The first half of Revelation chapter nine, identifies the fifth trumpet, which is the first woe, and the second half of the chapter identifies the sixth trumpet, which is the second woe. Both trumpets are graphically illustrated on the 1843 and the 1850 pioneer charts. When the last six verses of Daniel eleven were unsealed at the time of the end in 1989 with the collapse of the Soviet Union the reformatory movement of the one hundred and forty-four thousand began.
Pe capítulo 9 ñepyrũmbyte Apocalipsis-pe ojehechauka pe turu peteĩha poha, ha’éva pe ñembyasy peteĩha; ha pe capítulo mbyte rire ojehechauka pe turu peteĩha poteĩha, ha’éva pe ñembyasy mokõiha. Mokõive turu ojehechauka porãiterei pe kuatia’anga pionero 1843 ha 1850-pe. Umi seis versíkulo paha Daniel 11-pe ojeavri hag̃ua ipyahúva ára pahápe ary 1989-pe, Unión Soviética oñembyaírõ guare, upérõ oñepyrũ pe movimiento reformador umi cien cuarenta y cuatro mil rehegua.
Among the truths recognized in 1989, were the great reformatory movements of Bible history, and that they all paralleled each other. All the prophets, and therefore every sacred history, including the sacred reformatory movements, illustrate the final great reformatory movement of the one hundred and forty-four thousand, which is also the mighty movement of the third angel. When the sealing process begins, so too, does the sprinkling of the latter rain. The unsealing of the reformatory movements in 1989, followed by the unsealing of the last six verses of Daniel eleven in 1992, produced an environment of resistance, as always occurs when a new and present truth is unsealed.
Añete umi añetegua ojehechakuaáva’ekue 1989-pe, oĩkuri umi tuicha ñemoambue ñemyatyrõha rembiasakue Bíbliaipegua, ha opavave umíva ojoja ojuehe. Opavave proféta, ha upévare opa tembiasakue marangatu, oikehápe umi ñemyatyrõha marangatu rembiapo, ohechauka pe paha tuicha ñemyatyrõha ñemongu’e umi cien cuarenta y cuatro mil rehegua, ha upéva avei hína pe ñemongu’e ipoderósova mbohapyha ánhel rehegua. Ñepyrũvo pe sellado rembiapo, upéicha avei oñepyrũ pe ñehypýi ama paha rehegua. Pe ojepe’akuaa hag̃ua umi ñemyatyrõha ñemongu’e 1989-pe, ha upéi pe ojepe’akuaa hag̃ua Daniel capítulo once pegua poteĩ téxto paha 1992-pe, omoheñói peteĩ tekohápe jehovasa’ỹ ha ñemoĩ hag̃ua, péicha tapia oiko jave ojepe’ávo peteĩ añetegua pyahu ha ko’ág̃a guarã.
In the resistance of the truth of the last six verses of Daniel eleven, the Lord opened up the truth that the prophetic history of pagan Rome, combined with the prophetic history of papal Rome, as established upon two witnesses, identifies the prophetic history of modern Rome. The rule of the triple application of prophecy was recognized, and thereafter employed to defend against error and identify and establish truth. The rules that uphold that every reform line parallels the other reform lines, and the rules associated with a triple application of prophecy, became the bedrock of the rules that were established in the movement of the third angel, as had been typified by the rules established, employed, and published in the Millerite history.
Peñe’ẽ añetegua oñemoĩ hag̃ua peteĩ ñorairõme Daniel 11-pe umi seis téxto pahápe rehegua, Ñandejára oikuaauka pe añetegua he’íva Roma pagána rembiasakue profético, oñembojoajúva Roma papal rembiasakue profético rehe, oñemopyenda mokõi testígo ári, ohechauka hag̃ua Roma moderna rembiasakue profético. Oñemoañete pe léi orekóva peteĩ profecía jeporu mbohapy, ha upéi ojepuru hag̃ua jejoko hag̃ua jejavy, ha hag̃ua ojekuaa ha oñemopyenda pe añetegua. Umi léi omomba’éva mayma línea reformista ojoja ambue línea reformista ndive, ha umi léi ojoajúva peteĩ profecía jeporu mbohapy rehe, oiko pe ita guasu oñemopyendahápe umi léi oñemopyendava’ekue pe tercer ánhel movimiento-pe, ojehechaukaháicha peteĩ ta’ãnga hag̃ua umi léi oñemopyendava’ekue, ojepuruva’ekue ha oñemoherakuãva’ekue pe rembiasakue Millerita-pe.
The triple application of prophecy as a rule, was unsealed for the movement of the one hundred and forty-four thousand, for they are the movement of the latter rain, and Islam of the third woe is the message of the latter rain. The principle of the triple application of prophecy was identified by the Lion of the tribe of Judah, well before Islam of the third woe arrived in history on September 11, 2001, for He desired that His last-day people would easily recognize the message represented by the arrival of the third woe when He returned His people to Jeremiah’s old paths.
Pe profecía rehechávo mbohapy aplicación peteĩ régla ramo, ojeipe’a pe oku’e hag̃uáicha pe aty cien cuarenta y cuatro milgua, ha’ekuéra niko pe latter rain rekove, ha pe Islam pe tercer ay guigua ha’e pe latter rain marandu. Pe principio profecía rehegua mbohapy aplicación rehegua ojehechakuaa vaʼekue pe León de la tribu de Judá rupive, heta ary mboyve pe Islam pe tercer ay guigua og̃uahẽ hag̃ua tembiasakue-pe 11 de septiembre de 2001-pe, haʼe oipotágui itiempo pahaguegua ipuévlo ikatu hag̃uáicha pya’e ohechakuaa pe marandu ojehechaukáva pe tercer ay og̃uahẽvo, haʼe ombojevýramo ipuévlo Jeremías tape yma guarépe.
The pioneer understanding of the fifth and sixth trumpets as set forth in Revelation chapter nine, was understood to be the passage in the book of Revelation that was the most firmly and clearly supported by history. Uriah Smith begins his presentation of Revelation chapter nine by employing the words of the historian Keith to make that very point.
Pe comprensión pionera oñe’ẽva pe quinta ha sexta trompeta rehe, oĩháicha ñemohenda Apocalipsis capítulo nueve-pe, ojeikuaa vaʼekue haʼeha pe pasaje oĩva Apocalipsis lívrope pe oĩvéva mbarete ha hesakã porãme ojekuaa hag̃ua tembiasakue rupive. Uriah Smith oñepyrũ ipresentación Apocalipsis capítulo nueve rehe, oipurúvo historiador Keith ñeʼẽ nguéra ombohasa hag̃ua upe punto voi.
“For an exposition of this trumpet, we shall again draw from the writings of Mr. Keith. This writer truthfully says: ‘There is scarcely so uniform an agreement among interpreters concerning any other part of the Apocalypse as respecting the application of the fifth and sixth trumpets, or the first and second woes, to the Saracens and Turks. It is so obvious that it can scarcely be misunderstood. Instead of a verse or two designating each, the whole of the ninth chapter of the Revelation in equal portions, is occupied with a description of both.” Uriah Smith, Daniel and Revelation, 495.
“Ko trompéta ñemyesakãrã, jey ñañembokatupyryta karai Keith jehaipýgui. Ko haihára he’i añetépe: ‘Ndaipóri gueteri ótro hendápe Apocalipsis-pe peteĩ joaju péichaite peteĩcha umi omyesakãvape apytépe ambue hendáre, pe tembiporu porundyha ha poteĩha térã pe ñembyasýra peteĩha ha mokõiha jeporu rehegua, umi sarracéno ha turko-kuérape. Hesa’ỹijo hag̃uáicha ojehecha porãiterei, ha ndaikatúi hag̃uáicha oñentende vai. Peteĩ térã mokõi versíkulo añónte hag̃ua ombohérava káda peteĩva, opaite pe capítulo porundy Apocalipsis-pe, jojaite rupi, oñemboguapy mokõivéva ñemombe’úpe.’” Uriah Smith, Daniel and Revelation, 495.
The chapter division of the first and second woes divides the history of the first woe, represented by Mohammed. It is geographically located by what the historian Alexander Keith calls the Saracens, which we would today call Arabia. The history of the second woe, represented by Osman 1, geographically located in Turkey, which the historian identifies as the Turks. The history of the first woe was located and fulfilled in Arabia, the birthplace of Islam and Mohammed. The history of the second woe was located and fulfilled in Turkey, the birthplace of the Ottoman Empire.
Pe ñembyahýi peteĩha ha mokõiha mba’asy guasu rehegua omboja’o pe tembiasakue pe peteĩha mba’asy guasúpe, ojejoguáva Mohammed rehe. Geográficamente oĩ upe historiadór Alexander Keith he’íva Saracenos, ha ñande ko’ág̃a ja’éva Arabia. Pe tembiasakue pe mokõiha mba’asy guasu rehegua, ojejoguáva Osman I rehe, geográficamente oĩ Turquía-pe, upépe pe historiadór ombohéra Turcos. Pe tembiasakue pe peteĩha mba’asy guasu rehegua oĩkuri ha oñekumpli Arabia-pe, Islam ha Mohammed heñóiha rupi. Pe tembiasakue pe mokõiha mba’asy guasu rehegua oĩkuri ha oñekumpli Turquía-pe, pe Imperio Otomano heñóiha rupi.
The history of the first woe, identifies a warfare that was directed against Rome by independent warriors whose only mutual alliance with one another was the religion of Islam. The history of the second woe, identifies a warfare that was directed against Rome by an organized religion and state power, which is called a Caliphate. In either case, the independent warfare against Rome in the history represented by Mohammed, or the organized warfare represented by Ottman, or the Ottoman Empire, the mode of warfare was to attack suddenly and unexpectedly. It was not a warfare that was carried out by dressing all the soldiers in the same-colored uniforms, then organizing the soldiers into a line and marching them forward into gunfire as was the military custom of that time. The word “assassin” is based upon the Islamic mode of warfare of striking suddenly and unexpectedly, and usually resulting in the death of the attacker also.
Pe mbaʼe ojehuva’ekue pe ñembyasy peteĩha rehegua ohechauka peteĩ ñorairõ ojejapóva Róma rehe umi ñorairõhára ijeheguínteguáva rupive, ha pe joaju añoite orekóva ojupekuéra ndive ha’e va’ekue Islam jerovia. Pe mbaʼe ojehuva’ekue pe ñembyasy mokõiha rehegua ohechauka peteĩ ñorairõ ojejapóva Róma rehe peteĩ tekombo’e ha mburuvichakuaa ñemboguata pytyvõme, ha upéva héra peteĩ Califato. Mokõivéva kásope, taha’e pe ñorairõ ijeheguíntegua Róma rehe pe tembiasakue Mohammed ohechaukávape, térã pe ñorairõ oñembohekopyréva Ottman térã pe Imperio Otomano ohechaukáva, pe tape ojeporúva oñorairõ hag̃ua ha’e va’ekue ojeity hag̃ua sapy’aitépe ha noñeha’arõi hag̃uáicha. Ndaha’éi va’ekue peteĩ ñorairõ ojejapóva oñemonde hag̃ua opaite soldádo peteĩchagua sa’y ao reheve, upéi oñemohenda hag̃ua soldadokuéra peteĩ líñeape ha oñemotenonde hag̃ua kuatiarogue tata rendápe, péicha rupi niko pe jepokuaa militar upe tiémpope. Pe ñe’ẽ “assassin” oñemopyenda pe tape islam rehegua oñeñorairõha rehe, ha’éva ojeity hag̃ua sapy’aitépe ha noñeha’arõi hag̃uáicha, ha hetajey ogueru avei pe ojeityhára ñemano.
The word “assassin” is derived from the Arabic word “hashshashin,” which comes from “hashish,” meaning “hashish” or “cannabis.” The term was originally used to refer to a secretive and fanatical group of Nizari Ismaili Muslims in the Middle East during the medieval period. The members of this group were known for their unconventional and often violent methods, including the use of political assassinations to achieve their goals. It is said that they would sometimes consume hashish to prepare for their missions, which led to the use of the term “hashshashin” or “assassins” in the Western world. The Assassins were active during the medieval period, primarily in Persia and Syria, and they played a significant role in various political conflicts and assassinations during that time. The term “assassin” eventually made its way into European languages, where it came to refer more broadly to individuals who carry out political or targeted killings.
Pe ñe’ẽ “assassin” oñemoñepyrũ árabe ñe’ẽgui “hashshashin”, oúva “hashish” gui, he’iséva “haxix” térã “cannabis”. Ko ñe’ẽ ojeporu vaʼekue ypykuéra hag̃ua oñehenói hag̃ua peteĩ aty kañymby ha fanático musulmán Nizari Ismaili rehegua Medio Oriente-pe, Edad Media aja. Ko aty membykuéra ojekuaa vaʼekue heko ndaha’éi jepivegua ha heta jey ipy’ahatãva rehe, umíva apytépe oĩ hag̃ua porojuka política rehegua ojeporúva ohupyty hag̃ua hembipota. Oje’e hikuái sapy’ánte hoʼu hague haxix oñembosako’i hag̃ua hemiñongatupyryrã, ha upéva ogueru hag̃ua ojeporu ñande yvytu kuarahyresẽ gotyo pe ñe’ẽ “hashshashin” térã “assassins”. Umi Assassins oiko mbarete vaʼekue Edad Media aja, tenonderãite Persia ha Siria-pe, ha oreko vaʼekue peteĩ tembiapo tuicha mba’éva opaichagua conflicto político ha porojuka upe arapokõindypegua apytépe. Ipahápe, pe ñe’ẽ “assassin” oike Europagua ñe’ẽnguérape, ha upépe he’ise hag̃ua hetave hendáicha umi tapicha omotenondéva porojuka política térã porojuka ojeporavóva peteĩ mba’erã hag̃uáicha.
This mode of warfare is an important prophetic characteristic of the three woes, for the prophetic role of Islam is to produce war. Islam as a symbol is all about warfare, and in Revelation chapter nine, Islam of the first and second woes is an illustration of their warfare. Their warfare is identified in the book of Revelation, as the action that angers the nations, just before probation closes.
Ko modo de ñorairõha ha’e peteĩ mba’e porãite profético umi mbohapy jahe’o rehegua, pórke pe tembiaporã profético Islam rehegua ha’e omoheñói hag̃ua ñorairõ. Islam, símbolo ramo, oñe’ẽmbaite ñorairõ rehe, ha Apocalipsis kapítulo porundy porundyhápe, Islam pe peteĩha ha mokõiha jahe’o rehegua ha’e peteĩ ta’anga ohechaukáva iñorairõha. Iñorairõha ojehechauka Apocalipsis kuatiápe, pe tembiapo ramo ombopochýva umi tetãnguéra, pe tiempo de gracia oñemboty mboyve.
And the nations were angry, and thy wrath is come, and the time of the dead, that they should be judged, and that thou shouldest give reward unto thy servants the prophets, and to the saints, and them that fear thy name, small and great; and shouldest destroy them which destroy the earth. Revelation 11:18.
Ha umi tetãnguéra ipochy, ha nde pochy og̃uahẽma, ha ouma ára omanóva ojehusgaha hag̃ua, ha remoĩ hag̃ua tembiapoukapy nde rembiguáipekuéra maranduhára kuérape, ha umi imarangatúvape, ha umi okyhyjévape nde réragui, michĩ ha tuichávape; ha rembogue hag̃ua umi ohundívape yvy. Apocalipsis 11:18.
The “nations” are made “angry”, just before God’s wrath comes, and God’s wrath, as represented in the book of Revelation, is the seven last plagues that come when human probation closes. There are three waymarks in the verse; the angering of the nations, the wrath of God, and the time to judge the dead. The judgment of the dead here referenced is the judgment of the wicked dead that occurs during the thousand-year millennium, and not the investigative judgment of the dead that began on October 22, 1844. Sister White is clear that the three waymarks in this verse are distinct, and occur in the order in the verse.
Umi “tetãnguéra” oñembopochy, Tupã poxy oúta mboyveite; ha Tupã poxy, ojehechaukaháicha Apocalipsis lívrope, ha’e umi siete plaga paha og̃uahẽva yvypóra hi’ára de gracia oñembotývo. Ko versículope oĩ mbohapy techaukaha; tetãnguéra ñembopochy, Tupã poxy, ha ára omanóva kuéra ojehusgaha hag̃ua. Pe juicio omanóva kuéra rehe oñe’ẽva ko’ápe ha’e umi omanóva iñañáva juicio oikóva mil áño milenio aja, ha ndaha’éi pe juicio investigativo omanóva kuéra rehe oñepyrũva’ekue 22 de octubre de 1844-pe. Hermana White hesakã porã ombo’évo umi mbohapy techaukaha ko versículope ha’eha ijojaha’ỹva ojuehegui, ha oikoha pe versículo he’iháicha hendápe.
“I saw that the anger of the nations, the wrath of God, and the time to judge the dead were separate and distinct, one following the other, also that Michael had not stood up, and that the time of trouble, such as never was, had not yet commenced. The nations are now getting angry, but when our High Priest has finished His work in the sanctuary, He will stand up, put on the garments of vengeance, and then the seven last plagues will be poured out.
“Ahecha umi tetãnguéra pochyha, Tupã poxyha, ha pe ára omanóva ojehusga hag̃ua ha’eha ojuhegui ojehe’apy ha iñambue porãva, peteĩ oúva ambue rire; avei ahecha Miguel ndopu’ãi gueteriha, ha pe ára jegueraha asy guasu, araka’eve oiko’ỹva, ndoñepyrũi gueteriha. Ko’ág̃a umi tetãnguéra oiko hína ipochy; ha ñande Pa’i Guasu omohu’ã vove Hembiapo pe santuario-pe, ha’e opu’ãta, omonde ijao hag̃ua jehepyme’ẽrã, ha upérõ oñeñohẽta umi pokõi plága pahague.”
“I saw that the four angels would hold the four winds until Jesus’ work was done in the sanctuary, and then will come the seven last plagues.” Early Writings, 36.
“Ahecha umi irundy ánhel ojokóta hague umi irundy yvytu Jesús rembiapo opa peve pe santuariope, ha upéi ou va’erã umi siete última plaga.” Early Writings, 36.
The role of Islam in the last book of the Bible is to anger the nations, and they do this through warfare. The role of Islam in the first book of the Bible is to bring every man’s hand in the world together against Islam, represented as Ishmael.
Islam rembiaporã Biblia ñe’ẽryru pahápe hína ombopochy hag̃ua tetãnguérape, ha upéva ojapo hikuái ñorairõ rupive. Islam rembiaporã Biblia ñe’ẽryru peteĩhape hína ombyaty hag̃ua opa kuimba’e po ko yvy ape ári Islam rehe hag̃ua, ojehechaukáva Ismael ramo.
And the angel of the Lord said unto her, Behold, thou art with child, and shalt bear a son, and shalt call his name Ishmael; because the Lord hath heard thy affliction. And he will be a wild man; his hand will be against every man, and every man’s hand against him; and he shall dwell in the presence of all his brethren. Genesis 16:11, 12.
Ha Ñandejára ángel he'i chupe: “Mávapa, nde reiko mitãrusu ryepýpe, ha remembýta peteĩ ta'ýra, ha rembohérata héra Ismael; Ñandejára ohendúgui nde jehasa asy. Ha ha'e hag̃ua peteĩ kuimba'e ka'aguygua; ipo opu'ãta opavave kuimba'ére, ha opavave kuimba'e po opu'ãta hese; ha oikóta opa ijoyke'y kuéra renondépe.” Génesis 16:11, 12.
The word “hand,” as a symbol is like all biblical symbols, and it can have more than one meaning depending upon the context where it is used. By far the “hand,” as a symbol in Bible prophecy, is a symbol of warfare. The Hebrew word translated as “wild man,” is the word for the wild Arabian ass, which possesses several important prophetic implications, one of which is that the Arabian ass is a member of the Equidae family of animals, as is the horse. In Revelation chapter nine, and on both of the sacred charts of Habakkuk (the 1843 and 1850 pioneer charts), the horse is used as the symbol of the warfare represented by Islam of the three woes. The first and last mention of Islam, as represented in the book of Genesis, and the book of Revelation identify Islam with the symbol of the Equidae family (ass or horse), and they both emphasize the role of Islam as being to bring warfare to “every man” (the nations).
Pe ñe’ẽ “po”, peteĩ símbolo ramo, ojogua opaite símbolo bíblicope, ha ikatu oguereko hetave peteĩ he’iséva, ojeporuháicha pe contextope. Hetaiterei jey, pe “po”, símbolo ramo profecía bíblicape, ha’e peteĩ símbolo ñorairõ rehegua. Pe ñe’ẽ hebreo oñembohasáva “kuimba’e salvaje” ramo, ha’e pe ñe’ẽ ojeporúva mburika arábigo salvaje rehe, ha upéva oguereko heta mba’e profético iñimportánteva, peteĩva umívagui ha’e ko mburika arábigo salvajeha peteĩ miembro Equidae pegua, ha peteĩcha avei kavaju. Apocalipsis kapítulo nuevepe, ha mokõivéva Habacuc ta’anga marangatupe (pe ta’anga pionero 1843 ha 1850 pegua), pe kavaju ojeporu símbolo ramo pe ñorairõ rehegua ohechaukáva Islam umi mbohapy ñembyasýpe. Pe tenonde ha pahápe oñemombe’úva Islam rehe, oñerrepresentaháicha Génesispe ha Apocalipsispe, ombojoaju Islampe pe símbolo Equidae rehe (mburika térã kavaju), ha mokõivéva omombarete pe tembiapo Islam oguerekóva, ha’éva ogueru hag̃ua ñorairõ “opaite kuimba’épe” (umi tetãnguéra).
In the book of Revelation, chapter NINE, verse ELEVEN, the character of Islam is identified, for prophetically character is represented by a name. The name given to the king that rules over Islam reflects that first reference to Islam in the book of Genesis, where it is written that the character or spirit of Ishmael “shall dwell in the presence of all his brethren.” The king which rules over all of Islam is the spirit of Ishmael (their king), whose hand is “against every man”.
Pe lívro Apocalípsispe, kapítulo NUEVE, versíkulo ONCE-pe, ojehechauka Islam rekóte, maranduháicha tekotevẽme tekove reko ojehechauka peteĩ téra rupive. Pe téra oñeme’ẽva pe mburuvichápe oisãmbyhývape opa Islam ári ogueraha jevy pe ñepyrũha ñe’ẽ Islam rehegua Génesis lívrope, upépe ojehaiháicha Ismael rekotee térã espíritu “oikóta opa ijoyke’y kuéra renondépe”. Pe mburuvicha oisãmbyhýva opa Islam rehe ha’e Ismael espíritu (ijarýi), ipo “oĩta mayma kuimba’e rehe”.
And they had a king over them, which is the angel of the bottomless pit, whose name in the Hebrew tongue is Abaddon, but in the Greek tongue hath his name Apollyon. Revelation 9:11.
Haʼekuéra oreko vaʼekue hiʼári peteĩ mburuvicha, haʼéva pe ánhel pe yvykua pypuku hag̃uére gua, héra hebreo ñeʼẽme haʼe Abadón; ha griego ñeʼẽme katu héra Apolión. Apocalipsis 9:11.
In the Old Testament, represented by the Hebrew, or the New Testament, represented by the Greek, the character that reigns over the adherents of the religion of Islam is identified as either Abaddon or Apollyon, which in either means “death and destruction.” Death and destruction are the character of Islam, whether represented in the Old or New Testaments. The specific characteristics of the spirit that rules within every adherent of Islam, in connection with the symbol of the ass or the horse are both elements of the First and the Last references to Islam. These two prophetic attributes possess the signature of Alpha and Omega. When Sister White identifies the message that brings the one hundred and forty-four thousand to life as the mighty army of the third angel, she states the following:
Pe Antiguo Testamento-pe, ojehechaukáva hebreo rupive, térã pe Nuevo Testamento-pe, ojehechaukáva griego rupive, pe carácter oguerekóva mburuvicha guasu ramo umi ojejokóva Islam religión rehe oñemombe’u ha’e hag̃ua Abadón térã Apolión, ha mokõivéva he’ise “mano ha ñehundi”. Mano ha ñehundi hína pe carácter Islam rehegua, taha’e ojehechaukáva Antiguo térã Nuevo Testamento-pe. Umi característica específica pe espíritu oporokuaarãva peteĩteĩva Islam rehegua ryepýpe, ojoajúvo pe símbolo mburika térã kavaju rehe, mokõivéva oike pe ñemombe’u peteĩha ha paha Islam reheguápe. Ko’ã mokõi atributo profético oguereko pe Alpha ha Omega rehegua techaukaha. Hermana White ohechaukárõ pe marandu omoingovejeyva’ekue umi cien cuarenta y cuatro mil-pe ha’eha pe ejército ipu’akapáva pe ángel mbohapyha rehegua, he’i kóicha:
“Angels are holding the four winds, represented as an angry horse seeking to break loose and rush over the face of the whole earth, bearing destruction and death in its path.
“Umi ánhel ojejoko hína umi irundy yvytu, ojehechaukáva peteĩ kavaju pochy ramo ohekáva osẽ hag̃ua isãsógui ha oñani hag̃ua opa ko yvy ape ári, ogueraháva ñehundi ha manó ichupive.”
“Shall we sleep on the very verge of the eternal world? Shall we be dull and cold and dead? Oh, that we might have in our churches the Spirit and breath of God breathed into His people, that they might stand upon their feet and live. We need to see that the way is narrow, and the gate strait. But as we pass through the strait gate, its wideness is without limit.” Manuscript Releases, volume 20, 217.
“¿Japytáta piko oke hína pe ára pahaite opá’ỹva yvýra rembe’ýpe? ¿Japytáta piko ñembotavy ha ro’ysã ha omanóvaicha? ¡Ajépa aipota ñane tupãópe oĩ Tupã Espíritu ha pytu, oipejúva Ipuévlope, ikatu hag̃uáicha opu’ã ipy rehe ha oikove! Tekotevẽ jahechakuaa tapeha ipohýiha, ha okẽha ipy’aguapýva. Ha jahasa vove pe okẽ ipy’aguapýva rupi, ipehẽngue ndorekói límite.” Manuscript Releases, volúmen 20, 217.
The four winds are held during the sealing of the one hundred and forty-four thousand, and the four winds are an “angry horse” that bears “death and destruction in its path.” On September 11, 2001 the third woe arrived into prophetic history bringing “death and destruction,” thus “angering the nations,” when it struck the spiritual glorious land “suddenly and unexpectedly.” On October 7, 2023, the third woe, continued on its path of “death and destruction” thus further “angering the nations” when it attacked the literal glorious land “suddenly and unexpectedly.” The first unexpected attack marked the beginning of the period of the sealing of the one hundred and forty-four thousand, and the recent attack on October 7, 2023, marks the beginning of the ending period or “binding off” of the sealing of the one hundred and forty-four thousand. Shall we sleep on the very verge of the eternal world?
Irundy oipeju ojejoko pe sella aja jave pe cien cuarenta y cuatro mil, ha umi irundy yvytu ha’e peteĩ “kavaju pochy” ogueraháva “mano ha ñehundi tape rehe”. Ára 11 jasyporundy ary 2001-pe, mbohapyha ñembyasy og̃uahẽ marandu profesíape oguerúvo “mano ha ñehundi”, upéicha rupi “ombopochy tetãnguéra”, oinupãvo pe yvy hechapyrãetéva espiritual “sapy’a ha oha’arõ’ỹre”. Ára 7 jasypa ary 2023-pe, mbohapyha ñembyasy osegi hape “mano ha ñehundi” rehe, upéicha rupi ombopochyve tetãnguéra, ojeity ramo guare pe yvy hechapyrãetéva añetéva “sapy’a ha oha’arõ’ỹre”. Pe peteĩha jeity oha’arõ’ỹva omoñepyrũ pe ára paha’ỹ pe sellado rehegua cien cuarenta y cuatro mil-pe guarã, ha pe jeity pyahuetéva ára 7 jasypa ary 2023-pe ohechauka pe ára paha térã pe “ñemboty” pe sellado rehegua cien cuarenta y cuatro mil-pe guarã ñepyrũ. ¿Jake piko pe teko opa’ỹva yvy rendápe voi?
On both sacred pioneer charts Islam of the first and second woes is graphically illustrated by Islamic warriors riding upon their warhorses. The rider upon the warhorse of the first woe in both illustrations is carrying a spear, and the rider of the horse representing the second woe, is firing a rifle. The distinction is plainly identified in Revelation chapter nine, for it was in the history of the second woe, that gunpowder was invented and first used in warfare. Commenting on verses seventeen through nineteen, of Revelation chapter nine, Uriah Smith records the following:
Mokõi ta’anga marangatu pionerope, pe islam, peteĩha ha mokõiha ñembyasy rehegua, ojehechauka porã umi ñorairõhára islámico kuéra oĩháicha ikavaju ñorairõ rehe ári. Pe ojupi va’ekue kavaju ñorairõ ári peteĩha ñembyasy rehegua, mokõive ta’angápe, oguereko peteĩ hu’y puku; ha pe ojupi va’ekue pe kavaju ohechaukáva mokõiha ñembyasy, oity peteĩ mboka. Ko joavy ojekuaa porã Apocalipsis capítulo nueve-pe, pórke mokõiha ñembyasy rembiasakue aja makápe ojejuhu ha oñepyrũ ojeporu ñorairõme. Oñe’ẽvo versículo diecisiete guive diecinueve peve, Apocalipsis capítulo nueve-pe, Uriah Smith ohai ko’ãva:
“The first part of this description may have reference to the appearance of these horsemen. Fire, representing a color, stands for red, ‘as red as fire’ being a frequent term of expression; jacinth, or hyacinth, for blue; and brimstone, for yellow. And these colors greatly predominated in the dress of these warriors; so that the description, according to this view, would be accurately met in the Turkish uniform, which was composed largely of red, or scarlet, blue, and yellow. The heads of the horses were in appearance as the heads of lions to denote their strength, courage, and fierceness; while the last part of the verse undoubtedly has reference to the use of gunpowder and firearms for purposes of war, which were then but recently introduced. As the Turks discharged their firearms on horseback, it would appear to the distant beholder that the fire, smoke, and brimstone issued out of the horses’ mouths, as illustrated by the accompanying plate.
“Ko ñemombe’upa peteĩha ikatu oñe’ẽ ko’ã kavaju ári oĩva rehe. Tata, sa’y rehegua ramo, he’ise pytã, ‘pytã tataicha’ ha’évo peteĩ ñe’ẽjoaju jepivegua; jacinto térã hyacinto, hovy rehe; ha asufre, sa’yju rehe. Ha ko’ã sa’y hetaiterei ojeporu umi ñorairõhára aope; upéicha rupi pe ñemombe’u, ko jehecha rupive, oñemoañete porãta va’erãmo pe uniforme turco-pe, ojejapóva hetave pytã térã escarlata, hovy ha sa’yju-gui. Umi kavaju akã ojehecha león akãicha ohechauka hag̃ua imbarete, ipy’a guasu ha hendyha; ha pe versículo paha katu, ndaipóri marandu, oñe’ẽ pólvora ha arma de fuego jeiporu rehe ñorairõrã, umíva ramoite oike va’ekue upe jave. Oĩgui umi turco okuave’ẽva ikaramegua kavaju ári, mombyry guive ohecha va’erã pe ohecháva ku tata, tatatĩ ha asufre osẽha umi kavaju jurúgui, ojehechaukaháicha pe ta’anga oñemoirũvape.”
“Respecting the use of firearms by the Turks in their campaign against Constantinople, Elliott (Horae Apocalypticae, Vol. I, pp. 482–484) thus speaks:—‘It was to “the fire and the smoke and the sulphur,” to the artillery and firearms of Mahomet, that the killing of the third part of men, i.e., the capture of Constantinople, and by consequence the destruction of the Greek empire, was owing. Eleven hundred years and more had now elapsed since her foundation by Constantine. In the course of them, Goths, Huns, Avars, Persians, Bulgarians, Saracens, Russians, and indeed the Ottoman Turks themselves, had made their hostile assaults, or laid siege against it. But the fortifications were impregnable by them. Constantinople survived, and with it the Greek empire. Hence the anxiety of the Sultan Mahomet to find that which would remove the obstacle. “Canst thou cast a cannon,” was his question to the founder of cannon that deserted to him, “of the size sufficient to batter down the wall of Constantinople?” Then the foundry was established at Adrianople, the cannon cast, the artillery prepared, and the siege began.’
“Turko-kuéra oiporúramo mboka guasu iñorairõme Constantinopla rehe, Elliott (Horae Apocalypticae, Vol. I, páh. 482–484) he’i kóicha:—‘Pe “tata ha tatatĩ ha asúfre” rupive, Mahoma artillería ha mboka rupive, ojejuka hag̃ua pe mbohapyha vore yvyporakuéragui, upéva he’iséva Constantinopla jejapyhy, ha upéicha rupi pe império griego ñehundi, oiko. Mil cien ary ha hetave niko ohasáma raka’e iñepyrũ guive Constantino rupive. Umi ary pukukue javeve, godo-kuéra, huno-kuéra, avaro-kuéra, persa-kuéra, búlgaro-kuéra, sarraceno-kuéra, ruso-kuéra, ha añetehápe umi turko otomano-kuéra voi, ojapo va’ekue hese iñorairõ vai térã omoĩ hag̃ua ichupe jejoko guýpe. Ha katu umi tata’y jerére guáva ndaikatúi ojejapo mba’eve heseikuéra rupive. Constantinopla opyta oikove, ha hendive pe império griego. Upévare pe Sultán Mahoma ojepy’apy oguahẽ hag̃ua pe mba’e omboguétava pe jejoko. “Ikatúpa remombo peteĩ cañón”, he’i porandu hag̃ua pe cañón apoha oheja va’ekuépe chupe ha oho hendápe, “tuichakue oĩporãva omboguejy hag̃ua Constantinopla murálla?” Upéi oñemoĩ pe fundición Adrianópolis-pe, oñemombo pe cañón, oñembosako’i pe artillería, ha oñepyrũ pe jejoko.’”
“It well deserves remark, how Gibbon, always the unconscious commentator on the Apocalyptic prophecy, puts this new instrumentality of war into the foreground of his picture, in his eloquent and striking narrative of the final catastrophe of the Greek empire. In preparation for it, he gives the history of the recent invention of gunpowder, ‘that mixture of saltpeter, sulphur, and charcoal;’ tells of its earlier use by the Sultan Amurath, and also, as before said, of Mahomet’s foundry of larger cannon at Adrianople; then, in the progress of the siege itself, describes how ‘the volleys of lances and arrows were accompanied with the smoke, the sound, and the fire of the musketry and cannon;’ how ‘the long order of the Turkish artillery was pointed against the walls, fourteen batteries thundering at once on the most accessible places;’ how ‘the fortifications which had stood for ages against hostile violence were dismantled on all sides by the Ottoman cannon, many breaches opened, and near the gate of St. Romanus, four towers leveled with the ground:’ how, as ‘from the lines, the galleys, and the bridge, the Ottoman artillery thundered on all sides, the camp and city, the Greeks and the Turks, were involved in a cloud of smoke, which could only be dispelled by the final deliverance or destruction of the Roman empire:’ how ‘the double walls were reduced by the cannon to a heap of ruins:’ and how the Turks at length ‘rising through the breaches,’ ‘Constantinople was subdued, her empire subverted, and her religion trampled in the dust by the Moslem conquerors.’ I say it well deserves observation how markedly and strikingly Gibbon attributes the capture of the city, and so the destruction of the empire, to the Ottoman artillery. For what is it but a comment on the words of our prophecy? ‘By these three was the third part of men killed, by the fire, and by the smoke, and by the sulphur, which issued out of their mouths.’
“Tuichaiterei ojehechakuaa hag̃ua mba’éichapa Gibbon, ha’éva tapiaite pe comentarista ndoikuaáiva pe profecía Apocalíptica rehegua, omoĩ ko pyahu tembiporu ñorairõgua tenonderãite ta’ãngápe, imombe’u porã ha mbegue’ỹme pe katastrofe paha pe imperio griego rehegua. Oñembosako’i hag̃ua upevarã, ome’ẽ pe tembiasakue pe pyahúva oñeñepyrũ va’ekue pólvora rehegua, ‘upe jehe’a juky yvyguýgui osẽva, asufre ha carbón rehegua;’ omombe’u mba’éichapa ojeporu ymaite guive Sultan Amurath rupive, ha avei, oje’éma haguéicha, Mahomet oguerekohápe Adrianópolispe peteĩ fundición umi cañón tuichavéva rehegua; upéi, pe jejoko rape oho aja, omombe’u mba’éichapa ‘umi lança ha hu’y volleys oñemoirũva’ekue pe tatachĩ, pe tyapu ha pe tata mosquete ha cañón kuéra rehegua;’ mba’éichapa ‘pe tysýi puku artillería turca rehegua oñemohenda umi murálla rovái, catorce batería osapukái peteĩ jave umi tenda hasy’ỹvévare ojeike hag̃uápe;’ mba’éichapa ‘umi fortificación, oĩ va’ekue heta ary pukukue oñemo’ã hag̃ua violencia enemigo rovái, oñembyai opaite hendáicha pe cañón otomano rupive, heta pa’ũ ojepe’a, ha San Romanus rokẽ ypýpe, irundy torre oñemboguejy yvýre;’ mba’éichapa, ‘umi línea, umi galera ha pe yvyra’ãgui, pe artillería otomana osapukái opaite hendáicha, pe táva guasu okápegua ha pe táva, umi griego ha umi turco, oike peteĩ arai tatachĩme, ikatúva añónte oñemboja’o pe liberación paha térã pe destrucción pe imperio romano rehegua rupive:’ mba’éichapa ‘umi mokõi murálla oñemboguejy pe cañón rupive peteĩ yty ita ñembyaígui;’ ha mba’éichapa ipahápe umi turco, ‘opu’ãvo umi pa’ũ rupi,’ ‘Constantinopla oñemoĩ ipoguýpe, iimperio oñembyaipa, ha ireligión oñembojaru yvyku’ípe umi conquistador musulmán rupive.’ Ha’e porã porã ojehechakuaa va’erã mba’éichapa Gibbon hesakã ha mbarete hag̃uáicha omoĩ pe táva jejapyhy, ha upévare pe imperio ñehundi, pe artillería otomana rehe. Mba’épa piko upéva ndaha’éi peteĩ comentario ñande profecía ñe’ẽ rehe? ‘Ko’ã mbohapy rupive ojuka va’ekue yvypóra mbohapýgui peteĩ parte, tata rupive, tatachĩ rupive, ha asufre rupive, osẽva’ekue ijuru kuéragui.’”
“‘VERSE 18. By these three was the third part of men killed, by the fire, and by the smoke, and by the brimstone, which issued out of their mouths. 19. For their power is in their mouth, and in their tails; for their tails were like unto serpents, and had heads, and with them they do hurt.’
“‘VERSÍCULO 18. Ko’ã mbohapy rupive ojejuka yvyporakuéra pe mbohapyhápe peteĩ, tata rupi, tatatĩ rupi ha asúfre rupi, osẽva’ekue ijurúgui. 19. Ipu’aka niko oĩ ijurúpe ha huguáipe; huguái kuéra niko ojogua mbóipe, oguereko hag̃ua akã, ha umíva rupive ojapo vai.’”
“These verses express the deadly effect of the new mode of warfare introduced. It was by means of these agents,—gunpowder, firearms, and cannon,—that Constantinople was finally overcome, and given into the hands of the Turks.” Uriah Smith, Daniel and Revelation, 510–514.
“Koʼã versíkulo omombeʼu pe tekovejukahaitevaʼekue orekóva pe pyahu ñorairõ rape oñemoingéva. Koʼã mbaʼe pyahu rupive,—pólvora, arma de fuego ha cañón,—Constantinopla ipahápe oñemano hag̃uaicha ojejopy, ha oñemeʼẽ Turquokuéra pópe.” Uriah Smith, Daniel and Revelation, 510–514.
We will continue the study of the third woe, in the next article.
Rojapóta ñamoĩta jey ñehesa’ỹijo mbohapyha ñembyasyrã rehegua, pe artículo oútavape.
“I awoke from my sleep last night with a great burden upon my mind. I was delivering a message to our brethren and sisters, and it was a message of warning and instruction concerning the work of some who are advocating erroneous theories as to the reception of the Holy Spirit, and its operation through human agencies.
“Pyharekue apáygui apu’ã che kéguigui peteĩ pohýi tuicha reheve che apytépe. Aime amondo hag̃ua peteĩ marandu ñane pehẽngue kuimba’e ha kuñanguérape, ha upéva va’ekue peteĩ marandu ñe’ẽmondýi ha mbo’e rehegua, omombe’úva umi ojejapóva ambue tapichakuéra rembiapo rehe, ha’ekuéra omoherakuãva tekombo’e javy vaíva Espíritu Santo ñemoguahẽ rehegua, ha hembiapokue tapichakuéra rupive.”
“I was instructed that fanaticism similar to that which we were called to meet after the passing of the time in 1844 would come in among us again in the closing days of the message, and that we must meet this evil just as decidedly now as we met it in our early experiences.
“Añe’ẽmondo cheve oje’e hag̃ua cheve pe fanatismo ojoguáva upeva’erã roñembohovái va’ekue ára ohasávo 1844 rire oikétaha jey ñande apytépe pe marandu paha ára pahápe, ha ñande tekotevẽha ñambohovái ko mba’e vai peteĩchaite mbarete reheve ko’ág̃a, roñembohovái haguéicha upeva’erã ore jeikove rembiasakue ypykuépe.
“We are standing on the threshold of great and solemn events. Prophecies are fulfilling. Strange and eventful history is being recorded in the books of heaven—events which it was declared should shortly precede the great day of God. Everything in the world is in an unsettled state. The nations are angry, and great preparations for war are being made. Nation is plotting against nation, and kingdom against kingdom. The great day of God is hasting greatly. But although the nations are mustering their forces for war and bloodshed, the command to the angels is still in force, that they hold the four winds until the servants of God are sealed in their foreheads.” Selected Messages, book 1, 221.
“Ñaiméma hína umi mba’e guasu ha solemne oikótava rokẽme. Umi profesía oñekumpli hína. Peteĩ tembiasakue iñextraño ha henyhẽva mba’e ojehúva rehe oñeñongatu hína yvágape umi kuatiañe’ẽme—umi mba’e he’íva’ekue oikotaha pya’e mboyve pe ára guasu Tupãgua. Opa mba’e ko yvy ape ári oĩ peteĩ estado ndaiporãiva ha ndopytáiva peteĩ hendápe. Umi tetã ipochy, ha ojapo hína tuicha ñembosako’i ñorairõrã. Tetã oñemoĩ hína tetã rehe, ha mburuvichakuéra renda ambue mburuvichakuéra renda rehe. Pe ára guasu Tupãgua hi’aguĩ eterei. Péro jepe umi tetã ombyaty mbaretekuéra ñorairõ ha tuguy ñohẽrã, pe mandamiento oñeme’ẽva umi ánhelpe gueteri oĩ mbaretepe, ha’ekuéra tojoko umi irundy yvytu peve umi tembiguái Tupãgua oñesella hag̃ua ijykére.” Selected Messages, aranduka 1, 221.