The second generation of Laodicean Adventism arrived in 1888, and that generation is symbolically represented in Ezekiel chapter eight, as the second abomination, which is represented by the “chambers of his imagery.”
Mokõiha generación Adventismo Laodiceagua rehegua og̃uahẽ 1888-pe, ha upe generación ojehechauka hag̃ua símbolo rupi Ezequiel capítulo ocho-pe, pe mokõiháicha ñane mbaʼe vaiete guasu ramo, ojehechaukáva “ikotykuéra ta’ãnganga rehegua” rupive.
So I went in and saw; and behold every form of creeping things, and abominable beasts, and all the idols of the house of Israel, pourtrayed upon the wall round about. And there stood before them seventy men of the ancients of the house of Israel, and in the midst of them stood Jaazaniah the son of Shaphan, with every man his censer in his hand; and a thick cloud of incense went up. Then said he unto me, Son of man, hast thou seen what the ancients of the house of Israel do in the dark, every man in the chambers of his imagery? for they say, The Lord seeth us not; the Lord hath forsaken the earth. Ezekiel 8:10–12.
Upévare aiké ha ahecha; ha péina opaichagua mbói michĩnguéra, ha mymba jeguarúva, ha opa ta’ãnga tupã gua’u Israel róga pegua, ojejapo ta’ãngáicha tapiaite murálla jerére. Ha oñembo’y henondépekuéra setenta kuimba’e Israel róga tujakuekuéra apytégua, ha ijapytepekuéra oñembo’y Jaazanías Safán ra’y; peteĩteĩ kuimba’e oguereko ipope hymakuãryru, ha peteĩ arai hũ asy inciénso rehegua ojupi yvate. Upérõ he’i chéve: Yvypóra ra’y, rehéchapa mba’épa ojapo Israel róga tujakuekuéra pytũmbýpe, peteĩteĩva ita’ãngambyry kotykuérape? Ha’ekuéra he’i niko: Ñandejára ndohechái ñandéve; Ñandejára oheja rei yvy. Ezequiel 8:10–12.
The chambers of imagery represent the wicked secrets within the hearts of those represented as the ancient men, and they have brought that very wickedness into not only the chambers of their minds, but also into the chambers of God’s sanctuary.
Ta’ãngakuéra ta’anga rehegua ohechauka umi ñemimby vai oĩva umi kuimba’e yma guare py’apykuépe, ha ha’ekuéra ogueru upe tekovai voi ndaha’éi año umi kotykuérape iñakãmeguápe, síno avei Tupã tupaópe kotykuérape.
Eat thou not the bread of him that hath an evil eye, neither desire thou his dainty meats: For as he thinketh in his heart, so is he: Eat and drink, saith he to thee; but his heart is not with thee. Proverbs 23:6, 7.
Ani rekarúi pe mbuja orekóva tesay vai, ha ani reipotaiterei hembi’u he’ẽ porãva; ha’e oguerekoháicha ipy’apýpe pe oimo’ãva, upéicha ha’e: “Ekaru ha e’u,” he’i ndéve; ha katu ipy’a ndaha’éi nendive. Proverbios 23:6, 7.
The wickedness of the chambers of imagery is written both on the walls of the temple and the walls of the ancient men’s minds. The secret chambers of imagery of the second abomination of Ezekiel chapter eight, represent the second generation of Laodicean Adventism, and of the four abominations the second abomination takes more time to emphasize a corporate rebellion, although all four abominations are represented as being carried out by the men who were supposed to be the guardians of the people.
Ta’ãngakue umi koty ta’ãnga rehegua ojehai mokõivéva tupaópe umi pared rehe ha umi kuimba’e yma guare akãme. Umi koty ñemiguáva ta’ãnga rehegua, pe mokõiha mba’evaiete Ezequiel capítulo ocho-pe, ohechauka pe mokõiha generación Adventismo Laodicea-gua, ha umi irundy mba’evaiete apytépe pe mokõiha mba’evaiete oiporu hetave ára omomba’eguasu hag̃ua peteĩ ñemoĩ joajúva atyguápe; jepevérõ umi irundy mba’evaiete ojehechauka oñemboguataha umi kuimba’e rupive, ha’ekuéra niko va’ekue umi tavayguakuéra ñangarekoha hag̃ua.
“The mark of deliverance has been set upon those ‘that sigh and that cry for all the abominations that be done.’ Now the angel of death goes forth, represented in Ezekiel’s vision by the men with the slaughtering weapons, to whom the command is given: ‘Slay utterly old and young, both maids, and little children, and women: but come not near any man upon whom is the mark; and begin at My sanctuary.’ Says the prophet: ‘They began at the ancient men which were before the house.’ Ezekiel 9:1–6. The work of destruction begins among those who have professed to be the spiritual guardians of the people. The false watchmen are the first to fall. There are none to pity or to spare. Men, women, maidens, and little children perish together.” The Great Controversy, 656.
“Pe marca de peñesẽrã oñemoĩma umi oĩva rehe, umi ‘opyʼaro ha osapukáiva opa umi mbaʼe vai ojapóva rehe’. Koʼág̃a pe ánhel omanoha osẽ, oñerrepresentáva Ezequiel visión-pe umi kuimbaʼe oguerekóva umi arma jejukaharã rupive, chupekuéra oñemeʼẽva pe tembiapoukapy: ‘Pejukapaite itujáva ha mitãrusu, kuñataĩnguéra, mitãnguéra ha kuñanguéra; péro ani peñemoag̃ui avave kuimbaʼe orekóva pe marca, ha peñepyrũ che santuario-gui.’ He’i pe proféta: ‘Haʼekuéra oñepyrũ umi kuimbaʼe itujáva oĩva óga renondépe.’ Ezequiel 9:1–6. Pe tembiapo ñehundihára oñepyrũ umi ojeʼevaʼekue rehe haʼehague tavayguakuéra ñangarekoha espiritual. Umi araha japuha haʼe hína umi peteĩha hoʼáva. Ndaipóri avave oñembyasy hag̃uáicha ni oñeñongatúva hag̃uáicha. Kuimbaʼe, kuña, kuñataĩ ha mitãnguéra oñehundi oñondivepa.” The Great Controversy, 656.
The rebellion that marks the arrival of the second generation is specifically associated with the leadership of Laodicean Adventism, as fulfilled at the 1888 General Conference meeting in Minneapolis. It is represented by the expression “ancients of the house of Israel” and also by the “seventy men.” It was seventy elders that were associated with the work of Moses, and Jesus’ second group of disciples consisted of seventy men. “Seventy” represents leadership, as does “the ancients.” The second abomination places an extra emphasis upon the leadership, and in so doing it places the emphasis upon the abomination as being associated with a corporate rebellion of the leadership.
Pe rebelión ohechaukáva pe generación mokõiha oguahẽha oñembojoaju hag̃ua peteĩchapa Adventismo Laodicéapegua ñemboguata ndive, ojejapóramo pe Aty Guasu 1888 pegua Minneapolis-pe. Ojehechauka ñe’ẽjoaju “Israel róga yma guarekuéra” rupive ha avei “setenta kuimba’e” rupive. Setenta anciano-kuéra ningo oñembojoaju vaʼekue Moisés rembiapo ndive, ha Jesús remimboʼe aty mokõiha oĩkuri setenta kuimbaʼégui. “Setenta” orrepresenta mburuvicharã, upéicha avei “umi yma guare.” Pe mokõiha mbaʼe vai ome’ẽ peteĩ ñemombaʼeguasu joapy hag̃ua mburuvichakuérare, ha upéicha ojapóvo omombaʼeguasu pe mbaʼe vai oñembojoajútaha peteĩ rebelión corporativa mburuvichakuéra rehegua ndive.
In the midst of the seventy ancient men stood “Jaazaniah the son of Shaphan.” The name “Jaazaniah,” means “heard of God”, and he represents a leadership that rebelled at the very time that God was speaking, for he heard God, but refused to listen, for he professed that God had forsaken his people, and that God did not see what was happening in the secret chambers. Jaazaniah was the “son of Shaphan,” and the name “Shaphan” means “to hide”. The setting of the second generation represents a rebellion of the leadership that rebelled in the very time when God was speaking, and they believed that God did not see or care about their actions.
Umi kuimba’e tuja pokatu mbytépe oĩ “Jaazanías, Safán ra’y”. Téra “Jaazanías” he’ise “Tupã ohendu”, ha ha’e ohechauka peteĩ mburuvicharã omopu’ãva’ekue ijeity upe javeite Tupã oñe’ẽ aja, pórke ohendúkuri Tupãpe, ha katu ndojapysakái; omombe’úgui Tupã oheja reiha hetãygua kuérape, ha Tupã ndohecháiha mba’épa oiko umi koty kañymby pegua rýepype. Jaazanías niko “Safán ra’y” va’ekue, ha “Safán” réra he’ise “ñomi”. Pe ñemoĩ porã mokõiha generación rehegua ohechauka peteĩ mburuvichakuéra jeity, opu’ãva’ekue upe javeite Tupã oñe’ẽ aja, ha ogueroviákuri Tupã ndohecháiha térã ndojepy’apýiha hembiapokuéra rehe.
Sister White recorded that she was shown the conversations of the leadership of Laodicean Adventism during the 1888 General Conference. At the 1888 General Conference God showed Sister White the meetings of the leaders which they had among themselves when they thought God was not listening. There in the secrecy of their rooms they spoke evil against Sister White, her son, and Elders Jones and Waggoner. They believed they could speak freely, for God could not see them in their private quarters, but God showed these very conversations to the prophetess. They were in a corporate meeting, and according to inspiration they were hearing the message of the latter rain, but they refused to hear.
Hermana White ohaiva’ekue ojehechauka hague chupe umi ñe’ẽnguéra ombohováiva Laodicea-pegua Adventismo ruvichakuéra apytépe pe Conferencia General ary 1888-pe. Pe Conferencia General ary 1888-pe Tupã ohechauka Hermana White-pe umi aty orekóva umi ruvichakuéra ijupekuéra apytépe, oimo’ã jave hikuái Tupã ndohenduiha. Upépe, ikotykuéra ñemiguápe, oñe’ẽvai hikuái Hermana White rehe, ita’ýra rehe, ha umi Anciano Jones ha Waggoner rehe. Ha’ekuéra oguerovia ikatuha oñe’ẽ sãso, Tupã ndaikatúigui ohecha chupekuéra hóga koty ñemíme; upéicharõ jepe, Tupã ohechauka ko’ã ñe’ẽnguéra voi maranduhára kuñáme. Ha’ekuéra oĩkuri peteĩ aty guasu corporativope, ha pe inspiración he’iháicha ohendukuri hikuái pe marandu ama pahápegua rehegua, péro ndoipotái ohendu.
What was it that had produced a leadership that manifested such open rebellion in 1888, that Sister White compared it to the rebellion of Korah, Dathan and Abiram?
Mba'épa oguenohẽ vaekue peteĩ sãmbyhyha ohechaukáva peteĩ pu'aka ñemoĩ porã'ỹrõ guasu péicha 1888-pe, peteĩ ñemoĩ Sister White ombojojáva Coré, Datán ha Abiram ñemoĩ rehe?
“When you are enlightened by the Holy Spirit, you will see all that wickedness at Minneapolis as it is, as God looks upon it. If I never see you again in this world, be assured that I forgive you the sorrow and distress and burden of soul you have brought upon me without any cause. But for your soul’s sake, for the sake of Him who died for you, I want you to see and confess your errors. You did unite with those who resisted the Spirit of God. You had all the evidence that you needed that the Lord was working through Brethren Jones and Waggoner; but you did not receive the light; and after the feelings indulged, the words spoken against the truth, you did not feel ready to confess that you had done wrong, that these men had a message from God, and you had made light of both message and messengers.
“Oĩrõ peñesãmbyhy Espíritu Santo rupive, pehecháta opa mba’e aña oikova’ekue Minneapolis-pe mba’éichapa añetehápe, Ñandejára oma’ẽháicha hese. Che ndahechavéiramo peẽme ko yvy ape ári, peikuaa porãke aiméha peẽme perdona hag̃uáicha pe mbyasy, py’apy ha popyhy pendehegui ouva’ekue che ánga ári mba’eve hag̃uarã’ỹre. Péro pene ánga rehehápe, ha pe Omano va’ekue pende reheháre káusare, aipota pehecha ha pemombe’u pene rembiavy. Peẽ peñemoirũ umi ombotovéva’ekue Ñandejára Espíritu-pe. Peguerekóma kuri opa pe techaukaha peikotevẽva hag̃ua peikuaa hag̃ua Ñandejára omba’apoha hína Hermano Jones ha Waggoner rupive; péro ndapejapyhýi pe tesape; ha umi temimoĩmby peñemomarangatu’ỹva, umi ñe’ẽ peñe’ẽva’ekue añeteguáre, rire, ndapeñandúi peime hag̃uáicha pene preparado pemombe’u hag̃ua pejapohague vai, ko’ã kuimba’e oguerekoha peteĩ marandu ouva’ekue Ñandejáragui, ha peẽ pemboyke rei hague pe marandu ha avei umi marandu reruhárape.”
“Never before have I seen among our people such firm self-complacency and unwillingness to accept and acknowledge light as was manifested at Minneapolis. I have been shown that not one of the company who cherished the spirit manifested at that meeting would again have clear light to discern the preciousness of the truth sent them from heaven until they humbled their pride and confessed that they were not actuated by the Spirit of God, but that their minds and hearts were filled with prejudice. The Lord desired to come near to them, to bless them and heal them of their backslidings, but they would not hearken. They were actuated by the same spirit that inspired Korah, Dathan, and Abiram. Those men of Israel were determined to resist all evidence that would prove them to be wrong, and they went on and on in their course of disaffection until many were drawn away to unite with them.
“Araka’eve ndahechái ñande tavayguakuéra apytépe pe ñembovy’a hatã peteĩteĩ rehegua ha pe ndoguerekoséiva ni ohechakuaa hag̃ua pe tesape, ojehechauka haguéicha Minneapolis-pe. Ojehechauka chéve ndaipóriha ni peteĩ umi atyguasupegua, omokunuʼũva pe espíritu ojehechaukavaʼekue upe atyhápe, ohupyty jeýva tesape hesakãva ohechakuaa hag̃ua pe añetegua iporãetereíva, yvágagui oñemondovaʼekue chupekuéra, peve oñemomirĩ hag̃ua iñemombaʼeguasu ha omombeʼu hag̃ua ndahaʼeiha Espíritu Santo omonguʼéva chupekuéra, síno ijapytuʼũ ha ikorasõ henyhẽha prejuísiogui. Ñandejára oipota kuri oñemboja hiʼaguĩ chupekuéra, ohovasa ha omonguera hag̃ua chupekuéra iguevi hag̃ua iguevi vaígui, haʼekuéra katu nohenduséi. Oñemonguʼe kuri hikuái pe mismo espíritu rupive omokyreʼỹvaʼekue Koré, Datán ha Abiram-pe. Umi kuimbaʼe Israelgua oñemoĩ mbarete kuri ombohovái hag̃ua opa evidencia ohechaukáva chupekuéra oĩ vaiha, ha osegi hikuái, osegi hikuái upe tape iñemoĩ hag̃uápe, peve heta oñegueraha mombyry oñondive hag̃ua hendivekuéra.”
“Who were these? Not the weak, not the ignorant, not the unenlightened. In that rebellion there were two hundred and fifty princes famous in the congregation, men of renown. What was their testimony? ‘All the congregation are holy, every one of them, and the Lord is among them: wherefore then lift ye up yourselves above the congregation of the Lord?’ [Numbers 16:3]. When Korah and his companions perished under the judgment of God, the people whom they had deceived saw not the hand of the Lord in this miracle. The whole congregation the next morning charged Moses and Aaron, ‘Ye have killed the people of the Lord’ [Verse 41], and the plague was upon the congregation, and more than fourteen thousand perished.
“Mávapa koʼãva? Ndahaʼéi umi ikangýva, ndahaʼéi umi ndoikuaáiva, ndahaʼéi umi ndorekóiva tesape. Upe ñemoĩre rehe oĩ mokõi sua cincuenta mburuvicha herakuãporãva aty guasúpe, kuimbaʼe kuéra herakuã guasúva. Mbaʼépa heʼi hikuái? ‘Maymáva aty guasu imarangatu, peteĩteĩva umíva, ha Ñandejára oĩ ijapytepekuéra: mbaʼére piko peñembohupi pendejehegui Ñandejára aty guasu ári?’ [Números 16:3]. Coré ha iñirũnguéra omanórõ guare Tupã juicio guýpe, tavayguakuéra haʼekuéra ombotavýva ndohechái Ñandejára po ko milagro-pe. Pe aty guasu tuichakue ambue pyhareve omoĩ vai Moisés ha Aarón rehe, heʼívo: ‘Peẽ pejuka vaʼekue Ñandejára retãygua kuérape’ [Verse 41], ha pe mbaʼasy asy oĩ aty guasu ári, ha hetave irundecemíla-gui omanóma.”
“When I purposed to leave Minneapolis, the angel of the Lord stood by me and said: ‘Not so; God has a work for you to do in this place. The people are acting over the rebellion of Korah, Dathan, and Abiram. I have placed you in your proper position, which those who are not in the light will not acknowledge; they will not heed your testimony; but I will be with you; My grace and power shall sustain you. It is not you they are despising, but the messengers and the message I send to My people. They have shown contempt for the word of the Lord. Satan has blinded their eyes and perverted their judgment; and unless every soul shall repent of this their sin, this unsanctified independence that is doing insult to the Spirit of God, they will walk in darkness. I will remove the candlestick out of his place except they repent and be converted, that I should heal them. They have obscured their spiritual eyesight. They would not that God would manifest His Spirit and His power; for they have a spirit of mockery and disgust at My word. Lightness, trifling, jesting, and joking are daily practiced. They have not set their hearts to seek Me. They walk in the sparks of their own kindling, and unless they repent they shall lie down in sorrow. Thus saith the Lord: Stand at your post of duty; for I am with thee, and will not leave thee nor forsake thee.’ These words from God I have not dared to disregard.
“Aimo’ãvo asẽ hag̃ua Minneapolis-gui, Ñandejára ángel oñembo’y che ykére ha he’i: ‘Ani upéicha; Tupã oreko peteĩ tembiapo ndéve g̃uarã ko tenda-pe rejapo hag̃ua. Tavayguakuéra oiko hína Koré, Datán ha Abiram ñemoĩrõ jevyicha. Che romoĩ nde tenda porãme, ha umi oĩ’ỹva tesape ryepýpe ndororekomo’ãi upéva; nohendumo’ãi nde rerekua; hákatu che aime ne ndive; Che gracia ha Che pu’aka nde pytyvõta. Ndaha’éi nde upe ha’ekuéra omboykéva, síno umi marandu rerahaha ha pe marandu che amondóva Che retãme. Ha’ekuéra ohechauka ñemomba’e’ỹ Ñandejára ñe’ẽre. Satanás omokañyma hesakuéra ha ombyai iñakãrapu’ã; ha ndorrepentíriramo opa ánga ko ipekádo-gui, ko joavy iñemomarangatu’ỹva ojahéiva Tupã Espíritu rehe, oguatáta pytũmbýpe. Aipe’áta tataendy renda ijapytégui ndorrepentíriramo ha ndojevýiramo, ikatu hag̃uáicha amonguera chupekuéra. Ha’ekuéra omokũma hesape espiritual. Ndoipotái Tupã ohechauka Ijespíritu ha Ipu’aka; oguerekógui peteĩ espíritu puka rei ha jeguaru Che ñe’ẽ rehe. Teko vai, mba’eve hag̃uáicha jahecha, puka rei, ñembohory ha ñembojaru ojeporu ára ha ára. Nomoĩri ikorasõnguéra chereka hag̃ua. Oguata hikuái hendykuéra tee rendýpe, ha ndorrepentíriramo, oñeno va’erã ñembyasype. Péicha he’i Ñandejára: Epyta nde rembiaporã rendápe; che aime niko ne ndive, ha ndahejáimo’ãi nde rehe, ni ndoroheja rei mo’ãi.’ Ko’ã ñe’ẽ Tupãgui ou va’ekue ndajepy’aguasúi amboyke hag̃ua.”
“Light has been shining in Battle Creek in clear, bright rays; but who of those that acted a part in the meeting at Minneapolis have come to the light and received the rich treasures of truth which the Lord sent them from heaven? Who have kept step and step with the Leader, Jesus Christ? Who have made full confession of their mistaken zeal, their blindness, their jealousies and evil surmisings, their defiance of truth? Not one; and because of their long neglect to acknowledge the light, it has left them far behind; they have not been growing in grace and in the knowledge of Christ Jesus our Lord. They have failed to receive the needed grace which they might have had, and which would have made them strong men in religious experience.
“Tesape ohesa hína Battle Creek-pe tesakã porã, hendy marangatúpe; péro, umi ojapo vaʼekue peteĩ tembiapo aty Minneapolis-pe, mávapa ou pe tesapépe ha oguerovia pe mbaʼeta guasu añetegua rehegua Ñandejára omondo vaʼekue chupekuéra yvágagui? Mávapa oiko kuri py guýpe py guýpe Moakãharándi, Jesucristo ndive? Mávapa ojapo hekopete pe ñeʼẽmombeʼu tuichakue hag̃ua hekoaku vai vaʼekue rehe, iñesaũ rehe, iñakãrasy ha ivaíva ñemimoʼã rehe, ha iñemoĩ añetegua rovái rehe? Ni peteĩve; ha ipuku hag̃uére hikuái iñemboyke hag̃ua pe tesape, upéva oheja chupekuéra mombyryeterei tapykuépe; ndoikói kuri okakuaa hag̃ua mborayhúpe ha ñande Ruvicha Cristo Jesús kuaápe. Nohupytýi hikuái pe mborayhu porã oikotevẽ vaʼekue, ikatúva hikuái oguereko, ha upéva ojapóne vaʼerãmoʼã chuguikuéra kuimbaʼe mbarete tembiporu jerovia rekópe.”
“The position taken at Minneapolis was apparently an insurmountable barrier which in a great degree shut them in with doubters, questioners, with the rejecters of truth and the power of God. When another crisis comes, those who have so long resisted evidence piled upon evidence will again be tested upon the points where they failed so manifestly, and it will be hard for them to receive that which is from God and refuse that which is from the powers of darkness. Therefore their only safe course is to walk in humility, making straight paths for their feet, lest the lame be turned out of the way. It makes every difference whom we company with, whether it is with men who walk with God and who believe and trust Him, or with men who follow their own supposed wisdom, walking in the sparks of their own kindling.
“Pe mba’e’apo ojejapyhýva Minneapolis-pe ojehechakuaa va’ekue peteĩ mba’e ojokokuaáva ndaikatúiva ojehasa hag̃ua, ha tuichaiterei ohupyty chupekuéra oiko hag̃ua umi mokõihárendi, umi poranduhárendi, umi ombotovéva añetegua ha Tupã pu’aka. Ambue apañuãi guasu ou vove, umi areteréma ombohovakévape pe ñe’ẽmbykypyra oñembojoapyvéva pe ambue rehe, jey jeýta oñeha’ã hag̃ua umi punto-kuéra rehe oity hague peichaiterei hesakã hag̃uáicha, ha hasýta chupekuéra oguereko hag̃ua upe ouva Tupãgui ha ombotove hag̃ua upe ouva pytũmby pokatu guasu gui. Upévare, hikuái hag̃ua peteĩ tape añoite iporãva ha ikatupyrýva: oguata hag̃ua ñemomirĩme, ojapo hag̃ua tape porã hekopete ipykuérape g̃uarã, ani hag̃ua umi ikangýva oñemboguejy tape gui. Tuichaite iñimportánte mávandi ñande jaiko, taha’e kuimba’e oguatáva Tupã ndive ha ogueroviáva ha ojeroviáva Hese, térã kuimba’e omoakãrapu’ãva ijeheguínte iñarandurã, oguatáva tata rendýpe ijehegui omyendývape.”
“The time and care and labor required to counteract the influence of those who have worked against the truth has been a terrible loss; for we might have been years ahead in spiritual knowledge; and many, many souls might have been added to the church if those who ought to have walked in the light had followed on to know the Lord, that they might know His going forth is prepared as the morning. But when so much labor has to be expended right in the church to counteract the influence of workers who have stood as a granite wall against the truth God sends to His people, the world is left in comparative darkness.
“Pe ára, pe ñeñangareko ha pe tembiapo oikotevẽva oñembohovái hag̃ua umi omba’apóva’ekue pe añetegua rehe, ha’e peteĩ ñehundi tuichaite; ikatu haguére ñaime va’erãmo’ã heta ary tenondeteve pe kuaapy espiritual-pe; ha heta, heta ánga ikatu va’erãmo’ã oñembojoaju pe tupao rehe umi oikova’erã va’ekue tesape ryepýpe oho haguére oikuaa Ñandejárape, ikatu hag̃uáicha oikuaa hikuái Hembiasakue oĩha oñembosako’íma pyhareveicha. Péro, tuichaite tembiapo oñehenói jave pe tupao ryepýpe voi oñembohovái hag̃ua umi omba’apóva’ekue py’aguasúpe peteĩ itaguasuicha pe añetegua rovái, pe añetegua Tupã omondoíva Itavayguakuérape, upéicharõ ko yvy ojeheja pytũmby guýpe, mbeguekatúpe añónte tesape reheve.”
“God meant that the watchmen should arise and with united voices send forth a decided message, giving the trumpet a certain sound, that the people might all spring to their post of duty and act their part in the great work. Then the strong, clear light of that other angel who comes down from heaven having great power, would have filled the earth with his glory. We are years behind; and those who stood in blindness and hindered the advancement of the very message that God meant should go forth from the Minneapolis meeting as a lamp that burneth, have need to humble their hearts before God and see and understand how the work has been hindered by their blindness of mind and hardness of heart.” Manuscript Releases, volume 14, 107–111.
“Tupã he’ise va’ekue umi ñangarekoha opu’ã va’erãha ha, ñe’ẽ peteĩme joaju hag̃uáicha, omosẽ hag̃ua peteĩ marandu mbarete ha porãite, ombopu hag̃ua mbaraka’i pe hendápe, ikatu hag̃uáicha tavayguakuéra opavave pya’e oho hembiaporã rendápe ha ojapo iñakãrapu’ã pe tembiapo guasúpe. Upéicharõ pe tesape mbarete ha hesakãva pe ambue ánhel oguejyva yvágagui ipokatu guasu reheve, omyenyhẽ va’erã kuri yvy pukukue heko mimbipáva reheve. Roime heta ary tapykuépe; ha umi opyta va’ekue pytũmbýpe ha ojokóva pe marandu jepe ñemotenonde, upe marandu Tupã oipota va’ekue osẽ Minneapolis aty guasúgui peteĩ mba’everãicha hendy hag̃uáicha, tekotevẽ omomichĩ hag̃ua ikorasõ Tupã renondépe ha ohecha ha ontende mba’éichapa pe tembiapo ojokopyre iñapytu’ũ pytũmbýre ha ikorasõ hatãre.” Manuscript Releases, volúmen 14, 107–111.
What was it that had produced a leadership that manifested such open rebellion in 1888, that Sister White compared it to the rebellion of Korah, Dathan and Abiram? The answer no doubt lies in the rebellion of 1863, that prepared the way for what Ezekiel was told would be even greater abominations. Rejecting the “seven times,” of Leviticus twenty-six, and introducing a counterfeit chart, would produce the necessity to uphold the counterfeit of 1863. Thus, Miller would watch his jewels get scattered and covered up with rubbish and counterfeit jewels and coins. The worldly saying says, “history is written by the victors.”
Mba’épa ojapo peteĩ mburuvicharã omoheñóiva péichaite peteĩ ñemoĩ vai ojehechaukáva 1888-pe, ha Sister White ombojoja va’ekue Coré, Datán ha Abiram ñemoĩ vaíre? Ñembohovái, katuete, oĩ 1863-pe guare ñemoĩ vaípe, ombosako’íva tape umi mba’e jeguaru tuichavévarã Ezequiel-pe oñeñanduka haguéicha ohechataha. Oñemboykévo umi “siete tiempos” Levítico mokõipa poteĩme, ha oñemoingévo peteĩ ta’anga japu, omoheñói va’erã tekotevẽ oñembohovái hag̃ua pe japu 1863-pe guare. Upéicha rupi, Miller ohecháta va’erã ijoyakuéra oñemyesakãipa, ha oñeñomi hag̃ua yty ha joya ha moneda japu guýpe. Ñe’ẽnga yvyporakuéra rehegua he’i: “tembiasakue ojehai umi ipu’akapáva rupive.”
Though not actually the victors, those leading the Laodicean Adventist church have spent time and effort to construct a historical narrative that upholds the increasing rebellion through the four generations, in an attempt to place that rebellion in a light that is far from the actual history recorded by the heavenly angels. The revision of history is a hallmark characteristic of the Jesuits of the Catholic Church, and historical revisionism has been a stock and trade of Laodicean Adventist historians. What is written these days by Laodicean Adventist “historians” about the Minneapolis General Conference session is a classic example of historical revisionism.
Ndaipóri nda-ha’éiramo añetete umi ipu’akáva, umi omotenondéva pe tupão Adventista Laodicense omoĩma tiémpo ha ñeha’ã omopu’ã hag̃ua peteĩ tembiasakue jehaipyre omoañetéva pe ñepu’ã ohóvo hetave hag̃ua umi irundy generación rupi, oñeha’ãvo omoĩ hag̃ua upe ñepu’ã peteĩ tesapepe mombyryetereíva pe tembiasakue añetévare ojehai va’ekue umi ánhel yvagagua rehe. Tembiasakue jejapojey ha’e peteĩ techaukaha ohechaukáva umi jesuíta Tupao Katólikopegua rekome’ẽ, ha pe tembiasakue ñemoambuejeyre oikóma va’ekue peteĩ mba’e ojeporúva meme ha ojeguerohorýva umi historiadór Adventista Laodicense apytépe. Pe ojehaíva ko’ã ára umi “historiadór” Adventista Laodicense rupive pe sesión Conferencia General Minneapolis-pegua rehegua ha’e peteĩ techapyrã clásiko pe tembiasakue ñemoambuejey rehegua.
There may have been a few of the rebels from that conference that eventually repented, but the exception to the rule, does not deny the rule. Sister White was commanded to stay and record the meeting, for the rebellion of Korah, Dathan and Abiram was being repeated. For Adventist historians to construct the testimony around whether the message of righteousness by faith was understood, not understood; rejected or not rejected, or thereafter accepted is to avoid the inspired testimony of a rebellion that was typified by Korah, Dathan and Abiram.
Ikatu oime ra’e mbovymi umi opu’ãva upe atyguasúpe ipahápe oñembyasýva’ekue, ha katu pe excepción pe léigui ndoipe’ái pe léi. Hermana White oñemandáva’erã opyta hag̃ua ha ohai hag̃ua pe atyguasu rembiasakue, Koré, Datán ha Abiram opu’ãva’ekue ojejapojey rupi. Umi Adventista rembiasakuehaihára omopu’ãvo pe testimonio ári ojeikuaa haguére térã ndojeikuaái haguére pe marandu jerovia rupive tekojoja rehegua; oñemboyke térã nahániri; térã upéi oñemoneĩ hague, upéva hína ojehekýi hag̃ua pe testimonio inspirado peteĩ opu’ãgui ojehechaukava’ekue Koré, Datán ha Abiram rupive.
Which of those three rebels did Moses’ record show was afterward repentant and accepted back in the leadership with Moses?
Mávapa umi mbohapy opuʼã vaʼekuégui ohechauka Moisés rembikuatiahaipyre upe rire oñembyasy hague añetehápe ha ojeguerujey hague mburuvicharãme Moisés ndive?
“Korah, the leading spirit in this movement, was a Levite, of the family of Kohath, and a cousin of Moses; he was a man of ability and influence. Though appointed to the service of the tabernacle, he had become dissatisfied with his position and aspired to the dignity of the priesthood. The bestowal upon Aaron and his house of the priestly office, which had formerly devolved upon the first-born son of every family, had given rise to jealousy and dissatisfaction, and for some time Korah had been secretly opposing the authority of Moses and Aaron, though he had not ventured upon any open act of rebellion. He finally conceived the bold design of overthrowing both the civil and the religious authority. He did not fail to find sympathizers. Close to the tents of Korah and the Kohathites, on the south side of the tabernacle, was the encampment of the tribe of Reuben, the tents of Dathan and Abiram, two princes of this tribe, being near that of Korah. These princes readily joined in his ambitious schemes. Being descendants from the eldest son of Jacob, they claimed that the civil authority belonged to them, and they determined to divide with Korah the honors of the priesthood.
“Coré, pe espíritu omotenondéva ko ñemongu’épe, ha’e va’ekue peteĩ levita, Cohat róga guigua ha Moisés-pe peteĩ tuguy joja; ha’e va’ekue kuimba’e ikatupyry ha oguerekóva pokatu. Jepe oñemoĩmbyre va’ekue tavernáculo rembiapópe, ndaipy’a guapýi va’ekue ipojývare ha oheka sacerdocio mombarete ha tekoporã. Oñeme’ẽ haguére Aarón ha hógape pa’i rembiapo, yma oúva va’ekue peteĩteĩ família ra’y ypykuépe, omoheñói va’ekue envidia ha py’a vai, ha sapy’ami pukukue Coré kañyhápe ojoko va’ekue Moisés ha Aarón autorida, jepe ndopy’aguasúi va’ekue oikuaaukávo mba’eveichagua opu’ã rehegua. Ipahápe oguereko peteĩ temimo’ẽ py’aguasu omoĩ hag̃ua yvýre mokõivéva, mburuvicha reko civil ha avei religiosa. Ndojejavyi ojuhúvo umi omoĩva chupe ykére. Hi’aguĩ Coré ha umi cohatita róga’i kuéra rehe, tabernáculo gotyo yvývo, oĩ va’ekue Rubén ñemoĩha, ha Datán ha Abiram róga’i, mokõi mburuvicha ko ñemoñaregua, hi’aguĩ Coré róga’ígui. Ko’ã mburuvicha pya’e oike hendive umi hembiapo jejapose guasúpe. Oikóvo Jacob ra’y ypykue ñemoñare ramo, he’i hikuái pe mburuvicha reko civil oĩva’erãha ijapytépekuéra, ha odesidi omboja’o hag̃ua Coré ndive umi sacerdote kuéra ñemomba’e.”
“The state of feeling among the people favored the designs of Korah. In the bitterness of their disappointment, their former doubts, jealousy, and hatred had returned, and again their complaints were directed against their patient leader. The Israelites were continually losing sight of the fact that they were under divine guidance. They forgot that the Angel of the covenant was their invisible leader, that, veiled by the cloudy pillar, the presence of Christ went before them, and that from Him Moses received all his directions.
Pe tetãygua apytépe oĩva ñandu porã omokyre’ỹ Coré rembiapopyrãme. Ipojýva ipy’arasy rehe, ijyke peve ou jevy hekovia’ỹ yma guarã, envidia ha ñemotĩ’ỹ, ha jeyve hembiayhu’ỹ oñemondo iñakãrapu’ãrã py’a guasu rehe. Israelgua kuéra tapiaite operde hikuái hechapyre pe añetegua rehe: ha’ekuéra oĩ hague Tupã sãmbyhy poguýpe. Hesarái hikuái pe Ñe’ẽme’ẽ Ángel ha’e hague iñakãrapu’ãrã ojehecha’ỹva; ha pe arai ñemboty rupi, Cristo rekoha ohómiha tenonderãme; ha Chugui Moisés orresivi hague opa mba’e he’íva chupe.
“They were unwilling to submit to the terrible sentence that they must all die in the wilderness, and hence they were ready to seize upon every pretext for believing that it was not God but Moses who was leading them and who had pronounced their doom. The best efforts of the meekest man upon the earth could not quell the insubordination of this people; and although the marks of God’s displeasure at their former perverseness were still before them in their broken ranks and missing numbers, they did not take the lesson to heart. Again they were overcome by temptation.” Patriarchs and Prophets, 395, 396.
“Haʼekuéra ndopysýi oñemoĩ hag̃ua pe sentencia vaietereíva guýpe, haʼéva opavave omanovaʼerãha pe desiértope; upévare oĩma vaʼekue oñakarama hag̃uáicha opaichagua pretexto rehe oguerovia hag̃ua ndahaʼeiha Tupã, síno Moisés pe ogueraháva chupekuéra ha pe omombeʼúva hendapekuéra pe jejopy vai. Pe kuimbaʼe imarangatuvéva ko yvy ape ári rembiapo iporãvéva jepe ndaikatúi ombogue pe tetãygua kuéra ñeʼẽrenduʼỹ; ha, Tupã displeasér rehegua techaukahaikuéra iñakãme’ẽ hag̃ua hembiapo vai ymavegua rehe, ojekuaa gueteri jepe henondekuéra ikuéra aty oñembyai vaʼekuére ha mboýpa oĩʼỹmaguima rupi, ndoguerekói pe mboʼepy ipyʼapýpe. Jey hag̃ua, pe ñemohaʼãnga ogana heseve.” Patriarcas y Profetas, 395, 396.
Laodicean Adventism began in 1856, and in 1863 it became the legally registered Laodicean Adventist church. As previously addressed in prior articles, there is no inspired testimony that Laodicea is ever saved. It cannot be saved unless it repents of its condition, and accepts the experience represented by Philadelphia. Laodicea is a people that is judged, by being spewed out of the mouth of the Lord. As the Laodicean church, inspiration identifies that the church was destined to wander in the wilderness as did ancient Israel.
Pe Adventismo Laodicense oñepyrũ 1856-pe, ha ary 1863-pe oikóma chugui pe iglesia adventista laodicense oñeregistra vaʼekue legalmente. Ojehechaukahaguéicha yma umi artículo mboyveguápe, ndaipóri testimonio inspirado ohechaukáva Laodicea ojesalvataha arakaʼeve. Ndaikatúi ojesalva ndogueroviairõ ha ndopyʼaro moʼãi pe estado orekóvare, ha noñemoneĩrirõ pe experiencia ojehechaukáva Filadelfia rupive. Laodicea haʼe peteĩ tavayguakuéra ojehusgáva, oñemosẽ rupi Ñandejára jurúgui. Iglesia laodicense ramo, pe inspiración ohechauka pe iglesia ojehejavaʼekue oguata hag̃ua ñu-meguápe yvytuʼỹme, yma Israel ymaguare ojapohaguéicha.
Which of the rebels of ancient Israel wandered in the wilderness for forty years and then entered into the Promised Land? Not a single soul, and their wandering typified the wandering of modern Israel.
Máva umi kuéra apytégui Israel yma guarégua pu’akasevakuére oguata vaʼekue ñu mbytére irundypa ary aja ha upéi oike Yvy Ñemeʼẽmbyrépe? Ni peteĩ alma jepe, ha iñembotavy rupi oguata vai vaʼekue ohechauka peteĩ taʼanga profétikape Israel koʼág̃agua ñembotavy rupi oguatáva.
The rebellion of Korah, Dathan and Abiram (that typified the rebellion of 1888), was premised upon their unwillingness to accept the judgment upon the people assigning them to wander for forty years in the wilderness. The rebellion of 1888, was premised upon the leadership’s rejection of the pronouncement identifying them as Laodicea and assigning them to wander many more years in the wilderness because of their insubordination.
Coré, Datán ha Abiram ñemoĩva’ekue (ohechauka hag̃ua pe ñemoĩ 1888 guápe), oñemopyenda kuri hikuái ndoipotái haguére omoneĩ pe juicio oñeme’ẽva’ekue tavayguakuérape ombojegua hag̃ua chupekuéra oguata hag̃ua cuarenta áño desiértope. Pe ñemoĩ 1888 gua katu, oñemopyenda va’ekue mburuvichakuéra omboykére pe ñe’ẽmondo ohechakuaáva chupekuéra Laodicea ramo ha ombojegua chupekuéra oguata hag̃ua hetaiteve áño desiértope iñe’ẽrendukuaa’ỹ rehe.
“The message given us by A. T. Jones, and E. J. Waggoner is the message of God to the Laodicean church, and woe be unto anyone who professes to believe the truth and yet does not reflect to others the God-given rays.” The 1888 Materials, 1053.
“Pe marandu oñeme’ẽ vaʼekue ñandéve A. T. Jones ha E. J. Waggoner rupive haʼe Tupã marandu pe iglesia Laodiceagua peguarã, ha ai toiko oimeraẽva heʼíva ogueroviaha pe añetegua ha upéicharõ jepe ndohesapei ambuépe umi resape Tupã omeʼẽ vaʼekue.” The 1888 Materials, 1053.
The ancient men, who were to be the guardians of the people in 1888, believed they were “rich and increased with goods”. We will consider what produced this condition in advance of 1888, in the next article.
Umi kuimba’ekue yma guare, oikovaʼerã vaʼekue tavayguakuéra ñangarekohára ramo ary 1888-pe, oguerovia hikuái haʼeha “irriko ha heta mbaʼe porã oguerekóva”. Jahecháta mbaʼépa omoheñói ko temimoĩmby ary 1888 mboyve, pe artíkulo oúvape.
“My soul is made very sad to see how quickly some who have had light and truth will accept the deceptions of Satan, and be charmed with a spurious holiness. When men turn away from the landmarks the Lord has established that we may understand our position as marked out in prophecy, they are going they know not whither.
“Che ánga hasýiterei ahechávo mba’eichaitépa pya’e umi oguerekóvape’ekue tesape ha añetegua omoneĩtaha Satanás ñembotavy, ha ojepokóta peteĩ marangatu gua’u rehe. Kuimba’ekuéra ojehekýi vove umi techaukaha Ñandejára omoĩ va’ekue ñantende hag̃ua ñande ñemohenda oñembojekuaaháicha profecíape, ha’ekuéra ohóta ndoikuaáiva moõpa.”
“I question whether genuine rebellion is ever curable. Study in Patriarchs and Prophets the rebellion of Korah, Dathan, and Abiram. This rebellion was extended, including more than two men. It was led by two hundred and fifty princes of the congregation, men of renown. Call rebellion by its right name and apostasy by its right name, and then consider that the experience of the ancient people of God with all its objectionable features was faithfully chronicled to pass into history. The Scripture declares, ‘These things … are written for our admonition, upon whom the ends of the world are come.’ And if men and women who have the knowledge of the truth are so far separated from their Great Leader that they will take the great leader of apostasy and name him Christ our Righteousness, it is because they have not sunk deep into the mines of the truth. They are not able to distinguish the precious ore from the base material.
“Aporandu ajepy’amokõi hag̃ua pe pu’akáva opu’ãva añeteguáva. Pehesa’ỹijo Patriarchs and Prophets-pe Coré, Datán ha Abiram opu’ãva. Ko opu’ã ojeipyso kuri, ha ndaha’éi mokõi kuimba’e añónte oike hague ipype. Oisãmbyhy kuri mokõi sientos cincuenta mburuvicha atyguáva, kuimba’e herakuã porãva. Pehenói pe opu’ãvape héra tee rupive ha pe apostasia-pe héra tee rupive, ha upéi pehecha mba’éichapa Ñandejára tavayguakuéra ymaguarépe ohasava’ekue, opa umi mba’e vai oguerekóva reheve, ojehai hag̃ua jerovia hag̃uáicha ha oike hag̃ua tembiasakuepe. Ñandejára Ñe’ẽ he’i: ‘Ko’ã mba’e … ojehai ñanembo’e hag̃ua, ñande ári oguahẽmava ko yvy paha.’ Ha kuimba’e ha kuña oikuaáva pe añetegua, ojei hag̃ua péichaite pe Iñakãrapu’ã Guasúgui, ha upéi ogueraha hag̃ua pe apostasia ruvicha guasúpe ha ombohéra hag̃ua chupe Cristo Ñande Tekoporãrã, upéva ojehu ndoguahéi haguére pypukúpe pe añetegua itakua ryrýpe. Ndaikatúi oikuaa hag̃ua pe ita verá porãva ha pe mba’e vai rehegua.”
“Read the cautions so abundantly given in the Word of God in regard to false prophets that will come in with their heresies, and if possible will deceive the very elect. With these warnings, why is it that the church does not distinguish the false from the genuine? Those who have in any way been thus misled need to humble themselves before God, and sincerely repent, because they have so easily been led astray. They have not distinguished the voice of the true Shepherd from that of a stranger. Let all such review this chapter of their experience.
“Pejapo umi ñe’ẽñemi hetaiterei ome’ẽva Ñandejára Ñe’ẽ proféta japu rehegua, oútava ijehegui umi ijehegui’ỹva reheve, ha ikatu hag̃uáicha ombotavy peve umi poravo pytaitevévape. Koʼã ñemomarandu rupive, mbaʼére piko pe iglesia ndohechakuaái pe japu pe añetévagui? Umi oime vaʼekue oimeraẽ hendáicha ko mbaʼépe oñembotavýva tekotevẽ oñemomirĩ Ñandejára renondépe, ha añete hag̃ua oñembyasy hag̃ua, pórke hasyʼỹeterei oñegueraha hag̃ua tape vai rupi. Ndohesaʼỹijói hikuái pe Pastor Añeteguápe ñeʼẽ pe pytagua ñeʼẽgui. Opaite umi péicha ojehecháva tohechajey ko capítulo ijehasakue rehegua.”
“For more than half a century God has been giving His people light through the testimonies of His Spirit. After all this time is it left for a few men and their wives to undeceive the whole church of believers, declaring Mrs. White a fraud and a deceiver? ‘By their fruits ye shall know them.’
“Hetave siglo pukukue jave Tupã ome'ẽ hína Itavayguakuérape tesape Itupã Espíritu rembipykue rupi. Opa ko'ãite ára rire piko opyta mbovymi kuimba'e ha hembirekokuérape omboyke hag̃ua pe iglesia kompleta umi ogueroviávape jejavygui, he'ívo Señora White ha'eha peteĩ japuhára ha peteĩ mbotavyhára? ‘Hi'a rupi peikuaáta chupekuéra.’”
“Those who can ignore all the evidences which God has given them, and change that blessing into a curse, should tremble for the safety of their own souls. Their candlestick will be removed out of its place unless they repent. The Lord has been insulted. The standard of truth, of the first, second, and third angels’ messages has been left to trail in the dust. If the watchmen are left to mislead the people in this fashion, God will hold some souls responsible for a lack of keen discernment to discover what kind of provender was being given to His flock.
“Umi ikatúva opaite umi prueba Tupã ome’ẽ vaʼekue chupekuéra, ha omoambuéva upe jehovasa peteĩ ñembyasy-áva rehe, tokyhyje hikuái iñangue tee rekove rehehápe. Iñakãrendy renda oñemboguejýta ipype guive noñembyasýiramo hikuái. Ñandejára oñemomarãma. Pe poyvi añetegua rehegua, umi marandu angél peteĩha, mokõiha ha mbohapyha rehegua, ojeheja hag̃ua otyryry yvýre kuarahy’ỹme. Umi ñangarekohára ojehejáramo ombotavy hag̃ua tavayguakuérape péicha, Tupã ohechakuaáta peteĩva ñanguérare iñakãguapy’ỹre hag̃ua oñemombeʼu porã hag̃ua mbaʼeichagua tembi’u ojehupytyvaʼekue Itupao ovechakuérape.”
“Apostasies have occurred and the Lord has permitted matters of this nature to develop in the past in order to show how easily His people will be misled when they depend upon the words of men instead of searching the Scriptures for themselves, as did the noble Bereans, to see if these things are so. And the Lord has permitted things of this kind to occur that warnings may be given that such things will take place.
“Oiko vaʼekue, ha Ñandejára opermiti kuri koʼãichagua mbaʼe oiko hag̃ua yma ikatu hag̃uáicha ohechauka mbaʼeichaitépa hasyʼỹ hag̃uáicha oñembotavy Itavayguakuéra, ojepytasóramo kuimbaʼekuéra ñeʼẽre Tupã Ñandejára Ñeʼẽme jehekárangue ijehegui, umi Bereagua porãitéicha, ohecha hag̃ua añetépa koʼã mbaʼe. Ha Ñandejára opermiti kuri koʼãichagua mbaʼe oiko hag̃ua ikatu hag̃uáicha oñemeʼẽ ñemongetaʼaty hag̃ua koʼã mbaʼe oikotaha hag̃uáicha.
“Rebellion and apostasy are in the very air we breathe. We shall be affected by them unless we by faith hang our helpless souls upon Christ. If men are so easily misled now, how will they stand when Satan shall personate Christ, and work miracles? Who will be unmoved by his misrepresentations then—professing to be Christ when it is only Satan assuming the person of Christ, and apparently working the works of Christ? What will hold God’s people from giving their allegiance to false christs? ‘Go not after them.’
“Pu’aka ha apostasía oĩ voi pe aire jarespirávape. Ñañembyai hag̃ua hesekuéra, tekotevẽ jeroviápe ñamoĩ ñande ánga ikangyvéva Cristo rehe. Yvypóra-kuéra ko’ág̃a ojejavyuka pya’eterei ramo, mba’éichapa oñembo’yta hikuái Satanás oñembohasáramo Cristo ramo, ha ojapóramo milagrokuéra? Mávapa ndopytamo’ãi gueteri ijyvyku’ỹre umi ijeheguigua japu renondépe upérõ—he’ívo ha’eha Cristo, ha katu Satanás añoite oñemonde Cristo rekópe, ha ojehechaukávo ojapoha Cristo rembiapokuéra? Mba’épa ojokóta Ñandejára tavayguakuérape ani hag̃ua ome’ẽ hikuái iñe’ẽrendu Cristo japu-kuérape? ‘Ani peho hapykuéri.’”
“The doctrines must be plainly understood. The men accepted to preach the truth must be anchored; then their vessel will hold against storm and tempest, because the anchor holds them firmly. The deceptions will increase, and we are to call rebellion by its right name. We are to stand with the whole armor on. In this conflict we do not meet men only, but principalities and powers. We wrestle not against flesh and blood. Let Ephesians 6:10–18 be read carefully and impressively in our churches.” Notebook Leaflets, 57, 58.
“Umi doctrina-kuéra ojeikuaa vaʼerã hesakã porã hag̃uáicha. Umi kuimbaʼe ojeguerohorýva opredika hag̃ua añetegua oñembohapy vaʼerã hatã; upéicharõ hogaygua ombojerovia hag̃ua ama ha yvytu vai rovake, peteĩ ancla rupi oñembopyta mbarete haguére hesekuéra. Umi ñembotavy heta hag̃ua ohóta, ha ñande rehenói vaʼerã pe ñemoĩ vai hérava rérape voi. Ñande ñañemoĩ vaʼerã pe armadura pukukue reheve. Ko ñorairõme ndajajuhúi yvyporánte, síno mburuvichakuéra ha pokatu guasukuérape. Ndajaiko ñorairõme soʼo ha tuguy rehe. Tojeleemi Efesios 6:10–18 ñangareko porã ha pyʼaguapýpe ñande tupao-kuérape.” Notebook Leaflets, 57, 58.