Islam of the first and second woes of Revelation chapter nine represented the judgment that was brought upon Rome. William Miller had called the trumpets, “the peculiar judgments” which were brought upon Rome, but Miller could not see Modern Rome, as the threefold alliance which leads the world to Armageddon. Uriah Smith recognized the trumpets represented God’s judgment upon Rome, and that the fifth and sixth trumpets (first and second Woes), were judgments upon the Catholic church.

Pe Islam oĩva peteĩha ha mokõiha ñembyasy Apocalipsis kapítulo porundyguápe oguerovia pe juicio ojejapova’ekue Roma ári. William Miller ombohéra vaʼekue umi trompéeta, “umi juicio ijojahaʼỹva” ojejapovaʼekue Roma ári, ha katu Miller ndaikatúi ohecha Roma Moderna-pe, pe alianza mbohapýicha ogueraháva ko yvy Armagedón-pe. Uriah Smith ohechakuaa umi trompéeta ohechauka Ñandejára juicio Roma ári, ha pe poha ha poteĩha trompéeta (pe peteĩha ha mokõiha Ñembyasy), haʼe hague juicio tupao Católica ári.

“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.

“Ko trompéta ñemyesakã hag̃ua, jey ñande jaiporúta karai Keith jehaikuekuégui. Ko haihára he’i añetépe: ‘Ndaipóri guasu hag̃ua ambue Apocalipsis pehẽ rehegua oĩhápe peteĩ joaju ijojaha’ỹva umi ñembohasakuéra apytépe, pe aplicación rehegua trompéta poha ha poteĩha térã pe mba’easy peteĩha ha mokõiha rehe, umi sarracéno ha turco-kuérape. Upéva hesakãiterei, ikatu hag̃uáicha hasýpe oñentende vai. Peteĩ térã mokõi versíkulo rangue ombohéra hag̃ua peteĩteĩ, pe Revelación kapítulo porundyha pukukue, ija’o joja rupi, oñeñemomba’e hag̃ua mokõivéva ñemombe’úpe.

“‘The Roman empire declined, as it arose, by conquest; but the Saracens and the Turks were the instruments by which a false religion became the scourge of an apostate church; and hence, instead of the fifth and sixth trumpets, like the former, being designated by that name alone, they are called woes.” Uriah Smith, Daniel and Revelation, 495.

“‘Pe império romano oñemboguejy, ojapo haguéicha iñepyrũme, ñorairõ rupive; ha umi sarraceno ha umi turco katu ha’e vaekue umi tembiporu rupive peteĩ religión japu oiko hag̃ua peteĩ tupaógui ojeheja hag̃uápe Tupãgui pe ñembyasýramo; ha upévare, pe quinta ha sexta trompeta, umi tenondeguaicha ndaha’éi oñembohéra hag̃uánte upe téra reheve, oñembohéra guei aty hag̃ua mba’evai guasu ramo.’ Uriah Smith, Daniel and Revelation, 495.

What Miller and Smith did not recognize about the trumpets as God’s judgment upon Rome, was that those judgments were brought about by the enforcement of the worship of the sun. In the year 321, Constantine passed the first Sunday law, and nine years later he moved the capital from the city of Rome, to the city of Constantinople, thus initiating the process of disintegration of the Roman Empire. In Daniel chapter eleven, pagan Rome was to rule supremely for a “time,” which represented the three hundred and sixty years, from the Battle of Actium, in the year 31 BC, unto the year 330, when Constantine divided the kingdom into the West and the East.

Mba’e Miller ha Smith ndohechakuaái umi trompéta rehegua Tupã huísio ramo Roma ári, ha’e va’ekue umi huísio ojehupyty hague kuarahy ñemomba’eguasu jejopy rupive. Áño 321-pe, Constantino omoañete pe léi pyharekõiha ára rehegua peteĩha, ha porundy áño rire ombohasa pe táva guasu pe táva Roma-gui pe táva Constantinopla-pe, upéicha omoñepyrũvo pe proceso ñembyaipa rehegua Imperio Romano-pe. Daniel kapítulo once-pe, Roma pagana oisãmbyhy va’erã kuri tuichakue reheve peteĩ “tiempo” aja, ha upéva orrepresenta umi mbohapyciento sesenta áño, Actium Ñorairõ guasu guive, áño 31 a.C.-pe, peve áño 330, Constantino omboja’o hague pe reino Kuarahyreike gotyo ha Kuarahyresẽ gotyo.

He shall enter peaceably even upon the fattest places of the province; and he shall do that which his fathers have not done, nor his fathers’ fathers; he shall scatter among them the prey, and spoil, and riches: yea, and he shall forecast his devices against the strong holds, even for a time. Daniel 11:24.

Ha’e oike py’aguapýpe umi tenda iporãvéva ha ikyrahýva tetãme; ha ojapóta mba’e iñemoñare ypykuéra ndojapóiva’ekue, ni ituvakuéra ypykuéra; omyasãíta ijapytepekuéra pe mba’e ojeporavóva, pe mba’e oñemonda va’ekue, ha pe mba’eta; heẽ, omoĩta iñakãme hembiaporãkuéra umi mbarete renda rehe, peteĩ ára peve. Daniel 11:24.

During those three hundred and sixty years, the Roman Empire was essentially invincible, but once the capital was moved to the East, the ability to govern such a massive empire was no longer possible. Constantine tried to maintain control by dividing the kingdom between his three sons, but that only furthered the crumbling of the former empire.

Umi mbohapy sua papapy ha sesenta ary ryepýpe, pe Tekoaguyje Romano haʼe vaʼekue iñeñangareko hag̃uáicha ndaikatúiva oñembojere; ha upeicharõ jepe, táva guasu oñemonguʼe rire Kuarahyresẽ gotyo, ndaikatuvéima ojejoko hag̃ua peteĩ imperio tuichaite haichagua ñangareko. Constantino oñehaʼãkuri omantene hag̃ua pe ñangareko ombojaʼóvo pe mburuvicharenda itaʼýra mbohapy apytépe, péro upéva añoite omyakãve pe oñembyai ha oñemboguejy ohóvo pe imperio yma guare.

When the papacy took the throne of the earth in the year 538, at the third Council of Orleans a Sunday law was passed. Thus, in the year 606, Mohammed began his prophetic ministry, and symbolically represented the trumpet that was to be what the historians identify as a “scourge of an apostate church.” The history of the first and second woes, beginning with the ministry of Mohammed in the year 606, concluded on October 22, 1844, when the seventh trumpet sounded.

Ari 538-pe papado ogueraha yvy renda guasu, mbohapyha Concilio de Orleans-pe oñemoĩ peteĩ léi domingo rehegua. Upéicha rupi, ary 606-pe, Mahoma omoñepyrũ imba’apo profético, ha ta’ãngamýi rupive ohechauka pe trompéta oikótava mba’e umi historiador-kuéra ohechakuaáva ramo peteĩ “castigo peteĩ tupaó apóstata rehegua.” Peteĩha ha mokõiha ñembyasy guasu rembiasakue, oñepyrũva Mahoma ministerio rupive ary 606-pe, opa kuri 22 jasypa 1844-pe, ára pe trompéta poapyha osapukái hague.

The second woe is past; and, behold, the third woe cometh quickly. And the seventh angel sounded; and there were great voices in heaven, saying, The kingdoms of this world are become the kingdoms of our Lord, and of his Christ; and he shall reign for ever and ever. Revelation 11:14, 15.

Pe mokoĩha ñembyasýgui ohasa; ha, péina, pe mbohapyha ñembyasy ou pya’e. Ha pe ángel porundyha opu’ã; ha oĩ ñe’ẽ hatã yvágape, he’íva: Ko yvy arigua tetãnguéra oiko ñande Ruvicha ha I-Cristo retãnguéra ramo; ha ha’e ogovernáta opa ára g̃uarã. Apocalipsis 11:14, 15.

During the history of the first two Woes, Constantinople, the capital of eastern Rome, was conquered in 1453, and papal Rome in the west was delivered its deadly wound in 1798. The “scourge of an apostate church,” had brought down both civil and religious Rome. The threefold union of Modern Rome is accomplished at the soon-coming Sunday law in the United States.

Mokõi Aipo peteĩha rembiasakue aja, Constantinopla, Roma kuarahyreikévo táva guasu, oñemomba’e 1453-pe, ha Roma papal kuarahyreikévo oñeme’ẽ ichupe iñembyai omano hag̃uáva 1798-pe. “Peteĩ tupao ojehekýiva jerovia-gui ñenupã,” omboguejy va’ekue mokõivéva Roma civil ha religiosa. Ko’ã mbohapy joaju Roma Moderna rehegua ojejapopáta pe arapokõindy léi oguahẽmbotavévape Estados Unidos-pe.

“The Protestants of the United States will be foremost in stretching their hands across the gulf to grasp the hand of Spiritualism; they will reach over the abyss to clasp hands with the Roman power; and under the influence of this threefold union, this country will follow in the steps of Rome in trampling on the rights of conscience.” The Great Controversy, 588.

“Estados Unidos-pegua protestántekuéra tenonderãite omyasãi hag̃ua ipo kuéra pe yvýra pypuku ári ojapyhy hag̃ua Espiritualismo po; ohasa asy hag̃ua pe yvykua pypuku ári oipopyhy hag̃ua pe kuimba’e romano poguýpe; ha ko mbohapy joaju rehegua pu’aka guýpe, ko tetã oho va’erã Róma rapykuéri opyrũvo tekoapytu’ũ derécho ári.” The Great Controversy, 588.

At that time, Islam of the third Woe will accomplish God’s judgment against Modern Rome for its enforcement of Sunday worship, as He did with pagan Rome, and papal Rome. With pagan Rome He employed the first four trumpets to bring an end to Roman rulership in the capital of western Rome by the year 476, for after the year 476, no ruler of the city was of Roman lineage. By 1453 the fifth trumpet of Islam brought Roman rulership of eastern Rome to an end. By 1798, papal rulership of the former tenfold division of the nations of Europe was brought to an end in the history of the sixth trumpet of Islam. The demise of the civil kingdom of Rome, both west and east, and the religious kingdom of Rome was brought about following the enforcement of the pagan worship of the sun.

Upérõ guive, pe Islam mbohapyha Aipo guigua omohu’ãta Tupã juicio Roma Moderna rehe, ha’e omoañetévo domingo ñemomba’e guasu, ojapo haguéicha Roma pagana ha Roma papal ndive. Roma pagana ndive ojeporu umi irundyha trompéta oñepyrũ hag̃ua opa Romanokuéra poguýpe guare táva guasu Roma occidental-pe ary 476 peve; ary 476 rire, avave táva sãmbyhyhára ndaikatúi va’ekue oñeñemoñare romano ramo. Ary 1453 peve, pe quinta trompéta Islam guigua omohu’ã Roma oriental-pe guare Roma sãmbyhy. Ary 1798 peve, pe sãmbyhy papal pe yma guare pa’ũmby pa’ũrã ñemboja’o umi tetã Europa guigua rehe oñemohu’ã pe sexta trompéta Islam guigua rembiasakue ryepýpe. Pe civil reino Roma guare ñehundi, mokõive occidental ha oriental, ha avei pe reino religioso Roma guare, oiko pe kuarahy ñemomba’e guasu pagano ñemoañete rire.

“The people of the United States have been a favored people; but when they restrict religious liberty, surrender Protestantism, and give countenance to popery, the measure of their guilt will be full, and ‘national apostasy’ will be registered in the books of heaven. The result of this apostasy will be national ruin.” Review and Herald, May 2, 1893.

“Estados Unidos retãygua kuéra niko peteĩ tetã oñemoĩ porãva’ekue; ha katu oñembopytýrõ hikuái pe sasõ omomba’e hag̃ua tupãrape, ohejárõ Protestantismo, ha ome’ẽrõ pytyvõ papadokérape, upéicharõ henyhẽmbaitéta iñañakuéra ra’anga, ha ‘apostasía nacional’ ojehaíta yvágape kuatiañe’ẽnguérape. Ko apostasía rembiapo katu ha’éta tetãgua ñehundipa nacional.” Review and Herald, 2 de mayo de 1893.

The triple application of prophecy establishes the characteristic of the final fulfillment of the prophecy based upon the characteristics of the first two fulfillments. On September 11, 2001 the third Woe arrived in history. It had initially arrived on October 22, 1844, for the third Woe is the seventh trumpet, and that trumpet began to sound at that time. But as with ancient Israel, modern Israel chose rebellion and brought about a period of wandering in the wilderness instead of finishing the work. The sealing time of the third angel was therefore delayed, until it began again on September 11, 2001.

Pe profecía jeporu mbohapy hendáicha omopyenda pe profecía ñemohu’ã paha rehegua rekotee, umi mokõi ñemohu’ã ypykue rekotee ári. 11 jasyporundy ary 2001-pe pe mbohapyha Ay guasu og̃uahẽ tembiasakuepe. Iñepyrũrã og̃uahẽ va’ekue 22 jasypa ary 1844-pe, pe mbohapyha Ay guasu niko pe trompéta sieteháicha, ha upe trompéta oñepyrũ osapukái upérõ. Péro, ymaite guive Israel rehe oiko haguéicha, Israel ko’ag̃agua oiporavo jeývo iñakãhatã, ha upéicha omoheñói peteĩ ára pukukue oporoguatáva ñu guasúpe oĩ hag̃uáicha, tembiapo ñemohu’ã rendaguépe. Upévare, pe mbohapyha ánhel ñesella ára oñembotapykuerãkuri, oñepyrũ jeý peve 11 jasyporundy ary 2001-pe.

“For forty years did unbelief, murmuring, and rebellion shut out ancient Israel from the land of Canaan. The same sins have delayed the entrance of modern Israel into the heavenly Canaan. In neither case were the promises of God at fault. It is the unbelief, the worldliness, unconsecration, and strife among the Lord’s professed people that have kept us in this world of sin and sorrow so many years.” Selected Messages, book 2, 69.

“Cuarenta áño pukukue jepovia’ỹ, ñemurmura ha ñemboyke oheja okápe Israel yma guarépe Canaán yvýgui. Umi angaipa voi ombohasave Israel ko ágagua jeike pe Canaán yvágapeguápe. Mokõivéva kásope Tupã ñe’ẽme’ẽ ndojejavyietei. Ha’e ñande jepovia’ỹ, ñande reko arapy, ñande ñemomarangatu’ỹ ha ñorairõ Ñandejára retãygua ramo ñañemoherakuãva apytépe umi orekóva ñandejokóva japyta hag̃ua ko angaipa ha ñembyasy yvy ape ári heta áñore.” Selected Messages, libro 2, 69.

God does not change, and He judges according to the available light. Modern Israel had more available light than ancient Israel, and we are informed “the same sins have delayed the entrance of modern Israel into the heavenly Canaan.” If modern Israel was only held accountable to the light which ancient Israel was held accountable to, it would have been enough, but they had more light. Therefore, if it was the “same sins” that caused “ancient Israel” to wander in the wilderness for “forty years,” then not only was modern Israel banished to the “wilderness” in the rebellion of 1863, but they were just as certainly destined to die there. Their “sins” have delayed the work of the third angel until now.

Tupã ndojemoambuéi, ha Ha’e oikastiga pe tesape ojeguerekóva he’iháicha. Israel pyahu oguereko va’ekue hetave tesape ojeguerekóva Israel yma guaré-gui, ha ñande ñamomarandu hag̃ua “umi angaipa peteĩchagua ombotapykuéma hague Israel pyahu oike hag̃ua Canaán yvagapeguápe.” Israel pyahu oñemoĩramo va’erãnte peteĩ tráchape pe tesape rehe añoite Israel yma guarépe oñemoĩ haguéicha, upéva voi ikuatia va’erãmo’ã; péro ha’ekuéra oguereko hetave tesape. Upévare, umi “angaipa peteĩchagua” ramoite omoñepyrũ va’ekue “Israel yma guarépe” oguata hag̃ua “desiértope” “irundy pa ary” pukukue, upéicharõ ndaha’éi añoite Israel pyahu oñemosẽ hague pe “desiérto”-pe pe pu’akareko’ỹme ary 1863-pe, ha katu avei hese ojehechakuaa porãiterei hague omano hag̃uáicha upépe. Ijangaipakuéra “ombotapykuéma” pe tembiapo mbohapyha ánhel rehegua ko’ág̃a peve.

“Said the angel, ‘The third angel is binding, or sealing, them in bundles for the heavenly garner.’ This little company looked careworn, as if they had passed through severe trials and conflicts. And it appeared as if the sun had just risen from behind a cloud and shone upon their countenances, causing them to look triumphant, as if their victories were nearly won.” Early Writings, 88.

“Pe ánhel he’i: ‘Pe mbohapyha ánhel ombojoaju, térã omoĩ hag̃ua peteĩ techaukaha chupekuéra atyháicha pe yvágape g̃uarã ñembyatyhápe.’ Ko michĩmi aty ojehecha oñembyasýva ha ikane’õva, ku ohasárõ guare jehasa asy ha ñorairõ mbarete rupi. Ha ojehecha ku kuarahy osẽramoite peteĩ arai rapykuegui ha ohesape hag̃ua hova kuérape, upéicha rupi ojoguáva ogana’ỹrõ guare voi, ku iñeñorairõ jehupytyrãkuéra hi’ag̃uimbaitéma hag̃uáicha.” Early Writings, 88.

The same sins that banished ancient Israel to die in the wilderness have delayed the work of the third angel who arrived on October 22, 1844.

Umi angaipa kuéra voi omondo yma guare Israel-pe omano hag̃ua desiértope, ha umíva voi ombohasa puku pe tembiapo ára mbojhapyha ánhel rehegua, og̃uahẽva’ekue 22 jasypa 1844-pe.

“After Jesus opened the door of the most holy, the light of the Sabbath was seen, and the people of God were tested, as the children of Israel were tested anciently, to see if they would keep God’s law. I saw the third angel pointing upward, showing the disappointed ones the way to the holiest of the heavenly sanctuary. As they by faith enter the most holy, they find Jesus, and hope and joy spring up anew. I saw them looking back, reviewing the past, from the proclamation of the second advent of Jesus, down through their experience to the passing of the time in 1844. They see their disappointment explained, and joy and certainty again animate them. The third angel has lighted up the past, the present, and the future, and they know that God has indeed led them by His mysterious providence.” Early Writings, 254.

“Jesús oipe’á rire pe okẽ pe lugár santísimope, ojehecha pe sábado resape, ha Ñandejára tavaygua ojeha’ã, Israel ra’ykuéra yma guaréicha ojeha’áhaguéicha, ojehecha hag̃ua oñongatútapa hikuái Ñandejára léi. Ahecha pe mbohapyha ánhel ohechaukaha yvate gotyo, ohechauka umi oñembotavy vaʼekuépe tape og̃uahẽ hag̃ua pe Santísimope pe santuario yvagaguágui. Haʼekuéra jerovia rupive oikevo pe lugár santísimope, ojuhu hikuái Jesúspe, ha pyʼaguapy ha vyʼa heñói jey ipypekuéra. Ahecha chupekuéra omaña jey hapykuére, ojehechajeyvo pe ohasáva, guive pe marandu oikuaaukáva Jesús jeju mokõiha, ha ohasa hag̃ua ijehasakue rupi pe ára ohasa peve ary 1844-pe. Haʼekuéra ohecha mbaʼérepa oñembotavy, ha vyʼa ha jerovia añete jey omokyreʼỹ chupekuéra. Pe mbohapyha ánhel omyesakã pe ohasavaʼekue, koʼág̃a ha pe oútava, ha haʼekuéra oikuaa añetéhápe Ñandejára oguerahahague chupekuéra Iporãʼỹvaicha ha kañymby rekovépe.” Early Writings, 254.

The third angel is the sealing angel, and he arrived on October 22, 1844, but his work was delayed by the same sins that caused ancient Israel to die in the wilderness. The delay caused by the rebellion of 1863, was a delaying of the work of the third angel, and therefore the sealing has been hindered and delayed for over one hundred years.

Pe mbohapyha ánhel ha’e hína pe sello omoĩva, ha og̃uahẽ kuri 22 jasypa 1844-pe, péro hembiapo oñembotapykuévo umi angaipa ojapokuegui ymaite Israel ymaguarekue omano hag̃ua pe desiértope. Pe pyta ojejapóva pe ñemoĩ hag̃ua 1863-pe, ha’e va’ekue pe tembiapo pe mbohapyha ánhel rehegua oñembotapykuévo, ha upévare pe sellado ojokóma ha oñembotapykuéma hetave cien áño rasáma.

“[Numbers 32:6–15, quoted.] The Lord God is a jealous God, yet He bears long with the sins and transgressions of His people in this generation. If the people of God had walked in His counsel, the work of God would have advanced, the messages of truth would have been borne to all people that dwell on the face of the whole earth. Had the people of God believed Him and been doers of His word, had they kept His commandments, the angel would not have come flying through heaven with the message to the four angels that were to let loose the winds that they should blow upon the earth crying, Hold, hold the four winds that they blow not upon the earth until I have sealed the servants of God in their foreheads. But because the people are disobedient, unthankful, unholy, as were ancient Israel, time is prolonged that all may hear the last message of mercy proclaimed with a loud voice. The Lord’s work has been hindered, the sealing time delayed. Many have not heard the truth. But the Lord will give them a chance to hear and be converted, and the great work of God will go forward.” Manuscript Releases, volume 15, 292.

“[Números 32:6–15, oñecita.] Ñandejára Tupã ha’e peteĩ Tupã imba’eakuáva, ha upéicharõ jepe ogueropu’aka araka’eve hag̃ua ipukukue Itavaygua angaipa ha hembiapo vai ko generaciónpe. Ñandejára tavaygua oguatárire Iñemoñe’ẽme, Ñandejára rembiapo tenondegotavéta kuri, añetegua maranduera oñemombe’úta kuri opa tavayguápe oikóva yvy tuichakue ári. Ñandejára tavaygua ogueroviárire chupe ha ojapóramo iñe’ẽ, oñongatúrire hembiapoukapykuéra, pe ánhel ndouvei va’erãmo’ã va’ekue oveve yvágare marandu reheve umi irundy ánhelpe ohejátava umi yvytu osapukái hag̃ua yvy ári, he’ívo: Pejoko, pejoko umi irundy yvytu, ani hag̃ua opeju yvy ári, che amonguévo Ñandejára rembiguápe iku’a mbytépe. Péro tavaygua iñe’ẽrendu’ỹ, aguyje’ỹ, marangatu’ỹ, yma guare Israel-icha rupi, ára oñembohasave, ikatu hag̃uáicha opavave ohendu pe pahápe poriahuvereko marandu oñemombe’úva hatã porã. Ñandejára rembiapo ojokopyre, pe ñemboguapy ára oñembotapykue. Heta ndohecháiva gueteri añetegua. Péro Ñandejára ome’ẽta chupekuéra pa’ũ ohendu hag̃ua ha oñekonverti hag̃ua, ha Ñandejára rembiapo guasu tenonde hag̃ua.” Manuscript Releases, volumen 15, 292.

On September 11, 2001 the third angel arrived again, and the sealing time which had been delayed since the rebellion of 1863, began again. It was the arrival of Islam of the third Woe, which is also the seventh trumpet that marks the beginning of the sealing time. The sealing time began with the arrival of the third angel on October 22, 1844, when the seventh trumpet began to sound, but that trumpet was hindered and delayed.

11 jasypakõi 2001-pe mbohapyha ánhel ou jey, ha pe tiempo de sellamiento, ojoko pyre 1863-pe pe opuʼãgui guive, oñepyrũ jey. Kóva haʼe kuri Islam ouha mbohapyha Ay-gui, ha upéva avei pe séptima trompéta ohechaukáva pe ñepyrũrã pe tiempo de sellamiento rehegua. Pe tiempo de sellamiento oñepyrũ vaʼekue mbohapyha ánhel og̃uahẽrõ guare 22 jasypa 1844-pe, upe jave pe séptima trompéta oñepyrũ ombopu; hákatu upe trompéta oñejoko ha oñembotapykuévo.

And the angel which I saw stand upon the sea and upon the earth lifted up his hand to heaven, And sware by him that liveth for ever and ever, who created heaven, and the things that therein are, and the earth, and the things that therein are, and the sea, and the things which are therein, that there should be time no longer: But in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished, as he hath declared to his servants the prophets. Revelation 10:5–7.

Ha pe ánhel ahecha vaekue oñembo'yva y ári ha yvy ári omopu'ã ipo yvágape, ha ojura pe oikovéva opa ára g̃uarã, pe ojapo va'ekue yvága, ha opa mba'e ipype oĩva, ha yvy, ha opa mba'e ipype oĩva, ha y, ha opa mba'e ipype oĩva, ndaiporimo'ãveiha ára: ha katu umi ára pe ánhel pokõiha ñe'ẽme, oñepyrũvo ombopu hag̃ua, ojejapopaitéta Tupã remimimby, he'i haguéicha hembiguái kuéra, maranduhára kuérape. Apocalipsis 10:5–7.

The “voice” of the seventh angel, is the voice of the angel of Revelation chapter eighteen, which descended when the great buildings of New York City were thrown down.

Pe “ñeʼẽ” ángel séptimopegua haʼe pe ángel ñeʼẽ Apocalipsis kapítulo dieciochopeguápe, oguejývaʼekue umi óga tuichaitéva Nueva York távape oity jave.

And after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. For all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earth are waxed rich through the abundance of her delicacies. Revelation 18:1–3.

Ha upe rire ahecha ambue ánhel oguejy yvágagui, oguerekóva tuicha pokatu; ha ko yvy omimbi iñemimbipa reheve. Ha osapukái mbarete hag̃ua peteĩ ñe'ẽ hatãme, he'ívo: “Babylon guasu ho'a, ho'a, ha oiko aña kuéra renda, ha opa espíritu ky'a renda ñembotyha, ha opa guyra ky'a ha jeguarúva ñembotyha. Opa tetãnguéra ningo hoy'u hekovai rehegua pochy vino gui, ha yvy ruvicha kuéra hekovai hendive, ha yvy comerciante kuéra ipirapire heta iñemboyguasu rehegua hetakue rupi.” Apocalipsis 18:1–3.

The “voice” of the mighty angel who descends, commands the angels to hold the four winds, that are represented as an “angry horse” seeking to break loose and bring death and destruction in its path.

Pe ánhel ipoderósova oguejyva “ñeʼẽ” omanda umi ánhelpe ojoko hag̃ua umi irundy yvytu, ojehechaukáva peteĩ “kavaju pochy” ramo ohekávo osẽ hag̃ua sãgui ha ogueru hag̃ua mano ha ñehundipa tape rupive.

“The angels of God do His bidding, holding back the winds of the earth, that the winds should not blow on the earth, nor on the sea, nor on any tree, until the servants of God should be sealed in their foreheads. The mighty angel is seen ascending from the east (or sunrising). This mightiest of angels has in his hand the seal of the living God, or of Him who alone can give life, who can inscribe upon the foreheads the mark or inscription, to whom shall be granted immortality, eternal life. It is the voice of this highest angel that had authority to command the four angels to keep in check the four winds until this work was performed, and until he should give the summons to let them loose.” Testimonies to Ministers, 445.

“Ñandejára remimboukuéra ojapo Ha’e hembipota, ojoko hag̃ua yvy arakuéra, ani hag̃ua pe yvytu oipeju yvýpe, ni paráre, ni peteĩ yvyráre jepe, peve Ñandejára rembiguáikuéra oñembyaikuaaukakuaa hag̃ua ijekuaápe. Pe ánhel ipoderosoitéva ojehecha ojupi hag̃ua kuarahyresẽ gotyo ( térã kuarahyresẽgui). Ko ánhel, opaite apytépe pe ipoderosovéva, oguereko ipope Ñandejára oikovéva séllo, térã pe peteĩnte ikatúva ome’ẽ tekove, ikatúva ohai umi syváre pe techaukaha térã jehai, umi oñeme’ẽtavape hag̃ua tekove’ỹ opa’ỹva, tekove opa’ỹva. Ha’e ko ánhel yvatevéva ñe’ẽ oguerekóva pokatu omanda hag̃ua umi irundy ánhelpe tojoko hag̃ua umi irundy yvytu ko tembiapo ojejapo peve, ha ha’e voi ome’ẽ pe ñehenói ojeheja hag̃uáicha osẽ sãsõ.” Testimonies to Ministers, 445.

The angel who commands the four angels to hold the winds, is the angel of Revelation chapter eighteen who lightens the earth with His glory, and his “strong voice” is the voice of the seventh angel.

Pe ánhel omandáva umi irundy ánhelpe ojoko hag̃ua umi yvytu, ha’e pe ánhel oje’eva Apocalipsis kapítulo dieciocho-pe omoĩva tesape ko yvy ári Iglória rupive, ha iñe’ẽ “mbarete” ha’e pe ñe’ẽ pe séptimo ánhel rehegua.

“And what a representation is given in Revelation 7 for our consideration and comfort and encouragement! The four angels are commissioned to do a work upon the earth. But One who purchased the world by giving Himself for its ransom has a chosen few. Who? Those who are keeping all of the commandments of God and have the faith of Jesus.

“¡Ha mba’eichaitépa peteĩ ta’anga ñeme’ẽmby porã ojehechauka ñandéve ñane’ẽ hag̃ua hese, ñanembopy’aguapy hag̃ua ha ñanemokyre’ỹ hag̃ua Apocalipsis 7-pe! Umi irundy ánhelpe oñekomisiona ojapo hag̃ua peteĩ tembiapo ko yvy ape ári. Hákatu Pe ohejyramo va’ekue ijehe voi oipysyrõ hag̃ua ko yvy, oguereko mbovymi ojeporavóva. Mávapa umíva? Umi oñongatúva opaite Tupã mandamiénto ha oguerekóva Jesús jerovia.”

“John’s attention was called to another scene: ‘And I saw another angel ascending from the east, having the seal of the living God’ (Revelation 7:2). Who is this? The Angel of the covenant. He comes from the sunrising. He is the Dayspring from on high. He is the Light of the world. ‘In Him was life; and the life was the light of men’ (John 1:4). This is the One Isaiah describes: ‘Unto us a Child is born, unto us a Son is given: and the government shall be upon His shoulder; and His name shall be called Wonderful, Counselor, The mighty God, The everlasting Father, The Prince of Peace’ (Isaiah 9:6). He cried, as One who had superiority over the hosts of angels in heaven ‘to whom it was given to hurt the earth, and the sea, saying, “hurt not the earth, neither the sea, nor the trees, till we have sealed the servants of our God in their foreheads” (Revelation 7:2, 3).

“Juan atención ojegueraha ambue mba’e ojehechaukávape: ‘Ha ahecha ambue ánhel ojeupiha kuarahyresẽ gotyo guive, oguerekóva Tupã oikovéva séllo’ (Apocalipsis 7:2). Máva piko kóva? Ha’e pe pehẽngue Ñe’ẽme’ẽ rehegua. Ou kuarahyresẽgui. Ha’e pe Arapyresẽ Yvágagui. Ha’e pe Arapy resape. ‘Ipype oĩkuri tekove; ha pe tekove ha’eva’ekue kuimba’e ha kuñanguéra resape’ (Juan 1:4). Kóva hína pe Isaías omombe’úva: ‘Ñandéve guarã oiko peteĩ Mitã, ñandéve oñeme’ẽ peteĩ Ta’ýra; ha pe mburuvicha renda oĩta Ijati’y ári; ha héra hérata Mba’ehechapyrãva, Moñe’ẽhára, Tupã Imbaretevéva, Túva Tapiaitegua, Py’aguapy Ruvicha’ (Isaías 9:6). Ha’e osapukái, peteĩvaicha orekóva yvateveha umi ánhel aty yvagapeguáre, umi oñeme’ẽ va’ekuépe ombyaí hag̃ua yvy ha yguasu, he’ívo: ‘Ani pembyai yvy, ni yguasu, ni yvyramáta, roñemboty peve ore Tupã rembiguái kuéra syváre séllo reheve’ (Apocalipsis 7:2, 3).

“Here is the divine and human united. The command is given to the four angels to hold in check the four winds until they receive His summons. Read the entire chapter. The cry, ‘Hurt not,’ is uttered by the Restorer, the Redeemer.

“Koʼápe oĩ oñembojoajúva Tupãgua ha yvypóra rehegua. Pe tembiapoukapy oñemeʼẽ umi irundy ánhelpe ojoko hag̃ua umi irundy yvytu pe Haʼe ohenói peve chupekuéra. Emoñeʼẽ pe kapítulo tuichakue. Pe sapukái, ‘Ani pejapo vai,’ heʼi pe Mbojevyhára, pe Pysyrõhára.

“Judgment and wrath were to be repressed only for a little space until a certain work was done. The message, the last message of warning and mercy, has been retarded in doing its work by the selfish love of money, the selfish love of ease, and the unfitness of man to do a work that needs to be done. The angel that is to lighten the earth with His glory has waited for human instrumentalities through whom the light of heaven could shine, and they thus cooperate to give, in its sacred, solemn importance, the message which is to decide the destiny of the world.” Manuscript Releases, volume 15, 222.

“Ñehundi ha pochy ningo ojokáta vaʼerã peteĩ sapyʼami añoite peteĩ tembiapo ojejapóvo peve. Pe marandu, pe paha marandu ñeñangareko ha poriahuvereko rehegua, oñembotapykue ojapo hag̃ua hembiapo viru rayhu ñembotavy rupi, pytuʼu rayhu ñembotavy rupi, ha yvypóra ndaikatúi hag̃uáicha ojapo peteĩ tembiapo tekotevẽva ojejapo. Pe ánhel omyesakãtava ko yvy iñemimbipa rupive ohaʼãrõ kuri tembiporu yvypórape, umíva rupive ikatu hag̃uáicha yvágagui pe tesape overa, ha péicha ombaʼapo oñondive omeʼẽ hag̃ua, iñimportánsia marangatu ha pohýi reheve, pe marandu ombohekotavéva ko yvy ape ári oikóva rape paha.” Manuscript Releases, volúmen 15, 222.

The third angel, who is Christ, is also the sealing angel who arrived on October 22, 1844, but due to the disobedience of God’s people, His work of sealing the one hundred and forty-four thousand has been delayed until September 11, 2001. Then Islam of the third Woe, brought down the great buildings of New York, and the sealing process began. At that point the nations became “angry, yet held in check”. The first voice of Revelation chapter eighteen, is the voice that commands the four angels to hold, while God’s people are sealed.

Pe mbohapyha ánhel, ha’éva Cristo, ha’e avei pe ánhel omoĩva pe sello, oguahẽva’ekue 22 jasypa 1844-pe; ha katu, Ñandejára tavayguakuéra iñe’ẽrendu’ỹ rupi, Hembiapo omoĩ hag̃ua sello pe sa ciento cuarenta y cuatro mil ári oñembotapykue peve 11 jasyporundy 2001. Upérõ Islam pe mbohapyha Ay va’égui omboguejy umi óga tuicháva Nueva York-pe, ha pe proceso de sellamiento oñepyrũ. Upe jave umi tetãnguéra ipochy, “ha katu ojejoko gueteri”. Pe ñe’ẽ tenondegua Apocalipsis kapítulo dieciocho-pe, ha’e pe ñe’ẽ omandáva umi irundy ánhelpe ojoko hag̃ua, Ñandejára tavayguakuéra oñemoĩ aja sello rehe.

Jesus always illustrates the ending with the beginning, and on February 26, 1993, Islam of the third Woe detonated a truck bomb in the underground parking garage of the North Tower of the World Trade Center. The explosion resulted in significant damage to the building, killing six people and injuring over a thousand others. While the attack did not bring down the towers, it was a significant act of terrorism on U.S. soil and foreshadowed the events of September 11, 2001.

Jesús tapiaite ohechauka pe paha oñemohuʼãha pe ñepyrũme, ha 26 jasypakõi ary 1993-pe, Islam pe mbohapyha Aichejárõgua ombopu peteĩ kamión bomba pe garaje yvyguýpe pe Torre Norte World Trade Center-pe. Pe mbokaʼipa omoheñói tuicha mbaʼe vai pe óga guasúpe, ojuka hag̃ua seis tapicha ha oity hag̃ua hetaiterei ambuekuéra, mil rasa ári. Jepe pe jejuka ndoitymoʼãi kuri umi torrekuérape, upéva haʼe kuri peteĩ tembiapo tuichaite terrorismo rehegua Estados Unidos yvy ári ha ohechauka hag̃ua mbaʼéichapa oikóta upe rire 11 jasyporundy ary 2001-pe.

The sealing time began on September 11, 2001, but it included a forewarning eight years before. The Islamic attack on Israel on October 7, 2023 is a forewarning of the ending of the sealing time. The prophetic characteristics of the third Woe have been established with the prophetic characteristics of the first two Woes. In the opening verses of chapter nine of Revelation the sealing of the one hundred and forty-four thousand is illustrated.

Pe tiémpo oñesella hag̃ua oñepyrũ kuri 11 jasyporundy ary 2001-pe, ha katu oike ipype peteĩ ñe’ẽmondo tenondegua ocho ary mboyve. Pe ataque islámico Israel rehegua 7 jasypa ary 2023-pe ha’e peteĩ ñe’ẽmondo tenondegua pe oñemboty hag̃uáicha pe tiémpo oñesella hag̃ua. Pe mbohapyha Ayvu Rasẽ profétika rekome’ẽ oñemopyenda umi mokõi Ayvu Rasẽ peteĩha ha mokõiha rekome’ẽ profétika reheve. Apocalipsis kapítulo nueve versíkulo ñepyrũme ojehechauka pe sellado umi cien cuarenta y cuatro mil rehegua.

We will consider that subject in the next article.

Ñahesaʼỹijóta upe mbaʼe rehe pe artíkulo oúvape.

“If such scenes as this are to come, such tremendous judgments on a guilty world, where will be the refuge for God’s people? How will they be sheltered until the indignation be overpast? John sees the elements of nature—earthquake, tempest, and political strife—represented as being held by four angels. These winds are under control until God gives the word to let them go. There is the safety of God’s church. The angels of God do His bidding, holding back the winds of the earth, that the winds should not blow on the earth, nor on the sea, nor on any tree, until the servants of God should be sealed in their foreheads. The mighty angel is seen ascending from the east (or sunrising). This mightiest of angels has in his hand the seal of the living God, or of Him who alone can give life, who can inscribe upon the foreheads the mark or inscription, to whom shall be granted immortality, eternal life. It is the voice of this highest angel that had authority to command the four angels to keep in check the four winds until this work was performed, and until he should give the summons to let them loose.

“Oúramo ko’ãichagua mba’e oútaramo, ko’ã jehukypa guasu peteĩ yvy ape ári hembiapo vai va’ekuépe g̃uarã, moõ piko oĩta Ñandejára tavayguakuérape guarã pe jehekakuaha? Mba’éichapa oñemo’ãta hikuái pe pochy ohasapa peve? Juan ohecha umi mba’e tekotevẽva yvypóra rekohápe—yvyryrýi, ama guasu ha ñorairõ política rehegua—oñerrepresentaha ojejokóva irundy ánhel rupi. Ko’ã yvytu oĩ Jesucristo poguýpe Ñandejára ome’ẽ peve ñe’ẽ ojeheja hag̃ua osẽ. Upépe oĩ Ñandejára iglesia rekove hag̃uã. Ñandejára ánhel kuéra ojapo hembipota, ojoko hag̃ua yvy yvytukuéra, ani hag̃ua pe yvytu oipeju yvy ári, térã yguasu ári, térã mba’eve yvyramáta ári, Ñandejára rembiguái kuéra oñesella peve ijakãre. Ojehecha pe ánhel mbarete ojupíva kuarahyresẽ gotyo guive. Ko ánhel ipoderosovéva oguereko ipópe Ñandejára oikovéva sello, térã pe imba’éva peteĩnte ikatu ome’ẽ tekove, ha ikatúva ohai umi juru rehe pe techaukaha térã jehaipy, umi oñeme’ẽtavape hag̃ua tekove opave’ỹva, tekove eterno. Kóva hína pe ánhel yvateguavéva ñe’ẽ oguerekóva pokatu omanda hag̃ua umi irundy ánhelpe tojoko umi irundy yvytu ko tembiapo ojejapo peve, ha pe ha’e ome’ẽ peve pe henói ojeheja hag̃ua osẽ.”

“Those that overcome the world, the flesh, and the devil, will be the favored ones who shall receive the seal of the living God. Those whose hands are not clean, whose hearts are not pure, will not have the seal of the living God. Those who are planning sin and acting it will be passed by. Only those who, in their attitude before God, are filling the position of those who are repenting and confessing their sins in the great anti-typical Day of Atonement, will be recognized and marked as worthy of God’s protection. The names of those who are steadfastly looking and waiting and watching for the appearing of their Saviour—more earnestly and wishfully than they who wait for the morning—will be numbered with those who are sealed. Those who, while having all the light of truth flashing upon their souls, should have works corresponding to their avowed faith, but are allured by sin, setting up idols in their hearts, corrupting their souls before God, and polluting those who unite with them in sin, will have their names blotted out of the book of life, and be left in midnight darkness, having no oil in their vessels with their lamps. ‘Unto you that fear My name shall the Sun of Righteousness arise with healing in His wings.’

“Umi oñemomba’éva ko yvy, so’o rembipota ha Aña rehe, ha’éta umi ojehayhuvéva ohupyty hag̃uáicha Tupã oikovéva sello. Umi ipo naipotĩriva, ikorasõ naipotĩriva, ndohupytýi mo’ãi Tupã oikovéva sello. Umi ombohapéva angaipa ha ojapóva upéva, ojehejáta ykére. Umi añoite, iñemoĩ Tupã renondépe rupive, oĩva umi oñembyasýva ha omombe’úva iñangaipakuéra tenda guasúpe pe ára anti-típico ñemyatyrõguape, ojekuaáta ha oñemarkáta oñemo’ã haguã Tupã ñangareko rupive. Umi tera umi mbaretepy rehe oma’ẽva, oha’arõva ha oñatendeva iSalvador ojehechauka hag̃ua—ko’ýte ha hi’ãvéva umi oha’arõvagui pyhareve—oñemoĩta umi oñeselláva apytépe. Umi, oguerekóramo jepe opa tesape añetegua omimbi hag̃uáicha i’ánga ári, tekokue oguerekova’erãva he’íva jerovia ndive ojoajúva, hákatu angaipa ombotavýramo chupekuéra, omopu’ãvo ta’ãnga gua’u ikorasõme, ombyai hag̃ua i’ánga Tupã renondépe, ha omongy’ávo umi ojoajúva hendivekuéra angaipápe, héra kuéra oñemboguetéta tekove kuatiañe’ẽgui, ha ojehejapaitéta pyhare pytũ mbytépe, ndaipóri hag̃uáicha aséite ivasokuérape ilámpandi ndive. ‘Peẽ pekyhyjéva Che réra rehe, peẽme guarã osẽta Tekoporã Kuarahy, pohãno hag̃ua ipepo kuérape.’”

“This sealing of the servants of God is the same that was shown to Ezekiel in vision. John also had been a witness of this most startling revelation. He saw the sea and the waves roaring, and men’s hearts failing them for fear. He beheld the earth moved, and the mountains carried into the midst of the sea (which is literally taking place), the water thereof roaring and troubled, and the mountains shaking with the swelling thereof. He was shown plagues, pestilence, famine, and death performing their terrible mission.” Testimonies to Ministers, 445.

“Ko ñemboty umi tembiguái Tupãgua rehegua ha’e upe peteĩete ojehechauka va’ekue Ezequiel-pe visión-pe. Juan avei oiko va’ekue ko revelación ipyahẽ ha ñemondýihaitevévagui testígo. Ha’e ohecha va’ekue pe yguasu ha umi onda okuapýva ryapu reheve, ha kuimba’e kuéra korasõ ikangypa hag̃ua kyhyjégui. Ohecha va’ekue yvy oñemongu’eha, ha umi yvyty oñemomboha pe yguasu mbytépe (upéva niko literalmente oiko hína), pe y hyapu ha ojepy’apyha, ha umi yvyty oryrýiha iñakãrapu’ã rupi. Ojehechauka chupe mba’asy guasu, mba’asy vai, ñembyahýi ha mano ojapóvo imisión vaiete.” Testimonies to Ministers, 445.