If you looked closely at the last passage in the previous article, you will have looked at the original source of the passage that is found in the book Early Writings, which A. G. Daniells claims to have taken with him in his interview on the subject of “the daily” with Sister White in 1910. Those who were working to establish the “lie” that “the daily,” represents Christ’s sanctuary ministry needed to undermine Sister White’s direct and clear endorsement of the correct view being given to those who gave the judgment hour cry. The “lie” they invented was that the only warning Sister White was being specific about was the warning of time setting. That is what Arthur White works to establish in his biography, and it is what his father, Ellen White’s son, and Daniells were trying to prove by the invented interview.
Raha nandinika akaiky ilay andalan-teny farany tao amin’ilay lahatsoratra teo aloha ianao, dia ho hitanao ny loharano niavian’ilay andalan-teny hita ao amin’ny boky *Early Writings*, izay lazain’i A. G. Daniells fa nentiny niaraka taminy tamin’ny resadresaka nataony momba ny “the daily” tamin-dRahavavy White tamin’ny taona 1910. Ireo izay niasa mba hampiorina ilay “lainga” fa ny “the daily” dia maneho ny asan’i Kristy ao amin’ny fitoerana masina dia nila nanimba ny fanohanan-dRahavavy White mivantana sy mazava ilay fomba fijery marina izay nomena an’ireo izay nitory ny fitarainan’ny ora fitsarana. Ilay “lainga” noforoniny dia izao: ny fampitandremana tokana izay nolazain-dRahavavy White tamin’ny fomba voafaritra dia ny fampitandremana momba ny fametrahan’andro. Izany no ezahin’i Arthur White apetraka ho marina ao amin’ny tantaram-piainany, ary izany koa no niezahan-drainy, zanak’i Ellen White, sy Daniells, nohamarinina tamin’ilay resadresaka noforonina.
As already noted, there is no record of any interview between Sister White and Daniells on the subject of “the daily.” The supposed interview was proposed in 1931. If Sister White had endorsed Daniells fallen view of “the daily” at an interview in 1910, why would he, someone Sister White identified was zealous to promote his view, keep silent about her endorsement for twenty-one years? It wasn’t an interview, it was an invention.
Araka ny efa nomarihina teo aloha, tsy misy firaketana na dia iray aza momba ny resadresaka nifanaovan’i Sister White sy Daniells mikasika ny “ny isan’andro.” Ny resadresaka heverina ho nisy dia naroso tamin’ny 1931. Raha toa ka nanohana ny hevitra lavo momba ny “ny isan’andro” an’i Daniells i Sister White tamin’ny resadresaka iray tamin’ny 1910, nahoana izy, izay olona nofaritan’i Sister White ho nafana fo hampiroborobo ny heviny, no nangina momba ny fanohanany nandritra ny iraika amby roapolo taona? Tsy resadresaka izany, fa noforonina.
The invention of the interview sought to place the context of her statement of “the daily” as if it was something that was incidental to her warning against time setting, and Arthur White placed his fingerprints on the lie in the fashion he presented in the history of 1931. As a Christian he should have simply reported the history, and left historical revisionism out of the equation. We ended the last article with the passage from 1850, that the passage in Early Writings is derived from. The statement first appeared in 1850, in the Review, and then again in the book Experience and Views. The third time it appears is in the book Early Writings, but in its evolution to the book Early Writings certain changes occurred. However, we would not say that many of the Spirit of Prophecy writings have been changed as some claim in their effort to discredit her work.
Ny famoronana ny tafa sy dinika dia nitady hametraka ny tontolon-kevitry ny fanambarany momba ny “ny isan’andro” ho toy ny zavatra sendra fotsiny mifandraika amin’ny fampitandremany manohitra ny fametrahana fotoana; ary i Arthur White dia namela ny dian-tànany teo amin’izany lainga izany tamin’ny fomba namelany azy haseho ao amin’ny tantaran’ny taona 1931. Amin’ny maha-Kristiana azy dia tokony ho nitatitra fotsiny ny tantara izy, ka namela tanteraka ny fanovàna tantara hifanaraka amin’ny hevitra tiany haseho. Nofarananay tamin’ilay andalan-teny avy amin’ny taona 1850 ny lahatsoratra farany, izay niavian’ilay andalan-teny ao amin’ny Early Writings. Niseho voalohany tamin’ny taona 1850 ilay fanambarana, tao amin’ny Review, ary avy eo indray tao amin’ny boky Experience and Views. Ny fanintelony isehoany dia ao amin’ny boky Early Writings, saingy nandritra ny fivoarany ho ao amin’ny boky Early Writings dia nisy fanovàna sasany nitranga. Na izany aza, tsy hilaza isika fa maro amin’ireo asa soratry ny Fanahin’ny Faminaniana no novàna, tahaka ny filazan’ny sasany amin’ny ezaka ataony hanimbazimbana ny asany.
“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.
“Ny Tompo dia naneho tamiko fa ny tabilao 1843 dia notarihin’ny tànany, ary tsy tokony hisy ampahany aminy hovaina; fa ny tarehimarika dia araka izay tiany. Fa ny tànany dia teo amboniny ka nanafina fahadisoana teo amin’ny tarehimarika sasany, 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 amin’ny ‘Daily,’ fa ny teny hoe ‘sorona’ dia nampidirin’ny fahendren’olona, ary tsy anisan’ny lahatsoratra; ary nomen’ny Tompo ny fahatakarana marina momba izany ireo izay nitory ny antson’ny ora fitsarana. Fony nisy firaisana, talohan’ny taona 1844, dia saika niray hevitra tamin’ny fahatakarana marina ny amin’ny ‘Daily’ ny rehetra; fa hatramin’ny 1844, tao anatin’ny fisavorovoroana, dia nisy fomba fijery hafa noraisina, ka nanaraka izany ny haizina sy ny fisafotofotoana.” Review and Herald, 1 Novambra 1850.
This passage was originally in the publication titled The Present Truth from 1849, but it was printed in the Review and Herald in November, 1850. In the original manuscript Sister White directly states that she is writing out several things which the Lord had recently shown her, and as you read the entire article you will see many subjects addressed. There are about twenty various subjects that she was shown. The point is that in the original article the subject of “the daily,” and the subject of “time setting” were two different revelations of things she was shown.
Ity andalan-teny ity dia tao amin’ilay boky nivoaka mitondra ny lohateny hoe The Present Truth tamin’ny 1849 tany am-boalohany, saingy navoaka tao amin’ny Review and Herald tamin’ny Novambra, 1850. Ao amin’ny sora-tanana tany am-boalohany dia milaza mivantana Rahavavy White fa manoratra zavatra maromaro izay vao haingana no nasehon’ny Tompo taminy izy, ary rehefa mamaky ny lahatsoratra manontolo ianareo dia ho hitanareo fa lohahevitra maro no resahina ao. Manodidina ny roapolo eo ho eo ny lohahevitra samihafa naseho taminy. Ny hevi-dehibe dia izao: tao amin’ilay lahatsoratra tany am-boalohany, ny momba ny “the daily,” sy ny momba ny “time setting” dia fanambarana roa samihafa momba ireo zavatra naseho taminy.
In the original manuscript they were identified in different paragraphs. When the passage was reprinted in Experience and Views the editors combined the paragraph where Sister White upholds the pioneer view of “the daily,” with the following paragraph that warns against time setting. As you read the original, take note that emphasis is placed upon some subjects through Capitalization. In the paragraph where she endorses the pioneer view of “the daily,” she Capitalizes the word Daily, and in the next paragraph she Capitalizes the word Time, thus marking a direct distinction between the two subjects she was shown.
Tamin’ny sora-tanana tany am-boalohany dia nofaritana tao anatin’ny andàlana samihafa ireo. Rehefa naverina navoaka tao amin’ny *Experience and Views* ilay andalan-teny, dia natambatry ny mpamoaka lahatsoratra ny andàlana izay anohanan’i Sister White ny fomba fijerin’ireo pioniera momba ny “the daily,” sy ny andàlana manaraka izay mampitandrina manohitra ny famaritana fotoana. Rehefa mamaky ny lahatsoratra tany am-boalohany ianareo, dia mariho fa asiana fanamafisana amin’ny lohahevitra sasany amin’ny alalan’ny Litera Lehibe. Ao amin’ilay andàlana izay anekeny ny fomba fijerin’ireo pioniera momba ny “the daily,” dia ampiasainy amin’ny Litera Lehibe ny teny hoe Daily, ary ao amin’ny andàlana manaraka dia ampiasainy amin’ny Litera Lehibe ny teny hoe Time, ka amin’izany no anamarihany mazava ny fahasamihafana mivantana eo amin’ireo lohahevitra roa naseho taminy.
“Dear Brethren and Sisters,
“Ry rahalahy sy anabavy malala,
“I wish to give you a short sketch of what the Lord has recently shown to me in vision. I was shown the loveliness of Jesus, and the love that the angels have for one another. Said the angel—Can ye not behold their love?—follow it. Just so God’s people must love one another. Rather let blame fall on thyself than on a brother. I saw that the message ‘sell that ye have and give alms’ had not been given, by some, in its clear light; that the true object of the words of our Saviour had not been clearly presented. I saw that the object of selling was not to give to those who are able to labor and support themselves; but to spread the truth. It is a sin to support and indulge those who are able to labor, in idleness. Some have been zealous to attend all the meetings; not to glorify God, but for the ‘loaves and fishes.’ Such had much better been at home laboring with their hands, ‘the thing that is good,’ to supply the wants of their families, and to have something to give to sustain the precious cause of present truth.
“Tiako homena anareo ny topi-maso fohy momba izay vao tsy ela akory izay no nasehon’ny Tompo ahy tao amin’ny fahitana. Naseho ahy ny hatsaran-tarehin’i Jesosy sy ny fitiavana ifankatiavan’ny anjely. Hoy ilay anjely: —Tsy hitanareo va ny fitiavany?—araho izany. Toy izany koa no tokony hifankatiavan’ny vahoakan’Andriamanitra. Aleo ny tsiny mianjera aminao kokoa noho ny amin’ny rahalahinao. Hitako fa ny hafatra hoe: ‘amidio izay anananareo ka manaova fiantrana’ dia tsy nasehon’ny sasany tamin’ny fahazavany mazava; fa ny tena tanjon’ny tenin’ny Mpamonjy antsika dia tsy naseho mazava tsara. Hitako fa ny tanjon’ny fivarotana dia tsy ny hanomezana ho an’izay mahavita miasa sy mamelona ny tenany; fa ny hampielezana ny fahamarinana. Fahotana ny manohana sy mampandefitra amin’ny hakamoana ireo izay mahavita miasa. Ny sasany dia nafana fo hanatrika ny fivoriana rehetra; tsy mba hanome voninahitra an’Andriamanitra, fa noho ny ‘mofo sy hazandrano.’ Tsara lavitra ho an’ireny ny mitoetra any an-trano ka miasa amin’ny tanany, ‘izay zavatra tsara,’ mba hanomezana izay ilain’ny ankohonany, ary hananany zavatra homena hanohanana ny raharaha sarobidin’ny fahamarinan’ny fotoana ankehitriny.”
“Some, I saw, had erred in praying for the sick to be healed before unbelievers. If any among us are sick, and call for the elders of the church to pray over them, according to James 5:14, 15, we should follow the example of Jesus. He put unbelievers out of the room, then healed the sick; so we should seek to be separated from the unbelief of those who have not faith, when we pray for the sick among us.
“Nisy, araka ny hitako, no diso tamin’ny fivavahana mba hahasitrana ny marary eo anatrehan’ny tsy mino. Raha misy marary eo amintsika ka miantso ny loholon’ny fiangonana hivavaka eo aminy, araka ny Jakoba 5:14, 15, dia tokony hanaraka ny ohatr’i Jesosy isika. Nampivoaka ny tsy mino hiala tao amin’ny efitrano Izy, vao avy eo nanasitrana ny marary; koa isika dia tokony hikatsaka ny hisaraka amin’ny tsy finoan’ireo izay tsy manam-pinoana, raha mivavaka ho an’ny marary eo amintsika isika.
“Then I was pointed back to the time that Jesus took his disciples away alone, into an upper room, and first washed their feet, and then gave them to eat of the broken bread, to represent his broken body, and juice of the vine to represent his spilled blood. I saw that all should move understandingly, and follow the example of Jesus in these things, and when attending to these ordinances, should be as separate from unbelievers as possible.
“Dia naverina ny saiko ho amin’ilay fotoana izay nitondran’i Jesosy ny mpianany nitokana irery tao amin’ny efitra ambony, ka nosasany voalohany ny tongony, ary avy eo nomeny azy ireo hohanina ny mofo novakivakina, ho fanehoana ny tenany torotoro, sy ny ranom-boaloboka ho fanehoana ny rany nalatsaka. Hitako fa tokony hanao izany amin’ny fahatakarana ny rehetra, ka hanaraka ny ohatr’i Jesosy amin’ireo zavatra ireo, ary raha manatanteraka ireo fombafomba ireo, dia tokony hisaraka amin’ny tsy mpino araka izay azo atao.”
“Then I was shown that the seven last plagues will be poured out, after Jesus leaves the Sanctuary. Said the angel—It is the wrath of God and the Lamb that causes the destruction or death of the wicked. At the voice of God the saints will be mighty and terrible as an army with banners; but they will not then execute the judgment written. The execution of the judgment will be at the close of the 1000 years.
“Ary avy eo dia naseho ahy fa ny loza fito farany dia haidra, rehefa miala ao amin’ny Toeram-pitoerana Masina Jesosy. Hoy ilay anjely—Ny fahatezeran’Andriamanitra sy ny Zanak’ondry no mahatonga ny fandringanana na ny fahafatesan’ny ratsy fanahy. Amin’ny feon’Andriamanitra dia ho mahery sy mahatahotra tahaka ny tafika mitondra faneva ny masina; nefa tsy izy ireo no hanatanteraka amin’izany andro izany ny fitsarana voasoratra. Ny fanatanterahana ny fitsarana dia ho amin’ny fiafaran’ny 1000 taona.”
“After the saints are changed to immortality, and are caught up together, and receive their harps, crowns, &c., and enter the Holy City, Jesus and the saints set in judgment. The books are opened, the book of life and the book of death; the book of life contains the good deeds of the saints, and the book of death contains the evil deeds of the wicked. These books were compared with the Statute book, the Bible, and according to that they were judged. The saints in unison with Jesus pass their judgment upon the wicked dead. Behold ye! said the angel, the saints sit in judgment, in unison with Jesus, and mete out to each of the wicked, according to the deeds done in the body, and it is set off against their names what they must receive, at the execution of the judgment. This, I saw, was the work of the saints with Jesus, in the Holy City before it descends to the earth, through the 1000 years. Then at the close of the 1000 years, Jesus, and the angels, and all the saints with him, leaves the Holy City, and while he is descending to the earth with them, the wicked dead are raised, and then the very men that ‘pierced him,’ being raised, will see him afar off in all his glory, the angels and saints with him, and will wail because of him. They will see the prints of the nails in his hands, and in his feet, and where they thrust the spear into his side. The prints of the nails and the spear will then be his glory. It is at the close of the 1000 years that Jesus stands upon the Mount of Olives, and the Mount parts asunder, and it becomes a mighty plain, and those who flee at that time are the wicked, that have just been raised. Then the Holy City comes down and settles on the plain.
“Rehefa ovàna ho amin’ny tsy fahafatesana ny olo-masina, ka akarina hiaraka, ary mandray ny harfany sy ny satroboninahiny, sns., ka miditra ao amin’ny Tanàna Masina, dia mipetraka hitsara Jesosy sy ny olo-masina. Sokafana ny boky, dia ny bokin’ny fiainana sy ny bokin’ny fahafatesana; ny bokin’ny fiainana dia mirakitra ny asa tsara nataon’ny olo-masina, ary ny bokin’ny fahafatesana dia mirakitra ny asa ratsy nataon’ny ratsy fanahy. Nampitahaina tamin’ny Bokin’ny Lalàna, dia ny Baiboly, ireo boky ireo, ary araka izany no itsarana azy. Ny olo-masina, miray feo amin’i Jesosy, no mamoaka ny fitsarany amin’ny maty ratsy fanahy. Indro ianareo! hoy ilay anjely, ny olo-masina mipetraka hitsara, miray feo amin’i Jesosy, ka manome ny anjaran’ny tsirairay amin’ny ratsy fanahy, araka ny asa natao tao amin’ny tena, ary soratana manoloana ny anarany izay tokony horaisiny amin’ny fanatanterahana ny fitsarana. Izany, hoy aho nahita, no asan’ny olo-masina miaraka amin’i Jesosy, ao amin’ny Tanàna Masina alohan’ny hidinany etỳ an-tany, mandritra ny 1000 taona. Ary amin’ny fiafaran’ny 1000 taona, Jesosy sy ny anjely ary ny olo-masina rehetra miaraka aminy dia miala ao amin’ny Tanàna Masina, ary raha midina etỳ an-tany miaraka aminy Izy ireo, dia atsangana ny maty ratsy fanahy, ary amin’izay dia ireo lehilahy izay ‘nandefona Azy’ mihitsy, rehefa atsangana, no hahita Azy any lavitra any amin’ny voninahiny rehetra, miaraka aminy ny anjely sy ny olo-masina, ary hitomany noho ny Aminy izy. Ho hitany ny dian’ny fantsika teo amin’ny tanany sy teo amin’ny tongony, ary ny toerana nanindronany lefona ny lanivoany. Ny dian’ny fantsika sy ny lefona no ho voninahiny amin’izany fotoana izany. Amin’ny fiafaran’ny 1000 taona no ijoroan’i Jesosy eo ambonin’ny Tendrombohitra Oliva, ary misara-droa ny tendrombohitra, ka tonga lemaka lehibe izy, ary izay mandositra amin’izany fotoana izany dia ny ratsy fanahy, izay vao avy natsangana. Avy eo ny Tanàna Masina dia midina ka mitoetra eo ambonin’ilay lemaka.
“Then Satan imbues the wicked, that have been raised, with his spirit. He flatters them that the army in the City is small, and that his army is large, and that they can overcome the saints and take the City. While Satan was rallying his army, the saints were in the City, beholding the beauty and glory of the Paradise of God. Jesus was at their head, leading them. All at once the lovely Saviour was gone from our company; but soon we heard his lovely voice, saying, ‘Come ye blessed of my Father inherit the kingdom prepared for you from the foundation of the world.’ We gathered about Jesus, and just as he closed the gates of the City, the curse was pronounced upon the wicked. The gates were shut. Then the saints used their wings and mounted to the top of the wall of the City. Jesus was also with them; his crown looked brilliant and glorious. It was a crown within a crown, seven in number. The crowns of the saints were of the most pure gold, decked with stars. Their faces shone with glory, for they were in the express image of Jesus; and as they arose, and moved all together to the top of the City, I was enraptured with the sight.
“Avy eo Satana dia mameno ny ratsy fanahy, izay efa natsangana tamin’ny maty, amin’ny fanahiny. Mamitaka azy izy amin’ny filazana fa vitsy ny tafika ao an-Tanàna, ary maro ny tafiny, ka hainy ny mandresy ny olo-masina sy maka ny Tanàna. Raha mbola nanangona ny tafiny Satana, dia tao an-Tanàna ny olo-masina, nibanjina ny hatsarana sy ny voninahitr’ny Paradisan’Andriamanitra. Jesosy no teo anoloany, nitarika azy. Tampoka teo dia tsy teo intsony teo aminay ilay Mpamonjy mahafinaritra; nefa vetivety dia renay ny feony mahafinaritra nanao hoe: ‘Avia ianareo izay notahin’ny Raiko, mandovà ny fanjakana izay voaomana ho anareo hatramin’ny fanorenana izao tontolo izao.’ Dia niangona nanodidina an’i Jesosy izahay, ary raha vao nakatony ny vavahadin’ny Tanàna, dia navoaka ny ozona tamin’ny ratsy fanahy. Nohidiana ny vavahady. Avy eo ny olo-masina dia nampiasa ny elany ka niakatra ho eny an-tampon’ny mandan’ny Tanàna. Teo koa Jesosy niaraka taminy; namirapiratra sady feno voninahitra ny satro-boninahiny. Satro-boninahitra iray tao anatin’ny satro-boninahitra iray izany, fito no isany. Ny satro-boninahitry ny olo-masina dia volamena madio indrindra, voaravaka kintana. Namirapiratra tamin’ny voninahitra ny tavany, satria teo aminy ny tena endrik’i Jesosy; ary raha niakatra izy ireo ka nifindra niaraka avokoa ho eny an-tampon’ny Tanàna, dia resin’ny fahatairana sy ny hafaliana aho tamin’izay fahitana izay.
“Then the wicked saw what they had lost; and fire was breathed from God upon them, and consumed them. This was the Execution of the Judgment. The wicked then received according as the saints in unison with Jesus had meted out to them during the 1000 years. The same fire from God that consumed the wicked, purified the whole earth. The broken ragged mountains melted with fervent heat, the atmosphere, also, and all the stubble was consumed. Then our inheritance opened before us, glorious and beautiful, and we inherited the whole earth made new. We all shouted with a loud voice, Glory, Alleluia.
“Dia hitan’ny ratsy fanahy tamin’izay izay very taminy; ary nisy afo niala avy tamin’Andriamanitra nilatsaka taminy ka nandringana azy. Izany no Fanatanterahana ny Fitsarana. Tamin’izay ny ratsy fanahy dia nandray araka izay noferan’ny olo-masina, niara-niray tamin’i Jesosy, ho azy nandritra ny 1000 taona. Ilay afo avy tamin’Andriamanitra izay nandringana ny ratsy fanahy ihany no nanadio ny tany manontolo. Ny tendrombohitra vakivaky sy rovitra dia niempo tamin’ny hafanana mirehitra mafy, ny habakabaka koa, ary levona avokoa ny bozaka maina rehetra. Avy eo dia nisokatra teo anoloantsika ny lovantsika, be voninahitra sady tsara tarehy, ary nandova ny tany vaovao manontolo izahay. Niantso mafy tamin’ny feo lehibe izahay rehetra hoe: Voninahitra, Haleloia.”
“I also saw that the shepherds should consult those in whom they have reason to have confidence, those who have been in all the messages, and are firm in all the present truth, before they advocate any new point of importance, which they may think the Bible sustains. Then the shepherds will be perfectly united, and the union of the shepherds will be felt by the church. Such a course I saw would prevent unhappy divisions, and then there would be no danger of the precious flock being divided, and the sheep scattered, without a shepherd.
“Hitako koa fa ny mpiandry dia tokony hifampidinika amin’ireo izay ananany antony itokisana, dia ireo izay efa tao anatin’ny hafatra rehetra sady mafy orina amin’ny fahamarinana ankehitriny rehetra, alohan’ny hanohanany hevitra vaovao manan-danja izay heveriny fa tohanan’ny Baiboly. Amin’izay dia ho tena miray tanteraka ny mpiandry, ary ho tsapan’ny fiangonana ny firaisan’ny mpiandry. Hitan-ko fa ny fanarahana lalana toy izany dia hisakana fisaratsarahana mampalahelo, ary amin’izay dia tsy hisy loza hanasarahana ny andiany sarobidy, sy hampielezana ny ondry, tsy misy mpiandry.”
“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 tànany fanindroany Izy mba hampody ny sisa amin’ny olony, ary tsy maintsy hampitomboina avo roa heny ny ezaka amin’izao andron’ny fanangonana izao. Tamin’ny andron’ny fampielezana dia nokapohina sy norovitina ny Isiraely; fa ankehitriny, amin’ny andron’ny fanangonana, Andriamanitra no hanasitrana sy hamatotra ny ratran’ny olony. Tamin’ny fampielezana, ny ezaka natao hampielezana ny fahamarinana dia kely dia kely ny vokany, zara raha nahatanteraka zavatra, na tsy nahatanteraka na inona na inona; fa amin’ny fanangonana, rehefa nametraka ny tànany Andriamanitra mba hanangona ny olony, ny ezaka hampielezana ny fahamarinana dia hanana ny vokatra nokendrena ho azy. Tokony hiray saina sy hazoto amin’ny asa ny rehetra. Hitako fa mahamenatra raha misy manondro ny fampielezana ho ohatra hitondrana antsika ankehitriny amin’ny fanangonana; fa raha tsy hanao mihoatra ho antsika ankehitriny noho izay nataony tamin’izany Andriamanitra, dia tsy ho voaangona mihitsy ny Isiraely. Ilaina toy ny fitoriana azy ihany koa ny amoahana ny fahamarinana amin’ny taratasy.”
“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 tanany, ary tsy nisy ampahany taminy tokony hovàna; fa ny tarehimarika dia araka izay tiany. Ary ny tanany dia teo amboniny ka nanafina fahadisoana tamin’ny sasany tamin’ireo tarehimarika, mba tsy hisy hahita izany mandra-panaisotra ny tanany.
“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.
“Dia hitako ny amin’ny “Fanatitra isan’andro,” fa ny teny hoe “fanatitra” dia nampidirin’ny fahendren’olombelona, ka tsy anisan’ny lahatsoratra; ary ny Tompo no nanome ny fahatakarana marina momba izany ho an’ireo izay nitory ny antso momba ny ora fitsarana. Fony mbola nisy firaisan-tsaina, talohan’ny taona 1844, dia saiky niray hevitra tamin’ny fahatakarana marina ny amin’ny “Fanatitra isan’andro” avokoa ny rehetra; fa hatramin’ny taona 1844 kosa, tao anatin’ny fisafotofotoana, dia nisy hevitra hafa noraisina, ka dia nanaraka izany ny haizina sy ny fisafotofotoana.
“The Lord showed me that Time had not been a test since 1844, and that time will never again be a test.
“နာယကဘုရားသည် ၁၈၄၄ ခုနှစ်မှစ၍ အချိန်က စမ်းသပ်မှုတစ်ရပ် မဟုတ်တော့ကြောင်း၊ ထို့ပြင် အချိန်သည် ဘယ်သောအခါမျှ ထပ်မံ၍ စမ်းသပ်မှုတစ်ရပ် ဖြစ်လိမ့်မည်မဟုတ်ကြောင်းကို အကျွန်ုပ်အား ပြတော်မူခဲ့၏။”
“Then I was pointed to some who are in the great error, that the saints are yet to go to Old Jerusalem, &c., before the Lord comes. Such a view is calculated to take the mind and interest from the present work of God, under the message of the third angel; for if we are to go to Jerusalem, then our minds will naturally be there, and our means will be withheld from other uses, to get the saints to Jerusalem. I saw that the reason why they were left to go into this great error, is because they have not confessed and forsaken their errors, that they have been in for a number of years past.” Review and Herald, November 1, 1850.
“Avy eo dia naseho tamiko ny olona sasany izay ao anatin’ilay fahadisoana lehibe, fa ny olomasina dia mbola tsy maintsy ho any Jerosalema Taloha, sns., alohan’ny hahatongavan’ny Tompo. Ny fomba fihevitra tahaka izany dia natao hanodina ny saina sy ny fahalianana hiala amin’ny asan’Andriamanitra ankehitriny, eo ambanin’ny hafatry ny anjely fahatelo; satria raha tsy maintsy ho any Jerosalema isika, dia ho any no hifantohan’ny saintsika araka ny maha-ara-boajanahary azy, ary hotazonina tsy hampiasaina amin’ny zavatra hafa ny fananantsika, mba hampandehanana ny olomasina ho any Jerosalema. Hitako fa ny antony namelana azy ireo hiditra ao anatin’izany fahadisoana lehibe izany dia satria tsy nibaboka sy tsy nahafoy ny fahadisoany izy ireo, dia ireo izay nitoerany nandritra ny taona maro lasa.” Review and Herald, 1 Novambra 1850.
The passage begins by stating, “I wish to give you a short sketch of what the Lord has recently shown to me in vision.” There were several subjects presented, and she did not combine the paragraph addressing “the daily,” with the next paragraph. That was done later by editors who placed the passage in Experience and Views, and thereafter in Early Writings. In Experience and Views, the editors left off the first eight paragraphs, and combined the paragraphs addressing what she was shown of “the daily” and of time setting. Experience and Views was published in 1851, and then Early Writings was published in 1882.
Ny andalan-teny dia manomboka amin’ny filazana hoe: “Maniry aho hanome anareo topimaso fohy ny amin’izay vao haingana nasehon’ny Tompo tamiko tao amin’ny fahitana.” Lohahevitra maromaro no naseho, ary tsy natambany tamin’ny andalana manaraka ilay andalana miresaka ny amin’“ny isan’andro.” Izany dia nataon’ny tonian-dahatsoratra tatỳ aoriana, izay nametraka ilay andalan-teny tao amin’ny Experience and Views, ary tatỳ aoriana tao amin’ny Early Writings. Tao amin’ny Experience and Views, dia nesorin’ny tonian-dahatsoratra ireo andalana valo voalohany, ary natambany ireo andalana miresaka ny amin’izay naseho taminy momba ny “ny isan’andro” sy ny fametrahana fotoana. Navoaka tamin’ny 1851 ny Experience and Views, ary avy eo navoaka tamin’ny 1882 ny Early Writings.
Early Writings was essentially the same four paragraphs that had appeared in Experience and Views, but with one significant exception. In Experience and Views, the one sentence paragraph that addressed time setting was combined with the previous paragraph that addressed “the daily.” Then the paragraph that originally followed the paragraph addressing time setting was included. In Early Writings a paragraph that came from a different passage in Experience and Views, was placed between the paragraph that now addresses both “the daily,” and time setting, which was originally followed by a paragraph identifying why it was wrong to make pilgrimages to old Jerusalem.
Ny Asa Soratra Taloha dia ireo fehintsoratra efatra ihany tamin’ny ankapobeny izay efa niseho tao amin’ny Experience and Views, saingy nisy fanavahana lehibe iray. Tao amin’ny Experience and Views, ilay fehintsoratra misy fehezanteny tokana izay niresaka ny fametrahana fotoana dia natambatra tamin’ilay fehintsoratra teo alohany izay niresaka ny amin’ny “ny isan’andro.” Avy eo dia nampidirina ilay fehintsoratra izay nanaraka tany am-boalohany ilay fehintsoratra niresaka ny fametrahana fotoana. Tao amin’ny Early Writings kosa, dia nisy fehintsoratra iray izay nalaina avy tamin’ny andalan-teny hafa tao amin’ny Experience and Views napetraka teo anelanelan’ilay fehintsoratra izay miresaka ankehitriny ny amin’ny “ny isan’andro,” sy ny fametrahana fotoana, izay narahin’ny fehintsoratra iray tany am-boalohany nanondro ny antony naha-diso ny fanaovana fivahinianana ho any Jerosalema fahiny.
The paragraph that was removed from a different page of Experience and Views, and then was inserted into the passage of Early Writings, only added to the confusion about “the daily” that had begun since 1844. The paragraph was not in Sister White’s original narrative of her vision.
Ny andalana izay nesorina tao amin’ny pejy hafa iray ao amin’ny Experience and Views, ary avy eo nampidirina tao amin’ny andalan-teny ao amin’ny Early Writings, dia vao mainka nampitombo ny fisafotofotoana momba ny “isan’andro” izay efa nanomboka hatramin’ny 1844. Tsy tao amin’ny fitantarana tany am-boalohany nataon-dRahavavy White momba ny fahitany io andalana io.
“The Lord has shown me that the message of the third angel must go, and be proclaimed to the scattered children of the Lord, and that it should not be hung on time; for time never will be a test again. I saw that some were getting a false excitement arising from preaching time; that the third angel’s message was stronger than time can be. I saw that this message can stand on its own foundation, and that it needs not time to strengthen it, and that it will go in mighty power, and do its work, and will be cut short in righteousness.” Experience and Views, 48.
“Jehovah Tompo dia naneho tamiko fa ny hafatry ny anjely fahatelo dia tsy maintsy mandeha ka torina amin’ireo zanaky ny Tompo izay miparitaka, ary tsy tokony hahantona amin’ny fotoana izany; fa ny fotoana dia tsy ho fitsapana intsony na oviana na oviana. Hita tamiko fa ny sasany dia nahazo fientanam-po sandoka vokatry ny fitoriana ny fotoana; fa ny hafatry ny anjely fahatelo dia mahery noho izay azon’ny fotoana omena. Hita tamiko fa ity hafatra ity dia afaka mijoro eo amin’ny fototra iorenany ihany, ary tsy mila fotoana hanamafisana azy, ary handeha amin-kery lehibe izy, ka hanatanteraka ny asany, ary hohafohezina amin’ny fahamarinana izany.” Experience and Views, 48.
The paragraph from page forty-eight of Experience and Views, was inserted after the paragraph in Early Writings, that had been created by combining two different paragraphs, and it placed an emphasis upon time setting that did not exist in the original narrative.
Ny andàlana avy ao amin’ny pejy faha-valo amby efapolo ao amin’ny Experience and Views dia nampidirina taorian’ilay andàlana ao amin’ny Early Writings, izay noforonina tamin’ny fanakambanana andàlana roa samy hafa, ka nametraka fanamafisana momba ny fametrahana fotoana izay tsy nisy tao amin’ilay fitantarana tany am-boalohany.
In 1931, the ancient men that ruled the people of Jerusalem invented a story which claimed Daniells had interviewed Sister White in 1910, and in the testimony that Daniells provided he refers to the 1843 chart, and says he pointed to the non-existent sanctuary on the chart, as he interviewed Sister White. He supposedly had the book Early Writings with him, and as he asked her about what she meant, and based upon her responses he could only conclude that the passage endorsing the pioneer view of “the daily,” in Early Writings, was actually a warning against time setting. Twenty-one years after the invented interview and sixteen years after the death of the persons supposedly interviewed, Daniells places the testimony into the history of the third generation.
Tamin’ny 1931, ireo anti-panahy fahiny izay nanapaka ny vahoakan’i Jerosalema dia namorona tantara iray izay nilaza fa i Daniells dia nanao tafatafa tamin’i Ranabavy White tamin’ny 1910; ary ao amin’ilay fijoroana vavolombelona izay natolotr’i Daniells dia manondro ny tabilao 1843 izy, sady milaza fa nanondro ny fitoerana masina izay tsy nisy teo amin’ilay tabilao izy, raha mbola nanao tafatafa tamin’i Ranabavy White. Nambara fa nitondra ny boky Early Writings niaraka taminy izy, ary raha nanontany azy ny amin’izay tiany hambara izy, dia, araka ny valinteniny, dia tsy nahazo namintina afa-tsy izao izy: fa ilay andalan-teny ao amin’ny Early Writings izay mankasitraka ny fomba fijerin’ny mpisava lalana momba ny “the daily,” dia tena fampitandremana manohitra ny fametrahana fotoana tokoa. Iraika amby roapolo taona taorian’ilay tafatafa noforonina, ary enina ambin’ny folo taona taorian’ny nahafatesan’ireo olona lazaina fa nanaovana tafatafa, dia apetrak’i Daniells ao anatin’ny tantaran’ny taranaka fahatelo ilay fijoroana vavolombelona.
F. C. Gilbert was a Hebrew scholar and he did not simply support the correct view of the “daily” as Paganism because the pioneers and Ellen White said it was so. He defended it based upon an understanding of the Hebrew text that Daniel the prophet had employed. He was the prominent Adventist Hebrew scholar during the time period. As the controversy about “the daily” that Daniells and Prescott were pushing continued to grow, Gilbert was one of the prominent scholars who stood in defense of the pioneer position. He had an interview with Ellen White on June 8, 1910, and he later recorded what he and Sister White discussed. Daniells’ testimony is completely contrary to F. C. Gilbert’s.
I F. C. Gilbert dia manam-pahaizana momba ny teny Hebreo, ary tsy noho fotsiny ny fanohanan’ireo mpisava lalana sy Ellen White ny hevitra marina momba ny “isan’andro” ho ny Fanjanahantany no nanohanany izany. Niaro izany izy noho ny fahazoany ny soratra Hebreo izay nampiasain’i Daniela mpaminany. Izy no manam-pahaizana Adventista Hebreo nisongadina indrindra tamin’izany vanim-potoana izany. Raha mbola nitombo hatrany ny adihevitra momba ny “isan’andro” izay notohizan’i Daniells sy Prescott, dia i Gilbert no iray tamin’ireo manam-pahaizana nisongadina niaro ny toeran’ny mpisava lalana. Nanao tafatafa tamin’i Ellen White izy tamin’ny 8 Jona 1910, ary tatỳ aoriana dia nosoratany ny zavatra noresahiny sy Ranabavy White. Ny fijoroana vavolombelon’i Daniells dia mifanohitra tanteraka amin’ny an’i F. C. Gilbert.
In volume twenty, pages seventeen through twenty-two, of Manuscript Releases, Sister White’s addresses Daniells’ and Prescott’s position on the “daily”. The phrases that you find in F. C. Gilbert’s report of his interview with Ellen White are almost identical to what Sister White herself stated in the passage from Manuscript Releases. So, for many years before Manuscript Releases were published and released, there was no concrete inspired testimony to refute or uphold Daniells’ claim about the content of the interview he supposedly had with Sister White. More importantly, there was no inspired endorsement for his flawed view of the “daily”. Even more importantly, now that Manuscript Releases are available—there still isn’t an inspired endorsement for his flawed view of “the daily!”
Ao amin’ny boky faha-roapolo, pejy fahafito ambin’ny folo ka hatramin’ny faharoa amby roapolo, ao amin’ny Manuscript Releases, i Sister White dia miresaka ny toeran’i Daniells sy Prescott momba ny “daily”. Ny andian-teny hitanao ao amin’ny tatitr’i F. C. Gilbert momba ny tafatafa nataony tamin’i Ellen White dia saika mitovy tanteraka amin’izay nambaran’i Sister White tenany ao amin’ilay andalan-teny avy amin’ny Manuscript Releases. Koa, nandritra ny taona maro talohan’ny namoahana sy namotsorana ny Manuscript Releases, dia tsy nisy porofo ara-tsindrimandry mazava handavana na hanohanana ny filazan’i Daniells momba ny votoatin’ilay tafatafa izay nolazainy fa nataony tamin’i Sister White. Ny tena zava-dehibe kokoa, dia tsy nisy fankatoavana ara-tsindrimandry ho an’ny fomba fijeriny diso momba ny “daily”. Ary mbola zava-dehibe lavitra noho izany aza, ankehitriny izay efa azo ampiasaina ny Manuscript Releases—dia mbola tsy misy ihany ny fankatoavana ara-tsindrimandry ho an’ny fomba fijeriny diso momba ny “daily”!
And yet today, Laodicean Adventism is taught that Sister White has no position on the “daily”, except that it is not a “test question” and we should “keep quiet on this subject”. Something is reversed today, and what is reversed is that the true position of “the daily” is now in the minority opinion among God’s people. In 1910, the minority view was Conradi’s view that was being pushed by Daniells and Prescott, and the majority view was the pioneer position.
Nefa ankehitriny dia ampianarina ny Advantisma Laodikiana fa tsy manana toerana momba ny “isan’andro” i Rahavavy White, afa-tsy hoe tsy “fanontaniana fitsapana” izany ary tokony “hangina momba ity lohahevitra ity isika”. Misy zavatra nivadika ankehitriny, ary izay nivadika dia izao: ny toerana marina momba ny “isan’andro” no efa ao anatin’ny hevitry ny vitsy an’isa eo amin’ny vahoakan’Andriamanitra. Tamin’ny 1910, ny hevitry ny vitsy an’isa dia ny hevitr’i Conradi izay notohanan’i Daniells sy Prescott, ary ny hevitry ny maro an’isa kosa dia ny toerana notanan’ireo mpisava lalana.
The following is F. C. Gilbert’s statement about his interview with Sister White, that should be compared with Manuscript Releases, that has been placed in its entirety, in the eighty-first article of this The Book of Daniel series.
Ity manaraka ity no fanambaran’i F. C. Gilbert momba ny dinidinika nataony tamin’i Sister White, izay tokony hampitahaina amin’ny Manuscript Releases, ka napetraka manontolo ao amin’ny lahatsoratra fahavalopolo amby valopolo amin’ity andiany The Book of Daniel ity.
“Daniells and Prescott . . . would not give the older brethren in the cause any chance to say anything. . . . Daniells was here to see me, and I would not see him. . . . I would not have anything to say to him about anything. About the ‘daily’ that they are trying to work up, there is nothing to it. . . . When I was in Washington there seemed to be something that just encased their minds, and I could not seem to touch them. We are to have nothing to do with this subject of the ‘daily’ . . . I knew they would work against my message, and then the people would not think there was anything to my message. I have written to him and told him that he was showing himself not fit to be president of the General Conference. . . . not the man to keep the Presidency.
« Daniells sy Prescott ... tsy nanome fahafahana akory ireo rahalahy zokiny tao amin’ny asa mba hilaza na inona na inona.... Tonga teto Daniells mba hahita ahy, nefa tsy nety nihaona taminy aho.... Tsy nanana na inona na inona holazaina taminy momba ny zavatra rehetra aho. Momba ilay “isan’andro” izay ezahin’izy ireo atsangana, dia tsy misy fotony izany.... Raha tany Washington aho, dia toy ny nisy zavatra nanarona ny sainy, ka tsy hitako izay hahatratrarako azy. Tsy tokony hanan-kifandraisana amin’ity lohahevitra momba ny “isan’andro” ity isika... Fantatro fa hiasa hanohitra ny hafatro izy ireo, ary amin’izay dia tsy hihevitra ny vahoaka fa misy lanjany ny hafatro. Efa nanoratra taminy aho ka nilaza taminy fa nasehony ny tenany ho tsy mendrika ho filohan’ny Fihaonambe Foibe.... tsy ilay lehilahy tokony hitana ny Filoha. »
“If this message of the ‘daily’ were a testing message the Lord would have shown me. These people do not see the end from the beginning in this thing. . . .I utterly refuse to see any of them who are engaged in this work.
“Raha hafatra fizahan-toetra avy amin’ny Tompo ity hafatry ny ‘isan’andro’ ity, dia ho nasehony tamiko izany. Ireo olona ireo dia tsy mahita ny farany hatramin’ny fiandohana amin’ity raharaha ity....Mandà tanteraka ny tsy hahita na dia iray amin’izy ireo aza aho, dia ireo izay mirotsaka amin’ity asa ity.
“The light that was given me of God is that Brother Daniells has stood in the Presidency long enough. . . . and I was told not to have any more conversation with him about any of these things. I would not see Daniells about the matter, and I would not have one word with him. They pled with me to give him an interview, but I would not. . . . I was told to warn our people not to have anything to do with this thing they are teaching. . . . I was forbidden of the Lord to listen to it. I have expressed myself as not having a particle of confidence in it. . . . This whole thing they are doing is a scheme of the devil.” F. C. Gilbert’s report of an interview given him by Ellen White on June 8, 1910.
“Ny fahazavana nomen’Andriamanitra ahy dia izao: efa nijoro ela loatra teo amin’ny Fiadidiana Rahalahy Daniells.... ary nolazaina tamiko mba tsy hanana resaka intsony aminy momba na iray aza amin’ireo zavatra ireo. Tsy hihaona amin’i Daniells momba izany raharaha izany aho, ary tsy hiteny teny iray aminy akory aho. Nitalaho tamiko izy ireo mba hanome azy fotoana hifampiresahana amiko, nefa tsy nety aho.... Nolazaina tamiko ny hampitandrina ny vahoakantsika mba tsy hanana na inona na inona iombonana amin’izao zavatra ampianarin’izy ireo izao.... Noraran’ny Tompo aho tsy hihaino izany. Efa naneho mazava aho fa tsy manana fitokisana na dia sombiny kely akory aza amin’izany aho.... Ity zavatra manontolo ataon’izy ireo ity dia tetiky ny devoly.” Tatitry F. C. Gilbert momba ny resadresaka nomen’i Ellen White azy tamin’ny 8 Jona 1910.
We will continue this subject in the next article.
Hodinihintsika ao amin’ny lahatsoratra manaraka ity lohahevitra ity.
“One who sees beneath the surface, who reads the hearts of all men, says of those who have had great light: ‘They are not afflicted and astonished because of their moral and spiritual condition.’ ‘Yea, they have chosen their own ways, and their soul delighteth in their abominations. I also will choose their delusions, and will bring their fears upon them; because when I called, none did answer; when I spake, they did not hear: but they did evil before Mine eyes, and chose that in which I delighted not.’ ‘God shall send them strong delusion, that they should believe a lie,’ because they received not the love of the truth, that they might be saved,’ ‘but had pleasure in unrighteousness.’ Isaiah 66:3, 4; 2 Thessalonians 2:11, 10, 12.
“Ilay mahita izay miafina ambanin’ny ety ivelany, izay mamaky ny fon’ny olona rehetra, dia milaza momba ireo izay nahazo fahazavana lehibe hoe: ‘Tsy mijaly na talanjona izy noho ny toetrany ara-pitondrantena sy ara-panahy.’ ‘Eny, efa nifidy ny lalany ihany izy; ary ny fanahiny dia mankasitraka ny zava-betaveta ataony. Izaho kosa dia hifidy ny fitaka hanjo azy, ary hampihatra aminy izay atahorany; satria raha niantso Aho, tsy nisy namaly; raha niteny Aho, tsy nihaino izy; fa nanao ratsy teo imasoko izy, ary nifidy izay tsy sitrako.’ ‘Andriamanitra haniraka fahadisoan-kevitra mahery aminy, mba hinoany lainga,’ satria ‘tsy nandray ny fitiavana ny fahamarinana izy mba hovonjena,’ ‘fa nankasitraka ny tsi-fahamarinana kosa.’ Isaia 66:3, 4; 2 Tesaloniana 2:11, 10, 12.
“The heavenly Teacher inquired: ‘What stronger delusion can beguile the mind than the pretense that you are building on the right foundation and that God accepts your works, when in reality you are working out many things according to worldly policy and are sinning against Jehovah? Oh, it is a great deception, a fascinating delusion, that takes possession of minds when men who have once known the truth, mistake the form of godliness for the spirit and power thereof; when they suppose that they are rich and increased with goods and in need of nothing, while in reality they are in need of everything.’
Nanontany ilay Mpampianatra avy any an-danitra hoe: “Inona no fitaka mahery noho izao ka mahafandrika ny saina: ny fiheverana fa manorina eo ambonin’ny fanorenana marina ianareo ary eken’Andriamanitra ny asanareo, kanjo raha ny marina dia zavatra maro no tanterahinareo araka ny politikam-piainana eto amin’izao tontolo izao, ary manota amin’i Jehovah ianareo? Endrey, fitaka lehibe izany, famitahana manintona izay mibodo ny sain’ny olona, rehefa ireo olona izay efa nahalala ny fahamarinana indray mandeha dia mandiso ny endriky ny toe-panahy araka an’Andriamanitra ho fanahy sy hery ao aminy; rehefa heveriny fa manan-karena izy ary nitombo fananana ka tsy manan-java-mila, nefa raha ny marina dia mila ny zavatra rehetra izy.”
“God has not changed toward His faithful servants who are keeping their garments spotless. But many are crying, ‘Peace and safety,’ while sudden destruction is coming upon them. Unless there is thorough repentance, unless men humble their hearts by confession and receive the truth as it is in Jesus, they will never enter heaven. When purification shall take place in our ranks, we shall no longer rest at ease, boasting of being rich and increased with goods, in need of nothing.
“Andriamanitra tsy niova tamin’ireo mpanompony mahatoky izay mitandrina ny fitafiany tsy misy pentina. Kanefa maro no miantso hoe: ‘Fiadanana sy filaminana,’ nefa faharavana tampoka no ho tonga aminy. Raha tsy misy fibebahana lalina, raha tsy manetry ny fony amin’ny fiaiken-keloka ny olona ka mandray ny fahamarinana araka izay ao amin’i Jesosy, dia tsy hiditra any an-danitra mihitsy izy. Rehefa tanteraka eo amin’ny laharantsika ny fanadiovana, dia tsy hitoetra amin’ny filaminan-tsaina intsony isika, mirehareha ho manan-karena sy nitombo fananana, ka tsy manan-java-mahory na inona na inona.”
“Who can truthfully say: ‘Our gold is tried in the fire; our garments are unspotted by the world’? I saw our Instructor pointing to the garments of so-called righteousness. Stripping them off, He laid bare the defilement beneath. Then He said to me: ‘Can you not see how they have pretentiously covered up their defilement and rottenness of character? “How is the faithful city become an harlot!” My Father’s house is made a house of merchandise, a place whence the divine presence and glory have departed! For this cause there is weakness, and strength is lacking.’
“Iza no afaka milaza marina hoe: ‘Ny volamenantsika dia nozahan-toetra tao amin’ny afo; ny fitafiantsika dia tsy misy pentina avy amin’izao tontolo izao’? Hitako ny Mpampianatra antsika nanondro ny fitafian’ilay atao hoe fahamarinana. Rehefa nesoriny izany, dia nambarany ny fahalotoana tao ambaniny. Dia hoy Izy tamiko: ‘Tsy hitanao va ny fomba nandrakofany tamim-pihatsarambelatsihy ny fahalotoany sy ny fahalòvan’ny toetrany? “Endrey! tonga vehivavy janga ny tanàna mahatoky!” Ny tranon’ny Raiko dia natao trano fivarotana, toerana izay nialan’ny fanatrehan’Andriamanitra sy ny voninahiny! Noho izany antony izany dia misy fahalemena, ary tsy eo ny hery.’”
“Unless the church, which is now being leavened with her own backsliding, shall repent and be converted, she will eat of the fruit of her own doing, until she shall abhor herself. When she resists the evil and chooses the good, when she seeks God with all humility and reaches her high calling in Christ, standing on the platform of eternal truth and by faith laying hold upon the attainments prepared for her, she will be healed. She will appear in her God-given simplicity and purity, separate from earthly entanglements, showing that the truth has made her free indeed. Then her members will indeed be the chosen of God, His representatives.” Testimonies, volume 8, 249, 250.
“Raha tsy mibebaka sy tsy miova fo ny fiangonana, izay amin’izao fotoana izao dia voatampina masirasiran’ny fihemorany manokana, dia hihinana ny vokatry ny asany ihany izy mandra-pahalany hevitra ny tenany. Rehefa manohitra ny ratsy sy mifidy ny tsara izy, rehefa mitady an’Andriamanitra amin’ny fanetren-tena rehetra sy mahatratra ny fiantsoana ambony ao amin’i Kristy, ka mijoro eo ambonin’ny sehatry ny fahamarinana mandrakizay ary amin’ny finoana mihazona mafy ny zava-bitany izay voaomana ho azy, dia hositranina izy. Hiseho amin’izay izy amin’ny fahatsorana sy fahadiovana nomen’Andriamanitra azy, tafasaraka amin’ny fatorana eto an-tany, ka mampiseho fa ny fahamarinana no nanafaka azy marina tokoa. Amin’izay ny mambra ao aminy dia ho tena olom-boafidin’Andriamanitra, solontenany.” Testimonies, volume 8, 249, 250.