And God was with the lad; and he grew, and dwelt in the wilderness, and became an archer. Genesis 21:20.

Ha Tupã oĩ vaʼekue mitãkariaýndi; haʼe okakuaa, oiko pe desiértope, ha oiko peteĩ huʼy mondohára. Génesis 21:20.

Ishmael became an archer, which is a symbol of warfare, and a symbol of the executive judgment which is brought against Rome.

Ismael oiko peteĩ arquéro ramo, upéva ha’e peteĩ ta’anga ñorairõ rehegua, ha avei peteĩ ta’anga pe huísio ejecutívo rehegua ojejapóva Róma rehe.

The voice of them that flee and escape out of the land of Babylon, to declare in Zion the vengeance of the Lord our God, the vengeance of his temple. Call together the archers against Babylon: all ye that bend the bow, camp against it round about; let none thereof escape: recompense her according to her work; according to all that she hath done, do unto her: for she hath been proud against the Lord, against the Holy One of Israel. Jeremiah 50:28, 29.

Pe sapukái umi okañýva ha ojehekýiva Babilóniagui, omombeʼu hag̃ua Siónpe ñandejára Tupã Jehová venganza, ivenganza itemplorã. Pehenói umi huʼyhaʼãngakuaápe Babilonia rehe: mayma peẽ peityvaʼekue pe huʼy, peñemoĩ hag̃ua hese ijerére; ani peteĩve toñehẽ chugui: pemeʼẽ chupe hembiapokuére; opa mbaʼe haʼe ojapovaʼekueicha, pejapo chupe upéicha avei: haʼe niko oñembotuicha Jehová rehe, Israel Santo rehe. Jeremías 50:28, 29.

The archers recompense Babylon according to her work, and that recompense begins at the soon-coming Sunday law, with the second voice of Revelation chapter eighteen, when the progressive executive judgment of Babylon begins.

Umi hu’yva mbohetaháva ombojevýi Babilóniape hembiapokuére he’iháicha, ha upéva ñemboyke ñepyrũ oñepyrũ pe léi domingo og̃uahẽ pya’évape, pe mokõiha ñe’ẽ Revelación kapítulo dieciocho-pe guive, upe jave oñepyrũvo Babilonia rehe pe huísio ejecutivo progresivo.

And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities. Reward her even as she rewarded you, and double unto her double according to her works: in the cup which she hath filled fill to her double. How much she hath glorified herself, and lived deliciously, so much torment and sorrow give her: for she saith in her heart, I sit a queen, and am no widow, and shall see no sorrow. Revelation 18:4–7.

Ha ahendu ambue peteĩ ñeʼẽ ambue yvágagui, heʼíva: Pesẽ chugui, che retãyguakuéra, ani hag̃ua peẽ peike hendive ipekádo-kuérape, ha ani hag̃ua peẽ pehupyty umi mbaʼasy vai oguerútavagui. Pórke ipekádo-kuéra oguahẽ yvága peve, ha Tupã imanduʼa hembiapo vaikuére. Pembojevy chupe avei haʼe ombojevy haguéicha peẽme, ha pemokõi jevy chupe mokõi hag̃uáicha hembiapokuéra rehehápe: pe kárape haʼe omyenyhẽ hague, pemyenyhẽ chupe mokõi jevy. Mbovyete peve haʼe omombaʼe hag̃ua ijupe, ha oikove porãiterei hague, upéicha avei pemeʼẽ chupe jehasa asy ha ñembyasy; pórke heʼi ipyʼapýpe: Aguapy mburuvicha kuñáramo, ndahaʼéi hag̃ua viúda, ha arakaʼeve ndachechamoʼãi ñembyasy. Apocalipsis 18:4–7.

Ishmael and his mother Hagar had been restrained from inheriting the right of the first born, and were cast out. Thus, jealousy became the prophetic motivation of Islam, and warfare their prophetic occupation. The first mention includes the restraint imposed upon Ishmael and his mother by Sarah, and their “restraint” became a primary prophetic characteristic of Islam throughout God’s Word, and history. Ishmael’s descendants were to be wild men, whose hand was against every man, and their wild attribute is represented by the wild Arabian ass, of the horse family. Thus, the Islamic warfare of the first and second woes, is represented as warriors riding upon angry horses.

Ismael ha Hagar, isy túva, ojejoko hag̃ua ani hag̃ua ohupyty pe derecho ta’ýra ypykue rehegua, ha oñemosẽ okápe. Péicha, envidia oiko chugui pe motivación profética Islam rehegua, ha ñorairõ katu pe hembiapo profético. Pe ñe’ẽpy oje’eha peteĩha oguereko upe jejoko oñemoĩva Ismael ha isy ári Sarah rupive, ha upe “jejoko” oiko peteĩ característica profética tenondegua Islam rehegua opa Tupã Ñe’ẽ pukukue ha tembiasakue rupi. Ismael ñemoñarekuéra va’erã kuri kuimba’e ka’aguyguaicha, ipo oĩva opavave rehe, ha iñañáva ha ikaañy rekotee ojehechauka pe mburika arábigo salvaje rupive, kavaju ñemoñare pegua. Péicha, pe ñorairõ islam rehegua pe peteĩha ha mokõiha ñembyasýpe, ojehechauka ñorairõhára kuéra ramo oĩva kavaju pochy ári.

Islam is the message of the latter rain, and it is only fitting that the three woes represent three specific prophetic lines, for the methodology of the latter rain is “line upon line.” When the prophetic characteristics of the first two lines are brought together, they establish the line of the third woe. All three prophetic lines illustrate the period of the sealing of the one hundred and forty-four thousand. Those three lines represent the period of the pouring out of the latter rain, for the latter rain began to sprinkle when the third Woe arrived on September 11, 2001.

Islam ha’e hína pe ama riregua marandu, ha upévare iporãiterei umi mbohapy ñembyasýva tohechauka mbohapy línea profética específica, pe ama riregua rape ha’ére “línea ári línea”. Oñembojoajúramo umi característica profética mokõi línea tenondegua rehegua, umíva omopyenda pe mbohapyha ñembyasy línea. Umi mbohapy línea profética ohechauka pe período oñembotýhápe umi cien cuarenta y cuatro mil. Umi mbohapy línea ohechauka pe período oñeñohẽhápe pe ama riregua, pe ama riregua oñepyrũma oñemongarai hag̃ua michĩmi pe mbohapyha Ñembyasy oguahẽrõ guare 11 de septiembre de 2001-pe.

“The latter rain is to fall upon the people of God. A mighty angel is to come down from heaven, and the whole earth is to be lighted with his glory.” Review and Herald, April 21, 1891.

“Oky kyvy riregua hoʼátava hína Tupã tavayguakuéra ári. Peteĩ ánhel ipuʼakapáva oguejýtava yvágagui, ha opa yvy omyesakãmbátava iñemimbipa reheve.” Review and Herald, 21 de abril de 1891.

The period of the sealing was also represented by the period that began on August 11, 1840 and ended with the arrival of the third angel on October 22, 1844. That period of time was also represented in Habakkuk chapter two. The Millerite history fulfilled Habakkuk chapter two, and in so doing it began when the angel descended on August 11, 1840, and it ended when the third angel arrived on October 22, 1844.

Pe período oñeselláva rehegua avei ojehechauka pe período oñepyrũva 11 jasypoapy 1840-pe ha opa pe ánhel mbohapyha oguahẽvo 22 jasypa 1844-pe. Upéva pe período avei ojehechauka Habacuc kapítulo mokõihápe. Pe tembiasakue Millerita omboaje Habacuc kapítulo mokõi, ha upéicha ojapóvo oñepyrũ pe ánhel oguejy ramo 11 jasypoapy 1840-pe, ha opa pe ánhel mbohapyha oguahẽvo 22 jasypa 1844-pe.

Habakkuk chapter two identifies that at the end of the vision, the vision would “speak.” In verse three of Revelation chapter ten, the angel cried (spoke) with a loud voice, and on October 22, 1844 the same angel swore (spoke) that “time should be no longer.” Habakkuk’s watchman in verse one of chapter two, is located at August 11, 1840, for it is then that the watchmen lift up their voices.

Habacuc kapítulo mokõi he’i pe visión paha gotyo, pe visión “ñe’ẽtaha”. Revelación kapítulo pa, versíkulo mbohapy-pe, ánhel osapukái (oñe’ẽ) peteĩ ñe’ẽ hatãme, ha 1844 jasypa 22-pe pe mismo ánhel oñe’ẽ mbarete (oñe’ẽ) he’ívo “aravo ndaiporimo’ãvéimaha”. Habacuc ñangarekohára, kapítulo mokõi versíkulo peteĩme, oĩ 1840 jasypoapy 11-pe, upérõgui umi ñangarekohára omopu’ã iñe’ẽnguéra.

In the rebellion of 1888, which Sister White identifies as representing the angel of Revelation eighteen that was to lighten the earth with His glory, the watchmen (Jones and Waggoner) lifted up their “voices” as a trumpet, to show God’s people their transgressions, for their message was the message to Laodicea. On September 11, 2001, which was typified by the history of 1888, the Lord led His last day people back to Jeremiah’s old paths, where the watchmen were not hearkened to. The descent of the angel marks the prophetic arrival of the watchmen.

Pe ñe’ẽvaipe 1888-pe, pe Hermana White ohechauka hag̃ua orrepresentaha pe ánhel Apocalipsis dieciochopegua omyesakã vaʼekue yvy pukukue Ijotýpe, umi ñangarekohára (Jones ha Waggoner) omopuʼã ij“ayvu” trompétaicha, ohechauka hag̃ua Tupã retãme hembiapo vaikuekuéra, pórke imarandu haʼe vaʼekue pe marandu Laodiceápe guarã. Ára 11 jasyporundy 2001-pe, ojehechauka vaʼekue 1888 rembiasakue rupi, Ñandejára ogueraha jey Itavayguakuéra ára pahapeguápe Jeremías rape yma guarépe, upépe umi ñangarekohára noñehendúi vaʼekue. Pe ánhel oguejyha ohechauka profétikamente umi ñangarekohára oguahẽha.

The “voice” that arrived on August 11, 1840, was delivered through the watchmen, and Jeremiah was told that if he would return to his faith and trust in God after his disappointment that he would become God’s mouth. When the vision that had tarried finally arrived on October 22, 1844, it “spoke.” The period of Habakkuk chapter two, which was fulfilled in Millerite history, illustrates the period of the sealing of the one hundred and forty-four thousand.

Pe “ñe'ẽ” oguahẽva’ekue 11 jasypoapy 1840-pe, oñeme’ẽ umi ñangarekohára rupive, ha Jeremíaspe oñembo'ejeýkuri heta ojevýrõ ijerovia ha ojerovia Tupãre iñembotavy rire, upéicharõ ha’e oikóta Tupã jurúramo. Pe visión oñemoĩ mboyve hag̃ua arekue, ipahápe oguahẽrõ guare 22 jasypa 1844-pe, “ñe'ẽ.” Habacuc arandukápe mokõiha kapítulo pe época, oñekumplíva historia Millerita-pe, ohechauka pe período oñesella hag̃ua umi cien cuarenta y cuatro mil.

It is essential, to recognize that August 11, 1840 through to October 22, 1844, illustrates the sealing of the one hundred and forty-four thousand, which is the period where the latter rain is poured out. It is essential for the latter rain message is to be identified by the methodology of “line upon line.” The special period which is the sealing of the one hundred and forty-four thousand is repeatedly represented in the prophetic lines, and this is so in Habakkuk two, which Sister White directly identifies as being fulfilled in Millerite history. She also repeatedly teaches that Millerite history is repeated in the history of the one hundred and forty-four thousand.

Tekotevẽterei ojekuaa hag̃ua Ágosto 11, 1840 guive peve Octubre 22, 1844, ohechauka hag̃ua pe ñemboty guasu umi cien cuarenta y cuatro mil rehegua, ha upéva hína pe ára pukukue oñeñohẽhápe pe ama paha. Tekotevẽterei, pe marandu ama paha rehegua ojekuaa vaʼerã pe metodología “línea ári línea” rupive. Pe período especial haʼéva pe ñemboty guasu umi cien cuarenta y cuatro mil rehegua, oñerrepresenta jey jey umi línea profética-pe, ha péicha avei oiko Habacuc mokõipe, pe ermána White ombojoja hag̃ua directamente oñekumpli hague historia Millerita-pe. Haʼe avei omboʼe jey jey historia Millerita ojejeyha umi cien cuarenta y cuatro mil rembiasakuepe.

“Interwoven with prophecies which they had regarded as applying to the time of the second advent was instruction specially adapted to their state of uncertainty and suspense, and encouraging them to wait patiently in the faith that what was now dark to their understanding would in due time be made plain.

“Umi profesía reheve, haʼekuéra omoĩvaʼekue mokõiha jeju ára rehe ojeporutaha ramo, oĩ vaʼekue avei ñemboʼe ha mboʼepy oñemboheko porãva iñemondýi ha pyʼa mokõi hag̃ua, ha omokyreʼỹva chupekuéra ohaʼarõ hag̃ua paciencia reheve jeroviápe, koʼág̃a iñypytũva iñentendimientópe ojekuaáta hag̃ua hesakã porã itiempoitépe.”

“Among these prophecies was that of Habakkuk 2:1–4: ‘I will stand upon my watch, and set me upon the tower, and will watch to see what He will say unto me, and what I shall answer when I am reproved. And the Lord answered me, and said, Write the vision, and make it plain upon tables, that he may run that readeth it. For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith.’

Umi profesía apytépe oĩ vaʼekue Habacuc 2:1–4 pegua: “Che añemoĩta che ñangarekoha ári, ha añemboʼýta torre ári, ha amañáta ahecha hag̃ua mbaʼépa Haʼe heʼíta chéve, ha mbaʼépa ambohováita añemoñeʼẽ jave. Upéi Ñandejára chembohovái ha heʼi: Ehai pe visión, ha emoĩ hesakã porã hag̃ua tablakuéra ári, ikatu hag̃uáicha odipara pe omoñeʼẽva. Pe visión niko gueteri peteĩ ára oñemohendapývape g̃uarã, ha ipahápe oñeʼẽta, ha ndijapumoʼãi; imbegue ramo jepe, ehaʼarõ chupe; haʼe katu katuete ou hag̃uére, ndahiʼaréi moʼãi. Péina ápe, pe oñembotuicháva ijehegui ndorekói tekojoja ipype; ha pe hekojojáva oikovéta ijerovia rupi.”

“As early as 1842 the direction given in this prophecy to ‘write the vision, and make it plain upon tables, that he may run that readeth it,’ had suggested to Charles Fitch the preparation of a prophetic chart to illustrate the visions of Daniel and the Revelation. The publication of this chart was regarded as a fulfillment of the command given by Habakkuk. No one, however, then noticed that an apparent delay in the accomplishment of the vision—a tarrying time—is presented in the same prophecy. After the disappointment, this scripture appeared very significant: ‘The vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. . . . The just shall live by his faith.’

“1842-pe guive voi, ko profesía ome'ẽva pe dirección ‘ehai pe visión, ha emyesakã porã yvyraroguekuéra ári, ikatu hag̃uáicha odipara pe omoñe'ẽva’ekue’, omokyre'ỹ Charles Fitch-pe ombosako'i hag̃ua peteĩ ta'anga profesiagua ohechaukáva hag̃ua Daniel ha Apocalipsis-pegua visiónkuéra. Ko ta'anga ñemoherakuã ojehechakuaa peteĩ ñemohu'ãramo pe mandamiento Habacuc ome'ẽva'ekue. Upéicharõ jepe, avave ndohechakuaái upe jave pe misma profesíape oĩha peteĩ ojekuaávaicha ñembotapykuemi pe visión ñekumplimientópe — peteĩ aravo oha'arõva. Pe ñembyasy rire, ko Escritura ojehecha tuicha he'isévaicha: ‘Pe visión gueteri oĩ peteĩ ára oñemoĩmava'erã hag̃ua, ha ipahápe oñe'ẽta, ha ndijapumo'ãi: ikatu hag̃uáicha ipukúrõ, eha'arõ hese; añetehápe ou hag̃uáicha, oúta, ndopytareimo'ãi.... Pe hekojoja oikovéta ijerovia rupive.’”

“A portion of Ezekiel’s prophecy also was a source of strength and comfort to believers: ‘The word of the Lord came unto me, saying, Son of man, what is that proverb that ye have in the land of Israel, saying, The days are prolonged, and every vision faileth? Tell them therefore, Thus saith the Lord God. . . . The days are at hand, and the effect of every vision. . . . I will speak, and the word that I shall speak shall come to pass; it shall be no more prolonged.’ ‘They of the house of Israel say, The vision that he seeth is for many days to come, and he prophesieth of the times that are far off. Therefore say unto them, Thus saith the Lord God; There shall none of My words be prolonged any more, but the word which I have spoken shall be done.’ Ezekiel 12:21–25, 27, 28.” The Great Controversy, 391–393.

“Peteĩ parte Ezequiel profesía-gui avei oiko vaʼekue mbarete ha pyʼaguapy yvypóra ogueroviáva-pe ĝuarã: ‘Ha Ñandejára ñeʼẽ ou chéve, heʼívo: Yvypóra raʼy, mbaʼépa upe ñeʼẽnga peẽ pejapóva Israel retãme, peje hag̃ua: Ohasa meme ára, ha opa visión ndojehúi? Upévare ere chupekuéra: Péicha heʼi Ñandejára Tupã.... Hiʼag̃uíma umi ára, ha opa visión rembiapo.... Che añeʼẽta, ha upe ñeʼẽ che haʼétava oikóta; ndoñembohasavemoʼãi.’ ‘Israel róga heʼi: Pe visión haʼe ohecháva hína heta ára rire ĝuarã, ha haʼe oprofetisa umi ára mombyryguáre. Upévare ere chupekuéra: Péicha heʼi Ñandejára Tupã; Ndaiporimoʼãvéima che ñeʼẽnguéra oñembohasáva, ha upe ñeʼẽ che haʼéva oikóta.’ Ezequiel 12:21–25, 27, 28.” The Great Controversy, 391–393.

The Millerites not only saw themselves fulfilling the parable of the ten virgins, and Habakkuk chapter two, but they were also led to see that the history where they were fulfilling these prophecies, was also Ezekiel’s identification of that very same history, where “the effect of every vision,” was to be fulfilled. The line of history that represents the sealing of the one hundred and forty-four thousand is where the effect of every vision is fulfilled!

Umi Millerita ndaha’éi añoite ohechakuaa hikuái ijehe oikóramo pe parábola umi diez virgen rehegua ha Habacuc kapítulo mokõi-pe, síno avei oñembohape hikuái ohechakuaa hag̃uáicha pe tembiasakue, upépe ha’ekuéra omohu’ãhína ko’ã profesía, ha’eha avei Ezequiel ohechauka porãva upe tembiasakue peteĩchaguaite, upépe “opa visión rembiapo,” oñekumpli va’erã. Pe línea de historia ohechaukáva pe sellado umi ciento cuarenta y cuatro mil rehegua, upépe opa visión rembiapo oñekumpli!

The lines which represent the period of the latter rain and the sealing of the one hundred and forty-four thousand are brought together to establish that prophetic history invariably possess the signature of Alpha and Omega.

Umi línea ohechaukáva pe ama paha aravo ha pe sellamiento umi cien cuarenta y cuatro mil rehegua oñembyaty oñemopyendávo hag̃ua pe tembiasakue profética tapiaite oguerekoha pe firma Alpha ha Omega rehegua.

Millerite history begins with the voice of the angel of Revelation ten, and ends with the same voice. September 11, 2001 begins with the first voice of Revelation chapter eighteen, and ends with the second voice of Revelation chapter eighteen. Habakkuk chapter two, begins with the voice of the watchmen, and ends with the voice of Jeremiah’s watchman. The first woe begins with Mohammed, and ends with Mohammed II. The second woe begins with the release of the four angels of Islam and ends with the restraint of Islam.

Millerita rembiasakue oñepyrũ pe ánhel Apocalipsis kapítulo diez-pegua ñe’ẽme, ha opa upeichaite ñe’ẽme. 11 jasyporundy ary 2001 oñepyrũ Apocalipsis kapítulo dieciocho ñe’ẽ peteĩháme, ha opa Apocalipsis kapítulo dieciocho ñe’ẽ mokõiháme. Habacuc kapítulo mokõi oñepyrũ ñangarekohára kuéra ñe’ẽme, ha opa Jeremías ñangarekohára ñe’ẽme. Pe ñembyasy peteĩha oñepyrũ Mahoma reheve, ha opa Mahoma II reheve. Pe ñembyasy mokõiha oñepyrũ Islam irundy ánhel jepe’ápe ha opa Islam jejokópe.

The methodology that is the latter rain is Isaiah’s “line upon line” methodology, and the lines that are brought together to identify and establish the message of the latter rain invariably contain the signature of Alpha and Omega. The first woe of Revelation chapter nine, begins with Mohammed and ends with Mohammed II. The period is divided into two types of warfare, the first being disorganized attacks upon Rome that began in earnest with Abubakar, and then a period of one hundred and fifty years where the first organized warfare of Islam was accomplished.

Pe metodología ha'éva pe ama yky rehegua ha'e Isaías “línea sobre línea” metodología, ha umi línea oñembyatyva'erã ojehechakuaa ha oñemopyenda hag̃ua pe ama yky rehegua marandu, tapiaite oguereko Alpha ha Omega rehegua techaukaha. Pe peteĩha aña guasu, Apocalipsis kapítulo nueve-pe, oñepyrũ Mohammed ndive ha opa Mohammed II ndive. Pe ára pukukue oñemboja'o mokõiichagua ñorairõme, pe peteĩha ha'évo ñorairõ vai'ỹregua Roma rehe oñepyrũ mbarete hag̃uáicha Abubakar rupive, ha upéi oúvo peteĩ periodo cien cincuenta ary pukukue, upépe oñemohu'ã Islam pegua peteĩha ñorairõ oñemohenda porãva.

The one hundred and fifty years is represented by the time prophecy of “five months”. The second woe also possesses a time prophecy which is three hundred and ninety-one years and fifteen days. Therefore, since the prophetic structure of the first and second woes identify the ending with the beginning, it contains a division between the sealing, and a specific period of time, The sealing process is represented at the beginning of the history of the first woe, and it is represented at the ending of the second woe.

Peteĩsa po suku ára oñeteĩmby pe marandu ára rehegua “po jasy”. Pe mokõiha ñembyasy avei oguereko peteĩ marandu ára rehegua ha’éva mbohapysa poapy peteĩ ary ha peteĩsa po ára. Upévare, peteĩcha pe marandu apytu’ũguapy rehegua pe ñembyasy peteĩha ha mokõiha ohechauka hag̃ua ipaha iñepyrũ ndive, oguereko peteĩ ñemboja’o pe ñemboty hag̃ua sapy’a, ha peteĩ aravo poravopyre apytépe. Pe ñemboty hag̃ua sapy’a rape ojehechauka pe ñembyasy peteĩha rembiasakue ñepyrũme, ha ojehechauka pe mokõiha ñembyasy pahápe.

What follows the sealing of verse four, in the first woe, is the “five months” (one hundred and fifty years). The five months is identified twice, once in verse five and again in verse ten. What precedes the sealing process of August 11, 1840 to October 22, 1844 in the second woe is the prophecy of the “hour, day, month, and year” (three hundred and ninety-one years and fifteen days), of verse fifteen. Together in one continuous line the fifth and sixth trumpets begin and end with an illustration of the sealing process.

Pe irundy pe ñemboty versíkulo irundy pegua rire, peteĩha ñembyasýpe, oĩ umi “po jasy” (sa’i ciento cincuenta ary). Umi po jasy oñemombe’u mokõive jey: peteĩ jey versíkulo po pe, ha ambue jey versíkulo pa pe. Umi mba’e oĩva pe ñemboty rape mboyve, ára 11 jasypoapy 1840 guive ára 22 jasypa 1844 peve, mokõiha ñembyasýpe, ha’e pe profesía “aravo, ára, jasy ha ary” rehegua (mbohapy ciento noventa y peteĩ ary ha paapy ára), versíkulo quince pegua. Oñondive peteĩ línea continua ryepýpe, pe trompéta poha ha poteĩha oñepyrũ ha opa peteĩ ta’anga rupive ohechaukáva pe ñemboty rape.

As two lines, applied “line upon line” they identify a beginning and ending marked by Mohammed the first and Mohammed the second. “Line upon line,” they identify two distinct periods in each line, that is produced by each line possessing a time prophecy. In the history of the first woe, Islam was to “hurt” Rome, and in the second woe, it was to “kill” Rome. The first woe was a warfare of spears, swords and arrows, and the second woe introduced gunpowder as the weaponry.

Mokõi línea ramo, ojeporuva “línea ári línea” ramo, ohechauka peteĩ ñepyrũ ha peteĩ paha ojehechakuaáva Mohammed peteĩha ha Mohammed mokõiha rehe. “Línea ári línea” rupive, ohechauka mokõi período iñambuéva káda línea-pe, upéva osẽgui káda línea oguerekoha peteĩ marandu ára rehegua. Peteĩha ñembyasýpe, Islam oikovaʼerã vaʼekue “ombohasa asy” Roma-pe; ha mokõiha ñembyasýpe katu, oikovaʼerã vaʼekue “ojuka” Roma-pe. Peteĩha ñembyasy vaʼekue peteĩ ñorairõ kyse puku, kyse ha huʼy rehegua; ha mokõiha ñembyasy ogueru vaʼekue pólvora tembiporu ñorairõrã ramo.

“VERSE 10. And they had tails like unto scorpions, and there were stings in their tails: and their power was to hurt men five months. 11. 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.

“VERSÍCULO 10. Ha oguereko hikuái huguái escorpión-icha, ha oĩ huguáipekuéra piku’a; ha ipoder oiko hag̃ua omoingy hag̃ua yvypórape cinco jasy pukukue. 11. Ha oreko hikuái peteĩ mburuvicha hi’árikuéra, ha’éva pe ánhel yvykua pypuku’ỹmegua, héra hebreo ñe’ẽme ha’e Abadón, ha griego ñe’ẽme katu héra hína Apolión.”

“Thus far, Keith has furnished us with illustrations of the sounding of the first five trumpets. But we must now take leave of him, and proceed to the application of the new feature of the prophecy here introduced; namely, the prophetic periods.

“Koʼág̃a peve, Keith omeʼẽ ñandéve taʼãngamýi umi po trompéta peteĩha guive pe poha peve oñehatãvo rehegua. Péro koʼág̃a tekotevẽ jaipeʼa chugui ñande rapykuéri, ha jasẽ ñañemboja hag̃ua pe mbaʼe pyahu ko profesía omoakãrapuʼãva koʼápe rehe; upéva hína, umi ára pukukue profesiagua.”

“Their Power Was to Hurt Men Five Months.—1. The question arises, What men were they to hurt five months?—Undoubtedly the same they were afterward to slay (see verse 15); ‘The third part of men,’ or third of the Roman empire,—the Greek division of it.

“Ikatupyry vaʼekue ombyaipa hag̃ua yvypórape po jasy pukukue.—1. Oñeporandu koʼápe: Mávapa umi kuimbaʼe haʼekuéra ombyaívaʼerã po jasy pukukue?—Añetehápe, umi peteĩchagua voi haʼekuéra upéi ojukávaʼerã (ehecha pe versíkulo 15); ‘Yvypórape mbohapyha pehẽngue’, térã mbohapyha pehẽngue pe império romano-gua, pe ijaʼo griego.”

“2. When were they to begin their work of torment? The 11th verse answers the question.

“2. ¿Arakaʼepa oñepyrũ vaʼerãkuri hikuái hembiapo ñembohasa asy rehegua? Pe versíkulo 11 ombohovái pe porandu.

“(1) ‘They had a king over them.’ From the death of Mohammed until near the close of the thirteenth century, the Mohammedans were divided into various factions under several leaders, with no general civil government extending over them all. Near the close of the thirteenth century, Othman founded a government which has since been known as the Ottoman government, or empire, which grew until it extended over all the principal Mohammedan tribes, consolidating them into one grand monarchy.

“(1) ‘Oreko rréi hi’ári.’ Mahoma omanóva guive, ha pe siglo pahapývo mbytépeguáicha pe siglo XIII, umi mahometano oñemboja’o opaichagua aty ha kuérape heta mburuvicha guýpe, ha ndorekói peteĩ gobierno civil guasu ojepyso hag̃ua hi’árikuéra opavave. Pe siglo XIII paha gotyo, Othman omopyenda peteĩ gobierno upéi ojekuaáva Gobierno Otomano térã imperio ramo, ha upéva okakuaa peve ojepyso hag̃ua opa umi trívu principal mahometano ári, ha ombojoaju chupekuéra peteĩ monarquía guasu añóntepe.”

“(2) The character of the king. ‘Which is the angel of the bottomless pit.’ An angel signifies a messenger, a minister, either good or bad, and not always a spiritual being. ‘The angel of the bottomless pit,’ or chief minister of the religion which came from thence when it was opened. That religion is Mohammedanism, and the sultan is its chief minister. ‘The Sultan, or grand Seignior, as he is indifferently called, is also Supreme Caliph, or high priest, uniting in his person the highest spiritual dignity with the supreme secular authority.’—World As It Is, p.361.

“(2) Mburuvicha rekove. ‘Ha’éva pe yvykua pypuku’ỹre remimbou.’ Peteĩ ángel he’ise peteĩ marandu rerahaha, peteĩ ministro, iporãva térã ivaíva, ha ndaha’éi tapia peteĩ tekove espíritu rehegua. ‘Pe yvykua pypuku’ỹre remimbou’, térã pe ministro principal pe religión ou va’ekue upégui ojepe’árõ guare. Upe religión ha’e Mahometanismo, ha pe sultán ha’e imburuvicha guasu. ‘Pe Sultán, térã pe gran Seignior, ohenóiva chupekuéra peteĩcha, ha’e avei Califa Yvatevéva, térã pa’i guasu, ombojoajúva hete rehe pe tekombo’e yvateguavéva rekate’ỹ espiritual ha pe pokatu secular yvateguáva.’—World As It Is, p.361.

“(3) His name. In Hebrew, ‘Abaddon,’ the destroyer; in Greek, ‘Apollyon,’ one that exterminates, or destroys. Having two different names in two languages, it is evident that the character, rather than the name of the power, is intended to be represented. If so, as expressed in both languages, he is a destroyer. Such has always been the character of the Ottoman government.

“(3) Héra réra. Hebréope, ‘Abaddon’, pe ñehundiha; griego-pe, ‘Apollyon’, pe oikovéva térã ombyaíva. Oguerekógui mokõi téra iñambuéva mokõi ñe’ẽme, hesakã porã pe ojehechaukaukátava ndaha’éi pe pokatu réra, síno hekove ha heko. Upéicha ramo, oñembo’éicha mokõivéva ñe’ẽme, ha’e peteĩ ñehundiha. Péichaite voi akóinte oĩ va’ekue pe gobierono otomano reko.”

“But when did Othman make his first assault on the Greek empire?—According to Gibbon, Decline and Fall, etc., ‘Othman first entered the territory of Nicomedia on the 27th day of July, 1299.’

“Ha araka’e Othman ojapo raka’e iñorairõ ñepyrũ va’ekue imperio griego rehe?—Gibbon he’iháicha, Decline and Fall, h.a., ‘Othman oike raẽ Nicomedia retãme 27 jasypokõiha árape, ary 1299-pe.’”

“The calculations of some writers have gone upon the supposition that the period should begin with the foundation of the Ottoman empire; but this is evidently an error; for they were not only to have a king over them, but were to torment men five months. But the period of torment could not begin before the first attack of the tormentors, which was, as above stated, July 27, 1299.

“Yvypóra oĩhaihára remimo’ãkue ojehupyty va’ekue pe ñemoĩ’ãgui pe ára pukukue oñepyrũva’erãha pe Tetãnguéra Otománo mburuvichakuéra renda ñemopyendápe; ha upéva katu hesakã porãha jejavy; pórke ndaha’éi añónte va’erãha oguereko hikuái peteĩ mburuvicha hi’ári kuéra, ha avei va’erãha ombohasa asy yvypórape cinco meses. Péro pe ára pukukue pe jehasa asy rehegua ndaikatúi oñepyrũ pe tormentador-kuéra peteĩha ñorairõ mboyve, upéva ha’éva, yma oje’e haguéicha, 27 de julio de 1299.”

“The calculation which follows, founded on this starting-point, was made and published in a work entitled, Christ’s Second Coming, etc., by J. Litch, in 1838.

“Pe cálculo oúva ko’ẽrõ, oñemopyenda hag̃ua ko ñepyrũha ári, ojapo ha omosarambi hag̃ua peteĩ tembiapépe hérava, Cristo Jeju Mokõiha, h.a., J. Litch rupive, ary 1838-pe.

“‘And their power was to hurt men five months.’ Thus far their commission extended, to torment by constant depredations, but not politically to kill them. ‘Five months,’ thirty days to a month, give us one hundred and fifty days; and these days, being symbolic, signify one hundred and fifty years. Commencing July 27, 1299, the one hundred and fifty years reach to 1449. During that whole period the Turks were engaged in an almost perpetual warfare with the Greek empire, but yet without conquering it. They seized upon and held several of the Greek provinces, but still Greek independence was maintained in Constantinople. But in 1449, the termination of the one hundred and fifty years, a change came, the history of which will be found under the succeeding trumpet.” Uriah Smith, Daniel and Revelation, 505–507.

“‘Ha ipoder orekóva ojapo hag̃ua vai umi kuñakarai rehe peteĩ cinco mes pukukue.’ Ko peve oñemyasãiva’ekue chupekuéra, ombohasa asy hag̃ua jepiveguáicha imondaha rupive, ha katu ndaha’éi políticamente ojuka hag̃ua chupekuéra. ‘Cinco mes,’ mbohapypa ára peteĩ mespe, ome’ẽ ñandéve cien cincuenta ára; ha ko’ã ára, ha’égui simbólicos, he’ise cien cincuenta ary. Oñepyrũvo julio 27, 1299-pe, umi cien cincuenta ary oguahẽ 1449 peve. Upe periodo pukukue javeve, umi turco-kuéra oñemoĩ peteĩ ñorairõ ha’etéva opa’ỹva ramo griego imperio ndive, ha upéicharõ jepe noñemomba’éi chupe. Ojapyhy hikuái ha oguereko heta provincia griega, ha katu upéicharõ jepe oñemantene independencia griega Constantinopla-pe. Péro 1449-pe, opaha umi cien cincuenta ary, oiko peteĩ ñemoambue, pe tembiasakue ojetopátava pe trompeta oúva guýpe.” Uriah Smith, Daniel and Revelation, 505–507.

Uriah Smith is citing Josiah Litch’s calculation of the one hundred and fifty years, which when concluded, represents a starting point for the three hundred and ninety-one year and fifteen-day prophecy in the next Trumpet. Commenting on Litch’s prediction concerning these two connected time prophecies Sister White recorded:

Uriah Smith oñe’ẽhína Josiah Litch remiandu rehe, pe papapy peteĩ ciento cincuenta ary rehegua, ha upéva oñemohu’ãvo, ohechauka peteĩ ñepyrũrã pe profesía mbohapy ciento noventa y peteĩ ary ha quince ára rehegua pe Trompéta oúva ryepýpe. Oñe’ẽvo Litch remiandu rehe ko’ã mokõi profesía ára rehegua ojoajúva rehe, Hermana White ohai va’ekue:

“In the year 1840 another remarkable fulfillment of prophecy excited widespread interest. two years before, Josiah Litch, one of the leading ministers preaching the second advent, published an exposition of Revelation 9, predicting the fall of the Ottoman Empire. According to his calculations, this power was to be overthrown . . . on the 11th of August, 1840, when the Ottoman power in Constantinople may be expected to be broken. And this, I believe, will be found to be the case.’

“Áño 1840-pe ojehu ambue profecía ñemohu’ã hechapyrãva ha omokyre’ỹ tuichaiterei pe interés. Mokõi áño mboyve, Josiah Litch, peteĩva umi tenondegua apytégui opredikáva pe mokõiha jeju, omoherakuã peteĩ ñe’ẽasa Apocalipsis 9 rehegua, opredesívo pe Imperio Otomano ho’a hag̃uáicha. Ipapapýpe he’iháicha, ko pu’aka ojeityva’erã... pe 11 jasypoapy 1840-pe, araka’eve ikatu hag̃uáicha oñeha’arõ pe pu’aka otomano Constantinopla-pe oñembyaipa hag̃ua. Ha kóva, che arovia, ojehechakuaáta añetehápe upéichaha.”

“At the very time specified, Turkey, through her ambassadors, accepted the protection of the allied powers of Europe, and thus placed herself under the control of Christian nations. The event exactly fulfilled the prediction. When it became known, multitudes were convinced of the correctness of the principles of prophetic interpretation adopted by Miller and his associates, and a wonderful impetus was given to the advent movement. Men of learning and position united with Miller, both in preaching and in publishing his views, and from 1840 to 1844 the work rapidly extended.” The Great Controversy, 334, 335.

“Pe áraite ojehechakuaáva’ekue, Turkiakuéra, hembiguái rupi, omoneĩ umi tetã mbarete joajupyréva Europa-pegua ñangareko, ha upéicha omoĩ ijehe umi tetã kristiáno poguýpe. Pe mba’e oikóva ombohovái porãite pe marandu he’íva’ekue. Ojekuaávo upéva, heta tapicha oguerovia Miller ha umi irũnguéra ojapyhyva’ekue pe marandu arandukuaa rehegua añetegua, ha peteĩ mbarete guasu oñeme’ẽ pe jeju rehegua ñemongu’épe. Kuimba’ekuéra arandúva ha yvypóra herakuã guasúva ojoaju Miller ndive, mokõivéva oporombo’évo ha omoherakuãvo hembiandu, ha 1840 guive 1844 peve pe tembiapo pya’e oñemyasãi.” The Great Controversy, 334, 335.

The first and second woes are connected by two interconnected time prophecies. The first woe, begins with an illustration of the sealing and the second woe, ends with the history of August 11, 1840 until the sounding of the seventh trumpet on October 22, 1844, which is also an illustration of the sealing. The beginning and ending bear the signature of Alpha and Omega, because, as with the history in which Christ confirmed the covenant for a week, the period is divided into two parts. The first period begins with the first Mohammed, and ends with the second Mohammed. The second period begins with “a voice from the four horns of the golden altar which is before God,” and it ends with the “voice” of Christ, swearing “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.”

Peteĩha ha mokõiha “ñembyasýpe” ojoaju mokõi profesía ára rehegua ojoajuporãva rupive. Peteĩha “ñembyasy” oñepyrũ peteĩ ta’ãngamýi rupive pe sellado rehegua, ha mokõiha “ñembyasy” opa agosto 11, 1840 guive pe trompéta poapyha ñehendu meve octubre 22, 1844-pe, upéva avei peteĩ ta’ãngamýi pe sellado rehegua. Iñepyrũ ha ipaha oguereko Alpha ha Omega firma, pórke, ojoguaháicha pe tembiasakue rehe Kristo omombarete haguépe pe ñe’ẽme’ẽ peteĩ semánape g̃uarã, pe ára pukukue oñemboja’o mokõi hendápe. Pe peteĩha ára pukukue oñepyrũ pe peteĩha Mahoma ndive, ha opa pe mokõiha Mahoma ndive. Pe mokõiha ára pukukue oñepyrũ “peteĩ ñe’ẽ osẽva umi irundy hatĩ pe altar óroguágui oĩva Tupã renondépe”, ha opa Cristo “ñe’ẽ” reheve, oñe’ẽjoávo “upe oikovéva opa ára g̃uarãre, omoheñóiva yvága, ha umi mba’e ipype oĩva, ha yvy, ha umi mba’e ipype oĩva, ha yguasu, ha umi mba’e ipype oĩva, ndaiporimo’ãvéimaha ára.”

We will continue this study in the next article.

Ñambojoapyta ko estudio pe artículo oútavape.

“Any question that Satan can arouse in the mind to create doubt in regard to the grand history of the past travels of the people of God will please his satanic majesty and is an offense to God. The tidings of the Lord’s soon coming in power and great glory to our world is truth, and in 1840 many voices were raised in its proclamation.” Manuscript Releases, volume 9, 134.

“Oimeraẽ porandu Satanás ikatúva omopuʼã akãme omoheñói hag̃ua mokõi pyʼa umi mbaʼe guasu yma guarere ojeguata hague tavayguakuéra Tupã rehegua, ombovyʼáta iñsãtãmeguápe, ha upéva hína peteĩ jepeʼa Tupã rovake. Marandu Ñandejára ou potaitéva puʼakápe ha tuicha mimbipápe ko ñande yvy ári, añete hína, ha ary 1840-pe heta ñeʼẽ oñemopuʼã ikuaaukápe hag̃ua.” Manuscript Releases, volúmen 9, 134.