daniells niaraka taminy ny Early Writings sy ny tabilao 1843. Nipetraka teo akaikin’i Ellen White izy ary nanontany azy mafy tamin’ny fanontaniana maro. Ny tatitra nataony momba io tafatafa io dia nohamafisin’i W. C. White:”
“‘I first read to Sister White the statement given above in Early Writings. Then I placed before her our prophetic chart used by our ministers in expounding the prophecies of Daniel and Revelation. I called her attention to the picture of the sanctuary and also to the 2300-year period as they appeared on the chart.
“‘Voalohany dia novakiako tamin’i Rahavavy White ilay fanambarana voalaza etsy ambony ao amin’ny Early Writings. Avy eo dia nasehoko teo anatrehany ny tabilao ara-paminaniana ampiasain’ireo mpitandrina anay amin’ny fanazavana ny faminaniana ao amin’i Daniela sy ny Apokalypsy. Nampitodihiko tamin’ny sary momba ny fitoerana masina koa ny sainy ary tamin’ny fe-potoana 2300 taona araka izay niseho teo amin’ilay tabilao.
“‘I then asked if she could recall what was shown her regarding this subject.
“Ary avy eo dia nanontaniako raha mbola azony tsaroana izay naseho taminy momba io lohahevitra io.
“‘As I recall her answer, she began by telling how some of the leaders who had been in the 1844 movement endeavored to find new dates for the termination of the 2300-year period. This endeavor was to fix new dates for the coming of the Lord. This was causing confusion among those who had been in the Advent Movement.
“Rehefa tsaroako ny valinteniny, dia natombony tamin’ny fitantarana ny amin’ny fomba nanandraman’ny sasany tamin’ireo mpitarika izay tao amin’ny hetsika tamin’ny 1844 hitady daty vaovao hifaranan’ny fe-potoana 2300 taona. Io ezaka io dia natao hametrahana daty vaovao ho an’ny fihavian’ny Tompo. Niteraka fisafotofotoana teo amin’ireo izay tao amin’ny Hetsika Adventa izany.
“‘In this confusion the Lord revealed to her, she said, that the view that had been held and presented regarding the dates was correct, and that there must never be another time set, nor another time message.
“Tamin’izany fisafotofotoana izany dia nambaran’ny Tompo taminy, hoy izy, fa marina ny hevitra izay notanana sy naseho momba ireo daty, ary tsy tokony hisy intsony fametrahana fotoana hafa, na hafatra hafa momba ny fotoana.
“‘I then asked her to tell what had been revealed to her about the rest of the “daily”—the Prince, the host, the taking away of the “daily,” and the casting down of the sanctuary.
“Dia nangataka taminy aho avy eo mba hilaza izay efa naseho taminy momba ny ambin’ilay “isan’andro” — ny Andriana, ny antokony, ny fanesorana ilay “isan’andro”, ary ny fanonganana ny fitoerana masina.
“‘She replied that these features were not placed before her in vision as the time part was. She would not be led out to make an explanation of those points of the prophecy.
«Namaly izy fa ireo lafin-javatra ireo dia tsy naseho taminy tao amin’ny fahitana tahaka ny momba ny fotoana. Tsy hotarihina hivoaka hanao fanazavana momba ireo teboka ireo amin’ny faminaniana izy.
“‘The interview made a deep impression upon my mind. Without hesitation she talked freely, clearly, and at length about the 2300-year period, but regarding the other part of the prophecy she was silent.
“‘Nisy fiantraikany lalina tao an-tsaiko ilay dinika. Tsy nisalasala izy fa niteny tamim-pahafahana, tamin’ny fahazavana, ary tamin’ny halavana momba ny fe-potoana 2300 taona; kanefa momba ny ampahany hafa amin’ilay faminaniana dia nangina izy.
“‘The only conclusion I could draw from her free explanation of the time and her silence as to the taking away of the “daily” and the casting down of the sanctuary was that the vision given her was regarding the time, and that she received no explanation as to the other parts of the prophecy.—DF 201b, AGD statement, Sept. 25, 1931.” Arthur White, Ellen G. White, volume 6, 257.
“‘Ny hany fehin-kevitra azoko notsoahina avy tamin’ny fanazavany malalaka momba ny fotoana sy ny fanginany momba ny fanesorana ny “isan’andro” sy ny fanonganana ny fitoerana masina dia izao: fa ny fahitana nomena azy dia mikasika ny fotoana, ary tsy naharay fanazavana momba ireo ampahany hafa amin’ny faminaniana izy.—DF 201b, fanambarana AGD, 25 Septambra 1931.” Arthur White, Ellen G. White, boky faha-6, 257.
Daniells claimed he showed her the 1843 chart and asked her about the sanctuary that is not represented on the chart. He claimed he also took the book Early Writings and plied her with questions about what she meant when she clearly endorsed the pioneer understanding of the “the daily” and that the chart was directed by the hand of the Lord. Ellen White’s son, who was the father of Arthur L. White, the biographer that wrote the overview of this supposed event, had accepted Daniells’ and Prescott’s satanic view of “the daily,” and gave witness to Daniells’ claim of what he had heard in the interview. They were simply not careful with their fabricated story, for the 1843 chart does not represent a sanctuary that Daniells could have pointed to.
Nambaran’i Daniells fa nasehony azy ny tabilao 1843 ary nanontaniany azy momba ny fitoerana masina izay tsy aseho eo amin’ilay tabilao. Nambarany koa fa nalainy ny boky Early Writings ary noreseny fanontaniana izy mikasika izay tiany holazaina, raha nanohana mazava tsara ny fahatakarana nananan’ireo mpisava lalana momba ny “the daily” izy, ary fa notarihin’ny tanan’ny Tompo ilay tabilao. Ny zanak’i Ellen White, izay rain’i Arthur L. White, ilay mpanoratra tantaram-piainana izay nanoratra ny topimaso momba io tranga heverina fa niseho io, dia efa nandray ny fomba fijerin’i Daniells sy Prescott momba ny “the daily” izay satanika, ary nanome fanambarana manohana ny filazan’i Daniells ny amin’izay reny tao amin’ilay resadresaka izy. Tsy nitandrina tsotra izao izy ireo tamin’ny tantara noforoniny, satria ny tabilao 1843 dia tsy mampiseho fitoerana masina izay azon’i Daniells notondroina.
Another falsehood that is represented in the interview is the lie that the passage from Early Writings was a warning against “time setting.” The passage Daniells supposedly asked about is as follows:
Zava-misy hafa iray aseho ao amin’ilay tafatafa ny lainga milaza fa ilay andalan-teny ao amin’ny Early Writings dia fampitandremana manohitra ny “fametrahana fotoana.” Izao no andalan-teny izay heverina fa nanontanian’i Daniells:
“I have seen that the 1843 chart was directed by the hand of the Lord, and that it should not be altered; that the figures were as He wanted them; that His hand was over and hid a mistake in some of the figures, so that none could see it, until His hand was removed.
“Hitako fa ny tabilao 1843 dia notarihin’ny tanan’ny Tompo, ary tsy tokony hovaina izany; fa ny tarehimarika tao dia araka izay tiany; fa ny tanany no nanarona sy nanafina fahadisoana iray tamin’ny sasany amin’ireo tarehimarika, ka tsy nisy nahita izany mandra-panaisotra ny tanany.”
“Then I saw in relation to the ‘daily’ (Daniel 8:12) that the word ‘sacrifice’ was supplied by man’s wisdom, and does not belong to the text, and that the Lord gave the correct view of it to those who gave the judgment hour cry. When union existed, before 1844, nearly all were united on the correct view of the ‘daily’; but in the confusion since 1844, other views have been embraced, and darkness and confusion have followed. Time has not been a test since 1844, and it will never again be a test.” Early Writings, 74, 75.
«Ary avy eo dia hitako, momba ny “isan’andro” (Daniela 8:12), fa ny teny hoe “fanatitra” dia nampidirin’ny fahendren’olombelona, ka tsy anisan’ny lahatsoratra, ary nomen’ny Tompo ny fahatakarana marina momba izany ho an’ireo izay nitory ny antso ny amin’ny ora fitsarana. Fony mbola nisy firaisana, talohan’ny taona 1844, saika niray hevitra tamin’ny fahatakarana marina ny amin’ny “isan’andro” ny rehetra; fa tao anatin’ny fisafotofotoana hatramin’ny 1844 kosa dia nisy hevitra hafa noraisina, ary nanaraka izany ny haizina sy ny fisafotofotoana. Tsy efa fitsapana intsony ny fotoana hatramin’ny 1844, ary tsy ho tonga fitsapana intsony na oviana na oviana.» Early Writings, 74, 75.
Willie C. White, Sister White’s son, had accepted the false view of “the daily,” and his son Arthur sought to perpetuate the “lie” associated with the interview that never happened by attempting to suggest that the warning in the passage from Early Writings, was simply and exclusively a warning against time setting. That argument was invented in the 1930’s and becomes a primary part of the “lie.”
Willie C. White, zanak’i Sister White, dia nanaiky ny fomba fijery diso momba ny “daily,” ary i Arthur zanany kosa nitady hampaharitra ilay “lainga” mifandray amin’ilay resadresaka izay tsy nisy velively tamin’ny alalan’ny fiezahana hanoso-kevitra fa ilay fampitandremana ao amin’ny andalan-teny avy ao amin’ny Early Writings dia fampitandremana tsotra fotsiny sy tokana manohitra ny fametrahana fotoana. Noforonina tamin’ny taona 1930 izany hevitra izany ary tonga ampahany fototra amin’ilay “lainga.”
We will take up that argument in the next article.
Hodinihintsika ao amin’ny lahatsoratra manaraka izany hevitra izany.
“September 23d, the Lord showed me that he had stretched out his hand the second time to recover the remnant of his people, and that efforts must be redoubled in this gathering time. In the scattering time Israel was smitten and torn; but now in the gathering time God will heal and bind up his people. In the scattering, efforts made to spread the truth had but little effect, accomplished but little or nothing; but in the gathering when God has set his hand to gather his people, efforts to spread the truth will have their designed effect. All should be united and zealous in the work. I saw that it was a shame for any to refer to the scattering for examples to govern us now in the gathering; for if God does no more for us now than he did then, Israel would never be gathered. It is as necessary that the truth should be published in a paper, as preached.
“Tamin’ny 23 Septambra, nasehon’ny Tompo ahy fa efa naninjitra ny tanany fanindroany Izy mba hamerenana ny sisa amin’ny olony, ary tsy maintsy hampitomboina avo roa heny ny ezaka amin’izao fotoanan’ny fanangonana izao. Tamin’ny fotoanan’ny fampielezana dia nokapohina sy norovitina Isiraely; fa ankehitriny kosa, amin’ny fotoanan’ny fanangonana, Andriamanitra dia hanasitrana sy hamatotra ny ratran’ny olony. Tamin’ny fampielezana, ny ezaka natao hampielezana ny fahamarinana dia zara raha nisy vokany, zara raha nahatanteraka zavatra kely na tsy nahavita na inona na inona; fa amin’ny fanangonana, rehefa efa napetrak’Andriamanitra ny tanany mba hanangona ny olony, ny ezaka hampielezana ny fahamarinana dia hahazo ny vokatra nokendrena. Tokony hiray saina sy hazoto amin’ny asa ny rehetra. Hitako fa mahamenatra raha misy manondro ny fotoanan’ny fampielezana ho ohatra hitarihana antsika ankehitriny amin’ny fotoanan’ny fanangonana; fa raha tsy hanao mihoatra ho antsika ankehitriny noho izay nataony tamin’izany Andriamanitra, dia tsy ho voaangona mihitsy Isiraely. Ilaina tahaka ny fitoriana azy ihany koa ny famoahana ny fahamarinana an-tsoratra amin’ny gazety.”
“The Lord showed me that the 1843 chart was directed by his hand, and that no part of it should be altered; that the figures were as he wanted them. That his hand was over and hid a mistake in some of the figures, so that none could see it, until his hand was removed.
“Nasehon’ny Tompo tamiko fa ny tabilao 1843 dia notarihin’ny tànany, ary tsy nisy ampahany tamin’izany tokony hovaina; fa ny tarehimarika dia araka izay niriny. Fa ny tànany no teo amboniny ka nanafina fahadisoana iray tamin’ny sasany tamin’ireo tarehimarika, mba tsy hisy hahita izany mandra-panaisotra ny tànany.”
“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, momba ny ‘Daily,’ fa ny teny hoe ‘sacrifice’ dia nampidirin’ny fahendren’olombelona, ka tsy anisan’ny lahatsoratra; ary ny Tompo no nanome ny fahitana marina momba izany ho an’ireo izay nanandratra ny antson’ny ora fitsarana. Fony mbola nisy firaisan-kina, talohan’ny 1844, saiky niray hevitra avokoa ny rehetra tamin’ny fahitana marina momba ny ‘Daily;’ fa hatramin’ny 1844 kosa, tao anatin’ny fisafotofotoana, dia nisy hevitra hafa noraisina, ary nanaraka izany ny haizina sy ny fisafotofotoana.” Review and Herald, November 1, 1850.