In the prophetic history of the first Woe, the leader who followed Mohammed was Abu Bakr Abdullah ibn Abi Quhafa, father-in-law of Mohammed. We will refer to him as Abubakar. Both he and Mohammed are referenced in the first four verses. Abubakar was the first Islamic ruler after Mohammed, and history records a command that he gave to his soldiers, that is represented in verse four of Revelation chapter nine. The command represents the sealing process that began at the arrival of the third woe, which was also the Seventh Trumpet, which was also the arrival of the third angel.
Peteĩha ñembyasy marandu guasu proféticogui pe peteĩha Ay, pe myakãhára omoirũva’ekue Mohammed ha’e va’ekue Abu Bakr Abdullah ibn Abi Quhafa, Mohammed ratýva. Ñañe’ẽta hese Abubakar ramo. Mokõivéva, ha’e ha Mohammed, oñemombe’u umi irundy versíkulo peteĩhápente. Abubakar ha’e va’ekue pe mburuvicha islamgua peteĩha Mohammed rire, ha tembiasakue omboguapy peteĩ tembiapoukapy ha’e ome’ẽ va’ekue iñorairõhára kuérape, upéva oñerrepresentáva Apocalipsis kapítulo 9, versíkulo irundýpe. Pe tembiapoukapy orrepresenta pe sellado rembiapo oñepyrũ va’ekue pe mbohapyha Ay og̃uahẽvo, upéva avei va’ekue pe Trompeta Pokatuha, ha avei pe mbohapyha ánhel og̃uahẽha.
And the fifth angel sounded, and I saw a star fall from heaven unto the earth: and to him was given the key of the bottomless pit. And he opened the bottomless pit; and there arose a smoke out of the pit, as the smoke of a great furnace; and the sun and the air were darkened by reason of the smoke of the pit. And there came out of the smoke locusts upon the earth: and unto them was given power, as the scorpions of the earth have power. And it was commanded them that they should not hurt the grass of the earth, neither any green thing, neither any tree; but only those men which have not the seal of God in their foreheads. Revelation 9:1–4.
Ha pe ángel peteĩha ombopu, ha ahecha peteĩ mbyja hoʼáva yvágagui yvy ári; ha chupe oñemeʼẽ pe yvykua pypukuʼỹva ryru. Haʼe oipeʼa pe yvykua pypukuʼỹva ryru; ha osẽ tatatĩ pe yvykua ryrugui, peteĩ tatakua guasu ratatĩicha; ha kuarahy ha yvytu pytũmba pe yvykua ratatĩ rupi. Ha pe tatatĩgui osẽ tuku kuéra yvy ári; ha chupekuéra oñemeʼẽ puʼaka, yvy arigua japeusa kuéra oguerekoháicha puʼaka. Ha oñemandáta chupekuéra ani hag̃ua ombyai pe ñana yvy arigua, ni mbaʼeve hovy, ni peteĩ yvyramáta; síno umi kuimbaʼe añónte ndoguerekóiva Tupã sella ijovái kuéra rehe. Apocalipsis 9:1–4.
The “star” that fell from heaven was Mohammed, who began his ministry in the year 606. Mohammed was given a “key” that was to “open” the “bottomless pit” allowing “smoke” to darken the “sun and the air,” and brought forth “locusts” who were given “power” as the power of “scorpions.” The key was a military battle that produced weakness in the Roman’s military strength, thus allowing the rise of the warfare of Islam. The bottomless pit is a symbol of Arabia, the birthplace of Islam, and the smoke represented the false religion of Islam that was to spread across the earth and take possession of the same geography that would be swarmed by the swarms of locusts that sweep across northern Africa, southern Europe and Arabia. The locusts are a symbol of Islam, and power prophetically represents military power. Their power was to be as scorpions, which strike unexpectedly. Uriah Smith states:
Pe “mbyja” ho’áva’ekue yvágagui ha’e va’ekue Mahoma, omoñepyrũ va’ekue hembiapo ary 606-pe. Mahómape oñeme’ẽ va’ekue peteĩ “mba’epehẽ” ombojuruja hag̃ua pe “yvykua pypuku’ỹva”, ohejávo pe “tatatĩ” omopytũ hag̃ua pe “kuarahy ha pe yvytu”, ha oguenohẽ “tuku-kuéra” oñeme’ẽ hague “pu’aka” chupekuéra, pe pu’aka “teju jagua” reheguáicha. Pe mba’epehẽ ha’e va’ekue peteĩ ñorairõ guasu omoheñóiva’ekue kangy Romaygua mbarete milítarpe, upéicha rupi ombohape hag̃ua Islam ñorairõ ñemopu’ã. Pe yvykua pypuku’ỹva ha’e Arabia ra’anga, Islam ypykue, ha pe tatatĩ ohechauka va’ekue Islam religión japu, oñemyasãi va’erãva yvy ape ári ha oguereko hag̃ua upe geografía voi oñemyenyhẽ va’erãhápe umi tuku atykuéra ojaho’íva África yvate gotyo, Europa yvýpe gotyo ha Arabia. Umi tuku ha’e Islam ra’anga, ha pe pu’aka profétikamente ohechauka pu’aka milítar. Ipu’aka va’erã kuri teju jagua-kuéraicha, oinupãva oha’arõ’ỹhápe. Uriah Smith he’i:
“A star fell from heaven unto the earth; and to him was given the key of the bottomless pit.
«Peteĩ mbyja hoʼa yvágagui ko yvy ári; ha chupe oñemeʼẽ pe lláve pe yvykua pypukuʼỹme guare.»
“While the Persian monarch contemplated the wonders of his art and power, he received an epistle from an obscure citizen of Mecca, inviting him to acknowledge Mohammed as the apostle of God. He rejected the invitation, and tore the epistle. ‘It is thus,’ exclaimed the Arabian prophet, ‘that God will tear the kingdom, and reject the supplication of Chosroes.’ Placed on the verge of these two empires of the East, Mohammed observed with secret joy the progress of mutual destruction; and in the midst of the Persian triumphs he ventured to foretell, that, before many years should elapse, victory would again return to the banners of the Romans. ‘At the time when this prediction is said to have been delivered, no prophecy could be more distant from its accomplishment since the first twelve years of Heraclius announced the approaching dissolution of the empire.’. ..
“Oĩ mburuvicha guasu persa ohechameditávo iñarandupy rembiapo ha ipu’akapáva hechapyrãva, oguereko peteĩ kuatiañe’ẽ ou va’ekue peteĩ tavaygua kuéra’ỹva Meca-gua gui, oinvitáva chupe ohechakuaa hag̃ua Mahoma ha’eha Tupã apóstol. Ha’e omboyke pe invitación ha omondoro pe kuatiañe’ẽ. ‘Kóichaite,’ he’i hatã va’ekue pe maranduhára árabe, ‘Tupã omondoróta pe rréino ha omboykéta Cosroes ñembojerure.’ Oĩvo ko’ã mokõi imperio kuarahyresẽgua rembe’ýpe, Mahoma omaña va’ekue kañyhápe vy’apópe mba’éichapa oñehundi ojupe; ha umi persa ñemenangan mbytépe, ha’e oñembopy’a guasu va’ekue oporomo’ẽ hag̃ua, mbovymi ary mboyve ohasávo, pe jejapo porã jeýva ou jeýta hag̃ua umi romano poyvi kuérape. ‘Pe ára ko ñe’ẽre’ẽ oñeme’ẽ hague ramo je’e, ndaipóri va’ekue marandupavẽ mombyryvéva iñemoañetégui; Heraclio sãmbyhyha peteĩha doce ary niko hechauka va’ekue imperio opasávo hi’ag̃uímaha.’...”
“Chosroes subjugated the Roman possession [in] Asia and Africa. And ‘the Roman empire,’ at that period, ‘was reduced to the walls of Constantinople, with the remnant of Greece, Italy, and Africa, and some maritime cities, from Tyre to Trebizond, of the Asiatic coast. The experience of six years at length persuaded the Persian monarch to renounce the conquest of Constantinople, and to specify the annual tribute of the ransom of the Roman empire,—a thousand talents of gold, a thousand talents of silver, a thousand silk robes, a thousand horses, and a thousand virgins. Heraclius subscribed to these ignominious terms. But the time and space which he obtained to collect those treasures from the poverty of the East were industriously employed in the preparation of a bold and desperate attack.’
“Cosroes omoĩ Romanokuéra mba’epy Asia ha África-pe. Ha ‘pe imperio romano,’ upe jave, ‘oñemboguejyva’ekue Constantinopla murállape añoite, Grecia, Italia ha África rembyréndi, ha umi táva yguasu rembe’ýpe oĩva, Tiro guive Trebisonda peve, pe costa asiática rehe. Poteĩ ary pukukue pe experiencia ipahápe omokyre’ỹ mburuvicha guasu persa-pe oheja hag̃ua Constantinopla ñemomba’eguasu, ha omyesakã hag̃ua pe tributo ary rehegua, pe rescate imperio romano rehegua,—mil talento óro, mil talento pláta, mil ao de séda, mil kavaju, ha mil kuñataĩ. Heraclio omoneĩ ko’ã ñe’ẽme’ẽ ñemotĩrãva. Péro pe aravo ha pe tenda ojehupytyva’ekue chupe ombyaty hag̃ua umi mba’eta kuarahyresẽygua mboriahúgui, oñemba’apo kyre’ỹme oñembosako’i hag̃uáicha peteĩ ñorairõ py’aguasu ha tekove hag̃uáva.’”
“The king of Persia despised the obscure Saracen, and derided the message of the pretended prophet of Mecca. Even the overthrow of the Roman empire would not have opened a door for Mohammedanism, or for the progress of the Saracenic armed propagators of an imposture, though the monarch of the Persians and chagan of the Avars (the successor of Attila) had divided between them the remains of the kingdoms of the Caesars. Chosroes himself fell. The Persian and Roman monarchies exhausted each other’s strength. And before a sword was put into the hands of the false prophet, it was smitten from the hands of those who would have checked his career and crushed his power.
“Pe rréi Pérsiagua omboyke pe sarracéno pytũmby pegua, ha oñembohory Meca maranduhára gua’u remiandu rehe. Jepe pe Imperio Romano ñehundíramo jepe, ndohesaperãmo’ãi peteĩ okẽ mohometanísmorã, térã pe sarracéno kuéra propagador armado peteĩ japu rehegua ñemotenonde hag̃ua, jepe umi Pérsia mburuvicha guasu ha umi ávaros chagán (Atila riregua) omboja’óramo jepe ojuehe pe César kuéra rréino kuéra rembýre. Chosroes voi ho’a. Pérsia ha Roma monarkía kuéra omokangypa ojuehe mbarete. Ha peteĩ kyse puku oñemoĩ mboyve pe maranduhára japu pope, ojepe’a kuri umi pogui umi ikatúva kuri ojoko heko rape ha omopẽ imbarete.”
“‘Since the days of Scipio and Hannibal, no bolder enterprise has been attempted than that which Heraclius achieved for the deliverance of the empire. He explored his perilous way through the Black Sea and the mountains of Armenia, penetrated into the heart of Persia, and recalled the armies of the great king to the defense of their bleeding country.’
“‘Escipio ha Aníbal ára guive, ndaipóri mba’e oñeha’ãva’ekue py’aguasuvéva upéva rangue Heraclio ojapova’ekue omosãsóvo pe imperio. Ha’e ojeporeka tape hasýva ha kyhyjévare Mar Hũ ha Armenia yvytykuérape rupi, oike Persia mbytépe, ha ohenói jey pe mburuvicha guasu ruvicha guasu ñorairõhára kuérape oñangarekó hag̃ua hetã osyry huguývare rehe.’”
“In the battle of Nineveh, which was fiercely fought from daybreak to the eleventh hour, twenty-eight standards, besides those which might be broken or torn, were taken from the Persians; the greatest part of their army was cut in pieces, and the victors, concealing their own loss, passed the night on the field. The cities and palaces of Assyria were opened for the first time to the Romans.’
“Pe Ñineve ñorairõme, ipyahúva mbarete porã ko'ẽmbá guive pe aravo onceha peve, mokõi paapy poyvi—umi ikatúva oñembyai térã oñesoro hag̃ua ndive—ojejapyhy umi persa poguýgui; hetaitereíva ijehérsitogua oñembyaiete, ha umi ipu’akavéva, oñomi hag̃ua iñehundikue tee, ohasa pe pyhare ñorairõ renda ári. Asiria táva ha ipalásiokuéra ojepe’a peteĩha jey umi romano-kuérape.”
“The Roman emperor was not strengthened by the conquests which he achieved; and a way was prepared at the same time, and by the same means, for the multitudes of Saracens from Arabia, like locusts from the same region, who, propagating in their course the dark and delusive Mohammedan creed, speedily overspread both the Persian and the Roman empire.
“Pe Emperador Romano noñemombareteiete umi ñorairõ rupive ha’e oganáva’ekue; ha upe jave avei, ha umi peteĩchagua mba’e pytyvõ rupive, oñembosako’i tape hetaite Saracéno-kuérape Arabia-gua, tukuicha upe tetãygua guive, ha’ekuéra, omyasãivo ioguata pukukue jave pe jerovia Mohammedana iñypytũ ha ombotavýva, pya’e omyenyhẽmba Persia ha pe Imperio Romano avei.”
“More complete illustration of this fact could not be desired than is supplied in the concluding words of the chapter from Gibbon, from which the preceding extracts are taken. ‘Although a victorious army had been formed under the standard of Heraclius, the unnatural effort seems to have exhausted rather than exercised their strength. While the emperor triumphed at Constantinople or Jerusalem, an obscure town on the confines of Syria was pillaged by the Saracens, and they cut in pieces some troops who advanced to its relief,—an ordinary and trifling occurrence, had it not been the prelude of a mighty revolution. These robbers were the apostles of Mohammed; their frantic valor had emerged from the desert; and in the last eight years of his reign, Heraclius lost to the Arabs the same provinces which he had rescued from the Persians.
“Ndaikatupyrývétaramo hag̃ua ko añetegua ojehechauka porã hag̃ua pe oñeme’ẽva umi ñe’ẽ paha iñapýpe pe kapítulo Gibbon rembiapógui, upégui ojeipe’a umi jehechaukaha mboyvegua. ‘Jepe peteĩ ehérsito ipu’akapáva oñemoheñói va’ekue Heraclio poyvi guýpe, pe ñeha’ã ijojaha’ỹva ha’e ku oñembyai hag̃uáicha hag̃uave chupekuéra mbarete, ndaha’éi oñembokatupyry hag̃uáicha. Upe aja mburuvicha guasu ogana jave Constantinopla térã Jerusalénpe, peteĩ táva michĩva, ojekuaa’ỹvéva, Siria rembe’ýre, ojejapipa Saraceno-kuéra rupi, ha ha’ekuéra omboja’o pehẽnguépe peteĩ aty ñorairõhára oho va’ekuépe ipytyvõrã;— peteĩ mba’e oikóva jepi ha michĩva, ndaipóri rire va’erã ojepokuaa’ỹ hag̃uáicha, ndaha’éirire ha’e hague peteĩ revolución tuicháva ñepyrũrã. Ko’ã mondaha kuéra hína Mohammed apóstol-kuéra; iñakãraku ha py’a guasu ñorairõme osẽma va’ekue desiértogui; ha umi ocho ary ipahápe iguapy aja mburuvicha guasu ramo, Heraclio operde umi árabe-kuérape umi tetãnguéra voi ha’e osalva va’ekue persa-kuéragui.
“‘The spirit of fraud and enthusiasm, whose abode is not in the heavens,’ was let loose on earth. The bottomless pit needed but a key to open it, and that key was the fall of Chosroes. He had contemptuously torn the letter of an obscure citizen of Mecca. But when from his ‘blaze of glory’ he sunk into the ‘tower of darkness’ which no eye could penetrate, the name of Chosroes was suddenly to pass into oblivion before that of Mohammed; and the crescent seemed but to wait its rising till the falling of the star. Chosroes, after his entire discomfiture and loss of empire, was murdered in the year 628; and the year 629 is marked by ‘the conquest of Arabia,’ and ‘the first war of the Mohammedans against the Roman empire.’ ‘And the fifth angel sounded, and I saw a star fall from heaven unto the earth; and to him was given the key of the bottomless pit. And he opened the bottomless pit.’ He fell unto the earth. When the strength of the Roman empire was exhausted, and the great king of the East lay dead in his tower of darkness, the pillage of an obscure town on the borders of Syria was ‘the prelude of a mighty revolution.’ ‘’The robbers were the apostles of Mohammed, and their frantic valor emerged from the desert.’
“‘Ñembotavy ha horyrýi espíritugui, hóga ndaha’éiva yvágape,’ ojeheja hag̃ua osẽ hag̃ua yvy ári. Pe yvykua pypuku’ỹme tekotevẽnte peteĩ llave ojepe’a hag̃ua, ha upe llave ha’e va’ekue Cosroes ho’a hag̃ua. Ha’e ñemomba’eguasúpe omondoro va’ekue peteĩ kuatia peteĩ tetãygua ojekuaa’ỹva Meca guápe. Péro ha’e, i‘mimbipa guasu’ guive, oguejy rire pe ‘pytũmby róga’pe avave resa ndaikatúi hag̃ua oike, Cosroes réra pya’e ojehejáta tesaráipe Mohammed réra renondépe; ha pe jasy’ĩ ojoguáva kuarahy’atãme ha’etévaicha oha’arõnte iñakãrapu’ã pe mbyja ho’a peve. Cosroes, opaite hag̃uáicha oñehundi rire ha okañy rire chugui mburuvicharenda, ojejuka ary 628-pe; ha ary 629 ojehechakuaa ‘Arabia jejepyso reheve,’ ha ‘mohammedano-kuéra ñorairõ peteĩha Imperio Romano rehe.’ ‘Ha pe ángel poha ombopu, ha ahecha peteĩ mbyja ho’áva yvágagui yvy peve; ha chupe oñeme’ẽ pe llave pe yvykua pypuku’ỹmegua. Ha ha’e oipe’a pe yvykua pypuku’ỹme.’ Ha’e ho’a yvy peve. Pe Imperio Romano mbarete ikangypa rire, ha pe mburuvicha guasu Kuarahyresẽ gotyogua oĩ juka hag̃uáicha ijyvyra pytũmby róga ryepýpe, peteĩ táva michĩva ojekuaa’ỹva Siria rembe’ýpe oñembyaipa ha’e va’ekue ‘ñepyrũ peteĩ revolución tuichaitereívape guarã.’ ‘Umi mondaha kuéra ha’e va’ekue Mohammed apóstol kuéra, ha ijy’apy’ỹ mbarete vai osẽ va’ekue desiértogui.’”
“The Bottomless Pit.—The meaning of this term may be learned from the Greek , which is defined ‘deep, bottomless, profound,’ and may refer to any waste, desolate, and uncultivated place. It is applied to the earth in its original state of chaos. Gen.1:2. In this instance it may appropriately refer to the unknown wastes of the Arabian desert, from the borders of which issued the hordes of Saracens like swarms of locusts. And the fall of Chosroes, the Persian king, may well be represented as the opening of the bottomless pit, inasmuch as it prepared the way for the followers of Mohammed to issue from their obscure country, and propagate their delusive doctrines with fire and sword, till they had spread their darkness over all the Eastern empire.” Uriah Smith, Daniel and Revelation, 495–498.
“Yvykua’ỹ pypegua.— Ko ñe’ẽ he’iséva ikatu jaikuaa griego-gui, upépe oñemyesakãva ‘pypuku, yvykua’ỹ, ipypukueterei’ ramo, ha ikatu oñeñe’ẽ oimeraẽ tenda ne’ĩra gueteri oñembyatypa, ñehundi, ha oñemitỹ’ỹvare. Ojepuru ko ñe’ẽ yvy rehe heko ypykue javorái ha sarambi ramo. Gén. 1:2. Ko kásope ikatu hekopete oñembojoja Arabia ñu guasu ojekuaa’ỹva rehe, ipýgui osẽ hague saracéno atykuéra tuku karu atyicha. Ha Chosroes ho’a, mburuvicha guasu persa, ikatu porã oñerrepresenta yvykua’ỹ ojepe’a ramo, pórke upéva ombosako’i tape Mohammed rapykuehópe osẽ hag̃ua iñaneha’ãha ojekuaa’ỹvagui, ha omyasãi hag̃ua idoktrína ombotavýva tata ha kyse puku rupive, peve omyasãi hikuái ipytũmby opaite imperio Kuarahyresẽ gotyo pegua ári.” Uriah Smith, Daniel and Revelation, 495–498.
The first woe, which is the fifth trumpet identifies the beginning of the warfare of Islam against Rome, and it identifies a battle between Rome and Persia where Rome prevailed, but in doing so expended its military strength to the extent that it could not prevent the rise of the Islamic power. The prophetic characteristics of the first woe and the second woe, identify the prophetic characteristics of the third woe, and it is important to recognize the first two woes as symbols of the history of the third woe, for that history represents the period of the sealing of the one hundred and forty-four thousand, which began on September 11, 2001. After the prophetic history represented by Mohammed in the first three verses, verse four introduces Abubakar, the first leader after Mohammed.
Pe peteĩha ñembyasy, ha’éva pe trompéta poha, ohechauka Islam ñorairõ ñepyrũ Roma rehe, ha avei ohechauka peteĩ ñorairõ Roma ha Persia apytépe, upépe Roma ipu’aka; ha upéicharamo jepe, upéva ojapo aja omboguejyite iñorairõ mbarete peve ndaikatúi hag̃uáicha ojoko pe pu’aka Islámico ñemopu’ã. Umi marandu hag̃ua profético pe ñembyasy peteĩha ha mokõiha rehegua ohechauka umi marandu hag̃ua profético pe ñembyasy mbohapyha rehegua, ha tuicha mba’e ñañamindu’u hag̃ua umi mokõi ñembyasy peteĩha rehe pe ñembyasy mbohapyha rembiasakue símbolo ramo; pe rembiasakue niko ohechauka pe período oñembotyhaguépe umi cien cuarenta y cuatro mil, oñepyrũva’ekue 11 jasyporundy 2001-pe. Upe tembiasakue profético Mohammed ohechaukáva umi mbohapy versíkulo peteĩha rupi rire, pe versíkulo irundyha omoinge Abubakar-pe, pe mburuvicha peteĩha Mohammed rire.
And it was commanded them that they should not hurt the grass of the earth, neither any green thing, neither any tree; but only those men which have not the seal of God in their foreheads. Revelation 9:4.
Ha oñekomanda chupekuéra ani hag̃ua ombyai yvyra’i kapi’i ko yvy arigua, ni mba’eve hovyva, ni peteĩ yvyramáta; síno umi kuimba’e añónte ndorekóiva Tupã séllo ijykére. Apocalipsis 9:4.
The command of Abubakar instructed the Islamic warriors to make a distinction between two types of worshippers that existed in the Roman territories at that time. One class was the Catholics, who had some religious orders that shaved the back of their heads (the tonsure), and observed the worship of Sunday. The other class were seventh-day Sabbath keepers, and the Sabbath is the seal of God.
Abubakar mandamiento ombo’e umi mburuvicha ñorãirõha islámikokuérape ojapo hag̃ua peteĩ jehechauka mokõiichagua tapicha omomba’éva jerovia apytépe, oĩva’ekue upe jave territorio romanokuérape. Peteĩ aty ha’e va’ekue umi Católicokuéra, oguerekóva algunos orden religiosa ombo’a hag̃ua iñakã rapykuéri pe akãrague (tonsura), ha ojapóva ára domingo ñemomba’e. Ambue aty katu ha’e va’ekue umi oñangarekóva pe sábado, ára sietehápe; ha pe sábado ha’e Tupã sello.
“After the death of Mohammed, he was succeeded in the command by Abubekr, A.D. 632, who, as soon as he had fairly established his authority and government, dispatched a circular letter to the Arabian tribes, from which the following is an extract:—
“Muhammad omano rire, Abubekr ojogua hendaguépe año 632 d.C.-pe; ha upéi, omoañete porã rire ijehe autorida ha igoviérno, omondo peteĩ kuatiañe'ẽ jerére umi yvypóra aty árabe-kuérape, upévagui ojehekýi ko'ã ñe'ẽ:—”
“‘When you fight the battles of the Lord, acquit yourselves like men, without turning your backs; but let not your victory be stained with the blood of women and children. Destroy no palm-trees, nor burn any fields of corn. Cut down no fruit-trees, nor do any mischief to cattle, only such as you kill to eat. When you make any covenant or article, stand to it, and be as good as your word. And as you go, you will find some religious persons who live retired in monasteries, and propose to themselves to serve God that way; let them alone, and neither kill them nor destroy their monasteries. And you will find another sort of people that belong to the synagogue of Satan, who have shaven crowns; be sure you cleave their skulls, and give them no quarter till they either turn Mohammedans or pay tribute.’
“‘Peñorairõ jave Ñandejára ñorairõnguéra, peñemomba’e kuimba’éicha, pende kupe peme’ẽ’ỹre; ha ani pende pu’aka oñemongy’a kuñanguéra ha mitãnguéra ruguy rehe. Ani pehundi ni peteĩ pindo, ni pehapypa avati ñemitỹ. Ani peity yvyra hi’áva, ni pejapo mba’e vai mymbakuérape, ndaha’éiramo umi pejuka hag̃uáicha pe’u. Ha pejapóramo oimeraẽ ñe’ẽme’ẽ térã mba’e ojeheja hag̃ua, peñemoĩ hatã hese, ha peiko pene ñe’ẽicha. Ha pende rapére, pejuhúta some tapicha ombojeroviáva oikóva oñemboyke hag̃ua monasteriokuérape, ha omoĩ hag̃uáicha upeichahápe oservi Tupãme; peheja chupekuéra toiko hag̃uáicha, ha ani pejuka chupekuéra, ni pehundi imonasteriokuéra. Ha pejuhúta ambueichagua tapicha oĩva Satanás sinagógape, ojehe’aíva akã ape rehe; peñangareko pemboja’o hag̃ua chupekuéra akãngue, ha ani peme’ẽ chupekuéra ñepysyrõve, peiko peve ombohasávo Mahoma jeroviápe térã opaga hag̃ua tribúto.’”
“It is not said in prophecy or in history that the more humane injunctions were as scrupulously obeyed as the ferocious mandate; but it was so commanded them. And the preceding are the only instructions recorded by Gibbon, as given by Abubekr to the chiefs whose duty it was to issue the commands to all the Saracen hosts. The commands are alike discriminating with the prediction, as if the caliph himself had been acting in known as well as direct obedience to a higher mandate than that of mortal man; and in the very act of going forth to fight against the religion of Jesus, and to propagate Mohammedanism in its stead, he repeated the words which it was foretold in the Revelation of Jesus Christ that he would say.
“Ndaje’ei mba’eve profecíape térã tembiasakuepe umi tembiapoukapy ipy’a porãvéva oñeñangareko haguéicha hendaitépe pe tembiapoukapy ñarõ ha py’ahatãva ojeporu haguéicha; ha upéicharõ jepe, upéicha voi oñemandáva’ekue chupekuéra. Ha umi oje’éva yvateve ha’e hína umi tembiapoukapy añoite Gibbon ombyatýva, he’iháicha ome’ẽva’ekue Abubekr umi mburuvicha-kuérape, ha’éva hembiaporã ome’ẽ hag̃ua tembiapoukapy opaite aty Saraceno-pe. Umi tembiapoukapy ojojaite pe ñeñanduka ndive, ku oñembojoavykuaaháicha avei, ha’ete voi pe califa ojapóva’ekue ku ojekuaa hag̃uáicha ha avei iñe’ẽrendu hag̃ua peteĩ tembiapoukapy yvypóra omanóva guive yvatevévape; ha upe Jesús religión rehe oñorairõ hag̃ua osẽvo ha Mohammedanismo omyasãi hag̃ua hendaguépe, ha’e ojey’ỹi umi ñe’ẽ oje’éva’erãha chupe Apocalipsis Jesucristo rehegua-pe.”
“The Seal of God in Their Foreheads.—In remarks upon chapter 7:1–3, we have shown that the seal of God is the Sabbath of the fourth commandment; and history is not silent upon the fact that there have been observers of the true Sabbath all through the present dispensation. But the question has here arisen with many, who were those men who at this time had the seal of God in their foreheads, and who thereby became exempt from Mohammedan oppression? Let the reader bear in mind the fact, already alluded to, that there have been those all through this dispensation who have had the seal of God in their foreheads, or have been intelligent observers of the true Sabbath; and let them consider further that what the prophecy asserts is that the attacks of this desolating Turkish power are not directed against them, but against another class. The subject is thus freed from all difficulty; for this is all that the prophecy really asserts. Only one class of persons is directly brought to view in the text; namely, those who have not the seal of God in their foreheads; and the preservation of those who have the seal of God is brought in only by implication. Accordingly, we do not learn from history that any of these were involved in any of the calamities inflicted by the Saracens upon the objects of their hate. They were commissioned against another class of men. And the destruction to come upon this class of men is not put in contrast with the preservation of other men, but only with that of the fruits and verdure of the earth; thus, Hurt not the grass, trees, nor any green thing, but only a certain class of men. And in fulfilment, we have the strange spectacle of an army of invaders sparing those things which such armies usually destroy, namely, the face and productions of nature; and, in pursuance of their permission to hurt those men who had not the seal of God in their foreheads, cleaving the skulls of a class of religionists with shaven crowns, who belonged to the synagogue of Satan.
“Ñandejára Sello Ijyva’ykuéra Rovakepegua.—Ñe’ẽmondópe kapítulo 7:1–3 rehe, rohechauka vaʼekue Ñandejára selloha pe sábado, pe cuarto mandamiento-pegua; ha tembiasakue ndaikirirĩri upe añetegua rehe, oĩ hague umi oñangarekóva pe sábado añetévape opaite ko dispensación pukukue. Péro koʼápe heta tapicha oporandu mávapa umi kuimbaʼe upe jave oguerekóva Ñandejára sello hova kuéra rehe, ha upévare oñemosãso vaʼekue opresión mahometana-gui. Toñongatu pe leeha iñakãme pe añetegua, yma ñamombeʼu haguéicha, oĩ hague tapicha ko dispensación pukukue oguerekóva Ñandejára sello hova kuéra rehe, térã ohechakuaáva ha oñangarekóva pe sábado añetévape; ha toñaminduʼu avei mbaʼérepa pe profesía heʼi, ko poder turco ohundi hag̃uáva ñehundi ndojepysói hese kuéra, síno ambue aty rehe. Péicha ko mbaʼe ojeipeʼa opaite ijetuʼu hag̃uágui; koʼãva niko opa mbaʼe pe profesía añetehápe heʼíva. Peteĩnte aty tapichakuéra rehe añetehápe oñemañávo ko textope; haʼéva umi ndoguerekóiva Ñandejára sello hova kuéra rehe; ha umi oguerekóva Ñandejára sello ñembyaty ñesẽme ojehechauka mante ñembojoapy rupive. Upévare, tembiasakuégui ndajahupytýi marandu ni peteĩva koʼãvagui oike hague umi saraceno-kuéra ombou vaʼekue ivaíva umi haʼe kuéra ndaijaʼéivape. Haʼe kuéra niko oñekomisiona vaʼekue ambue aty kuimbaʼe rehe. Ha pe ñehundi oútava ko aty kuimbaʼe ári ndajajuhúi oñembojojáva ambue kuimbaʼe ñepysyrõ rehe, síno yvy’a ha yvyra ha kaʼavo yvy rehegua ñepysyrõ rehe año; upévare heʼi: Ani pembyai pe kapiʼi, umi yvyra, ni mbaʼeve hovyva, síno peteĩ aty kuimbaʼe año. Ha pe ñekumpliérõme, jahecha peteĩ mbaʼe ijojahaʼỹva: peteĩ ehérsito invasor oñongatu umi mbaʼe koʼãichagua ehérsito jepi ohundíva, haʼéva tekove resãi ha tekoha apo porãnguéra; ha, ojejapo hag̃uáicha chupekuéra pe permiso ombyaívo umi kuimbaʼe ndoguerekóivape Ñandejára sello hova kuéra rehe, ombojaʼo akãkanguy peteĩ aty religiosokuéra akã apeʼíva, ojepytasóva Satanás sinagóga rehe.”
“These were doubtless a class of monks, or some other division of the Roman Catholic Church. Against these the arms of the Mohammedans were directed. And it seems to us that there is a peculiar fitness, if not design, in describing them as those who had not the seal of God in their foreheads; inasmuch as that is the very church which has robbed the law of God of its seal, by tearing away the true Sabbath, and erecting a counterfeit in its place. And we do not understand, either from the prophecy or from history, that those persons whom Abubekr charged his followers not to molest were in possession of the seal of God, or necessarily constituted the people of God. Who they were, and for what reason they were spared, the meager testimony of Gibbon does not inform us, and we have no other means of knowing; but we have every reason to believe that none of these who had the seal of God were molested, while another class, who emphatically had it not, were put to the sword; and thus the specifications of the prophecy are amply met.” Uriah Smith, Daniel and Revelation, 500–502.
“Koʼãva ningo, katuete, peteĩ aty monje-kuéra térã ambue división Iglesia Católica Romana-peguágui. Hesekuéra oñemondóma vaʼekue umi mahometano-kuéra armas. Ha oreve guarã ojehecha oĩha peteĩ adecuación ijojahaʼỹva, ndahaʼéiramo jepe peteĩ propósito, oñemombeʼúvo chupekuéra umi ndoguerekóivaramo Tupã sello hova kuérare; péva niko pe iglesia voi omonda vaʼekue Tupã léi-gui isello, oipeʼávo pe sábado añetegua, ha omopuʼãvo hendaguépe peteĩ mbaʼe japu. Ha ndorikuaái, ni profecía rupive ni tembiasakue rupive, umi tapicha Abubekr heʼi vaʼekue hembiguái-kuérape ani hag̃ua ombohasa asy, oguereko hague Tupã sello, térã tekotevẽ hag̃uáicha omoheñói Tupã retãygua. Mávapa hikuái, ha mbaʼérepa oñeñongatu chupekuéra, Gibbon testimonio mbovymi ndoikuaaukái oréve, ha ndaipóri ambue tape jaikuaa hag̃ua; péro jaguereko opa razón jarovia hag̃ua avave koʼãvagui oguerekóva Tupã sello ndojehupi asy hague, ha ambue aty, hesakã porã hag̃uáicha ndoguerekói hague upéva, oñemoĩ hague kyse puku renondépe; ha péicha profecía detalle-kuéra oñekumpli porãite.” Uriah Smith, Daniel and Revelation, 500–502.
Abubakar consolidated Mohammed’s followers into a Caliphate after Mohammed’s death, so even though they are two different historical figures, taken together they represent the beginning of the testimony of Islam of the first woe, and the historical figure who marks the history of the first woe is Mohammed.
Abubakar ombojoaju Mohammed rapykuérape peteĩ Califato-pe Mohammed omano rire; upévare, jepe ha’ekuéra mokõi tapicha histórico iñambuéva, oñondive ojehechávo orepresenta hikuái Islam testimonio ñepyrũ pe ñembyasy peteĩha rehegua, ha pe tapicha histórico ohechaukáva pe ñembyasy peteĩha rembiasakue ha’e Mohammed.
In the beginning history of the second woe, Mohammed II conquered Constantinople in 1453. In 1449, four angels, representing Islam were loosed. The beginning and ending of the first woe, is marked by a Mohammed, the first and second respectively. Prophetically the beginning and ending of the history of the first woe, bears the signature of Alpha and Omega.
Mokõiha ñembyte rembiasakue ñepyrũme, pe mokõiha mbaʼeasy guasupe, Mohammed II ojagarra Constantinopla ary 1453-pe. Ary 1449-pe, irundy ánhel, Islam rehegua taʼangaháicha, ojehejáma hag̃ua. Pe peteĩha mbaʼeasy guasu ñepyrũ ha paha ojehechauka peteĩ Mohammed rupive, peteĩha ha mokõiha peteĩteĩte. Maranduetehápe, pe peteĩha mbaʼeasy guasu rembiasakue ñepyrũ ha paha oguereko Alpha ha Omega firma.
The beginning of the second woe includes a time prophecy of four angels, who represent Islam who were then loosed, and then restrained on August 11, 1840. From that point until October 22, 1844, the sealing of the one hundred and forty-four thousand is illustrated. The beginning of the second woe identifies the loosing of Islam, and the ending marks the restraining of Islam. Both the first and second woe have precise prophetic markers tying their beginnings to the endings.
Mokõiha ñembyasy ñepyrũ oguereko peteĩ ára marandu marangatúva irundy ánhel rehegua, ohechaukáva Islam-pe, upéva upérõ ojeheja hag̃ua osẽ, ha upéi ojokopyre vaʼekue 11 de agosto de 1840-pe. Upe guive 22 de octubre de 1844 peve, ojehechauka peteĩ taʼangaicha peteĩ cien cuarenta y cuatro mil oñesella hag̃ua. Mokõiha ñembyasy ñepyrũ ohechauka Islam ojeheja hague osẽ hag̃ua, ha ipaha ohechauka Islam ojokopyre hague. Mokõivéva, peteĩha ha mokõiha ñembyasy, oguereko marandu marangatúva hekopete hag̃ua, ombojoajúva iñepyrũnguéra ipahakuére.
The first two woes are to be placed upon one another, “line upon line,” in order to identify the third woe. One of the prophetic characteristics that is identified by the first two witnesses of Islam is that they represent a specific period of time that marks the beginning and ending with the signature of Alpha and Omega. They also possess a secondary signature, for the beginning of the first woe, identifies the sealing of God’s people, and the ending of the second woe, also identifies the sealing of God’s people.
Mokõi aipo ñembyasyrã oñemoĩva’erã ojuehe ári, “tái ári tái”, oñemohu’ã hag̃ua pe mbohapyha aipo ñembyasyrã. Peteĩva umi marandu hechapyrã profétikogua ojehechakuaáva umi mokõiha testígo ypykue Islam rehegua rupive ha’e hikuái ombohechauka peteĩ aravo’i peteĩteĩva, omoñepyrũva ha omohu’ãva pe firma Alpha ha Omega reheve. Avei oguereko hikuái peteĩ firma mokõiháva; pe aipo ñembyasyrã peteĩha ñepyrũme, ojehechauka Tupã tavayguakuéra ñembosellaha, ha pe aipo ñembyasyrã mokõiha pahápe, avei ojehechauka Tupã tavayguakuéra ñembosellaha.
The third woe arrived when Islam suddenly and unexpectedly attacked the earth beast of Revelation thirteen, thus beginning the period of the sealing. The sealing of the one-hundred and forty-four thousand ends at the soon-coming Sunday law, and in response to that apostasy national apostasy is followed by national ruin. As typified with pagan Rome and papal Rome national ruin is accomplished by God’s trumpet judgments. The three woes are also trumpets. Islam of the third woe, will strike suddenly and unexpectedly again at the soon coming Sunday law in the United States, when the period of the sealing of the one hundred and forty-four thousand ends. That period has been typified by the beginning period of the first woe, and also by the ending period of the second woe.
Pe mbohapyha ñembyasy og̃uahẽ Islã oity mburuvicha’ỹre ha oñeha’arõ’ỹre yvy mymba Apocalipsis trecepegua ári, ha upéicha oñepyrũvo pe tiempo ñesẽva rehegua. Pe ñesẽ umi cien cuarenta y cuatro mil rehegua opa pe ley del domingo hi’aguĩma oútavape; ha upe apostasía rupi, pe apostasía nacional ojerovia pe ruina nacional rehe. Ojehechauka haguéicha Roma pagana ha Roma papal rehe, pe ruina nacional oñemboguata Tupã trompeta juicio-kuéra rupive. Umi mbohapy ñembyasy avei ha’e trompeta-kuéra. Islã, pe mbohapyha ñembyasy rehegua, oinupã jeýta mburuvicha’ỹre ha oñeha’arõ’ỹre pe ley del domingo hi’aguĩma oútava rehe Estados Unidos-pe, pe tiempo oñembotývo pe ñesẽ umi cien cuarenta y cuatro mil rehegua. Upe tiempo ojehechauka raẽma kuri pe ñepyrũha tiempo rupive pe peteĩha ñembyasy rehegua, ha avei pe pahaha tiempo rupive pe mokõiha ñembyasy rehegua.
We will continue this study in the next article.
Ko estudio ñamotenondéta pe artíkulo oúvape.
And Sarah saw the son of Hagar the Egyptian, which she had born unto Abraham, mocking. Wherefore she said unto Abraham, Cast out this bondwoman and her son: for the son of this bondwoman shall not be heir with my son, even with Isaac. And the thing was very grievous in Abraham’s sight because of his son. And God said unto Abraham, Let it not be grievous in thy sight because of the lad, and because of thy bondwoman; in all that Sarah hath said unto thee, hearken unto her voice; for in Isaac shall thy seed be called. And also of the son of the bondwoman will I make a nation, because he is thy seed. And Abraham rose up early in the morning, and took bread, and a bottle of water, and gave it unto Hagar, putting it on her shoulder, and the child, and sent her away: and she departed, and wandered in the wilderness of Beersheba. And the water was spent in the bottle, and she cast the child under one of the shrubs. And she went, and sat her down over against him a good way off, as it were a bowshot: for she said, Let me not see the death of the child. And she sat over against him, and lift up her voice, and wept. And God heard the voice of the lad; and the angel of God called to Hagar out of heaven, and said unto her, What aileth thee, Hagar? fear not; for God hath heard the voice of the lad where he is. Arise, lift up the lad, and hold him in thine hand; for I will make him a great nation. And God opened her eyes, and she saw a well of water; and she went, and filled the bottle with water, and gave the lad drink. And God was with the lad; and he grew, and dwelt in the wilderness, and became an archer. Genesis 21:9–20.
Ha Sara ohecha Hagar Egipcia ra’y, imemby vaekue Abraham-pe, opukavyha hese. Upévare he’i Abraham-pe: Emosẽ ko tembiguái kuña ha imemby; ko tembiguái kuña ra’y ndohupytymo’ãi che ra’y ndive, ha’éva Isaac, pe tekoja. Ko mba’e ombyasy eterei Abraham-pe ta’ýra rehehápe. Ha Tupã he’i Abraham-pe: Ani remoĩ nde py’apýpe ko mitãrusu rehe, térã nde rembiguái kuña rehe; opa mba’épe Sara he’íva ndéve, ehendu iñe’ẽ; Isaac rupive niko oñembohérata ne ñemoñare. Ha tembiguái kuña ra’ýgui avei ajapóta peteĩ tetã, nde ñemoñare rupi. Upémarõ Abraham opu’ã ko’ẽmboyve pyharevete, ojapyhy mbujape ha peteĩ hykue y rehegua, ha ome’ẽ Hagar-pe, omoĩvo ijati’y ári, ha pe mitã avei, ha omondo chupe. Ha ha’e osẽ ha oguata vai Beerseba ñu meguápe. Ha pe y opa pe hykúpe, ha omombo pe mitã peteĩ ka’aguy’i guýpe. Upéi oho ha oguapy henondépe mombyrymi, peteĩ hu’y ñemombo pukukue rupi; he’ígui: Ani hag̃ua ahecha pe mitã omanóva. Ha oguapy henondépe, ha hupi iñe’ẽ, ha hasẽ. Ha Tupã ohendu pe mitãrusu ñe’ẽ; ha Tupã remimbou ohenói Hagar-pe yvágagui, ha he’i chupe: Mba’épa oiko nderehe, Hagar? Ani rekyhyje; Tupã ohendúgui pe mitãrusu ñe’ẽ oĩháme. Epu’ã, ehupi pe mitãrusu, ha ejoko nde pópe; ajapótaro chugui peteĩ tetã guasu. Ha Tupã oipe’a hesakuéra, ha ohecha peteĩ ykua; ha oho, omyenyhẽ pe hykue ygui, ha omongaru y pe mitãrusupe. Ha Tupã oĩ pe mitãrusu ndive; ha okakuaa, ha oiko pe ñu meguápe, ha oiko peteĩ hu’yapiha. Génesis 21:9–20.