Ezekiel is identified as the “mourning prophet” for he is a symbol of the one hundred and forty-four thousand, who in chapter nine of his book are mourning (sighing and crying) for the abominations done in the land and in the church. In the passage from Testimonies we cited in the last article Sister White penned, “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.”

Ezequiel ojekuaa hag̃ua “maranduhára ñembyasy rehegua” ramo, ha’e rupi peteĩ techaukaha umi cien cuarenta y cuatro mil rehegua, ha umi kuatiañe’ẽ kapítulo nueve-pe oñembyasyhína (opy’ahẽ ha hasẽ) umi mba’e jeguaru ojejapóva tetãme ha tupãópe rehe. Pe jehaipyre Testimonies-gui romombe’úva pe artículo pahápe, Hermana White ohai va’ekue: “Pe maranduhára voi peteĩ pytagua va’ekue peteĩ yvy pytaguápe, upépe ambición ndaijapýiva ha ñaña vaiete oguapy yvatevéva ramo. Umi mba’e ha’e ohecha ha ohendu va’ekue yvypóra ñembopoguy ha jejavy rehegua ombohasa asy iángape, ha’e oiko haguére oñembyasy pohýi ára ha pyhare.”

The one hundred and forty-four thousand are the “outcasts of Israel,” who were scattered, as represented by Ezekiel being taken into captivity. The sealing process represented in Ezekiel nine is the same as Revelation seven, and both those chapters are represented as taking place in the latter days.

Umi cien cuarenta y cuatro mil ha’e hína “Israel ñemosẽpyrekuéra”, oñemosarambíva, oñerrepresentaháicha Ezequiel ojegueraha hag̃ua ñembyaty hag̃ua. Pe ñemokyre’ỹ rembiapo ojerrepresentáva Ezequiel 9-pe ha’e peteĩcha Revelación 7-pe guáicha, ha mokõivéva umi kapítulo ojerrepresenta oikórõguáicha ára pahápe.

“This sealing of the servants of God is the same that was shown to Ezekiel in vision.” Testimonies to Ministers, 445.

“Ko ñembotyrysýi Tupã rembiguárape oñemohenda hag̃ua peteĩ techaukaha reheve ha’e upe mba’e peteĩchaite pe ojehechaukava’ekue Ezequiélpe visión-pe.” Testimonios para los Ministros, 445.

From the throne, God directs the cherubim who in turn manage the wheels. Ezekiel was to understand from the vision that God was in control, even in the period when everything appeared to be in confusion. Sister White says “in like manner” after setting forth the structure of God on the throne, directing the cherubim who managed the affairs of earth, as she describes John in the sanctuary where Christ walked among the seven churches. Ezekiel and John are symbols of those who live in the sealing time of the one hundred and forty-four thousand who, as inspiration records, “The scenes to be enacted in our world are not yet even dreamed of.”

Guapy guasu guive, Tupã ombohape umi querubínpe ha haʼekuéra katu omotenonde umi rueda-kuérape. Ezequiel oikuaa vaʼerãkuri pe visión rupive Tupã oguerekoha opa mbaʼe ipópe, jepe upe ára opa mbaʼe ojehecháramo guarã peteĩ ñembyatyʼỹ ha sarambiicha. Hermana White heʼi “upéicha avei” omombeʼu rire Tupã reko guapy guasu ári, ombohapévo umi querubínpe omotenondéva ko yvy rembiapo-kuéra, omombeʼuháicha Juanpe pe santuariope, Cristo oguatárõ guare umi siete iglesia apytépe. Ezequiel ha Juan haʼe umi símbolo umi oikovéva pe sellamiento árape umi ciento cuarenta y cuatro mil apytépe, umi rehe inspiración heʼiháicha: “The scenes to be enacted in our world are not yet even dreamed of.”

Certainly when Sister White penned those words, those words were true, but in the sealing time they find their perfect fulfillment. Twenty years ago or so, would you have thought that what is now transpiring in the world in conjunction with the swarming of the locusts of Islam? Locusts as a symbol of Islam in chapter nine of Revelation includes the migration in nature of the Locusts of northern Africa. Those swarming locusts of Africa's migration path aligns with the geography that was taken over by Islam. Islam is a descendant of Ishmael, and Ishmael’s mother was Hagar. Hagar means “flight” or “to flee.” In Arabic the name is usually rendered Hajar (هاجر), and it is connected to the same root that gives us Hijra (the migration/flight of Muhammad). The roots of Islam are associated with not only the swarming of locusts, but the roots include the meaning of migration. Did anyone ever dream that illegal immigration was a manifestation of the locust of Islam?

Añete, Hermana White ohaíramo guare umi ñe’ẽ, umi ñe’ẽ añetéva vaʼekue; hákatu pe sellamiento ára jave ojuhu hikuái iñembopyahu porãitéva. Mokõi pa ary rupi yma, piko remoĩ vaʼerãmoʼã ne akãme koʼág̃a oikóva ko yvy ape ári, oñembojoajúvo umi tuku islam rehegua aty guasu ndive? Tuku, símbolo ramo Islam rehegua Apocalipsis capítulo nueve-pe, oike avei ipype tuku kuéra África yvate guive osẽva iñemigraha naturálpe. Umi tuku aty guasu África-gua oguata hag̃uére iñemigraha rape rupi oñemohenda peteĩcha pe geografía Islam ojagarrapa vaʼekue ndive. Islam haʼe Ismael ñemoñare, ha Ismael sy vaʼekue Agar. Agar heʼise “jehupi” térã “ñani.” Árabe ñeʼẽme héra jepi ojehai Hajar (هاجر), ha ojoaju pe raíz peteĩchavévape omeʼẽva ñandéve Hijra (Mahoma ñemigraha/jehupi). Islam rapo ojoaju ndahaʼéi tuku kuéra aty guasu rehe año, síno umi hapo kuérape oike avei pe heʼiséva ñemigraha. Avavépa arakaʼeve ohecha vaʼekue ipype sapyʼa, pe inmigración ilegal haʼeha peteĩ jehechauka tuku Islam reheguágui?

Did anyone dream that the global communists would form an alliance with the Islamic hordes? Both Islam and the globalists dragon power ascend from the bottomless pit in Revelation 9/11 respectively, and the bottomless pit represents a manifestation of satanic power. Both of the current allies are instruments of Satan according to the Scriptures of truth.

¿Oĩpa avave iképe umi komunísta mundiál ojejapytasótaha peteĩ ñe’ẽme’ẽme umi aty islámiko ndive? Mokõivéva, Islam ha pe dragón pu’aka globalista, ojupi pe yvykua pypukue’ỹvagui Apocalipsis 9/11-pe, peteĩteĩme; ha pe yvykua pypukue’ỹva ohechauka peteĩ jehechauka pu’aka satánicogua. Mokõivéva ko’ág̃a peve pe ñemoirũhára oĩva ha’e Satana rembiporu, he’iháicha Ñandejára Ñe’ẽ añetegua.

“‘When they shall have finished [are finishing] their testimony.’ The period when the two witnesses were to prophesy clothed in sackcloth ended in 1798. As they were approaching the termination of their work in obscurity, war was to be made upon them by the power represented as ‘the beast that ascendeth out of the bottomless pit.’ In many of the nations of Europe the powers that ruled in Church and State had for centuries been controlled by Satan, through the medium of the papacy. But here is brought to view a new manifestation of Satanic power.” The Great Controversy, 268.

“‘Ombopaha rire [oñemohuʼãhína ramo] hepykuéra ñeʼẽmondo.’ Pe ára mokõi testígo oprofetisavaʼerã hague ao ajakápe oñemonde hag̃ua opa kuri ary 1798-pe. Oguahẽmbotávo hikuái ipahápe hembiapo kañyháme, oñorairõvaʼerã kuri hesekuéra pe puʼaka ojehechaukáva ramo ‘pe mymba ojupíva pe yvykua pypukúgui.’ Hetaiterei tetã Europa-pegua ryepýpe umi puʼaka ogovernáva Tupaópe ha Tetãme heta siglo pukukue oñemboguata vaʼekue Satanás rehe, papado rupive. Péro koʼápe ojehechauka ñandéve peteĩ pyahu jehechauka puʼaka satánicogua.” The Great Controversy, 268.

Sister White here identifies the arrival of socialism in the French Revolution period, while also noting that Satan also controls the papal power. The papal power also comes out of the bottomless pit in Revelation seventeen and in chapter nine of Revelation, Islam is the smoke which came from the bottomless pit. The point still remains; did inspiration truly mean, “The scenes to be enacted in our world are not yet even dreamed of?” Who dreamed that Islam would now be spread across Europe and now descending upon the Americas? Did you dream the locusts would be spread across the globe by the globalists of the United Nations, the European Union and the democratic party of the United States?

Koʼápe Hermana White ohechauka socialísmo og̃uahẽ hague Revolución Francesa pegua ára pukukue jave, ha avei ohechakuaa hag̃ua Satanás oguereko hag̃ua ipoguýpe avei mburuvicha guasu papal. Pe pokatu papal osẽ avei yvykua pypukuʼỹvagui Apocalipsis diecisiete-pe, ha Apocalipsis capítulo nueve-pe, Islam haʼe pe tatachina osẽva yvykua pypukuʼỹvagui. Pe mbaʼe iñimportánteva opyta gueteri; añetehápepa inspiración heʼisékuri: “Umi escena ojejapótava ñande mundo-pe ndaje ni noñemoĩri gueteri peteĩ tapichápe iképe”? Mávapa oikéraʼe Islam koʼág̃a oñemosarambi haguã Europa rupi ha koʼág̃a oguejy hag̃ua Américas ári? Nde piko reikéraʼe tuku rehegua oñemosarambitaha opaite yvy ape ári umi globalista Naciones Unidas, Unión Europea ha partido demócrata Estados Unidos-pegua rupive?

Who dreamed that the educational institutions would be overcome by the communist and Islamic alliance that is now being paid for by tax dollars of citizens that never intended their tax dollars would be employed to destroy the nation supplying the tax dollars.

Máva piko ohecháva’ekue umi institución educativa oñesũtaha pe alianza comunista ha islámica renondépe, ko’ág̃a oñembyatyha ha oñembopoguyha umi contribuyente virúgui, umi tetãygua araka’eve ndoguerekóiva’ekue pe intención ipirapire tributario ojeporu hag̃ua oñehundi hag̃ua pe tetã ome’ẽva pe viru tributario.

Who dreamed Great Britain would promote an uphold white girls being gang raped, kidnapped and imprisoned and murdered by Islam? Many point out the fact that every communist system ever located in human history has been a complete failure, but the fruit of the socialism of Britain is as much a condemnation of socialism, as the failure of the system’s economic and political philosophies.

Máva piko ra’e Gran Bretaña omotenondetaha ha omombareteha kuñataĩ morotĩnguéra oñemoĩ hag̃ua atyhápe ojeheja hag̃ua ojeporu vai, ojeguerahaha hag̃ua, oñemoinge hag̃ua kárselpe ha ojejuka hag̃ua Islam rupive? Heta ohechauka pe añetegua opavave sistema komunísta oikova’ekue araka’eve tembiasakue yvypórape opaiteha vaiete, ha pe yva oguerúva Gran Bretaña sosialísmo ha’e peteĩ ñembojovake mbarete pe sosialísmo rehe, peteĩchaite pe sistema remimo’ãnguéra económico ha político osẽ vaihague rehe.

Who would have dreamed that the merchants of the earth would be allowed to introduce poisons to accomplish mass murder of over seventeen million people?

Mávapa ohecha vaʼerãmoʼãmo raʼe yvy arigua ñemuha kuérape oñemoneĩtaha ogueru hag̃ua venéno ojapo hag̃ua jejuka hetaite, ojukávape hetave paʼy mokõi millóngui, pakõi millóngui ha poapy millóngui?

Who dreamed men such as George Soros, Bill Gates and Anthony Fauci would be allowed to accomplish their demonic deeds of evil with absolutely no consequences?

Máva piko ohecha vaʼerã kuimbaʼekuéra George Soros, Bill Gates ha Anthony Fauci-icha ojehejátaha ojapo hag̃ua hembiapokuéra añaetereíva vaietéva, mbaʼeveichagua konsekuénsiaʼỹre?

When Sister White stated the scenes enacted would not be dreamed about, she did so in the context of the sealing time of the one hundred and forty-four thousand. She was following her comments on Christ warning in Matthew twenty-four where she recorded, “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.”

Umi Hermána White he’i va’ekue umi escena oñembosaráitava ndohasa-mo’ãiha ñandéve ñande képe, ojapo upéva pe contexto-pe pe sellamiento ára rehegua umi cien cuarenta y cuatro mil rehe. Ha’e osegíkuri he’i hag̃ua he’i va’ekue Cristo ñanemomaranduhápe Mateo veinticuatro-pe, upépe omboguapy: “Ko’ã mbo’epy oĩ ñande porãrã. Tekotevẽ ñamopyenda ñande jerovia Tupã rehe, pórke oĩ ñande renondépe peteĩ tiempo ombojepytasótava kuimba’e rekove pype. Cristo, pe Yvyty Olivos ári, omombe’u jevýkuri umi juicio kyhyjehaetéva oúva omboyke hag̃ua Ijeyju mokõiha.”

The lessons she had just referred to were the illustrations of both Ezekiel and John in the sanctuary learning to understand that God is in control of all things. In the confusion and rebellion that is now under way, a confusion and rebellion that will only escalate as history moves forward, those who are God’s messengers, as represented by not only Ezekiel and John in the temple, but also Isaiah will only navigate the history in a fashion that glorifies the Lord if they understand that even the things we never dreamed of are still under the control of God.

Umi mbo’esyry ohechauka ramoite va’ekue niko pe ta’anga oĩva mokõivéva Ezequiel ha Juan rehegua, pe tupaópe oikuaaukávo chupekuéra toikũmby hag̃ua Tupã oisãmbyhyha opa mba’e. Ko ñembotavy ha pu’aka’ẽ oĩma hag̃ua ñepyrũme, peteĩ ñembotavy ha pu’aka’ẽ ojepysóta añoite tembiasakue tenonderã gotyo ohóvo, umi ha’éva Tupã maranduha, ojehechaukaháicha ndaha’éi Ezequiel ha Juan añónte pe tupaópe, síno avei Isaías, ikatúta oguata tembiasakue rupive peteĩ hendáicha ombojeroviaukáva Ñandejárape añoite, oikũmbýramo hikuái jepe umi mba’e araka’eve ndajahechamo’ãi va’ekue guive opytaha gueteri Tupã poguýpe.

Those wheels intersecting the other wheels include the events that were never dreamed of, and they are the events that transpire in the sealing time that began on 9/11. The lessons that are to be learned are only learned by those who by faith enter into the Most Holy Place and see Christ and His light shining from the Ark of the Covenant. When that glory is viewed as represented by Daniel in chapter ten, the class that is benefitted from the light is separated from those who fled from the vision.

Umi rueda ojohasáva ambue rueda-kuérape oguereko umi mba’e oikóva araka’eve ndajehechamo’ãi va’ekue, ha umíva hína umi mba’e ojehúva pe tiempo de sellamiento-pe oñepyrũ va’ekue 9/11-pe. Umi mbo’epy tekotevẽva oñeaprende hag̃ua oñeaprende añoite umi tapicha rupive jerovia rehe oikeva Santísimo-pe ha ohecháva Cristo ha I tesape omimbi hag̃ua pe Arca del Pacto-gui. Upe gloria ojehechávo, Daniel reheve ojehechauka haguéicha capítulo diez-pe, pe aty oñepytyvõva pe tesape rehe ojei hag̃ua umi okañýva pe visión-gui.

And I Daniel alone saw the vision: for the men that were with me saw not the vision; but a great quaking fell upon them, so that they fled to hide themselves. Daniel 10:7.

Ha che, Daniel añoite, ahecha pe visión; umi kuimba'e oĩva chendive katu ndohechái pe visión; peteĩ mboryrýi guasu katu ho'a hi'ári, upévare okañy okañy hag̃ua. Daniel 10:7.

There is much more to be derived from the passage in the previous article, but we will address a wheel as we close this article. We have noted in the last article the symbolism of the number twenty-five and before that we spent time on the number thirty. The light from the book of Ezekiel is not simply symbolic numbers, but it is worthwhile to first familiarize ourselves with some of those numerical symbols before beginning to bring some clarity out of the confusion.

Oĩ heta mba’eve gueteri ikatúva oñeguenohẽ pe jehasapyre oĩvagui pe artículo mboyveguápe, ha katu ko artículo ñembotykuévo ñañe’ẽta peteĩ rueda rehe. Pe artículo pahápe jahechakuaa vaʼekue papapy mokõipa po simbolismo, ha upéva mboyve ñamotenonde ára papapy mbohapypa rehe. Pe tesape oúva Ezequiel kuatiágui ndaha’éi papapy simbólikonte, ha upéicharõ jepe iporã jaikuaaporã raẽ peteĩhína umi símbolo numériko apytégui, ñañepyrũ mboyve ñamoesakã hag̃ua michĩmi pe ñemyakangy.

Seventeen

Pa mokõi hag̃ua

The three two-hundred and fifty-year prophecies identify a seventeen-year period that begins at the end of the history of the church of Smyrna. From 313 to 330, seventeen years typify the setting up of the image of the beast.

Mbohapy profesía mokõi sa’yju años rehegua omombe’u peteĩ período diecisiete años rehegua oñepyrũva pe tembiasakue pahápe pe iglesia de Esmirna rehegua. Ary 313 guive 330 peve, diecisiete años ohechauka pe myakãrapu’ã ta’ãnga mymba vai rehegua.

The two hundred and fifty years that began in 457 BC ended in 207 BC, ten years after the battle of Raphia and seven years before the battle of Panium. From Raphia to Panium was seventeen years, and it represents the hidden history of verse forty as set forth in verses eleven through fifteen of Daniel eleven.

Mokõi sua ary irundypa ary po ary po’a ary poa (250) ary oñepyrũva’ekue ary 457 Cristo mboyve-pe opa ary 207 Cristo mboyve-pe, pa ary rire ñorairõ Rafia-pe ha 7 ary mboyve ñorairõ Panio-pe. Rafia guive Panio peve oĩ 17 ary, ha upéva ohechauka tembiasakue kañymby ñe’ẽjoaju 40-peguare, oñemoĩ hag̃uáicha umi ñe’ẽjoaju 11 guive 15 peve Daniel 11-pe.

Ptolemy IV Philopator (also known as Ptolemy IV) was the ruler who won the Battle of Raphia in 217 BC. He reigned as king (and pharaoh) of Ptolemaic Egypt from 221 BC to 204 BC, thus he reigned for seventeen years. He began his reign before the battle of Raphia, but died before the battle of Panium.

Ptolomeo IV Filopátor (ojekuaáva avei Ptolomeo IV ramo) ha’eva’ekue mburuvicha oganáva pe Ñorairõ Rafia pegua ary 217 a.C. Pe oisãmbyhy va’ekue mburuvicharóicha (ha faraón ramo avei) Egipto Ptolemaico ári ary 221 a.C. guive 204 a.C. peve, upévare oisãmbyhy pakõi ha po ary. Oñepyrũ hembiapokue mburuvicharõ pe Ñorairõ Rafia mboyve, ha omano pe Ñorairõ Panio mboyve.

The battle of Raphia representing the Ukrainian War began in 2014 when the United States brought about a color revolution in the Ukraine. Ptolemy IV, the king of the south typifies Vladimir Putin, who began his reign in 2000, the year before the sealing of the one hundred and forty-four thousand in 2001 began. As with Ptolemy, Putin began to reign before the Ukrainian war, typified by the battle of Raphia beginning in 2014. Before Panium, Putin, as typified by Ptolemy, is removed. Putin began to reign in 2000, thus aligning with the beginning of the sealing time that began the next year in 2001. Seventeen symbolic years as represented by Ptolemy identifies the period Putin reigns, and he does so during the sealing time.

Ráfia ñorairõ ohechaukáva Ucrania Ñorairõ oñepyrũ vaʼekue ary 2014-pe, Estados Unidos omoñepyrũ rupi peteĩ revolución de color Ucrania-pe. Ptolomeo IV, ñemby gotyo ruvicha guasu, ohechauka Vladimir Putin-pe, oñepyrũ vaʼekue ipoguype oisãmbyhy ary 2000-pe, peteĩ ary mboyve oñepyrũ hag̃ua ary 2001-pe pe sellamiento umi cien cuarenta y cuatro mil rehegua. Ptolomeo ndiveicha avei, Putin oñepyrũ oisãmbyhy mboyve pe Ucrania ñorairõ, ojehechaukáva Ráfia ñorairõ rupive oñepyrũva ary 2014-pe. Panium mboyve, Putin, ojehechaukaháicha Ptolomeo rupive, ojeipeʼa. Putin oñepyrũ oisãmbyhy ary 2000-pe; upéicha rupi oñemohenda peteĩcha pe tiempo de sellamiento oñepyrũ vaʼekue upe rire, ary 2001-pe. Paapy pakõi ary simbólico, ojehechaukáva Ptolomeo rupive, omombeʼu pe período Putin oisãmbyhyha, ha upéva ojapo pe tiempo de sellamiento aja.

Trump represented by the conclusion of the two hundred and fifty years that began in 457 BC is located in the same hidden history as Putin, a history that is seventeen years long beginning at the battle of Raphia. The dragon (Putin) and false prophet (Trump) are located within the hidden history. In that history the beast, represented as “the robbers of thy people” symbolizing the papal power is located at the end of the seventeen years from Raphia to Panium.

Trump, oñerepresentáva mokõi syry ary po rapicha ary ñemohu’ã, oñepyrũva’ekue 457 Cristo mboyve-pe, ojejuhu pe tembiasakue kañymbyry peteĩchaguápe Putin ndive, peteĩ tembiasakue oguerekóva paapy ary mokõi ary, oñepyrũva Ráphia ñorairõ guasu guive. Pe dragón (Putin) ha pe proféta japu (Trump) ojejuhu upe tembiasakue kañymbyrýpe. Upe tembiasakuépe pe mymba, oñerepresentáva “nde retãyguakuéra mondaha” ramo, ohechaukáva pokatu papal rehegua, ojejuhu paapy ary mokõi ary paha gotyo, Ráphia guive Panium peve.

The year 321 represents the Sunday law in the United States, and 321 is located within a seventeen-year period from the Edict of Milan in 313 unto the division of the empire in 330.

Ary 321 ohechauka pe léi domingo rehegua Tetã peteĩ reko Amérika Joajupyrepe, ha 321 oĩ peteĩ pa'ũ ary pakõimokõi rehegua apytépe, Edicto de Milán ary 313 guive pe império ñemboja'o peve ary 330-pe.

The history represented from Josiah’s Great Passover as it is called, begins the seventeenth Jubilee cycle of the Jews. From Josiah’s Passover, which is the greatest revival in the Old Testament unto October 22, represents the Millerite history from August 11, 1840 unto October 22, 1844, but more importantly it represents the history of 9/11 unto the Sunday law. The sealing time of the one hundred and forty-four thousand is represented by the seventeenth Jubilee cycle from Josiah unto October 22. Seventeen is a symbol associated with the major events of the sealing time, and the number seventeen is a point where Ezekiel’s wheels intersect.

Pe tembiasakue ojehechaukáva Josías Arapý Guasu guive, hérava upéicha, oñepyrũ judío-kuéra jubileo ciklo diecisieteha. Josías Arapý guive, ha’éva pe ñemyatyrõ guasuvéva Testamento Tuja-pe, peve 22 de octubre, ohechauka pe tembiasakue Millerita rehegua 11 de agosto de 1840 guive peve 22 de octubre de 1844; ha iñimportantevévante, ohechauka pe tembiasakue 9/11 guive pe ley dominical peve. Pe sellamiento ára umi cien cuarenta y cuatro mil rehegua ojehechauka pe jubileo ciklo diecisieteha rupive Josías guive peve 22 de octubre. Diecisiete ha’e peteĩ símbolo ojoajúva umi mba’e guasu sellamiento aragua rehe, ha pe número diecisiete ha’e pe punto umi rueda Ezequiel rehegua ojoasahápe.

In the hidden history of verse forty of Daniel, as represented in verses ten through fifteen of the same chapter the dragon is associated with the number “17” by Ptolemy’s reign. The history of verses eleven’s battle of Raphia unto verse fifteen’s battle of Raphia is “17” years. That history places Donald Trump in the middle of the seventeen years represented by those two battles. The image of the beast that is formed and set up by Trump in the United States is represented by “17” years from 313 to 330. In verse one of chapter one Ezekiel is in the thirtieth year of the “17th” Jubilee cycle. Did you ever dream that the number seventeen represented one of the wheels Ezekiel saw in the Most Holy Place?

Daniel capítulo-pe irundýha mokõipa jehupytykue kañymby ryepýpe, upe capítulo-pe voi versíkulo 10 guive 15 peve ojehechaukaháicha, mbói guasu ojoajúma papapy “17” rehe Ptolemeo poguýpe. Versíkulo 11 pegua ñorairõ Rafia-pe guive versíkulo 15 pegua ñorairõ Rafia peve ohasa “17” ary. Upe tembiasakue omoĩ Donald Trump-pe mbyte rupi umi pakõi arýpe ojehechaukáva umi mokõi ñorairõ rupive. Mymba ñarõ ra’ãnga oñemoheñói ha oñemopu’ãva Trump rupive Estados Unidos-pe ojehechauka “17” ary rupive, ary 313 guive 330 peve. Capítulo peteĩ versíkulo peteĩme, Ezequiel oĩ mbohapypa aryhápe pe ciclo Jubileo “17ha” rehegua. Araka’eve piko reñandu va’ekue papapy pakõiha orepresentaha peteĩva umi rueda Ezequiel ohecháva’ekue pe Tupaópe Ijojaha’ỹvévape?

Ezekiel is a symbol of those during the sealing time who have by faith entered into the Most Holy Place. They are Peter’s priests.

Ezequiel ha’e peteĩ símbolo umi, pe sellamiento tiémpope, jeroviápe oike va’ekuépe pe Tenda Marangatúvévape. Ha’ekuéra hína Pedro pa’i kuéra.

Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. 1 Peter 2:5.

Peẽ avei, ita oikovéva ramo, peñemopuʼã peteĩ óga espiritual ramo, peteĩ saserdósio marangatu, peikuaveʼẽ hag̃ua hag̃ua mymbajukaʼỹ espiritual, Tupã ohecharamóva Jesucristo rupive. 1 Pedro 2:5.

They have been commissioned to present a message to God’s former covenant people who are then being passed by, though they are forewarned, God’s former covenant people will not see or hear.

Ojeporavókuri hag̃ua peteĩ marandu Tupã tavayguakuéra ymaguare joajupy rehegua-pe, ha upekuévo ojehasáta hikuái ykére; jepe oñeñemomarandu voi chupekuéra raẽ, Tupã tavayguakuéra ymaguare joajupy rehegua ndohechamo’ãi ni nohendumo’ãi.

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. And he said unto me, Son of man, go, get thee unto the house of Israel, and speak with my words unto them. For thou art not sent to a people of a strange speech and of an hard language, but to the house of Israel; Not to many people of a strange speech and of an hard language, whose words thou canst not understand. Surely, had I sent thee to them, they would have hearkened unto thee. But the house of Israel will not hearken unto thee; for they will not hearken unto me: for all the house of Israel are impudent and hardhearted. Behold, I have made thy face strong against their faces, and thy forehead strong against their foreheads. As an adamant harder than flint have I made thy forehead: fear them not, neither be dismayed at their looks, though they be a rebellious house. Ezekiel 3:3–9.

Ha he’i chéve: Ta’ýra yvypóra, embou’u nde ryepy ha emyenyhẽ nde py’a ko kuatiañe’ẽme ame’ẽva ndéve. Upéi ha’u ichugui; ha che jurúpe he’ẽ eícha. Ha he’i chéve: Ta’ýra yvypóra, tereho Israel róga rendápe, ha eñe’ẽ chupekuéra che ñe’ẽme. Nde ningo nderejerahái peteĩ tetã ñe’ẽ ambuéva ha ñe’ẽ hasýva rendápe, síno Israel rógape; ndaha’éi heta tetã ñe’ẽ ambuéva ha ñe’ẽ hasýva rendápe, umi ñe’ẽ ndaikatúiva reikuaa hag̃ua. Añetehápe, amoĩrire ndehegui umi hína rendápe, ha’ekuéra nehendúta kuri. Israel róga katu ndohendusemo’ãi ndéve; ndohendusegui chéve: opa Israel róga niko hova’atã ha ipy’ahatã. Péina, ajapo nde rova mbarete hag̃ua hovakuéra rovái, ha nde syva mbarete hag̃ua isyvakuéra rovái. Itatĩgui hatãvévaicha ajapo nde syva: ani rekyhyje chuguikuéra, ni ani reñemondýi hovakuéra rehe, jepe ha’ekuéra peteĩ óga pu’akápe opu’ãva. Ezequiel 3:3–9.

Ezekiel is directed to proclaim a message to the former covenant people as represented by the Protestants of Millerite history and the Laodicean Seventh-day Adventist church in the latter days. If he refuses to proclaim the message the blood of those left unwarned will be upon him.

Ezequiel ojehekombo'e hag̃ua peteĩ marandu umi tavayguakuépe pe ñe'ẽme'ẽ ymaguarépe guare, ojehechaukaháicha umi protestántekuéra réra rupi tembiasakue Millerita-pe ha pe tupao Adventista del Séptimo Día Laodiceagua ára pahápe. Ha'e ndoikuaaukáiramo pe marandu, umi opytáva ñemomarandu'ỹre ruguy oikóta hi'ári.

Son of man, I have made thee a watchman unto the house of Israel: therefore hear the word at my mouth, and give them warning from me. When I say unto the wicked, Thou shalt surely die; and thou givest him not warning, nor speakest to warn the wicked from his wicked way, to save his life; the same wicked man shall die in his iniquity; but his blood will I require at thine hand. Yet if thou warn the wicked, and he turn not from his wickedness, nor from his wicked way, he shall die in his iniquity; but thou hast delivered thy soul. Again, When a righteous man doth turn from his righteousness, and commit iniquity, and I lay a stumblingblock before him, he shall die: because thou hast not given him warning, he shall die in his sin, and his righteousness which he hath done shall not be remembered; but his blood will I require at thine hand. Nevertheless if thou warn the righteous man, that the righteous sin not, and he doth not sin, he shall surely live, because he is warned; also thou hast delivered thy soul. Ezekiel 3:17–21.

Yvypóra ra’y, che amoĩ ndehecha hag̃ua peteĩ ñangarehára ramo Israel róga ári: upévare ehendu che juru gui pe ñe’ẽ, ha eikuaauka chupekuéra che rérape. Aje’évo pe iñañávape: Nde katuete remanóta; ha nde nereikuaaukái chupe, ni nereñe’ẽi reñemoñe’ẽ hag̃ua pe iñañávape ojeheja hag̃ua iñañáre rape, osalva hag̃ua hekove; upe iñañáva omanoéta hembiapo vaikuepýpe; ha ituguy katu aikuaase nde pópe. Ha nde reikuaaukáramo pe iñañávape, ha ha’e ndojevyri guive iñañágui, ni iñañáre rapégui, omanoéta hembiapo vaikuepýpe; nde katu resalváma nde ánga. Avei, pe hekojojáva ojeviáramo hekojoja gui, ha ojapo hembiapo vai, ha che amoĩ hendápe peteĩ ita hag̃ua hag̃ua chupe ho’a hag̃ua, ha’e omanoéta: nde nereikuaaukái rupi chupe, omanoéta ipekádope, ha pe hekojoja ojapova’ekue ndojegueromandu’amo’ãi; ha ituguy katu aikuaase nde pópe. Upéicharamo jepe, nde reikuaaukáramo pe hekojojávape ani hag̃ua opeka pe hekojojáva, ha ha’e ndopekái, katuete oikovéta, oñemoñe’ẽmágui; nde katu avei resalváma nde ánga. Ezequiel 3:17–21.

In the first ‘eleven’ chapters of Ezekiel, he is shown the destruction of Jerusalem, illustrated by the visions by the river Chebar, the plain and Jerusalem. He is commissioned to proclaim a warning of the impending judgment upon Jerusalem. The warning message of the impending judgment upon Jerusalem is the warning given first to the Laodicean Seventh-day Adventist church. The warning identifies the judgment and rejection of God’s people in Jerusalem who do not possess the seal of God. The warning typified by Ezekiel is the warning of the soon-coming Sunday law.

Ezequiel pehẽngue peteĩha “once” kapítulope, ojehechauka chupe Jerusalén ñehundipa, ojehechaukáva umi visión rupive ysyry Quebar ykére, pe ñu ha Jerusalénpe. Oñehenóikuri chupe omoherakuã hag̃ua peteĩ ñe’ẽmondo ñemomandu’a Jerusalén rehegua, pe huísio oúvotava hi’ári rehe. Pe ñe’ẽmondo ñemomandu’a pe huísio oúvotava Jerusalén ári rehegua ha’e pe ñemomandu’a oñeme’ẽva raẽ Laodicea Iglesia Adventista del Séptimo Día-pe. Pe ñemomandu’a omombe’u porã Ñandejára tavaygua huísio ha ñemboyke Jerusalénpe, umi ndoguerekóivape Ñandejára sello. Pe ñemomandu’a ojehechaukáva Ezequiel rupive ha’e pe ñemomandu’a pe léi domingo pya’e oútava rehegua.

In those first eleven chapters where these truths are set forth, Ezekiel is made dumb, and only speaks thereafter when God specifically opens his mouth, and this continues until the destruction of Jerusalem, when he again can speak.

Umi peteĩha once kapítulope, koʼã añetegua oñemoĩhápe tenondetépe, Ezequiel ojejapo ñeʼẽnguéramo, ha upe rire oñeʼẽ mante Tupã heʼiháicha ijurúpe oipeʼa hag̃ua chupe; ha péicha oiko Jerusalén ñehundikameve, upérõ ae ikatu jey oñeʼẽ.

Then the spirit entered into me, and set me upon my feet, and spake with me, and said unto me, Go, shut thyself within thine house. But thou, O son of man, behold, they shall put bands upon thee, and shall bind thee with them, and thou shalt not go out among them: And I will make thy tongue cleave to the roof of thy mouth, that thou shalt be dumb, and shalt not be to them a reprover: for they are a rebellious house. But when I speak with thee, I will open thy mouth, and thou shalt say unto them, Thus saith the Lord God; He that heareth, let him hear; and he that forbeareth, let him forbear: for they are a rebellious house. Ezekiel 3:24–27.

Upérõ pe Espíritu oike che rehe, ha chemopu'ã che py rehe, ha oñe'ẽ chendive, ha he'i chéve: Tereho, embotypa ndejehe nde róga ryepýpe. Ha nde, yvypóra ra'y, ehecha, omoĩta hikuái nde ári ñapytĩha, ha ndejokóta hikuái ipype, ha nereñesẽmo'ãi ijapytegui: Ha che ajapóta nde ku ñe'ẽ ojáva hag̃ua nde juru ape rehe, hag̃ua ndekirirĩ, ha ani hag̃uáicha reiko chupekuéra peteĩ moñe'ẽhára ramo: mba'ére piko ha'ekuéra peteĩ óga pu'akareko'ỹva. Ha ágã añe'ẽ vove nendive, aipe'áta nde juru, ha ere va'erã chupekuéra: Péicha he'i Ñandejára Tupã; pe ohendúva, tohendu; ha pe ohejáva, toheja: mba'ére piko ha'ekuéra peteĩ óga pu'akareko'ỹva. Ezequiel 3:24–27.

When Jerusalem fell, Ezekiel could once again speak.

Jerusalén ho’a ramo, Ezequiel ikatu jevy oñe’ẽ.

And it came to pass in the twelfth year of our captivity, in the tenth month, in the fifth day of the month, that one that had escaped out of Jerusalem came unto me, saying, The city is smitten. Now the hand of the Lord was upon me in the evening, afore he that was escaped came; and had opened my mouth, until he came to me in the morning; and my mouth was opened, and I was no more dumb. Ezekiel 33:21, 22.

Ha oiko vaekue ore jejapyhýpe roĩ hague áño docehápe, jasypa décimope, jasypa ára poha guive, ou che rendápe peteĩ okañýva Jerusaléngui, he'ívo: Táva oñehundi. Ko'ágã Ñandejára po oĩ vaekue che ári ka'aruete, mboyve pe okañýva ou hag̃ua; ha ombojuruja che jurúpe, pyhareve peve ou peve che rendápe; upéi che juru ojejurujáma, ha ndaikovéima kirirĩ. Ezequiel 33:21, 22.

The fall of Jerusalem represents the fall of the Laodicean Seventh-day Adventist church in the latter days. That fall occurs while those who were sealed in Jerusalem in chapter nine are then lifted up as the church triumphant. The Laodicean’s within Jerusalem are taken out, and the one hundred and forty-four thousand are lifted up as the kingdom of glory is established. That kingdom of glory was typified by the establishment of the kingdom of grace at the cross. The kingdom of grace at the cross aligns with the kingdom of glory at the Sunday law, and those two kingdoms are placed into the sequence of prophetic history located in the book of Ezekiel. The first eleven chapters, when Ezekiel is placed within the context of the sanctuary is about the purification of God’s church as His people change from the church militant, that is defined as being made up of wheat and tares, into the church triumphant, that is made up of the wheat offering of Pentecost.

Jerusalén ho’a ohechauka pe ho’a oúva pe tupao Adventista del Séptimo Día Laodiceagua guápe ára pahápe. Pe ho’a oiko aja umi oñembysýiva’ekue Jerusalénpe capítulo nueve-pe upéi oñemopu’ã yvate ramo pe tupao ipu’akapáva. Umi Laodiceagua oĩva Jerusalén ryepýpe oñeguenohẽ, ha umi cien cuarenta y cuatro mil oñemopu’ã yvate pe mborayhu rréino oñemopyenda jave. Upéva pe mborayhu rréino oñemoha’angakuaa va’ekue pe pytyvõ rréino ñemopyenda rehe kurusúpe. Pe pytyvõ rréino kurusúpe oñembojoja pe mborayhu rréino rehe pe léi domingo jave, ha ko’ã mokõi rréino oñemoĩ pe tembiasakue profético rape ryepýpe ojejuhúva Ezequiel kuatiañe’ẽme. Umi once capítulo peteĩha, Ezequiel oñemoĩ jave pe santuario contexto ryepýpe, oñe’ẽ Tupã tupao ñemopotĩ rehe, ha Itavayguakuéra oñemoambue pe tupao oñorairõvagui, upéva he’iséva oñembyatýva trígo ha ñana vai rehegua, pe tupao ipu’akapávape, upéva katu oñembyatýva pe Pentecostés ofrénda trígo reheguágui.

And thou, profane wicked prince of Israel, whose day is come, when iniquity shall have an end, Thus saith the Lord God; Remove the diadem, and take off the crown: this shall not be the same: exalt him that is low, and abase him that is high. I will overturn, overturn, overturn, it: and it shall be no more, until he come whose right it is; and I will give it him. Ezekiel 21:25–27.

Ha nde, mburuvicha vai marã’ỹva Israelgua, ne ára oguahẽva, aña rembiapo oguahẽta opa hag̃uáme, péicha he’i Ñandejára Tupã; Eipe’a pe jeguaka’i, ha eipe’a pe koróna: kóva ndaiporimo’ãvéi péicha: emopu’ã pe imboriahúva, ha emboguejy pe yvate oĩvape. Che ahundíta, ahundíta, ahundíta chupe: ha ndaiporimo’ãvéi, pe ou peve upe imba’erãvaicha; ha ame’ẽta chupe. Ezequiel 21:25–27.

Zedekiah was the final king of Judah, and he is the “wicked prince of Israel, whose day is come” in the verses. Nebuchadnezzar was about to take Jerusalem and Zedekiah’s crown was to be removed by Babylon who would be overturned by the Medes and Persians, who would in turn be overturned by the Greeks, who would be overturned by Rome. The third overturning arrives at Rome, which is the history when the King “whose right it is” will receive the crown of the kingdom of grace at the setting up of that kingdom at the cross.

Sedequías haʼe vaʼekue Judá mburuvicha guasu paha, ha haʼe hína pe “Israel ruvicha aña, ára oguahẽmava” heʼíva umi versículo-pe. Nabucodonosor oĩma vaʼekue Jerusalén ojapyhy hag̃uáicha, ha Sedequías akãregua oñemboykéta vaʼekue Babilonia rupive; upéi Babilonia oñembohasáta vaʼekue Medo ha Persa-kuéra rehe, ha umíva katu oñembohasáta vaʼekue Griego-kuéra rehe, ha Griego-kuéra oñembohasáta vaʼekue Roma rehe. Pe mbohapyha jejere oguahẽ Roma-pe, upépe ojehecha tembiasakuepe pe Mburuvicha Guasu “imbaʼe tee hag̃ua” oñemeʼẽha chupe pe mburuvicharenda akãregua pe mborayhu porã rréinopegua, upe rréino oñemopuʼã jave kurusu ári.

“To the ‘profane wicked prince’ had come the day of final reckoning. ‘Remove the diadem,’ the Lord decreed, ‘and take off the crown.’ Not until Christ Himself should set up His kingdom was Judah again to be permitted to have a king. ‘I will overturn, overturn, overturn, it,’ was the divine edict concerning the throne of the house of David; ‘and it shall be no more, until He come whose right it is; and I will give it Him.’ Ezekiel 21:25–27.” Prophets and Kings, 451.

“Pe mburuvicha vai marangatu’ỹme” oguahẽ kuri ára pahaite ojejapysaka hag̃ua hese. “Emboguejy pe jeguaka’i,” he’i kuri Ñandejára, “ha eipe’a pe koróna.” Ndaha’éi Cristo voi omopu’ãjeýta hag̃ua Irréino peve, Judá ndorekomo’ãvéi va’erã mburuvicha guasu. “Ambojerey, ambojerey, ambojerey ichupe,” kóva va’ekue pe ñe’ẽme’ẽ Tupãgui oúva David róga guapyháre; “ha ndopytamo’ãivéi, pe oúva peve pe ipoguýpe hag̃uava; ha ame’ẽta ichupe.” Ezequiel 21:25–27. Profetas y Reyes, 451.

In the time of the latter rain, which began when the judgment of the living began on 9/11 Christ sets up his kingdom of glory.

Ama y oky rire pahápe, oñepyrũ vaʼekue pe juicio umi oikovévape ñepyrũrõ guare 9/11-pe, Cristo omopuʼã imburuvicharenda mimbipáva.

“When the four angels let go, Christ will set up His kingdom.” Spalding and Magan, 3.

“Umi irundy ánhel oheja vove, Cristo omoñepyrũta Hembiguái Rréino.” Spalding and Magan, 3.

A period of preparation begins at 9/11 and at the Sunday law the glorious holy mountain is lifted up above all the hills and mountains.

Peteĩ ára ñembosako’i rehegua oñepyrũ 9/11-pe, ha pe léi domingo-guápe pe yvyty marangatu mimbipáva oñemopu’ã yvate opaite yvyty ha montaña ári.

The word that Isaiah the son of Amoz saw concerning Judah and Jerusalem. And it shall come to pass in the last days, that the mountain of the Lord’s house shall be established in the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it. And many people shall go and say, Come ye, and let us go up to the mountain of the Lord, to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths: for out of Zion shall go forth the law, and the word of the Lord from Jerusalem. Isaiah 2:1–3.

Pe ñe’ẽ Isaías, Amoz ra’y, ohecha va’ekue Judá ha Jerusalén rehegua. Ha oikóta umi ára pahápe, Jehová róga yvyty oñemopyendáta umi yvyty ru’ã ári, ha oñemopu’ãvéta umi cerro ári; ha opa tetãnguéra osyrypáta hendápe. Ha heta tavayguakuéra ohóta ha he’íta: Peju, ha jajupi Jehová yvytýpe, Jacob Jára róga peve; ha ha’e ñanembo’éta hóga rape rehe, ha ñande jaikóta hapekuéra rupi; Siongui osẽta pe léi, ha Jehová ñe’ẽ Jerusaléngui. Isaías 2:1–3.

On 9/11 the winds were released and then restrained, thus marking the beginning of the setting up of the kingdom of Daniel two, that is represented as a rock cut out of the mountain that fills the whole earth.

9/11-pe umi yvytu oñemosẽ ha upéi ojejoko, upéicha oñemarkávo oñepyrũha oñemopu’ã hag̃ua Daniel mokõi pe rréino, ojehechaukáva ita peteĩ yvýgui oñekytĩva omyenyhẽva opa ko yvy.

“This view was given in 1847 when there were but very few of the Advent brethren observing the Sabbath, and of these but few supposed that its observance was of sufficient importance to draw a line between the people of God and unbelievers. Now the fulfillment of that view is beginning to be seen. ‘The commencement of that time of trouble,’ here mentioned does not refer to the time when the plagues shall begin to be poured out, but to a short period just before they are poured out, while Christ is in the sanctuary. At that time, while the work of salvation is closing, trouble will be coming on the earth, and the nations will be angry, yet held in check so as not to prevent the work of the third angel. At that time the ‘latter rain,’ or refreshing from the presence of the Lord, will come, to give power to the loud voice of the third angel, and prepare the saints to stand in the period when the seven last plagues shall be poured out.” Early Writings, 85.

“Ko visión oñeme’ẽ vaʼekue ary 1847-pe, mbovyeterei gueteri oĩ jave umi joykeʼy Adventista oñangarekóva sábado rehe; ha koʼã apytépe jepe, mbovymi añoite oguereko vaʼekue iñakãme pe iñongatuha haʼeha mbaʼe tuichaite iporãva omoĩ hag̃ua peteĩ línea tupãygua tavayguakuéra ha umi ndogueroviáiva apytépe. Koʼág̃a oñepyrũma ojehecha upe visión ñemoañete. ‘Pe ñepyrũrã umi ára jehasa asy rehegua,’ koʼápe oñeñeʼẽva, ndahaʼéi pe ára umi plága oñepyrũtahápe oñehẽ hag̃ua, síno peteĩ sapyʼami mboyve ojehẽ hag̃ua, Cristo oĩ aja pe santuario-pe. Upe jave, pe tembiapo salvación rehegua oñembotypa aja, jehasa asy ou vaʼerãta yvy ári, ha tetãnguéra ipochy vaʼerãta; upéicharõ jepe, oñeñangarekóta hesekuéra ani hag̃ua ojoko pe tercer ángel rembiapo. Upe jave ou vaʼerã pe ‘ama pyhareve paha,’ térã pe pytuʼu jey Ñandejára renondégui, omeʼẽ hag̃uáicha pokatu pe tercer ángel ñeʼẽ hatãme, ha ombosakoʼi hag̃ua umi marangatu ikatu hag̃uáicha opyta mbarete pe ára umi siete pahagua plága oñehẽramo.” Early Writings, 85.

Christ sets up His everlasting kingdom during the time of the latter rain, and His kingdom includes the kingdom of grace that was established at the cross and also His kingdom of glory at the Sunday law. Zedekiah to Babylon (1st kingdom), to Medo-Persia (2nd kingdom), to Greece (3rd kingdom) and on to pagan Rome (4th kingdom) identifies the history leading to the kingdom of grace. That history identifies a parallel historical sequence from Papal Rome (spiritual Babylon 5th kingdom), unto the United States (spiritual Medo-Persia 6th kingdom), unto the United Nations (spiritual Greece 7th kingdom) and on unto the threefold union of the dragon, the beast and false prophet, that together make up modern Rome (spiritual Rome 8th kingdom that is of the seven).

Cristo omoĩ hag̃ua Irréino opa’ỹva ama paha aja, ha Irréinope oike pe rréino grásia rehegua oñemopyenda va’ekue kurusu ári, ha avei Irréino mimbipa pe léi domingo jave. Sedequías guive Babilóniape (1ha rréino), Medo-Pérsiape (2ha rréino), Gréciape (3ha rréino) ha upéi Róma pagánape (4ha rréino) ohechauka pe tembiasakue ogueraháva pe rréino grásia peve. Upe tembiasakue ohechauka peteĩ secuencia histórica joja Róma Papal guive (Babilonia espiritual 5ha rréino), Estados Unidos peve (Medo-Persia espiritual 6ha rréino), Naciones Unidas peve (Grecia espiritual 7ha rréino) ha upéi pe mbohapy joaju mbói guasu, mymba ha proféta japu rehegua peve, oñondivepa omoheñóiva Róma moderna (Róma espiritual 8ha rréino, ha’éva umi siete apytégui).

The triumph of that kingdom in Daniel two is represented by a rock, and God’s faithful are stones in the temple.

Pe reino pu’aka Daniel mokõihápe ojehechauka peteĩ ita guasúicha, ha Tupã rembijeroviapykuéra hína ita kuéra pe témplope.

Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. 1 Peter 2:5.

Peẽ avei, ita oikovévaicha, peñemopu’ã peteĩ óga espiritual ramo, peteĩ saserdócio marangatu, pemyesakã hag̃ua mymbajuka espiritual, Tupãme iporã hag̃uáicha Jesucristo rupive. 1 Pedro 2:5.

That everlasting kingdom triumphs over the kingdoms of the world and fills the entire world. In Ezekiel chapter forty to the end of his book, that same kingdom is represented as a temple which fills the world with the water of life.

Pe rréino opa’ỹva ipu’aka ha ogana umi rréino ko yvy arigua ári ha omyenyhẽ opaite ko yvy. Ezequiel aranduka, capítulo cuarenta guive ipaha peve, upeichaite pe rréino ojehechauka peteĩ témplo ramo, omyenyhẽva ko yvy tuichakue pe y rekove reheve.

We will continue these things in the next article.

Ñamoguata hag̃ua ko’ã mba’e rehe pe artíkulo oúvape.