Paul’s identification of pagan Rome as the power that restrained the papacy from rising to power in the year 538, became the witness that William Miller recognized that established “the daily,” in the book of Daniel as representing paganism. William Miller’s framework was based upon the two desolating powers of paganism followed by papalism. Miller’s most important discovery in support of that framework was Paul’s testimony in 2 Thessalonians, chapter two, where Paul identifies that the restraint upon the papacy, produced by pagan Rome, would be taken away, in order for the “man of sin” to be placed in the temple of God, showing himself that he is God.
Pablo ohechauka hag̃ua Roma pagána ha’eha pe mbarete ojoko vaʼekue pe papadope ani hag̃ua opuʼã hag̃ua puʼaka ramo ary 538-pe, oiko kuri chugui pe testígo ombojekuaa vaʼekue William Miller-pe “pe ára ha ára” oñemopyenda hag̃ua Daniels kuatiañeʼẽme paganisomore ohechauka hag̃ua. Pe marco de interpretación William Miller rehegua oñemopyenda kuri mokõi mbarete ohundiha rehe: tenonderãite pe paganisomo, ha upéi pe papalísmo. Pe jejuhu iñimportantevéva Miller ojapo vaʼekue omombarete hag̃ua upe marco haʼe kuri Pablo testimónio 2 Tesalonicenses, kapítulo mokõihápe, upépe Pablo ohechauka pe jejoko pe papado rehe, Roma pagána oguenohẽva, ojeipeʼátaha tape hag̃ua pe “kuimbaʼe angaipa rehegua” oñemoĩ hag̃ua Tupã róga ryepýpe, ohechauka hag̃ua ijehe voi haʼeha Tupã.
In the book of Daniel, the symbol of “the daily” representing paganism is always followed by a symbol of the papacy, whether it be represented as the transgression of desolation or the abomination of desolation. Yet in Christ’s warning to the Christians concerning the siege and destruction of Jerusalem that took place during the three-and-a-half years from 66 to 70 AD, Christ referred to “the abomination of desolation, spoken of by Daniel the prophet” as the sign for the Christians that were in Jerusalem to immediately flee. History identifies that the sign was not the symbol of papal Rome, but of pagan Rome. The sign was to be recognized by the faithful, if they were to avoid the siege and destruction. Is “the abomination of desolation, spoken of by Daniel the prophet,” a symbol of pagan Rome, or papal Rome?
Pe lívro de Daniel, pe símbolo “pe ára ha ára” orepresentáva tapicha reko pagáno, ha akóinte oñemotenonde hese peteĩ símbolo papado rehegua, taha’e ojehechaukáramo desolación rembiapo vai ramo térã pe abominación de desolación ramo. Upéicharõ jepe, Cristo ñe’ẽ ñemomandu’ápe umi kristiánope Jerusalén jejoko ha ñehundi rehe, oikova’ekue umi mbohapy áño ha mbyte pukukue 66 guive 70 d.C. peve, Cristo ohenói “pe abominación de desolación, he’íva proféta Daniel” ramo pe techaukaha umi kristiáno oĩva Jerusalénpe g̃uarã oñani hag̃ua pya’evoi. Tembiasakue ohechauka pe techaukaha ndaha’ei hague Roma papal símbolo, síno Roma pagána mba’e. Pe techaukaha va’erã kuri ojehechakuaa umi jeroviapyete rupive, ojehekýi hag̃ua jejoko ha ñehundi gui. ¿“Pe abominación de desolación, he’íva proféta Daniel”, ha’épa peteĩ símbolo Roma pagána rehegua, térã Roma papal rehegua?
When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place, (whoso readeth, let him understand:) Then let them which be in Judaea flee into the mountains: Let him which is on the housetop not come down to take anything out of his house: Neither let him which is in the field return back to take his clothes. And woe unto them that are with child, and to them that give suck in those days! But pray ye that your flight be not in the winter, neither on the sabbath day: For then shall be great tribulation, such as was not since the beginning of the world to this time, no, nor ever shall be. And except those days should be shortened, there should no flesh be saved: but for the elect’s sake those days shall be shortened. Matthew 24:15–22.
Upévare, peẽ pehechávo pe mba’e jeguaru ombyaíva, oñeñe’ẽ haguéicha hese Daniel maranduhára rupive, oĩha pe tenda marangatupe, (omoñe’ẽva, toikũmby:) upérõ umi oĩva Judéape toñani yvytýpe; pe oĩva óga ári ani toguejy oguenohẽ hag̃ua mba’eve hóga guive; ha pe oĩva ñúme ani tojevy ogueru hag̃ua ijao. Ha ¡aichejáranga umi hyeguasúva ha umi omokambúva umi árape! Pejerure katu ani hag̃ua pene ñani oiko ara ro’ýpe, ni pytu’u ára, sábadope; upérõ ningo oĩta jehasa asy guasu, araka’eve ndaipóriva’ekue yvy ape ári ñepyrũmby guive ko’ág̃a peve, ha araka’eve ndoikovéimo’ãva. Ha ndajeikytĩriramo umi ára, avave yvypóra noñesalvamo’ãikuri; umi ojeporavóva rehehápe katu umi ára ojeikytĩta. Mateo 24:15–22.
Sister White comments on how this warning was fulfilled in the history of the destruction of Jerusalem from 66 through 70 AD, and she identifies that the flag, or the standard of the Roman army, was the sign for the Christians still in Jerusalem to flee. So, was the “abomination of desolation, spoken of by Daniel the prophet,” pagan Rome, or was it papal Rome, as Miller based his framework upon?
Hermana White omombeʼu mbaʼéichapa ko ñeʼẽmondýi oñekumpli vaʼekue Jerusalén ñehundipa rembiasakuépe, 66 guive 70 d.C. peve, ha haʼe ohechauka poyvi, térã estandarte ejército romano pegua, hague pe techaukaha umi kristiáno gueteri oĩva Jerusalénpe g̃uarã ojava hag̃ua. Upéicharõ, pe “mbaʼe jeguarúva omoñehundi vaʼekue, proféta Daniel heʼi hague,” ¿Roma pagána piko raʼe, térãpa Roma papal, Miller omopyendaháicha ikuatia’atã ári?
William Miller was led to understand both manifestations of Rome (pagan followed by papal), but he was forced by the history in which he lived, to treat both kingdoms as one kingdom. And of course, they are one kingdom, but they also represent two successive kingdoms. Forced by the prophetic history of 1798, Miller had to address Rome as primarily one kingdom. In 1798, Miller believed Christ’s Second Coming was approximately twenty-five years in the future. He knew full well that papal Rome had received a deadly wound in 1798. For Miller, there were no other earthly kingdoms to follow papal Rome, for Christ was about to return.
William Miller oñemongakuaa hag̃ua oikũmby hag̃ua mokõive Roma jehechauka (pagana ha upéi papal), péro pe tembiasakue oikohague rupi oñeñembopy’a rasy kuri omoñe’ẽ hag̃ua mokõive mburuvicharenda peteĩ reino-rõ. Ha añetehápe, ha’ekuéra peteĩ reino; upéicharõ jepe, avei ohechauka mokõi reino ojoapy hag̃uáicha. Ojejopy va’ekue 1798 marandu profético rehe, Miller oikotevẽkuri oñe’ẽ Roma rehe tenonderãite peteĩ reino-rõ. Ary 1798-pe, Miller oguerovia Cristo Jeju Mokõiha hi’aguĩha amo mokõipa po ary rupi. Ha’e oikuaa porãiterei Roma papal ohupyty hague peteĩ herida omano hag̃uáicha ary 1798-pe. Miller-pe g̃uarã, ndaipóri kuri ambue reino yvy arigua ouva’erã Roma papal rire, pórke Cristo oikóma hag̃uáicha ou jey hag̃uáicha.
In the history where Miller was located, he understood the statue of chapter two of Daniel, represented four earthly kingdoms, for that was what Daniel testified to.
Pe tembiasakue oĩháme Miller, haʼe ontende Daniel capítulo mokõi pe ta’anga omombe’úva irundy mburuvicharã yvy arigua, upéva ningo Daniel voi he’i haguére.
And the fourth kingdom shall be strong as iron: forasmuch as iron breaketh in pieces and subdueth all things: and as iron that breaketh all these, shall it break in pieces and bruise. And whereas thou sawest the feet and toes, part of potters’ clay, and part of iron, the kingdom shall be divided; but there shall be in it of the strength of the iron, forasmuch as thou sawest the iron mixed with miry clay. Daniel 2:40, 41.
Ha pe irundy tetãnguéra mburuvicha guasu hatãta ku férroicha; pe férro omopẽmba ha oguereko ipoguýpe opa mbaʼe haguére, ha pe férro opẽva koʼã mbaʼe opaite, péicha avei omopẽmbáta ha omonguʼíta. Ha rehecha haguére umi py ha ikuã, peteĩ hendápe ñaiʼũ ñembiporu apoha mbaʼe, ha ambue hendápe férro, pe tetãnguéra mburuvicha guasu ojepeʼáta; upéicharõ jepe, oĩta ipype pe férro mbarete, rehecha haguére pe férro oñembojeheʼa hague ñaiʼũ aku rehe. Daniel 2:40, 41.
Miller understood that there were only four kingdoms, and the fourth and final kingdom was Rome, which he knew from history was pagan Rome followed by papal Rome. The fourth kingdom for Miller, in agreement with Daniel’s word, was “divided,” but for Miller the division only represented a distinction between the literal and spiritual aspects of the kingdom of Rome. He was correct, but his understanding was limited.
Miller oikuaa vaʼekue oĩha irundy mburuvicharenda añoite, ha pe irundyha ha paha mburuvicharenda haʼe vaʼekue Roma, upéva rehe haʼe oikuaa vaʼekue tembiasakue rupive haʼe hague Roma pagana, ha upéi Roma papal. Pe irundyha mburuvicharenda, Miller-pe g̃uarã, oñemoĩ porãvo Daniel ñeʼẽ reheve, “oñembojaʼo”; péro Miller-pe g̃uarã upe ñembojaʼo ohechauka añoite peteĩ jehechakuaa joavy pe mburuvicharenda Roma rehegua mbaʼeteetéva ha ipyʼaguapýva apytépe. Haʼe hekojoja vaʼekue, péro iñentendimiento limitado vaʼekue.
Miller did not see that the division of pagan and papal Rome, was based upon the division that Paul was raised up to identify. Paul (and John the Baptist), identified that at the time period of the cross literal was to transition into spiritual. Without that understanding Miller was forced to accept that Rome was essentially one kingdom that had two phases. And of course, he was correct (but limited). He could not see that spiritual Rome was represented by literal Babylon, for spiritual Rome (the papacy) is also spiritual Babylon.
Miller ndohechái pe ñemboja’o Roma pagana ha papal rehegua oñemopyenda hague pe ñemboja’o rehe Pablo oñemopu’ã va’ekue ohechauka hag̃ua. Pablo (ha Juan el Bautista), ohechauka pe kurusu tiémpope pe literal ova’erãha pe espiritual-pe. Upe ñentendekuaa’ỹ rehe, Miller ojepokuaa va’erã kuri omoneĩ hag̃ua Roma ha’eha añetehápe peteĩ reino añoite mokõi fase reheve. Ha, katuete, ha’e oĩ porã kuri (péro limitado). Ndohechakuaái kuri Roma espiritual ojehechaukaha Babilonia literal rupive, pórke Roma espiritual (pe papado) ha’e avei Babilonia espiritual.
Literal Babylon, as the first of four kingdoms in Daniel two, would typify the fourth kingdom, for the first always typifies the last. Pagan Rome had been typified by Babylon, but both pagan Rome and Babylon typified spiritual Rome (the papacy). The papacy therefore was the fifth kingdom, and it was represented by Babylon. This is a basic reason why Sister White compares the captivity of literal Israel in Babylon for seventy years, with the captivity of spiritual Israel in spiritual Babylon for twelve hundred and sixty years.
Babilonia literal, ha’évo irundy mburuvichagua guasu apytépe Daniel mokoihápe, ohechauka va’erã pe irundyha mburuvichagua guasu, pe peteĩha akóinte ohechauka rupi pe pahápeguápe. Roma pagana ojehechauka va’ekue Babilonia rupive, ha Roma pagana ha Babilonia mokõivéva ohechauka Roma espiritual-pe (papado). Upévare, pe papado ha’e pe poha mburuvichagua guasu, ha ojehechauka Babilonia rupive. Kóva ha’e peteĩ mba’e tuichakue iñimportánteva Sister White ombojojávo Israel literal jejopyre Babilóniape setenta ary aja, Israel espiritual jejopyre Babilonia espiritual-pe mil mokõi sa’ẽ po ary (doce cientos sesenta años) aja.
“God’s church on earth was as verily in captivity during this long period of relentless persecution as were the children of Israel held captive in Babylon during the period of the exile.” Prophets and Kings, 714.
“Oiko Tupã rehegua ko yvy ape ári oĩkuri añetetépe jejopy poguýpe ko aravo puku pukukue jehasa asýpe ndojehejáiva jave, Israel ra’ykuéra ojejokóva Babilóniape yvy mombyryguápe oĩrõ guareicha.” Profetas y Reyes, 714.
Miller therefore had no problem interchanging prophetic fulfillments that more specifically identified pagan Rome, with papal Rome. We will provide examples of this as we continue, but if we understand that Miller viewed pagan and papal Rome as one kingdom, we can understand why Miller would have no problem with Jesus referencing the “abomination of desolation, spoken of by Daniel the prophet,” as a fulfillment of pagan Rome, while still understanding the expression of the “abomination of desolation,” in the book of Daniel as a symbol of papal Rome. Miller could not see the three desolating powers, and for this reason his prophetic framework was limited, though accurate.
Upévare, Miller ndorekói vaʼekue apañuãi ombohekóvo peteĩcha umi profecía ñemohuʼã ohechaukáva hesakãve hag̃ua Roma pagána, ha Roma papal reheve. Rohechaukáta techapyrãkuéra jajapóvo ñande rape, ha jaikuaáramo Miller omaña hague Roma pagána ha Roma papal rehe peteĩ rréino ramo, ikatu ñantende mbaʼérepa Miller ndorekói vaʼekue apañuãi Jesús oñeʼẽvo “pe mbaʼe vai omoñehundi hag̃uáre, heʼíva maranduhára Daniel”, peteĩ ñemohuʼã Roma pagána rehegua ramo, ha upéicharõ jepe oikũmby hag̃ua pe ñeʼẽjoaju “pe mbaʼe vai omoñehundi hag̃uáre”, Daniel kuatiañeʼẽme, peteĩ techaukaha ramo Roma papal rehegua. Miller ndaikatúi vaʼekue ohecha umi mbohapy pokatu omoñehundíva, ha ko mbaʼére iprofecía rape oĩ vaʼekue mbyky hag̃uáicha, jepe hekopete.
But how are we to understand the discrepancy of the historical fulfillment of 66 AD, when pagan Rome placed its standards in the sacred precincts of the temple in fulfillment of Christ’s prediction? Is “the abomination of desolation, spoken of by Daniel the prophet,” a symbol of pagan or papal Rome? The answer to that dilemma is fairly simple when you recognize three desolating powers, instead of two. We should begin with Sister White’s commentary on the fulfillment of Christ’s prediction of the destruction of Jerusalem.
Péro mba’éichapa jaikuaáta pe joavy ojehechakuaáva pe cumplimiento histórico 66 d.C. pegua, Roma pagana omoĩrõ guare iestandartekuéra pe tenda marangatu templo pegua ryepýpe, ojehupytývo péicha Cristo ñe’ẽpykue? “Pe mba’e jeguaru omoñehundiha, Daniel maranduhára he’iva’ekue,” ¿ha’épa peteĩ símbolo Roma pagana térã Roma papal rehegua? Pe mbohovái upéva pe apañuãime ndahasýi gueteri, reikuaáramo oĩha mbohapy pu’aka omoñehundíva, mokõi rangue. Ñañepyrũva’erã Hermana White comentario rehe, pe cumplimiento Cristo ñe’ẽpykue Jerusalén ñehundíre rehegua.
“In the Jews’ crucifixion of Christ was involved the destruction of Jerusalem. The blood shed upon Calvary was the weight that sank them to ruin for this world and for the world to come. So it will be in the great final day, when judgment shall fall upon the rejecters of God’s grace. Christ, their rock of offense, will then appear to them as an avenging mountain. The glory of His countenance, which to the righteous is life, will be to the wicked a consuming fire. Because of love rejected, grace despised, the sinner will be destroyed.
“Umi hudío-kuéra omosãingo haguére Cristo kurusúre, upépe oike vaʼekue Jerusalén ñehundipa. Tuguy oñeñohẽ vaʼekue Calvario ári haʼe vaʼekue pe pohýi omboguejy hag̃ua chupekuéra ñehundi hag̃uápe ko múndope ha pe múndo oútavape g̃uarã. Upéicha avei oikóta pe ára guasu pahaitepe, huísio hoʼárõ umi ombotovéva Tupã grásia. Cristo, pe ita guasu omoñepysangáva chupekuéra, upérõ ojehechaukáta chupekuéra peteĩ yvyty ñeporombojovake hag̃uáicha. Ijovake mimbipa, umi ijojápe g̃uarã haʼéva tekove, umi heko vaívape g̃uarã haʼéta tata ohapypáva. Mborayhu oñembotove haguére, grásia oñemboyke haguére, angaipa apoha oñehundíta.”
“By many illustrations and repeated warnings, Jesus showed what would be the result to the Jews of rejecting the Son of God. In these words He was addressing all in every age who refuse to receive Him as their Redeemer. Every warning is for them. The desecrated temple, the disobedient son, the false husbandmen, the contemptuous builders, have their counterpart in the experience of every sinner. Unless he repent, the doom which they foreshadowed will be his.” The Desire of Ages, 600.
“Hetaiterei mba’e ra’ãngaháicha ha ñe’ẽmondo jevy jevýpe, Jesús ohechauka mba’épa oikóta umi judíope Tupã Ra’y rechávo hikuái. Ko’ã ñe’ẽ rupive Ha’e oñe’ẽkuri opa umi tapichápe opa ára oikovévape, noñemoneĩriva Hese Ijepysohára ramo. Opa ñe’ẽmondo ha’e hikuái guarã. Tupaó oñemongy’áva, pe ta’ýra iñe’ẽrenduva’ỹva, umi ñemitỹhára japu, umi omopu’ãva toryry rupive, oguereko ijojaha ipypekuéra opa pekadór rekove rembiasápe. Ndajevyiramo, pe ñehundi ha’ekuéra ohechaukava’ekue ha’éta chugui.” The Desire of Ages, 600.
When Paul identified the transition from literal to spiritual, he identifies that it occurred during the time period of the cross, and it should be noted that the destruction of Jerusalem is directly associated with the cross. The destruction of literal Jerusalem which was first accomplished by literal Babylon was accomplished a last time by literal Rome, for Jesus always represents the end with the beginning. The trampling down of the sanctuary and the host that began with the pagan power of Babylon, ended with the pagan power of Rome.
Pablo ohechakuaárõ guare pe transición literal-gui espiritual-pe, hechakuaa upéva oiko hague kurusúpe guarã ára jave, ha tekotevẽ ojehechakuaa Jerusalén ñehundi oñembojoajuha peteĩchaite kurusúndi. Jerusalén literal ñehundi, oñemoañete raẽ vaʼekue Babilonia literal rupive, oñemoañete jey paha Róma literal rupive; Jesús ningo akóinte ohechauka ipaha oñondive iñepyrũ ndive. Pe santuario ha pe ehérsito ñembohapy oñepyrũ vaʼekue Babilonia pagana pokatu rupive, opa Róma pagana pokatu rupive.
The spiritual trampling down of spiritual Jerusalem was accomplished by papal Rome and both of those periods of trampling down (literal and spiritual) typify the trampling down of God’s people by the third desolating power, which in terms of Rome is called modern Rome.
Jerusalén espiritual rehejapyréva’ekue py’aguapy’ỹme ojejopy ha oñembohasáva papal Roma rupive, ha mokõivéva umi ára ojejopýha ha oñembohasáva py’aguapy’ỹme (literal ha espiritual) ojoguaha Tupã tavayguakuéra ojejopy ha oñembohasáva py’aguapy’ỹme mbohapyha mbaretépe oporomongakuaáva ñehundi, ha upéva, Roma rehegua ñe’ẽme, oñembohéra Roma moderna.
There are three desolating powers that each persecute God’s people. The dragon of paganism, followed by the sea beast of Catholicism, that is followed by the earth beast of the United States (the false prophet). Paganism was represented by various pagan powers that trampled down literal Israel. Papalism then trampled down spiritual Israel for twelve hundred and sixty years from 538 to 1798. The three-fold union of the dragon, the beast and the false prophet is modern Rome and it also tramples down God’s people during the “hour” of the Sunday law crisis. The three desolating powers of the dragon, the beast and the false prophet are also represented as pagan Rome, papal Rome and modern Rome.
Oĩ mbohapy pokatu ombyaíva, peteĩ-teĩva omuña Tupã tavayguápe. Pe dragón paganis mopegua, upéi pe mymba ñarõ guasu yguapýpe osẽva catolicismopegua, ha upe rire pe mymba ñarõ yvy guive osẽva Estados Unidos-gua (maranduhára japu). Paganismo ojehechauka vaʼekue opaichagua pokatu pagano rupive opyrũva Israel tee ári. Upéi papalismo opyrũ Israel espiritual ári mil mokõi sa seis ary pukukue, ary 538 guive 1798 peve. Pe joaju mbohapy pegua dragón, mymba ñarõ ha maranduhára japu rehegua haʼe Roma koʼag̃agua ha avei opyrũ Tupã tavayguáre pe “aravo” pe domingo léi apañuãi aja. Umi mbohapy pokatu ombyaíva, dragón, mymba ñarõ ha maranduhára japu rehegua, avei ojehechauka Roma pagana ramo, Roma papal ramo ha Roma koʼag̃agua ramo.
In terms of Revelation seventeen paganism is the first four kings, the fifth king is the papacy and the sixth, seventh and eighth kings is the three-fold union of modern Rome.
Apocalipsis diecisiete-pe oñeñeʼẽháicha, paganismo haʼe umi irundy mburuvicha guasu peteĩha; pe mburuvicha guasu poha haʼe papado, ha umi mburuvicha guasu poteĩha, pokõiha ha poapyha haʼe Roma moderna mbohapy joaju hag̃uáicha.
And there are seven kings: five are fallen, and one is, and the other is not yet come; and when he cometh, he must continue a short space. And the beast that was, and is not, even he is the eighth, and is of the seven, and goeth into perdition. Revelation 17:10, 11.
Ha oĩ siete mburuvicha guasu: peteĩ po’a ho’a-ma, peteĩ oĩ, ha ambue ne’irã gueteri ou; ha ou vove, oĩva’erã sapy’ami año. Ha pe mymba ñarõ oĩva’ekue, ha ko’ág̃a ndaipóri, ha’e voi pe ochoha, ha osẽ pe siete apytégui, ha oho ñehundipápe. Apocalipsis 17:10, 11.
In terms of Daniel chapter two, paganism is all four kingdoms from literal Babylon to literal Rome. Spiritual Babylon is the papacy (the head of gold), and the three-fold union of the dragon, the beast, and the false prophet (modern Rome), is represented by the three-fold union of spiritual Medo-Persia, spiritual Greece, and spiritual Rome (whose deadly wound is healed).
Daniel capítulo mokõihápe he’iháicha, paganismo ha’e opaite umi irundy reino Babilonia literal guive Roma literal peve. Babilonia espiritual ha’e papado (akã óroguigua), ha pe joaju mbohapyetegua dragón, mymba, ha proféta japupegua rehegua (Roma moderna), ojehechauka pe joaju mbohapyetegua Medo-Persia espiritual, Grecia espiritual, ha Roma espiritual rupive (imba’asy vaiete omano hag̃uáicha ojehovasajey va’ekue).
When Jesus referred to the “abomination of desolation, spoken of by Daniel the prophet,” he was identifying a specific “sign” that Christians must recognize in each of the three Rome’s. Pagan Rome, papal Rome and modern Rome all persecute God’s people. That persecution is represented prophetically as trampling down the sanctuary and host. Jesus provided a warning of the approach of that persecution for each of the three periods of persecutions. When the “sign” of Rome’s authority was placed within the sanctuary, the time to flee Jerusalem had arrived. Jesus was not using Daniel’s expression of the “abomination of desolation,” as a symbol of an earthly power, but as a symbol of the sign that Christians needed to recognize.
Jesús oñe’ẽrõ guare pe “mbaʼe vai ñehundi rehegua, Daniel maranduhára heʼi haguéicha”, haʼe ohechauka hína peteĩ “techaukaha” específico umi kristiáno oikuaavaʼerãva umi mbohapy Róma peteĩteĩme. Róma pagáno, Róma papal ha Róma moderno oporombohasa asy Tupã retãyguáre. Upe ñembohasa asy ojehechauka marandupyrépe santuario ha atyguasu jehapykuere hag̃uaicha. Jesús omeʼẽ peteĩ ñeñangareko upe ñembohasa asy og̃uahẽmbotávo rehe peteĩteĩva umi mbohapy ára ñembohasa asy rehegua. Pe “techaukaha” Róma pokatu rehegua oñemoĩ ramo santuario ryepýpe, og̃uahẽma kuri pe ára ojeheja hag̃ua Jerusalén. Jesús ndoipurúi kuri Daniel ñeʼẽ “mbaʼe vai ñehundi rehegua” peteĩ pokatu yvy arigua raʼanga ramo, síno peteĩ techaukaha ramo umi kristiáno oikuaavaʼerãva.
“Jesus declared to the listening disciples the judgments that were to fall upon apostate Israel, and especially the retributive vengeance that would come upon them for their rejection and crucifixion of the Messiah. Unmistakable signs would precede the awful climax. The dreaded hour would come suddenly and swiftly. And the Saviour warned His followers: ‘When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place, (whoso readeth, let him understand:) then let them which be in Judea flee into the mountains.’ Matthew 24:15, 16; Luke 21:20, 21. When the idolatrous standards of the Romans should be set up in the holy ground, which extended some furlongs outside the city walls, then the followers of Christ were to find safety in flight. When the warning sign should be seen, those who would escape must make no delay. Throughout the land of Judea, as well as in Jerusalem itself, the signal for flight must be immediately obeyed. He who chanced to be upon the housetop must not go down into his house, even to save his most valued treasures. Those who were working in the fields or vineyards must not take time to return for the outer garment laid aside while they should be toiling in the heat of the day. They must not hesitate a moment, lest they be involved in the general destruction.” The Great Controversy, 25.
“Jesús omombe’u umi temimbo’e ohendúvape umi jehusgakuaa oguejýtava Israel apóstata ári, ha ko’ýte pe ñepyrũmby ñembojovake rehegua oútava hi’ári hikuái pe omboyke haguére ha oikutu kurusúre pe Mesíaspe. Techaukarã hesakã porãitereíva ou va’erãmo’ã pe hu’ã vaietéva mboyve. Pe aravo kyhyje hag̃uáva oguahẽ va’erãmo’ã sapy’aitépe ha pya’eterei. Ha pe Salvador oñe’ẽ hag̃ua hembiguáikuérape: ‘Upévare, pehechávo pe mba’e ñañáva oporombohundi hag̃uáva, oñeñe’ẽva’ekue hese Daniel maranduhára rupive, oĩha pe tenda marangatupe, (omoñe’ẽva, toikũmby:) upémarõ umi oĩva Judea retãme toñani yvytýrape.’ Mateo 24:15, 16; Lucas 21:20, 21. Umi romano kuéra poyvi ta’anga jahechaukaha ndive oñemoĩ vove pe yvy marangatúpe, ojepysova’ekue mbovymi estadio tavaguasu murálla okápe, upérõ Cristo rapykuehóvape ojetopa va’erãkuri tekorosãme ñani rupive. Ojehecha vove pe techaukarã ñe’ẽmondo rehegua, umi oikove hag̃uáva ndopytamo’ãi hag̃ua ni sapy’a. Opa Judea retã pukukue javeve, ha Jerusalénpe voi avei, pe ñe’ẽmondo ñani hag̃uápe oñehenduva’erã pya’e hag̃ua. Pe oĩ hag̃uáva óga ári ndojeguejýi va’erã hóga ryepýpe, taha’e jepe oñongatu hag̃ua imba’eguasuvéva. Umi omba’apóva ñúme térã parráltyme ndotardái va’erã ojere hag̃ua ogueru hag̃ua pe ao okapegua oheja va’ekue omba’apo aja kuarahy akuetépe. Ndopytamo’ãi va’erã hikuái ni peteĩ sapy’ami, ani hag̃ua oike hikuái pe ñehundi guasu joajúpype.” The Great Controversy, 25.
In the passage Sister White identifies the “abomination of desolation,” as an “unmistakable sign,” that was represented by the “idolatrous standards of the Romans,” which they set “up in the holy ground” of the sanctuary. Jesus was not using the “abomination of desolation” to represent either power of pagan or papal Rome, but as a “sign.” When the “sign” was placed in the holy ground of the temple, the Christians were to flee from Jerusalem “lest they be involved in the general destruction.” Sister White goes further later on in the same passage and identifies that the prophecy of Christ that identified the destruction had more than one fulfillment.
Pe pasáhepe, Hermana White omombe’u pe “mba’e vai oporomomba’evai hag̃uáicha”, peteĩ “techaukaha ndojejavýiva” ramo, ojehechaukáva’ekue “romano-kuéra poyvi ta’anga-rehegua” rupive, ha’ekuéra omoĩ va’ekue “yvy marangatúpe” pe tupaópe. Jesús ndoipurúi kuri pe “mba’e vai oporomomba’evai hag̃uáicha” ohechauka hag̃ua mokõivéva Roma pagana térã papal pokatu, síno peteĩ “techaukaha” ramo. Pe “techaukaha” oñemoĩ vove pe tupaópe yvy marangatúpe, umi kristiáno ojava va’erã kuri Jerusaléngui “ani hag̃ua oike hikuái pe ñehundi guasúpe.” Hermana White oikeve gueteri upe rire pe jehasa peteĩhápe ha omombe’u porã pe Cristo profesía ombojekuaáva pe ñehundi orekoha peteĩgui hetave ñemboty.
“The Saviour’s prophecy concerning the visitation of judgments upon Jerusalem is to have another fulfillment, of which that terrible desolation was but a faint shadow. In the fate of the chosen city we may behold the doom of a world that has rejected God’s mercy and trampled upon His law. Dark are the records of human misery that earth has witnessed during its long centuries of crime. The heart sickens, and the mind grows faint in contemplation. Terrible have been the results of rejecting the authority of Heaven. But a scene yet darker is presented in the revelations of the future. The records of the past,—the long procession of tumults, conflicts, and revolutions, the ‘battle of the warrior … with confused noise, and garments rolled in blood’ (Isaiah 9:5),—what are these, in contrast with the terrors of that day when the restraining Spirit of God shall be wholly withdrawn from the wicked, no longer to hold in check the outburst of human passion and satanic wrath! The world will then behold, as never before, the results of Satan’s rule.
“Pe Salvador profesía oñe’ẽva umi jehupyty asy oúva Jerusalén ári rehe oguerekóta ambue ñemohu’ã, ha upe ñehundi vaiete niko peteĩ ta’ãngamýinte pe oikótavagui. Pe táva jeiporavopyre rembiapokuepe ikatu jahecha pe mundo peteĩmegua ára paha, peteĩ mundo omboykéva Tupã poriahuvereko ha opyrũva I léi ári. Iñypytũ umi kuatia omombe’úva yvypóra ñembyasy ko yvy ohechava’ekue heta siglo pukukue aja hembiapo angaipa rupi. Korasõ hasy ha apytu’ũ ikangy ohechávo ko’ã mba’e. Vaiete niko umi mba’e osẽva yvága pokatu oñemboyke haguére. Péro peteĩ escena iñypytũvéva gueteri ojehechauka umi mba’e oikótavape. Umi kuatia yma guare,—upe puku ñembojere sarambi, ñorairõ ha revolución kuéra rehegua, pe ‘ñorairõhára ñorairõ … sarambi ryapúpe, ha ao huguykype jepytymbyre’ (Isaías 9:5),—mba’épa ko’ãva, oñembojojávo umi ára pegua mba’evaiete rehe, Tupã Espíritu ojoko va’ekue ojeipe’apaite vove umi hekoañávagui, ndojokovéima hag̃ua yvypóra rembipota vai ha Satanás pochy osẽséva! Upérõ pe mundo ohecháta, araka’eve ohecha’ỹ haguéicha, umi mba’e osẽva Satanás poguýpe.”
“But in that day, as in the time of Jerusalem’s destruction, God’s people will be delivered, everyone that shall be found written among the living. Isaiah 4:3. Christ has declared that He will come the second time to gather His faithful ones to Himself: ‘Then shall all the tribes of the earth mourn, and they shall see the Son of man coming in the clouds of heaven with power and great glory. And He shall send His angels with a great sound of a trumpet, and they shall gather together His elect from the four winds, from one end of heaven to the other.’ Matthew 24:30, 31. Then shall they that obey not the gospel be consumed with the spirit of His mouth and be destroyed with the brightness of His coming. 2 Thessalonians 2:8. Like Israel of old the wicked destroy themselves; they fall by their iniquity. By a life of sin, they have placed themselves so out of harmony with God, their natures have become so debased with evil, that the manifestation of His glory is to them a consuming fire.
“Ha upe árape, Jerusalén ñehundiháicha, Tupã tavayguakuéra ojesalváta, opavave ojejuhútava ojehaipyre umi oikovéva apytépe. Isaías 4:3. Cristo he’i vaekue ou jeýta mokõihápe ombyaty hag̃ua hendápe umi ijeroviapývape: ‘Upérõ opa yvy pegua ñemoñarekuéra oñembyasyetéta, ha ohecháta Yvypóra Ra’y ouha yvága arai kuérape pokatu ha tuicha mimbipa reheve. Ha Ha’e omondóta hemimboukuérape turu tuicha pu pu reheve, ha ombyatýta hikuái hemimbiporavokuérape irundy yvytu guive, peteĩ yvága rembe’ýgui ambue rembe’y peve.’ Mateo 24:30, 31. Upérõ umi ndojapóiva pe evangelio oñehundíta ijuru pytu rupive ha oñembyaíta ijuaju jey rendy reheve. 2 Tesalonicenses 2:8. Israel yma guaréicha, umi iñañáva oñehundi ijehegui voi; ho’a hikuái hembiapo vai rupi. Peteĩ tekove angaipápe, oñemoĩ hikuái Tupã ndive pe joaju okẽgui mombyryiterei, ha heko kuéra oñembyaipaitéma pe ivaíva reheve, upévare imimbipa ojehechauka jave chupekuéra ha’e peteĩ tata ohapypáva.”
“Let men beware lest they neglect the lesson conveyed to them in the words of Christ. As He warned His disciples of Jerusalem’s destruction, giving them a sign of the approaching ruin, that they might make their escape; so He has warned the world of the day of final destruction and has given them tokens of its approach, that all who will may flee from the wrath to come. Jesus declares: ‘There shall be signs in the sun, and in the moon, and in the stars; and upon the earth distress of nations.’ Luke 21:25; Matthew 24:29; Mark 13:24–26; Revelation 6:12–17. Those who behold these harbingers of His coming are to ‘know that it is near, even at the doors.’ Matthew 24:33. ‘Watch ye therefore,’ are His words of admonition. Mark 13:35. They that heed the warning shall not be left in darkness, that that day should overtake them unawares. But to them that will not watch, ‘the day of the Lord so cometh as a thief in the night.’ 1 Thessalonians 5:2–5.” The Great Controversy, 36, 37.
“Tapicha toñangareko ani hag̃ua omboyke pe mbo’ejerovia ojehechaukáva chupekuéra Cristo ñe’ẽme. Ha’e omomarandu haguéicha hemimbo’épe Jerusalén ñehundíta rehe, ome’ẽvo chupekuéra peteĩ techaukaha pe ñehundi oúvagui, ikatu hag̃uáicha okañy; upéicha avei Ha’e omomarandu ko yvy ári oikóva guive pe ára ñehundi paha rehe, ha ome’ẽ chupekuéra techaukaha iñaguĩmbáva, ikatu hag̃uáicha maymáva oipotáva okañy pe pochýgui oútavagui. Jesús he’i: ‘Oĩta techaukaha kuarahýpe, jasy ha mbyjakuérape; ha yvy ári tetãnguéra jejopy asy.’ Lucas 21:25; Mateo 24:29; Marcos 13:24–26; Apocalipsis 6:12–17. Umi ohecháva ko’ã mba’e oikuaaukáva Ijuvy jeýta, toikuaa ‘hi’aguĩha, okẽme hag̃uáicha.’ Mateo 24:33. ‘Peñatende hag̃ua upévare,’ ha’e hína iñe’ẽ ñemoñe’ẽrã. Marcos 13:35. Umi ohendúva pe ñemomarandu ndopytamo’ãi pytũmbýpe, hag̃ua pe ára oguahẽ chupekuéra oimo’ã’ỹre. Péro umi ndoñatendéivape g̃uarã, ‘Ñandejára ára ou peteĩ mondaha pyharepýpe guáicha.’ 1 Tesalonicenses 5:2–5.” The Great Controversy, 36, 37.
When Sister White wrote these words there was still to be a future fulfillment of the destruction of Jerusalem. The retributive judgment that is carried out against modern Rome (the dragon, the beast and the false prophet), at the end of the world represents the final fall of spiritual Babylon, but spiritual Babylon (the papacy) already fell once in 1798. The destruction of Jerusalem represents God’s retributive judgment upon an apostate church.
Hermana White ohai hag̃ua koʼã ñeʼẽ, gueteri oĩvaʼekue tenonderã pe cumplimiento futuro Jerusalén ñehundígui. Pe juicio retributivo ojejapóva Roma moderna rehe (pe dragón, pe mymba ha pe proféta japu), arapaha opávo, ohechauka Babilonia espiritual hoʼa pahaiteha; ha katu Babilonia espiritual (pe papado) ohoʼáma peteĩ jey 1798-pe. Jerusalén ñehundi ohechauka Ñandejára juicio retributivo peteĩ iglesia apóstata ári.
The destruction of Jerusalem in the three and a half years from 66 AD to 70 AD typifies the destruction of God’s retributive judgment at the end of the world that is brought upon modern Rome (the dragon, the beast and the false prophet). The siege and destruction of Jerusalem, which was accomplished by paganism from 66 AD unto 70 AD, lasted exactly three and a half years.
Jerusalén ñehundiha upe mbohapy áño ha mbyte pukukue 66 d.C. guive 70 d.C. peve ohechauka hag̃ua Tupã remyengovia hag̃ua ombyai hag̃uáicha arapy paha pegua, oguerúva Roma moderna ári (pe dragón, pe mymba ñarõ ha pe maranduhára japu). Jerusalén jerére oñemoĩ haguéicha ñorairõ ha iñehundipa, ojapóva’ekue pagãnismo 66 d.C. guive 70 d.C. peve, opyta hag̃ua peteĩchaite mbohapy áño ha mbyte.
The siege and destruction of spiritual Jerusalem which was accomplished by papalism lasted three and a half prophetic years, from 538 unto 1798. Those two illustrations typify the siege and destruction of Jerusalem in the “hour” of the Sunday law crisis that is brought about by modern Rome. The last of the three destructions of Jerusalem is reversed, as represented in the book of Daniel.
Pe jere ha ñehundi Jerusalén espiritual rehegua, ojapova’ekue papalismo, ipuku mbohapy áño ha mbyte profético, 538 guive 1798 peve. Umi mokõi ta’anga omboheko Jerusalén jere ha ñehundi oikótava “aravo”-pe, pe crisis léi domingo rehegua omoñepyrũva Roma moderna. Pe paha umi mbohapy ñehundi Jerusalén rehegua apytégui oñembyekovia jey, ojehechaháicha Daniel arandukápe.
The book of Daniel begins with Babylon conquering and destroying Jerusalem and it ends with Babylon’s destruction and Jerusalem’s victory. In each of the three battles, there was a sign given to Christians that informed them to flee from the coming warfare. In AD 66, it was when the armies of pagan Rome placed their standards (their battle flags) in the sacred ground of the sanctuary. In the year 538, it was when the “man of sin” was revealed, sitting in the temple of God (the Christian church), showing himself that he was God, when he passed a Sunday law at the Counsel of Orleans in that year. Sunday enforcement is what the papacy identifies as the proof of their authority over the Christian world, for they argue (correctly) that there is no support for Sunday worship in God’s Word, and the fact that they instituted Sunday as the day of worship in Christianity is proof that the authority of their pagan traditions and customs are above the Bible.
Pe kuatia Daniel oñepyrũ Babilonia ogana ha ohundi Jerusalén, ha opa Babilonia ñehundi reheve ha Jerusalén pu’aka reheve. Káda peteĩ umi mbohapy ñorairõme oñeme’ẽ peteĩ techaukaha cristianokuérape omomarandúva chupekuéra toñani hag̃ua pe ñorairõ oútavagui. Áño 66 d.C.-pe, upéva oiko va’ekue umi ehérsito Roma pagana guigua omoĩ ramo guare hembeguapykuéra (iñabandéra ñorairõrã) pe yvy marangatu pe santuariopegua ári. Áño 538-pe, upéva oiko va’ekue pe “kuimba’e angaipa rehegua” ojekuaávo, oguapy ramo Tupã templope (pe tupaó cristiana-pe), ohechauka hag̃uáicha ijupe ha’eha Tupã, ombohasávo peteĩ léi domingo rehegua pe Concilio de Orleans-pe upe áñope. Pe jejopy hag̃ua domingo ñemboguata ha’e pe papado ohechakuaa hag̃ua ramo pe prueba iñarandupy rehegua opaite mundo cristiano ári, ha’ekuéra he’i rupi (ha upéva añete) ndaiporiha mba’eve pytyvõva domingo ñemomba’e Tupã Ñe’ẽme, ha pe hecho ha’ekuéra omoĩ hague domingo peteĩ ára de adoración-rã cristianismope ha’e prueba ohechaukáva iñautorida umi tradición ha jepokuaa pagana rehegua oĩha pe Biblia ári.
In the year 538, Christians were to separate from the Roman church, not simply because it was not truly a Christian church, but also because the sign of papal authority had been placed in the sacred grounds of God’s church. Sister White identifies the separation process of that history that began the period when God’s church fled into the wilderness for twelve hundred and sixty years.
Áño 538-pe, umi kristiáno ojei hag̃ua vaʼekue pe tupao romano-gui, ndahaʼéi añónte ndahaʼéigui añetehápe peteĩ tupao kristiáno, ha avei pe techaukaha autorida papal rehegua oñemoĩma rupi Tupã tupao yvy marangatúpe. Hermana White omombeʼu pe jei hag̃ua rape upe tembiasakue rehegua omoñepyrũ vaʼekue pe ára pukukue Tupã tupao okañy hague ñu hag̃uame mil dosientos sesenta ary aja.
“But there is no union between the Prince of light and the prince of darkness, and there can be no union between their followers. When Christians consented to unite with those who were but half converted from paganism, they entered upon a path which led further and further from the truth. Satan exulted that he had succeeded in deceiving so large a number of the followers of Christ. He then brought his power to bear more fully upon these, and inspired them to persecute those who remained true to God. None understood so well how to oppose the true Christian faith as did those who had once been its defenders; and these apostate Christians, uniting with their half-pagan companions, directed their warfare against the most essential features of the doctrines of Christ.
“Ha ndaipóri joaju Mburuvicha Tesape rehegua ha pytũ ruvicha apytépe, ha ndaikatúi oĩ joaju imoirũhára kuéra apytépe avei. Umi cristiano omoneĩrõ guare ojoaju hag̃ua umi tapicha ndive ojehekombo’éva mbyte rupi añoite pagã guive, oike hikuái peteĩ tape ogueraháva chupekuéra mombyryve ha mombyryve añetegua gui. Satanás ovy’a eterei ohechávo ojapo hague ñembotavy tuichaitereíva heta Cristo rapykuehára rehe. Upéi ombohapéve hembipota ha ipokatu hag̃ua hesekuéra, ha omongu’e chupekuéra omuña hag̃ua umi opytáva jerovia hag̃ua Tupãre. Avave ndoikuaái porãvéi mba’éichapa oñemoĩva cristiano jerovia añetévare umi yma guare odefendéva’ekue upe jerovia; ha ko’ã cristiano apóstata, ojoajúvo umi irũnguéra mbyte-pagã ndive, omotenonde iñorairõ umi mba’e iñimportantevéva Cristo doctrina kuéra rehe.”
“It required a desperate struggle for those who would be faithful to stand firm against the deceptions and abominations which were disguised in sacerdotal garments and introduced into the church. The Bible was not accepted as the standard of faith. The doctrine of religious freedom was termed heresy, and its upholders were hated and proscribed.
“Oikotevẽ vaʼekue peteĩ ñorairõ pohýi ha pyʼatarova umi oikótava hag̃ua jerovia hag̃ua hag̃ua hag̃ua hag̃ua hag̃ua hag̃ua hag̃ua hag̃ua hag̃ua hag̃ua hag̃ua hag̃ua hag̃ua hag̃ua hag̃ua hag̃ua hag̃ua hag̃ua hag̃ua hag̃ua hag̃uã hag̃ua hag̃ua hag̃ua hag̃ua hag̃uã hag̃ua hag̃uã hag̃ua hag̃uã hag̃ua hag̃uã hag̃ua hag̃uã hag̃ua hag̃uã hag̃ua hag̃uã hag̃ua hag̃uã hag̃ua hag̃uã hag̃ua hag̃uã hag̃ua hag̃uã hag̃ua hag̃uã hag̃uã hag̃ua hag̃uã hag̃uã hag̃ua hag̃uã hag̃ua hag̃uã hag̃ua hag̃uã hag̃uã hag̃ua hag̃ua hag̃uã hag̃uã hag̃uã hag̃ua hag̃ua hag̃uã hag̃uã hag̃uã hag̃ua hag̃ua hag̃uã hag̃uã hag̃uã hag̃ua hag̃uã hag̃uã hag̃ua hag̃uã hag̃ua hag̃uã hag̃uã hag̃uã hag̃uã hag̃uã hag̃uã hag̃uã hag̃uã hag̃uã hag̃uã hag̃uã hag̃uã hag̃ua `pytaso mbarete hag̃ua umi ñembotavy ha mbaʼe jeguaru oñemondéva paʼi aope ha oñemoingéva tupãópe. Ñandejára Ñeʼẽryru noñemoneĩri vaʼekue jerovia pypuku ramo. Pe tekomboʼe jerovia sãso rehegua oñembohéra vaʼekue javy hag̃ua, ha umi omoĩva hese ijerovia oñemboyke ha oñeñemotĩ.”
“After a long and severe conflict, the faithful few decided to dissolve all union with the apostate church if she still refused to free herself from falsehood and idolatry. They saw that separation was an absolute necessity if they would obey the word of God. They dared not tolerate errors fatal to their own souls, and set an example which would imperil the faith of their children and children’s children. To secure peace and unity they were ready to make any concession consistent with fidelity to God; but they felt that even peace would be too dearly purchased at the sacrifice of principle. If unity could be secured only by the compromise of truth and righteousness, then let there be difference, and even war.” The Great Controversy, 45.
“Oñorã ha pohýi rire peteĩ ñorairõ guasu, umi mbovymi jeroviapýva odesidi omboyke opaite joaju pe tupão apóstata ndive, ha’e gueteri ndosẽséiramo japu ha ta’angamomba’eguasúgui. Ha’ekuéra ohechakuaa pe jepe’a ha’eha peteĩ tekotevẽ añetete ikatu hag̃uáicha iñe’ẽrendu Tupã ñe’ẽme. Ndaikatúi omoneĩ jejavykuéra omanóva ijeheguiete hag̃ua, ni ome’ẽ techapyrã omoĩva ivaípe ita’ýra ha ita’ýra ra’y jerovia. Oguereko hag̃uáicha py’aguapy ha joaju, ha’ekuéra oĩkuri oñeme’ẽ hag̃uáicha oimeraẽ ñemoĩporã Tupãre jeroviakatu ndive ojoajúva; péro oñandu voi py’aguapy jepe hepyetereiha ojejogua hag̃ua tekopyenda ñembyai rehe. Pe joaju ikatúrõ oñeguahẽ añoite añetegua ha tekojoja ñemboyke rupive, upéicharõ toĩ ñemoĩjoavy, ha ñorairõ jepe.” The Great Controversy, 45.
We will continue these thoughts in the next article.
Ñamotenondéta ko’ã pensamiento pe artículo oútavape.
“Eternity stretches before us. The curtain is about to be lifted. We who occupy this solemn, responsible position, what are we doing, what are we thinking about, that we cling to our selfish love of ease, while souls are perishing around us? Have our hearts become utterly callous? Cannot we feel or understand that we have a work to do for the salvation of others? Brethren, are you of the class who having eyes see not, and having ears hear not? Is it in vain that God has given you a knowledge of His will? Is it in vain that He has sent you warning after warning? Do you believe the declarations of eternal truth concerning what is about to come upon the earth, do you believe that God’s judgments are hanging over the people, and can you still sit at ease, indolent, careless, pleasure loving?
“Opavave oĩ ñane renondépe. Pe ao ñemiguáva ojeipeʼa hag̃uáma. Ñande, jaguerekóva ko tenda pohýi ha tekotevẽkóva, mbaʼépa jajapo, mbaʼérepa ñapensa, ñañatõi hag̃ua ñande mborayhu jehegui ñande pyʼaguapyrãre, aja umi ánga oñehundi ñande jerére? Piko ñande korasõ okueraipaite, ndaikatúi hag̃ua ñañandu térã ñantende ñande jaguerekoha tembiapo jajapóva ambuekuéra pysyrõrã? Peẽ, che ryvykuéra, piko peime umi ohecháva tesa oguerekóramo jepe ha ndohechái, ha apysa oguerekóramo jepe ndaohendúiva apytépe? Piko rei hag̃ua Tupã omeʼẽ peẽme peikuaa hag̃ua Hemimbota? Piko rei hag̃uápa Haʼe omondo peẽme ñeñemongeta hag̃ua peteĩ adverténsia rire ambue? Pegueroviápa umi ñeʼẽ peteĩete opaveʼỹva rehegua, umi mbaʼe oútavare ko yvy ári, pegueroviápa Tupã rembiapovaive oĩha ojupi hag̃ua tavayguakuéra ári, ha ikatúpa gueteri peguapy peikóvo pytuʼúpe, pembotavy hag̃uáicha pende rekove, pekañy hag̃uáicha peneñangareko, ha pehayhu hag̃uáicha vyʼarã?”
“It is no time now for God’s people to be fixing their affections or laying up their treasure in the world. The time is not far distant, when, like the early disciples, we shall be forced to seek a refuge in desolate and solitary places. As the siege of Jerusalem by the Roman armies was the signal for flight to the Judean Christians, so the assumption of power on the part of our nation in the decree enforcing the papal sabbath will be a warning to us. It will then be time to leave the large cities, preparatory to leaving the smaller ones for retired homes in secluded places among the mountains. And now, instead of seeking expensive dwellings here, we should be preparing to move to a better country, even a heavenly. Instead of spending our means in self-gratification, we should be studying to economize. Every talent lent of God should be used to His glory in giving the warning to the world. God has a work for His colaborers to do in the cities. Our missions must be sustained; new missions must be opened. To carry forward this work successfully will require no small outlay. Houses of worship are needed, where the people may be invited to hear the truths for this time. For this very purpose, God has entrusted a capital to His stewards. Let not your property be tied up in worldly enterprises, so that this work shall be hindered. Get your means where you can handle it for the benefit of the cause of God. Send your treasures before you into heaven.” Testimonies, volume 5, 464.
“Koʼág̃a ndahaʼéi ára Tupã retãyguakuéra omoĩ hag̃ua hikuái iñeñandu térã ombyaty hag̃ua itesoro ko yvy arapýpe. Ndahaʼéi mombyry pe ára, haʼetéicha umi temimboʼe ypykue, ñañembojopytaha jaheka hag̃ua ñande rekovia tenda ojeheja hag̃uápe ha peteĩño hag̃uápe. Yma guare, Jerusalén ñemongora umi ehérsito romano rupive oiko haguéicha techaukaha ñehẽrã umi kristiáno Judeayguápe g̃uarã, upéicha avei ñane retã oguerekóramo pokatu pe decreto omoañetéva pe sábado papal rehegua, upéva vaʼerãta ore hag̃ua ñandéve peteĩ ñeʼẽmondo. Upérõta oguahẽ pe ára jasẽ hag̃ua umi táva guasúgui, ñañembosakoʼívo jasẽ hag̃ua avei umi michĩvévagui jaiko hag̃uápe óga mombyryguápe, tenda kañymbyrýpe umi yvyty apytépe. Ha koʼág̃a, jaheka rangue óga hepyetereíva koʼápe, ñañembosakoʼi vaʼerã jaho hag̃ua peteĩ tetã iporãvévape, péva hína pe yvagapegua. Jajeporu rangue ñane mbaʼerepy ñande pyʼaguapy tee rehe, jaikuaa porã vaʼerã mbaʼéichapa ñañongatu. Opaite katupyry Tupã omeʼẽva préstamo ramo ojeporu vaʼerã iñemombaʼeguasurã, oñemeʼẽvo pe ñeʼẽmondo ko yvy arapýpe. Tupã oreko tembiapo iñirũnguérape g̃uarã umi távape. Ore rembiaporã misionero vaʼerã oñemyatyrõ ha ojejoko porã; tekotevẽ oñeñepyrũ tembiaporã pyahu. Oñemotenonde hag̃ua ko tembiapo hekoitépe ndahasýimoʼãi viru heta. Tekotevẽ óga tupao rehegua, upépe ikatu hag̃uáicha oñehenói tavayguakuérape ohendu hag̃ua umi añetegua koʼág̃a g̃uarã. Ko mbaʼe rehehápe voi Tupã oñangareko hag̃ua hepykue omeʼẽ iñangarekohárape. Ani pembojoaju pende mbaʼerepy umi tembiapo yvy arigua rehe, ani hag̃ua ko tembiapo ojoko. Peguenohẽ pene mbaʼerepy pe ikatuhápe peiporu Tupã rembiapo rayhupápe. Pemondo pende tesoro pene renonderã yvágape.” Testimonies, volúmen 5, 464.