When the Lord led His last-day people back to Jeremiah’s “old paths” on September 11, 2001, He had already identified the rule of the triple application of prophecy.
Ñandejára ogueru jey ramo guare Ipuévlo ára pahapegua Jeremías he’íva “tape yma guarépe” 11 jasyporundy 2001-pe, Ha’e yma guive voi ohechaukamava’ekue pe mbohapy jeporu rehegua profesía pegua.
Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. But they said, We will not walk therein. Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken. Jeremiah 6:16, 17.
Péicha he’i Ñandejára: Peñembo’y tape rupi, ha pehecha, ha pejerure umi tape yma guarévare, moõpa oĩ pe tape porã, ha peguata ipype, ha pejuhúta pytu’u pene ánga-kuérape g̃uarã. Ha ha’ekuéra he’i: Ndoroikuaaséi jaguata ipype. Avei amoĩ pende ári ñangarekohára, he’ívo: Pehendu mimby pu. Ha ha’ekuéra he’i: Ndorohenduséi. Jeremías 6:16, 17.
When the Lord returned His people to the old paths, they would find rest (the latter rain), and the watchmen were then given a trumpet message. All the prophets most perfectly identify the end of the last days, so the trumpet message of the last days would be the final trumpet, which is the seventh trumpet, which is the third woe.
Ñandejára ombojevy rire Ipuévlope tape yma guarépe, haʼekuéra ojuhúta pytuʼu (ama pyhareve riregua), ha upéi umi ñangarekohára oñemeʼẽ chupekuéra peteĩ marakañeʼẽ. Mayma proféta omombeʼu porãite umi ára pahápegua paha, upévare marakañeʼẽ umi ára pahápegua haʼe vaʼerã maraka ipaha, ha upéva haʼe pe maraka porundyha, ha upéva avei haʼe pe mbohapyha jejopy vai.
When His last-day people began to walk within the old paths, it was recognized that the characteristics of the first woe, identified a specific symbolic historical leader (Mohammed), and that the second woe, did the same thing (Osman). It was found that each of the first four trumpets also had specific symbolic leaders to identify the trumpet, and it was then recognized that Osama bin Laden was the symbolic leader of the third woe.
Umi ára pahápegua tavayguakuéra oñepyrũrõ guare oguata tape yma guarépe, ojekuaa hague pe ñembyasyrã peteĩha rekome’ẽ porã omombe’uha peteĩ mburuvicha histórico simbólico específicope (Mohammed), ha pe ñembyasyrã mokõiha ojapo hague upe mba’e avei (Osman). Ojejuhu hague avei káda peteĩ umi irundy trompéta peteĩha oguerekoha mburuvicha simbólico específico ohechauka hag̃ua pe trompétape, ha upémarõ ojekuaa hague Osama bin Laden ha’eha pe mburuvicha simbólico pe ñembyasyrã mbohapyhápegua.
Mohammed was associated with Arabia, and Osman was the symbol of the Ottoman Empire in Turkey, and Osama bin Laden represented world-wide Islamic terror, though he, as with Mohammed, was an Arabian.
Mohammed ojehe’a va’ekue Arabia rehe, ha Osman va’ekue pe símbolo Imperio Otomanopegua Turquía-pe, ha Osama bin Laden orrepresenta va’ekue pe terror islámico oikóva ko yvy ape ári pukukue, jepe ha’e, Mohammedicha avei, ha’e hague peteĩ árabe.
It was also recognized that the first woe, hurt the armies of Rome and that the second woe, killed the armies of Rome. September 11, 2001 was then recognized as the point when Islam of the third woe, hurt the army of Rome (the United States), but that at the Sunday law, it will kill the army of Rome, as the United States comes to its conclusion as the sixth kingdom of Bible prophecy, and surrenders its national sovereignty to the threefold union of the dragon, the beast and the false prophet.
Ojehechakuaa avei pe ñembyasy peteĩha ombyaíhague Roma ehérsito kuérape, ha pe ñembyasy mokõiha ojukahague Roma ehérsito kuérape. Upéi ojehechakuaa 11 jasyporundy 2001 ha’eha pe punto Islam, pe ñembyasy mbohapyha rehegua, ombyaíhague Roma ehérsito-pe (Tetã peteĩ reko Amérika), ha katu pe léi domingo-pe ojukáta Roma ehérsito-pe, Estados Unidos og̃uahẽvo ipahápe Biblia profesía rréino poteĩha ramo, ha ome’ẽvo itetã arandupy tee pe joaju mbohapyveguápe: mbói guasu, mymba, ha maranduhára japu.
It was recognized that the United States was the earth beast with two horns of power. A primary prophetic characteristic of the earth beast is that it changes from a lamb to a dragon. Prophetically horns represent strength, and the strength of the earth beast was Republicanism and Protestantism, represented as the two horns of the earth beast. But now in the last days, the two strengths of the earth beast have changed to military and economic power. On September 11, 2001 Islam of the third woe struck the earth, a symbol of the earth beast, the Pentagon, a symbol of its military might, and the Twin Towers in New York City, a symbol of its economic strength.
Ojekuaa vaʼekue Estados Unidos haʼeha pe mymba yvyguigua, mokõi hatĩ ipuʼakáva reheve. Peteĩ mbaʼe tenonderã profétikova pe mymba yvyguigua rehegua hína oñemoambueha peteĩ ovecha raʼy-gui peteĩ dragón-pe. Profétikamente umi hatĩ ohechauka mbarete, ha pe mymba yvyguigua mbarete vaʼekue haʼe vaʼekue Republicanismo ha Protestantismo, oñerrepresentáva mokõi hatĩ ramo pe mymba yvyguigua rehe. Péro koʼág̃a, umi ára pahápe, umi mokõi mbarete pe mymba yvyguigua rehegua oñemoambue peteĩ puʼaka militar ha peteĩ puʼaka económica-pe. 11 jasyporundy 2001-pe Islam, pe mbohapyha ñembyasy guasu rehegua, oinupã pe yvy, peteĩ símbolo pe mymba yvyguigua rehegua, pe Pentágono, peteĩ símbolo ipuʼaka militar rehegua, ha umi Mokõi Torre Kuéra Nueva York Táva-pe, peteĩ símbolo imbarete económica rehegua.
When it was also recognized that the beginning history of the first woe, and the ending history of the second woe, both presented an illustration of the sealing of the one hundred and forty-four thousand, it was recognized that at the arrival of the third woe, when the great buildings of New York were brought down, it was identified that the sealing process of the one hundred and forty-four thousand had began.
Ha ojekuaa avei kuri pe ñepyrũ rembiasakue pe peteĩha ai rehegua, ha pe paha rembiasakue pe mokõiha ai rehegua, mokõivéva opresenta hague peteĩ ta’anga pe ñeñemohu’ã rehegua umi cien cuarenta y cuatro mil rehe, upérõ ojekuaa porã kuri pe mbohapyha ai og̃uahẽvo, araka’e pe umi óga kakuaa New York-pegua oñemboguejy, upéva ohechauka hague oñepyrũma hague pe proceso de sellamiento umi cien cuarenta y cuatro mil rehe.
“Now comes the word that I have declared that New York is to be swept away by a tidal wave? This I have never said. I have said, as I looked at the great buildings going up there, story after story, ‘What terrible scenes will take place when the Lord shall arise to shake terribly the earth! Then the words of Revelation 18:1–3 will be fulfilled.’ The whole of the eighteenth chapter of Revelation is a warning of what is coming on the earth. But I have no light in particular in regard to what is coming on New York, only that I know that one day the great buildings there will be thrown down by the turning and overturning of God’s power. From the light given me, I know that destruction is in the world. One word from the Lord, one touch of his mighty power, and these massive structures will fall. Scenes will take place the fearfulness of which we cannot imagine.” Review and Herald, July 5, 1906.
“¿Aipo pe ñe’ẽ che amombe’u vaekue he’íva Nueva York ojeity hag̃uáicha peteĩ y guasu pochy reheve? Kóva araka’eve nda’éi. Ha’e vaekue, ama’ẽvo umi óga tuichaitereíva oñemopu’ãva upépe, piso ári piso, ‘Mba’eichaitépa umi mba’e vaiete oikótava Ñandejára opu’ã vove omyengovia hag̃ua ko yvy peteĩ kyhyje guasúpe! Upéramo oñekumplíta umi ñe’ẽ Apocalipsis 18:1–3-pe.’ Pe kapítulo 18 pukukue Apocalipsis-pe ha’e peteĩ ñe’ẽmondo yvy ári oútava rehegua. Péro ndaipóri chéve tesape añetehápe mba’épa oútava Nueva York rehe, peteĩ mba’e añónte aikuaa: peteĩ ára umi óga tuichaitereíva upépe oñembotýta yvýre Tupã pu’aka ojere ha ojerejey rupi. Pe tesape oñeme’ẽva chéve rupi, aikuaa ñehundi oĩha ko yvy ape ári. Peteĩ ñe’ẽnte Ñandejáragui, peteĩ pokomi añoite ipu’aka mbarete guasúgui, ha ko’ã tetãygua aty guasu oñehundíta. Oikóta umi mba’e ikyhyjeitéva ndajaikuaáiva mba’éichapa ikatu ñamoñe’ẽ hag̃ua.” Review and Herald, July 5, 1906.
The “destruction that is in the world,” is the character of Islam, for its character is represented as Apollyon and Abaddon in chapter nine, verse eleven of Revelation.
“Ñehundi oĩva ko yvy ape ári” ha’e Islam reko, pórke iñakãrapu’ã ojehechauka hag̃ua Apolión ha Abadón ramo Apocalipsis capítulo porundyve, versículo once-pe.
And they had a king over them, which is the angel of the bottomless pit, whose name in the Hebrew tongue is Abaddon, but in the Greek tongue hath his name Apollyon. Revelation 9:11 (NINE ELEVEN).
Ha oguereko hikuái peteĩ mburuvicha hi’ári, ha’éva pe yvykua pypuku’ỹre rembiguái yvágagua; héra hebreo ñe’ẽme ha’e Abadón, ha griego ñe’ẽme katu héra ha’e Apolión. Apocalipsis 9:11 (NUEVE ONCE).
The meaning of the name, or character, of the king that rules Islam, both in Hebrew and Greek, as represented by the two names is “death” and “destruction,” which arrived on September 11, 2001, when the great buildings of New York were thrown down. At that point, Revelation chapter eighteen, verses one through three began to be fulfilled.
Pe téra, térã, réra, oisãmokóva Islam-pe, hebreo ha griego-pe, ojehechauka hag̃ua umi mokõi téra rupive, ha’e “mano” ha “ñehundi”, ha upéva og̃uahẽkuri jasyporundy 11, 2001-pe, umi tuichaitereíva óga New York-pegua oñembotyryrýramo guare. Upe jave oñepyrũkuri oñekumpli hag̃ua Apocalipsis kapítulo dieciocho, versículos peteĩ guive mbohapy peve.
It was recognized that the first mention of the wild man of Islam in the book of Genesis used the Hebrew word for the “wild Arabian ass,” which was translated in the verse as a “wild man.” The symbol of Islam is the horse family, and in Revelation chapter nine, it was also represented as a warhorse. Upon the sacred charts of Habakkuk, that God’s people had been informed “should not be altered,” Islam was also represented by the war horses.
Ojehechakuaa pe ñe’ẽpy peteĩha kuimbaʼe ka’aguygua Islam rehegua, Génesis kuatiápe, oipuruhague pe ñe’ẽ hebreo he’iséva “mburika ka’aguygua arábigo”, ha upéva oñembohasa hag̃ua pe versíkulope “kuimbaʼe ka’aguygua” ramo. Islam símbolo ha’e pe familia kavaju rehegua, ha Apocalipsis kapítulo nueve-pe avei oñerrepresenta vaʼekue kavaju ñorairõrã ramo. Umi ta’anga marangatu Habacuc reheguápe, Tupã tavayguakuéra oñemomarandu hague “ndaikatúi oñemoambue”, Islam avei oñerrepresenta vaʼekue umi kavaju ñorairõrã rupive.
And the angel of the Lord said unto her, Behold, thou art with child, and shalt bear a son, and shalt call his name Ishmael; because the Lord hath heard thy affliction. And he will be a wild man; his hand will be against every man, and every man’s hand against him; and he shall dwell in the presence of all his brethren. Genesis 16:11, 12.
Ha Ñandejára ánhel he’i chupe: Máina, nde rye guasu, ha reiméta peteĩ ta’ýrape, ha rembohérata héra Ismael; Ñandejára ohendúgui nde jehasa asy. Ha’e katuta peteĩ kuimba’e ka’aguygua; ipo opuʼãta opa kuimbaʼe rehe, ha opa kuimbaʼépe ipo opuʼãta hese; ha oikóta opa ijoykeʼy kuéra renondépe. Génesis 16:11, 12.
The first mention of the birth of Ishmael was associated with a “restraint,” which became a primary symbol associated with Islam.
Pe mención peteĩha Ismael ñemoñare rehegua oñembojoaju vaʼekue peteĩ “restricción” rehe, upéva oiko hag̃ua peteĩ símbolo tenondegua oñembojoajúva Islam rehe.
Now Sarai Abram’s wife bare him no children: and she had an handmaid, an Egyptian, whose name was Hagar. And Sarai said unto Abram, Behold now, the Lord hath restrained me from bearing: I pray thee, go in unto my maid; it may be that I may obtain children by her. And Abram hearkened to the voice of Sarai. Genesis 16:1, 2.
Ha Sarai, Abram rembireko, ndoguerahái chupe mitã; ha oreko vaʼekue peteĩ tembiguái kuña Egiptogua, héra Agar. Ha Sarai heʼi Abrampe: Ehecha koʼág̃a, Ñandejára chejoko ani hag̃ua amemby. Ajerure ndéve, eike che rembiguái rendápe; ikatu hag̃uáicha upéva rupi areko mitã chugui. Ha Abram ohendu Sarai ñeʼẽ. Génesis 16:1, 2.
In the very same first mention of Islam, as represented by the birth of Ishmael, submission is emphasized. The concept of submission is fundamental to the religion of Islam. The word “Islam,” is derived from two Arabic words, “salaam,” which means “peace”, and “aslama,” which means “to submit” or “surrender”. Islam teaches that believers should submit their will to the will of Allah (God) in all aspects of life. Once Sarah realized she had made a bad decision by encouraging Abraham to take Hagar and produce Ishmael she got permission from Abraham to treat Hagar harshly, causing Hagar to flee from the home of Abraham. There she received a message from the angel.
Pe peteĩchaiténte ñemombe’u peteĩha Islam rehegua, ojehechaukaháicha Ismael ñemoñarepyre rehe, oñemomba’e guasu ñemoĩme guýpe. Pe ñemoĩme guýpe rehegua ñeimo’ã ha’e peteĩ mba’e iñimportantevéva Islam jeroviápe. Pe ñe’ẽ “Islam” ou mokõi ñe’ẽ árabe-gui, “salaam”, he’iséva “py’aguapy”, ha “aslama”, he’iséva “ñemoĩ guýpe” térã “ñeme’ẽ”. Islam ombo’e umi ogueroviáva omboja hag̃ua hembipota Allah rembipotára (Tupã) opavave mba’épe tekovépe. Sara oikuaávo ojapo hague peteĩ mba’e vai omokyre’ỹvo Abraham-pe oguereko hag̃ua Hagar ha omoheñói hag̃ua Ismael, ohupyty Abraham-gui permíso ojapo asy hag̃ua Hagar rehe; upéva rupi Hagar okañy Abraham rógagui. Upépe ha’e ohupyty peteĩ marandu ánhel-gui.
But Abram said unto Sarai, Behold, thy maid is in thy hand; do to her as it pleaseth thee. And when Sarai dealt hardly with her, she fled from her face. And the angel of the Lord found her by a fountain of water in the wilderness, by the fountain in the way to Shur. And he said, Hagar, Sarai’s maid, whence camest thou? and whither wilt thou go? And she said, I flee from the face of my mistress Sarai. And the angel of the Lord said unto her, Return to thy mistress, and submit thyself under her hands. And the angel of the Lord said unto her, I will multiply thy seed exceedingly, that it shall not be numbered for multitude. And the angel of the Lord said unto her, Behold, thou art with child, and shalt bear a son, and shalt call his name Ishmael; because the Lord hath heard thy affliction. And he will be a wild man; his hand will be against every man, and every man’s hand against him; and he shall dwell in the presence of all his brethren. Genesis 16:6–12.
Ha Abram he’i Sarai-pe: “Kóina ne rembiguái oĩ nde pópe; ejapo hese reipotaháicha.” Ha Sarai ojejopy vai ramo hese, ha’e okañy ipúva-gui. Upéi Tupã Ñandejára remimbou ojuhu chupe peteĩ yvu ypýpe desiértope, pe yvu oĩva tape Shur gotyo. Ha he’i chupe: “Agar, Sarai rembiguái, moõguipa reju, ha moõpa rehóta?” Ha’e katu he’i: “Che akañy che jára Sarai rovagui.” Ha Tupã Ñandejára remimbou he’i chupe: “Ejevýke nde járape, ha eñemoĩ ipoguýpe.” Avei Tupã Ñandejára remimbou he’i chupe: “Ambohetaitereíta nde ñemoñare, ha ndaikatumo’ãi oñepapa heta iterei rupi.” Ha Tupã Ñandejára remimbou he’i chupe: “Kóina, reime hyeguasúma, ha reiméta peteĩ ra’y; ha rembohérata héra Ismael; Tupã Ñandejára ohendúgui nde jehasa asy. Ha’e katu kuimba’e ka’aguyguáicha; ipo opu’ãta opavave rehe, ha opavave po opu’ãta hese; ha oikóta opa ijoyke’ykuéra renondépe.” Génesis 16:6–12.
The restraint of Islam, the “submission” that represents the character of the religion of Islam, and the role of Islam are all in the first mention of Ishmael, and represent the prophetic DNA of the Islam represented by the three woes of Revelation. Once the Lord brought His people to Jeremiah’s old paths they also recognized that the “four winds” that are held in check by the four angels of Revelation chapter seven, are specifically the four winds of Islam.
Islam rembiguái, pe “ñemomirĩ” ohechaukáva pe religión Islam rekopy, ha pe tembiaporã oguerekóva Islam, opavave oĩ Ismael ñeñemboypygua peteĩha mención-pe, ha ohechauka pe ADN profético pe Islam rehegua ojehechaukáva mbohapy ñembyasýpe Apocalipsis-pe. Ñandejára ogueru rire Itavayguakuérape Jeremías tape yma guarépe, ha’ekuéra avei ohechakuaa vaekue umi “irundy yvytu” ojokóva irundy ánhel Apocalipsis kapítulo siete-pe, ha’eha específicamente umi irundy yvytu Islam rehegua.
“Angels are holding the four winds, represented as an angry horse seeking to break loose and rush over the face of the whole earth, bearing destruction and death in its path.” Manuscript Releases, volume 20, 217.
“Umi ánhel ojejokóva hína irundy yvytu, ojehechaukáva peteĩ kavaju pochýramo oñeha’ãva ojei hag̃ua, ha pya’e hag̃ua ohasa opa yvy ape ári, ogueraha hag̃ua tapépe ñehundi ha mano.” Manuscript Releases, volumen 20, 217.
The “angry horse” of Islam that is also the “four winds” that are “restrained” while the sealing of the one hundred and forty-four thousand is accomplished, bear “death and destruction” (Abaddon and Apollyon) in their “path.” Just as the restraint placed upon Hagar, placed that prophetic attribute into the symbol of Islam, the four winds and the angry horse are both restrained, and with that fact in place it was recognized that the beginning of the first woe, identifies a restraint upon Islam as represented by Abubakar’s historical command.
Pe “kavaju pochy” Islam rehegua, ha avei umi “irundy yvytu” oĩva “jejoko” guýpe, ojejapopa aja pe peteĩ sientokuarenta y irundy mil ñesẽrã, ogueru “mano ha ñehundi” (Abaddon ha Apollyon) ij “rape” rupi. Ojejokoháicha Hagar-pe, omoĩ vaʼekue pe mbaʼe ypykue maranduhára rehegua pe taʼãnga Islam-pe, umi irundy yvytu ha pe kavaju pochy mokõivéva oĩ jejoko guýpe; ha upéva oñemoĩ porã rire, ojekuaa kuri pe ñepyrũha pe peteĩha guaʼu, ohechauka hag̃ua oĩha peteĩ jejoko Islam ári, ojehechaukaháicha Abubakar ñeʼẽmondo ymaguare rupive.
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 oñeñeẽ chupekuéra ani hag̃ua ombyai yvyra rogue yvýpe, ni mba’e hovy, ni peteĩ yvyramáta; ha katu umi kuimba’e añónte ndorekóiva Tupã sellorã ijyvágare. Apocalipsis 9:4.
Line upon line, the beginning of the second woe, which in the triple application of the three woes is placed over the beginning of the first woe, identifies a release of the four angels, who in the verse represents the release of Islam’s second great jihad.
Línea sobre línea, o inicio do segundo ai, que na aplicación tripla dos tres ais se sitúa sobre o inicio do primeiro ai, identifica unha liberación dos catro anxos, os cales no versículo representan a liberación da segunda gran xihad do islam.
Saying to the sixth angel which had the trumpet, Loose the four angels which are bound in the great river Euphrates. Revelation 9:14.
He’ívo pe sexto ánhelpe, pe oguerekóvape pe trompéta: Epoi umi irundy ánhel, oñeñapytĩva pe ysyrýpe guasúpe Éufrates. Apocalipsis 9:14.
It was therefore understood that at the beginning of the third woe, Islam would be both released and restrained, which is the very testimony of Sister White.
Upévare ojeikuaa vaekue mbohapyha ñembyasyrã ñepyrũme Islam oñemosãsoha ha avei ojejokoháta, ha upéva hína pe Sister White testimonio tee.
“At that time, while the work of salvation is closing, trouble will be coming on the earth, and the nations will be angry, yet held in check so as not to prevent the work of the third angel. At that time the ‘latter rain,’ or refreshing from the presence of the Lord, will come, to give power to the loud voice of the third angel, and prepare the saints to stand in the period when the seven last plagues shall be poured out.” Early Writings, 85.
“Upérõ guive, pe tembiapo ñepysyrõ rehegua oñembotývo, jehasa asy oúta yvy ári, ha tetãnguéra ipochýta, upéicharõ jepe ojejokóta ani hag̃ua ojoko pe tembiapo mburuvichaapyha ángel rehegua. Upe jave pe ‘ama riregua,’ térã pytu’u pyahu Ñandejára renondégui, oúta ome’ẽ hag̃ua pu’aka pe ñe’ẽ hatãva mburuvichaapyha ángel reheguápe, ha ombosako’i hag̃ua umi marangatu ikatu hag̃uáicha oĩ mbarete pe ára umi siete plaga pahague oñeñohẽtahápe.” Early Writings, 85.
When the historical record of Islam was investigated it was found that the warfare and accomplishments of Arabic Islam of the first woe, is understood by Islam as “the first great jihad”, and that the warfare of the Ottoman Empire that began when the four angels were loosed is understood by Islam as “the second great jihad”. In agreement with the triple application Islam believes the third and last great jihad, began on September 11, 2001. As William Miller once wrote, “History and prophecy, doth agree.”
Ojehesa’ỹvo Islam rembiasakue ypýpe, ojehechakuaa umi ñorairõ ha jehupytykue Islam árabepegua pe ñembyasy peteĩhágui, Islam omyesakãha “pe yvy tuichavéva peteĩha jihad” ramo; ha pe ñorairõ Imperio Otomanopegua oñepyrũva’ekue umi irundy ánhel ojeheja jave, Islam omyesakãha “pe mokõiha yvy tuichavéva jihad” ramo. Oñemoĩporãvo pe mbohapy jeporu rehe, Islam oguerovia pe mbohapyha ha pahaitéva jihad oñepyrũ hague 11 jasyporundy 2001-pe. William Miller ohai haguéicha yma, “Tembiasakue ha profesía, oñemoĩ peteĩ ñe’ẽme.”
The “line upon line” application of a release and simultaneous restraint as represented by laying the beginning prophetic line of the first and second woes, over one another, was perfectly confirmed by the Spirit of Prophecy, and immediately after Islam struck on September 11, 2001 President George W. Bush placed a world-wide restraint upon Islam by initiating his war on terror. The simultaneous releasing and restraining of the “angry horse” of Islam was confirmed by the Bible, the Spirit of Prophecy, and also history.
Pe jevy rehegua “línea ári línea” jeporu, peteĩ ñemosãsõ ha peteĩ joko ojoajúva peteĩchaite, ojehechaukaháicha oñemoĩvo peteĩ ári ambue pe línea profética ñepyrũgua pe peteĩha ha mokõiha mba’easy guasu rehegua, ojehechauka porãite kuri Espíritu de Profecía rupive; ha Islam oinupã rire 11 jasyporundy ary 2001-pe, Mburuvicha guasu George W. Bush omoĩ Islam ári peteĩ joko opavave yvy ape ári, omoñepyrũvo iñorairõ terrorismo rehe. Pe ñemosãsõ ha joko ojoajúva peteĩchaite pe “kavaju pochy” Islam rehegua oñemohenda porã kuri la Biblia rupive, Espíritu de Profecía rupive, ha avei tembiasakue rupive.
Those who “follow the Lamb” back to the Millerite old paths find the “rest,” which is the latter rain, that Sister White identifies begins when the nations are angered, yet held in check, as they were on September 11, 2001.
Umi “osegíva pe Cordero”-pe ojevýva hag̃ua umi tape ymaguare Millerista-pe ojuhu pe “pytu’u”, ha’éva pe ama pytãkue paha, pe Hermana White omombe’úva oñepyrũha umi tetãnguéra ipochývo, jepe upéva oñembokojopy jave, oiko haguéicha 11 jasyporundy 2001-pe.
“At that time, while the work of salvation is closing, trouble will be coming on the earth, and the nations will be angry, yet held in check so as not to prevent the work of the third angel. At that time the ‘latter rain,’ or refreshing from the presence of the Lord, will come, to give power to the loud voice of the third angel, and prepare the saints to stand in the period when the seven last plagues shall be poured out.” Early Writings, 85.
“Upérõ pe tiémpope, pe tembiapo ñepysyrõ rehegua oñemboty aja, jehasa’asy oúta yvy ári, ha umi tetãnguéra ipochyta, upéicharõ jepe oñeñangarekóta hesekuéra ani hag̃ua ojoko mbohapyha ánhel rembiapo. Upérõ pe ‘ama pahápegua,’ térã pytu’u pyahu Ñandejára renondégui, ou hag̃ua ome’ẽ hag̃ua pokatu mbohapyha ánhel ñe’ẽ hatãme, ha ombosako’i hag̃ua umi imarangatúva ikatu hag̃uáicha oñembo’y pe ára umi siete plaga paha oñehykýita jave.” Early Writings, 85.
Those who “follow the Lamb” back to the Millerite old paths find the “rest,” which is the latter rain, that Sister White identifies begins when the mighty angel of Revelation eighteen descended on September 11, 2001.
Umi “osegui pe Cordero” ojevyvo hag̃ua umi tape yma guare Millerita-kuérape ojuhu pe “pytu’u”, ha’éva pe ama pyhareve paha, Sister White omombe’úva oñepyrũ hague pe ánhel mbarete Apocalipsis 18-pe oñemboguejy ramo guare 11 jasyporundy ary 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.
“Oký ára paha hoʼa hag̃ua Tupã retayguakuéra ári. Peteĩ ánhel ipoderóso oguejyta yvágagui, ha opa yvy henyhẽta hesakã hag̃ua iglória reheve.” Review and Herald, 21 jasyrundy 1891-pe.
That mighty angel descended when the buildings of New York were thrown down, the sealing of the one hundred and forty-four thousand began, and the latter rain began to sprinkle. Those who were led back to Jeremiah’s old paths, and found the “rest,” which is the latter rain, then recognized that Isaiah’s “rest and refreshing,” was also the latter rain, but it was also an identification of the test which on September 11, 2001 confronted God’s people, and especially the “scornful men” who “ruled Jerusalem”. They came to understand that the test was twofold, for it represented the message of Islam of the third woe, and just as importantly, it represented the biblical methodology that established the message of the latter rain.
Pe ánhel ipu’akapáva oguejy ramo guare, táva New York pegua óga guasukuéra oñembyaírõ guare, oñepyrũ pe sellamiento umi cien cuarenta y cuatro mil rehegua, ha pe ama riregua oñepyrũ oñysỹi. Umi oñemotenondéva ojevy hag̃ua Jeremías tape yma guarépe, ha ojuhúva pe “pytu’u”, ha’éva pe ama riregua, upérõ oikuaa Isaías “pytu’u ha ñembopy’aguapy” rehegua ha’eha avei pe ama riregua; ha katu avei upéva ha’e peteĩ jehechauka pe prueba rehegua, pe 11 jasyporundy ary 2001-pe ombohováiva Tupã tavayguápe, ha ko’ýte umi “kuimba’e puka reheguápe” “oguerekóva Jerusalén sãmbyhy”. Oikuaa hikuái pe prueba mokõiháicha hague, pórke ohechauka Islam marandu pe mbohapyha ñembyasy guasu rehegua, ha avei, peteĩchante iñimportánteva, ohechauka pe metodología bíblica omopyendáva pe marandu ama riregua rehegua.
To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear. But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken. Wherefore hear the word of the Lord, ye scornful men, that rule this people which is in Jerusalem. Isaiah 28:12–14.
Ha’e he’i va’ekue chupekuéra: Kóva hína pe pytu’u, peme’ẽ hag̃ua pytu’u pe ikane’õvape; ha kóva hína pe ñembopy’aguapy. Upéicharõ jepe, ndojapysakái hikuái. Ha Ñandejára ñe’ẽ oiko chupekuéra hag̃ua tembiapoukapy ári tembiapoukapy, tembiapoukapy ári tembiapoukapy; línea ári línea, línea ári línea; ko’ápe michĩmi ha pépe michĩmi; ikatu hag̃uáicha oho, ho’a hapykuépe, oñembyai, oñemoñuhã, ha ojeguereko hag̃ua. Upévare, pehendúke Ñandejára ñe’ẽ, peẽ kuimba’e ñembohoryháva, pejopýva ko tetãygua oĩva Jerusalénpe. Isaías 28:12–14.
Walking in the old paths allowed God’s last day people to then see that the parable of the ten virgins, which “illustrates the experience of the Adventist people,” was to be repeated “to the very letter,” during the sealing time of the one hundred and forty-four thousand. The testimony of the history where the parable was first fulfilled identified that Habakkuk chapter two was directly connected with and part of the parable. Therefore the “debate” of Habakkuk two represented the test of the rest and refreshing that the scornful men refused to hear. As faithful Bible students continued to investigate the old paths, they realized that not only was the parable of the ten virgins, and Habakkuk two, the same prophecy, but so too was Ezekiel chapter twelve.
Tapeguata yma guarépe oguata haguére, Tupã ára pahapegua tavayguakuérape opermiti upéi ohechakuaa hag̃ua umi diez virgen parábola, “ohechauka hag̃ua pe Adventista tavaygua rembiasakue,” ojerejey vaʼerãha “katueteite pe letra rupi,” pe sellamiento ára pukukue umi cien cuarenta y cuatro mil rehe. Pe testimonio pe tembiasakue rehegua, upépe pe parábola oñekumpli raẽ hague, ohechauka Habacuc kapítulo mokõi oñembojoajuha directamente ha oikeha pe parábola ryepýpe. Upévare pe “debate” Habacuc mokõiguápe orrepresenta pe prueba pe descanso ha refrescamiento rehegua umi kuimbaʼe ñembohoryha nohenduséivaʼekue. Umi estudiante fielkuéra la Biblia rehegua oseguírõ guare ohesaʼỹijo tape yma guarépe, oikuaa hikuái ndahaʼeiha añónte umi diez virgen parábola ha Habacuc mokõi pe profecía peteĩcha, ha upéicha avei Ezequiel kapítulo doce.
“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, 393.
“Peteĩ parte Ezequiel profecíagui avei oiko vaʼekue mbarete ha konsuélo yvypórape g̃uarã: ‘Upéi Jehová ñeʼẽ ou chéve, heʼívo: Yvypóra raʼy, mbaʼépa upe ñeʼẽnga peiporúva Israel retãme, pejehápe: Ohasa meme ára, ha opa visión ndojehupytýi? Erese chupekuéra upévare: Péicha heʼi Ñandejára Jehová.... Hiʼag̃uimbaitéma umi ára, ha ojehupytýta opa visión.... Che añeʼẽta, ha upe ñeʼẽ che haʼétava oikóta; ndopytamoʼãvéima oñembotapykue hag̃ua.’ ‘Israel róga heʼi: Pe visión haʼe ohecháva niko hetaiterei ára rire guarã, ha haʼe oprofetisa umi ára mombyrygua rehe. Upévare ere chupekuéra: Péicha heʼi Ñandejára Jehová; Ndaipytamoʼãvéima oñembotapykue hag̃ua peteĩve che ñeʼẽ, síno upe ñeʼẽ che haʼéva oikóta.’ Ezequiel 12:21–25, 27, 28.” The Great Controversy, 393.
The period of the sealing of the one hundred and forty-four thousand, as represented by the Advent movement of 1840 to 1844, represents the period of time in the last days, when “the effect of every vision” “shall come to pass.” The prophetic history of the first woe, laid upon the prophetic history of the second woe, identifies the prophetic history of the third woe, which is the prophetic history of the sealing of the one hundred and forty-four thousand. It is also the history of 1840 to 1844. It is also the history where the work of the messenger who prepares the way for the Messenger of the Covenant is accomplished. It is the history where the two horns of the earth beast go through a transition from the sixth unto the “eighth” that “is of the seven”. It is the history where the two prophets are slain in the street, in chapter eleven of Revelation.
Pe ára oñesella haguã umi cien cuarenta y cuatro mil, oñerepresentáva pe movimiento adventista rupive 1840 guive 1844 peve, ohechauka pe ára paha rupi pe tiémpo, upépe “opa visión rembiapo” “oikóta”. Pe tembiasakue profético pe peteĩha aipoasy rehegua, oñemoĩvo pe mokõiha aipoasy rehegua tembiasakue profético ári, oikuaauka pe mbohapyha aipoasy rehegua tembiasakue profético, ha upéva hína pe tembiasakue profético pe sello rehegua umi cien cuarenta y cuatro mil-pe. Upéva avei hína pe tembiasakue 1840 guive 1844 peve. Upéva avei hína pe tembiasakue ojejapohápe pe tembiapo pe maranduhára ombosako’íva tape pe Maranduhára del Pacto-pe g̃uarã. Upéva hína pe tembiasakue umi mokõi hatĩ mymba yvy guigua ohasa jave peteĩ jehasa pe sexto guive pe “octavo” peve, ha’éva “umi siete apytégui”. Upéva hína pe tembiasakue umi mokõi proféta oñejuka hápe pe tape mbytépe, Apocalipsis capítulo once-pe.
Just as significant though, is the fact that because God’s word never fails, in conjunction with the principle that all the prophets are speaking more of the last days than any other period, on September 11, 2001 the “prophetic days are at hand” where the “words that” God has spoken “will come to pass,” and “it shall be no more prolonged.”
Upéicha avei iñimportánte pe añetegua, Ñandejára ñe’ẽ araka’eve ndojejavyi hag̃uare, ha oñondive pe principio opavave proféta oñe’ẽha hetave umi ára paháre oimeraẽ ambue ára rangue, pévare 11 jasyporundy 2001-pe “umi ára profétika oguahẽma”, upépe “umi ñe’ẽ” Ñandejára he’iva’ekue “oikóta”, ha “ndaha’evéima oñembotapykueterei hag̃ua.”
The rebellion of 1863 assigned Laodicean Adventism to wander in the wilderness until they were all dead. The Lord returned to that history on September 11, 2001 as He had done with ancient Israel at Kadesh.
Pe opu’ãiva’ekue 1863-pe omoĩ Adventismo Laodiceagua toguata hag̃ua desiérto rupi opa peve omanombaite. Ñandejára ojevy jey upe tembiasápe 11 jasyporundy 2001-pe ojapohaguéicha Israel yma guarépe Cades-pe.
The first visit to Kadesh produced the rebellion of the ten spies, and brought the time of wandering in the wilderness. At the end of the forty years, they returned to Kadesh, and it was there that Moses struck the Rock a second time and was prevented from entering into the Promised Land, but they went in with Joshua. September 11, 2001, identifies the last generation, and God will no longer prolong His Word.
Pe jevy peteĩha Cadespe omoheñói pe opuʼã opaichagua rehegua umi diez espía, ha ogueru pe ára ojeguata hag̃ua desiértope. Umi cuarenta ary pahávo, haʼekuéra ojeyvy Cadespe, ha upépe Moisés oinupã pe Ita peteĩ jeyve ha oñembotove chupe oike hag̃ua pe Yvy Oñemeʼẽvape; upéicharõ jepe, haʼekuéra oike Josué ndive. 11 jasyporundy 2001 ohechauka pe generación paha, ha Tupã ndoipyso moʼãvéima Iñeʼẽ.
We will address this fact in the next article.
Ñamyesakãta ko mba’e añetéva pe artíkulo oúvape.
“The history of the wilderness life of Israel was chronicled for the benefit of the Israel of God to the close of time. God’s dealings with the wanderers of the desert in all their marchings to and fro, in their exposure to hunger, thirst, and weariness, and in the striking manifestations of his power for their relief, are a divine parable, fraught with warning and instruction for his people in all ages. The varied experience of the Hebrews was a school of preparation for their promised home in Canaan. God would have his people in these last days review with humble hearts, and teachable spirits, the fiery trials through which ancient Israel passed, that they may be instructed in their preparation for the heavenly Canaan.
“Israel rekove ñu rupi oiko vaʼekue desiértope oñemoĩ kuatiápe Tupã Israel rehehápe iporã hag̃uáicha pe ára paha peve. Tupã ojapo vaʼekue umi oguata asýva desiérto rupi ndive, opaite iñeguata ha ijerére, iñembyahýipe, ijuheýipe ha ikaneʼõme, ha umi jehechauka mbarete porãite iñepytyvõrã, haʼe peteĩ ñeʼẽnga Tupãgui, henyhẽva ñemomarandúgui ha mboʼepýgui heta ára pukukue hag̃ua hembiguáipe g̃uarã. Umi hebréokuéra rembiasakue opaichagua haʼe vaʼekue peteĩ mboʼehao oñembosakoʼi hag̃ua hóga oñepromete vaʼekuépe Canaánpe g̃uarã. Tupã oipota heta koʼã ára pahápe itavayguakuéra ohecha jey pyʼa mirĩ ha espíritu oñemboʼekuaasévape umi jehasa asy hendýva rupi ohasa vaʼekue Israel yma guare, ikatu hag̃uáicha oñemboʼe hag̃ua iñembosakoʼípe pe Canaán yvagapeguápe g̃uarã.”
“The rock which, smitten by the command of God, sent forth its living waters, was a symbol of Christ, smitten and bruised that by his blood a fountain might be prepared for the salvation of perishing man. As the rock had been once smitten, so Christ was to be ‘once offered, to bear the sins of many.’ But when Moses rashly smote the rock at Kadesh, the beautiful symbol of Christ was marred. Our Saviour was not to be sacrificed a second time. As the great offering was made but once, it is only necessary for those who seek the blessings of his grace to ask in Jesus’ name,—to pour forth the heart’s desires in penitential prayer. Such prayer will bring before the Lord of hosts the wounds of Jesus, and then will flow forth afresh the life-giving blood, symbolized by the flowing of the living water for thirsting Israel.
“Pe ita, Ñandejára mandádo rupive oñenupãva ha osẽ hag̃ua chugui y yvágagua oikovéva, vaʼekue peteĩ símbolo Cristo rehegua, oñenupã ha oñembyai hag̃uáicha ikangy ruguy rupive oñembosakoʼi hag̃ua peteĩ yvu oúva salvación-rã yvypóra oñehundíva peguarã. Pe ita oñenupã hague peteĩ jeýnteháicha, upéicha avei Cristo vaʼerã kuri ‘oñemeʼẽ peteĩ jeýnte, ogueraha hag̃ua heta angaipa.’ Péro Moisés pyʼaro vai reheve oñenupã jey rupi pe ita Kades-pe, pe símbolo porãite Cristo rehegua oñembyaipa. Ñande Salvador ndovaʼerãi kuri ojesakrifika mokõi jey. Pe jeikuaveʼẽ guasu ojejapo hague peteĩ jeýnte rupi, umi ohekáva ivendisión itaʼyrã porã rehegua peguarã tekotevẽnte ojerure Jesús rérape,—tohenohẽ ikorasõ rembipota ñemboʼe ñembyasy reheve. Péicha pe ñemboʼe oguerúta Ñandejára de los ejércitos renondépe Jesús herida-kuéra; ha upérõ osẽta jey pyahu hag̃uáicha pe tuguy omeʼẽva tekove, ojehechauka vaʼekue pe y oikovéva osyryrýva rupive Israel ijuhéivape g̃uarã.”
“Only by living faith in God, and humble obedience to his commands, can man hope to meet the divine approval. On the occasion of that mighty miracle at Kadesh, Moses, wearied with the continual murmuring and rebellion of the people, lost sight of his Almighty Helper; he heeded not the command, ‘Speak ye unto the rock, and it shall give forth its waters;’ and without the divine strength he was left to mar his record with an exhibition of passion and human weakness. The man who should, and might have stood pure, firm, and unselfish to the close of his work, was overcome at last. God was dishonored before the congregation of Israel, when he might have been honored, and his name glorified.
“Peteĩ jerovia oikovéva añoite Tupãre, ha iñeʼẽrendúvo ñemomirĩme hembiapoukapykuérape, ikatu yvypóra ohaʼarõ og̃uahẽ hag̃ua pe Tupã omoneĩ hag̃uáme. Upe milágro tuichaite oikovaʼekuépe Cades-pe, Moisés, ikaneʼõgui tavayguakuéra ñemurmura ha puʼakaʼỹme opuʼãmemegui, ndohechavéimarõ guare Ipytyvõhára Ipuʼakapavẽvape; nohendúi pe tembiapoukapy heʼíva: ‘Peñeʼẽ pe ita guasupe, ha omeʼẽta y’;’ ha pe mbarete Tupãgui oúvaʼỹre, ojeheja chupe ombyai hag̃ua hembiasakue peteĩ pyʼaro ha yvypóra kangy rehechauka rupive. Pe kuimbaʼe opytavaʼerã ha ikatúva opyta ipotĩ, mbarete ha ijeheguieteʼỹ hag̃uáme hembiapo paha peve, ipahápe ogana chupe upe mbaʼe. Tupã oñemotĩ Israel aty renondépe, ikatuhápe raʼe oñemombaʼe, ha héra oñemombaʼeguasu.”
“The judgment immediately pronounced against Moses was most cutting and humiliating,—that he with rebellious Israel must die before crossing the Jordan. But shall man assert that the Lord dealt severely with his servant for that one offense? God had honored Moses as he had honored no other man then living. He had vindicated his cause again and again. He had heard his prayers, and had spoken with him face to face, as a man speaketh with a friend. Just in proportion to the light and knowledge which Moses had enjoyed, was his criminality increased.” Signs of the Times, October 7, 1880.
“Pe juicio oñembojeroviáva pya’e Moisés rehe ha’e vaekue peteĩ mba’e hasyetereíva ha omoñemomirĩva, —ha’e, Israel opu’ãva ndive, omanova’erãha Jordán mboyve ohasa hag̃ua. Péro piko yvypóra he’íta Ñandejára ojapo hague ivaíva hembiguái rehe upe peteĩ mba’e vai rehe añónte? Tupã omomba’eguasu Moiséspe ambue kuimba’épe omomba’eguasu’ỹ haguéicha upe jave oikovévape. Ha’e oñemoĩ porãjey chupe heta jeýma. Ohendu vaekue iñembo’e, ha oñe’ẽ hendive tova ombohovái tova, peteĩ kuimba’e oñe’ẽháicha iñirũnga ndive. Pe tesakã ha pe kuaapy Moisés oreko hagueichaite, upéicha avei tuichave vaekue hembiapo vai.” Signs of the Times, October 7, 1880.