In Daniel chapter eight, Daniel is given a vision of the kingdoms of Bible prophecy, and thereafter he hears a heavenly dialogue represented by a question and an answer.
Daniel kapítulo ochope, Danielpe oñeme’ẽ peteĩ visión umi reino kuéra rehegua profecía bíblicape, ha upéi ohendu peteĩ ñemongeta yvagapegua ojehechaukáva peteĩ porandu ha peteĩ mbohovái rupive.
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? And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed. Daniel 8:13, 14.
Upéi ahendu peteĩ santo oñeʼẽva, ha ambue santo heʼi pe santo oñeʼẽvape: Mbovy arakaʼe peve piko oikóta pe visión oñeʼẽva pe sacrificio ára ha ára rehe, ha pe tembiapo vai omoheñóiva ñembyai, ojeheja hag̃ua mokõivéva, pe santuario ha pe ehérsito, oñembotyryry hag̃ua ipy guýpe? Ha haʼe heʼi chéve: Mokõi mil trescientos ára peve; upéi pe santuario oñemopotĩta. Daniel 8:13, 14.
The first twelve verses represent the vision, and verses thirteen and fourteen identify another vision. As with the two different Hebrew words that are both translated as “take away,” and the two different Hebrew words that are both translated as “sanctuary,” in Daniel chapter eight there are also two different Hebrew words, that are both translated as “vision.”
Umi doce versíkulo peteĩha ohechauka pe visión, ha umi versíkulo trece ha catorce omombeʼu ambue visión. Oĩháicha mokõi ñeʼẽ hebreo iñambuéva, mokõivéva oñembohasáva “ojeipeʼa” ramo, ha mokõi ñeʼẽ hebreo iñambuéva, mokõivéva oñembohasáva “santuario” ramo, upéicha avei Daniel capítulo ocho-pe oĩ mokõi ñeʼẽ hebreo iñambuéva, mokõivéva oñembohasáva “visión” ramo.
When it comes to the two words translated as “take away,” the theologians of Adventism argue that the words should both be understood to mean “remove.” When it comes to the two words translated as “sanctuary,” the theologians of Adventism argue that the words should both be understood to mean “God’s sanctuary”, and when it comes to the two words translated as “vision,” the theologians of Adventism, once again, gloss over the distinctions between the two words. The distinction was important enough to Daniel, that he purposely used two very different Hebrew words, so we should identify and uphold the distinction. The word “vision,” in verse thirteen is the Hebrew word “chazon,” and it means a dream, revelation, or oracle—a vision.
Mokõi ñe’ẽ oñembohasáva “jeipe’a hag̃ua” rehegua, Adventismo remimbo’ehára teología rehegua he’i mokõivéva oñentendeva’erãha he’iséva “ñembogue” térã “ñemboipe’a”. Mokõi ñe’ẽ oñembohasáva “santuario” rehegua, Adventismo remimbo’ehára teología rehegua he’i mokõivéva oñentendeva’erãha he’iséva “Tupã rógapegua santuario”; ha mokõi ñe’ẽ oñembohasáva “visión” rehegua, Adventismo remimbo’ehára teología rehegua, jey hag̃ua, omokañy umi joavy oĩva mokõivéva ñe’ẽ apytépe. Pe joavy tuicha mba’e va’ekue Daniel-pe ĝuarã, ha upévare ha’e ojeporu hag̃uáicha mokõi ñe’ẽ hebreo iñambue etéva; upévare ñande jahechakuaa ha jañongatuva’erã upe joavy. Pe ñe’ẽ “visión”, versíkulo 13-pe, ha’e pe ñe’ẽ hebreo “chazon”, ha he’ise peteĩ kéra, peteĩ jehechauka, térã peteĩ marandu profétiko—peteĩ visión.
The word “vision,” occurs ten times in Daniel chapter eight, but it represents two different Hebrew words. “Chazon,” that is located in verse thirteen, is also found in verse one, then twice in verse two, of course verse thirteen, and one time in verses fifteen, seventeen and twenty-six. Seven of the ten times the word “vision” occurs in Daniel chapter eight, it is the word “chazon,” simply meaning “a vision”.
Pe ñe’ẽ “visión” ojehecha diez jey Daniel capítulo ocho-pe, ha katu ohechauka mokõi ñe’ẽ hebreo iñambuéva. “Chazon”, oĩva versículo trece-pe, ojuhu avei versículo peteĩme, upéi mokõi jey versículo mokõime, añetehápe versículo trece-pe, ha peteĩ jey versículo quince, diecisiete ha veintiséis-pe. Siete umi diez jey pe ñe’ẽ “visión” ojehecha Daniel capítulo ocho-pe, ha’e pe ñe’ẽ “chazon”, he’iséva añoite “peteĩ visión”.
The other three times the word “vision” occurs in Daniel chapter eight, it is the Hebrew word “mareh,” meaning a view; or an appearance. In chapter eight, the Hebrew word “mareh,” is also translated one time not as “vision,” but as “appearance,” thus identifying more perfectly the meaning of the word. Why did Daniel use two different Hebrew words, that are so close in meaning that the translators would treat them as the same word? Does it matter?
Ambue mbohapy jevy pe ñe’ẽ “vision” osẽha Daniel capítulo ocho-pe, ha’e pe ñe’ẽ hebreo “mareh”, he’iséva peteĩ jehecha; térã peteĩ jechauka. Capítulo ocho-pe, pe ñe’ẽ hebreo “mareh” avei oñembohasa peteĩ jevy ndaha’éi “vision” ramo, síno “appearance” ramo, upéicha rupi ojekuaa porãve pe ñe’ẽ he’iséva. Mba’ére piko Daniel oiporu mokõi ñe’ẽ hebreo iñaguĩitereíva he’isévape, ha umi traduktór kuéra ohechakuaáva kuéra peteĩchaite ñe’ẽramo? Oimportápa upéva?
“Every principle in the word of God has its place, every fact its bearing. And the complete structure, in design and execution, bears testimony to its Author. Such a structure no mind but that of the Infinite could conceive or fashion.” Education, 123.
“Opaite principio Ñandejára ñe’ẽme oreko henda, opaite mba’e ojehúva katu oguereko he’iséva. Ha pe estructura kompleta, ijehechaukápe ha ijejapópe, ome’ẽ testimonio Ijapohárape. Péicha peteĩ estructura ndaipóri arandu ikatúva oñemo’ã térã ojapo hag̃ua, ndaha’éiramo pe Arandu Infinito rehegua.” Education, 123.
The answer to the second question is Yes, that it really does matter why Daniel made the distinction, so it therefore becomes the responsibility of the student of prophecy to seek to understand the first question, which asks why Daniel made the distinction. The distinctions he made concerning the word translated as “sanctuary,” and the word translated as “take away,” have eternal consequences, so why would anyone expect less of an importance with the word translated as “vision?” “Every fact” has “its bearing” “in the word of God,” and impacts the prophetic “structure,” and the fulfillment of the prophecy when it is “executed.”
Mokõiha porandúpe ñembohovái ha’e: Héẽ, añetépe tuicha mba’e mba’érepa Daniel ojapo upe jehechauka poravopyre; upévare, marandu asyguigua temimbo’épe to’a tembiaporã ramo oñeha’ã hag̃uáicha ontende hag̃ua peteĩha porandu, oporandúva mba’érepa Daniel ojapo upe jehechauka poravopyre. Umi jehechauka poravopyre ha’e ojapova’ekue ñe’ẽ oñembohasáva “santuario” ramo rehe, ha ñe’ẽ oñembohasáva “oipe’a hag̃ua” ramo rehe, oguereko hag̃ua consecuencia eterna; upéicharõ, mba’ére piko avave oha’arõta michĩve iñimportancia pe ñe’ẽ oñembohasáva “visión” ramo rehe? “Mayma hecho” oguereko “imba’eporã” “Ñe’ẽme Ñandejára rehegua,” ha omboguata marandu asyguigua “estructura,” ha marandu asyguigua ñembotupã oñekumpli jave “ojejapo hag̃ua.”
As we begin to consider the word “vision,” in chapter eight, a “fact” that has “bearing” on Daniel’s testimony, is who it was that answered the question of Daniel eight, verse thirteen with, “Unto two thousand and three hundred days; then shall the sanctuary be cleansed.”
Ñañepyrũvo ñahesa’ỹijo hag̃ua pe ñe’ẽ “visión” kapítulo ocho-pe, peteĩ “mba’e añetegua” oguerekóva “jepy’amongeta” Daniel rembiapokue rehe, ha’e máva piko pe ombohováiva pe porandu Daniel ocho, versículo trece-pe ko’ẽme: “Mokõi mil trescientos ára peve; upéi pe santuario oñemopotĩta.”
There are four facts that have a direct “bearing” upon Daniel chapter eight, which I intend to address. One is that the vision of the Ulai River has been identified as a prophecy for the last days, and it is also the symbol of the “knowledge” of the book of Daniel which was “unsealed” at the “time of the end” in 1798.
Oĩ irundy mba’e añetegua oguerekóva peteĩ “jehecha porã” directo Daniel kapítulo ocho rehe, ha che aime aporomombe’úvo hesekuéra. Peteĩva ha’e pe visión ysyry Ulai rehegua ojehechakuaa hague peteĩ profesía ramo umi ára pahápe guarã, ha avei ha’eha pe símbolo pe “arandu” libro de Daniel pegua, oñe’ẽva hague “ojeipe’a hague” pe “ára paha” jave ary 1798-pe.
“There is need of a much closer study of the Word of God. Especially should Daniel and the Revelation have attention as never before in the history of our work. We may have less to say in some lines, in regard to the Roman power and the papacy, but we should call attention to what the prophets and the apostles have written under the inspiration of the Spirit of God. The Holy Spirit has so shaped matters, both in the giving of the prophecy, and in the events portrayed, as to teach that the human agent is to be kept out of sight, hid in Christ, and the Lord God of heaven and His law are to be exalted.
“Oikotevẽeterei Ñe’ẽ Ñandejára rehe ñañemoarandu hi’aguĩvéva. Ko’ýte Daniel ha Apocalipsis oñeñangareko va’erã hese ku araka’eve guaréicha ñane rembiapokue rembiasápe. Ikatu jahasa sa’ive ñañe’ẽvo peteĩháicha peteĩteĩva mba’ére, Roma pokatu ha papado rehe; ha katu tekotevẽ jahechauka mba’épa ohai profétakuéra ha apóstolkuéra Espíritu Ñandejára ñepyrũme. Espíritu Santo omoheñói ha omohenda upéicha ko’ã mba’e, mokõivéva profecía ñeme’ẽme ha umi mba’e ojehechaukávape, ombo’e hag̃ua pe tembiporu yvypóra opyta hag̃ua okañy tesa renondégui, oñemokañy Cristo-pe, ha Ñandejára yvagagua ha Iley toñembotuicha.”
“Read the book of Daniel. Call up, point by point, the history of the kingdoms there represented. Behold statesmen, councils, powerful armies, and see how God wrought to abase the pride of men, and lay human glory in the dust. God alone is represented as great. In the vision of the prophet He is seen casting down one mighty ruler and setting up another. He is revealed as the monarch of the universe, about to set up His everlasting kingdom—the Ancient of days, the living God, the Source of all wisdom, the Ruler of the present, the Revealer of the future. Read and understand how poor, how frail, how short-lived, how erring, how guilty, is man in lifting up his soul unto vanity.
“Peemoñe’ẽ Daniel aranduka. Penemandu’a porã, peteĩteĩ punto rupive, umi mburuvicha guasu retãnguéra rembiasakue upepe ojehechaukáva rehe. Pehecha umi karai poguypegua, aty guasu ha ehérsito mbarete, ha pehechakuaa mba’éichapa Tupã omba’apo omomichĩ hag̃uáicha yvypóra ñemomba’eguasu, ha omoĩ hag̃ua yvypóra mimbipa yvyku’ípe. Tupã añoite ojehechauka tuicha hag̃uáicha. Maranduhára visión-pe ojehecha chupe omboguejyha peteĩ mburuvicha mbarete ha omoĩ jeyha ambuépe. Ojekuaauka chupe ára ha arapy sãmbyhyhára ramo, oĩ hag̃uáicha omopu’ãvo Hembiguái opa’ỹva—Pe Yma guare Árapegua, Tupã Oikovéva, opa arandu Ypykue, ko’ág̃agua Sãmbyhyhára, ha umi oútava Revelahára. Pelee ha peikũmby mba’eichaitépa imboriahu, ikangy, are’ỹva, jejavyhára ha hembiapo vaikue yvypóra, omopu’ãvo i’ánga mba’e rei gotyo.”
“The Holy Spirit through Isaiah points us to God, the living God, as the chief object of attention—to God as revealed in Christ. ‘Unto us a child is born, unto us a son is given: and the government shall be upon His shoulder: and His name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace’ [Isaiah 9:6].
“Espíritu Santo, Isaías rupive, ombojekuaa ñandéve Tupãme, Tupã oikovévape, ñama’ẽ hag̃uáicha hese tenonderãite hag̃ua—Tupã rehe, Cristope ojehechaukávaicha. ‘Ñandéve oñemoñare mitã, ñandéve oñeme’ẽ ta’ýra: ha mburuvicharã ipyti’a ári oĩta; ha héra oñembohérata Admirable, Consejero, Tupã Imbarete, Túva opa ára guarã, Py’aguapy Ruvicha’ [Isaías 9:6].”
“The light that Daniel received direct from God was given especially for these last days. The visions he saw by the banks of the Ulai and the Hiddekel, the great rivers of Shinar, are now in process of fulfillment, and all the events foretold will soon have come to pass.
“Pe tesakã Daniel orresiviéva’ekue directamente Tupãgui oñeme’ẽkuri peteĩchaite ko’ã ára pahápe g̃uarã. Umi visión ha’e ohechava’ekue ysyry Ulai ha Hiddekel rembe’ýpe, umi ysyry guasu Sinar pegua, ko’ág̃a oĩ hína oñekumpli hag̃uáicha, ha opaite mba’e oje’e va’ekue voi pya’eite oikopátama.”
“Consider the circumstances of the Jewish nation when the prophecies of Daniel were given. The Israelites were in captivity, their temple had been destroyed, their temple service suspended. Their religion had centered in the ceremonies of the sacrificial system. They had made the outward forms all-important, while they had lost the spirit of true worship. Their services were corrupted with the traditions and practices of heathenism, and in the performance of the sacrificial rites they did not look beyond the shadow to the substance. They did not discern Christ, the true offering for the sins of men. The Lord wrought to bring the people into captivity, and to suspend the services in the temple, in order that the outward ceremonies might not become the sum total of their religion. Their principles and practices must be purged from heathenism. The ritual service ceased in order that heart service might be revived. The outward glory was removed that the spiritual might be revealed.
“Pehecha umi mba’éichapa oĩkuri pe tetã judía Daniel marandu’ẽme’ẽngue oñeme’ẽrõ guare. Israelgua oĩkuri ñembyaty hag̃uápe, hóga marangatu oñehundíma vaʼekue, ha pe tembiapo oñeme’ẽva tupãópe oñembotove. Ijerovia oñemopyenda vaʼekue umi ñembohéra ha tembiapo rehe pe sistema sacrificialpe. Haʼekuéra ojapo kuri umi forma okáguigua taʼe opa mbaʼe hag̃ua, ha upéicha oheja hag̃ua pe añetegua ñemombaʼe espíritu. Iservísiokuéra oñembyaívaʼekue umi ñemoarandu ha jepokuaa pagánova reheve, ha umi rito sacrificial ojapóvo ndohechái vaʼekue kuarahyʼãgui pe añetegua mbaʼe peve. Ndaikuaái vaʼekue Cristo-pe, pe ofrenda añetéva yvypóra angaipa rehehápe. Ñandejára ombaʼapo ogueraha hag̃ua pe tavayguakuérape ñembyaty hag̃uápe, ha ombotove hag̃ua pe tembiapo tupãópe, ikatu hag̃uáicha umi ceremonia okáguigua ani hag̃ua oiko ijerovia kompletoite hag̃ua. Iprincipiokuéra ha ijepokuaakuéra tekotevẽ vaʼekue oñemopotĩ pagánismogui. Pe servicio ritual opyta hag̃ua, ikatu hag̃uáicha pe servicio pyʼaguapýpe oñemoingove jey. Pe mimbipa okáguigua oñemboi hag̃ua, ikatu hag̃uáicha pe espiritual ojekuaa.”
“In the land of their captivity, as the people turned unto the Lord with repentance, He manifested Himself unto them. They lacked the outward representation of His presence; but the bright beams of the Sun of Righteousness shone into their minds and hearts. When they called unto God in their humiliation and distress, visions were given to His prophets which unfolded the events of the future—the overthrow of the oppressors of God’s people, the coming of the Redeemer, and the establishment of the everlasting kingdom.” Manuscript Releases, volume 16, 333–335.
“Pe yvy oñemoĩhaguépe tembiguáiramo, tavayguakuéra ojere jey ramo guare Ñandejárape ñembyasýpe ha ñembyasy añetépe, Ha’e ojehechauka chupekuéra. Ndorekói kuri hikuái pe techaukaha okáguigua He’ígui oĩha hendivekuéra; upéicharõ jepe, pe kuarahy resape porãite, Tekopotĩ Kuarahy rehegua, oike hesakã hag̃uáicha iñarandúpe ha ikorasõme. Ohenói ramo guare Tupãme iñemomirĩha ha ijejopy asýpe, visión oñeme’ẽ Itupã maranduharakuérape oikuaauka hag̃ua umi mba’e oikótava tenonderãme—umi ojopy va’ekue Tupã retãyguakuérape oñehunditaha, pe Pysyrõhára ouha, ha pe mborayhu’ỹre opa’ỹva Rréino oñemopyendataha.” Manuscript Releases, volúmen 16, 333–335.
The “fact” that the vision of the Ulai River was given for the last days demands that a student of prophecy makes the effort to understand what it has foretold of the events represented in the vision. The prophetic “matters” associated with the vision of the Ulai River were “shaped” by the “Holy Spirit” “both in the giving of the prophecy, and in the events portrayed.” What was happening with a prophet when they receive a vision, as well as the events of prophecy the prophet identifies are to be studied, with the knowledge that both are a prophetic representation of what will be fulfilled in the last days. The previous passage emphasizes that we should recognize that Daniel was in the captivity of the “seven times.”
Pe “mba’e añetegua” visión ysyry Ulái rehegua oñeme’ẽ hague ára pahápe guarã ojerure peteĩ oñemoarandu hag̃ua profesía rehe oñeha’ãmbaitévo oikũmby hag̃ua mba’épa ha’e he’i va’ekue umi mba’e oikótavagui oñerrepresentáva pe visiónpe. Umi “mba’e” profesiagua ojoajúva pe visión ysyry Ulái rehegua ndive oñemboheko kuri pe “Espíritu Santo” rupive, “mokõive profesía oñeme’ẽ jave, ha umi tembiapo oñemombe’úva” ryepýpe. Mba’épa oikóva peteĩ proféta ndive oñeme’ẽ jave chupe peteĩ visión, avei umi tembiapo profesiagua pe proféta ohechakuaáva, tekotevẽ oñehesa’ỹijo, pe jeikuaa reheve mokõivéva ha’eha peteĩ representación profesiagua oñemoañetétava ára pahápe. Pe jehaipyre mboyvegua omomba’e guasu ñande jahechakuaava’erãha Daniel oĩ hague pe “siete tiempos” ñembyatyrymbýpe.
Daniel represents those who recognize their captivity at the conclusion of the three-and-a-half days of Revelation eleven, who then turn to the Lord with repentance, fulfill the Leviticus twenty-six prayer, separate the precious from the vile, and then the Lord fulfills his promise to gather those who have been scattered, as he manifests Himself unto them. Their “chief object of attention,” then is “God as revealed in Christ.”
Daniel ohechauka umi ohechakuaáva iñembiguáipe pe mbohapy ha mbyte ára paha-pe Apocalipsis 11-pe, upéi ojere vaʼekue Ñandejára gotyo ñembyasy reheve, omboaje pe Leviticus 26 ñemboʼe, omboyke pe hepyetévape pe ivaívagui, ha upémarõ Ñandejára omboaje iñeʼẽmeʼẽ ombyaty hag̃ua umi oñemosarambívaekue, ojehechaukávo chupekuéra. Upévare, i “mbaʼe tenondegua ojehecháva” haʼe “Tupã ojehechaukáva Cristo-pe.”
The “bearing” of the vision of the Ulai River, and how it contributes to the “structure” of the prophetic message which was “designed” by Christ, is the first “fact” we have briefly considered, and the passage cited identifies that our chief object should be the revelation of God, as “revealed in Christ.” In Daniel chapter eight, Christ is not presented as He was by Isaiah, when Isaiah identified that Christ’s “name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace.” In Daniel chapter eight, God is revealed in Christ as Palmoni, meaning the Wonderful Numberer, or the Numberer of Secrets.
Pe visión ysyry Ulaí y rehegua, ha mba’éichapa oipytyvõ pe marandu profético “estructura”-pe, Cristo “ombosako’iva’ekue”, ha’e pe peteĩha “hecho” ñande roñepyrũva’ekue ñahesa’ỹijo mbykymi hag̃ua; ha pe pasáhe oñecitáva ohechauka ñande rembiapo tenondegua ha’eva’erãha Ñandejára jehechauka, “oñemoĩva’ekue Cristo-pe” ramo. Daniel kapítulo ocho-pe, Cristo ndojehechaukái Isaías ojapo haguéicha, upe jave Isaías he’írõ guare Cristo “héra oñembohérata Admirable, Consejero, Dios Fuerte, Padre Eterno, Príncipe de Paz.” Daniel kapítulo ocho-pe, Ñandejára oñemohechauka Cristo-pe Palmoni ramo, he’iséva pe Admirable Papahára, térã pe Mba’e Ñemiguáva Papahára.
That “fact” demands that the “bearing” of the name “Palmoni” must be sought for, along with how that name contributes to the “structure” and “design” of the prophecy. A third “fact” in Daniel chapter eight, that should be recognized, is that it is in that chapter that the central doctrinal pillar of the Millerite movement is set forth. Miller’s brightest jewel was found in verse fourteen, and we should seek to understand the “bearing” that “fact” has upon the vision of the Ulai River, that is now in the process of fulfillment.
Upéva “añetegua” ojerure toñeheka hag̃ua mba’éichapa ojehechauka pe téra “Palmoni”, ha avei mba’éichapa upe téra oipytyvõ pe profesía “ñemohenda” ha “apoha” rehe. Peteĩha “añetegua” mbohapyha, Daniel kapítulo poapýpe, tekotevẽ ojehechakuaa, ha’eha upe kapítulope oñemoĩha tenondetépe pe yvyra guasu doctrinal central omopyendáva pe movimiento Millerita. Miller rembiapo iporãvéva ojuhu kuri versíkulo catorcépe, ha ñañeha’ãva’erã ñantende pe “jeporu” orekóva upe “añetegua” pe visión ysyry Ulai rehe, ko’ág̃a oĩmava oñekumplívo.
In Miller’s dream, when the casket was placed upon the table in the center of his room, it shone with the brightness of the sun, but in the last days the casket is larger and shines ten times brighter than it shone when initially placed upon Miller’s table. What is it about the vision of the Ulai River, that includes the central pillar to the Millerite movement, that increases the light of that doctrine by ten times in the last days? What is revealed in the last days that was not revealed at the time of the end in 1798? What are “the events” of the vision of the Ulai River, which Sister White says “are now in the process of fulfillment?”
Miller kérape, pe arkaha oñemoĩrõ guasu ári, iñakã rupi ipyahukue mbytépe, omimbi kuarahy rendyicha; ha umi ára pahápe pe arkaha tuichave ha omimbi pa jevy hetave pe omimbíva’ekue oñemoĩ ypy jave Miller mesa ári. Mba’épa pe Ysyry Ulai visión rehegua, oguerekóva pe yta mbytépegua movimiento Millerita-pe g̃uarã, ombohetáva pe doctrina resape pa jevy umi ára pahápe? Mba’épa ojehechauka umi ára pahápe ndojehechaukái va’ekue pe ára paha jave 1798-pe? Mba’épa umi “mba’e oikóva” pe Ysyry Ulai visión-pe, pe Hermana White he’íva “ko’ág̃a oĩha oñemoañetévo”?
If we candidly bring these first three facts together (the vision of the Ulai, Christ revealed as Palmoni and the central doctrinal pillar), we should be willing to accept a simple premise that will impact our study of the vision of the Ulai River. Those combined facts inform those who wish to see that the message that was unsealed in 1798 was a message that was “hung upon time.” Without the element of predictive time prophecy Miller’s message would not have existed.
Ñamoĩ porãite ha hekopete ko’ã mbohapy añetegua peteĩcha (pe visión Ulaí rehegua, Cristo ojehechaukáva Palmoni ramo, ha pe doctrina mbytete guasu ramo), tekotevẽ ñande jaipota ñamoneĩ peteĩ ñepyrũmby hasy’ỹva omboguatátava ñane estudio pe visión Ysyry Ulaí rehegua. Ko’ã añetegua oñembojoajúva omyesakã umi ohechaséva-pe pe marandu ojeipe’áva’ekue sello-gui ary 1798-pe hague peteĩ marandu “oñemoĩva aravo ári.” Pe elemento profético aravo rehegua’ỹre, pe marandu Miller rehegua ndaipóri va’erãmo’ã kuri.
The fourth “fact” that has bearing on this chapter is that the Millerites presented a message based upon prophetic time. To emphasize this fact, God was revealed in Christ, in verse thirteen and fourteen as the Wonderful Numberer (Palmoni). The idea that the vision consisted of only identifying October 22, 1844, as the conclusion of the twenty-three hundred days of verse fourteen, is to throw cold water on the revelation of God being revealed through Christ as Palmoni.
Pe irundyha “mba’e añete” oguerekóva relación ko kapítulore ha’e umi Millerita okuave’ẽ hague peteĩ marandu oñemopyendáva ára proféticore. Oñemomba’eguasu hag̃ua ko mba’e añete, Tupã ojehechauka Cristope, versíkulo paapyha ha irundyhápeme, pe Papaha Mba’eporãitereíva ramo (Palmoni). Pe jerovia he’íva pe visión oikeha añoite ojeikuaaukávo 22 jasypa 1844 ha’eha pe paha umi mokõi sua poapyha árape g̃uarã, he’iháicha versíkulo irundyhápe, upéva niko oñemombo y ro’ysãva Tupã jehechauka ári, ojehechaukáva Cristo rupive Palmoni ramo.
The theologians of Adventism have diligently worked to bury the significance of the question of verse thirteen of Daniel chapter eight in order to produce the flavor in their dish of fables, that they have determined will keep the unlearned with the itching ears, from being concerned about the truths connected with the central pillar of Adventism.
Pe Adventísmo rehegua teólogo-kuéra omba’apo kyre’ỹme oñotỹ hag̃ua Daniel capítulo ocho, versículo trece pe porandu he’iséva, ikatu hag̃uáicha omoheñói umi fábula rembi’u ryakuã oĩva hembi’úpe, ha’ekuéra ojedetermináva ombojejoko hag̃ua umi arandu’ỹvape, apysa hasývape, ani hag̃ua ojepy’apy umi añeteguáre ojoajúva Adventísmo pilar mbytegua rehe.
“The scripture which above all others had been both the foundation and central pillar of the Advent faith was the declaration, ‘Unto two thousand and three hundred days; then shall the sanctuary be cleansed.’ [Daniel 8:14.] These had been familiar words to all believers in the Lord’s soon coming. By the lips of thousands was this prophecy repeated as the watchword of their faith. All felt that upon the events therein foretold depended their brightest expectations and most cherished hopes. These prophetic days had been shown to terminate in the autumn of 1844. In common with the rest of the Christian world, Adventists then held that the earth, or some portion of it, was the sanctuary. They understood that the cleansing of the sanctuary was the purification of the earth by the fires of the last great day, and that this would take place at the second advent. Hence the conclusion that Christ would return to the earth in 1844.
“Pe Escritúra, opaite ambuéva ári, oikova’ekue mokõivéicha pe pyenda ha pe yvyra guasu mbytéva pe jerovia Adventista-pe guarã, ha’eva’ekue ko ñe’ẽ: ‘Mokõi mil trescientos ára peve; upéi pe santuario oñemopotĩta.’ [Daniel 8:14.] Ko’ã ñe’ẽ ojekuaa porãva’ekue opaite umi ogueroviávape Ñandejára pya’e ou hag̃uã. Hetaiterei tapicha rembe’ýre ko profesía oñembojoapyjey va’ekue ijerovia ñe’ẽñemi ramo. Opavave ohechakuaa va’ekue umi mba’e upépe oñemomarandúva rehe ojekytaha hikuái iha’arõ porãvéva ha umi esperánsa ohayhuvéva. Ojehechauka va’ekue ko’ã ára profétikova opaha arapotykuépe ary 1844-pe. Oñondivepa resto mundo cristiano ndive, umi Adventista upérõ oguerovia va’ekue yvy, térã peteĩ hendáicha pe hesegua, ha’eha pe santuario. Oikuaa hikuái pe ñemopotĩ santuario rehegua ha’eha yvy ñemopotĩ ára pahápe tata guasúpe, ha upéva oikótaha pe mokõiha jeju aja. Upévare og̃uahẽ pe tembiapo’ỹme Cristo ojevýtaha yvy ári ary 1844-pe.”
“But the appointed time had passed, and the Lord had not appeared. The believers knew that God’s Word could not fail; their interpretation of the prophecy must be at fault; but where was the mistake? Many rashly cut the knot of difficulty by denying that the 2300 days ended in 1844. No reason could be given for this, except that Christ had not come at the time they expected him. They argued that if the prophetic days had ended in 1844, Christ would then have returned to cleanse the sanctuary by the purification of the earth by fire; and that since he had not come, the days could not have ended.
“Ha pe ára oñemohenda vaʼekue ohasáma kuri, ha Ñandejára ndojehechaukái kuri. Umi ojeroviáva oikuaa porãkuri Ñandejára Ñeʼẽ ndaikatuiha oñembotavy; upévare, iñinterpretasión profétika oĩvaʼerã kuri vai; péro moõpa oĩ pe jejavy? Heta tapicha pyaʼeterei osẽ omboja hag̃ua pe apañuãi, onegávo umi 2300 ára opa hague 1844-pe. Ndikatúikuri oñemeʼẽ mbaʼeveichagua razón ko mbaʼére, ndahaʼéiramo Cristo ndouihague pe ára haʼekuéra ohaʼarõ haguéicha chupe. Haʼekuéra heʼi vaʼekue: umi ára profétika opa rire 1844-pe, upérõ Cristo oujeyvaʼerãmoʼã kuri omopotĩ hag̃ua pe santuario, yvy oñemopotĩ rupi tata rupive; ha nónde piko oui, upévare umi ára ndaopái vaʼerã.”
“To accept this conclusion was to renounce the former reckoning of the prophetic periods. The 2300 days had been found to begin when the commandment of Artaxerxes for the restoration and building of Jerusalem went into effect, in the autumn of B. C. 457. Taking this as the starting-point, there was perfect harmony in the application of all the events foretold in the explanation of that period in Daniel 9:25–27. Sixty-nine weeks, the first 483 of the 2300 years, were to reach to the Messiah, the Anointed One; and Christ’s baptism and anointing by the Holy Spirit, A. D. 27, exactly fulfilled the specification. In the midst of the seventieth week, Messiah was to be cut off. Three and a half years after his baptism, Christ was crucified, in the spring of A. D. 31. The seventy weeks, or 490 years, were to pertain especially to the Jews. At the expiration of this period, the nation sealed its rejection of Christ by the persecution of his disciples, and the apostles turned to the Gentiles, A. D. 34. The first 490 years of the 2300 having then ended, 1810 years would remain. From A. D. 34, 1810 years extend to 1844. ‘Then,’ said the angel, ‘shall the sanctuary be cleansed.’ All the preceding specifications of the prophecy had been unquestionably fulfilled at the time appointed. With this reckoning, all was clear and harmonious, except that it was not seen that any event answering to the cleansing of the sanctuary had taken place in 1844. To deny that the days ended at that time was to involve the whole question in confusion, and to renounce positions which had been established by unmistakable fulfillments of prophecy.
“Pe moneĩ hag̃ua ko ñemohu’ã hína kuri rejeheja hag̃ua pe jeipapapy yma guare umi ára profétikogua rehegua. Umi 2300 ára ojejuhu vaʼekue oñepyrũha jave Artajerjes heʼíva oñemyatyrõ ha oñemopuʼã hag̃ua Jerusalén oike vaʼekue tembiapópe, ára pahápe, 457 a. C. Ojejapyhýramo kóva peteĩ ñeñepyrũrãramo, oĩkuri peteĩ joaju porãite opa mbaʼe oikótava rehegua pe omyesakãvape upe período Daniel 9:25–27-pe. Sesenta y nueve semanas, umi peteĩha 483 umi 2300 áño apytégui, og̃uahẽ vaʼerã kuri pe Mesías pe Hemoĩporãmbyrévape; ha Cristo ñemongarai ha ñemoĩ porã Espíritu Santo rupive, 27 d. C.-pe, omohuʼã hekopete pe mbaʼe ojeʼevaʼekue. Pe semana setentaha mbytépe, pe Mesías oñekytĩ vaʼerã kuri. Mbohapy áño ha mbyte iñemongarai rire, Cristo oñemosãingo kurusúre, ára pyahúpe, 31 d. C.-pe. Umi setenta semanas, térã 490 áño, ojehecha vaʼerã kuri tenonderãite umi hudío rehe. Ko período opa rire, upe tetã omboty iñemboyke Cristo rehegua idisipulokuéra ñem perseguí rupive, ha umi apóstol oho umi gentíl-kuéra rendápe, 34 d. C.-pe. Upérõ opa rire umi peteĩha 490 áño umi 2300-gui, opyta vaʼerã kuri 1810 áño. 34 d. C.-gui, 1810 áño og̃uahẽ 1844-pe. ‘Upéi,’ heʼi pe ánhel, ‘pe santuario oñemopotĩta.’ Opa umi mbaʼe oñemombeʼu vaʼekue pe profesíape oñekumpli vaʼekue katuete pe ára oñemoĩmbyrévape. Ko jeipapapy reheve, opa mbaʼe hesakã ha ojoaju porã, ndahaʼéiramo añoite ndojehechái hague 1844-pe oiko hague mbaʼeve ombohováiva pe santuario ñemopotĩme. Ñanegáramo umi ára opa hague upe jave, upéva omoinge vaʼerãmoʼã kuri opa ko porandu ñembyaty javoráipe, ha oñejeheja hag̃ua umi ñemoĩmbyre oñemopyendáva profesía ñekumpli hesakã porãitereívare.”
“But God had led his people in the great Advent movement; his power and glory had attended the work, and he would not permit it to end in darkness and disappointment, to be reproached as a false and fanatical excitement. He would not leave his word involved in doubt and uncertainty. Though many abandoned their former reckoning of the prophetic periods, and denied the correctness of the movement based thereon, others were unwilling to renounce points of faith and experience that were sustained by the Scriptures and by the witness of the Spirit of God. They believed that they had adopted sound principles of interpretation in their study of the prophecies, and that it was their duty to hold fast the truths already gained, and to continue the same course of Biblical research. With earnest prayer they reviewed their position, and studied the Scriptures to discover their mistake. As they could see no error in their reckoning of the prophetic periods, they were led to examine more closely the subject of the sanctuary.” The Great Controversy, 409, 410.
“Ha Tupã ogueraha vaʼekue ipuévlope pe tuicha Advento ñemonguʼérape; ipokatu ha heko mimbipa oime vaʼekue tembiapópe, ha ndohejamoʼãi vaʼekue opa pytũmbýpe ha ñembyasyme, oñemomarandu hag̃ua mbaʼeichaitépa haʼe peteĩ kyhyje japu ha itarováva. Ndohejamoʼãi vaʼekue iñeʼẽ oike hag̃ua pyʼatarovápe ha ndaiporivéimahápe jerovia hag̃ua. Jepémo heta oheja hekovekuéra yma guare ñembojepyso umi ára marandu hag̃uáme, ha ombotove pe ñemonguʼe añetegua ojejapóva upévare, ambue katu ndopytaromoʼãi vaʼekue omboyke hag̃ua umi mbaʼe ogueroviáva ha ohasa vaʼekue, oĩva Ñandejára Ñeʼẽme ha Tupã Espíritu testimónio rupive oñemombaretéva. Haʼekuéra oguerovia vaʼekue ojapyhy hague ñeʼẽryru porã profecía-kuéra ñehesaʼỹijópe, ha imbaʼerãha ojoko mbarete hag̃ua umi añetegua ojehupyty vaʼekue yma, ha omotenonde meme hag̃ua upe tape peteĩcha Biblia rehegua ñehesaʼỹijope. Ñemboʼe pyʼaguasúpe ohesaʼỹijo jey hikuái ipytyvõrã, ha ohesaʼỹijo Ñandejára Ñeʼẽ oikuaa hag̃ua moõpa ojavy. Ndahecháigui hikuái mbaʼeveichagua jejavy umi ára marandu hag̃uáre oñembojepysóvape, oguerahapyre hikuái ohesaʼỹijo hag̃uáicha iporãve ha hiʼag̃uive pe santuario rehegua.” The Great Controversy, 409, 410.
We have been informed by Sister White, in the same passage where the vision of the Ulai River is identified, that there “is need of a much closer study of the Word of God.” The theologians will present the subject of “prophetic periods” in the previous passage from The Great Controversy, as if the “prophetic periods” Sister White is limiting her commentary to, is the five prophecies that are represented within the twenty-three hundred year prophecy. After all, they claim, four of those prophecies are specifically addressed in the passage. But a “much closer study” of the subject demonstrates that the term “prophetic periods” in the plural, in Sister White’s writings more accurately refers to the two prophecies that were to be fulfilled on October 22, 1844.
Ñandejára oikuaauka ñandéve Hermana White rupive, upe jehasahápe voi oñemombeʼuhápe mbaʼe visiónpa pe Ysyry Ulai rehegua, upépe oĩha “tekotevẽ peteĩ ñehesaʼỹijo hetaiteve hiʼaguĩva Ñandejára Ñeʼẽ rehe.” Umi teólogo opresentáta pe tema “ara proféticogua” rehegua pe jehasaha mboyveguápe The Great Controversy-gui, ku peichaite voi “ara proféticogua” rehe Hermana White ombotovéva heʼi hag̃ua iñeʼẽmondo, haʼehague umi cinco profesía ojejoguáva pe profesía dos mil trescientos ary reheguápe. Opa mbaʼe rire, heʼi hikuái, irundy umi profesía apytégui oñeñeʼẽ porãite hesekuéra pe jehasahápe. Péro peteĩ “ñehesaʼỹijo hetaiteve hiʼaguĩva” pe temáre ohechauka pe ñeʼẽjoaju “ara proféticogua”, hetãme, umi kuatiahai Hermana White rehegua ryepýpe, hekopeteve oñeʼẽha umi mokõi profesía rehe, ojehu vaʼerãvaʼekue 22 jasypa 1844-pe.
There are five specific time prophecies that Gabriel identified for Daniel that are part of the twenty-three hundred years. The first identifies forty-nine years, when the “streets and walls would be built in troublous times.” The second was Christ’s baptism after four hundred and eighty-three years from the starting point of 457 BC. The third was His crucifixion, the fourth identified when the gospel would go to the Gentiles at the end of the four hundred and ninety-years that were set apart especially for the Jewish nation, and the fifth, and only the fifth, time prophecy, ended on October 22, 1844. The previous four time prophecies ended well before 1844. So, what does Sister White actually mean when she uses the expression “prophetic periods” in the plural, that were to end in 1844?
Oĩ porãite umi mokõi mil trescientos áñope oĩha po profecía aravo rehegua específico Gabriel ohechauka vaekue Daniel-pe. Pe peteĩha ohechauka cuarenta y nueve áño, araka’e “umi tape ha murálla oñemopuʼãta ára ijetuʼúva jave.” Pe mokõiha haʼe Cristo ñemongarai, cuatrocientos ochenta y tres áño rire pe ñepyrũmby guive, haʼéva 457 a.C. Pe mbohapyha haʼe Ikurusu hag̃uáicha omano hague, pe irundyha ohechauka arakaʼe pe evangelio og̃uahẽta umi gentil-kuérape, opa rire umi cuatrocientos noventa áño oñembojaʼo vaekue peteĩ hendáicha tetã judía-pe g̃uarã, ha pe poha, ha pe poha añoite, profecía aravo rehegua, opa vaekue 22 jasypa 1844-pe. Umi irundy profecía aravo rehegua mboyvegua opa kuri hetaite 1844 mboyve. Upéicharõ, mbaʼépa añetehápe heʼise Hermana White oipurúramo pe ñeʼẽjoaju “umi período profético” heta hag̃uáicha, haʼevaʼekue opa hag̃ua 1844-pe?
Addressing the first disappointment of the Millerites she identifies the answer to that question:
Oñe’ẽvo umi Millerita ñembyasy peteĩha rehe, ha’e ohechauka pe mbohovái upe porandúpe g̃uarã:
“I saw the people of God joyful in expectation, looking for their Lord. But God designed to prove them. His hand covered a mistake in the reckoning of the prophetic periods. Those who were looking for their Lord did not discover this mistake, and the most learned men who opposed the time also failed to see it. God designed that His people should meet with a disappointment. The time passed, and those who had looked with joyful expectation for their Saviour were sad and disheartened, while those who had not loved the appearing of Jesus, but embraced the message through fear, were pleased that He did not come at the time of expectation. Their profession had not affected the heart and purified the life. The passing of the time was well calculated to reveal such hearts. They were the first to turn and ridicule the sorrowful, disappointed ones who really loved the appearing of their Saviour. I saw the wisdom of God in proving His people and giving them a searching test to discover those who would shrink and turn back in the hour of trial.
“Ahecha Ñandejára retãyguakuéra ovy’aitereiha oha’arõvo, oma’ẽvo Ijárare. Ha Ñandejára omboykékuri ohechauka hag̃ua chupekuéra mba’éichapa oĩ hikuái. Ipo ojaho’i peteĩ jejavy pe ñeha’ã jepapa rehegua umi ára marandu hag̃uama guarépe. Umi oha’arõva’ekue Ijárape ndoikuaái upe jejavy, ha umi kuimba’e aranduetéva omokañýva pe ára avei ndohechakuaái upéva. Ñandejára omboykékuri Itavayguakuéra ohasa hag̃ua peteĩ ñembyasy guasu. Pe ára ohasa, ha umi oha’arõva’ekue vy’apópe Isalvadorpe opyta ñembyasýpe ha py’a kangýpe, ha umi ndohayhúiva’ekue Jesús jeju, síno oiporavóva’ekue pe marandu kyhyjégui, ovy’a ndouihaguére upe aravo oha’arõhaguépe. Iñe’ẽrã ndoguahẽi va’ekue py’ápe ni nomopotĩi tekove. Pe ára ohasáva oĩ porãiterei ohechauka hag̃ua umi py’a. Ha’ekuéra voi raẽvete ojere ha oñembohory umi oĩva ñembyasýpe ha oñembotavývape, umi añetehápe ohayhúva’ekue Isalvador jeju. Ahecha Ñandejára aranduha ohechaukávo Itavayguakuérape mba’éichapa oĩ hikuái ha ome’ẽvo chupekuéra peteĩ ñeha’ã ipypuku hag̃uáicha ojekuaa umi oñembotapykue ha ojere jeýva pe aravo jejopy hag̃uápe.”
“Jesus and all the heavenly host looked with sympathy and love upon those who had with sweet expectation longed to see Him whom their souls loved. Angels were hovering around them, to sustain them in the hour of their trial. Those who had neglected to receive the heavenly message were left in darkness, and God’s anger was kindled against them, because they would not receive the light which He had sent them from heaven. Those faithful, disappointed ones, who could not understand why their Lord did not come, were not left in darkness. Again they were led to their Bibles to search the prophetic periods. The hand of the Lord was removed from the figures, and the mistake was explained. They saw that the prophetic periods reached to 1844, and that the same evidence which they had presented to show that the prophetic periods closed in 1843, proved that they would terminate in 1844.” Early Writings, 235–237.
“Jesús ha opaite pe ehérsito yvagapegua oma’ẽ poriahuvereko ha mborayhúpe umi, he’ẽ asýpe oha’arõva’ekue ohecha hag̃ua chupe, upe iñangekuérape ohayhúva. Angelkuéra oveveva’ekue ijerérekuéra, omombarete hag̃ua chupekuéra iñehovasa’ỹ ára pe. Umi omboykérava’ekue ohupyty hag̃ua pe marandu yvagapegua opyta pytũmbýpe, ha Ñandejára pochy hendy heseekuéra, ndoguerohoryséi rupi pe tesape Ha’e omondova’ekue chupekuéra yvágagui. Umi jerovia hag̃ua ojeroviáva, oñembotavýramo jepe, ndaikatúiva ontende mba’érepa ndouporãi ijára, ndojejái pytũmbýpe. Jey ave oñegueraha chupekuéra iBiblia-kuérape oheka jey hag̃ua umi ára profétikova. Ñandejára po oñemboguejy umi ta’ãngakuéragui, ha pe jejavy oñemyesakã. Ohecha hikuái umi ára profétikova og̃uahẽha 1844 peve, ha pe peteĩcha prueba ha’ekuéra oikuave’ẽva’ekue ohechauka hag̃ua umi ára profétikova opa hague 1843-pe, upéva voi ohechauka opa hag̃ua 1844-pe.” Early Writings, 235–237.
The “prophetic periods” were the “prophetic periods” that “reached to 1844,” which the Millerites had initially believed reached to 1843. The “prophetic periods” that reached to 1844, were three prophetic periods,” and all are represented upon Habakkuk’s tables. One of the three periods simply “touches” 1844, and the other two reach to October 22, 1844. The thirteen hundred and thirty-five days reached to the very first day of 1844, when the first disappointment of the Millerites arrived, and the tarrying time of both Habakkuk chapter two, and of the parable of the ten virgins in Matthew twenty-five began.
Umi “ara profétika” haʼe umi “ara profétika” “og̃uahẽ vaʼekue 1844 peve”, umi Millerita iñepyrũrãme ogueroviávaʼekue og̃uahẽha 1843 peve. Umi “ara profétika” og̃uahẽvaʼekue 1844 peve, mbohapy ara profétika hína; ha opaite ojehechauka Habacuc táva ári. Peteĩ umi mbohapy aragui simply “opoko” 1844 rehe, ha mokõi ambue og̃uahẽ 22 de octubre de 1844 peve. Umi mil trescientos treinta y cinco ára og̃uahẽ 1844 ára peteĩhaite peve, upérõ og̃uahẽ ramo guare Milleritakuéra ñembotavy peteĩha, ha oñepyrũ tiempo de demora mokõivéva Habacuc capítulo dospe, ha parábola de las diez vírgenes Mateo veinticincope.
The twenty-three hundred days of Daniel chapter eight, verse fourteen reached to October 22, 1844, and the twenty-five hundred and twenty years, of the “seven times” against the southern kingdom of Judah ended there as well. Palmoni introduces himself as the Wonderful Numberer in verse thirteen of Daniel eight, and the prophetic “structure” and “design” that he then set forth included at least ten interconnected time prophecies.
Daniel kapítulo ocho, versíkulo catorce-pe oñeñeʼẽva dos mil trescientos ára rehe, og̃uahẽ 22 de octubre de 1844-pe, ha upepe avei opa mokõi mil quinientos veinte ary, umi “siete tiempos” oñehenóivagui, ojeporavo vaʼekue Judá ñemoñare yvývo gotyo pegua rovái. Palmoni oñemombeʼu ijupe voi pe Maravilloso Papanohára ramo versíkulo trece-pe Daniel ocho-pe, ha pe “estructura” ha “diseño” maranduhára haʼe upérõ omoĩva’ekue oike ipype por lo menos paʼũme die tiempo profético ojoaju hag̃uáicha oñondive.
We will begin to consider these truths further in the next article.
Ñañepyrũta ñamyesakãve hag̃ua koʼã añetegua pe artículo oúvape.
“Christ gave to the world a lesson that should be engraved on mind and soul. ‘This is life eternal,’ he said, ‘that they might know thee the only true God, and Jesus Christ, whom thou hast sent.’ But Satan works on human minds, saying, Do this or that action, and ye shall be as gods. By deceptive reasoning he led Adam and Eve to doubt God’s word, and to supply its place with a theory that led to transgression and disobedience. And his sophistry is doing today what it did in Eden. When Christ came to our world, he selected humble fishermen as the foundation of his church. To these disciples he tried to explain the nature of his kingdom and mission. But their limited comprehension imposed a restraint upon him. They had been receiving the sayings of the scribes and Pharisees, and therefore much of what they believed was untrue. And though Christ had many things to say to them, they were unable to hear much of what he longed to communicate.
“Cristo ome'ẽ vaekue ko yvy ariguápe peteĩ mbo’epy ojekuaa hag̃uáicha apytu’ũ ha ánga ryepýpe. ‘Kóva hína tekove opave’ỹva,’ he’i, ‘toikuaa hag̃ua nde, pe Tupã añeteguáva añoite, ha Jesucristo, pe rembou vaekue.’ Péro Satanás omba’apo yvypóra akãnguérape, he’ívo: Ejapo ko mba’e térã pe tembiapo, ha peẽ peikóta tupãicha. Oñembotavývo jepy’amongetápe, ogueraha Adán ha Eva-pe oikóvo hag̃ua ndogueroviái Tupã ñe’ẽ, ha omoĩ hag̃ua hendaguépe peteĩ teoría ogueraháva ivaípe ha naiñe’ẽrendúi hag̃ua. Ha iñemoarandu gua’u ojapo ko árape avei upe ojapo vaekue Edénpe. Cristo ou ramo guare ñande yvy ári, oiporavo umi pira ryguatáva imboriahúva ramo tupao pyenda. Ko’ã temimbo’épe oñeha’ã omyesakã hag̃ua chupekuéra mba’éichapa heko imburuvicha guasu ha hembipota. Péro iñentende michĩetéva omoĩva’ekue hese peteĩ joko. Ha’ekuéra oike hína kuri ohupytývo umi kuatiahai ha fariseokuéra ñe’ẽngue; upévare heta umi mba’e ogueroviáva ndaha’éi vaekue añete. Ha jepe Cristo oguereko heta mba’e he’i hag̃uáicha chupekuéra, ndaikatúi kuri ohendu hikuái heta umi mba’e ha’e oikuaaukasetereíva chupekuéra.”
“Christ finds the religionists of this time so full of erroneous sentiments that there is no room in their minds for the truth. With the education given, teachers mingle the sentiments of infidel authors. Thus they have sown tares in the minds of the youth. They give utterance to sentiments that should not be presented to young or old, never thinking of what kind of seed they are sowing, or of the harvest they will have to garner as the result.” Review and Herald, July 3, 1900.
“Cristo ojuhu ko tiempo kopegua religión rehegua-kuérape ojepohýi eterei hag̃ua umi temimo’ã javykuére, ha ndaipóri hag̃ua tenda iñakãme pe añeteguápe g̃uarã. Upe tekombo’e oñeme’ẽva rupive, umi mbo’ehára ombojehe’a umi temimo’ã umi haihára jerovia’ỹva rehegua. Péicha ha’ekuéra oñotỹ ñana vai umi mitãrusu kuéra akãme. Ha’ekuéra omombe’u temimo’ã ndojehechaukái va’erã mitãrusúpe térã tuja ha mitãvape, araka’eve noñemoĩri hag̃ua ohecha mba’eichagua ñemitỹpa hikuái oñotỹ, térã pe ñemono’õ oguerava’erãtava’ekue ko resultado ramo.” Review and Herald, 3 de julio, 1900.