In 1884, Ellen White had her last open vision. It was given in Portland, Oregon. Her first open vision was given in 1844, in Portland, Maine. Jesus always illustrates the end of a thing, with the beginning of a thing.
Ary 1884-pe, Ellen White oreko vaekue pe jehechauka ojehechaukáva ipahagua. Oñeme'ẽ kuri Portland, Oregon-pe. Ijehechauka ojehechaukáva peteĩha oñeme'ẽ kuri ary 1844-pe, Portland, Maine-pe. Jesús tapia ohechauka peteĩ mba'e paha, peteĩ mba'e ñepyrũ ndive.
“It was not long after the passing of the time, in 1844, that my first vision was given me. I was visiting Mrs. Haines at Portland, a dear sister in Christ, whose heart was knit with mine; five of us, all women, were kneeling quietly at the family altar. While we were praying, the power of God came upon me as I had never felt it before.
“Ndaha’éi arei rire pe ára ohasava’ekue, ary 1844-pe, añeme’ẽ chéve che visión peteĩha. Aha-va’ekue aju hag̃ua señora Haines rendápe Portland-pe, peteĩ hermana ahayhuetereíva Cristo-pe, ipy’a oñembojoajuva’ekue che mba’évare; oréva ningo po, maymáva kuña, roñesũ hína kuri kirirĩháme pe altar hogaygua renondépe. Roñembo’e aja, Tupã pu’aka oguejy che ári peteĩ hendáicha araka’eve nahasáiva kuri upéicha hag̃ua.”
“I seemed to be surrounded with light, and to be rising higher and higher from the earth. I turned to look for the advent people in the world, but could not find them, when a voice said to me, ‘Look again, and look a little higher.’ At this, I raised my eyes, and saw a straight and narrow path, cast up high above the world. On this path the advent people were traveling to the city which was at the farther end of the path. They had a bright light set up behind them at the beginning of the path, which an angel told me was the ‘midnight cry.’ [SEE MATTHEW 25:6.] This light shone all along the path, and gave light for their feet, so that they might not stumble.
“Ahecha ku che ajere jerére tesape reheve, ha ahupiha amo yvy ári hetave ha hetave. Ajevy ama’ẽ hag̃ua umi adventopegua rehe ko yvy ape ári, ha ndaikatúi ajuhu chupekuéra; upérõ peteĩ ñe’ẽ he’i chéve: ‘Ema’ẽ jey, ha ema’ẽ michĩmi yvatevévo.’ Upévare, ahupi che resa, ha ahecha peteĩ tape porã ha po’íva, oñemopu’ãva yvate ko yvy ári. Ko tape ári umi adventopegua ohohína pe táva gotyo, oĩva tape pahaitépe. Hapykuéri, tape ñepyrũme, oñemoĩ va’ekue peteĩ tesape hendy hag̃uáicha, ha peteĩ ánhel he’i chéve upéva ha’eha pe ‘sapukái pyharepytepegua.’ [SEE MATTHEW 25:6.] Ko tesape omimbi pe tape pukukue javeve, ha ome’ẽ tesape ipykuérape, ani hag̃ua opysyrõ.”
“If they kept their eyes fixed on Jesus, who was just before them, leading them to the city, they were safe. But soon some grew weary, and said the city was a great way off, and they expected to have entered it before. Then Jesus would encourage them by raising His glorious right arm, and from His arm came a light which waved over the advent band, and they shouted ‘Alleluia!’ Others rashly denied the light behind them, and said that it was not God that had led them out so far. The light behind them went out, leaving their feet in perfect darkness, and they stumbled and lost sight of the mark and of Jesus, and fell off the path down into the dark and wicked world below.” Christian Experience and Teachings of Ellen G. White, 57.
“Ojepytáramo hikuái hesakuéra Jesús rehe, opytáva henondetépekuéra, omoakã hag̃ua chupekuéra táva peve, oĩ porã hikuái. Péro sapy’ami rire oĩ vaekue ikane’õva, ha he’i pe táva mombyry etereiha, ha oha’arõ hague oike hag̃ua upépe ymave. Upérõ Jesús omokyre’ỹ jey chupekuéra ohupi hag̃ua Ijyva akatúa hechapyrãva, ha Ijyvágui osẽ peteĩ tesape omimbi ha ojere pe aty adventista ári, ha osapukái hikuái: ‘Aleluya!’ Ambue katu pya’eterei omoneĩ’ỹ pe tesape oĩva hapykuerépekuéra, ha he’i ndaha’éiha Tupã pe ogueraháva’ekue chupekuéra peve hag̃ua pe mombyrýpe. Pe tesape hapykuerégua ogue, ha opyta ipykuéra ñipytũmbýpe porãite; upémarõ oñepysanga, okañy chuguikuéra pe jehupytyrã ha Jesús jehecha, ha ho’a tape ári guive yvýpe, pe mundo pytũ ha tekovaívape oĩva yvýguýpe.” Christian Experience and Teachings of Ellen G. White, 57.
In the six-volume biography of Ellen White, written by her grandson Arthur L. White, he records a statement given by John Loughborough at the 1893 General Conference Session.
Ellen White rekove, peteĩ biografía oguerekóva seis volúmenes, ohaíva imemby ra’y Arthur L. White, ha’e omombe’u peteĩ ñe’ẽme’ẽ ome’ẽva’ekue John Loughborough pe Asamblea General de 1893-pe.
“Loughborough, in giving an address at the General Conference session nine years later, stated: “I have seen Sister White in vision about fifty times. The first time was about forty years ago. . . . Her last open vision was in 1884, on the campground at Portland, Oregon.” Ellen White Biography, volume 3, 256.
«Loughborough, ome'ẽvo peteĩ ñe'ẽmondo Conferencia General aty guasúpe porundy ary rire, he'i: “Che ahecha kuri Hermana White-pe visión-pe amo cincuenta jey rupi. Peteĩha jey niko amo cuarenta ary rupi yma.... Ivisión pahague ojehecha hag̃uáicha oguerekóva ha'e va'ekue ary 1884-pe, campamento renda guasúpe Portland, Oregon-pe.” Ellen White Biography, volúmen 3, 256.
She was still to have dreams and visions after 1884, but the visions that occurred in public ended exactly forty years after they began, and the beginning and ending open visions both occurred in cities named Portland. The first city on the east coast of the United States, the last city was on the west coast. Some might wish to argue that this fact means nothing more than human coincidence, and others might argue that the purpose for open visions had been fulfilled, so the Lord ended them after forty years.
Ha’e gueteri va’erãva’erã ha jehechaukarã oikove hag̃ua 1884 rire, ha katu umi jehechauka oikova’ekue opavave renondépe opa porãite irundy-páy ary rire oñepyrũ haguégui, ha umi jehechauka ojehecha hag̃uáicha ñepyrũ ha paha mokõivéva oiko táva hérava Portland-pe. Pe táva peteĩha opytava’ekue Tetã peteĩ reko Amérika peteĩteĩva rembe’y kuarahyresẽ gotyo, ha pe táva paha opytava’ekue kuarahyreike gotyo. Oĩ ikatúva oipotáva he’i ko mba’e ndaha’éi ambue mba’e yvypóra rehegua oñondive ojehúva reínte, ha ambuekuéra ikatu he’i umi jehechauka ojehecha hag̃uáicha rembipota oñemyanyhẽmava’ekue, upévare Ñandejára omohu’ã kuri umíva irundy-páy ary rire.
The actual reason is due to the increasing disobedience and rebellion against the gift of prophecy that had been given to the Millerite movement.
Pe mbaʼére añetehápe oiko kóva hína pe ñemboykeha ha ñepuʼã ñemboyke rehegua ohóvo hetave hag̃ua pe profesía rregálo oñemeʼẽ vaʼekue pe movimiento Millerita-pe.
“After I came to Oakland I was weighted down with a sense of the condition of things at Battle Creek, and I, weak, powerless to help you. I knew that the leaven of unbelief was at work. Those who disregarded the plain injunctions of God’s word were disregarding the testimonies which urged them to give heed to that word. While visiting Healdsburg last winter, I was much in prayer and burdened with anxiety and grief. But the Lord swept back the darkness at one time while I was in prayer, and a great light filled the room. An angel of God was by my side, and I seemed to be in Battle Creek. I was in your councils; I heard words uttered, I saw and heard things that, if God willed, I wish could be forever blotted from my memory. My soul was so wounded I knew not what to do or what to say. Some things I cannot mention. I was bidden to let no one know in regard to this, for much was yet to be developed.
“Ag̃uahẽ rire Oakland-pe, che py’a ojopy eterei vaʼekue aikuaágui mbaʼéichapa oĩ umi mbaʼe Battle Creek-pe, ha che katu, ikangy ha ndaikatúi peipytyvõ. Aikuaa vaʼekue pe levadura jeroviaʼỹ rehegua ombaʼapohaína. Umi omboykéva Ñandejára Ñeʼẽ ñehaʼarõ porã ha hesakãva, omboyke avei umi testimonio omokyreʼỹva chupekuéra oñatende hag̃ua upe Ñeʼẽ rehe. Aiko aja Healdsburg-pe araroʼy ohasávape, añemboʼe heta vaʼekue ha che py’a henyhẽ vaʼekue jepyʼapy ha ñembyasygui. Ha Ñandejára peteĩ jey omoĩ jeýkuri pytũmba mombyry aikóvo ñemboʼépe, ha peteĩ tesape guasu omyenyhẽ pe koty. Ñandejára remimbou oĩ vaʼekue che ykére, ha chéve haʼete aimeha Battle Creek-pe. Aime pende atykuérape; ahendu ñeʼẽ oñeʼẽva, ahecha ha ahendu mbaʼeita, ha, Ñandejára oipotáramo, aipota vaʼerãmoʼã opa ára hag̃uáicha oñembogue che manduʼágui. Che ánga oñembyai eterei vaʼekue ha ndaikuaái mbaʼépa ajapo térã mbaʼépa haʼe. Oĩ mbaʼe ndaikatúiva amombeʼu. Ojeʼe chéve ani hag̃ua avavépe aikuaauka ko mbaʼe rehegua, heta mbaʼe gueteri rupi ojekuaaukavaʼerã.”
“I was told to gather up the light that had been given me and let its rays shine forth to God’s people. I have been doing this in articles in the papers. I arose at three o’clock nearly every morning for months and gathered the different items written after the last two testimonies were given me in Battle Creek. I wrote out these matters and hurried them on to you; but I had neglected to take proper care of myself, and the result was that I sank under the burden; my writings were not all finished to reach you at the General Conference.
“Aje’e hague ambyaty hag̃ua pe tesape oñeme’ẽva’ekue chéve ha hag̃ua ipytũmimbi osẽ hag̃ua Tupã tavayguakuérape. Kóva ajapo hína kuri kuatiañe’ẽnguéra rupive umi kuatiaháre. Apu’ã va’ekue mbohapy aravo pyhareve rupi haimete opa ko’ẽre heta jasy aja, ha ambyaty umi mba’e opaichagua ojehaíva’ekue umi mokõi testimonio pahápe oñeme’ẽ rire chéve Battle Creek-pe. Ahai umi mba’e, ha pya’e amondo peẽme; péro añemboyke va’ekue ani hag̃uáicha añangareko porã chejehe, ha upéva rupi aguapy kangypápe pe pohýi guýpe; che jehaikuekuéra ndojejapopái hag̃ua oguahẽ peẽme pe General Conference-pe.
“Again, while in prayer, the Lord revealed Himself. I was once more in Battle Creek. I was in many houses and heard your words around your tables. The particulars I have no liberty now to relate. I hope never to be called to mention them. I had also several most striking dreams.
“Jey, ajerure aja, pe Ñandejára ojehechauka chévape. Aime jeýma kuri Battle Creek-pe. Aime heta ógape ha ahendu pene ñe’ẽ pende mesakuéra jerére. Umi mba’e peteĩteĩ ko’ág̃a ndarekói lísertad amombe’u hag̃ua. Aha’arõ araka’eve noñehenói chéve amombe’u hag̃ua umíva. Areko avei heta kerayvoty iporãitereíva ha omomýiva.”
“What voice will you acknowledge as the voice of God? What power has the Lord in reserve to correct your errors and show you your course as it is? What power to work in the church? If you refuse to believe until every shadow of uncertainty and every possibility of doubt is removed you will never believe. The doubt that demands perfect knowledge will never yield to faith. Faith rests upon evidence, not demonstration. The Lord requires us to obey the voice of duty, when there are other voices all around us urging us to pursue an opposite course. It requires earnest attention from us to distinguish the voice which speaks from God. We must resist and conquer inclination, and obey the voice of conscience without parleying or compromise, lest its promptings cease and will and impulse control. The word of the Lord comes to us all who have not resisted His Spirit by determining not to hear and obey. This voice is heard in warnings, in counsels, in reproof. It is the Lord’s message of light to His people. If we wait for louder calls or better opportunities, the light may be withdrawn, and we left in darkness.” Testimonies, volume 5, 68.
“Mba’e ñe’ẽpa remoneĩta Tupã ñe’ẽramo? Mba’e pokatupa Ñandejára oguereko ñemiarirõme pene rembiavy hag̃ua ha ohechauka hag̃ua peẽme pene rape ha’eháichaite? Mba’e pokatúpa omba’apo hag̃ua pe tupaópe? Peẽ peñembotovéramo pejerovia hag̃ua peve ojeipe’a opaichagua pytũmby michĩva ha opa ikatúva ogueru py’a mokõi, araka’eve ndapejeroviamo’ãi. Pe py’a mokõi ojeruréva kuaa porãite, ndopytamo’ãi araka’eve jeroviápe. Jerovia opytu’u mba’e rechaukaháre, ndaha’éi jehechaukaite rehe. Ñandejára ojerure ñandéve ñaneñe’ẽrendu hag̃ua tembiaporã rekópe, jave oĩ ramo ambue ñe’ẽ ñande jerére ñanemokyre’ỹva jahasávo tape ojoavyetéva. Ojerure ñandehegui ñañatende mbarete hag̃ua ñamyesakã hag̃ua pe ñe’ẽ oñe’ẽva Tupãgui. Tekotevẽ ñañorãirõ ha ñande pu’aka ñaneinclinasión rehe, ha ñañe’ẽrendu hag̃ua tekovai’ỹ ñe’ẽme ñañe’ẽ’ỹre hendive térã ñañemoĩ’ỹre peteĩ ñemoĩño rehe, ani hag̃ua ipu’aka’ỹ pe ñanemomýiva ha upéi ñande rembipota ha ñande pytu’ẽ rei toñangareko ñanderehe. Ñandejára ñe’ẽ og̃uahẽ ñandéve maymávape, umi ndaikatúivape gueteri ombotove Ijespíritu odesidívo nohenduséiha ha noñe’ẽrenduséiha. Ko ñe’ẽ oñehendu ñe’ẽmondýipe, ñe’ẽporãme, ha ñemoñe’ẽ pohýipe. Kóva hína Ñandejára marandu tesakãgua Itavayguakuérape g̃uarã. Jaha’arõramo ñehenói hatãvéva térã oportunidad iporãvéva, pe tesakã ikatu oñemboguejy ñandehegui, ha ñandeja pytũmbýpe.” Testimonies, volumen 5, 68.
Sister White identified that if continued rebellion against her ministry as the prophetess was manifested that the “light may be withdrawn, and” Laodicean Adventism would be “left in darkness.” In 1915, the light was withdrawn. God was and is fully capable of raising up a prophet or prophetess whenever He chooses to do so. He raised up Elisha to follow Elijah, but there was no living prophet raised up after 1915, for the Lord had “withdrawn the light.”
Hermana White ohechakuaa vaekue, oñemotenondéramo jeýramo pe ñemopuʼã iñirũngue ombotovéva hembipota maranduhára kuña ramo, upe “tesape ikatu ojeipeʼa, ha” Adventísmo Laodiceagua ojehejáta “pytũmbýpe.” Ary 1915-pe, pe tesape ojeipeʼa. Tupã ikatuite kuri ha ikatu gueteri omopuʼã hag̃ua peteĩ maranduhára térã maranduhára kuña arakaʼeve Haʼe oipota jave. Haʼe omopuʼã Eliseo osegí hag̃ua Elías rapykuéri, péro ndaipóri vaekue maranduhára oikovéva oñemopuʼãva 1915 rire, Ñandejára “ohejáma rupi pe tesape.”
When it comes to the dreams and visions of Sister White, there were three periods. The first period of forty years, where visions would occur in public, for purposes that were associated with establishing the gift within the minds of those who were in attendance when the visions occurred. Then from 1884, until her death in 1915, visions and dreams were given that were still for the edification of God’s people, but they were given in private. The third period began in 1915, and provided the evidence that Laodicean Adventism was in the darkness of apostasy.
Oñeñe’ẽvo Hermana White remiméra ha jehecha rehe, oĩkuri mbohapy período. Peteĩha período irundy pa ary pukukue, upe jave jehecha oikómiva’ekue távape, umi mba’erã oñembojoajúva’ekue ñemopyenda hag̃ua pe don umi upépe oĩvakuéra apytépe, umi jehecha oiko jave. Upéi, ary 1884 guive, pe omano peve ary 1915-pe, jehecha ha remiméra oñeme’ẽva’ekue gueteri Tupã tavayguakuéra ñemopu’ãrã, ha katu oñeme’ẽva’ekue ñemihápe. Pe mbohapyha período oñepyrũ ary 1915-pe, ha ome’ẽ pe prueba Adventismo Laodiceagua oĩhague apostasia pytũmbýpe.
Ancient Israel illustrates modern Israel and in the period of full blown rebellion represented by Eli and his two sons, Hophni and Phineas, there was “no open vision.” The reason was their gross disobedience and rebellion. God does not change.
Israel yma guare ohechauka Israel ko’ág̃agua rehe, ha pe ára ñemoĩmbaretépe ojehechaukáva Elí ha ita’ýra mokõi, Hofní ha Fineés, rupive, ndaipóri va’ekue “visión abierta”. Upéva oiko va’ekue iñe’ẽrendu’ỹ guasu ha heko pytaguére. Tupã ndopytuvéi.
“Another warning was to be given to Eli’s house. God could not communicate with the high priest and his sons; their sins, like a thick cloud, had shut out the presence of His Holy Spirit. But in the midst of evil the child Samuel remained true to Heaven, and the message of condemnation to the house of Eli was Samuel’s commission as a prophet of the Most High.
“Ambue ñe’ẽmondo avei oñemeʼẽ vaʼerã kuri Elí rógape. Tupã ndaikatúi oñeʼẽ pe paʼi guasu ndive ha itaʼyrakuérandi; ipekádo, arai hũ ijyvate ha hatãvaicha, omboty pe tape ipotĩ hag̃ua Hembiapoukapy Marangatu renondépe. Péro mbaʼe vai apytépe mitã Samuel opyta hag̃uaete vaʼekue jerovia hag̃uáicha Yvágare, ha pe ñe’ẽ oikuaaukáva ñembyasy ha ñembojovake Elí róga rehegua, upéva voi vaʼekue Samuel rembiapoukapy maranduhára ramo pe Yvatetegua guive.”
“‘The word of the Lord was precious in those days; there was no open vision. And it came to pass at that time, when Eli was laid down in his place, and his eyes began to wax dim, that he could not see; and ere the lamp of God went out in the temple of the Lord, where the ark of God was, and Samuel was laid down to sleep; that the Lord called Samuel.’ Supposing the voice to be that of Eli, the child hastened to the bedside of the priest, saying, ‘Here am I; for thou calledst me.’ The answer was, ‘I called not, my son; lie down again.’ Three times Samuel was called, and thrice he responded in like manner. And then Eli was convinced that the mysterious call was the voice of God. The Lord had passed by His chosen servant, the man of hoary hairs, to commune with a child. This in itself was a bitter yet deserved rebuke to Eli and his house.” Patriarchs and Prophets, 581.
“‘Pe Ñandejára ñe’ẽ ndahetáiri vaʼekue umi ára-pe; ndaipóri vaʼekue visión hesakãva. Ha ojehu upe jave, Elí oñeno hag̃ua ijatyhápe, ha hesa oñepyrũma hag̃ua ikangy, ndaikatuvéima hag̃uáicha ohecha; ha mboyve Tupã lámpara ogue hag̃ua Ñandejára tupaópe, upépe oĩháme Tupã ára, ha Samuel oñeno hag̃uáicha oke; Ñandejára ohenói Samuel-pe.’ Oimoʼãvo pe ñeʼẽ haʼeha Elí rembiporu, pe mitã pyaʼe osẽ paʼi renda gotyo, ha heʼi: ‘Ápe aime; nde niko cherenói.’ Pe mbohovái vaʼekue haʼe: ‘Ndarohenóiri, che raʼy; eñeño jevy.’ Mbohapy jey Samuel oñehenói, ha mbohapy jey ombohovái upeichaite avei. Upéi Elí oikuaa porã pe ñehenói misterioso haʼeha Tupã ñeʼẽ. Ñandejára ohasa rakaʼe Itembiporavopyre ypykue yvágare, kuimbaʼe akãrague morotĩmava, omongeta hag̃ua peteĩ mitã ndive. Kóva voi ijehegui haʼe peteĩ ñemoñeʼẽrasy, katu tekotevẽ ha hekopetevaʼekue, Elí ha hóga rehe.” Patriarcas y Profetas, 581.
In the apostasy of Eli’s house there was no open vision, for the Word of the Lord was “precious” in those days. The Hebrew word translated as “precious” means “rare”. From 1844 until 1884, there were “open visions,” given to Laodicean Adventism. It was first established in the history of the Philadelphian Millerite movement, and in 1856 it began to identify that the Philadelphian movement had transitioned unto the Laodicean movement, but the open visions continued, for God is longsuffering and merciful.
Eli róga apostasia-pe ndaipóri vaʼekue visión abierta, Ñandejára Ñeʼẽ niko “hepyete” umi ára-pe. Pe ñeʼẽ hebrea oñemoñeʼẽva “hepyete” heʼise “saʼi”. Ary 1844 guive 1884 peve, oĩ vaʼekue “visiones abiertas”, oñemeʼẽva Adventismo Laodicense-pe. Upéva oñemopyenda raẽ vaʼekue movimiento Millerita Filadelfiagua rembiasakue-pe, ha ary 1856-pe oñepyrũ ohechauka movimiento Filadelfiagua ohasamaha movimiento Laodicense-pe; upéicharõ jepe, umi visiones abiertas osegi, Ñandejára niko ipasiénsia puku ha poriahuvereko.
Then in 1863, rebellion against the foundational truths began, but the “open visions” continued until 1884. Then a change occurred. In Ezekiel chapter eight, the four abominations are portrayed as escalating in nature. 1884, represents the near conclusion of the first generation and the beginning of the second generation. Advent history documents that in 1881, and then again in 1882, two significant growths in rebellion occurred.
Upéi, ary 1863-pe, oñepyrũ pe ñepu’ã umi añetegua ypykuéra rehegua rovái, ha umi “visión abierta” osegi gueteri 1884 peve. Upémarõ oiko peteĩ ñemoambue. Ezequiel capítulo ocho-pe, umi irundy ñembojeguaru ojehechauka ojupi hag̃ua imba’e vai rekópe. 1884 ohechauka hi’aguĩmaha pe conclusión ñepyrũha atyguasu rehegua ha pe ñepyrũ pe mokõiha generación rehegua. Pe tembiasakue adventista ohechauka 1881-pe, ha upéi jey 1882-pe, oiko hague mokõi kakuaa tuicháva pe ñepu’ãme.
In 1881, the General Conference President (George Butler), wrote and placed a series of articles in the Review and Herald, in which he argued that some portions of the Bible were more inspired than other portions, and by the conclusion of his articles he actually identified some portions of the Bible that were not inspired. Following that in 1882, Uriah Smith, a leader of the publishing work, and at that time the leader of the educational work also, began to teach that when Sister White was shown future predictions or past sacred history, her words were inspired, but he argued, when she identified the personal failings of church members, then it was simply her human opinion.
Áño 1881-pe, Conferencia General mburuvicha (George Butler) ohai ha omoĩ peteĩ aty artikulokuéra Review and Herald-pe, upépe he’i oĩha peteĩteĩ Biblia pehẽngue ojepopyruvéva ambue pehẽnguekuéragui, ha iñartikulokuéra paha gotyo voi omombe’u mba’e pehẽngue Biblia-pegua ndaha’éiva ojepopyrúva. Upéi, 1882-pe, Uriah Smith, peteĩ tendota tembiapo omosarambíva umi kuatia, ha upe jave avei tembiapo tekombo’e rehegua ruvicha, oñepyrũ ombo’e jave Hermana White ohecha va’ekue marandu oikótava tenonderã térã tembiasakue marangatu yma guare, iñe’ẽnguéra ojepopyruha; ha katu, he’i jave ha’e ohechauka umi ñembyai tee iglesia-pegua miembro-kuéra rekovépe, upéva ndaha’éi mba’eve ambue síno iñe’ẽ tee yvypóra rembievéva.
In 1881 an open attack against the authority of the King James Bible was waged by Satan, through the medium of the president of the church, and then in the following year the leader of the educational and publishing work waged a similar attack upon the authority of the Spirit of Prophecy. From 1884, the testimony is that in those days there was no open vision. From 1863 unto 1881, the rebellion had escalated to include the Bible and Spirit of Prophecy, and no longer simply represented the rejection of the foundations.
1881-pe, peteĩ ataque abierto oñemoñepyrũ Satanás reheve pe Rey Jaime Biblia autorida rehe, tupao mburuvicha rupive, ha upéi pe ary oúvape pe tekombo’e ha kuatiañemoherakuã rembiapo ruvicha omotenonde peteĩ ataque ojoguáva pe Espíritu de Profecía autorida rehe. 1884 guive, pe testimonio he’i umi ára-pe ndaiporiha visión abierta. 1863 guive 1881 peve, pe ñemoĩ vai oñembotuicha hag̃ua oike hag̃ua Biblia ha Espíritu de Profecía, ha ndaha’éi véima añoite pe ñemomombyry pe fundamento-kuéragui.
The four abominations that are represented in Ezekiel chapter eight, are accomplished by the ancient men, which represents the leadership of Jerusalem, which began as a legal church entity as Laodicean Adventism in 1863. At that point in time an article was published in the Review and Herald, that some historians assign to the authorship of James White, though the documentation of the article actually points more to Uriah Smith as the actual author. Be that as it may, the curse against rebuilding Jericho was clearly fulfilled by James White, and Uriah Smith was the person who created the counterfeit 1863 chart. By 1881, the president of the General Conference was placing articles in the Review and Herald, that argued against the full authority of the Bible, and then in the following year Uriah Smith began an attack against the authority of the Spirit of Prophecy.
Umi irundy jejapóva Ezequiel capítulo ocho-pe, oñemohu’ã umi kuimba’e yma guaréva rupive, upéva ohechauka Jerusalén rerekohápe oĩva mburuvichakuérape, ha upéva oñepyrũ va’ekue peteĩ entidad eclesiástica legal ramo Adventismo Laodicense-icha ary 1863-pe. Upe jave ojehaikuri peteĩ artículo Review and Herald-pe, oĩ historiador-kuéra ome’ẽva James White-pe ijehaireha, jepémo pe documentación pe artículo rehegua añetehápe ohechauka porãveha Uriah Smith-pe ijehairehára tee ramo. Upéicharamo jepe, pe maldición oĩva Jericó jeyjapo rehe katuete oñekumpli James White rupive, ha Uriah Smith ha’e pe tapicha ojapóva’ekue pe carta japu 1863-gua. Ary 1881 peve, Conferencia General mburuvicha guasu omoĩkuri artículo-kuéra Review and Herald-pe, ombohováiva la Biblia pokatu tuichakue, ha upe rire pe ary oúvape Uriah Smith oñepyrũ peteĩ ñorairõ Espíritu de Profecía pokatu rehe.
The ancient men that were supposed to be the guardians were leading out in an open attack that began with an attack upon the foundational truths represented in Miller’s dream and illustrated upon Habakkuk’s two tables. From there they began to attack the two witnesses of the Bible and the Spirit of Prophecy. In the same period of time (early 1880’s), the leader of the health work, John H. Kellogg, began to introduce the spiritualism of pantheism to the leadership of the church. In 1881, James White was laid to rest, and Sister White was in the midst of an escalating rebellion of the leadership of the educational, health and political structure of the church.
Umi kuimba’e yma guare, oĩ vaʼekue tekotevẽ oñangareko hag̃ua ramo, omotenonde hikuái peteĩ ñorairõ jehechauka hag̃uáicha, oñepyrũva peteĩ ataque rupive umi añetegua ypykue rehe, ojehechaukáva Miller képe ha oñemyesakãva Habacuc mokõi tabla ári. Upégui oñepyrũ hikuái oity hag̃ua mokõi testígo Biblia ha Espíritu de Profecía-pe. Upe tiempo-pe avei (1880 ary ñepyrũme), tembiapo tesãi rehegua mburuvicha, John H. Kellogg, oñepyrũ omoinge hag̃ua panteísmo espiritismo iglesia ruvichakuéra apytépe. Ary 1881-pe, James White oñemoĩvaʼekue pytuʼu hag̃uáicha, ha Hermana White oĩkuri peteĩ puʼaka rupi, ojupi ohóvo, mburuvichakuéra puʼaka vaiete oúva educación, tesãi ha política iglesia estructura-gui.
The message that had arrived in 1856, which was the increased light of the “seven times,” and also the message to Laodicea, had been rejected, and the Lord intended to repeat that very message at the General Conference in Minneapolis in 1888, through the message presented by Elders Jones and Waggoner. Their message was not a new message, and when those who resisted their message were addressed by Sister White she identified that the rebels believed that their resistance of the message of Jones and Waggoner represented their responsibility to defend the old landmarks, which are also the old foundations. Their rebellion revealed that by 1888, they no longer understood what the foundations were, which is that the foundational truths represent the righteousness of Christ. In the context of the landmarks and William Miller’s rules she stated:
Pe marandu oguahẽ vaʼekue ary 1856-pe, haʼéva pe tesape hetave “siete tiempo”-gua, ha avei pe marandu Laodicea-pe g̃uarã, oñemboyke raʼekue, ha Ñandejára oipota ojapo jey upevaite marandu pe Conferencia General Minneapolis-pe ary 1888-pe, pe marandu rupive oñepresenta vaʼekue anciano-kuéra Jones ha Waggoner rupive. Iñarandu ndahaʼéi vaʼekue peteĩ marandu pyahu, ha umi ombohováiva iñarandu, Sister White oñeʼẽ ramo guare hendivekuéra, haʼe ohechauka umi opuʼãva oguerovia hague pe iñemoĩ hag̃ua Jones ha Waggoner marandu rehe ohechaukaha hague iresponsavilida omoʼã hag̃ua umi yma guare señal-kuéra, haʼéva avei umi yma guare fundamento-kuéra. Ipuʼakaʼỹre opuʼã haguére ohechauka ary 1888 peve ndiveimaha voi oikuaa hag̃ua mbaʼépa umi fundamento-kuéra, ha upéva hína umi añetegua fundamento-pegua ohechaukaha Cristo tekojoja. Pe contexto-pe umi señal-kuéra ha umi regla William Miller-pegua rehe, haʼe heʼi kóicha:
“We should know for ourselves what constitutes Christianity, what is truth, what is the faith that we have received, what are the Bible rules—the rules given us from the highest authority. There are many who believe without a reason on which to base their faith, without sufficient evidence as to the truth of the matter. If an idea is presented that harmonizes with their own preconceived opinions, they are all ready to accept it. They do not reason from cause to effect, their faith has no genuine foundation, and in the time of trial they will find that they have built upon the sand.
“Jaikuaava’erã ñandejehegui mba’épa omoheñói cristianismo, mba’épa pe añetegua, mba’épa pe jerovia jaguerekóva ñahupytýva’ekue, ha mba’éichapa umi regla bíblica—umi regla ñandéve oñeme’ẽva pe autorida ijyvatevévagui. Heta oĩ ogueroviáva ndorekóigui peteĩ mba’e rekapy oñemopyendahápe ijerovia, ndoguerekói rire prueba suficiente pe añetévare. Oñepresentáramo peteĩ idea ojoajúva hikuái imandu’a hag̃uáicha umi iñemoĩmbyre rehe, pya’eite oĩ omoneĩ hag̃uáicha. Nopensái hikuái mba’érepa oiko peteĩ mba’e ha upégui mba’épa osẽ, ijerovia ndorekói peteĩ pyenda añetetéva, ha pe jehasa’asy ára aja ohechakuaáta omopu’ã hague hoga yvyku’i ári.
“He who rests satisfied with his own present imperfect knowledge of the Scriptures, thinking this sufficient for his salvation, is resting in a fatal deception. There are many who are not thoroughly furnished with Scriptural arguments, that they may be able to discern error, and condemn all the tradition and superstition that has been palmed off as truth. Satan has introduced his own ideas into the worship of God, that he might corrupt the simplicity of the gospel of Christ. A large number who claim to believe the present truth, know not what constitutes the faith that was once delivered to the saints—Christ in you the hope of glory. They think they are defending the old landmarks, but they are lukewarm and indifferent. They know not what it is to weave into their experience and to possess the real virtue of love and faith. They are not close Bible students, but are lazy and inattentive. When differences of opinion arise upon the passages of Scripture, these who have not studied to a purpose and are not decided as to what they believe, fall away from the truth. We ought to impress upon all the necessity of inquiring diligently into divine truth, that they may know that they do know what is truth. Some claim much knowledge, and feel satisfied with their condition, when they have no more zeal for the work, no more ardent love for God, and for souls for whom Christ died, than if they had never known God. They do not read the Bible [in order] to appropriate the marrow and fatness to their own souls. They do not feel that it is the voice of God speaking to them. But, if we would understand the way of salvation, if we would see the beams of the Sun of righteousness, we must study the Scriptures for a purpose, for the promises and prophecies of the Bible shed clear beams of glory upon the divine plan of redemption, which grand truths are not clearly comprehended.” The 1888 Materials, 403.
“Pe oĩva hembikuaapy ko’ág̃a guare, ndojejapopáivape jepe, Ñandejára Ñe’ẽmeguáre, ha opensáva upéva añoite oha’ãha chupe isalvaciónrã, oĩ hína peteĩ ñembotavy vaietereívape. Heta oĩ ndojeguerekopáiva Escritura rehegua argumento-kuéra rehe, ikatu hag̃uáicha ohechakuaa jejavy, ha omboja hag̃ua opa tradición ha superstición oñembohasáva añeteguaramo. Satanás omoingéma hemiandu tee Tupã ñemomba’épe, omongy’a hag̃uáicha pe evangelio Cristo rehegua isãso ha isensíllo hag̃ua. Hetaiterei umi he’íva ogueroviaha pe añetegua ko’ág̃a guare, ndoikuaái mba’épa omoheñói pe jerovia peteĩ jey guarã oñeme’ẽva’ekue umi santo-kuérape—Cristo pende pype, pe gloria jeroviaha. Opensámi hikuái oñangarekoha umi ypykue marque rehe, ha katu haku’ỹ ha heko indiferénteva. Ndoikuaái mba’éichapa ombojoaju hag̃ua ijeheguiete ha oguereko hag̃ua mborayhu ha jerovia rekotee. Ndaha’éi hikuái estudiánte hi’aguĩva la Bíbliagui, síno ate’ỹ ha noñatende porãiva. Oñepyrũ jave ojoavy hag̃ua temimo’ã Escritura pehẽngue-kuéra rehe, ko’ãva noñemoarandúiva peteĩ propósito rehehápe ha ndohupytýiva moõpa oñemoĩva umi ogueroviáva rehe, ojei añeteguágui. Tekotevẽ jaikuaauka opavavépe pe tekotevẽ ojejapo hag̃ua porandu kyre’ỹme añetegua divina rehe, ikatu hag̃uáicha oikuaa añetehápe pe hikuái oikuaáva mba’épa pe añetegua. Oĩ he’íva oguerekoha heta kuaapy, ha oñeñandu porã hikuái heko rehe, ndaipóriramo chuguikuéra hetave kyre’ỹ tembiaporãme, hetave mborayhu hakuáva Tupã rehe, ha umi ánga Cristo omanóva’ekue rehehápe, ndahetavéi vaicha araka’eve ndoikuaáiva’ekue Tupãme. Noñemoarandúi hikuái la Biblia [ikatu hag̃uáicha] omoñemomba’e ijehe umi médula ha ikyrakue reheve. Ndohechakuaái kóva ha’eha Tupã ñe’ẽ oñe’ẽva chupekuéra. Ha katu, ñantendese ramo pe tape salvación rehegua, jajechaukase ramo pe Kuarahy tekojoja rehegua rendy, tekotevẽ jahecha pypuku hag̃ua Escritura peteĩ propósito rehehápe, pe Biblia ñe’ẽme’ẽ ha profesía-kuéra oguerúva rehe hesakãva gloria rayokuéra pe plan divino redención rehe, umi añetegua tuicháva noñentendeporãiva.” The 1888 Materials, 403.
This statement is taken from her testimony during the period of 1888, and she identifies that the rebels are building a foundation upon sand, though they know it not. She states, “A large number who claim to believe the present truth, know not what constitutes the faith that was once delivered to the saints—Christ in you the hope of glory. They think they are defending the old landmarks, but they are lukewarm and indifferent.” She identifies them as still in the Laodicean condition, for they are “lukewarm.” And she identifies “the faith that was once delivered to the saints—Christ in you the hope of glory.” Christ is the Rock of Ages, and as the Rock of Ages, He represents the jewels of Miller’s dream.
Ko declaración ojehúva hekotestimonio-gui upe período 1888 aja, ha ha’e omombe’u umi opu’ãva omopu’ãha peteĩ fundamento yvyku’i ári, jepe ndoikuaái upéva. He’i: “Hetaite umi he’íva ogueroviaha pe añetegua ko ára pegua, ndoikuaái mba’épa pe jerovia yma oñeme’ẽ va’ekue umi santo-kuérape—Cristo pende pype, pe gloria esperánsa. Oimo’ã hikuái odefendeha umi yma guare señal-kuéra, ha katu haku’ỹ hikuái ha ndaiporiahuverekói.” Ha’e omombe’u chupekuéra oĩ gueteriha pe estado Laodicea pegua, pórke “haku’ỹ.” Ha avei ha’e omombe’u “pe jerovia yma oñeme’ẽ va’ekue umi santo-kuérape—Cristo pende pype, pe gloria esperánsa.” Cristo ha’e pe Itakua Aréma, ha ha’évo pe Itakua Aréma, ha’e orrepresenta umi joya-kuéra pe sueño Miller rehegua.
“The warning has come: Nothing is to be allowed to come in that will disturb the foundation of the faith upon which we have been building ever since the message came in 1842, 1843, and 1844. I was in this message, and ever since I have been standing before the world, true to the light that God has given us. We do not propose to take our feet off the platform on which they were placed as day by day we sought the Lord with earnest prayer, seeking for light. Do you think that I could give up the light that God has given me? It is to be as the Rock of Ages. It has been guiding me ever since it was given.” Review and Herald, April 14, 1903.
“Pe ñemomarandu ouma: Mba’eve ndojehejáiva oike hag̃ua ombopy’arory’ỹ térã omongu’e hag̃ua pe jerovia rape ypykue hi’ári jajapo hague ñande rembiapo guive pe marandu ou guive ary 1842, 1843 ha 1844-pe. Che aimekuri ko marandúpe, ha upe guive añembo’y akóinte ko yvy ári, añemoĩ porãvo pe tesape Ñandejára ome’ẽ vaʼekue oréve rehe. Ndoroimo’ãi roipeʼa ore py pe plataforma ári oñemoĩ hague, ára ha ára roheka aja Ñandejárape ñembo’e kyre’ỹme, rohekávo tesape. ¿Peimo’ã piko ikatuha aheja pe tesape Ñandejára ome’ẽ vaʼekue chéve? Upéva oikóta pe Ita Aréma ramo. Upéva chemboguata akóinte guive oñeme’ẽ hague chéve.” Review and Herald, 14 de abril de 1903.
She identifies an important reality of the rebels, who were Ezekiel’s ancient men, when she states, “They do not reason from cause to effect.” The wicked cannot or will not reason from cause to effect. The effect of the 1888 General Conference session was so rebellious that Sister White determined to leave, but her angelic guide commanded her that she must stay and record the parallel history of the rebellion of Korah, Dathan and Abiram. The rebellion of the ancient men was the effect, and the cause was the rejection of the Laodicean message that arrived with the increased light of the “seven times” in 1856, and then escalated to the rebellion against the foundations in 1863, which then led to the attack upon first the Bible and then the Spirit of Prophecy, along with the introduction of Kellogg’s spiritualism.
Ha’e ohechauka peteĩ añetegua iñimportánteva umi opu’ãva rehegua, ha’éva Ezequiel kuimba’e yma guaréva, he’ívo: “Ha’ekuéra noropensái káusagui eféctor peve.” Umi aña ndaikatúi térã ndoipotái opensa káusagui eféctor peve. Pe efécto oúva’ekue pe 1888 General Conference rembiapo aty guasúgui tuichaiterei opu’ã hag̃uáicha, upévare Sister White odesidi osẽ hag̃uáicha; ha katu iñangirũ yvagagua omanda chupe opytava’erãha ha ohai hag̃ua pe tembiasakue joja Koré, Datán ha Abiram opu’ã rehegua. Pe opu’ã umi kuimba’e yma guaréva rehegua ha’eva’ekue pe efécto, ha pe káusa katu va’ekue pe ñemboyke pe mensáhe Laodicea-pegua og̃uahẽva’ekue pe tesapeve oñembohetavéva ndive “siete veces” rehegua ary 1856-pe; ha upéi upéva tuichave ohóvo pe opu’ã pe ñepyrũmbykuéra rehe ary 1863-pe, upéva rire ogueraha pe ñeattacka raẽ hag̃ua pe Biblia rehe ha upéi pe Espíritu de Profecía rehe, oñondive pe espiritualismo Kellogg-pegua ñemoinge.
Of course the ancient men’s historians through history have covered the truths associated with the rebellion with rubbish, traditions, customs and dishes of fables, for those who participate in that type of rebellion always attempt to hide the evidence.
Añete, umi kuimba’e yma guare rembiasakuehaiha kuéra, ohasávo tembiasakue rupive, omo’ã kuri pe añetegua opyta hag̃ua pe jeiko vai rehegua guýpe yty, jepokuaa, tekokuaa ha mombe’ugua’u rembi’u reheve; umi oikéva peichagua ñe’ẽrendaykepe akóinte oñeha’ã omokañy hag̃ua umi mba’e ohechaukáva upéva.
Woe unto them that seek deep to hide their counsel from the Lord, and their works are in the dark, and they say, Who seeth us? and who knoweth us? Isaiah 25:19.
Aikóne umi ohekáva pypuku hag̃ua omokañy hag̃ua iñemoñe'ẽme Ñandejára-gui, ha hembiapokuéra oĩ pytũmbýpe, ha he'i: Mávapa orehecha? ha mávapa orekuaáva? Isaías 25:19.
The men Isaiah is addressing in the verse are they who he identifies as “the scornful men that rule this people in Jerusalem,” and are the same ancient men that were to be the guardians of the people in Ezekiel chapter eight. In Ezekiel’s testimony, at the second abomination, which marks the second generation of Adventism, they answer the questions that Isaiah’s scornful men ask, “for they say, The Lord seeth us not; the Lord hath forsaken the earth” (Ezekiel 8:12).
Umi kuéra Isaías oñeʼẽha pe versíkulope haʼe hína umi haʼe omombeʼúva “umi kuimbaʼe ñembohoryhára oguerekóva mburuvicha hag̃ua ko tetã Jerusalénpe,” ha haʼe avei umi kuimbaʼe yma guaréva oikovaʼekue hag̃ua tavayguakuéra ñangarekohára Ezequiel kapítulo ocho-pe. Ezequiel testimóniope, pe mokõiha jejeguaru vaípe, ohechaukáva pe mokõiha generación Adventismo rehegua, haʼekuéra ombohovái umi porandu umi Isaías ñembohoryhára ojapóva, “haʼekuéra heʼi rupi, Ñandejára ndohechái oréve; Ñandejára oheja rei ko yvy” (Ezequiel 8:12).
There is “Woe” pronounced upon those historical revisionists that attempt to cover the truth of the rebellion that led to and occurred in 1888.
Oĩ “¡Ai!” oñemoĩ umi ohai jeyséva tembiasakue ári, oñeha’ãva omo’ã hag̃ua pe añetegua pe ñemoĩ vai rehegua, ogueraháva ha oikova’ekue 1888-pe.
We will continue this study in the next article.
Ñamotenondéta ko estudio ambue artículo oútavape.
“I must speak to you in reference to the meetings in Minneapolis. I at one time decided to leave the meeting because I saw and felt the strong spirit of opposition that prevailed. I could not for one moment acknowledge the spirit which moved with a controlling power upon Brother Morrison and Brother Nicola. I cannot for a moment question what manner of spirit you were of. Certainly it was not the Spirit of God, and lest you should continue in this deception I now write to you.
“Che areko vaʼerã pene ndive umi aty Minneapolispe ojejapovaʼekue rehegua. Peteĩ jey ameʼẽ kuri che pyʼaguasu asẽ hag̃ua pe atygui, ahecha ha añandu haguére pe espíritu mbarete opuʼãva oisãmbyhyvaʼekue. Ndaikatúi peteĩ sapyʼa jepe ahechakuaa pe espíritu omýiva puʼakápe, oisãmbyhy hag̃uáicha, pe Hermano Morrison ha pe Hermano Nicola ári. Ndaikatúi peteĩ sapyʼa jepe amokyreʼỹʼỹ mbaʼeichagua espíritu pende rerekovaʼekue. Añetehápe ndahaʼéi kuri Ñandejára Espíritu, ha ani hag̃ua pesegui ko ñembotavýpe, koʼág̃a ahai peẽme.”
“The night after I had decided not to remain longer in Minneapolis, in a dream or vision of the night—I cannot tell certainly which—a person of tall, commanding appearance brought me a message and revealed to me that it was God’s will for me to stand at my post of duty, and that God Himself would be my helper and sustain me to speak the words He should give me. He said, ‘For this work the Lord has raised you up. His everlasting arms are beneath you. From this meeting decisions will be made for life or for death; not that anyone need to perish, but spiritual pride and self-confidence will close the door that Jesus and His Holy Spirit’s power shall not be admitted. They shall have another chance to be undeceived, and to repent, confess their sins, and come to Christ and be converted that He shall heal them.’
“Pe pyhare, ajedecidíma rire ndapyta mo’ãvéimaha Minneapolis-pe, peteĩ kerápe térã pyhare visión-pe — ndaikatúi añete hag̃uáicha ha’e hag̃ua moõpa kuri — peteĩ tapicha yvate ha mbaretépe omomba’eguasúva ogueru chéve peteĩ marandu ha ohechauka chéve ha’eha Tupã rembipota aime hag̃ua che renda tembiapópe, ha Tupã voi oikotaha che pytyvõhára ha che mombaretéva hag̃ua añe’ẽ umi ñe’ẽ ha’e ome’ẽtava chéve. He’i: ‘Ko tembiaporãme guarã Ñandejára nemoñemopu’ã. Ijyva opa’ỹva oĩ nde yvýpe. Ko aty guive ojejapóta ñeñemoĩ porã jeikovépe térã manópe guarã; ndaha’éi avave tekotevẽ hag̃ua oñehundi, ha katu ñe’ẽngatu yvategua ha jerovia hag̃ua ijehe voi ombotýta okẽ ani hag̃ua oike Jesús ha Ijespíritu Santo pu’aka. Oguerekóta jey ambue oportunidad ani hag̃ua oñembotavyve, ha hag̃ua oñembyasy, omombe’u ipekadokuéra, ha ou Cristo rendápe ha oñekonverti hag̃ua ha’e omonguera hag̃ua chupekuéra.’”
“He said, ‘Follow me.’ I followed my guide and he led me to the different houses where brethren made their homes, and he said, ‘Hear the words here spoken, for they are written in the book of records, and these words will have a condemning power upon all who act a part in this work which is not after the spirit of wisdom from above, but after the spirit that descendeth not from above, but is from beneath.’
“He’i: ‘Che seguíke.’ Che asegui che mboguatahárape ha’e che reraha umi óga opaichaguápe, upépe umi joyke’ykuéra oiko hag̃ua, ha he’i: ‘Ehendu ko’ápe oñeñe’ẽva ñe’ẽnguéra, péva ojehai rupi kuatiañe’ẽ mandu’arã rendápe, ha ko’ã ñe’ẽnguéra oguerekóta pokatu oporombojovakéva opa umi oikevape ko tembiapópe ndaha’éiva pe arandu yvágagui ouva espíritu rehehápe, síno pe espíritu ndoguejýiva yvágagui, ha katu oúva yvýgui.’”
“I listened to words uttered that ought to make every one of those ashamed who uttered them. Sarcastic remarks were passed from one to another, ridiculing their brethren A. T. Jones, E. J. Waggoner, and Willie C. White, and myself. My position and my work were freely commented upon by those who ought to have been engaged in the work of humbling their souls before God and setting their own hearts in order. There was seemingly a fascination in brooding over imaginary wrongs and expressions of imagination of their brethren and their work, which had no foundation in truth, and in doubting and speaking and writing bitter things as the result of skepticism and question and unbelief.
“Añehendu ñe’ẽ oje’éva vaʼekue, ha umíva ojapovaʼerã vaʼekue opavave umi heʼíva toñemotĩ. Ñe’ẽ joa ha ñembohory rehegua oñembohasa peteĩgui ambuépe, oñembohory hag̃ua ijoykeʼykuéra A. T. Jones, E. J. Waggoner ha Willie C. White rehe, ha che rehe avei. Che renda ha che rembiapo rehe oñeñeʼẽ sãso hag̃uáicha umi tapicha ojapovaʼerã rangue hikuái tembiapo oñemomirĩ hag̃ua Tupã renondépe ha omohenda hag̃ua iñeʼẽme ikorasõ tee. Ojehechákuri ku oĩva peteĩ jehecharamo vai oñeñembohapévo mbaʼe vai ñaimévaʼỹ rehe ha ñeʼẽ oúva ñemimoʼãgui ijoykeʼykuéra ha hembiapokuéra rehe, umi ndorekóiva mbaʼeveichagua pyenda añetegua-pe, ha oñemokyreʼỹ hag̃ua pyʼa mokõi, oñeñeʼẽ ha oñehaí hag̃ua ñeʼẽ roʼy ha pohýi vaíva, osẽva yvypóra ndaijeroviáigui, porandu ha jeroviaʼỹgui.”
“Said my guide, ‘This is written in the books as against Jesus Christ. This spirit cannot harmonize with the Spirit of Christ, of truth. They are intoxicated with the spirit of resistance and know not any more than the drunkard what spirit controls their words or their actions. This sin is peculiarly an offense to God. This spirit bears no more the semblance to the Spirit of truth and righteousness than the spirit that actuated the Jews to form a confederacy to doubt, to criticize and become spies upon Christ, the world’s Redeemer.
He’i che mboguataha: “Kóva ojehai umi kuatiañe’ẽme Jesucristo rovake. Ko espíritu ndaikatúi oñondivepa Espíritu de Cristo ndive, pe añetegua Espíritu ndive. Ha’ekuéra oka’u pe espíritu de resistencia reheve ha ndoikuaavéi oka’úvaicha mba’e espíritu-pa omboguata iñe’ẽnguéra térã hembiapokuéra. Ko pekádo ijojaha’ỹva peteĩ ñembojehe’a vai Ñandejára rehe. Ko espíritu ndoguerekovéima pe joguaha Espíritu de verdad ha tekojoja ndive, pe espíritu omongu’éva umi judíope ojapo hag̃ua peteĩ joaju hag̃ua hag̃ua py’a mokõi, oñe’ẽ vai hag̃ua, ha oiko hag̃ua ñemihápe Cristo rehe, pe Redentor del mundo.
“I was told by my guide that there had been a witness to the Christless talk, the rabble talk which evidenced the spirit that prompted the words. When they entered their rooms evil angels came with them, because they closed the door to the Spirit of Christ and would not listen to His voice. There was not a humbling of the soul before God. The voice of prayer was seldom heard, but criticism and exaggerated statements and suppositions and conjectures and envy and jealousy and evil surmising and false accusing were current. Had their eyes been opened they would have seen that which would have alarmed them, the exulting of evil angels. And they would have seen also a Watcher who had heard every word and registered these words in the books of heaven.
“Che mboguataharakue he’i chéve oî hague peteĩ testígo pe ñe’ẽ Cristo’ỹ rehegua, pe ñe’ẽ aty guasupegua ohechaukáva pe espíritu omomýiva umi ñe’ẽ. Oike ramo guare hikuái hogakuérape, ánga aña oike avei hendivekuéra, pe omboty haguére hikuái okẽ Espíritu de Cristo renondépe ha ndojaposéi haguére iñe’ẽrendúvo Hembiapópe. Ndaipóri vaekue peteĩ ñemboguejy pypuku alma rehe Tupã renondépe. Pe ñembo’e ñe’ẽ sa’ieterei oñehendu, ha katu jehechakuaa vai, ñe’ẽ oñembohetaitereíva, ha ñembo’e’ỹ rehegua ñemimo’ã, ha mba’e oñeñandu hag̃uánte, ha envidia ha akãrasy, ha ñemimo’ã vai ha japu poromboyke vaíva, umíva vaekue opa rupi ojepuru. Ojepe’árire ra’e hesakuéra, ha’ekuéra ohechákuri upéva omondýiva chupekuéra, ánga aña ovy’ajoa hag̃ua. Ha ohechakuaáta avei peteĩ Ñangarekoha ohenduva’ekue opa ñe’ẽ ha ohai hag̃ua ko’ã ñe’ẽ yvágape umi kuatiañe’ẽme.”
“I was then informed that at this time it would be useless to make any decision as to positions on doctrinal points, as to what is truth, or to expect any spirit of fair investigation, because there was a confederacy formed to allow of no change of ideas on any point or position they had received any more than did the Jews. Much was said to me by my Guide that I have no liberty to write. I found myself sitting up in bed in a spirit of grief and distress, also with a spirit of firm resolve to stand at my post of duty to the close of the meeting and then wait for the directions of the Spirit of God telling me how to move and what course to pursue.” The 1888 Materials, 277, 278.
“Upéi ajejapo hag̃ua chéve oikuaauka ko tiempope ndovalemo’ãi hag̃ua ojejapo mba’eveichagua decisión umi punto doctrinal rehegua, mba’épa pe añetegua, térã oñeha’arõ hag̃ua mba’eveichagua espíritu investigación joja rehegua, pórke oñemoheñói peteĩ confederación ndohejamo’ãiva mba’eveichagua cambio de ideas mba’eveichagua punto térã posición rehe umi oguerovia vaʼekuére, umi judío ojapo haguéicha avei. Heta mba’e he’i chéve che Guía ndaikatúiva ahai. Ajejuhu aime hag̃uáicha aguapy tupápe peteĩ espíritu ñembyasy ha py’apy reheve, avei peteĩ espíritu de determinación mbarete reheve aime hag̃ua che posto de deberpe pe aty paha peve, ha upéi aha’arõ hag̃ua pe Espíritu de Dios dirección, he’íva chéve mba’éichapa añemongu’e ha mba’e tape rupípa aseva’erã.” The 1888 Materials, 277, 278.