Ezekiel represents those who have had a work of instruction accomplished for them by the Lion of the tribe of Judah, and His basic instruction is “line upon line.”
Ezequiel ohechauka umi orekóvape oñemboguata hag̃ua chupekuéra peteĩ tembiapo mbo’epyrã rehegua Judá ñemoñare Léon rupive, ha Iñembo’e porã ypykue hína “línea ári línea.”
To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear. But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken. Isaiah 28:12, 13.
Ha’e he’i va’ekue chupekuéra: “Kóva hína pe pytu’u penemoĩ hag̃uáicha pytu’úpe pe kane’õvape; ha kóva hína pe ñembopy’aguapy.” Upéicharõ jepe, ha’ekuéra ndohendusei. Ha Ñandejára ñe’ẽ oiko chupekuéra hag̃ua mbo’epy ári mbo’epy, mbo’epy ári mbo’epy; línea ári línea, línea ári línea; ko’ápe michĩmi ha amo michĩmi; ikatu hag̃uáicha ohóvo, ho’a hapykuépe, ojekytĩ, oñemboja hag̃ua ñuhãme ha ojepyso hag̃ua. Isaías 28:12, 13.
Currently the Lion of the tribe of Judah is opening up the book of Ezekiel. We are informed that Ezekiel is a priest in the thirtieth year, whether “thirty” represents his symbolic age as a priest, or the thirtieth year in the prophetic line that began at Josiah’s Great Passover. The final priesthood of the latter days is the one hundred and forty-four thousand, and the ancient literal histories typify a symbolic history in the latter days.
Ko’ág̃a pe Yvytyrusu Judá ñemoñaregua oipe’a hína Ezequiel kuatiañe’ẽ. Ñañemomarandu Ezequiel ha’eha peteĩ pa’i mbohapypa arype, taha’e “mbohapypa” ohechaukáva i’áry teechaukaha ramo pa’i ramo, térã pe mbohapypa ary pe línea proféticape oñepyrũ va’ekue Josías Páskua Guasu guive. Pe pa’irã paha ára pahápe ha’e umi cien cuarenta y cuatro mil, ha umi tembiasakue yma guare añeteguáva ohechaukaha peteĩ tembiasakue teechaukaha ára pahápe.
But ye shall be named the Priests of the Lord: men shall call you the Ministers of our God: ye shall eat the riches of the Gentiles, and in their glory shall ye boast yourselves. Isaiah 61:6.
Ha peẽ katu pejehéramo va’erã Ñandejára Pa’i kuéra: tapicha kuéra penehenóita Ñandejára ñande Jára Remimbokuéra ramo: peẽ pe’u va’erã tetã ambuegua kuéra mba’ereta, ha ha’ekuéra mimbipápe peñemomba’eguasúta. Isaías 61:6.
Ezekiel is a symbol of God’s people in the latter days–the sacred history which every prophetic testimony identifies. That sacred history is the movement of the third angel, which was especially typified by the movement of the first angel in 1840. The movement of the first angel was the alpha angel of the three angels and the third is the omega angel. Ezekiel is therefore aligned with Peter in the sealing time of the one hundred and forty-four thousand. The symbolic history both Peter and Ezekiel are located at, is represented as the history Panium.
Ezequiel ha’e peteĩ símbolo Tupã tavayguakuéra rehegua umi ára pahápegua-pe—pe tembiasakue marangatu opa marandu profético ohechauka hag̃ua. Pe tembiasakue marangatu ha’e pe movimiento ángel mbohapyha rehegua, ha upéva oñemoha’ãnga porãveháicha especialmente pe movimiento ángel peteĩha rehegua ary 1840-pe. Pe movimiento ángel peteĩha rehegua ha’e pe ángel alfa umi mbohapy ángel apytépe ha pe mbohapyha ha’e pe ángel omega. Upévare Ezequiel oñemohenda Pedro ndive pe sellamiento tiémpope umi cien cuarenta y cuatro mil rehegua. Pe tembiasakue simbólico mokõivéva Pedro ha Ezequiel oñemohendahápe, ojehechauka pe tembiasakue Panium ramo.
The Little Book
Pe Arandu’i Michĩva
Ezekiel takes the little book, as did John in Revelation ten.
Ezequiel oipyhy pe kuatiañe'ẽ michĩva, Juan ojapo haguéicha Apocalipsis diez-pe.
But thou, son of man, hear what I say unto thee; Be not thou rebellious like that rebellious house: open thy mouth, and eat that I give thee. And when I looked, behold, an hand was sent unto me; and, lo, a roll of a book was therein; And he spread it before me; and it was written within and without: and there was written therein lamentations, and mourning, and woe. Moreover he said unto me, Son of man, eat that thou findest; eat this roll, and go speak unto the house of Israel. So I opened my mouth, and he caused me to eat that roll. And he said unto me, Son of man, cause thy belly to eat, and fill thy bowels with this roll that I give thee. Then did I eat it; and it was in my mouth as honey for sweetness. Ezekiel 2:8–10, 3:1–3.
Ha nde, yvypóra ra’y, ehendu upe ha’éva ndéve; ani hag̃ua nde rebelde pe óga rebelde-icha: eipe’a nde juru, ha ho’u upe ame’ẽva ndéve. Ha ama’ẽvo, péina ápe, peteĩ po oñemondo chéve; ha, kóina, ipype oĩva’ekue peteĩ kuatiañe’ẽ ryru; ha ha’e omyasãi chéve renondépe; ha ojehaíva’ekue hyepýpe ha hovy gotyo; ha ipype ojehaíva’ekue ñembyasy, jahe’o, ha mba’evai. Avei he’i chéve: Yvypóra ra’y, ho’u upe rejuhúva; ho’u ko kuatiañe’ẽ ryru, ha tereho eñe’ẽ Israel róga peguakuérape. Upémarõ aipe’a che juru, ha ha’e ojapo hag̃ua chéve a’u pe kuatiañe’ẽ ryru. Ha he’i chéve: Yvypóra ra’y, ejapo nde rye to’u, ha emyenyhẽ nde py’a ko kuatiañe’ẽ ryru ame’ẽva ndéve. Upéi a’u ichugui; ha che jurúpe he’ẽ eícha. Ezequiel 2:8–10, 3:1–3.
In Revelation ten, John eats the little book, and the entire chapter represents the manifestation of the power of God from August 11, 1840 until October 22, 1844.
Apocalipsis 10-pe, Juan ho’u pe kuatia’i, ha pe kapítulo pukukue ohechauka Tupã pu’aka jehechauka guasu 11 jasypoapy 1840 guive 22 jasypa 1844 peve.
“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.” The Great Controversy, 611.
“Pe ánhel oñemojoajúva peteĩcha pe tercer ánhel marandu ñemombeʼúpe omyesakã hag̃ua opa yvy ape ári imbaʼeguasu reheve. Koʼápe oñeprofetisa peteĩ tembiapo ipypukúva opa tetã rupi ha peteĩ puʼaka ndahetáiva ojehecháva. Pe advento ñeñemonguʼe ary 1840–44-pe haʼe vaʼekue peteĩ jehechauka porãiterei Tupã puʼaka rehegua; pe primer ánhel marandu ogueraha vaʼekue opa tenda misionérope ko yvy ape ári, ha oĩ vaʼekue hetaiterei tetãme pe tuichavéva tekove marangatu rehegua ñemomýi ojehecháva arakaʼeve peteĩ tetãme pe Reforma siglo dieciséis guive; hákatu koʼãva opytáta tapykuépe pe ñemonguʼe mbarete guýpe pe último ñeñangareko rehegua pe tercer ánhel gui.” The Great Controversy, 611.
Ezekiel is aligned with John in Chapter ten of Revelation, so Peter, John and Ezekiel stand together in their allotted place during the sealing time of the one hundred and forty-four thousand.
Ezequiel oñembojoaju Juán ndive Apocalipsis capítulo diez-pe; upévare Pedro, Juan ha Ezequiel oñembo’y oñondive umi oimeha hendápe pe sellado ára jave umi ciento cuarenta y cuatro mil-pe.
1840 to 1844 represents a four-year-period that began when the time prophecy that began with a one-hundred-and-fifty-year period on July 27, 1299. Those “five months” ended and joined with the time prophecy of three hundred ninety-one years and fifteen days that concluded on August 11, 1840, when the glorious manifestation of the power of God was manifested until October 22, 1844. Then the application of prophetic time ceased.
1840 guive 1844 peve ohechauka peteĩ ára irundy ary pukukue oñepyrũva’ekue upe profesía ára rehe, oñepyrũva’ekue peteĩ ciento cincuenta ary pukukue rehe 27 jasypokõi 1299-pe. Umi “po jasy” opa ha ojoaju umi profesía ára rehegua mbohapycientos noventa y peteĩ ary ha pa’ũ porundy ára ndive, opa va’ekue 11 jasypoapy 1840-pe, Tupã pu’aka mba’eporãite jehechauka porã oñemombe’u guive 22 jasypa 1844 peve. Upérõ guive, profesía ára jeporu opa.
And sware by him that liveth for ever and ever, who created heaven, and the things that therein are, and the earth, and the things that therein are, and the sea, and the things which are therein, that there should be time no longer. Revelation 10:6.
Ha oñe'ẽme'ẽ va'ekue pe oikovévape opa ára g̃uarã, pe ojapo va'ekue yvága, ha umi mba'e ipype oĩva, ha yvy, ha umi mba'e ipype oĩva, ha yguasu, ha umi mba'e ipype oĩva, ndaiporimo'ãvei hag̃ua ára. Apocalipsis 10:6.
Prophetic time ended as a valid application of prophecy on October 22, 1844. Ezekiel, Peter and John each represent God’s wise virgins of the movement of the first and second angels and also the movement of the third angel.
Aravo marandu’i ára opa peteĩ aplicación válida ramo profesía rehegua 22 jasypa 1844-pe. Ezequiel, Pedro ha Juan peteĩteĩ orepresenta Tupã kuñataĩ arandu kuérape, peteĩha ha mokõiha ánhel remiandu’ípe, ha avei mbohapyha ánhel remiandu’ípe.
Visions
Jehechapyre
The first ‘eleven’ chapters of Ezekiel present a series of “visions” as set forth in verse one of chapter one.
Ezequiel pehẽngue peteĩha “once” capítulo ohechauka peteĩ aty “visión”-gua, oñemohendaháicha peteĩha versículo-pe, peteĩha capítulo-pe.
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 oiko vaʼekue mbohapypa ary-pe, irundyha jasy-pe, poha ára jasy rehegua, che aime aja umi tembiguái apytépe río Quebar ykére, yvága ojepeʼa, ha ahecha Tupã jehechauka. Ezequiel 1:1.
The “visions” of the first eleven chapters was first given in chapter one by the river of Chebar, then it was enlarged upon in chapter three’s vision on the “plain” and then again in chapter eight’s vision at Jerusalem. The three locations of the river of Chebar, the plain and Jerusalem represent three visions that together make up one vision, which is the “visions” of verse one and of the first ‘eleven’ chapters.
Umi “jehecha” umi peteĩha once kapítulopegua oñeme’ẽ raẽ va’ekue kapítulo peteĩhápe, ysyry Quebar ypýpe; upéi oñembotuichave kapítulo mbohapýpe pe jehecha “ñu” pegua rupive; ha upéi jey kapítulo poapýpe pe jehecha Jerusalénpe. Umi mbohapy tenda, ysyry Quebar, ñu ha Jerusalén, ohechauka mbohapy jehecha, oñondivepa ojapóva peteĩ jehecha año, ha upéva hína umi “jehecha” peteĩha versíkiulopegua ha umi peteĩha ‘once’ kapítulopegua.
Jubilee
Jubileo
Considering the thirtieth year as the thirtieth year of the Jubilee cycle that began at Josiah's famous Passover, and then ended on October 22, is easily supportable, for that particular line of sacred history is portrayed distinctly, line upon line with more than one witness. As an example; Passover represents the Spring feasts and the day of atonement represents the Fall feasts. Leviticus twenty-three is therefore aligned with the Jubilee cycle that began with Josiah. There are other lines that align with the history represented by king Josiah unto October 22, 573 BC. The historical fulfillment on October 22, 573 BC of a Jubilee year is supported by the historians.
Pehechávo pe trigésimo áño ramo trigésimo áño pe ciclo del Jubileo oñepyrũ vaʼekue Josías Pascua herakuãitévape, ha upéi opa vaʼekue 22 de octubre-pe, ikatu hag̃uáicha oñemoañete ndahasýi, pe línea particular historia sagrada rehegua ojehechauka hag̃uáicha hesakã porã, línea ári línea, hetave peteĩ testígo-gui. Techapyrãrõ; Pascua orrepresenta aretekuéra Arapoty pegua ha ára ñemoñyrõ rehegua orrepresenta aretekuéra Otoño pegua. Levítico mokõipa mbohapy upévare oñemohenda pe ciclo del Jubileo oñepyrũ vaʼekue Josías ndive rehe. Oĩ ambue líneakuéra oñemohendáva pe historia ojehechaukáva mburuvicha guasu Josías guive peve 22 de octubre, 573 a.C. Pe ñemoañete histórico 22 de octubre, 573 a.C.-pe peteĩ áño Jubileo rehegua, historiadorkuéra omombarete.
The chronologists are generally comfortable with placing the day of atonement as October 22, 573 BC, and Josiah’s Great Passover in 622 BC, is also an accepted date by those biblical chronologists. The Passover, a symbol of the spring feasts, began a forty-nine-year Jubilee cycle, that ended at the symbol of the fall feasts on the day of atonement. The seven weeks of years that made up forty-nine years were the symbols of the Sabbath of the land.
Umi cronólogo-kuéra, ojekuaa hag̃uáicha, oñemoĩ porã omoĩvo pe ára ñemopotĩ guasu rehegua 22 jasypa 573 a.C.-pe, ha Josías Páskua Guasu 622 a.C.-pe avei ha’e peteĩ ára oñemoneĩva umi cronólogo bíblico-kuéra apytépe. Pe Páskua, peteĩ ta’ãnga umi arete ara pyahupegua rehegua, omoñepyrũ peteĩ ciclo Jubileo rehegua irundy pa’ẽ porundy ary pukukue, opáva pe ta’ãnga umi arete arapotykuéra rehegua pe ára ñemopotĩ guasu rehegua-pe. Umi siete semana ary rehegua omboajepáva irundy pa’ẽ porundy ary, ha’e va’ekue umi ta’ãnga pe sábado yvy rehegua.
“In every page, whether history, or precept, or prophecy, the Old Testament Scriptures are irradiated with the glory of the Son of God. So far as it was of divine institution, the entire system of Judaism was a compacted prophecy of the gospel. To Christ “give all the prophets witness.” Acts 10:43. From the promise given to Adam, down through the patriarchal line and the legal economy, heaven’s glorious light made plain the footsteps of the Redeemer. Seers beheld the Star of Bethlehem, the Shiloh to come, as future things swept before them in mysterious procession. In every sacrifice Christ’s death was shown. In every cloud of incense His righteousness ascended. By every jubilee trumpet His name was sounded. In the awful mystery of the holy of holies His glory dwelt.” The Desire of Ages, 211.
“Mayma kuatiáre, taha’e tembiasakue, térã mbo’epy, térã marandu hag̃uáva, Ñandejára Ra’y mimbipa omyesakã porã Tetãygua Ypygua Escritura-kuérape. Peve umi mba’e oñemopyendáva’ekue Tupã remimoĩrã rupive, judaísmo rembiapo apytépe tuichakue javeve va’ekue peteĩ marandu hag̃uáva oñembojoaju porãva evangelio rehegua. Cristo rehe “opa umi proféta ome’ẽ hag̃ua testimonio.” Hechos 10:43. Pe ñe’ẽme’ẽ oñeme’ẽ va’ekue Adánpe guive, umi patriarca ñemoñare rupi ha pe léi rembiapokue rupi, yvágagui ouva’ekue tesape mimbipa ohechauka hag̃ua hesakã porã Redentor pyporekuéra. Umi techahára ohecha Belén Mbyja, pe Shiloh oútava, umi mba’e oútava ohasávo henondépekuéra peteĩ ñemboguata hag̃uaicha kañymbyetévape. Mayma jejukapy rehe ojehechauka Cristo mano. Mayma insiénso arai rehe ijekojoja ojupi. Mayma jubileo trompéta rupive héra oñehendu. Pe marangatuvéva ryepýpe ñemimbyhy kyhyjehápe opyta heko mimbipa.” The Desire of Ages, 211.
Seventeen
Paapy porundy hag̃ua hag̃uáicha
Zedekiah had been taken to Babylon when Jerusalem fell fourteen years before 573 BC. The Jewish historians identify the Jubilee cycle from Josiah in 622 to October 22, 573 as the 17th Jubilee cycle. The period from the battle of Raphia to the battle of Panium was seventeen years. Ptolemy, was the victor at the battle of Raphia, and he reigned as the king of the south for seventeen years. From the Edict of Milan until Constantine divided his empire in 330, was seventeen years. In the seventeenth Jubilee cycle Jerusalem was destroyed by Nebuchadnezzar.
Sedequías ojereraha hag̃ua Babilóniape Jerusalén hoʼárõ guare, catorce ary mboyve 573 a.C. Mbohapyha tembiasakuehára judío-kuéra omombeʼu pe ciclo de Jubileo guive Josías árape, ary 622-pe, 22 jasypa 573 peve, haʼeha pe 17ha ciclo de Jubileo. Pe período guive pe ñorairõ Raphia-pe pe ñorairõ Panium-pe peve haʼe vaʼekue diecisiete ary. Ptolomeo haʼe vaʼekue pe ipuʼakáva pe ñorairõ Raphia-pe, ha ogoverna vaʼekue mburuvicha guasu yvype gotyo diecisiete ary pukukue. Guive pe Edicto de Milán peve Constantino ombojaʼo hag̃ua hekoha guasu ary 330-pe, ohasákuri diecisiete ary. Pe 17ha ciclo de Jubileo-pe Jerusalén oñehundi Nabucodonosor rupive.
For the children of Israel shall abide many days without a king, and without a prince, and without a sacrifice, and without an image, and without an ephod, and without teraphim: Afterward shall the children of Israel return, and seek the Lord their God, and David their king; and shall fear the Lord and his goodness in the latter days. Hosea 3:4, 5.
Israél ra’ykuéra opytáta heta ára mburuvicha guasu’ỹre, mburuvicha’ỹre, mymbajuka hag̃ua ñekuave’ẽ’ỹre, ta’ãnga’ỹre, efod’ỹre ha terafim’ỹre; upe rire Israél ra’ykuéra jevyta, ha ohekáta Tupã Ñandejárape, Ijarakuérape, ha David, mburuvicha guasúpe; ha okyhyjéta Ñandejáragui ha Iporãguasúgui ára pahápe. Oseas 3:4, 5.
Hosea is addressing a subject that has direct bearing on the captivity of Zedekiah, though it also represents the beginning of captivity for the northern kingdom in 723 BC. The reason Hosea’s passage connects with Ezekiel’s testimony has to do with the rejection of God when Israel insisted on a human king. Israel’s desire to be ruled by a human king, rather than a Divine king is represented as “the pride of your power” in the judgment of "seven times" in Leviticus 26.
Oseas oñeʼẽ peteĩ mbaʼére oguerekóva jehupytyrã directa Sedequías ñembyaty hag̃ua, jepémo avei ohechauka ñepyrũrã pe ñembyaty hag̃ua pe tetã yvate gotyo pegua ári áño 723 a.C.-pe. Mbaʼérepa Oseas rembiapokue ojoaju Ezequiel testimonio rehe, upéva orekóva relación Tupã ñemboykére, Israel ojerurembaitévo peteĩ mburuvicha guasu yvypóra. Israel rembipota oisãmbyhy hag̃ua chupekuéra peteĩ mburuvicha guasu yvypóra, ha ndahaʼéi peteĩ Mburuvicha Guasu Tupãgua, oñerrepresenta “penembaretépe pe ñeñembotuicha” ramo pe huísio “pokõi jey” pegua Levítico 26-pe.
And if ye will not yet for all this hearken unto me, then I will punish you seven times more for your sins. And I will break the pride of your power; and I will make your heaven as iron, and your earth as brass. Leviticus 26:18, 19.
Ha ndapehenduséiramo gueteri chéve opa koʼã mbaʼére, upéicharõ che pombohasáta pokõi jey hetave pende angaipakuére. Ha ahundíta pene mbarete ñemombaʼeguasu; ha ajapóta pende yvága hierro-ramo, ha pende yvy kuarahyʼã-ramo. Levítico 26:18, 19.
The “pride of your power” represents Israel's desire to be like the world and have their own king. The removal of the king from the northern kingdom in 723 BC and then king Zedekiah’s of the southern kingdom’s captivity in 586 BC represents the breaking of the “pride” of ancient Israel, and pride precedes a fall. In Bible prophecy a “power” is a king or kingdom, and the pride of Israel in securing a human king marks the rejection of the theocracy and the Divine king.
Pe ñe’ẽ “peẽ pypuku reko” ohechauka Israel rembipota oiko hag̃ua ko yvy ariguaicha ha oguereko hag̃ua hikuái imburuvicha guasu tee. Pe mburuvicha guasu ojeipe’a hag̃ua pe tetãme yvatepegua gui ary 723 a.C.-pe, ha upéi mburuvicha guasu Sedequías pe tetã ñemby pegua jejapyhy hag̃ua ary 586 a.C.-pe, ohechauka pe “pypuku reko” yma guare Israelgua oñembyaihague, ha pe pypuku reko tenonde oho ho’a hag̃ua. Maranduhai Ñe’ẽme, peteĩ “poder” ha’e peteĩ mburuvicha guasu térã peteĩ reino, ha Israel reko pypuku ohekávo omoĩ hag̃ua peteĩ mburuvicha guasu yvypóra, omboja pe teocracia ha pe Mburuvicha Guasu Tupãgui ouva’ẽ rejeheja hag̃uáicha.
And it came to pass, when Samuel was old, that he made his sons judges over Israel. Now the name of his firstborn was Joel; and the name of his second, Abiah: they were judges in Beersheba. And his sons walked not in his ways, but turned aside after lucre, and took bribes, and perverted judgment. Then all the elders of Israel gathered themselves together, and came to Samuel unto Ramah, And said unto him, Behold, thou art old, and thy sons walk not in thy ways: now make us a king to judge us like all the nations. But the thing displeased Samuel, when they said, Give us a king to judge us. And Samuel prayed unto the Lord. And the Lord said unto Samuel, Hearken unto the voice of the people in all that they say unto thee: for they have not rejected thee, but they have rejected me, that I should not reign over them. According to all the works which they have done since the day that I brought them up out of Egypt even unto this day, wherewith they have forsaken me, and served other gods, so do they also unto thee. Now therefore hearken unto their voice: howbeit yet protest solemnly unto them, and shew them the manner of the king that shall reign over them. 1 Samuel 8:1–9.
Ha ojehuvo Samuel itujáma ramo, omoĩ ta’ýrape Israel ruvicha ramo. Itajýra ypykue réra vaekue Joel; ha mokõiha réra, Abías: ha’ekuéra oikovaekue juez ramo Beerseba-pe. Ha ita’ýra kuéra ndoguataivaekue hapekuéra rupi, ha ojei viru rayhúpe, oipyhyvaekue pokarẽ, ha ombojere tekojoja. Upérõ opa Israel myakãhára kuéra oñembyaty, ha ou Samuel rendápe Ramápe, Ha he’i chupe: Nde niko itujáma, ha ne ra’y kuéra ndoguatái nde rapére: ko’ág̃a oremoĩ oréve peteĩ mburuvicha guasu oreruvicha hag̃uáicha, opa tetãnguéraicha. Samuel katu ndovy’ái upe mba’ére, he’i ramo hikuái: Ereme’ẽ oréve peteĩ mburuvicha guasu oreruvicha hag̃uáicha. Ha Samuel oñembo’e Ñandejárape. Ha Ñandejára he’i Samuel-pe: Ehendu tavayguakuéra ñe’ẽ opa mba’épe he’íva ndéve; ndaha’éi nderévepa ojerovia’ỹva, che rehe ae ojerovia’ỹ, ani hag̃ua che huvicha hag̃ua hesekuéra. Opa umi tembiapo ojapóva’ekue hikuái, ára che rogueru hague chupekuéra Egipto-gui ko ára peve, che reheja ha omomba’e hag̃ua ambue tupãnguéra, péicha avei ojapo ndéve. Ko’ág̃a, upévare, ehendu ijayvu; upeichavérõ, eñe’ẽ hatã hendivekuéra, ha ehechauka chupekuéra mba’éichapa oikóta pe mburuvicha guasu oisãmbyhýtava hesekuéra. 1 Samuel 8:1–9.
It is to be noted that at that point Israel rejected not only God as their king, but also the Spirit of Prophecy, as represented by Samuel, for it states, “they have forsaken me, and served other gods, so do they also unto thee.”
Ojehechakuaa vaʼerã upe jave Israel omboyke hague ndahaʼéi Tupãnte ivuruvicháramo, ha avei Profesía Espíritu-pe, ojehechaukaháicha Samuel rupive, heʼígui: “che rerova hikuái ha ombaʼapo ambue tupãnguéra rehe; upéicha avei ojapo nderehe.”
“Satan is... constantly pressing in the spurious—to lead away from the truth. The very last deception of Satan will be to make of none effect the testimony of the Spirit of God. ‘Where there is no vision, the people perish’ (Proverbs 29:18). Satan will work ingeniously, in different ways and through different agencies, to unsettle the confidence of God’s remnant people in the true testimony.
“Satana hína... tapia oñembotuicha oikévo mba’e japu reheve—ogueraha hag̃ua mombyry añeteguágui. Pe ñembotavy pahaitéva Satana rehegua ha’éta ombogue hag̃ua pe testimonio Espíritu Tupã rehegua. ‘Ndaipórihápe visión, umi tetãygua oñehundi’ (Proverbios 29:18). Satana omba’apóta arandu vai reheve, opaichagua tape rupive ha opaichagua tembiporu rupive, omokangy hag̃ua jerovia Tupã rembyre tavayguakuéra remanénte orekóva pe testimonio añeteguáre.”
“There will be a hatred kindled against the Testimonies which is satanic. The workings of Satan will be to unsettle the faith of the churches in them, for this reason: Satan cannot have so clear a track to bring in his deceptions and bind up souls in his delusions if the warnings and reproofs and counsels of the Spirit of God are heeded.” Selected Messages, book 1, 48.
“Oĩta peteĩ ñembyai hendýva umi Testimonios rehe, ha upéva hína satánico. Satanás rembiapo ha’éta omongu’e ha omokangy hag̃ua umi tupao jerovia hesekuéra, ko mba’ére: Satanás ndaikatúi oguereko tape hesakãmbaitéva omoingévo imbotavykuaa ha ojokóvo umi ánga ipu’akápe umi tembiguái vaipe, pe Espíritu Tupã warnings ha ñemoñe’ẽ, ñembo’e ha consejo-kuéra oñehendu ha oñeñangareko ramo.” Selected Messages, book 1, 48.
The last deception for the theocracy of ancient Israel was a rejection of not only God, but also the Spirit of Prophecy. That rejection in 1097 BC typifies the last deception of Laodicean Seventh-day Adventism in 1863. The “seven times” of Leviticus twenty-six is the Word of God, and the Spirit of Prophecy states of the “seven times” that it “should not be altered.”
Pe ñembotavy paha Israél yma guaréva teokrasiápe g̃uarã ndaha’éi Tupã añónte ñemboyke, ha katu avei Maranduhára Espíritu ñemboyke. Upe ñemboyke ary 1097 a.C.-pe ohechauka joja hag̃ua ñembotavy paha Adventísmo Mokõiha Ára guápe, Laodiceaygua, ary 1863-pe. Levítico mokõipa poteĩme oĩva “siete tiempos” ha’e Tupã Ñe’ẽ, ha Maranduhára Espíritu he’i “siete tiempos” rehegua upéva “ndojejapo va’erãi ambueichaitépe.”
“I have seen that the 1843 chart was directed by the hand of the Lord, and that it should not be altered; that the figures were as He wanted them; that His hand was over and hid a mistake in some of the figures, so that none could see it, until His hand was removed.” Early Writings, 74.
“Ahecha kuri pe kuatia 1843-peguáva oñemboguata hague Ñandejára po rupive, ha ndovaléiva oñemoambue; umi papapy haʼe hague Haʼe oipotaháicha; ha Ipo oĩ hague hiʼári ha omokañy peteĩ jejavy umi papapy apytépe, avave hag̃ua ndohechakuaái, pe Ipo oñemboykévo peve.” Early Writings, 74.
The Spirit of Prophecy obviously endorsed the “seven times” and her endorsement was a warning not to change the figures on the chart, of which the "seven times" is the center column and the upper right-hand corner. With Uriah Smith’s counterfeit chart in 1863, the progressive rejection of the foundational truths, typified by ancient Israel in their rejection of God and the Spirit of Prophecy identified the rebellion of 1863. The date of the 1863 rebellion aligns with the prophetic line set forth in the book of Ezekiel. In that line of history, the conclusion was the destruction of Jerusalem, which typified the Sunday law. 1863 to the soon-coming Sunday law was typified by the history of king Saul in 1097 BC to Zedekiah in 586 BC.
Pe Espíritu de Profecía ohechakuaa porãkatu vaʼekue umi “siete tiempos”, ha iñemoneĩ haʼe vaʼekue peteĩ ñeñangareko ani hag̃ua oñemoambue umi papapy oĩva pe cuadro-pe, upépe umi “siete tiempos” haʼe pe columna mbytépe ha pe akatúa yvate gotyo oĩva. Uriah Smith rembiapo japu reheve pe cuadro-pe ary 1863-pe, oñepyrũ pe mboykeve oho hag̃ua umi añetegua pyenda rehegua, ojehechauka hag̃ua Israel yma guaréicha, iñemboyképe Ñandejáragui; ha pe Espíritu de Profecía ohechauka vaʼekue pe rebelión ary 1863-pe. Pe ára pe rebelión 1863-pegua ojoaju pe línea profética oñemoĩva pe lívro Ezequiel-pe. Upe línea histórico-pe, pe paha haʼe vaʼekue Jerusalén ñehundi, ha upéva ohechauka pe léi dominical. Ary 1863 guive pe léi dominical hiʼag̃uímava peve ojehechauka vaʼekue pe tembiasápe mburuvicha guasu Saúl, ary 1097 a.C.-pe, guive Sedequías peve, ary 586 a.C.-pe.
Zedekiah was taken captive to Babylon fourteen years before the Jubilee of 573 BC. The seventeenth Jubilee cycle began in 622 BC, and in the thirtieth year Ezekiel is set forth as a priest in 591 BC, then five years later Jerusalem was destroyed in 586 BC. It was destroyed on the same day of the year as it was destroyed the second time in AD 70 by Titus. Verse one of Ezekiel one is five years before Jerusalem’s destruction and nineteen years before the temple vision of chapter forty.
Sedequías oñegueraha prisionéroramo Babilóniape irundy pa ary pe Jubileo 573 a.C. mboyve. Pe paapyha ciclo de Jubileo oñepyrũ 622 a.C.-pe, ha pe ary mokõipa rehe Ezequiel oñemoĩ sacerdote ramo 591 a.C.-pe; upéi, po ary rire, Jerusalén oñehundi 586 a.C.-pe. Oñehundi pe peteĩchagua ára arypegua rehe, oñehundi hague mokõiha jey 70 d.C.-pe Tito rupive. Ezequiel peteĩha capítulo peteĩha versículo oĩ po ary Jerusalén ñehundi mboyve ha diecinueve ary pe visión del templo capítulo cuarenta pegua mboyve.
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 rembiguái mokõipa poha ary, ary ñepyrũme, jasýpe paha ára-pe, táva oñembyai rire irundyha ary paha, upe áraetepe Jehová po oĩ che ári ha chemoguahẽ upépe. Ezequiel 40:1.
For disobedience unto the covenant of the Sabbath of the land, God identified that “seven times” would be the curse for disobedience to the seventh-year, which is the Sabbath of the land. “Time” is a year, and a “year” is three hundred and sixty days, and seven times three hundred and sixty is twenty-five hundred and twenty years. The Millerites may not have employed the expression of “the twenty-five twenty,” but both their sacred charts identified numerically the twenty-five hundred and twenty years.
Pe ñe’ẽrenduhaguére yvy pytu’u ára ñemoĩmbyréva rehegua, Tupã he’i vaʼekue “mokõihaʼỹi jey” oikótaha tekomboʼe ñembyai ramo ary pokõigua rehegua, upéva hína yvy pytu’u ára. “Ára” he’ise peteĩ ary, ha peteĩ “ary” hína mbohapy sua poapy ára, ha siete jey mbohapy sua poapy ha’e mokõi su po mokõi sua ary. Millerita-kuéra ikatu ndaiporúi hague pe ñe’ẽjoaju “mokõi su po mokõi sua”, péro mokõivéva iñirũngatu ta’anga marangatu ohechauka papapýpe pe mokõi su po mokõi sua ary.
The pronouncement of the curse of seven times upon both the northern kingdom of Israel and the southern kingdom of Judah was the first, or you can say the ‘foundational,’ or you might even say the “alpha” understanding of William Miller. In 1863 the Laodicean Seventh-day Adventist church rejected the foundational understanding of Miller’s discoveries; “discoveries” that represented the entire foundation of the Millerite movement. Inspiration warned directly that this might happen, and it has, and it happened a long time ago.
Pe ñe’ẽmondo jehovasa’ỹ rehegua “siete veces” mokõivéva ári, Israel retã yvatepegua ha Judá retã yvýpegua ári, ha’e kuri pe peteĩha, térã ikatu hag̃uáicha ere pe “opyta hag̃ua ñepyrũrã”, térã jepe ikatu hag̃uáicha ere pe kuaapy “alpha” William Miller rehegua. Áño 1863-pe, pe tupao Laodicea-pegua Adventista del Séptimo Día omboyke pe kuaapy ñepyrũrã Miller oikuaaukava’ekue; umi “ojehechakuaáva” ha’éva pe pyenda tuichakue pe movimiento Millerita rehegua. Pe inspiración ome’ẽkuri peteĩ ñemomarandu hesakãva ko mba’e ikatu hag̃uáicha oiko, ha oiko, ha ymaite guive oiko hag̃ua.
The foundation to the temple that was rebuilt after the captivity in Babylon was finished during the history of the first decree, and before the second decree. The temple was fully built in the history of the second decree. In the third decree national sovereignty was restored to literal ancient Israel. William Miller represented the first angel that arrived in 1798 and was empowered on August 11, 1840. The second angel arrived after the foundations were laid, as represented by the 1843 chart, which was published in May of 1842. At the first disappointment of 1844, the alpha disappointment of 1844, the second angel and also the tarrying time in the parable of the virgins arrived, and when the second angel’s message was empowered at the Exeter camp meeting the temple was finished. Then at the great, or omega disappointment of 1844, the Messenger of the Covenant suddenly came to His temple, in fulfillment of the twenty-three hundred years that began at the third decree and ended at the arrival of the third angel.
Pe templorã oñemopuʼã jey vaʼekue mboguapy rire Babilóniape, ipyenda oñemohuʼã kuri pe primer decreto rembiasakue jave, ha pe mokõiha decreto mboyve. Pe templo oñemopuʼãmbaite pe mokõiha decreto rembiasakue jave. Pe mbohapyha decreto-pe oñembopyahu jey pe tetã reko tee Israel yma guarépe guarã. William Miller ohechauka pe ánhel peteĩha oguahẽ vaʼekue ary 1798-pe ha oñemombarete vaʼekue 11 jasypoteĩ 1840-pe. Pe mokõiha ánhel oguahẽ umi pyenda oñemoĩ rire, ojehechauka hag̃uáicha pe tabla 1843-peguápe, oñemoherakuã vaʼekue mayo 1842-pe. Pe peteĩha ñembotavyʼỹ guasu 1844-pe, pe alpha ñembotavyʼỹ 1844-pe, oguahẽ pe mokõiha ánhel ha avei pe aréma hag̃ua pe parábola kuñataĩnguérape guare; ha pe mokõiha ánhel marandu oñemombarete jave pe aty guasu Exeter-pe, pe templo oñemohuʼã. Upéi pe ñembotavyʼỹ guasu, térã omega, ary 1844-pe, pe Ñeʼẽrerahaha Ñeʼẽmeʼẽmbyre rehegua oñemboja sapyʼaitépe Itémplope, oñemoañetévo umi mokõi su cien ary oñepyrũ vaʼekue pe mbohapyha decreto-pe ha opa pe mbohapyha ánhel oguahẽvo.
Josiah, means ‘the foundation of God.’ Whether its king Josiah or Josiah Litch; both are symbols of the foundations, as represented in the history of the first decree and as represented by the spring feasts set forth in the first twenty-two verses of Leviticus twenty-three. The foundations, the spring feasts and the first decree are all symbols of 1840 and the empowerment of the first angel. October 22, 573 BC as set forth in Ezekiel chapter forty and verse one is a symbol of October 22, 1844 and the opening of the judgment of the dead, and also a symbol of September 11, 2001 at the opening of the judgment of the living. Any who have been following these articles should know the applications I am employing.
Josías he’ise “Tupã pyenda”. Taha’e mburuvicha guasu Josías térã Josías Litch; mokõivéva ha’e umi pyenda ra’ãnga, ojehechaukaháicha pe tembiasakue pe peteĩha decreto rehegua ha ojehechaukaháicha umi arete arapoty peguáva ojehechaukáva Levítico mbohapy ha irundyha kapítulo rehe, umi mokõipa mokõi peteĩha versículo-pe. Umi pyenda, umi arete arapoty peguáva ha pe peteĩha decreto, opavave ha’e ta’anga 1840 rehegua ha pe peteĩha ánhel ñemombarete rehegua. Octubre 22, 573 a.C., ojehechaukaháicha Ezequiel kapítulo irundyha pa verse peteĩ-pe, ha’e peteĩ ta’anga Octubre 22, 1844 rehegua ha omanóva kuéra juicio ñepyrũ rehegua, ha avei peteĩ ta’anga Septiembre 11, 2001 rehegua oikovéva kuéra juicio ñepyrũme. Oimeraẽ tapicha oseguíva ko’ã jehaipyre, oikuaava’erã umi aplicación che aiporúva.
Ezekiel is a symbol within the prophetic history represented in His writings. Ezekiel is there when the twenty-five men bow to the sun at the end of chapter eight. He was also there in the next chapters as ‘the sealing that is followed by the slaughtering’ is brought upon Jerusalem, which Ellen White identifies as the Seventh-day Adventist church. In the first eleven chapters, Ezekiel is brought into the heavenly sanctuary to receive his instructions, as were the Millerites called to do in 1844, and as this movement is now being called to do.
Ezequiel ha’e peteĩ símbolo tembiasakue proféticape, oñerrepresentáva ijehaipýpe. Ezequiel oĩ upépe umi mokõipa po kuimba’e oñesũ jave kuarahýpe pe apyvoha kapítulo ocho-pe. Ha’e avei oĩkuri umi kapítulo oúva rire, “pe ñemohu’ã ojegueroikéva sello reheve ha upéi pe jejuka” oguahẽ jave Jerusalén ári, Ellen White ohechauka hag̃ua upéva ha’eha pe Iglesia Adventista del Séptimo Día. Umi once kapítulo peteĩha ryepýpe, Ezequiel oñemoinge pe santuario yvagapeguápe oñeme’ẽ hag̃ua chupe umi instrucción, péicha avei umi Millerita oñehenóiva’ekue ojapo hag̃ua upéva ary 1844-pe, ha ko movimiento ko’ág̃a oñehenói avei ojapo hag̃ua upéicha.
Thus Ezekiel is unto you a sign: according to all that he hath done shall ye do: and when this cometh, ye shall know that I am the Lord God. Ezekiel 24:24.
Upéicha Ezequiel ha’e peẽme guarã peteĩ techaukaha: opa mba’e ha’e ojapóva he’iháicha, peẽ pejapóta; ha ko mba’e oikóramo, peikuaáta che ha’eha Ñandejára Tupã. Ezequiel 24:24.
When This Cometh
Oúramo Ko Oúvo hag̃ua
When we reach the point in the latter days that the things Ezekiel illustrated are repeating in God’s people, then we have reached the sign of Ezekiel. When you know that Ezekiel represents the one hundred and forty-four thousand, and you know it to a level of faith and understanding that possesses the sanctified expectation that everything illustrated by Ezekiel in his writings typifies a sacred sequence of events in the latter days involving the one hundred and forty-four thousand—when you know that, then “ye shall know” “the Lord” is “God.”
Ñaguahẽvo upe punto ára pahápe umi mba'e Ezequiel ohechauka va'ekue oñeha'ãjeyha Tupã tavayguakuérape, upéramo ñaguahẽma pe señál Ezequiel rehegua. Reikuaáramo Ezequiel ohechaukaha umi cien cuarenta y cuatro milpe, ha reikuaa hag̃ua peteĩ jerovia ha entendimiento nivelpe oguerekóva pe expectativa santifikada opa mba'e Ezequiel ohechaukava'ekue hembiapokuéra rupive ohechaukaha peteĩ secuencia marangatu mba'ekuaarã ára pahápe, oikehápe umi cien cuarenta y cuatro mil—reikuaáramo upéva, upéramo “peikuaáta” “Ñandejára” ha'eha “Tupã.”
We will continue these thoughts in the next article.
Ko’ẽrõ guarépe roikove hag̃ua ko’ã pensamiento pe oúvape.