In the passage from Testimonies¸ volume five, which we have been considering for a few articles now; we are informed of the vision of the temple given to Ezekiel, Isaiah and John:
Pe pasáhe oĩva Testimonies, volúmen cinco-pe, ñahesa’ỹijo hague mbovymi artíkulo aja; ñañemomarandu pe visión templo rehegua oñeme’ẽ va’ekue Ezequiel, Isaías ha Juan-pe:
“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 mboʼepy niko ñande porãrã. Tekotevẽ ñamopyenda ñande jerovia Tupã rehe, oĩgui ñande renondépe peteĩ ára ombohasa asýva yvypóra ánga. Cristo, Yvyty Olivótape, omombeʼu jey umi ñehundi kyhyjeha oútava Itembijou mokõiha mboyve: ‘Pehendúta ñorairõ ha ñorairõ rehegua ñeʼẽngue.’ ‘Peteĩ tetã opuʼãta ambue tetã rehe, ha peteĩ mburuvichaguasu renda ambue mburuvichaguasu renda rehe: ha oĩta ñembyahýi, mbaʼasy vai ha yvyryrýi heta hendápe. Koʼãva maymáva niko ñembyasy ñepyrũnte.’ Jepémo koʼã profesía oguereko kuri peteĩ ñemyanyhẽ sapyʼa Jerusalén ñehundi jave, oguereko hikuái peteĩ jeporu hag̃ua hag̃uave umi ára pahápe.”
The Ninth of Av
Pe Av mbytéva hag̃ua hag̃ua hag̃ua hag̃ua hag̃irundi"}
Tisha B’Av, which means “the Ninth of Av” in Hebrew is the Jewish day that commemorates the destruction of both the First Temple by the Babylonians in 586 BC and the Second Temple by Titus in the year 70. Both destruction's occurred on the same calendar date—the 9th day of the Hebrew month of Av (usually falling in July or August on the Gregorian calendar). When Sister White aligns the destruction of Jerusalem to the “time that will try men’s souls” in the last days, she is identifying two destructions which both illustrate the soon-coming Sunday law.
Tisha B’Av, he’iséva “Áv ñe’ẽme porundyha” hebréo-pe, ha’e pe ára judío ojegueromandu’áva ipype mokõi Templo ñehundi: peteĩha Templo, Babiloniagua kuéra ohundi va’ekue ary 586 JC mboyve, ha mokõiha Templo, Tito ohundi va’ekue ary 70-pe. Mokõivéva ñehundi oiko peteĩchagua arapapaha reheve—pe ára 9ha pe jasy hebreo hérava Áv-pe (jepiveguáicha ho’áva julio térã agosto jasykuérape calendario gregoriano-pe). Hermana White ombojoajúramo Jerusalén ñehundi pe “ára ombohasa asýva yvypóra ánga” rehegua ndive umi ára pahápe, ha’e ohechauka mokõi ñehundi, mokõivéva oillustráva pe léi domingo og̃uahẽtaitémava.
Verse sixteen of Daniel eleven represents that Sunday law, and aligns with verse forty-one. In Ezekiel the destruction of Jerusalem is used to illustrate the separation of the wise and foolish virgins at the Sunday law. Ezekiel was a captive in Babylon when he was miraculously transported to Jerusalem to view that very separation in chapter eight through eleven.
Daniel kapítulo once-pe guive versíkulo dieciséis ohechauka pe léi dominical, ha ojoja versíkulo cuarenta y uno ndive. Ezequiel-pe, Jerusalén ñehundipa ojepuru ohechauka hag̃ua pe ñemondoho arandu ha itavýva kuñataĩnguéra apytépe pe léi dominical-pe. Ezequiel niko peteĩ prisionéro vaʼekue Babilóniape, ha upépe milagrosamente ojegueraha chupe Jerusalén-pe ohecha hag̃ua upe separación ete voi, pe kapítulo ocho guive once peve.
And it came to pass in the sixth year, in the sixth month, in the fifth day of the month, as I sat in mine house, and the elders of Judah sat before me, that the hand of the Lord God fell there upon me. Then I beheld, and lo a likeness as the appearance of fire: from the appearance of his loins even downward, fire; and from his loins even upward, as the appearance of brightness, as the colour of amber. And he put forth the form of an hand, and took me by a lock of mine head; and the spirit lifted me up between the earth and the heaven, and brought me in the visions of God to Jerusalem, to the door of the inner gate that looketh toward the north; where was the seat of the image of jealousy, which provoketh to jealousy. Ezekiel 8:1–3.
Ha oiko vaʼekue áño peteĩha poteĩha, jasy peteĩha poteĩha, jasy arýpe ára poha, che aguapy aja che rógape, ha Judá ruvicha kuéra oguapy che renondépe, upérõ Ñandejára Tupã po oúma che ári upepe. Upéi ama’ẽ, ha péina ápe peteĩ taʼanga ojoguáva tataicha: ikuʼa guive yvývo, tata; ha ikuʼa guive yvate gotyo, peteĩ hendy rendyicha, ámbar joguaha saʼyicha. Ha haʼe omyasãi ipo raʼanga, ha chejagarra che akãrague apytégui; ha pe espíritu chemopuʼã yvy ha yvága mbytépe, ha che reraha Tupã visión-pe Jerusalénpe, okẽ ryepypegua ojehecháva yvate gotyo rokẽme; upépe oĩ vaʼekue pe taʼanga celos rehegua renda, omokyreʼỹva celos. Ezequiel 8:1–3.
The four chapters of eight through eleven are a description of the separation, and Sister White, when commenting on Ezekiel nine identifies not only that it was the same sealing as Revelation chapter seven, but that Jerusalem represents the Laodicean Seventh-day Adventist church in the latter days.
Pe umi irundy kapítulo, poapy guive once peve, omombe’u pe jepe’a; ha hermana White, omyesakãvo Ezequiel nueve rehe, ohechauka ndaha’éi año peva’e ha’eha pe sellado peteĩcha Apocalipsis capítulo siete-pegua ndive, ha avei Jerusalén ohechaukaha pe iglesia Adventista del Séptimo Día Laodicea-pegua ára pahápe.
“The class who do not feel grieved over their own spiritual declension, nor mourn over the sins of others, will be left without the seal of God. The Lord commissions His messengers, the men with slaughtering weapons in their hands: ‘Go ye after him through the city, and smite: let not your eye spare, neither have ye pity: slay utterly old and young, both maids, and little children, and women: but come not near any man upon whom is the mark; and begin at My sanctuary. Then they began at the ancient men which were before the house.’
“Umi ndohasýiva iva ijehegui ojejopýva hag̃ua ijeheguiete espiritual-pegua hoʼapýre, térã nombyasyiva ambuekuéra angaipakuérare, opytáta Tupã sélloʼỹre. Ñandejára omondo Hemimboukuérape, umi kuimbaʼekuéra oguerekóvape ipopekuéra tembiporu ojuka hag̃ua: ‘Peho hapykuéri táva rupi, ha pejuka: ani peiporiahuvereko pende resa rehe, ha ani avei peporiahuvereko: pejukaite itujávape ha imitãvape, kuñataĩnguéra ha mitãʼi ha kuñanguérape: ha ani peñemoag̃ui avavére oĩhápe pe techaukaha; ha peñepyrũ Che santuario-gui. Upémarõ oñepyrũ hikuái umi kuimbaʼe itujávagui oĩvaʼekue óga renondépe.’”
“Here we see that the church—the Lord’s sanctuary—was the first to feel the stroke of the wrath of God. The ancient men, those to whom God had given great light and who had stood as guardians of the spiritual interests of the people, had betrayed their trust. They had taken the position that we need not look for miracles and the marked manifestation of God’s power as in former days. Times have changed. These words strengthen their unbelief, and they say: The Lord will not do good, neither will He do evil. He is too merciful to visit His people in judgment. Thus ‘Peace and safety’ is the cry from men who will never again lift up their voice like a trumpet to show God’s people their transgressions and the house of Jacob their sins. These dumb dogs that would not bark are the ones who feel the just vengeance of an offended God. Men, maidens, and little children all perish together.
“Ko’ápe jahecha pe tupao —Ñandejára rendarã marangatu— ha’e hague pe tenondete ohupytýva Tupã pochy mbota. Umi kuimba’e yma guare, umi Tupã ome’ẽ vaʼekue chupekuéra tesape guasu ha oñembo’y vaʼekue tavayguakuéra rekove espiritual rehare ñangarekorãramo, opuʼã vai kuri pe jerovia oñemoĩ vaʼekue hesekuéra rehe. Haʼekuéra omoĩ vaʼekue pe ñemoĩmby: ndaikotevẽiha ñahaʼarõ milagrokuéra térã Tupã pokatu jehechauka porãite yma guaréicha. Arakaʼe oiko vaʼekue niko iñambuéma. Koʼã ñeʼẽ omombarete ijeroviaʼỹ, ha heʼi hikuái: Ñandejára ndojapomoʼãi iporãva, ni ndojapomoʼãi ivaíva. Haʼe niko iporiahuverekoeterei ndou hag̃ua ipuévlope ári juicio rupive. Péicha, ‘Pyʼaguapy ha tekorosã’ haʼe pe sapukái osẽva umi kuimbaʼégui, arakaʼeve noñemoĩmoʼãvéima hag̃ua hikuái oñeʼẽ hatã trompétaicha ohechauka hag̃uáicha Tupã puévlope hembiapo vaikuekuéra ha Jacob rógape ipekadokuéra. Koʼã jagua kirirĩ, ndojaposeʼỹ vaʼekue sapukái, haʼe hína umi ohupytýva Tupã ojeheja reiʼỹ vaʼekue ñeporombojovake hekojojáva. Kuimbaʼekuéra, kuñataĩnguéra ha mitãʼi nguéra opavave oñehundi oñondivepa.”
“The abominations for which the faithful ones were sighing and crying were all that could be discerned by finite eyes, but by far the worst sins, those which provoked the jealousy of the pure and holy God, were unrevealed. The great Searcher of hearts knoweth every sin committed in secret by the workers of iniquity. These persons come to feel secure in their deceptions and, because of His long-suffering, say that the Lord seeth not, and then act as though He had forsaken the earth. But He will detect their hypocrisy and will open before others those sins which they were so careful to hide.
“Umi mbaʼe vaiete rehe umi jerovia hag̃ua ojaheʼo ha osapukái vaʼekue hína opa mbaʼe ikatúva ojehechakuaa tesa yvypóra opaʼỹvagui; ha katu hetaiterei ivaivéva angaipa, umi ombochyryrýva Tupã potĩ ha marangatúpe, ndojekuaaukái vaʼekue. Pe Korasõ Guasuvéva Oikuaa opa angaipa ojejapóva kañyhápe umi teko añáme ombaʼapóva rupive. Koʼã tapicha oñepyrũ oñandu hag̃ua ijerovia hag̃ua hekovaípe, ha, Ipochyʼỹmbeguasúgui, heʼi Ñandejára ndohecháiha, ha upéi ojapo ku Oheja hag̃uáicha yvy. Péro Haʼe oikuaaukáta ijapuha, ha ohechaukáta ambuépe umi angaipa haʼekuéra oñehaʼãite vaʼekue omokañy hag̃ua.”
“No superiority of rank, dignity, or worldly wisdom, no position in sacred office, will preserve men from sacrificing principle when left to their own deceitful hearts. Those who have been regarded as worthy and righteous prove to be ring-leaders in apostasy and examples in indifference and in the abuse of God’s mercies. Their wicked course He will tolerate no longer, and in His wrath He deals with them without mercy.
“Ndaipóri jerarquía yvatevéva, ndaha’éi tekojoja térã yvypórape ojehechakuaáva, ndaha’éi arandu yvy arigua, ni peteĩ tenda tembiapo marangatúpe, ikatútava oñongatu yvypórape ani hag̃ua oikuave’ẽ pe principio, ojejaho’ímarõ hikuái iñakãratĩmbáre, ikorasõ mbotavyha rehe. Umi ojehechakuaava’ekue oikóramo guarã iporã ha hekojojáva, ojehechauka hikuái apóstata-reraha tenondegua ramo ha techapyrã ramo tekorei rehegua ha Tupã poriahuvereko jeiporu vaípe. Ha’e ndoheja-mo’ãi véima pe tape vai oikoháicha, ha ipochy reheve omba’apo hesekuéra poriahuvereko’ỹre.
“It is with reluctance that the Lord withdraws His presence from those who have been blessed with great light and who have felt the power of the word in ministering to others. They were once His faithful servants, favored with His presence and guidance; but they departed from Him and led others into error, and therefore are brought under the divine displeasure.” Testimonies, volume 5, 211, 212.
“Py’aguasúpe Ñandejára oipe’a iñemoĩmby umi ojehovasa va’ekuépe tesakã guasu reheve ha oikuaa va’ekuépe Ñe’ẽ pu’aka omba’apóvo ambuéva rehehápe. Peteĩ jey ha’ekuéra ha’e va’ekue hembiguái jeroviaha, ojehovasáva ipresénsia ha igiagui reheve; ha katu ojei chugui ha ogueraha ambuépe jejavy hag̃uápe, ha upévare oike hikuái Tupã ñembopochy guýpe.” Testimonies, volúmen 5, 211, 212.
The entire book of Ezekiel is set within the context of the destruction of Jerusalem. In Ezekiel’s testimony the siege of Nebuchadnezzar that lasted a year and a half is specifically marked, but the “more direct application” of Jesus' warning in Matthew twenty-four is in the latter days. In Ezekiel that line of truth is found in chapter twenty-four.
Pe lívro kompleto Ezequiel rehegua oñemohenda Jerusalén ñehundípa ryepýpe. Ezequiel testimóniope oñemombe’u hesakã porã Nabucodonosor ñemboty ojepysóva peteĩ áño ha medio pukukue, ha katu Jesús ñe’ẽmondo Mateo veinticuatro-pe guare “ojeporu hag̃uéicha hag̃ua hag̃uáicha” ojehupyty umi ára pahápe. Ezequiel-pe upe línea añetegua ojejuhu capítulo veinticuatro-pe.
January 15, 588 BC
15 jasypoapy 588 a.C.
Again in the ninth year, in the tenth month, in the tenth day of the month, the word of the Lord came unto me, saying, Son of man, write thee the name of the day, even of this same day: the king of Babylon set himself against Jerusalem this same day. Ezekiel 24:1, 2.
Jeyve, arýpe mokõihápe, jasy pahápe, upe jasýpe ára pahápe, Ñandejára ñeʼẽ ou che rendápe, heʼívo: Yvypóra raʼy, ehai ndejupe ko ára réra, koete ko árape; Babilonia ruvicha guasu oñemoĩ Jerusalén rehe koete ko árape. Ezequiel 24:1, 2.
On this date, which is also established on other biblical witnesses, a siege of eighteen months began. The word of the Lord that came to Ezekiel on that date consisted of the parable of the bloody city that is illustrated with a boiling pot followed by a great fire. The parable clearly is representing the judgment upon Jerusalem, and it is followed in the same chapter with Ezekiel’s wife being laid to rest by a stroke as a symbol that the siege that would ultimately destroy the sanctuary had begun.
Ko árape, oñemopyenda avei ambue testígo bíblico rehe, oñepyrũ peteĩ jere pytukue dieciocho jasy. Ñandejára ñe'ẽ ou va'ekue Ezequiélpe upe árape oguereko pe ñe'ẽnga'u táva huguypávagui, ojehechauka hag̃ua peteĩ olla opupu ha upéi peteĩ tata guasu rupive. Pe ñe'ẽnga'u hesakã porã ohechauka hag̃ua pe juicio Jerusalén ári, ha upe kapítulope voi ojejuhu upe rire Ezequiel rembireko oñemoĩha pytu'úpe peteĩ ñembyahýi rupi, peteĩ símbolo ramo pe jere, ipahápe omoñuhã va'erã pe santuario, oñepyrũma hague.
Also the word of the Lord came unto me, saying, Son of man, behold, I take away from thee the desire of thine eyes with a stroke: yet neither shalt thou mourn nor weep, neither shall thy tears run down. Forbear to cry, make no mourning for the dead, bind the tire of thine head upon thee, and put on thy shoes upon thy feet, and cover not thy lips, and eat not the bread of men. So I spake unto the people in the morning: and at even my wife died; and I did in the morning as I was commanded. Ezekiel 24:15–18.
Upéi avei Ñandejára ñe'ẽ ou chéve, he'ívo: Yvypóra ra'y, péina ápe, che aipe'a nehegui peteĩ ñembyasy rupive pe remimbotá ne resa kuéra rehegua; upéicharõ jepe, ani reñembyasy, ani rase, ha ani tosyry nde resay. Ejejoko hag̃ua nde rasẽgui, ani rejapo ñembyasy omanóva rehe, ejokua nde akã rehegua nde ári, ha emoĩ nde py rehe nde sapatu, ani rejaho'i nde tembe, ha ani re'u avakuéra mbujape. Upémarõ che añe'ẽ tavayguakuérape pyhareve; ha ka'aru hag̃uáicha che rembireko omano; ha ajapo ambue pyhareve peichaite cheñe'ẽ hag̃ua oñemandaháicha chéve. Ezequiel 24:15–18.
Then the people around Ezekiel asked the meaning of the parable and his wife’s death.
Upéi umi tetãygua oĩva Ezequiel jerére oporandu chupe mbaʼépa heʼise pe ñeʼẽnga ha hembireko mano.
And the people said unto me, Wilt thou not tell us what these things are to us, that thou doest so? Then I answered them, The word of the Lord came unto me, saying, Speak unto the house of Israel, Thus saith the Lord God; Behold, I will profane my sanctuary, the excellency of your strength, the desire of your eyes, and that which your soul pitieth; and your sons and your daughters whom ye have left shall fall by the sword. Ezekiel 24:19–21.
Ha umi he’i chéve: “Ndere’éi piko oréve mba’épa ko’ã mba’e ore rehegua, rejapóvo péicha?” Upéi ambohovái chupekuéra: “Ñandejára ñe’ẽ ou chéve ha he’i: Eñe’ẽ Israel róga-pe: Péicha he’i Ñandejára Tupã: Péina ápe, che amongy’áta che tupaópe marangatu, pende mbarete jeguaka, pene resa rembota, ha upe pende ánga omboasyetéva; ha pende ra’y ha pene rajy peheja va’ekue ho’áta kyse puku rupive.” Ezequiel 24:19–21.
Ezekiel’s wife and the sanctuary are both identified as the “desire of your eyes” in the passage. Biblical historians identify the siege lasted eighteen months, whereas the sieges of Cestius and Titus lasted four years from the year 66 unto the year 70. A close count of the time from the first siege of Cestius unto the destruction is three and a half years, but when applying “inclusive reckoning,” which is the most often employed application in the Bible, it is four-years. Knowing that both reckonings are valid allows us to see both three and a half years from Cestius to Titus and also four years.
Ezequiel rembireko ha pe tupaó marangatuhápe mokõivéva oñembohéra pasáhepe “nde resa rembota”. Historiador-kuéra bíblicogua omombeʼu pe jerére ñemongora oguereko hague paapy ary, ha katu Cestio ha Tito ñemongora-kuéra oguereko irundy ary, áño 66 guive áño 70 peve. Peteĩ jeipapa porã pe aravo rehegua, pe peteĩha ñemongora Cestio guive pe ñehundikama peve, omeʼẽ mbohapy ary ha mbyte; péro ojeporúramo “jeipapa oikehápe opaite”, haʼéva pe tembiaporã ojeporuvéva jepi la Bíbliahápe, upéicharõ haʼe irundy ary. Ñaikuaávo mokõivéva jeipapa añeteha, ikatu jahecha mokõivéva: mbohapy ary ha mbyte Cestio guive Tito peve, ha avei irundy ary.
We have two witnesses of the Sunday law in the two destruction's of Jerusalem, and the details of both histories are to be applied to the soon-coming Sunday law—where Laodicea is spewed out of the mouth of the Lord. The beginning of the siege of Nebuchadnezzar is marked by the death of Ezekiel’s wife. At her death, Ezekiel was commanded not to openly mourn, for he was the sign of the Jews being carried away into captivity.
Jareko mokõi testígo pe léi dominical rehegua Jerusalén ñehundipa mokõivéva rupi, ha mokõive tembiasakue mba’emimi oñembojoajuva’erã pe léi dominical hi’aguĩetéva rehe—upe jave Laodicea oñemosẽtaha Ñandejára jurúgui. Nabucodonosor omongora’ẽ ñepyrũ ojehechauka Ezequiel rembireko omanóramo. Imano jave, Ezequiel oñemandu’áva’ekue ani hag̃ua ohechauka hag̃uáicha iñembyasy, ha’e hag̃uaicha pe techaukaha judío-kuéra ojeguerahaha hag̃ua ñembyasy poguýpe.
The beginning of the four-year period of 66 to 70 is marked by the sign of the abomination of desolation, which was the sign for the Christians in Jerusalem to flee.
Pe irundy irundyry arýi 66 guive 70 peve ojehechauka pe techaukaha hérava ñemongyʼa ñehundigua rehegua rupive, ha upéva vaʼekue pe techaukaha umi kristiáno Jerusalénpe oĩvape g̃uarã okañy hag̃ua.
When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place, (whoso readeth, let him understand:) Then let them which be in Judaea flee into the mountains. Matthew 24:15,16.
Upévare peẽ pehecháta vove pe ñembyai vaiete ombyaívape opytáva pe tenda marangatúpe, he’iháicha Daniel maranduhára, (omoñe’ẽva, toikũmby:) upérõ umi oĩva Judéape toñani yvytýpe. Mateo 24:15,16.
Two sieges that clearly align with each other, and both sieges contain a “sign” at the beginning of the siege. When Ezekiel explains what was meant by the death of his wife and the lack of mourning on his part, he explained and then recorded:
Mokõi ñemongoraha ojojáva hesakã porã hag̃uáicha peteĩchaite, ha mokõivéva ñemongoraha oguereko peteĩ “techaukaha” iñepyrũme. Ezequiel omyesakãvo mba’épa he’iseva’ekue hembireko omanóramo ha ndajasẽi hag̃ua chugui ñembyasy, omyesakã upéva ha upéi ohai hag̃ua:
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 ojapo haguéicha, peẽ pejapóta avei; ha ko mba’e oikóramo, peikuaáta cheha Ñandejára Tupã. Ezequiel 24:24.
The sign of the death of Ezekiel’s wife was an identification of the soon-coming destruction of Jerusalem and the temple and the following captivity in Babylon. The sign of the abomination of desolation, spoken of by Daniel was a warning to escape the destruction, but both sieges have a sign at the beginning.
Ezequiel rembirekó reñemano vaekue techaukaha raka’e Jerusalén ha pe tupaópe oútava pya’e ñehundi ha upe rire Babilóniape jejegueraha hag̃ua. Pe ñehundi vaiete rechaukaha, Daniel he’i hague, ha’e vaekue peteĩ ñemomarandu okañy hag̃ua pe ñehundigui, ha mokõivéva jejoko guasu oñepyrũvo oguereko peteĩ techaukaha.
There will be a prophetic siege before the soon-coming Sunday law and Ezekiel’s wife’s death is the symbol that the Laodicean Seventh-day Adventist church has been fully passed by, whereas; Ezekiel is a symbol of the one hundred and forty-four thousand, and is the symbol of the ensign that is lifted up at the beginning of the siege. Ezekiel is the ensign of the one hundred and forty-four thousand at the beginning of the siege of Babylon and the sign of the abomination of desolation at the beginning is the “sign” of Rome. One sign speaks to an internal warning and the other to an external warning. There was certainly a warning to the Christians in the year 66, but the warning sign was Rome. The sign in the destruction of Babylon was Ezekiel's wife. Rome is the class who receive the mark of the beast and Ezekiel the sign of those who receive the seal of God.
Oĩta peteĩ ñemongora maranduhára pe léi domingo pya’e oútava mboyve, ha Ezequiel rembireko mano ha’e pe símbolo ohechaukáva pe iglesia Adventista del Séptimo Día Laodiceagua ojeheja hag̃uáichaite voi; upe aja, Ezequiel ha’e peteĩ símbolo umi cien cuarenta y cuatro mil rehegua, ha avei ha’e pe símbolo pe techaukaha oñembo’y hag̃ua pe ñemongora ñepyrũme. Ezequiel ha’e pe techaukaha umi cien cuarenta y cuatro mil rehegua Babilonia ñemongora ñepyrũme, ha pe techaukaha pe ñehundi jeguaráva pe ñepyrũme ha’e pe “señal” Roma rehegua. Peteĩ techaukaha oñe’ẽ peteĩ ñe’ẽmondo hyepypeguáre, ha ambue katu peteĩ ñe’ẽmondo okapegua rehe. Añetehápe oĩkuri peteĩ ñe’ẽmondo umi cristiano-kuérape áño 66-pe, péro pe techaukaha ha’ékuri Roma. Pe techaukaha Babilonia ñehundípe ha’ékuri Ezequiel rembireko. Roma ha’e pe aty umi ohupytýva pe mymba marca, ha Ezequiel pe techaukaha umi ohupytýva Tupã sellorã.
Two Ending Periods
Mokõi Arapokõindy Rembyre’ẽ
The first siege lasted eighteen months and the second siege lasted four years. Both sieges find their “more direct” fulfillment in the latter days, and both sieges are directly connected with the prophecy of three hundred and ninety-one years and fifteen days located in Revelation nine verse fifteen.
Pe peteĩha ñemongora oiko vaekue dieciocho jasy pukukue ha pe mokõiha ñemongora oiko vaekue irundy ary pukukue. Mokõivéva ñemongora ojuhu iñemyenyhẽ “ijojaha’ỹvéva” ára pahápe, ha mokõivéva ñemongora oñembojoaju hag̃uaiterei pe profesía trescientos noventa y un ary ha quince ára rehegua oĩva Apocalipsis nueve:15-pe.
The beginning of the five months of Revelation nine, verse ten included a history that marks a thirty-eight-year period that culminates in a four-year siege, that is associated with the number thirty-eight, and identified the rising up of Islam. That four-year siege finds its counterpart in the history that began when the (five months) one hundred and fifty years concluded and the three hundred and ninety-one years and fifteen days began. It began on July 27, 1449 and four years later, Islam brought a siege of fifty-five days against Constantinople that concluded on 29 May 1453.
Pe Apocalipsis nueve, versículo diez-pe oñepyrũva umi po jasy oguereko peteĩ tembiasakue omarkáva peteĩ periodo mbohapypa poapy ary pukukue, oñembotýva peteĩ irundy ary jere rehe, upéva ojoajúva papapy mbohapypa poapy rehe, ha ohechauka Islam ñepu’ã. Upe irundy ary jere oreko ijojaha pe tembiasakue oñepyrũva umi (po jasy) cien cincuenta ary opa rire ha umi trescientos noventa y uno ary ha quince ára oñepyrũ jave. Oñepyrũ kuri 27 de julio de 1449-pe ha irundy ary rire, Islam ogueru peteĩ jere cincuenta y cinco ára pukukue Constantinopla rehe, opa va’ekue 29 de mayo de 1453-pe.
When the time prophecy that began on July 27, 1449 concluded on August 11, 1844, the four years of the movement of the first and second angels from 1840 unto 1844 aligned with the four-year siege of 1333 unto 1337, and also the four-year period from 1449 unto 1453. Those three witnesses, which are all directly part of the same prophetic line, represent a symbolic four-year period when the first and second angel’s movement of 1840 unto 1844 is repeated in the history of the movement of the third angel. Those three witnesses typify a four-year siege in the history of the one hundred and forty-four thousand. That four-year period is also illustrated by the sieges of Jerusalem in 66 and 70.
Pe profesía ára oñepyrũ vaʼekue 27 de julio de 1449-pe oñemohuʼãvo 11 de agosto de 1844-pe, umi irundy ary pe movimiento ángel peteĩha ha mokõiha rehegua, 1840 guive 1844 peve, oñembojoja pe ñemongora irundy ary rehe 1333 guive 1337 peve, ha avei pe período irundy ary rehe 1449 guive 1453 peve. Umi mbohapy testígo, opavave haʼéva peteĩ línea profética rehegua peteĩchaite, ohechauka peteĩ período simbólico irundy ary rehegua, upérõ pe movimiento ángel peteĩha ha mokõiha rehegua 1840 guive 1844 peve oñehaʼãjey hag̃ua pe tercer ángel rembiapo rembiasápe. Umi mbohapy testígo otypifika peteĩ ñemongora irundy ary rehegua pe ciento cuarenta y cuatro mil rembiasápe. Pe período irundy ary rehegua avei oñemohaʼanga Jerusalén ñemongora rupive ary 66 ha 70-pe.
The beginning of the four-year siege by Cestius in 66, and then the ending by Titus in 70 produces an alpha symbol and an omega symbol to a period of four years. That same period is also a represented as three and a half years, which in turn aligns with the three and a half prophetic years that papal Rome trampled down the sanctuary.
Pe irundy pe aty Cestio omoñepyrũva’ekue ary 66-pe, ha upéi pe paha Tito rupive ary 70-pe, omoheñói peteĩ símbolo alfa ha peteĩ símbolo omega peteĩ aravo irundy ary rehegua. Upe aravo peteĩchagua avei ojehechauka mbohapy ary ha mbyte ramo, ha upéva katu ojoja umi mbohapy ary ha mbyte maranduhára guigua papal Roma opyrũmbýpe pe tupaópe.
But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. And I will give power unto my two witnesses, and they shall prophesy a thousand two hundred and threescore days, clothed in sackcloth. Revelation 11: 2, 3.
Ha pe korapy okapeguáva tupaógui, eheja okápe, ha ani emedi chupe; oñemeʼẽgui umi tetã ambuévape: ha táva marangatúpe opyrũta hikuái ipy guýpe mokõi ha irundy jasy pukukue. Ha ameʼẽta pokatu che mokõi testígope, ha haʼekuéra oñeprofesíta mil mokõi sa ha poteĩ ára pukukue, ao ajakue reheve. Apocalipsis 11: 2, 3.
And they shall fall by the edge of the sword, and shall be led away captive into all nations: and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled. Luke 21:24.
Ha haʼekuéra hoʼáta kyse puku rembeʼýpe, ha ojereraháta prisionéroramo opa tetãnguéra rupi; ha Jerusalén oñembohasáta pytagua-kuéra pýre, pe pytagua-kuéra ára oñekumplipa peve. Lucas 21:24.
It is essential to note that I am employing both “inclusive” and “exclusive” reckoning to the period represented by the alpha symbol of Cestius unto the omega symbol of Titus. This identifies that two applications of time are represented with one history. We have already dealt with this biblical principle when we considered (many articles ago), the time between Jesus’ visit to Caesarea-Philippi (Panium) and His trip to the Mount of Transfiguration. Two biblical authors record six days and one eight days.
Tuichaite ojehechakuaa hag̃ua aiporuha mokõive jeipapa, “inclusive” ha “exclusive”, pe aravo’ípe ojehechaukávape pe símbolo alfa Cestius rehegua guive pe símbolo omega Tito rehegua peve. Kóva ohechauka peteĩ tembiasakue rupive ojejoguerekoha mokõi jeporu aravo rehegua. Roñangarekomahague ko principio bíblico rehe, jahechárõ guare (heta artíkulo mboyve), pe aravo Jesús oho hague Cesarea de Filipo (Panium)-pe guive Ijeguata pe Monte de la Transfiguración peve. Mokõi haihára bíblico omombe’u seis ára, ha peteĩ, ocho ára.
And after six days Jesus taketh Peter, James, and John his brother, and bringeth them up into an high mountain apart. Matthew 17:1.
Ha mbohapy ára rire, Jesús ogueraha hendive Pedro, Santiago ha Juan, iñermáno, ha omoirũ chupekuéra peteĩ yvyty yvate gotyo, ha’eñói hag̃ua. Mateo 17:1.
And after six days Jesus taketh with him Peter, and James, and John, and leadeth them up into an high mountain apart by themselves: and he was transfigured before them. Mark 9:2.
Ha seis ára rire Jesús ogueraha hendive Pédrope, Santiágope ha Juánpe, ha oguerahakuaa chupekuéra peteĩ yvyty yvate hag̃ua ha’eño ijehegui: ha oñemoambue heko hag̃ua henondépekuéra. Marcos 9:2.
And it came to pass about an eight days after these sayings, he took Peter and John and James, and went up into a mountain to pray. Luke 9:28.
Ha oiko rire amo ocho ára rupi ko'ã ñe'ẽ rire, ogueraha Pedro, Juan ha Santiago, ha ojupi peteĩ yvyty ári oñembo'e hag̃ua. Lucas 9:28.
The destruction of Jerusalem has a “more direct” application to the latter days, and that destruction is two witnesses represented by Babylon and Rome. The two witnesses align with one another but provide different and essential prophetic characteristics in order to amplify the truth. The siege by Rome (66 to 70) was four years that also represents three and a half years. The three and a half years connects with the trampling down of the sanctuary and host accomplished by both paganism and papalism. The trampling down by papalism was for three and a half symbolic years as typified by a literal three and a half years in the siege by Rome.
Jerusalén ñehundi oreko peteĩ “aplikasión hag̃uave hag̃ua” ára pahápe g̃uarã, ha upe ñehundi hína mokõi testígo ojehechaukáva Babilonia ha Róma rupive. Ko mokõi testígo ojoaju ojuehe, péro ome’ẽ peteĩ-teĩ iñambuéva ha tekotevẽva marandu profétiko rehegua ani hag̃ua oñemomichĩ añetegua, ha hag̃ua oñemombarete pe añetegua. Pe jejoko Róma rupive (66 guive 70 peve) irundy ary vaʼekue, ha upéva avei orrepresenta mbohapy ary imédio. Pe mbohapy ary imédio ojoaju pe santuario ha pe ehérsito ñemboitapyrã rehe, ojapóva mokõivéva: paganisimo ha papalisimo. Pe ñemboitapy papalisimo rupive oiko mbohapy ary imédio simbólikorõ, peteĩ mbohapy ary imédio literal ojehechaukaramóva Róma jejokope.
That four-year siege also connects with the four-year periods associated with the prophetic line that identifies the lifting up of Islam and thereafter the lifting up of the movement of both the first and second and then the third angels. Cestius to Titus intersects with the wheel of papal Rome and also the wheel of Islam. The wheel of Rome and the three and a half years of Cestius and Titus intersects with papal Rome’s three and a half symbolic years, thus identifying the two entities of pagan and papal Rome. The wheel of Islam is connected by the same history as understood as four years, but just as with the wheel of Rome in that history, Islam is associated with a second power subject to the wheel of Islam—that being Adventism. The period of three and a half years represents Rome in both its phases, and the four-year period represents Islam and Adventism. Pagan and papal Rome cannot be separated prophetically and neither can Islam and Adventism.
Pe asedio irundy ary oĩva’ekue ojoaju avei umi periodo irundy ary rehegua oĩva pe línea profética ndive, omombe’úva Islam ñemopu’ã ha upéi pe ñemopu’ã pe movimiento rehegua mokõive ángel peteĩha ha mokõiha, ha upéi pe mbohapyha ángel rehegua. Cestio guive Tito peve oñeintersecta pe rueda Roma papal rehegua ndive ha avei pe rueda Islam rehegua ndive. Pe rueda Roma rehegua ha umi mbohapy ary imedio Cestio ha Tito rehegua oñeintersecta Roma papal mbohapy ary imedio simbólico ndive, upéicha ojehechauka mokõi entidad Roma pagana ha papal rehegua. Pe rueda Islam rehegua ojoaju pe tembiasakue peteĩchagua rupive oñentendéva irundy ary ramo, ha katu, pe rueda Roma reheguáicha upe tembiasakuepe, Islam oñembojoaju peteĩ pokatu mokõiha ndive oĩva pe rueda Islam poguýpe—upéva hína Adventismo. Pe periodo mbohapy ary imedio rehegua orrepresenta Roma mokõive fase-pe, ha pe periodo irundy ary rehegua orrepresenta Islam ha Adventismo. Roma pagana ha papal ndaikatúi oñemboja’o proféticamente, ha upéicha avei ndaikatúi oñemboja’o Islam ha Adventismo.
This demands prophetically that when we consider the siege of Babylon that two understandings of time should be seen in the illustration of the eighteen-month siege. Two representations of time in the siege brought by Rome, prophetically demand two representations of time in the siege brought by Nebuchadnezzar. Nebuchadnezzar’s siege of eighteen months also can be understood as a symbol of one and a half years. Eighteen months is one and a half years, and one and a half can be expressed as 1.5 years. The siege of Nebuchadnezzar was both eighteen months and one point five (1.5) years.
Kóva ojerure profétikamente, jahechávo Babilonia ñemongora guasu, pe ta’anga ohechaukáva umi dieciocho jasy pukukue oguerekova’erã mokõi entendimiento ára rehegua. Mokõi ta’anga ára rehegua pe ñemongora oguerúva Roma, profétikamente ojerure mokõi ta’anga ára rehegua pe ñemongora oguerúva Nabucodonosor. Nabucodonosor ñemongora dieciocho jasy pukukue ikatu avei oñentende peteĩ símbolo-rõ peteĩ áño ha mbyte rehegua. Dieciocho jasy ha’e peteĩ áño ha mbyte, ha peteĩ ha mbyte ikatu oñembojevy 1.5 áño ramo. Nabucodonosor ñemongora va’ekue mokõivéva: dieciocho jasy ha peteĩ punto cinco (1.5) áño.
The eighteen months addresses the power that was to trample down Jerusalem and the 1.5 years addresses Islam. The prophetic wheel of reckoning that identifies eighteen months identifies Babylon and the other prophetic wheel of reckoning identifies Islam. We have not yet set forth an explanation of how we arrive at the application of the 1.5 years in connection with Islam, but it should be noted that the two reckonings of time in the destruction brought by Rome connected with the prophetic wheel of Rome, (both pagan and papal), and the other reckoning connected with the prophetic wheel of Islam. These characteristics are found in both the alpha and omega destruction's of Jerusalem.
Pe papapy porundyry oñe’ẽ pe pu’aka omboguejýta va’ekue Jerusalénpe, ha pe 1,5 ary oñe’ẽ Islam rehe. Pe rueda profética de cómputo ohechaukáva papapy porundyry oñeha’ã jekuaa hag̃ua Babilonia, ha pe ambue rueda profética de cómputo ohechauka Islam. Ndoromoĩri gueteri tenonde peteĩ myesakã mba’éichapa jahupyty pe aplicación pe 1,5 ary rehegua Islam ndive ojoajúvo, péro tekotevẽ ojehechakuaa mokõi cómputo aravo rehegua pe ñehundi Roma oguerúva rehegua ojoajúva pe rueda profética Roma rehe, (mokõivéva pagana ha papal), ha pe ambue cómputo ojoajúva pe rueda profética Islam rehe. Ko’ã mba’ekuaarã ojuhukuaa mokõivéva pe ñehundi alfa ha omega Jerusalén reheguápe.
The four-year siege of Jerusalem with Cestius and Titus represent the ending of a prophetic line that began with a thirty-eight-year period that concluded with a four-years siege symbolizing the lifting up of Islam, and the final four-year period in that very same line represents the lifting up of the ensign of the one hundred and forty-four thousand.
Jerusalén ñemongora irundy ary pukukue, ojehúva Cestius ha Tito ndive, orrepresenta peteĩ línea profética paha, oñepyrũva’ekue peteĩ período mbohapypa poapy ary pukukue rehe, opa vaʼekue peteĩ ñemongora irundy ary rehe, osimbolisáva Islam ñemopuʼã; ha pe período paha irundy ary rehegua, upe línea peteĩteĩhápe voi, orrepresenta pe pendón ñemopuʼã umi cien cuarenta y cuatro mil rehegua.
We will continue these things in the next article.
Ko’ẽrõgua artículope ñamotenondéta ko’ã mba’e.