Rome establishes the vision, and Rome is revealed in its “time”. This is a statement by Sister White where she states what should be understood as the obvious:

Róma omopyenda pe visión, ha Róma ojehechauka i “itiempo”-pe. Kóva ha’e peteĩ ñe’ẽ Sister White rehegua, upépe ha’e he’i mba’épa oñentendeva’erãva pe ojekuaaporãva ramo:

“Revelation is a sealed book, but it is also an opened book. It records marvelous events that are to take place in the last days of this earth’s history. The teachings of this book are definite, not mystical and unintelligible. In it the same line of prophecy is taken up as in Daniel. Some prophecies God has repeated, thus showing that importance must be given to them. The Lord does not repeat things that are of no great consequence.” Manuscript Releases, volume 9, 8.

“Apocalipsis ha’e peteĩ aranduka oñemboty hag̃uáva, ha katu avei ha’e peteĩ aranduka oñepe’áva. Upépe ojehai umi mba’e hechapyrãva oikótava ko yvy rembiasakue ára pahápe. Ko aranduka mbo’epykuéra hesakã porã, ndaha’éi mba’e ñemimby térã ndaikatúiva oñentende. Ipype ojegueraha jey pe profecía rape peteĩchagua Daniel-peguáicha. Oĩ profecía Tupã omombe’u jey va’ekue, upéicha ohechauka hag̃ua tekotevẽha oñeme’ẽ chupekuéra tuicha importancia. Ñandejára ndojapovejeyri umi mba’e ndaha’éiva tuicha mba’e.” Manuscript Releases, volumen 9, 8.

The “Lord does not repeat things that are of no great consequence” and the “times” associated with Rome are repeated over and over. It is of “great consequence” to understand the “time” associated with Rome, for that is what reveals Rome as the subject that establishes the vision. Seven times the twelve hundred and sixty years of papal rule is directly referenced in Daniel and Revelation.

“Ñandejára ndojevyjeyri umi mba’e ndaha’éiva tuicha mba’e” ha umi “ára” ojoajúva Róma rehe oñemombe’u jey jey. Ha’e “tuicha mba’e” jaikuaa hag̃ua pe “ára” ojoajúva Róma rehe, upéva rehe ae ojekuaaukágui Rómaha pe mba’e oñeñe’ẽva rehe omopyendáva pe visión. Pokõi jey oñeñe’ẽ hag̃ua hekoitépe mil dosientos sesenta arykuéra sãmbyhy papal rehe Daniel ha Apocalipsis-pe.

And he shall speak great words against the most High, and shall wear out the saints of the most High, and think to change times and laws: and they shall be given into his hand until a time and times and the dividing of time. Daniel 7:25.

Haʼe ñeʼẽta hína ñeʼẽ guasu Yvateveete Katuete rovake, ha ombopyʼaju hag̃ua Yvateveete Katuete marangatu kuérape, ha oimoʼãta omoambue hag̃ua ára ha léi; haʼekuéra katu oñemeʼẽta ipópe peteĩ ára, ha ára kuéra, ha mbyte ára peve. Daniel 7:25.

And I heard the man clothed in linen, which was upon the waters of the river, when he held up his right hand and his left hand unto heaven, and sware by him that liveth for ever that it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished. Daniel 12:7.

Ha ahendu pe kuimba’e ao líno reheguápe oñembojaóvape, oĩva ysyry y ári, ha’e ohupi ramo ipó akatúa ha ipó asu yvágare, ha oñe’ẽ mbarete pe oikovéva opa ára g̃uarã rérupi, péva oikotaha peteĩ ára, ára kuéra ha mbyte; ha omohu’ã vove omyasãi hag̃ua tetã marangatu pu’aka, opa ko’ã mba’e oñemohu’ãta. Daniel 12:7.

But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. Revelation 11:2.

Ha pe korapy okapegua opytáva tupão okápe ehejarei, ha ani remedi; oñeme'ẽgui umi tetã ambueguápe: ha pe táva marangatúva opyrũmbýta hikuái mokõipa mokõi jasy pukukue. Apocalipsis 11:2.

And I will give power unto my two witnesses, and they shall prophesy a thousand two hundred and threescore days, clothed in sackcloth. Revelation 11:3.

Ha ame'ẽta pokatu che mokõi testígope, ha'ekuéra oprofetisáta mil mokõi sa po su seisenta ára aja, ao voi rehe oñemonde hag̃uaicha. Apocalipsis 11:3.

And the woman fled into the wilderness, where she hath a place prepared of God, that they should feed her there a thousand two hundred and threescore days. Revelation 12:6.

Ha kuña ojava ñu-me hag̃ua, upépe oguereko peteĩ tenda Tupã ombosako’íva’ekue chupe g̃uarã, ikatu hag̃uáicha oñemongaru chupe upépe mil mokõi sa cien días. Apocalipsis 12:6.

And to the woman were given two wings of a great eagle, that she might fly into the wilderness, into her place, where she is nourished for a time, and times, and half a time, from the face of the serpent. Revelation 12:14.

Ha oñeme’ẽ kuñáme mokõi pepo peteĩ taguato guasu rehegua, oveve hag̃ua desiérto-pe, hendápe, upépe oñemongaruha chupe peteĩ ára, ha ára kuéra, ha mbyte ára, mboi rovágui. Apocalipsis 12:14.

And there was given unto him a mouth speaking great things and blasphemies; and power was given unto him to continue forty and two months. Revelation 13:5.

Ha oñeme’ẽ chupe peteĩ juru oñeʼẽ hag̃ua mbaʼe tuicháva ha ñemongarai vai hag̃ua; ha oñeme’ẽ chupe pokatu oiko hag̃ua irundy pa mokõi jasy pukukue. Apocalipsis 13:5.

These seven direct references present different specific prophetic characteristics of Rome. It is in those passages that Rome is revealed. Sister White adds that these periods are also represented as “three years and a half or 1260 days.” You do not find either three and a half years or twelve hundred and sixty days” in the Bible. Sister White is simply applying the computation of the seven references accordingly.

Ko’ã siete ñe’ẽmondo hag̃ua rehegua ohechauka Roma mba’e’etéicha profétikamente iñambuéva. Umi pasáhepe ae niko Roma ojehechauka. Hermana White omoĩve ko’ã periodo avei ojejapo hag̃uaicha “mbohapy ary ha mbyte térã 1260 ára” ramo. Ndaikatúi rejuhu ni mbohapy ary ha mbyte ni “mil mokõi sa ciento sesenta ára” pe Biblia-pe. Hermana White oĩnte hina omoĩ hag̃ua pe cálculo umi siete ñe’ẽmondo rehegua hekopete.

“In chapter 13 (verses 1–10) is described another beast, ‘like unto a leopard,’ to which the dragon gave ‘his power, and his seat, and great authority.’ This symbol, as most Protestants have believed, represents the papacy, which succeeded to the power and seat and authority once held by the ancient Roman empire. Of the leopardlike beast it is declared: ‘There was given unto him a mouth speaking great things and blasphemies…. And he opened his mouth in blasphemy against God, to blaspheme His name, and His tabernacle, and them that dwell in heaven. And it was given unto him to make war with the saints, and to overcome them: and power was given him over all kindreds, and tongues, and nations.’ This prophecy, which is nearly identical with the description of the little horn of Daniel 7, unquestionably points to the papacy.

Pe kapítulo 13-pe (versíkulo 1–10) oñemombe’u ambue mymba, “jaguaretéicha”, upe me’ẽ va’ekue dragón “ipu’aka, iguapyha ha tuicha pokatu”. Ko símbolo, heta protestánte oguerovia haguéicha, orrepresenta pe papado, omyengoviáva pe pu’aka, pe guapyha ha pe pokatu yma oguerekova’ekue pe imperio romano ymaguare. Pe mymba jaguaretéichagui oñe’ẽ kóicha: “Oñeme’ẽ chupe peteĩ juru oñe’ẽ hag̃uáicha mba’e tuicha ha ñe’ẽ vai hag̃ua…. Ha ojurupe’a oñe’ẽ vai hag̃ua Tupã rehe, oñe’ẽ vai hag̃ua héra rehe, itabernákulo rehe, ha umi yvágape oikóva rehe. Ha oñeme’ẽ chupe oñorairõ hag̃ua umi marangatu ndive, ha ipu’aka hag̃ua hesekuéra: ha oñeme’ẽ chupe pokatu opa tetãnguéra, ñe’ẽnguéra ha tetãnguéra ári.” Ko profesía, haimete ojoguaiteva Daniel 7-pe pe hatĩ michĩva ñemombe’úpe, katuete okytĩ pe papado rehe.

“‘Power was given unto him to continue forty and two months.’ And, says the prophet, ‘I saw one of his heads as it were wounded to death.’ And again: ‘He that leadeth into captivity shall go into captivity: he that killeth with the sword must be killed with the sword.’ The forty and two months are the same as the ‘time and times and the dividing of time,’ three years and a half, or 1260 days, of Daniel 7—the time during which the papal power was to oppress God’s people. This period, as stated in preceding chapters, began with the supremacy of the papacy, A.D. 538, and terminated in 1798. At that time the pope was made captive by the French army, the papal power received its deadly wound, and the prediction was fulfilled, ‘He that leadeth into captivity shall go into captivity.’” The Great Controversy, 439.

“Ojeheja chupe ipokatu hag̃ua opyta mokõi ha irundy jasy pukukue.” Ha, he’i proféta, “Ahecha peteĩ iñakãgui ojekutúva guáicha omanombotápe.” Ha jey: “Pe ogueraháva yvypórape ñembyatyhápe, ha’e voi oho va’erã ñembyatyhápe; pe ojukáva kyse puku reheve, kyse puku reheve voi ojejuka va’erã.” Umi mokõi ha irundy jasy ha’e peteĩcha pe “ára, arakuéra ha ára mbyte” reheve, mbohapy ary ha mbyte térã 1260 ára, Daniel 7-pe—pe ára aja pe mbarete papal ojopy va’erã Tupã retãyguápe. Ko período, oje’éicha umi kapítulo mboyveguápe, oñepyrũ va’ekue pe papado poguýpe oisãmbyhy ramo, ary 538 d.C.-pe, ha opa 1798-pe. Upérõ pe pápa ojegueraha ñembyatyhápe pe ehérsito francés rupi, pe mbarete papal oguereko ivaítereíva ijai, ha oñemoañete pe profesía: “Pe ogueraháva yvypórape ñembyatyhápe, ha’e voi oho va’erã ñembyatyhápe.” El Gran Conflicto, 439.

With the inspired authority to also consider three and a half years as the “time” which “reveals” Rome, other biblical references to Rome emerge.

Pe mburuvicha py’a guive ikatu hag̃uáicha avei ñahesa’ỹijo mbohapy ary ha mbyte pe “ára” ramo “oikuaaukáva” Róma, osẽ avei ambue ñe’ẽjoaju bíblico rehegua Róma rehe.

But I tell you of a truth, many widows were in Israel in the days of Elias, when the heaven was shut up three years and six months, when great famine was throughout all the land. Luke 4:25.

Ha che ha’e hag̃ua añetehápe, heta viúda oĩva’ekue Israel-pe Elías ára-pe, ára yvága oñemboty hague mbohapy ary ha seis jasy pukukue, ha tuicha ñembyahýi oĩ jave opavave upe tetãme. Lucas 4:25.

The three and a half years of Elijah, connects the time with Jezebel, who is the symbol of papal Rome in the church of Thyatira.

Elías rembýre mbohapy ary mbyte ha, ombojoaju upe ára Jezabel ndive, ha upéva hína Roma papal rembiasy’ãva pe tupãópe Tiatíra-pe.

Notwithstanding I have a few things against thee, because thou sufferest that woman Jezebel, which calleth herself a prophetess, to teach and to seduce my servants to commit fornication, and to eat things sacrificed unto idols. And I gave her space to repent of her fornication; and she repented not. Revelation 2:20, 21.

Upéicharamo jepe, areko nderehe mbovymi mba’e, rehejágui kuña Jezabel-pe, oñembohérava profetisa, ombo’e ha ombotavy hag̃ua che rembiguáipe tekomarã vai hag̃ua ha ho’u hag̃ua mba’e oñekuave’ẽva ta’ãnga hag̃ua. Ha ame’ẽ chupe ára oñembyasy hag̃ua heko vai rehe; ha ha’e ndoñembyasýi. Apocalipsis 2:20, 21.

The “time” given the fourth church, represented by Jezebel, is also a “space.”

Pe “tiémpo” oñeme’ẽva pe irundyha iglésiape, ojehechaukáva Jezabel rupive, ha’e avei peteĩ “espásio”.

Elias was a man subject to like passions as we are, and he prayed earnestly that it might not rain: and it rained not on the earth by the space of three years and six months. James 5:17.

Elías niko peteĩ kuimba’e ore joguaguáva iñanduva ha ikangykue rehe; ha’e oñembo’e kyre’ỹme ani hag̃ua oky: ha ndokýi yvy ári mbohapy ary ha seis jasy pukukue. Santiago 5:17.

Commenting on the forty-two months being the same as the thousand two hundred and threescore days, Sister White identifies the period as “those days,” which Christ referred to.

Okomenta hag̃ua pe kuarenta ha mokõi jasy ojehechaha peteĩcha umi mil mokõi ciento sesenta ára rehe, Hermana White ombohéra pe período “umi ára” ramo, haʼe Cristo oñeʼẽhaguére hese.

“The periods here mentioned—‘forty and two months,’ and ‘a thousand two hundred and threescore days’—are the same, alike representing the time in which the church of Christ was to suffer oppression from Rome. The 1260 years of papal supremacy began in A.D. 538, and would therefore terminate in 1798. At that time a French army entered Rome and made the pope a prisoner, and he died in exile. Though a new pope was soon afterward elected, the papal hierarchy has never since been able to wield the power which it before possessed.

“Umi período oñeñeʼẽva koʼápe—‘mokõipa ha mokõi jasy’, ha ‘mil mokõiciento sesenta ára’—haʼe peteĩchante, mokõivéva ohechauka hag̃ua pe ára pukukue pe Cristo iglesia ohasa vaʼerã hague jejopy vaʼekue Róma poguýpe. Umi 1260 ary pe supremasía papal rehegua oñepyrũ ary 538 d.C.-pe, ha upévare opa vaʼerãkuri 1798-pe. Upe jave peteĩ ehérsito francés oike Rómape ha ojapo hag̃ua pápape prisionéro, ha haʼe omano exíliope. Jepémo peteĩ papa pyahu oñemoĩ pyaʼe upe rire, pe jerarquía papal arakaʼeve noikatuvéima upe guive oipuru pe pokatu orekovaʼekue yma.”

“The persecution of the church did not continue throughout the entire period of the 1260 years. God in mercy to His people cut short the time of their fiery trial. In foretelling the ‘great tribulation’ to befall the church, the Saviour said: ‘Except those days should be shortened, there should no flesh be saved: but for the elect’s sake those days shall be shortened.’ Matthew 24:22. Through the influence of the Reformation the persecution was brought to an end prior to 1798.” The Great Controversy, 266.

“Pe tupaópe jejopy vai ndaiporikéi opaite pe ary 1260 pukukue javeve. Tupã, iporiahuvereko rupi Itavayguakuérape, ombyky pe tiempo iñemoakãrasy tata rendýpe. Oikuaauka jave pe ‘jehasa asy tuicháva’ oguahẽtaha tupaópe, pe Salvador he'i: ‘Ha umi ára ndombykýirire, avave oikovéva noñesalvamo’ã; umi poravopyréra rehehápe katu umi ára oñembykyta.’ Mateo 24:22. Pe Reforma pokatu rupive, pe jejopy vai opa mboyve 1798.” The Great Controversy, 266.

Christ and Sister White identify the expression of “those days,” as the “time,” which identifies papal Rome. When Daniel speaks of the persecution which followed the placing of the papacy on the throne of the earth in verse thirty-one of chapter eleven, he speaks of that time of persecution as “many days.”

Cristo ha hermana White ohechauka pe ñe’ẽ “umi ára” heha “tiempo”, upéva ohechauka hag̃ua Roma papal. Daniel oñe’ẽvo pe jejopy vai rehe oúva upe rire oñemohenda haguépe papado yvy ariguápe capítulo once, versículo treinta y uno-pe, oñe’ẽ upe tiempo jejopy vai rehe “heta ára” ramo.

And arms shall stand on his part, and they shall pollute the sanctuary of strength, and shall take away the daily sacrifice, and they shall place the abomination that maketh desolate. And such as do wickedly against the covenant shall he corrupt by flatteries: but the people that do know their God shall be strong, and do exploits. And they that understand among the people shall instruct many: yet they shall fall by the sword, and by flame, by captivity, and by spoil, many days. Daniel 11:31–33.

Ha umi ijyva opuʼãta hendaguépe, ha omongyʼáta pe tupa marangatu mbaretepáva, ha oipeʼáta pe mymbajuka ára ha ára guaréva, ha omoĩta pe mbaʼe jeguarúva omoñehundi hag̃uáva. Ha umi oiko vaívape pe ñeʼẽmeʼẽ rehe, ombyaíta ñembotavy porã rupive; ha umi tavayguakuéra oikuaáva Ijára, imbaretéta ha ojapóta tembiapo guasu. Ha umi iñarandúva tavayguakuéra apytépe omboʼéta heta tapichápe; upéicharõ jepe, hoʼáta kysepuku rupive, tata rupive, jejopy hag̃ua hag̃ua, ha ñemonda rupive, heta ára pukukue. Daniel 11:31–33.

Rome is revealed in connection with the prophetic time which is associated with it, that is why Paul says the man of sin will be revealed in “his time”. The fact that Rome establishes the vision, which if we do not know, we perish, identifies why that prophetic time is represented so often, and in so many ways, for God “does not repeat things that are of no great consequence.” In the previous verses, the end of the period of time is also marked.

Róma ojehechauka pe ára profético ojoajúva hese ndive, upévare Pablo he’i pe kuimba’e angaipa rehegua ojehechaukataha “hi’arape”. Pe añetegua Róma omopyenda pe visión, ha ndaikuaáiramo ñane mano, ohechauka mba’érepa upe ára profético ojehechauka heta jey, ha heta hendáicha, Tupã “ndojejapói jey umi mba’e ndaha’éiva tuicha mba’e”. Umi versíkulo mboyveguápe avei ojehechauka pe ára pukukue paha.

And they that understand among the people shall instruct many: yet they shall fall by the sword, and by flame, by captivity, and by spoil, many days. Now when they shall fall, they shall be holpen with a little help: but many shall cleave to them with flatteries. And some of them of understanding shall fall, to try them, and to purge, and to make them white, even to the time of the end: because it is yet for a time appointed. Daniel 11:33–35.

Ha umi oikuaáva tavayguakuéra apytépe ombo’éta heta tapichápe; upéicharõ jepe, ho’áta kysepukúpe, tata rupive, jejopyrãme ha mba’e jeguerekópe, heta ára pukukue. Ha ho’a vove hikuái, oipytyvõmíta chupekuéra peteĩ pytyvõ michĩmi; hákatu heta ojeajúta hendivekuéra ñe’ẽ porãmbotavy rupive. Ha umi iñarandúva apytégui oĩta ho’áva, oñeha’ã hag̃ua chupekuéra, oñemopotĩ hag̃ua, ha oñembo morotĩ hag̃ua, pe ára paha peve; mba’ére piko upéva gueteri oikóta pe ára oñemoĩmava peve. Daniel 11:33–35.

The “time of the end” “is yet for a time appointed.” The Hebrew word “appointed” is “moed,” and means a fixed time or an appointment. The prophetic relevance and importance of the “time appointed,” in the book of Daniel is identified by how often it is referenced. Very few Laodicean Adventists, if any, recognize that 1989, was a “time of the end,” and therefore 1989 was an appointed time. It was an appointment made by God, when He would unseal the knowledge for the movement of the one hundred and forty-four thousand. For this reason, the book of Daniel provides witnesses to the fact that the “time appointed” marks the arrival of “the time of the end”. In Daniel eight, this prophetic symbol is set forth.

“paha ipaha” “gueteri peteĩ ára oñemoĩmava.” Pe ñe’ẽ hebreo “oñemoĩmava” ha’e “moed”, ha he’ise peteĩ ára pytaso ha térã peteĩ jopyrã. Pe “ára oñemoĩmava” rehegua marandu profético iñimportánteva, Daniel kuatiañe’ẽme, ojekuaa mba’eichaite peve oñeñe’ẽ hese jey jey. Sa’ieterei umi Adventista Laodiceagua, térã ikatu hag̃uáicha ni peteĩve, ohechakuaa 1989 ha’e hague peteĩ “paha ipaha”, ha upévare 1989 ha’e va’ekue peteĩ ára oñemoĩmava. Upéva va’ekue peteĩ jopyrã Tupã ojapova’ekue, ha’e hag̃ua pe ára oipe’atahápe pe arandu oñembotyva’ekue pe aty guasu cien cuarenta y cuatro mil rehehápe. Upévare, Daniel kuatiañe’ẽ ome’ẽ testígo pe añeteguáre pe “ára oñemoĩmava” ohechauka hague og̃uahẽha “paha ipaha”. Daniel 8-pe, ko ta’anga profético oñemoĩ hag̃ua tesakãme.

And I heard a man’s voice between the banks of Ulai, which called, and said, Gabriel, make this man to understand the vision. So he came near where I stood: and when he came, I was afraid, and fell upon my face: but he said unto me, Understand, O son of man: for at the time of the end shall be the vision. Now as he was speaking with me, I was in a deep sleep on my face toward the ground: but he touched me, and set me upright. And he said, Behold, I will make thee know what shall be in the last end of the indignation: for at the time appointed the end shall be. Daniel 8:16–19.

Ha ahendu peteĩ kuimba’e ñe’ẽ Ulaí ysyry rembe’y mbytépe, ohenóiva ha he’íva: Gabriel, ejapo ko kuimba’épe oikuaa hag̃ua pe visión. Upéi ha’e oñemboja che rendápe; ha oñembojávo, che kyhyje ha ha’a che rovapýpe; ha’e katu he’i chéve: Entende, yvypóra ra’y, pe visión niko ojehu va’erã ára paha-pe. Ha ha’e oñe’ẽ aja chendive, aime peteĩ oke pypukúpe che rovapy gotyo yvýre; upémarõ ha’e che japóko ha che moñembo’y jey. Ha he’i: Péina, aikuaaukáta ndéve mba’épa oikóta pe pochy pahaite-pe; pe ára oñemoĩmava guive, pe paha oguahẽta. Daniel 8:16–19.

As with chapter eleven, the word “end,” in “time of the end” in these verses is a different Hebrew word than is translated as “appointed.” The time of the end is representing a period that commences at the time appointed. The “time appointed” (moed) is an appointment, and the time of the end (the Hebrew word “gets”) is a period of time, which begins at the time appointed. It is the “time” that reveals Rome, and that “time” is so important that the end of that period of time, and the period which follows the end of that time, are represented by several witnesses. In verse twenty-four of chapter eleven of Daniel, pagan Rome is identified as ruling the world for a “time.”

Mokõiha capítu 11-pe, ñe'ẽ “paha”, “ára paha” he'isévape ko'ã versíkulope, ha'e peteĩ ñe'ẽ hebreo iñambuéva upe oñembohasáva “oñemoĩmava” ramo. Pe ára paha ohechauka peteĩ período oñepyrũva pe árape oñemoĩmava. Pe “ára oñemoĩmava” (moed) ha'e peteĩ ñemoĩ, ha pe ára paha (ñe'ẽ hebreo “gets”) ha'e peteĩ período ára rehegua, oñepyrũva pe árape oñemoĩmava. Ha'e pe “ára” oikuaaukáva Róma, ha upe “ára” tuichaiterei iñimportánte rupi, pe paha upe período araguápe, ha pe período ouva upe ára pahágui rire, ojehechauka heta testígo rupive. Daniel capítu 11, versíkulo 24-pe, Róma pagána ojehechauka ojopyha yvy tuichakue peteĩ “ára” pukukue.

A symbolic “time,” is three hundred and sixty years, for there are three hundred and sixty days in a biblical year. Pagan Rome ruled for a “time,” and papal Rome ruled for “a time, times and half a time.” Modern Rome rules for a symbolic “hour,” or a symbolic “forty-two months.” There is no prophetic time after 1844, so the “hour” and the “forty-two months” is the period from the soon-coming Sunday law unto the close of human probation. But pagan Rome ruled supremely from the Battle of Actium in 31 BC, until Constantine moved the capital of the empire to Constantinople in the year 330. We know the following verses are speaking of pagan Rome, for Christ is represented as the “prince of the covenant” that “shall be broken” when He was crucified. The power then ruling was pagan Rome, so the verses we are now going to look at identify pagan Rome.

Peteĩ “ára” simbólico ha’e mbohapyciento sesenta ary, pórke oĩ mbohapyciento sesenta ára peteĩ ary bíblico-pe. Roma pagana ogoverna peteĩ “ára” pukukue, ha Roma papal ogoverna “peteĩ ára, mokõi ára ha mbyte ára” pukukue. Roma moderna ogoverna peteĩ “óra” simbólica pukukue, térã peteĩ “irundypa mokõi jasy” simbólico pukukue. Ndaipóri aravo profético 1844 rire, upévare pe “óra” ha pe “irundypa mokõi jasy” ha’e pe período pe léi domingo oútavagui pya’e guive pe yvypóra prueba rembiapo ñembotý peve. Péro Roma pagana ogoverna ipu’akapávaicha pe Batalla de Actium guive ary 31 a.C.-pe, peve Constantino ombohasa hag̃ua pe tavaguasu imperiogua Constantinopla-pe ary 330-pe. Jaikuaa koʼã versíkulo oñeʼẽha Roma pagana rehe, pórke Cristo ojehechauka “pe príncipe del pacto” ramo, “ojekytĩtava” haʼe oñekurusufika jave. Pe pu’aka upérõ oguerekóva mburuvicha guasu ha’e vaʼekue Roma pagana, upévare umi versíkulo koʼág̃a jahechátava omombeʼu hag̃ua Roma pagana.

And in his estate shall stand up a vile person, to whom they shall not give the honour of the kingdom: but he shall come in peaceably, and obtain the kingdom by flatteries. And with the arms of a flood shall they be overflown from before him, and shall be broken; yea, also the prince of the covenant. And after the league made with him he shall work deceitfully: for he shall come up, and shall become strong with a small people. He shall enter peaceably even upon the fattest places of the province; and he shall do that which his fathers have not done, nor his fathers’ fathers; he shall scatter among them the prey, and spoil, and riches: yea, and he shall forecast his devices against the strong holds, even for a time. Daniel 11:21–24.

Ha hendaguépe opuʼãta peteĩ ava marã, ha chupe ndojehemoirũmoʼãi pe tetãnguéra sãmbyhy rera tee; upéicharõ jepe, oike hag̃ua pyʼaguapýpe, ha ñembotavy porã rupive ohupytyta pe mburuvicha guasu renda. Ha ysyry guasu po guive oñemonguʼéta hikuái henondégui ha oñembyaíta; ha péicha avei pe ñeʼẽmeʼẽ ruvicha. Ha upe joaju ojejapo rire hendive, ojapóta ñembotavy; ha ojupi hag̃uáicha, imbaretevéta peteĩ tetãyguakuéra mbovymínte reheve. Oikéta pyʼaguapýpe jepe pe tetã pehẽngue iporãvéva ári; ha ojapóta mbaʼe ndojapói vaʼekue itúva kuéra, ni itúva kuéra ypykue; omosarambíta ijapytepekuéra pe mbaʼe ojegueraha vaʼekue, pe ñemonda ha pe mbaʼeta; ha añetehápe, omboguatáta iñemoĩmbyre umi mbarete renda rehe, peteĩ arakaʼe peve. Daniel 11:21–24.

The word “against” in the last phrase of the verses actually means “from,” and the verse is saying that pagan Rome shall rule (forecast his devices) “from” its stronghold (the City of Rome) for three hundred and sixty years.

Pe ñe’ẽ “contra” pe ñe’ẽjoaju pahaite oĩva umi versículo-pe añetehápe he’ise “gui”, ha pe versículo he’i hína Roma pagana oisãmbyhytaha (oikuaaukávo tenonderãite hembiapokue) “gui” imbareteha (Táva Roma-gui) mbohapy ciento sesenta ary pukukue.

“‘VERSE 24. He shall enter peacefully even upon the fattest places of the province: and he shall do that which his fathers have not done, nor his fathers’ fathers; he shall scatter among them the prey, and spoil, and riches: yea, and he shall forecast his devices against the strongholds, even for a time.’

“‘VERSÍCULO 24. Ha’e oike py’aguapýpe umi tetã pehẽngue iporãvévape jepe; ha ojapóta mba’e ni itúva kuéra, ni itúva kuéra ypykue ndajajapói va’ekue; omosarambíta ijapyhy, mba’e ojegueraha va’ekue ha mba’eta kuéra apytépe: ha añetehápe, oñemoĩta oikuaa hag̃uáicha iñemo’ã mbarete renda kuéra rehe, peteĩ aravo peve.’”

“The usual manner in which nations had, before the days of Rome, entered upon valuable provinces and rich territory, was by war and conquest. Rome was now to do what had not been done by the fathers or the fathers’ fathers; namely, receive these acquisitions through peaceful means. The custom, before unheard of, was now inaugurated, of kings leaving by legacy their kingdoms to the Romans. Rome came into possession of large provinces in this manner.

“Pe ojeporavove umi tetãnguéra, Roma ára mboyve, umi provínsia iporãvéva ha yvytyrusu ipirapire hetáva rehe, ha’e va’ekue ñorairõ ha jejopy rupive. Ko’ág̃a Roma ojapóta pe mba’e ndojejapóiva’ekue umi túva térã umi túva ru rehegua ára guive; upéva hína, orresivi ko’ã mba’e ojeguerekóva py’aguapýpe. Jepokuaa, noñehendúi va’ekue yma, oñepyrũ ko’ág̃a, umi mburuvicha guasu oheja hag̃ua hembiguái ramo irreino kuéra umi Romano-pe. Péicha Roma oguereko heta provínsia tuicháva.”

“And those who thus came under the dominion of Rome derived no small advantage therefrom. They were treated with kindness and leniency. It was like having the prey and spoil distributed among them. They were protected from their enemies, and rested in peace and safety under the aegis of the Roman power.

“Ha umi upéicha oiko vaʼekue Róma poguýpe oguenohẽ upégui tuicha mbaʼe porã. Ojehechakuaa porã ha pyʼaguapýpe hesekuéra. Haʼete ku oñembojaʼo hag̃uáicha ijapytépekuéra pe mbaʼe ojeporavo ha pe tembiporu ojegueraha vaʼekue. Oñeñangareko hesekuéra iñenemigokuéragui, ha opytuʼu pyʼaguapy ha tekorosãme pe pokatu romano ñemoʼã guýpe.

“To the latter portion of this verse, Bishop Newton gives the idea of forecasting devices from strongholds, instead of against them. This the Romans did from the strong fortress of their seven-hilled city. ‘Even for a time;’ doubtless a prophetic time, 360 years. From what point are these years to be dated? Probably from the event brought to view in the following verse.

“Ko versíkulo ko pehẽngue paha rehe, Obispo Newton ome’ẽ ko ñemimo’ã: ojehechauka hag̃ua mba’e oikótava guive umi mbareteha guasu, ndaha’éi katu hesekuéra oñorairõ hag̃uáicha. Kóva umi Romano ojapo iva’ekue pe ita mbareteha guasu guive orekóva hikuái iñakãpo siete yvyty ári. ‘Peteĩ tiémpo pukukue peve’; oiméne peteĩ tiémpo profétiko, 360 ary. Mba’e punto guivepa ko’ã ary oñepyrũva’erã ojeipapa? Ikatu hag̃uáicha, pe mba’e ojehechaukáva versíkulo oúva rehe guive.”

“‘VERSE 25. And he shall stir up his power and his courage against the king of the south with a great army; and the king of the south shall be stirred up to battle with a very great and mighty army; but he shall not stand: for they shall forecast devices against him.’

“‘VERSÍCULO 25. Ha’e omopu’ãta ipu’aka ha ikyre’ỹ mburuvicha yvy gotyopegua rehe, peteĩ ehérsito tuichaitereíva reheve; ha mburuvicha yvy gotyopegua opu’ãta ñorairõrã peteĩ ehérsito tuichaitereíva ha mbaretetereíva reheve; ha ndopytamo’ãi: ojejapóta rehe hese ñuhãnguéra.’”

“By verses 23 and 24 we are brought down this side of the league between the Jews and the Romans, BC 161, to the time when Rome had acquired universal dominion. The verse now before us brings to view a vigorous campaign against the king of the south, Egypt, and the occurrence of a notable battle between great and mighty armies. Did such events as these transpire in the history of Rome about this time?—They did. The war was the war between Egypt and Rome; and the battle was the battle of Actium. Let us take a brief view of the circumstances that led to this conflict.” Uriah Smith, Daniel and the Revelation, 271–273.

“Umi versíkulo 23 ha 24 rupive ñande rerahapy ko gotyo pe joajuha apytépe umi judío ha umi romano-kuéra, ary Cristo mboyve 161-pe, pe ára peve Roma oguerekóma ramo guare dominio universal. Pe versíkulo ko’ág̃a ñande renondépe ohechauka peteĩ ñorairõ mbarete pe ñemburuvicha guasu yvy gotyo pegua, Egipto, rehe, ha oikóva peteĩ ñorairõ ñemomorã ha tuicháva ehérsito guasu ha mbarete apytépe. ¿Ojehu piko ko’ã mba’eichaite mba’e Roma rembiasakuepe upe tiémpope?—Ojehu. Pe ñorairõ ha’e va’ekue pe ñorairõ Egipto ha Roma apytépe; ha pe ñorairõ guasu ha’e va’ekue pe ñorairõ Actium pegua. Jahechami hag̃ua mbykymi umi circunstancia ogueru va’ekue ko conflicto-pe.” Uriah Smith, Daniel and the Revelation, 271–273.

In the following verses the time appointed and the end are again referenced by Daniel.

Umi versíkulo oúvape, Daniel ojapojey mandu’a pe ára oñemoĩmava ha pe paha rehe.

And he shall stir up his power and his courage against the king of the south with a great army; and the king of the south shall be stirred up to battle with a very great and mighty army; but he shall not stand: for they shall forecast devices against him. Yea, they that feed of the portion of his meat shall destroy him, and his army shall overflow: and many shall fall down slain. And both these kings’ hearts shall be to do mischief, and they shall speak lies at one table; but it shall not prosper: for yet the end shall be at the time appointed. Then shall he return into his land with great riches; and his heart shall be against the holy covenant; and he shall do exploits, and return to his own land. At the time appointed he shall return, and come toward the south; but it shall not be as the former, or as the latter. Daniel 11:25–29.

Ha haʼe omýita hag̃ua ipuʼaka ha ikyreʼỹ mburuvicha yvy gotyo pegua rehe peteĩ ehérsito tuichaitereívandi; ha pe mburuvicha yvy gotyo pegua oñemýita hag̃ua ñorairõme peteĩ ehérsito tuicha ha mbarete etereívandi; haʼe katu ndaikatumoʼãi opyta hag̃ua: ojejapóta rupi hese ñuhã ha ñemohenda vai. Ha umi hoʼúva ijyvyra rembiʼúgui voi ohundíta chupe, ha iehérsito osyrymbáta; ha heta oúta hoʼa hag̃ua omanóva ramo. Ha koʼã mokõi mburuvicha korasõ oĩta hag̃ua mbaʼe vai apo rehe, ha peteĩ mesa ári oñeʼẽta japu; upéicharõ jepe ndohupytymoʼãi, pe opa hag̃uáre gueteri oĩ rupi pe ára oñemoĩmavaʼekuépe. Upérõ haʼe ojevýta ijyvýpe heta mbaʼerepy reheve; ha ikorasõ oĩta pe ñeʼẽmeʼẽ marangatu rovái; ha ojapóta tembiapo guasu, ha upéi ojevýta ijyvýteépe. Pe ára oñemoĩmavaʼekuépe haʼe ojevýta, ha outa yvy gotyo peguápe; ha katu ndahaʼemoʼãi yma guaréicha, ni upe rire guaréicha. Daniel 11:25–29.

In chapter eight, Gabriel identified that the “chazon,” vision of the twenty-five hundred and twenty years, would conclude at the time appointed, and then the period represented by “the time of the end” would begin. In this passage, the time appointed is the end of the three hundred and sixty years that pagan Rome would rule the world supremely. In this passage there is no “time of the end,” for there was nothing sealed up that was to be unsealed at the end of that period of history.

Pe kapítulo ocho-pe, Gabriel ohechauka vaʼekue pe “chazon”, pe visión umi mokõi mil po cincuenta ha veinte ary rehegua, opa vaʼerãha pe ára oñemoĩmavaʼekuépe, ha upéi oñepyrũta pe áraʼi ojehechaukáva “pe tiempo del fin” rupive. Ko pasáhepe, pe ára oñemoĩmavaʼekue haʼe hína pe ipaha umi trescientos sesenta ary opávo, Roma pagana ogovernáta hague ko yvy tuichakue ári ipoder tuichavéva reheve. Ko pasáhepe ndaipóri “tiempo del fin”, ndahaʼéi rupi oĩ hague mbaʼe oñemboty vaʼekue ojepeʼavaʼerã pe ipahápe upe periodo histórico.

In Daniel chapter eight, the vision of the “last end” of the indignation, which was the twenty-five hundred and twenty years that concluded at the same time as the twenty-three hundred years, was sealed up to the “time of the end,” for in 1844, which was the appointed time of both visions, the light of the third angel was unsealed. In Daniel eleven, verses thirty to thirty-six, at the end of the “first indignation” in 1798, there was to be a period represented as the “time of the end,” when the light of the first angel was unsealed. Therefore, the time prophecy of pagan Rome did not have a time of the end, but only a time appointed, identifying when the three hundred and sixty years concluded, but the time appointed in 1798, and the time appointed in 1844, both unsealed a message that was to be understood in the period represented as the “time of the end”.

Daniel kapítulo poapýpe, pe visión “paha ipahápe” pe pochy rehegua, ha’éva mokõi mil quinientos veinte ary, opa va’ekue peteĩchaite ára umi mokõi mil trescientos ary ndive, oñemboty va’ekue “paha ára” peve; 1844-pe, ha’éva pe ára oñemoĩmava mokõive visión-pe g̃uarã, pe mbohapyha ánhel resape oñepe’a. Daniel kapítulo once-pe, versículo treinta guive treinta y seis peve, pe “ñemyrõ peteĩha” paha gotyo 1798-pe, oĩ va’erã kuri peteĩ ára pukukue ojehechaukáva “paha ára” ramo, upérõ pe peteĩha ánhel resape oñepe’a. Upévare, pe aravo marandu Roma pagana rehegua ndorekói va’ekue peteĩ “paha ára”, síno peteĩ ára oñemoĩmava año, ohechaukáva araka’e-pa opa umi trescientos sesenta ary; ha pe ára oñemoĩmava 1798-pe, ha pe ára oñemoĩmava 1844-pe, mokõivéva oñepe’a peteĩ marandu ojekuaava’erã pe ára pukukue ojehechaukáva “paha ára” ramo ryepýpe.

Rome is revealed as it is represented prophetically within its prophetic time. “Time, times and dividing of time”, “forty-two months”, “twelve hundred and sixty days”, and “three and a half years” are some of the various symbols that represent the period when the papacy ruled during the Dark Ages. The period of time that links the movement of the Millerites to the movement of the one hundred and forty-four thousand is one hundred and twenty-six years. One hundred and twenty-six is also a symbol of twelve hundred and sixty days, for it is a tithe or a tenth of that amount. The one hundred and twenty-six years from the rebellion of 1863, unto the time appointed in 1989, identifies 1989 as God’s appointment with His last day people.

Róma ojehechauka ha’éicha oñerepresenta proféticamente iñára profético ryepýpe. “Tiempo, tiempos ha mbyja’o peteĩ tiempo rehegua”, “irundypa mokõi jasy”, “mil doscientos sesenta ára”, ha “mbohapy ary ha mbyte” ha’e umi opaichagua símbolo ohechaukáva pe período pápado ogoverna hague pe Pytũmby Ára aja. Pe período de tiempo ombojoajúva umi Millerita movimiento pe cien cuarenta y cuatro mil movimiento ndive ha’e cien veintiséis ary. Cien veintiséis avei ha’e peteĩ símbolo mil doscientos sesenta ára rehegua, pórke ha’e peteĩ diezmo térã peteĩ décima upe cantidad-gui. Umi cien veintiséis ary pe rebelión 1863 guive, pe tiempo oñemohenda vaʼekuépe 1989-pe peve, ohechauka 1989 haʼeha Ñandejára oñemoĩ vaʼekue Hendive ára pahápe guarápe hag̃ua.

We will continue this study in the next article.

Rojapóta ñambojoapyta ko ñehesa’ỹijo pe artíkulo oútavape.

“How shall we search the Scriptures? Shall we drive our stakes of doctrine one after another, and then try to make all Scripture meet our established opinions, or shall we take our ideas and views to the Scriptures, and measure our theories on every side by the Scriptures of truth? Many who read and even teach the Bible, do not comprehend the precious truth they are teaching or studying. Men entertain errors, when the truth is clearly marked out, and if they would but bring their doctrines to the word of God, and not read the word of God in the light of their doctrines, to prove their ideas right, they would not walk in darkness and blindness, or cherish error. Many give the words of Scripture a meaning that suits their own opinions, and they mislead themselves and deceive others by their misinterpretations of God’s word. As we take up the study of God’s word, we should do so with humble hearts. All selfishness, all love of originality, should be laid aside. Long-cherished opinions must not be regarded as infallible. It was the unwillingness of the Jews to give up their long established traditions that proved their ruin. They were determined not to see any flaw in their own opinions or in their expositions of the Scriptures; but however long men may have entertained certain views, if they are not clearly sustained by the written word, they should be discarded.

“Mba’éichapa jahekáta Ñandejára Ñe’ẽryru? ¿Jaipytáta piko ñamboguapy hag̃ua peteĩ rire peteĩ ñande doctrina yvyra ñemoĩha, ha upéi ñañeha’ãta opa Escritura ojokupyty hag̃ua ñande remimo’ã ymave guare ndive, térãpa jaraháta ñande remiandu ha ñande jehecha hag̃ua Escritura-pe, ha jahecháta opa lado guive ñande teoría-kuéra añetegua Escritura rupive? Heta umi omoñe’ẽva ha jepe ombo’éva Biblia, noikũmbýi pe añetegua hepyetereíva ohekombo’éva térã oikuaasehína. Yvypóra oguereko jejavy, jepémo añetegua ojehechauka porã; ha amo gotyo ombringírire idoctrina-kuéra Ñandejára Ñe’ẽme, ha ndomoñe’ẽirire Ñandejára Ñe’ẽ idoctrina-kuéra resape rupive, ohechauka hag̃ua hekopeteha iñemo’ã, ndoguatamo’ãi pytũmbýpe ha áraýpe, ni noñangarekomo’ãi jejavy rehe. Heta ome’ẽ Escritura ñe’ẽme peteĩ he’iséva oñemohenda hag̃ua ijehegui remimo’ãre, ha ombotavy ijupekuéra ha ombotavy ambuépe Ñandejára Ñe’ẽ mombe’upy vai rupive. Jaikévo Ñandejára Ñe’ẽ ñehesa’ỹijope, jajapova’erã upéva py’a humilde reheve. Opa teko añónte rehegua, opa mborayhu peteĩ mba’e pyahu hag̃uánte rehegua, ojehejáva’erã ykére. Umi temimo’ã ymaite guive oñemongakuaáva ndajajapyhýiva’erã ndojejavýi hag̃uáicha. Umi hudío-kuéra ndoipotáigui oheja hag̃ua umi tradición yma guive oñemopyendáva, upéva voi ogueru chupekuéra ñehundi. Ha’ekuéra ojedeterminákuri ani hag̃ua ohecha mba’eve vai oĩva ijeheguiete remimo’ãme térã hesakãmbykuéra Escritura rehegua apytépe; hákatu, yvypóra heta aréma oguerekóramo jepe peteĩteĩ jehecha, noñemopyendaporãiramo kuatiare ojehaíva Ñe’ẽ rehe, ojehejapaiteva’erã.

“Those who sincerely desire truth will not be reluctant to lay open their positions for investigation and criticism, and will not be annoyed if their opinions and ideas are crossed. This was the spirit cherished among us forty years ago. We would come together burdened in soul, praying that we might be one in faith and doctrine; for we knew that Christ is not divided. One point at a time was made the subject of investigation. Solemnity characterized these councils of investigation. The Scriptures were opened with a sense of awe. Often we fasted, that we might be better fitted to understand the truth. After earnest prayer, if any point was not understood, it was discussed, and each one expressed his opinion freely; then we would again bow in prayer, and earnest supplications went up to heaven that God would help us to see eye to eye, that we might be one, as Christ and the Father are one. Many tears were shed. If one brother rebuked another for his dullness of comprehension in not understanding a passage as he understood it, the one rebuked would afterward take his brother by the hand, and say, ‘Let us not grieve the Holy Spirit of God. Jesus is with us; let us keep a humble and teachable spirit;’ and the brother addressed would say, ‘Forgive me, brother, I have done you an injustice.’ Then we would bow down in another season of prayer. We spent many hours in this way. We did not generally study together more than four hours at a time, yet sometimes the entire night was spent in solemn investigation of the Scriptures, that we might understand the truth for our time. On some occasions the Spirit of God would come upon me, and difficult portions were made clear through God’s appointed way, and then there was perfect harmony. We were all of one mind and one Spirit.

“Umi oipota añeteteva pe añetegua ndopytamo’ãi py’a mokõivépe oheja hag̃ua hesakuára umi ipojýva tojehecha, tojehesa’ỹijo ha tojekuaauka hag̃ua ichu’imi hag̃ua; ha ndojepy’apymo’ãi avei ojejokóramo térã ojehovasáramo iñe’ẽnguéra ha hemiandu. Péva vaekue pe espíritu oñangarekóva ore apytépe cuarenta ary yma. Roñembyatými vaekue ñaneángapyhy reheve, ñañembo’évo ikatu hag̃uáicha jaiko peteĩme jeroviápe ha doctrina-pe; roikuaágui Cristo ndaja’oiriha. Peteĩ punto añoite peteĩ jey oñemoĩva’ekue jehesa’ỹijorã. Tekokyhyje marangatu omyesakã vaekue ko’ã aty jehesa’ỹijo rehegua. Ñandejára Ñe’ẽ ojepe’a vaekue kyrỹi marangatu reheve. Heta jey rojapo ayuno, ikatu hag̃uáicha roĩ porãve hag̃ua jaikuaa hag̃ua pe añetegua. Ñembo’e py’aguasu rire, oĩramo peteĩ punto noñentendeporãiva gueteri, oñehesa’ỹijo vaekue, ha peteĩteĩ he’i vaekue hembiandu sãsõ hag̃uáicha; upéi roñesũ jey ñañembo’e hag̃ua, ha ñembo’e py’aguasu ojupi vaekue yvágape Tupã oipytyvõ hag̃ua oréve rohecha hag̃ua peteĩcha, ikatu hag̃uáicha peteĩ hag̃ua, Cristo ha Túva peteĩháicha. Heta resay oñehẽ. Peteĩ ermáno oñemoñe’ẽrõ ambue ermánope iñakãmbegue rehe, noikuaáigui peteĩ pasaje ha’e oikuaaháicha, pe oñemoñe’ẽva upéi ojapyhy vaekue iermáno póre ha he’i: ‘Ani ñambyasy Tupã Espíritu Santope. Jesús oĩ ñanendive; ñañongatu espíritu ñemomirĩ ha mbo’epy’yrãva’; ha pe oñeñe’ẽva he’i vaekue: ‘Cheperdonáke, che ermáno, ajapo ndéve tekojoja’ỹ.’ Upéi roñesũ jey ambue tiempo ñembo’epe. Heta aravo romboguata koichaite. Jepiveguáicha ndorostudiái oñondive irundy aravo ári peteĩ jeýpe; upéicharõ jepe, sapy’ánte pe pyhare pukukue oñemboguejypa vaekue Ñandejára Ñe’ẽ jehesa’ỹijo solemne-pe, ikatu hag̃uáicha jaikuaa pe añetegua ñande tiempopegua. Oĩ jey Tupã Espíritu ou vaekue che ári, ha umi parte hasýva hesakãmba vaekue Tupã omoĩva tape rupive, ha upérõ oĩ vaekue armonía perfecta. Maymáva roime vaekue peteĩ ñe’ãme ha peteĩ Espíritu-pe.

“We sought most earnestly that the Scriptures should not be wrested to suit any man’s opinions. We tried to make our differences as slight as possible by not dwelling on points that were of minor importance, upon which there were varying opinions. But the burden of every soul was to bring about a condition among the brethren which would answer the prayer of Christ that his disciples might be one as he and the Father are one. Sometimes one or two of the brethren would stubbornly set themselves against the view presented, and would act out the natural feelings of the heart; but when this disposition appeared, we suspended our investigations and adjourned our meeting, that each one might have an opportunity to go to God in prayer, and without conversation with others, study the point of difference, asking light from heaven. With expressions of friendliness we parted, to meet again as soon as possible for further investigation. At times the power of God came upon us in a marked manner, and when clear light revealed the points of truth, we would weep and rejoice together. We loved Jesus; we loved one another.

“Rojerure ipyahuvévo Ñandejára Ñe’ẽngue ndojejopy vai hag̃ua oñemoĩ porã hag̃uáicha avave remiandu rehe. Roñeha’ãkuri rojapo hag̃ua ore joavykuéra michĩvéva ikatuháicha, ndorojepy’apýi rupi umi mba’e michĩva rehe, umívare oĩháme heta joavy remiandu. Ha katu káda ánga pohýi ha’eva’ekue omoheñói hag̃ua peteĩ teko oñondive umi joyke’y kuéra apytépe, ombohovái hag̃uáicha Cristo ñembo’e, idisipulokuéra peteĩ hag̃ua, ha’e ha Túva oĩháicha peteĩ. Sapy’ánte peteĩ térã mokõi joyke’y oñemoĩ hatãiterei pe jehecha oñepresentáva rehe, ha omboheko hag̃ua pe korasõ remiandu ypykue; ha peichagua ñemohatã ojekuaa jave, ropyta ore investigación-gui ha romohu’ã ore aty, káda peteĩ oguereko hag̃uáicha pa’ũ ohóvo hag̃ua Tupã rendápe ñembo’épe, ha oñomongeta’ỹre ambuekuéra ndive, oikuaa hag̃ua pe joavy renda, ojerurévo tesape yvágagui. Teko porã ha mborayhupópe rojeheja ojupe, jajotopa jey hag̃ua pya’e ikatuháicha, roikundaha jey hag̃ua upe mba’e. Sapy’ánte Tupã pokatu ou orerehe peteĩ hendáicha ojehechakuaáva, ha tesape hesakã porãva ohechauka jave añetegua kyta kuéra, rojasy ha rovy’a oñondive. Rohayhu Jesúspe; rojohayhu avei ojupe.”

“In those days God wrought for us, and the truth was precious to our souls. It is necessary that our unity today be of a character that will bear the test of trial. We are in the school of the Master here, that we may be trained for the school above. We must learn to bear disappointment in a Christ-like manner, and the lesson taught by this will be of great importance to us.

“Umi árape Tupã ombaʼapo oréve g̃uarã, ha añetegua iporãiterei ore ángape g̃uarã. Tekotevẽ ñane joaju ko árape toiko peteĩ tekotevẽháicha ikatútava ogueropuʼaka jejopyrã ha jehasa asy ñehesaʼỹijo. Koʼápe ñaime Mboʼehára Rembiapokue rógape, ñañembokatupyry hag̃ua pe mboʼehao yvateguápe g̃uarã. Tekotevẽ ñaaprende jajerovia ha jagueropuʼaka hag̃ua ñembyasy Cristo-icha, ha pe mboʼepy ko mbaʼéva omboʼe ñandéve tuichaiterei mbaʼe porãrãta.”

“We have many lessons to learn, and many, many to unlearn. God and heaven alone are infallible. Those who think that they will never have to give up a cherished view, never have occasion to change an opinion, will be disappointed. As long as we hold to our own ideas and opinions with determined persistency, we cannot have the unity for which Christ prayed.” Review and Herald, July 26, 1892.

“Oĩ heta mbo’epy ñaaprendéva’erã, ha heta, hetaiterei ñamboykéva’erã. Tupã ha yvága añoite ndojejavýiva. Umi opensáva araka’eve ndotekotevẽmo’ãiha ohejarei peteĩ jehecharã ohayhuetévape, araka’eve ndoguerekomo’ãiha mba’eveichagua ocasión omoambue hag̃ua peteĩ opinión, oñembotavýta. Jajapyhy aja ñande idea ha opinión-kuérape ñane ñeha’ã hatãme ha ñane akãratãme, ndaikatumo’ãi jahupyty pe joaju Cristo oñembo’e hague rehe.” Review and Herald, July 26, 1892.