I intend to demonstrate how the “seven times” of Leviticus twenty-six is “hidden in plain sight” in the book of Daniel, while also identifying that it was hidden through the human instruments which God employed in presenting “the stone” that is stumbled over in the book of Daniel. To follow the light of this presentation requires “integrity.” The definition of integrity that I am suggesting, would be defined as consistency in one’s actions, values, methods, and principles. It would demand that we adhere to what is revealed within God’s Word, even when it does not agree with human ideas that contradict God’s Word.
Aime’ẽta amyesakã hag̃ua mba’éichapa pe “pokõi ára” Levítico mokõipa poteĩ-gui oĩ “ñemi ojehechahápe” Daniel kuatiañe’ẽme, ha avei ahechauka hag̃ua oñeñomi hague umi tembiporu yvypóra rupive Tupã oiporu vaʼekue omoĩporã hag̃ua “ita” ipysyrõha rehe oñepysanga hag̃ua Daniel kuatiañe’ẽme. Oñemombaʼeguasu hag̃ua ko ñemyesakã resape, tekotevẽ “tekojoja.” Pe tekojoja rembiapokue aimoʼãva, ikatu oñemyesakã hag̃ua peteĩ tapicha rembiapópe joja, heko jerovia hag̃ua, hembiapokue rapépe, ha hekopete oikovéva tenondetepe. Upéva ojerureta ñande rehe ñajajoko hag̃ua umi mbaʼe oñemombeʼúva Tupã Ñeʼẽ ryepýpe, jepe ndojoajúi ramo yvypóra remiandu rehe Tupã Ñeʼẽ ndive ojoavyva.
“Strict integrity should be cherished by every student. Every mind should turn with reverent attention to the revealed word of God. Light and grace will be given to those who thus obey God. They will behold wondrous things out of His law. Great truths that have lain unheeded and unseen since the day of Pentecost, are to shine from God’s word in their native purity. To those who truly love God the Holy Spirit will reveal truths that have faded from the mind, and will also reveal truths that are entirely new. Those who eat the flesh and drink the blood of the Son of God will bring from the books of Daniel and Revelation truth that is inspired by the Holy Spirit. They will start into action forces that cannot be repressed. The lips of children will be opened to proclaim the mysteries that have been hidden from the minds of men. The Lord has chosen the foolish things of this world to confound the wise, and the weak things of the world to confound the mighty.” The Fundamentals of Christian Education, 474.
“Tekoporã mbarete ha jojaite rehegua ojehayhuva’erã opa temimbo’e rehe. Opa apytu’ũ toñemboja kyhyje marangatu reheve Tupã ñe’ẽ ojehechaukáva gotyo. Mba’eporã ha gracia oñeme’ẽta umi péicha iñe’ẽrendúva Tupãme. Ha’ekuéra ohecháta mba’e hechapyrãva Iley guive. Añetegua guasu, oĩva’ekue noñeñatendéi ha ndojehechái Pentecostés ára guive, osẽva’erã Tupã ñe’ẽgui ipotĩ ypykue reheve. Umi añetehápe ohayhúva Tupãmepe Espíritu Santo oikuaaukáta añetegua okañýva’ekue apytu’ũgui, ha avei oikuaaukáta añetegua ipyahúvaete. Umi okarúva Tupã Ra’y ro’o ha ho’úva huguy oguenohẽta Daniel ha Apocalipsis kuatiakuéragui añetegua Espíritu Santo ombopyahúva. Ha’ekuéra omoñepyrũta omba’apo mbaretekuéra ndaikatúiva ojoko hag̃ua. Mitãnguéra rembe’ýgui ojepe’áta ñe’ẽ ikatu hag̃uáicha omombe’u umi ñemimby oĩva’ekue kañy yvypóra apytu’ũgui. Ñandejára oiporavo ko yvy arigua itavyva’ekue omoñepyrũ hag̃ua tĩndy umi arandu hag̃ua, ha umi ikangyva ko yvy arigua omoñepyrũ hag̃uáicha tĩndy umi imbaretevape.” The Fundamentals of Christian Education, 474.
An easy example of both the human error that is found in the book of Daniel, and the unwillingness to adhere to God’s Word, can be found in the word translated as “daily” in Daniel chapter eight. Integrity would demand that if Ellen White commented on that word, as she does, that as Seventh-day Adventists that profess to uphold the Spirit of Prophecy, we would automatically use her commentary on the word to direct our understanding.
Peteĩ techapyrã hasýva ohechauka hag̃ua mokõivéva: pe jejavy yvypóra ojejuhúva Daniel kuatiápe, ha pe ndaipotáiva ojejokópe Ñandejára Ñe’ẽre, ikatu ojejuhu pe ñe’ẽ oñembohasáva “ko’ẽreíre” ramo Daniel kapítulo 8-pe. Tekojoja ojeruréta, Ellen White oñe’ẽháicha upe ñe’ẽ rehe, ha’e ojapoháicha, ñande, Adventista del Séptimo Día ramo ñamombe’úva jajokupytyha Espíritu de Profecía rehe, ñande jaipurúva hag̃ua iñe’ẽmondo upe ñe’ẽ rehe ñandereko hag̃ua ñane ñehesa’ỹijo rape.
“Then I saw in relation to the ‘Daily,’ that the word ‘sacrifice’ was supplied by man’s wisdom, and does not belong to the text; and that the Lord gave the correct view of it to those who gave the judgment hour cry. When union existed, before 1844, nearly all were united on the correct view of the ‘Daily;’ but since 1844, in the confusion, other views have been embraced, and darkness and confusion has followed.” Review and Herald, November 1, 1850.
“Upéi ahecha, ‘Meme’ rehegua, pe ñe’ẽ ‘sacrificio’ omoĩhague yvypóra arandu, ha ndaha’éiha pe texto pegua; ha Ñandejára ome’ẽhague hese pe hechapyre hekopeteva umi ome’ẽ vaʼekuépe pe ára jehusga sapukái. Oĩ jave joaju, 1844 mboyve, haimete opavave oĩ joaju pe hechapyre hekopeteva ‘Meme’ rehe; ha 1844 guive, pe ñembyaty vai apytépe, oñemoguahẽ ambue hechapyrekuéra, ha upe rire ou pytũ ha ñembyaty vai.” Review and Herald, 1 de noviembre de 1850.
We could spend a great deal of time on these two sentences, for when they finally get placed in the book Early Writings, the human editors have placed a misguided definition of what is stated, but that is another story. For our purposes we simply wish to point out two relevant points. The first point is that Sister White says “the word “sacrifice” was supplied by man’s wisdom, and does not belong to the text.”
Ikatu hag̃uáicha ñamboyke heta ára ko mokõi ñe’ẽjoaju rehe, pórke ipahápe oñemoĩ jave kuatiañe’ẽme Early Writings, umi editor humano omoĩ peteĩ ñemyesakã ojehovaíva upe he’íva rehe, ha upéva katu ambue tembiasakue. Ñane rembiaporãrã ko’ápe ningo jahechaukasénte mokõi punto iñimportánteva. Peteĩha punto ha’e Sister White he’iha: “ñe’ẽ ‘sacrifice’ yvypóra arandu rupive oñemoĩva’ekue, ha ndaha’éi pe texto mba’e.”
Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? Daniel 8:13.
Upéi ahendu peteĩ marangatu oñeʼẽva, ha ambue marangatu heʼi pe marangatu oñeʼẽvape: Mbovy arakaʼe pevepa pe visión pe sacrificio ára ha ára rehegua, ha pe ñembyai oporomboʼeharakuéva rehegua, omeʼẽ hag̃ua mokõivéva pe santuario ha pe ehérsito ojejopy hag̃ua ipy guýpe? Daniel 8:13.
The previous verse is the question that elicits the answer of verse fourteen, and that answer represents the central pillar and foundation of Adventism. And in the very question that produces that great light represented as the central pillar of Adventism, we are informed that human wisdom has made an error by placing an added word into the translation of the verse.
Pe versíkulo mboyvegua hína pe porandu oguenohẽva pe versíkulo catorce rembohovái, ha upe rembohovái ohechauka pe yvyra guasu mbytépegua ha pyenda tee Adventismo rehegua. Ha pe poranduite ome'ẽva upe tesape guasu ojehechaukáva ramo pe yvyra guasu mbytépegua Adventismo rehegua, ñande jaikuaa arandu yvypóra rehegua ojavy hague omoĩvo peteĩ ñe'ẽve joapy pe versíkulo ñembohasápe.
There are literally hundreds of added words in the translation of the 1611 KJV Bible, but there is only one time that God identifies any of those hundreds of added words as erroneous. And it is clear it was an error that was produced by the human side of the combination of humanity and divinity which produced the Word of God. More significant is that there would be no need for any inspired commentary on the added word “sacrifice” if it were not something that produced an incorrect understanding of the verse. It is clear that it does, for the inspired commentary not only identifies that the word should not be there, but also identifies that “those who gave the judgment hour cry,” were given “the correct view” of the “daily” by the Lord. Integrity demands that we use those two sentences just as they read.
Oĩ literalmente hetaiterei ñe’ẽ oñembojoapýva pe traducción-pe Biblia KJV 1611-pe, ha katu peteĩ jeýnte Tupã ohechauka umi hetaiterei ñe’ẽ oñembojoapýva apytégui peteĩha jejavyha. Ha hesakã porã kóva ha’e hague peteĩ jejavy oúva pe yvypóra rembiasakue-gui pe joaju yvyporakue ha Tupãrekogua apytépe, omboheñóiva Tupã Ñe’ẽ. Iñimportantevéva ningo ndaiporimo’ãiva tekotevẽ avave comentario inspirado pe ñe’ẽ oñembojoapýva “sacrifice” rehe, ndaha’éiramo peteĩ mba’e omoheñóiva peteĩ entendimiento vai pe versículo rehe. Hesakã porã ojapoha upéva, pe comentario inspirado ndaha’éi añoite ohechaukágui pe ñe’ẽ ndaikatuiha oĩ upépe, síno avei ohechaukágui umi “ome’ẽ va’ekue pe juicio aravo sapukái,” oñeme’ẽ hague chupekuéra “pe jehecha hekopete” pe “daily” rehe Ñandejára rupive. Tekoporã rekovépe tekotevẽ jaipuru ko’ã mokõi ñe’ẽjoaju exactamente ojehaiháicha.
Those who gave the judgment hour cry identified “the daily” as a symbol representing paganism or pagan Rome, depending on the context where it is located. The word translated as “daily” occurs five times in the book of Daniel. All five occurrences are as a noun. The word occurs one hundred and four times in God’s Word, and ninety-nine times it is used as an adjective, but in the book of Daniel alone, it is used as a noun. The men who translated the King James Bible saw the word ninety-nine times as an adjective, so when it came to the book of Daniel, they attempted to make it an adjective in order to agree with all the other times it occurred as an adjective. In order to do that, they added the word “sacrifice.” But God, through Ellen White, said that “sacrifice” should be omitted, which would mean that “the daily” is to be understood as a noun.
Umi ojapóva pe ára huicio sapukái ohechakuaa “pe ára ha ára” ha’eha peteĩ símbolo orepresentáva paganísmo térã Roma pagana, odependévo pe contexto ojejuhuhápe. Pe ñe’ẽ oñembohasáva “ára ha ára” ramo ojehu po jey kuatia Daniel-pe. Umi po jevy reheve, opavave ojeipuru téra ramo. Pe ñe’ẽ ojehu cien irundy jey Tupã Ñe’ẽme, ha noventa y nueve jey ojeipuru adjetívo ramo; katu kuatia Daniel-pe añoite ojeipuru téra ramo. Umi kuimba’e ombohasava’ekue pe Biblia King James ohecha pe ñe’ẽ noventa y nueve jey adjetívo ramo; upévare, oguahẽvo kuatia Daniel-pe, oñeha’ã hikuái ojapo ichupe adjetívo ramo hag̃ua oñemoĩ peteĩcha opa umi ambue hendápe ojehuhaguére adjetívo ramo. Ikatu hag̃uáicha ojapo upéva, omoĩve hikuái pe ñe’ẽ “sacrificio”. Katu Tupã, Ellen White rupive, he’i va’ekue “sacrificio” oñemboyke va’erãha, upéva he’iséva “pe ára ha ára” oñentende va’erãha téra ramo.
Those who stand opposed to God’s counsel on this word within Adventism define the word as a symbol of Christ’s heavenly sanctuary ministry, but those who gave the judgment hour cry correctly defined it as paganism. Adventism today uses a symbol of a satanic power to represent Christ!
Umi oñemoĩva Ñandejára consejo rehe ko ñe'ẽ rehe Adventismo ryepýpe omboja'o ko ñe'ẽ Cristo rembiapo pe santuario yvagapeguápe rehegua símboloramo; ha umi ome'ẽva’ekue pe juicio aravo sapukái hekopete omyesakã kuri ha’eha paganísmo. Adventismo ko árape oipuru peteĩ símbol oúva peteĩ pokatu satánicogui ohechauka hag̃ua Cristope!
Through erroneous human logic, the true understanding of the word translated as “the daily” has been hidden from Adventism. Adventists that base their prophetic study on subjects that occur randomly through the years in their Sabbath School quarterlies lazily drink the Kool-Aid that is dished out through those quarterlies, and which are confirmed by pastors who themselves have not the integrity necessary to allow any input from the comments on the subject by Sister White.
Tapicha kuimba’e rehegua lógica jejavy rupive, oñeñomi Adventismo-gui pe ñeikũmby añetéva pe ñe’ẽ oñembohasáva “pe ára ha ára” ramo. Umi Adventista omoĩva iprofésía ñehesa’ỹijo pyenda umi mba’e oñeporavóva rei ary pukukue pehẽnguépe ikatupyrýva Escuela Sabática trimestral-kuérape, tekoate’ỹme ho’u umi mbo’epy oñeme’ẽva chupekuéra umi trimestral rupive, ha upéva omombarete umi pastor, ha’ekuéra voi ndorekóiva pe tekoporã tekotevẽva omoneĩ hag̃ua mba’eveichagua jeike umi ñe’ẽjoaju Sister White ome’ẽva ko mba’e rehe.
The history of the controversy of “the daily” reached the turning point around 1911, where Sister White directly stated that those who had rejected the pioneer understanding of “the daily” as paganism, and who were teaching that “the daily” represented Christ’s sanctuary ministry, had received their understanding from “angels that were expelled from heaven” (20 MR 17).
Pe kontroversia rehegua “lo cotidiano” rembiasakue og̃uahẽ pe punto iñambueha rupi ary 1911 rupi, upépe Hermana White he’i hag̃ua mbykymi ha hesakã hag̃uáicha umi ombotovéva pe entendimiento pionero rehegua “lo cotidiano” ha’éva paganismo, ha ombo’évape “lo cotidiano” ohechauka Cristo rembiapo pe santuariope, oguereko hague iñentendimiento “umi ánhelgui oñemosẽva’ekue yvágagui” (20 MR 17).
The truth of “the daily” has been identified clearly by Sister White, and she teaches that “holy angels” guided the mind of William Miller and that “angels expelled from heaven” guide the minds of those who teach that “the daily” represents Christ’s heavenly sanctuary ministry. The truth of “the daily”, as presented by those who gave the judgment hour cry, was discovered by William Miller.
Pe añetegua “sapy’agua” rehegua ojehechauka porã Sister White rupive, ha’e ombo’eha “ángel marangatu” omboguata hague William Miller akãme, ha “ángel yvágagui oñemosẽva” omboguata akãkuéra umi ombo’éva “sapy’agua” ohechaukaha Cristo rembiapo yvágape pe tupaópe. Pe añetegua “sapy’agua” rehegua, ojehechaukaháicha umi ome’ẽ va’ekue pe juicio aravo sapukái, William Miller ojuhu.
“I read on, and could find no other case in which it [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 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 Thess. ii, 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.” Second Advent Manual, 66.
“Alee hag̃ua, ha ndaikatúi ajuhu ambue káso ipype ojepuruhápe pe [kaka’aguã ára ha ára], ndaha’éirõ Daniel-pe año. Upéi [peteĩ concordancia pytyvõ rupive] ajapyhy umi ñe’ẽ oĩva hendive joajúpe, ‘oipe’a hag̃ua’; ha’e oipe’áta pe kaka’aguã ára ha ára; ‘upe ára guive pe kaka’aguã ára ha ára ojeipe’áta,’ hamba’e. Asegi alee hag̃ua, ha apensa ndaikatumo’ãiha ajuhu mba’eve tesape pe texto rehe; ipahápe aguahẽ 2 Tes. ii, 7, 8-pe. ‘Pe tembiapo angaipa rehegua niko ko’ág̃ama voi omba’apo; peteĩnte oĩ ko’ág̃a ojoko hag̃ua, oñemboguejý pe tapegui peve, ha upérõ ojekuaaukáta pe aña,’ hamba’e. Ha aguahẽvo upe texto-pe, ¡ajépa mba’éichaitépa hesakã ha hechapyrã pe añetegua! ¡Upéva hína! ¡Upéva hína pe kaka’aguã ára ha ára! Añetehápe, ko’ág̃a, mba’épa he’ise Pablo ‘upe ko’ág̃a ojokóva’, térã omboykéva? ‘Pe kuimba’e angaipa rehegua’ ha pe ‘aña’ rupive, oje’éva hína pe Popery. Añetehápe, mba’épa pe ojokóva pe Popery ani hag̃ua ojekuaauka? Mba’ére piko, upéva hína pe Paganismo; upéicharõ, pe ‘kaka’aguã ára ha ára’ tekotevẽ he’ise Paganismo.” Second Advent Manual, 66.
What is really sobering about Miller’s discovery that “the daily” represented paganism, is where he found the truth. He found it in the passage of the apostle Paul’s writings where Paul not only defines “the daily” as paganism, but it is the passage identifying that those who received not the love of the truth, receive strong delusion. The acceptance of “the daily” as a symbol of Christ’s sanctuary ministry, the definition that came from angels that were expelled from heaven, is the symbol of those in Adventism who have not the integrity necessary to rightly divide the word of truth, and therefore are already destined to receive strong delusion.
Mba’épaite añetehápe umi mba’e ojehechakuaa hag̃ua umi Miller ojuhu hague “pe ára ha ára” ohechauka hag̃ua paganismo, ha’e hína moõpa ojuhu upe añetegua. Ojuhu upéva apóstol Pablo jehaípe pe pasáhepe, upépe Pablo ndaha’éi añónte omyesakãva “pe ára ha ára” ha’eha paganismo, síno ha’e avei pe pasáhe ojekuaaukahápe umi ndaojapóivape pe añetegua mborayhu oñeme’ẽha ñembotavy mbarete. Pe ojeguerovia “pe ára ha ára” Cristo rembiapo pe santuariope hag̃ua símbolo, pe definición ouva’ekue anhelkuéragui oñemosẽva’ekue yvágagui, ha’e pe símbolo umi Adventismo ryepýpe oĩvape g̃uarã ndorekóiva pe tekojoja tekotevẽva oñemboja hag̃ua hekopete pe añetegua ñe’ẽ rehe, ha upévare ojejapóma voi hese kuéra oñeme’ẽtaha chupekuéra ñembotavy mbarete.
I do not want to sidetrack the point we are seeking to identify. That point is that the “seven times” that is identified in the same vision where “the daily” is located has been hidden by human hands, though it remains in plain sight. This was simply an easy example of how a human translation error made long centuries ago, that is thereafter manipulated in human minds by angels that were expelled from heaven, is used today at this crucial time just before the final crisis at the end of the world, to blind minds to truth that is actually in plain sight.
Ndacheipotái ambogue che rape pe punto jahupytýsévape. Upe punto ha’e pe “siete tiempo” ojekuaaukáva upe visión-pe oĩháme avei “pe ára ha ára”, oñemokañy hague yvypóra po rupive, jepe opyta hesakã porãva renondépe. Kóva ha’e kuri peteĩ techapyrã ndahasýiva mba’éichapa peteĩ jejavy ñembohasa rehegua ojejapóva yvypórape heta siglo ymaite guive, upéi oñemboguata yvypóra akãme umi ánhel ojeityva’ekue yvágagui rupive, ojepuru ko árape ko ára ijetu’uetereívape, pe apañuãi paha mboyve ko mundo paha gotyo, omboypá hag̃ua akãnguéra añeteguágui, añetehápe oĩramo jepe hesakã porãva renondépe.
In the 1910 time period the rebellion of “the daily” was just getting under way, W. W. Prescott and A. G. Daniells were spearheading the satanic work of rejecting the foundational understanding of “the daily.” The following article is a letter from that very time, where Sister White addresses the satanic view that “the daily” in the book of Daniel represents Christ’s sanctuary work. At that time the two men were pushing the idea of going into the old pioneer books and changing the pioneer understanding to their new satanic definition. It is my hope that we can exercise integrity as we read the article.
Ára 1910-pe, pe rebelión “pe ára ha ára” rehegua oñepyrũmbaitéma ramo, W. W. Prescott ha A. G. Daniells oisãmbyhy hína kuri pe tembiapo satánico omboykévo pe entendimiento fundacional “pe ára ha ára” rehegua. Pe artíkulo oúva upe rire ha’e peteĩ kuatiañe’ẽ upe tiempoite guive, upépe Hermana White oñe’ẽ pe punto de vista satánico rehe, he’íva “pe ára ha ára” Daniel kuatiañe’ẽme ohechaukaha Cristo rembiapo pe santuariope. Upe jave umi mokõi kuimba’e omotenondéva pe idea oike hag̃ua umi aranduka yma guare umi pionero-kuéra rehegua ha omoambue hag̃ua pe entendimiento pionero-kuéra rehegua hekópe pe definición pyahu satánica orekóva. Che jerovia ha’e ñande ikatu hag̃uáicha ñamboaje añetegua ñande rekopete jaleevo pe artíkulo.
“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; and your mind and Elder Prescott’s mind were being worked by the angels that were expelled from heaven. 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.
“Ko etapa-pe ñande jeikove rehegua ndovaléi ñande apytuʼũ oñemomombyry pe tesape ijojahaʼỹva ñandéve oñemeʼẽ vaʼekue [ñandéve] ñahesaʼỹijo hag̃ua pe aty guasu iñimportánteva ñane konferénsia-pe. Ha upépe oĩkuri pe Hermano Daniells, pe ijupegua apytuʼũ rehe enemigo ombaʼapo hague; ha nde apytuʼũ ha Elder Prescott apytuʼũ rehe avei ombaʼapo hína kuri umi ánhel ojeity vaʼekue yvágagui. Satanás rembiapo ningo vaʼekue pembojere hag̃ua pene apytuʼũ ikatu hag̃uáicha oñemoinge umi mbaʼe michĩvaite, “jots and tittles”, pe Señor ndopenái vaʼekue pemeʼẽ hag̃ua. Umíva ndahaʼéi vaʼekue tekotevẽva. Péro kóva heʼise heta mbaʼe pe añetegua rembiaporã rehehápe. Ha pene apytuʼũ remimoʼãnguéra, pejehupi vaʼerãramo umi mbaʼe michĩvaite térã “jots or tittles” rehe, upéva hína peteĩ tembiapo Satanás ojapopyréva. Pemohenda porã hag̃ua umi mbaʼe michĩva umi aranduka ojehaívape, peimoʼã ikatu hag̃uáicha pejapo peteĩ tembiapo tuicha. Péro che ajerurepyre, Kyhyje hag̃ua: Kirirĩ hína ñeʼẽporã.”
“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.
“Che aime vaʼerã, Pehejái pejeporeka hag̃ua jejavyre. Ko propósito añágui ikatúramo añoite oñemboguata, upéicharõ peẽme ojehecha pende rembiapo ojeguereko hag̃uáicha mbaʼe porãitereíva, iñakãrapuʼã porãitéva. Haʼe vaʼekue pe enemigo rembiaporã ogueru hag̃ua opa umi mbaʼe ojeʼe hag̃uáicha ndojeguerohoryporãiha, umi opaichagua apytuʼũ ndoguerojokupytýi haguépe peteĩ ñeʼẽme.”
“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 cause great confusion 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.
“¿Mba’éiko upéi? Pe tembiapoite ombovy’áva Aña-pe oikóta. Oñeme’ẽta peteĩ ta’anga umi okapegua-pe, ndaha’éi ñande jerovia rehegua pe añetehápe, síno pe oĩporãtava chupekuéra; upéva omongakuaáta teko reko ypykuéra omoheñóitava tuicha sarambi ha omyenyhẽta umi aravo óro, umi va’erã ojeporu kyre’ỹme ogueru hag̃ua pe marandu guasu tavayguakuéra renondépe. Umi ñemombe’u oimeraẽ mba’e rehegua, ñande ñamba’apómava hese, ndaikatumo’ãi maymáva ojoaju hag̃ua peteĩcha; ha pe resultado ha’éta omboapañuãi hag̃ua umi ojeroviáva ha umi ndogueroviáiva akãme. Kóva hína pe mba’eete Satanás ojapo hag̃ua ombosako’íva kuri—oimeraẽ mba’e ikatúva oñembotuichave oñehechauka hag̃uáicha peteĩ joavyramo.”
“Read Ezekiel, chapter 28. 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.
“Elee Ezequiel, capítulo 28. Ko’ág̃a, ko’ápe oĩ peteĩ tembiapo tuicha, upépe ikatu hag̃ua umi espíritu extraño ojechauka. Péro Ñandejára oguereko peteĩ tembiapo ojejapóva hag̃ua osalva hag̃ua umi ánga okañývape; ha umi tenda Satanás, oñemomorãvo ambue ramo, ikatúva omyenyhẽ, oguerúvo ñembyasy ñane aty apytépe, upéva ha’e ojapóta porãite, ha opa umi michĩva joavykuéra oñembotuicháta, ojehechakuaavéta hag̃ua.”
“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, 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.
“Ha cheve ahechauka kuri Yvypóra Ñandejára nome’ẽi hague ni Karai Daniells ni Prescott-pe ko tembiapo pohýi. ¿Satanás ñemohenda vai oike va’erã piko, ko “Daily” ha’e hag̃uáicha peteĩ mba’e tuichaitereíva oñemoingéva hag̃ua omyakãtĩ hag̃ua umi apytu’ũ ha ojoko hag̃ua tembiapo ñemotenonde ko aravo iñimportánteva jave? Ndovaléi oiko upéicha, taha’e ha’éva. Ko mba’e noñemoingéi va’erã, pórke pe espíritu oñemoingéta va’ekue ojokóva ha Lucasifér ojesarekopaite opa ñemongu’ére. Umi rembiapokue satániko oñepyrũta hembiapo ha oñemoingéta ñemondýi ñane atykuérape. Nde ndereguerekói ñehenói reikunde hag̃ua umi joavy opiñõ rehegua ndaha’éiva peteĩ porandu ojehechaukáva hag̃ua; ha nde kirirĩ hína ñe’ẽ porã. Che areko ko mba’e tuichakuehápe che renondépe. Pe aña ikatúrõ ombojejaho’i peteĩva jepe ñane retãyguakuérava ko’ã mba’ére, ha’e oikuaaukaháicha ojaposeha, Satanás rembiapo osẽ porãta. Ko’ág̃a tembiapo, pya’e’ỹre, oñepyrũ va’erã ha ani oñemyasãi peteĩ [joavy] opiñõ rehegua.”
“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].
“Satana omokyre'ỹta umi kuimba'e osẽ va'ekuépe ñande apytégui oñemoirũ hag̃ua umi ánhel aña ndive ha ombotapykuévo ñane rembiapo porandu mba'e'ỹre rehe, ha mba'eichaitépa oĩta vy'a enemigo táva ryepýpe. Peñembyaty, peñembyaty. Toñotỹ opaichagua joavy. Ko'ág̃a ñane rembiapo hína ñame'ẽmbaite opa ñane mbarete tetépeguáva ha apytu'ũ ha nervio mbarete hag̃ua ikatu hag̃uáicha ñamoĩ umi joavy tape ykére, ha maymáva tojoaju peteĩ ñe'ẽme. Satanáspe, iñarandu tuicha ha noñemomarangatúiva rupive, oñeme'ẽrire pe michĩvéva jepe ojoko hag̃ua, [ovy'aitereíta].”
“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.
“Koʼág̃a, ahecha ramo mbaʼéichapa rembaʼapo kuri, che akã oikuaa porã pe situación kompletoite ha umi resultado oikótava remoĩ hag̃ua tenonderã ha reheja ramo umi tapicha oreheja vaʼekuépe michĩvéva jepe oportunidad ogueru hag̃ua ñembotavy ñande atykuérape. Nde aranduʼỹ haʼéta voi pe Satanás oipotaháicha. Ne marandu hatãva ndahaʼéi kuri Espíritu Santo inspiración guýpe. Che amongeta hag̃ua ndéve añeʼẽ hag̃uáicha, nde rejeporeka hag̃ua jejavy umi kuatiajehaipyre kuimbaʼe kuéra rehe, umi Tupã oguerovaʼekue, ndahaʼéi Tupã inspiración rehegua. Ha ko arandu ramo Elder Daniells omeʼẽtava tavayguápe, anieteite peẽme pejapo chupe peteĩ tembiapo tee rehegua, ndikatúi rupi ombojoaju causa ha efecto. Nde kirirĩ ko mbaʼe rehegua haʼe nde arandu. Koʼág̃a, opa mbaʼe oimeháicha jejavy jehekápe umi kuatiañemoherakuãme kuimbaʼe kuéra rehegua, oikovévaʼỹma, ndahaʼéi pe tembiapo Tupã omeʼẽva avavéve pende apytégui pejapo hag̃ua. Pórke koʼã kuimbaʼe—Elders Daniells ha Prescott—osegírire kuri umi dirección omeʼẽvaʼekue táva kuéra rembiapo rehe, heta, hetaiterei, oñekonvense vaʼerãmoʼã pe añetegua rehe ha oñekonverti vaʼerãmoʼã, kuimbaʼe katupyryva, umi [koʼág̃a] oĩva tenda kuérape arakaʼeve noñeguahẽmoʼãi hag̃ua chupekuéra.
“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.
“Opaite yvy ape ári ojehechava’erã peteĩ familia guasuicha. Ha peẽ peguerekóramo péicha peẽme’ẽ hag̃ua peikuaa hag̃ua, mba’ére piko peheja ko yvy arigua oñehundi heta áño aja umi testimonio ñande Ruvicha Jesucristo ome’ẽva reheve? Pe religión añetegua ñanembo’e ñama’ẽ hag̃ua opa kuimba’e ha kuña rehe tapicha ramo ikatúvare jajapo iporã hag̃ua.”
“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.
“Kóva oĩma kuatiare heta áño aja: ‘Peteĩ Akã Oñembojereporãva’, peteĩ testimonio karai Andrews-pe g̃uarã. Akã ikatu oñembokatupyry hag̃ua oiko hag̃ua pu’aka oikuaa hag̃ua araka’épa oñeñe’ẽ vaerã ha mba’e pohýi-pa ojagarra vaerã ha ogueropu’aka vaerã, Cristo niko nde Mbo’ehára. Ha che akyhyjeiterei nderehe [ahechávo nde] remomba’eguasu nde arandu ha rehekárõ peteĩ tape ogueru hag̃uáicha iñemoavy umi ñe’ẽme’ẽme. Ñandejára ohenói kuimba’e arandúvape ikatúva oguereko hag̃ua kirirĩ, upéva arandu ramo chupekuéra ojapo hag̃ua upéicha. Reikose ramo peteĩ kuimba’e kompleto, reikotevẽ ñemomarangatu Jesucristo rupive. Ko’ág̃a oñepyrũma peteĩ tembiapo, ha tahechakuaa arandu opa ministro-pe, opa presidente conferencia-pegua-pe. Péro kóva ningo peteĩ tembiapo ndéve g̃uarã rejagarra vaerã kuri heta áño haguéma, upe nde reikotevẽhague rehupi hag̃ua nde ñe’ẽ ko tembiapoitépe g̃uarã. Cristo ome’ẽ va’ekue opa Itavayguápe mbo’e porãite mba’épa ojapo vaerã hikuái ha mba’e mba’épa ndajajapói vaerã. Ha sa’i tiempo oĩ gueteri ñandéve ñamba’apo hag̃ua ñamoheñói hag̃ua Ñandejára rekojoja. Nde ikatu reikuaa Ñandejára rape. Ahecha nde rembipota regueraha hag̃ua opa mba’e nde reipotaháicha, rire reñemoĩ rire presidente ramo. Nde repensa va’ekue rejapotaha mba’e hechapyrãva, ha umíva ha’éta peteĩ tembiapo Tupã ndoikomo’ãi va’ekue nde pópe rejapo hag̃ua. Ko’ág̃a nde rembiapo ndaha’éi rejopy hag̃ua, síno remosãso hag̃ua opa tekotevẽ ikatúva, Ñandejára ndepyhupyty ramo rejerure hag̃ua. Péro pya’eterei reme’ẽma techaukaha arandu ha juicio oñemomarangatúva nderehe ndojehechaukái hague. Nde remyasãi kuri umi asunto ndaikatumo’ãiva oñemoneĩ, ndaha’éiramo Ñandejára ome’ẽ tesape.”
“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.
“Añe’ẽme’ẽmby chéve ndovaléi hague ojejapo umívaicha pya’e eterei, ha’éva nde reiporavo hag̃ua conferencia mburuvicháramo peteĩ aryve jepe. Ha Tupã Ñandejára ndohejamo’ãvéima ojejapo ko’ãichagua tembiapo pya’e pe mba’e ndojeguerúi mboyve Ñandejárape ñembo’épe; ha nde, reguerekóma rupi ne rendápe upe marandu he’íva Ñandejára rembiapo oĩva conferencia mburuvicha ári ha’eha peteĩ tembiapoite solemnísimo ha pohýi, ndereguerekói kuri derecho moral rehendy hag̃ua nde pochyháicha pe tema “Daily” rehe ha reimo’ã hag̃ua ne influencia ombohováitaha pe porandu. Oĩ kuri anciano Haskell, ogueraháva’ekue umi tembiapoite pohýi, ha oĩ anciano Irwin ha heta kuimba’e ambue ikatúva amombe’u, oguerekóva umi tembiapoite pohýi.”
“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.
“Moõpa piko peẽ pehechauka va’ekue pe pende jerovia ha ñemomba’e umi kuimba’e itujavéva rehe? Mba’e autorida piko ikatúva peẽ peiporu, ndapehenóivo opa umi kuimba’e responsablevévape ojehecha hag̃ua ko mba’e? Péro ko’ág̃a tañamyesakã porã ko asunto. Ko’ág̃a tekotevẽ ñahesa’ỹijo jey taha’epa kóva Ñandejára juicio, pe tembiapo oñemboyke va’ekue renondépe, pehechauka hag̃uáicha pende kyre’ỹ pemoguata hag̃ua pe tembiapo peteĩ áño ambuéva jepe. Peẽ peraháramo pe tembiapo peteĩ áño ambue umi pytyvõ oñembojoajútava penendive reheve, tekotevẽ peteĩ ñemoambue oiko pendehe ha anciano Prescott rehe. Ha peñemomirĩ pende py’aite guive Tupã renondépe. Ñandejára ohechava’erã pende pype peteĩ techauka ambuéva experiencia rehegua; pórke araka’eve oĩ va’erãmo’ã kuimba’e oikotevẽva oñekonverti jey ko’áĝagua tiémpope, upéva hína anciano Daniells ha anciano Prescott.”
“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.
“Porundy kuimba’e tojeporavo, ha’ekuéra arandu va’erã ha Tupã gracia rembiapo rupive tahechauka peteĩ jeyjey jevy. Oiméramo kuimba’e-kuéra oĩva péicha oñembotavyeterei hag̃uáicha ndaikatúi oimo’ã mba’éichapa peteĩ mba’e ogueru ambue mba’e, ha upévare oheja rei umi kuimba’e oguerova’ekue tembiapo rembikotevẽ ha umi aty guasu moakãhára, [ha] umi kuimba’e ogueraháva ko tembiapo mokõi ary ári hag̃ua oñemboyke, ha upéi oiko peteĩ jejapo pya’eterei ha arandurã’ỹva, ha kuimba’e-kuéra oheja reínte pe tembiapo oñemoĩva’ekue henondépekuéra heta ary pukukue—pe tembiapo táva guasúpe—ha ndohupytýi térã sa’ieterei oñeme’ẽ atención umi tuja-kuérape consejo rehehápe, ha upéi omoherakuã umi mba’e ha’ekuéra voi oiporavóva ome’ẽ hag̃ua tavayguakuérape, upéva voi ogueraha imba’etéva testimonio ohechaukáva ndaiporãiha umi kuimba’e oñemoĩ hag̃ua ijesarekópe peteĩ tembiapo tuicha ha hechapyrãva péicha.”
“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.
“Cristo ndomanói. Araka’eve ndojehejáimo’ãi hembiapo ojegueroguata ko tape extraño rupi. Peheja umi kuatiañe’ẽ oĩ hag̃uáicha. Oiméramo tekotevẽ peteĩ ñemoambue, Tupã oguerekóta pe joaju porã upe ñemoambuépe ojoajúva hag̃ua, ha katu peteĩ marandu oñeme’ẽ jave kuimba’épekuéra umi tembiaporã guasu oguerekóva reheve, [Tupã] ojerure jerovia hag̃ua oikótava mborayhú rupive ha omopotĩta pe ánga. Mbo’ehára guasu Daniells ha Prescott mokõivéva oikotevẽ ojevyjey hag̃ua. Oike peteĩ tembiapo extraño, ha ndaha’éi peteĩ mba’e ojoajúva tembiapo Cristo ou va’ekue ko ñande yvy ape ári ojapo hag̃ua ndive; ha opa umi añetehápe oñekonvertívava ojapóta Cristo rembiapo.”
“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.
“Oñondivepa jajapo hag̃ua pe tembiapo ombotuicháva Túvape. Jahupytyma pe ára apytépegua—ñañemoĩ hag̃uáicha Jesucristo rekópe ko ára ñembosako’ípe térã ani hag̃ua ñañeha’ã upévare. Karai Daniells, ndereñeñanduiva’erã reime hag̃ua nde sãso hag̃uáicha rehenduuka hag̃ua nde ñe’ẽ yvatehápe, rejapohaguéicha ambue jey umi mba’e ojueheguápe. Ha peikuaa hag̃ua, peteĩ conferencia mburuvicha ndaha’éi peteĩ oisãmbyhýva. Omba’apo va’erã umi kuimba’e arandu ndive oĩva pe tenda mburuvichakuéra ramo, umi Ñandejára omoneĩva. Ndaikatúi oike hag̃ua ojopói umi jehaipyre oĩva arandukápe, umi kuatia osẽva umi plúma Ñandejára omoneĩvagui. Ndaikatúi véima oguereko pu’aka hag̃ua hikuái, ndajahechaukaramo michĩve pe pu’aka oisãmbyhy ha oporojopy rehegua. Pe apañuãi guasu og̃uahẽma, Ñandejára niko oñemomirĩta hag̃ua.”
“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.]
“Mba’éicha pe Señor oma’ẽ umi táva ndojepurúi vaʼekuére? Cristo oĩ yvágape. Koʼág̃a ikuaa hag̃ua vaʼerã péicha: ‘Ndaipóri mburuvicha guasu rembiapo poguýpe guáicha. Ha koʼág̃a hína ko yvy arigua ára ijetuʼuvéva. Koʼág̃a che hína pe Pokatu osalva térã ohundi hag̃ua. Koʼág̃a hína pe ára opa mbaʼe rapykue oĩha Che pópe. Ameʼẽ Che rekove asálva hag̃ua ko yvy. Ha “Che, cheñemopuʼãramo yvate,” pe grásia salvadora ameʼẽtava ohechaukáta opa umi ojejapótavape Tupã joguaha rupive ha oikótava peteĩnte Chendive ombaʼapotaha Che ambaʼapoháicha Che pokatu grásia porã opororredimíva reheve.’ Oimeraẽ oipotáva, tojapyhy [tañondive] ijoykeʼykuérandi ojapo hag̃ua pe tembiapo oñemeʼẽ vaʼekue chupekuéra ojapo hag̃ua, umi tenda ijapytépe orekóva responsabilidad guýpe, pe consejo Señor omeʼẽva rupive, ha toheka kyreʼỹme ombaʼapo hag̃ua peteĩchaite pe Hendive pe ohayhu etereíva ko yvy ha omeʼẽva hekove sakrifísio completo ramo ko yvy ñesalvarã. Añeʼẽ ñande ministrokuérape, ikatu hag̃uáicha oike jave hikuái pe tembiapópe ñane távakuérape, toĩ peteĩ pyʼaguapy marangatu oirũva Ñeʼẽ rembiapo. Ndikatúi jajapo pe impresión hendápeguáicha tavayguakuéra akãme ñande... [Ko kuatia rogue mbohapyha guýpe ojeheja nandi.]
“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.
“Akopia che Diario-gui. Pe añetegua oĩháicha Jesúspe—eñe'ẽ hese, eñembo'e hese, erovia opa ñe'ẽ ikatupyrýpe. Mba'épa reganátamo jejavykuéra oñemoĩva kuimba'e kuéra renondépe, umi ojeipe'ávaekue jeroviágui ha ojapysakáva espíritu mbotavývape, kuimba'e kuéra ndahi'aréi guive oĩvaekue ñanendive pe jeroviápe? ¿Nde piko reñemoĩta Aña ykére? Emoĩ pene atención umi kokue ne'ĩra oñemba'apóiva rehe. Peteĩ tembiapo ko yvy pukukue rehegua oĩ ñane renondépe. Che ame'ẽvaekue chéve ta'ãngamýi John Kellogg rehegua.
“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.
“Peteĩ tapicha iporãitereíva ohechauka umi idea oĩva umi argumento oguerohory hag̃uáicha ha ojavykuaáva reheve oikuaveʼẽva, ha umi temimoĩmby iñambuéva añetegua Ñandejára Ñeʼẽtegui. Ha umi oĩva ñembyahýi ha yʼuhéipe peteĩ mbaʼe pyahúre oñemotenonde hag̃ua umi idea [ojavykuaáva upéichaite] ha upévare Elder Prescott oĩkuri tuichaiterei peligro-pe. Elder Daniells avei oĩkuri tuichaiterei peligro-pe [oñemoinge hag̃ua] peteĩ jejavykue-pe, koʼã temimoĩmby ikatúramo oñeñeʼẽ opárupi, upéva haʼetéta ku peteĩ mundo pyahu.”
“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. 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, 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, 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 strange crops of evil would take the place of truth.—Ms 67, 1910, 1–8. Manuscript Release, volume 20, 17–22.
“Heẽ, péicha vaʼerãkuri; ha iñakãme ojejokopaitémava’ekue upéicha aja, cheve ojehechauka vaʼekue Hermano Daniells ha Hermano Prescott omoingejaha hague ipy’aguapýpe ha hekoikovépe temimoĩmby ojehechaukáva espiritual[ista]-icha, ha ogueraha hague ñande tavayguápe ñeʼẽporã porãitekuéra gotyo, ikatúrõ, ombotavy hag̃uáicha jepe umi poravopyreite. Aikotevẽ ambojehai che rembiapópe [ko añetegua] koʼã ermáno ohechataha mbaʼe vai umi hekoapañuãime ombotavývape, upéva omoĩ hag̃uáicha pe añeteguápe peteĩ ndojekuaaporãivape; ha [upéicharamo jepe] haʼekuéra opuʼãta [ku] orekóva guaʼuicha tuicha discernimiento espiritual. Koʼág̃a aime hag̃ua amombeʼu chupekuéra [kóva] aikuaaukárõ guare chéve ko asunto, Elder Daniells omopuʼã jave iñeʼẽ turuichaicha oñemoirũ hag̃ua umi hemiandu pe “Daily” rehegua, umi mbaʼe oikótava upe rire cheve ojehechauka vaʼekue. Ñande tavaygua oñepyrũ kuri ojavyvy. Che ahecha pe ipahague, ha upéi oñemeʼẽ chéve ñeñangareko hag̃ua koʼáicha: Elder Daniells ndojapóiramo mbaʼeve pe osẽtavare rehe, ha oheja hag̃ua oñemoakãrapuʼã chupe upéicha ha oguerovia hag̃ua oĩha Tupã inspiración guýpe, pyʼaro’y ha mokõi pyʼa oñeñotỹta ñande atykuérape opa rupi, ha jahupytýta pe tenda Satanás oguerahahápe imarandu. Mbojerovia’ỹ hatã ha mokõi pyʼa oñeñotỹta yvypóra akãme, ha temity ivaíva ijojaha’ỹva oĩta pe añetegua rendaguépe.—Ms 67, 1910, 1–8. Manuscript Release, volume 20, 17–22.”
Those that gave the judgment hour cry were given the correct view of “the daily” in the book of Daniel. Through the human hands which translated the book of Daniel, and thereafter by human beings that were being directed by angels that were expelled from heaven, the correct understanding of “the daily” has become hidden, though it is in plain sight. In Daniel when the word translated as “the daily” occurs, it is not to include the added human word “sacrifice.” In verse thirteen of Daniel eight we find one of the five times where this occurs in the book of Daniel. In that very verse, the “seven times” of Leviticus twenty-six is also identified, but through the same type of humanistic manipulation it has been hidden in plain sight.
Umi osapukái vaʼekue pe ára huísio rehegua oñemeʼẽ chupekuéra pe entendimiento añeteguáva “pe ára ha ára” rehegua Daniel arandukápe. Umi po yvypóra rupive oñembohasa vaʼekue Daniel aranduka, ha upéi umi yvypóra oisãmbyhýva ángel kuéra oñemosẽ vaʼekue yvágagui rupive, pe entendimiento añeteguáva “pe ára ha ára” rehegua oñemokañyma, jepe oĩ hesakã hag̃uáicha ojehecha hag̃uáicha. Daniel-pe, pe ñeʼẽ oñembohasáva “pe ára ha ára” ramo osẽ jave, ndahaʼéi oñemoĩ hag̃ua hendive pe ñeʼẽ yvypóra omoĩva “sacrificio.” Daniel 8:13-pe jajuhu peteĩ umi po vése apytégui kóva oikoha Daniel arandukápe. Upe jeýte pe versíkulope avei ojekuaa hag̃ua “umi siete tiempos” Levítico 26-peguáva, ha pe manipulación humanística peteĩchagua rupive oñemokañy avei oĩramo jepe hesakã hag̃uáicha.
We will look at this fact in the next article.
Rohesaʼỹijóta ko mbaʼe ojehúva pe artíkulo oúvape.