Islam of the third woe arrived into prophetic history on September 11, 2001, and it was immediately restrained. At that time the latter rain began to fall, but it was “measured”.
Pe mbohapyha aña rasy rehegua Islam oike marandu profético rembiasakuepe 11 jasyporundy 2001-pe, ha pya’e ojejoko. Upérõ okývo oñepyrũ pe ama pyhareve pahague, ha katu “oñemedi”.
In measure, when it shooteth forth, thou wilt debate with it: he stayeth his rough wind in the day of the east wind. By this therefore shall the iniquity of Jacob be purged; and this is all the fruit to take away his sin; when he maketh all the stones of the altar as chalkstones that are beaten in sunder, the groves and images shall not stand up. Yet the defenced city shall be desolate, and the habitation forsaken, and left like a wilderness: there shall the calf feed, and there shall he lie down, and consume the branches thereof. When the boughs thereof are withered, they shall be broken off: the women come, and set them on fire: for it is a people of no understanding: therefore he that made them will not have mercy on them, and he that formed them will show them no favour. And it shall come to pass in that day, that the Lord shall beat off from the channel of the river unto the stream of Egypt, and ye shall be gathered one by one, O ye children of Israel. And it shall come to pass in that day, that the great trumpet shall be blown, and they shall come which were ready to perish in the land of Assyria, and the outcasts in the land of Egypt, and shall worship the Lord in the holy mount at Jerusalem. Isaiah 27:6–13.
Pe medída, oñemosẽ jave, nde reñorairõta hendive; haʼe ojoko yvytu hatãva pe ára yvytu kuarahyresẽgua. Upévare, péicha oñemopotĩta Jacob rembiapo vai; ha kóva hína opa hiʼa ombogue hag̃ua ipekádo; haʼe ojapo vove altar ita kuéra opavave itakýcha oñembojaʼóva ha oñemopẽmbáva, umi kaʼaguasu marangatu ha taʼanga kuéra ndopytamoʼãi oñemboʼýva. Upéicharõ jepe, pe táva oñemoʼãva opytáta nandi, pe renda ojeikohague ojehejapyréta ha opytáta desiértoicha; upépe pe vaka raʼy okarúta, ha upépe oñeno hag̃ua, ha hoʼúta hiʼakãrakã kuéra. Ha hiʼyrakuéra ipirupa vove, oñekytĩta; umi kuña ou ha ohapy chupekuéra; pórke haʼe kuéra peteĩ tetã aranduʼỹva; upévare pe ojapóva chupekuéra ndoporiahurerekomoʼãi hesekuéra, ha pe omoheñóiva chupekuéra ndohechamoʼãi hesekuéra mbaʼeve porã. Ha oikóta upe árape, Ñandejára ombyatýta ysyry rape guive peteĩ Egypto ysyry peve, ha peẽ penembyatýta peteĩteĩ, Israel raʼy kuéra. Ha oikóta upe árape, pe turu guasu oñembopúta, ha oúta umi omanombapotáva Asiria retãme, ha umi oñemosẽva Egipto retãme, ha omombaʼeguasúta Ñandejárape pe yvyty marangatúpe Jerusalénpe. Isaías 27:6–13.
The “day of the east wind” identifies the arrival of the latter rain, and also Islam of the third woe. It also marks the beginning of the history where the “iniquity of Jacob is purged.” The day of the east wind arrived on September 11, 2001, and at that point the judgment of the living commenced. The judgment of the living is the closing work of the third angel, and it is there that the removal of the sins of the one hundred and forty-four thousand began. That is what Isaiah means when he wrote, “By this.”
Pe “ára yvytu kuarahyresẽgua” ohechauka og̃uahẽha ama pyhareve pahápeguáva, ha avei Islam mbohapyha ñembyasýva guigua. Avei omarkaha pe tembiasakue ñepyrũ, upépe “Jacob rembiapo vai oñemopotĩ” hag̃ua. Pe ára yvytu kuarahyresẽgua og̃uahẽkuri 11 jasyporundy ary 2001-pe, ha upe jave oñepyrũ pe oikovéva kuéra jehuskaha. Pe jehuskaha oikovéva kuérape ĝuarã ha’e pe tembiapo pahaguéva mbohapyha ánhel rehegua, ha upépe oñepyrũkuri oñemboguejy hag̃ua angaipa peteĩ sua irundy pa irundy mil rehegua. Upéva hína he’iséva Isaías ohai ramo guare: “Kóva rupive.”
The words leading up to, “By this,” are, “In measure, when it shooteth forth, thou will debate with it: he stayeth his rough wind in the day of the east wind.” “By this,” is identifying the specific testing truths that purge the sin from those represented as Jacob. Those truths include the event (9/11), which marks the arrival of the latter rain. Those truths include the definition of the latter rain as “a message,” and the “message” is Islam. It includes the truth that “the east wind” is Islam of the third Woe, and it includes the prophetic characteristic of Islam’s subsequent restraint (stayeth).
Pe’ẽnguéra omotenondéva, “Kóva rupive”, ha’e: “Ha’e ojapo hague jave hi’a peteĩ medida-pe, nde reñomongetáta hendive; ojoko yvytu hatãva ára yvytu kuarahyresẽgua-pe.” “Kóva rupive” ohechauka umi añetegua eha’ãrõ rehegua específico omopotĩva angaipa umi ojehechaukávagui Jacob ramo. Umi añetegua oikehyepýpe pe mba’e oikóva (9/11), omarkáva ama pyhareve pahague oguahẽha. Umi añetegua oikehyepýpe avei ama pyhareve pahague ñeñemyesakã ramo “ peteĩ marandu”, ha pe “marandu” ha’e Islam. Oike avei pe añetegua “yvytu kuarahyresẽgua” ha’eha Islam pe mbohapyha Aiko Vai gua, ha oike avei Islam jejokopyre upe riregua heko marangatuháicha profético (ojokóva).
The test itself is represented by the “debate,” which began on September 11, 2001. Jeremiah, when representing the first disappointment, was counseled to “return” unto God and separate the precious from the vile. The “fruit” of the testing message produces two classes of worshippers.
Pe prueba voi ojehechauka pe “debate” rupive, oñepyrũ vaʼekue 11 de septiembre de 2001-pe. Jeremías, ohechaukávo pe primera desilusión, oñemomarandu vaʼekue “ojevy hag̃ua” Tupã rendápe ha oñembojaʼo hag̃ua pe iporãva pe ivaívagui. Pe “fruto” pe marandu prueba rehegua oguenohẽ mokõi clase omombaʼeguasúva.
The judgment of the foolish is represented as “when he maketh all the stones of the altar as chalkstones that are beaten in sunder, the groves and images shall not stand up.” Isaiah is referencing the pronouncement against those who turn things upside down in chapters twenty-eight and twenty-nine. They are those who cannot understand the sealed book. The work (fruit) of the wicked is to be esteemed as potter’s clay.
Umi itavýva oñerrepresenta kóicha: “haʼe ojapóramo opa itá altarpegua yvyra hũicha ojepe’áva’ekueicha, ka’aguy marangatu ha ta’ãngamýi ndoñembo’ýmo’ãi.” Isaías oñe’ẽhína pe ñe’ẽmondo rehe umi mba’e ombojere vaívarã capítulos mokõipa poapy ha mokõipa porundy-pe. Ha’ekuéra hína umi ndaikatúiva ontende pe kuatiañe’ẽ oñembotyva’ekue. Pe tembiapo (hi’a) umi iñañáva mba’éva’erã oñeñandu ñai’ũ kambuchi apoha mba’éicha hag̃uáicha.
Therefore, behold, I will proceed to do a marvellous work among this people, even a marvellous work and a wonder: for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid. Woe unto them that seek deep to hide their counsel from the Lord, and their works are in the dark, and they say, Who seeth us? and who knoweth us? Surely your turning of things upside down shall be esteemed as the potter’s clay: for shall the work say of him that made it, He made me not? or shall the thing framed say of him that framed it, He had no understanding? Isaiah 29:14–16.
Upévare, péina, che ajapóta ko tetãygua apytépe peteĩ tembiapo hechapyrã ha ñemondýiva; ha umi iñarandúva arandu opaíta, ha umi iñakãguapýva kuaapy okañýta. Ñandejára tojao umi oheka hypy hag̃ua okañy hag̃ua chugui ikonsého, ha hembiapo oĩ pytũmbýpe, ha he’i: Mávapa ore recháta? ha mávapa ore kuaáta? Añetehápe, pene rembojere vai opa mba’e oñemomorãta ñai’ũ ñemboykejaha mba’éicha; piko pe tembiapo he’íta pe ojapóvare: Nde nde che apo’ỹre? térã pe mba’e oñembohekova’ekue he’íta pe omoheñóivare: Ha’e ndorekói arandu? Isaías 29:14–16.
The work of the wicked will be as potter’s clay, and in chapter twenty-seven their work is portrayed in a similar fashion, as chalkstones that are beaten asunder. Chalk or potter’s clay is easily beaten into powder, and the symbol of the work of making “all the stones of the altar as chalkstones that are beaten in sunder,” and including the work of tearing down “the groves and images,” so that they “shall not stand up,” is the work represented by the reformation of king Josiah. In the final revival and reformation, represented by the reformation of Josiah, the Adventist corporate structure will be desolate, for “the defenced city shall be desolate, and the habitation forsaken, and left like a wilderness.” All their works, meaning the thousands of churches, schools, colleges, universities, hospitals and office buildings around the world, will be prophetically beaten into worthless powder.
Umi iñañáva rembipokuékue oikóta ñai’ũ ñembiporurãicha, ha mokõipa poapyha kapítulope hembiapo ojehechauka upéicha avei, ita kalko’ỹicha oñembyaitépe oñembyai hag̃uáicha. Ita kalko térã ñai’ũ ñembiporurã oñembyai hag̃uáicha pya’e oñemongu’ietévo ku’i hag̃uáicha, ha pe símbolo he’íva ojapoha “opa umi altar rehegua ita ita kalko’ỹicha oñembyaíva mokõi hag̃uáicha”, ha oike avei pe tembiapo omboguejývo “umi ka’aguy atyha ha ta’anga kuéra”, ikatu hag̃uáicha “ndoñembo’yvéi”, ha’e pe tembiapo ojehechaukáva mburuvicha guasu Josías ñemoambue pyahúpe. Pe pahápe oikótava ñemyasãi ha ñemoambue pyahupe, ojehechaukáva Josías ñemoambue pyahúpe, pe Adventista atyguasu reko yvypóra rembiasakue opytáta nandi ha oñehundi hag̃uáicha, pórke “pe táva oñembotatypyréva opytáta nandi, ha pe tenda oñeikohápe ojehejáta, ha opytáta ñu hag̃uáicha.” Opa hembiapokue, he’iséva umi miles de tupao, mbo’ehao, colegio, universidad, hospital ha oficina róga opa rupi ko yvy ape ári, profétikamente oñembyaitéta ku’i hag̃ua, mba’evete hag̃uáicha.
The membership will also be desolate, for those “people of no understanding” will be as “withered” “boughs” that “shall be broken off” “and set on fire,” for “he that made them will not have mercy on them, and he that formed them will show them no favor.”
Pe membresiakuéra avei oikotáta ñembyahýi ha ñehundipe, pórke umi “tavayguakuéra arandu’ỹva” ha’éta “takã” “ipy’arangúva”icha, “oñembokéva” ha “ojehapy hag̃ua tatápe,” pórke “upe ojapóva’ekue chupekuéra ndorekomo’ãi poriahuvereko hesekuéra, ha upe omoheñóiva’ekue chupekuéra ndohechaukamo’ãi chupekuéra mba’eveichagua pytyvõ porã.”
When the separation that is accomplished by the testing message is complete, the second voice of Revelation chapter eighteen, calls God’s other flock out of Babylon, for in that day “it shall come to pass” “that the great trumpet shall be blown, and they shall come which were ready to perish in the land of Assyria, and the outcasts in the land of Egypt, and shall worship the Lord in the holy mount at Jerusalem.”
Pe ñemboja’o ojejapóva pe marandu jehechapy rehegua rupive oñemohu’ã vove, pe mokõiha ñe’ẽ Apocalipsis kapítulo 18-pe ohenói Tupã aty ambuépe osẽ hag̃ua Babiloniágui; upe ára “oikóta” “pe turu tuicha oñembopúta, ha oumbaitéta umi hi’aguĩma va’ekue oñehundi hag̃ua Asiria retãme, ha umi oñemosẽva Egipto retãme, ha omomba’ẽta Ñandejárape pe yvyty marangatu Jerusalénpe.”
The passage (Isaiah twenty-seven, verses eight through thirteen) we are considering, identifies the prophetic history that began on September 11, 2001, and illustrates the testing and purification of those who will ultimately call God’s other flock out of Babylon. The opening verses of the same chapter, identify a song that is to be sung during that very history.
Pe pasáhe (Isaías mokõipa poapy, umi versíkulo ocho guive trece peve) ñahesa’ỹijóva, ohechauka pe tembiasakue profétika oñepyrũva’ekue 11 jasyporundy ary 2001-pe, ha oikuaauka pe ñeha’ã ha ñemopotĩ umi tapicha ipahápe ohenóitava Tupã aty ambuéva osẽ hag̃ua Babilóniagui. Umi versíkulo ñepyrũrã upe capítulo-pe voi, ohechauka peteĩ purahéi oñepurahéiva’erãha upe tembiasakue ajaite.
In that day sing ye unto her, A vineyard of red wine. I the Lord do keep it; I will water it every moment: lest any hurt it, I will keep it night and day. Fury is not in me: who would set the briers and thorns against me in battle? I would go through them, I would burn them together. Or let him take hold of my strength, that he may make peace with me; and he shall make peace with me. He shall cause them that come of Jacob to take root: Israel shall blossom and bud, and fill the face of the world with fruit. Hath he smitten him, as he smote those that smote him? or is he slain according to the slaughter of them that are slain by him? Isaiah 27:2–7.
Upéva árape pepurahéi chupe: “Peteĩ parral pyta porãva”. Che, Ñandejára, añangareko hese; amohe’õta chupe opa áraite: ani hag̃ua avave ojapo vai hese, añangarekóta hese pyhare ha ára. Pochy ndaipóri chepype: máva piko omoĩta che rovái ñuatĩ ha ñana hatĩ ñorairõme? Ahasáta hi’ári kuéra, ahapýta chupekuéra oñondivepa. Térã tojapyhy che mbarete rehe, hag̃ua ojapo py’a guapy chendive; ha ojapóta py’a guapy chendive. Ha’e ojapóta umi ouva’ekue Jacob-gui oñembohapóvo; Israel ipotýta ha hokýta, ha omyenyhẽta yvy ape ári yva reheve. ¿Oinupãpa chupe, oinupã haguéicha umi oinupã va’ekuépe chupe? térã ¿ojejukápa chupe, umi ojejuka va’ekue ha’e rupi jejukahaicha? Isaías 27:2–7.
The song of the vineyard is the song that first identifies God’s people as a vineyard which He had loved and cared for. It then presents a promise of acceptance for any who would wish to take hold of Christ’s righteousness. It then identifies the promise of the outpouring of the Holy Spirit, represented by two phases of rain. The first phase of rain brings the blossoms and buds to life, and the second phase fills the earth with fruit.
Pe viñedo purahéi ha’e pe purahéi tenonderã ombojekuaáva Tupã retãyguakuérape peteĩ viñedo ramo, Ha’e ohayhu ha oñangarekova’ekue hese. Upéi ohechauka peteĩ ñe’ẽme’ẽ ojejapyhy hag̃ua umi oipotávape Cristo tekojoja. Upéi omombe’u pe ñe’ẽme’ẽ Espíritu Santo ñehẽ hag̃ua rehegua, ojehechaukáva mokõi ama renda rupive. Pe peteĩha ama renda omoingove jey umi poty ha yvoty ra’ỹi, ha pe mokõiha omyenyhẽ ko yvy yvakuéra reheve.
The song of the vineyard is the song that identifies the period of time when God is passing by a former chosen people, while entering into covenant with a new chosen people. Verses eight and onward, are simply repeating and enlarging upon the opening verses of the chapter. The first verse of the chapter identifies the same event that is identified as the “day of the east wind” in verse eight.
Pe parral rehegua purahéi ha’e pe purahéi ohechauka porãva pe aravo ha ára Tupã ohasa hag̃uére peteĩ tetã yma ojeporavopyréva ykére, aja oike hag̃ua ñe’ẽme’ẽme peteĩ tetã pyahu ojeporavopyréndi. Umi versíkulo poapy guive tenonderã gotyo, ha’eño hína oje’e jey ha oñembotuichave hag̃ua pe capítulo ñepyrũme he’íva. Pe capítulo peteĩha versíkulo ohechauka pe tembiapo peteĩchaitéva upe ojeheróva “kuarahyresẽ yvytu ára” versíkulo poapýpe.
In that day the Lord with his sore and great and strong sword shall punish leviathan the piercing serpent, even leviathan that crooked serpent; and he shall slay the dragon that is in the sea. Isaiah 27:1.
Upe árape Ñandejára ikyse hasýva, tuicháva ha mbaretévape okastigáta Leviatánpe, mboi oikevaíva; heẽ, Leviatánpe, mboi karẽme; ha ojukáta mbói guasúpe oĩva yguasúpe. Isaías 27:1.
The dragon is Satan, but in a secondary sense it was pagan Rome.
Pe dragón ha’e Satanás; ha peteĩ sentido mokõihápe katu, ha’e va’ekue Róma pagana.
“Thus while the dragon, primarily, represents Satan, it is, in a secondary sense, a symbol of pagan Rome.” The Great Controversy, 439.
“Upévare, pe dragón, tenonderãite, ohechauka hag̃ua Satanás-pe, ha katu, mokõiha sentido-pe, ha’e peteĩ símbolo Roma pagana rehegua.” The Great Controversy, 439.
The ten kings of pagan Rome, in chapter seven of Daniel, and in chapter twelve of Revelation represent the ten kings of Revelation seventeen–in the last days.
Umi diez ruvicha mburuvichaguasu Róma pagãgua, Daniel capítulo siete-pe, ha Apocalipsis capítulo doce-pe ohechauka umi diez ruvicha mburuvichaguasúpe Apocalipsis diecisiete-peguáva—umi ára pahápe.
“Kings and rulers and governors have placed upon themselves the brand of antichrist, and are represented as the dragon who goes to make war with the saints—with those who keep the commandments of God and who have the faith of Jesus.” Testimonies to Ministers, 38.
“Mburuvichakuéra ha mburuvicha guasu ha governadór-kuéra omoĩ hi’ári antikristo marca, ha ojehechauka chupekuéra dragón ramo oho hag̃uáicha omongu’e ñorairõ umi santo-kuéra ndive—umi oñongatúva Tupã mandamiénto ha oguerekóva Jesús jerovia.” Testimonies to Ministers, 38.
Verse one of Isaiah 27 is identifying the beginning of the judgment of the dragon, which began at the day of the east wind, on September 11, 2001. The judgment of the kings of the earth, and their globalist merchant partners, is accomplished when the financial structure of the earth is destroyed by an “east wind”, in the midst of the “seas”.
Isaías 27 pe peteĩha versíkulo ohechauka mboyve guive pe dragón ñembojovake ñepyrũ, oñepyrũva’ekue pe yvytu kuarahyresẽgua árape, 11 jasyporundy ary 2001-pe. Yvy ruvicha kuéra ñembojovake, ha umi iñirũnguéra ñemuha globalista, oñemohu’ã jave pe yvy viru rehegua apopyrã oñehundi peteĩ “yvytu kuarahyresẽgua” rupive, umi “yguasu” mbytépe.
For, lo, the kings were assembled, they passed by together. They saw it, and so they marvelled; they were troubled, and hasted away. Fear took hold upon them there, and pain, as of a woman in travail. Thou breakest the ships of Tarshish with an east wind. Psalms 48:4–7.
Péina, ehe, mburuvichakuéra oñembyaty, ohasávo oñondive. Ohechávo upéva, ohecharamói; oñembopy’aju, ha pya’e ojei. Kyhyje ojapyhy chupekuéra upépe, ha mba’asy, kuña imembýva rasyháicha. Nde remopẽ Tarsis pegua ygakuéra yvytu kuarahyresẽgua reheve. Salmos 48:4–7.
Isaiah chapter twenty-seven, verses one through seven, is repeated and enlarged upon in verses eight through thirteen. It identifies that in “the day of east wind” the kings and merchants of the earth are going to be confronted with fear, and their fear escalates through history from that point onward. That fear identifies the illogical and hasty movements of the progressive globalists of planet earth ever since September 11, 2001, as they push their agenda further and more aggressively, than what would be logically expected. Satan, and his representatives, for the merchants and kings of the earth (the globalists), as symbols of the dragon, know their time is short.
Isaías capítulo veintisiete, versículos uno al siete, oñembojey ha oñembotuicha hag̃ua umi versículos ocho al trece-pe. Upéva ohechauka “yvytu kuarahyresẽgua ára” jave, yvy ruvicha guasu ha ñemuhára kuéra ojetopataha kyhyjépe, ha ikyhyje okakuaave historia pukukue jave upégui guive. Upe kyhyje ohechauka umi movimiento ndaikatúiva oñentende porã ha pya’eiterei rehegua umi globalista progresivo kuéra ko yvy ape ári ojapóva opa ára guive 11 de septiembre de 2001, omotenondévo hikuái hembiapoukapy mombyryvévo ha mbaretevévo pe ikatúva ojaha’arõ lógica rupive. Satanás, ha umi hembiguái, umi ñemuhára ha yvy ruvicha guasu kuéra rehehápe (umi globalista), mbói guasu símbolo ramo, oikuaa hi’ára mbykyha.
Therefore rejoice, ye heavens, and ye that dwell in them. Woe to the inhabiters of the earth and of the sea! for the devil is come down unto you, having great wrath, because he knoweth that he hath but a short time. Revelation 12:12.
Upévare pevy’a, yvága, ha peẽ peikóva pype. ¡Ai umi oikóva yvy ári ha yguasu ári! Anígui Aña oguejy pene rendápe pochy eterei reheve, oikuaágui oguerekoha mbykyeterei ára. Apocalipsis 12:12.
The day of the east wind, that produced the economic crisis in 2001, that has only gotten worse, no matter what the globalist media attempts to claim, is the issue that confronts the world at the point when the dragon knows his time is short. He then escalates his movements for control of the entire earth, and he does so when “Woe” (the third Woe) is brought upon “the inhabiters of the earth and sea.”
Pe ára yvytu kuarahyresẽguigua, omoheñóiva’ekue pe apañuãi ekonomiko ary 2001-pe, ha upe guive oñembyaive hag̃uánte, taha’e ha’éva pe medio globalista ojaposeva’erã he’i hag̃ua, ha’e pe mba’e oñembohováiva ko yvy ape ári upe punto-pe pe dragón oikuaávo hi’ára mbykymaha. Upérõ ha’e ombohetave iñemongu’e oguereko hag̃ua control opaite yvy ári, ha ojapo upéva upe “Ay” (pe mbohapyha Ay) oguerúramo “umi yvy ha yguasu rehegua oikóva” ári.
The arrival of Islam of the third Woe (the east wind), on September 11, 2001, produced an economic disaster that has forced the globalists to accelerate their efforts to force a one world government upon planet earth. Yet Islam continues to fulfill its role. Perhaps the most serious revelation of Islam as a symbol of Bible prophecy is found in the first reference to Islam.
Mbohapy Islam, pe ñembyasýi mbyapyha guasu rehegua (yvytu kuarahyresẽgua), 11 jasyporundy 2001-pe, ogueru peteĩ sarambi ekonomiko ojerurétava umi globalista-kuérape ombopya’e hag̃ua hembiapo ikatu hag̃uáicha ombojerovia ko yvy ape ári peteĩ tetãnguéra rembiayhu peteĩ año. Upéicharõ jepe, Islam osegi omohu’ã hembiaporã. Ikatu hag̃uáicha, pe jehechauka ivaivéva ha iñimportantetéva Islam rehegua peteĩ símbolo profesía bíblica rehegua ojejuhu pe ñe’ẽrã peteĩha oñeñe’ẽhápe Islam rehe.
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 remimbou he’i chupe: Péina ápe, nde rye guýpe reikóma, ha reiméta peteĩ mitãkuimba’e, ha remoĩta héra Ismael; Ñandejára ohendúgui ne jehasa asy. Ha’e katu kuimba’e ñarõta; ipo opuʼãta opavave rehe, ha opavave po opuʼãta hese; ha ha’e oikóta opa ijoykeʼykuéra renondépe. Génesis 16:11, 12.
God’s Word never fails. As Islam continues to produce pain as a woman in travail, some who might even accept that Islam is identified in Bible prophecy, have not yet wrapped their mind around the obvious fact in the two verses. Some might understand that it is Islam that brings every man on planet earth together in order to oppose a common enemy, and this is of course true. Yet the last phrase in the verse is the more serious truth. The world was shaken by September 11, 2001, and it has recently been shaken again by this year’s October 7 attack of Hamas against Israel. But no one is willing to see that the spirit of warfare and sudden destruction is “in the presence of all” of Ishmael’s brethren.
Ñandejára Ñe’ẽ araka’eve ndojehecháiva. Islam osegi oguenohẽ hag̃ua mba’asy kuña imembýta hag̃uáicha, oĩ umi ikatúva jepe omoneĩ Islam ojehechakuaa hag̃ua Biblia marandu hag̃uame, ndohupytýi gueteri iñakãme pe añetegua hesakã porãva umi mokõi versíkulope. Oĩ ikatúva oikũmby Islamha upe ombyatyva opa kuimba’épe ko yvy ape ári oñemoĩ hag̃ua peteĩ enemigo común rehe, ha upéva añetehápe añete. Ha upéicharõ jepe, pe ñe’ẽ paha pe versíkulope oĩva hína pe añetegua ipohýiveha. Arapy tuicha oñemongu’e va’ekue 11 jasyporundy 2001-pe, ha ko’ág̃aite oñemongu’e jey ko arýpe 7 jasypa ataque Hamas ojapova’ekue Israel rehe rupi. Péro avave ndipotáiva ohecha pe ñorairõ espíritu ha ñehundi pya’eha oĩha “opavave renondépe” Ismael joyke’y kuéra apytépe.
What kind of destruction will be carried out when there is a surprise attack carried out by such Islamic nations as Saudi Arabia, the United Arab Emirates, Qatar, Kuwait, Brunei and Bahrain? The spirit of Ishmael is in “all his brethren,” and the warfare that has so far been produced with the third Woe from countries such as Afghanistan or Iraq, will be quite different when the prophecy of Ishmael is fully fulfilled. How many nuclear bombs does Pakistan have?
Mbaʼeichagua ñehundi ojejapóta oikóramo peteĩ ñorairõ ñepyrũ sapyʼagua ojejapóva koʼã tetã islámicogua rupive, haʼeháicha Arabia Saudita, Emiratos Árabes Unidos, Catar, Kuwait, Brunéi ha Bahréin? Ismael espíritu oĩ “opa itevýpe”, ha pe ñorairõ koʼág̃a peve osẽva Mbohapyha ¡Ay! rehegua tetãnguéraicha Afganistán térã Irak guive, iñambuetéta eterei Ismael profesía oñemoañetémbávo. Mbovy bomba nuclear oguereko Pakistán?
The prophetic characteristic of Islamic warfare as demonstrated in the first and second Islamic Woes is sudden, surprise attacks. Are there enough finances in the affluent Islamic nations to secretly secure or produce weaponry that would be more sophisticated, and lethal, than fuel laden jets, car bombs, burning tires, rape and knives? Is God’s Word to be believed?
Pe ñorairõ tekove marandu rehegua ñorairõ islámico rehegua, ojehechaukaháicha peteĩha ha mokõiha ñembyasýpe islámicope, ha’e hína ojeity hag̃ua sapy’aitépe, ñemondýipe, ha ñeñuhã hag̃uáicha. ¿Oĩpa heta viru umi tetã islámico ipirapire hetávape ikatu hag̃uáicha ñemiguápe ojeguereko térã ojejapo hag̃ua armamento iporãve ha ivaivéva jejuka rehe, umi avión henyhẽva combustible-gui, umi bomba mba’yrumýpe, umi neumático hapyva, violación ha kysekuéra-gui? ¿Ikatúpa ojerovia Ñandejára Ñe’ẽ rehe?
All the jewels of Miller’s dream become testing truths in the last days, if nothing more than the reality that those truths have been rejected and prophecy identifies they will be restored. But some of those jewels, such as the work of Christ in the heavenly sanctuary and Islam of the third Woe, identify predictions that are fulfilled only in the very last days. One represents the work of Christ in the Most Holy Place, certainly a present testing truth, and the other identifies the message of the Midnight Cry, which again is a present testing truth.
Mayma Miller kerayvokuepegua opavave oiko añetegua ombohasáva araka’e paha árape, ndaha’éiramo jepe mba’eve ambuéva, añetegua umi añetegua oñemboyke hague ha profesía ohechauka hag̃ua oñemyatyrõ jeýta. Péro oĩ umi joya apytépe, Cristo rembiapo pe santuario yvagapegua ryepýpe ha Islam mbohapyha Aikóramo guareicha, ohechaukáva marandu oñembotýva añetehápe umi ára pahaite-pe año. Peteĩva oñete Cristo rembiapo pe Tenda Marangatuvévape, añetehápe peteĩ añetegua ombohasáva ko árape; ha ambue katu ohechauka Pyhare Mbyte Sapy’a guasu marandu, upéva avei peteĩ añetegua ombohasáva ko árape.
The thread that weaves together the Millerite movement and the time of the end in 1989, which in turn introduces the movement of the one hundred and forty-four thousand, is the “seven times,” that was Miller’s first jewel and the first to be set aside as Adventism left the old paths. One hundred and twenty-six years from the rebellion of 1863, to the time of the end in 1989, represents the “seven times.” The twenty-five hundred and twenty was divided into two periods of twelve hundred and sixty, and a tenth or a tithe of twelve hundred and sixty, is one hundred and twenty-six. The stone the builders rejected is so long that it connects the first and last movements of the three angels. In so doing it identifies that the truth of the “seven times” is also a present testing truth, and that it is the truth that becomes no longer simply the foundation stone, but the head of the corner.
Pe hilo ombojoajúva pe movimiento Millerita ha pe ára paha guive 1989-pe, ha upéva avei omoñepyrũva pe movimiento peteĩciento cuarenta y cuatro mil rehegua, ha’e pe “siete tiempos”, ha’éva kuri Miller joya peteĩha ha pe peteĩha oñemboykéva Adventismo ohejávo umi tape yma guaréva. Ciento veintiséis ary, pe ñepu’ãgui 1863-pe guive pe ára paha peve 1989-pe, ohechauka pe “siete tiempos”. Pe mokõi mil quinientos veinte oñemboja’o mokõi períodope, peteĩ mil doscientos sesenta ha peteĩ mil doscientos sesenta, ha peteĩ décima térã peteĩ diezmo peteĩ mil doscientos sesenta-gui ha’e ciento veintiséis. Pe ita umi omopu’ãva omboykéva ipukueterei ha ombojoaju hag̃ua umi movimiento peteĩha ha paháva umi mbohapy ánhel rehegua. Péicha ojapóvo, ohechauka porã pe añetegua “siete tiempos” rehegua ha’eha avei peteĩ añetegua ko ág̃a rupi ojehechaukáva ha ojeprobarãva, ha ha’eha pe añetegua ndaha’éivéimava añoite pe ita pyenda, síno pe akã ita esquina rehegua.
We will now leave off our consideration of the increase of knowledge in the Millerite movement, represented by the Ulai River vision in the book of Daniel and turn our attention to the vision of the Hiddekel River, that represents the increase of knowledge, in the movement of the one hundred and forty-four thousand.
Ko’ág̃a jahejátama ñane jesareko pe arandu hetave hag̃ua pe movimiento millerita-pe, ojehechaukáva pe visión Ysyrýi Ulái rehegua libro de Daniel-pe, ha ñamoĩta ñane atención pe visión Ysyrýi Hiddekel reheguáre, ohechaukáva pe arandu hetave hag̃ua, pe movimiento umi cien cuarenta y cuatro mil-pe.
We will begin next by considering the four generations of Adventism that span the one hundred and twenty-six years from 1863 to 1989.
Upéi ñañepyrũta ñahesa’ỹijóvo irundy generación Adventismo rehegua, ojepysóva cien veintiséis ary pukukue 1863 guive 1989 peve.
We will start that study in the next article.
Ñañepyrũta upe jehesa’ỹijo ambue artíkulope.
And it came to pass in the sixth year, in the sixth month, in the fifth day of the month, as I sat in mine house, and the elders of Judah sat before me, that the hand of the Lord God fell there upon me. Then I beheld, and lo a likeness as the appearance of fire: from the appearance of his loins even downward, fire; and from his loins even upward, as the appearance of brightness, as the colour of amber. And he put forth the form of an hand, and took me by a lock of mine head; and the spirit lifted me up between the earth and the heaven, and brought me in the visions of God to Jerusalem, to the door of the inner gate that looketh toward the north; where was the seat of the image of jealousy, which provoketh to jealousy. And, behold, the glory of the God of Israel was there, according to the vision that I saw in the plain. Then said he unto me, Son of man, lift up thine eyes now the way toward the north. So I lifted up mine eyes the way toward the north, and behold northward at the gate of the altar this image of jealousy in the entry. He said furthermore unto me, Son of man, seest thou what they do? even the great abominations that the house of Israel committeth here, that I should go far off from my sanctuary? but turn thee yet again, and thou shalt see greater abominations. And he brought me to the door of the court; and when I looked, behold a hole in the wall.
Ha ojehu rire, áño poteĩha, jasypoteĩha, ha upe jasype ára poha guive, che aguapy aja che rógape, ha Judá kuimba'e guasu kuéra oguapy che renondépe, upépe Ñandejára Jára po ojapyhy che rehe. Upérõ ama’ẽ, ha péina peteĩ ta’anga ojogua tata rechaukápe: iku’águi yvývo guive, tata; ha iku’águi yvate gotyo, mba’erendy rechaukáva, ámbar rykuére guáicha. Ha ha’e omyasãi peteĩ po ra’anga, ha chejapyhy che akãrague peteĩ apytégui; ha pe espíritu chemopu’ã yvy ha yvága mbytépe, ha chegueraha Tupã jehechaukapy rupive Jerusalénpe, okẽ ryepypegua, oma’ẽva yvate gotyo, rokẽme; upépe oĩ va’ekue pe ta’anga akãrasy rehegua renda, upe ombopochýva akãrasy peve. Ha péina, upépe oĩ va’ekue Israel Jára gloria, oĩháicha pe jehechaukapýpe ahecha va’ekue ñu guasúpe. Upéi he’i chéve: Yvypóra ra’y, ehupi ko’ág̃a nde resa yvate gotyo. Ha che ahupi che resa yvate gotyo, ha péina, pe altar rokẽme, yvate gotyo oikehápe, oĩ pe ta’anga akãrasy rehegua. Ha’e he’i avei chéve: Yvypóra ra’y, rehechápa mba’épa ojapo hikuái? umi tekovai guasu Israel róga ojapóva ko’ápe, che añemomombyry hag̃uáicha che tupaógui? Ha upéicharõ jepe, ejevýna jey, ha rehecháta tekovai tuichavéva. Ha chegueru pe korapy rokẽme; ha ama’ẽ ramo, péina, oĩ peteĩ kuára paredpe.
Then said he unto me, Son of man, dig now in the wall: and when I had digged in the wall, behold a door. And he said unto me, Go in, and behold the wicked abominations that they do here. So I went in and saw; and behold every form of creeping things, and abominable beasts, and all the idols of the house of Israel, pourtrayed upon the wall round about. And there stood before them seventy men of the ancients of the house of Israel, and in the midst of them stood Jaazaniah the son of Shaphan, with every man his censer in his hand; and a thick cloud of incense went up. Then said he unto me, Son of man, hast thou seen what the ancients of the house of Israel do in the dark, every man in the chambers of his imagery? for they say, The Lord seeth us not; the Lord hath forsaken the earth. He said also unto me, Turn thee yet again, and thou shalt see greater abominations that they do. Then he brought me to the door of the gate of the Lord’s house which was toward the north; and, behold, there sat women weeping for Tammuz. Then said he unto me, Hast thou seen this, O son of man? turn thee yet again, and thou shalt see greater abominations than these. And he brought me into the inner court of the Lord’s house, and, behold, at the door of the temple of the Lord, between the porch and the altar, were about five and twenty men, with their backs toward the temple of the Lord, and their faces toward the east; and they worshipped the sun toward the east. Then he said unto me, Hast thou seen this, O son of man? Is it a light thing to the house of Judah that they commit the abominations which they commit here? for they have filled the land with violence, and have returned to provoke me to anger: and, lo, they put the branch to their nose. Therefore will I also deal in fury: mine eye shall not spare, neither will I have pity: and though they cry in mine ears with a loud voice, yet will I not hear them. Ezekiel 8:1–18.
Upéi he’i chéve: Yvypóra ra’y, ejo’o ko’ág̃a pe táva pirépe. Ha ajo’óvo pe táva pirépe, máina peteĩ okẽ. Upérõ he’i chéve: Eike, ha ehecha umi mba’e vai ha ñembojeguaru ojejapóva ko’ápe. Upémarõ aikéma ha ahecha; ha máina opaichagua mymba otyryrýva, ha mymba ñembojeguarúva, ha opa umi ta’ãnga Israel róga guigua, ojeguapy va’ekue pe pirére jerére. Ha oĩ henondépekuéra setenta kuimba’e Israel róga myakãhára ymaguare apytégui, ha ijapytepekuéra oĩ Jaazanías, Safán ra’y, ha káda kuimba’e oguereko ipope hymbypa ryakuã hag̃uã, ha peteĩ arai hũ ryakuã asýva ojupi yvate. Upéi he’i chéve: Yvypóra ra’y, rehechápa mba’épa ojapo Israel róga myakãhára ymaguare pytũmbýpe, káda peteĩ ita’ãngakotýpe? Ha’ekuéra niko he’i: Ñandejára ndohechái ñandéve; Ñandejára oheja rei ko yvy. He’i avei chéve: Ejevýna jey, ha rehecháta mba’e vai guasuvéva ko’ã ojapóva. Upéi chegueru Ñandejára róga rokẽme, pe okẽ rokẽ oĩva yvate gotyo; ha máina, upépe oguapy kuñanguéra hasẽva Tammuz rehe. Upérõ he’i chéve: Rehechápa kóva, yvypóra ra’y? Ejevýna jey, ha rehecháta ko’ãvagui mba’e vai guasuvéva. Ha chegueraha Ñandejára róga korapy ryepýpe; ha máina, Ñandejára tupão rokẽme, pe okẽrusu ha altar mbytépe, oĩ rupi mokõipa cinco kuimba’e, ijatukupekuéra ojere Ñandejára tupão gotyo, ha hova kuéra kuarahyresẽ gotyo; ha omomba’e guasu hikuái pe kuarahy, kuarahyresẽ gotyo. Upérõ he’i chéve: Rehechápa kóva, yvypóra ra’y? Ndaha’éi piko mba’e michĩva Judá róga peguarã ojapo hag̃ua ko’ápe umi mba’e vai ñembojeguarúva ojapóva? Ha’ekuéra niko omyenyhẽ pe tetã ñembojepivevýgui, ha ojevýma chembopochy hag̃ua; ha máina, omoĩ hikuái pe hakãnguéra tĩme. Upévare che avei ajapóta pochy guasúpe: che resa ndoporiahuramo’ãi, ha ndarekomo’ãi poriahuvereko; ha sapukáiramo jepe che apysápe ñe’ẽ hatãme, ndahendumo’ãi chupekuéra. Ezequiel 8:1–18.