It is an acceptable biblical understanding to identify the prophet Ezekiel as thirty years old in his opening verses.
Peteĩ entendimiento bíblico ojejapyrãva ha’e hína oñeikuaa hag̃ua proféta Ezequiel-pe oguerekoha mbohapypa ary iñepyrũrã versículope.
Now it came to pass in the thirtieth year, in the fourth month, in the fifth day of the month, as I was among the captives by the river of Chebar, that the heavens were opened, and I saw visions of God. In the fifth day of the month, which was the fifth year of king Jehoiachin’s captivity, The word of the Lord came expressly unto Ezekiel the priest, the son of Buzi, in the land of the Chaldeans by the river Chebar; and the hand of the Lord was there upon him. Ezekiel 1:1–3.
Ha oiko vaekue ary mbohapypa jave, jasy irundyha-pe, jasy poha árape, aime aja umi tembiguái apytépe ysyry Quebar ykére, ojepe’a yvágagui, ha ahecha Tupã visióngue. Jasy poha árape, upéva hína mburuvicha guasu Joaquín ñembiguáiha ary poha jave, Ñandejára ñe’ẽ ou porãite vaʼekue Ezequiel paʼípe, Buzi raʼýpe, caldeo retãme, ysyry Quebar ykére; ha upépe Ñandejára po oĩ hese. Ezequiel 1:1–3.
Some believe “the thirtieth year” is based upon a specific jubilee cycle, which began with king Josiah and ended with verse one of chapter forty.
Oĩ oĩva “mokõipa ary” oñemopyenda peteĩ ciclo jubilar específico rehe, oñepyrũva’ekue mburuvicha guasu Josías ndive ha opáva capítulo cuarenta versículo peteĩme.
In the five and twentieth year of our captivity, in the beginning of the year, in the tenth day of the month, in the fourteenth year after that the city was smitten, in the selfsame day the hand of the Lord was upon me, and brought me thither. Ezekiel 40:1.
Ore ñembiguáipe mokõipa poha ary pukukue, ary ñepyrũme, jasy pa aryha árape, pe táva oñehundi haguépe irundy pa ary rire, upe áraitépe Tupã po oĩ che ári, ha che reraha upépe. Ezequiel 40:1.
Biblical chronologists date verse one of chapter forty as either April 28 or October 22, 573 BC. All the prophets identify the latter days, so the fall date of October 22, 573 BC is the omega date of a line that began fifty years prior in what is called “Josiah’s Great Passover” on May 5, 622 BC.
Umi cronólogo bíblico omboára pe versíkulo peteĩha kapítulo cuarenta-pe taha’e hag̃ua 28 jasyrundy térã 22 jasypa, ary 573 a.C. Opavave proféta omoañete umi ára pahápe, upévare pe ára ho’a hag̃ua 22 jasypa, ary 573 a.C. ha’e pe omega ára peteĩ línea oñepyrũva’ekue cincuenta ary mboyve pe ojehéravape “Josías Pascua Guasu” 5 jasypo, ary 622 a.C.-pe.
The number thirty is a symbol of the priests who were to be thirty years old when they began to serve. Whether verse one through three of Ezekiel one, is identifying Ezekiel’s age as thirty, or simply as a symbol of a priest he would also be represented as thirty years old. If the thirty years of verse one is as others believe; representing the thirtieth year since Josiah’s Great Passover in 622 BC, the prophetic implications are still the same.
Pe número mbohapypa ha’e peteĩ símbolo umi pa’i rehegua, ha’ekuéra oguerekova’erãgui mbohapypa ary oñepyrũ hag̃ua omba’apo hembiapope. Taha’e versíkulo peteĩ guive mbohapy peve Ezequiel peteĩme ohechaukáva Ezequiel ary mbohapypa ramo, térã simplemente símbolo ramo peteĩ pa’i rehegua, upéicha avei ojehechaukáta chupe mba’éicha peteĩ mbohapypa ary oguerekóva ramo. Ha pe mbohapypa ary versíkulo peteĩme oĩva ha’e ramo ambuekuéra ogueroviávaicha, oñerepresentáva pe ary mbohapypaha Josías Páskua Guasúgui ary 622 a.C. guive, umi implicación profética opytánte upéicha hag̃uáicha.
Josiah means “foundation,” and his Great Passover began a jubilee period that ended on October 22 on the Day of Atonement 573 BC. The “jubilee line” from Josiah to October 22 aligns with the history of 1840 to 1844. The foundations of 1840 were represented by king Josiah and also by Josiah Litch. October 22 was represented by the horn of the jubilee trumpet being sounded along with the horn of the Day of Atonement.
Josías he’ise “pyrenda”, ha iñepyrũrã Guasu Arapokõindy rehegua omoñepyrũ peteĩ ary jovái periodo opa va’ekue 22 jasypa ary 573 a.C. pe Ñemoñare Moĩporã Árape. Pe “línea ary jovái rehegua” Josías guive 22 jasypápe peve ojoaju porã pe tembiasakue 1840 guive 1844 peve ndive. Umi cimiento 1840 guare ojehechauka va’ekue mburuvicha guasu Josías rupive ha avei Josías Litch rupive. 22 jasypa ojehechauka va’ekue pe mimbipa hatĩ ary jovái rehegua oñembopu reheve pe mimbipa hatĩ Ñemoñare Moĩporã Ára rehegua.
And thou shalt number seven sabbaths of years unto thee, seven times seven years; and the space of the seven sabbaths of years shall be unto thee forty and nine years. Then shalt thou cause the trumpet of the jubilee to sound on the tenth day of the seventh month, in the day of atonement shall ye make the trumpet sound throughout all your land. Leviticus 25:8, 9.
Ha rehecháta ndejupe siete sábado ary rehegua, siete jevy siete ary; ha umi siete sábado ary rehegua pukukue oikóta ndeve cuarenta y nueve ary. Upéi rejapóta pe trompéta jubileo rehegua tosapukái séptimo jasy ára pahápe, ára diezpe; pe ñemoheñói ára guasúpe pembopúta pe trompéta opaite pende yvýre. Levítico 25:8, 9.
Ezekiel is set within the Jubilee line from king Josiah to October 22, a line that represents Revelation ten’s first and second angels from 1840 unto 1844. Ezekiel represents the Millerites of the first and second angels and the one hundred and forty-four thousand of the third angel. Ezekiel represents the priesthood of the one hundred and forty-four thousand, but his primary prophetic attribute is that he is a prophet.
Ezequiel oñemoĩ pe línea Jubileo-pe mburuvicha guasu Josías guive 22 jasypa octubre peve, peteĩ línea ohechaukáva Apocalipsis mokõipa ko’ã peteĩha ha mokõiha ánhelgui 1840 guive 1844 peve. Ezequiel ohechauka umi Millerita peteĩha ha mokõiha ánhelgui ha umi cien cuarenta y cuatro mil pe mbohapyha ánhelgui. Ezequiel ohechauka pe sacerdocio umi cien cuarenta y cuatro mil rehegua, ha katu iñemombe’upy profético tenondegua ha’e hína proféta hag̃ua.
Prophet, Priest and King
Maranduhára, Pa’i ha Mburuvicha Guasu
There are three biblical characters that began to serve when thirty years of age. Along with Ezekiel were David and Joseph. Because they all began to serve at the age of thirty, they are all priests. David is a symbol of the king, Joseph is the priest and Ezekiel is the prophet in the threefold kingdom of glory that consists of a prophet, a priest and a king.
Oĩ mbohapy personaje bíblico oñepyrũva’ekue omba’apo hag̃ua oguerekóvo mbohapypa ary. Ezequiel ndive oĩ va’ekue David ha José. Opavave oñepyrũ rupi servir mbohapypa ary aja, opavave hikuái pa’i. David ha’e peteĩ símbolo mburuvicha guasúgui, José ha’e pa’i ha Ezequiel ha’e proféta pe mburuvicha guasu mbytetépe pe tekoporã mimbipa mbohapyhápe oguerekóva peteĩ proféta, peteĩ pa’i ha peteĩ mburuvicha guasu.
However we might apply the prophet Ezekiel as a symbol, he is a priest, and when applied in the line of the jubilee from Josiah to October 22, Ezekiel is a priest who would represent a priest in the sealing time of the one hundred and forty-four thousand as typified by the history of 1840 to 1844 and king Josiah to October 22, 573 BC.
Ha mba’éichapa ikatu ñamyesakã proféta Ezequiel-pe peteĩ símbolo-rõ, ha’e peteĩ pa’i, ha oñemoĩramo pe jubileo línea-pe Josías guive 22 jasypa 22 peve, Ezequiel ha’e peteĩ pa’i ohechaukátava peteĩ pa’i pe sellado ára-pe umi cien cuarenta y cuatro mil rehegua, ojejoguaháicha pe tembiasakue 1840 guive 1844 peve ha mburuvicha guasu Josías guive 22 jasypa 22, 573 a.C.
Twenty-two
Mokõi pa mokõipa
The Bible is clear that Ezekiel ministered for twenty-two years. “Twenty-two” is a symbol of the one hundred and forty-four thousand who are the ensign of Divinity combined with humanity. In the history represented by Josiah’s Passover unto chapter forty’s October 22’s Jubilee celebration, Josiah’s Passover typified the work of Josiah Litch in 1838 and 1840. That work was setting forth the time prophecies of the first and second woes. It can now be seen that the prophecy of the first and second woes is much larger than the pioneers recognized.
Pe Biblia omyesakã porã Ezequiel ombaʼapo hague mokõi pa ary. “Mokõi pa mokõi” haʼe peteĩ símbolo umi cien cuarenta y cuatro mil rehegua, haʼéva Divinidad poyvi oñembojoajúva humanidad reheve. Pe tembiasakue ojehechaukávape Josías Pascua guive pe capítulo cuarenta peve, pe Jubileo ñemomorã octubre 22-pegua, Josías Pascua ohechauka vaʼekue Josiah Litch rembiapo ary 1838 ha 1840-pe. Upéva ningo hína kuri omoĩ hag̃ua tenonderã gotyo umi marandu ára rehegua pe ñembyasýi peteĩha ha mokõiha rehe. Koʼág̃a ikatu ojehecha pe profecía pe ñembyasýi peteĩha ha mokõiha rehegua tuichaveha heta umi pionero oikuaa haguegui.
Ezekiel as a biblical prophet identifies more specific dates in his writings than any other biblical author.
Ezequiel, proféta bíblico ramo, omombeʼu hembiapokuépe ára peteĩteĩite hag̃ua, ambue oimeraẽva autor bíblico-gui hetave hag̃ua.
Ezekiel is the omega of the day equaling a year in Bible prophecy. In the book of Numbers, the alpha mention of the day year principle is represented at the first rebellion at Kadesh that brought about forty years of wandering in the wilderness. The last, or omega rebellion is being represented by Ezekiel in chapter four as Jerusalem is destroyed.
Ezequiel ha’e pe omega peteĩ ára ojojáiva peteĩ áño rehegua profecía bíblicape. Números kuatiápe, pe ñe’ẽpy alpha pe principio ára-áño rehegua oñerrepresenta pe peteĩha ñemboyke Kades-pe, oguerúva cuarenta áño jere tavy ñu mbytépe. Pe paha, térã omega ñemboyke, ojerrepresenta Ezequiel rupive capítulo irundýpe, Jerusalén oñehundíramo guare.
Alpha
Alfa
After the number of the days in which ye searched the land, even forty days, each day for a year, shall ye bear your iniquities, even forty years, and ye shall know my breach of promise. I the Lord have said, I will surely do it unto all this evil congregation, that are gathered together against me: in this wilderness they shall be consumed, and there they shall die. Numbers 14:34, 35.
Peikundaháicha umi ára pehesa’ỹijo hague pe yvy, mokõipa ha irundy ára, káda ára peteĩ áño-rã, peẽ peraháta pende rembiapo vai, mokõipa ha irundy áño; ha peikuaáta che ñe’ẽ ñembyai. Che, Ñandejára, ha’e; añetehápe ajapóta kóva opa ko aty aña rehe, umi oñembyaty va’ekue che rehe: ko desiértope oñehundíta hikuái, ha upépe omano hag̃ua hikuái. Números 14:34, 35.
Omega
Omega
Lie thou also upon thy left side, and lay the iniquity of the house of Israel upon it: according to the number of the days that thou shalt lie upon it thou shalt bear their iniquity. For I have laid upon thee the years of their iniquity, according to the number of the days, three hundred and ninety days: so shalt thou bear the iniquity of the house of Israel. And when thou hast accomplished them, lie again on thy right side, and thou shalt bear the iniquity of the house of Judah forty days: I have appointed thee each day for a year. Therefore thou shalt set thy face toward the siege of Jerusalem, and thine arm shall be uncovered, and thou shalt prophesy against it. Ezekiel 4:4–7.
Nde avei, eñeno nde yke asúpe, ha emoĩ hi’ári Israel róga rembiapo vaíre. Umi ára repytátaháicha hi’ári, upéicha regueraháta hikuái rembiapo vai. Che ningo amoĩ nde ári umi ary ojeiporu hag̃uáicha umi ára papapy rehe: mbohapy sua ha porundy ára; upéicha regueraháta Israel róga rembiapo vai. Ha remohu’ã rire umíva, eñeno jey nde yke akatúape, ha regueraháta Judá róga rembiapo vai irundypa ára pukukue. Ára peteĩteĩme ame’ẽ ndeve peteĩ ary ramo. Upévare emoĩ nde rova Jerusalén jejokóre, nde jyva toĩ opívo, ha eprofetisa hese. Ezequiel 4:4–7.
Kadesh and Jerusalem’s destruction represent the alpha and omega rebellion representing the day for a year principle. The “day for a year principle” was the primary rule of the Millerite's and in the history of 1840 to 1844, as typified in the Jubilee line of king Josiah unto October 22. Ezekiel sets forth more dates than any other prophet. Within the dating of Ezekiel, the line of the Jubilee is identified, tying Ezekiel’s witness directly into the history of the first and second angels, and thereafter the history of the third angel.
Cades ha Jerusalén ñehundíkue ohechauka pe ñepuʼã alpha ha omega, ohechaukáva pe ára peteĩ ary hag̃ua pe principio. Pe “ára peteĩ ary hag̃ua pe principio” vaʼekue pe tembiapoukapy tenondegua umi Millerita-kuéra rehegua, ha pe tembiasakue 1840 guive 1844 peve, ojehechaukaháicha pe Jubileo línea rupi mburuvicha guasu Josías guive octubre 22 peve. Ezequiel omoĩ tenondépe hetave ára marandu ambue maranduhára oimeraẽvagui. Ezequiel omboára hag̃ua umi ára ryepýpe, ojekuaa pe Jubileo línea, ombojoajúvo Ezequiel testimonio peteĩchaite pe tembiasakue ánhel peteĩha ha mokõiha rehe, ha upéi pe ánhel mbohapyha rembiasakue rehe.
Along with the “Jubilee line” Ezekiel lies on his side for three hundred and ninety days, then on his other side for forty days. “Four hundred and thirty” is a symbol of the old and new covenants, for Abram’s covenant promise of four hundred years of captivity in Egypt found the second witness of thirty years with the apostle Paul. Together Abram, (later Abraham) of ‘the old’ and Saul, (later Paul) of ‘the new’ combined their witnesses to establish four hundred and thirty years as a symbol of the everlasting covenant. “Three hundred and ninety days” “shalt thou bear the iniquity of the house of Israel.” “And” “thou shalt bear the iniquity of the house of Judah forty days.” Together the right side and the left side equal Abram and Paul.
Pe “Jubileo rape” ndive, Ezequiel oñeno ijyke ári mbohapy sa’y porundy ára pukukue, ha upéi ambue ijyke ári irundy pa ára. “Irundy sa’y mbohapypa” ha’e peteĩ techaukaha pe ñe’ẽme’ẽ yma guare ha pe pyahu rehegua, jepe Abram-pe oñeme’ẽkuri pe ñe’ẽme’ẽ irundy sa’y ary Egíptope ñembiguáipe, ha upéva ojuhúkuri mokõiha testígo mbohapypa ary reheve apóstol Pablo rupi. Oñondive, Abram, (upéi Abraham) pe ‘yma guare’ rehegua, ha Saulo, (upéi Pablo) pe ‘pyahu’ rehegua, ombojoajúkuri hikuái ijehechaukaha omoĩ hag̃ua irundy sa’y mbohapypa ary ramo peteĩ techaukaha pe ñe’ẽme’ẽ opa’ỹvape g̃uarã. “Mbohapy sa’y porundy ára” “regueraháta Israel róga rembiapo vaikue.” “Ha” “regueraháta Judá róga rembiapo vaikue irundy pa ára.” Oñondive pe yke akatúa ha pe yke asu gotyo ojoja Abram ha Pablo rehe.
The covenant was always based upon obedience or disobedience—life or death. The year day principle in Millerite history was a life or death issue, and the history was announced by the first angel as the everlasting gospel. The “gospel” is a life or death issue, and the life or death testing issue of Millerite history was set within the context of the principle of a day equating to a year. The prediction that empowered the message of the first angel was the three hundred ninety-one years and fifteen days prophecy of the second woe. Within the three hundred and ninety days that Ezekiel laid upon his left side is an illustration of the three hundred and ninety-one years and fifteen days time prophecy of the second woe. It requires prophetic discernment to rightly divide the prophecy, but it is nothing less than the continuing work of the Lion of the tribe of Judah unsealing the message of the midnight cry.
Pe ñe’ẽme’ẽ akóinte oñemopyenda vaʼekue ñeʼẽrendúre térã ñeʼẽrenduʼỹre—tekove térã ñemano rehe. Pe principio ára-ary rehegua tembiasakue Millerita-pe haʼe vaʼekue peteĩ mbaʼe tekove térã ñemano rehegua, ha upe tembiasakue oñemomarandu vaʼekue pe ánhel peteĩha rupive marandu porã opa ára guarã ramo. Pe “marandu porã” haʼe peteĩ mbaʼe tekove térã ñemano rehegua, ha pe poranduʼypy tekove térã ñemano rehegua tembiasakue Millerita-pe oñemoĩ vaʼekue pe contexto-pe pe principio peteĩ ára ojojaha peteĩ ary reheve. Pe profecía omeʼẽva mbarete pe marandu ánhel peteĩhame haʼe vaʼekue pe mokõiha ñembyasy guasu rehegua mbohapycientos noventa y un ary ha quince ára profecía. Umi mbohapycientos noventa ára apytépe Ezequiel oñeno haguépe ijyke asúre oĩ peteĩ taʼanga pe mbohapycientos noventa y un ary ha quince ára profecía rehegua, pe mokõiha ñembyasy guasu rehegua. Oikotevẽ arandukuaa profético ikatu hag̃uáicha oñembojaʼo hekopete pe profecía, péro ndahaʼéi mbaʼeve michĩvéva pe mburuvicha guasu Judá ñemoñaregua rembiapo osegíva, oipeʼa hag̃ua umi sello pe marandu pyhare mbytegua rehegua.
I contend that Ezekiel must be treated as a symbol of the one hundred and forty-four thousand, but primarily as a symbol of the gift of the Spirit of Prophecy, whether represented as a manifestation of a latter-day prophet, or as a manifestation of the covenant people who understand the principle of line upon line methodology.
Che amoneĩ vaʼerã Ezequiel rehe peteĩ símbolo ramo umi cien cuarenta y cuatro mil rehegua, ha tenonderãite peteĩ símbolo ramo Espíritu de Profecía ñemeʼẽ rehegua, tahaʼe ojehechauka ramo peteĩ proféta ára pahápegua jehechaukarãicha, térã ojehechauka ramo pe tavaygua pactopegua oikuaáva pe principio línea ári línea metodología rehegua jehechaukarãicha.
I contend that Ezekiel’s light upon the three hundred and ninety-one years and fifteen days prophecy aligns with the dirt brush man casting the jewels into the larger casket.
Che ñe’ẽme’ẽ hína Ezequiel omyesakãha umi mbohapyciento noventa y peteĩ ary ha paapy ára profesía, ha upéva oñemohenda porãha pe kuimba’e yvy ky’a mopĩhára omombo ramo umi joya pe kajón tuichavévape.
I contend that the light from Ezekiel is an essential element of the capstone message, when the temple is finished.
Che sostene pe tesape oúva Ezequiélgui, pe tẽiha peteĩ mba’e iñapytetéva pe capstone marandúpe, pe tupão oñemohu’ã vove.
Ezekiel is at October 22 in verse one of chapter forty, and it is there that the vision of the future temple is given to Ezekiel. That temple is the temple of the one hundred and forty-four thousand, of which Ezekiel is a symbol of that number. That group will have passed two tests before they reach the third and litmus test. Ezekiel is portrayed as receiving his light in the temple, and therefore the light he produces as a symbol represents the light that comes when God’s people enter the Most Holy Place in alignment with Daniel chapter ten.
Ezequiel oĩ 22 jasypateĩme, mokõiha peteĩha, kapítulo cuarentape, ha upépe oñeme’ẽ Ezequiel-pe pe visión templo oútavagui. Upéva hína pe templo umi cien cuarenta y cuatro milgua, ha Ezequiel ha’e peteĩ símbolo upe papapy rehegua. Upe aty ohasáta mokõi prueba oĝuahẽ mboyve pe mbohapyha ha pe prueba decisívape. Ezequiel oñemoha’ãnga ohupyty hag̃ua hembipe templepe, ha upévare pe tesape oguenohẽva, símbolo ramo, orrepresenta pe tesape ouva Ñandejára tavayguakuéra oike jave pe Tupaópe Marangatuvévape, oñondive hag̃ua Daniel kapítulo diez ndive.
The light of the Revelation of Jesus Christ that is unsealed, is unsealed just before probation closes.
Pe kuarahy Apocalipsis Jesucristo rehegua oñemboja’óva, oñemboja’o pe ára mbytépe pe gracia oñembotýta mboyve.
And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. Revelation 22:10, 11.
Ha he’i chéve: Ani rembapove’ỹke ko kuatiañe’ẽ marandu hag̃uagua ñe’ẽngue; hi’águi ára og̃uahẽma. Oĩva hekojoja’ỹva, tahekojoja’ỹve gueteri: ha pe ky’áva, toiko ky’ápe gueteri: ha pe hekojojava, tahekojoja gueteri: ha pe imarangatúva, toñemomarangatu gueteri. Apocalipsis 22:10, 11.
The “time is at hand” just before probation closes in verse eleven, and the Revelation of Jesus Christ is therefore unsealed at that time, for “the time is at hand.”
Pe “ára hi’aguĩma” oĩ pe versículo once-pe, sapy’aitépe pe período de gracia oñemboty mboyve, ha upévare pe Revelación Jesucristo rehegua ojepe’a upe aravópe, “pe ára hi’aguĩma” rupi.
The Revelation of Jesus Christ, which God gave unto him, to shew unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John: Who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw. Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand. Revelation 1:1–3.
Jesucristo oikuaaukáva, Tupã ome'ẽ va'ekue chupe, ohechauka hag̃ua hembiguái kuérape umi mba'e pya'e hag̃uáicha oiko; ha ha'e omondo va'ekue, ha oikuaauka iñángel rupive hembiguái Juan-pe: ha'éva omombe'u va'ekue Tupã ñe'ẽ rehegua, ha Jesucristo rembiasakue rehegua, ha opa mba'e ha'e ohecha va'ekue rehegua. Ojehovasáva pe omoñe'ẽva, ha umi ohendúva ko profesía ñe'ẽnguéra, ha oñongatúva umi mba'e ipype jehai va'ekue: pórke hi'aguĩma pe ára. Apocalipsis 1:1–3.
Probation closes for Laodicean Seventh-day Adventism at the Sunday law and Adventism is represented as Jerusalem in chapter nine of Ezekiel. There those who sigh and cry for the abominations done in the land and in the church receive the seal. The sealing takes place when the east winds of Islam are angering the nations, just before probation closes. In Ezekiel chapter eight the four generations of Adventism conclude with the fourth generation being symbolized by the twenty-five leaders bowing to the sun.
Laodicéapegua Adventismo del Séptimo Día pe gracia yvágui ñemboty pe léi domingo guive, ha Adventismo ojehechauka Jerusalén-ramo Ezequiel capítulo nueve-pe. Upépe umi osuspirosáva ha osapukáiva umi mba’e vai ojapóva yvy rehe ha iglesia-pe ohupyty pe sellado. Pe sellado oiko umi yvytu kuarahyresẽ guigua Islam-gui ombopochývo tetãnguéra, pe gracia ñemboty mboyveite. Ezequiel capítulo ocho-pe, umi irundy generación Adventismopegua oñemohu’ã, ha pe irundyha generación ojehechauka umi mokõipa poha tendota oñesũva kuarahy renondépe rupive.
That vision was given symbolically one day before the Sunday law, or just before the close of probation as represented by six, six, six.
Pe visión oñeme’ẽ vaʼekue taʼãnga ypy rupive peteĩ ára mboyve pe arapokõindýpeguáicha léi, térã pe gracia ñembotýmboyveite, ojehechaukaháicha seis, seis, seis rupive.
And it came to pass in the sixth year, in the sixth month, in the fifth day of the month, as I sat in mine house, and the elders of Judah sat before me, that the hand of the Lord God fell there upon me. Then I beheld, and lo a likeness as the appearance of fire: from the appearance of his loins even downward, fire; and from his loins even upward, as the appearance of brightness, as the colour of amber. And he put forth the form of an hand, and took me by a lock of mine head; and the spirit lifted me up between the earth and the heaven, and brought me in the visions of God to Jerusalem, to the door of the inner gate that looketh toward the north; where was the seat of the image of jealousy, which provoketh to jealousy. And, behold, the glory of the God of Israel was there, according to the vision that I saw in the plain. Ezekiel 8:1–4.
Ha oiko vaekue poteĩha áñope, poteĩha jasype, poha árape upe jasýpe, che aguapy aja che rógape, ha Judá kuimba'e guasu kuéra oguapy che renondépe, upérõ Ñandejára Tupã po ou che ári upépe. Upéi ama'ẽ, ha péina ápe peteĩ ta'ãnga ojoguáva tata rechaukápe: ipy'a guive yvývo, tata; ha ipy'a guive yvate gotyo, overa asývaicha, ámbar joguaha sa'yicha. Ha omosẽ peteĩ po ra'ãnga, ha chejagarra che akãrague apytégui; ha pe Espíritu chemopu'ã yvy ha yvága mbytépe, ha chegueraha Tupã visión-kuérape Jerusalénpe, okẽ hyepypegua ojehecháva yvate gotyo peve, upépe oĩháme ta'ãnga ñemborakuáva guapyha, pe ombopochýva. Ha, péina ápe, Israel Jára Tupã mimbipa oĩ upépe, he'iháicha pe visión ahecha vaekue ñúme. Ezequiel 8:1–4.
The vision of the sixth year, sixth month and fifth day came just before ‘666,’ a symbol of the Sunday law, when probation closes for Laodicean Adventism. That vision was “according to the vision” Ezekiel “saw in the plain.” The vision he saw in the plain is found earlier, in chapter three.
Pe visión ary poteĩha, mes poteĩha ha ára poha oumi mboyve “666” renondépe, peteĩ símbolo Léi Domingo rehegua, araka’e pe gracia ñemohu’ã oñemboty hag̃ua Adventismo Laodiceagua-pe g̃uarã. Upe visión niko ou “pe visión-icha” Ezequiel “ohecháva ñu guasúpe.” Pe visión ha’e ohechava’ekue ñu guasúpe ojejuhu ymaiteve, capítulo mbohapyhápe.
Then I arose, and went forth into the plain: and, behold, the glory of the Lord stood there, as the glory which I saw by the river of Chebar: and I fell on my face. Ezekiel 3:23.
Upéi apu’ã ha asẽ pe ñu porãme; ha, péina, upépe oĩ Ñandejára mimbipa, pe mimbipa ahecha haguéicha ysyry Quebar ykére; ha che aity che rova yvýre. Ezequiel 3:23.
The vision of the “plain”, which was the vision of the sixth year, sixth month and fifth day was the vision Ezekiel had seen earlier at the river of Chebar.
Pe visión “ñu” rehegua, ha’éva pe visión sexto áño, sexto jasy ha poha árapegua, ha’e pe visión Ezequiel ohecha vaʼekue yma ysyry Quebar ypýpe.
Now it came to pass in the thirtieth year, in the fourth month, in the fifth day of the month, as I was among the captives by the river of Chebar, that the heavens were opened, and I saw visions of God. Ezekiel 1:1.
Ha ojehuvo upe arýpe, treinta aryhápe, irundyha jasýpe, poha ára pe jasýpe, che aime aja umi tetã ambuegua poguýpe pe río Quebar ykére, yvága ojepe’a, ha ahecha Tupã jehechapy. Ezequiel 1:1.
The “visions of God” which Ezekiel “saw,” by the river of Chebar, was the vision of the plain, which was also the vision of Ezekiel chapter eight through eleven. Those visions were presented in the context of Ezekiel looking into the sanctuary, which is where the "marah" looking glass vision of chapter ten is accomplished. Ezekiel represents those who partake of the prophetic light radiating from the Most Holy Place as the Revelation of Jesus Christ is brought forth just before the close of probation.
Umi “Tupã visión” Ezequiel “ohecháva’ekue” Ysyry Quebar rembe’ýpe, ha’e pe visión ñu rehegua, ha upéva avei pe visión oĩva Ezequiel capítulo poapy guive once peve. Umi visión oñepresenta va’ekue Ezequiel oma’ẽvo pe santuario ryepýpe, ha upépe oñemoañete pe visión “marah” pe espejo-pe oma’ẽ hag̃uáicha, capítulo diez-pe. Ezequiel orrepresenta umi oike hag̃ua pe tesape profético osẽva pe Tenda Marangatuvévagui, pe Revelación Jesucristo rehegua oñeguenohẽvo pe periodo de gracia oñembotýta mboyve.
When we identify king Josiah’s Jubilee line that begins with Passover and ends on October 22, we are identifying the symbol of the Spring feasts and the Fall feasts as set forth in Leviticus twenty-three. There the spring and fall feasts are set forth with twenty-two verses each, just as Ezekiel’s ministry was for twenty-two years. Aligning Ezekiel in the thirtieth year of the Jubilee line allows Ezekiel’s birth to align with Josiah’s revival. If he was thirty years old in the thirtieth year of the Jubilee cycle, then Ezekiel would be born at Josiah’s reformation.
Jaiñakuaávo rréi Josías pe Jubileo rape oñepyrũva Páskuape ha opa hag̃ua 22 jasypaźíme, jahechakuaa hína upéva ha’eha ára guasu Arapotypegua ha Arapokõindypegua ra’anga oñemoĩ hag̃uáicha Levítico mokõipa mbohapy-pe. Upépe, umi ára guasu arapotypegua ha arapokõindypegua oñemoĩ peteĩteĩ mokõipa mokõi versíkulope, Ezekiel rembiaporã oiko haguéicha mokõipa mokõi ary pukukue. Oñembojoajúvo Ezekiel pe ary mbohapýpe pe Jubileo rape rehe, ikatu hag̃ua Ezekiel heñói oñembojoaju Josías ñemoingove jeýre. Ha’e rire mbohapy ary pe ary mbohapýpe pe ciclo Jubileo rehegua, upéicharõ Ezekiel heñói va’erãmo’ãkuri Josías ñemyatyrõ jave.
Ezekiel is a symbol of those who by faith enter into the Most Holy Place. Once there they see the wheels within the wheels representing the complex play of human interactions. As with John in Revelation chapter ten, Ezekiel represents the Millerites, but more directly the one hundred and forty-four thousand. His parallel three-hundred-ninety-one-years and fifteen-days time prophecy illustrates the final judgment of Laodicean Adventism with the destruction of Jerusalem, and it includes the enigma of thirty-eight and forty.
Ezequiel ha’e peteĩ símbolo umi ijerovia rupi oike hag̃ua Pe Tenda Imarangatuvévape. Oĩma rire upépe, ha’ekuéra ohecha umi rueda oĩva ambue rueda ryepýpe, ohechaukáva umi joaju peteĩchagua’ỹva tapichakuéra apytépe. Ojejoguaháicha Juán rehe Apocalipsis kapítulo diez-pe, Ezequiel ohechauka umi Millerita-kuérape, ha iporãve hag̃uáicha, umi cien cuarenta y cuatro mil-pe. Iprofesía de tiempo ojoguáva, trescientos noventa y un años ha quince días, ohechauka pe huicio paha Adventismo Laodicense rehegua oñembojojáva Jerusalén ñehundíndi, ha upéva oike avei pe mba’e iñypytũva treinta y ocho ha cuarenta rehegua.
It includes the symbolism of four hundred and thirty years.
Upépe oĩ irundy syry mokõipa ary yvypóra rehegua simbolísmo.
It includes the four-year period represented by 1333 to 1337, 1449 to 1453 and 1840 to 1844.
Oike pe irundy ary ojehechaukáva 1333 guive 1337 peve, 1449 guive 1453 peve ha 1840 guive 1844 peve.
We will begin our considerations of this most important subject in the next article.
Ñepyrũta ñaneñehesa’ỹijo ko mba’e vaietéva rehegua pe artíkulo oúvape.
“In the visions given to Isaiah, to Ezekiel, and to John we see how closely heaven is connected with the events taking place upon the earth and how great is the care of God for those who are loyal to Him.” Testimonies, volume 5, 753.
“Pehechaukápe Isaíaspe, Ezequielpe ha Juánpe oñemeʼẽ vaʼekuépe jahecha mbaʼeichaitépa yvága ojoaju hiʼaguĩeterei umi mbaʼe oikóva ko yvy ape ári ndive, ha mbaʼeichaitépa tuicha Tupã ñangareko umi hese jerovia hag̃ua chupe iñeʼẽrendúva rehe.” Testimonies, tomo 5, 753.
“Christ Himself was the Lord of the temple. When He should leave it, its glory would depart—that glory once visible in the holy of holies over the mercy seat, where the high priest entered only once a year, on the great day of atonement, with the blood of the slain victim (typical of the blood of the Son of God shed for the sins of the world), and sprinkled it upon the altar. This was the Shekinah, the visible pavilion of Jehovah.
“Cristo voi vaekue pe Tupaópe. Haʼe osẽ vove chugui, pe iñemimbipa oho vaʼerãmoʼã—upe mimbipa yma ojehechavaʼekue pe tenda marangatúvape, pe poriahuvereko renda ári, upépe pe paʼi guasu oike vaʼekue peteĩ jey año pukukue, pe ára guasu ñemyatyrõ rehegua árape, oguerúvo pe mymbajuka ruguy (haʼéva techaukaha Tupã Raʼy ruguy oñehẽvaʼekue yvy ape ári angaipa rehe), ha omyanyhẽvaʼekue pe altar ári. Kóva hína pe Shekinah, Jehová ojehechakuaáva rógaguasu.”
“It was this glory that was revealed to Isaiah, when he says, ‘In the year that king Uzziah died I saw also the Lord sitting upon a throne, high and lifted up, and his train filled the temple’ [Isaiah 6:1–8 quoted].” The Seventh-day Adventist Bible Commentary, volume 4, 1139.
“Ko mborayhuete ko’ẽva voi ojehechauka vaʼekue Isaíaspe, haʼe heʼi jave: ‘Ary mburuvicha guasu Uzías omano haguepe, che ahecha avei Ñandejárape oguapy hag̃uáicha peteĩ guapyha ári, yvate ha oñemopuʼã hag̃ua; ha ijao puku omyenyhẽ pe tupão’ [Isaías 6:1–8 oñecitaite].” The Seventh-day Adventist Bible Commentary, volúmen 4, 1139.
“The vision given to Isaiah represents the condition of God’s people in the last days. They are privileged to see by faith the work that is going forward in the heavenly sanctuary. ‘And the temple of God was opened in heaven, and there was seen in his temple the ark of his testament.’ As they look by faith into the holy of holies, and see the work of Christ in the heavenly sanctuary, they perceive that they are a people of unclean lips,—a people whose lips have often spoken vanity, and whose talents have not been sanctified and employed to the glory of God. Well may they despair as they contrast their own weakness and unworthiness with the purity and loveliness of the glorious character of Christ. But if they, like Isaiah, will receive the impression the Lord designs shall be made upon the heart, if they will humble their souls before God, there is hope for them. The bow of promise is above the throne, and the work done for Isaiah will be performed in them. God will respond to the petitions coming from the contrite heart.
Pe visión oñeme'ẽva Isaíaspe ohechauka Tupã tavayguakuéra rekotee ára pahápe. Ha'ekuéra oguereko privilegio ohecha hag̃ua jerovia rupive tembiapo ojejapóva pe santuario yvagapeguápe. “Ha Tupã templo yvágape ojepe'a, ha ojehecha itemplope pe ikontráto arca.” Omahẽvo jerovia rupive pe santísimope, ha ohechávo Cristo rembiapo pe santuario yvagapeguápe, oikuaa hikuái ha'eha peteĩ tetã juru ky'áva,—peteĩ tetã ijurukuéra heta jey he'iva'ekue mba'e rei, ha ikatupyrykuéra ndoñemomarangatúi ni ndojepurúi Tupã mimbipárape g̃uarã. Iporãite ikatu hag̃uáicha oñembyasy hikuái omojojávo ijehegui imbarete'ỹ ha ndotekoporãiva Cristo rekotee mimbipáva potĩ ha porãite ndive. Péro ha'ekuéra, Isaíasicha, orresivíramo pe impresión Ñandejára oipotáva tojejapo korasõme, omomirĩramo iñángakuéra Tupã renondépe, oĩ esperánsa chupekuéra g̃uarã. Pe ñe'ẽme'ẽ arco oĩ pe tróno ári, ha pe tembiapo ojejapova'ekue Isaías rehe ojejapóta ipypekuéra avei. Tupã ombohováita umi ñembo'e osẽva pe korasõ oñemomirĩvagui.
“The object of this great and solemn work of God is to gather together the sheaves for the heavenly garner; for the earth is to be filled with the glory of the Lord. Then let none be dismayed as they see the prevailing wickedness and hear the language coming from unclean lips. When the powers of darkness set themselves in array against the people of God; when Satan shall muster his forces for the last great conflict, and his power seems to be great and almost overwhelming, the clear view of the divine glory, the throne high and lifted up, arched with the bow of promise, will give comfort, assurance, and peace.” Review and Herald, December 22, 1896.
“Ko tembiaporã guasu ha pohýi Tupã rehegua rembipota ha’e ñamboaty hag̃ua umi mba’e mono’õngue pe ryru yvagapeguápe guarã; yvy katu henyhẽ va’erã Ñandejára mimbipa reheve. Upévare avave ani oñemondýi ohechávo mba’éichapa ivaikuéra iñakãrapu’ã ha ohendúvo ñe’ẽ osẽva tembiuru ky’águi. Pytũmby pokatu oñembohekóvo Tupã tavayguakuéra rehe; Satanás ombyatyvo hembiporukuéra pe ñorairõ paha guasurã, ha ipokatu ha’ete ramo guare tuicha ha haimete ipu’akapáva opa mba’e ári, pe jehecha hesakãva pe mimbipa divínape, pe guapyha yvate ha oñemopu’ãva, oñemoakãrapu’ãva pe ñe’ẽme’ẽ arco reheve, ome’ẽta py’aguapy, jerovia ha py’a guapy.” Review and Herald, December 22, 1896.
“Upon the banks of the river Chebar, Ezekiel beheld a whirlwind seeming to come from the north, ‘a great cloud, and a fire infolding itself, and a brightness was about it, and out of the midst thereof as the color of amber.’ A number of wheels, intersecting one another, were moved by four living beings. High above all these ‘was the likeness of a throne, as the appearance of a sapphire stone: and upon the likeness of the throne was the likeness as the appearance of a man above upon it.’ ‘And there appeared in the cherubims the form of a man’s hand under their wings.’ Ezekiel 1:4, 26; 10:8. The wheels were so complicated in arrangement that at first sight they appeared to be in confusion; but they moved in perfect harmony. Heavenly beings, sustained and guided by the hand beneath the wings of the cherubim, were impelling these wheels; above them, upon the sapphire throne, was the Eternal One; and round about the throne a rainbow, the emblem of divine mercy.
Ysyry Chebar rembe’ýre, Ezequiel ohecha peteĩ yvytu ratãgua ha’eteva osẽva yvate gotyo guive, “peteĩ arai tuicha, ha tata ojerejeýva ijehe, ha hesakãva oĩ ijerére, ha ipype mbytéguio osẽva ha’ete ámbar rykuépe.” Heta rueda, ojokupytýva ojuehe, omýiva irundy tekove oikovéva rupive. Opavave ko’ãva ári yvate “oĩ peteĩ guapyha ra’ãnga, zafiro ita jehechaukaha ramo: ha guapyha ra’ãnga ári oĩ peteĩva ra’ãnga, kuimba’e jehechaukaha ramo, hi’ári.” “Ha querubín-kuérape ojehechauka peteĩ kuimba’e po ra’ãnga ipepo guýpe.” Ezequiel 1:4, 26; 10:8. Umi rueda ijetu’ueterei iñemoĩmbyrépe, ha peteĩ jehechapy reheve ha’ete ku oĩva sarambi; upéicharõ jepe, omýi hikuái peteĩ joaju porãitepe. Yvagagua tekovekuéra, oñemombarete ha oñesãmbyhyva pe po oĩva querubín pepo guýpe rupive, omomýi hína ko’ã rueda; hi’ári, pe guapyha zafírope, oĩ pe Opa’ỹva; ha guapyha jerére oĩ peteĩ arco iris, Tupã poriahuvereko techaukaha.
“As the wheel like complications were under the guidance of the hand beneath the wings of the cherubim, so the complicated play of human events is under divine control. Amidst the strife and tumult of nations, He that sitteth above the cherubim still guides the affairs of the earth.
“Umi mbaʼyrumýicha ojokupytýva oĩva pe po poguýpe umi querubín pepo guýpe oĩhaguéicha sãmbyhy guýpe, upéicha avei umi mbaʼe hasýva ha ojokupytýva oikóva yvypóra rembiasakuépe oĩ Tupã sãmbyhy poguýpe. Tetãnguéra ñorairõ ha sarambi mbytépe, pe oguapýva umi querubín ári gueteri omboguata ko yvy rehegua mbaʼekuéra.
“The history of nations that one after another have occupied their allotted time and place, unconsciously witnessing to the truth of which they themselves knew not the meaning, speaks to us. To every nation and to every individual of today God has assigned a place in His great plan. Today men and nations are being measured by the plummet in the hand of Him who makes no mistake. All are by their own choice deciding their destiny, and God is overruling all for the accomplishment of His purposes.
“Umi tetãnguéra rembiasakue, peteĩ rire ambue ojapo vaʼekue pe hiʼarãva ára ha tenda oñemeʼẽva chupekuéra, ohechauka ñandéve, ndoikuaáiramo jepe hikuái mbaʼépa heʼise añetegua upéva, pe añetegua rehegua. Káda tetãme ha káda tapichápe ko árape Tupã omoĩ peteĩ tenda Ijeguerekopy guasúpe. Ko árape yvyporakuéra ha tetãnguéra oñemediína pe aplomada rupive orekóva ipope pe ndojejavýiva arakaʼeve. Opavave, ijeheguiete poravópe, odesidi hína hogueraha hag̃ua idestíno, ha Tupã oisãmbyhy opa mbaʼe ojehupyty hag̃ua Ijepota.”
“The history which the great I AM has marked out in His word, uniting link after link in the prophetic chain, from eternity in the past to eternity in the future, tells us where we are today in the procession of the ages, and what may be expected in the time to come. All that prophecy has foretold as coming to pass, until the present time, has been traced on the pages of history, and we may be assured that all which is yet to come will be fulfilled in its order.” Education, 178.
“Tembiasakue pe gran YO SOY ombojekuaáva Iñe’ẽme, ombojoajúvo peteĩ joajuha ambuére marandu hag̃ua profétika cadena-pe, araka’e guive yma guarépe guive araka’e peve tenonderãme, ohechauka ñandéve moõpa ñaime ko árape ára ha ára ohasáva rape rehe, ha mba’épa ikatu oñeha’arõ umi ára oútavape. Opa mba’e profecía he’iva’ekue oikótaha, ko’áĝa peve, ojehechaukáva’ekue tembiasakue roguekuépe, ha ikatu ñaime seguro opa mba’e gueteri oútava oñembotýtaha hekópe.” Education, 178.