In the previous article, we aligned the prophetic characteristics of the fifth trumpet, which is the first woe, with the soon-coming Sunday law. Considering the fifth trumpet as the first of the last three trumpets from the approach that the first illustrates the last, aligns the prophetic role of Islam of the first woe with the earthquake of Revelation eleven. I received an email from a friend the day after we discussed this article of the Sabbath meeting, and my friend was also trying to align the sixth trumpet, which is the second woe, with the soon-coming Sunday law. This is a valid approach, for the last three trumpets are three woes.
Pe artíkulo mboyveguápe, rombojoja peichagua marandu profétikogua pe quinto trompéta rehegua, ha’éva pe peteĩha ñembyasýi, pe léi domingo pya’e oútavandi. Ojehecháramo pe quinto trompéta ramo pe peteĩha umi mbohapy trompéta paha apytégui, pe jehecha rupive pe peteĩha ohechauka hag̃ua pe pahápe, oñembojoja pe tembiapo profétikogua Islam rehegua pe peteĩha ñembyasýpe pe yvyryrýi Apocalipsis capítulo once-pe oĩvandi. Arecibi peteĩ correo electrónico peteĩ che irũgui upe ára rire ñañomongeta haguére ko artíkulo rehe pe aty sábado-pe, ha che irũ avei oñeha’ãkuri ombojoja pe sexto trompéta, ha’éva pe mokõiha ñembyasýi, pe léi domingo pya’e oútavandi. Kóva ha’e peteĩ tape añetéva, umi mbohapy trompéta paha niko mbohapy ñembyasýi.
And I beheld, and heard an angel flying through the midst of heaven, saying with a loud voice, Woe, woe, woe, to the inhabiters of the earth by reason of the other voices of the trumpet of the three angels, which are yet to sound! Revelation 8:13.
Ha ahecha ha ahendu peteĩ ánhel oveháicha yvágare mbyte rupi, heʼíva hatã vozpe: ¡Ái, ái, ái umi yvy ári oikóvape g̃uarã, umi mbohapy ánhel turu puʼaka ambuéva rehe, umi gueteri opútavare! Apocalipsis 8:13.
The last three trumpets are a distinct symbol within the seven trumpets as are the last three churches distinct from the first four and the last three seals are distinct from the seven seals. This prophetic truth has been often addressed through the years. Along with considering the light produced by considering the first and third woe as an alpha and an omega symbol, we must also consider the three woes as a triple application of prophecy.
Umi mbohapy pahávo trompéta ha’e peteĩ símbolo iñambuéva umi siete trompéta apytépe, oĩháicha avei umi mbohapy iglesia pahaguéva iñambuéva umi irundy peteĩha-gui, ha umi mbohapy sello pahaguéva iñambuéva umi siete sello-gui. Ko añetegua maranduhára rehegua oñembohovái jepi heta ary aja pukukue. Oñehesa’ỹijo rire pe tesape oguerekóva oñeconsiderávo pe peteĩha ha pe mbohapyha ñembyasyrã peteĩ símbolo alfa ha omega ramo, tekotevẽ avei ñahesa’ỹijo umi mbohapy ñembyasyrã peteĩ profecía jeporu mbohapyháicha.
A triple application of prophecy identifies that all the prophetic characteristics of the first and second woe will exist in the third woe. The first woe was Islam of Arabia and the second woe was Islam of Turkey. The first woe was to “torment” and the second woe was to “kill” a third part of men.
Peteĩ profecía rembojehe’a mbohapy jey rehegua ohechauka opaite umi característica profética pe ñembyasy peteĩha ha mokõihagua oĩtaha pe ñembyasy mbohapyhaguape. Pe ñembyasy peteĩha vaʼekue haʼe vaʼekue Arabia pegua Islam, ha pe ñembyasy mokõihagua vaʼekue haʼe vaʼekue Turquía pegua Islam. Pe ñembyasy peteĩha oñemoĩ vaʼekue “ombyasývo” hag̃ua, ha pe ñembyasy mokõihagua “ojuka” hag̃ua peteĩ tercio umi kuimbaʼégui.
Torment of the First Woe
Ñembyasýi pe Ñenupãha Peteĩha rehegua
And to them it was given that they should not kill them, but that they should be tormented five months: and their torment was as the torment of a scorpion, when he striketh a man. … And they had tails like unto scorpions, and there were stings in their tails: and their power was to hurt men five months. Revelation 9:5, 10.
Ha’e kuérape oñeme’ẽkuri ani hag̃ua ojuka chupekuéra, síno oñembyasývo hag̃ua po jasy aja; ha iñembyasy katu ojogua peteĩ alakrán ombopochýramo peteĩ kuimba’épe. … Ha oguereko hikuái huguái alakrán-icha, ha huguáipe oĩva’ekue hu’y; ha ipokatu va’ekue oipy’ara’ã hag̃ua umi kuimba’épe po jasy aja. Apocalipsis 9:5, 10.
Death of the Second Woe
Mano’asy Mokõiha Guive hag̃ua hag̃ua’ẽ hag̃ua
And the four angels were loosed, which were prepared for an hour, and a day, and a month, and a year, for to slay the third part of men. … By these three was the third part of men killed, by the fire, and by the smoke, and by the brimstone, which issued out of their mouths. Revelation 9:15, 18.
Ha umi irundy ánhel ojepoi hag̃ua opáma hag̃ua, umi oĩva preparádo peteĩ aravo, peteĩ ára, peteĩ jasy ha peteĩ áñope g̃uarã, ojuka hag̃ua yvyporakuéra mbohapyha pehẽngue. … Ko’ã mbohapy rupive ojejuka yvyporakuéra mbohapyha pehẽngue, tata rupive, tatatĩ rupive ha asufre rupive, osẽva ijurúgui. Apocalipsis 9:15, 18.
The two thirds of men that were not killed, did not repent.
Mokõi tercio kuimba’e apytégui ndojejukáiva, noñembyasýi hikuái.
And the rest of the men which were not killed by these plagues yet repented not of the works of their hands, that they should not worship devils, and idols of gold, and silver, and brass, and stone, and of wood: which neither can see, nor hear, nor walk: Neither repented they of their murders, nor of their sorceries, nor of their fornication, nor of their thefts. Revelation 9:20, 21.
Ha umi kuimba’e hembýva, umi mba’asy guasúpe ndojejukáiva, noñembyasýi gueteri ipo rembiapokuére, ani hag̃ua omomba’e anhangakuérape ha ta’angakuéra óroguigua, plátaguigua, vrónseguigua, itaguigua ha yvyra guigua, ndaikatúiva ohecha, ohendu térã oguata; ha noñembyasýi avei ijapoharekuéragui, ipohã ñana hag̃uaguigua, iñekuãairekuéragui, ni imonda hag̃uagui. Apocalipsis 9:20, 21.
The seven trumpets typify the seven last plagues, and in verse twenty the trumpets are called plagues. The United States is one third of the threefold union of the dragon, beast and false prophet, and it is killed as the sixth kingdom at the Sunday law. Its death was brought about because of false worship, typified by “the works of their hands,” the “worship” of “devils and idols of gold, and silver, and brass, and stone, and of wood,” of “murders,” “sorceries,” “fornication” and “theft.”
Pe siete trompéta ohechauka umi siete pahague paha paha, ha pe versíkulo veinte-pe umi trompéta oñembohéra pahague. Estados Unidos ha’e peteĩ tercio pe unión mbohapyetepegua dragón, mymba ha proféta japu rehegua, ha oñejuka chupe pe sexto reino ramo pe léi dominical-pe. Imano ogueru va’ekue pe ñemomba’e gua’u rupi, ojehechaukáva “umi tembiapo ipopegua” rupive, pe “ñemomba’e” “aña ha ta’ãnga óro rehegua, pláta rehegua, vrónse rehegua, ita rehegua ha yvyra rehegua”, avei “jejuka”, “pohã ñana rehegua”, “tekovai” ha “monda” rupi.
False worship, typified by Sunday worship is the “cause” that is to be repented of, but they repented not, so the “effect” is the torment and death brought by the locusts of Islam. Though one third of men, the United States is killed at the Sunday law the other two thirds does not repent.
Ñemomba’e gua’u, oñembohysýiva arapokõindy ñemomba’épe, ha’e pe “mba’e rehe” oñearrepentiava’erã; ha katu ndoñearrepentíri, upévare pe “tembiapo rapykuere” ha’e pe jehasa asy ha ñemano oguerúva umi tuku Islam rehegua. Jepe peteĩ mbohapýha kuimba’e apytégui, Estados Unidos, ojejuka pe léi domingope, ambue mokõi mbohapýha ndoñearrepentíri.
Woes and Angels
Aikóre ha Ángel-kuéra
The first and second woes correspond to the first and second angels of Millerite history, and that history is repeated to the very letter in the history of the one hundred and forty-four thousand. The history of the one hundred and forty-four thousand is the history of the third angel and corresponds to the third woe. Just as the waymarks of the Millerite history are repeated in the history of the one hundred and forty-four thousand, so too, the waymarks of the first and second woes will be repeated in the history of the third angel.
Pe peteĩha ha mokõiha ñembyasy ojoja pe ángel peteĩha ha mokõiha ndive pe tembiasakue Millerita-pe, ha upéva tembiasakue ojerejeyta peteĩteĩ letra peve umi cien cuarenta y cuatro mil rembiasakue-pe. Umi cien cuarenta y cuatro mil rembiasakue ha’e pe ángel mbohapyha rembiasakue ha ojoja pe ñembyasy mbohapyha ndive. Ojejapoháicha jey umi tape rechaukaha pe tembiasakue Millerita-gua umi cien cuarenta y cuatro mil rembiasakue-pe, upéicha avei, umi tape rechaukaha pe ñembyasy peteĩha ha mokõiha rehegua ojejapojeyta pe ángel mbohapyha rembiasakue-pe.
“The first and second messages were given in 1843 and 1844, and we are now under the proclamation of the third; but all three of the messages are still to be proclaimed. It is just as essential now as ever before that they shall be repeated to those who are seeking for the truth. By pen and voice we are to sound the proclamation, showing their order, and the application of the prophecies that bring us to the third angel’s message. There cannot be a third without the first and second. These messages we are to give to the world in publications, in discourses, showing in the line of prophetic history the things that have been and the things that will be.” Selected Messages, book 2, 104.
“Peteĩha ha mokõiha marandu oñeme’ẽ vaʼekue 1843 ha 1844-pe, ha koʼág̃a ñande jajuhu pe mbohapyha marandu jeikuaaukápe; upéicharõ jepe, umi mbohapy marandu gueteri ojeikuaauka vaʼerã. Koʼág̃a avei, yma guaréichaite, tekotevẽiterei oñembojevy jey umi marandu umi añetegua rekávo oĩvape. Hai ha ñeʼẽ rupive ñambohyapu vaʼerã pe jeikuaaukáta, jahechaukávo iñemohenda, ha umi profesía ñemboheko oguerúva ñandéve pe mbohapyha ángel marandu peve. Ndaikatúi oĩ pe mbohapyha ndaipóri rire pe peteĩha ha pe mokõiha. Koʼã marandu ñameʼẽ vaʼerã ko yvy ape ári opa tetãme kuatiañehai rupi, ñeʼẽmondo rupi, jahechaukávo profesía rembiasakue rape rehe umi mbaʼe oikóma vaʼekue ha umi oikótava.” Selected Messages, aranduka 2, 104.
Our work as students of prophecy is to combine the first and second angels’ messages into the third angel’s message. Without the first two messages you cannot have a third message, for “there cannot be a third without the first and second.” This is true in terms of ‘sequence,’ for if there is no first and second, then the third is actually the first. It is also true in terms of ‘content,’ for the prophetic characteristics of the first and second identify the characteristics of the third. Mathematically there is no third without a first and second, and prophetically there are no waymarks in the third angel, if the waymarks of the first and second are left out.
Ore rembiapo maranduhára marandupy rehegua temimbo’erãicha niko ñambojoaju hag̃ua pe ángel peteĩha ha mokõiha marandu pe ángel mbohapyha marandúpe. Umi mokõi marandu tenondegua’ỹre ndaikatúi oĩ peteĩ marandu mbohapyha, “ndaikatúigui oĩ mbohapyha peteĩha ha mokõiha’ỹre.” Kóva añete “joapypórape” guarã, peteĩha ha mokõiha ndaipóriramo, upéicharõ pe mbohapyha ha’e añetehápe peteĩha. Avei añete “tetepýpe” guarã, pe peteĩha ha mokõiha marandu marandupykuaaha rehegua techaukaha omombe’úgui pe mbohapyha rembiporu techaukaha. Papapy rupive ndaipóri mbohapyha peteĩha ha mokõiha’ỹre, ha marandupy rehegua rupive ndaipóri tape rechaukaha pe ángel mbohapyhápe, pe peteĩha ha mokõiha tape rechaukaha ojehejáramo okápe.
“God has given the messages of Revelation 14 their place in the line of prophecy, and their work is not to cease till the close of this earth’s history. The first and second angel’s messages are still truth for this time, and are to run parallel with this which follows. The third angel proclaims his warning with a loud voice. ‘After these things,’ said John, ‘I saw another angel come down from heaven, having great power, and the earth was lightened with his glory.’ In this illumination, the light of all the three messages is combined.” The 1888 Materials, 803, 804.
“Tupã ome'ẽma Apocalipsis 14 marandu kuérape hendaguã marandupy rysýipe, ha hembiapo ndopytamo'ãi yvy rekove rembiasakue paha peve. Peteĩha ha mokõiha ánhel marandu gueteri hína añetegua ko ára guarã, ha oikova'erã joja hag̃ua upe ouva ndive upe rire. Mbohapyha ánhel omombe'u iñe'ẽmondýi ñe'ẽ hatãme. ‘Ko'ã mba'e rire,’ he'i Juan, ‘ahecha ambue ánhel oguejy yvágagui, oguerekóva tuicha pokatu, ha yvy henyhẽ tesakã hag̃ua igloria reheve.’ Ko tesape mboyképe, opa mbohapy marandu resape oñembojoaju.” The 1888 Materials, 803, 804.
Our work is to show “in the line of prophetic history the things that have been” in the movement of the Millerites, “and the things that will be” in the movement of the one hundred and forty-four thousand.
Ore rembiapo ha’e ohechauka hag̃ua “marandu asy ñemombe’upy rehegua línape umi mba’e oikova’ekue” umi Millerita kuéra ñemongu’épe, “ha umi mba’e oikótava” umi cien cuarenta y cuatro mil ñemongu’épe.
“The Lord is about to punish the world for its iniquity. He is about to punish religious bodies for their rejection of the light and truth which has been given them. The great message, combining the first, second, and third angels’ messages, is to be given to the world. This is to be the burden of our work.” The Seventh-day Adventist Bible Commentary, volume 7, 950.
“Ñandejára oiméma oikóvo ombopochy hag̃ua ko yvy ape ári guápe heko añáme rehe. Ha’e oiméma avei ombopochy hag̃ua umi aty religioso-kuérape, omboykére hikuái pe tesape ha pe añetegua oñeme’ẽ vaʼekue chupekuéra. Pe marandu guasu, ombojoajúva peteĩháicha pe ángel peteĩha, mokõiha ha mbohapyha marandu, oñeme’ẽva’erã ko yvy ape ári guápe. Kóva va’erã hína ñane rembiapo rembiapo tenondegua.” The Seventh-day Adventist Bible Commentary, volume 7, 950.
The combining of the message of the first and second angel is what lightens the earth when the angel of Revelation eighteen descends. She stated, “‘After these things,’ said John, ‘I saw another angel come down from heaven, having great power, and the earth was lightened with his glory.’ In this illumination, the light of all the three messages is combined.” The “illumination” associated with “the earth” being “lightened” is accomplished when “the light of all three messages is combined.” The work of combining line upon line, the three messages, by bringing the Millerite history into parallel with the history of the one hundred and forty-four thousand is also to be accomplished with the three woes.
Pe peteĩha ha mokõiha ánhel marandu oñembojoajúvo hína upe omyesakãva yvy tuichakue pe ánhel Apocalipsis 18-gua oguejy jave. Haʼe heʼi vaʼekue: “ ‘Koʼã mbaʼe rire,’ heʼi Juan, ‘ahecha ambue ánhel oguejyha yvágagui, oguerekóva puʼaka guasu, ha yvy oñemyesakã iñemimbipa reheve.’ Ko tesape rendápe, umi mbohapy marandu tesape oñembojoaju.” Pe “tesape” oñembojoajúva “yvy” rehe, ha “oñemyesakã” hag̃ua, ojejapo jave “umi mbohapy marandu tesape oñembojoaju.” Pe tembiapo oñembojoaju hag̃ua línea ári línea, umi mbohapy marandu, ogueru rupi oñembojoja hag̃ua historia Millerita pe historia cien cuarenta y cuatro mil reheve, upéicha avei ojejapovaʼerã umi mbohapy ñeñembyasýpe.
The fall of Babylon, as proclaimed by the second angel cannot be separated from the message of the first angel. The message of the first angel identified the Second Coming of Christ in 1843, and when the message failed, the effect of the message produced the fall of the Protestant churches. The effect was the second angel, the cause was the failure of the first angel. Had there been no first angel, there would have been no fall of Babylon as proclaimed by the second angel. The element that bound the cause and effect together was “time.” The “time” (1843) failed to materialize and that failure produced the “effect.” The “cause” was the error of identifying that the three prophecies which Miller had incorrectly concluded would end around 1843. Those three prophecies of 1335, 2300, and the 2520 years Miller had believed would terminate with Christ's coming in the clouds in 1843. When the time prophecies Miller had incorrectly understood failed, it provided the reason for the Protestants to reject the message of the first angel, and the second angel arrived. The first angel was the “cause” and the second was the “effect.”
Babilonia ho’a, mokõiha ánhel oguerahaukaháicha, ndaikatúi oñemboja’o pe peteĩha ánhel rembiasakuegui. Pe peteĩha ánhel marandu ohechauka va’ekue Cristo Jeju Mokõiha 1843-pe, ha upe marandu ndojehupytýirõ guare, pe marandu rembiapo ogueru umi tupão protestánte ho’a hag̃ua. Pe rembiapo va’ekue pe mokõiha ánhel; pe mba’érehegua va’ekue pe peteĩha ánhel marandu ndaikatúi ojeporavo porã hague. Noĩrire ra’e pe peteĩha ánhel, ndaiporimo’ãi kuri Babilonia ho’a, pe mokõiha ánhel oguerahaukaháicha. Pe mba’e ombojoajúva pe mba’érehegua ha pe rembiapo ha’e va’ekue “ára”. Pe “ára” (1843) ndojehupytyi, ha upe jejavy oguenohẽ pe “rembiapo”. Pe “mba’érehegua” va’ekue pe jejavy ojejuhúva pe mbohapy profesía Miller ojepy’amongeta va’ekue vai hag̃uáicha opa hag̃uáicha 1843 rupi. Umi mbohapy profesía 1335, 2300 ha 2520 ary rehegua, Miller oguerovia va’ekue opa va’erãha Cristo ou vove arai ári 1843-pe. Umi profesía ára rehegua Miller ontende vai va’ekue ndojehupytýi rupi, ome’ẽ umi protestántepe pe mba’ére oheja hag̃ua pe peteĩha ánhel marandu, ha pe mokõiha ánhel og̃uahẽ. Pe peteĩha ánhel va’ekue pe “mba’érehegua” ha pe mokõiha pe “rembiapo”.
The first and second angels’ messages cannot be separated, for they are prophetically connected by prophetic time. The first and second woes are also prophetically connected by “time.” The time prophecy of the first woe identifying one hundred and fifty years of torment ends exactly where the time prophecy of three hundred ninety-one years and fifteen days of the second woe that kills, begins. Time prophecy connects the first and second woe and also the first and second angels’ messages.
Pe marandu peteĩha ha mokõiha angelekuaagui ndojei hag̃ua oñemboja’o, oĩgui joaju profétika ipytépekuéra aravo profétika rupive. Péicha avei, pe ñembyasýi peteĩha ha mokõiha oĩ joaju profétikape “aravo” rupive. Pe profesía aravópegua pe ñembyasýi peteĩháva rehegua, ohechaukáva cien cincuenta ary jehasa asy, opaite hag̃ua pe profesía aravo rehegua trescientos noventa y uno ary ha quince ára pe ñembyasýi mokõiháva rehegua, ojukáva, oñepyrũhápe. Pe profesía aravo rehegua ombojoaju pe ñembyasýi peteĩha ha mokõiha, ha avei pe marandu peteĩha ha mokõiha angelekuaagui.
The fulfillment of the time prophecies of the first and second woes empowered the first angel’s message and brought the angel of Revelation ten down to lighten the world with his glory. Speaking of the first angel, Sister White recorded that she was “told that his mission was to lighten the earth with his glory and warn man of the coming wrath of God.” That is the identical mission of the third angel of Revelation eighteen.
Pe oñekumpli hague aravo marandu profétikokuéra pe peteĩha ha mokõiha ñembyasy guasu rehegua ome’ẽ mbarete pe marandu peteĩha ánhel reheguápe ha ogueru pe ánhel Apocalipsis diez-pe oĩva oguejy hag̃ua ohesape hag̃ua ko yvy iñemimbipa reheve. Oñeñe’ẽvo pe peteĩha ánhel rehe, Hermana White ohaiva’ekue oje’e hague chupe “hembipota ha’e va’ekue ohesape hag̃ua yvy iñemimbipa reheve ha oñemomarandu hag̃ua yvypórape Tupã pochy oútavare.” Upéva hína pe tembiapo peteĩchaite pe mbohapyha ánhel Apocalipsis dieciocho-pe guare rehegua.
“The angel who unites in the proclamation of the third angel’s message is to lighten the whole earth with his glory. A work of world-wide extent and unwonted power is here foretold. The advent movement of 1840–44 was a glorious manifestation of the power of God; the first angel’s message was carried to every missionary station in the world, and in some countries there was the greatest religious interest which has been witnessed in any land since the Reformation of the sixteenth century; but these are to be exceeded by the mighty movement under the last warning of the third angel.
“Pe ánhel ombojoajúva pe marandu mopẽhára mbohapyha marandu ñemombe’úpe ohesape hag̃ua ko yvy tuichakue hekomimbipa reheve. Ko’ápe oñemombe’u peteĩ tembiapo ohasáva opa tetã rupi ha ipokatu hag̃uáicha ndahechaukáiva jepi. Pe jeju rehegua ñemongu’e ary 1840–44 pegua ha’e vaekue peteĩ jehechauka gloriosa Tupã pokatu rehegua; pe peteĩha ánhel marandu oguahẽ opa tenda misionérope ko yvy ape ári, ha oĩ vaekue ambue tetãme pe tuichavéva interés rrelihióso ojehecháva’ekue mba’eveichagua tetãme pe Reforma siglo dieciséis guive; hákatu ko’ã mba’e ojehasáta pe ñemongu’e mbarete guasu rupive pe ñemomarandu paha guýpe pe mbohapyha ánhel rehegua.
“The work will be similar to that of the Day of Pentecost. As the ‘former rain’ was given, in the outpouring of the Holy Spirit at the opening of the gospel, to cause the upspringing of the precious seed, so the ‘latter rain’ will be given at its close for the ripening of the harvest. ‘Then shall we know, if we follow on to know the Lord: His going forth is prepared as the morning; and He shall come unto us as the rain, as the latter and former rain unto the earth.’ Hosea 6:3. ‘Be glad then, ye children of Zion, and rejoice in the Lord your God: for He hath given you the former rain moderately, and He will cause to come down for you the rain, the former rain, and the latter rain.’ Joel 2:23. ‘In the last days, saith God, I will pour out of My Spirit upon all flesh.’ ‘And it shall come to pass, that whosoever shall call on the name of the Lord shall be saved.’ Acts 2:17, 21.
“Pe tembiapo ojoguáta upe Pentekostés Árape oikovaʼekuépe. Pe ‘ama ypykue’ oñemeʼẽ haguéicha, pe Espíritu Santo oñehẽvo pe evangelio ñepyrũme, ojapo hag̃ua hiʼakỹ hag̃ua pe taʼỹi hepyetéva, upéicha avei pe ‘ama pahague’ oñemeʼẽta ipahápe, ñemonoʼõ hiʼaju hag̃ua. ‘Upéicharõ jaikuaáta, jajapose ramo jaikuaa hag̃ua Ñandejárape: haʼe osẽha oĩma oñembosakoʼipyre koʼẽjuicha; ha oune ñande rendápe amaicha, ama pahague ha ama ypykueicha yvy ári.’ Oseas 6:3. ‘Pevyʼa upéicharõ, peẽ Sión raʼykuéra, ha pevyʼa Ñandejára pende Jára rehe: haʼe omeʼẽgui peẽme pe ama ypykue tekojoja reheve, ha omboguejyta peẽme ama, pe ama ypykue ha pe ama pahague.’ Joel 2:23. ‘Umi ára pahápe, heʼi Tupã, ahẽíta che Espíritu gui opa soʼo ári.’ ‘Ha oikóta, opavave ohenóiva Ñandejára réra oñesalváta.’ Hechos 2:17, 21.”
“The great work of the gospel is not to close with less manifestation of the power of God than marked its opening. The prophecies which were fulfilled in the outpouring of the former rain at the opening of the gospel are again to be fulfilled in the latter rain at its close. Here are ‘the times of refreshing’ to which the apostle Peter looked forward when he said: ‘Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; and He shall send Jesus.’ Acts 3:19, 20.” The Great Controversy, 611.
“Pe tembiapo guasu marandu porã rehegua ndopáiramo vaʼerã ipokatu Tupã mbaʼéva ojehechaukaʼiveʼỹ reheve umi ohechaukáva iñepyrũrãme. Umi profesía oñekumplíva pe ama tenondegua oñehẽ jave marandu porã ñepyrũme, upéicha avei oñekumpli jeýta pe ama pahaguápe ipahápe. Koʼápe oĩ ‘umi ára piroʼy’ rehegua, apóstol Pedro omañáva tenonderãme heʼívo: ‘Peñearrepenti hag̃ua, upévare, ha pejere hag̃ua, pende angaipa oñembogue hag̃ua, oguahẽ vove umi ára piroʼy Ñandejára renondégui; ha haʼe omondóta Jesúspe.’ Hechos 3:19, 20.” The Great Controversy, 611.
The fulfillment of the time prophecies of the first and second woe brought the angel down to lighten the earth with its glory in 1840, thus empowering the message of the first angel, and the fulfillment of the third woe brought the angel down to lighten the earth with its glory on 9/11, thus empowering the message of the third angel. The lightening of the earth is accomplished by the combining of the two movements in a parallel application—line upon line. It is the message of the three woes that empowers the message of the three angels. They are woven together as two lines; one internal and the other external. The three angels represent the work of the people of God and their work is empowered by the fulfillment of the three woes. The external is Islam and its prophetic work, and the internal is Christ in His people—the hope of glory. For this reason, Judah is tied to the ass in the prophecy of Jacob concerning the symbolism of his twelve sons in the last days.
Ñekumpli rire umi profecía aravo rehegua pe ñembyasyrõ peteĩha ha mokõiha rehegua ogueru pe ánhel yvýpe omoherakuã hag̃ua iñemimbipa 1840-pe, upéicha omombaretevo pe marandu pe ánhel peteĩhagua rehegua; ha pe ñekumpli pe ñembyasyrõ mbohapyha rehegua ogueru pe ánhel yvýpe omoherakuã hag̃ua iñemimbipa 9/11-pe, upéicha omombaretevo pe marandu pe ánhel mbohapyhagua rehegua. Pe yvy ñemoesakã ojehupyty mokõi movimiento joaju rupive peteĩ aplicación paralela-pe—línea ári línea. Ha’e hína pe marandu umi mbohapy ñembyasyrõ rehegua omombaretéva pe marandu umi mbohapy ánhel rehegua. Oñembovy’a joaju hag̃uáicha mokõi línea ramo; peteĩ hyepypegua ha ambue okapegua. Umi mbohapy ánhel ohechauka Tupã tavayguakuéra rembiapo ha hembiapo oñemombarete umi mbohapy ñembyasyrõ ñekumpli rupive. Pe okapegua ha’e Islam ha hembiapo profético, ha pe hyepypegua ha’e Cristo Itavayguakuérape—pe tesarái’ỹva mimbipa rehegua. Ko mba’ére, Judá oñeñapytĩ mburika rehe Jacob profecíape he’íva ta’ýra kuéra doce rehegua ára pahápe pe simbolismo rupive.
And Jacob called unto his sons, and said, Gather yourselves together, that I may tell you that which shall befall you in the last days. Gather yourselves together, and hear, ye sons of Jacob; and hearken unto Israel your father. … Judah, thou art he whom thy brethren shall praise: thy hand shall be in the neck of thine enemies; thy father’s children shall bow down before thee. Judah is a lion’s whelp: from the prey, my son, thou art gone up: he stooped down, he couched as a lion, and as an old lion; who shall rouse him up? The sceptre shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come; and unto him shall the gathering of the people be. Binding his foal unto the vine, and his ass’s colt unto the choice vine; he washed his garments in wine, and his clothes in the blood of grapes: His eyes shall be red with wine, and his teeth white with milk. Genesis 49:1, 2, 8–12.
Ha Jacob ohenói ita'ýrape, ha he'i: Peñembyaty, amombe'u hag̃ua peẽme mba'épa oikóta penderehe ára pahápe. Peñembyaty, ha pehendúke, Jacob ra'ykuéra; ha pehendu Israel, pende ru. … Judá, nde hína upe ne ryvykuéra omomba'éta; nde po oĩta nde enemigo kuéra ajúrare; nde ru ra'ykuéra oñesũta ndéve renondépe. Judá ha'e peteĩ león ra'y; che ra'y, rejupi jeýma remboguejy rire nde rembipota guive; oñemoĩ yvýre, oñenohẽ peteĩ leónicha, ha peteĩ león tujacháicha; máva piko omoingevýta chupe? Pe mburuvicha yvyra ndohóimo'ãi Judágui, ni pe omoĩva léi ipy mbytéguio, pe Shiloh ou peve; ha hese oñembyatýta umi tetãnguéra. Oipokua ita'yrami vaka ra'y pe parral rehe, ha imburika ra'y pe parral iporãvéva rehe; ojohéi ijao vínope, ha ao rehegua parrál ryguýpe: Hesa pytãta vínogui, ha hãi morotĩ kambýgui. Génesis 49:1, 2, 8–12.
Christ is the Lion of the tribe of Judah, who washed His clothes in blood, and who is “the choice vine,” that is prophetically bound to the “ass’s colt.” The external message of the three woes is bound to the internal message of the three angels. The first and second angel run parallel to the third angel and the first and second woe must run parallel to the third woe.
Cristo ha’e pe León Judá ñemoñaregua, ojohéiva ijao tuguype, ha ha’éva “la parra poravopyre”, proféticamente oñeñapytĩva “mburika ra’y” rehe. Pe marandu okapegua umi mbohapy ñembyasy rehegua oñeñapytĩ pe marandu hyepypegua umi mbohapy ánhel rehegua ndive. Pe peteĩha ha mokõiha ánhel oguata joja mbohapyha ánhel ndive, ha pe peteĩha ha mokõiha ñembyasy katuete oguata joja va’erã mbohapyha ñembyasy ndive.
The Key
Pe Llave
The battle of Nineveh is the “key” that brings the darkness of Islam upon the world when the deadly wound of Roman Catholicism is healed at the soon-coming Sunday law, which is the earthquake of Revelation eleven where the third woe comes suddenly. It comes in the “hour” of the earthquake.
Pe ñorairõ Nineve rehegua hína pe “mba’eve clave” oguerúva Islam pytũmby yvy tuichakue ári, pe Romanokatolisísmo ñekytĩ oporojukáva oñemboguatajeývo pe léi araka’eve’ỹma oútava domingo rehegua rupive, ha upéva hína pe yvyryrýi Apocalipsis 11-pe, upépe pe mbohapyha ñembyasy ou sapy’aitépe. Upéva ou pe yvyryrýi “ára” aja.
And the same hour was there a great earthquake, and the tenth part of the city fell, and in the earthquake were slain of men seven thousand: and the remnant were affrighted, and gave glory to the God of heaven. The second woe is past; and, behold, the third woe cometh quickly. Revelation 11:13, 14.
Ha upe aravópe voi oiko peteĩ yvyryrýi guasu, ha pe táva rehegua décima parte ho’a; ha pe yvyryrýipe omanóma yvyporakuéra apytégui siete mil; ha umi hembýva okyhyjeterei, ha ome’ẽ mborayhu ha ñemomba’e Tupã yvágapeguápe. Pe mokõiha jehasa asy ohasáma; ha péina, pe mbohapyha jehasa asy ou pya’e. Apocalipsis 11:13, 14.
The Sunday law initiates the image of the beast testing time for the world, and the battle of Nineveh is the key that identifies the conquering of the sixth kingdom as the whore of Tyre is remembered as she begins to sing her songs in fulfillment of Isaiah twenty-three. The image of the beast test is the test by which a person’s eternal destiny is decided, and it is decided before probation closes. Probation closes for the world when Michaels stands up. The image of the beast testing time for the world of Revelation chapter thirteen, verses twelve and onward is typified in the image of the beast testing time for the United States.
Pe léi dominical omoñepyrũ ta’anga mymba guasu rehegua prueba ára ko yvy ape ári, ha Nínive ñorairõ ha’e pe llave ohechauka hag̃ua mburuvichakue poteĩha ñemomba’e, Tiro kuña rekovai rehegua imandu’ávo hese oñepyrũvo opurahéi ipurahéi kuéra Isaías mokoipa mbohapy ñembotýpe. Pe prueba ta’anga mymba guasu rehegua ha’e pe prueba rupive ojedesidiha peteĩ tapicha rape opa’ỹva, ha upéva ojedesidi pe gracia rokẽ oñemboty mboyve. Pe gracia rokẽ oñemboty yvy apegua rehe Michaels opu’ã vove. Pe prueba ta’anga mymba guasu rehegua yvy apegua révulo Apocalipsis capítulo trece, versículo doce guive tenonde gotyo ojehechauka hag̃ua peteĩ techaukarãicha pe prueba ta’anga mymba guasu rehegua Tetã peteĩ reko Amérikape.
“As America, the land of religious liberty, shall unite with the Papacy in forcing the conscience and compelling men to honor the false sabbath, the people of every country on the globe will be led to follow her example.” Testimonies, volume 6, 18.
“Amérika, pe tetã ome’ẽva sãso jerovia rehegua, oñembojoajúta vove Papado ndive opoko hag̃ua tekopy apytu’ũ rehe ha ombohape hag̃ua yvypórape omomba’e hag̃ua pe sábado japu, opa tetãygua ko yvy ape ári ojehóta ojapo hag̃ua hembiecharãicha.” Testimonies, volumen 6, 18.
The image of the beast testing time in the United States separates and seals the one hundred and forty-four thousand of Revelation seven, and the image of the beast testing time for the world seals the great multitude of Revelation seven.
Pe mymba ra’anga prueba aravo Estados Unidos-pe omboyke ha osella umi cien cuarenta y cuatro mil Apocalipsis siete-peguápe, ha pe mymba ra’anga prueba aravo mundo-pe g̃uarã osella pe aty guasu Apocalipsis siete-peguápe.
“Foreign nations will follow the example of the United States. Though she leads out, yet the same crisis will come upon our people in all parts of the world.” Testimonies, volume 6, 395.
“Umi tetã ambue osegíta Estados Unidos ehémplo. Jepémo ha’e tenonderã osẽ, upéicharõ jepe pe apañuãi peteĩchagua oúta ñande puévlo ári opa hendáicha ko yvy ape ári.” Testimonies, volúmen 6, 395.
The key represented by the battle of Nineveh marks the beginning of the image testing time for the world, while it also marks the end of the image testing time for the United States. A key represented by the battle of Nineveh opens the bottomless pit that brings the flood of Islam, represented as locusts in the world. That key at the end of the midnight cry is typified by a key that opens the very same pit in the United States at the beginning of the midnight cry.
Pe lláve ojehechaukáva Nínive ñorãirõ rupive ohechauka yvóra pegua ta’ãngápe ñehesa’ỹijo ára ñepyrũ, ha upekuévo avei ohechauka pe ta’ãngápe ñehesa’ỹijo ára paha Tetã peteĩ reko Amérikape g̃uarã. Peteĩ lláve ojehechaukáva Nínive ñorãirõ rupive oipe’a pe yvykua pypuku’ỹva oguerúva islam ysyry guasu, ojehechaukáva tukuicha yvórape. Upe lláve pyhare mbyte sapukái pahápe oñemoha’anga peteĩ lláve rupive oipe’áva upe yvykua peteĩchaguaite Tetã peteĩ reko Amérikape pyhare mbyte sapukái ñepyrũme.
The key in the United States is represented in Leviticus twenty-three as the feast of trumpets, when the ass is loosed at the beginning of the proclamation of the midnight cry. That key is turned when the fireballs of Nashville arrive. The feast of trumpets, and the attack upon Nashville when Islam is loosed, typifies the battle of Nineveh at the Sunday law.
Pe lláve Estados Unidos-peguápe oñerrepresenta Levítico veintitrés-pe Trompeta Ñemongaru ramo, pe vúrro oñemosãsohápe pyhare mbyte sapukái marandu ñepyrũme. Upe lláve oñembojere Nashville-gua tata bola-kuéra oguahẽ vove. Trompeta Ñemongaru, ha pe jeity Nashville rehe Islam oñemosãso jave, ohechauka Nineve ñorairõ pe léi domingo-pe.
The Sunday law is the end of the proclamation of the “midnight” cry, for the cry then changes to the “loud” cry, and the beginning of that period must of prophetic necessity illustrate the end. In the first woe Islam was to torment the armies of Rome, which typify the United States, for one hundred and fifty years. The key (the battle of Nineveh) marks the beginning of the proclamation of the midnight cry, as does the feast of trumpets. In Leviticus twenty-three there is fifteen days between the feast of trumpets and Pentecost, which is also the feast of Tabernacles. Those fifteen days during the image of the beast testing time in the United States correspond to the one hundred and fifty years of torment in the first woe. Fifteen is a tithe of one hundred and fifty.
Pe léi dominical ha’e pe “sapukái pyhare mbytegua” ñe’ẽmondo pahague, pe sapukái upérõ oñemoambuéguire pe “sapukái hatã” ramo, ha upe ára pehẽngue ñepyrũrã tekotevẽ maranduhára rehegua ñeikotevẽ rupi ta’angahai hag̃ua ipaha. Pe peteĩha ñembyasýpe, Islam ombohasa asy va’erãkuri Roma ehérsito-kuérape, umi ohechaukáva Estados Unidos-pe, cien cincuenta ary pukukue. Pe llave (pe ñorairõ Nínive-pe) ohechauka pe “sapukái pyhare mbytegua” ñe’ẽmondo ñepyrũrã, péicha avei pe trompeta arete. Levítico mokõi pa’ẽ mbohapy-pe oĩ quince ára pe trompeta arete ha Pentecostés apytépe, ha upéva avei Tabernáculos arete. Umi quince ára ta’angahai mymba ra’ãnga aravo de prueba aja Estados Unidos-pe ombojoja umi cien cincuenta ary jehasa asy rehe pe peteĩha ñembyasýpe. Quince ha’e peteĩ décima cien cincuenta-gui.
Those fifteen days (one hundred and fifty years) end when the three hundred and ninety-one years and fifteen days begin. Since October 22, 1844 prophetic time is no longer applicable, so the one hundred and fifty years of torment are a symbol of Leviticus twenty-three’s fifteen days that begin with the feast of trumpets, followed five days later by the ascension of the ensign, followed five days later by the judgment of the Day of Atonement, followed by five days to the Pentecostal outpouring.
Umi quince ára (ciento cincuenta ary) opaha oñepyrũvo umi trescientos noventa y un ary ha quince ára. Guive 22 jasypa 1844, pe tiempo profético ndaikatúi véima ojeporu, upévare umi ciento cincuenta ary jehasa asy rehegua ha’e peteĩ símbolo umi quince ára Levítico veintitrés pegua oñepyrũva pe trompeta-kuéra arete guive; upéi, cinco ára rire, pe pendón ñemopu’ã; upéi, ambue cinco ára rire, pe juicio Día de la Expiación rehegua; ha upéi, cinco ára pe derramamiento pentecostal peve.
There the “hour, and a day, and a month, and a year, for to slay the third part of men” begins. The “hour” is the hour of the great earthquake, which is the Sunday law. The “day” is the day of the Lord’s recompense as the Laodicean Seventh-day Adventist church is spewed out of the mouth of the Lord.
Upépe oñepyrũ pe “aravo, ha peteĩ ára, ha peteĩ jasy, ha peteĩ arýpe, ojuka hag̃ua yvyporakuéra mbohapýha pehẽngue”. Pe “aravo” ha’e pe aravo yvy ryryi guasúpe g̃uarã, upéva hína pe arapokõindygua léi. Pe “ára” ha’e Ñandejára ñemyengovia ára, Laodiceapegua Iglesia Adventista del Séptimo Día oñemosẽ jave Ñandejára jurúgui.
For they are a nation void of counsel, neither is there any understanding in them. O that they were wise, that they understood this, that they would consider their latter end! How should one chase a thousand, and two put ten thousand to flight, except their Rock had sold them, and the Lord had shut them up? For their rock is not as our Rock, even our enemies themselves being judges. For their vine is of the vine of Sodom, and of the fields of Gomorrah: their grapes are grapes of gall, their clusters are bitter: Their wine is the poison of dragons, and the cruel venom of asps. Is not this laid up in store with me, and sealed up among my treasures? To me belongeth vengeance, and recompense; their foot shall slide in due time: for the day of their calamity is at hand, and the things that shall come upon them make haste. For the Lord shall judge his people, and repent himself for his servants, when he seeth that their power is gone, and there is none shut up, or left. And he shall say, Where are their gods, their rock in whom they trusted. Deuteronomy 32:28–37.
Haʼekuéra niko peteĩ tetã ñeʼẽtekuaaʼỹva, ha ndaipóri ipypekuéra arandu. ¡Mbaʼéichaite piko oikóne peteĩ tekómarangatu, oikuaávo ko mbaʼe, ha ojepyʼamongetávo hikuái hogaite rehe! Mbaʼéicha piko peteĩ año omuña vaʼerã mil, ha mokõi omoñani vaʼerã paʼũrã mil, ndahaʼéiramo Ita guasu omeʼẽ hague chupekuéra, ha Ñandejára omboty hag̃ua chupekuéra? Pórke haʼekuéra ita guasu ndahaʼéi ñande Ita Guasuicha; umi ñane enemigo tee voi ohechakuaa upéva. Pórke hiʼupyrã yva haʼe Sodoma parralgui, ha Gomorra ñúgui; ijyva haʼe pyʼaro yva, ha hiʼatỹnguéra hovyʼỹ. Ikaʼu haʼe mbói guasu pohã vai, ha mbói jarara pohýi ñarõ. Ndahaʼéi piko koʼã mbaʼe oñeñongatu vaʼekue che ndive, ha oñembotyvaʼekue che mbaʼeeta apytépe? Chéve che mbaʼe tee hína jehepymeʼẽ ha ñemyengovia; ijypykuéra otyryrýta hiʼára peve; pórke hiʼaguĩma ipochy ára, ha pyaʼe oúma umi mbaʼe oúta hiʼári. Pórke Ñandejára ohusgáta hetãygua kuérape, ha oporoporiahúta hembiguái kuérape, ohechávo ipuʼaka opa hague, ha ndaiporiha avave oñembotyvaʼekue térã oñeheja hag̃uáicha. Ha heʼíta: Moõpa oĩ pende tupãnguéra, pe ita guasu pejepytaso hague hese? Deuteronomio 32:28–37.
The “hour” of the earthquake is the “day of their calamity.” It is the judgment of those in Adventism that have not an understanding of the knowledge that is increased in the latter days. They have chosen a counterfeit rock to build their house upon, and in reality, their rock is sand.
Pe “ára” yvyryrýi ha’e “i mba’easy ára”. Ha’e pe juicio umi oĩvape Adventismo-pe ndorekóivape entendimiento pe conocimiento ojepysóva ára pahápe. Ha’ekuéra oiporavo peteĩ ita japu omopu’ã hag̃ua hoga hi’ári, ha añetépe, ijita hína yvyku’i.
“The warning has come: Nothing is to be allowed to come in that will disturb the foundation of the faith upon which we have been building ever since the message came in 1842, 1843, and 1844. I was in this message, and ever since I have been standing before the world, true to the light that God has given us. We do not propose to take our feet off the platform on which they were placed as day by day we sought the Lord with earnest prayer, seeking for light. Do you think that I could give up the light that God has given me? It is to be as the Rock of Ages. It has been guiding me ever since it was given.” Review and Herald, April 14, 1903.
“Pe ñemomarandu oúma: Mba’eve ndojehejava’erã oike hag̃ua omyakãratĩ hag̃uáicha pe jerovia pyenda, hi’ári ñamopu’ã hague ñande rembiapo ypy guive pe marandu ou hague guive ary 1842, 1843 ha 1844-pe. Che aikéma kuri ko marandúpe, ha upe guive aime aĩva yvy tuichakue renondépe, añemombaretévo pe tesape Ñandejára ome’ẽ va’ekuépe oréve rehe. Noroñemoĩri ore pyguýi hag̃ua pe aty guasúgui ore pype oñemoĩ hague, ára ko’ẽre roheka aja Ñandejárape ñembo’e kyre’ỹme, roheka hag̃ua tesape. Peẽpa peimo’ã ikatuha aheja rei pe tesape Ñandejára ome’ẽ va’ekue chéve? Upéva oikova’erã Araka’e Ita guáicha. Upéva che reraha ha che sambyhy raka’e guive oñeme’ẽ hague chéve.” Review and Herald, 14 de abril de 1903.
The “month” represents the first month.
Pe “jasy” ohechauka pe jasy peteĩha.
Be glad then, ye children of Zion, and rejoice in the Lord your God: for he hath given you the former rain moderately, and he will cause to come down for you the rain, the former rain, and the latter rain in the first month. And the floors shall be full of wheat, and the fats shall overflow with wine and oil. And I will restore to you the years that the locust hath eaten, the cankerworm, and the caterpiller, and the palmerworm, my great army which I sent among you. And ye shall eat in plenty, and be satisfied, and praise the name of the Lord your God, that hath dealt wondrously with you: and my people shall never be ashamed. And ye shall know that I am in the midst of Israel, and that I am the Lord your God, and none else: and my people shall never be ashamed. Joel 2:23–27.
Pevyʼa hag̃ua, upéicharõ, peẽ Sión raʼykuéra, ha pevyʼa pendejára Tupãme; haʼe niko omeʼẽ peẽme ama tenondegua peteĩ medida hekoitépe, ha omboguejyta peẽme ama, ama tenondegua ha ama pahaguéva, jasy peteĩhápe. Ha pe mbyatyha rendakuéra henyhẽta trígogui, ha pe ryrukuéra osyryryta vínogui ha aséitegui. Ha che amoĩjeyta peẽme umi áño pe tukú oguʼu vaʼekue, pe ysóva, pe tuguái, ha pe yso guasu, che ehérsito tuicháva amondo vaʼekue pende apytépe. Ha peẽ pekarúta heta, ha pehupytyta pene renyhẽ, ha pejererohorýta Ñandejára pendejára réra, haʼe ojapo haguére penendive mbaʼe hechapyrãva; ha che retãgua ndojejahymoʼãi arakaʼeve. Ha peikuaáta che aimeha Israel mbytépe, ha cheha Ñandejára pendejára, ha ndaiporiha ambue; ha che retãgua ndojejahymoʼãi arakaʼeve. Joel 2:23–27.
The “hour” of the Sunday law, Islam of the third woe unexpectedly strikes, and Laodicean Adventism is ashamed as they have trusted in the rock of the serpent. At that time, in the first month, the latter rain is poured out upon a purified people. At that point the United States is killed, after the torment from Nashville onward. The torment that is the destruction of the cities begins, and at the hour of the Sunday law the United States ends (is killed) as the sixth kingdom of Bible prophecy, ushering in the image of the beast testing time for the world that ends when the eighth kingdom comes to its end, with none to help (is killed).
Pe “óra” léi dominical, pe Islam, pe mbohapyha ñembyasýgui, oinupã sapyʼa Laodicea-pegua Adventismo-pe, ha haʼekuéra oñemotĩ, ojerovia haguére mbói ita ári. Upe jave, peteĩha jasype, ama pyahu oñeñohẽ tavayguakuéra oñemopotĩmava ári. Upepete Estados Unidos ojejukáta, Nashville guive oñepyrũva ñembohasa asy rire. Pe ñembohasa asy, haʼéva táva-kuéra ñehundi, oñepyrũ; ha pe óra léi dominical-pe Estados Unidos opa (ojejuka) mokõiha reino tee hag̃ua Biblia profecía ryepýpe, omoinge hag̃ua mymba raʼanga prueba ára opa yvórape guarã, opa pe poteĩha reino oguahẽvo ipahápe, ndaipóri hag̃uáicha avave oipytyvõva (ojejuka).
The Euphrates
Éufrates
The Euphrates River is symbolically associated with Islam, and Euphrates means, “fruitful, or to break forth.” In the second woe the four winds that are bound at the Euphrates are loosed.
Ysyry Éufrates oñembojoaju simbólikamente Islam ndive, ha Éufrates he’ise: “hi’a porãva”, térã “osẽ mbarete hag̃uáicha”. Mokõiha ñembyasy guasúpe, umi irundy yvytu oñeñapytĩva Éufrates-pe ojeheja hag̃ua.
And the sixth angel sounded, and I heard a voice from the four horns of the golden altar which is before God, Saying to the sixth angel which had the trumpet, Loose the four angels which are bound in the great river Euphrates. And the four angels were loosed, which were prepared for an hour, and a day, and a month, and a year, for to slay the third part of men. Revelation 9:13–15.
Ha pe ánhel ombopu, ha ahendu peteĩ ñe'ẽ osẽva irundy hatĩgui pe altar óro pe oĩva Tupã renondépe, he'íva pe ánhel peteĩha seisva oguerekóvape pe turu: Embojera umi irundy ánhel oñeñapytĩva pe ysyry guasu Éufratespe. Ha umi irundy ánhel oñembojera, umi oñembosako'íva peteĩ aravópe g̃uarã, peteĩ árape g̃uarã, peteĩ jasýpe g̃uarã ha peteĩ áñope g̃uarã, ojuka hag̃ua yvypóra mbohapy voregui peteĩ vore. Apocalipsis 9:13–15.
The Euphrates represented the eastern border of the Promised Land, and Islam is the “children of the east” in prophecy. Their prophetic characteristic is that they are restrained and released, beginning with Hagar being restrained by Sarah.
Éufrates ohechauka pe Yvy Ñe'ẽme'ẽmby rembe'y kuarahyresẽ gotyo, ha Islam ha'e hína “kuarahyresẽ yvygua ra'ykuéra” maranduhápe. Ikarakter profétikova ha'e ojejoko ha ojeheja jeyha chupekuéra, oñepyrũvo Hagar oñeñapytĩ haguére Sara rupi.
And God said, Sarah thy wife shall bear thee a son indeed; and thou shalt call his name Isaac: and I will establish my covenant with him for an everlasting covenant, and with his seed after him. And as for Ishmael, I have heard thee: Behold, I have blessed him, and will make him fruitful, and will multiply him exceedingly; twelve princes shall he beget, and I will make him a great nation. Genesis 17:19, 20.
Ha Tupã he'i: Nde rembireko Saraete imembýta ndéve peteĩ ta'ýra; ha reromoĩta héra Isaac. Ha che amopyendáta che ñe'ẽme'ẽ hendive, peteĩ ñe'ẽme'ẽ opa'ỹva ramo, ha iñemoñare ndive hapykuéri. Ha Ismael rehe katu, ahendúma nde jerure: péina, ahovasáma chupe, ha ajapóta ichupéva hi'a hetáva, ha ambohetaitereíta chupe; doce mburuvicha guasu omoñareta, ha ajapóta ichugui peteĩ tetã guasu. Génesis 17:19, 20.
Ishmael was made to be fruitful, and the Euphrates means fruitful. At the conclusion of the prophecy of one hundred and fifty years of the torment of the first woe, the prophecy of an hour, a day, a month and a year began when Islam was released to slay a third part of men. At the Sunday law the sixth kingdom of Bible prophecy is slain, and it is a third part of modern Rome. Islam had been restrained on August 11, 1840, at the empowerment of the first angel’s message, and it was released at the empowerment of the third angel’s message on 9/11.
Ismael oñemoingo hag̃ua hi’a porã hag̃uáicha, ha Éufrates he’ise hi’a porãva. Peteĩ ciento cincuenta ary peve ogueropu’akava’ekue peteĩha aña hag̃ua pe marandu hag̃ua paha gotyo, oñepyrũ pe profesía peteĩ aravo, peteĩ ára, peteĩ jasy ha peteĩ ary rehegua, Islam oñemosãso rupi ojuka hag̃ua mbohapy voregui peteĩva yvyporakuérape. Pe léi domingo-pe, ojejuka pe poteĩha mburuvicharenda profesía bíblica-pe, ha upéva ha’e peteĩ mbohapy voregui peteĩva Roma moderna-gui. Islam ojejoko va’ekue 11 jasypoapy 1840-pe, oñemombarete jave pe peteĩha ánhel marandu; ha oñemosãso pe mbohapyha ánhel marandu oñemombarete jave 9/11-pe.
On 9/11, the sealing of the one hundred and forty-four thousand began as the judgment of the dead ended, and the judgment of the living began. When Islam of the third woe was released on 9/11 it was immediately restrained during the sealing time.
9/11-pe oñepyrũ oñesella hag̃ua umi cien cuarenta y cuatro mil, opa rire umi omanóva juicio ha oñepyrũvo umi oikovéva juicio. Islam mbohapyha mba’e vai rehegua oñemosãso rupi 9/11-pe, pya’e oñejoko pe tiempo de sellamiento aja.
“This view was given in 1847 when there were but very few of the Advent brethren observing the Sabbath, and of these but few supposed that its observance was of sufficient importance to draw a line between the people of God and unbelievers. Now the fulfillment of that view is beginning to be seen. ‘The commencement of that time of trouble,’ here mentioned does not refer to the time when the plagues shall begin to be poured out, but to a short period just before they are poured out, while Christ is in the sanctuary. 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.
“Ko visión oñeme’ẽkuri ary 1847-pe, umi ermáno adventista apytépe sa’i eterei oĩrõ guare umi oñangarekóva sábado rehe, ha ko’ãvagui sa’i eterei oimo’ãva pe iñemboguataha orekoha importancia suficiente omboja hag̃ua peteĩ línea Tupã tavayguakuéra ha umi ndogueroviáiva mbytépe. Ko’ág̃a oñepyrũma ojehecha upe visión ñekumplimiénto. ‘Pe ñepyrũrã upe tiempo de angustia rehegua,’ ko’ápe oñeñe’ẽva, ndojepytaséi pe tiempo rehe umi plága oñepyrũta hag̃ua oñeñohẽ, síno peteĩ mbyky periodo rehe upe mboyve, Cristo oĩ aja pe santuario-pe. Upe jave, pe tembiapo salvación rehegua oñembotýramo ohóvo, pe yvy ári outa apañuãi, ha umi tetãnguéra ipochyta, upéicharõ jepe ojejokóta ani hag̃uáicha ojoko pe tercer ángel rembiapo. Upe jave pe ‘ama paha,’ térã pytu’u pyahu Ñandejára renondégui, outa ome’ẽ hag̃ua pokatu pe tercer ángel ñe’ẽ hatãme, ha ombosako’i hag̃ua umi marangatu ikatu hag̃uáicha opyta mbarete upe periodo-pe oñeñohẽta jave umi siete pahague plága.” Early Writings, 85.
The “short period” of time leading to the close of probation is the period “Christ is in the sanctuary” “closing” the “work of salvation.”
Pe “mbykyha ára” omoag̃uíva pe gracia ñemboty gotyo ha’e pe período “Cristo oĩhína pe santuariope” “ombotývo” pe “tembiapo salvación rehegua.”
“In the typical system, which was a shadow of the sacrifice and priesthood of Christ, the cleansing of the sanctuary was the last service performed by the high priest in the yearly round of ministration. It was the closing work of the atonement—a removal or putting away of sin from Israel. It prefigured the closing work in the ministration of our High Priest in heaven, in the removal or blotting out of the sins of His people, which are registered in the heavenly records. This service involves a work of investigation, a work of judgment; and it immediately precedes the coming of Christ in the clouds of heaven with power and great glory; for when He comes, every case has been decided. Says Jesus: ‘My reward is with Me, to give every man according as his work shall be.’ Revelation 22:12. It is this work of judgment, immediately preceding the second advent, that is announced in the first angel’s message of Revelation 14:7: ‘Fear God, and give glory to Him; for the hour of His judgment is come.’” The Great Controversy, 352.
“Pe sistema típicope, ha’éva peteĩ ta’ãnga Cristo jejuka ha ipa’i marangatu rembipota rehegua, pe ñemopotĩ santuario rehegua ha’eva’ekue pe tembiapo paha pa’i guasu ojapóva ary pukukue ministerio jere rehe. Kóva ha’eva’ekue pe tembiapo ombotýva pe expiación—peteĩ jeipe’a térã ñemomombyry angaipa Israel apytégui. Upéva ohechauka va’ekue pe tembiapo paha ñane Pa’i Guasu rembiapope yvágape, pe jeipe’a térã jeipe’aite hag̃ua Itavayguakuéra angaipa, umi ojehai hag̃uáva yvága kuatiañe’ẽnguérape. Ko servicio oike ipype peteĩ tembiapo jehechakuaa rehegua, peteĩ tembiapo juicio rehegua; ha upéva pya’e omotenonde Cristo ñeguahẽ yvága arai kuérape pu’aka ha mimbipa guasúpe; pórke Ha’e ou vove, opa káso oñedecidiámava. He’i Jesús: ‘Che rembiapoukapy oĩ Che ndive, ame’ẽ hag̃ua káda peteĩme hembiapokue he’iháicha.’ Apocalipsis 22:12. Ko tembiapo juicio rehegua voi, oĩva pe jeju mokõiha mboyve pya’e, ha’e pe oñemomarandúva pe peteĩha ánhel marandupe Apocalipsis 14:7-pe: ‘Pekyhyje Tupãgui, ha peme’ẽ chupe mimbipa; pórke oguahẽma Ijuicio aravo.’” El Conflicto de los Siglos, 352.
The “blotting out of the sins of His people” occurs during the judgment of the living.
Pe “ojeipe’a hag̃ua Ipuévlo angaipa” oiko umi oikovéva juicio aja.
Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; And he shall send Jesus Christ, which before was preached unto you: Whom the heaven must receive until the times of restitution of all things, which God hath spoken by the mouth of all his holy prophets since the world began. Acts 3:19–21.
Peñearrepenti hag̃ua, upévare, ha pejevy hag̃ua, pene angaipa hag̃ua hag̃uáicha oñemboguepaite, oguahẽ vove umi ára piro’y ha py’aguapy rehegua Ñandejára renondégui; ha ha’e omondo hag̃ua Jesucristo, upe ymaite guive oñemombe’u va’ekue peẽme: upe yvágape oñemoguahẽva’erã pe restitución ára peve opa mba’e rehegua, umi mba’e Tupã he’i va’ekue opa imarangatu maranduhára kuéra jurúre ypy guive. Hechos 3:19–21.
In order to repent, one must be living, and the repentance that Peter is here referring to in its perfect sense takes place when the “refreshing shall come.” The rest and the refreshing are the latter rain, which began when the mighty angel of Revelation eighteen descended to lighten the earth with His glory. That mighty angel was also the first angel of August 11, 1840 that descended when Islam was restrained, and that angel was “no less a personage than Jesus Christ.” The “refreshing” and “the times of restitution of all things” begins with Islam being loosed to anger the nations, and then restrained while the one hundred and forty-four thousand are sealed. 9/11 marks the times of the refreshing and rest, which is the latter rain, and it marks the period of the “restitution of all things.” What is restored is the church, which since the rebellion of 1863 has been the church militant, but will become the church triumphant in the sealing time of the one hundred and forty-four thousand.
Ojeñembyasý hag̃ua, tekotevẽ peteĩ tapicha oikove hag̃ua, ha pe ñembyasýrõ Pedro ko’ápe omombe’úva ipypeguápe oñemoañete vove umi “ára piro’y” og̃uahẽvo. Pe pytu’u ha pe piro’y hína pe ama pahápe, oñepyrũva’ekue pe ánhel mbarete oĩva Apocalipsis dieciocho-pe oguejýramo omyesakã hag̃ua yvy Hembikórape. Pe ánhel mbarete upéva avei hína pe ánhel peteĩha 11 de agosto de 1840-pegua oguejýva’ekue Islam oñeñapytĩrõ guare, ha upe ánhel “ndaha’éi peteĩ tapicha ambuéva Jesucristo-gui.” Pe “piro’y” ha umi “ára oñemyatyrõmba hag̃ua opa mba’e” oñepyrũ Islam ojeheja jey ramo ombopochy hag̃ua tetãnguéra, ha upéi oñeñapytĩ jey aja umi cien cuarenta y cuatro mil oñesegella hag̃ua. 9/11 omarkaha umi ára piro’y ha pytu’u rehegua, ha upéva hína pe ama pahápe, ha avei omarkaha pe ára “oñemyatyrõmba hag̃uáicha opa mba’e.” Pe oñemyatyrõva hína tupão, ha’éva, 1863-pe pe ñemoĩ hag̃ua guive, oiko va’ekue tupão ñorairõháicha, péro oikóta tupão ipu’akapáva pe ára sellado-pe umi cien cuarenta y cuatro mil rehegua.
The church militant is a mixture of wheat and tares, and the church triumphant is the first fruit wheat offering of Pentecost. 9/11 was the first time Balaam struck the ass, and Balaam (the United States) began a worldwide war on terrorism immediately after the surprise attack. Balaam’s ass represents the three woes that make up the third woe, and which run parallel to the three angel’s messages. The three woes are therefore prophetically governed by the three steps of the three angels. For this reason, the second time Balaam strikes the ass it is a doubling, as is always the case in the second step. Between the two vineyards of the ancient literal and the modern spiritual glorious land Islam struck Israel on October 7, 2023, and there was immediately a restraint placed upon Gaza, and then Islam will strike Nashville.
Pe iglésia militante ha’e peteĩ mezcla trígo ha cizañágui, ha pe iglésia triunfante ha’e pe Pentecostés yvypóra ryepýpe oñekuave’ẽva trígo ypykue. 11 jasyporundy ary 2001-pe ha’e pe primera vez Balaam oinupã hague pe mburika, ha Balaam (Estados Unidos) oñepyrũ peteĩ ñorairõ mundial terrorismo rehegua pe ataque sorpresívogui rire pya’evoi. Balaam rembiguái mburika ohechauka umi mbohapy aipo, ojapóva pe tercer aipo, ha osẽva joja umi mbohapy ánhel marandu ndive. Umi mbohapy aipo upévare proféticamente oñemboguata umi mbohapy paso umi mbohapy ánhel reheve. Upévare, pe mokõiha jey Balaam oinupã jave pe mburika, upéva ha’e peteĩ mokõive jeýva, oikoháicha tapiaite pe mokõiha paso-pe. Umi mokõi parral yma guaréva literal ha ko’ág̃agua espiritual yvy gloriosa mbytépe, Islam oinupã Israel-pe 7 jasypa ary 2023-pe, ha upe rire pya’e oñemoĩ peteĩ jejoko Gaza ári, ha upéi Islam oinupãta Nashville-pe.
The Nashville strike is the second of the two surprise attacks that in Balaam’s testimony occurs between the vineyards. Nashville marks the prophetic waymark when the message of the midnight cry joins the second angel. The midnight cry message begins when Christ’s two disciples, (representing the second angel’s message) loose the ass at the beginning of the triumphal entry. That procession ultimately leads to the cross, which represents the earthquake of the soon-coming Sunday law where the whore of Rome overcomes the sixth kingdom of Bible prophecy after her being forgotten for the history of the United States.
Pe Nashville rehegua ha’e mokõi jejuka ñemigua apytégui mokõiva, Balaam testimoniope oikóva parralty mbytépe. Nashville ohechauka pe marka profética pe marandu pyhare mbyte sapukái rehegua ojoajúha ángel mokõiha ndive. Pe marandu pyhare mbyte sapukái rehegua oñepyrũ Cristo remimbo’e mokõiva, (ohechaukáva ángel mokõiha marandu) oiporavo’ỹvo mburika pe jeike triumfal ñepyrũme. Upe tembiapo rape ipahápe ogueraha kurusúpe, upéva ohechaukáva yvyryrýi pe léi domingo pya’etéma oútava rehegua, pépe Roma kuña reko vaiha ipu’aka hag̃ua profecía bíblica mburuvicha guasu hag̃ua poteĩha ári, oñembyesarái rire hese Estados Unidos rembiasakue aja.
When the whore begins to sing her songs at the Sunday law the battle of Nineveh will have been repeated and the key will have been turned that marks the opening of the image of the beast testing time in the world. The battle of Nineveh is the ending of the midnight cry proclamation, which then turns into the loud cry of the third angel. The beginning of that period, which is marked by the surprise attack upon Nashville will also have been typified by the battle of Nineveh, for Jesus, as Alpha and Omega, always illustrates the end with the beginning. The Nashville attack will of prophetic necessity contain the elements of a victory of Rome over Persia that allows Islam to fill the earth with darkness. Donald Trump is the symbol of the image of Rome, so he will prevail in the battle of Nineveh associated with the Nashville strike, but his strength to resist the flood of Islam will have been depleted.
Kuña rekovai oñepyrũ vove opurahéi iñe’ẽpotykuéra arapokõindy léi rehe, Nínive ñorairõ jevyma oikóta kuri ha pe llave ojere vaʼekue ohechaukáva mymba raʼanga prueba ára ñepyrũ ko yvy ape ári. Nínive ñorairõ haʼe pyhare mbyte sapukái marandu ñemohuʼã, upéi upéva ojere hag̃ua mbohapyha ánhel sapukái hatãme. Pe ára ñepyrũ, ojehechaukáva mbaʼe vai oikóramo Nashville rehe guasu hag̃uáicha, avei ojehechaukáta kuri Nínive ñorairõ rupive; Jesús, Alfa ha Omega ramo, tapiaite ohechauka paha iñepyrũ rupive. Nashville rehe ojejapóva ñorairõva profético tekotevẽ rupi oguerekóta Roma puʼaka Persia ári ñembojera rehegua mbaʼe porã, upéva rupive Islam omyenyhẽ hag̃ua ko yvy pytũmbýpe. Donald Trump haʼe Roma raʼanga símbolo, upévare haʼe ipuʼakáta Nínive ñorairõme ojoajúva Nashville rehe ojeity vaʼekuére, ha katu ikatupyry oñemoĩ hag̃ua Islam ysyry guasu rovái ikangypáta kuri.
The battle that Ronald Reagan succeeded in winning in 1989 was a cold war that had began at the end of the Second World War. Trump’s cold war is the battle of Panium, and it leads to the Third World War at the Sunday law, which has been typified by the battle of Actium and also the battle of Nineveh. Trump’s cold war, represented by the battle of Panium leads to the bringing down of the “wall” of separation of church and state in the Constitution, as typified by the bringing down of the Berlin “wall” in 1989.
Ñorairõ Ronald Reagan osẽ porãva’ekue ogana hag̃ua ary 1989-pe ha’e peteĩ ñorairõ ro’ysã oñepyrũva’ekue Mokõiha Ñorairõ Guasu opa rire. Ñorairõ ro’ysã Trump rehegua ha’e ñorairõ Panium-peguáicha, ha upéva ogueraha Mbohapyha Ñorairõ Guasúpe Léi Domingo guýpe, ojehechauka haguéicha yma Actium ñorairõme ha avei Nínive ñorairõme. Ñorairõ ro’ysã Trump rehegua, oñerrepresentáva Panium ñorairõ rupi, ogueraha oñemboguejy hag̃ua “muro” omboja’óva tupão ha Estado Constitución-pe, ojehechauka haguéicha oñemboguejy hague Berlín “muro” ary 1989-pe.
Nashville represents the point where the ass of Balaam crushes Balaam's foot against the wall, thus identifying a crippling at the wall. The period of the midnight cry begins with an event that crashes into the wall of separation in the Constitution, thus marking the beginning of the setting up of the image of the beast (the combination of church and state) with a waymark that typifies the tearing down of the wall of separation at the ending of the setting up of the image of the beast. Donald Trump will prophetically speak with an executive order that typifies the speaking at the Sunday law, as typified with the Alien and Sedition Acts of 1798. He will there defeat the globalists of the Democratic party and their counterparts of the RINO globalists of the Republican party. His victory over the enemies typified by Persia in the battle of Nineveh, will leave both sides of the political war sapped of the strength necessary to resist the locusts of Islam that will spread over the land. The crushed foot of Trump is the wall at the beginning of the midnight cry proclamation that leads to the wall at the ending.
Nashville orrepresenta pe punto ikatuhápe Balaam burrakuéra ojopy Balaam py pe tapia rehe, ha upéicha ohechauka peteĩ ñemongu’i tapia rehe. Pyhare mbyte sapukái ára oñepyrũ peteĩ mba’e oityva tapia ñemboyke rehe pe Constitución-pe, ha upéicha ojehechauka oñepyrũha oñemopu’ã pe mymba ra’ãnga (tupaó ha Estado joaju) peteĩ techaukaha rupive ohechauka hag̃ua tapia ñemboyke rehegua ñembyai pe mymba ra’ãnga ñemopu’ã pahápe. Donald Trump profétikamente oñe’ẽta peteĩ tembiapoukapy ejecutívo rupive ohechaukáva pe ñe’ẽ Sunday law-pe, oñetechaukaháicha Alien and Sedition Acts of 1798 rupive. Upépe ha’e oganáta Partido Demócrata globalista-kuérape ha ijojaha’ỹme RINO globalista-kuérape Partido Republicano-peguápe. Ipu’aka umi enemigo rehe, Persia reheguaicha ojehechaukáva Nínive ñorairõme, ohejátane mokõive lado pe ñorairõ políticogua opyta hag̃ua ikangypaite hag̃ua ndaikatúi hag̃ua ombohovái umi langósta Islam rehegua ojepysotava tetã tuichakue javeve. Trump pypuku ojepysóva hína pe tapia pyhare mbyte sapukái marandu ñepyrũme, ogueraháva pe tapia pahápe.
We will continue this consideration of the three woes in the next article.
Rombojoaju ko’ẽ mbohapy jehasa asýre ñañemongeta hag̃ua pe artíkulo oúvape.