Habakkuk's Two Tables 4 of 95
Ny Latabatra Roin’i Habakoka 4 amin’ny 95
For me it is pretty difficult to get through eight pages of notes in an hour's presentation, roughly. And if you will notice, we have 20 pages; so, I am just letting you know that I do not intend to read these notes. I intend to read some of these passages in here for those who are watching on LiveStream that can download the notes; and for those that ultimately watch this on DVD that they have this in the record for themselves, if they do not already have these articles available to them. What we are dealing with is Habakkuk's Two Tables, and at this point all we are doing is trying to demonstrate that Ellen White was in agreement with the truths represented on this 1843 Chart.
Amiko dia sarotra ihany ny mamaky naoty valo pejy ao anatin’ny famelabelarana adiny iray, eo ho eo. Ary raha tsikaritrareo, dia manana pejy 20 isika; koa ampahafantariko fotsiny ianareo fa tsy mikasa hamaky ireo naoty ireo aho. Ny kasako dia ny hamaky ny sasany amin’ireo andalan-teny ato ho an’ireo izay mijery amin’ny LiveStream ka afaka misintona ireo naoty; ary ho an’ireo izay hijery izany amin’ny farany amin’ny DVD, mba hananany izany ao amin’ny firaketana ho azy ireo, raha mbola tsy manana ireo lahatsoratra ireo izy. Ny zavatra iatrehantsika dia ny Tabilaon-droan’i Habakoka, ary amin’izao fotoana izao dia miezaka fotsiny isika haneho fa nifanaraka tamin’ireo fahamarinana naseho teo amin’ity Tabilao 1843 ity i Ellen White.
The first three presentations we concluded yesterday were showing that Ellen White clearly and specifically endorses the 2520 time prophecy as valid in Early Writings, page 236.
Ny famelabelarana telo voalohany izay nofaranantsika omaly dia naneho fa i Ellen White dia manohana mazava sy manokana ny faminaniana ara-potoana 2520 ho manan-kery ao amin’ny Early Writings, pejy 236.
When speaking of the first disappointment in March of 1844, she says that after the disappointment the Millerites continued to study the Bible, and they discovered that the same evidence that had led them to predict 1843 for the 2520, the 2300, and the 1335, that same evidence was then recognized in 1844, to prove that these prophetic periods ended in 1844. And we discussed how the only prophetic periods that she could be speaking of are these two [referring to the 2520 and the 2300 on the 1843 Chart], not the 1335. The 1335 started in the AD time period; it ended in 1843. Therefore, she is putting her endorsement upon the understanding of the 2520 and the 2300-year prophecy.
Rehefa niresaka ny amin’ilay fahadisoam-panantenana voalohany tamin’ny Martsa 1844 izy, dia milaza fa taorian’izany fahadisoam-panantenana izany dia mbola nanohy nandinika ny Baiboly ny Millerita, ka hitan’izy ireo fa ilay porofo ihany izay nitarika azy ireo haminany ny taona 1843 ho an’ny 2520 sy ny 2300 ary ny 1335, dia io porofo io ihany no nekena tamin’izay tao amin’ny 1844 mba hanaporofoana fa nifarana tamin’ny 1844 ireo fe-potoana ara-paminaniana ireo. Ary nodinihintsika fa ireo ihany no fe-potoana ara-paminaniana azony horesahina, dia ireo roa ireo [manondro ny 2520 sy ny 2300 eo amin’ny Tabilaon’ny 1843], fa tsy ny 1335. Ny 1335 dia nanomboka tao anatin’ny vanim-potoana taorian’i Kristy; nifarana tamin’ny 1843 izany. Noho izany, apetrany eo ambonin’ny fahazoana ny faminanian’ny 2520 sy ny 2300 taona ny fanekeny.
And then she went on further to say that during that time period, as they began to prove that three time prophecies ended in 1844, this is what caused the persecution that drove the Millerites out of the church. So, it is not a coincidence that here at the end of the world men and women are being persecuted in the Adventist Church for presenting the information for why the 2520 ended in 1844.
Ary avy eo dia nanohy nilaza izy fa nandritra io vanim-potoana io, raha nanomboka nanaporofo izy ireo fa faminaniana ara-potoana telo no nifarana tamin’ny taona 1844, dia izany no nahatonga ny fanenjehana izay nandroaka ny Millerita hiala tao amin’ny fiangonana. Koa tsy kisendrasendra izany fa eto amin’ny faran’izao tontolo izao dia enjehina ao amin’ny Fiangonana Advantista ny lehilahy sy ny vehivavy noho ny fanolorany ny fanazavana ny amin’ny antony nifaranan’ny 2520 tamin’ny taona 1844.
Directed by the Hand of the Lord
Tarihin’ny Tànan’ny Tompo
So, now we are moving to another subject, this one right here [referring to AD508 on the 1843 Chart]. You will find, if you have not looked at these Charts, Sister White says of this 1843 Chart, "I saw that the Lord directed in this Chart," and she says of this 1850 Chart that God was in the publishment of this Chart. So, she has told us that God was involved in the production of both of these Charts, and how they are structured was humanly purposeful. The Millerites did it on purpose, but it was by God's design.
Koa ankehitriny dia mifindra amin’ny lohahevitra iray hafa isika, dia ity eto ity [manondro ny AD508 eo amin’ny Tabilao 1843]. Ho hitanareo, raha mbola tsy nandinika ireo Tabilao ireo ianareo, fa hoy ny Sister White momba ity Tabilao 1843 ity: “Hitako fa ny Tompo no nitarika tamin’ity Tabilao ity,” ary hoy izy momba ity Tabilao 1850 ity fa Andriamanitra no tao amin’ny famoahana ity Tabilao ity. Koa efa nolazainy tamintsika fa nandray anjara tamin’ny famokarana ireo Tabilao roa ireo Andriamanitra, ary ny rafitra nametrahana azy dia niniana nataon’olombelona. Nataon’ny Millerites tamin’ny fikasana izany, nefa araka ny fandaharan’Andriamanitra izany.
Up here, from 677BC down to what they believed, AD1843, this is the column [referring to the second column right the left on the 1843 Chart] that defines the 2520, that begins in 677BC and they thought ended in AD1843.
Eto ambony eto, manomboka amin’ny 677 T.K. ka hatrany amin’izay ninoany, dia ny A.D. 1843, ity no tsanganana [manondro ny tsanganana faharoa eo ankavanan’ny havia eo amin’ny Tabilao 1843] izay mamaritra ny 2520, izay manomboka amin’ny 677 T.K. ary noheverin’izy ireo fa nifarana tamin’ny A.D. 1843.
And they retained this graphic illustration on the 1850 Chart, from here [referring to the third column from the left] 677BC to here, AD1844. This is the column of the 2520 that exists on both Charts.
Ary nohazonin’izy ireo teo amin’ny Tabilao 1850 io sary fanoharana mazava io, hatreto [manondro ny tsanganana fahatelo avy eo ankavia] 677 tal. J.K. ka hatreto, 1844 taor. J.K. Io no tsanganan’ny 2520 izay hita amin’ireo Tabilao roa tonta.
And right in the middle of these columns is the cross, in both instances.
Ary eo afovoan’ireo andry ireo indrindra no misy ny hazo fijaliana, amin’ireo tranga roa tonta.
And right below the cross is the reference to the Daily. And the symbol of the Daily, Paganism, the root of the Pagan religion, is self-exaltation; and, this is where you can see the Lord's hand in it, not necessarily the human hand on both of these charts.
Ary eo ambanin’ny hazo fijaliana no misy ny filazana ny amin’ny Daily. Ary ny tandindon’ny Daily, dia ny fivavahan-tsampy, ny fototry ny fivavahan-tsampy, dia ny fanandratantena; ary eto no ahitanao ny tanan’ny Tompo ao amin’izany, fa tsy voatery ho ny tanan’olombelona amin’ireo tabilao roa ireo.
For you and me, or anyone, to have our self-exaltation removed from us, we must come to the foot of the cross, reflected on both of these Charts. That lesson is illustrated.
Mba ho ahy sy ianao, na iza na iza, mba hesorina amintsika ny fanandratantsika tena, dia tsy maintsy tonga eo am-pototry ny hazo fijaliana isika, araka ny aseho amin’ireto Tabilao roa ireto. Aseho an-tsary izany lesona izany.
And, of course, when we talk about the columns of the 2520 with the cross in the middle, we know that in fulfillment of Daniel 9, when Christ came to confirm the covenant with many for one week, that one week equates to 2520 days, and in the midst of that week He was crucified. So, in the middle of these columns on each of these Charts we see the cross, and these are inferring the 2520 days that Christ confirmed the covenant with many.
Ary, mazava ho azy, rehefa miresaka ny tsanganan’ny 2520 isika miaraka amin’ny hazo fijaliana eo afovoany, dia fantatsika fa, ho fahatanterahan’ny Daniela 9, rehefa tonga Kristy hanamafy ny fanekena amin’ny maro mandritra ny herinandro iray, io herinandro iray io dia mitovy amin’ny 2520 andro, ary teo afovoan’io herinandro io no nanomboana Azy tamin’ny hazo fijaliana. Koa eo afovoan’ireo tsanganana ireo amin’ny tabilao tsirairay avy dia hitantsika ny hazo fijaliana, ary izany dia manondro ny 2520 andro izay nanamafisan’i Kristy ny fanekena tamin’ny maro.
So, now we are going to take up the Daily and Ellen White's endorsement of it.
Koa ankehitriny dia hodinihintsika ny “Daily” sy ny fanohanan’i Ellen White azy.
"September 23, 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, 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 wrong for any to refer to the scattering for examples to govern us now in the gathering; for if God should do no more for us now than He did then, Israel would never be gathered. 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.
“Tamin’ny 23 Septambra dia nasehon’ny Tompo ahy fa efa naninjitra ny tànany fanindroany Izy mba hamerenana ny sisa amin’ny olony, ary tsy maintsy hampitomboina avo roa heny ny ezaka amin’izao andro fanangonana izao. Tamin’ny fanaparitahana dia nokapohina sy noharotana ny Isiraely; fa ankehitriny, amin’izao andro fanangonana izao, Andriamanitra no hanasitrana sy hamatotra ny ratran’ny olony. Tamin’ny fanaparitahana, ny ezaka natao hampielezana ny fahamarinana dia zara raha nisy vokany, ka zara raha nahavita zavatra kely na tsy nisy akory; fa amin’ny fanangonana kosa, rehefa efa nametraka ny tànany Andriamanitra mba hanangona ny olony, ny ezaka hampielezana ny fahamarinana dia hahatratra ny vokatra nokendrena ho azy. Tokony hiray saina sy ho mafana fo amin’ny asa ny rehetra. Hitako fa tsy mety raha misy olona manondro ny fanaparitahana ho ohatra hitondra ny fitondrantenantsika ankehitriny amin’ny fanangonana; fa raha tsy hanao mihoatra ho antsika ankehitriny Andriamanitra noho izay nataony tamin’izany, dia tsy ho voaangona mandrakizay Isiraely. Efa hitako fa ny tabilao 1843 dia notarihin’ny tànan’ny Tompo, ary tsy tokony hovaina izany; fa ny tarehimarika tao aminy dia araka izay tiany; ary ny tànany no teo amboniny ka nanafina fahadisoana iray tao amin’ny sasany amin’ireo tarehimarika, mba tsy hisy hahita izany mandra-panesorana ny tànany.”
"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.
Avy eo dia hitako, mikasika 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 izany ho an’ireo izay nanambara ny antson’ny ora fitsarana. Fony mbola nisy firaisan-tsaina, talohan’ny 1844, dia saiky niray hevitra tamin’ny fahatakarana marina ny amin’ny —isan’andro” avokoa ny rehetra; fa tamin’ny fisafotofotoana taorian’ny 1844 dia nisy hevitra hafa noraisina, ka nanaraka izany ny haizina sy ny fisavorovoroana. Ny fotoana dia tsy efa fitsapana intsony hatramin’ny 1844, ary tsy ho fitsapana intsony mandrakizay.
"The Lord has shown me that the message of the third angel must go, and be proclaimed to the scattered children of the Lord, but it must not be hung on time. I saw that some were getting a false excitement, arising from preaching time; but the third angel's message is stronger than time can be. I saw that this message can stand on its own foundation and 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.
Nasehon’ny Tompo tamiko fa ny hafatry ny anjely fahatelo dia tsy maintsy mandeha sy torina amin’ireo zanaky ny Tompo izay miparitaka, nefa tsy tokony hahantona amin’ny fotoana izany. Hitako fa ny sasany dia nanjary tafientanentana sandoka, avy amin’ny fitoriana ny fotoana; fa ny hafatry ny anjely fahatelo dia mahery noho izay zakain’ny fotoana. Hitako fa io hafatra io dia mahajoro eo ambonin’ny fotony ihany ka tsy mila fotoana hanamafisana azy; ary handeha amin-kery lehibe izy, ka hanatanteraka ny asany, ary hofohezina amin’ny fahamarinana.
"Then I was pointed to some who are in the great error of believing that it is their duty to go to Old Jerusalem, and think they have a work to do there before the Lord comes. Such a view is calculated to take the mind and interest from the present work of the Lord, under the message of the third angel; for those who think that they are yet to go to Jerusalem will have their minds there, and their means will be withheld from the cause of present truth to get themselves and others there. I saw that such a mission would accomplish no real good, that it would take a long while to make a very few of the Jews believe even in the first advent of Christ, much more to believe in His second advent. I saw that Satan had greatly deceived some in this thing and that souls all around them in this land could be helped by them and led to keep the commandments of God, but they were leaving them to perish. I also saw that Old Jerusalem never would be built up; and that Satan was doing his utmost to lead the minds of the children of the Lord into these things now, in the gathering time, to keep them from throwing their whole interest into the present work of the Lord, and to cause them to neglect the necessary preparation for the day of the Lord." Early Writings, 74–76.
Avy eo dia naseho tamiko ny amin’ny olona sasany izay ao anatin’ny fahadisoana lehibe, amin’ny finoana fa adidiny ny hankany Jerosalema taloha, ary mihevitra izy fa manana asa hatao any alohan’ny hahatongavan’ny Tompo. Ny fomba fijery toy izany dia natao hampiala ny saina sy ny fahalianana hiala amin’ny asa ankehitriny ataon’ny Tompo, eo ambanin’ny hafatry ny anjely fahatelo; satria ireo izay mihevitra fa mbola tsy maintsy hankany Jerosalema dia hampifantoka ny sainy any, ary hotazoniny ny fananany tsy ho amin’ny asan’ny fahamarinana ankehitriny, mba hitondrana ny tenany sy ny hafa ho any. Hitako fa tsy hahatanteraka soa tena izy akory ny iraka toy izany, fa haharitra ela dia ela vao hahatonga Jiosy vitsy dia vitsy hino na dia ny fiavian’i Kristy voalohany aza, mainka fa ny hino ny fiaviany faharoa. Hitako fa Satana dia efa namitaka mafy ny sasany tamin’izao zavatra izao, ary ny fanahy manodidina azy rehetra eto amin’ity tany ity dia azon’izy ireo novonjena sy notarihina hitandrina ny didin’Andriamanitra, nefa navelany ho ringana ireny. Hitako koa fa Jerosalema taloha dia tsy haorina intsony na oviana na oviana; ary Satana dia nanao izay fara heriny mba hitarika ny sain’ny zanaky ny Tompo ho amin’ireo zavatra ireo ankehitriny, amin’izao fotoan’ny fanangonana izao, mba hanakanana azy tsy hanipy ny fahalianany manontolo ao amin’ny asa ankehitriny ataon’ny Tompo, ary hahatonga azy tsy hiraharaha ny fiomanana ilaina ho amin’ny andron’ny Tompo.” Early Writings, 74–76.
A few things that we are going to show is we have a passage from Early Writings, page 74. We have dealt with this before. Many of these things we will be dealing with in this presentation, we have dealt with before; but, most of us do not understand that this passage in Early Writings went through an evolution. As it exists in the book Early Writings, men will use what is in Early Writings to misrepresent the truth. But, if you go back to the original source documents, the logic for their misrepresenting the truth is removed.
Misy zavatra vitsivitsy hasehontsika eto, dia manana andalan-teny avy ao amin’ny Early Writings, pejy 74, isika. Efa noresahintsika taloha izany. Maro amin’ireo zavatra hodinihintsika ato amin’ity famelabelarana ity no efa noresahintsika rahateo taloha; kanefa, ny ankamaroantsika dia tsy mahafantatra fa io andalan-teny ao amin’ny Early Writings io dia nandalo fivoarana. Araka ny isehoany ao amin’ny boky Early Writings, dia hampiasain’ny olona izay voasoratra ao amin’ny Early Writings mba hanodikodinana ny fahamarinana. Fa raha miverina any amin’ireo antontan-taratasy loharano tany am-boalohany kosa ianareo, dia esorina ny lojikan’ny fanodikodinan’izy ireo ny fahamarinana.
So, there is much that can be said about this. I am only going to identify a couple of points, because we are dealing with the Daily here. But, in this passage from Early Writings, I would have you take note of the very first two thoughts, September 23rd.
Noho izany, maro ny azo ambara momba izany. Hevitra vitsivitsy ihany no hasongadiko, satria ny Momba ny Isan’andro no asian-teny eto. Kanefa, amin’ity andalan-teny avy ao amin’ny Early Writings ity, tiako homarihinao tsara ireo hevitra roa voalohany indrindra, ny 23 Septambra.
Okay. September 23rd, if you are not familiar with it, you can put 1850 there; September 23, 1850. This has an impact on correctly understanding the Daily.
Eny. Ny 23 Septambra, raha tsy mbola mahazatra anao izany, dia azonao apetraka eo ny 1850; 23 Septambra 1850. Misy fiantraikany amin’ny fahazoana tsara ny Daily izany.
The end of the first paragraph is a statement that we have dealt with here already for the past few days, "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."
Ny faran’ny fehintsoratra voalohany dia fanambarana izay efa nodinihintsika teto nandritra ny andro vitsivitsy izay, hoe: “Efa hitako fa ny tabilao 1843 dia notarihin’ny tanan’ny Tompo, ary tsy tokony hovàna izany; fa ny tarehimarika dia araka izay tiany; fa ny tanany no teo amboniny ka nanafina fahadisoana iray tao amin’ny tarehimarika sasany, mba tsy hisy hahita izany mandra-panaisotra ny tanany.”
The second paragraph says, "Then I saw in relation to the —daily' (Daniel 8:12) . . . ." Now, I want you to just put in your memory bank—we will deal with this no doubt later, the Lord willing—when the Daily is represented on the 1843 Chart, right here, it says, "taking away the daily"; it says, "Daniel 12: 11 and 12." On the 1850 Chart, when it is dealing with the Daily, it says, "pagan dominion or when the daily taken away, Daniel 11:31." So, on these two Charts, the emphasis that they are identifying from Daniel 11:31 and Daniel 12:11 is the taking away of the Daily. All right?
Ny andininy faharoa dia milaza hoe: “Avy eo aho dia nahita mikasika ny —‘daily’ (Daniela 8:12) . . . .” Ankehitriny, tiako hapetrakao ao amin’ny fitahirizan-tsainao fotsiny izao—hodinihintsika io tsy isalasalana any aoriana, raha sitrapon’ny Tompo—rehefa aseho eo amin’ny Tabilao 1843 ny Daily, eto indrindra, dia izao no voasoratra: “taking away the daily”; ary izao no lazainy: “Daniel 12: 11 and 12.” Eo amin’ny Tabilao 1850, rehefa miresaka ny Daily izy, dia izao no voasoratra: “pagan dominion or when the daily taken away, Daniel 11:31.” Koa, amin’ireo Tabilao roa ireo, ny fanamafisana izay asongadin’izy ireo avy ao amin’ny Daniela 11:31 sy Daniela 12:11 dia ny fanesorana ny Daily. Marina ve?
And in Daniel 11:31 and Daniel 12:11, the Hebrew word that is translated as "take away" is sur, and it means "to take away"; it means "to remove."
Ary ao amin’ny Daniela 11:31 sy Daniela 12:11, ny teny hebreo izay adika hoe “hanaisotra” dia sur, ary midika hoe “hanaisotra” izany; midika hoe “hanala” izany.
But, in Daniel 8, in verse 11, where it says the Daily is taken away, it is a different Hebrew word. It is rum, and it means "to lift up and to exalt."
Fa ao amin’ny Daniela 8, ao amin’ny andininy faha-11, izay ilazany fa nesorina ny Isan’andro, dia teny hebreo hafa no ampiasaina. Io dia hoe rum, ary ny heviny dia “manandratra sy manome voninahitra.”
So, William Miller used the Cruden's Concordance, and the Cruden's Concordance does not give you any insight on the Hebrew or the Greek. So, the Lord was directing the Millerites; because, of the three places where the Daily is referenced in the Book of Daniel, Daniel chapter 8, Daniel chapter 11, and Daniel chapter 12, in chapters 11 and 12 the Hebrew that is translated "take away" means "take away." And that is what they are emphasizing on these Charts, is when Paganism was taken away the 1290 and the 1335 prophecies would begin.
Noho izany, i William Miller dia nampiasa ny Cruden’s Concordance, ary ny Cruden’s Concordance dia tsy manome anao fahalalana akory momba ny teny Hebreo na ny teny Grika. Koa ny Tompo dia nitarika ny Millerites; satria, amin’ireo toerana telo izay anondroana ny Daily ao amin’ny Bokin’i Daniela, Daniela toko faha-8, Daniela toko faha-11, ary Daniela toko faha-12, ao amin’ny toko faha-11 sy faha-12 dia midika hoe “esorina” ny teny Hebreo izay nadika hoe “take away.” Ary izany no asongadin’izy ireo ao amin’ireo Tabilao ireo, dia rehefa nesorina ny Fanompoan-tsampy dia hanomboka ny faminaniana 1290 sy 1335.
But, in Daniel 8, when the Daily is taken away, it is not talking about being removed; it is talking about the religion of Paganism being lifted up and exalted. So, the Millerites got it right. They referenced the two chapters in Daniel that are about the Daily being taken away.
Fa, ao amin’ny Daniela 8, rehefa esorina ny Daily, dia tsy miresaka ny amin’ny fanesorana azy izany; fa miresaka ny amin’ny fanandratana sy fanomezam-boninahitra ny fivavahan’ny Paganisma. Koa marina ny an’ny Millerites. Niresaka ny toko roa ao amin’ny Daniela izay momba ny fanesorana ny Daily izy ireo.
But here in Early Writings and as we go back through the original source documents you are going to see in this chapter that originally this reference of Daniel 8:12 is not there. I do not know that Ellen White told them to include that in there in 1882 when they printed Early Writings, or if one of the editors put it in. I am not threatened by it, because it is not talking about the taking away here.
Fa eto ato amin’ny Early Writings, ary rehefa miverina mijery ireo antontan-taratasy loharano tany am-boalohany isika, dia ho hitanareo ao amin’ity toko ity fa tany am-boalohany dia tsy tao io fanondroana ny Daniela 8:12 io. Tsy fantatro na i Ellen White no nilaza taminy hampiditra izany tao tamin’ny 1882, fony izy ireo namoaka ny Early Writings, na raha ny iray tamin’ireo tonian-dahatsoratra no nampiditra izany. Tsy mampanahy ahy izany, satria tsy miresaka ny amin’ny fanesorana eto izy.
It says in the second paragraph, "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."
Lazaina ao amin’ny andininy faharoa hoe: “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 ny Tompo no nanome ny fahatakarana marina izany ho an’ireo izay nitory ny antson’ny ora fitsarana.”
Now, we had a meeting with some of the prominent pastors in Germany and some of the seminary teachers from Germany several years ago, in Germany, where I presented and they threw their stones at this message.
Ankehitriny, taona vitsivitsy lasa izay, dia nisy fivoriana niarahanay tamin’ny sasany tamin’ireo pasitera malaza tany Alemaina sy ny sasany tamin’ireo mpampianatra seminera avy any Alemaina, tany Alemaina, izay nanaovako famelabelarana, ary nitora-bato ity hafatra ity izy ireo.
And there was a pastor there from Italy, and he expressed one of the foolish arguments about this verse. And what he said was—and there are several foolish arguments about the Daily, so you find this foolish argument used often and we will put it in the record here. It says, "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." Here is the foolish argument: They say Ellen White is not endorsing the Daily here; she is endorsing the Pioneer understanding that the word sacrifice was added by human wisdom and does not belong to the text. Okay? So, this Italian pastor is making this argument.
Ary nisy mpitandrina iray teo avy any Italia, ary naneho ny iray tamin’ireo adihevitra adala mikasika io andininy io izy. Ary izao no nolazainy—ary misy adihevitra adala maro mikasika ny Daily, ka izany no mahatonga ity adihevitra adala ity hampiasaina matetika, ary hapetratsika ao amin’ny firaketana eto izany. Hoy izy: “Avy eo dia hitako, momba ny —daily’ (Daniela 8:12), fa ny teny hoe —sacrifice’ dia nampidirin’ny fahendren’olombelona, ary tsy anisan’ny lahatsoratra, ary nomen’ny Tompo ny fahatakarana marina momba izany ireo izay nanambara ny antso momba ny ora fitsarana.” Indro ilay adihevitra adala: lazain’izy ireo fa tsy manohana ny Daily eto i Ellen White; fa manohana ny fahatakaran’ny Mpisava Lalana izy hoe ny teny hoe sacrifice dia nampiana tamin’ny fahendren’olombelona ary tsy anisan’ny lahatsoratra. Eny? Koa io mpitandrina italiana io no manao izany adihevitra izany.
And I said, "Well, explain the next sentence to me, Pastor."
Ary hoy aho hoe: “Koa hazavao amiko àry ny fehezanteny manaraka, ry Mpitandrina.”
The next sentence says, "When union existed, before 1844, nearly all were united on the correct view of the —daily'; . . . ." This is not about the correct view of the word sacrifice being added by human wisdom. Ellen White here—and this is a hard one, this is a hard one for these people that are refusing to hear and are refusing to see in Adventism today. This paragraph, there are probably more theologians have lost their salvation over this paragraph than any other paragraph in the Spirit of Prophecy. I am not exaggerating; I think that is probably accurate.
Ny fehezanteny manaraka dia manao hoe: “Rehefa nisy ny firaisana, talohan’ny 1844, saiky niray hevitra tamin’ilay fomba fijery marina momba ny —daily’ ny rehetra; . . . .” Tsy mikasika ny fomba fijery marina momba ilay teny hoe sacrifice izay nampidirin’ny fahendren’olombelona izany. Ellen White eto—ary sarotra ity, tena sarotra ity ho an’ireo olona izay mandà tsy hihaino sy mandà tsy hahita ao amin’ny Advantisma ankehitriny. Ity andalan-teny ity, angamba dia teolojiana maro kokoa no very famonjena noho ity andalan-teny ity noho ny andalan-teny hafa rehetra ao amin’ny Spirit of Prophecy. Tsy manitatra aho; heveriko fa mety ho marina tokoa izany.
In the early part of the 20th Century when the false view of the Daily is being introduced into Adventism, everyone that was fighting about it on both sides of the issue knew that they were fighting about this paragraph. When Stephen Haskell came to the defense of the Pioneer view that the Daily was Paganism, what did he do? He reprinted this 1843 Chart, and he put this paragraph on the bottom. So this paragraph is the focus of controversy, and it is here where many, many men have fallen on their swords and died.
Tamin’ny fiandohan’ny taonjato faha-20, rehefa nampidirina tao amin’ny Advantisma ny fomba fijery diso momba ny Daily, dia fantatry ny rehetra izay niady hevitra momba izany, na teo amin’ny andaniny na teo amin’ny ankilany, fa io fehintsoratra io no nifandirana. Rehefa nitsangana hiaro ny fomba fijerin’ny Mpisava Lalana i Stephen Haskell, izay nilaza fa ny Daily dia ny Fivavahana Jentilisa, inona no nataony? Naveriny natao pirinty indray ity Tabilao 1843 ity, ary napetrany teo ambany io fehintsoratra io. Koa io fehintsoratra io no ivon’ny fifanolanana, ary eto no nianjeran’ny lehilahy maro dia maro tamin’ny sabany ka maty.
So, at a minimum level of what I want you to see here, because you have men like recently, Steve Wohlberg of White Horse Ministries, he has been opposing this message. And one of his arguments is, "Well, Ellen White never had a position on the Daily, so I don't have to have one," which was just an absolutely foolish position. But, even if we grant him the possibility that Ellen White did not have a position on it, what does she say in this quote? She says that the Pioneers had the correct view of it. Even if she did not know what it was, here she is saying that there is a correct view, which means there are a wrong view, maybe several wrong views.
Koa, fara fahakeliny amin’ny ambaratongan’izay tiako ho hitanareo eto, satria manana lehilahy toy ny tato ho ato ianareo, dia i Steve Wohlberg avy amin’ny White Horse Ministries, izay nanohitra ity hafatra ity. Ary ny iray amin’ireo tohan-keviny dia hoe: “Tsy mba nanana fijoroana momba ny Daily mihitsy i Ellen White, koa izaho koa tsy voatery hanana izany,” izay tena fijoroana adaladala tanteraka. Kanefa, na dia omentsika azy aza ny fahafahana hoe tsy nanana fijoroana momba izany i Ellen White, inona no lazainy ao amin’ity teny nindramina ity? Lazainy fa ny Mpisava Lalana dia nanana ny fomba fijery marina momba izany. Na dia tsy fantany aza angamba izay tena izy, dia eto izy no milaza fa misy fomba fijery marina, izay midika fa misy fomba fijery diso, ary angamba maro aza ny fomba fijery diso.
You have men like Vance Ferrell. Vance Ferrell; people have confidence in Vance Ferrell's prophetic interpretations, and I do not know why. Vance Ferrell is not the only one but he is one of the men that says that the Daily represents both Paganism and Christ's Sanctuary ministry. Okay? He is saying that this symbol represents Satan and Christ.
Misy lehilahy tahaka an’i Vance Ferrell. Vance Ferrell; matoky ny fandikàny ara-paminaniana ataon’i Vance Ferrell ny olona, nefa tsy fantatro izay antony. Tsy i Vance Ferrell irery no manao izany, kanefa isan’ireo lehilahy milaza fa ny “Daily” dia maneho ny fivavahana jentilisa sy ny fanompoan’i Kristy ao amin’ny fitoerana masina. Eny ary? Milaza izy fa io tandindona io dia maneho an’i Satana sy i Kristy.
What kind of discernment is being employed with that kind of reasoning?
Karazan’ny fahaiza-manavaka manao ahoana no ampiasaina amin’izany karazam-pisainana izany?
Okay, Sister White, no matter what the Daily represents here, she says there is a correct view. So, we can at least agree with that premise here, right?
Eny ary, Ranabavy White, na inona na inona asehon’ny Daily eto, dia milaza izy fa misy fomba fijery marina. Koa, farafahakeliny, dia azontsika ifanarahana eto izany foto-kevitra izany, sa tsy izany?
"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 exited, before 1844, nearly all were united on the correct view of the —daily'; but in the confusion since 1844, other views have been embraced,"—
“Dia hitako avy eo, mikasika ny —daily” (Daniela 8:12), fa ny teny hoe —sorona” dia nampidirin’ny fahendren’olombelona, ka tsy anisan’ny lahatsoratra, ary nomen’ny Tompo ny fahitana marina momba izany ireo izay nanambara ny antson’ny ora fitsarana. Fony mbola nisy ny firaisana, talohan’ny 1844, saiky niray hevitra avokoa ny rehetra momba ny fahitana marina ny —daily”; fa tao anatin’ny fisafotofotoana hatramin’ny 1844 dia nisy fomba fijery hafa nekena,”
This is what I told the Italian pastor. I said, "Okay. Can you give me any historical references where after 1844 there were other views about the word sacrifice that have been embraced?
Izao no nolazaiko tamin’ilay pasitera Italiana. Hoy aho hoe: “Eny ary. Azonao omena ahy ve izay fanovozan-kevitra ara-tantara rehetra milaza fa, taorian’ny 1844, dia nisy fomba fijery hafa momba ny teny hoe sorona izay nekena?”
And he kind of backed out of that at this point.
Ary tamin’izay fotoana izay dia toa nihemotra tamin’izany izy.
Since 1844 other views of the Daily have been embraced, and what have they produced? Darkness and confusion.
Hatramin’ny taona 1844 dia nisy hevitra hafa momba ny Isan’andro noraisina, ary inona no vokatr’izany? Haizina sy fisavoritahana.
Underline "darkness and confusion," because when Sister White further talks about the Daily, she talks about darkness and confusion, and we are going to show you some of those this morning.
Asio tsipika eo ambanin’ny hoe “haizina sy fisafotofotoana,” satria rehefa mbola miresaka momba ny Daily i Sister White dia miresaka momba ny haizina sy ny fisafotofotoana izy, ary hasehonay aminareo anio maraina ny sasany amin’izany.
Take the wrong view of the Daily and it produces darkness and confusion.
Raha raisina amin’ny fomba diso ny Daily, dia miteraka haizina sy fisafotofotoana izany.
"Time has not been a test since 1844, and it will never again be a test."
“Ny fotoana dia tsy efa fitsapana intsony hatramin’ny taona 1844, ary tsy ho fitsapana intsony mandrakizay.”
So, in connection with the Daily you see here, here is the argument. Here is the argument today; here is the argument that was introduced by Ellen White's son. It was introduced by others, but he is the one that put it into the historical record of Adventism. It is that when you read this passage, the context of time setting is what you need to understand.
Koa, mifandray amin’ny fanatitra isan’andro izay hitanareo eto, dia izao no hevitra aroso. Izao no hevitra amin’izao andro izao; izao no hevitra izay nampidirin’ny zanak’i Ellen White. Nampidirin’ny hafa koa izany, nefa izy no nametraka azy ho ao amin’ny firaketana ara-tantaran’ny Advantisma. Dia izao izany: rehefa mamaky ity andalan-teny ity ianareo, ny tontolon-kevitry ny fametrahana fotoana no tokony ho takatrareo.
—"other views have been embraced,"—in concerning the Daily—"and darkness and confusion have followed. Time has not been a test since 1844, and it will never again be a test.
—“hevitra hafa no nekena,”—momba ny Isan’andro—“ary ny aizina sy ny fisafotofotoana no nanaraka izany. Tsy efa fitsapana intsony ny fotoana hatramin’ny taona 1844, ary tsy ho fitsapana intsony na oviana na oviana.”
"The Lord has shown me that the message of the third angel must go, and be proclaimed to the scattered children of the Lord, but it must not be hung on time."
“Nasehon’ny Tompo ahy fa ny hafatry ny anjely fahatelo dia tsy maintsy mandeha ka torina amin’ireo zanaky ny Tompo izay miely patrana, nefa tsy tokony hahantona amin’ny fotoana izany.”
Do you see why Willy White is saying that we need to see the context of time-setting?
Hitanao ve ny antony ilazan’i Willy White fa ilaintsika ny mahita ny toe-javatra iorenan’ny fametrahana fotoana?
It talks about the confusion that the wrong views of the Daily produced, time has not been a test; and then there is a paragraph about time setting.
Miresaka ny amin’ny fisafotofotoana nateraky ny fomba fijery diso momba ny Daily izany; ny fotoana dia tsy mba fitsapana; ary avy eo dia misy fehintsoratra iray momba ny fametrahana fotoana.
Okay, this is what you have to understand: This paragraph about time setting, it was not in the original source document; and, the statement about time has not been a test, that sentence has been altered. It misrepresents Ellen White's original thought. She did not connect anything about time setting with the Daily. This is what we want to look at this morning.
Eny ary, izao no tsy maintsy takatrareo: io andininy io momba ny famaritana fotoana io dia tsy tao amin’ilay antontan-taratasy loharano tany am-boalohany; ary ilay fanambarana hoe tsy mbola fitsapana ny resaka fotoana, dia efa novaina io fehezanteny io. Mampiseho amin’ny fomba diso ny hevitra tany am-boalohany nosoratan’i Ellen White izany. Tsy nampifandray na inona na inona momba ny famaritana fotoana tamin’ny Daily izy. Izany no tiantsika hodinihina anio maraina.
So, as I said, we are not going to read all these pages. I am just going to make sure that you have them in your possession so you can test what I am saying; because, as a human being, there is a possibility that I am misleading you.
Koa, araka izay efa nolazaiko, dia tsy hovakiantsika avokoa ireo pejy rehetra ireo. Hataoko fotsiny izay hahazoanareo azy ireo eo am-pelatananareo mba hahafahanareo mandinika izay lazaiko; satria, amin’ny maha-olombelona ahy, dia misy ny mety hahadiso lalana anareo ahy.
Arthur White—"The Context of Time Setting"
Arthur White—« Ny Sehatry ny Fametrahana Fotoana »
"The advocates of the old view maintained that the wording of this statement [Early Writings, 74–75.] placed Heaven's endorsement on the view of the daily held by Miller and eventually repeated by Uriah Smith.
Ireo mpanohana ny fomba fijery taloha dia nanizingizina fa ny fomba fiteny ampiasaina ao amin’ity fanambarana ity [Early Writings, 74–75.] dia nametraka ny fankatoavan’ny Lanitra tamin’ilay fomba fijery momba ny “daily” izay notanan’i Miller ary tatỳ aoriana naverin’i Uriah Smith.
Arthur White, the son of Willy White, in his six-volume set about the history of Ellen White, speaking of his father's position rejecting the correct view of the Daily, he says, in EGW, volume 6, on page 252,
Arthur White, zanak’i Willy White, ao amin’ilay andiany boky enina nosoratany momba ny tantaran’i Ellen White, raha miresaka ny amin’ny fijoroan-kevitry ny rainy izay nandà ny fomba fijery marina momba ny Daily, dia hoy izy ao amin’ny EGW, boky faha-6, pejy 252,
"The advocates of the old view"—that the Daily represented Paganism—"maintained that the wording of this statement [Early Writings, 74–75.] placed Heaven's endorsement on the view of the daily held by Miller and eventually repeated by Uriah Smith."—
“Ireo mpiaro ny fomba fijery taloha”—izay nilaza fa ny Daily dia naneho ny Paganisma—“dia nanamafy fa ny fomba fiteny nampiasaina tamin’ity fanambarana ity [Early Writings, 74–75.] dia nametraka ny fankatoavan’ny Lanitra tamin’ilay fomba fijery momba ny daily izay notanan’i Miller ary nony farany naverin’i Uriah Smith.”
If Arthur White was going to be a genuine, accurate historian, do you know what he would have said there? He would have just put one word in there; but, Arthur White, he missed the boat here. He would have said, "The advocates of the old view maintained [correctly] that the wording of this statement, —maintained that the wording of this statement [Early Writings, 74-75.],' placed Heaven's endorsement on the view of the daily held by Miller and eventually repeated by Uriah Smith."
Raha ho mpahay tantara marina sy mahitsy tokoa i Arthur White, fantatrareo ve izay tokony ho nolazainy teo? Teny iray monja no tokony ho nampidiriny teo; kanefa, i Arthur White, dia diso teto. Tokony ho hoy izy: “Ireo mpiaro ny fomba fijery taloha dia nilaza [araka ny marina] fa ny fomba nandrafetana io fanambarana io, —nilaza fa ny fomba nandrafetana io fanambarana io [Early Writings, 74-75.],’ dia nametraka ny faneken’ny Lanitra tamin’ny fomba fijery momba ny daily izay notanan’i Miller ary tatỳ aoriana naverin’i Uriah Smith.”
But he does not put correctly in there. He is just saying what they maintain, like there is the possibility that they were maintaining a wrong position. But they were not; they had the right position.
Fa tsy asehony araka ny tokony ho izy izany ao. Milaza fotsiny izay nohazonin’izy ireo izy, toy ny hoe nisy ny mety ho nihazonan’izy ireo toerana diso. Kanefa tsy izany; ny toerana marina no nohazonin’izy ireo.
—"The new-view advocates"—his father, Willy, A. G. Daniells, W. W. Prescott, and I will not go there right now—"The new-view advocates held that the statement must be taken in its context—the context of time setting."—
—«Ireo mpisolo hevitra ny fomba fijery vaovao»—ny rainy, Willy, A. G. Daniells, W. W. Prescott, ary izaho dia tsy hiditra amin’izany amin’izao fotoana izao—«ireo mpisolo hevitra ny fomba fijery vaovao dia nihevitra fa tsy maintsy raisina ao anatin’ny tontolon-keviny ilay fanambarana—dia ny tontolon-kevitry ny famaritana fotoana.»
We just told you their argument in Early Writings, page 74.
Vao avy nolazainay taminareo ny hevitra aroson’izy ireo ao amin’ny Early Writings, pejy 74.
—"The new-view advocates held that the statement must be taken in its context—the context of time setting. Ellen White's repeated statements that I have no light on the point' (Letter 226, 1908) and I am unable to define clearly the points that are questioned' (Letter 250, 1908), and her inability to make a definite statement when the question was urged upon her, seemed to give support to their conclusion. They were confident also that the messages given through Ellen White would not conflict with the clearly established events of history." Arthur White, EGW, volume 6, 252.
—“Ireo mpomba ny fomba fijery vaovao dia nihevitra fa tsy maintsy raisina araka ny teny manodidina azy ilay fanambarana—dia ny teny manodidina momba ny fametrahana fotoana. Ny fanambarana naverimberin’i Ellen White hoe: ‘tsy manana fahazavana aho momba io teboka io’ (Letter 226, 1908) sy hoe: ‘tsy afaka mamaritra mazava ireo teboka anontaniana aho’ (Letter 250, 1908), ary ny tsy fahafahany nanao fanambarana mazava raikitra rehefa nohamafisina taminy ilay fanontaniana, dia toa nanohana ny fehin-kevitr’izy ireo. Natoky koa izy ireo fa ny hafatra nomena tamin’ny alalan’i Ellen White dia tsy hifanohitra amin’ireo zava-nitranga ara-tantara efa napetraka mazava.” Arthur White, EGW, volume 6, 252.
The Original Version—Review and Herald, November 1, 1850
Ny Dika Tany Am-boalohany—Review and Herald, 1 Novambra 1850
And Early Writings, page 74, when was it printed? 1882; the book Early Writings was printed in 1882.
Ary ny boky Early Writings, pejy faha-74, tamin’ny oviana no navoaka? Tamin’ny taona 1882; ny boky Early Writings dia navoaka tamin’ny taona 1882.
But where in the passage of Early Writings that we are considering is originally found is in the Review and Herald, November 1, 1850, and you have that in your notes. And it is several paragraphs, and as I have said, we are not going to read them all.
Kanefa ny toerana nahitana azy tany am-boalohany ao amin’ilay andalan-teny ao amin’ny Early Writings izay dinihintsika dia ao amin’ny Review and Herald, 1 Novambra 1850, ary izany dia anananareo ao amin’ny fanamarihanareo. Ary misy fehintsoratra maromaro izany, ary araka ny efa nolazaiko, dia tsy hovakintsika avokoa ireo rehetra ireo.
We see four paragraphs on page 2, then four paragraphs on page 3:
Hitantsika ny fehintsoratra efatra eo amin’ny pejy 2, avy eo ny fehintsoratra efatra eo amin’ny pejy 3:
"Dear Brethren and Sisters 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.
“Ry rahalahy sy anabavy malala, maniry hanome anareo topi-maso fohy ny amin’izay nasehon’ny Tompo ahy vao tsy ela akory izay tamin’ny fahitana aho. Naseho ahy ny hatsaran’i Jesosy sy ny fitiavana ifankatiavan’ny anjely. Hoy ilay anjely: —Tsy hitanareo va ny fitiavany?— araho izany. Tahaka izany indrindra no tokony hifankatiavan’ny olon’Andriamanitra. Aleo ny tsiny hianjera aminao toy izay amin’ny rahalahy. Hitako fa ny hafatra hoe: —amidio izay anananareo ka manomeza fiantrana— dia tsy mbola nomen’ny sasany tamin’ny fahazavany mazava; fa ny tena tanjon’ny tenin’ny Mpamonjy antsika dia tsy mbola naseho mazava. Hitako fa ny tanjon’ny fivarotana dia tsy ny hanomezana ho an’ireo izay mahavita miasa sy mamelona ny tenany; fa ny hampielezana ny fahamarinana. Fahotana ny manohana sy mandefitra amin’ny hakamoan’ireo izay mahavita miasa. Ny sasany dia nafana fo hanatrika ny fivoriana rehetra, tsy mba hanomezam-boninahitra 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 ho fanohanana ny anton’asa sarobidy momba ny fahamarinan’ny andro 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, hoy hitako, no nanao fahadisoana tamin’ny fivavahana mba hahasitranana ny marary teo 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. Namoakany hiala ny efitrano ny tsy mino, dia nositraniny ny marary; koa tokony hikatsaka ny hisaraka amin’ny tsy finoan’ireo izay tsy manana finoana isika, raha mivavaka ho an’ny marary eo amintsika.
"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, tao amin’ny efitra ambony rihana iray, ka voalohany nanasa ny tongony Izy, ary avy eo nanome azy ireo hihinana ny mofo novakivakina, ho fanehoana ny tenany izay novakivakina, ary 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 rehefa manatanteraka ireo fanompoam-pivavahana ireo, dia tokony hisaraka amin’ny tsy mino 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.
Dia avy eo no naseho tamiko fa hararaka ny loza fito farany, rehefa miala ao amin’ny Toerana 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 olomasina; nefa tsy izy ireo no hanatanteraka amin’izany andro izany ny fitsarana voasoratra. Ny fanatanterahana ny fitsarana dia amin’ny faran’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 ovana ho tsy mety maty ny olona masina, ka hakarina hiaraka, ary handray ny lokangany sy ny satroboninahiny, sns., ary hiditra ao amin’ny Tanàna Masina, dia mipetraka hitsara Jesosy sy ny olona masina. Vohana ny boky, dia ny bokin’ny fiainana sy ny bokin’ny fahafatesana; ny bokin’ny fiainana no mirakitra ny asa tsara nataon’ny olona masina, ary ny bokin’ny fahafatesana no mirakitra ny asa ratsy nataon’ny ratsy fanahy. Nampitahaina tamin’ny bokin’ny Didy ireo boky ireo, dia ny Baiboly, ary araka izany no itsarana azy. Ny olona masina, miray hevitra amin’i Jesosy, dia mamoaka ny fitsarany ny amin’ny maty ratsy fanahy. Indro, hoy ilay anjely, ny olona masina mipetraka hitsara, miray amin’i Jesosy, ka manome anjara ho an’ny ratsy fanahy tsirairay araka ny asa nataony tao amin’ny tena; ary soratana eo anilan’ny anarany izay tsy maintsy horaisiny amin’ny fanatanterahana ny fitsarana. Izany, araka ny hitako, no asan’ny olona masina miaraka amin’i Jesosy ao amin’ny Tanàna Masina alohan’ny hidinany etỳ an-tany, mandritra ny 1000 taona. Ary amin’ny faran’ny 1000 taona, Jesosy sy ny anjely ary ny olona masina rehetra izay miaraka aminy dia miala ao amin’ny Tanàna Masina; ary raha midina ho etỳ an-tany miaraka amin’izy ireo Izy, dia hatsangana ny maty ratsy fanahy, ary amin’izay ireo lehilahy izay “nandefona Azy” mihitsy, rehefa atsangana, dia hahita Azy avy lavitra amin’ny voninahiny rehetra, miaraka amin’ny anjely sy ny olona masina, ary hidradradradra noho ny aminy. Ho hitany ny dian’ny fantsika teo amin’ny tànany sy teo amin’ny tongony, ary izay nandefonany ny lefona teo amin’ny lanivoany. Ny dian’ny fantsika sy ny lefona no ho voninahiny amin’izany andro izany. Amin’ny faran’ny 1000 taona no ijoroan’i Jesosy eo ambonin’ny Tendrombohitra Oliva, ary misaraka roa ilay tendrombohitra ka tonga lemaka lehibe; ary izay mandositra amin’izany andro 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.
Dia Satana dia mampiditra ny fanahiny ao amin’ny ratsy fanahy izay natsangana. Lainy izy ireo amin’ny filazana fa vitsy ny tafika ao an-Tanàna, ary maro ny tafiny, ka mahazo mandresy ny olona masina sy maka ny Tanàna izy. Raha mbola nampivory ny tafiny Satana, dia tao an-Tanàna ny olona masina, nijery ny hatsarana sy ny voninahitry ny Paradisan’Andriamanitra. Jesosy no teo anoloany, nitarika azy. Tampoka teo dia tsy teo intsony tao aminay ilay Mpamonjy mahatehotia; nefa vetivety dia renay ny feony mahatehotia nanao hoe: —Avia ianareo izay notahian’ny Raiko, handova ny fanjakana izay voavoatra ho anareo hatramin’ny fanorenana izao tontolo izao.’ Nivory nanodidina an’i Jesosy izahay, ary raha vao nakatony ny vavahadin’ny Tanàna, dia nambara tamin’ny ratsy fanahy ny ozona. Nakatona ny vavahady. Ary ny olona masina dia nampiasa ny elany ka niakatra teo an-tampon’ny mandan’ny Tanàna. Teo aminy koa Jesosy; namirapiratra sy be voninahitra ny satro-boninahiny. Satro-boninahitra ao anatin’ny satro-boninahitra izany, fito no isany. Ny satro-boninahitry ny olona masina dia volamena madio indrindra, voaravaka kintana. Namirapiratry ny voninahitra ny tavany, fa nitovy endrika tanteraka tamin’i Jesosy izy; ary raha niakatra izy ireo, ka nihetsika niara-nankeo an-tampon’ny Tanàna, dia safotry ny hafaliana tamin’izany fahitana izany aho.
"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 nivoaka avy tamin’Andriamanitra namely azy ireo ka nandany azy. Izany no fanatanterahana ny Fitsarana. Ary tamin’izay dia noraisin’ny ratsy fanahy araka izay nofaritan’ny olo-masina niaraka tamin’i Jesosy taminy nandritra ny 1000 taona. Ilay afo avy tamin’Andriamanitra ihany izay nandany ny ratsy fanahy no nanadio ny tany manontolo. Ny tendrombohitra vakivaky sady rovitra dia levona noho ny hafanana mirehitra mafy, ny habakabaka koa, ary lany avokoa ny bozaka maina rehetra. Dia nivoha teo anoloantsika ny lovantsika, be voninahitra sady tsara tarehy, ary noraisintsika ho lova ny tany manontolo izay natao vaovao. Samy niantso tamin’ny feo mahery 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 hatokisana, dia ireo izay efa tao anatin’ny hafatra rehetra, sady miorina mafy amin’ny fahamarinana ankehitriny rehetra, alohan’ny hanohanany hevitra vaovao manan-danja izay heveriny fa tohanan’ny Baiboly. Amin’izay dia ho tafaray tanteraka ny mpiandry, ary ho tsapan’ny fiangonana ny firaisan’ny mpiandry. Hita tamiko fa ny fandehanana amin’izany lalana izany dia hisoroka fisaratsarahana mampalahelo, ary amin’izay dia tsy hisy loza hanaparitahana ny andiany sarobidy, sy hampielezana ny ondry, tsy misy mpiandry."—
And then it concludes with five more paragraphs which I have in a box for you, because these five paragraphs out of the article are the ones that are going to end up in Early Writings. That is why these final five paragraphs have the box around them.
Ary avy eo dia mamarana amin’ny fehintsoratra dimy hafa izany, izay nataoko tao anaty efajoro ho anareo, satria ireo fehintsoratra dimy ireo avy ao amin’ilay lahatsoratra no hiafara ao amin’ny Early Writings. Izany no antony anaovana efajoro manodidina ireo fehintsoratra dimy farany ireo.
"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 andro fanangonana izao. Tamin’ny andro fanaparitahana dia nokapohina sy norovitina Isiraely; fa ankehitriny kosa, amin’ny andro fanangonana, Andriamanitra no hanasitrana sy hamatotra ny ratran’ny olony. Tamin’ny fanaparitahana, ny ezaka natao hampielezana ny fahamarinana dia zara raha nisy vokany, ka zara raha nahatanteraka zavatra kely, na tsy nahatanteraka na inona na inona; fa amin’ny fanangonana, raha efa nametraka ny tànany Andriamanitra mba hanangona ny olony, ny ezaka atao hampielezana ny fahamarinana dia hahatratra ny vokatra nokendrena. Tokony hiray saina sy ho mafana fo amin’ny asa ny rehetra. Hitako fa mahamenatra raha misy manonona ny fanaparitahana ho ohatra hitarihana antsika ankehitriny amin’ny fanangonana; fa raha tsy manao mihoatra ho antsika ankehitriny noho izay nataony tamin’izany Andriamanitra, dia tsy ho voaangona mandrakizay Isiraely. Ilaina tahaka ny fitoriana azy ihany koa ny hamoahana ny fahamarinana an-tsoratra 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 tànany, ary tsy tokony hovaina ny ampahany na dia iray aza amin’izany; fa ireo tarehimarika dia araka izay tiany. Fa ny tànany no nanarona sy nanafina fahadisoana iray tao 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.
Avy eo dia hitako, mikasika ny —Daily,’ fa ny teny hoe —sacrifice’ 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 momba ny ora fitsarana. Fony mbola nisy firaisan-tsaina, talohan’ny 1844, saiky niray hina tamin’ny fahatakarana marina ny —Daily’ ny ankamaroan’ny olona; fa hatramin’ny 1844 kosa, tao anatin’ny fisafotofotoana, dia nisy hevitra hafa noraisina, ka ny haizina sy ny fisafotofotoana no nanaraka.
"The Lord showed me that Time had not been a test since 1844, and that time will never again be a test.
“Nasehon’ny Tompo tamiko fa ny fotoana dia tsy efa fitsapana intsony hatramin’ny 1844, ary ny fotoana dia tsy ho fitsapana intsony na oviana na oviana.”
"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 sasany izay ao anatin’ilay fahadisoana lehibe, dia ny hoe mbola handeha ho any Jerosalema Taloha ny olomasina, sns., alohan’ny hihavian’ny Tompo. Ny fomba fijery toy izany dia natao hampiala ny saina sy ny fahalianana amin’ny asan’Andriamanitra ankehitriny, eo ambanin’ny hafatry ny anjely fahatelo; fa raha tsy maintsy handeha ho any Jerosalema isika, dia hifantoka any amin’izany ho azy ny saintsika, 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 amin’io fahadisoana lehibe io dia satria tsy niaiky na nahafoy ny fahadisoany izy ireo, dia ireo fahadisoana izay nitoerany nandritra ny taona maro lasa. Review and Herald, 1 Novambra 1850.
Do you see them? Do you know what I am talking about?
Hitanao va izy ireo? Fantatrao va izay lazaiko?
Okay. If we go into these five final paragraphs, you will see some things that are different in the original than you will find in Early Writings, page 74.
Eny àry. Raha miditra ao amin’ireo fehintsoratra dimy farany ireo isika, dia hahita zavatra sasany izay tsy mitovy ao amin’ny tany am-boalohany noho izay ho hitanareo ao amin’ny Early Writings, pejy 74.
FROM THE AUDIENCE: So, you are saying these in the box are the originals?
AVY AMIN’NY MPANATRIKA: Noho izany, lazainao ve fa ireo ao anatin’ilay boaty no tena izy tany am-boalohany?
These in the box, these are the last five paragraphs in this original article, and this box is around them. These five paragraphs are what ultimately end up in Early Writings, page 74.
Ireto ao anatin’ilay efajoro ireo, ary ireo no fehintsoratra dimy farany ao amin’ity lahatsoratra fototra ity, ary io efajoro io no manodidina azy ireo. Ireo fehintsoratra dimy ireo no niafara tamin’ny nidirany tao amin’ny Early Writings, pejy 74.
But, when was this printed, when was this written? November 1850.
Fa, oviana no nanaovana pirinty izao, oviana no nanoratana izao? Novambra 1850.
So, I have in bold-faced the things that are going to be changed from these five paragraphs. There is going to be a metamorphosis with this; because, in the very near future in 1851 the book A Sketch of the Christian Experience and Views of Ellen G. White is going to be printed and they are going to take these paragraphs and put them in A Sketch of the Christian Experience and View of Ellen G. White. And from here [article in Review and Herald, November 1850] to A Sketch of the Christian Experience and Views of Ellen G. White there are some minor editorial changes that happened to these five paragraphs. And then from A Sketch of the Christian Experience and View of Ellen G. White in 1851 to Early Writings in 1882, there are some more editorial changes, and those editorial changes are what make Early Writings, page 74, convoluted.
Koa, nasongadiko tamin’ny soratra matevina ireo zavatra izay hovaina ao amin’ireo fehintsoratra dimy ireo. Hisy fiovam-pahatanterahana momba izany; satria, amin’ny hoavy tena akaiky, amin’ny taona 1851, dia havoaka ny boky A Sketch of the Christian Experience and Views of Ellen G. White, ary halain’izy ireo ireo fehintsoratra ireo ka hapetrany ao amin’ny A Sketch of the Christian Experience and Views of Ellen G. White. Ary avy eto [lahatsoratra ao amin’ny Review and Herald, Novambra 1850] mankany amin’ny A Sketch of the Christian Experience and Views of Ellen G. White dia nisy fanovana madinidinika nataon’ny mpamoaka lahatsoratra tamin’ireo fehintsoratra dimy ireo. Ary avy amin’ny A Sketch of the Christian Experience and Views of Ellen G. White tamin’ny 1851 mankany amin’ny Early Writings tamin’ny 1882, dia mbola nisy fanovana hafa nataon’ny mpamoaka lahatsoratra, ary ireo fanovana nataon’ny mpamoaka lahatsoratra ireo no mahatonga ny Early Writings, pejy 74, ho saro-pantarina.
So, in these five paragraphs that conclude in the original manuscript, in the first paragraph, "September 23d, the Lord showed me . . . ," that is going to be changed.
Koa amin’ireto andininy dimy mamarana ao amin’ny sora-tanana tany am-boalohany ireto, ao amin’ny andininy voalohany hoe: “23 Septambra, nasehon’ny Tompo ahy . . . ,” dia hovaina izany.
In the next paragraphs: "Then I saw . . ."; "Then I saw . . ."; The Lord showed me . . . "; and, "Then I was pointed to . . ."; these things get some minor adjustments.
Ao amin’ireo fehintsoratra manaraka hoe: “Dia nahita aho . . .”; “Dia nahita aho . . .”; “Nasehon’ny Tompo ahy . . .”; ary, “Dia notondroina ahy . . .”; ireo zavatra ireo dia asiana fanitsiana madinidinika sasantsasany.
Shown Ten Primary Truths in Thirteen Paragraphs
Aseho ao amin’ny Fehintsoratra Telo ambin’ny Folo ny Fahamarinana Lehibe Folo
But, what I want you to see in these thirteen paragraphs from the original article, she has shown ten primary things.
Fa, izay tiako ho hitanao ao anatin’ireo fehintsoratra telo ambin’ny folo ao amin’ilay lahatsoratra tany am-boalohany, dia zavatra lehibe folo no nasehony.
And now I remember why I have these things bold-faced. It is not because those are going to get changed. I am emphasizing something for you, if you will see, that in these thirteen paragraphs she was shown this . . . , she was shown this . . . , she was shown this . . . , she was shown this. And when she was shown one thing, after she tells us about it, then she is shown something that is not necessarily connected to what she was just shown: "I was shown this . . . ; I was shown this . . . ; I was shown this . . . .
Ary ankehitriny dia tsaroako ny antony nanaovako ireo teny ireo ho soratra matevina. Tsy satria hisy hovaina izany. Manasongadina zavatra iray ho anareo aho, raha hitanareo, dia izao: ao anatin’ireo fehintsoratra telo ambin’ny folo ireo dia naseho azy ity . . . , naseho azy ity . . . , naseho azy ity . . . , naseho azy ity. Ary rehefa naseho zavatra iray izy, rehefa avy nilaza tamintsika momba izany izy, dia avy eo dia misy zavatra iray hafa aseho azy, izay tsy voatery hifandray amin’izay vao avy naseho azy: “Naseho ahy ity . . . ; naseho ahy ity . . . ; naseho ahy ity . . . .”
You can check me out and read it for yourself, but she was shown ten primary truths in these thirteen paragraphs.
Azonao dinihina ny momba ahy sy vakinao samirery izany, nefa naseho taminy tao anatin’ireo fehintsoratra telo ambin’ny folo ireo ny fahamarinana fototra folo.
Here is what she was shown. She was shown about God's love, about offerings, about prayer for the sick, about the communion service, about the Seven Last Plagues connected with the Millennium, about new light, about the gathering after 1844, about the publishing work, about the 1843 Chart, about the "Daily," about "time" as a test, and about pilgrimages to Jerusalem. And if you read it carefully, this is not a flow of thought. This is a very, "I was shown this," and she records what she was shown; and, she was shown something that is not necessarily connected. You have to see that; because, as they begin to pull these paragraphs together, they begin to create the thought that she saying something that she really did not say.
Izao no naseho taminy. Naseho taminy ny amin’ny fitiavan’Andriamanitra, ny amin’ny fanatitra, ny amin’ny vavaka ho an’ny marary, ny amin’ny fanompoam-pivavahan’ny Fanasan’ny Tompo, ny amin’ny Loza fito farany mifandray amin’ny Arivo taona, ny amin’ny fahazavana vaovao, ny amin’ny fanangonana taorian’ny 1844, ny amin’ny asa famoahana boky, ny amin’ny Tabilao 1843, ny amin’ny “Daily,” ny amin’ny “fotoana” ho fitsapana, ary ny amin’ny fivahiniana masina ho any Jerosalema. Ary raha vakinao tsara izany, dia tsy fizotry ny eritreritra izany. Tena hoe: “Naseho tamiko izao,” ary soratany izay naseho taminy; ary naseho taminy koa ny zavatra iray izay tsy voatery hifandray amin’izany. Tsy maintsy hitanao izany; satria, rehefa manomboka manambatra ireo fehintsoratra ireo izy ireo, dia manomboka mamorona ny hevitra fa milaza zavatra iray izy izay raha ny marina dia tsy nolazainy velively.
Review and Herald, November 1, 1850
Revue and Herald, 1 Novambra 1850
Okay. Notice the first paragraph of the five paragraphs that we are dealing with from November 1850.
Eny ary. Mariho ny andalana voalohany amin’ireo andalana dimy izay hodinihintsika avy amin’ny Novambra 1850.
"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 hamonjy ny sisa amin’ny olony, ary tsy maintsy hampitomboina avo roa heny ny ezaka amin’izao andron’ny fanangonana izao. Tamin’ny andro fanaparitahana dia nokapohina sy norovitra Isiraely; fa ankehitriny kosa, amin’ny andro fanangonana, Andriamanitra no hanasitrana sy hamehy ny ratran’ny olony. Tamin’ny fanaparitahana, ny ezaka natao hampielezana ny fahamarinana dia zara raha nisy vokany, ka zara raha nahavita zavatra kely, na tsy nahavita na inona na inona akory aza; fa amin’ny fanangonana, rehefa efa nametraka ny tànany Andriamanitra mba hanangona ny olony, dia hahatratra ny vokatra nokendrena ny ezaka hampielezana ny fahamarinana. Tokony hiray saina sy hazoto amin’ny asa ny rehetra. Hitako fa mahamenatra raha misy manonona ny fanaparitahana ho ohatra hitarihana antsika ankehitriny amin’ny fanangonana; satria raha tsy manao mihoatra ho antsika Andriamanitra ankehitriny noho izay nataony tamin’izany andro izany, dia tsy ho voaangona mihitsy Isiraely. Ilaina tahaka ny fitoriana koa ny hamoahana ny fahamarinana amin’ny alalan’ny taratasy iray.”
The last sentence from that paragraph, it says, "It is as necessary that the truth should be published in a paper, as preached." Okay. This thought is going to be dropped.
Ny fehezanteny farany ao amin’io andalana io dia manao hoe: “Ilaina toy izany koa ny hamoahana ny fahamarinana amin’ny taratasy, tahaka ny itoriana azy.” Eny ary. Hafoy io hevitra io.
The second paragraph of the five that we are considering, where it says, "The Lord showed me," you see I have it underlined.
Ny andalana faharoa amin’ireo dimy izay dinihintsika, eo amin’izay ilazany hoe: “Nasehon’ny Tompo ahy,” dia hitanareo fa nasiko tsipiho izany.
—"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 ahy fa ny tabilao 1843 dia notarihin’ny tànany, ary tsy tokony hovàna ny ampahany akory amin’izany; fa ny tarehimarika dia araka izay tiany. Fa ny tànany no teo amboniny ka nanafina fahadisoana tao amin’ny tarehimarika sasany, mba tsy hisy hahita izany mandra-panesorana ny tànany.”—
The reason I have anything underlined in these four paragraphs at the top of the page is that those are going to have editorial changes when it gets reprinted in A Sketch of the Christian Experience and Views of Ellen G. White in 1851.
Ny antony anasiko tsipika eo ambanin’izay rehetra ao amin’ireo fehintsoratra efatra eo an-tampon’ny pejy dia satria hisy fanovana ara-tonian-dahatsoratra ireo rehefa avoaka indray ao amin’ny A Sketch of the Christian Experience and Views of Ellen G. White tamin’ny 1851.
Okay. "The Lord showed me," is going to be changed; "by his hand" is going to be changed, "that no part of it should be altered" is going to be changed.
Eny ary. “Nasehon’ny Tompo tamiko” dia hovàna; “tamin’ny tànany” dia hovàna; “mba tsy hisy ampahany amin’izany hovàna” dia hovàna.
Then in the next bold-faced paragraph [fourth paragraph] on the page says,
Avy eo, ao amin’ilay andininy manaraka amin’ny soratra matevina [andininy fahefatra] eo amin’ilay pejy dia milaza hoe,
—"The Lord showed me that Time had not been a test since 1844, and that time will never again be a test."—
—“Nasehon’ny Tompo ahy fa ny fotoana dia tsy efa fitsapana hatramin’ny taona 1844, ary tsy ho fitsapana intsony mandrakizay ny fotoana.”—
"The Lord showed me," that is going to be changed. What they are going to do the next year in A Sketch of the Christian Experience and Views of Ellen G. White, they are going to take that one-sentence paragraph and they are going to combine it with the previous paragraph. They are going to turn it into one paragraph.
“Ny Tompo no naneho tamiko,” izay hovaina izany. Ny zavatra hataon’izy ireo amin’ny taona manaraka ao amin’ny A Sketch of the Christian Experience and Views of Ellen G. White dia ny handraisan’izy ireo io fehintsoratra tokana misy andian-teny iray io ka hampiraisiny amin’ilay fehintsoratra teo aloha. Hataon’izy ireo ho fehintsoratra iray izany.
But, also, if a word or words are bold-faced, there is going to be some other types of changes; and, I will give you an example of what I mean.
Fa, koa, raha misy teny na teny maromaro asiana soratra matevina, dia hisy karazam-panovana hafa koa; ary homeko anareo ohatra iray ny amin’izay tiako ambara.
And in the third paragraph it says,
Ary ao amin’ny fehintsoratra fahatelo dia milaza hoe,
—"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 mikasika ny —Daily,’ fa ny teny hoe —sacrifice’ dia nampidirin’ny fahendren’olombelona, ary tsy anisan’ny lahatsoratra; ary nomen’ny Tompo ny fahatakarana marina momba izany ireo izay nitory ny antson’ny ora fitsarana. Fony mbola nisy firaisana, talohan’ny 1844, saiky niray hina avokoa ny rehetra tamin’ny fahatakarana marina ny —Daily;’ fa hatramin’ny 1844 kosa, tao anatin’ny fisafotofotoana, dia fomba fijery hafa no nekena, ary ny haizina sy ny fisafotofotoana no nanaraka izany.»—
Then in the next bold-faced paragraph [fourth paragraph] on the page says,
Avy eo, ao amin’ilay andininy manaraka izay nasongadina amin’ny soratra matevina [andininy fahefatra] eo amin’ny pejy, dia milaza hoe,
"The Lord showed me that Time had not been a test since 1844, and that time will never again be a test."—
“Nasehon’ny Tompo tamiko fa tsy efa fitsapana intsony ny fotoana hatramin’ny taona 1844, ary tsy ho fitsapana intsony mandrakizay ny fotoana.”—
"The Lord showed me," that is going to be changed.
“Nasehon’ny Tompo tamiko,” izany dia hovana.
What they are going to do the next year in A Sketch of the Christian Experience and Views of Ellen G. White, they are going to take that one-sentence paragraph and they are going to combine it with the previous paragraph. They are going to turn it into one paragraph.
Izay hataon’izy ireo amin’ny taona manaraka ao amin’ny A Sketch of the Christian Experience and Views of Ellen G. White dia ny handray io andalana iray fehezanteny io ka hampiray azy amin’ilay andalana teo aloha. Havadik’izy ireo ho andalana tokana izany.
And they are going to change "The Lord showed me" to "I was also shown." Okay? They are going to make those two paragraphs one paragraph, and they are going to change it to, "I was also shown," in 1851.
Ary hovain’izy ireo ny hoe “Nasehon’ny Tompo ahy” ho “Naseho tamiko koa.” Eny? Hampiarahiny ho fehintsoratra iray ireo fehintsoratra roa ireo, ary hovain’izy ireo ho hoe: “Naseho tamiko koa,” tamin’ny 1851.
—"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 ahy ny amin’ny sasany izay ao anatin’ilay fahadisoana lehibe, fa mbola handeha ho any Jerosalema Taloha ny olo-masina, sy ny sisa, alohan’ny hahatongavan’ny Tompo. Ny fomba fijery tahaka izany dia natao hampiala ny saina sy ny fahalianana amin’ny asan’Andriamanitra ankehitriny, eo ambanin’ny hafatry ny anjely fahatelo; fa raha tsy maintsy mandeha ho any Jerosalema isika, dia ho any no hifantohan’ny saintsika, ary hotazonina tsy hampiasaina amin’ny zavatra hafa ny fananantsika, mba hampandehanana ny olo-masina ho any Jerosalema. Hitako fa ny antony namelana azy ireo hiditra ao anatin’izany fahadisoana lehibe izany dia satria tsy niaiky sy tsy nahafoy ny fahadisoany izy ireo, dia ireo izay nitoerany nandritra ny taona maro lasa.” Review and Herald, 1 Novambra 1850.
But, when you get to Early Writings, do you know what they do? They drop the "I was also shown," where in Early Writings this one paragraph, it is going to say, "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." They dropped the "I was also shown," and the next sentence is, "time had not been a test since 1844." Suddenly you do not know that this thought about time not being a test is one of things that she was specifically shown. You believe that this was part of her light on the Daily in the false view producing confusion.
Kanefa, rehefa tonga amin’ny Early Writings ianareo, fantatrareo va izay ataon’izy ireo? Esorin’izy ireo ilay hoe: “Naseho tamiko koa,” izay ao amin’ny Early Writings, ao amin’io andininy iray io, ka izao no holazainy: “Raha mbola nisy firaisana talohan’ny 1844, saiky niray tamin’ny fahitana marina momba ny —Daily,’ ny rehetra; fa hatramin’ny 1844, tao anatin’ny fisafotofotoana, dia nisy hevitra hafa noraisina, ary nanaraka izany ny haizina sy ny fisafotofotoana.” Nesorin’izy ireo ilay hoe: “Naseho tamiko koa,” ary ny fehezanteny manaraka dia hoe: “tsy mbola fitsapana intsony ny fotoana hatramin’ny 1844.” Tampoka teo dia tsy fantatrareo intsony fa io hevitra momba ny hoe tsy fitsapana intsony ny fotoana io dia anisan’ireo zavatra izay naseho taminy manokana. Mino ianareo fa anisan’ny fahazavana azony momba ny Daily izany, ao anatin’ilay fomba fijery diso izay miteraka fisafotofotoana.
That is not the original. You have the original. Check it out.
Tsy izany no tany am-boalohany. Efa anananao ny tany am-boalohany. Diniho izany.
The Next Step (Step Two)—1851 A Sketch of the Christian Experience and View of Ellen G. White
Ny Dingana Manaraka (Dingana Faharoa)—1851 Topimaso fohy momba ny Traikefa Kristiana sy ny Fijerin’i Ellen G. White
Then underneath this, you have, A Sketch of the Christian Experience and View of Ellen G. White, printed in 1851; and, you have the breakdowns of the changes that took place, and there is a very, very significant change.
Avy eo ambanin’io, dia anananao ny *A Sketch of the Christian Experience and View of Ellen G. White*, izay navoaka tamin’ny 1851; ary anananao koa ny antsipiriany momba ireo fanovana izay nitranga, ary misy fiovana iray tena, tena manan-danja.
"September 23d, the Lord shewed [formerly—"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, 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 wrong 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. [Removed: It is as necessary that the truth should be published in a paper, as preached.] [Paragraphs Combined] I have seen [formerly—"the Lord showed me] that the 1843 chart was directed by the hand of the Lord, [formerly—"by His hand"] and that it should not be altered; [formerly—"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 23 Septambra, nasehon’ny Tompo tamiko [teo aloha—“naseho”] fa naninjitra ny tànany fanindroany Izy mba hampody ny sisa amin’ny olony, ary tsy maintsy hampitomboina avo roa heny ny ezaka amin’izao fotoan’ny fanangonana izao. Tamin’ny fanaparitahana dia nokapohina sy norovitina Isiraely; fa ankehitriny, amin’ny fotoan’ny fanangonana, Andriamanitra dia hanasitrana sy hamatotra ny ratran’ny olony. Tamin’ny fanaparitahana, ny ezaka natao hampielezana ny fahamarinana dia vitsy ihany ny vokany, kely dia kely na tsy nisy akory no vitany; fa amin’ny fanangonana, rehefa efa nametraka ny tànany Andriamanitra mba hanangonana ny olony, ny ezaka hampielezana ny fahamarinana dia hahatratra ny vokatra nokendrena. Tokony hiray saina sy hazoto amin’ny asa ny rehetra. Hitako fa tsy mety raha misy manondro ny fanaparitahana ho ohatra hitondra antsika ankehitriny amin’ny fanangonana; fa raha tsy manao mihoatra ho antsika ankehitriny noho izay nataony tamin’izany Andriamanitra, dia tsy ho voaangona na oviana na oviana Isiraely. [Nesorina: Ilaina tahaka ny fitoriana ny hamoahana ny fahamarinana amin’ny gazety.] [Nampiraisina ny andalana] Efa hitako [teo aloha—“nasehon’ny Tompo ahy”] fa ny tabilao 1843 dia notarihin’ny tànan’ny Tompo, [teo aloha—“ny tànany”] ary tsy tokony hovaina izany; [teo aloha—“tsy tokony hovana ny ampahany aminy”] fa ny tarehimarika dia araka izay nilàny azy. Fa ny tànany no nanarona sy nanafina fahadisoana iray tao amin’ny sasany tamin’ireo tarehimarika, ka tsy nisy nahita 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 have followed. [Paragraphs Combined] I have also seen [Formerly—"the Lord showed me"] that time had not been a test since 1844, and that time will never again be a test.]" A Sketch of the Christian Experience and Views of Ellen G. White, ExV 61–62.
“Dia hitako avy eo, mikasika ny —Daily,’ fa ny teny hoe —sacrifice’ 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 firaisana, talohan’ny 1844, dia saiky niray hevitra avokoa ny rehetra momba ny fahatakarana marina ny —Daily;’ fa hatramin’ny 1844 kosa, tao anatin’ny fisafotofotoana, dia nisy hevitra hafa nekena, ka nanaraka izany ny haizina sy ny fisafotofotoana. [Nampiraisina ny andalana] Hitako koa [Taloha—“nasehon’ny Tompo ahy”] fa ny fotoana dia tsy efa fizahan-toetra intsony hatramin’ny 1844, ary tsy ho fizahan-toetra intsony mandrakizay ny fotoana.]” A Sketch of the Christian Experience and Views of Ellen G. White, ExV 61–62.
Time not Connected with the Message of the Third Angel
Fotoana tsy Mifandray amin’ny Hafatry ny Anjely Fahatelo
Ellen White had a different vision than the vision that she had that ultimately ends up in Early Writings. She had several visions; but, she had a vision where she was told something; she was told one paragraph, and she wrote it down.
Ellen White dia nanana fahitana hafa noho ilay fahitana izay niafara tamin’ny famoahana tao amin’ny Early Writings. Nanana fahitana maro izy; nefa, nisy fahitana iray izay nilazana zavatra taminy; nilazana fehintsoratra iray izy, ary nosoratany izany.
"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." A Sketch of the Christian Experience and Views of Ellen G. White, ExV 48.
Nasehon’ny Tompo tamiko fa ny hafatry ny anjely fahatelo dia tsy maintsy handeha ka hotorina amin’ireo zanaka miparitaky ny Tompo, ary tsy tokony haorina amin’ny fotoana izany; fa ny fotoana dia tsy ho fitsapana intsony na oviana na oviana. Hitako fa ny sasany dia nahazo hafanam-po sandoka avy amin’ny fitoriana ny fotoana; fa ny hafatry ny anjely fahatelo dia mahery noho izay azon’ny fotoana omena. Hitako fa ity hafatra ity dia mahajoro eo ambonin’ny fototra ijoroany ihany, ary tsy mila fotoana hanamafisana azy, ary handeha amin-kery lehibe izy ka hahavita ny asany, ary hohafohezina amin’ny fahamarinana izany. A Sketch of the Christian Experience and Views of Ellen G. White, ExV 48.
What is she speaking about there? That we should never connect the Third Angel's Message with time again, right?
Inona no resahiny eo? Fa tsy tokony hampifandray intsony ny Hafatry ny Anjely Fahatelo amin’ny fotoana isika, sa tsy izany?
Amen? Are you with me?
Amena? Miaraka amiko ve ianareo?
Where do you find this? Where is it located?
Aiza no ahitanao izany? Aiza no misy azy?
FROM THE AUDIENCE: (No response.)
AVY AMIN’NY MPANATRIKA: (Tsy misy valiny.)
FROM THE AUDIENCE: A Sketch of the Christian Experience and Views.
AVY AMIN’NY MPANATRONA: Sary an-tsoratra momba ny fanandramana sy ny fomba fijery kristiana.
A Sketch of the Christian Experience and Views of Ellen G. White, page 48, page 48.
Takelaky ny fanandramana sy ny fomba fijery kristianina an’i Ellen G. White, pejy 48, pejy 48.
Okay. Where do we find the passage that we are discussing that is derived from Review and Herald, November 1850; where is that located in A Sketch of the Christian Experience and Views of Ellen G. White? Well, it is located, if you back up in your notes, it is located in A Sketch of the Christian Experience and Views of Ellen G. White, page 61 and page 62.
Eny ary. Aiza no ahitantsika ilay andalan-teny izay resahintsika, izay nalaina avy ao amin’ny Review and Herald, Novambra 1850; aiza no misy izany ao amin’ny A Sketch of the Christian Experience and Views of Ellen G. White? Eny, hita izany, raha miverina kely ao amin’ny fanamarihanao ianareo, ao amin’ny A Sketch of the Christian Experience and Views of Ellen G. White, pejy faha-61 sy pejy faha-62.
You have a vision in A Sketch of the Christian Experience and Views of Ellen G. White that is recorded on page 48; then you have the vision that ultimately is going to end up in Early Writings, on pages 61 and 62. They are separated by 13 or 14 pages, right?
Manana fahitana iray ianao ao amin’ny A Sketch of the Christian Experience and Views of Ellen G. White izay voarakitra eo amin’ny pejy faha-48; avy eo dia manana ilay fahitana ianao izay hiafara amin’ny Early Writings, eo amin’ny pejy faha-61 sy faha-62. Voasaraka amin’ny pejy 13 na 14 izy ireo, sa tsy izany?
And what are they going to do when it comes to Early Writings? They are going to take this paragraph from page 48 and they are going to insert it right after her statement that time is no longer a test. They are going to put two visions together.
Ary inona no hataony raha tonga amin’ny Early Writings izy ireo? Horaisiny ity fehintsoratra avy amin’ny pejy faha-48 ity, ary hapetrany avy hatrany aorian’ilay fanambarany fa tsy fitsapana intsony ny fotoana. Hampiraisiny ho iray ireo fahitana roa.
Are you following what I mean?
Ve manaraka izay tiako ambara va ianao?
MAN IN THE AUDIENCE: Yes.
LEHILAHY AO ANATIN’NY MPANATRIKA: Eny.
Are you following what I mean?
Manaraka izay tiako ambara va ianao?
INDIVIDUAL ADDRESSED IN THE AUDIENCE: (Affirmation.)
OLONA TSY NATAO HATRAMIN’NY MPANATRATRA: (Fanamafisana.)
Okay, because you are the one that I am seeing less confirmation with.
Eny, satria ianao no ilay hitako fa kely kokoa ny fanamafisana momba anao.
The Last Step (Step Three)—1882 Early Writings
Ny Dingana Farany (Dingana Fahatelo)—Soratra Tany Am-piandohana, 1882
Okay. Now, I am back to page 6 of your notes; and, now you have Early Writings again.
Eny àry. Ankehitriny dia miverina eo amin’ny pejy faha-6 amin’ny naotinao aho; ary ankehitriny dia manana ny Early Writings indray ianao.
"September 23, . . . 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.
“23 Septambra, . . . Hitako fa ny tabilao 1843 dia notarihin’ny tanan’ny Tompo, ary tsy tokony hovaina izany; fa ny tarehimarika dia araka izay nitiavany azy; fa ny tanany dia teo amboniny ka nanafina fahadisoana iray tao amin’ny tarehimarika sasany, mba tsy hisy hahita 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.
Avy eo dia hitako, ny amin’ilay —isan’andro’ (Daniela 8:12), fa ny teny hoe —fanatitra’ dia nampidirin’ny fahendren’olombelona, nefa tsy isan’ny teny ao amin’ny Soratra, ary ny Tompo no nanome ny fahatakarana marina momba izany ho an’ireo izay nanambara ny antso ny amin’ny ora fitsarana. Fony mbola nisy firaisana, talohan’ny taona 1844, dia saiky niray hevitra avokoa ny rehetra momba ny fahatakarana marina ny amin’ilay —isan’andro’; fa tao anatin’ny fisafotofotoana hatramin’ny 1844 kosa dia nisy hevitra hafa nekena, ary nanaraka izany ny haizina sy ny fisafotofotoana. Ny fotoana dia tsy efa fitsapana intsony hatramin’ny 1844, ary tsy mbola ho fitsapana intsony mandrakizay.
"The Lord has shown me that the message of the third angel must go, and be proclaimed to the scattered children of the Lord, but it must not be hung on time. I saw that some were getting a false excitement, arising from preaching time; but the third angel's message is stronger than time can be. I saw that this message can stand on its own foundation and 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.
Nasehon’ny Tompo tamiko fa ny hafatry ny anjely fahatelo dia tsy maintsy mandeha ka ambara amin’ireo zanaky ny Tompo izay miparitaka, nefa tsy tokony haorina amin’ny fotoana izany. Hitako fa nisy ny sasany izay voasinton’ny hafaliana sandoka, avy amin’ny fitoriana fotoana; kanefa ny hafatry ny anjely fahatelo dia mahery lavitra noho izay mety hoentin’ny fotoana. Hitako fa ity hafatra ity dia mahajoro eo amin’ny fanorenany ihany ka tsy mila fotoana hanamafisana azy; ary handeha amin-kery lehibe izy ka hahatanteraka ny asany, ary hohafohezina amin’ny fahamarinana.
"Then I was pointed to some who are in the great error of believing that it is their duty to go to Old Jerusalem . . ." Early Writings, 74-76.
“Dia notondroiko ho amin’ny sasany izay ao anatin’ny fahadisoana lehibe amin’ny finoana fa adidiny ny mankany Jerosalema taloha . . .” Early Writings, 74-76.
And the reason that this is bold-faced, this is the paragraph here where it says, ". . . 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." you need to remember that originally in her first record of this vision, she said, "I was shown that time has not been a test since 1844," and it was a different paragraph. She had made sure that there was a distinction in what she was shown about the Daily and what was shown her about time being a test; and that the next paragraph, which is talking about no connecting time with the Third Angel's Message, it was not in the original vision. It was on page 48 of Life Sketches, not pages 61 and 62.
Ary ny antony nanaovana ity ho amin’ny soratra matevina dia ity paragrafy eto ity, izay milaza hoe: “. . . Fony nisy firaisana, talohan’ny 1844, saiky ny rehetra dia niray tamin’ny fahatakarana marina ny amin’ny —daily’; fa tao anatin’ny fisafotofotoana hatramin’ny 1844, dia nisy fomba fijery hafa noraisina, ary nanaraka izany ny haizina sy ny fisafotofotoana. Ny fotoana dia tsy efa fitsapana intsony hatramin’ny 1844, ary tsy ho fitsapana intsony mandrakizay.” Tokony hotadidinao fa tany am-boalohany, tao amin’ny firaketana voalohany nataony momba io fahitana io, dia hoy izy: “Naseho tamiko fa ny fotoana dia tsy efa fitsapana intsony hatramin’ny 1844,” ary paragrafy hafa izany. Nataony azo antoka fa nisy fanavahana mazava teo amin’izay naseho taminy momba ny Daily sy izay naseho taminy momba ny hoe fitsapana ny fotoana; ary ilay paragrafy manaraka, izay miresaka ny amin’ny tsy fisian’ny fotoana mifamatotra amin’ny Hafatry ny Anjely Fahatelo, dia tsy tao amin’ilay fahitana tany am-boalohany. Tao amin’ny pejy 48 ao amin’ny Life Sketches izany, fa tsy pejy 61 sy 62.
But, when you come to Early Writings in 1882, they put them together; and, therefore, when you get to the 1930s and you are going off into deep darkness in Adventism, and Willie White says that when you are studying the Daily you must study it in the context of time—"Sorry, Willie, your responsibility was to be the one that gave the accurate historical record of the Spirit of Prophecy. You were to be the one that defeated the Spirit of Prophecy. And in your presentation of Early Writings, page 75, you disregarded the original sources, and those original sources say that when you lifted the argument that the Daily has to be considered in the context of time in Early Writings, 74, that is absolutely untrue."—It is untrue! It cannot be sustained by the record in the Spirit of Prophecy. It cannot be sustained by the history of that time period.
Fa rehefa tonga amin’ny *Early Writings* tamin’ny 1882 ianareo, dia natambatra izany; ary noho izany, rehefa tonga amin’ny taona 1930 ianareo ka miroso ho amin’ny haizina lalina ao amin’ny Advantisma, ary nilaza i Willie White fa rehefa mandinika ny *Daily* ianareo dia tsy maintsy dinihina ao anatin’ny tontolon’ny fotoana izany—“Miala tsiny, Willie, ny andraikitrao dia ny ho ilay nanome ny firaketana ara-tantara marina momba ny Fanahin’ny Faminaniana. Ianao no tokony ho ilay niaro ny Fanahin’ny Faminaniana. Ary tamin’ny fampisehoanao ny *Early Writings*, pejy 75, dia tsy noraharahianao ireo loharano tany am-boalohany, ary ireo loharano tany am-boalohany ireo dia milaza fa rehefa natsanganao ny filazana fa ny *Daily* dia tsy maintsy heverina ao anatin’ny tontolon’ny fotoana ao amin’ny *Early Writings*, 74, dia tsy marina velively izany.”—Tsy marina izany! Tsy azo tohanana amin’ny firaketana ao amin’ny Fanahin’ny Faminaniana izany. Tsy azo tohanana amin’ny tantaran’izany vanim-potoana izany izany.
Okay. Point 1, Sister White says that there is a correct view of the Daily, in Early Writings, 74. The primary argument that is foisted later on in history is that when you study that passage in Early Writings, 74, you have to place it in the context of time setting. That argument is bogus; it is not valid!
Eny àry. Hevi-dehibe 1, milaza i Rahavavy White fa misy fomba fijery marina momba ny “Daily”, ao amin’ny Early Writings, 74. Ny adihevitra fototra naroso tatỳ aoriana teo amin’ny tantara dia hoe, rehefa mandinika io andalan-teny ao amin’ny Early Writings, 74, io ianao, dia tsy maintsy apetraka ao anatin’ny tontolon-kevitry ny fametrahana fotoana izany. Sandoka izany adihevitra izany; tsy manan-kery izany!
So, now we are stuck with just the position that there is a correct view of the Daily. Okay? But, we are going to take up one more thought out of this paragraph.
Koa ankehitriny dia tavela amin’izao toerana izao ihany isika, fa misy fomba fijery marina momba ny Fanatitra Isan’andro. Eny ary? Kanefa haka hevitra iray hafa avy amin’ity andalana ity isika.
It says, "September 23d, the Lord showed me . . . ." September 23d, when? 1850: "September 23d, 1850, the Lord showed me."
Hoy izy hoe: “Tamin’ny 23 Septambra, nasehon’ny Tompo ahy . . . .” Ny 23 Septambra, rahoviana? Tamin’ny 1850: “Tamin’ny 23 Septambra 1850, nasehon’ny Tompo ahy.”
What did He show her?
Inona no nasehony azy?
Well one of the things that He showed her was that since 1844, other views of the Daily have been embraced.
Ny zavatra iray nasehony azy dia izao: hatramin’ny taona 1844 dia nisy fomba fijery hafa momba ny “Daily” noraisina.
"September 23, 1850 the Lord showed me . . . . 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. The Review and Herald, November 1850."
“Tamin’ny 23 Septambra 1850 dia nasehon’ny Tompo ahy . . . . Raha mbola nisy firaisan-kina, talohan’ny 1844, saika ny rehetra dia niray hevitra tamin’ny fahatakarana marina ny amin’ny —Daily; fa hatramin’ny 1844, tao anatin’ny fisafotofotoana, dia nisy hevitra hafa noraisina, ary nanaraka izany ny haizina sy ny fisafotofotoana. The Review and Herald, Novambra 1850.”
March 1850 The "Daily" is the Earthly Sanctuary
Martsa 1850 Ny “Isan’andro” dia ny Fitoerana Masina eto An-tany
So, on the bottom of page 6 you have a paragraph that comes from the Review and Herald of March 1850, and it is an article by David Arnold.
Koa eo amin’ny faran’ny pejy faha-6 dia misy andalana iray nalaina avy ao amin’ny Review and Herald tamin’ny Martsa 1850, ary lahatsoratra nosoratan’i David Arnold izany.
"He [Daniel] also sees the same oppressive power —standing up against the Prince of princes;' thus putting an end to the legality of all the daily sacrifices instituted at Sinai to be daily observed until the Seed should come. Here Christ, the substance, or great antitypical sacrifice was slain by the Roman soldiers. Thus by Rome —the daily sacrifice was taken away,' and the place of his sanctuary was cast down by Titus, a Roman general, when he destroyed the city of Jerusalem, and the temple of God, which contained —the sanctuary.' Here commenced the fulfillment of Christ's prophetic declaration. And they shall fall by the edge of the sword and shall be led away captive into all nations, and Jerusalem shall be trodden down of the Gentiles, UNTIL THE TIMES OF THE GENTILES BE FULFILLED.' Luke 21:24." David Arnold, Review and Herald, March 1850, Volume 1, Number 8.
“Izy [Daniela] koa dia mahita izany hery mpampahory izany ihany—‘mitsangana hanohitra ny Andrianan’ny andriana;’ ka dia mampitsahatra ny maha-ara-dalàna ny fanatitra isan’andro rehetra izay naorina tany Sinay mba hotandremana isan’andro mandra-pahatongan’ny Taranaka. Eto Kristy, ilay tena izy, na ilay fanatitra lehibe mifanandrify amin’ny tandindona, dia novonoin’ny miaramila Romana. Koa tamin’ny alalan’i Roma no ‘nanaisotra ny fanatitra isan’andro,’ ary ny fitoeran’ny fitoerany masina dia ‘nariana,’ nataon’i Titosy, jeneraly Romana, rehefa noravany ny tanànan’i Jerosalema sy ny tempolin’Andriamanitra, izay nahitana ‘ny fitoerana masina.’ Eto no nanombohan’ny fahatanterahan’ny fanambarana ara-paminanian’i Kristy. ‘Ary ho lavon’ny lelan-tsabatra izy, sady ho entina ho babo any amin’ny firenena rehetra; ary Jerosalema hohosen’ny Jentilisa, MANDRA-PAHATANTERAKA NY FOTOANAN’NY JENTILISA.’ Lioka 21:24.” David Arnold, Review and Herald, Martsa 1850, Boky 1, Laharana 8.
In this article David Arnold teaches that the Daily in the Book of Daniel represents the Jewish sanctuary in Jerusalem that was removed by Pagan Rome in AD70.
Amin’ity lahatsoratra ity, i David Arnold dia mampianatra fa ny Fanaon’andro ao amin’ny Bokin’i Daniela dia maneho ny fitoerana masina jiosy tao Jerosalema izay nesorin’i Roma jentilisa tamin’ny taona 70 taor. J.K.
September 1850 The "Daily" is Christ's Sanctuary Ministry
Septambra 1850 Ny “Isan’andro” dia ny Fanompoan’i Kristy ao amin’ny fitoerana masina
Then in September 1850, the same year—and by the way, who is the editor of the Review and Herald in 1850? His name is James White.
Avy eo tamin’ny Septambra 1850, tamin’io taona io ihany—ary raha izany, iza moa no tonian-dahatsoratry ny Review and Herald tamin’ny 1850? James White no anarany.
James White, then, in September of 1850, he prints an article by Crosier which teaches that the Daily represents Christ's Sanctuary ministry.
Noho izany, tamin’ny Septambra 1850, i James White dia namoaka lahatsoratra nosoratan’i Crosier izay mampianatra fa ny Daily dia maneho ny asa fanompoan’i Kristy ao amin’ny Toerana Masina.
Now, James White does not teach it directly, but people take the inference there and say that is what he is teaching. And why am I saying this? I am saying this for his reason: In September of 1850, Sister White says that since 1844 other views of the Daily have been embraced in darkness and confusion has followed.
Ankehitriny, tsy mampianatra izany mivantana i James White, nefa misy olona maka ny hevitra ambara ao ka milaza fa izany no ampianariny. Ary nahoana aho no milaza izao? Noho izao antony izao no ilazako izany: Tamin’ny Septambra 1850, hoy i Sister White, fa hatramin’ny taona 1844 dia nisy fomba fijery hafa momba ny Daily nekena tao anatin’ny haizina, ary fisafotofotoana no nanaraka.
These two views [Arnold and Crosier] are not the Pioneer view that the Daily is Paganism.
Ireo hevitra roa ireo [Arnold sy Crosier] dia tsy ny hevitry ny Mpisava Lalana milaza fa ny Daily dia ny Fivavahan-tsampy.
And on page 7 you have the two paragraphs from Crosier's article, where he is inferring that the Daily is Christ's Sanctuary ministry.
Ary eo amin’ny pejy faha-7 dia hita ireo andalana roa avy amin’ny lahatsoratr’i Crosier, izay anatsoahany hevitra fa ny “Daily” dia fanompoan’i Kristy ao amin’ny fitoerana masina.
"—And the place of His Sanctuary was cast down;' Daniel 8:11. This casting down was in the days and by the means of the Roman power; therefore, the Sanctuary of this text was not the Earth, nor Palestine, because the former was cast down at the fall, more than 4,000 years, and the latter at the captivity, more than 700 years previous to the event of this passage, and neither by Roman agency.
“—Ary nariana ny fitoeran’ny Fitoerany Masina;” Daniela 8:11. Io fanariana io dia tamin’ny andron’ny fahefana romana sy tamin’ny alalany; koa ny Fitoerana Masina resahin’ity andininy ity dia tsy ny Tany, na Palestina, satria ny voalohany dia efa nariana tamin’ny fahalavoana, mihoatra ny 4.000 taona talohan’izany, ary ny faharoa tamin’ny fahababoana, mihoatra ny 700 taona talohan’ny zava-nitranga resahin’ity andininy ity, ary samy tsy tamin’ny alalan’ny fahefana romana izy roa tonta.
"The Sanctuary cast down is His against whom Rome magnified himself, which was the Prince of the host, Jesus Christ; and Paul teaches that His Sanctuary is in heaven. Again, Daniel 11:30–31, —For the ships of Chittim shall come against him; therefore, shall he be grieved and return, and have indignation (the staff to chastise) against the holy covenant (Christianity), so shall he do; he shall even return and have intelligence with them (priests and bishops) that forsake the holy covenant. And arms (civil and religious) shall stand on his part, and they (Rome and those that forsake the holy covenant) shall pollute the Sanctuary of strength.' What was this that Rome and the apostles of Christianity should joint pollute? This combination was formed against the —holy covenant', and it was the Sanctuary of that covenant they polluted; which they could do as well as to pollute the name of God; Jeremiah 34:16; Ezekiel 20; Malachi 1:7. This was the same as profaning or blaspheming His name. In this sense this —politico-religious' beast polluted the Sanctuary, (Revelation 13:6), and cast it down from its place in heaven, (Psalm 102:19; Jeremiah 17:12; Hebrews 8:1–2) when they called Rome the holy city, (Revelation 21:2) and installed the Pope there with the titles, —Lord God the Pope', —Holy Father', —Head of the Church', etc., and there, in the counterfeit, —temple of God', he professes to do what Jesus actually does in His Sanctuary; 2 Thessalonians 2:1–8. The Sanctuary has been trodden under foot (Daniel 8:13), the same as the Son of God has. (Hebrews 10:29.)" O. R. L. Crosier, —The Sanctuary', Review and Herald, September, 1850.
Ny fitoerana masina nazerany dia an’Ilay nanandratran’i Roma ny tenany hanoherany, dia Ilay Andrianan’ny tafika, Jesosy Kristy; ary i Paoly mampianatra fa ny fitoerany masina dia any an-danitra. Ary koa, Daniela 11:30–31, —Fa ny sambon’i Kitima ho avy hiady aminy; koa halahelo izy ka hiverina, ary hanana fahatezerana (ny tsora-kazo famaizana) hamelezany ny fanekena masina (ny Kristianisma), dia toy izany no hataony; eny, hiverina izy ka hifandray hevitra amin’ireo izay mahafoy ny fanekena masina (pretra sy eveka). Ary hisy tafika (sivily sy ara-pivavahana) hijoro momba azy, ary izy ireo (Roma sy ireo izay mahafoy ny fanekena masina) handoto ny fitoerana masina, dia ny fiarovana mahery.' Inona moa izany izay niarahan’i Roma sy ireo apostolin’ny Kristianisma nandoto? Io firaisana io dia naorina hanohitra ny —fanekena masina', ary ny fitoerana masin’izany fanekena izany no nolotoiny; izay azony natao tahaka ny nandotoany ny anaran’Andriamanitra; Jeremia 34:16; Ezekiela 20; Malakia 1:7. Izany no mitovy amin’ny fanamasinana na fitenenan-dratsy ny anarany. Amin’io heviny io no nandoton’io bibidia —ara-politika sy ara-pivavahana' io ny fitoerana masina, (Apokalypsy 13:6), ary nanjera azy hiala amin’ny toerany any an-danitra, (Salamo 102:19; Jeremia 17:12; Hebreo 8:1–2) tamin’izy ireo niantso an’i Roma hoe tanàna masina, (Apokalypsy 21:2) ary nametraka ny Papa tao miaraka amin’ny anaram-boninahitra hoe, —Tompo Andriamanitra Papa', —Ray Masina', —Lohan’ny Fiangonana', sns., ary ao, ao amin’ilay —tempolin’Andriamanitra' sandoka, no ambarany fa ataony izay tena ataon’i Jesosy ao amin’ny fitoerany masina; 2 Tesaloniana 2:1–8. Ny fitoerana masina dia nohitsakitsahina, (Daniela 8:13), tahaka izay nanitsakitsahana ny Zanak’Andriamanitra koa. (Hebreo 10:29.)" O. R. L. Crosier, —Ny Fitoerana Masina', Review and Herald, Septambra, 1850.
The Logic of James White
Ny Lojikan’i James White
Why would James White print this article if he knew better? The reason for it is "The Logic of James White" in your notes.
Nahoana i James White no hamoaka ity lahatsoratra ity raha fantany tsara kokoa? Ny antony amin’izany dia ny hoe “Ny Lôjikan’i James White” ao amin’ny fanamarihanao.
The first thing that was printed after the Disappointment is called A Word to the Little Flock, and the three people who were authors in that publication were James and Ellen White and Joseph Bates. The first thing that was printed after October 22, 1844, by those people that were following on the path was this article; and, in this article Sister White endorses Crosier's view, not his view of the Daily but his view of Christ moving from the Holy Place to the Most Holy Place.
Ny zavatra voalohany navoaka taorian’ilay Fahadisoam-panantenana dia nantsoina hoe *A Word to the Little Flock*, ary ireo olona telo izay mpanoratra tao amin’izany famoahana izany dia i James sy Ellen White ary Joseph Bates. Ny zavatra voalohany navoakan’ireo olona ireo taorian’ny 22 Oktobra 1844, dia ireo izay nanohy nandeha teo amin’ilay lalana, dia ity lahatsoratra ity; ary, ao amin’ity lahatsoratra ity, Sister White dia manohana ny fomba fijerin’i Crosier, tsy ny fomba fijeriny momba ny *Daily*, fa ny fomba fijeriny momba an’i Kristy nifindra avy tao amin’ny Toerana Masina ho any amin’ny Efitra Masina Indrindra.
Notice, this is Sister White. This is why James White would be willing to print Crosier's article, it says,
Mariho fa i Sister White izao. Izany no antony nahatonga an’i James White ho vonona hanonta ny lahatsoratr’i Crosier, hoy izy:
"I believe the Sanctuary, to be cleansed at the end of the 2300 days, is the New Jerusalem Temple, of which Christ is a minister."—this is Ellen White—"The Lord shew me in vision, more than one year ago, that Brother Crosier had the true light, on the cleansing of the Sanctuary, &c; and that it was his will, that Brother C. should write out the view which he gave us in the Day-Star, Extra, February 7, 1846. I feel fully authorized by the Lord, to recommend that Extra, to every saint.
Mino aho fa ny Toerana Masina, izay hodiovina amin’ny faran’ny andro 2300, dia ny Tempolin’i Jerosalema Vaovao, izay anompoan’i Kristy amin’ny maha-mpanompo Azy.”—izao no tenin’i Ellen White—“Nasehon’ny Tompo ahy tamin’ny fahitana, mihoatra ny herintaona lasa izay, fa Rahalahy Crosier dia nanana ny fahazavana marina momba ny fanadiovana ny Toerana Masina, sns.; ary fa sitrapony ny hanoratan-dRahalahy C. an-tsoratra ny fomba fijery izay nomeny antsika tao amin’ny Day-Star, Extra, 7 Febroary 1846. Tsapako fa nomen’ny Tompo fahefana feno aho, hanoro izany Extra izany amin’ny olomasina rehetra.
"I pray that these lines may prove a blessing to you, and all the dear children who may read them." A Word to the Little Flock, May 12, 1847.
Mivavaka aho mba hitondra fitahiana ho anao sy ireo ankizy malala rehetra izay mety hamaky ireto andalana ireto. A Word to the Little Flock, 12 Mey 1847.
So, people even to this day, some of the modern historians in Adventism say, "Look at there. Ellen White is giving her blanket endorsement on Crosier's article; and, therefore, what Crosier said about the Daily being Christ's Sanctuary ministry that has to be true." And when they say that, they are misrepresenting history; because, Crosier's article had eight sections in it and, from the very beginning, the Adventists understood that four of those sections were total darkness and they have never, ever, ever been reprinted in Adventism.
Koa mandraka androany aza, ny olona sasany, dia ny sasany amin’ireo mpahay tantara maoderina ao amin’ny Advantisma, no milaza hoe: “Jereo ange izany. Ellen White dia manome fankatoavana feno tsy an-kanavaka ny lahatsoratr’i Crosier; koa noho izany, izay nolazain’i Crosier momba ny Isan’andro ho asa fanompoan’i Kristy ao amin’ny Toerana Masina dia tsy maintsy marina.” Ary rehefa milaza izany izy ireo, dia manolaka ny tantara; satria ny lahatsoratr’i Crosier dia nisy fizarana valo, ary hatrany am-piandohana dia efa fantatry ny Advantista fa maizina tanteraka ny efatra amin’ireo fizarana ireo, ary tsy mbola navoaka pirinty intsony na oviana na oviana tao amin’ny Advantisma ireny.
As an example, one of his positions in that article was that when Jesus returns there is going to be a thousand years of peace. Adventists do not believe that and they never did. That understanding is an understanding that William Miller rejected that actually puts William Miller in the right path for understanding truth. That teaching is one of the teachings that is directly opposite to Millerite understanding.
Ohatra, ny iray tamin’ireo hevitra narosony tao amin’io lahatsoratra io dia hoe, rehefa miverina Jesosy, dia hisy fiadanana mandritra ny arivo taona. Tsy mino izany ny Advantista, ary tsy mba nino izany velively izy ireo. Izany fahatakarana izany dia fahatakarana izay nolavin’i William Miller, ary izany indrindra no mametraka an’i William Miller teo amin’ny lalana marina amin’ny fahazoana ny fahamarinana. Izany fampianarana izany dia anankiray amin’ireo fampianarana izay mifanohitra mivantana amin’ny fahatakarana Millerita.
So, when Crosier comes out with this eight-part article, they know right off the bat that four of these parts are not reprintable.
Noho izany, rehefa nivoaka tamin’io lahatsoratra mizara valo io i Crosier, dia fantatr’izy ireo avy hatrany fa ny efatra amin’ireo fizarana ireo dia tsy azo averina atao pirinty.
But, James White prints the part where Crosier does infer that the Daily is Christ's Sanctuary ministry; but, he is only going to reprint those four parts. He is not going to reprint the other four. But, in order for James White to reprint Crosier's four parts, he has to print it in two issues. He had to print it twice in September 1850.
Kanefa i James White dia manonta ilay ampahany izay anambaràn’i Crosier fa ny “Daily” dia ny asan’i Kristy ao amin’ny Fitoerana Masina; nefa ireo ampahany efatra ireo ihany no haveriny havoaka. Tsy hamerina hamoaka ireo efatra hafa izy. Kanefa, mba hahafahan’i James White mamerina mamoaka ireo ampahany efatr’i Crosier, dia tsy maintsy navoakany tamin’ny laharana roa izany. Tsy maintsy navoakany indroa tamin’ny Septambra 1850 izany.
There was not enough room in his Review and Herald in September 1850, so he printed two Review and Heralds in September 1850 so he could get all of Crosier's article on Christ moving from the Holy Place to the Most Holy Place.
Tsy ampy ny toerana tao amin’ny Review and Herald-ny tamin’ny Septambra 1850, ka namoaka Review and Herald roa izy tamin’ny Septambra 1850 mba hahafahany mampiditra manontolo ny lahatsoratr’i Crosier momba an’i Kristy nifindra avy tao amin’ny Toerana Masina ho ao amin’ny Toerana Masina Indrindra.
Now, you will notice from Gerard Damsteegt that he is giving the historical evaluation that Adventists always knew that there were parts of Crosier's articles that were incorrect and that they could not be reprinted.
Ankehitriny, ho hitanao avy amin’i Gerard Damsteegt fa manolotra fanombanana ara-tantara izy, milaza fa fantatry ny Advantista hatrany fa nisy ampahany tamin’ireo lahatsoratr’i Crosier izay diso, ka tsy azo navoaka indray.
"She [Ellen Harmon] said: —The Lord showed me in vision, more than one year ago, that Brother Crosier had the true light, on the cleansing of the Sanctuary, &c; and that it was His will that Brother C. should write out the view which he gave us in the Day Star Extra, February 7, 1846. I feel fully authorized by the Lord, to recommend that Extra, to every saint' (Letter. E. G. White to Curtis, Word to the Little Flock, 12). Seventh-day Adventists have usually interpreted this statement to mean that Crosier's presentations were not without mistakes, but that his major typological argumentation was correct. Reprints of the article omitted the aspects which they felt to be inaccurate." P. Gerard Damsteegt, Foundations of the Seventh-day Adventist Message and Mission, 125.
“Izy [Ellen Harmon] dia nilaza hoe: —Nasehon’ny Tompo ahy tamin’ny fahitana, mihoatra ny herintaona lasa izay, fa Rahalahy Crosier dia nanana ny fahazavana marina momba ny fanadiovana ny Toerana Masina, sns.; ary fa sitrapony ny mba hanoratan-dRahalahy C. ny fomba fijery izay nomeny anay tao amin’ny Day Star Extra, 7 Febroary 1846. Tsapako fa nomen’ny Tompo fahefana feno aho hanoro izany Extra izany ho an’ny olomasina rehetra” (Taratasy. E. G. White ho an’i Curtis, Word to the Little Flock, 12). Matetika ny Advantista mitandrina ny andro fahafito no nandika io fanambarana io ho midika fa tsy hoe tsy nisy fahadisoana akory ny fanolorana nataon’i Crosier, fa ny fanoharan-kevitra lehibe ara-tandindona nataony kosa dia marina. Ny fanontana indray ilay lahatsoratra dia nanala ireo lafin-javatra izay noheverin’izy ireo ho tsy marina.” P. Gerard Damsteegt, Foundations of the Seventh-day Adventist Message and Mission, 125.
Never Could Reprint His Complete Document
Tsy ho Nahavita Nanonta Indray ny Antontan-Taratasiny Manontolo Mihitsy Izy
Now, on the next page you have W. A. Spicer giving testimony to the same thing: They always knew that Crosier's articles had error in them, and they never reprinted those four sections.
Ankehitriny, eo amin’ny pejy manaraka, dia hitanao i W. A. Spicer manome porofo momba io zavatra io ihany: Fantatr’izy ireo mandrakariva fa nisy fahadisoana tao amin’ireo lahatsoratr’i Crosier, ary tsy naverin’izy ireo natao pirinty mihitsy ireo fizarana efatra ireo.
"Sad to say, young Crosier walked in the light of the Sabbath truth but a very little time. He later repudiated the sanctuary teaching that he had helped to establish. Our pioneer brethren reprinted his exposition on the sanctuary several times in their early papers, but they never could reprint his complete document. In it he had added to the sanctuary exposition some ideas on the age to come a temporal millennium, with a glorious age on this earth at the Second Advent. These things our brethren always omitted. These teachings of the age to come were all abroad in those days. The doctrine never fitted in with the definite advent message; and doubtless this leaven of error helped to lead the younger men away from the Sabbath and the sanctuary truths. He soon turned to bitter opposition to our early movement." W. A. Spicer, Review and Herald, December 14, 1939
Mampalahelo ny milaza fa i Crosier tanora dia nandeha tao amin’ny fahazavan’ny fahamarinan’ny Sabata nandritra ny fotoana fohy dia fohy ihany. Tatỳ aoriana dia nolaviny ny fampianarana momba ny fitoerana masina izay efa nanampy napetraka izy. Ny rahalahintsika mpisava lalana dia namerina nanonta imbetsaka ny fanazavany momba ny fitoerana masina tao amin’ireo gazety voalohany navoakany, nefa tsy afaka namerina nanonta velively ny antontan-taratasy feno nataony izy ireo. Satria tao anatin’izany dia nanampy hevitra sasantsasany momba ny andro ho avy izy tao amin’ny fanazavana momba ny fitoerana masina, dia ilay arivo taona ara-nofo, miaraka amin’ny vanim-potoana be voninahitra eto ambonin’ity tany ity amin’ny Fiavian’i Kristy Fanindroany. Ireo zavatra ireo no nesorin’ny rahalahintsika mandrakariva. Niely patrana tamin’izany andro izany ireo fampianarana ireo momba ny andro ho avy. Tsy nifanaraka velively tamin’ny hafatra mazava momba ny fiavian’i Kristy izany foto-pampianarana izany; ary tsy isalasalana fa io lalivain’ny fahadisoana io no nanampy nitarika ireo tanora lehilahy hiala tamin’ny fahamarinan’ny Sabata sy ny fitoerana masina. Tsy ela dia nitodika ho amin’ny fanoherana mangidy ny hetsika niorenantsika tany am-piandohana izy.” W. A. Spicer, Review and Herald, 14 Desambra 1939
The point is, there are those people today that take Sister White's endorsement of Crosier's article in A Word to the Little Flock, people like Heidi Heikes, Heidi Heikes with his foolish book about the Daily being Christ's Sanctuary ministry. This is one of his arguments.
Ny hevi-dehibe dia izao: misy ireo olona amin’izao andro izao izay mandray ny fanohanan’i Rahavavy White ny lahatsoratr’i Crosier ao amin’ny A Word to the Little Flock—olona tahaka an’i Heidi Heikes, dia i Heidi Heikes miaraka amin’ny bokiny adaladala momba ny Daily ho asa fanompoan’i Kristy ao amin’ny fitoerana masina. Iray amin’ireo hevitra entiny miady izany.
People that do this are disregarding the historical facts. They never could reprint all of Crosier's articles. And to insist that Ellen White's endorsement in A Word to the Little Flock is a blanket endorsement of Crosier's position is to insist that Adventists believe that there is going to be a thousand years of peace. It is a foolish argument.
Ny olona manao izany dia tsy miraharaha ny zava-misy ara-tantara. Tsy ho afaka hamoaka indray ny lahatsoratr’i Crosier rehetra mihitsy izy ireo. Ary ny milaza mafy fa ny fankatoavan’i Ellen White ao amin’ny A Word to the Little Flock dia fankatoavana ankapobeny sy feno ny toeran’i Crosier dia mitovy amin’ny filazana mafy fa mino ny Advantista fa hisy fiadanana mandritra ny arivo taona. Hevitra adaladala izany.
It is a misrepresentation of history, and it is done to deceive people and to produce confusion and darkness.
Fandisoana ny tantara izany, ary atao izany mba hamitahana ny olona sy hampisy fisafotofotoana ary haizina.
So, you have two historians, Spicer who is deceased and Damsteegt who is still alive; but, I guarantee you, Spicer or Damsteegt, neither one of them, would agree with me with what I present. Okay, they would not. So, you have two antagonistic historians that are in agreement with what I am telling you. There is no justification whatsoever for taking Ellen White's endorsement of Crosier's article to mean that everything in it was perfect.
Noho izany, manana mpahay tantara roa ianareo: i Spicer, izay efa nodimandry, sy i Damsteegt, izay mbola velona; nefa, manome toky anareo aho, na i Spicer na i Damsteegt, dia tsy hisy na iray aza amin’izy ireo hifanaraka amiko amin’izay asehoko. Eny, tsy hanao izany izy ireo. Koa manana mpahay tantara roa ianareo, izay mifanohitra hevitra, nefa samy mifanaraka amin’izay lazaiko aminareo. Tsy misy fanamarinana na dia kely akory aza amin’ny fandraisana ny fankatoavan’i Ellen White ny lahatsoratr’i Crosier ho midika fa tonga lafatra avokoa izay rehetra tao anatiny.
The Advent Review—Volume 1, Auburn NY, Number 3
Ny Advent Review—Boky 1, Auburn, NY, Laharana faha-3
The Advent Review—Volume 1, Auburn NY, Number 4
Ny Advent Review—Boky 1, Auburn, NY, Laharana faha-4
The Advent Review—Volume 1, Auburn NY, Number Special
Ny Famerenana Adventista—Boky 1, Auburn, NY, Laharana Manokana
When James White began to print Crosier's article in September of 1850, of The Review and Herald, that was Volume 1, Number 3
Rehefa nanomboka nanao pirinty ny lahatsoratr’i Crosier tao amin’ny The Review and Herald i James White, tamin’ny Septambra 1850, dia Boky 1, Laharana 3 izany.
But, he could not get it all in Volume 1, Number 3; so, he finished off the article in Volume 1 of The Review and Herald,, Number 4. And when did he do this? In September of 1850.
Saingy tsy afa-nampiditra izany rehetra izany tao amin’ny Boky 1, Laharana faha-3, izy; koa nofaranany tao amin’ny Boky 1-n’ny The Review and Herald, Laharana faha-4, ilay lahatsoratra. Ary oviana no nanaovany izany? Tamin’ny Septambra 1850.
Well, what happened in September of 1850? Sister White had a vision that says, "September 23, 1850 the Lord showed me . . . . 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. The Review and Herald, November 1850."
Inona àry no nitranga tamin’ny Septambra 1850? Nahazo fahitana i Rahavavy White izay milaza hoe: “Ny 23 Septambra 1850 no nanehoan’ny Tompo tamiko . . . . Fony nisy firaisan-tsaina, talohan’ny 1844, dia saiky niray hevitra tamin’ny fomba fijery marina momba ny —Daily; ny rehetra; fa hatramin’ny 1844 kosa, tao anatin’ny fisafotofotoana, dia fomba fijery hafa no nekena, ary fanjakana sy fisafotofotoana no nanaraka. The Review and Herald, Novambra 1850.”
Who was her husband? He was the editor of The Review and Herald.
Iza no vadiny? Izy no tonian-dahatsoratry ny *The Review and Herald*.
So, what did he do when his wife said, "Do you know what I just was told by the Lord, James? I was told that we were not supposed to be introducing the views of the Daily that contradict the Pioneer understanding that the Daily is Paganism, because it is bringing darkness and confusion."
Koa, inona àry no nataony rehefa hoy ny vadiny taminy: “Fantatrao va izay vao nolazain’ny Tompo tamiko, James? Nolazaina tamiko fa tsy tokony hampiditra ireo fomba fijery momba ny Daily izay mifanohitra amin’ny fahatakaran’ireo Mpisava lalana hoe ny Daily dia ny Paganisma isika, satria mitondra haizina sy fisafotofotoana izany.”
So, what did James White do? In September of 1850 he printed another Review and Herald, three in one month. It is called Volume 1, Special Edition.
Koa inona àry no nataon’i James White? Tamin’ny Septambra 1850 dia namoaka laharana hafa tamin’ny Review and Herald izy, ka telo tao anatin’ny iray volana. Antsoina hoe Boky 1, Fanontana Manokana izany.
And what did he do? He reprinted Crosier's article and removed what Crosier said about the Daily!
Ary inona no nataony? Naveriny natao pirinty indray ny lahatsoratr’i Crosier ary nesoriny izay nolazain’i Crosier momba ny Daily!
Brothers and Sisters, this is historical proof that James and Ellen White understood that Crosier's view about the Daily was wrong and that it brought darkness and confusion.
Ry rahalahy sy anabavy, izao no porofo ara-tantara fa takatr’i James sy Ellen White fa diso ny hevitr’i Crosier momba ny Daily ary nitondra haizina sy fisafotofotoana izany.
And what was Crosier's view about the Daily? That it was Christ's Sanctuary ministry.
Ary inona moa no hevitr’i Crosier momba ny Fanatitra Isan’andro? Fa izany dia ny asa fanompoan’i Kristy ao amin’ny fitoerana masina.
So, in Early Writings, 74, when she says, "September 23rd, the Lord showed me that the Millerites had the correct view of the Daily," the historical evidence is that the Millerites understood—
Koa, ao amin’ny Early Writings, 74, rehefa hoy izy hoe: “Ny 23 Septambra, nasehon’ny Tompo tamiko fa ny Millerita no nanana ny fahatakarana marina momba ny Daily,” dia ny porofo ara-tantara dia izao: fa ny Millerita dia nahatakatra—
Now, Brothers and Sisters, Brothers and Sisters, do not miss this fact: What is this: September 1850 Sister White is shown that since 1844 other views of the Daily had been embraced; May 1850, Arnold presents the Daily as the Jewish sanctuary; September 1850, part 1 of 2 of Crosier's article is published, inclusive of his presentation of the Daily as Christ's Sanctuary ministry; September 1850, part 2 of 2 of Crosier's article is published; September 1850, Crosier's article is reprinted, but his view on the Daily has been removed? What is taking place?
Ankehitriny, Ry Rahalahy sy Anabavy, ry Rahalahy sy Anabavy, aza diso fanadinoina izao zava-misy izao: Inona izao: Septambra 1850 dia naseho tamin-dRahavavy White fa hatramin’ny 1844 dia nisy fomba fijery hafa momba ny Daily nekena; Mey 1850, Arnold dia mampiseho ny Daily ho ny fitoerana masina jiosy; Septambra 1850, nivoaka ny fizarana 1 amin’ny 2 amin’ny lahatsoratr’i Crosier, ka tafiditra ao ny fanolorany ny Daily ho asa fanompoan’i Kristy ao amin’ny fitoerana masina; Septambra 1850, nivoaka ny fizarana 2 amin’ny 2 amin’ny lahatsoratr’i Crosier; Septambra 1850, naverina navoaka ny lahatsoratr’i Crosier, nefa nesorina ny fomba fijeriny momba ny Daily? Inona no mitranga?
We see the same year that this 1850 Chart is produced, and what does this Chart say about the Daily? "Pagan Dominion or The DAILY taken away. Dan. 11:31 508."
Hitantsika fa tamin’io taona namokarana ity Tabilao 1850 ity ihany, ary inona no lazain’ity Tabilao ity momba ny Isan’andro? “Fanjakana mpanompo sampy, na ny ISAN’ANDRO nesorina. Dan. 11:31 508.”
Ellen White knew what those who gave the Judgment Hour's cry position of the Daily was. When she says they had the correct view, she knew that the correct view was that it represented the Pagan Dominion being taken; the Daily represented Paganism.
Fantatr’i Ellen White izay toerana noraisin’ireo izay nitory ny antson’ny Ora Fitsarana momba ny Daily. Rehefa milaza izy fa nanana ny fomba fijery marina izy ireo, dia fantany fa ny fomba fijery marina dia ny hoe izy io dia maneho ny fanesorana ny fanapahan’ny jentilisa; ny Daily dia naneho ny jentilisa.
And in this year, 1850, the historical record proves that she rejected and her husband rejected the teaching that the Daily represents Christ Sanctuary ministry, which is the teaching that the Biblical Research Institute of the Seventh-day Adventist Church upholds. It is the teaching that the self-supporting ministries, such as Heartland and Steps to Life support. It is the teaching that brings darkness and confusion.
Ary tamin’ity taona ity, 1850, ny firaketana ara-tantara dia manaporofo fa izy dia nandà, ary ny vadiny koa dia nandà, ny fampianarana milaza fa ny Daily dia maneho ny fanompoan’i Kristy ao amin’ny Fitoerana Masina, izay no fampianarana tohanan’ny Biblical Research Institute an’ny Fiangonana Advantista Mitandrina ny Andro Fahafito. Izany no fampianarana tohanan’ireo sampan’asa manohana tena, tahaka an’i Heartland sy Steps to Life. Izany no fampianarana mitondra haizina sy fisafotofotoana.
Now, notice this concerning the 1850 Chart. This is in November of 1850. This is the same month that she has the vision that she records that ultimately goes through the evolution in 1851, and then in 1882 ends up in Early Writing, in this very month, in this very month, in November of 1850. It says,
Ankehitriny, mariho izao momba ny Tabilao 1850. Tamin’ny Novambra 1850 izao. Io ihany no volana nahazoany ilay fahitana izay nosoratany, izay tamin’ny farany dia nandalo fivoarana tamin’ny 1851, ary avy eo tamin’ny 1882 dia tafiditra tao amin’ny *Early Writing*, tamin’io volana io indrindra, tamin’io volana io indrindra, tamin’ny Novambra 1850. Hoy izy,
"Monday we returned to Dorchester where our dear Brother Nichols and family live."—
“Tamin’ny Alatsinainy dia niverina tany Dorchester izahay, izay onenan’ny rahalahintsika malala Nichols sy ny ankohonany.”—
Right up here [referring to the 1850 Chart, upper right-hand corner], "Published by Otis Nichols, Dorchester, Massachusetts." Okay? She is talking about this, right? Do you see it, this Chart?
Eto mihitsy eto ambony eto [manondro ny Tabilao 1850, eo amin’ny zorony ambony ankavanana], “Navoakan’i Otis Nichols, Dorchester, Massachusetts.” Eny? Izany no resahiny eto, sa tsy izany? Hitanao ve izy, ity Tabilao ity?
—"There in the night God gave me a very interesting vision, the most of which you will see in the paper. God shewed me the necessity of getting out a chart. I saw it was needed and that the truth made plain upon tables would effect much and would cause souls to come to the knowledge of the truth." Manuscript Releases, number 15, 210 November, 1850.
—“Tao anatin’ny alina dia nomen’Andriamanitra fahitana tena mahaliana aho, ary ny ampahany lehibe amin’izany dia ho hitanareo ao amin’ny taratasy. Nasehon’Andriamanitra ahy ny maha-zava-dehibe ny famoahana tabilao iray. Hitako fa nilaina izany, ary ny fahamarinana atao mazava eo ambonin’ny takelaka dia hahatanteraka zavatra betsaka sady hahatonga fanahy ho tonga amin’ny fahalalana ny fahamarinana.” Manuscript Releases, laharana faha-15, 210 Novambra, 1850.
She had a vision at Nichols's house in Dorchester—that is all on this Chart—saying, "You need to make a chart."
Nanàna fahitana tao an-tranon’i Nichols, tany Dorchester, izy—izany rehetra izany dia eo amin’ity Tabilao ity—ka nanao hoe: “Mila manao tabilao ianao.”
And what does she say about the chart? How does she describe it?
Ary ahoana no lazainy momba ilay tabilao? Ahoana no amaritany azy?
Go to Habakkuk 2, "I saw the need of getting out a chart," and what would it do? It was needed, "that the truth made plain upon tables." Habakkuk 2, verse 2, says, "And the Lord answered me and said, Write the vision, and make it plain upon tables, . . . ." She is saying that this Otis Nichols 1850 Chart, printed in Dorchester, Massachusetts, is a fulfillment of Habakkuk, just like she says in The Great Controversy that the 1843 Chart is a fulfillment of Habakkuk.
Mankanesa any amin’i Habakoka 2 hoe: “Hitako fa ilaina ny namoaka tabilao iray,” ary inona no hataony? Ilaina izany, “mba hahatonga ny fahamarinana ho mazava eo ambonin’ny tabilao.” Habakoka 2, andininy 2, dia milaza hoe: “Ary Jehovah namaly ahy ka nanao hoe: Soraty ny fahitana, ary ataovy mazava eo ambonin’ny tabilao, . . . .” Lazainy fa io Tabilao 1850 an’i Otis Nichols io, izay natao pirinty tany Dorchester, Massachusetts, dia fahatanterahan’ny Habakoka, tahaka ny ilazany ao amin’ny The Great Controversy fa ny Tabilao 1843 dia fahatanterahan’ny Habakoka.
Okay, do you see that? Do you see when she got this vision? In the same time that this was going on: "September 23d, the Lord showed me . . . . that the teaching of the Daily as Christ's Sanctuary ministry brings darkness and confusion," and her husband immediately reprinted the article and removed those two paragraphs. It was never reprinted again in Adventism until 1931 when Willie White reprinted it; and, when he did so, he had some false witness in the very tract that he printed. It can be demonstrated.
Eny àry, hitanao va izany? Hitanao va ny fotoana nahazoany io fahitana io? Tamin’io fotoana io indrindra no nisehoan’izao: “Tamin’ny 23 Septambra, nasehon’ny Tompo tamiko . . . . fa ny fampianarana ny amin’ny Isan’andro ho asa fanompoan’i Kristy ao amin’ny fitoerana masina dia mitondra haizina sy fisafotofotoana,” ary avy hatrany dia naverin’ny vadiny natao pirinty indray ilay lahatsoratra ka nesoriny ireo fehintsoratra roa ireo. Tsy naverina natao pirinty intsony tao amin’ny Advantisma izany mandra-pahatongan’ny taona 1931, rehefa naverin’i Willie White natao pirinty; ary rehefa nataony izany, dia nisy fijoroana vavolombelona tsy marina tao anatin’ilay trakta nataony pirinty mihitsy. Azo aseho izany.
Now, I want to read something here to you, a longer quote, about this same time period. This is from November 27, 1850.
Ankehitriny, tiako hovakiana aminareo eto ny zavatra iray, teny nindramina lava kokoa, momba io vanim-potoana io ihany. Avy amin’ny 27 Novambra 1850 izao.
"I have neglected writing you for some time. I will now give my reasons. First, I had no time to write for weeks after I received Sister Arabella's kind and welcome letter, or I should have complied with her request to have answered it within two weeks. I liked the letter very much. We were all interested in the letter and hope my delay will not prevent you from answering this as soon as you read it, and I will not wait so long next time.
Efa ela no tsy tsy nanoratako taminareo nandritra ny fotoana elaela. Ankehitriny dia homeko anareo ny antony. Voalohany, tsy nanam-potoana hanoratana aho nandritra ny herinandro maro taorian’ny nandraisako ny taratasy feno hatsaram-panahy sy noraisina tamim-pifaliana avy amin’i Rahavavy Arabella, raha tsy izany dia ho nanaraka ny fangatahany aho ka ho namaly izany tao anatin’ny tapa-bolana. Tena tiako tokoa ilay taratasy. Liana tamin’ilay taratasy izahay rehetra ary manantena fa ny fahatarako dia tsy hanakana anareo tsy hamaly ity raha vantany vao mamaky azy ianareo, ary izaho kosa tsy hiandry ela toy izao intsony amin’ny manaraka.
"James' and my health is quite good now. Our home is in Paris, at Brother Andrews', within a few steps of the post office and printing office. We shall stay here some little time. This is a very kind family, yet quite poor. Everything here is free as far as they have. We do not think it right to be any expense to them while here. I want to see you all very much and dear Sister Gorham.
Tsara dia tsara izao ny fahasalaman’i James sy ny ahy. Ny tranonay dia eto Paris, ao amin’i Rahalahy Andrews, tsy lavitra fa vitsy dingana monja miala ny paositra sy ny toeram-panontam-boky. Hijanona eto vetivety izahay. Fianakaviana tena tsara fanahy ity, nefa tena mahantra. Maimaim-poana avokoa izay rehetra eto, araka izay ananany. Tsy heverinay ho marina ny hahatonga anay ho fandaniana ho azy ireo mandritra ny hitoeranay eto. Tena maniry mafy ny hahita anareo rehetra aho, ary anabavy malala Gorham.
"Our conference at Topsham was one of deep interest. Twenty-eight were present; all took part in the meeting.
“Ny fivoriambenay tany Topsham dia iray tena nahaliana lalina. Valo amby roapolo no tonga teo; samy nandray anjara tamin’ny fivoriana avokoa izy rehetra.
"Sunday the power of God came upon us like a mighty rushing wind. All arose upon their feet and praised God with a loud voice; it was something as it was when the foundation of the house of God was laid. The voice of weeping could not be told from the voice of shouting. It was a triumphant time; all were strengthened and refreshed. I never witnessed such a powerful time before.
Ny Alahady dia nidina taminay toy ny rivotra mahery mifofofofo ny herin’Andriamanitra. Nitsangana tamin’ny tongony avokoa ny rehetra ka nidera an’Andriamanitra tamin’ny feo mahery; zavatra mitovy tamin’izay niseho tamin’ny nametrahana ny fanorenan’ny tranon’Andriamanitra izany. Tsy azo navahana ny feon’ny fitomaniana tamin’ny feon’ny fihobiana. Fotoana feno fandresena izany; nohamafisina sy novelombelomina indray ny rehetra. Tsy mbola nahita fotoana mahery vaika toy izany aho hatrizay.
"Our next conference was in Fairhaven. Brother Bates and wife were present. It was quite a good meeting. On our return to Brother Nichols', the Lord gave me a vision and showed me that the truth must be made plain upon tables, and it would cause many to decide for the truth by the three angels' messages, with the two former being made plain upon tables."—
Ny fihaonambe manaraka dia natao tany Fairhaven. Tonga teo koa Rahalahy Bates sy ny vadiny. Tena fivoriana tsara izany. Raha niverina tany amin’i Rahalahy Nichols izahay, dia nomen’ny Tompo fahitana aho ka nasehony ahy fa tsy maintsy atao mazava eo ambony takelaka ny fahamarinana, ary izany no hampahatonga olona maro hanapa-kevitra homba ny fahamarinana amin’ny alalan’ny hafatry ny anjely telo, ka ireo hafatra roa voalohany dia atao mazava eo ambony takelaka.
That is right down here, [indicating the lower left corner of the 1850 Chart]. Okay? They are on this Chart, what she is talking about.
Izany no eo ambany indrindra eto, [manondro ny zorony havia ambany amin’ny Tabilao 1850]. Eny ary? Eo amin’ity Tabilao ity izy ireo, izay resahiny.
—"I also saw it was as necessary for the paper to be published as for the messengers to go, for the messengers need a paper to carry with them, containing present truth, to put in the hands of those that hear, and then the truth would not fade from the mind, and that the paper would go where the messengers could not go. Other things I saw which will appear in the paper.
—“Hitako koa fa ilaina toy ny amin’ny handehanan’ny iraka ny hamoahana ny taratasy, satria mila taratasy ho entiny miaraka aminy ny iraka, misy ny fahamarinana ankehitriny, mba hapetrany eo an-tanan’izay mihaino, ary amin’izany dia tsy ho levona ao an-tsaina ny fahamarinana; ary ny taratasy dia ho tonga any amin’izay tsy azon’ny iraka aleha. Nisy zavatra hafa koa hitako izay hiseho ao amin’ny taratasy.
"How do you all get along? Are you all striving for eternal life? I want to see you very, very much and think I shall before long. Now is the preparation time and I hope we shall all make sure work for eternity. Time looks very short and what we do we must do quickly.
Ahoana no fihavananareo rehetra? Moa va ianareo rehetra miezaka ho amin’ny fiainana mandrakizay? Maniry mafy, mafy tokoa aho hahita anareo, ary heveriko fa tsy ho ela dia hahita anareo aho. Ankehitriny no androm-panomanana, ary manantena aho fa isika rehetra dia hanao asa azo antoka ho amin’ny mandrakizay. Toa fohy dia fohy ny andro, ary izay ataontsika dia tsy maintsy atao haingana.
"November 20, one week ago, Brother Henry Nichols and self went to Topsham. We had just risen from the dinner table Thursday [Nov. 21], when one of Brother Foey's children came in and said their mother was insensible. We hastened over the river one mile and found our dear Sister Foey dying. My distress was great as I found she did not know me. She continued long in great distress until between three and four o'clock and then breathed her last. She has left a husband and three children to mourn their loss.
Ny 20 Novambra, herinandro lasa izay, dia nankany Topsham izahay mianadahy, Rahalahy Henry Nichols sy izaho. Vao avy nitsangana teo amin’ny latabatra fisakafoanana atoandro izahay tamin’ny Alakamisy [21 Nov.], dia niditra ny iray tamin’ireo zanak’i Rahalahy Foey ka nanao hoe tsy nahatsiaro tena ny reniny. Dia nanainga haingana niampita ny ony izahay, iray kilaometatra, ka nahita an’i Ranabavy Foey malalanay efa teo am-pialana aina. Lehibe ny alaheloko raha hitako fa tsy nahalala ahy izy. Naharitra ela tao anatin’ny fijaliana mafy izy mandra-pahatongan’ny fotoana teo anelanelan’ny tamin’ny telo sy efatra ora, ary tamin’izay dia niala aina izy. Nandao vady sy zanaka telo izy mba hitomany ny fahaverezany.
"Friday morning [Nov. 22], Brother Henry came to Paris for James to shave him to attend the funeral. We had a very solemn, interesting time. The Lord did not leave us but let His Spirit rest upon us. Sister Foey's last days were decidedly her most spiritual and best days. Brother Foey has this to console him, that she died a Christian. He bears up well. God gives him grace to endure the affliction. Oh, how good it is to have a hope in God that will sustain in all scenes of trial and affliction. Praise God for a hope, a good hope. What would you, any of you, give for your hope?
Ny zoma maraina [22 Nov.], dia tonga teto Paris Rahalahy Henry mba hiharatan’i James azy hanatrehany ny fandevenana. Nanana fotoana tena manetriketrika sady nahaliana izahay. Tsy nandao anay ny Tompo, fa namela ny Fanahiny hiorina teo aminay. Ny andro farany niainan-dRahavavy Foey no mazava ho azy fa andro tena feno ara-panahy indrindra sy tsara indrindra taminy. Manana izao ho fampiononana azy Rahalahy Foey, dia ny hoe maty tao amin’i Kristy izy. Mijoro tsara izy. Omen’Andriamanitra fahasoavana izy hiaretany izany fahoriana izany. Endrey, mahafinaritra tokoa ny manana fanantenana ao amin’Andriamanitra izay haharitra sy hanohana amin’ny toe-javatra rehetra amin’ny fizahan-toetra sy ny fahoriana. Isaorana anie Andriamanitra noho ny fanantenana, dia fanantenana tsara. Inona no homenareo, na iza na iza aminareo, ho takalon’ny fanantenanareo?
"Hold fast the faith. Be strong in God and lean upon His everlasting arm. It will never fail you but will bear you up under every affliction. I hope you will all grow stronger and stronger in the truth. Do not falter but press your way to the kingdom."—
“Tano mafy ny finoana. Mahereza ao amin’Andriamanitra ary miantehera amin’ny sandriny mandrakizay. Tsy handao anao mandrakizay izany, fa hitondra sy hanohana anao ao anatin’ny fahoriana rehetra. Manantena aho fa hitombo hery hatrany hatrany ao amin’ny fahamarinana ianareo rehetra. Aza mihemotra, fa mandrosoa amin’ny lalana mankany amin’ny fanjakana.”—
Here we go. Here is what I want you to see.
Andeha ary. Izao no tiako ho hitanao.
—"One week ago, last Sabbath, we had a very interesting meeting. Brother Hewit from Dead River was there. He came with a message to the effect that the destruction of the wicked and the sleep of the dead was an abomination within a shut door that a woman Jezebel, a prophetess had brought in and he believed that I was that woman, Jezebel."—
—“Herinandro lasa izay, tamin’ny Sabata farany, dia nanana fivoriana tena nahaliana izahay. Teo i Rahalahy Hewit avy any Dead River. Tonga izy nitondra hafatra milaza fa ny fandringanana ny ratsy fanahy sy ny torimason’ny maty dia fahavetavetana tao anatin’ny varavarana mihidy izay nampidirin’ny vehivavy iray Jezebela, mpaminanivavy; ary nino izy fa izaho no io vehivavy io, Jezebela.”—
Okay? Brother Hewit is saying that Ellen White is Jezebel and she has introduced three errors.
Tsara ve? Milaza Rahalahy Hewit fa Jezebela i Ellen White ary nampiditra fahadisoana telo izy.
"—We told him of some of his errors in the past, that the 1335 days were ended and numerous errors of his. It had but little effect. His darkness was felt upon the meeting and it dragged."—
“—Nolazainay taminy ny sasany tamin’ireo fahadisoany tamin’ny lasa, fa efa tapitra ny 1335 andro, sy ireo fahadisoany maro. Kely dia kely ihany no vokany. Tsapa teo amin’ny fivoriana ny aiziny ka nitarazoka izany.”—
Now, I want you to see this. I have something to say about this paragraph that I want you to follow, if you can.
Ankehitriny, tiako ho hitanao izao. Misy zavatra holazaiko momba ity andalana ity izay tiako harahinao, raha azonao atao.
If you have ever dealt with those in Adventism that reapply the time prophecies at the end of the world, they only have three quotes that they use—they use lots of quotes, but they have three primary quotes that they use. This is one of them; because, they will go there and say, "We told him of some of his errors in the past," and they will claim that when she says "that the 1335 days were ended" that that was one of his errors. Do you see how you can kind of twist that grammar a little bit: "We told him of some of his errors in the past? We also told him that the 1335 days were ended; but the time setters say we told him some of his errors in the past and one of those errors was that you are teaching the 1335 days is ended and that is an error." So, you can twist it either way.
Raha efa niatrika ireo ao anatin’ny Advantisma izay mampihatra indray ny faminaniana momba ny fotoana amin’ny faran’izao tontolo izao ianareo, dia telo monja ny teny notsongaina ampiasain’izy ireo—maro ny teny notsongainy ampiasaina, kanefa misy telo lehibe indrindra izay ianteherany. Anisan’ireo ity iray ity; satria handeha any izy ireo ka hilaza hoe: “Nolazainay taminy ny sasany tamin’ireo fahadisoany taloha,” ary hotakiany fa rehefa milaza izy hoe “fa ny 1335 andro dia efa tapitra” dia anisan’ny iray tamin’ireo fahadisoany izany. Hitanao va ny fomba ahafahanao manodinkodina kely io fitsipi-pitenenana io: “Nolazainay taminy ny sasany tamin’ireo fahadisoany taloha”? “Nolazainay taminy koa fa ny 1335 andro dia efa tapitra”; nefa ireo mpametra-potoana dia milaza fa nolazainay taminy ny sasany tamin’ireo fahadisoany taloha, ary ny iray tamin’ireo fahadisoana ireo dia ny hoe mampianatra ianareo fa efa tapitra ny 1335 andro, ka fahadisoana izany.” Noho izany, azo ahodinkodina amin’ny lafiny roa izy io.
The first time I had a face-to-face confrontation with Eugene Prewitt was in Oklahoma, and he is arguing that the Millerite History does not repeat at the end of the world, and I give him a couple of quotes in the Spirit of Prophecy.
Ny fotoana voalohany nifanehako mivantana tamin’i Eugene Prewitt dia tany Oklahoma, ary nilaza izy fa tsy miverina amin’ny faran’izao tontolo izao ny tantaran’ny Millerita, ary nomeko azy teny nindramina vitsivitsy avy ao amin’ny Fanahin’ny Faminaniana.
And he says, "Jeff, you know that Ellen White was a careless writer."
Dia hoy izy hoe: “Jeff, fantatrao fa mpanoratra tsy nitandrina i Ellen White.”
And I said, "What do you mean?"
Dia hoy aho hoe: “Inona no tianao holazaina?”
And he went to this quote. He says that this quote proves that she is a careless writer; because she knows that I know that the time setters can twist this quote, if they wish to.
Ary nankao amin’ity teny nalaina ity izy. Hoy izy fa io teny nalaina io no manaporofo fa mpanoratra tsy mitandrina izy; satria fantany fa fantatro fa ireo mpametra-potoana dia afaka manodinkodina io teny nalaina io, raha tiany hatao izany.
Now, the fact that someplace like Washita has the influence that teaches its students that Ellen White is a careless writer is one thing; but, is she a careless writer here?
Ankehitriny, ny fisian’ny toerana tahaka an’i Washita izay manana fitaomana mampianatra ny mpianany fa mpanoratra tsy mitandrina i Ellen White dia zavatra iray; kanefa, moa va izy mpanoratra tsy mitandrina eto?
—"I felt that I must say a few words. In the name of Jesus, I got up and in about five minutes the meeting changed. Everyone felt it at the same instant. Every countenance was lighted up. The presence of God filled the place. Brother Hewit dropped upon his knees and began to cry and pray. I was taken off in vision and saw much that I cannot write. It had a great effect upon Brother Hewit. He confessed it was of God and was humbled in the dust. He has been writing ever since that meeting, and is now writing from the same table renouncing all his errors that he has advanced. I believe God is bringing him up and he is calculated to do good, if God moves through him.
—“Nahatsapa aho fa tsy maintsy milaza teny vitsivitsy. Tamin’ny anaran’i Jesosy dia nitsangana aho, ary tao anatin’ny dimy minitra teo ho eo dia niova ny fivoriana. Samy nahatsapa izany tamin’izay fotoana izay ihany ny rehetra. Nazava ny endriky ny tsirairay. Nameno ny toerana ny fanatrehan’Andriamanitra. Rahalahy Hewit dia niankohoka tamin’ny lohaliny ka nanomboka nitomany sy nivavaka. Nentina tao amin’ny fahitana aho ka nahita zavatra maro izay tsy azoko soratana. Nisy vokany lehibe tamin-dRahalahy Hewit izany. Niaiky izy fa avy tamin’Andriamanitra izany ary nanetry tena ho amin’ny vovoka. Efa nanoratra hatramin’izay fivoriana izay izy, ary ankehitriny dia manoratra eo amin’io latabatra io ihany izy ka mandà ny fahadisoany rehetra izay efa notohiziny. Mino aho fa mampiakatra azy Andriamanitra, ary natao hanao soa izy, raha miasa amin’ny alalany Andriamanitra.
"Much love to dear Sister Gorham. Tell her to be strong. God is with her and He will not leave her. Much love to you all. I hope the children will not get sleepy, but will be interested in the truth and be diligent to make their calling and election sure. Write, be sure and write, and do not do as I have done. I love you, all of you. Write." Manuscript Releases, volume 16, 206–209. Written from Paris, Maine, November 27, 1850.
Fitiavana be ho an’i Ranabavy Gorham malala. Lazao aminy mba hatanjaka. Andriamanitra dia momba azy ary tsy hahafoy azy Izy. Fitiavana be ho anareo rehetra. Manantena aho fa tsy ho sondrian-tory ny ankizy, fa ho liana amin’ny fahamarinana ary hazoto mba hahamafy orina ny fiantsoana sy ny fifidianana azy. Manorata, eny, aoka ho azo antoka fa manoratra ianareo, ary aza manao tahaka izay efa nataoko. Tiako ianareo, ianareo rehetra. Manorata. Manuscript Releases, boky faha-16, 206–209. Nosoratana avy tany Paris, Maine, ny 27 Novambra 1850.
Brothers and Sisters, what is the historical context of this; where is she writing this at? She is writing this in 1850, in Brother Nichols's house.
Ry rahalahy sy anabavy, inona no tontolo ara-tantara iorenan’izao; ary taiza no nanoratany izao? Tamin’ny taona 1850 no nanoratany izao, tao an-tranon-dRahalahy Nichols.
In this time period, what is the Lord doing? He is showing that the Pioneers have the correct view of the Daily, and she is dealing with that. She is saying that Christ's Sanctuary ministry is the false view of the Daily.
Amin’izao vanim-potoana izao, inona no ataon’ny Tompo? Asehony fa ny Mpisava lalana no manana ny fomba fijery marina momba ny Daily, ary izy dia miatrika izany. Lazainy fa ny fanompoan’i Kristy ao amin’ny fitoerana masina no fomba fijery diso momba ny Daily.
In this history, this very history—not this very history and not just the very year, but the very month of the year she is getting visions and she is clarifying this truth about the Pioneer position of the Daily, saying those that gave the Judgment Hour Cry had the correct view of the Daily; and, in the same paragraph, she says, "I saw that the 1843 Chart was directed by the hand of the Lord and it should not be altered and that those that gave the Judgment Hour Cry had the correct view of the Daily."
Ao anatin’ity tantara ity, io tantara io indrindra—tsy io tantara io indrindra ihany ary tsy ny taona mihitsy ihany, fa ny volana mihitsy amin’ilay taona nanaovany fahitana sy nanazavany ity fahamarinana ity momba ny toerana notanan’ny Mpisava lalana ny amin’ny Daily, ka nilazany fa ireo izay nanome ny Antsoantson’ny Ora Fitsarana no nanana ny fomba fijery marina momba ny Daily; ary, ao anatin’io fehintsoratra io ihany, dia hoy izy: “Hitako fa ny Tabilao 1843 dia notarihin’ny tanan’ny Tompo ary tsy tokony hovaina, ary ireo izay nanome ny Antsoantson’ny Ora Fitsarana no nanana ny fomba fijery marina momba ny Daily.”
And what does it say about the Daily on this 1843 Chart? Well, it says that it was taken away in AD508; and, at 1335 years later brings you to 1843 and that the 1335 is in the past.
Ary inona no lazainy momba ny Fanatitra Isan’andro eo amin’ity Tabilao 1843 ity? Eny, lazainy fa nesorina izany tamin’ny taona 508 taor. J.K.; ary rehefa ampiampiana 1335 taona tatỳ aoriana dia mitondra anao ho amin’ny 1843 izany, ka ny 1335 dia efa lasa.
Can you imagine, in the very month, in the very year, that she would tell Brother Hewit from Dead River that it was still future?
Azonao sary an-tsaina ve fa, tamin’io volana io indrindra, tamin’io taona io indrindra, dia hilaza amin’i Rahalahy Hewit avy any Dead River izy fa mbola ho avy izany?
Okay, these time setters, these time setters, and these people that believe that Sister White is a careless writer. History does not uphold this.
Eny àry, ireo mpametra-potoana ireo, ireo mpametra-potoana ireo, ary ireo olona mino fa mpanoratra tsy mitandrina i Rahavavy White. Tsy manamarina izany ny tantara.
So, I want you to see, in connection with the Daily, Ellen White even understood the 1335.
Koa tiako ho hitanareo, mifandray amin’ny Fanatitra isan’andro, fa i Ellen White aza dia nahatakatra ny 1335.
Ellen White just did not put her seal of approval on the Daily being Paganism; she understood that it started the 1335-year prophecy, which ended in 1843, and she defended that position in public against Brother Hewit from Dead River. Do you see that?
Tsy hoe nanisy ny mariky ny fankatoavany fotsiny tamin’ny hoe ny Daily dia Paganisma i Ellen White; fantany fa izany no nanomboka ny faminaniana 1335 taona, izay nifarana tamin’ny 1843, ary niaro izany toerana izany ampahibemaso izy nanohitra an’i Rahalahy Hewit avy any Dead River. Hitanareo ve izany?
And in the same month, where she is saying that Christ's Sanctuary ministry as the Daily only brings darkness and confusion; and, her husband, in response to that vision, removes that teaching from the Review and Herald.
Ary tamin’io volana io ihany, raha nilaza izy fa ny fanompoan’i Kristy ao amin’ny fitoerana masina, amin’ny maha-Fanompoam-pivavahana isan’andro azy, dia tsy mitondra afa-tsy haizina sy fisafotofotoana; ary ny vadiny, ho setrin’izany fahitana izany, dia nanala izany fampianarana izany tao amin’ny Review and Herald.
Up here in your notes, where it says "1850 Chart," this is what it says right here [referring to the third column from the left on the 1850 Chart, the text following Jesus on the cross in AD31]. I wanted you to be able to have it in your notes.
Eto ambony ato anatin’ny fanamarihanao, eo amin’izay ilazana hoe “1850 Chart”, izao no voalaza eo mihitsy [manondro ny tsanganana fahatelo avy eo ankavia eo amin’ny 1850 Chart, dia ny lahatsoratra manaraka an’i Jesosy teo amin’ny hazo fijaliana tamin’ny AD31]. Tiako ho azonao soratana ao anatin’ny fanamarihanao izany.
Away Daniel 11:31 508
Tsy eo Daniel 11:31 508
And then on the 1843 Chart over here [referring to the center column, underneath Jesus on the cross in AD31]:
Ary avy eo, eo amin’ilay Tabilao 1843 eto [manondro ny tsanganana afovoany, eo ambanin’i Jesosy eo amin’ny hazo fijaliana tamin’ny AD31]:
Taking away of the daily sacrifice. Dan. 12:11, 12
Ny fanesorana ny fanatitra isan’andro. Dan. 12:11, 12
Okay, these are these two Charts.
Eny àry, ireto no ireto tabilao roa ireto.
Sister White understood that these men had the correct view, and she understood that it initiated the 1335-year prophecy that ended in 1843; and, she understood that it represented the Pagan Dominion being taken away in 508.
Fantatr’i White anabavy fa marina ny fomba fijerin’ireo lehilahy ireo, ary fantany fa izany no nanombohan’ny faminaniana 1335 taona izay nifarana tamin’ny 1843; ary fantany fa izany dia naneho ny fanesorana ny fanapahan’ny Jentilisa tamin’ny 508.
Under these two references to the Charts you have another quote in the time period of Brother Nichols, and she is rebuking people from making other charts because their artwork is satanic; whereas, she says that the artwork upon these two Charts is heavenly. She says,
Eo ambanin’ireo fanondroana roa ireo momba ny Charts dia manana teny nalaina hafa koa ianareo ao anatin’ny vanim-potoanan’i Rahalahy Nichols, ary mananatra ny olona izy noho ny fanaovany charts hafa satria satanika ny sary eo aminy; fa kosa, hoy izy, avy any an-danitra ny sary eo amin’ireo Charts roa ireo. Hoy izy,
"I saw the chart-making business was all wrong. It originated with Brother Rhodes and was followed out by Brother Case. Means has been spent in making charts and forming uncouth disgusting images to represent angels and the glorious Jesus. Such things I saw were displeasing to God. I saw that God was in the publishment of the chart by Brother Nichols."—
Hitako fa diso avokoa ny raharaha fanaovana tabilao. Tamin’i Rahalahy Rhodes no niandohany, ary narahin’i Rahalahy Case izany. Nampiasaina ny vola tamin’ny fanaovana tabilao sy tamin’ny famoronana sary tsy mendrika sy maharikoriko hanehoana ny anjely sy Jesosy be voninahitra. Hita tamiko fa tsy sitrak’Andriamanitra izany zavatra izany. Hita tamiko fa Andriamanitra no tao amin’ny famoahana ny tabilao nataon’i Rahalahy Nichols.
Who was in the publishment of this 1850 Chart? God!
Iza no tao amin’ny famoahana ity Tabilao 1850 ity? Andriamanitra!
—"I saw that there was"—what?—"a prophecy of this chart in the Bible, and if this chart is designed for God's people, if it [is] sufficient for one it is for another, and if one needed a new chart painted on a larger scale, all need it just as much.
—«Ես տեսա, որ կար»—ի՞նչ—«այս գծապատկերի մարգարեությունը Աստվածաշնչում, և եթե այս գծապատկերը նախատեսված է Աստծո ժողովրդի համար, եթե այն բավարար է մեկի համար, ապա՝ մյուսի համար ևս, և եթե մեկը կարիք ուներ նոր գծապատկեր՝ ավելի մեծ մասշտաբով նկարված, ապա բոլորը նույնքան կարիք ունեն դրան»։
"I saw that it was a restless, uneasy, unsatisfied, ungrateful feeling in Brother Case that desired another chart. I saw that these painted charts had a bad effect upon the congregation. It caused a light, chaffy spirit of ridicule to be in the meeting."—
Hitako fa tao amin’i Rahalahy Case dia nisy fihetseham-po tsy tony, tsy mahazo aina, tsy afa-po, tsy mankasitraka, izay naniry tabilao hafa indray. Hitako fa nisy vokany ratsy tamin’ny fiangonana ireo tabilao nolokoina ireo. Nahatonga fanahy maivana sy foana, dia fanahin’ny fanesoana, ho tao amin’ny fivoriana izany.”—
Now, this is the one that I want you to think through.
Ankehitriny, ity no tiako hodinihinao tsara.
—"I saw that the charts ordered by God struck the mind favorably, even without an explanation."—
—«Ես տեսայ, թէ Աստուծոյ պատուիրած գծագրերը, նոյնիսկ առանց բացատրութեան, նպաստաւոր կերպով ազդեցին մտքի վրայ»։—
"I saw that the charts," plural, "ordered by God . . . ." What charts, in the plural, were ordered by God? These two Charts [the 1843 and 1850 Charts] were ordered by God."
“Nahita ko nga ang mga tsart,” sa plural, “nga gimando sa Dios . . . .” Unsang mga tsart, sa plural, ang gimando sa Dios? Kining duha ka mga Tsart [ang 1843 ug 1850 nga mga Tsart] gimando sa Dios.
These two Charts are a fulfillment of Habakkuk 2.
Ireo Tabilao roa ireo dia fahatanterahan’ny Habakoka 2.
—"There is something light, lovely, and heavenly in the representation of the angels on the charts. The mind is almost imperceptibly led to God and heaven. But the other charts that have been gotten up disgust the mind, and cause the mind to dwell more on earth than heaven. Images representing angels look more like fiends than beings of heaven. I saw that the charts had for days and weeks occupied Brother Case's mind when he should have been seeking heavenly wisdom from God, and should have been growing in graces of the Spirit and the knowledge of the truth.
—“Misy zavatra maivana, mahate-ho tia, ary avy any an-danitra ao amin’ny fanehoana ny anjely eo amin’ireo tabilao. Ny saina dia tarihina saika tsy tsikaritra ho any amin’Andriamanitra sy ny lanitra. Fa ireo tabilao hafa izay namboarina kosa dia maharikoriko ny saina, ary mahatonga ny saina hitoetra bebe kokoa amin’ny tany noho ny lanitra. Ireo sary maneho anjely dia mitovy kokoa amin’ny demonia noho ny amin’ireo zava-manana aina avy any an-danitra. Hitako fa ireo tabilao ireo dia efa nibahana ny sain’i Rahalahy Case nandritra ny andro sy herinandro, nefa izy tokony ho nitady fahendrena avy any an-danitra tamin’Andriamanitra, ary tokony ho nitombo tamin’ny fahasoavan’ny Fanahy sy ny fahalalana ny fahamarinana.
"I saw that if the means that has been wasted in getting out charts had been spent in getting out the truth clear before the brethren in publishing tracts, etc., it would have done much good and saved souls. I saw that the chart-making business has spread like the fever." Manuscript Releases, number 13, 359; 1853.
Hitako fa raha ny vola izay very tamin’ny famoahana tabilao no nampiasaina mba hamoahana mazava ny fahamarinana eo anatrehan’ny rahalahy amin’ny famoahana trakta, sy ny sisa, dia ho nanao soa be izany ka ho namonjy fanahy. Hitako fa ny raharaham-panamboarana tabilao dia niely tahaka ny tazo.” Manuscript Releases, laharana faha-13, 359; 1853.
The 1290 and 1335 Days
Ny Andro 1290 sy 1335
I have following an article from the Review and Herald, January 28, 1858. The reason I have it in your notes is because you can see that in 1858 they are still teaching that the Daily is Paganism. You have it in your reference, eight years after 1850 they still understand the Daily is Paganism.
Manana lahatsoratra iray avy amin’ny Review and Herald aho, 28 Janoary 1858. Ny antony ananako azy ao amin’ny fanamarihanao dia mba hahitanao fa tamin’ny 1858 dia mbola nampianatra ihany izy ireo fa ny Isan’andro dia ny Fivavahan-jentilisa. Eo amin’ny loharano fanovozan-kevitrao izany; valo taona taorian’ny 1850 dia mbola takatr’izy ireo ihany fa ny Isan’andro dia ny Fivavahan-jentilisa.
"ANOTHER important prophetic period upon which the Advent doctrine is based, is the 1335 days of Daniel 12, with which the 1290 days are so intimately connected. These two periods are introduced to us as follows:
NY FE-POTOANA ara-paminaniana manan-danja iray hafa, izay iorenan’ny foto-pampianaran’ny Advento, dia ny 1335 andro ao amin’ny Daniela 12, izay mifamatotra akaiky dia akaiky amin’ny 1290 andro. Ireo fe-potoana roa ireo dia ampahafantarina antsika toy izao manaraka izao:
"—And from the time that the daily (sacrifice) shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days. Blessed is he that waiteth and cometh to the thousand three hundred and five and thirty days. But go thou thy way till the end be; for thou shalt rest and stand in thy lot at the end of the days.' Daniel 12:11–13.
“—Ary hatramin’ny andro hanesorana ny fanatitra isan’andro sy hananganana ny fahavetavetana mahatonga fandravana, dia hisy arivo sy roanjato ary sivifolo andro. Sambatra izay miandry ka tonga amin’ny arivo sy telonjato ary dimy amby telopolo andro. Fa ianao kosa, mandehana amin’ny lalanao mandra-pahatongan’ny farany; fa hiala sasatra ianao ary hitsangana amin’ny anjaranao amin’ny faran’ny andro.” Daniela 12:11–13.
"The questions at once arise, Can we tell what the events are, from which these periods are to be dated; and if so, can we tell when they took place? We first enquire. What is the—'daily' (sacrifice) and the —abomination that maketh desolate'? It will be noticed that the word, sacrifice, is in italics: denoting that it is a supplied word. The same will be noticed in the other instances of its occurrence in the book of Daniel, viz., chapter 11:31 and 8:11–13. Let us briefly refer to this latter chapter. In verse 13 it will be observed that two desolations are brought to view; the daily (desolation,) and the transgression of desolation. This fact is made so plain by Josiah Litch that we cannot do better than quote his language:*
Mipoitra avy hatrany ireo fanontaniana hoe: Azontsika fantarina ve izay zava-nitranga iantombohan’ny fanisana ireo fe-potoana ireo; ary raha izany, azontsika fantarina ve ny fotoana izay nisehoany? Voalohany dia manontany isika hoe: Inona no atao hoe —“isan’andro” (fanatitra) sy ny —“fahavetavetana mampaharava”? Ho tsikaritra fa ny teny hoe fanatitra dia atao sora-mandry: manambara fa teny nampiana izany. Ho tsikaritra toy izany koa izany amin’ireo fotoana hafa isehoany ao amin’ny bokin’i Daniela, dia ny toko 11:31 sy 8:11–13. Andeha isika hijery fohifohy ity toko farany ity. Ao amin’ny andininy faha-13 dia ho hita fa fandravana roa no aseho eo imasona; ny isan’andro (fandravana), sy ny fandikan-dalàna mampaharava. Ity zava-misy ity dia nohazavain’i Josiah Litch tamin’ny fomba mazava loatra ka tsy misy tsara kokoa hataontsika noho ny manonona ny teniny:*
"—The daily sacrifice is the present reading of the text; but no such thing as sacrifice is found in the original. This is acknowledged on all hands. It is a gloss or construction put upon it by the translators. The true reading is, "the daily and the transgression of desolation;" daily and transgression being connected together by "and" the daily desolation and the transgression of desolation. They are two desolating powers which were to desolate the Sanctuary and the host.'
—Ny fanatitra isan’andro no famakiana ankehitriny ny lahatsoratra; nefa tsy misy zavatra toy ny fanatitra hita ao amin’ny teny tany am-boalohany. Eken’ny rehetra izany. Fanazavana na famolavolana napetraky ny mpandika teny eo amboniny izany. Izao no tena famakiana marina: “ny isan’andro sy ny fahadisoana fandravana;” ny isan’andro sy ny fahadisoana dia ampifandraisin’ny “sy,” dia ny fandravana isan’andro sy ny fahadisoana fandravana. Hery roa mpandrava izy ireo, izay natao handrava ny Toerana Masina sy ny antokon’olona.
"From this it is evident that the —daily,' can have no reference to the Jewish worship to which it has been applied by the older and more prevalent opinion; and this is further evident from the consideration that if these periods, taken either literally or figuratively, be dated from any taking away of this worship, they do not bring us to any event whatever worthy of note.
Avy amin’izany no iseho mazava fa ny “isan’andro” dia tsy azo ampiharina velively amin’ny fanompoam-pivavahana jiosy, izay nampifandraisin’ny hevitra taloha kokoa sy be mpanaraka kokoa taminy; ary mbola mazava kokoa izany rehefa dinihina fa raha ireo fe-potoana ireo, na raisina ara-bakiteny na ara-panoharana, dia atomboka amin’ny fotoana rehetra nanafoanana izany fanompoam-pivavahana izany, dia tsy mitondra antsika ho amin’izay zava-nitranga mendrika homarihina akory izy ireo.
"The daily and the abomination then, are two desolating powers which were to oppress the church: can we ascertain what these powers are? We have only to adopt William Miller's method of reasoning on this point to arrive at the same conclusion with him. He says:
“Ny fanatitra isan’andro sy ny fahavetavetana àry dia hery roa mpandrava izay natao hampahory ny fiangonana: moa azontsika faritana ve izay hery ireo? Ny hany ilaintsika dia ny mandray ny fomba fisainan’i William Miller momba izany mba hahatongavana amin’ilay fehin-kevitra nitovy tamin’ny azy. Hoy izy:”
"—I read on, and could find no other case in which if [the daily] was found but in Daniel. I then [by the aid of a concordance] took those words which stood in connection with it, —take away;' —he shall take away the daily'; —from the time that the daily shall be taken away'; &c. I read on and thought I should find no light on the text. Finally I came to 2 Thessalonians 2:7, 8, —For the mystery of iniquity doth already work; only he who now letteth will let, until he be taken out of the way, and then shall that wicked be revealed.'&c. And when I had come to that text, O, how clear and glorious the truth appeared! There it is! That is —the daily!' Well, now, what does Paul mean by —he who now letteth' or hindereth? By —the Man of Sin,' and the —wicked,' Popery is meant. Well what is it which hinders Popery from being revealed? Why it is Paganism. Well, then, —the daily' must mean Paganism.'+
“—Nitohy namaky aho, nefa tsy nahita tranga hafa izay ahitana ny hoe [ny isan’andro] afa-tsy ao amin’i Daniela ihany. Dia nalaiko [noho ny fanampian’ny konkordansa] ireo teny izay mijoro mifandray aminy, —hanaisotra;’ —hesoriny ny isan’andro’; —hatramin’ny andro hanesorana ny isan’andro’; sns. Nanohy namaky aho ka nihevitra fa tsy hahita fahazavana momba ny andininy. Farany dia tonga teo amin’ny 2 Tesaloniana 2:7, 8 aho, —Fa miasa sahady ny zava-miafin’ny heloka; fa ilay manakana ankehitriny ihany no manakana mandra-panesorana azy hiala amin’ny lalana, ary amin’izay dia haseho ilay ratsy fanahy.’ sns. Ary raha vantany vao tonga teo amin’izany andininy izany aho, ô, endrey ny fahazavana sy ny voninahitry ny fahamarinana niseho mazava! Io izany! Izany no —ny isan’andro!’ Koa ankehitriny, inona no tian’i Paoly holazaina amin’ny hoe —ilay manakana ankehitriny’ na manembantsembana? Amin’ny hoe —Ilay Lehilahin’ny ota,’ sy ny —ratsy fanahy,’ dia ny Fanjakana papaly no tiana holazaina. Koa inona ary no manakana ny Fanjakana papaly tsy haseho? Nahoana, dia ny fanompoan-tsampy izany. Koa noho izany, —ny isan’andro’ dia tsy maintsy midika hoe fanompoan-tsampy.’+”
"We see from Daniel 8, that it is the little horn, which succeeded the goat, or Grecian empire, that takes away the —daily;' and it is the only power brought to view after the division of Alexander's kingdom down to the time when the Sanctuary should be cleansed at the end of the 2300 days. This little horn we have in its proper place showed to be Rome taken as a unit, corresponding with the fourth kingdom of Daniel's other visions. Now it is a fact that a change did take place in the Roman power from Paganism to Papacy. Paganism from the days of the Assyrian kings down to the time of its modification into Popery, had been the daily, or as Professor Whiting renders it, —the continual' desolation, by which Satan had stood up against the cause of Jehovah. In its priests, its altars and its sacrifices, it bore resemblance to the Levitical form of Jehovah's worship; but when the Levitical gave place to the Christian form of worship, Satan, in order to successfully oppose the work, must change also his form of opposition; hence the temples, altars and statues of Paganism are baptized into the blasphemies of Popery.
“Hita avy ao amin’ny Daniela 8 isika fa ilay tandroka kely, izay nandimby ny osilahy, na ny fanjakana Grika, no manaisotra ny —isan’andro;’ ary izy irery no fahefana aseho eo anoloantsika aorian’ny fizarazarana ny fanjakan’i Aleksandra hatramin’ny fotoana hanadiovana ny fitoerana masina amin’ny faran’ny 2300 andro. Io tandroka kely io, araka izay efa nasehontsika teo amin’ny toerana sahaza azy, dia Roma raisina ho iray manontolo, mifanandrify amin’ny fanjakana fahefatra ao amin’ireo fahitana hafa nataon’i Daniela. Ankehitriny dia zava-misy fa nisy fiovana tokoa nitranga tao amin’ny fahefana romana, avy tamin’ny fanompoan-tsampy ho amin’ny Fanjakana Papa. Ny fanompoan-tsampy, hatramin’ny andron’ireo mpanjaka Asiriana ka hatramin’ny fotoana nanovàna azy ho Popery, no isan’andro, na araka ny andikan’ny Profesora Whiting azy, —ny fandravana mitohy,’ izay naha-niantsanganan’i Satana hanohitra ny asan’i Jehovah. Tamin’ireo mpisorony sy alitarany ary sorony dia nitovy endrika tamin’ny fomba levitika amin’ny fanompoana an’i Jehovah izy; kanefa rehefa nanome toerana ho an’ny endrika kristiana amin’ny fanompoam-pivavahana ny fomba levitika, dia tsy maintsy nanova koa i Satana ny endriky ny fanoherany mba hahafahany manohitra amim-pahombiazana ny asa; koa noho izany dia natao batisa ho ao anatin’ny fitenenan-dratsin’ny Popery ny tempoly sy ny alitara ary ny sarivongan’ny fanompoan-tsampy.”
"But the daily, Paganism, is said in the prophecy, to have a sanctuary, and the place of its sanctuary was to be cast down. That a sanctuary is frequently connected with idolatry and heathenism, as the place of its devotion and worship, is evident from the following scriptures: Isaiah 16:12; Amos 7:9, 13, margin. Ezekiel 28:18. Concerning the sanctuary of the daily of Daniel 8, we offer the following from Apollos Hale:*
“Fa ny isan’andro, dia ny fivavahana jentilisa, hoy ny voalaza ao amin’ny faminaniana, dia lazaina fa manana fitoerana masina; ary ny fitoeran’ny fitoerany masina dia hatsipy hianjera. Fa ny fitoerana masina dia matetika ampifandraisina amin’ny fanompoan-tsampy sy ny fivavahan’ny jentilisa, ho toy ny toerana anolorany fanompoam-pivavahana sy fiankohofana, dia hita mazava avy amin’ireto Soratra Masina manaraka ireto izany: Isaia 16:12; Amosa 7:9, 13, sisiny. Ezekiela 28:18. Momba ny fitoerana masin’ny isan’andro ao amin’ny Daniela 8, dia atolotray izao manaraka izao avy amin’i Apollos Hale:*”
"—What can be meant by the —sanctuary' of Paganism? Paganism, and error of every kind, have their sanctuaries, as well as truth. These are the temples or asylums consecrated to their service. Some particular and renowned temple of Paganism may, then, be supposed to be here spoken of. Which of its numerous distinguished temples may it be? One of the most magnificent specimens of classic architecture is called the Pantheon. Its name signifies the —temple or asylum of all the gods.' The place of its location is Rome.+ The idols of the nations conquered by the Romans were sacredly deposited in some niche or department of this temple, and in many cases became objects of worship by the Romans themselves. Could we find a temple of Paganism that was more strikingly —his sanctuary.'"
—Inona no mety ho tian-kambara amin’ilay hoe —toerana masina’ an’ny fanompoan-tsampy? Ny fanompoan-tsampy, ary ny fahadisoana amin’ny karazany rehetra, dia manana ny toerany masina koa, tahaka ny fahamarinana. Ireo no tempoly na fialofana natokana ho amin’ny fanompoana azy. Koa dia azo heverina fa tempoly iray manokana sady malazan’ny fanompoan-tsampy no lazaina eto. Iza amin’ireo tempoly maro sady malaza ao aminy no mety ho izy? Ny iray amin’ireo santionany faran’izay miezinezina amin’ny maritrano klasika dia antsoina hoe Pantheon. Ny anarany dia midika hoe —tempoly na fialofan’ny andriamanitra rehetra.’ Any Roma no misy azy.+ Ny sampin’ireo firenena resin’ny Romana dia napetraka tamim-panajana tao amin’ny lavaka na efitra iray tamin’io tempoly io, ary tamin’ny toe-javatra maro dia tonga zavatra nivavahan’ny Romana ihany koa. Moa va isika hahita tempolin’ny fanompoan-tsampy izay tamin’ny fomba mahery kokoa no —toerany masina.’
"Having now ascertained that the daily is Paganism, and the transgression of desolation, or —the abomination that maketh desolate,' is the Papacy, and that the especial sanctuary of Paganism was the Pantheon, and that the —place' of its location was Rome, we inquire further.
Rehefa efa voamarintsika izao fa ny isan’andro dia ny Fivavahan-jentilisa, ary ny fandikan-dalàna mampaharava, na —ny fahavetavetana izay mampaharava,’ dia ny Fanjakana Papaly, ary fa ny fitoerana masina manokana an’ny Fivavahan-jentilisa dia ny Pantheon, ary fa ny —toerana’ nisy azy dia i Roma, dia mbola manadihady bebe kokoa isika.
"1. Was Paganism —taken away' by the Roman civil power? The following statement of an important and well-known fact in the history of the church and world, we think answers to the prophecy. It refers to Constantine the first Christian emperor, and says:
«1. Efa ‘nesorina’ tamin’ny fahefana sivily romanina va ny fanompoan-tsampy? Heverinay fa mamaly ny faminaniana izao fanambarana manaraka izao momba ny zava-misy lehibe sy fanta-daza teo amin’ny tantaran’ny fiangonana sy izao tontolo izao izao. Miresaka an’i Constantin, emperora kristiana voalohany, izany, ary manao hoe:
"—His first act of government was the dispatch of an edict throughout the empire, exhorting his subjects to embrace Christianity.'++
—Ny asa voalohany nataony teo amin’ny fitondrana dia ny nandefasany didy manerana ny fanjakana, namporisika ny vahoakany handray ny fivavahana kristiana. '++
"2. Was Rome the city or place of his sanctuary, (the Pantheon,) cast down by the authority of the State? The following extract answers:
"2. Moa va i Roma no tanàna na toerana nisy ny fitoeram-pahamasinany, (ny Pantheon,) izay nazeran’ny fahefan’ny Fanjakana? Ity teny nalaina manaraka ity no mamaly:"
"—The death of the last rival of Constantine had sealed the peace of the empire. Rome was once more the undisputed queen of nations. But, in that hour of elevation and splendor, she had been raised to the edge of a precipice. Her next step was to be downward and irrecoverable. The change of the government to Constantinople still perplexes the historian. It was an act in direct repugnance to the whole course of the ancient and honorable prejudices of the Roman mind. It was the work of no luxurious Asiatic, devoted to the indulgences of eastern customs and climates, but an iron conqueror, born in the west, and contemptuous, like all Romans, of the habits of the orientals; it was the work of a keen politician, yet it was impolitic in the most palpable degree. Yet Constantine abandoned Rome, the great citadel and throne of the Caesars, for an obscure corner of Thrace, and expended the remainder of his vigorous and ambitious life in the double toil of raising a colony into the capital of his empire, and degrading the capital into the feeble honors and humiliated strength of a colony.'*
"—Ny fahafatesan’ilay mpifanandrina farany tamin’i Constantin dia nanisy tombo-kase ny fiadanan’ny fanjakana. I Roma dia indray mandeha indray no mpanjakavavy tsy iadian-kevitra tamin’ny firenena. Kanefa, tamin’izany ora fisandratana sy famirapiratana izany, dia nasandratra ho eo amoron’ny hantsana izy. Ny dingana manaraka hataony dia ho fidinana, ary tsy ho azo avotana intsony. Ny fanovana ny fitondram-panjakana ho any Constantinople dia mbola mampisalasala ny mpahay tantara hatramin’izao. Asa iray nifanohitra mivantana tamin’ny fizotra manontolon’ny firehan-kevitra fahiny sy mendri-kaja tao amin’ny saina romana izany. Tsy asan’olona aziatika rendrarendra, nanolo-tena ho amin’ny fahafinaretan’ny fomba amam-panao sy ny toetr’andro tatsinanana, akory izany, fa asan’ny mpandresy vy, teraka tany andrefana, sady nanamavo, tahaka ny Romanina rehetra, ny fahazaran’ny Tatsinanana; asan’ny mpanao politika maranitra izany, nefa kosa tsy fahaiza-mitantana amin’ny ambaratonga hita miharihary indrindra. Kanefa i Constantin dia nandao an’i Roma, ilay fiarovana mafy lehibe sy seza fiandrianan’ny Kaisara, ho amin’ny zoron’i Thrace tsy malaza, ary nandany ny sisa tamin’ny fiainany mbola natanjaka sy feno faniriana ambony tamin’ny asa mafy roa sosona, dia ny fampiakarana zanatany iray ho renivohitry ny fanjakany, sy ny fampidinana ilay renivohitra ho amin’ny voninahitra osa sy ny hery voahetry ny zanatany iray.’*
"This record from the pen of the historian is too plain to need comment. The place of his sanctuary was cast down, says the prophecy; and after a statement of facts like the above, the most fastidious in prophetic interpretation must be satisfied of its application.
Ity firaketana avy amin’ny penin’ny mpahay tantara ity dia mazava loatra ka tsy mila fanamarihana. Ny fitoeran’ny fitoerany masina dia nariana, hoy ny faminaniana; ary rehefa avy eo amin’ny fanambarana ny zava-misy tahaka ireo voalaza etsy ambony, na dia izay fatra-pitandrina indrindra amin’ny fandikana faminaniana aza dia tsy maintsy ho afa-po amin’ny fampiharana izany.
"From the time that the daily shall be taken away, and the abomination that maketh desolate set up there shall be a thousand two hundred and ninety days. Blessed is he that waiteth and cometh to the thousand three hundred five and thirty days. With the facts before us that the daily is Paganism, that the abomination that maketh desolate is the Papacy, that there was a change from the former to the latter in the Roman power, and by the authority of State we have but to inquire further when this took place in a manner to fulfill the prophecy; for if we can ascertain this, we have the starting point from which the prophetic periods in the text before us are to be dated. Therefore,
“Hatramin’ny andro hanesorana ny fanatitra isan’andro sy hampitsanganana ny fahavetavetana mahafongana, dia hisy arivo roanjato amby sivifolo andro. Sambatra izay miandry ka tonga amin’ny arivo telonjato amby dimy amby telo-polo andro. Noho ny zava-misy eo anoloantsika, fa ny fanatitra isan’andro dia ny fivavahan-tsampy, fa ny fahavetavetana mahafongana dia ny Fanjakan’ny Papa, fa nisy fiovana avy amin’ilay voalohany ho amin’ilay faharoa teo amin’ny fahefana romana, ary tamin’ny alalan’ny fahefan’ny Fanjakana, dia tsy misy afa-tsy ny hanadihady bebe kokoa hoe oviana no nitranga izany tamin’ny fomba mahatanteraka ny faminaniana; satria raha azontsika fantarina izany, dia ananantsika ny fiandohana izay hanisàna ny vanim-potoana ara-paminaniana ao amin’ny andinin-teny eo anoloantsika. Koa noho izany,”
"3. When did the event referred to in the prophecy take place? Let it be observed, the question is not, when were the saints given into the hands of the Papacy, but when had the change of religion from Paganism to Papacy been so far effected as to make the latter the national religion, and place it in a condition to start upon its career. This, like all other great revolutions, was not the work of a moment. Its incipient workings were manifest long before. Paul said that even in his day the mystery of iniquity, the Man of Sin, the —abomination that maketh desolate,' was already at work. And it is in the light of this scripture that we must understand our Lord's words in Mathew 24:15, concerning the abomination of desolation, where he makes evident reference to Daniel 9:27. For although Paganism had not given place to the Papacy in the year 70 when Jerusalem was destroyed by the Romans we do understand that the power which then appeared modified somewhat in name and form, was the very power that should, as the abomination of desolation, wear out the saints and desolate the church of the Most High.
“3. Oviana no niseho ilay toe-javatra resahin’ny faminaniana? Aoka ho marihina fa tsy izao no fanontaniana: oviana no natolotra teo an-tanan’ny Fanjakana Papaly ny olona masina? fa izao kosa: oviana no efa tafapetraka lavitra ny fiovan’ny fivavahana avy tamin’ny Fanompoan-tsampy ho amin’ny Fanjakana Papaly, ka nahatonga ity farany ho fivavaham-pirenena, sy nametraka azy teo amin’ny toerana ahafahany manomboka ny diany. Izany, tahaka ny revolisiona lehibe rehetra, dia tsy asan’ny indray mipi-maso. Efa hita mazava ela talohan’izany ny fiandohan’ny fiasany. Hoy Paoly fa na dia tamin’ny androny aza dia efa niasa ny zava-miafin’ny heloka, dia Ilay Lehilahin’ny ota, ilay ‘fahavetavetana mahatonga fandravana.’ Ary amin’ny fahazavan’io Soratra Masina io no tsy maintsy ahazoantsika ny tenin’ny Tompontsika ao amin’ny Matio 24:15, momba ny fahavetavetan’ny fandravana, izay anaovany fanondroana mazava ny Daniela 9:27. Fa na dia tsy mbola nanome toerana ho an’ny Fanjakana Papaly aza ny Fanompoan-tsampy tamin’ny taona 70, fony Jerosalema noravan’ny Romana, dia takatsika fa ilay fahefana izay niseho tamin’izany, niova kely ihany tamin’ny anarana sy ny endriny, no ilay fahefana mihitsy izay, amin’ny maha-fahavetavetan’ny fandravana azy, no handreraka ny olona masina sy handrava ny fiangonan’Ilay Avo Indrindra.”
"Up to the time of the conversion of Clovis, king of France, which took place in 496, the French and other nations of western Rome were Pagan; but subsequent to that event the efforts to convert idolaters to Christ were crowned with great success. It is said that the conversion of Clovis gave rise to the custom of addressing the French monarch with the titles of Most Christian Majesty and Eldest Son of the Church.+ Between that time and A.D. 508 by "alliances," "capitulations" and conquests, "the Avborici," the "Roman garrisons in the west," Brittany, the Burgundians and the Visigoths, were brought into subjection.'++
Hatramin’ny fotoana niovan’i Clovis, mpanjakan’i Frantsa, fo tamin’ny taona 496, dia mpanompo sampy ny Frantsay sy ny firenena hafa tao amin’ny faritra andrefan’i Roma; kanefa taorian’izany zava-nitranga izany dia notolorana fahombiazana lehibe ny ezaka hampiova fo ireo mpanompo sampy ho amin’i Kristy. Voalaza fa ny fiovan’i Clovis fo no nahatonga ny fanao niantsoana ny mpanjaka frantsay amin’ny anaram-boninahitra hoe Most Christian Majesty sy Eldest Son of the Church.+ Teo anelanelan’izany fotoana izany sy A.D. 508, tamin’ny alalan’ny “alliances,” “capitulations” ary fandresena, dia nampanaovina fanekena “the Avborici,” ny “Roman garrisons in the west,” Brittany, ny Burgundians ary ny Visigoths.’++
"—Paganism in the western Roman Empire, though it doubtless retarded the progress of the Christian faith, especially in those nations which were molested, as in the case of England, by the inroads of the barbarous clans, who continued idolaters, henceforth had not the power, if it had the disposition to suppress the Catholic faith, or to hinder the encroachments of the Roman Pontiff.
—Ny fivavahan-tsampy tao amin’ny Empira Romanina tandrefana, na dia tsy isalasalana aza fa nampiadana ny fandrosoan’ny finoana kristiana, indrindra tao amin’ireo firenena izay nampahorin’ny fanafihan’ireo fokom-poko barbariana, tahaka ny tamin’i Angletera, izay mbola nitoetra ho mpanompo sampy, dia tsy nanana intsony, na dia nanana ny fironana aza, ny hery hamoretana ny finoana katolika, na hanakanana ny fanitaran-kery nataon’ny Pontifa Romanina.
"From that time, the Papal abomination was triumphant, so far as Paganism was concerned. Its future contests were with the other Christian sects, who were always treated as heretics; and with princes who were always treated as rebels or dividers of the body of Christ. The prominent powers of Europe gave up their attachment to Paganism only to perpetuate its abominations in another form; for Paganism needed only to be baptized to become Christian in the Catholic sense; and when the interests or vengeance of its presiding minister made the demand, their possessions and thrones,—perhaps their lives,—must be laid on the altar. SS
“Hatramin’izany fotoana izany, dia nandresy ny fahavetavetana papaly, raha ny amin’ny Fivavahana Jentilisa no resahina. Ny ady mbola hiatrehany aoriana dia tamin’ireo sekta kristiana hafa, izay noheverina mandrakariva ho mpivadi-pinoana; ary tamin’ireo andriana, izay noheverina mandrakariva ho mpikomy na mpampizara ny tenan’i Kristy. Ireo fahefana lehibe tao Eoropa dia nandao ny fifamatorany tamin’ny Fivavahana Jentilisa mba hampaharitra ihany ny fahavetavetany amin’ny endrika hafa; fa ny Fivavahana Jentilisa dia tsy nila afa-tsy ny hatao batisa mba ho tonga kristiana, amin’ny hevitra katolika; ary rehefa izany no notakin’ny tombontsoa na ny famalian-draharahan’ny mpanompo ambony nifehy azy, dia tsy maintsy napetraka teo ambonin’ny alitara ny fananany sy ny seza fiandrianany,—angamba ny ainy koa aza,—SS”
"* Prophetic Exposition, Volume 1, 127.
"* Fampaharihariana ara-paminaniana, Boky 1, 127.
"+ Goodrich's Universal Hist. and Gutherie's Geog.'
+ Goodrich’s Universal Hist. sy Gutherie’s Geog.
"+ Mosheim Christian History, Volume 1, 132, 133.
+ Mosheim Christian History, Boky 1, 132, 133.
"In England, Arthur, the first Christian king, founded the Christian worship on the ruins of the Pagan.* Rapin, who claims to be more exact in the chronology of events in his history, states that he was elected monarch of Britain in 508. Book 2, 129.
Tany Angletera, i Arthur, ilay mpanjaka kristiana voalohany, no nanorina ny fanompoam-pivavahana kristiana teo ambonin’ny sisan’ny fanompoan-tsampy.* Rapin, izay milaza fa marina kokoa amin’ny filaharan-taonan’ny zava-nitranga ao amin’ny tantarany, dia manambara fa voafidy ho mpanjakan’i Britaina izy tamin’ny taona 508. Boky 2, 129.
"What was the condition of the See of Rome at this time? —Symmachus was Pope from 498 or 9 to 514. His pontificate was distinguished by these remarkable circumstances and events:
«Inona no toetry ny See de Rome tamin’izao fotoana izao? — Symmachus no Papa hatramin’ny 498 na 499 ka hatramin’ny 514. Ny pontifikany dia niavaka noho ireto toe-javatra sy zava-nitranga miavaka ireto:
"1. He —left Paganism' when he entered the —church of Rome.'
"1. Izy —nandao ny Fivavahan-tsampy' rehefa niditra tao amin’ny —fiangonan’i Roma.'"
"2. He found his way to the Papal chair by striving with his competitor even unto blood. Du Pin.
2. Nahita ny lalany ho amin’ny seza papaly izy tamin’ny fifanandrinana tamin’ny mpifaninana taminy, eny fa hatramin’ny rà mandriaka. Du Pin.
"3. By the adulation paid to him as the successor of St. Peter.
3. Amin’ny fanandratana sy fanomezam-boninahitra azy ho mpandimby an’i Md. Piera.
"4. By the excommunication of the Emperor Anastasius.+
“4. Tamin’ny fanilihana amin’ny fiombonana natao tamin’ny Emperora Anastasius.+”
"—How much,' says Mosheim, —the opinions of some were favorable to the lordly demands of the Roman Pontiffs, may be easily imagined from an expression of Ennodius, that infamous and extravagant flatterer of Symmachus, who was a prelate of ambiguous fame. This parasitical panegyrist, among other impertinent assertions maintained that the Pontiff was constituted judge in the place of God, which he filled as the Vicegerent of the Most High.'++
“—Tena mora,’ hoy Mosheim, —fa ny hevitry ny sasany dia nankasitraka ny fitakiana feno fireharehan’ireo Pontifa romana, dia azo saintsainina mora foana avy amin’ny teny nambaran’i Ennodius, ilay mpisolelaka ratsy laza sy tafahoatra an’i Symmachus, izay prela nanana laza mampisalasala. Io mpanao fiderana manambaka io, ankoatra ny fanambarana tsy mendrika hafa, dia nihazona fa ny Pontifa dia notendrena ho mpitsara eo amin’ny toeran’Andriamanitra, izay notanany amin’ny maha-Solontenam-panapahan’ny Avo Indrindra azy.’++
"By the strength secured to the Catholic cause in the west, by these successes, and the agency of the vicars, and other agents of the See of Rome, the Papal party in Constantinople were —placed' in a position to justify open hostilities in behalf of their master at Rome. In 508 the whirlwind of fanaticism and civil war swept in fire and blood through the streets of the eastern capital.'
“Tamin’ny hery voaorina ho an’ny raharaha Katolika tany andrefana, tamin’ireo fahombiazana ireo, ary tamin’ny asan’ireo vikera sy ny mpiasan’ny Fiketrahana any Roma hafa, dia napetraka teo amin’ny toerana ahafahan’ny antoko Papa tany Constantinople manamarina fankahalana an-karihary ho fiarovana ny tompony tany Roma. Tamin’ny taona 508 dia namely toy ny tadio ny hafanam-po jamba sy ny ady an-trano, ka nandalo tamin’ny afo sy ny rà teny amin’ny arabe tao amin’ny renivohitra atsinanana.”
"Gibbon, under the years 508–514, speaking of the commotions in Constantinople, says —The statues of the emperor were broken, and his person was concealed in a suburb, till, at the end of three days, he dared to implore the mercy of his subjects. [Popery is triumphant.] Without his diadem, and in the posture of a suppliant, Anastasius appeared on the throne of the circus. The Catholics, before his face, rehearsed the genuine Trisagion; they exulted in the offer which he proclaimed by the voice of a herald, of abdicating the purple; they listened to the admonition, that, since all could not reign, they should previously agree in the choice of a sovereign; and they accepted the blood of two unpopular ministers, whom their master, without hesitation, condemned to the lions. These furious but transient seditions were encouraged by the success of Vitalian, who with his army of Huns and Bulgarians, for the most part idolaters, declared himself the champion of the Catholic faith. In this pious rebellion he depopulated Thrace, besieged Constantinople, exterminated sixty-five thousand of his fellow Christians, till he obtained the recall of the bishops, the satisfaction of the Pope, and the establishment of the council of Chalcedon, an orthodox treaty, reluctantly signed by the dying Anastasius, and more faithfully performed by the uncle of Justinian. And such was the event of the first of the religious wars which have been waged in the name, and by the disciples, of the God of Peace." SS
Gibbon, teo amin’ny taona 508–514, raha niresaka ny korontana tao Constantinople, dia nilaza hoe—Novakivakina ny sarivongan’ny emperora, ary nafenina tany amin’ny tanàna manodidina ny tenany, mandra-pahatongan’ny faran’ny telo andro, vao sahiny nangataka ny famindram-pon’ny vahoakany. [Mandresy ny Fanjakan’ny Papa.] Raha tsy nitondra ny satro-boninahiny, ary tamin’ny fihetsiky ny mpangataka famindram-po, dia niseho teo amin’ny seza fiandrianan’ny kianja filalaovana i Anastasius. Ny Katolika, teo anatrehany, dia nanao ny tena Trisagion; nifaly tamin’ilay tolotra nambarany tamin’ny feon’ny mpitory izy ireo, dia ny hialany amin’ny fitondrana ny akanjo volomparasy; nihaino ny fampitandremana izy ireo fa, satria tsy mahazo manjaka avokoa ny rehetra, dia tokony hifanaraka mialoha amin’ny fifidianana mpanjaka iray izy; ary nekeny ny ran’ny minisitra roa tsy tian’ny vahoaka, izay nomelohin’ny tompony ho an’ny liona tsy nisalasala. Ireo fikomiana feno fahavinirana nefa vetivety ireo dia namporisihin’ny fahombiazan’i Vitalian, izay niaraka tamin’ny tafiny Huns sy Bulgarians, izay mpanompo sampy ny ankamaroany, no nilaza ny tenany ho mpiaro ny finoana Katolika. Tamin’ity fikomiana araka an’Andriamanitra ity dia nandripaka mponina tany Thrace izy, nanao fahirano an’i Constantinople, namono tsy nisy sisa Kristiana namany dimy alina sy enina arivo, mandra-pahazoany ny famerenana ireo eveka, ny fampifaliana ny Papa, ary ny fananganana ny konsilin’i Chalcedon, fifanekena ortodoksa izay nosoniavin’i Anastasius efa ho faty tamim-pisalasalana, ary notanterahin’ny dadatoan’i Justinian tamim-pahitsiana kokoa. Ary toy izany no vokatr’ilay voalohany tamin’ireo ady ara-pivavahana izay efa niadiana tamin’ny anaran’ilay Andriamanitry ny Fiadanana sy nataon’ny mpianany. SS
"With the following extract from Appollos Hale, we close the testimony on this point: —We now invite our modern Gamaliels to take a position with us in the place of the sanctuary of Paganism (since claimed as the "patrimony of St. Peter") in 508. We look a few years into the past, and the rude Paganism of the northern barbarians is pouring down upon the nominally Christian empire of Western Rome—triumphing everywhere—and its triumphs everywhere distinguished by the most savage cruelty. . . . The empire falls and is broken into fragments. One by one the lords and rulers of these fragments, abandon their Paganism and profess the Christian faith. In religion the conquerors are yielding to the conquered. But still Paganism is triumphant. Among its supporters there is one stern and successful conqueror. (Clovis.) But soon he also bows before the power of the new faith and becomes its champion. He is still triumphant, but, as a hero and conqueror, reaches the zenith at the point we occupy, A.D. 508.
Amin’ity teny nalaina manaraka avy amin’i Appollos Hale ity no amaranantsika ny fijoroana vavolombelona momba io teboka io: —Ankehitriny izahay dia manasa ireo Gamalielintsika maoderina mba hiara-mijoro aminay eo amin’ny toerana fitoeran’ny fanamasinana an’ny Fananompoan-tsampy (izay lazaina ankehitriny ho “lova navelan’i Md. Piera”) tamin’ny taona 508. Mijery taona vitsivitsy any aoriana isika, ary ny fanompoan-tsampy mahery setra nataon’ireo barbariana avy any avaratra dia mirohotra midina mamely ny fanjakana kristiana amin’ny anarana fotsiny any Roma Andrefana—mandresy hatraiza hatraiza—ary ny fandreseny rehetra dia voamariky ny habibiana faran’izay masiaka indrindra. . . . Lavo ny fanjakana ka vaky ho sombintsombiny. Tsirairay avy ireo tompo sy mpanapaka amin’ireo sombiny ireo no mandao ny fanompoan-tsampiny ka manaiky hino ny finoana kristiana. Eo amin’ny lafiny fivavahana, ireo mpandresy dia manaiky ho resin’ireo resiny. Kanefa mbola manjaka ihany ny fanompoan-tsampy. Ao amin’ireo mpanohana azy dia misy mpandresy iray hentitra sady mahomby. (Clovis.) Nefa vetivety dia miondrika koa izy eo anatrehan’ny herin’ilay finoana vaovao ka tonga mpiaro azy. Mbola mandresy ihany izy, nefa, amin’ny maha-mahery fo sy mpandresy azy, dia tonga eo amin’ny tampony indrindra amin’ilay teboka izay ijoroantsika, A.D. 508.
"—In or near the same year, the last important subdivision of the fallen empire is publicly, and by the coronation of its triumphant —monarch' Christianized.
—Tamin’io taona io ihany, na tamin’ny fotoana manakaiky azy, dia natao ho kristianina ampahibemaso, tamin’ny fanosorana ho mpanjaka ny “mpanjaka” mpandresy azy, ilay fizaràna lehibe farany tamin’ilay fanjakana lavo.
"—The pontiff for the period on which we stand is a recently converted Pagan. The bloody contest which placed him in the chair was decided by the interposition of an Arian king. He is bowed to and saluted as filling —the place of God on earth.' The senate is so far under his power, that, on suspicion that the interests of the See of Rome demand it, they excommunicate the emperor. . . . In 508 the mine is sprung beneath the throne of the Eastern Empire. The result of the confusion and strife it occasions is the humiliation of its rightful lord. Now the question is, at what time was Paganism so far suppressed, as to make room for its substitute and successor, the Papal abomination? When was this abomination placed in a position to start on its career of blasphemy and blood? Is there any other date for its being "placed," or "set up" in the room of Paganism, but 508? If the mysterious enchantress has not now brought all her victims within her power, she has taken her position, and some have yielded to the fascination.
«—Ny pontife tamin’io vanim-potoana ijoroantsika io dia mpanompo sampy vao niova fo. Ny ady mandatsa-dra izay nametraka azy teo amin’ny seza dia tapaka tamin’ny fanelanelanan’ny mpanjaka ariana iray. Iankohofana sy arahabaina izy ho toy ny mameno —ny toeran’Andriamanitra etỳ an-tany.’ Ny antenimieran-doholona dia eo ambanin’ny fahefany hany ka, raha vao ahiahiana fa mitaky izany ny tombontsoan’ny Sezan’i Roma, dia manapaka ny emperora tsy ho isan’ny fiangonana izy ireo. . . . Tamin’ny taona 508 dia nipoaka ny vanja milevina teo ambanin’ny seza fiandrianan’ny Empira Tatsinanana. Ny vokatry ny fisavoritahana sy ny ady aterak’izany dia ny fanetrena ny tompony ara-drariny. Ankehitriny ny fanontaniana dia izao: tamin’ny fotoana oviana no voageja hatrany ny fanompoan-tsampy, ka nanome toerana ho an’ilay nisolo azy sy nandimby azy, dia ny fahavetavetana papaly? Oviana io fahavetavetana io no napetraka teo amin’ny toerana ahafahany manomboka ny diantsariny fitenenan-dratsy sy fandatsahan-dra? Misy daty hafa va ho an’ny nametrahana azy, na “nananganana” azy teo amin’ny toeran’ny fanompoan-tsampy, afa-tsy ny 508? Raha mbola tsy nampiditra ny remby rehetra tao ambanin’ny fahefany ilay mpamosavy miafina, dia efa naka ny toerany izy, ary ny sasany dia efa nilefitra tamin’ny famosaviany.»
"The others are at length subdued, —and kings, and peoples and multitudes, and nations, and tongues,' are brought under the spell which prepares them, even while —drunken with the blood of the martyrs of Jesus,' to —think they are doing God service,' and to fancy themselves the exclusive favorites of heaven, while becoming an easier and richer prey for the damnation of hell'*
“Ny sisa dia amin’ny farany resy sy voageja, —ary ny mpanjaka sy ny vahoaka ary ny vahoaka betsaka sy ny firenena ary ny fiteny,— dia entina eo ambanin’ilay fitaomana manomana azy ireo, na dia eo am-pahalevonan-tsainy aza —amin’ny ran’ny maritioran’i Jesosy,’ mba —hihevitra fa manompo an’Andriamanitra izy,’ sy hihevi-tena ho ireo tian’ny lanitra manokana irery ihany, kanefa dia manjary rembin’ny fanamelohan’ny helo mora kokoa sy be dia be kokoa izy ireo.”*
"We have the date. The —daily' was taken away, and the abomination that maketh desolate set up in 508. Dating from this point the 1290 days or years terminate in 1798 where, as has already been shown, the civil power was stricken from the Pope by the arm of Buonaparte. The 1335 days bring us 45 full years this side of that event.
Manana ny daty isika. Ny “fanatitra isan’andro” dia nesorina, ary ny fahavetavetana mahatonga fandravana dia naorina tamin’ny 508. Raha isaina manomboka amin’io teboka io, ny 1290 andro na taona dia miafara amin’ny 1798, izay, araka ny efa naseho, no nanesorana ny fahefana sivily tamin’ny Papa tamin’ny sandrin’i Buonaparte. Ny 1335 andro kosa dia mitondra antsika 45 taona feno aty an-dafin’izany zava-nitranga izany.
"But some may say, How is it that you make the periods terminate in the past? Does it not read that Daniel should rest and stand in his lot at the end of the days? Certainly; and we believe it. But what is it for Daniel to stand in his lot? This point will come under consideration when we come to an explanation of the passing of the time, and an examination of the events that did take place at the end of the days. Meanwhile we here cast anchor till another week." Review and Herald, January 28, 1858.
“Kanefa misy mety hiteny hoe: Ahoana no anaovanareo ny vanim-potoana hifarana any amin’ny lasa? Tsy moa va no voasoratra fa Daniela dia hiala sasatra ary hitsangana amin’ny anjarany amin’ny faran’ny andro? Marina tokoa izany; ary mino izany izahay. Fa inona no dikan’ny hoe mitsangana amin’ny anjarany i Daniela? Hodinihina io hevitra io rehefa tonga amin’ny fanazavana ny amin’ny fandalovan’ny fotoana isika, sy amin’ny fandinihana ny zava-nitranga izay tena niseho tamin’ny faran’ny andro. Mandritra izany, eto aloha isika no mametraka vatofantsika mandra-pahatongan’ny herinandro iray hafa.” Review and Herald, January 28, 1858.
Errors and Dangers of Prescott and Daniells; The Cities to Be Worked
Ny Fahadisoana sy ny Loza aterak’i Prescott sy Daniells; Ireo Tanàna Tokony Hiasana
(A. G. Daniells was elected president of the General Conference in 1901. This suggests that this document was written in 1910, a time when Mrs. White was very concerned about Daniells' neglect of the cities and his involvement in the controversy over the "Daily.")
(Voafidy ho filohan’ny Fihaonambe Foibe i A. G. Daniells tamin’ny taona 1901. Izany dia manondro fa nosoratana tamin’ny taona 1910 ity taratasy ity, fotoana izay nampanahy mafy an-dRamatoa White ny amin’ny tsy firaharahian’i Daniells ny tanàn-dehibe sy ny fandraisany anjara tamin’ilay fifandirana momba ny “Daily”.)
Now, recently Steve Wohlberg was saying that he does not have to take a position on the Daily because Ellen White never had a position on the Daily, and if it is good enough for the prophetess to take that position, it is good enough for him.
Ankehitriny, vao haingana i Steve Wohlberg no nilaza fa tsy voatery handray toerana momba ny Daily izy, satria i Ellen White dia tsy mba nandray toerana momba ny Daily velively; ary raha ampy ho an’ilay mpaminanivavy ny mandray izany toerana izany, dia ampy ho azy koa izany.
Well, Ellen White did have a position on the Daily. She said the Millerites had the correct view of it, and she understood it was Paganism. She understood that when Paganism was taken away, the 1335 began; and, she understood that other views than that only produced darkness and confusion.
Eny, nanana toerana i Ellen White momba ny Isan’andro. Nilaza izy fa nanana ny fahitana marina momba izany ny Millerita, ary fantany fa ny Fivavahan-tsampy izany. Fantany fa rehefa nesorina ny Fivavahan-tsampy dia nanomboka ny 1335; ary fantany fa ny fomba fijery hafa ankoatra izany ihany no niteraka haizina sy fisafotofotoana.
And the one that you can demonstrate from the history of 1850 that was really isolated as bringing darkness and confusion is Crosier's view that the Daily represented Christ's Sanctuary ministry; so, I think she had an understanding what the Daily was, not only what it was but what it represented because, if you left that position, you go into darkness and confusion.
Ary ilay iray azonao aseho avy amin’ny tantaran’ny taona 1850 fa tena notokanana ho toy ny nitondra haizina sy fisavoritahana dia ny fomba fijerin’i Crosier izay nilaza fa ny Daily dia naneho ny asa fanompoan’i Kristy tao amin’ny fitoerana masina; koa, heveriko fa nanana fahatakarana izy ny amin’izay Daily, tsy izay izy ihany fa izay nasehony koa, satria raha miala amin’izany toerana izany ianao, dia miditra ao amin’ny haizina sy fisavoritahana.
But, in 1910 Ellen White also rebuked the General Conference President and W. W. Prescott for pushing this same view as Crosier's.
Kanefa, tamin’ny taona 1910, i Ellen White dia nananatra koa ny Filoha jeneralin’ny General Conference sy i W. W. Prescott noho ny nanosihosena io fomba fijery io ihany tahaka an’i Crosier.
And no historian is going to argue that Prescott and Willie White and A. G. Daniells, that when they were pushing the Daily, they were pushing the idea that the Daily represented Christ's Sanctuary ministry. Everyone knows that.
Ary tsy hisy mpahay tantara hiady hevitra fa i Prescott sy Willie White ary A. G. Daniells, raha nanosika ny Daily izy ireo, dia nanosika ny hevitra fa ny Daily dia maneho ny asa fanompoan’i Kristy ao amin’ny Fitoerana Masina. Fantatry ny rehetra izany.
But, you have got the entire article here from Manuscript Releases, volume 20.
Fa eto ny lahatsoratra manontolo avy amin’ny Manuscript Releases, boky faha-20.
When was this released? Well, it was released in 1988; so, it is available for students of Adventism to consider in 1988.
Oviana no navoaka izany? Eny, navoaka tamin’ny taona 1988 izany; koa, azo dinihin’ny mpianatra ny Advantisma izy tamin’ny 1988.
When did Willie White and Prescott and Daniells establish the false view of the Daily in Adventism? From 1919 to 1931 is when they accomplished their work. By 1931, forget about it!! Adventism is going to teach that the Daily represents Christ's Sanctuary ministry because they have accepted the interpretation of the Scriptures that comes from apostate Protestantism and Catholicism. And from this point on, the Daily is identified as Christ's Sanctuary ministry.
Oviana no nametrahan’i Willie White sy Prescott ary Daniells ny fomba fijery diso momba ny Daily tao amin’ny Advantisma? Tamin’ny taona 1919 ka hatramin’ny 1931 no nahatanterahan’izy ireo ny asany. Tamin’ny 1931, hadino izany!! Ny Advantisma dia hampianatra fa ny Daily dia maneho ny asa fanompoan’i Kristy ao amin’ny fitoerana masina, satria efa nanaiky ny fandikana ny Soratra Masina izay avy amin’ny Protestantisma nihemotra sy ny Katolisisma izy ireo. Ary manomboka amin’io fotoana io no amaritana ny Daily ho asa fanompoan’i Kristy ao amin’ny fitoerana masina.
Awe, there are some voices that are opposing this that know better, but the tide has totally turned from that point on.
Indrisy, misy feo sasany manohitra izany izay mahalala tsara kokoa, kanefa nivadika tanteraka ny fironan-javatra nanomboka tamin’izay fotoana izay.
And then in 1988, the Ellen White Estate releases for us this statement from 1910 at the very time the Daily was being agitated by Prescott, Daniells, and Willie White.
Ary avy eo, tamin’ny 1988, ny Ellen White Estate dia namoaka ho antsika ity fanambarana avy tamin’ny 1910 ity, tamin’ilay fotoana indrindra izay nahatonga ny Daily ho lohahevitra nampifandirana ka nampihetsiketsika azy i Prescott, i Daniells, ary i Willie White.
"At this stage of our experience we are not to have our minds drawn away from the special light given [us] to consider at the important gathering of our conference. And there was Brother Daniells, whose mind the enemy was working;"
“Eto amin’ity dingan’ny fanandramantsika ity dia tsy tokony havela hotarihina hiala amin’ilay fahazavana manokana nomena [antsika] hodinihina tamin’ilay fivoriana lehibe tamin’ny fihaonambentsika ny saintsika. Ary teo koa Rahalahy Daniells, izay niasan’ny fahavalo ny sainy;”
What does that mean? What does it mean that the enemy is working your mind? It means the Holy Spirit is not working your mind.
Inona no dikan’izany? Inona no dikan’ny hoe ny fahavalo no miasa ao amin’ny sainao? Midika izany fa tsy ny Fanahy Masina no miasa ao amin’ny sainao.
"...and your mind and Elder Prescott's mind were being worked by the angels that were expelled from heaven..."
“…ary ny sainao sy ny sain’i Loholona Prescott dia novolavolain’ireo anjely izay voaroaka avy tany an-danitra…”
"Satan's work was to divert your minds that jots and tittles should be brought in which the Lord did not inspire you to bring in. They were not essential. But this meant much to the cause of truth. And the ideas of your minds, if you could be drawn away to jots or tittles, is a work of Satan's devising. To correct little things in the books written, you suppose would be doing a great work. But I am charged, Silence is eloquence."
Ny asan’i Satana dia ny hampivily ny sainareo, mba hampidirana ireo sombin-javatra madinika sy pitsopitsony izay tsy nentanin’ny Tompo hampidirinareo. Tsy tena ilaina izany. Kanefa dia nisy heviny lehibe ho an’ny asan’ny fahamarinana izany. Ary ny hevitry ny sainareo, raha azo tarihina hifantoka amin’ny sombin-javatra madinika na amin’ny pitsopitsony, dia asan’ny fandaharan’i Satana izany. Mihevitra ianareo fa ny fanitsiana ireo zavatra madinika ao amin’ny boky voasoratra dia asa lehibe no hataonareo. Nefa izaho dia nomena izao baiko izao: Ny fahanginana dia fahaiza-miteny.
They wanted to go into Uriah Smith's book, Thoughts on Daniel and Revelation, and remove what he said about the Daily being Paganism. That is why in this time period one of the men that is fighting against Willie White and Prescott and Daniells is a man named Larry Smith.
Tian’izy ireo ny hiditra ao amin’ny bokin’i Uriah Smith, *Thoughts on Daniel and Revelation*, ka hanaisotra izay nolazainy momba ny “Daily” ho Fanjakan-tsampy. Izany no antony, amin’ity vanim-potoana ity, ny iray amin’ireo lehilahy miady manohitra an’i Willie White sy Prescott ary Daniells dia lehilahy iray atao hoe Larry Smith.
Who is Larry Smith? That is Uriah's son, and he knows what they want to do and he is standing with his dad: the Daily is Paganism.
Iza moa i Larry Smith? Zanak’i Oria izany, ary fantany izay tian’izy ireo hatao, ary miara-mijoro amin-drainy izy: ny Daily dia Faganisma.
"I am to say, Stop your picking flaws. If this purpose of the devil could only be carried out, then [it] appears to you [that] your work would be considered as most wonderful in conception. It was the enemy's plan to get all the supposed objectionable features where all classes of minds did not agree.
“Lazaiko holazaina hoe: Atsaharo ny fitadiavanareo tsiny. Raha mba tanteraka ity fikasan’ny devoly ity, dia hita aminareo fa hoheverina ho mahagaga indrindra amin’ny famolavolana azy ny asanareo. Drafitry ny fahavalo ny hampivondrona ireo lafin-javatra rehetra heverina ho mahabe ady amin’izay tsy ifanarahan’ny sokajin-tsaina rehetra.”
"And what then? The very work that pleases the devil would come to pass. There would be a representation given to the outsiders not of our faith just what would suit them, that would develop traits of character which would"
“Inona ary no hitranga amin’izany? Ny asa mihitsy izay mahafaly ny devoly no ho tanteraka. Hisy fanehoana hatolotra ho an’ireo any ivelany, tsy ny amin’ny finoantsika akory, fa izay tena hifanaraka amin’izy ireo, ka hampivelatra ireo toetra amam-panahy izay”
do what? "cause great confusion."
manao inona? “hiteraka fisavoritahana lehibe.”
Other views of the Daily have been adopted that bring confusion and darkness.
Nandray ny fomba fijery hafa momba ny isan’andro, izay mitondra fisafotofotoana sy haizina.
"and occupy the golden moments which should be used zealously to bring the great message before the people. The presentations upon any subject we have worked upon could not all harmonize, and the results would be to confuse the minds of believers and unbelievers. This is the very thing that Satan had planned that should take place—anything that could be magnified as a disagreement.
“ary aoka amin’ny fotoana volamena izay tokony hampiasaina amim-pahazotoana mba hampahafantarana eo anatrehan’ny vahoaka ny hafatra lehibe. Ny famelabelarana momba izay lohahevitra rehetra niasanay dia tsy ho afaka hifanaraka avokoa, ary ny vokany dia ny hampikorontana ny sain’ny mino sy ny tsy mino. Izany indrindra no zavatra nokasain’i Satana hitranga—izay rehetra azo nohamafisina ho toy ny tsy fifanarahana.”
Lord willing, when we begin to prove these doctrines from our Bible study, we will look at Ezekiel 28; because, Ezekiel 28 is where the very root of the Daily is identified. Ezekiel 28 is about the exaltation of Lucifer, and she is marking it; because, as they are trying to say that the Daily represents Christ's Sanctuary ministry, not only were they rejecting the true view of the Daily, a symbol of self-exaltation, but they were manifesting that very self-exaltation in their own experience. She emphasizes they would bring confusion into our ranks.
Raha sitrapon’ny Tompo, rehefa manomboka manaporofo ireo foto-pampianarana ireo avy amin’ny fianarantsika ny Baiboly isika, dia hijery ny Ezekiela 28; satria ny Ezekiela 28 no amaritana ny tena fototry ny isan’andro. Momba ny fanandratana an’i Losifera ny Ezekiela 28, ary marihiny izany; satria, raha mbola miezaka milaza izy ireo fa ny isan’andro dia maneho ny asa fanompoan’i Kristy ao amin’ny fitoerana masina, dia tsy hoe nandà fotsiny ny tena fomba fijery marina momba ny isan’andro izy ireo, izay tandindon’ny fanandratantena, fa nasehony tao amin’ny fanandramany manokana ihany koa izany fanandratantena izany indrindra. Asongadiny fa hitondra fisafotofotoana ao anatin’ny laharantsika izy ireo.
"Now, here is a grand work, where strange spirits can figure. But the Lord has a work to [be] done to save perishing souls; and the places which Satan, disguised, could fill in, bringing confusion into our ranks, he will do to perfection, and all those little differences will become enlarged, prominent.
Ankehitriny, indro asa lehibe iray, izay ahafahan’ny fanahy hafahafa miseho. Kanefa ny Tompo dia manana asa tsy maintsy hatao mba hamonjena ny fanahy very; ary ny toerana izay azon’i Satana, amin’ny fisalobonana, idirana ka hampidirany fisafotofotoana eo amin’ny laharantsika, dia hotanterahiny amin’ny fahatanterahany izany, ary ireo fahasamihafana madinika rehetra ireo dia hihalehibe ka hiseho miharihary.
And what does it mean, "And I was shown"? God specifically told her this.
Ary inona no dikan’izao hoe: “Ary naseho ahy”? Nambaran’Andriamanitra taminy manokana izany.
"And I was shown from the first that the Lord had given neither Elders Daniells nor Prescott the burden of this work. Should Satan's wiles be brought in, should this "Daily" be such a great matter as to be brought in to confuse minds and hinder the advancement of the work at this important period of time? It should not, whatever may be. This subject should not be introduced,"
“Ary naseho tamiko hatrany am-boalohany fa tsy nomen’ny Tompo an’i Loholona Daniells na i Prescott ny enta-mavesatr’ity asa ity. Moa va ny hafetsen’i Satana no hampidirina, ka ity “Daily” ity ho raharaha lehibe toy izany ka hampidirina mba hampisafotofoto ny saina sy hanakantsakana ny fandrosoan’ny asa amin’izao fotoan-dehibe izao? Tsy tokony ho izany, na inona na inona mety ho izy. Tsy tokony hampidirina ity lohahevitra ity,”
Sister White understood the Daily, and she understood that teaching the Daily was Christ's Sanctuary ministry is something that came from angels that were expelled from Heaven and that it only brings confusion and darkness; and, she knew the Pioneer position that the Daily represented Paganism, and that when the Daily was taken away, the 1335-year time prophecy began. She knew that. She knew the difference, no matter what these guys want to say.
Takatr’i Sister White tsara ny amin’ny “Daily”, ary takany fa ny fampianarana milaza fa ny “Daily” dia ny fanompoan’i Kristy ao amin’ny fitoerana masina dia zavatra avy amin’ireo anjely izay noroahina avy tany an-danitra, ary tsy mitondra afa-tsy fisafotofotoana sy haizina ihany izany; ary fantany ny toerana notanan’ireo Pioneer fa ny “Daily” dia naneho ny Fivavahan-jentilisa, ary rehefa nesorina ny “Daily”, dia nanomboka ny faminaniana ara-potoanan’ny 1335 taona. Fantany izany. Fantany ny fahasamihafana, na inona na inona tian’ireto lehilahy ireto holazaina.
"It should not, whatever may be. This subject should not be introduced, for the spirit that would be brought in would be forbidding, and Lucifer is watching every movement. Satanic agencies would commence his work and there would be confusion brought into our ranks. You have no call to hunt up the difference of opinion that is not a testing question; but your silence is eloquence. I have the matter all plainly before me. If the devil could involve any one of our own people on these subjects, as he has proposed to do, Satan's cause would triumph. Now the work without delay is to be taken up and not a [difference] of opinion expressed.
Tsy tokony hatao izany, na inona na inona mitranga. Tsy tokony hampidirina io lohahevitra io, satria ny fanahy izay hoentina hiditra dia ho fanakanana, ary i Losifera dia manara-maso ny fihetsika rehetra. Homban’ny masoivoho satanika ny fanombohany ny asany, ary hisy fisafotofotoana hampidirina eo amin’ny laharantsika. Tsy manana antso ianao hikaroka ireo tsy fitovian-kevitra izay tsy fanontaniana fitsapana; fa ny fanginanao dia fahaiza-miteny. Mazava tsara eo anatrehako avokoa izany raharaha izany. Raha azon’ny devoly sintonina ho tafiditra amin’ireo lohahevitra ireo ny olona iray amin’ny vahoakantsika, araka izay nokasainy hatao, dia handresy ny antokon’i Satana. Ankehitriny dia ny asa no tokony hotanterahina tsy misy hatak’andro, fa tsy ny hanehoana [tsy fitovian-]kevitra.
"Satan would inspire those men who have gone out from us to unite with evil angels and retard our work on unimportant questions, and what rejoicing [there] would be in the camp of the enemy. Press together, press together. Let every difference be buried. Our work now is to devote all our physical and brain-nerve power to put these differences out of the way, and all harmonize. If Satan could with his great unsanctified wisdom be permitted to get the least hold, [he would rejoice].
I Satana dia hanosika ireo lehilahy izay efa niala tamintsika hiara-kirakira amin’ireo anjely ratsy ka hampiadana ny asantsika amin’ny raharaha tsy manan-danja, ary ho toy inona ny fifaliana ao an-tobin’ny fahavalo! Mifanatòna, mifanatòna. Aoka halevina ny tsy fitoviana rehetra. Ny asantsika ankehitriny dia ny hanokana ny herintsika ara-batana rehetra sy ny herin’ny atidoha sy ny hozatra rehetra mba hanesorana ireo tsy fitoviana ireo tsy ho sakana, ka hifanaraka avokoa ny rehetra. Raha avela i Satana, amin’ny fahendreny lehibe tsy nohamasinina, hahazo fidirana kely indrindra aza, [dia ho faly izy].
"Now, when I saw how you were working, my mind took in the whole situation and the results if you should go forward and give the parties that have left us the least chance to bring confusion into our ranks. Your lack of wisdom would be just what Satan would have it. Your loud proclamation was not under the inspiration of the Holy Spirit. I was instructed to say to you that your picking flaws in the writings of men that have been led of God is not inspired of God. And if this is the wisdom that Elder Daniells would give to the people, by no means give him an official position, for he cannot reason from cause to effect. Your silence on this subject is your wisdom. Now, everything like picking flaws in the publications of men who are not alive is not the work God has given any of you to do. For if these men—Elders Daniells and Prescott—had followed the directions given in working the cities, there would have been many, very many, convinced of the truth and converted, able men that [now] are in positions where they never will be reached.
Ankehitriny, raha hitako ny fomba niasanao, dia takatry ny saiko ny toe-javatra manontolo sy ny vokatra hitranga raha handroso hianareo ka hanome ny antoko izay efa nandao antsika na dia ny vintana kely indrindra aza hampiditra fisafotofotoana ao amin’ny laharantsika. Ny tsy fahampian’ny fahendrenao no tena zavatra irin’i Satana indrindra. Ny fanambarànao tamin’ny feo mafy dia tsy teo ambanin’ny tsindrimandrin’ny Fanahy Masina. Nomena toromarika aho hilaza aminao fa ny fikarohanao lesoka ao amin’ny asa soratr’ireo lehilahy izay notarihin’Andriamanitra dia tsy avy amin’ny tsindrimandrin’Andriamanitra. Ary raha izany no fahendrena homen’i Loholona Daniells ny vahoaka, dia aza omena toerana ara-panjakana izy na amin’inona na amin’inona, satria tsy mahay mandinika avy amin’ny antony mankany amin’ny vokany izy. Ny fahanginanao momba izany no fahendrenao. Ary ankehitriny, ny zavatra rehetra tahaka ny fitadiavana lesoka ao amin’ny boky sy soratra navoakan’ireo lehilahy izay tsy velona intsony dia tsy asa nomen’Andriamanitra anareo na iza na iza hatao. Fa raha ireo lehilahy ireo—dia Loholona Daniells sy Prescott—no nanaraka ny toromarika nomena momba ny asa tao an-tanàn-dehibe, dia maro, eny, maro dia maro, no ho resy lahatra ny amin’ny fahamarinana ka hiova fo, lehilahy mahay izay [ankehitriny] eo amin’ny toerana izay tsy hahatrarana azy velively.
"All the world is to be regarded as one great family. And when you have such a fountain of knowledge to draw from, why have you left the world to perish for years with the testimonies given by our Lord Jesus Christ? True religion teaches us to regard every man and woman as a person to whom we can do good.
“Ny tany rehetra dia tokony hoheverina ho fianakaviana lehibe iray. Ary rehefa manana loharanon’ny fahalalana tahaka izany ianareo hantsakàna, nahoana no navelanareo ho faty nandritra ny taona maro izao tontolo izao, nefa nomen’ny Tompontsika Jesosy Kristy ny fijoroana vavolombelona? Ny fivavahana marina dia mampianatra antsika hihevitra ny lehilahy sy ny vehivavy rehetra ho olona izay azontsika anaovana soa. ”
"This has been in print many years: —A Balanced Mind,' testimony to Elder Andrews. The mind may be cultivated to become a power to know when to speak and what burdens to take up and to bear, for Christ is your teacher. And I feared greatly for you [when I saw you] exalting your wisdom and pursuing a course to bring in differences of opinion. The Lord calls for wise men who can hold their peace when it [is] wisdom for them to do so. If you would be a whole man, you need sanctification through Jesus Christ. Now there is a work just started, and let wisdom be seen in every minister, in every president of [a] conference. But here was a work for you to take hold of years ago where you were needed to lift your voice for this very work. Christ gave all His people special directions what they shall do and the things they shall not do. And there is a little time left us to work out the righteousness of the Lord. You can understand the way of the Lord. I saw your purpose of carrying things after your own devising after you were placed as president. You had thought you would do wonderful things, which would be a work God had not placed in your hands to do. Now, your work is not to oppress but to release every necessity possible if the Lord has accepted you to serve. But you have very early given evidence that wisdom and sanctified judgment have not been manifested by you. You blazed out matters that would not be received unless the Lord should give light.
“Ity dia efa vita pirinty nandritra ny taona maro: —‘Saina voalanjalanja,’ fijoroana ho an’i Loholona Andrews. Ny saina dia mety hovolena mba ho tonga hery hahafantarana ny fotoana tokony hitenenana sy ny enta-mavesatra tokony horaisina sy hotanterahina, satria Kristy no mpampianatra anao. Ary natahotra mafy aho ny aminareo [raha nahita anareo aho] nanandratra ny fahendrenareo sy nanaraka làlana iray hampidirana tsy fitovian-kevitra. Miantso lehilahy hendry ny Tompo, izay mahay mangina rehefa fahendrena ho azy ny manao izany. Raha tianareo ho olona lavorary ianareo, dia mila fanamasinana amin’ny alalan’i Jesosy Kristy. Ankehitriny dia misy asa vao natomboka, ary aoka hiseho ny fahendrena ao amin’ny mpitory rehetra, ao amin’ny filohan’ny [fi]haonambe rehetra. Fa nisy asa tokony ho noraisinareo an-tanana taona maro lasa izay, izay nilana anareo mba hanandratra ny feonareo ho an’izao asa izao indrindra. Kristy dia nanome toromarika manokana ny olony rehetra ny amin’izay tokony hataony sy ny zavatra izay tsy tokony hataony. Ary kely sisa ny fotoana ananantsika hanatanterahana ny fahamarinan’ny Tompo. Azonareo takarina ny làlan’ny Tompo. Hitako ny fikasanareo hitondra ny raharaha araka ny eritreritrareo manokana rehefa napetraka ho filoha ianareo. Nihevitra ianareo fa hanao zava-mahagaga, izay asa tsy napetrak’Andriamanitra teo an-tananareo mba hataonareo. Ankehitriny, ny asanareo dia tsy ny hampahory fa ny hanafaka ny filàna rehetra araka izay azo atao, raha neken’ny Tompo hanompo ianareo. Kanefa ianareo dia efa tena aloha loatra no naneho porofo fa tsy nasehonareo ny fahendrena sy ny fitsarana voamasina. Navoakanareo tamin-kafanam-po ny raharaha izay tsy ho nekena raha tsy manome mazava ny Tompo.”
"I have been instructed that such hasty movements should not have [been] made [such] as selecting you as president of the conference even another year. But the Lord forbids any more such hasty transactions until the matter is brought before the Lord in prayer; and as you have had the message come to you that the work of the Lord resting upon the president is a most solemn responsibility, you had no moral right to blaze out as you did upon the subject of the —Daily' and suppose your influence would decide the question. There was Elder Haskell, who has carried the heavy responsibilities, and there is Elder Irwin and several men I might mention who have the heavy responsibilities.
Voalaza tamiko fa tsy tokony ho natao ny fihetsiketsehana maika tahaka izany, dia ny fifidianana anao ho filohan’ny conference indray na dia herintaona hafa aza. Fa ny Tompo mandrara ny hanaovana raharaham-barotra maika toy izany intsony mandra-pampandrenesina eo anatrehan’ny Tompo amin’ny vavaka izany raharaha izany; ary satria tonga taminao ny hafatra fa ny asan’ny Tompo miorina eo ambonin’ny filoha dia andraikitra masina indrindra sy manetriketrika indrindra, dia tsy nanan-jo ara-môraly ianao hipoaka tahaka izay nataonao momba ny —Daily’ ka hihevitra fa ny herin’ny fitaomanao no hanapaka ny raharaha. Teo i Loholona Haskell, izay efa nitondra ireo andraikitra mavesatra, ary eo koa i Loholona Irwin sy lehilahy maromaro hafa azoko hotononina izay mitondra ireo andraikitra mavesatra.
"Where was your respect for the men of age? What authority could you exercise without taking all the responsible men to weigh the matter? But let us now investigate the matter. We must now reconsider whether it is the Lord's judgment, in the face of the work that has been neglected, of showing your zeal to carry the work even another year. If you should carry the work another year with the help that shall unite with you, there should be a change take place in you and Elder Prescott. And humble your own hearts before God. The Lord will have to see in you a showing of a different experience, for if ever men needed to be reconverted at this present [time], it [is] Elder Daniells and Elder Prescott.
«Aiza ny fanajanao ny lehilahy zokinjokiny? Fahefana inona no azonao nampiharina raha tsy niara-naka ny lehilahy rehetra tompon’andraikitra handanjalanja izany raharaha izany? Nefa andeha hodinihintsika ankehitriny io raharaha io. Tsy maintsy averintsika dinihina izao raha fitsaran’ny Tompo izany, manoloana ny asa izay natao tsirambina, dia ny hanehoanao ny zotom-ponao hitondra ny asa mbola herintaona indray aza. Raha hitondra ny asa herintaona indray ianareo miaraka amin’ny fanampiana izay hiray aminareo, dia tokony hisy fiovana hitranga ao aminareo sy amin’i Loholona Prescott. Ary manetre tena ao am-ponareo eo anatrehan’Andriamanitra. Tsy maintsy hahita ao aminareo ny Tompo fa miseho ny fanandramana hafa tanteraka, satria raha nisy lehilahy nila niova fo indray amin’izao fotoana ankehitriny izao, dia i Loholona Daniells sy i Loholona Prescott izany.»
"Seven men should be chosen that are men of wisdom and through the working of the grace of God [give] evidence [of] a reconversion. For any men who are so blinded that they cannot reason from cause to effect, that they would ignore the men who have borne the responsibilities of the work and these presidents of conferences, [that] men [who] carry the work for over two years should be disregarded and such an impulsive consequence take place that men would neglect the very work kept before them for years—work the cities—and no, or but very little, attention [be] given to the old men for counsel, but proclaim the things they choose to give the people, bears its own testimony of the unsafety of the men to be entrusted with such a grand and wonderful work.
Lehilahy fito no tokony hofidiana, dia lehilahy hendry sady maneho, amin’ny fiasan’ny fahasoavan’Andriamanitra, porofon’ny fibebahana indray. Fa raha misy lehilahy jamba loatra ka tsy mahay mandinika avy amin’ny antony mankany amin’ny vokany, hany ka tsy miraharaha ireo lehilahy izay nitondra ny andraikitry ny asa sy ireo filohan’ny conference ireo, ka ireo lehilahy mitondra ny asa nandritra ny roa taona mahery dia atao tsinontsinona, ary vokatr’izany dia misy fihetsika maimaika toy izany ka ny olona dia tsy miraharaha intsony ilay asa izay napetraka teo anoloany nandritra ny taona maro—ny hiasa ny tanàna—ary tsy misy, na tena kely dia kely aza, ny fiheverana omena ireo lehilahy antitra mba haka torohevitra, fa kosa manambara izay zavatra fidiny homena ny vahoaka, dia mitondra ny fijoroany ho vavolombelona ihany izany ny amin’ny tsy maha-azo antoka ireo lehilahy hatokisana amin’ny asa lehibe sy mahagaga toy izany.
"Christ is not dead. He will never suffer His work to be carried on in this strange way. Let the books alone. If any change is essential, God will have the harmony in that change consistent, but when a message has been entrusted to men with the large responsibilities involved, [God] demands faithfulness that will work by love and purify the soul. Elders Daniells and Prescott both need reconversion. A strange work has come in, and it is not in harmony with the work Christ came to our world to do; and all who are truly converted will work the works of Christ.
“Tsy maty Kristy. Tsy havelany velively ny Asany hotanterahina amin’izao fomba hafahafa izao. Avelao ho amin’ny maha-izy azy ireo boky. Raha ilaina tokoa ny fanovana iray, Andriamanitra no hampisy firindrana mifanaraka amin’izany fanovana izany; nefa rehefa misy hafatra natolotra ho amin’ny fitokisan’ny olona miaraka amin’ireo andraikitra lehibe tafiditra ao anatiny, dia mitaky fahatokiana [Andriamanitra], fahatokiana izay miasa amin’ny fitiavana sady manadio ny fanahy. Samy mila fiovam-po indray ny loholona Daniells sy Prescott. Nisy asa hafahafa niditra, ka tsy mifanaraka amin’ilay asa izay nahatongavan’i Kristy teto amin’izao tontolo izao hotanterahina; ary izay rehetra tena niova fo dia hanao ny asan’i Kristy.”
"We are everyone [to] work out the work which shall glorify the Father. We have come to the crisis—either to conform to the character of Jesus Christ right in this preparatory time or not attempt [it]. Elder Daniells, [you are not] to feel at liberty to let your voice be heard on high as you have done under similar circumstances. And understand, the president of a conference is not a ruler. He works in connection with the wise men who occupy the position as presidents whom God has accepted. He has not liberty to meddle with the writings in printed books from the pens that God has accepted. They are no longer to bear sway unless they show less of the ruling, dominating power. The crisis has come, for God will be dishonored.
“Isika rehetra dia tokony hanatanteraka ny asa izay hanome voninahitra ny Ray. Tonga amin’ny fotoan-tsarotra isika—na hifanaraka amin’ny toetran’i Jesosy Kristy amin’izao andro fiomanana izao tokoa, na tsy hanandrana izany akory. Ry Loholona Daniells, [tsy tokony] hihevitra ny tenanao ho afaka hampandre avo ny feonao tahaka ny efa nataonao tamin’ny toe-javatra mitovy amin’izany ianao. Ary fantaro fa ny filohan’ny conference dia tsy mpanapaka. Miasa miaraka amin’ny lehilahy hendry izay mitana ny toerana amin’ny maha-filohambe izay neken’Andriamanitra izy. Tsy manam-pahefana hitsabaka amin’ny asa soratra ao amin’ny boky vita pirinty avy amin’ny penin’ireo izay neken’Andriamanitra izy. Tsy tokony hanjaka intsony izy ireo raha tsy mampiseho fa mihena ny fahefana mpanapaka sy mpifehy ananany. Tonga ny fotoan-tsarotra, fa ho afa-baraka Andriamanitra.”
"How does the Lord look upon the unworked cities? Christ is in heaven. Now its acknowledgment is to be, —There is no kingly rule. And now is the crisis of this world. Now I am the Power to save or to destroy. Now is the time when the destiny of all is in My hands. I have given My life to save the world. And "I, if I be lifted up," the saving grace I shall impart will prove that all who will be fashioned after the divine similitude and will be one with Me shall work as I work with My power of redeeming grace.' Whoever will, [let him] take hold with his brethren to do the work given them to do when in responsible places under the counsel the Lord gives, and seek most earnestly to work in complete harmony with Him who so loved the world He gave His life a full sacrifice for the saving of the world. I speak to our ministers, that as they enter upon the work in our cities let there be a calm sacredness attending the ministry of the Word. We cannot make the proper impression upon the minds of the people if we . . . [Lower third of this page left blank.]
“Ahoana no fijerin’ny Tompo ireo tanàna mbola tsy niasana? Kristy dia any an-danitra. Ary ankehitriny ny fanekena tokony hatao dia izao, —Tsy misy fitondrana mpanjaka. Ary ankehitriny no fotoan-tsarotra iainan’ity izao tontolo izao ity. Ankehitriny Izaho no Hery hamonjy na handringana. Ankehitriny no fotoana izay itanan’ny tanako ny anjaran’ny rehetra. Efa nomeko ny aiko mba hamonjy izao tontolo izao. Ary ‘Izaho, raha hasandratra hiala amin’ny tany,’ ny fahasoavana mamonjy izay hozaraiko dia hanaporofo fa izay rehetra hanaiky hovolavolaina araka ny fitoviana amin’Andriamanitra ka ho iray amiko dia hiasa tahaka ny fiasako amin’ny herin’ny fahasoavako manavotra.” Na iza na iza maniry, aoka izy hiara-misalahy amin’ny rahalahiny hanao ny asa nomena azy hatao raha eo amin’ny toerana misy andraikitra izy ireo eo ambanin’ny torohevitra omen’ny Tompo, ary aoka hikatsaka amin-kafanam-po indrindra hiasa amin’ny firindrana tanteraka amin’Ilay izay tia izao tontolo izao ka nanolotra ny ainy ho fanatitra feno ho famonjena izao tontolo izao. Miteny amin’ny mpitandrintsika aho, fa raha miditra amin’ny asa ao amin’ny tanànantsika izy ireo, dia aoka hisy fahanginana masina sy hajaina hanatrika ny fanompoana ny Teny. Tsy mahavita mampisy ny fahatsapana tokony ho izy ao an-tsain’ny olona isika raha toa ka . . . [Ny ampahatelony ambany amin’ity pejy ity dia navela banga.]
"I copy from my Diary. The truth as it is in Jesus—talk it, pray it, believe every word in its simplicity. What would you gain if mistakes are brought before the men who have departed from the faith and given heed to seducing spirits, men who were not long ago with us in the faith? Will you stand on the devil's side? Give your attention to the unworked fields. A world-wide work is before us. I was given representations of John Kellogg.
Adikako avy ao amin’ny Diariko aho. Ny fahamarinana araka izay ao amin’i Jesosy—resaho izany, ivavaho izany, minoa ny teny rehetra amin’ny fahatsorany. Inona no ho azonao raha entina eo anatrehan’ireo lehilahy izay efa niala tamin’ny finoana sy nihaino fanahy mamitaka ny fahadisoana, dia lehilahy izay tsy ela akory izay no niaraka tamintsika tao amin’ny finoana? Hiorina eo anilan’ny devoly va ianareo? Atodiho amin’ireo saha mbola tsy niasana ny sainareo. Asa maneran-tany no eo anoloantsika. Nomena sary fampisehoana momba an’i John Kellogg aho.
"A very attractive personage was representing the ideas of the specious arguments that he was presenting, sentiments different from the genuine Bible truth. And those who are hungering and thirsting after something new were advancing ideas [so specious] that Elder Prescott was in great danger. Elder Daniells was in great danger [of] becoming wrapped in a delusion that if these sentiments could be spoken everywhere it would be as a new world.
Nisy toetra nahasarika fatratra no naneho ny hevitry ny tohan-kevitra mamitaka izay natolony, dia fihetseham-po samy hafa amin’ny fahamarinana marina ao amin’ny Baiboly. Ary ireo izay noana sy mangetaheta zava-baovao dia nampandroso hevitra [maka fanahy tokoa] ka nahatonga an’i Loholona Prescott ho tao anatin’ny loza lehibe. Loholona Daniells dia tao anatin’ny loza lehibe [ho] voafono ao anatin’ny fitaka iray, hoe raha azo ambara eny rehetra eny ireo fihetseham-po ireo, dia ho toy ny tontolo vaovao izany.
"Yes, it would, but while their minds were thus absorbed I was shown that Brother Daniells and Brother Prescott were weaving into their experience sentiments of a spiritual[istic] appearance and drawing our people to beautiful sentiments that would deceive, if possible, the very elect."
“Eny, ho izany; kanefa raha mbola voasariky ny sainy tamin’izany zavatra izany izy ireo, dia naseho tamiko fa Rahalahy Daniells sy Rahalahy Prescott dia nampiditra tao amin’ny fiainam-panahiny hevitra mitondra endrika ara-panahy [spiritualistic], ka nitaona ny olontsika ho amin’ny fihetseham-po tsara tarehy izay hamitaka, raha azo atao, na dia ny olom-boafidy indrindra aza.”
The very elect is not going to be deceived, but there are going to be people who are standing with the very elect that are going to get deceived. The very elect are the wise virgins. The foolish virgins are going to get deceived, right?
Ny olom-boafidy indrindra dia tsy ho voafitaka, nefa hisy olona izay mijoro miaraka amin’ny olom-boafidy indrindra ka ho voafitaka. Ny olom-boafidy indrindra no virijina hendry. Ny virijina adala no ho voafitaka, sa tsy izany?
And as the wise virgins in this time period, when the temptation is there to deceive the very elect, as the wise virgins are receiving the outpouring of the Holy Spirit, what are the foolish virgins receiving? The strong delusion of 2 Thessalonians. We will deal with that, too, in connection with the Daily.
Ary tahaka ireo virijiny hendry amin’izao vanim-potoana izao, raha eo ny fakam-panahy hamitaka na dia ny voafidy aza, raha ireo virijiny hendry mandray ny fidinan’ny Fanahy Masina, inona kosa no raisin’ireo virijiny adala? Ilay fahadisoan-kevitra mahery ao amin’ny 2 Tesaloniana. Hodinihintsika koa izany, mifandray amin’ny Isan’andro.
—"were weaving into their experience sentiments of a spiritual[istic] appearance and drawing our people to beautiful sentiments that would deceive, if possible, the very elect."
—«нюхатә наӡара хазынак змоу, иҧсуратә [спиритуалисттә] ҟазшьала ицәырҵуа ахшыҩҵакқәа рыртәра рыла, ҳажәлар ссирны ицәырҵуа ахшыҩҵакқәак рахь инаргон, урҭ, алшара ыҟазар, иалхуп ҳәа ирыԥхьаӡоу раҳаҭгьы ржьар алшон».
What is the very bottom line of spiritualism?
Inona no tena fototra iorenan’ny spiritisma?
When it comes to the story of King Saul, what did Samuel say? "Rebellion is as witchcraft." Rebellion is witchcraft.
Raha ny amin’ny tantaran’i Saoly mpanjaka no resahina, inona no nolazain’i Samoela? “Ny fikomiana dia tahaka ny fanaovana sikidy.” Ny fikomiana dia fanaovana sikidy.
Where does Saul end up?
Aiza no niafaran’i Saoly?
FROM THE AUDIENCE: With the witch of Endor.
AVY AMIN’NY MPANATRIKA: Momba ilay mpamosavy tao Endora.
With the witch of Endor.
Miaraka amin’ilay mpamosavy tao Endora.
What was it that King Sault did to produce this train of events that leads him to the witch of Endor? He set his word above God's Word. He had been told what to do, but he went ahead and he did what he wanted to do.
Inona moa no nataon’i Mpanjaka Saoly ka niteraka izao fitohitohizan-javatra izao izay nitondra azy ho any amin’ilay mpamosavy tao Endora? Nampisandratany ho ambonin’ny Tenin’Andriamanitra ny teniny. Efa nolazaina taminy izay tokony hataony, nefa dia nandroso ihany izy ka nanao izay tiany hatao.
The very bottom line of spiritualism is placing your word above God's Word. That is where it all starts. That is witchcraft.
Ny fototra lalina indrindra amin’ny spiritisma dia ny fametrahana ny teninao ho ambonin’ny Tenin’Andriamanitra. Eo no iandohany rehetra. Izany no fanaovana ody ratsy.
Witchcraft is identifying how Satan brings you under his influence. How he entrances you it is a magical term dealing with magical deception.
Ny fanaovana ody dia ny fahafantarana ny fomba ampidiran’i Satana anao eo ambanin’ny heriny. Ny fomba anambakany sy ametrahany ody fanintona aminao dia voambolana majika mifandraika amin’ny fitaka majika.
When you are bewitched, who is the first to become bewitched? The witch. It all starts when I place my word above God's Word. That is witchcraft, that is rebellion, and I am the one that has become bewitched. And that is what happened to Daniells and Prescott.
Rehefa voasikidy ianao, iza no voalohany lasa voasikidy? Ilay mpanao sikidy. Izany rehetra izany dia manomboka rehefa ataoko ambonin’ny Tenin’Andriamanitra ny teniko. Izany no fanaovana sikidy, izany no fikomiana, ary izaho no ilay efa voasikidy. Ary izany no nanjo an’i Daniells sy Prescott.
And what sentiments were Daniells and Prescott trying to bring in when this was happening? A wrong view of the Daily.
Ary inona no fihetseham-poiezahin’i Daniells sy Prescott nampidirina tamin’izao zavatra izao nitranga izao? Fijery diso momba ny Daily.
And what is the true view of the Daily? Is that it is Paganism, and Paganism is the religion of self-exaltation. It is a religion that began in the courts of Heaven when Satan, when Satan, set his word above God's Word and introduced into the history of mankind the mystery of iniquity.
Ary inona no tena hevi-dehibe momba ny Isan’andro? Dia izao: fa izy dia Fanjanahantany, ary ny Fanjanahantany no fivavahan’ny fanandratantena. Fivavahana iray izay nanomboka tany amin’ny kianjan’ny Lanitra izany, raha Satana, raha Satana, nametraka ny teniny ho ambonin’ny Tenin’Andriamanitra ka nampiditra teo amin’ny tantaran’ny olombelona ny zava-miafin’ny heloka.
The mystery of iniquity is Satan's work in bewitching us. It is Satan's work in getting us to place our word or his word above God's Word.
Ny zava-miafin’ny faharatsiana dia asan’i Satana amin’ny fanambakana antsika. Asan’i Satana izany amin’ny fampanaovana antsika hanandratra ny tenintsika, na ny teniny, ho ambonin’ny Tenin’Andriamanitra.
Do you follow my thought?
Maharaka ny hevitro va ianao?
Look up iniquity. It will define iniquity in Strong's Concordance. And when you take it down to the root word, what is the root word for iniquity? Alpha, alpha. That is the Alpha Apostasy.
Jereo ny hoe iniquity. Hamaritany ao amin’ny Strong’s Concordance ny iniquity. Ary rehefa ampidininao hatrany amin’ny fototeny izany, inona no fototeny iorenan’ny iniquity? Alpha, alpha. Izany no Alpha Apostasy.
When were Daniells and Prescott pushing this foolish view? In the time period of the Alpha Apostasy.
Oviana no nanosika an’i Daniells sy Prescott hanaiky sy hampiely ity fomba fijery adala ity? Nandritra ny vanim-potoanan’ny Fivadiham-pinoana Alpha.
So, do not miss what Sister White is saying here about deceiving the very elect and about reading Ezekiel 28. She knew what was going on. She knew that this Daily thing is something that is not only wrong doctrinally but it requires those who are going to preach the wrong view of the Daily to place their word above God's Word and puts them in the position where they are bewitched; and, therefore, they are a tool in the hand of Satan to bewitch others with their rebellion.
Koa, aza diso anjara izay lazain-dRahavavy White eto momba ny famitahana ny olom-boafidy indrindra sy momba ny famakiana ny Ezekiela 28. Fantany izay nitranga. Fantany fa io raharaha momba ny Fanatitra Mandrakariva io dia zavatra tsy hoe diso ara-pampianarana ihany, fa mitaky koa amin’izay hitory ny fomba fijery diso momba ny Fanatitra Mandrakariva mba hametraka ny teniny ho ambonin’ny Tenin’Andriamanitra, ka mametraka azy amin’ny toerana izay anambakambakana azy; ary noho izany dia fitaovana eo an-tanan’i Satana izy mba hampanambakambaka ny hafa amin’ny fikomian’izy ireo.
"I have to trace with my pen [the fact] that these brethren would see defects in their delusive ideas that would place the truth in an uncertainty; and [yet] they [would] stand out as [if they had] great spiritual discernment. Now I am to tell them [that] when I was shown this matter,"
Tsy maintsy soratako amin’ny peniko [ny zava-misy] fa ireo rahalahy ireo dia hahita kilema ao amin’ny heviny mamitaka izay hampiditra ny fahamarinana ao anatin’ny tsy fahazoana antoka; ary [na dia izany aza] izy ireo dia [hijoro] toy ny [hoe manana] fahiratan-tsaina ara-panahy lehibe. Ankehitriny dia hotantaraiko aminy [fa] rehefa naseho tamiko ity raharaha ity,
People say, "Oh, Ellen White, she doesn't have a position on the Daily."
Milaza ny olona hoe: “O, i Ellen White, tsy manana fijoroana momba ny Isan’andro izy.”
"when I was shown this matter when Elder Daniells was lifting up his voice like a trumpet in advocating his ideas of the —Daily,' the after results were presented. Our people were becoming confused. I saw the result, and then there were given me cautions that if Elder Daniells without respect to the outcome should thus be impressed and let himself believe he was under the inspiration of God,"—
“raha naseho tamiko ity raharaha ity, tamin’ny fotoana nanandratran’i Elder Daniells ny feony tahaka ny trompetra ka nanohana ny heviny momba ny —Daily,’ dia naseho ny vokatra tatỳ aoriana. Nanjary very hevitra ny olontsika. Hitako ny vokany, ary avy eo dia nomena ahy ny fampitandremana fa raha toa i Elder Daniells, tsy mindrany ny ho vokatr’izany, ka ho voataonan’izany toy izany sy hamela ny tenany hino fa teo ambanin’ny tsindrimandrin’Andriamanitra izy,”
This is spiritualism. He has placed his word above God's Word. He is believing that he is being inspired by God.
Ity no espiritisma. Napetrany ho ambonin’ny Tenin’Andriamanitra ny teniny. Mino izy fa ampahafantarina avy amin’Andriamanitra.
"that if Elder Daniells without respect to the outcome should thus be impressed and let himself believe he was under the inspiration of God, skepticism would be sown among our ranks everywhere, and we should be where Satan would carry his messages. Set unbelief and skepticism would be sown in human minds, and strangecrops of evil would take the place of truth. Ms 67, 1910, 1–8. Manuscript Release, volume 20, 17–22.
“Raha toa ka i Elder Daniells, tsy mihevitra izay ho vokany, no voataona toy izany ka avelany hino ny tenany fa eo ambanin’ny tsindrimandrin’Andriamanitra izy, dia hafafy eny rehetra eny eo amin’ny laharantsika ny fisalasalana sy ny fiahiahiana, ary ho eo amin’izay hitondran’i Satana ny hafany isika. Ny tsy finoana sy ny fisalasalana raikitra dia hafafy ao an-tsain’olombelona, ary ny vokatra hafahafa avy amin’ny ratsy no hisolo ny fahamarinana. Ms 67, 1910, 1–8. Manuscript Release, volume 20, 17–22.”
The strange crops of evil are growing all over Adventism today.
Ny vokatra hafahafa avy amin’ny ratsy dia maniry manerana ny Advantisma ankehitriny.
Ellen White places her endorsement on the Pioneer understanding of the 2520.
Ellen White dia mametraka ny fanohanany amin’ny fahatakarana nentin-drazana nataon’ny Pioneer momba ny 2520.
Ellen White places her endorsement on the Pioneer understanding that the Daily in the Book of Daniel represents Paganism.
Ellen White dia manome ny fanohanany ny fahatakarana nataon’ireo Mpisava lalana fa ny “Daily” ao amin’ny Bokin’i Daniela dia maneho ny Fanjakan-tsampy.