If you looked closely at the last passage in the previous article, you will have looked at the original source of the passage that is found in the book Early Writings, which A. G. Daniells claims to have taken with him in his interview on the subject of “the daily” with Sister White in 1910. Those who were working to establish the “lie” that “the daily,” represents Christ’s sanctuary ministry needed to undermine Sister White’s direct and clear endorsement of the correct view being given to those who gave the judgment hour cry. The “lie” they invented was that the only warning Sister White was being specific about was the warning of time setting. That is what Arthur White works to establish in his biography, and it is what his father, Ellen White’s son, and Daniells were trying to prove by the invented interview.
Rema’ẽ porãramo pe pehẽngue paha pe artículo ohasávape, rehecháta kuri pe ypykue tee pe pehẽngue ojejuhúva pe aranduka *Early Writings*-pe, he’iháicha A. G. Daniells ogueraha hague hendive pe iñomongetápe “pe ára ha ára” rehegua Sister White ndive ary 1910-pe. Umi omba’apóva omopyendávo pe “japu” he’íva “pe ára ha ára” orrepresentaha Cristo rembiapo pe santuariope, oikotevẽkuri omongu’e Sister White ñe’ẽme’ẽ porã ha hesakãva pe jehecha añeteguáre oñeme’ẽva umi ome’ẽ va’ekuépe pe ára huísio sapukái. Pe “japu” ha’ekuéra omoheñóiva ha’e kuri pe peteĩnte ñe’ẽmondo Sister White ohechauka porã haguépe ha’eha pe ñe’ẽmondo ára ñemohenda rehegua. Upéva hína Arthur White omba’apóva omopyenda hag̃ua pe hekovekuépe, ha upéva avei pe itúva, Ellen White ra’y, ha Daniells oha’ãva’ekue ohechauka hag̃ua pe ñomongeta omoheñóiva rupive.
As already noted, there is no record of any interview between Sister White and Daniells on the subject of “the daily.” The supposed interview was proposed in 1931. If Sister White had endorsed Daniells fallen view of “the daily” at an interview in 1910, why would he, someone Sister White identified was zealous to promote his view, keep silent about her endorsement for twenty-one years? It wasn’t an interview, it was an invention.
Ojehechaháicha yma, ndaipóri marandu mba’eveichagua ñomongeta rehegua Hermana White ha Daniells apytépe pe “diario” rehe. Pe ñomongeta oje’éva oiko hague, oñemoĩkuri 1931-pe. Hermana White omoneĩrire Daniells remiandu ho’áva pe “diario” rehe peteĩ ñomongetápe 1910-pe, mba’ére piko ha’e, peteĩ tapicha Hermana White he’iva’ekue oĩha kyre’ỹme omotenondévo ijeheguigua remiandu, opytáta kirirĩ herakuã porã reheve peteĩ mokõi pa ary peteĩ ary aja? Ndaha’éi va’ekue peteĩ ñomongeta; ha’e va’ekue peteĩ jejapo hag̃uánte.
The invention of the interview sought to place the context of her statement of “the daily” as if it was something that was incidental to her warning against time setting, and Arthur White placed his fingerprints on the lie in the fashion he presented in the history of 1931. As a Christian he should have simply reported the history, and left historical revisionism out of the equation. We ended the last article with the passage from 1850, that the passage in Early Writings is derived from. The statement first appeared in 1850, in the Review, and then again in the book Experience and Views. The third time it appears is in the book Early Writings, but in its evolution to the book Early Writings certain changes occurred. However, we would not say that many of the Spirit of Prophecy writings have been changed as some claim in their effort to discredit her work.
Pe entrevista jehechakuaa hag̃ua ojemoĩ hag̃ua hendápe pe contexto he’íva rehegua “pe ára ha ára”, ku peteĩ mba’e oikóramoguáicha hendivegua añoite pe iñemongetápe omomarandúva ára ñemoĩ rehegua, ha Arthur White omoĩ ipokuéra pype pe japu pe modo oikuaaukahápe pe tembiasakue ary 1931-pe. Cristiano ramo, ha’e va’erãmo’ã kuri oikuaauka hag̃uánte pe tembiasakue, ha ani omoinge pe revisión histórica pe asunto-pe. Romohu’ã kuri pe artículo paha pe pasáhe ary 1850-gua reheve, upegui osẽva pe pasáhe oĩva Early Writings-pe. Pe ñe’ẽmondo osẽ raẽ kuri ary 1850-pe, Review-pe, ha upéi jey pe arandukápe Experience and Views. Mbohapyhápe osẽ jey pe arandukápe Early Writings, hákatu ijeheguiete pe evolución oikóvo pe aranduka Early Writings peve oiko peteĩteĩ ñemoambue. Upéicharõ jepe, ndaja’éi va’erãmo’ã heta jehaipyre Espíritu de Profecía rehegua oñemoambue hague, he’iháicha algunos iñeha’ãme ombogue hag̃ua jerovia hembiapokue rehe.
“The Lord showed me that the 1843 chart was directed by his hand, and that no part of it should be altered; that the figures were as he wanted them. That his hand was over and hid a mistake in some of the figures, so that none could see it, until his hand was removed.
“Ñandejára ohechauka chéve pe kuatia’atã 1843 gua ojejapo hague ipópe oisãmbyhývo, ha avave ndoikuaái va’erãha oñemoambue hag̃ua mba’eve ijapytégui; umi papapy katu ha’e oipotaháicha voi. Ipo oĩ hague hi’ári ha omokañy peteĩ jejavy umi papapy apytépe, upéicha rupi avave ndaikatúi ohecha chupe, pe ipo ojeipe’a meve.
“Then I saw in relation to the ‘Daily,’ that the word ‘sacrifice’ was supplied by man’s wisdom, and does not belong to the text; and that the Lord gave the correct view of it to those who gave the judgment hour cry. When union existed, before 1844, nearly all were united on the correct view of the ‘Daily;’ but since 1844, in the confusion, other views have been embraced, and darkness and confusion has followed.” Review and Herald, November 1, 1850.
“Upéi ahecha, pe ‘Tapiaitegua’ rehegua, pe ñe’ẽ ‘sacrificio’ yvypóra arandu rupive oñemoĩ hague, ha ndaha’éiha pe texto pegua; ha Ñandejára ome’ẽ hague hesegua jehecha añeteguáva umi ome’ẽ vaʼekuépe pe ára huicio sapukái. Oĩ jave joaju, 1844 mboyve, haimete opavave oĩ vaʼekue peteĩ ñe’ẽme pe jehecha añeteguáva rehe pe ‘Tapiaitegua’ rehe; ha 1844 guive, pe jepy’apýpe, ambue jehechapyre oñemoneĩ, ha pytũ ha jepy’apy oúvo hapykuéri.” Review and Herald, 1 de noviembre de 1850.
This passage was originally in the publication titled The Present Truth from 1849, but it was printed in the Review and Herald in November, 1850. In the original manuscript Sister White directly states that she is writing out several things which the Lord had recently shown her, and as you read the entire article you will see many subjects addressed. There are about twenty various subjects that she was shown. The point is that in the original article the subject of “the daily,” and the subject of “time setting” were two different revelations of things she was shown.
Ko pasáhe oĩ vaʼekue ypykuépe pe marandu oñemoherakuãva hérava The Present Truth ary 1849-pe, ha upéi oñemohenda Review and Herald-pe jasypateĩ ary 1850-pe. Pe kuatia ypyguápe Hermana White heʼi porã voiha ohaikuévo heta mbaʼe pe Ñandejára ramoite ohechauka vaʼekue ichupe, ha remoñeʼẽramo pe artíkulo tuichakue, rehecháta oñeñeʼẽha heta tema rehe. Oĩ rupi veinte rupi tema opaichagua ojehechauka vaʼekue ichupe. Pe mbaʼe ojehechakuaáva niko kóva: pe artíkulo ypyguápe, pe tema “the daily,” ha pe tema “time setting” mokõivéva haʼe vaʼekue mokõi revelación iñambuéva umi mbaʼe ojehechauka vaʼekue ichupe.
In the original manuscript they were identified in different paragraphs. When the passage was reprinted in Experience and Views the editors combined the paragraph where Sister White upholds the pioneer view of “the daily,” with the following paragraph that warns against time setting. As you read the original, take note that emphasis is placed upon some subjects through Capitalization. In the paragraph where she endorses the pioneer view of “the daily,” she Capitalizes the word Daily, and in the next paragraph she Capitalizes the word Time, thus marking a direct distinction between the two subjects she was shown.
Pe kuatia ypykuepe ojehechauka hag̃ua hikuái párrafo iñambuévape. Pe pasáhe oñemoherakuã jeýramo *Experience and Views* ryepýpe, umi editor ombojoaju pe párrafo Sister White omoĩhápe porã umi pionéro remiandu “the daily” rehegua, pe párrafo oúva upe rire ndive, omomarãva ára ñemoĩ rehe. Relee aja pe ypykue, eñatendéke mba’éichapa oñemomba’eguasu oĩ hag̃ua sapy’ánte mayúscula rupive. Pe párrafope ha’e omoneĩhápe umi pionéro remiandu “the daily” rehegua, ha’e omoĩ mayúsculape pe ñe’ẽ Daily, ha pe párrafo oúva upe rireme omoĩ mayúsculape pe ñe’ẽ Time; péicha omarkávo peteĩ joavy porãite mokõi mba’e rehegua apytépe ojehechaukáva’ekue chupe.
“Dear Brethren and Sisters,
“Che pehẽngue ha che reindy kuéra,
“I wish to give you a short sketch of what the Lord has recently shown to me in vision. I was shown the loveliness of Jesus, and the love that the angels have for one another. Said the angel—Can ye not behold their love?—follow it. Just so God’s people must love one another. Rather let blame fall on thyself than on a brother. I saw that the message ‘sell that ye have and give alms’ had not been given, by some, in its clear light; that the true object of the words of our Saviour had not been clearly presented. I saw that the object of selling was not to give to those who are able to labor and support themselves; but to spread the truth. It is a sin to support and indulge those who are able to labor, in idleness. Some have been zealous to attend all the meetings; not to glorify God, but for the ‘loaves and fishes.’ Such had much better been at home laboring with their hands, ‘the thing that is good,’ to supply the wants of their families, and to have something to give to sustain the precious cause of present truth.
“Che aipota ame'ẽ peẽme peteĩ ta'anga mbyky mba'éichapa Ñandejára ramoite ohechauka chéve visión-pe. Ojehechauka chéve Jesús porãiteha, ha pe mborayhu umi ánhelkuéra oguerekóva ojuehe. He'i pe ánhel: —Ndapehecháikuri piko imborayhu?— peha'ãnga upéva. Péichaite avei Tupã tavayguakuéra ojoupe va'erã ojohayhu. Iporãve ta nde ári ho'a jeporeka vai, nde ryvy ári rangue. Ahecha pe marandu: ‘pevende peguerekóva ha peme'ẽ limósna’, oĩhague oĩ tapichakuéra omyasãiva'ekue'ỹ hesakã porãháicha; ñane Salvador ñe'ẽnguéra rembipota añetéva noñemombe'uporãi hague hesakã porã hag̃uáicha. Ahecha pe rembipota pe vende rehegua ndaha'eiha oñeme'ẽ hag̃uáicha umi ikatúva omba'apo ha oñemongaru ijehegui; síno oñemyasãi hag̃ua pe añetegua. Angaipa hína oñepytyvõ ha oñembohory hag̃ua umi ikatúva omba'apo, tekorei rehe. Oĩ va'ekue heta kyre'ỹme oho hag̃ua opaite atyhápe; ndaha'éi ombojeglorifika hag̃ua Tupãme, síno ‘mbujape ha pira’ rehehápe. Upéichaguáva iporãvéta kuri opyta hógape omba'apo ipópekuéra, ‘pe mba'e porã’, ombohovái hag̃ua hóga pegua tekotevẽ, ha oguereko hag̃ua mba'e ome'ẽva omombarete hag̃uáicha pe mba'e porãite, ko'ág̃a rupi pe añetegua rehegua.”
“Some, I saw, had erred in praying for the sick to be healed before unbelievers. If any among us are sick, and call for the elders of the church to pray over them, according to James 5:14, 15, we should follow the example of Jesus. He put unbelievers out of the room, then healed the sick; so we should seek to be separated from the unbelief of those who have not faith, when we pray for the sick among us.
“Oĩ, ahecha, ojavy hague oñembo’évo hasývare okuera hag̃ua umi ndogueroviáivape renondépe. Oĩramo ñande apytépe hasýva, ha ohenóiramokuri tupao myakãhárakuérape oñembo’e hag̃ua hese, Santiago 5:14, 15 he’iháicha, jajapo va’erã Jesús ehémplo. Ha’e omosẽ umi ndogueroviáivape koty guive, upéi omonguera hasývape; upévare ñande avei jaheka va’erã ñañemomombyry hag̃ua umi ndogueroviáigui, umi ndoguerekóiva jerovia, ñañembo’évo ñande apytépe hasývare.
“Then I was pointed back to the time that Jesus took his disciples away alone, into an upper room, and first washed their feet, and then gave them to eat of the broken bread, to represent his broken body, and juice of the vine to represent his spilled blood. I saw that all should move understandingly, and follow the example of Jesus in these things, and when attending to these ordinances, should be as separate from unbelievers as possible.
Upéi che ahechajey je tiempope Jesús ogueraha hag̃ua hemimbo’ekuéra año peteĩ koty yvatepe, ha tenonderãite ojohéi hag̃ua ipykuéra, ha upéi ome’ẽ chupekuéra ho’u hag̃ua mbujape oikytĩmbyréva, hag̃ua hag̃ua techaukaha hete ojekytĩmbyrévagui, ha kaguy rykuere hag̃ua techaukaha huguy oñeñohẽvagui. Ahecha opavave oguata va’erã arandúpe ko’ã mba’épe, ha osegí va’erã Jesús ehémplo ko’ã mba’épe; ha oñangarekóvo ko’ã ordenánsiare, oĩmbaite va’erã, ikatuháicha, iñemomombyry hag̃ua umi ndogueroviáivagui.
“Then I was shown that the seven last plagues will be poured out, after Jesus leaves the Sanctuary. Said the angel—It is the wrath of God and the Lamb that causes the destruction or death of the wicked. At the voice of God the saints will be mighty and terrible as an army with banners; but they will not then execute the judgment written. The execution of the judgment will be at the close of the 1000 years.
Upéi ojehechauka chéve umi siete plaga paha oñehẽtaha, Jesús osẽ rire pe Santuario-gui. He’i pe ánhel:—Tupã ha pe Ovecha Ra’y pochy niko omoheñói pe ñehundi térã ñemano umi iñañáva rehe. Tupã ñe’ẽ rupi umi marangatu imbarete ha kyhyje moĩhára hag̃ua peteĩ ehérsito oguerekóva poyviicha; upéicharõ jepe, upe jave noñemoañetemo’ãi hikuái pe juicio jehaiháicha. Pe juicio ñemoañete oikóta umi 1000 áño pahaite jave.
“After the saints are changed to immortality, and are caught up together, and receive their harps, crowns, &c., and enter the Holy City, Jesus and the saints set in judgment. The books are opened, the book of life and the book of death; the book of life contains the good deeds of the saints, and the book of death contains the evil deeds of the wicked. These books were compared with the Statute book, the Bible, and according to that they were judged. The saints in unison with Jesus pass their judgment upon the wicked dead. Behold ye! said the angel, the saints sit in judgment, in unison with Jesus, and mete out to each of the wicked, according to the deeds done in the body, and it is set off against their names what they must receive, at the execution of the judgment. This, I saw, was the work of the saints with Jesus, in the Holy City before it descends to the earth, through the 1000 years. Then at the close of the 1000 years, Jesus, and the angels, and all the saints with him, leaves the Holy City, and while he is descending to the earth with them, the wicked dead are raised, and then the very men that ‘pierced him,’ being raised, will see him afar off in all his glory, the angels and saints with him, and will wail because of him. They will see the prints of the nails in his hands, and in his feet, and where they thrust the spear into his side. The prints of the nails and the spear will then be his glory. It is at the close of the 1000 years that Jesus stands upon the Mount of Olives, and the Mount parts asunder, and it becomes a mighty plain, and those who flee at that time are the wicked, that have just been raised. Then the Holy City comes down and settles on the plain.
“Umi santo-kuéra oñemoambue rire ndive hag̃ua tekove opave’ỹva, ha oñeraha rire oñondive, ha ohupyty rire hikuái i-árpa, i-koróna, ha ambue mba’e, ha oike rire Táva Marangatúpe, Jesús ha umi santo-kuéra oguapy oikuaa hag̃ua porã ñembojovake. Umi kuatiañe’ẽ oñepe’a, pe kuatiañe’ẽ tekove rehegua ha pe kuatiañe’ẽ mano rehegua; pe kuatiañe’ẽ tekove rehegua oguereko umi santo-kuéra rembiapo porã, ha pe kuatiañe’ẽ mano rehegua oguereko umi hembiapo vai umi ñaña-kuéra rehegua. Ko’ã kuatiañe’ẽ oñembojojáva’ekue pe Léiramoĩha ndive, ha’éva la Biblia, ha upéva he’iháicha oñembojojávo hese, oñembojojáva’erã hikuái. Umi santo-kuéra, Jesús ndive peteĩ ñe'ẽme, ome’ẽ iñe'ẽ oporombojovake hag̃ua umi ñaña omanóva rehe. ¡Pema’ẽke!, he’i pe ánhel, umi santo-kuéra oguapy ñembojovaképe, Jesús ndive peteĩ ñe'ẽme, ha ome’ẽ peteĩteĩ umi ñaña-pe hembiapo he’iháicha pe hete pukukue javeve, ha héra ykére oñemohenda mba’épa omoneĩva’erã hikuái oguerohory hag̃ua pe ñembojovake jejapo jave. Kóva, ahecha, ha’e kuri pe tembiapo umi santo-kuéra omba’apóva Jesús ndive, Táva Marangatúpe, oguejy mboyve yvy ári, umi 1000 ary aja pukukue. Upéi umi 1000 ary opa hag̃uáicha, Jesús, umi ánhel-kuéra, ha opa umi santo hendivegua, osẽ Táva Marangatúgui; ha oguejy aja hikuái yvy ári hendive, umi ñaña omanóva oñemopu’ã jey, ha upérõ umi kuimba’e voi ‘oikutúva’ekue chupe’ oñemopu’ã jey rire, ohecháta chupe mombyry guive opa i-glória reheve, umi ánhel ha umi santo hendive, ha hasẽ joáta hese. Ha’ekuéra ohecháta umi klávo rapykuere ipope, ha ipýpe, ha pe oikutu hague hu’y hese ijyke gotyo. Umi klávo rapykuere ha pe hu’y rapykuere upérõ ha’éta i-glória. Umi 1000 ary opa hag̃uáicha Jesús opyta Olívo Yvyty ári, ha pe Yvyty oñemboja’o mokõi hag̃ua, ha oiko peteĩ ñu guasu eterei ramo; ha umi okañýva upe jave ha’e umi ñaña, oñemopu’ã jey ramóva. Upéi pe Táva Marangatu oguejy ha opyta upe ñu ári.”
“Then Satan imbues the wicked, that have been raised, with his spirit. He flatters them that the army in the City is small, and that his army is large, and that they can overcome the saints and take the City. While Satan was rallying his army, the saints were in the City, beholding the beauty and glory of the Paradise of God. Jesus was at their head, leading them. All at once the lovely Saviour was gone from our company; but soon we heard his lovely voice, saying, ‘Come ye blessed of my Father inherit the kingdom prepared for you from the foundation of the world.’ We gathered about Jesus, and just as he closed the gates of the City, the curse was pronounced upon the wicked. The gates were shut. Then the saints used their wings and mounted to the top of the wall of the City. Jesus was also with them; his crown looked brilliant and glorious. It was a crown within a crown, seven in number. The crowns of the saints were of the most pure gold, decked with stars. Their faces shone with glory, for they were in the express image of Jesus; and as they arose, and moved all together to the top of the City, I was enraptured with the sight.
Upéi Satan omoĩ umi ñaña, oikove jey vaʼekuépe, ijespíritu reheve. Ombohory chupekuéra, heʼívo pe ehérsito oĩva Táva ryepýpe michĩha, ha ijehérsito katu tuichaha, ha ikatúha ogana umi marangatu rehe ha ojagarra pe Táva. Jave Satan ombyatyjeýramo ijehérsito, umi marangatu oĩ pe Táva ryepýpe, omaña hag̃ua Tupã Yvágareko porã ha heko mimbipáre. Jesús oĩ kuri iñakãme, omotenondévo chupekuéra. Sapyʼaitépe pe Salvador porãite ndoikovéima ore apytégui; péro pyaʼe upéi rohendu iñeʼẽ porãite, heʼíva: “Peju peẽ che Ru ovendesi vaʼekue, pehupyty pe rréino oñembosakoʼi vaʼekue peẽme guarã yvóra oñemoñepyrũ mboyve guive.” Roñembyaty Jesús jerére, ha upeichaite haʼe omboty ramo guare pe Táva rokẽnguéra, oñeʼẽmbyraka pe maldición umi ñaña rehe. Pe rokẽnguéra oñemboty. Upérõ umi marangatu oiporu ipepo ha ojupi pe murálla ári, pe Táva yvate gotyo. Jesús avei oĩ hendivekuéra; ikoróna hendy porã ha mimbipa. Haʼe vaʼekue peteĩ koróna ambue koróna ryepýpe, siete papapy. Umi marangatu koróna vaʼekue óro ipotĩvéva guigua, mbyja reheve oñembojegua. Hova kuéra omimbi glória reheve, haʼekuéra niko oĩ Jesús raʼanga tee hag̃uáicha; ha ojupívo hikuái, ha oñemýi opaite oñondive pe Táva yvate gotyo, che rembiasaite pe jechaha rehe.
“Then the wicked saw what they had lost; and fire was breathed from God upon them, and consumed them. This was the Execution of the Judgment. The wicked then received according as the saints in unison with Jesus had meted out to them during the 1000 years. The same fire from God that consumed the wicked, purified the whole earth. The broken ragged mountains melted with fervent heat, the atmosphere, also, and all the stubble was consumed. Then our inheritance opened before us, glorious and beautiful, and we inherited the whole earth made new. We all shouted with a loud voice, Glory, Alleluia.
Upéi umi iñañáva ohecha mbaʼepa operde hikuái; ha tata osẽ Tupãgui hiʼarikuéra, ha ohapypa chupekuéra. Kóva vaʼekue pe Huísio Jejapóramo. Umi iñañáva upérõ orresivi hekopete, heʼiháicha umi santo peteĩ ñeʼẽme Jesús ndive ombojojaha hague chupekuéra 1000 áño aja. Pe tata peteĩchagua Tupãgui, ohapypa vaʼekue umi iñañávape, omopotĩmba yvy tuichakue. Umi yvyty opẽ ha isarambipa vaʼekue oñemboykuipa haku rendýpe, pe ára jerére oĩva avei, ha opa pe kapiʼi piru oñehundipa. Upérõ ore rembiherã ojepeʼa ore renondépe, mimbipa ha iporãitereíva, ha rojopy yvy tuichakue oñembopyahu pyahúva. Maymáva rosapukái ñeʼẽ hatãme: Toñemombaʼeguasu, Aleluya.
“I also saw that the shepherds should consult those in whom they have reason to have confidence, those who have been in all the messages, and are firm in all the present truth, before they advocate any new point of importance, which they may think the Bible sustains. Then the shepherds will be perfectly united, and the union of the shepherds will be felt by the church. Such a course I saw would prevent unhappy divisions, and then there would be no danger of the precious flock being divided, and the sheep scattered, without a shepherd.
“Ahecha avei ahecha umi pastor-kuéra oikotevẽha oñemongeta hag̃ua umi tapicha ndive haʼekuéra ikatúva ojerovia hese kuéra, umi oĩ vaʼekue opaite marandupe, ha hatãva opaite añetegua koʼág̃agua rehe, oipytyvõ mboyve oimeraẽ punto pyahu iñimportánteva, haʼekuéra oimoʼãva la Biblia ombohováiha. Upéicharõ umi pastor-kuéra oñondivepaitéta porãite, ha umi pastor-kuéra joaju ojehechakuaáta pe iglesia rehe. Péicha ahecha ko tape ojokotáta hag̃ua ñembojaʼo vai, ha upérõ ndaiporimoʼãi mbaʼeveichagua peligro pe atýi hepyetereívape oñembojaʼo hag̃ua, ha ovecha-kuéra oñemosarambi hag̃ua, peteĩ pastorʼỹre.
“September 23d, the Lord showed me that he had stretched out his hand the second time to recover the remnant of his people, and that efforts must be redoubled in this gathering time. In the scattering time Israel was smitten and torn; but now in the gathering time God will heal and bind up his people. In the scattering, efforts made to spread the truth had but little effect, accomplished but little or nothing; but in the gathering when God has set his hand to gather his people, efforts to spread the truth will have their designed effect. All should be united and zealous in the work. I saw that it was a shame for any to refer to the scattering for examples to govern us now in the gathering; for if God does no more for us now than he did then, Israel would never be gathered. It is as necessary that the truth should be published in a paper, as preached.
“23 jasyporundy-pe, Ñandejára ohechauka chéve ha’e ombohypýi jey hague ipo mokõiha jeýpe oguerujey hag̃ua hembýva iguypeguakuéragui, ha tekotevẽha oñembohetave umi ñeha’ã ko aty guasu aravope. Upe sarambi aravope Israel ojejapi ha oñembyai; ha ko’ág̃a katu, pe aty guasu aravope Tupã omongueráta ha ojokuaíta hetãygua kuérape. Upe sarambi aja, umi ñeha’ã ojejapóva oñemyasãi hag̃ua pe añetegua oguereko vaekue michĩmínte apopyrã, ohupyty vaekue michĩ térã mba’eve; ha pe aty guasu aja, Tupã omoĩvo ipo ombyaty hag̃ua hetãygua kuérape, umi ñeha’ã oñemyasãi hag̃ua pe añetegua ohupytýta pe jehupytyrã oñembosako’íva. Maymáva tojoaju ha toñemoĩ kyre’ỹme tembiapópe. Ahecha vaekue ha’eha peteĩ mba’e ñemotĩ oimeraẽva oñe’ẽ hag̃ua pe sarambíre techapyrãramo ñande rekovia hag̃ua ko’ág̃a pe aty guasupe; Tupã ndajajapóiramo ñanderehe ko’ág̃a hetave mba’e upe ramo ojapo haguéicha, Israel araka’eve ndajoatymo’ãi. Iñekotevẽ eterei pe añetegua oñemoherakuã peteĩ kuatiañe’ẽ rupive, oñemombe’uháicha avei ñe’ẽme.”
“The Lord showed me that the 1843 chart was directed by his hand, and that no part of it should be altered; that the figures were as he wanted them. That his hand was over and hid a mistake in some of the figures, so that none could see it, until his hand was removed.
“Pe Ñandejára ohechauka chéve pe cuadro 1843-pegua oñemotenonde hague ipo rupive, ha ndaipóriha mba’eve ipype ojehechakuaava’erã ñemoambue; umi papapykuéra oĩ hague ha’e oipotaháicha. Ha ipo oĩ hague ári ha omokañy peteĩ jejavy umi papapy apytépe, avave ikatu hag̃uáicha ndohechái, peve ipo oñemboguejy meve.
“Then I saw in relation to the “Daily,” that the word “sacrifice” was supplied by man’s wisdom, and does not belong to the text; and that the Lord gave the correct view of it to those who gave the judgment hour cry. When union existed, before 1844, nearly all were united on the correct view of the ‘Daily;’ but since 1844, in the confusion, other views have been embraced, and darkness and confusion has followed.
Upéi ahecha, “Tapykuévagui” rehe, pe ñe’ẽ “sacrificio” kuimba’e arandu rupive oñemoĩ hague, ha ndaha’éi pe texto pegua; ha Ñandejára ome’ẽ hague hese pe hechapyre añeteguáva umi omyerakuã vaʼekuépe pe huicio aravo sapukái. Oĩrõ guare joaju, 1844 mboyve, haimete opavave peteĩ ñeʼẽme oĩkuri pe hechapyre añeteguáva rehegua “Tapykuéva” rehe; ha 1844 guive, pe jepyʼapy ha sarambi apytépe, ambue hechapyrekuéra oñemoneĩ, ha pytũ ha sarambi ou hapykuéri.
“The Lord showed me that Time had not been a test since 1844, and that time will never again be a test.
“Ñandejára ohechauka chéve Aravo ndaha’eiha peteĩ prueba guive 1844, ha aravo araka’eve ndaha’emo’ãvéi peteĩ prueba.”
“Then I was pointed to some who are in the great error, that the saints are yet to go to Old Jerusalem, &c., before the Lord comes. Such a view is calculated to take the mind and interest from the present work of God, under the message of the third angel; for if we are to go to Jerusalem, then our minds will naturally be there, and our means will be withheld from other uses, to get the saints to Jerusalem. I saw that the reason why they were left to go into this great error, is because they have not confessed and forsaken their errors, that they have been in for a number of years past.” Review and Herald, November 1, 1850.
“Upéi che aikuaauka umi oĩva peteĩ jejavy tuichaitereívape, he'íva umi santo gueteri oho va'erãha Jerusalén Tuja-pe, &c., Ñandejára ou mboyve. Koichagua jehecha ojejapo hag̃uáicha omongu'e hag̃ua akã ha py'aguapy ko'ág̃agua tembiapógui Tupã rembiapóva, mbohapyha ánhel ñe'ẽmondo guýpe; ñande ningo jaikóramo jahava'erãha Jerusalén-pe, upéicharõ ñane akã ha'éta katuete upépe, ha ñane rembiapo hag̃ua rehegua ojejoko hag̃ua ambue jepuru, ikatu hag̃uáicha ojegueraha umi santo Jerusalén-pe. Ahecha mba'érepa ojeheja chupekuéra oike hag̃ua ko jejavy tuichaitévape, ha'e hag̃ua ndahejaiva'ekue omombe'u ha ohejaite hag̃ua ijejavykuéra, umi oĩ haguépe heta ary pukukue aja.” Review and Herald, November 1, 1850.
The passage begins by stating, “I wish to give you a short sketch of what the Lord has recently shown to me in vision.” There were several subjects presented, and she did not combine the paragraph addressing “the daily,” with the next paragraph. That was done later by editors who placed the passage in Experience and Views, and thereafter in Early Writings. In Experience and Views, the editors left off the first eight paragraphs, and combined the paragraphs addressing what she was shown of “the daily” and of time setting. Experience and Views was published in 1851, and then Early Writings was published in 1882.
Pe pasáhe oñepyrũ heʼívo: “Aipota ameʼẽ peẽme peteĩ mbyky ñemombeʼu umi mbaʼére Ñandejára ramoitéva ohechauka vaʼekue chéve visión-pe.” Ojehechauka vaʼekue heta mbaʼe, ha haʼe nombojoajúi pe párrafo oñeʼẽva “pe ára ha ára rehegua” rehe pe párrafo oúva upe rire ndive. Upéva ojejapo rire, umi editor-kuéra rupive, omoĩvaʼekue pe pasáhe Experience and Views-pe, ha upéi Early Writings-pe. Experience and Views-pe, umi editor-kuéra oheja rei umi ocho párrafo peteĩha, ha ombojoaju umi párrafo oñeʼẽva umi mbaʼe ojehechaukávaʼekue chupe “pe ára ha ára rehegua” ha aravo ñemoĩ rehe. Experience and Views osẽ vaʼekue 1851-pe, ha upéi Early Writings osẽ vaʼekue 1882-pe.
Early Writings was essentially the same four paragraphs that had appeared in Experience and Views, but with one significant exception. In Experience and Views, the one sentence paragraph that addressed time setting was combined with the previous paragraph that addressed “the daily.” Then the paragraph that originally followed the paragraph addressing time setting was included. In Early Writings a paragraph that came from a different passage in Experience and Views, was placed between the paragraph that now addresses both “the daily,” and time setting, which was originally followed by a paragraph identifying why it was wrong to make pilgrimages to old Jerusalem.
Hai Ypykue Yma guare niko, esencialmente, umi irundy párrafo peteĩchagua vaekue osẽmava'ekue Experience and Views-pe, peteĩ excepción tuicháva reheve. Experience and Views-pe, pe párrafo peteĩ ñe'ẽjoaju añónte oguerekóva ha oñe'ẽva tiempo ñemoĩ rehe, oñembojoaju kuri pe párrafo mboyveguáre oñe'ẽva “the daily” rehe. Upéi, pe párrafo iñepyrũrãme oúmava upe párrafo rire oñe'ẽva tiempo ñemoĩ rehe, oñemoinge. Hai Ypykue Yma guarépe, peteĩ párrafo oúva ambue pasaje-gui Experience and Views-pe, oñemoĩ pe párrafo ko'ág̃a oñe'ẽva mokõivévare, “the daily” ha tiempo ñemoĩ rehe, mbytépe; ha upevarã ypykuépe osegi kuri peteĩ párrafo omombe'úva mba'érepa ivaikue ojeperegrina hag̃ua Jerusalén yma guarépe.
The paragraph that was removed from a different page of Experience and Views, and then was inserted into the passage of Early Writings, only added to the confusion about “the daily” that had begun since 1844. The paragraph was not in Sister White’s original narrative of her vision.
Pe párrafo ojepe’áva peteĩ ambue página gui Experience and Views-pe, ha upéi oñemoinge Early Writings-pe pe pasáhe ryepýpe, omoĩve hag̃uánte ñembotavy “pe ára ha ára” rehegua oñepyrũ vaʼekuépe 1844 guive. Pe párrafo ndaipóri vaʼekue Hermana White remimombeʼu ypykuepe hechapyrã rehegua.
“The Lord has shown me that the message of the third angel must go, and be proclaimed to the scattered children of the Lord, and that it should not be hung on time; for time never will be a test again. I saw that some were getting a false excitement arising from preaching time; that the third angel’s message was stronger than time can be. I saw that this message can stand on its own foundation, and that it needs not time to strengthen it, and that it will go in mighty power, and do its work, and will be cut short in righteousness.” Experience and Views, 48.
“Ñandejára ohechauka chéve pe ángel mbohapyha marandu oho vaerãha, ha oñemoherakuã vaerãha Ñandejára ra’ykuéra isarambíva apytépe, ha ndaha’éi vaerãha oñemboja ára rehe; pe ára araka’eve ndaha’emo’ãi jevy peteĩ prueba. Ahecha oĩha algunos ojapyhy peteĩ kyhyje japu osẽva ára rehe oñepredika rupi; pe ángel mbohapyha marandu imbareteve pe ára ikatúvagui ome’ẽ hag̃ua. Ahecha ko marandu ikatuha oñembo’y ijeheguiete ijypy tee ári, ha noikotevẽiha ára omombarete hag̃ua ichupe, ha ohoha mbarete guasúpe, ha ojapoha hembiapo, ha oñemohu’ãta tekojoja reheve.” Experience and Views, 48.
The paragraph from page forty-eight of Experience and Views, was inserted after the paragraph in Early Writings, that had been created by combining two different paragraphs, and it placed an emphasis upon time setting that did not exist in the original narrative.
Pe párrãfo oĩva página cuarenta y ocho-pe Experience and Views-gui, oñemoinge pe párrãfo rire Early Writings-pe, ojeporavo vaʼekue mokõi párrãfo iñambuéva joaju rupive, ha omoĩ mbarete aravo ñemohendáre ndaipóri vaʼekue pe tembiasakue ypykuepe.
In 1931, the ancient men that ruled the people of Jerusalem invented a story which claimed Daniells had interviewed Sister White in 1910, and in the testimony that Daniells provided he refers to the 1843 chart, and says he pointed to the non-existent sanctuary on the chart, as he interviewed Sister White. He supposedly had the book Early Writings with him, and as he asked her about what she meant, and based upon her responses he could only conclude that the passage endorsing the pioneer view of “the daily,” in Early Writings, was actually a warning against time setting. Twenty-one years after the invented interview and sixteen years after the death of the persons supposedly interviewed, Daniells places the testimony into the history of the third generation.
Ary 1931-pe, umi kuimba'e yma guaréva oguerekóva pokatu Jerusalén retáre omoheñói peteĩ mombe'u he'íva Daniells ojapo hague peteĩ ñomongeta Hermana White ndive ary 1910-pe; ha pe testimónio Daniells ome'ẽvape omombe'u pe kuatia'atã 1843-gua rehe, ha he'i ha'e oseñala hague pe santuario ndaiporivéva pe kuatia'atãme, oĩ aja oñomongetávo Hermana White ndive. Oje'e ha'e oguereko hague hendive pe aranduka Early Writings, ha oporandúvo chupe mba'épa he'iseva'ekue, ha oñemopyendávo umi mbohovái ome'ẽva rehe, ikatu hag̃uáicha añoite omohu'ã pe pasáhe omoneĩva pe temimo'ã pionero rehegua “the daily,” oĩva Early Writings-pe, añetehápe ha'e hague peteĩ ñemomarandu ani hag̃ua oñemopyenda ára rehe. Mokõi pa peteĩ ary rire pe ñomongeta ñemoheñóigui ha pa peteĩ ary rire omanógui umi tapicha oje'e hag̃uáicha oñeintervista hague, Daniells omoinge pe testimónio pe tembiasakue generación mbohapyhápe.
F. C. Gilbert was a Hebrew scholar and he did not simply support the correct view of the “daily” as Paganism because the pioneers and Ellen White said it was so. He defended it based upon an understanding of the Hebrew text that Daniel the prophet had employed. He was the prominent Adventist Hebrew scholar during the time period. As the controversy about “the daily” that Daniells and Prescott were pushing continued to grow, Gilbert was one of the prominent scholars who stood in defense of the pioneer position. He had an interview with Ellen White on June 8, 1910, and he later recorded what he and Sister White discussed. Daniells’ testimony is completely contrary to F. C. Gilbert’s.
F. C. Gilbert ha’e peteĩ arandupyre hebreopegua, ha ndaha’éi oipytyvõnte pe visión añetéva “pe ára ha ára” rehegua, ha’éva paganísmo, umi pionéro ha Ellen White he’i haguére upéicha. Ha’e oñangareko hese peteĩ ñehesa’ỹijo reheve oikuaáva pe texto hebreo proféta Daniel oiporúva’ekue. Ha’e vaekue pe arandupyre hebreo adventista ojehechakuaavéva upe tiémpope. Osegívo okakuaa pe ñecontroversia “pe ára ha ára” rehegua, Daniells ha Prescott omotenondéva, Gilbert ha’e vaekue peteĩ umi arandupyre ojehechakuaáva apytégui oñemoĩva oñedefende hag̃ua pe posición umi pionéro rehegua. Ha’e oreko vaekue peteĩ ñomongeta Ellen White ndive 8 de junio de 1910-pe, ha upéi ohai hag̃ua pe mba’e ha’e ha Sister White oñemongeta vaekue. Daniells rembiasakue oĩmbaite ojoavy hag̃uáicha F. C. Gilbert rembiasakuégui.
In volume twenty, pages seventeen through twenty-two, of Manuscript Releases, Sister White’s addresses Daniells’ and Prescott’s position on the “daily”. The phrases that you find in F. C. Gilbert’s report of his interview with Ellen White are almost identical to what Sister White herself stated in the passage from Manuscript Releases. So, for many years before Manuscript Releases were published and released, there was no concrete inspired testimony to refute or uphold Daniells’ claim about the content of the interview he supposedly had with Sister White. More importantly, there was no inspired endorsement for his flawed view of the “daily”. Even more importantly, now that Manuscript Releases are available—there still isn’t an inspired endorsement for his flawed view of “the daily!”
Volumen mokõipa, kuatiarogue 17 guive 22 peve, Manuscript Releases-pe, Hermana White oñe’ẽ Daniells ha Prescott remimo’ã rehe pe “daily” rehegua. Umi ñe’ẽjoaju rejuhúva F. C. Gilbert marandupe hembiapo vaʼekue iñomongeta rehe Ellen White ndive, haʼe hína haimete peteĩchaite umi mbaʼe Hermana White voi heʼivaʼekue pe pasáhe oĩvape Manuscript Releases-pe. Upévare, heta ary aja, Manuscript Releases oñepublika ha oñemosarambi mboyve, ndaipóri vaʼekue peteĩ testimonio inspirado añetetéva ombotovéva térã omopyendáva Daniells heʼíva pe contenido rehegua pe iñomongeta rehe, ojeʼe hag̃uáicha, oguereko hague Hermana White ndive. Ha iñimportantevéva, ndaipóri vaʼekue peteĩ aprobación inspirada iñemo’ã vai hag̃ua pe “daily” rehegua. Ha iñimportantevévagui, ko’ág̃a Manuscript Releases oĩma hag̃ua—gueteri ndaipóri peteĩ aprobación inspirada iñemo’ã vaípe g̃uarã pe “daily” rehegua!
And yet today, Laodicean Adventism is taught that Sister White has no position on the “daily”, except that it is not a “test question” and we should “keep quiet on this subject”. Something is reversed today, and what is reversed is that the true position of “the daily” is now in the minority opinion among God’s people. In 1910, the minority view was Conradi’s view that was being pushed by Daniells and Prescott, and the majority view was the pioneer position.
Ha upéicharamo jepe ko árape, Adventismo Laodicense-pe oñembo’e Hermana White ndorekoiha mba’eveichagua posición pe “daily” rehe, ndaha’éiramo añoite ndaha’eiha peteĩ “porandu de prueba” ha jajoko hag̃ua ñande juru ko mba’e rehe. Oĩ ko árape peteĩ mba’e ojere va’ekue, ha pe ojere va’ekue ha’e hína pe añeteguáva posición pe “daily” rehe oĩha ko’ág̃a pe opinión minoritaria-pe Tupã tavayguakuéra apytépe. Áño 1910-pe, pe minoría remiandu ha’eva’ekue Conradi remiandu, Daniells ha Prescott omotenondéva; ha pe mayoría remiandu katu ha’eva’ekue umi pionero posición.
The following is F. C. Gilbert’s statement about his interview with Sister White, that should be compared with Manuscript Releases, that has been placed in its entirety, in the eighty-first article of this The Book of Daniel series.
Ko’ãva hína F. C. Gilbert he’íva iñomongetákue rehe Sister White ndive, oñembojojáva’erã Manuscript Releases ndive, oñemoĩva’ekue ipaite hag̃uáicha, pe artículo ochenta y unoha ko serie The Book of Daniel-pe.
“Daniells and Prescott . . . would not give the older brethren in the cause any chance to say anything. . . . Daniells was here to see me, and I would not see him. . . . I would not have anything to say to him about anything. About the ‘daily’ that they are trying to work up, there is nothing to it. . . . When I was in Washington there seemed to be something that just encased their minds, and I could not seem to touch them. We are to have nothing to do with this subject of the ‘daily’ . . . I knew they would work against my message, and then the people would not think there was anything to my message. I have written to him and told him that he was showing himself not fit to be president of the General Conference. . . . not the man to keep the Presidency.
“Daniells ha Prescott... ndohejái umi hermanokuéra yma guarépe pe tembiapópe avave oportunida hag̃uáicha he’i hag̃ua mba’eve.... Daniells oĩ kuri ko’ápe che rechase hag̃ua, ha che ndahechái chupe.... Che ndarekói mba’eve ha’e hag̃uáicha chupe mba’eve rehegua. Pe ‘daily’ rehe, ha’ekuéra oñeha’ãva omongu’e hag̃ua, ndaipóri mba’eve ipype.... Aĩ jave Washington-pe ojehecha hag̃uáicha oĩha mba’e peteĩ ojaho’íva iñarandu, ha che ndaikatúi aike hesekuéra. Ndajajapói va’erã mba’eve ko tema ‘daily’ rehegua ndive... Che aikuaa va’ekue ha’ekuéra omba’apotaha che marandu rehe hag̃ua, ha upéicharõ tavayguakuéra ndoikuaamo’ãiha oĩha mba’eve che marandúpe. Ahaima voi ahai chupe ha ha’e chupe ha’e ohechaukaha ijehe ndaikatuiha oiko presidente ramo pe Conferencia General-pe.... ndaha’éi pe kuimba’e oguerekóvape hag̃ua pe Presidencia.”
“If this message of the ‘daily’ were a testing message the Lord would have shown me. These people do not see the end from the beginning in this thing. . . .I utterly refuse to see any of them who are engaged in this work.
“Ko marandu rehegua pe ‘ara ha ára pegua’ ha’e va’erãmo peteĩ marandu jehechaukaha, Ñandejára che mo’ãmava’erã kuri. Ko’ã tapicha ndohechái ko mba’épe ipaha iñepyrũmby guive....Ajerure mbarete ahese hag̃ua ni peteĩvape umi oñemoĩva ko tembiapópe.”
“The light that was given me of God is that Brother Daniells has stood in the Presidency long enough. . . . and I was told not to have any more conversation with him about any of these things. I would not see Daniells about the matter, and I would not have one word with him. They pled with me to give him an interview, but I would not. . . . I was told to warn our people not to have anything to do with this thing they are teaching. . . . I was forbidden of the Lord to listen to it. I have expressed myself as not having a particle of confidence in it. . . . This whole thing they are doing is a scheme of the devil.” F. C. Gilbert’s report of an interview given him by Ellen White on June 8, 1910.
“Pe tesape ome’ẽva’ekue chéve Tupãgui ha’e pe Hermano Daniells oĩhague Presidencia-pe hi’ára porãma.... ha oñemombe’u chéve ani hag̃ua arekove ñomongeta hendive umi mba’e rehegua. Ndachechariséi Daniells-pe ko asunto rehe, ha ndaha’éi va’erã peteĩ ñe’ẽ jepe hendive. Oñembojerure asýkuri chéve ame’ẽ hag̃ua chupe peteĩ entrevista, ha ndachejái.... Oñemombe’u chéve ahechauka hag̃ua ñane retãyguápe ani hag̃ua oguereko mba’eve hag̃uáicha ojapo ko mba’e ha’ekuéra ombo’évare.... Ñandejára ombotove chéve ahendu hag̃ua upéva. Aikuaauka porãma chejehegui ndaguerekoha ni peteĩ michĩmi jerovia hese.... Ko mba’e pukukue ha’ekuéra ojapóva ha’e peteĩ aña rembipota.” F. C. Gilbert remimombe’u peteĩ entrevista Ellen White ome’ẽva’ekue chupe ary 1910 jasypoteĩ 8-pe.
We will continue this subject in the next article.
Jasegui ko téma rehe upe artíkulo oúvape.
“One who sees beneath the surface, who reads the hearts of all men, says of those who have had great light: ‘They are not afflicted and astonished because of their moral and spiritual condition.’ ‘Yea, they have chosen their own ways, and their soul delighteth in their abominations. I also will choose their delusions, and will bring their fears upon them; because when I called, none did answer; when I spake, they did not hear: but they did evil before Mine eyes, and chose that in which I delighted not.’ ‘God shall send them strong delusion, that they should believe a lie,’ because they received not the love of the truth, that they might be saved,’ ‘but had pleasure in unrighteousness.’ Isaiah 66:3, 4; 2 Thessalonians 2:11, 10, 12.
“Pe ohecha mba’épa oĩ pe ape guýpe, omoñe’ẽva opa kuimba’e kuña py’a, he’i umi oguerekóvare tuicha tesape rehegua: ‘Ha’ekuéra ndojejopyi ha ndohecharamói iñemoakãratĩ ha ijespiritu rekokue rehe.’ ‘Añetehápe, ha’ekuéra oiporavo ijehegui haperãnguéra, ha ipy’a oguerohory iñaña mba’épe. Che avei aiporavóta iñembotavykuéra, ha agueroúta hi’ári umi mba’e okyhyjéva hikuái; aipóramo, ahenói ramo jepe, avave nombohováiri; añe’ẽ ramo, ndohendúi; upéva rangue ojapo ivaíva che resa renondépe, ha oiporavo upe che ndacheroryhápe.’ ‘Tupã omondóta hi’ári kuéra mbotavy mbarete, oguerovia hag̃ua peteĩ japu,’ ‘ndohayhúigui pe añetegua ikatu hag̃uáicha ojesalva,’ ‘ha oikovéramo vy’ápe tekojoja’ỹme.’ Isaías 66:3, 4; 2 Tesalonicenses 2:11, 10, 12.
“The heavenly Teacher inquired: ‘What stronger delusion can beguile the mind than the pretense that you are building on the right foundation and that God accepts your works, when in reality you are working out many things according to worldly policy and are sinning against Jehovah? Oh, it is a great deception, a fascinating delusion, that takes possession of minds when men who have once known the truth, mistake the form of godliness for the spirit and power thereof; when they suppose that they are rich and increased with goods and in need of nothing, while in reality they are in need of everything.’
“Mbo’eharaiha Yvagapegua oporandu: ‘Mba’e ñembotavy mbaretéva piko ikatu ombotavy pe akãgui ko’ãichaite pe ñe’ẽrei reheve, reguerekóva pe jeikuaa ereha remopu’ãha pe fundamento porã ári ha Tupã omoneĩha ne rembiapo, ha añetehápe katu rejapo heta mba’e yvypóra arandu ha ko yvy reko rapére ha reñangaipa Jehová rovake? ¡Ajépa tuicha ñembotavy, peteĩ ñembotavy oguerovy’áva, ojapyhýva akãnguéra, umi kuimba’e peteĩ jey oikuaava’ekue pe añetegua, omboavy jave pe Tupãrayhu reko ra’ãnga pe espíritu ha ipokatu tee rehe; ha oguerovia jave hikuái imba’ereta ha oñembohetaveha mba’erepy reheve ha ndoikotevẽiha mba’eve, ha añetehápe katu oikotevẽmba opa mba’e!’”
“God has not changed toward His faithful servants who are keeping their garments spotless. But many are crying, ‘Peace and safety,’ while sudden destruction is coming upon them. Unless there is thorough repentance, unless men humble their hearts by confession and receive the truth as it is in Jesus, they will never enter heaven. When purification shall take place in our ranks, we shall no longer rest at ease, boasting of being rich and increased with goods, in need of nothing.
“Ñandejára ndojepokuaái ijerovia hag̃ua umi hembiguái jeroviapýpe, omantéva ijao ky’a’ỹre. Ha heta osapukái: ‘Py’aguapy ha jerovia’, ha upe aja pe ñehundipa pya’e oúma hi’ári kuéra. Ndaipóri hag̃ua ñembyasy añetetéva ha ñemoingove pyahu, ndoumombykyvéiramo kuimba’ekuéra ikorasõ ñemombe’u rupive ha noñemoneĩriramo hikuái pe añetegua oĩháicha Jesúspe, araka’eve ndoikemo’ãi yvágape. Oguahẽvo pe ñemopotĩ ñande apytépe, ndaikatumo’ãvéima ñapytu’u ñañeñandu hag̃uáicha porã, ñañemomba’eguasúvo ja’e hag̃ua jaikoha ñande riko ha heta mba’e reheve, ha ndajaikotevẽiha mba’eve rehe.”
“Who can truthfully say: ‘Our gold is tried in the fire; our garments are unspotted by the world’? I saw our Instructor pointing to the garments of so-called righteousness. Stripping them off, He laid bare the defilement beneath. Then He said to me: ‘Can you not see how they have pretentiously covered up their defilement and rottenness of character? “How is the faithful city become an harlot!” My Father’s house is made a house of merchandise, a place whence the divine presence and glory have departed! For this cause there is weakness, and strength is lacking.’
“Máva piko hekopete hag̃uáicha: ‘Ore óro oñeha’ãmava tata rupi; ore ao katu ndaijy’aíri ko yvy arigua rehe’”? Ahecha Ore Mbo’ehára ohechauka hag̃ua umi ao hérava joja rehegua. Oipe’a rire umíva, ohechauka porã mba’éichapa iñy’a guýpe oĩ ky’a. Upéi he’i chéve: ‘Nderehechái piko mba’éichapa ñemomba’eguasúpe omo’ã hikuái iñy’a ha icharakter ojehupytyva’ekue vaietégui? “Mba’éicha piko pe táva jeroviaha oiko peteĩ kuña rekovépe ivaíva!” Che Ru róga ojapo hikuái peteĩ tenda ñemuha ramo, peteĩ tenda upégui ojeipe’áva’ekue pe presencia ha gloria divina! Upévare oĩ kangy, ha mbarete ndaipóri.’
“Unless the church, which is now being leavened with her own backsliding, shall repent and be converted, she will eat of the fruit of her own doing, until she shall abhor herself. When she resists the evil and chooses the good, when she seeks God with all humility and reaches her high calling in Christ, standing on the platform of eternal truth and by faith laying hold upon the attainments prepared for her, she will be healed. She will appear in her God-given simplicity and purity, separate from earthly entanglements, showing that the truth has made her free indeed. Then her members will indeed be the chosen of God, His representatives.” Testimonies, volume 8, 249, 250.
“Oiméramo pe tupão, ko’ág̃a oñembojeveha hína ijeheguiete ombojevýgui tape porãgui, ndojevy mo’ãi ha ndojehekombo’éi ramo, ho’úta hembiapo tee yva, peve ojegueropohýita ijehegui. Oñemoĩ mbaretéramo ivaíva rovái ha oiporavóramo iporãva, ohekávo Tupãme opa ñemomirĩ reheve ha og̃uahẽvo iñehenói yvatevévape Cristo-pe, oñembo’ývo añetegua opa ára guarã pyendápe ha jerovia rupive ojapyhývo umi jehupytyrã oñembosako’íva’ekue chupe g̃uarã, ojekueráta. Ojehechaukáta isãsõme ha ipotĩme Tupã ome’ẽva’ekuépe chupe, oñemomombyry yvy arigua jepokuaáigui, ohechaukávo añetegua ojapo hague chupe isãsõ añetehápe. Upéicharõ añetehápe imembykuéra ha’éta Tupã rembiporavo, hemimbou.” Testimonies, volume 8, 249, 250.