Ezekiel is a priest during the period of the sealing of the one hundred and forty-four thousand. In chapter one Ezekiel is taken into the sanctuary.

Ezequiel ha’e peteĩ pa’i umi cien cuarenta y cuatro mil oñembyasýva aja. Peteĩha kapítulope, Ezequiel oñegueraha pe santuariope.

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.

Ha oikóvo mbohapypa ary pukukue, irundyha jasype, pe poha ára jasýgui, che aime aja umi prisionéro apytépe ysyry Quebar ykére, yvága ojepe’a, ha ahecha Tupã rembihecha. Pe poha ára jasýgui, ha’éva pe quinto ary mburuvicha guasu Joaquín jejegueraha hag̃ua ñembyatyhápe guive, Ñandejára ñe’ẽ ou porãite Ezequiel pa’i, Buzi ra’y, gotyo, Caldeagua retãme, ysyry Quebar ykére; ha upépe Ñandejára po oĩ hese.

And I looked, and, behold, a whirlwind came out of the north, a great cloud, and a fire infolding itself, and a brightness was about it, and out of the midst thereof as the colour of amber, out of the midst of the fire. Also out of the midst thereof came the likeness of four living creatures. And this was their appearance; they had the likeness of a man. And every one had four faces, and every one had four wings. And their feet were straight feet; and the sole of their feet was like the sole of a calf's foot: and they sparkled like the colour of burnished brass. And they had the hands of a man under their wings on their four sides; and they four had their faces and their wings. Their wings were joined one to another; they turned not when they went; they went every one straight forward. As for the likeness of their faces, they four had the face of a man, and the face of a lion, on the right side: and they four had the face of an ox on the left side; they four also had the face of an eagle. Thus were their faces: and their wings were stretched upward; two wings of every one were joined one to another, and two covered their bodies.

Ha ama’ẽ, ha, péina oúma yvytu atã yvate gotyo guive, peteĩ arai tuicha, ha tata oñembojaʼo jeýva ijehe, ha hendyjeréva ijerére, ha ipytũmby mbytéguio osẽ peteĩ mbaʼe ojoguáva ámbar-pe, tata mbytéguio. Ha avei ipytũmby mbytéguio osẽ irundy tekove oikovéva raʼanga. Ha péicha vaʼekue ijehechauka; oguereko kuimbaʼe raʼanga. Ha peteĩteĩ oguereko irundy hova, ha peteĩteĩ oguereko irundy pepo. Ha ipykuéra vaʼekue py porãite; ha ipy pýra ojogua vaka raʼy py pýrape; ha omimbi vaʼekue kuarepotĩ overa porãva joguáicha. Ha oguereko kuimbaʼe po ipepo guýpe, irundy ijykére; ha umi irundy oguereko hova ha ipepo. Ipepo kuéra ojoaju ojuehe; ndajajeréi oguata jave; peteĩteĩ oho tenonde gotyo meme. Ha hova kuéra raʼanga rehegua, umi irundy oguereko kuimbaʼe rova, ha león rova, akatúa gotyo; ha umi irundy oguereko tóro rova asu gotyo; umi irundy avei oguereko taguato rova. Péicha vaʼekue hova kuéra; ha ipepo kuéra ojepyso yvate gotyo; mokõi pepo peteĩteĩme ojoaju ojuehe, ha ambue mokõi omoʼã hetekuéra.

And they went every one straight forward: whither the spirit was to go, they went; and they turned not when they went. As for the likeness of the living creatures, their appearance was like burning coals of fire, and like the appearance of lamps: it went up and down among the living creatures; and the fire was bright, and out of the fire went forth lightning. And the living creatures ran and returned as the appearance of a flash of lightning. Now as I beheld the living creatures, behold one wheel upon the earth by the living creatures, with his four faces. The appearance of the wheels and their work was like unto the colour of a beryl: and they four had one likeness: and their appearance and their work was as it were a wheel in the middle of a wheel. When they went, they went upon their four sides: and they turned not when they went. As for their rings, they were so high that they were dreadful; and their rings were full of eyes round about them four. And when the living creatures went, the wheels went by them: and when the living creatures were lifted up from the earth, the wheels were lifted up. Whithersoever the spirit was to go, they went, thither was their spirit to go; and the wheels were lifted up over against them: for the spirit of the living creature was in the wheels.

Ha oho peteĩteĩ tenonderãite; pe espíritu ohosehápe, upépe oho; ha ndojerevéi oho aja. Ha umi mba'e oikovéva joguaha rehe, ijehechapyra ha'ete tata rendy rapykuere hendy hag̃uáicha, ha ha'ete avei lámpara kuéra jehechapyra; upéva oguejy ha ojupi umi mba'e oikovéva apytépe; ha pe tata omimbi porã, ha pe tatágui osẽ aratiri. Ha umi mba'e oikovéva oñani ha ojevy, peteĩ aratiri overáva jehechapyraicha. Ha che ama'ẽ aja umi mba'e oikovévare, péina ápe peteĩ rueda yvy ári umi mba'e oikovéva ypýpe, iñirũ irundy rova reheve. Umi rueda jehechapyra ha hembiapo ha'ete berilo sa'y; ha irundyvéva peteĩchante joguaha oguereko; ha ijehechapyra ha hembiapo ha'ete ku rueda oĩva ambue rueda mbytépe. Oho jave, oho hikuái irundy lado rehe; ha ndojerevéi oho aja. Ha umi aro rehe, yvateterei rupi omongyhyje; ha umi aro henyhẽ tesa reheve ijerére, irundypa. Ha umi mba'e oikovéva oho jave, umi rueda oho hendivekuéra; ha umi mba'e oikovéva ojegueraha yvýgui yvate, umi rueda avei ojegueraha yvate. Mamo pe espíritu ohosehápe, upépe oho hikuái; upépe avei oho hag̃ua pe ijespíritu; ha umi rueda ojegueraha yvate hesekuéra renondépe; mba'érepa pe mba'e oikovéva espíritu oĩ umi ruedápe.

When those went, these went; and when those stood, these stood; and when those were lifted up from the earth, the wheels were lifted up over against them: for the spirit of the living creature was in the wheels. And the likeness of the firmament upon the heads of the living creature was as the colour of the terrible crystal, stretched forth over their heads above. And under the firmament were their wings straight, the one toward the other: every one had two, which covered on this side, and every one had two, which covered on that side, their bodies. And when they went, I heard the noise of their wings, like the noise of great waters, as the voice of the Almighty, the voice of speech, as the noise of an host: when they stood, they let down their wings. And there was a voice from the firmament that was over their heads, when they stood, and had let down their wings. And above the firmament that was over their heads 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 I saw as the colour of amber, as the appearance of fire round about within it, from the appearance of his loins even upward, and from the appearance of his loins even downward, I saw as it were the appearance of fire, and it had brightness round about. As the appearance of the bow that is in the cloud in the day of rain, so was the appearance of the brightness round about. This was the appearance of the likeness of the glory of the Lord. And when I saw it, I fell upon my face, and I heard a voice of one that spake. Ezekiel 1:1–28.

Ha umi ohóramo, koʼãva avei oho; ha umi opytáramo, koʼãva avei opyta; ha umi yvy ári guive ojegueraháramo yvate, umi rueda avei ojegueraha yvate hendivekuéra renondépe; pe mymba oikovéva espíritu oĩgui umi rueda ryepýpe. Ha pe yvága atã joguaha, umi mymba oikovéva akã ári, haʼete vaʼekue cristal kyhyje hag̃uáicha saʼy, oñemyasãi hag̃ua iñakã ári yvate gotyo. Ha pe yvága atã guýpe ipepo kuéra oĩ porãite ojepyso, peteĩva ojovake ambuévape; káda peteĩ oguereko mokõi, ocoveríva ko gotyo, ha káda peteĩ oguereko mokõi, ocoveríva amo gotyo, hetekuéra. Ha oguata jave, ahendu ipepo kuéra ryapu, yguasúpe ojogua, Ñandejára Ipoderósova ñeʼẽicha, ñeʼẽ ryapuicha, ehérsito ryapuicha; ha opyta jave, omboguejy ipepo kuéra. Ha oĩ peteĩ ñeʼẽ pe yvága atãgui, oĩva iñakã ári; opyta jave ha omboguejy rire ipepo kuéra. Ha pe yvága atã ári, oĩva iñakã ári, ojekuaa peteĩ guapyha joguaha, zafíro itáicha jehecha; ha pe guapyha joguahápe oĩ peteĩ joguaha, yvypóra rechaukahaicha, hiʼári. Ha ahecha ámbar joguaha saʼy, tata rechaukahaicha ijerére hyepýpe, ikuʼa jehecha guive yvate peve; ha ikuʼa jehecha guive yvývo peve, ahecha ku tata rechaukaha guáicha, ha oguereko hendy ijerére. Ama ary ára pe arai pegua arco jehecha ojoguaháicha, upéichaite pe hendy ijereregua jehecha. Kóva vaʼekue Jehová mborayhuete joguahápe iñemimbipa jehecha. Ha ahechávo upéva, haʼa che rova ári, ha ahendu peteĩ oñeʼẽva ñeʼẽ. Ezequiel 1:1–28.

“Ezekiel, the mourning exile prophet, in the land of the Chaldeans, was given a vision teaching the same lesson of faith in the mighty God of Israel. As he was upon the banks of the river Chebar, a whirlwind seemed 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 of strange appearance, intersecting one another, were moved by four living creatures. 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.’ ‘As for the likeness of the living creatures, their appearance was like burning coals of fire, and like the appearance of lamps: it went up and down among the living creatures; and the fire was bright, and out of the fire went forth lightning.’ ‘And there appeared in the cherubims the form of a man’s hand under their wings.’

“Ezequiel, proféta exiliado ha oñembyasyva, Caldeaygua retãme, oñeme’ẽ peteĩ visión ombo’éva pe mbo’epy jerovia rehegua peteĩchagua Israel Jára ipoderósovape. Ha’e oĩ aja ysyry Quebar rembe’ýpe, peteĩ yvytu atãicha osẽva’ekue yvate gotyo guive, ‘peteĩ arai guasu, tata oñembojoapýva ijehe, ha hendyva hese ijerére, ha mbytéguio osẽva hovy asýicha yvytimbo sa’y.’ Ojekuaa heta rueda peteĩ techapy iñextrañóva, ojuehe oikejoasáva, ha omýiva irundy tekove oikovéva rupive. Yvate opavave ko’ãva ári oĩkuri ‘pe assiento joguaha, zafiro ita rechaukaháicha: ha pe assiento joguahápe oĩ pe joguaha peteĩ kuimba’e rechaukaháicha hi’ári.’ ‘Ha pe tekove oikovéva joguahárõ, ijechaukaha ha’ékuri tata rendýicha, tata ryru hendyva rechaukaháicha: ojupi ha oguejy umi tekove oikovéva apytépe; ha pe tata hendy porã, ha tatágui osẽ aratiri.’ ‘Ha umi querubínpe ojehechauka peteĩ kuimba’e po ra’anga ipepo guýpe.’”

“There were wheels within wheels in an arrangement so complicated that at first sight they appeared to Ezekiel to be all in confusion. But when they moved, it was with beautiful exactness and in perfect harmony. Heavenly beings were impelling these wheels, and, above all, upon the glorious sapphire throne, was the Eternal One; while round about the throne was the encircling rainbow, emblem of grace and love. Overpowered by the terrible glory of the scene, Ezekiel fell upon his face, when a voice bade him arise and hear the word of the Lord. Then there was given him a message of warning for Israel.” Testimonies, 751.

“Oĩ vaʼekue peteĩva ambuéva ryepýpe, peteĩ ñemohenda hasyetereívape upéicha rupi, peteĩ jechahápe raẽ, ojechauka Ezequiélpe opa mbaʼe oñembyai hag̃uáicha. Péro okuʼévo, ojapo upéva peteĩ añetegua porãitépe ha peteĩ joaju hag̃uame guasúpe. Yvagapegua tekovekuéra omomýi umi rueda, ha hiʼariguépe, pe tróno zafíro mimbipávape, oĩvaʼekue pe Oikove Arakaʼevegua; ha pe tróno jerére oĩvaʼekue pe arcoríris ojerepa hag̃uáicha, tekoporã ha mborayhu rechaukaha. Ojejopyrasy rupi pe mbaʼe ojehecháva mimbipa kyhyjéva rehe, Ezequiel hoʼa hova ári, ha upérõ peteĩ ñeʼẽ heʼi chupe opuʼã hag̃ua ha ohendu hag̃ua Ñandejára ñeʼẽ. Upéi oñemeʼẽ chupe peteĩ marandu ñemoñeʼẽrã Israel-pe g̃uarã.” Testimonies, 751.

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. Above it stood the seraphims: each one had six wings; with twain he covered his face, and with twain he covered his feet, and with twain he did fly. And one cried unto another, and said, Holy, holy, holy, is the Lord of hosts: the whole earth is full of his glory. And the posts of the door moved at the voice of him that cried, and the house was filled with smoke. Then said I, Woe is me! for I am undone; because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips: for mine eyes have seen the King, the Lord of hosts. Then flew one of the seraphims unto me, having a live coal in his hand, which he had taken with the tongs from off the altar: And he laid it upon my mouth, and said, Lo, this hath touched thy lips; and thine iniquity is taken away, and thy sin purged. Also I heard the voice of the Lord, saying, Whom shall I send, and who will go for us? Then said I, Here am I; send me. Isaiah 6:1–8.

Pe áño mburuvicha guasu Uzías omanohague, ahecha avei Ñandejára oguapyha peteĩ tróno ári, yvate ha yvate mombyrýpe oñemopuʼãva; ha ijao puku omyenyhẽ pe Templo. Hiʼári oĩ umi serafín; káda peteĩ oguereko seis pepo; mokõi reheve omoʼã hova, mokõi reheve omoʼã ipy, ha mokõi reheve oveve. Ha peteĩ osapukái ambuépe, heʼívo: Marangatu, marangatu, marangatu niko Ñandejára de los ejércitos; ko yvy tuichakue henyhẽ hógagui. Ha okẽ renda yvyra guasu okyryry pe osapukáiva ñeʼẽ rupi, ha pe óga henyhẽ tatatĩgui. Upérõ haʼe che: ¡Aikuaapáma che rekove! che ningo ahundíta; mbaʼére piko che, kuimbaʼe tembe kyʼágui, ha aikove peteĩ tetã tembe kyʼa apytépe; che resa niko ohecha Mburuvicha Guasupe, Ñandejára de los ejércitos. Upéi peteĩva umi serafíngui oveve che rendápe, oguerúva ipope peteĩ tatarendy guaiguĩ, oguenohẽ vaʼekue tenaz reheve altar ári guive; ha omoĩ che juru ári, ha heʼi: Péina, kóva opoko nde rembeʼýre; ha nde rembiapo vai ojeipeʼa ndehegui, ha nde angaipa oñemopotĩ. Avei ahendu Ñandejára ñeʼẽ, heʼíva: Mávape piko amondo hag̃ua, ha máva piko ohóta ñanderehehápe? Upérõ haʼe: Ápe aime che; chemondo. Isaías 6:1–8.

“This vision was given to Ezekiel at a time when his mind was filled with gloomy forebodings. He saw the land of his fathers lying desolate. The city that was once full of people was no longer inhabited. The voice of mirth and the song of praise were no more heard within her walls. The prophet himself was a stranger in a strange land, where boundless ambition and savage cruelty reigned supreme. That which he saw and heard of human tyranny and wrong distressed his soul, and he mourned bitterly day and night. But the wonderful symbols presented before him beside the river Chebar revealed an overruling power mightier than that of earthly rulers. Above the proud and cruel monarchs of Assyria and Babylon the God of mercy and truth was enthroned.

“Ko visión oñeme’ẽ Ezequiélpe peteĩ ára iñakã henyhẽ jave vaʼekue pyʼañembyasýgui ha mbaʼe vai oikótava rehegua ñemongyhyjégui. Haʼe ohecha ituvakuéra yvy opyta hag̃uáicha nandi ha ojehejarei. Pe táva yma henyhẽ vaʼekue tavayguakuéragui ndojeikovéima hese. Vyʼa ryapu ha purahéi ñemombaʼeguasurã ndohenduvéima ijojahaʼỹva ipytepe umi itápype. Proféta voi oiko vaʼekue peteĩ pytaguáraramo peteĩ yvy pytaguape, upépe jehupytyse ojejokoʼỹva ha ñañaña pohýi oguapy hag̃ua ijyvatevépe. Umi mbaʼe haʼe ohecha ha ohendu yvypóra ñembosarái mbaretépe ha tekojojaʼỹ rehegua ombohasa asy itarovápe, ha oñembyasy pohýi ára pyhare. Péro umi techaukaha hechapyrãva oñemoĩva henondépe ysyry Quebar ypýpe ohechauka peteĩ pokatu oisãmbyhyva, imbaretevéva umi mburuvicha yvy ariguágui. Asiria ha Babilonia ruvicha guasu ñembotuicha ha ñañãiva ári Tupã poriahuvereko ha añetegua gua oguapy vaʼekue itrónope.”

The wheellike complications that appeared to the prophet to be involved in such confusion were under the guidance of an infinite hand. The Spirit of God, revealed to him as moving and directing these wheels, brought harmony out of confusion; so the whole world was under His control. Myriads of glorified beings were ready at His word to overrule the power and policy of evil men, and bring good to His faithful ones.

“Umi mba’yruguáicha ojoguáva, ojepresentáva profétape oike hag̃uáicha peichagua apañuãime, oĩkuri peteĩ po opa’ỹva poguýpe. Tupã Espíritu, ojehechaukáva chupe omongu’e ha omoakãramo guáicha ko’ã umi rueda, oguenohẽkuri joaju apañuãigui; upéicha rupi, opaite ko yvy oĩkuri Ijypype. Hetaiterei millónes umi mborayhuetéva oñembotuicháva oĩkuri oñembosako’i Iñe’ẽme, ojoko hag̃ua umi kuimba’e aña pu’aka ha iporãva’ỹva rembipota, ha ogueru hag̃ua porã umi hese jeroviáva peguarã.”

In like manner, when God was about to open to the beloved John the history of the church for future ages, He gave him an assurance of the Saviour’s interest and care for His people by revealing to him ‘One like unto the Son of man,’ walking among the candlesticks, which symbolized the seven churches. While John was shown the last great struggles of the church with earthly powers, he was also permitted to behold the final victory and deliverance of the faithful. He saw the church brought into deadly conflict with the beast and his image, and the worship of that beast enforced on pain of death. But looking beyond the smoke and din of the battle, he beheld a company upon Mount Zion with the Lamb, having, instead of the mark of the beast, the ‘Father’s name written in their foreheads.’ And again he saw ‘them that had gotten the victory over the beast, and over his image, and over his mark, and over the number of his name, stand on the sea of glass, having the harps of God’ and singing the song of Moses and the Lamb.

Upéicha avei, Tupã oikóramo oikuaauka hag̃ua pe Juan ohayhúvape pe tupaogua rembiasakue umi ára oútavape g̃uarã, ome’ẽ chupe peteĩ jejokoha pe Salvador oñangarekoha ha ointeresaha Ipuévlope, ohechauka rupi chupe “Peteĩ ojoguáva Yvypóra Ra’ýpe”, oguatáva umi candelero apytépe, umíva ombojoajúva umi pokõi tupaóre. Juanpe ojehechaukáramo jepe umi pahápegua tuicha ñorairõ tupaógui umi pu’aka yvy arigua ndive, ojeheja avei chupe ohecha hag̃ua pe ipahápegua jeity ha ñepysyrõ umi jeroviapývape g̃uarã. Ha’e ohecha pe tupaópe oñemoingéramo pe mymba ha ta’ãngápe peteĩ ñorairõ omanohára ryepýpe, ha pe mymba ñemomba’e ojejapouka hag̃ua ñemanóramo. Ha katu, oma’ẽvo pe ñorairõ tatatĩ ha sarambi ári, ohecha peteĩ aty Sión yvytýpe pe Ovecha Ra’y ndive, oguerekóva, pe mymba techaukaha rendaguépe, pe “Túva réra ojehaíva hova renondépe.” Ha upéi jey ohecha “umi oganáva pe mymba rehe, ha ta’ãnga rehe, ha imárka rehe, ha héra papapy rehe, oñembo’y hag̃ua pe yguasu vídrioicha ári, oguerekóva Tupã arpa kuéra” ha opurahéi hag̃ua Moisés ha pe Ovecha Ra’y purahéi.

“These lessons are for our benefit. We need to stay our faith upon God, for there is just before us a time that will try men’s souls. Christ, upon the Mount of Olives, rehearsed the fearful judgments that were to precede His second coming: ‘Ye shall hear of wars and rumors of wars.’ ‘Nation shall rise against nation, and kingdom against kingdom: and there shall be famines, and pestilences, and earthquakes, in divers places. All these are the beginning of sorrows.’ While these prophecies received a partial fulfillment at the destruction of Jerusalem, they have a more direct application to the last days.

“Koʼã mboʼepykuéra niko ñane mbaʼerã. Tekotevẽ ñamopyenda ñande jerovia Tupã rehe, oĩgui ñande renondépe peteĩ ára ombohasa asýva yvyporakuérape. Cristo, Yvyty Olivoty ári, omombeʼu jey umi tekojoja vaiete oúva iñepyrũrã mboyve ijevy mokõihápe: ‘Peẽ pehendúta ñorairõ ha ñorairõ rehegua ñeʼẽngue.’ ‘Tetã opuʼãta tetã rehe, ha mburuvicha guasu renda ambue mburuvicha guasu renda rehe: ha oĩta ñembyahýi, mbaʼasy vai, ha yvyryrýi heta hendápe. Koʼãva opaite niko ñembyasy ñepyrũnte.’ Jepe koʼã profesía oguereko kuri peteĩ ñemyanyhẽ sapyʼami Jerusalén oñehundírõ guare, oreko hikuái peteĩ jejapo hag̃ua hekopetevéva ára pahápe g̃uarã.”

“We are standing on the threshold of great and solemn events. Prophecy is fast fulfilling. The Lord is at the door. There is soon to open before us a period of overwhelming interest to all living. The controversies of the past are to be revived; new controversies will arise. The scenes to be enacted in our world are not yet even dreamed of. Satan is at work through human agencies. Those who are making an effort to change the Constitution and secure a law enforcing Sunday observance little realize what will be the result. A crisis is just upon us.

“Ñande ñaimína tuicha ha mombyrýva mba’e oikótavagui. Marandu herakuãva pya’e oñehundíma hína. Ñandejára oĩma okẽme. Ko’ág̃aiteite ojepe’áta ñande renondépe peteĩ ára pehẽngue orekóva tuichaite interés opa umi oikovévape guarã. Umi ñorairõ ha joavy oikova’ekue yma guare oñemoingove jeýta; joavy pyahu osẽta. Umi mba’e ojehupyty hag̃uáva ko ñande yvy ape ári ndaipóri gueteri avave ohechakuaáva iñe’ãme jepe. Satanás omba’apo hína yvypóra rembiporu rupive. Umi oñeha’ãva omoambue hag̃ua Léi Guasu ha ogueru hag̃ua peteĩ léi ombojeruréva domingo ñemboyke, michĩeterei oikuaa mba’épa ipahápe oikóta. Peteĩ apañuãi guasu oĩma hi’aguĩeterei ñanderehe.”

“But God’s servants are not to trust to themselves in this great emergency. 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. The world is not without a ruler. The program of coming events is in the hands of the Lord. The Majesty of heaven has the destiny of nations, as well as the concerns of His church, in His own charge.

“Péro Tupã rembijokuái ndopytakéi ojerovia hag̃ua ijehekuéra ko mba’e vai guasúpe. Umi visión oñeme’ẽ vaʼekuépe Isaíaspe, Ezequielpe ha Juánpe jahecha mbaʼeichaitépa yvága ojoaju porã umi mbaʼe oikóva ko yvy ári ndive, ha mbaʼeichaitépa tuicha Tupã ñangareko umi hese hag̃ua jerovia hag̃ua opytáva rehe. Ko yvy ndaha’éi peteĩ mburuvicha’ỹre. Umi mbaʼe oikótava rembiaporã oĩ Ñandejára pópe. Yvága Mburuvicha Guasu oguereko tetãnguéra rape, ha avei Iglésia rehegua oñangarekóva, ijeheguiete.”

“We permit ourselves to feel altogether too much care, trouble, and perplexity in the Lord’s work. Finite men are not left to carry the burden of responsibility. We need to trust in God, believe in Him, and go forward. The tireless vigilance of the heavenly messengers, and their unceasing employment in their ministry in connection with the beings of earth, show us how God’s hand is guiding the wheel within a wheel. The divine Instructor is saying to every actor in His work, as He said to Cyrus of old: ‘I girded thee, though thou hast not known Me.’

“Jaheja ñandéjehe ñañandu hetaiterei jepy’apy, mba’apo pohýi ha ñembotavy Ñandejára rembiapópe. Yvypóra opa’ỹva ndopytái ogueraha hag̃ua upe tráchka responsabilidad rehegua. Tekotevẽ jajerovia Tupãre, jajerovia hese, ha jasegi tenonderã. Umi marandu rerahaha yvagapegua ñangareko kangy’ỹva, ha iñemboguata tapia’ỹva hembiapo ministerio-pe umi yvy ariguándi ojoajúvo, ohechauka ñandéve mba’éichapa Tupã po omboguata pe rueda ryepýpe oĩva ambue rueda. Mbo’ehára divino he’i opa umi omba’apóvape Hembiapópe, he’ihaguéicha yma Círo-pe: ‘Che romoku’ẽ mbarete, jepe nde reikuaa’ỹrõ guare Chéve.’”

“In Ezekiel’s vision God had His hand beneath the wings of the cherubim. This is to teach His servants that it is divine power that gives them success. He will work with them if they will put away iniquity and become pure in heart and life.

“Ezequiel visiónpe Tupã oguereko Ipo querubín kuéra pepo guýpe. Kóva ombo’e hag̃ua Hembiguáipe kuérape pe pokatu Tupãguáva añoiteha ome’ẽva chupekuéra hekoporã hag̃ua. Ha’e omba’apóta hendivekuéra, oheja ykére hag̃ua hembiapo vai ha oiko hag̃ua ipotĩ hag̃uáicha ikorasõme ha hekópe.”

“The bright light going among the living creatures with the swiftness of lightning represents the speed with which this work will finally go forward to completion. He who slumbers not, who is continually at work for the accomplishment of His designs, can carry forward His great work harmoniously. That which appears to finite minds entangled and complicated, the Lord’s hand can keep in perfect order. He can devise ways and means to thwart the purposes of wicked men, and He will bring to confusion the counsels of them that plot mischief against His people.

“Pe tesape omimbiáva oikóva umi tekove apytépe, pya’eterei peteĩ ára hendyháicha, ohechauka ko tembiapo pahápe mba’éichaitépa pya’e oñemotenondéta iñemohu’ã peve. Pe ndokéi araka’eve, ha tapiaite omba’apóva ojejapo hag̃ua Hembipota, ikatu omotenonde hekojojápe Hembiapo guasu. Umi mba’e apytu’ũ opa hag̃uáva renondépe ojehecháva ojepytaso’ỹ ha hasyeterei ramo jepe, Ñandejára po ikatu omohenda opa mba’e peteĩ orden perfecto-pe. Ha’e ikatu omoheñói tape ha medio ojokose hag̃ua umi kuimba’e aña rembipota, ha ombo’apýta hag̃ua tavykuéra ñomongeta umi omboguatasévape ivaíva Itavayguakuéra rehe.”

“Brethren, it is no time now for mourning and despair, no time to yield to doubt and unbelief. Christ is not now a Saviour in Joseph’s new tomb, closed with a great stone and sealed with the Roman seal; we have a risen Saviour. He is the King, the Lord of hosts; He sitteth between the cherubim; and amid the strife and tumult of nations He guards His people still. He who ruleth in the heavens is our Saviour. He measures every trial. He watches the furnace fire that must test every soul. When the strongholds of kings shall be overthrown, when the arrows of God’s wrath shall strike through the hearts of His enemies, His people will be safe in His hands.” Testimonies, volume 5, 752–754.

“Che irũnguéra, koʼág̃a ndahaʼéi ára ñañembyasy ha ñañembopochy hag̃uáicha, ndahaʼéi ára ñañemeʼẽ hag̃ua duda ha jeroviaʼỹme. Cristo ndahaʼéi koʼág̃a peteĩ Salvador oĩva José itajy pyahúpe, oñembotyvaʼekue peteĩ ita guasúpe ha oñeselláva pe sello romano reheve; ñande jaguereko peteĩ Salvador opuʼã jeýva. Haʼe hína pe Mburuvicha Guasu, pe Ñandejára ehérsito kuéra rehegua; oguapy querubín kuéra apytépe; ha tetã nguéra ñorairõ ha sarambi mbytépe oñangareko gueteri Ipuéblore. Pe oguapýva yvágape haʼe ñande Salvador. Haʼe omedi opa jehasa asy. Ojesarekóma pe tatakuá rendýre ohaʼarõva oñehaʼã hag̃ua opa ánga. Umi mburuvicha guasu kuéra mbarete renda oñehundívo, Tupã pochy huʼykuéra oikytĩvo Iñenemigo kuéra korasõ rupi, Ipuéblo oĩta hag̃ua tekorosãme Ipopegua ryepýpe.” Testimonies, volúmen 5, 752–754.

Ezekiel represents the candidates to be among the one hundred and forty-four thousand, and line upon line his experience in the sanctuary aligns with Isaiah’s and John’s experience within the sanctuary. We are now in the temple test, the second of the three tests that seals the one hundred and forty-four thousand. That period is the purification accomplished by the Messenger of the Covenant in fulfillment of Malachi three. The purification process of three tests, is Malachi’s fiery “furnace” “that must test every soul.” When the third angel arrived on October 22, 1844 the Messenger of the Covenant suddenly came to His temple and led the wise virgins of that history into the Most Holy Place, in order to seal His faithful, but the virgins of that history rebelled, and by 1856 the Philadelphian Millerite movement had changed unto the Laodicean Millerite movement and in 1863 became the Laodicean Seventh-day Adventist church.

Ezequiel ohechauka umi candidato-kuérape oĩ hag̃ua umi cien cuarenta y cuatro mil apytépe, ha línea ári línea imba’ehasa pe santuariope ojoaju Isaías ha Juan rembiasa ndive pe santuario ryepýpe. Ko’ág̃a ñaime pe tupaópegua prueba-pe, mokõiháicha umi mbohapy prueba apytégui omoselláva umi cien cuarenta y cuatro mil-pe. Upe periodo ha’e pe mopotĩ ojejapóva pe Pykasupegua Maranduhára rupive oñemboguata hag̃ua Malaquías mbohapy ñemohu’ãme. Pe mopotĩ rape oikóva umi mbohapy prueba rupive ha’e pe “tatakua” hendyva’ekue Malaquías remimombe’úva, “oikotevẽva oha’ã hag̃ua opa ánga-pe”. Pe tercer ángel oguahẽrõ guare 22 jasypa, 1844-pe, pe Pykasupegua Maranduhára pya’eterei ou Itupaópe ha ogueraha umi kuñataĩ arandu upe tembiasakuepegua pe Tenda Imarangatuetéva-pe, omosella hag̃ua Ijeroviapývape; hákatu umi kuñataĩ upe tembiasakuepegua opu’ã hese, ha 1856-pe pe movimiento Millerita Filadelfiagua ojere pe movimiento Millerita Laodiceagua-pe, ha 1863-pe oiko pe iglesia Adventista del Séptimo Día Laodiceagua.

The third angel who arrived suddenly on October 22, 1844 withdrew his presence in 1863, and then returned on September 11, 2001. Twenty-five years later the temple test that was typified by October 22, 1844 is now being repeated. Twenty-five is symbolically a prophetic tithe of two hundred and fifty, and two hundred and fifty is a symbol of the history represented in verses eleven to fifteen of Daniel eleven. Two hundred and fifty, and twenty-five is a wheel within the sanctuary vision of Ezekiel. Twenty-five is a symbol of the separation of the wise and the wicked in fulfillment of the three-step testing process that is represented in the work of purification that is accomplished by the Messenger of the Covenant.

Pe mbohapyha ánhel, oguahẽ vaʼekue sapyʼaitépe 22 jasypa, 1844-pe, oipeʼa ijehegui ipresénsia 1863-pe, ha upéi oujey 11 jasyporundy, 2001-pe. Mokõipa po ary rire, koʼág̃a ojejapo jey hína pe tupãóga jehasaʼasy ojehechauka vaʼekue 22 jasypa, 1844-pe. Mokõipa po niko, ñeʼẽtechaukaháicha, peteĩ diezmo profético mokõisa po-gui, ha mokõisa po haʼe peteĩ techaukaha tembiasakue rehegua ojehechaukáva Daniel once pegua versíkulo once guive quince peve. Mokõisa po, ha mokõipa po avei, haʼe peteĩ rueda pe santuario visión ryepýpe Ezequiel-pe. Mokõipa po haʼe peteĩ símbolo ohechaukáva pe ñembojaʼo umi arandúva ha umi iñañáva apytépe, oñembyatyhápe pe mbohapy aty jehasaʼasy rape ojehechaukáva pe mopotĩ rembiapópe, oikuaaukáva pe Ñeʼẽrerahaha Pe Pacto rehegua.

Matthew twenty-five contains three parables, and each parable identifies the separation of the wise and wicked in the sealing time of the one hundred and forty-four thousand. The hope of God’s people represented in the chapter is that they might be a wise virgin in possession of the oil of the message of the midnight cry. Their hope is that they are judged a faithful servant in their stewardship of employing the special talents that were given them to manage in their personal probationary period. Their hope is that they are judged as a sheep of God’s pasture, seated upon His right side, and not a goat on his left. Twenty-five is a symbol of the separation of the wise and wicked in the sealing time of the one hundred and forty-four thousand. Twenty-five is one of Ezekiel’s wheels.

Mateo mokoĩpa poapy oguereko mbohapy parábola, ha peteĩteĩ parábola ohechauka pe ñemboja’o oĩva arandu ha ñaña apytépe pe sellamiento ára pukukuepe umi cien cuarenta y cuatro mil rehegua. Pe esperanza Ñandejára retãygua rehegua, oñerrepresentáva pe kapítulo-pe, ha’e ikatu hag̃uáicha ha’e peteĩ virgen arandu oguerekóva pe aceite pe marandu pyhare mbyte sapukái rehegua. Iñesperanza ha’e oñehusga hag̃ua chupe peteĩ tembiguái jeroviaha ramo iñangarekoha rembiapópe, omoĩporãvo umi talento especial oñeme’ẽva’ekue chupe oisãmbyhy hag̃ua ijeheguigua prueba ára pukukuepe. Iñesperanza ha’e oñehusga hag̃ua chupe peteĩ ovecha Ñandejára ñupegua ramo, oguapýva Ijaty akatúape, ha ndaha’éi peteĩ kavara Ijaty asúpe. Mokoĩpa poapy ha’e peteĩ símbolo pe ñemboja’o rehegua arandu ha ñaña apytépe pe sellamiento ára pukukuepe umi cien cuarenta y cuatro mil rehegua. Mokoĩpa poapy ha’e peteĩva Ezequiel rueda-kuéragui.

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 jejopyre áño ñande ñembiguáipe, ary ñepyrũme, jasy pehẽngue pahápe, tavaguasu ojejuka hague rire irundypa irundy ary haguépe, upe áraite Jehová po oĩ che ári, ha che reraha upépe. Ezequiel 40:1.

The twenty-fifth year of captivity is represented by October 22, which is represented by the closing of a dispensational door. On October 22, 1844 a door was opened and a door was closed as two classes were separated.

Pe áño mokõipa pohañói ñembiguápe oĩ hag̃ua jehechauka hag̃ua 22 jasypa, ha upéva ojehechauka peteĩ okẽ dispensasional oñembotyha rupive. 22 jasypa ary 1844-pe peteĩ okẽ ojepe’a ha peteĩ okẽ oñemboty, mokõi aty oñemboja’órõ guare.

And to the angel of the church in Philadelphia write; These things saith he that is holy, he that is true, he that hath the key of David, he that openeth, and no man shutteth; and shutteth, and no man openeth; I know thy works: behold, I have set before thee an open door, and no man can shut it: for thou hast a little strength, and hast kept my word, and hast not denied my name. Revelation 3:7, 8.

Ha pe ánhel pegua pe tupao Filadélfiape ehaíke: Péicha he’i pe imarangatuva, pe añetegua, pe oguerekóva David lláve, pe oipe’áva ha avave ndojokuaáiva; ha ojokuaáva ha avave ndaipe’a kuaáiva; aikuaa nde rembiapokue: ema’ẽ, amoĩ nde renondépe peteĩ okẽ ojepe’áva, ha avave ndaikatúi ojokuaávo: nde ningo reguereko michĩmi mbarete, ha reñongatu che ñe’ẽ, ha nderehejaiva’ekue che réra. Apocalipsis 3:7, 8.

Christ tells the angel of Philadelphia that He knows their work, that He has set before the church of Philadelphia, an open door. That door is opened by “the key of David,” the key that is placed upon Eliakim.

Cristo he'i Filadélfiape pe ánhelpe oikuaaha hembiapo, ha omoĩ hague Filadélfiapegua tupão renondépe peteĩ okẽ ojepe'áva. Upéva niko ojepe'a “David lláve” rupive, pe lláve oñemoĩva Eliakim ári.

And it shall come to pass in that day, that I will call my servant Eliakim the son of Hilkiah: And I will clothe him with thy robe, and strengthen him with thy girdle, and I will commit thy government into his hand: and he shall be a father to the inhabitants of Jerusalem, and to the house of Judah. And the key of the house of David will I lay upon his shoulder; so he shall open, and none shall shut; and he shall shut, and none shall open. Isaiah 22:20–22.

Ha oikóta upe ára-pe, ajahúta che rembiguái Eliaquimpe, Hilcías ra’y; ha amondeíta chupe nde ao reheve, amombaretevéta chupe nde ku’akuaha reheve, ha amoĩta nde mburuvicha hag̃ua ipope; ha ha’éta túva Jerusalén peguakuérape guarã, ha Judá róga-pe guarã. Ha David róga pegua llave amoĩta iati’y ári; upéicha ha’e oipe’áta, ha avave nombotypamo’ãi; ha ha’e ombotýta, ha avave ndoipe’amo’ãi. Isaías 22:20–22.

The day that Eliakim is called, he is separated from wicked Shebna.

Ára pe Eliakim ohenói, oñemboja’o umi ñaña Shebna-gui.

Thus saith the Lord God of hosts, Go, get thee unto this treasurer, even unto Shebna, which is over the house, and say, What hast thou here? and whom hast thou here, that thou hast hewed thee out a sepulchre here, as he that heweth him out a sepulchre on high, and that graveth an habitation for himself in a rock? Behold, the Lord will carry thee away with a mighty captivity, and will surely cover thee. He will surely violently turn and toss thee like a ball into a large country: there shalt thou die, and there the chariots of thy glory shall be the shame of thy lord’s house. Isaiah 22:15–18.

Péicha he'i Ñandejára ipu'akapáva Tupã: Tereho, eike ko tesorero rendápe, Sebna rendápe, pe oisãmbyhýva óga, ha ere chupe: Mba'e piko reguereko ko'ápe? ha mávapa reguereko ko'ápe, reikytĩ haguére ndejupe peteĩ itakoty ko'ápe, peteĩ oikytĩháicha ijupe itakoty yvate, ha oikuaáva ijupe peteĩ tekoha ita rehe? Péina ápe, Ñandejára ne guerahaha mombyryta peteĩ jejopy guasúpe, ha añetehápe nemo'ãmbaite. Añetehápe nembojere ha nembopoi mbaretépe peteĩ pelota-icha peteĩ tetã tuichávape: upépe remanóta, ha upépe nde mberetegua kárrokuéra oikóta tĩre'ỹ nde jára róga rehe. Isaías 22:15–18.

The separation of the wise and foolish virgins that fulfilled the illustration of Shebna and Eliakim was fulfilled on October 22, 1844, and also in the twenty-fifth year of captivity of Jehoiachin which was October 22, 573 BC. In Ezekiel chapter eight the wicked within Adventism, represented by Jerusalem, are represented by twenty-five men bowing to the sun. The destruction of Jerusalem represents the Sunday law, which is also the waymark which ends the sealing time of the one hundred and forty-four thousand. That sealing time began on September 11, 2001, and Jesus is both the Alpha and Omega, so September 11, 2001 as the beginning of the sealing illustrates the end, at the Sunday law.

Pe ñemboja’o umi kuñataĩ arandúva ha umi tavýva apytépe, omohu’ãva pe techaukaha Shebna ha Eliaquim rehegua, oñemohu’ãkuri 22 jasypa 1844-pe, ha avei pe ary mokõipa poha Jehoiaquín ñembyaty aja, upéva hína 22 jasypa 573 Cristo mboyve. Ezequiel arandukápe, capítulo ocho-pe, umi hembiapo vaíva Adventismo ryepýpe, Jerusalén rupive ojehechaukáva, ojehechaukahína mokõipa po kuimba’e kuarahýre oñesũva ramo. Jerusalén ñehundi ohechauka pe léi domingo rehegua, ha upéva avei pe techaukaha omohu’ãva pe sello ñemoĩ aravo umi cien cuarenta y cuatro mil rehegua. Pe sello ñemoĩ aravo oñepyrũkuri 11 jasyporundy 2001-pe, ha Jesús hína pe Alfa ha Omega; upévare 11 jasyporundy 2001, pe sello ñemoĩ ñepyrũ ramo, ohechauka pe paha, pe léi domingo-pe.

September 11, 2001 was typified by the Minneapolis meetings of 1888, for Sister White identifies that when the great buildings of New York came down at 9/11, Revelation 18:1–3 was fulfilled. At that time, as in 1888 she identified the angel of Revelation eighteen descended to lighten the earth with His glory. The rebellion of 1888 she aligned with the rebellion of Korah, Dathan and Abiram, who also had two hundred and fifty men of renown join in their apostasy. Two hundred and fifty rebels in the rebellion of Korah and his cohorts in the beginning history of ancient Israel typified the twenty-five men who were bowing to the sun at the ending of ancient Israel.

11 jasypakõi 2001-pe ojehechauka vaʼekue Minneapolis aty guasúpe 1888-pe; Sister White niko ohechauka, Nueva York tavusu guasu rogakuéra hoʼárõ guare 9/11-pe, oñekumpli hague Apocalipsis 18:1–3. Upe jave, ha 1888-pe guáicha, haʼe ohechauka pe ánhel Apocalipsis capítulo dieciocho-gua oguejy hague omyesakã hag̃ua ko yvy Igloria reheve. Pe ñemoĩmbyre 1888-pe haʼe ombojoaju pe ñemoĩmbyre Coré, Datán ha Abiram reheve, umi mokõi sua cincuenta kuimbaʼe herakuã porãva avei ojoajúgui ijeheguipekuéra apostasiápe. Umi mokõi sua cincuenta opuʼãva Coré ha imoirũnguéra ñemoĩmbyrépe, yma Israel yma guarépe, ohechauka vaʼekue umi mokõipa po kuimbaʼe oñesũva kuarahýre Israel yma guarépe opa hag̃uápe.

Twenty-five leaders of Laodicean Adventism bowing at the Sunday law and two hundred and fifty at 9/11 sets forth the sealing time with the symbolism of twenty-five, (the symbol of the separation of the wise and wicked) to mark the beginning and ending of the sealing time. Whether it’s the two hundred and fifty rebels in the time of Moses, or the twenty-five men in Ezekiel chapter eight, or of Matthew chapter twenty-five’s three witnesses of the separation, or the twenty-fifth year of the captivity in Ezekiel forty; all the manifestations of the symbol of twenty-five, align with the three two hundred- and fifty-year periods that reached their conclusion in 207 BC, 313 and 2026 respectively.

Mokõipa poapy tendota Laodiceaguigua Adventismo-gua oñesũva léi dominical renondépe ha mokõi sua poapy 9/11-pe omoĩ tenonde pe tiémpo oñesella hag̃ua, mokõipa poapy simbolismo rupive, (pe símbolo ohechaukáva iñarandu ha heko vaíva ñemboja’o) hag̃ua hag̃ua pe tiémpo oñesella hag̃ua ñepyrũ ha paha. Taha’e umi mokõi sua poapy opu’ãva Moisés ára-pe, térã umi mokõipa poapy kuimba’e Ezequiel kapítulo poapy-pe, térã Mateo kapítulo mokõipa poapy-pe umi mbohapy testígo ñemboja’o rehegua, térã pe ary mokõipa poapyha jejapyhy aja Ezequiel irundy pa-pe; opaite jehechauka mokõipa poapy símbolo rehegua ojoaju umi mbohapy tiémpo mokõi sua poapy ary rehegua ndive, og̃uahẽva’ekue ipahápe 207 a. C., 313 ha 2026-pe, peteĩteĩ hag̃uáicha.

Twenty-five is an axle, so to speak, of twenty-five that brings all the lines of twenty-five into perfection. It becomes one of the prophetic keys of the kingdom given to Peter to bring clarity into the hidden history of verse forty. It has been repeatedly established on more than three witnesses that verses ten to fifteen of Daniel eleven represent a line that covers the history from 1989 unto the Sunday law, which is the hidden history of verse forty. The lion of the tribe of Judah is now unsealing the wheels of Ezekiel as He opens the hidden history that will finalize the message of the Midnight Cry of the latter days.

Papapy cinco ha’e, ikatúramo ja’e, peteĩ eje papapy cinco rehegua oguerúva opaite línea papapy cinco rehegua perfección-pe. Oiko peteĩva umi llave profética reino rehegua apytégui oñeme’ẽva’ekue Pedro-pe ogueru hag̃ua claridad pe tembiasakue ñemiguápe versículo cuarenta-pe. Oñemopyenda meme hag̃ua, mbohapy testígo ári hetave jey, Daniel once versículo diez guive quince peve ohechauka peteĩ línea oguerekóva pe tembiasakue 1989 guive pe ley dominical peve, upéva ha’éva pe tembiasakue ñemigua versículo cuarenta rehegua. Pe León Judá ñemoñaregua ko’ág̃a oipe’a hína sello umi rueda Ezequiel rehegua, oipe’ávo pe tembiasakue ñemigua omohu’ãtava pe mensaje del Clamor de Medianoche umi ára pahápe.

In the following articles we will continue to identify Ezekiel’s wheels that represent the complex interplay of men in the latter days. Ezekiel chapter one at the beginning of this article and the accompanying passage from Testimonies volume five set forth will be our continued point of reference as we proceed in the articles. When the wheels are set forth in their proper place, and with their proper intersections with the other wheels of prophetic history we will demonstrate that the three hundred and ninety-one years and fifteen days that empowered the first angel on August 11, 1840 is also represented by Ezekiel as three hundred and ninety years, connected with the one and a half years of the siege of Jerusalem; and that the arrival of this prophetic light identifies the lifting up of the ensign of the one hundred and forty-four thousand.

Umi artíkulo oúvapevapepekuévo ñamombeʼúta mbaʼéichapa Ezequiel remimboguata ohechauka kuimbaʼekuéra rembiapo joaju hasýva ára pahápe. Ezequiel kapítulo peteĩ, oĩva ko artíkulo ñepyrũme, ha pe pasáhe oñemoirũva Testimonies, volúmen cinco-gui, oikóta ñande referencia tapia hag̃ua jajapóvo umi artíkulo. Umi remimboguata oñemoĩ vove hendaitépe, ha umi joaju porã reheve ambue remimboguata ndive maranduhai proféticape, jahechaukáta umi mbohapy sua noventa y peteĩ ary ha paʼu po ára omombaretéva pe ánhel peteĩha ára 11 jasypoapy 1840-peha avei ojehechauka Ezequiel rupive mbohapy sua noventa ary ramo, ojoajúva pe peteĩ ary ha mbyte pe jerovia Jerusalén rehegua ndive; ha ko tesape profética og̃uahẽvo ojekuaa upéva hína pe poyvi oñehupiha umi cien cuarenta y cuatro mil rehegua.

July 27, 1299 unto 1337 represents thirty-eight years at the beginning of the one hundred and fifty years (five months) of Revelation nine, verse ten. That one hundred and fifty years connects with the three hundred and ninety-one years and fifteen days of verse fifteen. Thus, the beginning of the two periods, make up one line of prophecy which concluded in the fulfillment of the 1838 and 1840 prediction of Josiah Litch and marked the rising up and empowerment of the Millerite movement. That history at the beginning of Adventism, marks the rising up of the one hundred and forty-four thousand as an ensign in advance of the Sunday law. Thus, Ezekiel’s three hundred and ninety years, and one point five years (1.5) of Jerusalem’s siege marks the end of the line of prophecy that began in 1299.

27 de julio de 1299 pe 1337 ohechauka mbohapy pa ary pokõi ary, peteĩha gotyo pe sa po ary (cinco meses) Apocalipsis nueve, versículo diez-pe. Umi sa po ary ojoaju pe irundy sua noventa y peteĩ ary ha paapy ára versículo quince-pe rehe. Upéicha rupi, ko mokõi período ñepyrũ omoheñói peteĩ línea profética opáva’ekue pe Josiah Litch marandu’ypy 1838 ha 1840 ñembopajehupe ha ohechaukáva pe Millerita movimiento pu’ã ha imbareteve. Pe tembiasakue Adventismo ñepyrũme ohechauka pe cien cuarenta y cuatro mil pu’ãha peteĩ poyvi ramo pe ley dominical mboyve. Upéicha, Ezequiel rembiasakue pe trescientos noventa ary ha peteĩ punto cinco ary (1.5) Jerusalén jejoko aja ohechauka pe línea profética paha oñepyrũva’ekue 1299-pe.

It would be worthwhile to consider the passage from Testimonies, volume five in advance of the next article.

Iporãta jahecha hag̃ua, pe artíkulo oúvape mboyve, pe pasáhe oĩva Testimonies, volumen cinco-pe.