In chapter eleven of Revelation, the two witnesses are lifted up to heaven as an ensign in “the same hour” that a “tenth part of the city” falls. In that hour the “second woe is past; and behold, the third woe cometh quickly.” Islam is the seventh trumpet and the third woe that comes at the “hour” of the Sunday law “earthquake.”
Apocalipsis capítulo once-pe, mokõi testígo ojegueraha yvágape peteĩ techaukaháramo “upe aravope voi” peteĩ “siuda pehẽngue paha” ho’árõ guare. Upe aravope “mokõiha jehasa asy ohasa; ha péina, mbohapyha jehasa asy ou pya’e.” Islam ha’e pe trompéta sieteháva ha pe mbohapyha jehasa asy ouva “aravo” léi dominikál “yvy oryrýi” reheguape.
And they heard a great voice from heaven saying unto them, Come up hither. And they ascended up to heaven in a cloud; and their enemies beheld them. 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. And the seventh angel sounded; and there were great voices in heaven, saying, The kingdoms of this world are become the kingdoms of our Lord, and of his Christ; and he shall reign for ever and ever. And the four and twenty elders, which sat before God on their seats, fell upon their faces, and worshipped God, Saying, We give thee thanks, O Lord God Almighty, which art, and wast, and art to come; because thou hast taken to thee thy great power, and hast reigned. And the nations were angry, and thy wrath is come, and the time of the dead, that they should be judged, and that thou shouldest give reward unto thy servants the prophets, and to the saints, and them that fear thy name, small and great; and shouldest destroy them which destroy the earth. And the temple of God was opened in heaven, and there was seen in his temple the ark of his testament: and there were lightnings, and voices, and thunderings, and an earthquake, and great hail. Revelation 11:12–19.
Ha’ekuéra ohendu peteĩ ñe’ẽ tuicha yvágagui he’íva chupekuéra: Pejú yvate ko’ápe. Ha ojupi hikuái yvágape peteĩ arai rupi; ha iñenemigokuéra ohecha chupekuéra. Ha upe aravópe voi oiko peteĩ yvyryrýi tuicha, ha táva pehẽngue pahapygui peteĩ ho’a; ha upe yvyryrýipe omanóma tapicha apytégui siete mil; ha umi hembýva okyhyje eterei, ha ome’ẽ mborayhu Tupã yvágapeguápe. Pe mokõiha ñembyasy ohasáma; ha péina, pe mbohapyha ñembyasy ou pya’e. Ha pe séptimo ánhel ombopu; ha oiko ñe’ẽnguéra tuicha yvágape, he’íva: Ko yvy arigua rréino oiko ñande Ruvicha ha Cristo rréinorã; ha ha’e oguerekóta sãmbyhy opa ára g̃uarã. Ha umi irundy ha mokõi tendota guasu, oguapýva Tupã renondépe hoguapýpekuéra, ho’a hova yvýre, ha omomba’e guasu Tupãme, he’ívo: Rome’ẽ ndéve aguyje, Ore Ruvicha Tupã Ipu’akapáva, nde reiméva, reiméva yma, ha reútava; reiporúgui nde pu’aka guasu, ha reñepyrũ reñorairõ hag̃ua nde rréinope. Ha tetãnguéra ipochy, ha nde pochy og̃uahẽma, ha og̃uahẽ pe ára omanóva ojehusga hag̃ua, ha reme’ẽ hag̃ua jehepyme’ẽ nde rembiguáipe profétakuéra, umi imarangatúva ha umi okyhyjéva nde réra renondépe, michĩva ha guasúva; ha rehundi hag̃ua umi ohundíva yvy. Ha Tupã tupão ojepe’a yvágape, ha ojehecha itupãópe pe ára testaménto ryru; ha oiko overa sapy’a, ha ñe’ẽnguéra, ha arapupu, ha yvyryrýi, ha amandáu tuicha. Apocalipsis 11:12–19.
The two witnesses ascend to heaven in a cloud, which prophetically represents a group of angels. As previously cited in these articles and as found in Habakkuk’s Tables, Sister White identifies that when the individual messages represented as the first, the second and the third angel arrive into prophetic history, they are portrayed as singular angels, but the message of the Midnight Cry, is represented by many angels. The two witnesses are lifted up into heaven as they proclaim the message of the Midnight Cry by an army of angels, thus they are taken into heaven “in a cloud.”
Mokõi testígo ojupi yvágape peteĩ araípe, ha upéva profétikamente orrepresenta peteĩ aty ánhelgui. Ojehechaháicha ymaite guive ko’ã artíkulope ha ojuhuháicha Habakkuk Távlape, Hermana White omombe’u umi marandu peteĩteĩva ojehechaukáva pe ánhel peteĩha, mokõiha ha mbohapyha ramo, og̃uahẽvo tembiasakue profétikape, ojehechauka hikuái peteĩteĩ ánhel ramo; ha pe marandu Pyhare Mbyte Sapy’a Gua rehegua katu ojehechauka heta ánhel ramo. Mokõi testígo oñehupi yvágape oikuaaukávo pe marandu Pyhare Mbyte Sapy’a Gua peteĩ ehérsito ánhelkuéra reheve; upévare ojegueraha hikuái yvágape “peteĩ araípe.”
“Near the close of the second angel’s message, I saw a great light from heaven shining upon the people of God. The rays of this light seemed bright as the sun. And I heard the voices of angels crying, ‘Behold, the Bridegroom cometh; go ye out to meet Him!’
“Pe mokõihápe pe ángel mokõiha marandu, ahecha peteĩ tuichaitereíva tesape yvágagui omimbi hag̃ua Tupã tavayguakuéra ári. Umi tesape rape ojehechauka chéve kuarahyicha hendy hag̃ua. Ha ahendu umi ánhel kuéra ñe’ẽ osapukáiva: ‘Pema’ẽ, pe Novio ouma; pesẽ pehuguãitĩ hag̃ua hese!’”
“This was the midnight cry, which was to give power to the second angel’s message. Angels were sent from heaven to arouse the discouraged saints and prepare them for the great work before them. The most talented men were not the first to receive this message. Angels were sent to the humble, devoted ones, and constrained them to raise the cry, ‘Behold, the Bridegroom cometh; go ye out to meet Him!’ Those entrusted with the cry made haste, and in the power of the Holy Spirit sounded the message, and aroused their discouraged brethren. This work did not stand in the wisdom and learning of men, but in the power of God, and His saints who heard the cry could not resist it. The most spiritual received this message first, and those who had formerly led in the work were the last to receive and help swell the cry, ‘Behold, the Bridegroom cometh; go ye out to meet Him!’” Early Writings, 238.
“Kóva ha’e pe sapukái pyhare mbytegua, ome’ẽ vaʼerãva pokatu pe ángel mokõihápe guare marandupe. Ángelkuéra oñemondo yvágagui omombáy hag̃ua umi santo ikangýva ha ombosako’i hag̃ua chupekuéra pe tembiapo guasúpe g̃uarã oĩva henondépekuéra. Umi kuimba’e katupyryvéva ndaha’éi raẽvete umi oguerova’ekue ko marandu. Ángelkuéra oñemondo umi iñumílde ha oñeme’ẽmbaitévape, ha omokyre’ỹ chupekuéra osapukái hag̃ua: ‘Péma, pe Novio ou; pesẽ pehuguãitĩ hag̃ua hese!’ Umi oñemoĩva’ekue pe sapukái rehe pya’e oñepyrũ, ha Espíritu Santo pokatúpe omyasãi pe marandu ha omombáy ijoyke’ykuéra ikangývape. Ko tembiapo ndopytái vaʼekue yvypóra arandu ha kuaapy rehe, síno Tupã pokatu rehe; ha isántokuéra, ohendúva’ekue pe sapukái, ndaikatúi omboyke chupe. Umi ipy’aguapýva añete hag̃uáicha yvypóra apytépe oguerova raẽ ko marandu, ha umi yma guive omotenondéva’ekue tembiapópe ha’e va’ekue ipahápe oguerova ha oipytyvõ ombotuicha hag̃ua pe sapukái: ‘Péma, pe Novio ou; pesẽ pehuguãitĩ hag̃ua hese!’” Early Writings, 238.
In the hour of the earthquake, which destroys a tenth part of the city, seven thousand men are slain. The earthquake is the Sunday law in the United States. A city is a kingdom in prophecy, and the United States is one tenth of the kingdom of the ten kings of Revelation 17. The United States is overthrown at the earthquake of the Sunday law and ceases to be the sixth kingdom of Bible prophecy, and then transcends into the premier king of the ten kings, the seventh kingdom of Bible prophecy, who will agree to give their kingdom unto the papacy who is the eighth which is of the seven.
Yvy oryry ojehu’úvo pe yvyryrýi, ombyaíva távagui peteĩ pa’ũ pa, siete mil kuimba’e ojejuka. Pe yvyryrýi ha’e pe léi domingo Estados Unidos-pe. Peteĩ táva ha’e peteĩ rréino profecía-pe, ha Estados Unidos ha’e peteĩ décima pe rréino orekóvagui umi diez mburuvicha Apocalipsis 17-pe. Estados Unidos oñembyai pe yvyryrýi léi domingo reheve ha ndoikovéi oñemoĩ hag̃ua pe sexto rréino profecía bíblica-pe, ha upéi ohasa oiko hag̃ua pe mburuvicha tenondegua umi diez mburuvichágui, pe séptimo rréino profecía bíblica-pe, umi oñemoĩtava peteĩ ñe’ẽme ome’ẽ hag̃ua hikuái irreino papado-pe, ha’éva pe octavo, ha pevaíva umi sietegui.
And the ten horns which thou sawest are ten kings, which have received no kingdom as yet; but receive power as kings one hour with the beast. These have one mind, and shall give their power and strength unto the beast. These shall make war with the Lamb, and the Lamb shall overcome them: for he is Lord of lords, and King of kings: and they that are with him are called, and chosen, and faithful. And he saith unto me, The waters which thou sawest, where the whore sitteth, are peoples, and multitudes, and nations, and tongues. And the ten horns which thou sawest upon the beast, these shall hate the whore, and shall make her desolate and naked, and shall eat her flesh, and burn her with fire. For God hath put in their hearts to fulfil his will, and to agree, and give their kingdom unto the beast, until the words of God shall be fulfilled. And the woman which thou sawest is that great city, which reigneth over the kings of the earth. Revelation 17:12–18.
Ha umi vaka rehecháva hína paʼe mburuvicha guasu, oguerekó’ỹva gueteri peteĩ rréino; ha katu ohupyty pokatu mburuvicha guasuramo peteĩ aravo aja pe mymbaguasu ndive. Koʼãva peteĩ ñeʼẽme oĩ, ha omeʼẽta hikuái ipokatu ha imbarete pe mymbaguasúpe. Koʼãva oñorãirõta pe Ovecha Raʼy ndive, ha pe Ovecha Raʼy ipuʼakáta hesekuéra; haʼe niko Jára jarakuéra ári, ha Mburuvicha Guasu mburuvicha guasukuéra ári; ha umi oĩva hendive niko ojehenói vaʼekue, ojeporavo vaʼekue, ha jeroviapýva. Ha heʼi chéve: Y umi rehecháva, oguapyhápe pe kuña rekove vai, haʼe hína tavayguakuéra, atyguasu, tetãnguéra ha ñeʼẽnguéra. Ha umi paʼe vaka rehecháva pe mymbaguasu ári, koʼãva ndaijaʼemoʼãi pe kuña rekove vaíre, ha ohejata chupe opyta hag̃ua nandi ha opívo, hoʼúta hoʼo, ha ohapýta chupe tata reheve. Tupã niko omoĩ ipyʼapýpekuéra ojapo hag̃ua ivoluntad, peteĩ ñeʼẽme hag̃ua, ha omeʼẽ hag̃ua irréino pe mymbaguasúpe, Tupã ñeʼẽ oñembopaje peve. Ha pe kuña rehecháva hína pe táva guasu, oguerekóva mburuvichakuaa yvy arigua mburuvicha guasukuéra ári. Apocalipsis 17:12–18.
The ten kings of the United Nations “agree” to “give their worldwide “kingdom unto the beast.” They have “one mind,” just as they “consulted together with one consent,” in Psalms eighty- three. Ahab was the king of the ten tribes, who committed the unlawful relationship of fornication with the whore of Tyre in Isaiah twenty-three. Ahab and Jezebel’s unlawful relationship typified the unlawful relationship of Herod and Herodias in the time of Elijah, represented as John the Baptist. Herod was a representative of the Roman Empire, which in Daniel seven, the Roman Empire consists of ten horns. The ten horns were typified by Ahab’s kingdom of ten tribes, and they both provide witnesses to the ten kings of the United Nations. With Ahab and Herod representing the state in the unlawful relationships, their role was to accomplish the persecution of heretics for the whore of Tyre, who sings her songs at the end of the symbolic seventy years.
Umi diez ruvicha Naciones Unidas-gua “oĩ peteĩ ñe'ẽme” “ome'ẽ hag̃ua i-reino yvy tuichakue jave pe mymbápe”. Ha'ekuéra “oguereko peteĩ akã”, peteĩchaite “oñomongeta peteĩ ñe'ẽme”, Salmos ochenta y tres-pe he'iháicha. Acab ha'e va'ekue pe mburuvicha guasu umi diez tríbu rehegua, ha ojapo va'ekue pe tekovai joaju fornicación rehegua pe kuña heko vaíva Tiro-gua ndive, Isaías veintitrés-pe. Pe joaju ndohupytýiva léi rupive Acab ha Jezabel apytépe ohechauka pe joaju ndohupytýiva léi rupive Herodes ha Herodías apytépe, Elías ára-pe, oñerrepresentáva Juan Bautista ramo. Herodes ha'e va'ekue peteĩ representante Imperio Romano-gua, ha Daniel siete-pe, pe Imperio Romano oguereko diez hatĩ. Umi diez hatĩ oñerrepresenta va'ekue Acab reino diez tríbu rehegua rupive, ha mokõivéva ome'ẽ testimonio umi diez ruvicha Naciones Unidas-gua rehe. Acab ha Herodes orepresentáramo Estado-pe umi joaju ndohupytýiva léi rupive, i-tembiaporã ha'e va'ekue omboguata hag̃ua pe ñembyahýi hereje-kuéra rehe pe kuña heko vaíva Tiro-gua rehehápe, opurahéiva i-purahéi umi setenta ary simbólico 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.
“Mburu ha mburuvichakuéra ha sãmbyhyhára omoĩ hi’ári hikuái pe marca anticristo rehegua, ha ojehechauka chupekuéra dragón-ramo oho hag̃uáicha omarã hag̃ua umi santo ndive—umi oñangarekóva Tupã mandamientokuéra rehe ha oguerekóva Jesús jerovia.” Testimonies to Ministers, 38.
At the Sunday law the earth beast ceases to reign as the sixth kingdom of Bible prophecy, for it has just committed fornication with Jezebel, and then takes the leadership of the United Nations. It then forces the entire world to set up a worldwide image of the beast, as they had previously accomplished at the Sunday law in their nation.
Pe léi dominical-pe mymba yvy arigua oheja reina hag̃ua mburuvicharã sexto ramo profecía bíblica-pe, péva ramoite ojapo fornicación Jezabel ndive, ha upéi oguereko Ñemoñare Joajuaty Atyguasu rembiguái ruvicharã. Upémarõ ombohovái opaite yvypóra yvy ape ári omoĩ hag̃ua peteĩ ta’ãnga mundial mymba rehegua, ojejapóma haguéicha ymave pe léi dominical-pe hetãme.
And deceiveth them that dwell on the earth by the means of those miracles which he had power to do in the sight of the beast; saying to them that dwell on the earth, that they should make an image to the beast, which had the wound by a sword, and did live. And he had power to give life unto the image of the beast, that the image of the beast should both speak, and cause that as many as would not worship the image of the beast should be killed. And he causeth all, both small and great, rich and poor, free and bond, to receive a mark in their right hand, or in their foreheads: And that no man might buy or sell, save he that had the mark, or the name of the beast, or the number of his name. Revelation 13:14–17.
Ha ombotavy umi oikóva yvy ári umi techaukaha rupive oñeme'ẽva’ekue chupe ojapo hag̃ua mymbaguasu renondépe; ha he'i umi oikóva yvy áripe ojapo hag̃ua peteĩ ta'ãnga mymbaguasúpe g̃uarã, upe oñekutúva’ekue kysepuku reheve ha oikove jeýva. Ha oñeme'ẽ chupe pu'aka ome'ẽ hag̃ua tekove mymbaguasu ra'ãngápe, ikatu hag̃uáicha mymbaguasu ra'ãnga oñe'ẽ ha ojapo hag̃ua oñejuka opa umi ndopy'aguasúiva omomba'e hag̃ua mymbaguasu ra'ãnga. Ha ombojerure opavavépe, michĩvape ha guasúpe, imboriahúvape ha imba'eporãvape, isãsóvape ha tembiguáipe, toñemoĩ hag̃ua peteĩ techaukaha ipo akatúape térã isyváre: ha ani hag̃ua avave ikatu ojogua térã ovende, ndaha'éiramo upe oguerekóva techaukaha, térã mymbaguasu réra, térã héra papapy. Apocalipsis 13:14–17.
Ahab, Herod, the ten kings of the Roman Empire and the ten kings of the United Nations represent the dragon that goes to make war with the saints, for it is always Jezebel’s paramour that accomplishes the persecuting of those who Jezebel classifies as heretics.
Acab, Herodes, umi diez mburuvichakuéra Imperio Romano pegua ha umi diez mburuvichakuéra Naciones Unidas pegua ohechauka pe dragón ohoha ombohérava’erã hag̃ua ñorairõ umi santo ndive; jezebel rembirekorãmi niko tapiaite pe ojapóva pe jejopy vai umi rehe Jezabel omohenda herético ramo.
“Thus while the dragon, primarily, represents Satan, it is, in a secondary sense, a symbol of pagan Rome.” The Great Controversy, 439.
“Upéicha, pe dragón, tenonderãite, ohechauka hag̃ua Satanáspe, ha mokõiha sentido-pe, ha’e peteĩ símbolo Roma pagana rehegua.” The Great Controversy, 439.
At the earthquake of the Sunday law there are “seven thousand” men that are “slain.” In Daniel eleven and verse forty-one, “many are overthrown.” Those overthrown when the Sunday law arrives, are Laodicean Seventh-day Adventists who have not prepared for the crisis. The number “seven thousand” represents the remnant of God’s people. God told Elijah, at the crisis of mount Carmel, which represents the Sunday law crisis, that there were “seven thousand in Israel” who had not bowed a knee to Baal. The apostle Paul comments on this.
Pe léi oiko pe léi domingo rehe oikóvo, oĩ “siete mil” kuimba'e “ojeporojukáva”. Daniel kapítulo once, versíkulo cuarenta y uno-pe, he’i: “heta oñemboity”. Umi oñemboýva pe léi domingo og̃uahẽvo, ha’e hína umi Adventista del Séptimo Día Laodiceagua ndoguerekóiva preparación pe krizis-rã. Pe papapy “siete mil” orrepresenta pe remanente Tupã tavayguakuéra rehegua. Tupã he’i va’ekue Elías-pe, pe krizis monte Carmelo-pe, upéva orrepresentáva pe krizis léi domingo rehegua, oĩha “siete mil Israel-pe” noñesũiva’ekue Baal renondépe. Pe apóstol Pablo omombe’u ko mba’e rehe.
I say then, Hath God cast away his people? God forbid. For I also am an Israelite, of the seed of Abraham, of the tribe of Benjamin. God hath not cast away his people which he foreknew. Wot ye not what the scripture saith of Elias? how he maketh intercession to God against Israel, saying, Lord, they have killed thy prophets, and digged down thine altars; and I am left alone, and they seek my life. But what saith the answer of God unto him? I have reserved to myself seven thousand men, who have not bowed the knee to the image of Baal. Even so then at this present time also there is a remnant according to the election of grace. Romans 11:1–5.
Upévare haʼe: Ñandejára piko omboykéma ipuévlope? Anietehápe nahániri. Che avei niko peteĩ israelita, Abraham ñemoñare, Benjamín ñemoñare atyguágui. Ñandejára nomboykéi ipuévlope ymaite guive oikuaáva. Ndapeikuaái piko mbaʼépa heʼi Ñandejára Ñeʼẽ Elías rehe? mbaʼéichapa haʼe oñemboʼe Ñandejárape Israel rehe oñemoĩ hag̃ua hese, heʼívo: Che Ruvicha, ojuka ne maranduhára kuérape ha oity ne altar kuérape; ha che añónte aime hembýva, ha haʼekuéra ohekáma che rekove. Ha mbaʼépa heʼi chupe Ñandejára ñembohovái? Che ajehegui añongatu siete mil kuimbaʼe, noñesũivaʼekue Baal taʼãngápe. Péicha avei koʼág̃aite oĩ peteĩ hembyre, poravo oúva grásiagui heʼiháicha. Romanos 11:1–5.
The words “seven thousand” represent a remnant of God’s people, but the context where they are symbolically identified, must be factored in. The men overthrown at the earthquake of the Sunday law are the remnant of unfaithful Seventh-day Adventists who are there and then, taken captive by modern spiritual Babylon. In the prophetic history of ancient literal Israel, when Babylon desolated Jerusalem the second of three times, there was a remnant of “seven thousand” “mighty” men “of the land” taken captive.
Umi ñe'ẽ “siete mil” ohechauka peteĩ hembýva Tupã tavayguakuéragui, ha katu tekotevẽ ñamoĩ en cuenta pe contexto oñembohysýihápe ijehegui peteĩ símbolo ramo. Umi kuimba'e ojeityva'ekue yvýryrýipe pe léi domingo rehegua jave, ha'e pe hembýva Adventista del Séptimo Día ijerovia'ỹvagui, upépe ha upe jave ojegueraha hag̃ua ñembiguáiramo Babilonia espiritual moderna rupive. Pe tembiasakue profética Israél yma guarépe hekopete, Babilonia ombyaírõ guare Jerusalén mokõiha jey mbohapy jey apytégui, oĩkuri peteĩ hembýva “siete mil” kuimba'e “py'aguasu” “yvýgui” ojegueraha va'ekue ñembiguáiramo.
And he carried away Jehoiachin to Babylon, and the king’s mother, and the king’s wives, and his officers, and the mighty of the land, those carried he into captivity from Jerusalem to Babylon. And all the men of might, even seven thousand, and craftsmen and smiths a thousand, all that were strong and apt for war, even them the king of Babylon brought captive to Babylon. And the king of Babylon made Mattaniah his father’s brother king in his stead, and changed his name to Zedekiah. 2 Kings 24:15–17.
Ha’e ogueraha Jehoiaquínpe Babilóniape, ha pe sy rréi rehegua, ha rréi rembiayhukuérape, ha hembiguáipe, ha umi mbarete yvy reheguápe; umívape ogueraha tembiguáiramo Jerusaléngui Babilóniape. Ha opa umi kuimba’e py’aguasúvape, siete mil peve, ha artesanokuéra ha herrérokéra mil, opavave mbarete ha oñembokatupyrýva ñorairõrã, umívape avei Babilonia ruvicha guasu ogueraha tembiguáiramo Babilóniape. Ha Babilonia ruvicha guasu omoĩ Mataníaspe, itúva ryvy, mburuvicháramo hendaguépe, ha omoambue héra Sedequíaspe. 2 Reyes 24:15–17.
Once the mighty men of Jerusalem are overthrown at the earthquake of the Sunday law, “the third woe cometh quickly. And the seventh angel sounded.” The third woe is the seventh trumpet that the seventh angel sounds. In the “hour” of the “earthquake” of the Sunday law—Islam strikes!
Peteĩ jevy umi kuimba’e mbarete Jerusalén-gua oñemombo yvýpe pe yvyryrýi Léi Arapokõindy rehegua rupive, “pe mbohapyha jehasa asy ou pya’e. Ha pe séptimo ánhel opu’ã ombopu.” Pe mbohapyha jehasa asy ha’e pe séptima trompéta pe séptimo ánhel ombopúva. Pe “ára’i” pe “yvyryrýi” Léi Arapokõindy rehegua jave—Islam oporohupi!
One of the primary characteristics of Islam in the first and second woes, was the historical fact that their mode of warfare was unlike the common tactics of war carried out in the history where they fulfilled their prophetic role. Their mode of warfare was to strike suddenly and unexpectedly. The word “assassin” is derived from the practices of the Islamic warriors in that period of history. Their attacks were as the Japanese Kamikazes of World War Two. The Islamic warriors expected to die when they assassinated their target. For this reason, a common practice for the warriors was to prepare for death by getting intoxicated on hashish, before their attack to help subdue the fear of death. When they struck their victims, it was sudden and unexpected, and their dependence upon hashish for the desired mental state, combined with the secret attack, formed the etymological basis of the word “assassin,” due to its connection with the word hashish.
Peteĩva umi característica principal Islam rehegua peteĩha ha mokõiha jehasa’asyme, ha’e va’ekue pe añetegua histórico he’íva iñorairõ rape ijojaha’ỹha umi táctica común ñorairõme ojejapóva tembiasápe, upe jave oikérõ guare hikuái hembiaporã proféticope. Iñorairõ rape ha’e va’ekue ojapo hag̃ua peteĩ ñehundipa pya’e ha oha’arõ’ỹre. Pe ñe’ẽ “assassin” ou umi práctica umi ñorairõhára islámico-kuéra rehegua upe periodo histórico-pe. Iñehundipa-kuéra ojogua umi Kamikaze japonés-kuérape Mokõiha Guerra Mundial-pe. Umi ñorairõhára islámico-kuéra oha’arõ va’ekue omanotaha ojuka jave hikuái umi hikuái ojepytaso hag̃ua. Upévare, peteĩ jepokuaa común umi ñorairõhára apytépe ha’e va’ekue oñembosako’i hag̃ua omanóvo oñembyasy’ỹ hag̃ua, oka’u hag̃uáicha hachís rehe, oho mboyve iñehundipápe, ikatu hag̃uáicha omokangy kyhyje mano rehegua. Oinupã jave hikuái umi víctima-kuérape, ha’e va’ekue pya’e ha oha’arõ’ỹre, ha ijerovia hachís rehe pe estado mental ojeipotávape g̃uarã, oñembojoajúvo pe ñehundipa kañymíva ndive, omoheñói pe base etimológica pe ñe’ẽ “assassin”-pe g̃uarã, oñembojoajúgui pe ñe’ẽ hashish rehe.
The third woe and the seventh trumpet “cometh quickly.”
Mbohapyha ñembyasýi ha pe trompéta pokõiháva “ou pya’eterei.”
Similarly, on October 22, 1844, the messenger of the covenant came “suddenly” to His temple. Sister White defined the “suddenness” of the arrival of the messenger of the covenant, representing that His coming was “unexpected.” Therefore all four “comings” that were fulfilled on October 22, 1844 were unexpected and sudden.
Upéicha avei, 22 jasypa 1844-pe, pe ñe'ẽmondohára pe ñe'ẽme'ẽgua ou “pya'e hag̃uáicha” Itémplope. Hermana White omyesakã pe “pya'e hag̃uáicha” ouhague pe ñe'ẽmondohára pe ñe'ẽme'ẽgua, ohechaukávo iju hag̃ua “oñemo'ã'ỹre hag̃uaicha”. Upévare, umi irundy “ju” oñemoañetéva'ekue 22 jasypa 1844-pe ndaha'éi va'ekue oha'arõmbyre ha opu'ã pya'e hag̃uáicha.
“The coming of Christ as our high priest to the most holy place, for the cleansing of the sanctuary, brought to view in Daniel 8:14; the coming of the Son of man to the Ancient of Days, as presented in Daniel 7:13; and the coming of the Lord to His temple, foretold by Malachi, are descriptions of the same event; and this is also represented by the coming of the bridegroom to the marriage, described by Christ in the parable of the ten virgins, of Matthew 25.” The Great Controversy, 426.
“Cristo ou yvágui ore pa’i guasu ramo pe tenda marangatúvape, pe santuario ñemopotĩrã rehehápe, ojehechaukáva Daniel 8:14-pe; Yvypóra Ra’y ou hag̃ua pe Aranduka Ára Ymaguaréva rendápe, ojehechaukaháicha Daniel 7:13-pe; ha Ñandejára ou hag̃ua Itemplópe, he’iva’ekue maranduhára Malaquías, opa ko’ãva ha’e peteĩ tembiasakue añónte jehechauka; ha kóva avei ojehechauka pe novio ouha pe ñemendápe, Cristo omombe’uháicha umi diez virgen parábola-pe, Mateo 25-pe.” The Great Controversy, 426.
The parable of the ten virgins is repeated to the very letter, thus all four “comings” that were fulfilled on October 22, 1844, are to be fulfilled to the very letter again at the earthquake that is the Sunday law. Commenting on the parable of the virgins, Sister White adds to the witness that identifies the suddenness and unexpectedness that is symbolized at the earthquake of the Sunday law, which is the perfect fulfillment of the Midnight Cry.
Pe parábola diez vírgenes rehejeykuaaite pe ñe’ẽrupi voi; upévare umi irundy “ju” ojejapovaʼekue 22 jasypa 1844-pe oñekumplíta jey ñe’ẽrupi voi pe yvyryrýi ha’éva pe léi domingope. Okomentávo pe parábola umi vírgens rehe, Sister White omoĩve pe testimónio ohechaukáva pe pyaʼe ha pe ndojehaʼaróiva ojehechaukáva pe yvyryrýipe pe léi domingopegua, ha upéva hína pe cumplimiento perfecto del Clamor de Medianoche.
“Character is revealed by a crisis. When the earnest voice proclaimed at midnight, ‘Behold, the bridegroom cometh; go ye out to meet him,’ the sleeping virgins roused from their slumbers, and it was seen who had made preparation for the event. Both parties were taken unawares, but one was prepared for the emergency, and the other was found without preparation. Character is revealed by circumstances. Emergencies bring out the true metal of character. Some sudden and unlooked-for calamity, bereavement, or crisis, some unexpected sickness or anguish, something that brings the soul face to face with death, will bring out the true inwardness of the character. It will be made manifest whether or not there is any real faith in the promises of the word of God. It will be made manifest whether or not the soul is sustained by grace, whether there is oil in the vessel with the lamp.
“Tekokatu ojekuaauka peteĩ apañuãime. Pe ñe’ẽ kyre’ỹ oikuaaukárõ guare pyhare mbyte pytepe: ‘Péina, ou pe novioména; peẽ pesẽ pehuguãitĩ hag̃ua chupe’, umi kuñataĩ okevape opáy ijokégui, ha upérõ ojekuaa máva-pa ojapo vaʼekue ñembosako’i upe mba’erã. Mokõivéva ojuhu hag̃ua ndoha’arõi hag̃uáicha, péro peteĩva oñembosako’i kuri pe apañuãi hag̃uáicha, ha ambue katu ojejuhu oñembosako’i’ỹre. Tekokatu ojekuaauka umi circunstánsia rupive. Umi apuro ohechauka pe añetehápe mba’éichapa pe tekokatu. Oimeraẽ mba’e vai pya’e ha oñeha’arõ’ỹva, ñemano térã ñembyasýpe jepe’a, apañuãi, hasy oñeha’arõ’ỹva térã jehasa asy, peteĩ mba’e omoĩva pe ánga ombohovái hag̃uáicha ñemano, ohechaukáta pe añetehápe mba’éichapa ipype pe tekokatu. Ojekuaaukáta oĩpa térã nahániri pe jerovia añeteguáva Ñandejára Ñe’ẽ promésape. Ojekuaaukáta avei pe ánga oñembaretepa grásia rupive, oĩpa aséite pe mba’yrúpe pe lámpara ndive.”
“Testing times come to all. How do we conduct ourselves under the test and proving of God? Do our lamps go out? or do we still keep them burning? Are we prepared for every emergency by our connection with Him who is full of grace and truth? The five wise virgins could not impart their character to the five foolish virgins. Character must be formed by us as individuals.” Review and Herald, October 17, 1895.
“Ára oúva opaichagua peteĩteĩme. ¿Mba’éichapa jajepokuaa jave pe prueba ha pe ñembojere Tupãgui? ¿Oguepápa ñande lámpara? térã ñañongatúpa gueteri hendy hag̃uáicha? ¿Ñaimépa ñembosako’ípe opaichagua tekotevẽ hag̃ua ñane joaju rupive Hendive, pe henyhẽva gracia ha añeteguágui? Umi cinco kuñataĩ arandu ndaikatúi ombohasa heko umi cinco kuñataĩ tavy peve. Tekokatu ojejapo vaerã ñandejehegui, peteĩteĩ ramo.” Review and Herald, 17 de octubre de 1895.
At the earthquake of the Sunday law, the United States ceases to be the sixth kingdom of Bible prophecy. The remnant of seven thousand Laodicean Adventists that have not prepared for the crisis, will manifest a character prepared for the mark of the beast. Then Islam suddenly and unexpectedly arrives, for “the third woe cometh quickly” as “the seventh angel” sounds!
Pe léi oikóramo pe léi arapokõindygua rehegua ryrýipe, Tetã peteĩ reko Joaju oheja pe sexto mburuvichaguasu oĩ hag̃ua profecía bíblica-pe. Pe hembýva siete mil Adventista Laodiceagua, ndojejapóiva’ekue pe apañuãirã rehe, ohechaukáta peteĩ tekotee oñembosako’íva pe mymba ra’ãnga rehegua marca-rã. Upérõ Islam ou sapy’a ha oha’arõ’ỹre, “pe mbohapyha ñembyahýi ou pya’e”, “pe séptimo ánhel” ombopu aja!
The four ‘comings’ that were all fulfilled on October 22, 1844 are then repeated. The first coming identified the opening of the judgment, in fulfillment of Daniel eight verse fourteen. It confirmed the message of the first angel that announced that the “hour” of His judgment is come. That fulfillment typifies the “hour” of the earthquake, which begins at the Sunday law, and is the “hour” when Islam brings “His judgment” upon the United States for the passage of a Sunday law.
Umi irundy “ju” oñembotýva’ekue opaite 22 jasypa 1844-pe upéi oñemombe’u jey. Pe peteĩha jeju ohechauka pe huísio ñepyrũ, oñemyenyhẽvo Daniel 8:14-pe he’íva. Omboaje pe peteĩha ánhel marandu, omombe’úva “aravo” oguahẽmaha Ijuisio. Upéva oñemyenyhẽ haguére ohechauka pe yvyryrýi “aravo”, oñepyrũva pe domingo léi guive, ha upéva hína pe “aravo” Islam oguerúva “Ijuisio” Estados Unidos ári pe domingo léi oñembohasa haguére.
The messenger of the covenant in Malachi chapter three, came suddenly to the temple He had raised up in forty-six years from 1798 to 1844, to enter into a covenant with the “Levites” of the Millerite history. At the earthquake of the Sunday law, the messenger of the covenant suddenly comes to enter into the temple of resurrected dead dry bones, to enter into covenant with the “Levites” of the history of the one hundred and forty-four thousand.
Pe Ñe’ẽrerahaha pe Pacto rehegua, Malaquías capítulo mbohapy-pe, ou va’ekue pya’eterei pe témplope ha’e omoñepyrũva’ekue cuarenta y seis ary aja, 1798 guive 1844 peve, oike hag̃ua peteĩ pacto-pe umi “Levita” ndive pe tembiasakue Millerita-pe. Pe kyhyje guasu pe léi domingo rehegua jave, pe Ñe’ẽrerahaha pe Pacto rehegua ou pya’eterei oike hag̃ua pe témplo-pe, umi kangue piru omanóva oikove jeýva pegua, oike hag̃ua pacto-pe umi “Levita” ndive pe tembiasakue cien cuarenta y cuatro mil rehegua.
At the earthquake of the Sunday law the Son of man comes to the Father to receive a kingdom in fulfillment of Daniel seven verse thirteen, as He did on October 22, 1844, for at the “hour” of the earthquake there are “voices in heaven,” who proclaim, that the “kingdoms of this world are become the kingdoms of our Lord, and of his Christ; and he shall reign for ever and ever. And the four and twenty elders, which sat before God on their seats, fell upon their faces, and worshipped God, Saying, We give thee thanks, O Lord God Almighty, which art, and wast, and art to come; because thou hast taken to thee thy great power, and hast reigned.”
Araka’e pe ley dominikál guýpe, pe Yvypóra Ra’y ou Túva rendápe oguerohory hag̃ua peteĩ rréino, oñemoañetévo Daniel 7:13, ojapo haguéicha 22 de octubre de 1844-pe; pe aravo pe yvy oryrývape oĩ “ñe’ẽnguéra yvágape”, omombe’úva umi “rréino ko yvy arigua oikoha ñande Ruvicha ha i-Cristo rréino; ha ha’e oisãmbyhýta opa ára g̃uarã. Ha umi irundypa mokõi myakãhára guasu, oguapýva Tupã renondépe hóga guapyhápe, ho’a hova yvýre ha omomba’e Tupãme, he’ívo: Rome’ẽ ndéve aguyje, Ore Ruvicha Tupã Ipu’akapáva, pe reiméva, reime va’ekue ha reútava; reguerekóma nde pópe ne mbarete guasu ha reñepyrũma reisãmbyhy.”
In the hour of the earthquake, when His judgment is come, and the two witnesses who have been previously resurrected from the street where they had been murdered stand up. Then, as a mighty army, they are lifted up to heaven while the remnant of seven thousand Laodicean Adventist are overthrown. The wise wheat has there and then been separated from the foolish tares. Christ then receives His kingdom and the seventh trumpet sounds, which is also the third woe, which arrives suddenly and unexpectedly, and then “the nations” are “angry, and thy wrath is come.”
Yvyryrõrã ára-pe, iñjuicio ou vove, ha mokõi testigo, ymave oikovejey vaʼekue pe tape guive ojejuka haguépe chupekuéra, opuʼã. Upéi, peteĩ ehérsito mbareteicha, ojegueraha yvágape, ha pe hembýva siete mil Adventista Laodiceagua oñemombo yvýpe. Pe trígo arandu ojeipeʼa upépe ha upérõ voi umi ñana tavygui. Cristo upérõ ohupyty irreino ha pe séptimo trompéta osu, ha upéva avei hína pe mbohapyha ñembyasy, og̃uahẽva sapyʼa ha oñehaʼarõʼỹre, ha upérõ “umi tetãnguéra” “ipochy, ha nde poxy og̃uahẽ.”
The angering of the nations is the prophetic role of Islam, and it begins at the hour of the earthquake and continues until the close of human probation and the seven last plagues, which are presented by the words, “thy wrath has come.” Between the Sunday law in the United States and the close of probation, where God’s wrath is manifested in the seven last plagues—the third woe, a symbol of Islam; the seventh trumpet, a symbol of Islam; and the angering of the nations, a symbol of Islam; provides three symbolic witnesses that the message of the Midnight Cry is a fulfillment of Islam’s arrival at the Sunday law.
Tetãnguéra pochyha hína Islam profético rembiaporã, ha upéva oñepyrũ yvyryrýi aravópe ha osegívo pe ára hu’ã meve, yvypóra prueba ñemohu’ã peve ha umi siete plaga pahápe, ojehechaukáva ko ñe’ẽme: “nde pochy oguahẽma”. Pe léi domingo Estados Unidos-pe ha pe prueba ñemohu’ã apytépe, upépe Tupã pochy ojehechauka umi siete plaga pahápe—pe mbohapyha ay, Islam símbolo; pe trompeta sieteha, Islam símbolo; ha tetãnguéra pochyha, Islam símbolo; ome’ẽ mbohapy testígo simbólico ohechaukáva pe Marandu Pyhare Mbytegua ha’eha ñembyaty Islam oguahẽha pe léi domingo-pe.
As with the Millerite movement at the beginning, the Midnight Cry message was a correction of a failed prediction. In the Millerite history it was a failure of the event that was predicted to take place. In Millerite history at the beginning, the Philadelphians presented their failed prediction, because God held His hand over a mistake in the 1843 chart.
Oiko haguéicha pe movimiento Millerita ñepyrũrãme, pe marandu Midnight Cry ha’e peteĩ jehechakuaa hag̃ua peteĩ prediksión oñembyai va’ekuére. Pe tembiasakue Millerita-pe, pe mba’e oñeha’arõ va’ekue oiko hag̃ua ha’e pe ndoikói va’ekue. Tembiasakue Millerita-pe ñepyrũrãme, umi Filadelfiagua ohechauka iñembotavy prediksión, Tupã ojoko rupi ipo peteĩ jejavy ári pe gráfico 1843 guápe.
In the Laodicean movement at the end of Future for America, God never held His hand over the mistake. It was human hands that covered the truth that time was to be no longer used in prophetic application. Human hands represent human works.
Pe movimiento Laodicea-pegua Future for America paha opávo, Tupã araka’eve ndojokói ipópe pe jejavy. Yvypóra po-kuéra ae omoakão pe añetegua, araka’eve hag̃ua ojepuruve ára marandu hag̃ua profecía-pe. Yvypóra po-kuéra ohechauka tembiapo yvypóra rehegua.
In the ending movement of the one hundred and forty-four thousand, the error of applying time was sin, for the application of prophetic time was to be no longer used. The sinful application of time was typified by Moses disregarding God’s command to circumcise his son, and it was typified by Uzzah disregarding God’s command that only the priests could handle the ark. It was not the Lord’s will for either of those sinful actions or inactions to be accomplished by God’s people. Sin has only one definition and it is the transgression of the law. Moses transgressed God’s law of circumcision, Uzzah transgressed God’s law of the sanctuary and this movement transgressed God’s prophetic law. Ancient Israel was made the depositaries of God’s law and the Advent movement in its beginning and end were also made the depositaries of God’s prophetic truths.
Umi ciento cuarenta y cuatro mil aty pahápe, pe jejavy ára rehegua ñemoĩme ha’e va’ekue angaipa, mba’ére piko pe ára profético ñemoĩ noñeporuvéiva’erãmo’ã. Pe ára rehegua ñemoĩ angaipáva ojehechauka va’ekue Moisés omboykévo Tupã rembiapoukapy oñesirkunsidá hag̃ua ita’ýrape, ha avei ojehechauka va’ekue Uzá omboykévo Tupã rembiapoukapy umi pa’i añónte ikatuha ojapyhy pe ára. Ndaikatúi va’ekue Ñandejára rembipota umi tembiapo térã tembiapo’ỹ angaipáva ojejapo Tupã tavayguakuéra rupive. Pe angaipa oguereko peteĩnte he’iséva, ha upéva hína léi rehegua ñembyai. Moisés ombyai Tupã léi sirkunsisión rehegua, Uzá ombyai Tupã léi pe santuario rehegua, ha ko movimiento ombyai Tupã léi profética. Israel yma guare oñemoĩ va’ekue Tupã léi ñongatuháraramo, ha pe movimiento Adventista iñepyrũme ha ipahápe avei oñemoĩ va’ekue Tupã añetegua profética ñongatuháraramo.
In her distress, Zipporah immediately accomplished the act of circumcising their son herself, thus representing the repentance those who were involved in this movement were to immediately manifest for the sinful inaction of allowing the application of time to be associated with the message. David likewise manifests severe repentance for Uzzah’s action. For the movement to argue that the application of time in the prediction of July 18, 2020 was in some way correct, that somehow that it was God’s will, is to argue that Moses and Zipporah didn’t truly need to uphold God’s explicit commands, and that God did not really care whether Uzzah touched the ark. July 18, 2020 was a false prediction, and the element that was false was the element of time.
Ijejopy vaʼekuévo, Séfora pyaʼevoi ojapo ijehegui imemby kuimbaʼe ñekytĩ, ha péicha ohechauka pe arrepentimiento umi oike vaʼekuépe ko ñemonguʼepýpe pyaʼevoi ohechauka vaʼerãha pe japoʼỹ angaipágui ohejágui pe tiempo jeporu oñembojoaju pe marandu rehe. David avei upéicha ohechauka peteĩ arrepentimiento pohýi Uza rembiapo rehe. Pe ñemonguʼepy oñeʼẽramo pe tiempo jeporu pe predicción 18 de julio de 2020-pe mokõi hendáicha térã peteĩ hendáicha heko porã hague, térã péva peteĩ hendáicha Tupã rembipota hague, upéva heʼise oñembohováivo Moisés ha Séfora ndaikotevẽietei hague omoañete Tupã mandamiénto hesakã porãva, ha Tupã noñangarekói añetehápe raʼe Uza opoko hag̃ua pe árka rehe. 18 de julio de 2020 haʼe vaʼekue peteĩ predicción japu, ha pe mbaʼe japu vaʼekue hína pe elemento de tiempo.
These truths will be explored further in the next article.
Ko'ã añetegua oñehesape'ave hag̃ua pe artíkulo oútavape.
“The Lord has shown me that the message of the third angel must go, and be proclaimed to the scattered children of the Lord, and that it should not be hung on time; for time never will be a test again. I saw that some were getting a false excitement arising from preaching time; that the third angel’s message was stronger than time can be. I saw that this message can stand on its own foundation, and that it needs not time to strengthen it, and that it will go in mighty power, and do its work, and will be cut short in righteousness.” Experience and Views, 48.
“Ñandejára ohechauka chéve pe ánhel mbohapýha marandu oho vaʼerãha, ha oñemomarandu vaʼerãha Ñandejára raʼykuéra isarambíva-pe, ha ndaikatuiha oñemoĩ aravo ári; aravo ningo arakaʼeve ndahaʼemoʼãvéima peteĩ prueba. Ahecha oĩha umi oguerekóva peteĩ tory japu osẽva aravo rehe oñepredikágui; pe ánhel mbohapýha marandu imbaretevéva aravo ikatúvagui omeʼẽ. Ahecha ko marandu ikatuha opyta ijeheguiete iñepyrũmby ári, ha noikotevẽiha aravo omombarete hag̃ua chupe, ha ohoha puʼaka mbarete reheve, ojapóta hembiapo, ha oñemohuʼãta tekojoja reheve.” Experience and Views, 48.