After we review the history from 1863 until the time of the end in 1989, in the context of the four abominations of Ezekiel chapter eight, representing the four generations of Adventism, we will turn our attention to the increase of knowledge that was unsealed in 1989. That increase of knowledge was concerning the last six verses of Daniel chapter eleven. In 1989, our little Sabbath study group discovered the reform lines of Bible prophecy, which Future for America often refers to, and which establish the sequence of events in every reform line, which in turn allows a student of prophecy to exercise the application of the latter rain methodology of “line upon line.”

Oñeha’ã rire ñahesa’ỹijo hag̃ua pe tembiasakue ary 1863 guive pe ára paha peve ary 1989-pe, Ezequiel capítulo ocho pegua irundy mbaʼe jeguaru vai ryepýpe, ohechaukáva Adventismo pegua irundy generación, upéi ñamoĩta ñande atención pe arandu okakuaáva ojepeʼáva’ekue ary 1989-pe. Upe arandu okakuaáva haʼe vaʼekue Daniel capítulo once pegua seis versículo paha rehegua. Ary 1989-pe, ore aty michĩva estudio sábado pegua ojuhu Biblia profecía pegua reforma rape, Future for America heta jey omombeʼúva, ha umíva omopyenda mbaʼe apopyrã rape ojehóva opaite reforma rapepe; ha upéva katu omoneĩ peteĩ profecía estudiante-pe ojeporu hag̃ua pe metodología amandáu pyahu rehegua “línea sobre línea”.

Within a few years (1992), I had written a paper covering the last six verses of Daniel eleven. The paper was written for my own satisfaction, for I had no ability or intention of publicly circulating the study. By 1994, the paper had made its way to an Adventist self-supporting ministry, and by 1995, a series of eleven articles covering the last six verses of Daniel eleven, was published in a monthly magazine produced by that ministry. There are only a few specific references to Daniel eleven in the writings of the Spirit of Prophecy, and the most important of them all became a central argument to the validity of the application I set forth concerning those verses.

Mboyve ary mboyve rire (1992-pe), ahai peteĩ kuatia oikéva Daniel 11-pe umi seis téra paha rehe. Pe kuatia ojehai che py’aguerory hag̃uánte, ndaikatúigui ni ndarekóigui tembiapoukapy térã intención ambogue hag̃ua tetãyguasu hag̃uáicha ko estudio. 1994 peve, pe kuatia og̃uahẽ peteĩ ministerio adventista oñemongakuaa hag̃uápe ijehegui, ha 1995-pe, peteĩ aty peteĩha once artículo rehegua, oikéva Daniel 11-pe umi seis téra paha rehe, oñepyrũ oñemoherakuã peteĩ revista jasygua oguenohẽva upe ministerio. Ndahetái umi referencia peteĩchaitegua Daniel 11 rehegua Espíritu de Profecía jehaipykuérape, ha umi apytépe pe iñimportantevéva opyta peteĩ argumento mbytépe omoneĩ hag̃ua pe aplicación amosẽva umi téra rehe.

“We have no time to lose. Troublous times are before us. The world is stirred with the spirit of war. Soon the scenes of trouble spoken of in the prophecies will take place. The prophecy in the eleventh of Daniel has nearly reached its complete fulfillment. Much of the history that has taken place in fulfillment of this prophecy will be repeated. In the thirtieth verse a power is spoken of that ‘shall be grieved, [Daniel 11:30–36 quoted.]

“Ndajaikuaái tiempo ñaperde hag̃ua. Oĩ ñande renondépe ára py’ahatãva. Ko yvy tuichakue oñemongu’e ñorairõ espíritu reheve. Pya’eterei oikóta umi mba’e hasýva oñe’ẽhague profecíakuérape. Pe profecía oĩva Daniel kapítulo once-pe hi’aguĩma oñemyenyhẽmba hag̃ua. Heta pe tembiasakue oikova’ekue ko profecía ñemyenyhẽme oñeñepyrũ jeýta. Pe versíkulo treinta-pe oñeñe’ẽ peteĩ pu’akáre ‘oñembyasýtava, [Daniel 11:30–36 quoted.]”

“Scenes similar to those described in these words will take place.” Manuscript Releases, number 13, 394.

“Umi escena ojoguáva umi oñemombeʼúva koʼã ñeʼẽme oikóta.” Manuscript Releases, número 13, 394.

Sister White is clear that 1798, is the “time of the end.”

Hermana White he’i porã 1798 ha’eha “ara paha”.

“But at the time of the end, says the prophet, “Many shall run to and fro, and knowledge shall be increased.’ Daniel 12:4. . . . Since 1798 the book of Daniel has been unsealed, knowledge of the prophecies has increased, and many have proclaimed the solemn message of the judgment near.” The Great Controversy, 356.

“Ha pe ára paha, he’i maranduhára, ‘Heta oiko va’erã oho ha ou, ha arandu oñemboheta va’erã’.” Daniel 12:4.... Ary 1798 guive Daniel kuatiañe’ẽ oñemboty’ỹma; marandu profecía rehegua oñemboheta, ha heta omombe’u pe marandu pohýi juicio hi’aguĩmava rehegua.” The Great Controversy, 356.

Verse forty of Daniel eleven begins with, “And at the time of the end.”

Daniel 11:40 oñepyrũ ko ñeʼẽme: “Ha ára paha jave.”

And at the time of the end shall the king of the south push at him: and the king of the north shall come against him like a whirlwind, with chariots, and with horsemen, and with many ships; and he shall enter into the countries, and shall overflow and pass over. Daniel 11:40.

Ha pe ára paha opávo, mburuvicha guasu ñemby gotyogua ojopyta hese; ha mburuvicha guasu yvate gotyogua outa hese yvytu atyicha, kárrokuéra reheve, kavaju ári guáva reheve, ha heta várko reheve; ha ha’e oike va’erã tetãnguéra rupi, ojaho’íta ha ohasáta. Daniel 11:40.

It is evident, even without the direct endorsement of the Spirit of prophecy, that verse forty marks the beginning of a sequence of events that began in 1798. Those events lead to the close of human probation, for the first verse of chapter twelve of Daniel, says, “And at that time shall Michael stand up,” and Sister White is clear that when Michael stands up human probation closes.

Ojekuaa porã, jepe ndoikói ramo pe Ñe’ẽngatu profético ñemoneĩ directa, pe versíkulo irundypa ohechauka oñepyrũha peteĩ tembiasakue joaju oñepyrũva’ekue ary 1798-pe. Umi mba’e oikóva ogueraha yvyporakuéra tiempo de gracia paha peve, pórke Daniel capítulo 12 versíkulo peteĩha he’i: “Ha upe jave Miguel opu’ãta”, ha Hermana White omyesakã porã Miguel opu’ãvo, oñembotyha yvyporakuéra tiempo de gracia.

“‘At that time shall Michael stand up, the great Prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, everyone that shall be found written in the book.’ Daniel 12:1.

“‘Upe ramo Miguel opuʼãta, pe mburuvicha guasu oñemoĩva nde retãygua raʼykuéra rehehápe: ha oĩta peteĩ ára jehasa asy, arakaʼeve ndoikóivaichagua guive oĩ haguére tetã pe ára peve; ha upe ramo nde retãyguakuéra oñesalváta, opa umi ojejuhúva ojehaipyre pe lívrope.’ Daniel 12:1.

“When the third angel’s message closes, mercy no longer pleads for the guilty inhabitants of the earth. The people of God have accomplished their work. They have received ‘the latter rain,’ ‘the refreshing from the presence of the Lord,’ and they are prepared for the trying hour before them. Angels are hastening to and fro in heaven. An angel returning from the earth announces that his work is done; the final test has been brought upon the world, and all who have proved themselves loyal to the divine precepts have received ‘the seal of the living God.’ Then Jesus ceases His intercession in the sanctuary above. He lifts His hands and with a loud voice says, ‘It is done;’ and all the angelic host lay off their crowns as He makes the solemn announcement: ‘He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still.’ Revelation 22:11. Every case has been decided for life or death.” The Great Controversy, 613.

“Pe mbohapyha ánhel marandu oñembotývo, poriahuvereko ndojeruréima umi yvy arigua hembiapo vaívare. Tupã tavayguakuéra omohu’ãma hembiapo. Ha’ekuéra ohupytýma ‘ama paha’, ‘pytu’u pyahu Ñandejára renondégui’, ha oĩma oñembosako’i hag̃ua pe aravo jejopy vaietéva oúvape guarã. Umi ánhel pya’e oho ha ou yvágape. Peteĩ ánhel ou jeýva yvýgui omombe’u hembiapo oñemohu’ãmahague; pe jeha’a paha oguahẽmava’ekue arapýpe, ha opa umi ohechaukáva iñe’ẽrendutaha umi tembiapoukapy yvagapeguápe ohupytýma ‘Tupã oikovéva séllo.’ Upérõ Jesús opytu’u heñói hag̃ua pe Santuario yvateguápe. Omopu’ã ipo ha ñe’ẽ hatãme he’i: ‘Oñemohu’ãma;’ ha opa umi ehérsito angelical oipe’a ijeguaka kuéra, Ha’e ome’ẽ aja pe marandu ipohyietéva: ‘Pe hekojojáva’ỹ, tekojoja’ỹme toiko gueteri; ha pe ky’a, toñemongy’a gueteri: ha pe hekojojáva, tekojojápe toiko gueteri: ha pe imarangatúva, toñemomarangatu gueteri.’ Apocalipsis 22:11. Peteĩteĩ káso oñedecidíma tekovépe térã ñemanópe g̃uarã.” The Great Controversy, 613.

Verse forty of Daniel eleven, begins in 1798, and in verse forty-five, when the king of the north (the papacy), comes to his end with none to help, human probation closes, for the next verse states, “And at that time,” thus identifying the “time” represented in the previous verse, which is verse forty-five of Daniel eleven. The king of the north (the papacy), comes to its end at the close of human probation.

Daniel 11, versíkulo cuarenta, oñepyrũ 1798-pe, ha versíkulo cuarenta y cinco-pe, pe mburuvicha yvate gotyo guigua (papado), oguahẽvo ipaha peve ha ndaipóri avave oipytyvõva chupe, opa yvypóra aravo ojehechahague hag̃ua oñemoĩ hag̃ua ijyvýre térã oñehundi hag̃ua; pe versíkulo oúvape he’i: “Ha upe ára upévape”, upéicha ojekuaaukávo pe “ára” ojehechaukáva pe versíkulo mboyveguápe, ha’éva Daniel 11:45. Pe mburuvicha yvate gotyo guigua (papado) oguahẽ ipaha peve yvypóra aravo ojehechahague hag̃uápe oñemoĩ hag̃ua ijyvýre térã oñehundi hag̃uápe ñemboty hag̃uápe.

Therefore, the history of the last six verses of Daniel eleven, identify a sequence of events that begins in 1798 and ends at the close of human probation. When Sister White was alive, 1798, was obviously in her past history. When she stated that “the prophecy in the eleventh chapter of Daniel has nearly reached its complete fulfillment,” she can only be referencing history that occurs after 1798, and before Michael stands up. She then specifically states that “much of the history that has taken place in fulfillment of this prophecy will be repeated,” thus instructing the student of prophecy that the final history of Daniel eleven, that “has nearly reached its complete fulfillment,” has been typified in other portions of histories set forth in Daniel chapter eleven.

Upévare, Daniel 11 pegua mbohapyha ha irundyha versíkulo pahague rembiasakue ohechauka peteĩ tembiasakue joapy oñepyrũva ary 1798-pe ha opa yvypóra tiémpo de grásia ñembotýpe. Kuñakarai White oikove jave, 1798 niko hesarái yma guaréva tembiasakuepe. Haʼe heʼi ramo guare “profesía Daniel kuatiañeʼẽ pehẽngue 11-pegua oguahẽma hiʼaguĩme iñemyenyhẽmbaitére”, ikatu hag̃uáicha ohechauka añoite tembiasakue oikóva 1798 rire ha Michael opuʼã mboyve. Upéi haʼe heʼi porãite “heta ko profesía ñemyenyhẽme oikovaʼekue rembiasakue ojere jeýta”, upéicha omboʼe profesía remimboʼépe Daniel 11 pahague rembiasakue, upe “oguahẽma vaʼekue hiʼaguĩme iñemyenyhẽmbaitére”, ojehechaukaha hague yma ambue tembiasakuépe oñemoĩva Daniel kuatiañeʼẽ pehẽngue 11-pe.

Once she emphasizes that most important prophetic key, she then quotes verses thirty through thirty-six, and states, “Scenes similar to those described in these words will take place.” Inspiration provided a key for those students of prophecy who wished to understand the final fulfillment of Daniel eleven. The key was that the history of the final six verses of Daniel eleven, were a parallel to the history represented in verses thirty to thirty-six. There is an abundant amount of light that is derived from this revelation, but what needs to be considered here is that in verse thirty-one of Daniel eleven, “the daily,” is taken away.

Peteĩ jevy omoĩ hag̃ua énfasis pe mba’eveichaite iñimportantevéva profético clave rehe, upéi ombohapyñe’ẽ umi versíkulo treinta guive treinta y seis peve, ha he’i: “Oikóta escena ojoguáva umi oñemombe’úva ko’ã ñe’ẽme.” Inspiración ome’ẽ peteĩ clave umi profecía estudiántekuérape, oipotávape ontende Daniel 11 rembiapokue paha ñemoañete. Pe clave va’ekue kóva: pe historia umi seis versíkulo paha Daniel 11-pe ohojoja pe historia ojehechaukáva umi versíkulo treinta guive treinta y seis peve ndive. Hetaeterei tesape ou ko revelación-gui, péro ko’ápe tekotevẽ ojehechakuaa kóva: Daniel 11:31-pe, “pe ára ha ára”, ojeipe’a.

To correctly understand the history which illustrates the sequence of events that lead to the close of human probation, a student of prophecy must have the correct understanding of “the daily.” If verse thirty-one is identifying Christ’s sanctuary ministry being taken away, or if it is identifying the taking away of paganism, it is absolutely essential to understand, if you wish to correctly understand the parallel history that Sister White spoke of when she wrote, “Scenes similar to those described in these words will take place.”

Ojeikuaa hag̃ua hekopete pe tembiasakue ohechaukáva umi mba’e oikóva joapy pe omoguahẽva yvypóra ñeha’arõha opa hag̃uápe, peteĩ temimbo’e marandurã rehegua oikotevẽ oguereko hag̃ua pe ñemyesakã hekopete “pe ára ha ára” rehegua. Pe versíkulo treinta y uno ohechaukaramo Cristo rembiapo pe santuario-pe ojeipe’aha, térã ohechaukáramo paganisismo ojeipe’aha, upéicharõ tuichaiterei tekotevẽ ojeikuaa hag̃ua hekopete, reipotáramo rentende porã hag̃ua pe tembiasakue joja Sister White omombe’u va’ekue ohai jave: “Tembiapo ojojáva umi ñe’ẽme oñemombe’úva ko’ápe oikóta.”

Of course, Laodicean Adventism did not recognize the fulfillment of verse forty of Daniel eleven, as identifying the collapse of the Soviet Union in 1989, but the verse does identify those very events. For those who wished to correctly understand the prophetic increase of knowledge that arrived with the fulfillment of verse forty in 1989, the correct understanding of “the daily,” then became present truth. In the early part of the twentieth century, the correct understanding was important, for it was an essential part of the foundational truths that the Lord used William Miller to establish.

Añete, pe Adventismo Laodicense ndohechakuaái Daniel once, versíkulo cuarenta ñemoañeteha, ohechaukáva Unión Soviética ho’apa hague ary 1989-pe; ha upéicharõ jepe, pe versíkulo omombe’u umi mba’e oikóva voi. Umi oipotávape ontende porã pe arandupy ñemongakuaa profétika og̃uahẽva’ekue pe versíkulo cuarenta ñemoañete rupive ary 1989-pe, pe ñeikũmby hekopete “pe ára ha ára guigua” rehegua upérõ oiko añetegua ko’ag̃agua. Pe siglo veinte ñepyrũrãme, pe ñeikũmby hekopete iñimportánte va’ekue, ha’égui peteĩ tembiporu tekotevẽva umi añetegua pyenda rehegua apytépe Ñandejára oipurúva’ekue William Miller rupive omopyenda hag̃ua.

But during the first decade and a half of the twentieth century the satanic Protestant view which claims that “the daily,” represents Christ’s sanctuary work was a minority position, and it was not worth allowing a controversy over the truth that “the daily,” is a symbol of paganism to even begin. This is why you will hear from the Laodicean historical revisionists, that the subject of “the daily,” is “not to be made into a test question,” or “that the subject of ‘the daily’ is not to be agitated.” What the revisionists always leave out when they lead the unlearned in this particular discussion, is the qualification which inspiration always placed upon the subject. The following passage is directed towards Elder Haskell.

Ha katu, siglo veinte ñepyrũha peteĩ década ha mbyte jave, pe jehecha protestánte satánico he’íva “pe ára ha ára” ohechauka Cristo rembiapo Isantuariope niko peteĩ aty michĩva añoite vaekue, ha ndovaléi kuri ojeheja hag̃ua oñepyrũ peteĩ controversia pe añetegua rehegua, he’íva “pe ára ha ára” ha’eha peteĩ símbolo paganismo rehegua. Upévare rehendu va’erã umi revisionista histórico Laodiceagua-gui he’iha pe tema “pe ára ha ára” rehegua “ani hag̃ua ojejapo chugui peteĩ porandu prueba-rã”, térã “pe tema ‘pe ára ha ára’ rehegua ani hag̃ua oñemyakãratĩ.” Pe umi revisionista tapiaite omboyke jave omotenonde hag̃ua umi ndoikuaáivape ko ñomongeta particular-pe, ha’e pe ñemyesakã porã inspiracióngui tapiaite oñemoĩva’ekue pe tema ári. Ko pasáhe ojehechauka Elder Haskell-pe.

Elder Haskell was leading the defense of the correct understanding of “the daily,” against the attacks of Prescott and Daniells in the first and second decade of the twentieth century. Pay close attention, for Sister White never identifies that Haskell’s understanding of “the daily,” was incorrect, she simply instructs him to not allow the agitation to continue, for the Lord did not want to provide an ongoing platform for the enemies of truth (Prescott and Daniells), to continue to push their false teaching. In the passage Haskell is rebuked for “the chart”, and the chart that is referred to is the 1843 chart. Haskell had reproduced the 1843 chart for a witness in that controversy. But he didn’t just reproduce it, he included upon the bottom of the chart the passage from Sister White, where she says “the 1843 chart was directed by the hand of the Lord and should not be altered.” As you read the passage, count the times she says, “at this time.”

Karai Haskell ogueraha hína pe ñemo’ã pe ñentendeporã rehegua “pe ára ha ára” rehe, umi Prescott ha Daniells oñorairõva’ekue hese siglo veinte ñepyrũha peteĩha ha mokõiha década aja. Eñatende porãiterei, Sister White araka’eve ndohechaukaái Haskell ñentendeporã “pe ára ha ára” rehegua ivaikueha; ha’e añoite ombo’e chupe ani hag̃ua ohejarei pe jeiko hag̃ua pe ñemyakãrapu’ã, Ñandejára ndoipotái rupi ome’ẽ peteĩ plataforma tapia hag̃uáicha añetegua rembiayhukuérape (Prescott ha Daniells), ikatu hag̃uáicha osegi omyasãi iñembo’e japu. Pe pasáhepe Haskell oñemongavaju “pe ta’anga” rehe, ha pe ta’anga oñeñe’ẽha hína ha’e pe ta’anga 1843-peguáicha. Haskell ojapojeykuri pe ta’anga 1843-peguáicha peteĩ techaukaha ramo upe ñorairõme. Péro ndaha’éi oikóntemava ojapojey; omoĩ avei pe ta’anga yvýpe Sister White ñe’ẽryru, upépe ha’e he’i: “pe ta’anga 1843-peguáva ojeporavo va’ekue Ñandejára po rupive ha ndojehechamo’ãvéi va’erã.” Relee aja pe pasáhe, epapa mboy jeypa ha’e he’i, “ko’ág̃aite.”

“‘I am instructed to say to you, Let there be no questions agitated at this time in the Review that will tend to unsettle minds. . . . We have no time now to enter into unnecessary controversy, but we should earnestly consider the need of seeking the Lord for true conversion of heart and life. There should be determined efforts made to secure sanctification of soul and mind.’

“‘Che aipota voi hag̃ua peẽme kóicha, Ani pehupi ko tiempo-pe, pe Review ryepýpe, porandu ikatúva omongu’e pypuku hag̃ua umi apytuʼũ.... Ndajajapói koʼág̃a tiempo jaike hag̃ua ñomongeta reiete ha tekotevẽʼỹvape, síno kyreʼỹme ñahesaʼỹijo vaʼerã tekotevẽha jaheka Ñandejárape pyʼa ha tekove ñemoambue añetéva rehehápe. Ojejapo vaʼerã ñehaʼã mbarete hag̃ua ojeguerohory ñesãso marangatu ánga ha apytuʼũme.’”

“I have had cautions given me in regard to the necessity of our keeping a united front. This is a matter of importance to us at this time. As individuals we need to act with the greatest caution.

“Oñeme’ẽma chéve ñeñangareko rehegua ñemoñe’ẽ umi tekotevẽ rehe ñande jajoko hag̃ua peteĩ ñembo’y joajúpe. Kóva ha’e peteĩ mba’e iñimportánteva ñandéve ko tiempope. Mba’éicha tapicha tee ramo, tekotevẽ ñamba’apo ñangarekópe tuichavéva reheve.

“I wrote to Elder Prescott, telling him that he must be exceedingly careful not to introduce subjects in the Review that would seem to point out flaws in our past experience. I told him that this matter on which he believes a mistake has been made is not a vital question, and that, should it be given prominence now, our enemies would take advantage of it, and make a mountain out of a molehill.

“Ahai Elder Prescott-pe, ha he’íva chupe toñangareko eterei hag̃ua ani hag̃ua omoingove hag̃ua umi mba’e ñe’ẽme’ẽme Review-pe ikatúvaicha ohechauka apañuãi térã jejavy ñande rembiasakue ohasava’ekuépe. Ha’e chupe ko mba’e, ha’e ogueroviahápe oĩ hague jejavy, ndaha’éi porandu tekotevẽitereíva; ha ko’ág̃a oñemomba’eguasúramo, ñande rayhue’ykuéra oiporukuaata upe mba’e, ha ojapóta chugui yvyty peteĩ ita’i guive.”

“To you also I say that this subject [THE IDENTITY OF THE “DAILY” OF DANIEL 8.] should not be agitated at this time. No, my brother, I feel that at this crisis in our experience that chart which you have had republished should not be circulated. You have made a mistake in this matter. Satan is determinedly at work to bring about issues that will create confusion. There are those who would be delighted to see our ministers at an issue on this question, and they would make much of it.

“Ndéve avei ha’e ko mba’e [PE “MÁVA PA HA’E PE “TAPIAITEGUA” DANIEL 8-PEGUA.] ndovalei oñemongu’e ko’ág̃a. Nahániri, che ryvy, añandu ko aravo vai ñande rekove rembiasápe pe ta’anga rehegua nde reñembopyahu va’ekue noñemosarãi va’erãiha. Rejavy ko mba’épe. Satanás omba’apo hatã porã oikóvo ogueru hag̃ua mba’e oheñóitava sarambi. Oĩ umi ovy’aitereítava ohechávo ñane ministrokuéra ojokupytýramo peteĩ apañuãime ko porandúre, ha ha’ekuéra ojapóta chugui peteĩ mba’e guasu.”

“I have been instructed that regarding what might be said on either side of this question, silence at this time is eloquence. Satan is watching for an opportunity to create division among our leading ministers. It was a mistake to publish the chart until you could all get together and come to an agreement concerning the matter. You have not acted wisely in bringing to the front a subject that must create discussion and the bringing out of various opinions, for every item will be strained and made to mean something that will only mean injury to the cause. We have all we can do to handle the false statements of those who have given evidence of their willingness to bear false witness.” Manuscript Releases, volume 9, 106, 107.

“Oje’e chéve, ko porandu rehegua mokõive ladope ikatúva oñeñe’ẽva rehe, ko’ág̃a hag̃ua hag̃ua hag̃ua hag̃ua silencio ha’eha ñe’ẽporãite. Satanás omañáma ohekávo peteĩ oportunidad omoheñói hag̃ua división ñande ministro tenondegua apytépe. Jejavy va’ekue peemoherakuã pe cuadro peñembyaty hag̃ua mboyve peẽ maymáva ha peguahẽ hag̃ua peteĩ ñe’ẽme’ẽ peteĩcha ko mba’e rehe. Napeiko arandúpe pemotenondévo peteĩ tema omoheñóitava katuete ñomongeta ha oguenohẽva opaichagua opinión, pórke káda punto oñembojepytasóta ha oñemoñe’ẽta he’isévaicha peteĩ mba’e ndaha’éiva ambuéva sino ojapova’erãva perjuicio pe causa rehe. Maymáva ñande jaguereko heta tembiapo roñangareko hag̃ua umi ñe’ẽ japu rehe umi ohechaukava’ekue oĩha dispuésto ogueraha hag̃ua testimonio japu.” Manuscript Releases, volúmen 9, 106, 107.

In the previous article we identified that Ellen White said those that gave the judgment hour cry had the correct view of “the daily,” and that Prescott and Daniells’ view that “the daily,” represented Christ’s sanctuary ministry came from Satan. She rebuked Haskell for allowing the controversy to continue, but not for his position upon the truth of what “the daily,” represents. At that time the majority still believed the pioneer understanding of “the daily,” and more importantly, the verse in Daniel eleven, that was to be unsealed at “the time of the end” in 1989, was still decades in the future. At that time (1989), the importance of the correct view of “the daily,” would be necessary. The revisionists always leave the qualifications of Ellen White that were limited to that particular period out of their dishes of fables. Count the qualification of time in the following passage.

Pe artíkulo mboyveguápe jahechakuaa Ellen White he’i hague umi ome’ẽva’ekue pe huísio ára sapukái oguerekoha pe jehecha hekopeteva “pe ára ha ára rehegua” rehe, ha pe jehecha Prescott ha Daniells oguerekóva, he’íva “pe ára ha ára rehegua” orrepresentaha Cristo rembiapo Isantuariope, ou hague Satanás-gui. Ha’e omoñe’ẽ porã’ỹ Haskell-pe oheja haguére pe ñorairõ hag̃ua oñemboguata meme, ha katu ndaha’éi ipytu’ũ reko rehe pe añetegua “pe ára ha ára rehegua” orrepresentáva rehe. Upéramo pe hetave gueteri oguerovia pe kuaapy ypykue rehegua “pe ára ha ára rehegua”, ha iñimportantevéva, pe versíkulo Daniel 11-pe oĩva, ojeipe’a va’erãva “opa ára”pe ary 1989-pe, gueteri heta ary oĩ tenonde gotyo. Upéramo (1989), tekotevẽta pe jehecha hekopeteva “pe ára ha ára rehegua” rehegua. Umi revisionista tapiaite ohejarei Ellen White remombe’u umi ñemyesakã oñembohekopyréva upe períodope añoite, omoĩ hag̃ua hymba tembi’urã mombe’upy japu ryepýpe. Eipapa pe aravo rehegua ñemyesakã ko jehasápe.

“I have words to speak to Brethren Butler, Loughborough, Haskell, Smith, Gilbert, Daniells, Prescott, and all who have been active in urging their views in regard to the meaning of ‘the daily’ of Daniel 8. This is not to be made a test question, and the agitation that has resulted from its being treated as such has been very unfortunate. Confusion has resulted, and the minds of some of our brethren have been diverted from the thoughtful consideration that should have been given to the work that the Lord has directed should be done at this time in our cities. This has been pleasing to the great enemy of our work.

“Che areko ñeʼẽ amombeʼúva hag̃ua umi Ermáno Butler, Loughborough, Haskell, Smith, Gilbert, Daniells, Prescott ha opavave umi oĩva hembiapópe omotenondévo ijehecha ‘pe ára ha ára’ heʼiséva rehe Daniel 8-pe. Kóva ndojejapovaʼerãi peteĩ porandu-rã de prueba ramo, ha pe jepyʼapy ojeporúgui péicha iporãʼỹiterei rakaʼe. Oiko hag̃ua sarambi, ha umi ñane ermáno apytuʼũ oĩva’ekue ojeipeʼa pe ñehesaʼỹijo pypuku-gua-gui oñemeʼẽ vaʼerãmoʼã kuri pe tembiapópe Ñandejára heʼíva vaʼekue ojapo vaʼerãha ko tiempope ñane táva guasúpe. Kóva ombovyʼa vaʼekue pe ñane rembiapo enemigo guasúpe.”

“The light given me is that nothing should be done to increase the agitation upon this question. Let it not be brought into our discourses and dwelt upon as a matter of great importance. We have a great work before us, and we have not an hour to lose from the essential work to be done. Let us confine our public efforts to the presentation of the important lines of truth on which we have clear light.

“Pe tesape oñeme'ẽva chéve ha’e ndaipóri mba’eve ojejapova’erã ombohetave hag̃ua ko porandu rehegua jepy’apy. Ani toñemoingeguasu ñane ñe’ẽmondópe, ni toñembohovái puku peteĩ mba’e tuicha mba’évaramo. Ore renondépe oĩ peteĩ tembiapo guasu, ha ndorekói peteĩ aravo jepe ñaperde va’erã umi tembiapo tekotevẽvévagui ojejapova’erã. Tañañemboja ñane rembiapo hag̃ua opavave renondépe umi añetegua tuicha mba’éva jehechaukarã añónte rehe, umi rehe jaikuaa porãhápe tesape.”

“I would bring to your attention the last prayer of Christ, as recorded in John 17. There are many subjects upon which we can speak,—sacred, testing truths, beautiful in their simplicity. On these you may dwell with intense earnestness. But let not ‘the daily,’ or any other subject that will arouse controversy among brethren, be brought in at this time; for this will delay and hinder the work that the Lord would have the minds of our brethren centered upon just now. Let us not agitate questions that will reveal a marked difference of opinion, but rather let us bring from the Word the sacred truths regarding the binding claims of the law of God.

“Ajerurese peẽ aténsio Cristo ñembo’e paha rehe, oñeñe’ẽháicha Juan 17-pe. Oĩ heta mba’e ñañe’ẽkuaaha hese, — añetegua marangatu, ojehecháva ha ombohasa asýva, iporãva iñesỹiete reheve. Umívare ikatu peñemboja py’aguasúpe ha kyre’ỹme. Ha ani pemoingévo ko’ág̃a ‘pe ára ha ára guigua’, térã ambue mba’e omopu’ãtava joavy ha ñorairõ ryepýpe pehẽ peñemoirũva apytépe; ko’ã mba’e niko omombegue ha ojoko pe tembiapo Ñandejára oipotáva ñane ryepýpe ñane pehẽngue kuéra akãguapy oñemboguata hese ko’ág̃aite. Ani ñamokyre’ỹ porandu térã apañuãi ohechaukátava peteĩ joavy tuicha opinión rehegua; upéva rangue, ñaguenohẽ Ñandejára Ñe’ẽgui umi añetegua marangatu oñe’ẽva pe Léi Ñandejára rehegua jerure joajúva ha jejopykue rehe.”

“Our ministers should seek to make the most favorable presentation of the truth. So far as possible, let all speak the same things. Let the discourses be simple, and treating upon vital subjects that can be easily understood. When all our ministers see the necessity of humbling themselves, then the Lord can work with them. We need now to be reconverted, that angels of God may co-operate with us, making a sacred impression upon the minds of those for whom we labor.

“Ore rembijokuái oheka vaerã ohechauka hag̃ua añetegua iporãvéva rupi. Ikatuháicha, ta maymáva ñeʼẽ peteĩcha. Umi ñemongeta toiko hag̃ua hesakã ha isãsóva, oñeñeʼẽvo umi mbaʼe iñimportantevévare ikatúva oñentende pyaʼe. Opa ore rembijokuái ohechávo tekotevẽha oñemomichĩ, upérõ Ñandejára ikatúta ombaʼapo hendivekuéra. Koʼág̃a ñaikotevẽ jajevy hag̃ua ñañemoambue, Tupã angelkuéra ikatu hag̃uáicha ombaʼapo ñanendive, omoĩ hag̃ua peteĩ impresión marangatu umi tapicha apytuʼũme, umi rehe ñambaʼapóva.”

“We must blend together in the bonds of Christlike unity; then our labors will not be in vain. Draw in even cords, and let no contentions be brought in. Reveal the unifying power of truth, and this will make a powerful impression on human minds. In unity there is strength.

“Ñañembojeheʼa vaʼerã oñondive Cristo-icha joaju hag̃uáme; upéicharõ ñane rembiapo ndahaʼemoʼãi rei. Pejapyhy porã joaju renda peteĩcha hag̃ua, ha ani hag̃ua ojeike marãve ñorairõ térã joavy. Pehechauka añetegua mombarete omojoajúva, ha kóva omoheñóita peteĩ temimoĩmbarete ipoderósova yvypóra apytuʼũme. Joajúpe oĩ mbarete.”

“This is not a time to make prominent unimportant points of difference. If some who have not a strong living connection with the Master, reveal to the world their weakness of Christian experience, the enemies of the truth who are watching us closely will make the most of it, and our work will be hindered. Let all cultivate meekness, and learn lessons from Him who is meek and lowly in heart.

“Ndaha’éi ára ñambojehecharamove hag̃ua umi mba’e iñimportánsia’ỹva ñembojoavy rehegua. Oĩramo algunos ndorekóiva peteĩ joaju mbarete ha oikovéva Ñandejára ndive, ha ohechauka ko yvy ári ivaiha ikristiáno rekove rehegua experiencia, upéicharõ añetegua ñane rayhúva, ojesarekóva ñanderehe porãiterei, oiporu hag̃uáicha upéva tuichavévaicha, ha ñane rembiapo oñembotapykue. Maymáva toñemongakuaa py’aguapýpe, ha ta’ekuaarã mbo’epy pe Ipy’aguapy ha Iñemomirĩvagui.”

“The subject of ‘the daily’ should not call forth such movements as have been made. As a result of the way this subject has been handled by men on both sides of the question, controversy has arisen and confusion has resulted.

“Pe mba’épa pe ‘kóintegua’ rehegua ndaiporikuaái va’erã omoñepyrũ hag̃ua umi ñemongu’e ojapóma haguéicha. Ko mba’e oñemotenonde haguére kuimba’ekuéra mokõive lado pe porandu rehegua rupive, opu’ãma polémica ha osẽ hag̃ua peteĩ ñembotavy.”

“The action of Brother Larry Smith in publishing a tract containing condemnation of his brethren and of their belief, was not endorsed by God. And to Elder Prescott I will say, The Lord has not placed upon you a burden regarding this matter.

“Pe Ermáno Larry Smith rembiapo, omoherakuãvo peteĩ traktádo oguerekóva ñe’ẽ ñemboyke ha ñemongy’a iñermáno kuérape ha ijeroviáre, ndoguerekói Tupã moneĩ. Ha Elder Prescott-pe ha’éta: Ñandejára ndoikuaaukái ndéve ko mba’ére peteĩ karga.”

“I was pained to hear that Elder Daniells, knowing that there was a difference of opinion regarding this matter among our leading brethren, should urge this matter to the front, as was done in some places.

“Añandu hasy asy ahendu rupi karai guasu Daniells, oikuaávo ore pehengue tenondegua apytépe oĩ hague joavy ñemoĩme ko mba’ére, omotenonde hag̃ua ko mba’e péichaite, ojapoháicha mokõi térã ambue hendápe.

“Others of our brethren have not been guided by wisdom, and have not reasoned clearly from cause to effect regarding the results of their efforts to uphold their views regarding the interpretation of ‘the daily.’ While the present condition of difference of opinion regarding this subject exists, let it not be made prominent. Let all contention cease. At such a time silence is eloquence.

“Ambue ñande pehenguégui ndojeguerahái arandúpe, ha noñemongeta porãikuri mba’éichapa peteĩ mba’égui osẽ ambue mba’e iñakãrapu’ãvo umi tembiapo odefende hag̃ua hikuái ijehechakuaa ‘pe ára ha ára’ ñemyesakã rehegua. Ko’ág̃a gueteri oĩ aja ko mba’e rehegua joavy jehecha hag̃ua, ani toñemomba’eguasu. Topa opa ñorairõ ñe’ẽ rehegua. Péicha hag̃uáicha peteĩ ára-pe, kirirĩha hína ñe’ẽ porãite.”

“The duty of God’s servants at this time is to preach the Word in the cities. Christ came to save souls, and we, as almoners of His grace, need to impart to the inhabitants of the great cities a knowledge of His saving truth.” Pamphlets, number 20, 11, 12.

“Ko’ẽrãme Tupã rembiguái-kuéra rembiaporã hína omyasãi hag̃ua Ñe’ẽ umi táva guasúpe. Cristo oukuri osalva hag̃ua ánga-kuérape, ha ñande, ha’éva Iporiahuvereko mbyasohára, tekotevẽ ñame’ẽ umi tava guasu oikóvape peikuaa hag̃ua Iñe’ẽ añetegua oporosalvávare.” Pamphlets, number 20, 11, 12.

Brother Larry Smith, who she was referring to was especially incensed at the situation for it was his father’s book, Daniel and the Revelation, that Prescott and Daniells wanted to rewrite in order to change what he wrote concerning “the daily.” Brother Smith was defending the truth, and also his father. She qualifies the controversy repeatedly with the words, “at this time,” and towards the end she states, “While the present condition of difference of opinion regarding this subject exists, let it not be made prominent.” All the universities of Adventism that teach “the daily,” today, teach the satanic view. It is obviously not the same conditions today as it was at that time.

Pe ermáno Larry Smith, rehechava’ekue hese ha’e oiko porãeterei pochy pe situación rehe, ha’égui itúva kuatiañe’ẽ, *Daniel and the Revelation*, pe Prescott ha Daniells oipotáva omoambue hag̃ua pe ha’e ohai va’ekue “the daily” rehegua. Pe ermáno Smith odefende kuri pe añetegua, ha avei itúvape. Ha’e omyesakã jey jey pe controversia ñe’ẽme, “ko tiempope”, ha ipahávo he’i: “Oĩ aja ko’ág̃a ko joavy opinión rehegua ko mba’e rehe, ani hag̃ua oñemomba’eguasu.” Mayma Adventismo mbo’ehao guasu ombo’éva “the daily” ko árape, ombo’e pe Satanás remiandu. Hesakã porã ndaha’eiha peteĩcha umi condición ko árape ha umi oĩva’ekue upe tiempope.

The second generation of Adventism began at the rebellion of 1888, and spiritualism was established among the leadership. That condition opened the door for the advancement of greater spiritualistic delusions that were to bring about an environment of alienation and division, as men in responsible positions determined to promote whatever they personally deemed as truth. Men such as Daniells, Prescott and Kellogg became symbols of the history where Ezekiel identified what the seventy elders, “the ancients of the house of Israel” would “do in the dark, every man in the chambers of his imagery? for they say, The Lord seeth us not.”

Mokõiha generación Adventismo rehegua oñepyrũ 1888-pe oiko jave pe ñemoĩ hag̃ua, ha espiritismo oñemopyenda mburuvichakuéra apytépe. Upe tekopy oñemoinge hag̃ua okẽ pe ñemotenonde hag̃ua mba’e guasuve ñembotavy espiritista rehegua oguerútava peteĩ tekohápe jeheja ha ñemboja’o, kuimba’ekuéra tembiapo ñangarekorãme oĩva odesidi rupi omotenonde hag̃ua opa mba’e ha’ekuéra voi ohechakuaáva añetegua ramo. Kuimba’ekuéra Daniells, Prescott ha Kellogg-icha oiko símbolo ramo upe tembiasakue rehegua, Ezequiel ohechauka haguépe umi setenta karai guasu, “Israel róga yma guare”, mba’épa “ojapóta pytũmbýpe, peteĩ-teĩva ta’ãngamýi kotykuérape; he’i rupi hikuái: Ñandejára ndohechái oréve.”

In that generation the messengers of the message of 1888, both lost their way in the controversies, confusion and spiritualism that engulfed Ezekiel’s seventy elders who had portrayed idols upon the walls of the temple, and the walls of their minds. The health work was removed due to the spiritualism of Kellogg, and yet the revisionists of Laodicean Adventism lead the unlearned to believe that some type of victory came out of the chaos of that generation. There was a parallel history in the time of Judges, where the summation of the history of the Judges fits this period perfectly, for the last verse of Judges states:

Upéva pe generaciónpe umi marandu rerahaha 1888 pegua mokõivéva okañy umi ñembyaty vai, jejavy ha espiritísmo omongu’éva Ezequiel remimbo’éva setenta myakãhára, umi ta’angamýi omoheñóiva’ekue pe témplo murallakuéra rehe, ha avei iñakã kuéra murallakuéra rehe. Pe tembiapo tesãi rehegua oñemboguejy Keller espiritísmo rupi, ha upéicharõ jepe umi omoambuéva Adventísmo Laodicea pegua ombotavy umi ndoikuaaporãivape oguerovia hag̃ua oĩhague mba’éichagua ipu’aka osẽva pe caos-gui upe generaciónpe. Oĩkuri peteĩ tembiasakue ojojaáva Jueces tiempope, upépe pe atyguasu Jueces rembiasakue rehegua oñemoĩ porãite ko período rehe, pórke pe versíkulo paha Jueces-pe he’i:

In those days there was no king in Israel: every man did that which was right in his own eyes. Judges 21:25.

Umi ára pe, ndaipóri vaʼekue mburuvicha guasu Israel-pe: káda kuimbaʼe ojapo vaʼekue pe iporãva ichupe g̃uarã ijehegui. Jueces 21:25.

We will show why the history of Judges corresponds to the history of the second generation of Adventism as we proceed with these articles, but it should be noted that when considering the history of Laodicean Adventism, the easily available history has been provided by those who practice historical revisionism. Sister White certainly did not want the subject of “the daily,” agitated during that history, when in reality it was a small minority of men that she had stated were being guided by “angels that were expelled from heaven” to be given a public platform to promote their erroneous ideas. But to suggest that Sister White ever upheld the idea that it was alright to retain error is exactly the opposite of what she believed.

Koʼã artíkulo ñambohapévo, rohechaukáta mbaʼérepa Jueces rembiasakue okorresponde pe mokõiha generación adventismo rembiasakuére; ha katu ojehechakuaavaʼerã, oñehesaʼỹijóvo Laodicea-pegua adventismo rembiasakue, pe tembiasakue ndahasýiva hag̃uáicha ojejuhu hag̃ua omeʼẽ umi oiporúva tembiasakue ñemoambue japu. Katuete Hermana White ndahaʼéi vaʼekue oipotáva pe mbaʼe “pe ára ha ára gua” oñemyakãraku hag̃ua upe tembiasakue aja, pórke añetehápe saʼieterei kuimbaʼeʼikuérare ae haʼe heʼi vaʼekue oisãmbyhyha chupekuéra “ánhelkuéra oñemosẽ vaʼekue yvágagui”, ha upéicha oñemeʼẽ chupekuéra peteĩ plataforma pública ikatu hag̃uáicha omyasãi umi hekoavy vai. Péro oñeʼẽ hag̃uáicha Hermana White arakaʼeve omombarete hague pe idea oĩ porãha jejavy ñembyaty, upéva hína exactamente pe oñemoĩva ijerére umi mbaʼe haʼe oguerovia vaʼekuégui.

“Brethren, as an ambassador of Christ I warn you to beware of these side issues, whose tendency is to divert the mind from the truth. Error is never harmless. It never sanctifies, but always brings confusion and dissension. It is always dangerous. The enemy has great power over minds that are not thoroughly fortified by prayer and established in Bible truth.” Testimonies, volume 5, 292.

“Che pehẽnguéra, Cristo remimbou ramo ahai peẽme peñatendéke koʼã mbaʼe ykeguáre, oguerekóva pyʼỹi pe tendénsia omomombyry hag̃ua apytuʼũ añeteguágui. Jejavy ndaikatúi arakaʼeve haʼe mbaʼe ndojapóiva ivaíva. Arakaʼeve nomarangatúi, ha katu tapiaite ogueru sarambi ha joavy. Tapiaite ipeligroso. Pe enemigo oreko tuicha pokatu umi akãre ndopytáiva mbarete hag̃ua oñemboʼe rupive ha oñemopyenda porãva Biblia añeteguápe.” Testimonios, volúmen 5, 292.

We will continue this study in the next article.

Ñamotenondéta ko estudio pe artíkulo oúvape.

“We have no time to lose. Troublous times are before us. The world is stirred with the spirit of war. Soon the scenes of trouble spoken of in the prophecies will take place. The prophecy in the eleventh of Daniel has nearly reached its complete fulfillment. Much of the history that has taken place in fulfillment of this prophecy will be repeated. In the thirtieth verse a power is spoken of that ‘shall be grieved, and return, and have indignation against the holy covenant: so shall he do; he shall even return, and have intelligence with them that forsake the holy covenant. And arms shall stand on his part, and they shall pollute the sanctuary of strength, and shall take away the daily sacrifice, and they shall place the abomination that maketh desolate. And such as do wickedly against the covenant shall he corrupt by flatteries: but the people that do know their God shall be strong, and do exploits. And they that understand among the people shall instruct many: yet they shall fall by the sword, and by flame, by captivity, and by spoil, many days. Now when they shall fall, they shall be holpen with a little help: but many shall cleave to them with flatteries. And some of them of understanding shall fall, to try them, and to purge, and to make them white, even to the time of the end: because it is yet for a time appointed. And the king shall do according to his will; and he shall exalt himself, and magnify himself above every god, and shall speak marvellous things against the God of gods, and shall prosper till the indignation be accomplished: for that that is determined shall be done.’ Daniel 11:30–36.

“Ndarekói ára ñambohasáva hag̃uáicha. Ára ivaíva oĩ ñande renondépe. Yvy tuichakue oñemongu’e ñorairõ espíritu reheve. Pya’eite oikóta umi mba’e ñemyangekói rehegua oñeñe’ẽva profesía-kuérape. Daniel kapítulo 11-pe oĩva profesía haimete oguahẽma imboaje pahaite peve. Heta mba’e oikóva’ekue ko profesía ñemboajehápe ojejapóta jey. Pe versíkulo 30-pe oñeñe’ẽ peteĩ pokatu rehe, he’íva: ‘haʼe oñembyasyta, ha ojevýta, ha ipochýta pe ñe’ẽme’ẽ marangatu rehe: upéicha ojapóta; jepe ojevýta, ha oñemoirũta umi ohejávandi pe ñe’ẽme’ẽ marangatu. Ha ehérsito-kuéra oñembo’ýta ipártepe, ha omongy’áta pe tupaó marangatu mbareteha, ha oipe’áta pe sacrificio ára ha ára oñeme’ẽva, ha omoĩta pe mba’e jeguarúva omoñehundíva. Ha umi ojapóva tekoañáva pe ñe’ẽme’ẽ rehe, haʼe ombotavýta ñe’ẽ porã rupive; ha pe tavayguakuéra oikuaáva Ijára, imbaretéta ha ojapóta tembiapo guasu. Ha umi iñarandúva tavayguakuéra apytépe ombo’éta heta tapichápe: upéicharõ jepe, ho’áta kyse puku rupive, tata rupive, ñembyaty hag̃ua prisionéroramo, ha mba’e ypykue ñemonda rupive, heta ára pukukue. Ha ho’a jave hikuái, oñepytyvõta chupekuéra peteĩ pytyvõ michĩ reheve: ha heta oñembojoajúta hendivekuéra japu porã rupive. Ha umi iñarandúva apytégui oĩta ho’áva, ojeha’ã hag̃ua chupekuéra, omopotĩ hag̃ua, ha omorotĩ hag̃ua chupekuéra, pe ára paha peve: mba’ére piko upéva gueteri oĩ peteĩ ára oñemoĩmava peve g̃uarã. Ha pe mburuvicha guasu ojapóta hembipota hag̃uáicha; ha oñemomba’eguasúta ha ombotuicháta ijehe opaite tupã ári, ha he’íta ñe’ẽ hechapyrãva Tupã kuéra Tupã rehe, ha oñakãrapu’ãta pe pochy oñemohu’ã peve: mba’ére pe oñemboguapýva ojejapóta.’ Daniel 11:30–36.”

“Scenes similar to those described in these words will take place. We see evidence that Satan is fast obtaining the control of human minds who have not the fear of God before them. Let all read and understand the prophecies of this book, for we are now entering upon the time of trouble spoken of:

“Oikóta umi ñe’ẽme oñemombeʼu hag̃uáicha oikóta. Jahecha porã mbaʼéichapa Satanás pyaʼe ohupyty yvypóra akãngue ñangareko, umi ndorekóivape Tupã kyhyje henondépe. Topavave tolee ha toikũmby ko aranduka marandu hag̃uáva, ñande niko koʼág̃a jaikehína pe jehasa asy ára oñeʼẽmava hese:

“‘And at that time shall Michael stand up, the great prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, every one that shall be found written in the book. And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt. And they that be wise shall shine as the brightness of the firmament; and they that turn many to righteousness as the stars for ever and ever. But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased.’ Daniel 12:1–4.” Manuscript Releases, number 13, 394.

“‘Ha upe ára-pe Miguel opu'ãta, pe mburuvicha guasu oĩva ne retãygua ra'ykuéra rehehápe; ha oĩta peteĩ jehasa asy araka'eve ndoikóiva'ekue peteĩ tetã oĩ guive pe ára peve; ha upe ára-pe ne retãyguakuéra ojeipe'áta, maymáva ojejuhúva ojehaíva pe kuatiañe'ẽme. Ha heta umi okeva'ekue yvy ku'ípe opáyta, oĩva tekove opa'ỹvape, ha oĩva ñemotĩ ha jehecharamo vai opa'ỹvape. Ha umi arandu ojajáita yvága mbyja rendyicha; ha umi oguerúva heta tapichápe tekojojápe, mbyjakuéraicha opa ára g̃uarã. Ha nde, Daniel, emboty ko'ã ñe'ẽ ha emokyre'ỹ pe kuatiañe'ẽ paha ára peve: heta oguata hag̃ua ko'ápe ha upépe, ha arandu okakuaáta.’ Daniel 12:1–4.” Manuscript Releases, número 13, 394.